T15n0598_佛說海龍王經
大正藏第 15 冊 No. 0598 佛說海龍王經
No. 598
佛說海龍王經卷第一
西晉月氏國三藏竺法護譯
行品第一
聞如是：
一時佛游王舍城靈鷲山，與大比丘眾俱，比丘八千，菩薩萬二千，一切大聖十方來會——眾德具足，得諸總持；無所不博，辯才至真；決一切疑，入大神通；分剖慧義諸度無極，濟于彼岸究暢開士，定意正受諸佛咨嗟；普游殊域，神足飛行，降化眾魔；分別諸法，知如本諦，睹見一切眾生之原；積累道品，於世八法而無所著，以大慈哀嚴身口意；被無極鎧過大精進，于無數劫而不厭惓；為師子吼開化外道，以不退轉印如印之；曉了諸佛深要法藏——其名曰：山光菩薩、惠山菩薩、大明菩薩、總持山剛菩薩、山鎧王菩薩、山頂菩薩、山幢菩薩、山王菩薩、石磨王菩薩、雷音菩薩、雨王菩薩、寶雨菩薩、寶英菩薩、寶首菩薩、寶藏菩薩、寶明菩薩、寶幢菩薩、寶頂菩薩、寶印手菩薩、寶暢菩薩、寶嚴菩薩、寶水菩薩、寶光菩薩、寶鎧菩薩、寶現菩薩、寶造菩薩、樂嚴法菩薩、凈王菩薩、嚴頂相菩薩、金光飾菩薩、寶髻菩薩、天冠菩薩、千光菩薩、原險菩薩、照昧菩薩、月辯菩薩、發意轉法輪菩薩、金光凈菩薩、常施無畏菩薩。萬二
【現代漢語翻譯】 現代漢語譯本 《佛說海龍王經》卷第一
西晉月氏國三藏竺法護譯
行品第一
我是這樣聽說的：
一時，佛陀在王舍城（Rājagṛha）的靈鷲山（Gṛdhrakūṭa）游化，與眾多大比丘在一起，有八千比丘，一萬二千菩薩，一切大聖從十方前來集會——他們眾德圓滿具足，獲得各種總持（dhāraṇī）；無所不通，辯才達到至真之境；能決斷一切疑惑，進入大神通道力；能透徹分析智慧之義，各種度（pāramitā）都達到無極之境，能救濟眾生到達彼岸，徹底通達開士之道，禪定之意純正，受到諸佛的讚歎；普遍遊歷各個殊勝的區域，以神足通飛行，降伏教化各種魔眾；能分別各種法，了知如實的本諦，能洞見一切眾生的本源；積累各種道品，對於世間的八法（利、衰、毀、譽、稱、譏、苦、樂）而沒有執著，以廣大的慈悲之心莊嚴身口意；身披無極的鎧甲，具有極大的精進力，在無數劫中也不厭倦；能發出獅子吼般的音聲來開化外道，以不退轉的印記來印證；通曉諸佛深奧重要的法藏——他們的名字是：山光菩薩、惠山菩薩、大明菩薩、總持山剛菩薩、山鎧王菩薩、山頂菩薩、山幢菩薩、山王菩薩、石磨王菩薩、雷音菩薩、雨王菩薩、寶雨菩薩、寶英菩薩、寶首菩薩、寶藏菩薩、寶明菩薩、寶幢菩薩、寶頂菩薩、寶印手菩薩、寶暢菩薩、寶嚴菩薩、寶水菩薩、寶光菩薩、寶鎧菩薩、寶現菩薩、寶造菩薩、樂嚴法菩薩、凈王菩薩、嚴頂相菩薩、金光飾菩薩、寶髻菩薩、天冠菩薩、千光菩薩、原險菩薩、照昧菩薩、月辯菩薩、發意轉法輪菩薩、金光凈菩薩、常施無畏菩薩。一萬二千位菩薩。
【English Translation】 English version The Sutra of the Sea Dragon King Spoken by the Buddha, Volume 1
Translated by Dharmarakṣa, Tripiṭaka Master from the Yuezhi Kingdom of the Western Jin Dynasty
Chapter 1: Conduct
Thus have I heard:
At one time, the Buddha was wandering in Rājagṛha (王舍城) at Vulture Peak Mountain (Gṛdhrakūṭa) (靈鷲山), together with a large assembly of bhikṣus, eight thousand bhikṣus, twelve thousand bodhisattvas, all great sages coming together from the ten directions—they were complete with all virtues, having obtained all dhāraṇīs (總持); knowing everything without exception, their eloquence reaching the ultimate truth; resolving all doubts, entering great spiritual powers; thoroughly analyzing the meaning of wisdom, all pāramitās (度) reaching the limitless state, delivering beings to the other shore, thoroughly understanding the path of the enlightened ones, their minds steadfast in proper samādhi, praised by all the Buddhas; universally traveling to various special regions, flying with spiritual feet, subduing and transforming all demons; distinguishing all dharmas, knowing the true nature as it is, seeing the origin of all beings; accumulating various qualities of the path, without attachment to the eight worldly dharmas (利、衰、毀、譽、稱、譏、苦、樂) (gain, loss, disgrace, fame, praise, ridicule, suffering, and joy), adorning body, speech, and mind with great compassion; wearing limitless armor, possessing great diligence, without weariness in countless kalpas; roaring like a lion to convert non-Buddhists, sealing with the seal of non-retrogression; understanding the profound and essential Dharma treasury of all Buddhas—their names are: Mountain Light Bodhisattva, Wisdom Mountain Bodhisattva, Great Light Bodhisattva, Total Retention Mountain Vajra Bodhisattva, Mountain Armor King Bodhisattva, Mountain Peak Bodhisattva, Mountain Banner Bodhisattva, Mountain King Bodhisattva, Stone Grinding King Bodhisattva, Thunder Sound Bodhisattva, Rain King Bodhisattva, Treasure Rain Bodhisattva, Treasure Hero Bodhisattva, Treasure Head Bodhisattva, Treasure Store Bodhisattva, Treasure Light Bodhisattva, Treasure Banner Bodhisattva, Treasure Peak Bodhisattva, Treasure Seal Hand Bodhisattva, Treasure Eloquence Bodhisattva, Treasure Adornment Bodhisattva, Treasure Water Bodhisattva, Treasure Light Bodhisattva, Treasure Armor Bodhisattva, Treasure Manifestation Bodhisattva, Treasure Creation Bodhisattva, Joyful Adornment Dharma Bodhisattva, Pure King Bodhisattva, Adorned Peak Appearance Bodhisattva, Golden Light Ornament Bodhisattva, Treasure Crest Bodhisattva, Heavenly Crown Bodhisattva, Thousand Lights Bodhisattva, Original Danger Bodhisattva, Illuminating Darkness Bodhisattva, Moon Eloquence Bodhisattva, Arousing the Intention to Turn the Dharma Wheel Bodhisattva, Golden Light Pure Bodhisattva, Constantly Giving Fearlessness Bodhisattva. Twelve thousand bodhisattvas.
千菩薩，德皆如是。是賢劫中大士彌勒、軟首等六十大聖，不可思議、解縛等十六正士，帝釋、四天王與忉利天人俱；焰天、兜術天、不憍樂天、化自在天、魔子道師、梵天王、梵凈天王、善梵天王、梵具足天王、大神妙天、凈居天、離垢光天，乃至一善天、燕居無善神王，各與眷屬六萬，山樹神王四萬二千，力士神王，一名持華，三萬二千，與香音神俱；無焚龍王與七萬二千諸龍俱；四方金翅鳥王，及餘一切諸大尊神、天龍鬼神、無善神、鳳凰神王、山樹神王、甜柔神等，各與眷屬來詣佛所。稽首畢，一面住。比丘、比丘尼、清信士、清信女前為佛作禮，各坐一面。
彼時佛與若干百千之眾營從圍繞，佛處諸天嚴凈師子高廣之座，為四部眾而普說法。佛在眾中如安明山王現於大海，德超諸天，世無雙比；光明巍巍，靡所不照。如來威變，應時空中化有寶蓋，眾珍雜珓，遍覆四方。無數百千垂珠瓔珞，青黃赤白無垢寶珠，照虛空珠，光從珠出，其色無量不可稱計。雨諸香華，華至於膝，虛空之中出大雷音，雨眾名香。
於是賢者大目犍連，承佛聖旨，前問佛言：「今所感動，未曾見聞，此何瑞應？」
佛告目連：「今海龍王欲來見佛，故先現瑞。」
佛語未竟，尋時龍王與七十二億婇女、八
【現代漢語翻譯】 現代漢語譯本：千位菩薩，他們的德行都像這樣。有賢劫中的大菩薩彌勒（Maitreya，未來佛）、軟首等六十位大聖，不可思議、解縛等十六位正士，帝釋（Indra，眾神之王）、四大天王與忉利天（Trāyastriṃśa，三十三天）的天人一起；焰天（Yāmadeva）、兜術天（Tuṣita，知足天）、不憍樂天（Sunirmita，樂變化天）、化自在天（Vaśavartin，他化自在天）、魔子道師、梵天王（Brahmā，色界天之王）、梵凈天王、善梵天王、梵具足天王、大神妙天、凈居天（Śuddhāvāsa，五凈居天）、離垢光天，乃至一善天、燕居無善神王，各自與六萬眷屬，山樹神王四萬二千，力士神王，一名持華，三萬二千，與香音神一起；無焚龍王與七萬二千諸龍一起；四方金翅鳥王，及其他一切諸大尊神、天龍鬼神、無善神、鳳凰神王、山樹神王、甜柔神等，各自與眷屬來到佛的住所。稽首完畢，在一旁站立。比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、清信士（upāsaka，在家男居士）、清信女（upāsikā，在家女居士）上前為佛作禮，各自坐在一旁。 那時佛與成百上千的大眾圍繞，佛坐在諸天嚴飾清凈的獅子高座上，為四部大眾普遍說法。佛在眾人之中如同安明山王顯現在大海中，德行超越諸天，世上沒有可以相比的；光明巍峨，沒有照不到的地方。如來的威神變化，應時空中化出寶蓋，各種珍寶交錯裝飾，遍覆四方。無數百千垂掛的珠瓔珞，青黃赤白無垢的寶珠，照虛空的寶珠，光芒從珠中發出，其顏色無量不可稱計。降下各種香花，花堆積到膝蓋的高度，虛空之中發出巨大的雷音，降下各種名貴的香。 於是賢者大目犍連（Mahāmaudgalyāyana，神通第一的佛陀弟子），秉承佛的聖旨，上前問佛說：『現在所感動的景象，從未見過聽過，這是什麼祥瑞的應驗？』 佛告訴目連（Maudgalyāyana）：『現在海龍王（Sāgara-nāgarāja）想要來見佛，所以先顯現祥瑞。』 佛的話還沒說完，隨即龍王與七十二億婇女、八
【English Translation】 English version: A thousand Bodhisattvas, their virtues all like this. There were sixty great sages in this Bhadrakalpa (Auspicious Aeon), such as Maitreya (the future Buddha), Soft-Neck, and others; sixteen righteous ones such as Inconceivable, Unbound, and others; Indra (the king of gods), the Four Heavenly Kings, together with the gods of Trāyastriṃśa (the Heaven of Thirty-Three); Yāmadeva, Tuṣita (the Contented Heaven), Sunirmita (the Heaven of Enjoying Transformation), Vaśavartin (the Heaven of Freely Transforming Things), the demon's son, the teacher, Brahmā (the King of the Form Realm), Brahmā-pāriṣadya, Brahmā-purohita, Mahābrahmā, Mahādeva, Śuddhāvāsa (the Pure Abodes), Aparimitābha, and even Eka-śubha, and the king of gods who dwells in solitude without goodness, each with sixty thousand attendants; forty-two thousand mountain and tree spirit kings; thirty-two thousand powerful spirit kings, one named Holder of Flowers, together with the spirits of incense and sound; the dragon king Avatapta with seventy-two thousand dragons; the Garuda kings of the four directions, and all other great venerable gods, nāgas (dragons), yakṣas (demons), gandharvas (celestial musicians), asuras (demons), garuḍas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), the phoenix spirit king, the mountain and tree spirit king, the sweet and gentle spirits, each with their attendants, came to the Buddha's abode. Having bowed their heads, they stood to one side. Bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), and upāsikās (laywomen) came forward to pay homage to the Buddha and sat to one side. At that time, the Buddha was surrounded by hundreds of thousands of people, and the Buddha was seated on a high and wide lion throne adorned and purified by the gods, universally expounding the Dharma for the fourfold assembly. The Buddha in the midst of the assembly was like Mount Sumeru appearing in the great ocean, his virtues surpassing all the gods, unparalleled in the world; his light was majestic and shone everywhere. By the Buddha's majestic power, a jeweled canopy transformed in the sky, adorned with various treasures, covering all directions. Countless hundreds of thousands of hanging pearl necklaces, blue, yellow, red, and white immaculate jewels, jewels that illuminated the void, light emanating from the jewels, their colors immeasurable and uncountable. Raining various fragrant flowers, the flowers piled up to the knees, and from the void came a great thunderous sound, raining various precious incenses. Then the worthy Mahāmaudgalyāyana (the Buddha's disciple foremost in supernatural powers), receiving the Buddha's holy command, stepped forward and asked the Buddha: 'The scene that is moving us now, we have never seen or heard before, what auspicious response is this?' The Buddha told Maudgalyāyana: 'Now the dragon king Sāgara-nāgarāja (Ocean Dragon King) wishes to come to see the Buddha, so he first manifests auspicious signs.' Before the Buddha finished speaking, immediately the dragon king with seventy-two billion consorts, eight
十四億眷屬，皆赍香華、幢幡、寶蓋、百千伎樂，往詣佛所。前稽首畢，繞佛七匝，各以所持用散佛上，伎樂供養，與中宮眷屬俱住佛前，以偈贊曰：
「慈施愍傷俗， 示現與世眼， 雖生於世俗， 無著如蓮華。 施俗之安隱， 在世照三世， 解法如日光， 稽首世最上。 十力超施戒， 自調成眷屬， 燒除塵勞冥， 御眾如調馬。 施與七大財， 恩慈加眾生， 為一切父母， 稽首最福田。 眉間相光曜， 如日白雪光， 梵天人在上， 無能見其頂。 佛面出大光， 蒙光獲安隱， 普照百千國， 至於無擇獄。 柔軟言無極， 解決眾疑結， 音遍天世間， 清凈無垢穢。 除淫怒癡冥， 照以智慧光， 施安令歡喜， 為示現解脫。 無礙達三世， 求比無等倫， 知人群萌行， 了善惡所趣。 觀察人根原， 一時咸能睹， 開心令解脫， 稽首諸慧上。 百千億諸魔， 詣樹求佛便， 至德愿威神， 降化伏邪心。 不瞋不厭惓， 導以慈哀力， 供養世之尊， 孰敢懈慢者。 觀法無所有， 譬之如虛空， 猶電霧泡沫， 幻化及野馬。 本空緣相與， 計之無吾我，
【現代漢語翻譯】 現代漢語譯本 十四億眷屬，都拿著香、花、幢幡（zhuàng fān，一種佛教法器，用綢緞等製成的長條旗幟）、寶蓋（bǎo gài，一種傘狀的裝飾物）、各種各樣的樂器，前往佛陀所在的地方。走到佛前，先是頂禮佛足，然後繞佛七圈，各自用所持之物散在佛的身上，並用音樂供養佛陀，與後宮的眷屬一同住在佛前，用偈頌讚美佛陀： 『您慈悲地施予，憐憫傷痛的世人，示現於世，成為世人的眼睛。 雖然出生在世俗之中，卻像蓮花一樣不被世俗所染著。 您給予世俗安穩，在世間照亮過去、現在、未來三世， 您對佛法的理解如同日光一樣明亮，我向這世間最尊貴的人頂禮。 您的十種力量超越了佈施和持戒，您自我調伏，成就了眷屬， 您燒除了塵世煩惱的黑暗，您駕馭大眾如同調馴馬匹一樣。 您施予七種聖財（qī shèng cái，指信、戒、慚、愧、聞、施、慧七種財），您的恩慈加於眾生， 您是一切眾生的父母，我向這最殊勝的福田頂禮。 您眉間的白毫相光芒閃耀，如同太陽照耀在白雪上， 即使是梵天和人，也無法看見您的頭頂。 佛陀的面容發出巨大的光芒，蒙受這光芒就能獲得安穩， 這光芒普照百千個國土，甚至照到無擇地獄（wú zé dì yù，八大地獄中最苦之處）。 您柔軟的言語無窮無盡，解決眾生的疑惑和煩惱， 您的聲音遍佈天上人間，清凈沒有污垢。 您去除淫慾、嗔怒、愚癡的黑暗，用智慧的光芒照亮世間， 您施予安樂，使眾生歡喜，為眾生示現解脫之道。 您的智慧沒有阻礙，通達過去、現在、未來三世，想要找到與您相比的人，沒有誰能與您相等。 您知道人群和眾生的行為，瞭解善惡所導致的去處。 您觀察眾生的根性和本源，一時之間全部都能看見， 您開啟眾生的心，使他們得到解脫，我向一切智慧之上者頂禮。 百千億的魔眾，來到菩提樹下，尋找機會加害佛陀， 您以至高的德行和威神之力，降伏和感化了邪惡的心。 您不嗔恨，也不厭倦，用慈悲的力量引導他們， 供養世間最尊貴的人，誰敢懈怠和傲慢呢？ 您觀察萬法，知道一切都是空無所有，就像虛空一樣， 又像閃電、霧氣、泡沫，幻化和野馬一樣虛幻不實。 一切事物本性是空，因緣和合而生，執著於事物，認為有『我』的存在，這是錯誤的。』
【English Translation】 English version The fourteen billion family members, all carrying incense, flowers, banners, canopies, and hundreds of thousands of musical instruments, went to where the Buddha was. Arriving before the Buddha, they first bowed their heads to the Buddha's feet, then circumambulated the Buddha seven times, each scattering what they carried onto the Buddha, and making offerings with music. Together with the consorts of the central palace, they stayed before the Buddha and praised him with verses: 『You compassionately bestow and pity the suffering beings, appearing in the world as the eyes of the world. Although born in the mundane world, you are untainted like a lotus flower. You give peace to the mundane world, illuminating the three worlds of the past, present, and future. Your understanding of the Dharma is as bright as sunlight. I bow to the most supreme one in the world. Your ten powers surpass giving and morality. You have self-disciplined yourself and formed a retinue. You burn away the darkness of worldly afflictions. You guide the masses like taming horses. You bestow the seven great treasures (qī shèng cái, referring to faith, morality, shame, remorse, learning, giving, and wisdom), your kindness is added to all beings, You are the parents of all beings. I bow to the most supreme field of merit. The light from the white hair between your eyebrows shines brightly, like the sun shining on white snow. Even Brahma and humans cannot see the top of your head. The Buddha's face emits great light. Receiving this light brings peace. This light shines universally over hundreds of thousands of lands, even reaching the Avici Hell (wú zé dì yù, the most painful of the eight great hells). Your gentle words are endless, resolving the doubts and afflictions of beings. Your voice pervades the heavens and the world, pure and without defilement. You remove the darkness of lust, anger, and ignorance, illuminating the world with the light of wisdom. You bestow peace and bring joy, revealing the path to liberation. Your wisdom is unobstructed, penetrating the three worlds of the past, present, and future. Seeking someone to compare with you, there is no one equal to you. You know the actions of people and beings, understanding the destinations caused by good and evil. You observe the roots and origins of beings, seeing all at once. You open the hearts of beings, enabling them to attain liberation. I bow to the supreme of all wisdom. Hundreds of billions of demons came to the Bodhi tree, seeking an opportunity to harm the Buddha. With supreme virtue and divine power, you subdued and transformed their evil hearts. You are not angry or weary, guiding them with the power of compassion. Offering to the most honored one in the world, who would dare to be negligent and arrogant? You observe all dharmas, knowing that everything is empty and without substance, like the void. Like lightning, mist, bubbles, illusions, and mirages, everything is illusory and unreal. The nature of all things is empty, arising from the combination of causes and conditions. Clinging to things and believing in the existence of a 『self』 is wrong.』
照示生死法， 是故莫不供。 所以無數劫， 勤行億那術， 供養億萬垓， 不可計諸佛。 佈施及戒忍， 精進禪智慧， 尊愿已具足， 稽首大聖雄。」
於是海龍王說此偈贊佛已，前白佛言：「愿欲有所問，儻肯聽者乃敢宣陳！」
佛言：「在汝所問。若有疑者，如來當爲具發遣之！」
龍王見聽，喜踴問曰：「何謂菩薩除諸惡趣？何謂菩薩超出諸難？何謂菩薩生天上人間？何謂菩薩不離諸佛？何謂菩薩得值善友？何謂菩薩常在安隱？何謂菩薩常懷篤信？何謂菩薩多所悅護？何謂菩薩濟眾因緣？何謂菩薩長益善法？何謂菩薩喜造德本？何謂菩薩常樂於義？何謂菩薩不著五陰？何謂菩薩常好於法？何謂菩薩樂於法樂？何謂菩薩所聞無厭？何謂菩薩請益觀義？何謂菩薩聞能奉行？何謂菩薩具出家德？何謂菩薩離居順戒？何謂菩薩棄于重擔？何謂菩薩常處樹下？何謂菩薩樂處閑居？何謂菩薩而獨燕處？何謂菩薩離諸諛諂？何謂菩薩具出家慧？何謂菩薩入深要法？何謂菩薩觀法如幻？何謂菩薩不墮滅見？何謂菩薩不墮常見？何謂菩薩超因緣法？何謂菩薩離諸邪見？何謂菩薩神通自樂？何謂菩薩而得六通？何謂菩薩而得慧通？何謂菩薩漏盡神通？何謂菩薩現無蓋慈？何謂菩薩所
【現代漢語翻譯】 現代漢語譯本 『照示生死之法，因此沒有誰不供養。 所以經歷無數劫，勤奮修行億那術（無數的方便法門）， 供養億萬垓（極大的數量單位），不可計數的諸佛。 佈施以及持戒、忍辱，精進、禪定、智慧， 尊貴的誓願已經具足，稽首禮拜偉大的聖雄。』 於是海龍王說完這首偈頌讚嘆佛陀后，上前對佛說：『我希望有所請問，如果世尊肯聽，我才敢宣說。』 佛說：『你儘管問吧。如果有什麼疑問，如來會為你詳細解釋清楚。』 龍王見佛允許，歡喜踴躍地問道：『什麼叫做菩薩能除掉各種惡趣？什麼叫做菩薩能超出各種災難？什麼叫做菩薩能生於天上人間？什麼叫做菩薩不離諸佛？什麼叫做菩薩能遇到善良的朋友？什麼叫做菩薩常常處於安穩之中？什麼叫做菩薩常常懷有堅定的信心？什麼叫做菩薩多被人們喜悅和擁護？什麼叫做菩薩能救濟眾生的因緣？什麼叫做菩薩能增長善法？什麼叫做菩薩喜歡造作功德之本？什麼叫做菩薩常常樂於正義？什麼叫做菩薩不執著於五陰（色、受、想、行、識）？什麼叫做菩薩常常愛好佛法？什麼叫做菩薩樂於佛法的喜樂？什麼叫做菩薩聽聞佛法沒有厭足？什麼叫做菩薩請教佛法並觀察其義理？什麼叫做菩薩聽聞佛法后能夠奉行？什麼叫做菩薩具足出家的德行？什麼叫做菩薩遠離塵世而順從戒律？什麼叫做菩薩捨棄沉重的負擔？什麼叫做菩薩常常處於樹下？什麼叫做菩薩樂於居住在清凈閑靜的地方？什麼叫做菩薩喜歡獨自安靜地居住？什麼叫做菩薩遠離各種虛偽諂媚？什麼叫做菩薩具足出家的智慧？什麼叫做菩薩進入甚深微妙的佛法？什麼叫做菩薩觀察諸法如幻？什麼叫做菩薩不墮入斷滅見？什麼叫做菩薩不墮入常見？什麼叫做菩薩超越因緣法？什麼叫做菩薩遠離各種邪見？什麼叫做菩薩以神通為樂？什麼叫做菩薩能得到六神通？什麼叫做菩薩能得到智慧神通？什麼叫做菩薩能得到漏盡神通？什麼叫做菩薩展現沒有遮蓋的慈悲？什麼叫做菩薩』
【English Translation】 English version 『Illuminating the Dharma of birth and death, therefore, none do not offer. Therefore, through countless kalpas, diligently practicing billions of nayutas (countless expedient methods), offering to billions of gahas (extremely large units), countless Buddhas. Giving, as well as precepts and patience, diligence, meditation, and wisdom, the noble vows have been fulfilled, I bow to the great heroic sage.』 Then, the Dragon King of the Sea, having spoken this verse in praise of the Buddha, stepped forward and said to the Buddha: 『I wish to ask something; if the World-Honored One is willing to listen, then I dare to declare it!』 The Buddha said: 『Ask whatever you wish. If there are any doubts, the Tathagata will explain them in detail for you!』 The Dragon King, seeing that the Buddha had permitted it, joyfully asked: 『What is meant by a Bodhisattva eliminating all evil destinies? What is meant by a Bodhisattva transcending all difficulties? What is meant by a Bodhisattva being born in the heavens and among humans? What is meant by a Bodhisattva not being apart from all Buddhas? What is meant by a Bodhisattva encountering good friends? What is meant by a Bodhisattva always being in peace and security? What is meant by a Bodhisattva always harboring steadfast faith? What is meant by a Bodhisattva being greatly liked and protected by many? What is meant by a Bodhisattva being the cause and condition for saving beings? What is meant by a Bodhisattva increasing good Dharmas? What is meant by a Bodhisattva delighting in creating the roots of merit? What is meant by a Bodhisattva always delighting in righteousness? What is meant by a Bodhisattva not being attached to the five skandhas (form, feeling, perception, mental formations, consciousness)? What is meant by a Bodhisattva always loving the Dharma? What is meant by a Bodhisattva delighting in the joy of the Dharma? What is meant by a Bodhisattva never being satiated with hearing the Dharma? What is meant by a Bodhisattva requesting instruction in the Dharma and observing its meaning? What is meant by a Bodhisattva being able to practice after hearing the Dharma? What is meant by a Bodhisattva possessing the virtues of renunciation? What is meant by a Bodhisattva living apart from the world and following the precepts? What is meant by a Bodhisattva abandoning heavy burdens? What is meant by a Bodhisattva always being under a tree? What is meant by a Bodhisattva delighting in living in quiet and secluded places? What is meant by a Bodhisattva liking to dwell alone in peace? What is meant by a Bodhisattva being apart from all flattery and deceit? What is meant by a Bodhisattva possessing the wisdom of renunciation? What is meant by a Bodhisattva entering into the profound and subtle Dharma? What is meant by a Bodhisattva observing all Dharmas as illusions? What is meant by a Bodhisattva not falling into annihilationism? What is meant by a Bodhisattva not falling into eternalism? What is meant by a Bodhisattva transcending the law of dependent origination? What is meant by a Bodhisattva being apart from all wrong views? What is meant by a Bodhisattva taking delight in supernatural powers? What is meant by a Bodhisattva obtaining the six supernormal powers? What is meant by a Bodhisattva obtaining the supernormal power of wisdom? What is meant by a Bodhisattva obtaining the supernormal power of the extinction of outflows? What is meant by a Bodhisattva manifesting unconditioned compassion? What is meant by a Bodhisattva』
見無礙？何謂菩薩曉了眾生心之所行？何謂菩薩行無厭足？何謂菩薩分別所受教化之言？何謂菩薩降伏魔怨？何謂菩薩離諸恐懼？何謂菩薩御退轉者？何謂菩薩得不退轉？何謂菩薩逮不起忍？何謂菩薩過於諸凈？何謂菩薩諸行清凈？何謂菩薩世尊授決？」
佛言：「善哉，善哉！海龍王！乃問如來如此之義。諦聽，諦聽！善思念之！」
龍王曰：「唯然，世尊！愿樂欲聞！」
佛言：「菩薩有四事棄諸惡趣。何等為四？菩薩無害心於眾生，常護十德，不說人短亦不輕慢，自省己過不訟彼穢；是為四。復有四事超出諸難。何等為四？常嘆三寶佛、法、聖眾，有樂法者而不嬈亂，不造人疑，有猶豫者悉開導之；是為四。復有四事生天上人間。何等四？不捨道心，又教他人亦不毀戒，心願清凈，為人說經而發大哀；是為四事。復有八事不離諸佛。何等八？常念諸佛，供養如來，嗟嘆世尊，作佛像形，勸化眾生使見如來，其所向方聞佛之名，愿生彼國志不怯弱，常樂微妙佛之正慧；是為八事。復有四事得值善友。何謂四？不慢無諂，常加恭敬，柔和順言而不自大，常受言教；是為四。復有三事常在隱處。何等三？不剛不䩕而不諛諂，除諸貪嫉，見人得供代其歡喜；是為三。復有五事常懷篤信。何等五？曉樂
【現代漢語翻譯】 現代漢語譯本 見無礙是什麼意思？菩薩如何才能明瞭眾生內心的想法？菩薩如何才能做到修行沒有厭倦滿足的時候？菩薩如何才能分辨所接受的教誨之言？菩薩如何才能降伏魔怨？菩薩如何才能遠離各種恐懼？菩薩如何才能駕馭和勸退那些退轉的人？菩薩如何才能得到不退轉的境界？菩薩如何才能獲得不起忍的智慧？菩薩如何才能超越一切清凈之境？菩薩如何才能使一切行為都清凈？菩薩何時才能得到世尊的授記？」
佛說：『好啊，好啊！海龍王！你竟然能問如來這樣的深奧道理。仔細聽，仔細聽！好好地思考！』
龍王說：『是的，世尊！我非常樂意聽聞！』
佛說：『菩薩有四件事可以捨棄各種惡趣。是哪四件呢？菩薩對眾生沒有傷害之心，常常守護十種德行，不說別人的缺點也不輕視怠慢他人，常常反省自己的過錯而不宣揚別人的污穢；這是四件事。又有四件事可以超出各種災難。是哪四件呢？常常讚歎佛、法、僧三寶，對於喜歡佛法的人不加以擾亂，不製造使人疑惑的事情，對於有猶豫不決的人全部加以開導；這是四件事。又有四件事可以使人往生天上或人間。是哪四件呢？不捨棄求道之心，又教導他人也不毀犯戒律，心願清凈，為人宣說經典而生起大慈悲心；這是四件事。又有八件事可以不離諸佛。是哪八件呢？常常憶念諸佛，供養如來，讚美世尊，製作佛像，勸化眾生使他們見到如來，在所朝向的方位聽聞佛的名號，發願往生到佛國並且意志不怯懦，常常喜愛微妙的佛的正智慧；這是八件事。又有四件事可以得到善友。是哪四件呢？不傲慢不虛偽，常常加以恭敬，言語柔和順從而不自大，常常接受教誨；這是四件事。又有三件事常常使自己處於隱秘的善行之中。是哪三件呢？不剛強不固執不諂媚，去除各種貪婪嫉妒，見到別人得到供養就代替別人感到歡喜；這是三件事。又有五件事常常懷有堅定的信心。是哪五件呢？明白並樂於……』
【English Translation】 English version 『What does it mean to see without obstruction? How does a Bodhisattva understand the thoughts and actions of sentient beings? How does a Bodhisattva practice without weariness or satisfaction? How does a Bodhisattva discern the meaning of the teachings they receive? How does a Bodhisattva subdue demonic forces and enemies? How does a Bodhisattva stay away from all fears? How does a Bodhisattva guide and turn back those who are regressing? How does a Bodhisattva attain non-retrogression? How does a Bodhisattva attain the patience of non-arising? How does a Bodhisattva surpass all pure realms? How does a Bodhisattva purify all their actions? When will a Bodhisattva receive a prediction from the World Honored One?』
The Buddha said, 『Excellent, excellent! Sea Dragon King! You have asked the Tathagata about such profound meanings. Listen carefully, listen carefully! Reflect upon them well!』
The Dragon King said, 『Yes, World Honored One! I am eager to hear!』
The Buddha said, 『A Bodhisattva has four things that abandon all evil destinies. What are the four? A Bodhisattva has no harmful intent towards sentient beings, constantly protects the ten virtues, does not speak of others' shortcomings nor belittle them, constantly reflects on their own faults and does not proclaim the impurities of others; these are the four. There are also four things that transcend all difficulties. What are the four? Constantly praising the Three Jewels (Buddha, Dharma, Sangha), not disturbing those who delight in the Dharma, not creating doubts in others, and guiding those who are hesitant; these are the four. There are also four things that lead to rebirth in the heavens or among humans. What are the four? Not abandoning the aspiration for enlightenment, also teaching others and not violating the precepts, having pure aspirations, and speaking the scriptures with great compassion for others; these are the four. There are also eight things that keep one from being separated from the Buddhas. What are the eight? Constantly remembering the Buddhas, making offerings to the Tathagata, praising the World Honored One, making images of the Buddha, encouraging sentient beings to see the Tathagata, hearing the name of the Buddha in the direction they face, vowing to be born in that Buddha-land and not being timid in their resolve, constantly delighting in the subtle and wonderful wisdom of the Buddha; these are the eight. There are also four things that lead to encountering good friends. What are the four? Not being arrogant or deceitful, constantly showing respect, speaking gently and kindly without being self-important, and constantly receiving teachings; these are the four. There are also three things that are always kept in secret virtuous practice. What are the three? Not being rigid, not being stubborn, and not being flattering, removing all greed and jealousy, and rejoicing on behalf of others when they receive offerings; these are the three. There are also five things that constantly maintain steadfast faith. What are the five? Understanding and delighting in...』
脫力，積功德力，入報應力，遵道心力，將御法力；是為五。復有二事多所悅護。何等二？不捨歡喜，不在瞋恨；是為二。復有二十事護眾因緣。何等二十？常信佛教，不著他緣，所作自護，他作他受，法法相應，法法相照，善惡報應，無亂不順，心無想念，無我無人，都無所有，亦無往來，無所歸趣，除因緣報，由罪福安危，將護諸緣，諸佛、世尊皆由清凈而成道德，除眾惡事，以故吾等修行善本；是為二十。復有二事長益善法。何等二？知於三品，行無放逸；是為二。復有二事。何等二？喜造德本，亦不想報；是為二。復有五事常樂於義。何等五？不著色、聲、香、味、識；是為五。復有五事常好於法。何等為五？不貪色、痛，志得智、慧，擁護一切；是為五。復有六事常樂於法。何等六？樂於五根，不樂五欲；常樂法會，不樂世談；樂講說經，不樂衣食；常樂觀法，不樂不凈；樂遵修法，不樂文字；樂於佛法，不樂聲聞、緣覺法；是為六。復有八事樂於法樂。何等八？樂講佛道，不樂卑賤；樂度無極，不樂聲聞、緣覺道；樂贊四恩，不樂非法；樂大慈哀，不樂世事；樂說大道，不樂終始；樂講深法緣起之本，不樂常、無常、我、人、壽命；樂空、無想、無愿真諦之法，不樂調戲，離放逸想；樂嚴佛國，不樂觀滅
【現代漢語翻譯】 現代漢語譯本 捨棄懈怠，積累功德的力量，進入報應的力量，遵循道心的力量，掌握駕馭佛法的力量；這稱為五種力量。又有兩件事令人喜悅和守護。哪兩種？不捨棄歡喜心，不懷有瞋恨心；這稱為兩種。又有二十件事守護大眾的因緣。哪二十件？常常信仰佛教，不執著于其他外緣，自己所作的善行自己守護，他人所作的善行他人承受，佛法與佛法相應，佛法與佛法相互照耀，善惡有報應，沒有錯亂不順的情況，心中沒有妄想雜念，沒有我相人相，一切都空無所有，也沒有來去，沒有歸宿，除了因緣果報之外，由罪業和福報決定安危，將護各種因緣，諸佛、世尊都是由清凈而成就道德，去除各種惡事，因此我們修行善良的根本；這稱為二十件事。又有兩件事增長善法。哪兩種？瞭解三種品性（上、中、下），行為沒有放逸；這稱為兩種。又有兩件事。哪兩種？喜歡造作功德的根本，也不想求回報；這稱為兩種。又有五件事常常樂於正義。哪五件？不執著於色（Rūpa，形態、顏色）、聲（Śabda，聲音）、香（Gandha，氣味）、味（Rasa，味道）、識（Vijñāna，意識）；這稱為五件事。又有五件事常常愛好佛法。哪五件？不貪戀色（Rūpa，形態、顏色）、痛（Vedanā，感受），立志獲得智慧，擁護一切眾生；這稱為五件事。又有六件事常常樂於佛法。哪六件？樂於五根（Indriya，眼、耳、鼻、舌、身），不樂於五欲（Kāma，色、聲、香、味、觸）；常常樂於法會，不樂於世俗談論；樂於講說經典，不樂於衣食；常常觀察佛法，不樂於不凈之物；樂於遵循修行佛法，不樂於文字；樂於佛法，不樂於聲聞（Śrāvaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，獨自悟道者）之法；這稱為六件事。又有八件事樂於法樂。哪八件？樂於講說佛道，不樂於卑賤之事；樂於度化無邊眾生，不樂於聲聞（Śrāvaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，獨自悟道者）之道；樂於讚歎四恩（父母恩、眾生恩、國土恩、三寶恩），不樂於非法之事；樂於大慈大悲，不樂於世俗之事；樂於宣說大道，不樂於有始有終；樂於講說甚深佛法緣起之根本，不樂於常、無常、我、人、壽命等斷見；樂於空（Śūnyatā，空性）、無想（Animitta，無相）、無愿（Apranihita，無愿）真諦之法，不樂於調戲，遠離放逸之想；樂於莊嚴佛國，不樂於觀想寂滅。
【English Translation】 English version Abandoning laziness, accumulating the power of merit, entering the power of retribution, following the power of the mind of the Path, wielding the power to govern the Dharma; these are the five. Furthermore, there are two things that are pleasing and protective. What are the two? Not abandoning joy, not harboring anger; these are the two. Furthermore, there are twenty things that protect the causes and conditions of the multitude. What are the twenty? Constantly believing in Buddhism, not clinging to other external conditions, protecting one's own actions, others receiving their own actions, Dharma corresponding to Dharma, Dharma illuminating Dharma, good and evil having retribution, without disorder or disharmony, the mind without thoughts, without self or others, everything being empty and without substance, also without coming or going, without a destination, except for the retribution of causes and conditions, with safety and danger determined by sins and blessings, cherishing all conditions, all Buddhas and World Honored Ones achieving morality through purity, removing all evil deeds, therefore we cultivate the root of goodness; these are the twenty. Furthermore, there are two things that increase good Dharma. What are the two? Knowing the three qualities (superior, middle, inferior), acting without negligence; these are the two. Furthermore, there are two things. What are the two? Delighting in creating the root of merit, also not thinking of reward; these are the two. Furthermore, there are five things that are always delighted in righteousness. What are the five? Not clinging to Rūpa (form, color), Śabda (sound), Gandha (smell), Rasa (taste), Vijñāna (consciousness); these are the five. Furthermore, there are five things that are always fond of the Dharma. What are the five? Not being greedy for Rūpa (form, color), Vedanā (feeling), aspiring to attain wisdom, protecting all beings; these are the five. Furthermore, there are six things that are always delighted in the Dharma. What are the six? Delighting in the five Indriya (sense faculties: eye, ear, nose, tongue, body), not delighting in the five Kāma (desires: form, sound, smell, taste, touch); always delighting in Dharma assemblies, not delighting in worldly talk; delighting in expounding scriptures, not delighting in clothing and food; always observing the Dharma, not delighting in impure things; delighting in following and cultivating the Dharma, not delighting in words; delighting in the Buddha Dharma, not delighting in the Dharma of Śrāvaka (hearers) and Pratyekabuddha (solitary Buddhas); these are the six. Furthermore, there are eight things that delight in the joy of the Dharma. What are the eight? Delighting in speaking of the Buddha's path, not delighting in lowly things; delighting in liberating limitless beings, not delighting in the path of Śrāvaka (hearers) and Pratyekabuddha (solitary Buddhas); delighting in praising the four kinds of grace (parents, sentient beings, country, Three Jewels), not delighting in unlawful things; delighting in great compassion, not delighting in worldly affairs; delighting in speaking of the Great Path, not delighting in beginning and end; delighting in speaking of the fundamental origin of the profound Dharma of dependent origination, not delighting in the views of permanence, impermanence, self, others, or lifespan; delighting in the Dharma of the true meaning of Śūnyatā (emptiness), Animitta (signlessness), and Apranihita (wishlessness), not delighting in jesting, being apart from thoughts of negligence; delighting in adorning the Buddha lands, not delighting in contemplating extinction.
；是為八。
「復有五事所聞無厭。何等五？博聞智慧，利於明達，聞無厭足；普聽不懈，決諸狐疑，聞無厭足；因聞覺了塵勞恚恨，故無厭足；因聞斷欲而除一切眾生垢著，故無厭足；因聞勇猛決一切疑，故無厭足；是為五。復有二事觀義求聞不惓。何等二？興于賢聖正見之行，得無礙辯總持之要；是為二。復有十事聞能奉行。何等十？利知厭足，在於閑居；身口心寂，進止安詳；所聞觀凈；獨處少事，不樂眾鬧；初夜后夜常觀精進；敬重善友；志懷羞恥；常以大哀護於一切；等賢聖禪；至德具足，以惠救護天上世間；是為十。復有五事具出家德。何等五？所作已成，不復忘失；滅除塵結；其心當舍一切諸著；諸佛、世尊不訟其短；已得解脫，見諸縛者為說脫法；是為五。復有五出家順戒。何等五？救順禁法救濟毀戒，順諸所聞救濟鮮聞，順所定意救濟亂心，順所智慧救濟惡智，順所度知立於眾人安隱無為；是為五。復有五棄。何等五？棄于重擔而除五陰，斷恩愛結及諸所習，常以寂定舍于寂滅，入于道德奉行八道，入于聖諦立一切人于正諦法；是為五。復有四法常處樹下。何等四？不惜身命，奉行一切諸德善法，發神通慧，行寂然事天人欣悅；是為四。復有四事樂處閑居。何等四？發大哀以處閑居，諸佛所
【現代漢語翻譯】 現代漢語譯本： 這就是所說的八種。
『還有五件事是聽聞而不會厭倦的。是哪五件？廣泛聽聞智慧，有利於明辨通達，聽聞沒有厭足的時候；普遍聽取而不懈怠，決斷各種疑惑，聽聞沒有厭足的時候；因為聽聞而覺悟了塵世的勞苦、怨恨，所以沒有厭足的時候；因為聽聞而斷除慾望，去除一切眾生的垢染執著，所以沒有厭足的時候；因為聽聞而勇猛地決斷一切疑惑，所以沒有厭足的時候；這就是五件。還有兩件事是觀察義理、尋求聽聞而不疲倦的。是哪兩件？興起于賢聖的正見之行，得到無礙的辯才和總持的要領；這就是兩件。還有十件事是聽聞后能夠奉行的。是哪十件？利益在於知足，安於閑居；身、口、意寂靜，進退舉止安詳；所聽聞的觀想清凈；獨自居住，減少事務，不喜好人群喧鬧；初夜和后夜常常觀想精進；敬重善友；心懷羞恥；常常以大慈悲護佑一切；等同賢聖的禪定；至高的德行具足，用恩惠救護天上和世間；這就是十件。還有五件事是具備出家功德的。是哪五件？所做的事情已經完成，不再忘失；滅除塵世的煩惱；內心應當捨棄一切執著；諸佛、世尊不責備他的缺點；已經得到解脫，見到被束縛的人為他們宣說解脫的方法；這就是五件。還有五種出家順應戒律的行為。是哪五種？救助順從禁戒的人，救濟毀壞戒律的人；順從所聽聞的教法，救濟聽聞寡少的人；順從所定的意念，救濟內心散亂的人；順從所擁有的智慧，救濟愚昧無知的人；順從所度脫的知識，使眾生安穩無為；這就是五種。還有五種捨棄。是哪五種？捨棄沉重的負擔而去除五陰（色、受、想、行、識，skandha）；斷絕恩愛之結以及各種習氣；常常以寂靜的禪定捨棄寂滅；進入道德的境界，奉行八正道（八正道，Eightfold Path）；進入聖諦（四聖諦，Four Noble Truths），使一切人安立於正諦之法；這就是五種。還有四種常在樹下修行的法。是哪四種？不吝惜身命，奉行一切諸德善法，發起神通智慧，行持寂然之事，令天人欣悅；這就是四種。還有四件事是樂於安處閑居的。是哪四種？發起大慈悲心而安處閑居，諸佛所
【English Translation】 English version: This is what is meant by the eight.
'Furthermore, there are five things one never tires of hearing. What are the five? Broad learning and wisdom, which are beneficial for clear understanding and penetration, one never tires of hearing; universally listening without懈怠(xiè dài, laxity), resolving all doubts, one never tires of hearing; because of hearing, one awakens to the toils and resentments of the world, hence one never tires of hearing; because of hearing, one cuts off desires and removes all defilements and attachments of sentient beings, hence one never tires of hearing; because of hearing, one bravely resolves all doubts, hence one never tires of hearing; these are the five. Furthermore, there are two things: contemplating the meaning and seeking to hear without weariness. What are the two? Giving rise to the practice of the correct view of the wise and holy, attaining unobstructed eloquence and the essentials of total retention (總持, dharani); these are the two. Furthermore, there are ten things that one can practice after hearing. What are the ten? Benefit lies in knowing contentment, being at ease in seclusion; body, speech, and mind are tranquil, advancing and retreating are peaceful and composed; what is heard is contemplated purely; dwelling alone with few affairs, not delighting in crowds and noise; constantly contemplating diligence in the early and late night; respecting good friends; cherishing a sense of shame; constantly protecting all with great compassion; equalling the meditation of the wise and holy; possessing supreme virtue, using kindness to protect the heavens and the world; these are the ten. Furthermore, there are five things that constitute the virtues of renunciation. What are the five? What has been done is completed, no longer forgotten; eliminating the bonds of defilement; one's mind should abandon all attachments; the Buddhas, the World Honored Ones, do not criticize his shortcomings; having attained liberation, seeing those who are bound, one speaks the Dharma of liberation for them; these are the five. Furthermore, there are five ways in which renunciation accords with the precepts. What are the five? Saving those who accord with the prohibitive laws, rescuing those who violate the precepts; according with what is heard, rescuing those who have little hearing; according with what is determined in mind, rescuing those whose minds are scattered; according with what is wise, rescuing those who are ignorant; according with what is known through crossing over, establishing beings in peace and non-action; these are the five. Furthermore, there are five abandonments. What are the five? Abandoning the heavy burden and removing the five skandhas (五陰, skandha); severing the bonds of love and affection and all habits; constantly abandoning to寂滅(jì miè, quiet extinction) with tranquil samadhi; entering the realm of morality, practicing the Eightfold Path (八正道, Eightfold Path); entering the Noble Truths (四聖諦, Four Noble Truths), establishing all people in the Dharma of the Correct Truth; these are the five. Furthermore, there are four practices of constantly dwelling under a tree. What are the four? Not cherishing one's life, practicing all virtuous and wholesome Dharmas, generating supernatural powers and wisdom, practicing quietude, delighting gods and humans; these are the four. Furthermore, there are four things that one delights in when dwelling in seclusion. What are the four? Generating great compassion and dwelling in seclusion, what the Buddhas
嘆；欲救眾生，無偏邪行；坐成佛時，莊嚴自由，不為塵勞；學余菩薩究竟之行，積閑居德，入于郡國、縣邑、聚落為眾說法；是為四。復有三事而習燕坐，最尊無上功德微妙為賢聖行。何等三？不習憎愛亦無所慕；自在離欲，心無縛著；行步自由，等心一切，疾得定意；是為三。復有三事離諸諛諂：其心質直而無恚恨，已住於行，眾結便斷；是為三。復有八事具出家德。何等八？賢聖知足在於獨處，得知限節，逮諸博聞，棄恨忍辱，不捨道心，行四意止，專精定意而應智慧，一切所興以行為要；是為八。復有十事入深要法。何等十？見身自然諸法自然，身入于凈一切法凈，見已無吾諸法無我，自觀身空不疑諸法空，己身無聲諸法如響，察身寂寞諸法靜默，我者審諦觀諸法諦，我志深妙見諸法奧，己身無聞諸法如聾，吾無所受見一切法無可取者；是為十。復有十事：諸法如幻，興誑詐相；諸法如夢，所見無實；諸法如野馬，起顛倒想，見不諦故；諸法如影，所作因緣無以為樂；諸法如水月，捉不可得，其相離行；諸法如響，本末悉空；諸法如電，晃現隨滅；諸法如畫，離淫怒癡；諸法本凈，不為客垢之所玷汙；諸法如虛空，適起尋滅，無有處所；是為十。復有二事不墮滅見。何等為二？隨時之慧入于罪福，了別諸佛聖
【現代漢語翻譯】 嘆（感嘆）：想要救度眾生，就要沒有偏頗邪惡的行為；當成就佛時，以莊嚴和自由為裝飾，不被世俗事務所困擾；學習其餘菩薩最終的修行，積累閑居時的德行，進入郡國、縣邑、村落為眾生說法；這是第四種。 又有三件事可以用來修習靜坐，這是最尊貴、無上的功德，微妙而屬於賢聖的修行。是哪三種呢？不學習憎恨和愛戀，也沒有任何貪求；自在地遠離慾望，心中沒有束縛和執著；行走坐臥都自由自在，以平等心對待一切眾生，迅速獲得禪定；這是第三種。 又有三件事可以遠離各種虛偽諂媚：內心質樸正直而沒有怨恨，已經安住于正行，各種煩惱的束縛便會斷除；這是第三種。 又有八件事可以具備出家人的德行。是哪八件呢？賢聖之人安於獨處，知道節制，獲得廣博的見聞，捨棄怨恨而修習忍辱，不放棄求道的決心，修行四念處，專心精進地修習禪定並運用智慧，一切所作所為都以行為為根本；這是第八種。 又有十件事可以進入深奧的佛法。是哪十件呢？見到身體是自然的，諸法也是自然的；身體進入清凈，一切法也清凈；見到已經沒有『我』，諸法也沒有『我』；自己觀察身體是空性的，不懷疑諸法也是空性的；自己的身體沒有聲音，諸法如同迴響；觀察身體是寂靜的，諸法也是靜默的；對於『我』要審慎諦觀，對於諸法要如實觀察；我的心志深奧微妙，要見到諸法的奧妙；自己的身體沒有聽覺，諸法如同聾啞；我沒有什麼可以接受的，見到一切法都沒有什麼可以執取的；這是第十種。 又有十件事說明：諸法如同幻術，呈現虛假的表象；諸法如同夢境，所見並非真實；諸法如同野馬（指陽焰），產生顛倒的妄想，因為所見不是真諦；諸法如同影子，所作的因緣沒有快樂可言；諸法如同水中的月亮，無法捉摸，其相狀是虛幻不實的；諸法如同迴響，從頭到尾都是空虛的；諸法如同閃電，短暫出現隨即消失；諸法如同圖畫，遠離淫慾、嗔怒、愚癡；諸法本來就是清凈的，不會被外來的塵垢所污染；諸法如同虛空，剛一生起就立即消失，沒有固定的處所；這是第十種。 又有兩件事不會墮入斷滅見。哪兩件呢？隨時運用智慧來了解罪與福報，清楚地辨別諸佛和聖賢。
【English Translation】 Alas (Exclamation); If you want to save all sentient beings, you must have impartial and non-deviant conduct; When you attain Buddhahood, adorn yourself with dignity and freedom, and not be troubled by worldly affairs; Learn the ultimate practice of other Bodhisattvas, accumulate virtue in seclusion, and enter counties, cities, towns, and villages to preach the Dharma to all beings; This is the fourth. Furthermore, there are three things to practice meditation, which are the most supreme and unsurpassed merits, subtle and belonging to the practice of the virtuous and holy. What are the three? Not learning to hate and love, nor having any desires; Being free from desires, with no bondage or attachment in the mind; Walking freely, treating everyone with equanimity, and quickly attaining Samadhi; This is the third. Furthermore, there are three things to stay away from flattery and deceit: The heart is honest and upright without hatred, already dwelling in the right conduct, and all the bonds of affliction will be cut off; This is the third. Furthermore, there are eight things to possess the virtues of a renunciant. What are the eight? The virtuous and holy are content in solitude, know moderation, attain extensive learning, abandon hatred and practice forbearance, do not give up the aspiration for the Path, practice the Four Foundations of Mindfulness, concentrate diligently on meditation and apply wisdom, and take action as the foundation for all endeavors; This is the eighth. Furthermore, there are ten things to enter the profound Dharma. What are the ten? Seeing that the body is natural and all dharmas (phenomena, teachings) are natural, the body enters purity and all dharmas are pure, seeing that there is no 'I' (self) and all dharmas are without 'self', observing that one's own body is empty and not doubting that all dharmas are empty, one's own body is without sound and all dharmas are like echoes, observing that the body is solitary and all dharmas are silent, for 'I' one should carefully contemplate the truth and for all dharmas one should observe the truth, my will is profound and subtle and one should see the mysteries of all dharmas, one's own body has no hearing and all dharmas are like the deaf, I have nothing to receive and see that there is nothing to grasp in all dharmas; This is the tenth. Furthermore, there are ten things: All dharmas are like illusions, creating deceptive appearances; All dharmas are like dreams, what is seen is not real; All dharmas are like mirages (yang yan), giving rise to inverted thoughts, because what is seen is not the ultimate truth; All dharmas are like shadows, the causes and conditions created have no joy to be found; All dharmas are like the moon in water, impossible to grasp, their appearance is unreal; All dharmas are like echoes, empty from beginning to end; All dharmas are like lightning, appearing briefly and then disappearing; All dharmas are like paintings, free from lust, anger, and delusion; All dharmas are originally pure, not stained by external defilements; All dharmas are like space, arising and disappearing immediately, without a fixed location; This is the tenth. Furthermore, there are two things that do not fall into annihilationism. What are the two? Constantly using wisdom to understand sin and merit, and clearly distinguishing between Buddhas and sages.
智之明；是為二。復有二事不墮常見。何等為二？一切說無常慧，適起便滅意無永存；是為二。復有四事超因緣法。何等為四？無黠之習入生死習，無黠已滅生死便除，不墮滅見，不住常觀；是為四。復有四事離諸邪見。何等四？曉空慧不見彼我，解無相不見壽命，了無愿不見三處，分別緣起離常無常；是為四。復有六事以諸神通而自娛樂。何等六？不以惡眼視於眾生，得天眼凈；聞惡聲音則能忍辱，逮天耳凈；其心不亂，睹他心凈；殖眾德本則識過事；如口所語身行亦爾，獲神足凈；修行諸敬，不欺法師，盡諸漏凈；是為六。復有六事得六通。何等六？以然燈故，得天眼凈；施諸音樂，得天耳凈；施無悕望，了眾生心；殖眾德本，知過去事；卻諸陰蓋，決眾狐疑，逮神足凈；以法佈施，盡諸漏凈；是為六。復有六事而得通慧。何等六？適見如來，得天眼凈；合會說法，得天耳凈；制伏其心，見眾生意；常習六念，得識宿命；棄諸貪濁，逮成神足，輕舉能飛；遵修諸法，得盡諸漏；是為六。」
佛復告龍王：「以有神通而自娛樂：聲聞、緣覺及外道、神仙、天、龍、鬼、神、無善神、鳳凰神王、山神王、甜柔神、人與非人，所有天眼，計菩薩眼，最上無極清凈明徹，除如來眼，菩薩之眼無所不見，天人光色諸法
【現代漢語翻譯】 現代漢語譯本：智慧的明晰，這就是第二種。又有兩種事物不會落入常見的偏見。哪兩種呢？一切都說無常的智慧，剛剛生起就立即消滅，認為沒有永恒存在的意念；這就是第二種。又有四種事物超越了因緣法。哪四種呢？沒有智慧的習氣進入生死的習氣，沒有智慧就已經滅除，生死就隨之消除，不落入斷滅的見解，不住留在常恒的觀察；這就是第四種。又有四種事物遠離各種邪見。哪四種呢？明白空性的智慧，不見彼我（對立的雙方），理解無相，不見壽命（長短），瞭解無愿，不見三處（貪嗔癡），分別緣起，遠離常與無常（的極端）；這就是第四種。又有六種事物，憑藉各種神通而自我娛樂。哪六種呢？不以惡意的眼光看待眾生，得到天眼清凈；聽到惡劣的聲音則能忍辱，獲得天耳清凈；內心不散亂，見到他人心清凈；種植各種功德的根本，就能認識過去的事情；如同口中所說，身體的行動也是這樣，獲得神足清凈；修行各種恭敬，不欺騙法師，斷盡各種煩惱，得到漏盡清凈；這就是第六種。又有六種事物得到六神通。哪六種呢？因為點燃燈火的緣故，得到天眼清凈；佈施各種音樂，得到天耳清凈；佈施沒有希望，瞭解眾生的心意；種植各種功德的根本，知道過去的事情；去除各種陰蓋（五陰的覆蓋），決斷各種狐疑，獲得神足清凈；以佛法佈施，斷盡各種煩惱，得到漏盡清凈；這就是第六種。又有六種事物而得到通達的智慧。哪六種呢？剛剛見到如來（佛陀），得到天眼清凈；集合在一起說法，得到天耳清凈；制伏自己的心，見到眾生的意念；經常修習六念（唸佛、念法、念僧、念戒、念施、念天），得到認識宿命；拋棄各種貪婪污濁，達到成就神足，輕身飛揚；遵循修行各種佛法，得到斷盡各種煩惱；這就是第六種。」 佛陀又告訴龍王（Nagaraja）說：『憑藉神通而自我娛樂：聲聞（Sravaka）、緣覺（Pratyekabuddha）以及外道（Tirthika）、神仙（Rsi）、天（Deva）、龍（Naga）、鬼（Yaksa）、神（Deva），沒有善神（good Deva）、鳳凰神王（Phoenix Deva King）、山神王（Mountain Deva King）、甜柔神（Sweet and Gentle Deva）、人與非人（human and non-human beings），所有天眼（divine eyes），計算菩薩（Bodhisattva）的眼睛，最上無比清凈明徹，除了如來（Tathagata）的眼睛，菩薩的眼睛沒有什麼看不見的，天人的光彩顏色各種佛法。
【English Translation】 English version: The clarity of wisdom; this is the second. Furthermore, there are two things that do not fall into common views. What are the two? The wisdom that everything is impermanent, arising and ceasing immediately, with no thought of eternal existence; this is the second. Furthermore, there are four things that transcend the law of dependent origination. What are the four? The habit of lacking wisdom entering the habit of birth and death, the absence of wisdom already extinguished, birth and death then eliminated, not falling into the view of annihilation, not dwelling in the constant observation; this is the fourth. Furthermore, there are four things that are apart from all wrong views. What are the four? Understanding the wisdom of emptiness, not seeing 'other' and 'self' (the opposing sides), understanding no-form, not seeing lifespan (length), understanding no-desire, not seeing the three places (greed, hatred, and delusion), distinguishing dependent origination, being apart from permanence and impermanence (the extremes); this is the fourth. Furthermore, there are six things that take delight in various supernormal powers. What are the six? Not looking at sentient beings with malicious eyes, obtaining the purity of the divine eye (divyacaksu); hearing evil sounds, then being able to endure insult, attaining the purity of the divine ear (divyasrotra); one's mind not being disturbed, seeing the purity of others' minds; planting the roots of various virtues, then knowing past events; as the mouth speaks, so the body acts, obtaining the purity of the supernatural feet (rddhipada); cultivating various respects, not deceiving the Dharma masters, exhausting all outflows, obtaining the purity of the exhaustion of outflows (asravaksaya); this is the sixth. Furthermore, there are six things that obtain the six supernormal powers (sadabhijna). What are the six? Because of lighting lamps, obtaining the purity of the divine eye; giving various music, obtaining the purity of the divine ear; giving without hope, understanding the minds of sentient beings; planting the roots of various virtues, knowing past events; removing various obscurations (the coverings of the five skandhas), resolving various doubts, attaining the purity of the supernatural feet; giving Dharma as alms, exhausting all outflows, obtaining the purity of the exhaustion of outflows; this is the sixth. Furthermore, there are six things that obtain penetrating wisdom. What are the six? Upon seeing the Tathagata (Buddha), obtaining the purity of the divine eye; gathering together to speak the Dharma, obtaining the purity of the divine ear; subduing one's mind, seeing the thoughts of sentient beings; constantly practicing the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and devas), obtaining the knowledge of past lives; abandoning various greed and defilements, attaining the accomplishment of supernatural feet, being light and able to fly; following and cultivating various Dharmas, obtaining the exhaustion of all outflows; this is the sixth.' The Buddha further told the Dragon King (Nagaraja): 'Taking delight in supernormal powers: Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), as well as Tirthikas (Tirthika), Rsis (Rsi), Devas (Deva), Nagas (Naga), Yaksas (Yaksa), Devas (Deva), no good Devas (good Deva), Phoenix Deva Kings (Phoenix Deva King), Mountain Deva Kings (Mountain Deva King), Sweet and Gentle Devas (Sweet and Gentle Deva), human and non-human beings (human and non-human beings), all divine eyes (divine eyes), counting the eyes of Bodhisattvas (Bodhisattva), being supremely and incomparably pure and clear, except for the eyes of the Tathagata (Tathagata), there is nothing that the eyes of the Bodhisattva cannot see, the light and colors of devas, various Dharmas.
之本，無所掛礙。又聲聞、緣覺及天、龍、神、人與非人，計菩薩耳，最上無極清凈明徹，除如來耳，菩薩之耳無所不聞，天、人音聲諸法之講，無所掛礙。聞諸音聲知三達事，皆了一切眾生之心，所行造念因緣報應往來之想，凈不凈，著不著，若干種心：若逆心，若順心、縛心、解心、依心、不依心、惑心、定心、有處心、無處心，若興衰心，已曉了之，悉見人根如應說法，以識宿命知彼我本，終始所起無所不達。至誠不虛，神足無猗，無所不現，是為菩薩五神通。又心自在所作具足，是為娛樂。示現佛身而般泥洹，不永滅度。何謂菩薩漏盡神通？菩薩超越聲聞、緣覺，所得解脫猗于佛慧，曉了眾生一切本凈，不盡諸漏而不取證，為一切人讚諸漏盡。是為六神通。復有四事見無蓋慧。何等四？遵修慧德，致此五通；行大慈大哀，知四解行；奉善權慧，逮四無礙；定意正受空、無相、無愿，致三十七道品之法；是為四。」
佛復告龍王：「何謂所見無蓋？諸有塵勞除一切垢；所有掛礙現生死本，導御泥洹；現聲聞、緣覺乘，化至道場；隨勸習俗，示人行寂。是謂無蓋。復有無蓋：現一切數至無所有，現滅諸數逮無所著，雖在有數諸行之事，于無數法無所掛礙，彼無陰蓋得至無為，于有為法亦無掛礙，是謂菩薩現
【現代漢語翻譯】 現代漢語譯本： 根本，沒有任何掛礙。還有聲聞（聽聞佛陀教誨而證悟的修行者）、緣覺（通過觀察因緣而覺悟的修行者）以及天、龍、神、人與非人，認為菩薩的耳朵，最為至上、無有邊際、清凈明澈，除了如來（佛陀）的耳朵，菩薩的耳朵沒有什麼聽不到的，天、人的音聲以及諸法的講說，沒有任何掛礙。聽聞各種音聲，知曉過去、現在、未來三世之事，完全瞭解一切眾生的心，所作所為、起心動念的因緣果報、往來之想，清凈不清凈，執著不執著，各種各樣的心：如果是逆反的心，如果是順從的心、被束縛的心、解脫的心、依靠的心、不依靠的心、迷惑的心、禪定的心、有處的心、無處的心，如果是興盛衰敗的心，都已經曉得了，完全看清人的根器，如其所應地說法，憑藉認識宿命，知道彼此的本源，從開始到結束所發生的一切，沒有不通達的。至誠不虛妄，神足沒有依靠，沒有什麼不顯現的，這就是菩薩的五神通。而且心自在，所作所為都具足，這就是娛樂。示現佛身而進入涅槃（死亡），不是永遠的滅度。什麼叫做菩薩的漏盡神通？菩薩超越聲聞、緣覺，所得到的解脫依靠佛的智慧，曉了一切眾生本來清凈的本性，不窮盡各種煩惱卻不急於證果，為一切人讚嘆煩惱已盡。這就是六神通。還有四種事情，能見到沒有遮蓋的智慧。是哪四種？遵從修行智慧功德，達到這五種神通；行大慈大悲，瞭解四種解脫的修行；奉行善巧方便的智慧，獲得四種無礙辯才；安定心意，正確地領受空、無相、無愿，達到三十七道品（通往覺悟的三十七種修行方法）的法；這就是四種無蓋慧。
佛陀又告訴龍王：『什麼叫做所見沒有遮蓋？各種塵世的煩惱，消除一切污垢；所有掛礙，顯現生死的根本，引導到涅槃；顯現聲聞、緣覺的乘（教法），教化到覺悟的道場；隨著勸導世俗，向人們展示寂靜的修行。這就叫做沒有遮蓋。還有沒有遮蓋：顯現一切數量直到一無所有，顯現滅盡各種數量達到沒有執著，雖然處在有數量的各種行為之事中，對於無數的法沒有任何掛礙，他們沒有陰蓋而能夠達到無為的境界，對於有為法也沒有任何掛礙，這就叫做菩薩顯現的無蓋。』
【English Translation】 English version: the root, without any hindrance. Furthermore, the Shravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment through observing conditions), as well as Devas (gods), Nagas (dragons), spirits, humans, and non-humans, consider the Bodhisattva's ears to be the most supreme, limitless, pure, and clear. Except for the Tathagata's (Buddha's) ears, there is nothing that the Bodhisattva's ears cannot hear, the sounds of Devas and humans, and the teachings of all Dharmas (teachings), without any hindrance. Hearing all kinds of sounds, knowing the three times (past, present, and future), fully understanding the minds of all sentient beings, their actions, the causes and conditions of their thoughts, the karmic retributions, their comings and goings, pure or impure, attached or unattached, various kinds of minds: whether it is a rebellious mind, a compliant mind, a bound mind, a liberated mind, a dependent mind, an independent mind, a deluded mind, a concentrated mind, a mind with a place, a mind without a place, whether it is a mind of prosperity or decline, they have already understood it, fully seeing the roots of people, teaching the Dharma (teachings) as appropriate, knowing their past lives by recognizing their past lives, knowing the origins of each other, understanding everything from beginning to end. Utterly sincere and not false, with supernatural powers without reliance, there is nothing that does not appear, this is the Bodhisattva's five supernormal powers. Moreover, the mind is free and all actions are complete, this is entertainment. Manifesting the Buddha's body and entering Nirvana (death), not eternal extinction. What is the Bodhisattva's exhaustion of outflows supernormal power? The Bodhisattva transcends Shravakas and Pratyekabuddhas, the liberation attained relies on the Buddha's wisdom, understanding the original purity of all sentient beings, not exhausting all outflows but not rushing to attain enlightenment, praising the exhaustion of outflows for all people. This is the six supernormal powers. Furthermore, there are four things to see unhindered wisdom. What are the four? Following and cultivating wisdom and virtue, attaining these five supernormal powers; practicing great compassion and great sorrow, knowing the four practices of liberation; upholding skillful means of wisdom, attaining the four unobstructed eloquence; stabilizing the mind and correctly receiving emptiness, signlessness, and wishlessness, attaining the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment); these are the four unhindered wisdoms.
The Buddha further told the Dragon King: 'What is called seeing without hindrance? All worldly afflictions, eliminating all defilements; all hindrances, revealing the root of birth and death, guiding to Nirvana; manifesting the vehicle (teachings) of Shravakas and Pratyekabuddhas, transforming to the place of enlightenment; following and advising customs, showing people the practice of stillness. This is called without hindrance. Furthermore, there is without hindrance: manifesting all numbers until nothing exists, manifesting the extinction of all numbers reaching no attachment, although being in the affairs of various actions with numbers, there is no hindrance to countless Dharmas, they have no obscurations and can reach the state of non-action, and there is no hindrance to conditioned Dharmas, this is called the Bodhisattva's manifestation of without hindrance.'
無礙慧。復有四事曉了眾生心之所行：隨習俗慧，正受明瞭識意所為，善權方便，于諸法自在；是為四。復有五事行無厭足。何等為五？已獲大安令眾生安，大哀堅強，視一切人如己骨髓，隨人所行而示現行，立於極上奇特之德；是為五。復有六事分別所受教化之言。何等六？逮得總持，心立寂然，入審諦凈，心入諸慧，辯才無著無止，方便之慧次第解脫；是為六。復有八事降伏魔怨。何等八？曉了五陰，譬若如幻，離貪見塵而行空事；知一切法皆無所生，隨其所生如開導之；不捨道意，堅強精進；不捨佛道，不畏三界；離於所有，觀於人物；求審諦慧，觀無常相；積德不厭；合集智慧，不樂聲聞、緣覺之智；是為八。復有十事離諸恐懼，行菩薩事。何等十？行於佈施，以莊嚴想；立於禁戒，斷諸惡趣；游于忍辱，諸根不亂；堅強精進，種善不惓；修行禪定，其心不荒；成於智慧而離塵勞；善權方便曉了無邊聖智之愿，得分別事；解知法義，辯才隨順；逮得總持，決除眾生諸所狐疑；得住佛住，護一切法；是為十。復有八事御退轉者。何等八？言行相應；自省己過，不說彼闕；寧失身命不造輕重；獲利不喜，無利不戚；心不懷害，誘導一切興眾祐意；等敷禁戒，不捨師法；安悅眾人，不自求安；一切所愛施而不悔；是
【現代漢語翻譯】 現代漢語譯本 無礙慧（指菩薩的智慧，能通達一切而無障礙）。又有四件事能瞭解眾生的心之所行：一是隨順習俗的智慧（指菩薩能根據不同地區的風俗習慣來教化眾生），二是正確領受並清楚明白地認識意念的活動，三是善巧方便（指菩薩運用各種巧妙的方法來引導眾生），四是對一切法都能自在運用；這就是四件事。又有五件事是修行永遠不會滿足的。哪五件？一是已獲得大安樂，還要令眾生也得到安樂，二是具有強大的慈悲心，三是看待一切人都像看待自己的骨髓一樣珍貴，四是隨著眾生的行為而示現相應的行為，五是立於最高的、奇特的功德之上；這就是五件事。又有六件事能分辨所接受的教化之言。哪六件？一是獲得總持（指能總攝憶持一切法而不忘失的智慧），二是內心安住于寂靜，三是進入審諦清凈的境界，四是內心融入各種智慧，五是辯才無礙且永不停息，六是方便的智慧能次第解脫；這就是六件事。又有八件事能降伏魔怨。哪八件？一是瞭解五陰（色、受、想、行、識）的虛幻性，就像幻術一樣，二是遠離貪慾和見解上的塵垢，而行於空性之中，三是知道一切法都是無所生的，隨著它們的生起而如實開導，四是不捨棄道意，堅定精進，五是不捨棄佛道，不畏懼三界（欲界、色界、無色界），六是遠離對一切所有的執著，觀察人物的實相，七是尋求審諦的智慧，觀察無常的現象，八是積累功德而不厭倦，彙集智慧，不喜好聲聞、緣覺的智慧；這就是八件事。又有十件事能遠離各種恐懼，行菩薩之事。哪十件？一是行佈施，以莊嚴的心想，二是立於禁戒，斷除各種惡趣，三是游于忍辱，使諸根不亂，四是堅定精進，種善不懈怠，五是修行禪定，使內心不荒廢，六是成就智慧而遠離塵勞，七是善巧方便地瞭解無邊聖智的願力，從而能分辨各種事情，八是理解法義，使辯才隨順無礙，九是獲得總持，決除眾生各種疑惑，十是安住于佛的境界，護持一切法；這就是十件事。又有八件事能防禦退轉。哪八件？一是言行一致，二是經常反省自己的過失，不說別人的缺點，三是寧可失去生命也不造作輕重罪業，四是獲得利益不歡喜，沒有利益不憂愁，五是內心不懷害人之心，誘導一切眾生興起眾多的福佑之意，六是平等地持守禁戒，不捨棄師長的教法，七是使眾人感到安樂喜悅，不為自己求安樂，八是對一切所喜愛之物都施捨而不後悔；這就是 是
【English Translation】 English version 'Unimpeded Wisdom. Furthermore, there are four things that understand the conduct of sentient beings' minds: wisdom that follows customs (referring to the Bodhisattva's ability to teach beings according to the customs of different regions), correct reception and clear understanding of the activities of consciousness, skillful means (referring to the Bodhisattva's use of various skillful methods to guide beings), and freedom in all dharmas; these are the four. Furthermore, there are five things in which practice is never satisfied. What are the five? Having attained great peace, to bring peace to sentient beings; great compassion and strength; to regard all people as one's own bone marrow; to manifest actions according to the conduct of people; and to stand upon the highest and most extraordinary virtues; these are the five. Furthermore, there are six things that distinguish the words of teachings received. What are the six? Attaining dharani (referring to the wisdom of being able to comprehensively remember and retain all dharmas without forgetting), the mind established in stillness, entering into the purity of true examination, the mind entering into all wisdoms, eloquence without obstruction or cessation, and the wisdom of skillful means leading to gradual liberation; these are the six. Furthermore, there are eight things that subdue demonic hindrances. What are the eight? Understanding the nature of the five skandhas (form, feeling, perception, volition, consciousness) as illusory, like magic; departing from greed and the dust of views, and acting in emptiness; knowing that all dharmas are unproduced, and guiding them according to their arising; not abandoning the intention for the path, being steadfast and diligent; not abandoning the Buddha's path, not fearing the three realms (desire realm, form realm, formless realm); being detached from all possessions, observing the true nature of beings; seeking the wisdom of true examination, observing the impermanent aspect; accumulating merit without weariness; gathering wisdom, not delighting in the wisdom of Sravakas and Pratyekabuddhas; these are the eight. Furthermore, there are ten things that are free from all fears, and that perform the deeds of a Bodhisattva. What are the ten? Practicing generosity with the thought of adornment; abiding in precepts, cutting off all evil destinies; dwelling in patience, so that the senses are not disturbed; being steadfast and diligent, planting good without weariness; cultivating meditation, so that the mind is not desolate; accomplishing wisdom and being free from defilements; skillfully understanding the vows of boundless sacred wisdom, thereby being able to distinguish matters; understanding the meaning of the Dharma, so that eloquence is in accordance; attaining dharani, resolving all doubts of sentient beings; abiding in the abode of the Buddha, protecting all dharmas; these are the ten. Furthermore, there are eight things that prevent regression. What are the eight? Words and actions corresponding; constantly reflecting on one's own faults, not speaking of others' shortcomings; rather losing one's life than committing light or heavy offenses; not rejoicing in gain, not grieving in loss; not harboring harmful intentions, guiding all beings to arouse thoughts of abundant blessings; equally upholding the precepts, not abandoning the teachings of the teacher; making others feel at peace and joy, not seeking peace for oneself; giving away all that is loved without regret; these are
為八。復有五事得不退轉于無上正真道。何等五？善權方便成諸度無疑；入深妙法，了審諦義；神通無礙，見眾生根分別諸慧；行無所著，行不可盡；游于緣起，不盡一切諸漏之證；是為五。復有三事逮不起忍。何等三？察人清凈而無吾我，法凈寂寞，慧凈無著；是為三。復有三事過諸清凈：過去清凈諸法常盡，當來清凈法無所起，今現清凈法無所住；是為三。復有三事：身行清凈功德熾盛，口言清凈智慧巍巍，意念清凈定而不轉；是為三。復有四事為佛世尊所見授決。何等四？情性和順，奉遵於法；具足諸行，觀清白行；逮得慧力，解一切心；了諸法本凈，不起不滅，所由不亂。」
佛告龍王：「是為四法菩薩所行，為佛、世尊所見授決。」
分別品第二
佛說是已，十二億百千諸天、龍、神、香音神、人與非人，皆發無上正真道意；七萬二千菩薩得不起法忍；百四十萬眾得法眼凈，遠塵離垢；八千比丘漏盡意解；五千天子得離愛慾。三千大千世界六返震動，其大光明普照世界，空中自然而雨天華。諸天在上鼓百千伎樂，共嘆頌曰：「今者如來所說經法，為再轉法輪；在波羅奈所轉法輪，今說斯經復加增倍。所以者何？於此經者，為無央數不可計人開導利義。若人聞此，德本不忘，何況受持能奉
【現代漢語翻譯】 現代漢語譯本：有八種（情況）。又有五件事能使（菩薩）在無上正真之道上不退轉。是哪五件？善巧方便地成就各種波羅蜜（度，到達彼岸），對此沒有懷疑；深入微妙之法，明瞭審察真諦的意義；神通沒有障礙，能見到眾生的根器，分別各種智慧；行為上沒有執著，行為沒有窮盡；游于緣起之法，不窮盡一切諸漏的證悟；這就是五種。又有三件事能獲得不起忍（對法的深刻理解和接受）。是哪三件？觀察人是清凈的而沒有我執，法是清凈寂寞的，智慧是清凈而沒有執著；這就是三種。又有三件事超越各種清凈：過去清凈，諸法常常滅盡；未來清凈，法無所生起；現在清凈，法無所住；這就是三種。又有三件事：身行清凈，功德熾盛；口言清凈，智慧巍巍；意念清凈，堅定而不動搖；這就是三種。又有四件事會被佛世尊所見並授記（預言未來成佛）。是哪四件？情性和順，奉行遵從於法；具足各種修行，觀察清白之行；獲得智慧之力，瞭解一切心；明瞭一切法的本性是清凈的，不生不滅，所遵循的道理不混亂。」 佛告訴龍王（Nāga-rāja，護法神）：「這就是菩薩所行的四法，會被佛、世尊所見並授記。」 分別品第二 佛說完這些話后，十二億百千諸天（deva，天神）、龍（Nāga，護法神）、神（deva，天神）、香音神（Gandharva，天神）、人與非人，都發起了無上正真道意（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）；七萬二千菩薩（Bodhisattva，有情覺）得到了不起法忍（anutpattika-dharma-kṣānti，對法不生不滅的深刻理解和接受）；一百四十萬大眾得到了法眼凈（dharma-cakṣus-viśuddhi，清凈的法眼），遠離了塵垢；八千比丘（bhikkhu，出家男眾）漏盡意解（āsravakṣaya，煩惱止息，心意解脫）；五千天子（deva-putra，天神之子）得到了遠離愛慾的境界。三千大千世界六次震動，其大光明普遍照耀世界，空中自然而然地降下天花。諸天在上空敲擊百千種樂器，共同讚歎歌頌道：「如今如來所說的經法，是再次轉法輪（dharma-cakra-pravartana，佛法傳播）；在波羅奈（Varanasi，古印度城市）所轉的法輪，如今宣說這部經，又增加了數倍。這是什麼原因呢？因為這部經，為無數不可計數的人開導利益。如果有人聽聞此經，德本就不會忘記，更何況是受持奉行呢？
【English Translation】 English version: There are eight (situations). Furthermore, there are five things that enable (a Bodhisattva) to be irreversible on the path to unsurpassed, true, and correct enlightenment (Anuttarā-samyak-saṃbodhi). What are these five? Skillfully accomplishing all the pāramitās (perfections, reaching the other shore) without doubt; entering into profound and subtle Dharma, clearly and discerningly understanding the meaning of the true essence; having unobstructed supernatural powers, seeing the faculties of sentient beings, and distinguishing various wisdoms; acting without attachment, acting without end; dwelling in dependent origination (Pratītyasamutpāda), not exhausting the realization of all outflows (āsrava); these are the five. Furthermore, there are three things that attain the patience of non-arising (anutpattika-dharma-kṣānti). What are these three? Observing people as pure and without self, the Dharma as pure and tranquil, wisdom as pure and without attachment; these are the three. Furthermore, there are three things that surpass all purities: past purity, all dharmas are constantly exhausted; future purity, dharmas do not arise; present purity, dharmas do not abide; these are the three. Furthermore, there are three things: bodily conduct is pure, merits are flourishing; speech is pure, wisdom is majestic; thought is pure, steadfast and unwavering; these are the three. Furthermore, there are four things for which the Buddha, the World Honored One, sees and bestows prediction (vyākaraṇa, prophecy of future Buddhahood). What are these four? Having a harmonious temperament, reverently following the Dharma; being complete in all practices, observing pure and white conduct; attaining the power of wisdom, understanding all minds; understanding that the fundamental nature of all dharmas is pure, neither arising nor ceasing, and the principles followed are not confused. The Buddha said to the Nāga-rāja (Dragon King, a protective deity): 'These are the four dharmas practiced by Bodhisattvas (enlightening beings), seen and predicted by the Buddha, the World Honored One.' Chapter Two: Discrimination After the Buddha spoke these words, twelve billion hundred thousand devas (gods), nāgas (protective deities), devas (gods), gandharvas (celestial musicians), humans and non-humans, all generated the mind for unsurpassed, true, and correct enlightenment (Anuttarā-samyak-saṃbodhi-citta); seventy-two thousand Bodhisattvas (enlightening beings) attained the patience of non-arising (anutpattika-dharma-kṣānti); one million four hundred thousand beings attained the purity of the Dharma eye (dharma-cakṣus-viśuddhi), far from dust and defilement; eight thousand bhikkhus (monks) exhausted their outflows (āsravakṣaya) and their minds were liberated; five thousand deva-putras (sons of gods) attained a state free from desire. The three thousand great thousand worlds shook six times, and great light universally illuminated the world, and celestial flowers rained down naturally from the sky. The devas in the sky played hundreds of thousands of musical instruments, and together praised and sang: 'Now the Dharma spoken by the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) is the second turning of the Dharma wheel (dharma-cakra-pravartana); the Dharma wheel turned in Varanasi (ancient Indian city) is now multiplied many times by the speaking of this sutra. Why is this so? Because this sutra guides and benefits countless people. If someone hears this sutra, they will not forget the root of virtue, how much more so if they receive, uphold, and practice it?'
行者！善得人身，快見如來，諦聞此法。聞此法已，便發無上正真道者，閉塞惡趣，開天人跡。當觀此比，如獲滅度！」
於是世尊贊諸天子曰：「善哉，善哉！快說此言！聞斯經法歡喜信者，佛所建立，開化大乘，是等之類逮如來慧，不退轉印而以印之，終不餘趣，順至佛道，超諸苦難。」
於是龍王聞說斯經，欣然喜踴，善心生焉。有摩尼珠，名曰立海清凈寶嚴普明，價直三千大千世界，以奉世尊。其珠之光覆蔽日月之明，一切眾會得未曾有，禮佛而住，同音而嘆：「佛興難值既興於世，乃現若茲未曾有法！」
時海龍王獻寶珠已，而白佛言：「以是德本逮得無礙佛身光明，令其光明普照十方諸佛國土。若人蒙光，除諸塵勞。如今如來眉間光明，令我如是蠲卻眾冥，逮平等覺，其入邪者令立正道。」
六度品第三
海龍王白佛：「何謂菩薩蠲卻眾冥？」
佛語龍王：「菩薩智慧殊異，手執慧燈，分明智慧，智慧最勝。持智慧劍，有所興造，皆以智慧建立智慧，而以佈施、持戒、忍辱、精進、禪思、智慧建立智慧。修行于戒、忍辱、精進、一心，普觀諸法，建立智慧，開化眾生。菩薩何謂建立智慧而行佈施？等於佈施。佈施已等，等於吾我；吾我已等，便等於人；已等於人，
【現代漢語翻譯】 現代漢語譯本：修行者啊！能夠得到人身是很好的，很快就能見到如來，仔細聽聞此法。聽聞此法之後，便發起無上正等正覺之心的人，能夠閉塞通往惡趣的道路，開啟通往天人的道路。應當如此看待此事，如同獲得涅槃一樣！'
於是世尊讚歎諸位天子說：'好啊，好啊！說得真好！聽聞此經法而歡喜信受的人，是佛所建立的，開化大乘佛法，這類人能夠獲得如來的智慧，以不退轉的印記來印證他們，最終不會墮入其他道途，順利到達成佛之道，超越一切苦難。'
於是龍王聽聞此經，欣喜雀躍，善心生起。他有一顆摩尼珠（意為如意寶珠），名叫立海清凈寶嚴普明，價值相當於三千大千世界，用來供奉世尊。這顆寶珠的光芒遮蔽了日月的光輝，一切大眾都感到前所未有，禮拜佛陀而住，同聲讚歎：'佛陀出世難以遇到，既然已經出現在世間，就展現出如此前所未有的佛法！'
這時海龍王獻上寶珠之後，對佛陀說：'以此功德，獲得無礙的佛身光明，讓這光明普照十方諸佛國土。如果有人蒙受這光明，就能消除一切塵勞。就像現在如來眉間的光明一樣，讓我也能如此消除一切黑暗，獲得平等覺悟，讓那些誤入歧途的人能夠樹立正道。'
六度品第三
海龍王問佛：'什麼是菩薩消除一切黑暗？'
佛告訴龍王：'菩薩的智慧非常殊勝，手持智慧之燈，分明照亮智慧，智慧最為殊勝。手持智慧之劍，有所興造，都以智慧來建立智慧，並且以佈施（Dana，意為給予）、持戒（Sila，意為道德行為）、忍辱（Ksanti，意為耐心）、精進（Virya，意為努力）、禪思（Dhyana，意為冥想）、智慧（Prajna，意為洞察力）來建立智慧。修行于戒、忍辱、精進、一心，普遍觀察諸法，建立智慧，開化眾生。菩薩如何通過建立智慧而行佈施呢？等於佈施。佈施已等，等於吾我；吾我已等，便等於人；已等於人，
【English Translation】 English version: 'Practitioner! It is good to obtain a human body, and you will quickly see the Tathagata (如來，meaning 'Thus Gone One'). Listen attentively to this Dharma (法，meaning 'teachings'). Those who, having heard this Dharma, generate the unsurpassed, right, and true mind of enlightenment (無上正真道，meaning 'Anuttara-samyak-sambodhi'), will block the paths to evil realms and open the paths to gods and humans. You should view this as akin to attaining Nirvana (滅度，meaning 'extinction of suffering')!'
Thereupon, the World-Honored One (世尊，meaning 'Bhagavan') praised the gods, saying: 'Excellent, excellent! Well said! Those who hear this Sutra (經，meaning 'scripture') and rejoice and believe in it are established by the Buddha (佛，meaning 'enlightened one'), and they enlighten others with the Great Vehicle (大乘，meaning 'Mahayana'). Such beings attain the wisdom of the Tathagata, and they are sealed with the seal of non-retrogression (不退轉印，meaning 'Avivartika-mudra'), never to fall into other realms, but to proceed smoothly to the path of Buddhahood (佛道，meaning 'Buddha path'), transcending all suffering.'
Then, the Dragon King (龍王，meaning 'Naga Raja') heard this Sutra and was overjoyed, and a good mind arose in him. He had a Mani jewel (摩尼珠，meaning 'wish-fulfilling jewel') named 'Establishing the Sea, Pure Treasure Adornment, Universally Illuminating,' worth three thousand great chiliocosms (三千大千世界，meaning 'three thousand great thousand worlds'), which he offered to the World-Honored One. The light of this jewel obscured the light of the sun and moon, and all the assembly experienced something unprecedented, bowed to the Buddha, and exclaimed in unison: 'It is rare to encounter the arising of a Buddha, and since he has arisen in the world, he manifests such unprecedented Dharma!'
Then, the Sea Dragon King (海龍王，meaning 'Sea Naga Raja'), having offered the jewel, said to the Buddha: 'By this virtuous root (德本，meaning 'meritorious foundation'), may I attain the unobstructed light of the Buddha's body, and may that light universally illuminate the Buddha lands of the ten directions. If people are touched by this light, may they be rid of all defilements (塵勞，meaning 'worldly afflictions'). Just as the light between the eyebrows of the Tathagata now eliminates all darkness, may I likewise dispel all darkness, attain equal enlightenment (平等覺，meaning 'Sameness of Enlightenment'), and lead those who have entered wrong paths to establish the right path.'
Chapter Three: The Six Perfections (六度品第三，meaning 'Sad-paramita')
The Sea Dragon King asked the Buddha: 'What does it mean for a Bodhisattva (菩薩，meaning 'enlightenment being') to dispel all darkness?'
The Buddha said to the Dragon King: 'The wisdom of a Bodhisattva is extraordinary. Holding the lamp of wisdom, he clearly illuminates wisdom, and wisdom is the most supreme. Holding the sword of wisdom, whatever he undertakes, he establishes with wisdom, and he establishes wisdom with giving (佈施，Dana), morality (持戒，Sila), patience (忍辱，Ksanti), effort (精進，Virya), meditation (禪思，Dhyana), and wisdom (智慧，Prajna). He cultivates morality, patience, effort, and one-pointedness of mind, universally observing all Dharmas, establishing wisdom, and enlightening sentient beings. How does a Bodhisattva practice giving by establishing wisdom? Equal to giving. Giving is equal, equal to self and other; self and other are equal, then equal to people; already equal to people,
諸法得等；諸法已等，得諸佛等。雖有所施，不捨是等。既所施者，不隨塵勞，而以施時舍一切塵，亦復如是。舍一切生則一切施。離諸住見，棄諸所有，是為菩薩建立智慧而以施彼。
「何謂菩薩建立智慧而奉禁戒？見身意寂，斯護禁戒。不倚身口意，不倚今世後世，亦無內外，不倚陰蓋四大諸入，不倚覺意，不倚滅度，於一切法亦無所倚，則為護戒。不以戒戲，亦不放逸，是為菩薩建立慧戒。
「彼行忍辱亦不得我，亦不得人，亦不得我人；不住吾所，不住我所我，凈人凈，我凈人凈；見一切法凈，是為行忍。彼雖行忍於法無作，於法不起不滅。彼雖行忍，于諸法無寂不寂。彼雖行忍，見人空寂而無吾我，亦不恐怖。彼雖行忍，亦不得身口意。彼雖壞身段節解之，自觀其身如草木墻壁，則為忍辱。彼聞惡言、罵言、自在言、不可取言、清凈言，無處所曉了所言，則為忍辱。彼雖亂心，心無所結。本無之心各各無實，須臾滅盡，以觀如此則為忍辱。是為菩薩建立慧忍。
「彼修精進，長諸善法，觀其法界不增不減，等御法界，察一切法，不見諸法，立成就者，觀猗世者，由從不實顛倒而興。彼以清凈智慧之明，觀一切法不隨諸法，不捨諸法，不睹諸法之所積聚，不見去來，何所從來，何所從去。
【現代漢語翻譯】 現代漢語譯本：諸法獲得平等；諸法已經平等，就獲得與諸佛同等的境界。即使有所佈施，也不捨棄這種平等性。既然所佈施的東西，不隨逐塵世的煩惱，而是以佈施之時捨棄一切塵垢，也是如此。捨棄一切眾生，就是一切佈施。遠離各種執著和見解，拋棄所有佔有，這就是菩薩爲了建立智慧而進行佈施。
『什麼是菩薩爲了建立智慧而奉行禁戒？觀察身、意寂靜，這就是守護禁戒。不依賴身、口、意，不依賴今世、後世，也沒有內外之分，不依賴五陰、六蓋、四大、十二入，不依賴七覺支，不依賴涅槃，對於一切法也沒有任何依賴，這就是守護禁戒。不以持戒為戲論，也不放縱懈怠，這就是菩薩建立智慧之戒。
『他修習忍辱，也得不到我（ātman），也得不到人（pudgala），也得不到我人（ātma-pudgala）；不住于『我的所有』，不住于『我所』；清凈人，清凈我，清凈人，清凈我；見到一切法都是清凈的，這就是行忍。他雖然行忍，對於法沒有造作，對於法不起不滅。他雖然行忍，對於諸法沒有寂靜不寂靜的分別。他雖然行忍，見到人是空寂的而沒有我和我所，也不恐怖。他雖然行忍，也得不到身、口、意。他即使被肢解身體，自觀其身如同草木墻壁，這就是忍辱。他聽到惡言、罵言、自在言、不可取言、清凈言，無處所曉了所言，這就是忍辱。他雖然內心煩亂，心也沒有任何執結。本來無心，各自沒有實體，須臾之間滅盡，以這樣的觀察就是忍辱。這就是菩薩建立智慧之忍。
『他修習精進，增長各種善法，觀察法界不增不減，平等駕馭法界，觀察一切法，不見諸法，建立成就者，觀察依賴世間者，都是由於從不真實的顛倒妄想而產生。他以清凈智慧的光明，觀察一切法不隨逐諸法，不捨棄諸法，不觀察諸法的積聚之處，不見過去未來，從何處來，從何處去。
【English Translation】 English version: All dharmas (phenomena) attain equality; when all dharmas are already equal, one attains equality with all Buddhas. Even when giving, one does not abandon this equality. Since what is given does not follow worldly defilements, but rather one relinquishes all defilements at the time of giving, it is also like that. Relinquishing all beings is equivalent to all giving. Abandoning all attachments and views, discarding all possessions, this is the Bodhisattva establishing wisdom through giving.
『What is the Bodhisattva establishing wisdom through upholding precepts? Seeing the body and mind as tranquil, this is protecting the precepts. Not relying on body, speech, or mind, not relying on this life or the next, nor having internal or external distinctions, not relying on the five skandhas (aggregates), the six coverings (of the mind), the four great elements, the twelve entrances (sense bases), not relying on the seven factors of enlightenment, not relying on nirvana, and having no reliance on any dharma (phenomenon), this is protecting the precepts. Not making a game of precepts, nor being lax or negligent, this is the Bodhisattva establishing the precepts of wisdom.』
『He practices patience (kṣānti) and does not obtain a self (ātman), nor does he obtain a person (pudgala), nor does he obtain a self-person (ātma-pudgala); he does not dwell in 『what is mine』, he does not dwell in 『my possessions』; pure person, pure self, pure person, pure self; seeing all dharmas (phenomena) as pure, this is practicing patience. Although he practices patience, he does not create anything with regard to dharmas, and with regard to dharmas, there is no arising or ceasing. Although he practices patience, with regard to all dharmas, there is no distinction between quiescence and non-quiescence. Although he practices patience, he sees beings as empty and still, without self or what belongs to self, and is not afraid. Although he practices patience, he does not obtain body, speech, or mind. Even if his body is dismembered, he observes his body as if it were grass, wood, or a wall, this is patience. When he hears evil words, curses, unrestrained words, unacceptable words, pure words, he does not understand the meaning of the words anywhere, this is patience. Although his mind is disturbed, his mind has no attachments. Originally there is no mind, each lacking substance, vanishing in an instant; observing in this way is patience. This is the Bodhisattva establishing the patience of wisdom.』
『He cultivates diligence (vīrya), increasing all good dharmas (phenomena), observing the dharma-dhātu (realm of phenomena) without increase or decrease, equally governing the dharma-dhātu, examining all dharmas, not seeing any dharmas, establishing the accomplished one, observing those who rely on the world, all arise from unreal, inverted thoughts. With the light of pure wisdom, he observes all dharmas without following them, without abandoning them, without seeing where they accumulate, not seeing coming or going, where they come from, or where they go to.』
曉了諸法，遵法如是，分別苦諦顛倒之事，為人說法修行精進。彼諸眾生無實無諦，若人無得，一切諸法亦不可得。所以者何？人不離法，法不離人。如人自然，吾我自然；吾我自然，諸法自然；諸法自然，佛法自然。其以如是求諸佛法，如自然者解自然已，便逮佛法。其有求者，若已求者，甫當求者，彼求此已求無所得，是為菩薩建立智慧精進之行。
「彼于禪定而以正受，不壞平等，亦不成就。彼于禪定而以正受，諸法無思，亦無所舍，亦不合會。于諸境界行無著禪，立諸禪法，于諸法等亦無錯亂，非身非心，思惟禪定志性，無所應行，不以禪行。等於本無，而以正受，于本凈法而致平等，等一切人則致平等。諸法本凈，等無有色，不以三昧，所行如應。心而不住內，亦不起游外，識無所住，度於一切墮顛倒者，超外五通、聲聞、緣覺禪定正受。彼以禪定出智慧上，除塵勞見；彼以禪定志願于道，開化眾生。是則如來常一禪定至於滅度，是為菩薩建立慧定。
「彼觀諸法以慧眼察，亦非肉眼，亦不天眼，觀諸法已，見諸法寂，觀諸法默。諸法寂寞，無行無處；諸法澹然，無所成就。普觀諸法皆已如是。如是觀者，是為法觀。法觀如是，不見諸法之所歸趣。其有見法而不觀者，不以見法而成觀也。無求
【現代漢語翻譯】 現代漢語譯本：曉悟了諸法（一切事物和現象），遵循佛法本來的樣子，分辨苦諦（痛苦的真理）中顛倒錯亂之事，為他人宣說佛法，精進修行。那些眾生沒有真實不變的自性，如果人沒有執著和求得之心，那麼一切諸法也是不可得的。為什麼呢？因為人不能脫離法而存在，法也不能脫離人而存在。如同人的自然本性，『吾我』（自我）也是自然而然的；『吾我』自然，諸法也是自然而然的；諸法自然，佛法也是自然而然的。如果能這樣去尋求諸佛之法，像理解自然一樣理解自然，就能證得佛法。那些正在尋求、已經尋求或將要尋求佛法的人，他們尋求之後發現什麼也得不到，這就是菩薩建立智慧和精進行為的方式。
『他們通過禪定達到正確的領悟，不破壞平等，也不執著于成就。他們通過禪定達到正確的領悟，對諸法不起分別思念，也不捨棄任何事物，也不強行融合。在各種境界中，以不執著的心態修行禪定，確立各種禪法，對於諸法的平等性也不會產生錯亂，既不執著于身體，也不執著於心，以思惟禪定的方式來堅定志向，不應該有所作為，也不以禪定作為一種行為。等於迴歸到本無的狀態，從而達到正確的領悟，對於本來清凈的法達到平等，平等對待一切人，從而達到平等。諸法本來就是清凈的，平等而沒有分別，不通過三昧（專注的狀態），所行之事都符合正道。心不執著于內在，也不向外攀緣，意識沒有固定的住所，從而超越一切墮入顛倒錯亂的人，超越外道的五神通、聲聞乘、緣覺乘的禪定和正確的領悟。他們通過禪定生起智慧，去除塵世的煩惱和錯誤的見解；他們通過禪定立下志願，致力於佛道，開化眾生。這就是如來始終處於同一種禪定狀態直到涅槃，這就是菩薩建立智慧和禪定的方式。
『他們用智慧之眼觀察諸法，而不是用肉眼，也不是用天眼，觀察諸法之後，看到諸法寂靜，觀察諸法沉默不語。諸法寂靜沉默，沒有行為，沒有去處；諸法淡泊寧靜，沒有什麼可以成就。普遍地觀察諸法，一切都是如此。像這樣觀察，就是法觀。法觀就是這樣，看不到諸法最終歸向何處。那些看到法而不去觀察的人，不能通過看到法而成就觀。沒有求取之心。
【English Translation】 English version: Having understood all dharmas (all things and phenomena), following the Dharma as it is, distinguishing the matters of delusion in the suffering truth (the truth of suffering), explaining the Dharma to others, and practicing diligently. Those sentient beings have no real and unchanging self-nature. If a person has no attachment or desire to obtain, then all dharmas are also unattainable. Why? Because people cannot exist apart from the Dharma, and the Dharma cannot exist apart from people. Just like the natural nature of a person, 'I' (self) is also natural; 'I' is natural, all dharmas are also natural; all dharmas are natural, the Buddha-dharma is also natural. If one seeks the Buddhas' Dharma in this way, understanding nature like understanding nature itself, then one can attain the Buddha-dharma. Those who are seeking, have sought, or will seek the Dharma, after seeking, find nothing to be gained. This is how Bodhisattvas establish the practice of wisdom and diligence.
『They attain correct perception through dhyana (meditation), without destroying equality, and without being attached to accomplishment. They attain correct perception through dhyana, without thinking about dharmas, without abandoning anything, and without forcibly merging. In all realms, they practice dhyana with a non-attached mind, establishing all dhyana methods, and they will not be confused about the equality of all dharmas, neither attached to the body nor attached to the mind, using contemplation of dhyana to strengthen their resolve, they should not act, nor should they use dhyana as an action. Equal to returning to the state of original non-existence, thereby attaining correct perception, achieving equality with the originally pure Dharma, treating all people equally, thereby achieving equality. All dharmas are originally pure, equal and without distinction, not through samadhi (a state of concentration), what is done is in accordance with the right path. The mind is not attached to the inside, nor does it reach out to the outside, consciousness has no fixed abode, thereby transcending all those who have fallen into delusion, transcending the five supernormal powers of external paths, the dhyana and correct perception of Sravakas (listeners), and Pratyekabuddhas (solitary realizers). They generate wisdom through dhyana, removing worldly afflictions and wrong views; they make vows through dhyana, dedicating themselves to the Buddha-path, enlightening sentient beings. This is how the Tathagata (Thus Come One) is always in the same state of dhyana until Nirvana (extinction), this is how Bodhisattvas establish wisdom and dhyana.』
『They observe all dharmas with the eye of wisdom, not with the physical eye, nor with the heavenly eye, after observing all dharmas, they see that all dharmas are silent, they observe that all dharmas are speechless. All dharmas are silent and speechless, without action, without destination; all dharmas are tranquil and serene, nothing can be accomplished. Universally observing all dharmas, everything is like this. Observing in this way is Dharma-observation. Dharma-observation is like this, unable to see where all dharmas ultimately lead. Those who see the Dharma but do not observe it cannot achieve observation by seeing the Dharma. Without seeking.
無曉，不知不見，是為見法。無我、無人、無壽、無命是為見法。假使菩薩觀法如此，見人顛倒益於眾生，而發大哀，法凈如是，眾人猗著。於是菩薩發弘大志，欲度群萌。是群萌者，常無萌類，是為菩薩建立慧法。」
無盡藏品第四
佛告龍王：「何謂菩薩建立智慧，為人說法，不見有人？人者無我，無人非身，人者寂寞，人無所有，人者本凈，人者音聲，人者名耳，人空、無相、無愿，人非有數，人而審諦，人無所生，人不有起。為人說法，講人清凈，不懷吾我，無壽無命，不滅自然，不滅所有，隨人本行而為說法。何況眾生本凈自然，無我自然，無形自然，則人自然。設人自然，以此自然諸法自然；設諸法自然，一切佛法亦復自然。是謂一切諸法悉為佛法。一切諸法但假名耳，因號有名，設說諸法則講非法。所以者何？如法所言，非法亦然；如呼法音，則非法音。所以者何？諸法法界及與本凈不可言說，亦無所得。法界本凈，亦無所持。一切法界諸法本凈，壞一切法何所成就？是為諸佛法、為說經法。以是因緣寂寞如是，不有諸佛法聲之化識也！佛法無教而不可處有為、無為。所以者何？不離有為、無為而以解脫。寧有異法，可計數乎？」
龍王答曰：「不也。世尊！諸法無數，如來無數。
【現代漢語翻譯】 現代漢語譯本： 『無曉』（無法理解），『不知不見』（無法認知），這便是『見法』（領悟佛法真諦）。『無我』（沒有自我），『無人』（沒有他人），『無壽』（沒有壽命），『無命』（沒有命運），這便是『見法』。 假設菩薩如此觀法，見到世人顛倒迷惑，反而更加憐憫眾生，發起大慈悲心。佛法本是清凈的，但眾人卻執著於它。 於是菩薩發起宏大的志願，想要度化眾生。 這些眾生，本來就沒有所謂的萌芽和種類之分，這就是菩薩建立智慧之法。
無盡藏品第四
佛告訴龍王：『什麼是菩薩建立智慧，為人說法，卻不見有所謂的「人」呢？ 所謂「人」，是沒有自我的；所謂「人」，並非真實的身體；所謂「人」，是寂靜空虛的；所謂「人」，一無所有；所謂「人」，本來就是清凈的；所謂「人」，只是聲音；所謂「人」，只是一個名字；所謂「人」，是空性的、無相的、無愿的；所謂「人」，並非可以計數的；所謂「人」，需要仔細審視；所謂「人」，沒有所謂的出生；所謂「人」，並非由什麼而生起。 為人說法，講的是人的清凈本性，不懷有我執，沒有壽命和命運的束縛，不滅絕自然，不滅絕所有，而是順應人的本性而說法。 更何況眾生的本性本來就是清凈自然的，沒有自我的自然，沒有形體的自然，這就是人的自然。 假設人的本性是自然的，那麼一切諸法的本性也是自然的；假設一切諸法的本性是自然的，那麼一切佛法的本性也同樣是自然的。 這就是說一切諸法都是佛法。 一切諸法都只是假名而已，因為有了名稱才有了存在，如果說諸法，實際上講的就不是法。 為什麼這麼說呢？ 就像法所說的那樣，非法也是如此；就像呼喚法音，也會有非法音。 為什麼這麼說呢？ 諸法的法界以及其本來的清凈是不可言說的，也是無法獲得的。 法界的本來清凈，也是沒有什麼可以執持的。 一切法界的諸法本來就是清凈的，如果破壞一切法，又能成就什麼呢？ 這就是諸佛之法，是為說經之法。 因為這個緣故，寂靜就是如此，沒有諸佛法聲的化識！ 佛法沒有固定的教義，但又無處不在有為法和無為法之中。 為什麼這麼說呢？ 因為不離開有為法和無為法才能得到解脫。 難道還有其他的法，可以被計數嗎？』
龍王回答說：『不是的，世尊！ 諸法是無數的，如來也是無數的。』
【English Translation】 English version: 『No understanding』 (unintelligible), 『unknowing and unseeing』 (unable to be cognized), this is 『seeing the Dharma』 (understanding the true meaning of the Buddha's teachings). 『No self』 (no ego), 『no person』 (no other), 『no lifespan』 (no longevity), 『no destiny』 (no fate), this is 『seeing the Dharma』. Suppose a Bodhisattva observes the Dharma in this way, seeing people's confusion and delusion, they instead feel even greater compassion for sentient beings, and arouse great compassion. The Dharma is originally pure, but people are attached to it. Therefore, the Bodhisattva makes a grand vow to liberate sentient beings. These sentient beings originally have no so-called sprouts or categories, this is the Bodhisattva establishing the wisdom of the Dharma.
Chapter Four: Inexhaustible Treasury
The Buddha said to the Dragon King: 『What is the Bodhisattva establishing wisdom, teaching the Dharma to people, yet not seeing any so-called 「person」? The so-called 「person」 is without self; the so-called 「person」 is not a real body; the so-called 「person」 is silent and empty; the so-called 「person」 has nothing; the so-called 「person」 is originally pure; the so-called 「person」 is just a sound; the so-called 「person」 is just a name; the so-called 「person」 is empty, without form, without desire; the so-called 「person」 cannot be counted; the so-called 「person」 needs to be carefully examined; the so-called 「person」 has no so-called birth; the so-called 「person」 does not arise from anything. Teaching the Dharma to people is about the pure nature of people, without clinging to self, without the constraints of lifespan and destiny, without extinguishing nature, without extinguishing everything, but following the nature of people to teach the Dharma. Moreover, the nature of sentient beings is originally pure and natural, the nature without self, the nature without form, this is the nature of people. Suppose the nature of people is natural, then the nature of all Dharmas is also natural; suppose the nature of all Dharmas is natural, then the nature of all Buddha-Dharmas is also natural. This means that all Dharmas are Buddha-Dharmas. All Dharmas are just provisional names, because there are names, there is existence. If you talk about Dharmas, you are actually talking about non-Dharmas. Why is that? Just like what the Dharma says, non-Dharma is also the same; just like calling the sound of Dharma, there will also be the sound of non-Dharma. Why is that? The Dharmadhatu (realm of Dharma) of all Dharmas and its original purity are unspeakable and unattainable. The original purity of the Dharmadhatu has nothing to hold on to. All Dharmadhatu's Dharmas are originally pure, if you destroy all Dharmas, what can you achieve? This is the Dharma of all Buddhas, it is the Dharma of explaining the scriptures. Because of this reason, silence is like this, there is no transformation of consciousness of the sound of the Buddha's Dharma! The Buddha's Dharma has no fixed teachings, but it is omnipresent in conditioned and unconditioned Dharmas. Why is that? Because liberation can only be obtained without leaving conditioned and unconditioned Dharmas. Are there any other Dharmas that can be counted?』
The Dragon King replied: 『No, World Honored One! Dharmas are countless, and Tathagatas (如來) are also countless.』
」
佛言：「如是，如是！如仁所言，諸法無數，如來無數，則無有二。于龍王意云何，無數之言有處所乎？」
答曰：「不也。世尊！」
佛言：「何以故？當知當作斯觀，佛法無處無言。如佛法無言無處，一切諸法無處無言亦復如是！龍王觀視如來大哀巍巍，若茲開化眾生，令立堅固。又一切法無處無教，說因緣教：是法有漏，是法無漏，是有世，是度世事，有著無著，有數無數，有為無為，塵勞瞋恨，習是舍是，凡法、聖法、學法、不學法，聲聞法、緣覺法、菩薩法、佛法。」
佛言：「龍王！如來如是為人說法，講其處所，亦不見法，無諸法想。譬如有人虛空無色無見，欲以諸色畫于虛空，而作天像及諸人像、象馬、步乘，彼人畫是，寧難不乎？」
答曰：「甚難，甚難！至未曾有。天中之天！」
佛言：「龍王！如來所為甚難，于彼諸法無色無取而不可見，亦無文字，亦無所得，而為一切講說言教，示現文字，設以方便此乃甚難。其有信入如是像法，是等諸人多所成辦。若有受此深妙義者，不為諸魔之所得便。憶念我過世，龍王！更見供事無央數佛，恒輒舍家，凈修梵行。彼如來等未曾為吾說深妙法，應病如講佈施、持戒學道之法，聽聞忍辱仁和之教，燕居靜處止足
【現代漢語翻譯】 現代漢語譯本 佛說：『是這樣，是這樣！正如你所說，諸法無數，如來無數，所以沒有二致。龍王，你認為呢，『無數』這個詞有固定的處所嗎？』 龍王回答說：『沒有，世尊！』 佛說：『為什麼呢？應當這樣理解，佛法無處不在，也無法用言語表達。正如佛法無法用言語表達，無處不在一樣，一切諸法也同樣是無處不在，無法用言語表達！龍王，觀察如來偉大的慈悲，如此盛大地開化眾生，使他們建立堅固的信念。而且一切法無處不在，也無法用固定的教條來教授，只是說因緣之教：這是有漏法，這是無漏法，這是世間事，這是度世事，這是有執著，這是無執著，這是有數，這是無數，這是有為法，這是無為法，塵勞（klesha，煩惱）、瞋恨，應該習的是什麼，應該捨棄的是什麼，凡夫之法、聖人之法、有學之法、無學之法，聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）之法、緣覺（Pratyekabuddha，無師自悟者）之法、菩薩（Bodhisattva，立志成佛的修行者）之法、佛法。』 佛說：『龍王！如來就是這樣為人說法，講述其處所，但實際上不見有法，也沒有諸法的概念。譬如有人面對虛空，虛空沒有顏色，也無法看見，卻想用各種顏色在虛空中作畫，畫出天人的形象以及各種人的形象、象、馬、車乘，你認為這個人作畫，難道不難嗎？』 龍王回答說：『非常難，非常難！簡直是前所未有。天中之天（Devātideva，對佛陀的尊稱）！』 佛說：『龍王！如來所做的事情非常困難，對於那些沒有顏色、無法把握、不可見的諸法，也沒有文字，也沒有可以獲得的東西，卻要為一切眾生講說言教，示現文字，這實在是非常困難。那些能夠相信並進入這種像法（Saddharma-pratirūpaka，佛法的相似法）的人，他們能夠成就很多事情。如果有人接受這種深奧微妙的意義，就不會被各種魔所趁。龍王！回憶我過去世，曾經供養無數的佛，總是捨棄家庭，清凈地修持梵行。那些如來等從未為我說過深奧微妙的法，只是應病說法，講佈施、持戒、學道之法，聽聞忍辱、仁和的教誨，安居在安靜的地方，知足常樂。』
【English Translation】 English version The Buddha said: 'So it is, so it is! As you say, the dharmas are countless, and the Tathāgatas (如來，one who has thus come/gone) are countless, so there is no duality. What do you think, Dragon King, does the term 'countless' have a fixed location?' The Dragon King replied: 'No, World Honored One!' The Buddha said: 'Why is that? You should understand and contemplate in this way: the Buddha-dharma (佛法，Buddha's teachings) is nowhere and without words. Just as the Buddha-dharma is without words and nowhere, so too are all dharmas nowhere and without words! Dragon King, observe the great compassion of the Tathāgata, how magnificently he transforms sentient beings, enabling them to establish firm faith. Furthermore, all dharmas are nowhere and without fixed teachings, but rather teach based on conditions: this is a dharma with outflows (有漏法，dharma subject to suffering), this is a dharma without outflows (無漏法，dharma free from suffering), this is worldly affairs, this is transcendent affairs, this is with attachment, this is without attachment, this is countable, this is uncountable, this is conditioned (有為法，conditioned dharma), this is unconditioned (無為法，unconditioned dharma), defilements (塵勞，klesha), hatred, what should be practiced, what should be abandoned, the dharma of ordinary beings, the dharma of sages, the dharma of learners, the dharma of non-learners, the dharma of Śrāvakas (聲聞，hearers), the dharma of Pratyekabuddhas (緣覺，solitary Buddhas), the dharma of Bodhisattvas (菩薩，enlightenment beings), the dharma of Buddhas.' The Buddha said: 'Dragon King! The Tathāgata teaches the Dharma to people in this way, explaining its location, but in reality, he does not see any dharma, nor does he have any concept of dharmas. For example, someone faces the empty sky, which has no color and cannot be seen, yet wants to paint various colors in the empty sky, creating images of devas (天人，gods) and various human figures, elephants, horses, and carriages. Do you think it would be difficult for that person to paint?' The Dragon King replied: 'Extremely difficult, extremely difficult! It is unprecedented. Deva among devas (天中之天，God of Gods)!' The Buddha said: 'Dragon King! What the Tathāgata does is very difficult. Regarding those dharmas that have no color, cannot be grasped, and are invisible, without words, and without anything to be obtained, yet he speaks and teaches, reveals words, and establishes skillful means. This is indeed very difficult. Those who believe and enter into such semblance dharma (像法，Saddharma-pratirūpaka) will accomplish much. If someone accepts this profound and subtle meaning, they will not be taken advantage of by various demons. Dragon King! Recalling my past lives, I have served countless Buddhas, always renouncing my home and purely practicing the Brahma-conduct (梵行，pure conduct). Those Tathāgatas never spoke to me about profound and subtle dharmas, but rather taught according to the illness, speaking about the dharma of giving (佈施，dāna), moral conduct (持戒，śīla), and learning the path, hearing the teachings of patience (忍辱，kṣānti), kindness, dwelling in quiet places, and being content.'
功德。所以者何？行德未了。了行德已，從大殊曜，如來即得聞斯深妙之法，應時逮成柔順法忍。以是之故，當知此義，當作是觀，聞是深法功德具足。從過去正覺受此深經，無想無名眾穢因緣，無我、無人、無壽、無命，信樂受持諷誦，為他人說，其福甚多。若有菩薩愍傷一切，欲令安隱，使三千大千世界一一眾生皆得所安，諸天人民合集此德，施與一人，于龍王意云何，菩薩寧為眾生加無極安不乎？」
答曰：「甚多，甚多！天中天！」
佛言：「其有菩薩施諸眾生若干安隱，若為人說一句無常、苦、空、非身之義，空、無相、無愿，無我、無人、無壽、無命、不生不起之事，則是施安福難稱量。所以者何？有為之安眾生皆更，無為之安未曾歷也。彼其以此深妙之法而暢音聲，于無為安以為服食。是故菩薩欲自立義具世人愿，當學深妙之法。若有菩薩所在會坐，舍深妙法，說雜句飾，則為斷絕正法之化。所以者何？是深妙法布閻浮利而不沒盡，人所聽受，樂於法者，不足言耳，非人最多。假使法師藏深妙法，讀雜句者不樂深法，天則不歡悅：『是族姓子！隨世所樂而說俗事。嗚呼痛哉！此眾會中無說法者。』心懷悁戚，而退捨去。」
時海龍王白世尊曰：「佈施、持戒學道之法是俗事耶？棄家
【現代漢語翻譯】 現代漢語譯本：功德從何而來？因為修行的功德尚未圓滿。當修行的功德圓滿后，從大殊勝的因緣，如來就能聽聞到這種深奧微妙的佛法，並且立即證得柔順法忍（Kṣānti，安忍于佛法的智慧）。因此，應當明白這個道理，應當這樣觀想，聽聞這種深奧的佛法，功德就具足了。從過去的佛陀那裡接受這種深奧的經典，其中沒有妄想，沒有名字，沒有各種污穢的因緣，沒有我，沒有人，沒有壽命，沒有命運。如果有人信受、喜愛、受持、讀誦，並且為他人解說，那他的福報就非常多。如果有菩薩憐憫一切眾生，想要讓他們得到安穩，使三千大千世界中的每一個眾生都得到安樂，諸天和人民共同積聚這些功德，施與一個人，龍王你認為怎麼樣？菩薩給予眾生無盡的安樂，難道不好嗎？」 海龍王回答說：「非常好，非常好！世尊！」 佛說：「如果有菩薩給予眾生許多安穩，如果有人為他人解說一句關於無常、苦、空、無我的道理，解說空、無相、無愿，無我、無人、無壽、無命、不生不滅的道理，那麼他所施予的安樂，其福報是難以稱量的。為什麼呢？因為有為法的安樂，眾生都會經歷，而無為法的安樂，眾生還沒有經歷過。他們用這種深奧微妙的佛法來宣揚，把無為的安樂作為食物。所以菩薩想要建立自己的意義，滿足世人的願望，就應當學習這種深奧微妙的佛法。如果有菩薩在聚會場所，捨棄這種深奧微妙的佛法，而說一些雜亂的言辭，那就等於斷絕了正法的教化。為什麼呢？這種深奧微妙的佛法遍佈閻浮提（Jambudvīpa，指我們所居住的這個世界）而不會消失殆盡，人們聽聞和接受，喜歡佛法的人，不用多說，不喜歡佛法的人最多。假如法師隱藏這種深奧微妙的佛法，只讀一些雜亂的言辭，不喜愛深奧的佛法，天神就不會歡喜，他們會想：『這個族姓子！隨著世俗的喜好而說一些世俗的事情。唉，太可悲了！這個聚會中沒有說法的人。』心中感到憂愁，然後離開。」 這時，海龍王對世尊說：「佈施、持戒、學道的法是世俗的事情嗎？捨棄家庭
【English Translation】 English version: Where does merit come from? It is because the merit of practice is not yet complete. When the merit of practice is complete, from great and special causes and conditions, the Tathāgata (如來，the thus-gone one) can hear this profound and subtle Dharma, and immediately attain the Kṣānti (柔順法忍，patience with the Dharma). Therefore, one should understand this principle, and contemplate in this way, that hearing this profound Dharma is the fulfillment of merit. Receiving this profound scripture from the Buddhas of the past, which is without thought, without name, without the causes and conditions of various defilements, without self, without person, without lifespan, without destiny. If one believes, rejoices, receives, upholds, recites, and explains it to others, their blessings will be very great. If a Bodhisattva (菩薩，enlightenment being) has compassion for all beings, wishing to bring them peace and stability, so that every being in the three thousand great thousand worlds can find peace and happiness, and all the devas (諸天，gods) and people gather together this merit and bestow it upon one person, what do you think, Dragon King? Is it not good for the Bodhisattva to give limitless peace to beings?' The Dragon King replied, 'Very good, very good! World Honored One!' The Buddha said, 'If a Bodhisattva gives many kinds of peace to beings, and if someone explains to others a single verse about impermanence, suffering, emptiness, and non-self, explaining emptiness, signlessness, wishlessness, without self, without person, without lifespan, without destiny, without arising and without ceasing, then the peace they bestow, the blessings are immeasurable. Why? Because the peace of conditioned phenomena is experienced by all beings, but the peace of unconditioned phenomena has not yet been experienced. They proclaim this profound and subtle Dharma with a clear voice, taking the peace of the unconditioned as their food. Therefore, if a Bodhisattva wishes to establish their own meaning and fulfill the wishes of the world, they should study this profound and subtle Dharma. If a Bodhisattva, in a gathering, abandons this profound and subtle Dharma and speaks mixed and embellished words, then they are cutting off the transformation of the true Dharma. Why? This profound and subtle Dharma pervades Jambudvīpa (閻浮提，the world we live in) and will not disappear completely. People hear and receive it, and those who delight in the Dharma, needless to say, are few, and those who do not are many. If a Dharma master hides this profound and subtle Dharma and only reads mixed words, not delighting in the profound Dharma, the devas will not be pleased. They will think, 'This person of good lineage! Follows the world's pleasures and speaks of worldly matters. Alas, how sad! There is no one speaking the Dharma in this assembly.' Feeling sorrow in their hearts, they will leave.' At that time, the Sea Dragon King said to the World Honored One, 'Is the Dharma of giving, upholding precepts, and studying the Way a worldly matter? Abandoning the family
出學、凈修梵行非佛法耶？」
世尊答曰：「諸佛興已，起無起法，於三界行有所救護，皆是俗事，非是佛語。彼則何謂？四禪、四等心、四無色定、五通、十善之行，佈施、持戒、忍辱、精進、一心、智慧、書疏校計、經卷體醫、方藥巧工技術、身想衣食財物、所愛禪定，在三界行皆是俗事，非為佛言。」
佛告龍王：「佛興於世間，未曾所聞非常之苦、非我之寂。除于苦義，斷乎習義，證於盡義，遵修道義，入乎空義，度于無想，導御無愿，于諸眾行不生不起，義意止、意斷、根、力、神足、覺意觀、八寂路，求真諦本凈，如無所起陰種諸入，為空寂義。所由諸義，不壞諸法，不壞非法，解一切法不生不長，皆無所起。不計有常無常，由因緣起得無所生，還於本凈而離色慾，現無數法入于道法，在於道法，無想不想，無應不應，舍於一切念、凈不凈想，無舉無下，陰幽冥門自然如空，得平等行。于想等想、無想，于想離想，均於一想離一切想，無所觀見，寂然諸所見，現諸顛倒一切平等。謂得果跡皆音聲耳，彼無所得，亦無不得，不受不捨。」
佛語龍王：「是所先說諸法之御，所得不可稱說！至於聲聞，獲聲聞乘；至於緣覺，獲緣覺乘。菩薩逮得不起法忍，成於如來無上正真道，為最正覺。
【現代漢語翻譯】 現代漢語譯本： 『剛開始學習和清凈修習梵行（brahmacarya，清凈的行為），不是佛法嗎？』
世尊回答說：『諸佛出現於世，發起無生之法，在三界中行走，有所救護，這些都是世俗之事，不是佛的真言。』
『那什麼是佛的真言呢？四禪（catvāri dhyānāni，四種禪定狀態）、四等心（catasra apramāṇāni，四種無限的慈悲喜捨心）、四無色定（catasra ārūpya-samāpattayaḥ，四種無色界的禪定）、五神通（pañcābhijñāḥ，五種超自然能力）、十善行（daśa kuśalāni，十種善的行為），佈施（dāna，給予）、持戒（śīla，遵守戒律）、忍辱（kṣānti，忍耐）、精進（vīrya，努力）、一心（ekāgratā，專注）、智慧（prajñā，洞察力），書寫疏文校對計算、經卷的抄寫、醫術、方藥、巧妙的工藝技術、對身體、衣食、財物的執著，所喜愛的禪定，這些在三界中行走，都是世俗之事，不是佛的真言。』
佛告訴龍王：『佛出現於世間，未曾說過非常之苦、非我的寂靜。只是爲了去除苦的意義，斷除習氣的意義，證得滅盡的意義，遵循修道的意義，進入空性的意義，度脫無想的境界，引導無愿的境界，對於一切眾行不生不滅，義止、義斷、根（indriya，控制感官的能力）、力（bala，五種精神力量）、神足（ṛddhipāda，四種實現目標的手段）、覺意觀（bodhyaṅga，七覺支）、八寂路（aṣṭāṅga-mārga，八正道），尋求真諦的本凈，如無所起的陰（skandha，構成個體的要素）、種（dhātu，元素）、諸入（āyatana，感覺的來源），是為空寂的意義。所由來的諸義，不破壞諸法，不破壞非法，理解一切法不生不長，都是無所起的。不計較有常無常，由因緣而起，得到無所生，迴歸于本凈而脫離**，顯現無數法進入道法，存在於道法中，無想無不想，無應無不應，捨棄一切念頭、清凈不清凈的想法，無高無低，陰暗幽冥之門自然如空，得到平等之行。對於想等想、無想，對於想離想，均等於一個想而脫離一切想，無所觀見，寂靜一切所見，顯現一切顛倒都是平等的。所謂得到果的跡象都是音聲而已，那裡無所得，也無不得，不受不捨。』
佛告訴龍王：『這是先前所說的諸法之御，所得是不可稱說的！至於聲聞（śrāvaka，通過聽聞佛法而證悟的人），獲得聲聞乘（śrāvakayāna，聲聞的修行道路）；至於緣覺（pratyekabuddha，獨自證悟的人），獲得緣覺乘（pratyekabuddhayāna，緣覺的修行道路）。菩薩（bodhisattva，為利益眾生而追求成佛的人）獲得不起法忍（anutpattika-dharma-kṣānti，對法不生不滅的領悟），成就如來（tathāgata，佛的稱號）無上正真道（anuttarā-samyak-saṃbodhi，無上的正等正覺），成為最正覺。』
【English Translation】 English version: 'Is it not the Buddha's teaching to newly learn and purely cultivate Brahma-conduct (brahmacarya, pure conduct)?'
The World Honored One replied: 'When the Buddhas arise, they initiate the Dharma of non-arising. Their actions in the three realms (trayo dhātavaḥ, the realm of desire, the realm of form, and the realm of formlessness) to offer protection are all worldly matters and not the words of the Buddha.'
'What then are the words of the Buddha? The four dhyanas (catvāri dhyānāni, four states of meditation), the four immeasurables (catasra apramāṇāni, four infinite minds of loving-kindness, compassion, joy, and equanimity), the four formless attainments (catasra ārūpya-samāpattayaḥ, four formless meditations), the five supernormal powers (pañcābhijñāḥ, five supernatural abilities), the ten virtuous actions (daśa kuśalāni, ten virtuous actions), giving (dāna, generosity), upholding precepts (śīla, moral conduct), patience (kṣānti, forbearance), diligence (vīrya, effort), one-pointedness of mind (ekāgratā, concentration), wisdom (prajñā, insight), writing commentaries, proofreading calculations, copying scriptures, medical skills, prescriptions, skillful crafts and techniques, attachment to the body, clothing, food, wealth, and cherished meditation – all these actions in the three realms are worldly matters and not the words of the Buddha.'
The Buddha told the Dragon King: 'When the Buddha appears in the world, he never speaks of extraordinary suffering or the silence of non-self. He only speaks of removing the meaning of suffering, cutting off the meaning of habit, realizing the meaning of cessation, following the meaning of cultivating the path, entering the meaning of emptiness, transcending the realm of non-perception, guiding the realm of non-desire, and for all actions, neither arising nor ceasing. The meaning of stopping, the meaning of cutting off, the faculties (indriya, control of the senses), the powers (bala, five spiritual powers), the supernatural powers (ṛddhipāda, four means to achieve goals), the contemplation of the factors of enlightenment (bodhyaṅga, seven factors of enlightenment), the eightfold path of tranquility (aṣṭāṅga-mārga, the Noble Eightfold Path), seeking the original purity of true reality, like the unarisen aggregates (skandha, elements constituting an individual), elements (dhātu, elements), and sense bases (āyatana, sources of sensation), are the meaning of emptiness and tranquility. The meanings that arise from this do not destroy the dharmas, do not destroy the non-dharmas, understanding that all dharmas neither arise nor grow, and are all without arising. Not calculating permanence or impermanence, arising from conditions, attaining non-arising, returning to original purity and departing from **, manifesting countless dharmas entering the Dharma path, existing in the Dharma path, neither perception nor non-perception, neither response nor non-response, abandoning all thoughts, pure and impure thoughts, neither raising nor lowering, the dark and obscure gate naturally like emptiness, attaining equal conduct. Regarding perception and equal perception, non-perception, regarding perception and detachment from perception, equally in one perception and detached from all perceptions, without any observation, the tranquility of all that is seen, manifesting all inversions as equal. The so-called traces of attaining the fruit are merely sounds; there is neither attainment nor non-attainment, neither acceptance nor rejection.'
The Buddha told the Dragon King: 'This is the previously spoken control of all dharmas, the attainment of which is beyond description! As for the śrāvakas (śrāvaka, those who attain enlightenment by hearing the Dharma), they attain the śrāvakayāna (śrāvakayāna, the path of the śrāvakas); as for the pratyekabuddhas (pratyekabuddha, those who attain enlightenment independently), they attain the pratyekabuddhayāna (pratyekabuddhayāna, the path of the pratyekabuddhas). Bodhisattvas (bodhisattva, those who seek enlightenment for the benefit of all beings) attain the forbearance of the non-arising of dharmas (anutpattika-dharma-kṣānti, realization of the non-arising and non-ceasing of dharmas), accomplishing the unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) of the Tathāgata (tathāgata, title of the Buddha), becoming the most perfectly enlightened one.'
斯謂佛言。是所言者，隨習俗教，皆是佛法教於真諦。佛道無文，佛言無言；佛教無跡，佛教無想；佛教無嘆，佛教無化；佛教無正，佛教無名，佛教無思，佛無心意識，亦無所念，是謂佛教，而不可說，亦無言教，不可指現。」
佛語龍王：「如是比教乃為佛言。如來不以文義說法，無文字教而為說法，是故無文則為佛教。佛所說法不有所逮，滅一切得佛所說法，是故無得為佛所言。佛所說經曾無言教，寂滅言教，以故言曰無教佛言。說法無取，法無猗法、無放逸法、不想法、無起法、無壞法、無究竟法、無所得法、無所志法、無所念法、無所行法、無分別法、無有想法、無所至法、無所推法。」
佛語龍王：「如來為人說法，未曾有行、有所證也！吾之所言一切本凈，法無形色。是故龍王！諸法無像，是名佛言。又復何謂號為佛言？解一切音，無所不達，故曰佛言。察去來今，無所掛礙，故曰佛言。覺了眾言，故曰佛言。報答諸問，故曰佛言。一切所說因緣有言無所不博，故曰佛言。覺諸所說如呼聲響，故曰佛言。無字無說，故曰佛言。諸所字說亦皆佛言。所以者何？是諸文字，去、來、今佛所說。今佛所說者、已說之者、當來說者，以是之故，一切文字諸所言教皆名佛言。入如此比，曉了眾慧，是
{ "translations": [ "現代漢語譯本", "斯謂（人名）對佛說：『這些所說的話，都是隨順世俗的教導，都是佛法教導的真諦。佛道沒有文字，佛的言語沒有言說；佛教沒有軌跡，佛教沒有思慮；佛教沒有嘆息，佛教沒有化導；佛教沒有正見，佛教沒有名稱，佛教沒有思念，佛沒有心意識，也沒有任何念頭，這就是佛教，但不可說，也沒有言語教導，不可指明顯示。』", "", "佛告訴龍王：『像這樣的比喻教導就是佛的言語。如來不用文字義理說法，沒有文字教導而進行說法，因此沒有文字就是佛教。佛所說的法沒有可以執取的，滅除一切得失就是佛所說的法，因此沒有得失就是佛的言語。佛所說的經文從來沒有言語教導，寂滅言語教導，因此說沒有教導的佛的言語。說法沒有取捨，法沒有依靠的法、沒有放逸的法、不思量的法、沒有生起的法、沒有壞滅的法、沒有究竟的法、沒有所得的法、沒有所追求的法、沒有所憶念的法、沒有所行持的法、沒有分別的法、沒有想法的法、沒有所到達的法、沒有所推求的法。』", "", "佛告訴龍王：『如來為人說法，未曾有過任何行持、有所證悟！我所說的一切本來清凈，法沒有形狀和顏色。因此，龍王！一切法沒有形象，這就是佛的言語。又有什麼叫做佛的言語呢？理解一切聲音，沒有不通達的，所以叫做佛的言語。觀察過去、現在、未來，沒有阻礙，所以叫做佛的言語。覺悟瞭解眾生的語言，所以叫做佛的言語。回答一切提問，所以叫做佛的言語。一切所說因緣，有言語沒有不廣博的，所以叫做佛的言語。覺悟一切所說如同呼喚聲響，所以叫做佛的言語。沒有文字沒有言說，所以叫做佛的言語。一切文字言說也都是佛的言語。為什麼呢？這些文字，過去、現在、未來佛所說的。現在佛所說的、已經說的、將來要說的，因為這個緣故，一切文字言語教導都叫做佛的言語。進入如此比喻，曉了眾慧，這就是』" ], "english_translations": [ "English version", 'Then Siyi (name of a person) said to the Buddha: \'These words that are spoken, all follow the customary teachings, and are all the true meaning of the Buddhadharma. The Buddha\'s path has no writing, the Buddha\'s words have no speech; the Buddha\'s teaching has no trace, the Buddha\'s teaching has no thought; the Buddha\'s teaching has no sigh, the Buddha\'s teaching has no transformation; the Buddha\'s teaching has no right view, the Buddha\'s teaching has no name, the Buddha\'s teaching has no thought, the Buddha has no mind consciousness, and no thoughts, this is the Buddha\'s teaching, but it cannot be said, and there is no verbal teaching, it cannot be pointed out and shown.\'', "", 'The Buddha said to the Dragon King: \'Such a metaphorical teaching is the Buddha\'s word. The Tathagata (another name of Buddha) does not use literal meaning to speak the Dharma, and speaks the Dharma without literal teachings, so no writing is the Buddha\'s teaching. The Dharma spoken by the Buddha has nothing to grasp, and eliminating all gains and losses is the Dharma spoken by the Buddha, so no gain or loss is the Buddha\'s word. The scriptures spoken by the Buddha have never had verbal teachings, and the silence of verbal teachings, therefore it is said that there is no teaching in the Buddha\'s words. Speaking the Dharma has no taking, the Dharma has no Dharma to rely on, no negligent Dharma, no Dharma to think about, no Dharma to arise, no Dharma to be destroyed, no Dharma to be ultimate, no Dharma to be obtained, no Dharma to be aspired to, no Dharma to be remembered, no Dharma to be practiced, no Dharma to be distinguished, no Dharma to be thought of, no Dharma to be reached, no Dharma to be sought.\'', "", 'The Buddha said to the Dragon King: \'When the Tathagata speaks the Dharma for people, there has never been any practice or realization! Everything I say is originally pure, and the Dharma has no shape or color. Therefore, Dragon King! All Dharmas have no image, this is the Buddha\'s word. What is called the Buddha\'s word? Understanding all sounds, there is nothing that is not understood, so it is called the Buddha\'s word. Observing the past, present, and future, there is no hindrance, so it is called the Buddha\'s word. Awakening and understanding the languages of all beings, so it is called the Buddha\'s word. Answering all questions, so it is called the Buddha\'s word. All the causes and conditions that are spoken, there is no lack of extensive knowledge, so it is called the Buddha\'s word. Awakening all that is said like an echo, so it is called the Buddha\'s word. No words and no speech, so it is called the Buddha\'s word. All words and speech are also the Buddha\'s words. Why? These words, spoken by the Buddhas of the past, present, and future. What the present Buddha says, what has been said, and what will be said in the future, for this reason, all words and teachings are called the Buddha\'s words. Entering such a metaphor, understanding all wisdom, this is\'' ] }
謂菩薩分別道義，故曰文字言說皆號佛言。不壞法界，志一味慧，是謂菩薩分別經本，故曰文字言說皆號佛言。其有如應順於法慧，是謂菩薩分別順寂，故曰文字言說皆號佛言。其有說慧無處無著，是謂菩薩分別曉了。是故，龍王！一切諸法莫不歸此，分別四義。菩薩解四義者，文字言說諸所歸趣，身有所在莫不誘進皆入佛教，是故無著、本無所住，于百千劫有所言說，無能制者。所以者何？是名曰無盡之藏總持門也！
「假使菩薩逮斯持者，說無盡句，善順於教，棄去來瑕，如應無猗，莊嚴百千真妙之句，忍于本凈，將護不亂，尊卑之義曉了平等，光曜所有塵勞、瞋恚，入一切行而順解脫，八萬四千諸根尋如所應，善講本性而為說法。不盡八難音聲諸法，亦無有盡，及譬喻慧三世無盡，及報應果愿可盡耶？經典順普可盡耶？心之所入可盡耶？因緣愚跡可盡耶？順在愛慾可盡耶？發於所持可盡耶？說乘所處可盡耶？分別法處可盡耶？深妙雜句可盡耶？至於究竟可盡耶？逆順之言可盡耶？名字之訓可盡耶？嘆佛法眾可盡耶？說正諦可盡耶？佛道法品可盡耶？罪福所應可盡耶？講度無極可盡耶？」
佛語龍王：「是名曰所說無盡故，號無盡法藏為總持門也！」
佛說海龍王經卷第一 大正藏第 15
【現代漢語翻譯】 現代漢語譯本： 如果菩薩能夠分辨道義，那麼他所說的文字言語都可以稱為佛的教言。不違背法界（Dharmadhatu，一切法的本體），一心專注於一味慧（Ekarasa-jnana，無差別的智慧），這就是菩薩分辨經本的含義，所以說文字言語都可以稱為佛的教言。如果有人能夠如理如實地順應法慧，這就是菩薩分辨順寂的含義，所以說文字言語都可以稱為佛的教言。如果有人能夠宣說智慧，無處不在，無所執著，這就是菩薩分辨曉了的含義。所以，龍王！一切諸法都歸於這分辨四義。菩薩理解這四義，那麼文字言語所指向的，身體所處的任何地方，都能引導人們進入佛的教法，所以能夠無所執著，本來就無所住，即使在百千劫中有所言說，也沒有人能夠阻止他。這是為什麼呢？因為這被稱為無盡藏總持門（Aksayakosa-dharanimukha，能無盡憶持一切法門的禪定）！
『假使菩薩證得這種總持，宣說無盡的語句，善巧地順應教法，去除過去和未來的瑕疵，如理如實地無所依傍，用百千種真實微妙的語句來莊嚴，安忍于本來的清凈，守護而不混亂，對於尊卑的意義能夠明白，對於平等能夠理解，能夠用光明照耀所有的塵勞和瞋恚，進入一切行為而順應解脫，八萬四千種煩惱都能如其所應地善於講解其本性而為眾生說法。那麼，八難（Ashtavidha-akshana，沒有機會修行佛法的八種障礙）的音聲諸法，以及譬喻慧（Upama-jnana，用比喻來闡釋真理的智慧），三世（過去、現在、未來）的無盡，以及報應果愿，可以窮盡嗎？經典順普，可以窮盡嗎？心之所入，可以窮盡嗎？因緣愚跡，可以窮盡嗎？順在愛慾，可以窮盡嗎？發於所持，可以窮盡嗎？說乘所處，可以窮盡嗎？分別法處，可以窮盡嗎？深妙雜句，可以窮盡嗎？至於究竟，可以窮盡嗎？逆順之言，可以窮盡嗎？名字之訓，可以窮盡嗎？讚歎佛法僧三寶，可以窮盡嗎？宣說正諦（Satya，四聖諦），可以窮盡嗎？佛道法品，可以窮盡嗎？罪福所應，可以窮盡嗎？講解度無極（Paramita，六度）的法門，可以窮盡嗎？』
佛告訴龍王：『這被稱為所說無盡，所以稱為無盡法藏總持門！』
《佛說海龍王經》卷第一 大正藏第15
【English Translation】 English version: When a Bodhisattva distinguishes the meaning of the path, his words and speech are all called the Buddha's words. Not destroying the Dharmadhatu (Dharmadhatu, the essence of all dharmas), focusing on the one taste wisdom (Ekarasa-jnana, undifferentiated wisdom), this is what it means for a Bodhisattva to distinguish the scriptures, so it is said that words and speech are all called the Buddha's words. If someone can accord with the Dharma wisdom as it should be, this is what it means for a Bodhisattva to distinguish according to quiescence, so it is said that words and speech are all called the Buddha's words. If someone can speak of wisdom, being everywhere and without attachment, this is what it means for a Bodhisattva to distinguish and understand. Therefore, Dragon King! All dharmas return to these four meanings of distinction. If a Bodhisattva understands these four meanings, then wherever words and speech point to, wherever the body is located, he can guide people to enter the Buddha's teachings, so he can be without attachment, originally without dwelling, and even if he speaks for hundreds of thousands of kalpas, no one can stop him. Why is that? Because this is called the Aksayakosa-dharanimukha (Aksayakosa-dharanimukha, a samadhi that can endlessly remember all Dharma gates)!
'Suppose a Bodhisattva attains this Dharani, speaks endless sentences, skillfully accords with the teachings, removes the flaws of the past and future, as it should be without reliance, adorns with hundreds of thousands of true and wonderful sentences, endures the original purity, protects without confusion, understands the meaning of respect and inferiority, understands equality, can illuminate all the dust and anger with light, enters all actions and accords with liberation, and is good at explaining the nature of the eighty-four thousand afflictions as they should be and speaks the Dharma for sentient beings. Then, can the sounds and dharmas of the eight difficulties (Ashtavidha-akshana, eight obstacles that prevent one from practicing the Buddha's teachings), as well as the wisdom of metaphors (Upama-jnana, the wisdom of using metaphors to explain the truth), the endlessness of the three times (past, present, and future), and the retribution of karma and vows, be exhausted? Can the scriptures that accord with universality be exhausted? Can what the mind enters be exhausted? Can the traces of ignorance of causes and conditions be exhausted? Can according with love and desire be exhausted? Can what is generated from what is held be exhausted? Can where the vehicle is spoken be exhausted? Can the place where dharmas are distinguished be exhausted? Can the profound and wonderful mixed sentences be exhausted? Can reaching the ultimate be exhausted? Can words of opposition and accordance be exhausted? Can the training of names be exhausted? Can praising the Buddha, Dharma, and Sangha be exhausted? Can speaking of the Satya (Satya, the Four Noble Truths) be exhausted? Can the qualities of the Buddha's path and Dharma be exhausted? Can what should be done for sin and merit be exhausted? Can explaining the Paramita (Paramita, the six perfections) be exhausted?'
The Buddha told the Dragon King: 'This is called endless speech, so it is called the Aksayakosa-dharanimukha!'
The Sutra of the Sea Dragon King Spoken by the Buddha, Volume 1 Taisho Tripitaka No. 15
冊 No. 0598 佛說海龍王經
佛說海龍王經卷第二
西晉月氏國三藏竺法護譯
總持品第五
佛告龍王：「有四事法無盡之教、無盡之藏，為總持也。何等四？分別無盡，慧無盡，明智無盡，總持辯才無盡；是為四。復有四事難攝無盡之藏，為總持也。何等四？其性難攝，道心難攝，入法難攝，入眾生行難攝；是為四。復有四堅固要無盡之藏，為總持也。何等四？所愿堅固，奉行堅固，立忍堅固，度于因緣所造堅固；是為四。復有四所說無盡之藏，為總持也。何等四？講諸至誠，講諸緣起，講眾生行，講諸乘本無慧；是為四。復有四光無盡之藏，為總持也。何等四？照於法界，照于智慧，照于慧明，照于如應之所說法；是為四。復有四上曜無盡之藏，為總持也。何等四？精進為上，禁戒修行勤力為上，求積功德為上，合集求慧為上；是為四。
「復有四無窮無盡之藏，為總持也。何等四？求諸度無極而無窮極，不厭生死而無窮極，開化度人而無窮極，求諸通慧而無窮極；是為四。復有四無厭無盡之藏，為總持也。何等四？佛前聽經而無厭足，為人說經而無厭足，求諸德本而無厭足，供養如來而無厭足；是為四。復有四無能勝者無盡之藏，為總持也。何等四？一切塵勞亦無
【現代漢語翻譯】 現代漢語譯本： 《佛說海龍王經》卷二
西晉月氏國三藏竺法護譯
總持品第五
佛告訴海龍王：『有四種無盡之教、無盡之藏，是為總持。是哪四種呢？分別是：分別無盡，智慧無盡，明智無盡，總持辯才無盡；這就是四種。又有四種難以攝取的無盡之藏，是為總持。是哪四種呢？分別是：其自性難以攝取，道心難以攝取，入法難以攝取，入眾生行難以攝取；這就是四種。又有四種堅固重要的無盡之藏，是為總持。是哪四種呢？分別是：所發之愿堅固，奉行佛法堅固，安忍之心堅固，對於因緣所生之法認識堅固；這就是四種。又有四種所說之無盡之藏，是為總持。是哪四種呢？分別是：講說各種至誠之法，講說各種緣起之法，講說眾生之行，講說各種乘（yana）的根本智慧；這就是四種。又有四種光明無盡之藏，是為總持。是哪四種呢？分別是：照耀於法界（Dharmadhatu），照耀于智慧，照耀于慧明，照耀于如其所應說法；這就是四種。又有四種殊勝照耀的無盡之藏，是為總持。是哪四種呢？分別是：精進為殊勝，持戒修行勤奮努力為殊勝，求積功德為殊勝，彙集求取智慧為殊勝；這就是四種。
『又有四種無窮無盡之藏，是為總持。是哪四種呢？分別是：求取各種度無極（paramita）而無窮盡，不厭倦生死輪迴而無窮盡，開化度人而無窮盡，求取各種通達智慧而無窮盡；這就是四種。又有四種永不厭倦的無盡之藏，是為總持。是哪四種呢？分別是：在佛前聽經而永不厭足，為人講說佛經而永不厭足，求取各種功德之本而永不厭足，供養如來（Tathagata）而永不厭足；這就是四種。又有四種無能勝者的無盡之藏，是為總持。是哪四種呢？一切塵勞也無
【English Translation】 English version: The Sutra of the Ocean Dragon King Spoken by the Buddha, Volume 2
Translated by Dharmaraksa, a Tripiṭaka Master from the Yuezhi Kingdom of the Western Jin Dynasty
Chapter 5: Dhāraṇī
The Buddha told the Dragon King: 'There are four dharmas of inexhaustible teachings and inexhaustible treasures, which are called dhāraṇī. What are the four? They are: inexhaustible discrimination, inexhaustible wisdom, inexhaustible intelligence, and inexhaustible eloquence of dhāraṇī; these are the four. Furthermore, there are four difficult-to-collect inexhaustible treasures, which are called dhāraṇī. What are the four? They are: the nature that is difficult to collect, the mind of the Path that is difficult to collect, entering the Dharma that is difficult to collect, and entering the conduct of sentient beings that is difficult to collect; these are the four. Furthermore, there are four firm and essential inexhaustible treasures, which are called dhāraṇī. What are the four? They are: vows that are firm, practice that is firm, endurance that is firm, and understanding of conditioned phenomena that is firm; these are the four. Furthermore, there are four spoken inexhaustible treasures, which are called dhāraṇī. What are the four? They are: speaking of all sincerity, speaking of all dependent origination, speaking of the conduct of sentient beings, and speaking of the fundamental wisdom of all vehicles (yana); these are the four. Furthermore, there are four light inexhaustible treasures, which are called dhāraṇī. What are the four? They are: illuminating the Dharmadhatu (法界), illuminating wisdom, illuminating intelligence, and illuminating the Dharma spoken as it should be; these are the four. Furthermore, there are four supreme shining inexhaustible treasures, which are called dhāraṇī. What are the four? They are: diligence as supreme, diligently practicing precepts and cultivation as supreme, seeking and accumulating merit as supreme, and gathering and seeking wisdom as supreme; these are the four.
'Furthermore, there are four infinite and inexhaustible treasures, which are called dhāraṇī. What are the four? They are: seeking all perfections (paramita) without end, not being weary of birth and death without end, enlightening and liberating people without end, and seeking all penetrating wisdom without end; these are the four. Furthermore, there are four never-tiring inexhaustible treasures, which are called dhāraṇī. What are the four? They are: listening to the sutras before the Buddha without ever being satisfied, speaking the sutras for others without ever being satisfied, seeking all roots of virtue without ever being satisfied, and making offerings to the Tathagata (如來) without ever being satisfied; these are the four. Furthermore, there are four invincible inexhaustible treasures, which are called dhāraṇī. What are the four? All defilements are also without
能勝，一切諸魔亦不能勝，諸外異道亦不能勝，一切怨敵亦不能勝；是為四。復有四無習無盡之藏，為總持也。何等四？不習聲聞、緣覺之乘，不習一切供養之利，不習一切諸所著求，不習一切諸凡夫行；是為四。復有四無得無盡之藏，為總持也。何等四？不得所生，不得開化惡戒之人，不得說經在於有為為上大乘，不得乞求；是為四。復有四力無盡之藏，為總持。何等四？忍力——忍於一切所作，眾惡慧力——蠲除一切眾生疑結，神通力——見一切眾生心之所念，善權力——為一切人如應說法；是為四。復有四大藏無盡之藏，為總持。何等四？不自侵欺而斷三寶，是則大藏；入于無量之法，是則大藏；得一切心，隨其所志，是則大藏；慧等如空，是則大藏；是為四。復有四無極無盡之藏，為總持。何等四？博聞無極，智慧無極，所愿無極，順眾生說法無極；是為四。菩薩復有四事不自侵至無盡之藏，為總持。何等四？說法不自侵，說至誠不自侵，順法行不自侵，得至道極不自侵；是謂四。復有四事得無所畏無盡之藏，為總持。何等四？不畏惡趣，不畏眾會，不畏決疑，不畏失佛道；是為四無盡之藏為總持也。」
佛告龍王：「是無盡藏總持，說德無量，入無極慧，集菩薩行，所可由慧，光曜莊嚴菩薩所求，菩
【現代漢語翻譯】 現代漢語譯本 能勝（能夠戰勝），一切諸魔亦不能勝，諸外異道亦不能勝，一切怨敵亦不能勝；這是第四種無盡藏。又有四種無習無盡之藏，作為總持。是哪四種呢？不學習聲聞乘（聽聞佛法而自我解脫的修行方式）、緣覺乘（通過觀察因緣而自我覺悟的修行方式），不學習一切供養的利益，不學習一切諸所執著的追求，不學習一切諸凡夫的行為；這是四種無習無盡之藏。又有四種無得無盡之藏，作為總持。是哪四種呢？不求所生之處，不開化惡戒之人，不說經在於有為法（有生滅變化的事物）之上，爲了大乘而說，不乞求；這是四種無得無盡之藏。又有四種力無盡之藏，作為總持。是哪四種呢？忍力——忍於一切所作，眾惡慧力——蠲除一切眾生疑結，神通力——見一切眾生心之所念，善權力——為一切人如應說法；這是四種力無盡之藏。又有四大藏無盡之藏，作為總持。是哪四種呢？不自己侵欺而斷三寶（佛、法、僧），這是大藏；入于無量之法，這是大藏；得一切心，隨其所志，這是大藏；智慧等同於空，這是大藏；這是四種大藏無盡之藏。又有四種無極無盡之藏，作為總持。是哪四種呢？博聞無極，智慧無極，所愿無極，順眾生說法無極；這是四種無極無盡之藏。菩薩又有四件事不自己侵至無盡之藏，作為總持。是哪四種呢？說法不自己侵，說至誠不自己侵，順法行不自己侵，得至道極不自己侵；這是四種不自侵至無盡之藏。又有四件事得無所畏無盡之藏，作為總持。是哪四種呢？不畏惡趣，不畏眾會，不畏決疑，不畏失佛道；這是四種無所畏無盡之藏，作為總持。』
佛告訴龍王：『這無盡藏總持，所說的功德無量，進入無極的智慧，聚集菩薩的修行，所憑藉的是智慧，光耀莊嚴菩薩所求，菩
【English Translation】 English version '[Being] able to overcome, all demons also cannot overcome, all external heretics also cannot overcome, all enemies also cannot overcome; this is the fourth [endless treasury]. Furthermore, there are four inexhaustible treasuries of non-cultivation, which serve as Dharani (總持, a mnemonic device). What are the four? Not cultivating the vehicle of Sravakas (聲聞乘, Hearers, those who attain enlightenment by listening to the Buddha's teachings) and Pratyekabuddhas (緣覺乘, Solitary Buddhas, those who attain enlightenment on their own), not cultivating the benefits of all offerings, not cultivating all attachments and pursuits, not cultivating all the practices of ordinary beings; these are the four inexhaustible treasuries of non-cultivation. Furthermore, there are four inexhaustible treasuries of non-attainment, which serve as Dharani. What are the four? Not seeking where to be born, not enlightening those with evil precepts, not saying that the sutras are above conditioned phenomena (有為法, things subject to birth and death), speaking for the sake of the Mahayana (大乘, Great Vehicle), not begging; these are the four inexhaustible treasuries of non-attainment. Furthermore, there are four inexhaustible treasuries of power, which serve as Dharani. What are the four? The power of patience—enduring all actions; the power of wisdom to eradicate all doubts and knots of sentient beings; the power of supernatural abilities—seeing the thoughts in the minds of all sentient beings; the power of skillful means—teaching the Dharma appropriately to all people; these are the four inexhaustible treasuries of power. Furthermore, there are four great inexhaustible treasuries, which serve as Dharani. What are the four? Not deceiving oneself and cutting off the Three Jewels (三寶, Buddha, Dharma, Sangha), this is a great treasury; entering into immeasurable Dharmas, this is a great treasury; obtaining all minds, according to their aspirations, this is a great treasury; wisdom equal to emptiness, this is a great treasury; these are the four great inexhaustible treasuries. Furthermore, there are four limitless inexhaustible treasuries, which serve as Dharani. What are the four? Limitless learning, limitless wisdom, limitless wishes, limitless teaching of the Dharma in accordance with sentient beings; these are the four limitless inexhaustible treasuries. Furthermore, Bodhisattvas have four things that do not encroach upon themselves, inexhaustible treasuries, which serve as Dharani. What are the four? Speaking the Dharma without encroaching upon oneself, speaking with utmost sincerity without encroaching upon oneself, practicing in accordance with the Dharma without encroaching upon oneself, attaining the ultimate path without encroaching upon oneself; these are the four inexhaustible treasuries of non-encroachment. Furthermore, there are four things that obtain fearless inexhaustible treasuries, which serve as Dharani. What are the four? Not fearing evil destinies, not fearing assemblies, not fearing resolving doubts, not fearing losing the Buddha path; these are the four fearless inexhaustible treasuries, which serve as Dharani.』
The Buddha told the Dragon King: 『This inexhaustible treasury Dharani, speaks of immeasurable merits, enters into limitless wisdom, gathers the practices of Bodhisattvas, relies on wisdom, illuminates and adorns what Bodhisattvas seek, Bo』
薩財寶所入法藏，入總持門分別言教，嚴身口意，得凈諸國，合集自在，護念正道，入眾生敷慧化導正法，力精進具諸度無極，嚴凈道場，逮諸佛法，是謂無盡之藏總持。其有文名字號之數，及法諸數，游于正法，皆來歸斯無盡之藏，為總持也。菩薩入斯，于諸文字無所分別。諸法清白，不壞本凈故。樂一切法，不侵樂法故。究竟諸法，所志諸法亦無侵欺故。一切眼法，不侵諸法明故。諸法假號，不侵會法故。以逮諸法，不侵行精進故。諸法調定，于柔順法無所侵故。諸法說之，無侵光曜焚燒諸法，于無起法而無侵故。信一切法，于所好法亦無侵故。說一切法，于諸言教無所侵故。諸法本無，于無趣法而無侵故。諸法審諦，等三世法亦無侵故。諸法常住，于不動法亦不侵故。諸法有哀，隨本所樂而為現法故。諸法悉等，說無差特故。諸法求跡，示現諸法至平等故。諸法所至，示現入深道門故。諸法至力，現諸上法故。諸法愚冥，為現智明故。懷來諸法，示現諸法無所亡失故。總持諸法，示現諸法為無盡故。諸法寂然，現憺怕故。諸法虛空，而為示現廣普之法故。諸法無明，現癡本故。諸法悉住，現所立處，故諸法入慧現離癡法故。諸法人也，而為示現分別諸法故。諸法離有，而為示現離所有法故。諸法有難，而為示現
【現代漢語翻譯】 現代漢語譯本： 薩財寶（Sarva-ratna-nidhi，一切珍寶之藏）所入的法藏，是入于總持（dhāraṇī，總攝憶持）之門，分別解說言教，以此莊嚴身、口、意，從而能夠清凈諸佛國土，合集一切自在，護念正道，進入眾生之中敷揚智慧，以化導正法，以力量和精進具足諸波羅蜜（pāramitā，到彼岸），莊嚴清凈道場，證得諸佛之法，這就是所謂的無盡之藏總持。凡是文字、名字、稱號的數量，以及佛法的各種數量，遊行于正法之中，都來歸屬於這無盡之藏，成為總持的一部分。菩薩進入這種總持，對於一切文字不再有所分別。諸法清凈潔白，因為沒有毀壞其本來的清凈。樂於一切法，因為不侵犯樂法。究竟一切法，所志向的諸法也沒有侵欺。一切眼法，不侵犯諸法之光明。諸法只是假名，不侵犯會合法。因為證得了諸法，不侵犯行精進。諸法調伏安定，對於柔順之法沒有侵犯。諸法被宣說，不侵犯光曜焚燒諸法，對於無起之法也沒有侵犯。相信一切法，對於所喜好的法也沒有侵犯。宣說一切法，對於各種言教沒有侵犯。諸法本來是無，對於無趣之法也沒有侵犯。諸法審察諦實，等同於三世之法也沒有侵犯。諸法常住不變，對於不動之法也沒有侵犯。諸法具有慈悲，隨順眾生的本性喜好而示現佛法。諸法完全平等，宣說沒有差別。諸法尋求軌跡，示現諸法達到平等。諸法所到達之處，示現進入甚深道之門。諸法到達力量，示現各種殊勝之法。諸法愚昧昏暗，為眾生示現智慧光明。懷藏一切諸法，示現諸法沒有亡失。總持一切諸法，示現諸法是無盡的。諸法寂靜無為，示現恬淡安寧。諸法虛空無相，卻為眾生示現廣博普遍之法。諸法沒有光明，示現愚癡的根本。諸法完全安住，示現所立之處，所以諸法進入智慧，示現遠離愚癡之法。諸法是人所修的，卻為眾生示現分別諸法。諸法遠離有，卻為眾生示現遠離所有之法。諸法有困難，卻為眾生示現...
【English Translation】 English version: The Dharma treasury entered by Sarva-ratna-nidhi (All-Treasure Store), is the entrance to dhāraṇī (total retention), separately explaining the teachings, adorning body, speech, and mind, thereby purifying all Buddha lands, gathering all freedoms, protecting the right path, entering among sentient beings to spread wisdom, to guide with the right Dharma, with strength and diligence possessing all pāramitās (perfections), adorning and purifying the Bodhimaṇḍa (place of enlightenment), attaining all the Buddhadharmas (Buddha's teachings), this is what is called the inexhaustible treasury of dhāraṇī. All the numbers of texts, names, and titles, and all the numbers of Dharmas, wandering in the right Dharma, all come to belong to this inexhaustible treasury, becoming part of the dhāraṇī. When a Bodhisattva enters this dhāraṇī, they no longer discriminate among all texts. All Dharmas are pure and white, because they have not destroyed their original purity. They delight in all Dharmas, because they do not infringe upon the Dharma of delight. They ultimately understand all Dharmas, and the Dharmas they aspire to also have no deception. All eye-dharmas do not infringe upon the light of all Dharmas. All Dharmas are merely provisional names, not infringing upon the Dharma of assembly. Because they have attained all Dharmas, they do not infringe upon the practice of diligence. All Dharmas are tamed and settled, without infringing upon the Dharma of gentleness. All Dharmas are spoken of, without infringing upon the Dharmas of radiant burning, and without infringing upon the Dharma of non-arising. They believe in all Dharmas, without infringing upon the Dharmas they like. They speak of all Dharmas, without infringing upon any teachings. All Dharmas are originally non-existent, without infringing upon the Dharma of non-attachment. All Dharmas are examined and true, equal to the Dharmas of the three times, without infringing upon them. All Dharmas are constant and abiding, without infringing upon the Dharma of immovability. All Dharmas have compassion, manifesting the Dharma according to the inherent preferences of beings. All Dharmas are completely equal, proclaiming no difference. All Dharmas seek traces, showing that all Dharmas reach equality. The place where all Dharmas arrive, showing entry into the gate of the profound path. All Dharmas reach strength, manifesting all superior Dharmas. All Dharmas are foolish and dark, manifesting the light of wisdom for beings. Embracing all Dharmas, showing that all Dharmas are not lost. Holding all Dharmas, showing that all Dharmas are inexhaustible. All Dharmas are silent, manifesting tranquility. All Dharmas are empty, yet manifesting the Dharma of vastness and universality. All Dharmas are without light, manifesting the root of ignorance. All Dharmas abide completely, manifesting the place where they stand, therefore all Dharmas enter wisdom, manifesting the Dharma of being free from ignorance. All Dharmas are cultivated by people, yet manifesting the differentiation of all Dharmas for beings. All Dharmas are free from existence, yet manifesting the Dharma of being free from all possessions for beings. All Dharmas have difficulties, yet manifesting...
諸法瑕穢故。諸法常念，而為示現宿命事故。諸法有緣，示現諸法而有侵故。諸法入志，而為示現寂諸亂故。諸法極重，而為示現無所動法故。諸法住處，而為示現眾法界處故。諸法導師，而為示現審諦之法故。諸法致果，而為示現志無所念故。諸法唯陰，而為示現蠲除五陰諸法苦患故。諸法生死，示現諸法無塵故。諸法寂空，示現諸法無所猗故。諸法如固，示現諸法斷眾固故。諸法寂滅，示現諸法斷因緣故。」
佛語龍王：「是名曰文字緣會無盡藏總持。菩薩得是，分別一切文字所興。譬如文字而不可盡，諸法所說不可盡，亦復如是！譬如文字亦不從身出、不從心出，諸法如是，不可知處，不住在身，不住在心。譬如文字無所依倚，而求解說塵勞之事，亦無所凈。菩薩已得無盡藏總持，雖說塵勞，不著塵垢，究竟本凈。譬如文字不合在身，然為他人有所解說；諸法如是，有所發起教心清凈。如文字有所說時無所至湊，無所言時不處在內；諸法如是，假使說時無所至到，設不說時不積在內。如文字無色無見而現在外；諸色如是，無色無見，由心因緣而有退轉。如文字虛自在寂寞，悉以恍惚無作字者；諸法如是，虛靜寂寞，莫有造作。如文字不出染污、瞋恚、愚癡，又因文字而有音教；諸法如是，不出染污、貪騃
【現代漢語翻譯】 現代漢語譯本 諸法有瑕疵和污穢，所以諸法常常憶念，從而示現過去世的因緣事故。 諸法有因緣，示現諸法卻有侵損的緣故。 諸法進入禪定，從而示現寂靜而沒有各種擾亂的緣故。 諸法極其沉重，從而示現無所動搖的法門的緣故。 諸法有其住處，從而示現眾法界的處所的緣故。 諸法是導師，從而示現審慎真實的法門的緣故。 諸法導致結果，從而示現心志沒有念想的緣故。 諸法只是五陰（色、受、想、行、識五種構成要素），從而示現去除五陰諸法的苦患的緣故。 諸法是生死流轉，示現諸法沒有塵埃的緣故。 諸法是寂靜空虛的，示現諸法沒有可以依靠的緣故。 諸法如如不動，示現諸法斷絕各種執著的緣故。 諸法是寂滅的，示現諸法斷絕因緣的緣故。
佛告訴龍王（Nāga King）說：『這叫做文字緣會無盡藏總持（Akshayamati-dhāraṇī connected with the combination of letters）。菩薩得到這個總持，就能分別一切文字所產生的意義。譬如文字是無窮無盡的，諸法所說的道理也是無窮無盡的！譬如文字既不是從身體產生，也不是從心裡產生，諸法也是這樣，不可知其來處，不住在身體里，也不住在心裡。譬如文字沒有所依，卻能解釋塵世勞苦的事情，也沒有什麼可以凈化的。菩薩已經得到無盡藏總持，雖然說的是塵世勞苦，卻不沾染塵垢，究竟是本來清凈的。譬如文字不附著在身體上，卻能為他人解釋說明；諸法也是這樣，有所發起，教導心清凈。如文字有所說的時候沒有到達之處，沒有說話的時候也不存在於內部；諸法也是這樣，即使在說法的時候也沒有到達之處，假設不說法的時候也不積存在內部。如文字沒有顏色，沒有形體，卻顯現在外；諸色也是這樣，沒有顏色，沒有形體，由於心的因緣而有退轉。如文字虛空自在寂寞，一切都恍惚不定，沒有造字的人；諸法也是這樣，虛靜寂寞，沒有人為造作。如文字不產生染污、嗔恚、愚癡，又因為文字而有聲音教導；諸法也是這樣，不產生染污、貪婪和愚癡。』
【English Translation】 English version Because all dharmas are flawed and impure, they are constantly remembered, thus revealing the causes and events of past lives. Because all dharmas have causes and conditions, they reveal all dharmas, yet there is a reason for intrusion. Because all dharmas enter samadhi, they reveal tranquility and the absence of various disturbances. Because all dharmas are extremely heavy, they reveal the dharma of being immovable. Because all dharmas have their dwelling place, they reveal the place of all dharma realms. Because all dharmas are guides, they reveal the dharma of careful truth. Because all dharmas lead to results, they reveal the mind having no thoughts. Because all dharmas are merely the five skandhas (form, feeling, perception, mental formations, and consciousness), they reveal the removal of the suffering and afflictions of all dharmas of the five skandhas. Because all dharmas are birth and death, they reveal that all dharmas are without dust. Because all dharmas are silent and empty, they reveal that all dharmas have nothing to rely on. Because all dharmas are like firmness, they reveal that all dharmas cut off all attachments. Because all dharmas are extinction, they reveal that all dharmas cut off causes and conditions.
The Buddha said to the Nāga King: 'This is called the Akshayamati-dhāraṇī connected with the combination of letters. If a Bodhisattva obtains this, he can distinguish the meanings arising from all letters. Just as letters are inexhaustible, the principles spoken of in all dharmas are also inexhaustible! Just as letters neither arise from the body nor arise from the mind, so it is with all dharmas; their origin is unknowable, they do not dwell in the body, nor do they dwell in the mind. Just as letters have no reliance, yet they can explain the affairs of worldly troubles, and there is nothing to purify. A Bodhisattva who has obtained the Akshayamati-dhāraṇī, although speaking of worldly troubles, is not attached to defilement, and is ultimately pure by nature. Just as letters are not attached to the body, yet they can be explained to others; so it is with all dharmas, when something is initiated, the teaching mind is pure. Just as when letters are spoken, they do not reach anywhere, and when they are not spoken, they do not exist internally; so it is with all dharmas, even when speaking, they do not reach anywhere, and if they are not spoken, they do not accumulate internally. Just as letters have no color and no form, yet they appear externally; so it is with all forms, they have no color and no form, and they regress due to the causes and conditions of the mind. Just as letters are empty, free, and solitary, and everything is vague and uncertain, with no one creating the letters; so it is with all dharmas, they are empty, tranquil, and solitary, with no one creating them. Just as letters do not produce defilement, anger, and ignorance, and yet there is sound teaching because of letters; so it is with all dharmas, they do not produce defilement, greed, and ignorance.'
之惑，由從想念起淫、怒、癡。如文字因諸貪緣說得果證，文字無得亦無有證；諸法如是，因其緣對說有果證，計于本法無果無證。譬如諸法無不因字；諸行如是，所有諸法皆由佛道。」
總持身品第六
佛語龍王：「菩薩已住無盡藏，而以文字求于佛道。總持文字，力也；歸趣文字，身也；滅盡像，色也；入法門，頂也；觀瞻，額也；慧眼，眼也；天耳，耳也；說名字，鼻也；制亂意眉間，闕庭也；攝一切心，面也；解喻一切可眾生心，舌根也；調定其心，齒也；師子觀奮迅，髭也；藏匿空語，唇也；觀一切法，咽也；勉出衆生令其歡悅，肩也；端正所謂，脾也；察諸法等，腹也；入于深門，臍也；入左右路，掌也；合會諸法，臂也；十善之句為善救護，指也；清凈法銅，爪也；來致虛無之念，脅也；次第講法，脊也；說不侵時無所為度，尻也；具足寂觀，髕也；趣審諦法，膝也；曉知一切，踹也；心意寂然，足趺也；游到十方，足心也；次第說諦，步也；知羞慚恥，衣也；法鬘莊嚴，傅飾也；法華若干，臥具也；說種種法，枕也；不瞋不諍，涂香也；所行如應無所不了，雜香也；入深戒，說香也；于諸法自在，眷屬也；嗟嘆梵跡，則親友也；得安隱眾，知識也；斷諸結縛開化眾人，則親匿也；曉了諸
【現代漢語翻譯】 現代漢語譯本：迷惑的產生，源於對淫慾、憤怒、愚癡的想念。如同文字因各種貪慾的因緣而說有果報和證悟，但文字本身既無所得也無所證；一切諸法也是如此，因其因緣和合而說有果報和證悟，但就其本性而言，既無果報也無證悟。譬如一切諸法都離不開文字；一切行為也是如此，所有諸法都源於佛道。
總持身品第六
佛告訴龍王：『菩薩已經安住于無盡藏中，卻仍然用文字來尋求佛道。總持文字，是菩薩的力量；歸向文字，是菩薩的身軀；滅盡表象，是菩薩的顏色；進入法門，是菩薩的頭頂；觀察瞻視，是菩薩的額頭；智慧之眼，是菩薩的眼睛；天耳，是菩薩的耳朵；宣說名字，是菩薩的鼻子；控制散亂的心意，眉間是闕庭；攝取一切眾生的心，是菩薩的面容；理解和比喻一切可教化的眾生之心，是菩薩的舌根；調伏和安定他們的心，是菩薩的牙齒；像獅子一樣觀察和奮迅，是菩薩的鬍鬚；隱藏空虛的言語，是菩薩的嘴唇；觀察一切諸法，是菩薩的咽喉；勉勵眾生使他們歡悅，是菩薩的肩膀；端正莊嚴，是菩薩的脾臟；觀察諸法平等，是菩薩的腹部；進入甚深法門，是菩薩的肚臍；進入左右兩條道路，是菩薩的手掌；聚合一切諸法，是菩薩的手臂；十善的語句是最好的救護，是菩薩的手指；清凈的法如同銅鏡，是菩薩的指甲；帶來虛無的念頭，是菩薩的脅部；次第講解佛法，是菩薩的脊背；宣說不侵犯時節，無所為而度化眾生，是菩薩的臀部；具足寂靜的觀照，是菩薩的髕骨；趨向審諦之法，是菩薩的膝蓋；曉知一切，是菩薩的小腿；心意寂然，是菩薩的腳背；遊走到十方，是菩薩的腳心；次第宣說真諦，是菩薩的步伐；知曉羞愧和恥辱，是菩薩的衣服；用佛法之鬘來莊嚴自身，是菩薩的裝飾；法華經等經典，是菩薩的臥具；宣說種種佛法，是菩薩的枕頭；不瞋恨不爭鬥，是菩薩的涂香；所行之處如理如法，無所不知，是菩薩的雜香；進入甚深的戒律，宣說戒香，是菩薩的戒香；對於諸法自在，是菩薩的眷屬；讚歎清凈的修行，是菩薩的親友；得到安穩的大眾，是菩薩的知識；斷除各種煩惱的束縛，開化眾人，是菩薩的親近之人；曉了諸法』
【English Translation】 English version: The bewilderment arises from thinking about lust, anger, and ignorance. Just as words, due to various causes of greed, are said to have results and enlightenment, but the words themselves have neither attainment nor proof; all dharmas are the same, due to their causal conditions being in harmony, it is said that there are results and enlightenment, but in their inherent nature, there are neither results nor proof. For example, all dharmas cannot be separated from words; all actions are the same, all dharmas originate from the Buddha-path.
Chapter 6: The Chapter on Total Retention of the Body
The Buddha said to the Dragon King: 'The Bodhisattva has already dwelt in the inexhaustible treasury, yet still seeks the Buddha-path through words. The total retention of words is the Bodhisattva's strength; returning to words is the Bodhisattva's body; extinguishing appearances is the Bodhisattva's color; entering the Dharma-gate is the Bodhisattva's crown; observing and gazing is the Bodhisattva's forehead; the eye of wisdom is the Bodhisattva's eye; the heavenly ear is the Bodhisattva's ear; proclaiming names is the Bodhisattva's nose; controlling the distracted mind, the space between the eyebrows is the Que Ting (闕庭, an acupoint); gathering all beings' minds is the Bodhisattva's face; understanding and illustrating the minds of all teachable beings is the Bodhisattva's tongue-root; taming and settling their minds is the Bodhisattva's teeth; observing and being vigorous like a lion is the Bodhisattva's beard; concealing empty words is the Bodhisattva's lips; observing all dharmas is the Bodhisattva's throat; encouraging beings to make them joyful is the Bodhisattva's shoulders; being upright and dignified is the Bodhisattva's spleen; examining all dharmas equally is the Bodhisattva's abdomen; entering the profound Dharma-gate is the Bodhisattva's navel; entering the left and right paths is the Bodhisattva's palms; gathering all dharmas is the Bodhisattva's arms; the phrases of the ten virtues are the best protection, the Bodhisattva's fingers; the pure Dharma is like a bronze mirror, the Bodhisattva's nails; bringing about empty thoughts is the Bodhisattva's ribs; explaining the Dharma in order is the Bodhisattva's spine; proclaiming non-aggression of time, liberating beings without purpose, is the Bodhisattva's buttocks; possessing complete silent contemplation is the Bodhisattva's patella; approaching the truth of examination is the Bodhisattva's knees; understanding everything is the Bodhisattva's calves; the mind being still is the Bodhisattva's instep; traveling to the ten directions is the Bodhisattva's sole; explaining the truth in order is the Bodhisattva's steps; knowing shame and disgrace is the Bodhisattva's clothing; adorning oneself with the garland of Dharma is the Bodhisattva's embellishment; the Lotus Sutra and other scriptures are the Bodhisattva's bedding; proclaiming various Dharmas is the Bodhisattva's pillow; not being angry or contentious is the Bodhisattva's fragrant ointment; acting in accordance with reason and Dharma, knowing everything, is the Bodhisattva's mixed fragrance; entering deep precepts, proclaiming the fragrance of precepts, is the Bodhisattva's precept fragrance; being free in all dharmas is the Bodhisattva's retinue; praising pure practice is the Bodhisattva's friends; obtaining a peaceful assembly is the Bodhisattva's knowledge; cutting off all bonds of affliction, enlightening all people, is the Bodhisattva's intimate ones; understanding all dharmas.'
事，家室也；其心清凈，母也；一切巧便無所依信，慧父也；諸通慧心，從等也；施度無極，漿食也；戒度無極，泰安也；忍度無極，莊嚴也；精進度無極，作善克辦也；一心度無極，飽滿也；智度無極，隨時順也；善權度無極，二句合義也；道品身支，黨也。講說至誠，未曾侵欺，一切世間尊豪自由，於法自恣。」
佛語龍王：「是為無盡之藏總持，無色像身也！其有菩薩，於是總持樂法之樂。譬如國王在於中宮；如天帝釋在須彌頂，威神巍巍；如梵天尊豪自在；如燕居阿須輪，難可制持；如海無邊，功德超殊；如寶大山，天所娛樂；如父母獨有一子，愛重無極；如月盛滿，眾星獨明，莫不稽首；如世尊為天、世人奮大光明；如日初出，光曜柔和；如孔雀在林樹間放妙音聲；如師子在巖窟中服美飲食；如龍心意調和，以時澍雨；如轉輪王大法化國；如眾龍舞，動發雷電；如龍王已得自在，降大法雨；如天帝釋撫化一切諸外異道；如勇猛將摧伏嚴敵，除諸勞垢，降納眾魔；如水消火；如風靡草，心計如地，開化明者，順化眾生；如火焚草，皆忍苦樂；如乳母養長者子，療治眾病，持心堅強，具眾人愿；如意珠王總持諸寶。」
佛語龍王：「其有菩薩住無盡之藏總持門者，則可謂入佛之道場。如大海含受眾
【現代漢語翻譯】 現代漢語譯本： 事，指家室；清凈的心，指母親；一切方便的智慧不依賴任何事物，指父親；各種神通智慧的心，指同等；佈施波羅蜜（Dāna-pāramitā），指漿食；持戒波羅蜜（Śīla-pāramitā），指泰安；忍辱波羅蜜（Kṣānti-pāramitā），指莊嚴；精進波羅蜜（Vīrya-pāramitā），指完成善事；禪定波羅蜜（Dhyāna-pāramitā），指飽滿；般若波羅蜜（Prajñā-pāramitā），指隨時順應；善巧方便波羅蜜（Upāya-pāramitā），指兩句話合起來的意義；三十七道品（bodhipakkhiyadhamma）的身支，指黨羽。講說佛法至誠懇切，未曾欺騙，在一切世間受到尊重和自由，于佛法中自在無礙。 佛對龍王說：『這就是無盡藏總持（Akṣayagarbha dhāraṇī），沒有色相之身啊！如果有菩薩，對於這個總持法門樂此不疲。譬如國王在中宮之中；如帝釋天（Śakra）在須彌山（Sumeru）頂，威嚴神聖；如梵天（Brahmā）尊貴豪放自在；如居住在燕地的阿修羅（Asura），難以制服；如大海無邊無際，功德超凡殊勝；如寶山，為天人所娛樂；如父母只有一個孩子，愛護至極；如滿月，眾星之中獨自明亮，無不敬拜；如世尊為天人和世人放出大光明；如初升的太陽，光芒柔和；如孔雀在林間發出美妙的聲音；如獅子在巖洞中享用美食；如龍的心意調和，按時降雨；如轉輪王（cakravartin）以大法教化國家；如眾龍飛舞，引發雷電；如龍王已經得到自在，降下大法雨；如帝釋天撫慰教化一切外道；如勇猛的將領摧毀強敵，除去各種煩惱，降伏眾魔；如水能滅火；如風能吹倒草木，心如大地，開化賢明之人，順應教化眾生；如火焚燒草木，都能忍受苦樂；如乳母養育長者之子，治療各種疾病，保持堅強的心，滿足眾人的願望；如如意寶珠王（Cintāmaṇi），總持一切珍寶。』 佛對龍王說：『如果有菩薩安住于無盡藏總持門，就可以說是進入了佛的道場。如大海含容眾水。』
【English Translation】 English version: 'Affairs' refers to the household; 'a pure mind' refers to the mother; 'all skillful means without reliance' refers to the wise father; 'all penetrating wisdom minds' refers to equality; 'the perfection of giving (Dāna-pāramitā)' refers to gruel and food; 'the perfection of morality (Śīla-pāramitā)' refers to great peace; 'the perfection of patience (Kṣānti-pāramitā)' refers to adornment; 'the perfection of vigor (Vīrya-pāramitā)' refers to accomplishing good deeds; 'the perfection of concentration (Dhyāna-pāramitā)' refers to fullness; 'the perfection of wisdom (Prajñā-pāramitā)' refers to timely compliance; 'the perfection of skillful means (Upāya-pāramitā)' refers to the combined meaning of two phrases; 'the limbs of the body of the thirty-seven factors of enlightenment (bodhipakkhiyadhamma)' refers to a party. Speaking with utmost sincerity, never deceiving, respected and free in all the world, self-reliant in the Dharma.' The Buddha said to the Dragon King: 'This is the inexhaustible treasury of the Dhāraṇī (Akṣayagarbha dhāraṇī), a body without form! If there are Bodhisattvas who delight in the joy of this Dhāraṇī. It is like a king in the central palace; like Śakra (Śakra) on the summit of Mount Sumeru (Sumeru), majestic and divine; like Brahmā (Brahmā), noble, generous, and free; like an Asura (Asura) dwelling in Yan, difficult to subdue; like the boundless ocean, with extraordinary and superior merits; like a precious mountain, enjoyed by the gods; like parents with only one child, loving them infinitely; like the full moon, shining alone among the stars, revered by all; like the World Honored One emitting great light for gods and humans; like the newly risen sun, with gentle and harmonious light; like a peacock making wondrous sounds in the forest; like a lion enjoying delicious food in a cave; like a dragon with a harmonious mind, raining in due season; like a Cakravartin (cakravartin) transforming the country with the great Dharma; like dragons dancing, causing thunder and lightning; like a Dragon King who has attained freedom, sending down great Dharma rain; like Śakra pacifying and transforming all external heretics; like a brave general subduing fierce enemies, removing all afflictions, and receiving and subduing all demons; like water extinguishing fire; like wind bending grass, with a mind like the earth, enlightening the wise, and transforming sentient beings; like fire burning grass, enduring both suffering and joy; like a wet nurse raising the son of an elder, healing all diseases, maintaining a strong mind, and fulfilling the wishes of all; like the Cintāmaṇi jewel king (Cintāmaṇi), holding all treasures.' The Buddha said to the Dragon King: 'If there are Bodhisattvas who abide in the gate of the inexhaustible treasury of the Dhāraṇī, then it can be said that they have entered the Bodhimaṇḍa of the Buddha. Like the great ocean containing all waters.'
寶、諸珍苑府，無盡之藏總持如是，包弘諸法道寶篋藏，如無數香篋令無量人恣意所欲。菩薩已住無盡之藏總持門者，以真妙言開化一切，令各得所。是總持者，入一切聲。此土名道心者，彼無盡世界佛一寶蓋如來國曰目前；此名諸通慧者，彼超得度世界導龍如來佛國曰普達；此名施度無極者，彼寂定世界吉祥如來佛國曰精氣；此名戒度無極者，彼無憂世界離憂如來佛國曰多安；此名忍度無極者，彼無垢世界離垢如來佛國曰無盡句；此名進度無極者，彼普明世界無垢光如來佛國曰上度；此名專度無極者，彼道御世界堅要如來佛國曰寂行；此名智度無極者，彼陰雨世界雨王如來佛國曰清凈；此名善權方便者，彼尊調世界離垢辟如來佛國曰隨習俗宜；此名慈哀喜護者，彼豐盛世界吉祥義如來佛國曰憐傷仁攝彼我二寂；此名苦習盡道者，彼無悅世界首寂如來佛國曰本原由根根盡歸本；此名四意止者，他方世界曰無止；此名四意斷者，彼曰上勝；此名神足者，彼曰超步；此名五根者，彼曰悅原；此名五力，彼曰堅強；此名覺意，彼曰無冥；此名八由，彼曰所度；此名分別，彼曰目見；此名護仰，彼曰隨順；此名法施，彼曰善攝；此名寂觀，彼曰定察；此名脫門，彼曰離癡；此名功德，彼曰嚴辦；此名智慧，彼曰了便；此名棄家
【現代漢語翻譯】 現代漢語譯本：寶藏、各種珍奇的花園和府邸，無盡的寶藏都包含在這樣的總持（Dharani，總括憶持諸法而不忘的記憶力）之中，它包容和弘揚各種佛法，如同一個珍貴的寶篋。就像無數的香篋，讓無量的人隨意取用他們想要的東西。菩薩安住于無盡藏總持之門，用真實而美妙的語言開導一切眾生，使他們各自得到所需。這種總持，能進入一切聲音之中。我們這個娑婆世界名為『道心』，在無盡世界中，佛一寶蓋如來的佛國名為『目前』；我們這裡名為『諸通慧』，在超得度世界中，導龍如來佛的佛國名為『普達』；我們這裡名為『施度無極』，在寂定世界中，吉祥如來佛的佛國名為『精氣』；我們這裡名為『戒度無極』，在無憂世界中，離憂如來佛的佛國名為『多安』；我們這裡名為『忍度無極』，在無垢世界中，離垢如來佛的佛國名為『無盡句』；我們這裡名為『進度無極』，在普明世界中，無垢光如來佛的佛國名為『上度』；我們這裡名為『專度無極』，在道御世界中，堅要如來佛的佛國名為『寂行』；我們這裡名為『智度無極』，在陰雨世界中，雨王如來佛的佛國名為『清凈』；我們這裡名為『善權方便』，在尊調世界中，離垢辟如來佛的佛國名為『隨習俗宜』；我們這裡名為『慈哀喜護』，在豐盛世界中，吉祥義如來佛的佛國名為『憐傷仁攝彼我二寂』；我們這裡名為『苦習盡道』，在無悅世界中，首寂如來佛的佛國名為『本原由根根盡歸本』；我們這裡名為『四意止』，在其他方世界名為『無止』；我們這裡名為『四意斷』，在那裡名為『上勝』；我們這裡名為『神足』，在那裡名為『超步』；我們這裡名為『五根』，在那裡名為『悅原』；我們這裡名為『五力』，在那裡名為『堅強』；我們這裡名為『覺意』，在那裡名為『無冥』；我們這裡名為『八由』，在那裡名為『所度』；我們這裡名為『分別』，在那裡名為『目見』；我們這裡名為『護仰』，在那裡名為『隨順』；我們這裡名為『法施』，在那裡名為『善攝』；我們這裡名為『寂觀』，在那裡名為『定察』；我們這裡名為『脫門』，在那裡名為『離癡』；我們這裡名為『功德』，在那裡名為『嚴辦』；我們這裡名為『智慧』，在那裡名為『了便』；我們這裡名為『棄家』
【English Translation】 English version: Treasures, various precious gardens and mansions, endless treasures are all contained within such Dharani (a mnemonic device encompassing and retaining all Dharmas without forgetting), which encompasses and promotes all Buddhist teachings, like a precious treasure chest. Just like countless fragrant chests, allowing immeasurable people to freely take what they desire. Bodhisattvas who dwell in the gate of endless treasure Dharani, enlighten all beings with true and wonderful words, enabling each to obtain what they need. This Dharani can enter into all sounds. In this Saha world, it is called 'Dao Xin' (道心, aspiration for enlightenment), in the endless world, the Buddha land of Buddha One Treasure Canopy Tathagata is called 'Mu Qian' (目前, before the eyes); here it is called 'Zhu Tong Hui' (諸通慧, all-pervading wisdom), in the world of surpassing liberation, the Buddha land of Guiding Dragon Tathagata is called 'Pu Da' (普達, universally reaching); here it is called 'Shi Du Wu Ji' (施度無極, limitless giving), in the world of serene concentration, the Buddha land of Auspicious Tathagata is called 'Jing Qi' (精氣, essence); here it is called 'Jie Du Wu Ji' (戒度無極, limitless discipline), in the world without sorrow, the Buddha land of Sorrowless Tathagata is called 'Duo An' (多安, much peace); here it is called 'Ren Du Wu Ji' (忍度無極, limitless patience), in the world without defilement, the Buddha land of Defilement-free Tathagata is called 'Wu Jin Ju' (無盡句, endless phrase); here it is called 'Jin Du Wu Ji' (進度無極, limitless diligence), in the world of universal illumination, the Buddha land of Immaculate Light Tathagata is called 'Shang Du' (上度, supreme crossing); here it is called 'Zhuan Du Wu Ji' (專度無極, limitless concentration), in the world of guiding the path, the Buddha land of Firm and Essential Tathagata is called 'Ji Xing' (寂行, serene practice); here it is called 'Zhi Du Wu Ji' (智度無極, limitless wisdom), in the world of cloudy rain, the Buddha land of Rain King Tathagata is called 'Qing Jing' (清凈, purity); here it is called 'Shan Quan Fang Bian' (善權方便, skillful means), in the world of esteemed taming, the Buddha land of Defilement-free Pratyekabuddha Tathagata is called 'Sui Xi Su Yi' (隨習俗宜, according to customs); here it is called 'Ci Ai Xi Hu' (慈哀喜護, loving-kindness, compassion, joy, and protection), in the world of abundance, the Buddha land of Auspicious Meaning Tathagata is called 'Lian Shang Ren She Bi Wo Er Ji' (憐傷仁攝彼我二寂, compassionately embracing the two silences of self and others); here it is called 'Ku Xi Jin Dao' (苦習盡道, suffering, practice, cessation, path), in the world without joy, the Buddha land of First Silence Tathagata is called 'Ben Yuan You Gen Gen Jin Gui Ben' (本原由根根盡歸本, the origin arises from the root, and all roots return to the origin); here it is called 'Si Yi Zhi' (四意止, four foundations of mindfulness), in other worlds it is called 'Wu Zhi' (無止, no cessation); here it is called 'Si Yi Duan' (四意斷, four right efforts), there it is called 'Shang Sheng' (上勝, supreme victory); here it is called 'Shen Zu' (神足, supernatural powers), there it is called 'Chao Bu' (超步, surpassing steps); here it is called 'Wu Gen' (五根, five roots), there it is called 'Yue Yuan' (悅原, pleasing origin); here it is called 'Wu Li' (五力, five powers), there it is called 'Jian Qiang' (堅強, strength); here it is called 'Jue Yi' (覺意, factors of enlightenment), there it is called 'Wu Ming' (無冥, no darkness); here it is called 'Ba You' (八由, eightfold path), there it is called 'Suo Du' (所度, that which is crossed over); here it is called 'Fen Bie' (分別, discrimination), there it is called 'Mu Jian' (目見, seeing with the eyes); here it is called 'Hu Yang' (護仰, protection and reliance), there it is called 'Sui Shun' (隨順, compliance); here it is called 'Fa Shi' (法施, Dharma giving), there it is called 'Shan She' (善攝, skillful embrace); here it is called 'Ji Guan' (寂觀, serene contemplation), there it is called 'Ding Cha' (定察, concentrated observation); here it is called 'Tuo Men' (脫門, gate of liberation), there it is called 'Li Chi' (離癡, freedom from delusion); here it is called 'Gong De' (功德, merit), there it is called 'Yan Ban' (嚴辦, elaborate preparation); here it is called 'Zhi Hui' (智慧, wisdom), there it is called 'Liao Bian' (了便, clear convenience); here it is called 'Qi Jia' (棄家, renunciation)
，彼曰修行；此名具戒，彼曰無犯；此名安隱無為，彼曰寂滅度；此名曰嘆佛無量，彼曰佛曰佛眼放光。」
佛語龍王：「計諸佛國音聲言訓若干種教，菩薩若逮無盡之藏，皆知一切諸佛之土所說音聲文字所誨。佛以一劫若過一劫，讚歎有為言說章句之教十方所出，不能究竟諸佛國土音聲義也。」
佛說是無盡之藏總持門時，六萬菩薩皆得總持，八千菩薩得不起法忍，三萬二千人皆發無上正真道意。
總持門品第七
爾時佛告龍王：「菩薩以是離諸幽冥之路，趣諸通慧。往古不可計無央數劫不可思議，彼時有佛。號曰梵首天王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，世界曰集異德，劫名凈除。彼時集異德世界豐盛安隱，五穀自然；快樂無極，天人繁熾。如我此土百億四域合為一佛國，則為彼土一大四域，如是之比百億須彌山，此梵首天王如來集異德世界廣大無邊，乃如茲乎！其世界如金剛光明摩尼之寶，自然常普大明，以寶交絡，周匝覆蓋懸繒、幢幡，百千伎樂於虛空中不鼓自鳴，其伎樂音普聞佛土。彼伎樂音，不出淫、怒、癡欲之音聲也，唯演寂然憺怕法樂歡喜之音。諸天、人民聞樂音者，則逮一心寂定，安隱晏然，不為塵勞之所危害也。
{ "translations": [ '彼（指其他修行者）說這是修行，而我們稱之為具戒（完全持守戒律）；彼（指其他修行者）說這是沒有違犯，而我們稱之為安穩無為（平靜無為的狀態）；彼（指其他修行者）說這是寂滅度（涅槃），而我們稱之為讚歎佛的無量功德；彼（指其他修行者）說佛的眼睛放出光明，而我們也是這樣認為的。', '', '佛告訴龍王：「計算諸佛國土的音聲言語和各種教誨，菩薩如果獲得無盡之藏（無盡的智慧寶藏），就能瞭解一切諸佛國土所說的音聲文字和教誨。佛用一劫甚至超過一劫的時間，讚歎有為（有生滅變化）的言說章句之教和十方所出的教法，也不能完全窮盡諸佛國土音聲的意義。」', '', '佛宣說這無盡之藏總持門（憶持一切法而不忘失的法門）時，六萬菩薩都獲得了總持，八千菩薩獲得了不起法忍（對甚深佛法安忍不動搖的智慧），三萬二千人都發起了無上正真道意（追求無上菩提的心）。', '', '總持門品第七', '', '這時，佛告訴龍王：「菩薩憑藉這（總持門）離開了各種幽冥之路，走向各種通達智慧。過去不可計數無央數劫（極長的時間單位），不可思議之時，那時有一尊佛，號為梵首天王如來（梵天之首），至真（真理的極致），等正覺（與佛同等的覺悟），明行成為（智慧和德行圓滿），善逝（以善妙的方式脫離輪迴），世間解（瞭解世間一切事理），無上士（無與倫比的人），道法御（調御眾生的導師），天人師（天人和人類的導師），號佛、世尊（世間最尊貴的人），世界名為集異德（聚集各種殊勝功德），劫名為凈除（清除一切煩惱）。那時集異德世界豐盛安穩，五穀自然生長；快樂沒有窮盡，天人和人類繁榮昌盛。如同我這個娑婆世界的百億四天下合為一個佛國，那麼彼土的一大四天下，就相當於百億須彌山（宇宙中心的大山）。梵首天王如來的集異德世界廣大無邊，大概就是這樣！那個世界如同金剛光明摩尼寶（堅固、光明、如意寶珠），自然常常普照光明，用寶物交織覆蓋，四周懸掛著幡幢，百千種伎樂在虛空中不敲擊也能自動發出聲音，那些伎樂的聲音普遍傳遍佛土。那些伎樂的聲音，不發出淫慾、憤怒、愚癡慾望的聲音，只演奏寂靜安寧的法樂歡喜之音。諸天、人民聽到樂音的人，就能獲得一心寂定，安穩平靜，不被塵世煩惱所危害。」' ], "english_translations": [ 'He (other practitioners) says this is practice; we call it complete adherence to the precepts (fully upholding the precepts); he (other practitioners) says this is without transgression; we call it peaceful non-action (a state of calm and non-striving); he (other practitioners) says this is extinction (Nirvana); we call it praising the Buddha\'s immeasurable virtues; he (other practitioners) says the Buddha\'s eyes emit light, and we also believe so.', '', 'The Buddha told the Dragon King: \'Calculating the sounds, languages, and various teachings of the Buddha lands, if a Bodhisattva attains the inexhaustible treasury (an inexhaustible treasure of wisdom), he will understand all the sounds, words, and teachings spoken in all the Buddha lands. Even if the Buddha spends one kalpa (an extremely long period of time) or more, praising the teachings of conditioned (subject to birth and death) speech and verses and the teachings that emerge from the ten directions, he cannot fully exhaust the meaning of the sounds in the Buddha lands.\'', '', 'When the Buddha proclaimed this Dharani-gate (a method of remembering all the teachings without forgetting) of the Inexhaustible Treasury, sixty thousand Bodhisattvas all attained Dharani, eight thousand Bodhisattvas attained the forbearance of non-arising (wisdom that is unshakable in the face of profound Buddhist teachings), and thirty-two thousand people all aroused the intention for Anuttara-samyak-sambodhi (the mind seeking supreme enlightenment).', '', 'Chapter Seven on the Dharani-gate', '', 'At that time, the Buddha told the Dragon King: \'Bodhisattvas, through this (Dharani-gate), leave the paths of darkness and go towards various kinds of penetrating wisdom. In the past, immeasurable and countless kalpas (extremely long units of time), inconceivable times ago, there was a Buddha named Brahma-siras-devendra-raja Tathagata (King of the Gods with Brahma\'s Head), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), Vidyacharanasampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purushadamyasarathi (Tamer of Men), Shasta Devamanushyanam (Teacher of Gods and Humans), Buddha, Bhagavan (World Honored One), the world was called Samudita-vicitra-guna (Gathering of Various Excellent Virtues), and the kalpa was called Visuddhi (Purification). At that time, the world of Samudita-vicitra-guna was prosperous and peaceful, with the five grains growing naturally; happiness was endless, and gods and humans flourished. Just as a billion times four continents of my Saha world are combined into one Buddha land, then one great four continents of that land is equivalent to a billion Mount Sumerus (the great mountain at the center of the universe). The world of Samudita-vicitra-guna of Brahma-siras-devendra-raja Tathagata is vast and boundless, probably like this! That world is like a diamond-light mani jewel (indestructible, luminous, wish-fulfilling jewel), naturally and constantly shining brightly, interwoven and covered with treasures, surrounded by hanging banners and streamers, with hundreds of thousands of musical instruments playing themselves in the empty sky without being struck, and the sounds of those musical instruments pervade the Buddha land. The sounds of those musical instruments do not emit sounds of lust, anger, or foolish desires, but only play the sounds of peaceful and tranquil Dharma joy and delight. Those gods and people who hear the sounds of the music can attain single-minded concentration, peaceful tranquility, and will not be harmed by the troubles of the world.\'" ] }
其土平等，如柔軟衣，無有惡趣音聲誨也。天、人清凈，皆解微妙，志於大乘，少求聲聞、緣覺之乘。心有所念，衣食、室宇所欲隨意，悉自然至，天、人一等，無有窮厄匱乏者也，衣服、飲食如兜術天上，其國所有等無差特。其如來壽命滿六十七萬二千歲，其土人民壽亦復如是，無中夭者。佛土菩薩七十二那術，聲聞甚少。
「爾時有轉輪聖王號無盡福，主十六四天下。其無盡福王有八十四那術夫人，如天玉女。有四太后：一名離垢，二曰無垢光，三曰清凈，四曰凈句。子有八萬四千，皆大猛勇身相；有八端正姝好，皆志大乘。彼時無盡福王處於大城，名曰具樂。其城東西長二千四百四十里，南北亦爾。梵首天王如來興于彼國，無盡福王建立精舍，殖大林樹，名上香光園，佛所游止。城之中央造王宮殿，七寶合成。城中有八萬四千街巷、八萬四千欄楯。一一街巷有八萬四千家居。其大城壁七重，七重欄楯、七重行樹、七重交路，繞城有萬遊觀園。其塹七重，滿八味水，生青蓮、紅蓮、黃蓮、白蓮，皆有美香，鴛鴦、鳧雁相隨而鳴。其城如是，名等無量，不可思議。
「王供養佛，奉進所安，眾事具足，無所乏少，于百千歲不可稱限。率其中宮、子孫、親族、友黨、眷屬、國中人民，往詣上香光叢林，見
【現代漢語翻譯】 現代漢語譯本： 他們的國土平等，像柔軟的衣服一樣，沒有惡趣的音聲教誨。天人和樂清凈，都理解微妙的佛法，立志于大乘佛法，很少有人追求聲聞乘、緣覺乘的修行。心中所想的，衣物、食物、住所等想要的東西，都會隨意自然而至。天人和樂平等，沒有窮困匱乏的人。衣服、飲食如同兜率天一樣，他們的國土所有的一切都一樣沒有差別。那位如來的壽命有六十七萬二千歲，那片土地上的人民壽命也同樣如此，沒有中途夭折的人。佛土中的菩薩有七十二那由他（Nayu-ta，數量單位），聲聞弟子非常少。
『當時有一位轉輪聖王，名叫無盡福（Wujin Fu，無盡的福報），統治著十六個四天下。這位無盡福王有八十四那由他位夫人，如同天上的玉女一般。有四位太后：第一位名叫離垢（Li Gou，遠離塵垢），第二位名叫無垢光（Wu Gou Guang，沒有塵垢的光芒），第三位名叫清凈（Qing Jing，清凈無染），第四位名叫凈句（Jing Ju，清凈的語句）。有八萬四千個兒子，都非常勇猛強壯；有八位端正美麗的女兒，都立志于大乘佛法。當時無盡福王住在一座大城裡，名叫具樂（Ju Le，充滿快樂）。這座城東西長二千四百四十里，南北也一樣長。梵首天王如來（Fan Shou Tian Wang Ru Lai）在那片國土出現，無盡福王建立了精舍，種植了大片的樹林，名叫上香光園（Shang Xiang Guang Yuan），是佛陀遊歷居住的地方。城的中央建造了王宮，用七寶合成。城中有八萬四千條街巷、八萬四千個欄桿。每一條街巷有八萬四千戶人家。這座大城有七重城墻，七重欄桿、七重行樹、七重交叉道路，圍繞著城有萬個遊玩觀賞的園林。護城河有七重，充滿了八味水，生長著青蓮花、紅蓮花、黃蓮花、白蓮花，都有美好的香氣，鴛鴦、野鴨、大雁在水中相互追逐鳴叫。這座城市就是這樣，名字叫做等無量（Deng Wu Liang，相等而不可測量），不可思議。
『國王供養佛陀，奉獻安身之所，各種事務都準備充足，沒有什麼缺乏的，在百千歲中都無法計算。率領著後宮、子孫、親族、朋友、眷屬、國內人民，前往上香光叢林，拜見佛陀。
【English Translation】 English version: Their land is level, like soft clothing, without the sound of evil destinies or teachings. The gods and humans are pure and joyful, all understanding the subtle Dharma, aspiring to the Mahayana, with few seeking the paths of Sravakas (Sravaka, Hearer) or Pratyekabuddhas (Pratyekabuddha, Solitary Buddha). Whatever they think of, clothing, food, dwellings, whatever they desire, all come naturally. Gods and humans are equal, without poverty or lack. Clothing and food are like those in the Tushita Heaven (Tushita, a heavenly realm), and everything in their land is the same without difference. That Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) lifespan is six hundred seventy-two thousand years, and the lifespan of the people in that land is also the same, without anyone dying prematurely. In the Buddha-land, there are seventy-two Nayutas (Nayu-ta, a large number) of Bodhisattvas, and very few Sravakas.
'At that time, there was a Chakravartin King (Chakravartin, Wheel-Turning King) named Wujin Fu (Wujin Fu, Endless Blessings), ruling over sixteen four-continents. This King Wujin Fu had eighty-four Nayutas of consorts, like heavenly jade maidens. There were four chief queens: the first named Li Gou (Li Gou, Free from Defilement), the second named Wu Gou Guang (Wu Gou Guang, Light Without Defilement), the third named Qing Jing (Qing Jing, Pure), and the fourth named Jing Ju (Jing Ju, Pure Utterance). He had eighty-four thousand sons, all very brave and strong; and eight upright and beautiful daughters, all aspiring to the Mahayana. At that time, King Wujin Fu resided in a great city named Ju Le (Ju Le, Abundant Joy). The city was two thousand four hundred and forty li (li, a Chinese unit of distance) in length from east to west, and the same from north to south. Brahma-siras-tejas-ketu Tathagata (Fan Shou Tian Wang Ru Lai) arose in that country, and King Wujin Fu built a monastery, planting a large forest named Shang Xiang Guang Yuan (Shang Xiang Guang Yuan, Superior Fragrant Light Garden), where the Buddha traveled and resided. In the center of the city, a royal palace was built, made of seven treasures. In the city, there were eighty-four thousand streets and lanes, and eighty-four thousand railings. Each street and lane had eighty-four thousand households. The great city had seven layers of walls, seven layers of railings, seven rows of trees, and seven layers of intersecting roads, surrounded by ten thousand pleasure gardens. The moats were seven layers deep, filled with water of eight flavors, growing blue lotuses, red lotuses, yellow lotuses, and white lotuses, all with beautiful fragrance, with mandarin ducks and wild geese following each other and singing. The city was like this, named Deng Wu Liang (Deng Wu Liang, Equal and Immeasurable), inconceivable.
'The king made offerings to the Buddha, presenting a place of rest, with all matters fully prepared, without any lack, for hundreds of thousands of years beyond measure. Leading the inner palace, sons and grandsons, relatives, friends, family members, and the people of the country, they went to the Shang Xiang Guang forest to see the Buddha.'
梵首天王如來，稽首佛足，退住一面。佛告王曰：『有四事為大國王、君子、聖主猶得自在，與衆不同，增益善法。何等為四？立於篤信，數詣賢聖，樂欣請益，求德慕義；以法自娛，常觀無常、苦、空、非身之法，觀世所有有為之穢皆歸離別；自攝其心，入無放逸，覺察欲樂，無所饒羨；不以毀斷宿世福德，不廢道心，務志妙慧。是為四事，大國聖主猶得自在，與衆不同。』
「無盡福王白世尊曰：『菩薩有幾法而得自在？』佛告王曰：『菩薩有八法而得自在。何謂為八？得五神通以自娛樂，未曾有退，無所掛礙；併除瞋恨，而無害心，具暢聖慧，攝於道明；所作已辦，現得睿達，誠信神足，拔諸所有；以智慧聖舍離一切邪見塵垢，得四解明，佛所建立，無著不住；具足力處，逮于無盡福海印三昧；能悅眾生，攝御一切諸佛之教，以成總持；其心清凈，所聞不忘，應如所欲，而為說法；入一義味，住于本際，不計吾我，不起法忍。是為八事，菩薩而得自在。』佛告王曰：『又有總持名曰寶事，菩薩逮得此總持者於法自在。』
「時佛為王說寶事總持之慧，滿百千歲普分別義。王舍國事一切眾緣，專精一心，及與眷屬聽受道化，于百千歲未曾想欲，無瞋恨意，不含想害，不顧妻子、國土、眷屬，一切所有
【現代漢語翻譯】 現代漢語譯本：梵首天王如來（Brahmādeva-rāja-tathāgata），向佛陀的足稽首致敬，然後退到一旁站立。佛陀告訴天王說：『有四件事，作為大國王、君子、聖明的君主，仍然可以獲得自在，與眾人不同，並且能夠增益善法。是哪四件事呢？第一，立足於堅定的信仰，經常拜訪賢人聖者，樂於虛心請教，追求道德，仰慕正義；第二，用佛法來使自己快樂，經常觀察世事無常、充滿痛苦、本性為空、沒有自我的道理，觀察世間所有由因緣和合而成的污穢之物最終都會走向離別；第三，約束自己的心，進入不放逸的狀態，覺察慾望帶來的快樂，不貪戀羨慕；第四，不因為現在的行為而毀壞過去世積累的福德，不放棄追求真理的心，努力追求精妙的智慧。這就是四件事，使得大國王和聖明的君主仍然可以獲得自在，與眾人不同。』 無盡福王（Anantapunyarāja）對世尊說：『菩薩通過哪些方法可以獲得自在？』佛陀告訴國王說：『菩薩通過八種方法可以獲得自在。是哪八種方法呢？第一，獲得五神通（pañcābhijñā），用以自娛，從未退失，沒有任何障礙；第二，消除嗔恨，沒有傷害他人的心，充分具備聖人的智慧，掌握通往覺悟的道路；第三，該做的已經做完，現在獲得了明智，憑藉真誠的信念和神通，擺脫所有束縛；第四，用智慧聖捨棄一切邪見和塵垢，獲得四無礙解（catasraḥ-pratisaṃvidaḥ），這是佛陀所建立的，沒有執著，沒有停留；第五，具備充足的力量，獲得無盡福海印三昧（anantapuṇya-sāgara-mudrā-samādhi）；第六，能夠使眾生喜悅，掌握一切諸佛的教誨，從而成就總持（dhāraṇī）；第七，內心清凈，所聽聞的都不會忘記，能夠根據眾生的願望，為他們說法；第八，進入唯一的真理，安住于根本的實相，不執著于自我，不生起法忍。這就是八件事，菩薩因此可以獲得自在。』佛陀告訴國王說：『還有一種總持，名字叫做寶事（ratna-vastu），菩薩如果能夠獲得這種總持，就能在佛法上獲得自在。』 當時，佛陀為國王宣說了寶事總持的智慧，用一百千年的時間普遍地分別解釋其中的含義。國王捨棄了國家事務和一切世俗的牽絆，專心致志，和他的眷屬一起聽受佛法的教化，在一百千年的時間裡，從未生起過任何慾望，沒有嗔恨的念頭，不懷有傷害他人的想法，不顧及妻子、國土、眷屬，以及一切所有的。
【English Translation】 English version: Brahmādeva-rāja-tathāgata, bowed at the Buddha's feet and withdrew to stand on one side. The Buddha said to the king: 'There are four things that a great king, a virtuous person, or a wise ruler can still attain freedom with, being different from the masses, and increasing good deeds. What are these four? First, establishing oneself in steadfast faith, frequently visiting the wise and holy, delighting in seeking instruction, pursuing virtue and admiring righteousness; second, finding joy in the Dharma, constantly contemplating the impermanence, suffering, emptiness, and non-self nature of things, observing that all conditioned defilements in the world inevitably lead to separation; third, restraining one's mind, entering into non-negligence, being aware of the pleasures of desire, without craving or envy; fourth, not destroying the merits accumulated in past lives through present actions, not abandoning the aspiration for enlightenment, striving for subtle wisdom. These are the four things that enable a great king and a wise ruler to still attain freedom, being different from the masses.' Anantapunyarāja said to the World Honored One: 'By what means can a Bodhisattva attain freedom?' The Buddha said to the king: 'A Bodhisattva attains freedom through eight means. What are these eight? First, attaining the five supernormal powers (pañcābhijñā) for self-entertainment, never regressing, without any hindrance; second, eliminating anger, having no intention to harm, fully possessing the wisdom of a sage, mastering the path to enlightenment; third, having completed what needs to be done, now attaining wisdom, relying on sincere faith and supernormal powers, freeing oneself from all bonds; fourth, using wisdom to abandon all wrong views and defilements, attaining the four kinds of unobstructed eloquence (catasraḥ-pratisaṃvidaḥ), which are established by the Buddha, without attachment or dwelling; fifth, possessing sufficient strength, attaining the Anantapunyasāgara-mudrā-samādhi; sixth, being able to delight sentient beings, mastering all the teachings of the Buddhas, thereby accomplishing dhāraṇī; seventh, having a pure mind, never forgetting what is heard, being able to preach the Dharma according to the desires of sentient beings; eighth, entering into the one true meaning, abiding in the fundamental reality, not clinging to self, not giving rise to acceptance of the Dharma. These are the eight things by which a Bodhisattva can attain freedom.' The Buddha said to the king: 'There is also a dhāraṇī called Ratna-vastu; if a Bodhisattva attains this dhāraṇī, they will attain freedom in the Dharma.' At that time, the Buddha expounded the wisdom of the Ratna-vastu dhāraṇī to the king, universally explaining its meaning for a hundred thousand years. The king abandoned state affairs and all worldly entanglements, focusing his mind, and together with his retinue, listened to the teachings of the Dharma. For a hundred thousand years, he never gave rise to any desires, had no thoughts of anger, did not harbor any intention to harm, and did not concern himself with his wife, country, retinue, or anything else.
永不以計，唯愿法樂，立志佛道，大慈清凈，等心一切而行大哀，被大德鎧而聽受法。如是之比具百千歲，受佛誨已，因此寶事總持之要，所作則辦。越七百萬劫終始之患，積十萬劫除諸罪殃，見億百千佛從受德本，于恒沙等作天帝釋。若為梵天、轉輪聖王，積功累德，以清凈心志御諸法，用心不亂，聞百千佛，受法不忘。時王諸子，皆悉逮得柔順法忍；中宮婇女八萬四千，普發道意，為菩薩學；八萬四千人逮得法忍；九十那術諸天人民皆發無上正真道意；三十六那術學聲聞乘得法眼凈；萬六千比丘漏盡意解。
「無盡福王棄國捐王，不慕天上、世間諸樂，唯志無上正真之道。因家之信，出家為道而作沙門。諸子亦然，皆作沙門。時國人見王棄國，六萬人悉為沙門；中宮婇女、四大夫人亦為沙門。佛教清凈，普蒙安隱，殖諸德本，眾行具足。」
佛言：「龍王！爾時無盡福王轉輪聖帝非是餘人，則爾身是也。爾時轉輪聖王諸子，今此會中諸菩薩大士是也。時彼梵首天王如來，為王無盡福所說寶事總持，則今佛所說無盡藏總持是。」
佛語龍王：「今如來以無著慧觀察人本而為說法，從無央數百千億那術諸佛聞無盡藏總持，以此數聞之故，今乃如斯志念強勇，獨步無礙，辯才難及，志懷智慧。若有菩
【現代漢語翻譯】 現代漢語譯本： 永不以算計之心待人，只願享受佛法的喜悅，立下追求佛道的志向，以廣大的慈悲心和清凈心，平等地對待一切眾生，並以大悲之心行事，身披大功德的鎧甲來聽受佛法。像這樣經過成百上千歲的時間，接受佛的教誨后，因此掌握了寶事總持的要義，所要做的事情都能辦成。超越七百多萬劫的生死輪迴之苦，積累十萬劫的功德以消除各種罪業，見到億百千佛並從他們那裡接受功德之本，在如恒河沙數般的世界中做天帝釋。或者成為梵天、轉輪聖王，積累功德，以清凈的心志駕馭各種法，用心不散亂，聽聞成百上千佛的教誨，接受佛法而不忘記。當時國王的眾多兒子，都獲得了柔順法忍；王宮中的八萬四千名嬪妃，普遍發起了菩提心，爲了成為菩薩而學習；八萬四千人獲得了法忍；九十那由他（一種很大的數量單位）諸天人民都發起了無上正等正覺的道心；三十六那由他學習聲聞乘的人獲得了法眼清凈；一萬六千名比丘斷盡了煩惱，心意解脫。
『無盡福王捨棄國家和王位，不羨慕天上和世間的各種快樂，隻立志於無上正等正覺的佛道。因為對佛法的信仰，出家修行成為沙門。他的兒子們也一樣，都做了沙門。當時國家的人民看到國王捨棄了國家，六萬人全部做了沙門；王宮中的嬪妃、四大夫人也做了沙門。佛法清凈，普遍得到安寧，種植各種功德之本，各種修行都圓滿具足。』
佛說：『龍王！當時的無盡福王轉輪聖帝不是別人，就是你的前身。當時的轉輪聖王的眾多兒子，就是現在法會中的各位菩薩大士。當時那位梵首天王如來，為無盡福王所說的寶事總持，就是現在佛所說的無盡藏總持。』
佛告訴龍王：『現在如來以無執著的智慧觀察眾生的根性而為他們說法，從無數百千億那由他諸佛那裡聽聞無盡藏總持，因為這樣多次聽聞的緣故，現在才能如此意志堅定、勇猛精進，獨自行走沒有阻礙，辯才無礙難以企及，心懷智慧。如果有人能
【English Translation】 English version: Never with calculation, only desiring the joy of Dharma, aspiring to the Buddha's path, with great compassion and purity, treating all beings equally and acting with great sorrow, wearing the armor of great virtue to listen to the Dharma. Like this for hundreds of thousands of years, having received the Buddha's teachings, thereby grasping the essence of the Jewel Event Dharani, whatever needs to be done will be accomplished. Transcending the suffering of seven million kalpas (an immense period of time) from beginning to end, accumulating merit for ten thousand kalpas to eliminate all sins, seeing hundreds of thousands of Buddhas and receiving the root of virtue from them, becoming Indra (ruler of the gods) in worlds as numerous as the sands of the Ganges. Or becoming Brahma (creator god), a Chakravartin (universal monarch), accumulating merit and virtue, controlling all dharmas with a pure mind, with unwavering focus, hearing hundreds of thousands of Buddhas, receiving the Dharma without forgetting. At that time, the king's many sons all attained the forbearance of gentleness; the eighty-four thousand concubines in the palace universally aroused the Bodhi mind, studying to become Bodhisattvas; eighty-four thousand people attained the forbearance of Dharma; ninety nayutas (a large number) of gods and people all aroused the unsurpassed, right, and true mind of enlightenment; thirty-six nayutas who studied the Sravaka (hearer) vehicle attained the purity of the Dharma eye; sixteen thousand Bhikshus (monks) exhausted their defilements and attained liberation of mind.
'King Inexhaustible Fortune abandoned his kingdom and throne, not admiring the pleasures of heaven or the world, only aspiring to the unsurpassed, right, and true path of enlightenment. Because of faith in the Dharma, he renounced his home and became a Shramana (ascetic). His sons did the same, all becoming Shramanas. At that time, the people of the kingdom saw the king abandon his kingdom, and sixty thousand people all became Shramanas; the concubines in the palace and the four chief consorts also became Shramanas. The Buddha's teachings were pure, universally receiving peace and security, planting the roots of virtue, and perfecting all practices.'
The Buddha said, 'Dragon King! The Chakravartin Emperor King Inexhaustible Fortune at that time was none other than yourself. The many sons of the Chakravartin King at that time are the Bodhisattva Mahasattvas (great beings) in this assembly now. The Jewel Event Dharani spoken by the Tathagata (Buddha) Brahma-headed Heavenly King for King Inexhaustible Fortune is the Inexhaustible Treasury Dharani spoken by the Buddha now.'
The Buddha told the Dragon King, 'Now the Tathagata observes the roots of beings with unattached wisdom and speaks the Dharma for them, having heard the Inexhaustible Treasury Dharani from countless hundreds of thousands of billions of nayutas of Buddhas. Because of hearing it so many times, now I have such strong will and courage, walking alone without obstruction, with eloquence that is difficult to match, cherishing wisdom. If someone can
薩，聞是無盡總持之名，其有說者，皆當逮得無著辯才。所以者何？由是總持，后當來世是離垢總持所流佈處，皆是如來之所建立八萬四千法藏。是總持門為首面也，八萬四千行皆來歸於總持，八萬四千三昧皆從總持，八萬四千總持無盡之藏總持為本原。」
佛語龍王：「假使菩薩無住無著，於四解義則降大法雨，皆來依猗此無盡之藏。此無盡之藏總持所入正句次第順章，諸天、龍、神、香音神、無善神、鳳凰神、甜柔神皆共營護：
「緣應意 隨順意 欣樂跡 直意 越度 無盡句 次第 曜面 光目 光英 志造 凈意 行步入 勇力 濟冥 所持 為上 寂門 入寂 滅塵 離居 居善 隨順 離次 無所至 所住 無所住 至處 無至處 要御 速慧 智根 轉本根 月光 日轉焰 光善離垢 無垢 凈諸垢 覺所建立 諸天祐 護諸魅 告乘 梵知化 釋咨嗟 四天護 眾聖愛 仙人歸 諸姓修行 解牢獄縛 天人所攝 舍諸塵勞 破壞眾魔 降伏外道 攝欲明智 開化自大 不犯法師 不亂眾會 悅可樂法 護於法音 不斷三寶 慈愍眾生 贊慕德義(六十二事)」
佛告龍王：「是諸法句，為護無盡之藏總持。其有法師受是章句六十二事，若諷誦者，得三十二無所畏。何謂三十二？
【現代漢語翻譯】 現代漢語譯本： 薩（Sa），聽聞這無盡總持（An endless dharani）的名字，凡是宣說它的人，都應當獲得無礙的辯才。為什麼呢？因為這個總持，在未來的世代，是離垢總持（Immaculate dharani）所流佈的地方，都是如來所建立的八萬四千法藏。這個總持法門是首要的，八萬四千行都歸於總持，八萬四千三昧（Samadhi）都從總持而出，八萬四千總持無盡的寶藏，總持是它的本源。
佛告訴龍王：『假使菩薩無住無著，對於四種解義都能降下大法雨，都來依靠這個無盡的寶藏。這個無盡的寶藏總持所入的正句次第順章，諸天、龍、神、香音神（Gandharva）、無善神、鳳凰神、甜柔神都共同營護：』
『緣應意，隨順意，欣樂跡，直意，越度，無盡句，次第，曜面，光目，光英，志造，凈意，行步入，勇力，濟冥，所持，為上，寂門，入寂，滅塵，離居，居善，隨順，離次，無所至，所住，無所住，至處，無至處，要御，速慧，智根，轉本根，月光，日轉焰，光善離垢，無垢，凈諸垢，覺所建立，諸天祐，護諸魅，告乘，梵知化，釋咨嗟，四天護，眾聖愛，仙人歸，諸姓修行，解牢獄縛，天人所攝，舍諸塵勞，破壞眾魔，降伏外道，攝欲明智，開化自大，不犯法師，不亂眾會，悅可樂法，護於法音，不斷三寶，慈愍眾生，贊慕德義（六十二事）。』
佛告訴龍王：『這些法句，是爲了守護無盡藏總持。如果有法師接受這六十二事的章句，如果諷誦它，就能得到三十二種無所畏懼。什麼是三十二種呢？』
【English Translation】 English version: Sa, hearing the name of this endless dharani (An endless dharani), all who speak of it should attain unobstructed eloquence. Why? Because this dharani, in future generations, is where the immaculate dharani (Immaculate dharani) will be propagated, and all are the eighty-four thousand Dharma treasures established by the Tathagata. This dharani gate is the foremost, the eighty-four thousand practices all return to the dharani, the eighty-four thousand samadhis (Samadhi) all come from the dharani, and the eighty-four thousand dharanis, the endless treasury, the dharani is its origin.
The Buddha told the Dragon King: 'If a Bodhisattva is without dwelling and without attachment, he can rain down great Dharma rain upon the four kinds of understanding, and all come to rely on this endless treasury. This endless treasury, the correct phrases entered by the dharani, in sequential order, are protected by the devas, dragons, gods, Gandharvas (Gandharva), non-virtuous gods, phoenix gods, and sweet and gentle gods:'
'Conditions accord with intention, follow intention, rejoice in traces, direct intention, transcendence, endless phrases, sequence, shining face, light eyes, light radiance, aspiration, pure intention, walking entry, courageous strength, aiding the darkness, that which is held, being supreme, the gate of stillness, entering stillness, extinguishing dust, detached dwelling, dwelling in goodness, following, detached sequence, nowhere to arrive, that which is dwelled in, nowhere to dwell, the place of arrival, no place of arrival, essential control, swift wisdom, the root of wisdom, transforming the root, moonlight, the sun turning flames, light, goodness, detachment from defilement, without defilement, purifying all defilements, established by awakening, blessed by the devas, protecting from all demons, announcing the vehicle, Brahma knowing transformation, Shakra praising, the four heavenly kings protecting, loved by all sages, the immortals returning, all clans practicing, releasing from the bonds of prison, embraced by devas and humans, abandoning all worldly toils, destroying all demons, subduing external paths, gathering desire and wisdom, enlightening self-importance, not offending Dharma masters, not disturbing assemblies, pleasing and delighting in the Dharma, protecting the sound of the Dharma, not cutting off the Three Jewels, being compassionate to all beings, praising and admiring virtuous righteousness (sixty-two matters).'
The Buddha told the Dragon King: 'These Dharma phrases are for protecting the endless treasury dharani. If a Dharma master receives these sixty-two matters of phrases, if he recites them, he will obtain thirty-two kinds of fearlessness. What are the thirty-two?'
博聞無畏，咨嗟他人；處處無畏，言無缺短；如應無畏，棄捐鄭重；而無所畏，隨音所入；辯才無畏，無所掛礙；其心無畏，奉受道心；其志無畏，歡悅眾人；行步無畏，速決狐疑；覺意無畏，觀察眾人；無闕無畏，言行相應；無缺無畏，戒禁清凈；心面無畏，忍辱清凈；堅強無畏，于審諦愿而不轉還；所處無畏，心不謬亂；辯慧無畏，能悅眾會；智慧無畏，知深妙法；降化無畏，離於調戲；師子無畏，伏諸外道；無受無畏，無衣食悅；無瑕無畏，降伏眾賊，令住正見；無愆無畏，智者不毀；導御無畏，不亂眾經；說等無畏，隨時而教；無諂無畏，言行相應；離慢無畏，見一切人；謙順無畏，無盡句本行修善；發遣所問無畏，開化一切無量法教；隨眾無畏，己身凈故；降魔無畏，除諸塵勞；大慈無畏，心不懷害；大哀無畏，將護眾生；智慧無畏，以法治國。」
佛語龍王：「菩薩聞是無盡之藏總持，歡喜信，便得三十二無畏。假使不斷是三十二無畏，稍稍漸成如來四無所畏、佛之所有無所畏。諸天、人前為師子吼，恣聽一切所可欲問，都無有人能來窮極如來之智，亦不敢斷佛所說。是故菩薩欲致是無所畏者，當學行無盡藏總持。何所是總持所學行？無眼行、無色行、無眼色識行；無耳行、無聲行、無耳聲識行；
無鼻行、無香行、無鼻香識行；無舌行、無味行、無舌味識行；無身行、無細滑行、無身細滑識行；無心行、無法行、無心法識行。無色行、無色生行、無色滅行、無色處行；無痛、想、行、識行，無識生行、無識滅行、無識處行。一切無行，是應總持行。
「複次，龍王！其行色空，心不空色，是應總持行。痛、想、行、識，其行識空，心不空識，是應總持行。複次，其無想色行，不念無想行，是應總持行。痛、想、行、識亦復如是，其無想識行，不念無想識行，是應總持行。複次，其不斷色行，於色行無行，不色生行，不色起行，不色寂行，色如諦行，色如本凈行，亦不念色如諦、本凈行，是應總持行。痛、想、行、識亦復如是，其不斷識行，于識行無行，不識生行，不識起行，不識寂行，識如諦行，識如本凈行，亦不念識如諦、本凈行，是應總持行。複次，于種由法界行，不想法界行，不想法界諸入本凈空行，不想本凈空，是應總持行。若一切法緣起之行，不想緣起，是應總持行。不著諸法行，不猗不著行，是應總持行。諸法如本無行，不壞諸法本無之行；若於諸法住本際行，不念本際住諸法行，是應總持行。複次，其知貪慾行，不於法界想念貪慾行，是應總持行。其知瞋恚行，不於法界想瞋恚行，是應
【現代漢語翻譯】 現代漢語譯本 沒有鼻行、沒有香行、沒有鼻香識行；沒有舌行、沒有味行、沒有舌味識行；沒有身行、沒有細滑行、沒有身細滑識行；沒有心行、沒有法行、沒有心法識行。沒有色行、沒有色生行、沒有色滅行、沒有色處行；沒有痛、想、行、識行，沒有識生行、沒有識滅行、沒有識處行。一切都沒有行，這就是應總持行。
『再者，龍王（Nagaraja）！色（Rupa，形色）的行是空（Sunyata，空性）的，心（Citta，心識）不空色，這就是應總持行。痛（Vedana，感受）、想（Samjna，表象）、行（Samskara，意志）、識（Vijnana，了別），識的行是空的，心不空識，這就是應總持行。再者，沒有想的色行，不念無想行，這就是應總持行。痛、想、行、識也是這樣，沒有想的識行，不念無想識行，這就是應總持行。再者，其不斷色行，對於色行沒有行，不色生行，不色起行，不色寂行，色如諦行，色如本凈行，也不念色如諦、本凈行，這就是應總持行。痛、想、行、識也是這樣，其不斷識行，對於識行沒有行，不識生行，不識起行，不識寂行，識如諦行，識如本凈行，也不念識如諦、本凈行，這就是應總持行。再者，于種由法界（Dharmadhatu，法界）行，不想法界行，不想法界諸入本凈空行，不想本凈空，這就是應總持行。若一切法緣起（Pratitya-samutpada，緣起）之行，不想緣起，這就是應總持行。不著諸法行，不猗不著行，這就是應總持行。諸法如本無行，不壞諸法本無之行；若於諸法住本際行，不念本際住諸法行，這就是應總持行。再者，其知貪慾行，不於法界想念貪慾行，這就是應總持行。其知瞋恚行，不於法界想瞋恚行，是應』
【English Translation】 English version No nose-activity, no smell-activity, no nose-smell-consciousness-activity; no tongue-activity, no taste-activity, no tongue-taste-consciousness-activity; no body-activity, no fine-smooth-activity, no body-fine-smooth-consciousness-activity; no mind-activity, no dharma-activity, no mind-dharma-consciousness-activity. No form-activity, no form-arising-activity, no form-ceasing-activity, no form-place-activity; no feeling, perception, volition, consciousness-activity, no consciousness-arising-activity, no consciousness-ceasing-activity, no consciousness-place-activity. All are without activity, this is the activity of all-embracing retention.
『Furthermore, Nagaraja (Dragon King)! The activity of Rupa (form) is empty (Sunyata), the mind (Citta) is not empty of form, this is the activity of all-embracing retention. Vedana (feeling), Samjna (perception), Samskara (volition), Vijnana (consciousness), the activity of consciousness is empty, the mind is not empty of consciousness, this is the activity of all-embracing retention. Furthermore, the form-activity without perception, not thinking of the activity without perception, this is the activity of all-embracing retention. Feeling, perception, volition, consciousness are also like this, the consciousness-activity without perception, not thinking of the consciousness-activity without perception, this is the activity of all-embracing retention. Furthermore, the unceasing form-activity, in form-activity there is no activity, not form-arising-activity, not form-originating-activity, not form-cessation-activity, form is like the truth-activity, form is like the originally pure-activity, also not thinking of form as like the truth, originally pure-activity, this is the activity of all-embracing retention. Feeling, perception, volition, consciousness are also like this, the unceasing consciousness-activity, in consciousness-activity there is no activity, not consciousness-arising-activity, not consciousness-originating-activity, not consciousness-cessation-activity, consciousness is like the truth-activity, consciousness is like the originally pure-activity, also not thinking of consciousness as like the truth, originally pure-activity, this is the activity of all-embracing retention. Furthermore, in the Dharmadhatu (Dharma-realm) activity of seeds, not thinking of Dharmadhatu-activity, not thinking of the originally pure empty activity of all entrances of the Dharmadhatu, not thinking of originally pure emptiness, this is the activity of all-embracing retention. If all dharmas are the activity of Pratitya-samutpada (dependent origination), not thinking of dependent origination, this is the activity of all-embracing retention. Not attached to the activity of all dharmas, not relying on non-attachment-activity, this is the activity of all-embracing retention. The activity of all dharmas as originally non-existent, not destroying the activity of the original non-existence of all dharmas; if in all dharmas abiding in the original limit-activity, not thinking of abiding in the original limit-activity of all dharmas, this is the activity of all-embracing retention. Furthermore, knowing the activity of greed, not thinking of greed in the Dharmadhatu-activity, this is the activity of all-embracing retention. Knowing the activity of hatred, not thinking of hatred in the Dharmadhatu-activity, this is』
總持行。其知愚癡行，不於法界想愚癡行，是應總持行。其等分行，不于等分行於法界有所壞行；若於八萬四千諸所修行，入於法界無若干行，是應總持行。若行、若合行，於行、合行而無所行，亦無不行。所以者何？其行無量亦無所度，亦無所想，是故彼行為平等行。于平等行亦無所毀，亦不有為，亦不無為，亦不受，亦無不受，無處無住，故曰平等行。菩薩行如是，則得無盡藏總持之門也。」
於是世尊則說頌曰：
「其人心意則清凈， 普入經卷度無極， 悉解眾人之音聲， 得總持時乃如是。 觀知群萠心所行， 善惡所念及中間， 分別本性所造興， 則為說法隨所應。 悉了因緣之報應， 令不睹常及無常， 皆以棄捐墮邊際， 分別總持隨順化。 明解文字之方便， 知無央數之音響， 曉了義理微妙好， 得總持者乃如是。 逮得天眼無垢污， 天耳清凈亦如是， 無量智慧知眾行， 念億千劫去來事。 獲四神足亦如是， 至無量國須臾頃， 供無數億諸導師， 聞所講法則總持。 若干億魔至百千， 不能睹知境界行， 清凈之人無塵埃， 講說經法無數千。 譬如蓮華無著水， 不猗世法亦如是， 常以解脫諸有無，
【現代漢語翻譯】 現代漢語譯本： 總持行（Dharani practice）。瞭解愚癡行，但不認為法界（Dharmadhatu）中存在愚癡行，這才是應有的總持行。瞭解等分行，不在等分行中對法界有所破壞；如果在八萬四千種修行中，進入法界而沒有若干種分別，這才是應有的總持行。無論是行，還是合行，對於行和合行都沒有執著，也沒有不行。為什麼呢？因為這種行是無量的，也是無法度量的，也沒有任何想法，所以這種行為是平等行。對於平等行，既沒有毀壞，也不是有為，也不是無為，既不接受，也沒有不接受，無處可住，所以叫做平等行。菩薩的行持如果這樣，就能得到無盡藏總持之門。
於是世尊就說了頌：
『那人的心意清凈，普遍深入經卷，度過無邊無際，完全理解眾人的聲音，得到總持時就是這樣。觀察瞭解眾生的心所行，善惡的念頭以及中間狀態，分別本性所造作的興起，就為他們說法，隨著他們的根器而應機施教。完全明瞭因緣的報應，使他們不執著于常和無常，都把那些拋棄，不墮入邊際，分別總持，隨順教化。明白瞭解文字的方便，知道無數的音響，曉了義理的微妙美好，得到總持的人就是這樣。獲得沒有垢染的天眼，天耳也同樣清凈，用無量的智慧瞭解眾生的行為，憶念億千劫過去和未來的事情。獲得四種神足也同樣如此，在須臾之間到達無量國土，供養無數億的導師，聽聞他們所講的法則，這就是總持。若干億的魔，甚至成百上千，都不能看到他的境界和行為，清凈的人沒有塵埃，講說經法無數千遍。譬如蓮花不沾著水，不依賴世間的法也像這樣，常常用解脫來對待諸有和諸無，』
【English Translation】 English version: 'Dharani practice. Understanding the practice of ignorance, but not thinking that the practice of ignorance exists in the Dharmadhatu (realm of reality), this is the proper Dharani practice. Understanding the practice of equal division, not destroying the Dharmadhatu in the practice of equal division; if one enters the Dharmadhatu without various distinctions in the eighty-four thousand practices, this is the proper Dharani practice. Whether it is practice or combined practice, there is no attachment to practice or combined practice, nor is there non-practice. Why? Because this practice is immeasurable, and cannot be measured, nor is there any thought, so this practice is equal practice. For equal practice, there is neither destruction, nor is it conditioned (with effort), nor is it unconditioned (without effort), neither accepting nor non-accepting, with nowhere to dwell, so it is called equal practice. If a Bodhisattva practices in this way, he will obtain the gate of inexhaustible Dharani.
Then the World Honored One spoke this verse:
'That person's mind is pure, universally entering the scriptures, crossing over the boundless, completely understanding the voices of all people, this is how it is when one obtains Dharani. Observing and understanding the actions of beings' minds, good and evil thoughts, and the intermediate states, distinguishing the arising of what is created by their nature, then teaching them the Dharma, according to their capacity. Completely understanding the karmic consequences of causes and conditions, causing them not to be attached to permanence and impermanence, abandoning those and not falling into extremes, distinguishing Dharani and transforming them accordingly. Clearly understanding the skillful means of language, knowing countless sounds, understanding the subtle and wonderful meaning of the principles, this is how it is when one obtains Dharani. Obtaining the undefiled heavenly eye, the heavenly ear is also pure like this, using immeasurable wisdom to understand the actions of beings, remembering billions of kalpas of past and future events. Obtaining the four supernatural powers is also like this, arriving in immeasurable lands in an instant, making offerings to countless billions of teachers, hearing the Dharma they teach, this is Dharani. Several billions of demons, even hundreds of thousands, cannot see his realm and actions, the pure person has no dust, speaking the Dharma countless thousands of times. Just as a lotus flower is not attached to water, not relying on worldly dharmas is also like this, constantly using liberation to deal with all existence and non-existence.'
等心一切如虛空。 持最色相而勇猛， 眾人觀仰無厭足， 進止安詳行無缺， 愍傷群萠故游世。 天帝釋梵及護世， 皆以恭敬稽首禮， 其心不以憍慢說， 得總持時亦如是。 口言柔軟如梵音， 為眾人說可其心， 溫潤流利言得時， 所可教化無所覆。 在於眾中無所畏， 為師子吼妙無難， 降伏一切眾粗人， 得凈總持為如是。 其諛諂人難調化， 興于憍傲而自大， 聞彼聖明所說法， 即棄貢高稽首禮。 入于本凈寂法界， 以達義歸解諸法， 以故所說無窮已， 分別文字知法律。 人之本性法界凈， 曉眾生凈亦如是， 解知本無人本無， 所說經法無掛礙。 所盡無盡不可知， 無盡之事無能盡， 覺了知是趣寂寞， 則說無住億經卷。 斯諸文字不處身， 亦不在意不住心， 文字本性空寂寞， 譬如山中呼聲響。 計總持者不著字， 無音無言無說聲， 以知文字所趣然， 假使所說無掛礙。 無意無想亦無心， 設有所說無所念， 又復解知去法慧， 講順說經隨所應。 以入分別四句義， 曉了義理明識法， 究暢音聲順所聽， 故講無著不可量。 玩習本原承其慧，
【現代漢語翻譯】 現代漢語譯本 心懷平等，對待一切如同虛空。 保持最美好的儀容且勇猛精進，眾人仰望，沒有厭倦的時候， 舉止安詳，行為沒有缺失，憐憫眾生，所以來到世間。 天帝釋（Śakra，眾神之王）、梵天（Brahmā，創造之神）以及護世四天王（Lokapāla，守護世界的四位天神），都以恭敬之心稽首禮拜， 他的內心不會因此而驕傲自滿，即使獲得總持（dhāraṇī，記憶和保持正法的能力）也是如此。 口中所說的話語柔和如同梵天之音，為眾人說法，使他們心悅誠服， 言辭溫潤流暢，恰到好處，所教化的人沒有不能領悟的。 身處大眾之中，毫無畏懼，如獅子吼般宣講妙法，沒有阻礙， 降伏一切粗暴之人，獲得清凈的總持就是這樣。 那些諂媚之人難以調伏教化，生起驕傲自大的心， 聽到聖明之人所說的法，立即拋棄貢高我慢，稽首禮拜。 進入本自清凈寂滅的法界（dharmadhātu，一切法的本性），通達義理，理解諸法， 因此所說之法無窮無盡，能夠分辨文字，了解法律。 人的本性如同法界一樣清凈，明白眾生的清凈也是如此， 理解知道本來無人，本來無我，所說的經法沒有掛礙。 所盡和未盡都不可知，未盡之事無法窮盡， 覺悟了知是趨向寂滅的途徑，就能宣說無住的億萬經卷。 這些文字不依附於身體，也不在於意識，不住於心， 文字的本性是空寂的，譬如山中的回聲。 執著于總持的人不執著于文字，沒有聲音，沒有言語，沒有說話的聲音， 因為知道文字所指向的真理，即使有所說，也沒有掛礙。 沒有意念，沒有想像，也沒有心，即使有所說，也沒有所念， 又理解知道去除法見的智慧，順應眾生根器宣講經典。 深入分辨四句義（tetralemma，佛教邏輯中的四種可能性），明白義理，明辨法， 徹底通達音聲，順應所聽之人，所以宣講沒有執著，不可限量。 研習根本，繼承其智慧。
【English Translation】 English version The mind is equal, regarding everything as empty space. Maintaining the most beautiful appearance and being courageous and vigorous, people look up to him without weariness, His deportment is serene, his conduct without fault, he pities sentient beings, therefore he wanders in the world. Śakra (天帝釋，king of the gods), Brahmā (梵天，creator god), and the Lokapālas (護世四天王，four heavenly kings who guard the world) all bow their heads in reverence, His heart is not arrogant because of this, even when he obtains dhāraṇī (總持，the ability to remember and maintain the Dharma) it is still like this. The words spoken from his mouth are gentle like the voice of Brahmā, expounding the Dharma for the people, making them sincerely convinced, His speech is warm and fluent, timely and appropriate, and there is no one he teaches who cannot understand. Being in the midst of the assembly, he is without fear, proclaiming the wonderful Dharma like a lion's roar, without obstruction, Subduing all coarse people, obtaining pure dhāraṇī is like this. Those flattering people are difficult to tame and teach, giving rise to arrogance and self-importance, Hearing the Dharma spoken by the wise and enlightened one, they immediately abandon their pride and arrogance, and bow their heads in reverence. Entering the originally pure and tranquil dharmadhātu (法界，the nature of all things), penetrating the meaning and understanding all dharmas, Therefore, what is spoken is endless, able to distinguish words and understand the law. The nature of man is pure like the dharmadhātu, understanding the purity of sentient beings is also like this, Understanding and knowing that originally there is no person, originally there is no self, the sutras spoken have no hindrance. What is exhausted and unexhausted is unknowable, the unexhausted cannot be exhausted, Awakening and knowing that this is the path to tranquility, then he can expound countless sutras without attachment. These words do not rely on the body, nor are they in consciousness, not abiding in the mind, The nature of words is empty and silent, like an echo in the mountains. One who clings to dhāraṇī does not cling to words, there is no sound, no speech, no voice, Because he knows the truth to which words point, even if something is said, there is no hindrance. Without intention, without imagination, and without mind, even if something is said, there is no thought, And also understanding the wisdom of removing views about Dharma, expounding the sutras according to the capacity of sentient beings. Deeply distinguishing the meaning of the tetralemma (四句義，four possibilities in Buddhist logic), understanding the meaning, clearly discerning the Dharma, Thoroughly understanding the sound, according to what is heard, therefore the exposition is without attachment and immeasurable. Studying the root and inheriting its wisdom.
故說深要若干法， 所解之慧了逆順， 有趣頂法度無極。 方便所有諸怯弱， 以用救攝諸卒暴， 明識所作為解說， 得總持者乃如是。 其身口意皆已寂， 分別諸慧不著古， 所言無厭除瞋恨， 得住總持為勇猛。 其所總持心執御， 意之所入住法慧， 其有聞者未曾忘， 順如聽采等經典。 其總持義法不亂， 計法行之無所入， 以法等故曰平等， 如應平等順清凈。」
分別名品第八
佛說此章句偈時，海龍王眷屬萬三千龍，皆發無上正真道意，則更啟曰：「廣宣此言，唯然，世尊！我等亦當逮是無盡之藏總持也，當爲一切眾生之類廣說經法！」
爾時賢者舍利弗白佛言：「至未曾有。世尊！乃令諸龍發無上正真道意，人反不能發大道也！」
佛告舍利弗：「是萬三千龍，迦葉佛時皆作沙門，從迦葉如來一反聞菩薩行，同時歡喜贊曰：『善哉，善哉！說大乘事不可思議！』與族黨知友俱行分衛，貪利不慎，不護禁戒，以是之故，壽終之後墮于龍中。彼時從迦葉佛聞大乘教，贊迦葉佛，因由報應德本之緣，今聞吾說咨嗟大乘，講無盡藏總持，皆發無上正真道意。舍利弗！觀是至心之奇特，今吾授決，恒沙等劫供養諸佛積累道品，自
【現代漢語翻譯】 現代漢語譯本 因此宣說甚深重要的若干法門， 所理解的智慧明瞭順逆之理，通達佛法至高之處，度越無邊。 以方便之法救助所有怯懦之人，用佛法救攝那些遭受突發災難的人， 明智地認識所作所為並加以解說，得到總持（Dharani，總攝憶持）的人就是這樣。 他們的身口意都已寂靜，分別諸種智慧而不執著於過去， 所說之言沒有厭倦，能夠消除瞋恨，能夠安住于總持，堪為勇猛。 他們所持的總持能夠駕馭內心，意念所安住之處皆是佛法智慧， 聽聞佛法者未曾遺忘，如同聽聞採擷各種經典。 他們所持的總持義理不亂，計度佛法修行而無所滯礙， 因為佛法平等所以稱之為平等，如其所應平等而順應清凈。
分別名品第八
佛陀宣說此章句偈語時，海龍王（Sagara-nagaraja，海洋之龍王）及其眷屬一萬三千條龍，都發起了無上正真道意（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），於是進言道：『請廣為宣說此言，是的，世尊！我們也將證得這無盡藏總持（aksaya-nidhi-dharani，無盡寶藏陀羅尼），當爲一切眾生廣說經法！』
當時賢者舍利弗（Sariputra，智慧第一的佛陀弟子）對佛陀說：『真是前所未有。世尊！竟然能讓諸龍發起無上正真道意，人反而不能發起大道之心啊！』
佛陀告訴舍利弗：『這一萬三千條龍，在迦葉佛（Kasyapa Buddha，過去七佛之一）時期都曾是沙門（Sramana，出家修行者），他們從迦葉如來（Kasyapa Tathagata，迦葉如來）那裡聽聞過菩薩行（Bodhisattva-caryā，菩薩的修行），當時他們歡喜讚歎道：「善哉，善哉！所說的大乘（Mahayana，大乘佛教）之事不可思議！」他們與族人朋友一同乞食，但貪圖利益而不謹慎，不守護禁戒，因此，壽命終結之後墮入龍道。他們當時從迦葉佛那裡聽聞大乘教法，讚歎迦葉佛，因為這個報應和功德的緣故，如今聽聞我宣說，讚歎大乘，講述無盡藏總持，都發起了無上正真道意。舍利弗！你看他們至誠之心的奇特，現在我為他們授記（vyakarana，預言未來成佛），他們將在恒河沙數般的劫數里供養諸佛，積累菩提資糧，最終成就佛果。』
【English Translation】 English version Therefore, the profound and essential Dharma is spoken, The wisdom understood is clear on the principles of both forward and reverse, penetrating the supreme Dharma and transcending the boundless. Using expedient means to aid all who are timid, employing the Dharma to rescue those who suffer sudden calamities, Wisely recognizing actions and explaining them, those who attain Dharani (total retention) are like this. Their body, speech, and mind are all pacified, distinguishing various wisdoms without clinging to the past, Their words are without weariness, able to eliminate anger and hatred, able to abide in Dharani, worthy of being courageous. The Dharani they hold governs the mind, and where the mind dwells is the wisdom of the Dharma, Those who hear the Dharma never forget, like hearing and collecting various sutras. The meaning of their Dharani is not confused, contemplating the Dharma practice without hindrance, Because the Dharma is equal, it is called equality, as it should be, equal and in accordance with purity.
Chapter Eight: Distinguishing Names and Categories
When the Buddha spoke these verses, the Dragon King Sagara-nagaraja (Ocean Dragon King) and his retinue of thirteen thousand dragons all generated the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment), and then said: 'Please widely proclaim these words, yes, World Honored One! We shall also attain this aksaya-nidhi-dharani (inexhaustible treasury Dharani), and we shall widely speak the Dharma for all sentient beings!'
At that time, the wise Sariputra (the Buddha's disciple foremost in wisdom) said to the Buddha: 'It is truly unprecedented. World Honored One! To think that you can cause the dragons to generate the mind of Anuttara-samyak-sambodhi-citta, yet humans are unable to generate the mind for the Great Path!'
The Buddha told Sariputra: 'These thirteen thousand dragons were all Sramanas (ascetics) during the time of Kasyapa Buddha (one of the past seven Buddhas). They heard the Bodhisattva-caryā (Bodhisattva practice) from Kasyapa Tathagata (Thus Come One Kasyapa). At that time, they joyfully praised: 「Excellent, excellent! The matters of the Mahayana (Great Vehicle) that are spoken are inconceivable!」 They went begging for food with their relatives and friends, but they were greedy for profit and not cautious, not protecting the precepts. Therefore, after their lives ended, they fell into the realm of dragons. At that time, they heard the Mahayana teachings from Kasyapa Buddha and praised Kasyapa Buddha. Because of this karmic retribution and the roots of virtue, now they hear me speak, praise the Mahayana, and speak of the aksaya-nidhi-dharani (inexhaustible treasury Dharani), and they all generate the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete and perfect enlightenment). Sariputra! Observe the uniqueness of their sincere minds. Now I bestow upon them vyakarana (prediction of future Buddhahood). They will make offerings to Buddhas as numerous as the sands of the Ganges for countless kalpas, accumulate the qualities of the path, and ultimately attain Buddhahood.'
致得成無上正真道，號曰慧上智上法上梵上，得成佛時，以是四事號世界曰無垢藏，劫名大欣，皆同一劫得成無上正真道最正覺，猶如賢劫當興千佛。」
授決品第九
於是海龍王白佛言：「我從初劫住止大海，從拘樓秦如來興於世來，大海之中諸龍妻子眷屬甚少，今海龍眾妻子、眷屬繁裔弘多，設欲計挍不可窮盡。唯然，世尊！如此云何有何變怪？」
佛告龍王：「其于佛法出家奉律行戒，不具現戒成就，違戒犯行，不捨直見，不墮地獄。如斯之類壽終已后皆生龍中。」
佛語龍王：「拘樓秦佛時，九十八億居家出家，違其禁戒，皆生龍中。拘那含牟尼佛時，八十億居家出家毀戒恣心，壽終之後皆生龍中。迦葉佛時，六十四億居家出家犯戒，壽終之後皆生龍中。於我世中，九百九十億居家出家，若干斗諍，習若干行，誹謗經戒，壽終之後皆生龍中，今有生者。」
佛語龍王：「以是之故，仁在大海中，諸龍妻子眷屬不可稱計。我般泥洹后，多有惡比丘、惡優婆塞，違失禁戒，當生龍中，或墮地獄。」
海龍王白佛言：「於今棄家為道，犯戒比丘墮龍中者，有何殊特？」
佛言：「棄家學行，於今犯戒比丘墮龍中者，行於方便，不能清凈。又有至心信于佛法，以至心力龍
【現代漢語翻譯】 現代漢語譯本：爲了證得無上正真之道，佛號為慧上智上法上梵上（指佛的四種尊號，代表智慧、知識、法則和清凈）。當他們成佛時，以這四種尊號命名他們的世界為無垢藏（指清凈無染的世界），劫名為大欣（指充滿喜悅的時代）。他們都在同一個劫中證得無上正真道最正覺（指最高的覺悟），就像賢劫（指現在這個時代）將要出現千佛一樣。
授決品第九
這時，海龍王（指掌管海洋的龍王）對佛說：『我從最初的劫（指極長的時間單位）就居住在大海中，自從拘樓秦如來（過去七佛之一）出現在世間以來，大海中的龍及其妻子眷屬非常稀少。現在海龍的妻子眷屬繁衍眾多，想要計算都無法窮盡。然而，世尊！這究竟是怎麼回事，有什麼變故嗎？』
佛告訴龍王：『那些在佛法中出家修行，奉行戒律，但沒有完全獲得具足戒（指比丘或比丘尼應遵守的所有戒律），違犯戒律，不捨棄錯誤的見解，但也沒有墮入地獄的人，像這樣的人壽命終結后都會生到龍中。』
佛告訴龍王：『在拘樓秦佛（過去七佛之一）的時代，有九十八億居家和出家的人，違犯了禁戒，都生到了龍中。在拘那含牟尼佛（過去七佛之一）的時代，有八十億居家和出家的人，毀壞戒律，放縱自己的心意，壽命終結之後都生到了龍中。在迦葉佛（過去七佛之一）的時代，有六十四億居家和出家的人，觸犯了戒律，壽命終結之後都生到了龍中。在我的時代，有九百九十億居家和出家的人，常常爭鬥，修習各種不同的行為，誹謗經書和戒律，壽命終結之後都生到了龍中，現在還有正在生的。』
佛告訴龍王：『因為這個緣故，你在大海中，龍的妻子眷屬多得不可計數。我般涅槃（指佛的圓寂）之後，會有很多惡劣的比丘（指男性出家人）、惡劣的優婆塞（指在家男居士），違背喪失禁戒，應當會生到龍中，或者墮入地獄。』
海龍王對佛說：『現在捨棄家庭出家修道，但違犯戒律的比丘墮落到龍中，有什麼特別之處嗎？』
佛說：『捨棄家庭學習修行，現在違犯戒律的比丘墮落到龍中，是因為他們在修行方便法門時，不能保持清凈。還有那些真心相信佛法的人，憑藉著真誠的信心，也會生到龍中。』
【English Translation】 English version: To attain the unsurpassed perfect enlightenment, they are called Wisdom Supreme, Knowledge Supreme, Dharma Supreme, Brahma Supreme (referring to the four supreme titles of a Buddha, representing wisdom, knowledge, law, and purity). When they become Buddhas, they name their worlds, based on these four titles, as Immaculate Treasury (referring to a pure and undefiled world), and the kalpa (an eon) is named Great Joy (referring to an era full of joy). They all attain unsurpassed perfect enlightenment in the same kalpa, just as a thousand Buddhas will arise in the Auspicious Kalpa (referring to the current era).
Chapter Nine: Predictions
Then, the Dragon King of the Sea (referring to the dragon king who governs the ocean) said to the Buddha: 'I have lived in the great ocean since the beginning of the kalpa (referring to an extremely long unit of time). Since Krakucchanda Buddha (one of the past seven Buddhas) appeared in the world, the dragons, their wives, and their families in the great ocean were very few. Now, the dragons' wives and families have multiplied greatly, and it is impossible to count them all. However, World Honored One! What is the reason for this, and what is the change?'
The Buddha told the Dragon King: 'Those who leave home to practice the Dharma, uphold the precepts, but do not fully obtain the complete precepts (referring to all the precepts that a bhikkhu or bhikkhuni should observe), violate the precepts, do not abandon wrong views, but do not fall into hell, after the end of their lives, they will all be born among the dragons.'
The Buddha told the Dragon King: 'In the time of Krakucchanda Buddha (one of the past seven Buddhas), ninety-eight billion laypeople and renunciants violated the precepts and were all born among the dragons. In the time of Kanakamuni Buddha (one of the past seven Buddhas), eighty billion laypeople and renunciants destroyed the precepts and indulged their minds, and after the end of their lives, they were all born among the dragons. In the time of Kashyapa Buddha (one of the past seven Buddhas), sixty-four billion laypeople and renunciants violated the precepts, and after the end of their lives, they were all born among the dragons. In my time, nine hundred and ninety billion laypeople and renunciants often fought, practiced various different behaviors, and slandered the scriptures and precepts, and after the end of their lives, they were all born among the dragons, and some are still being born now.'
The Buddha told the Dragon King: 'For this reason, in your great ocean, the dragons, their wives, and their families are too numerous to count. After my Parinirvana (referring to the Buddha's passing), there will be many evil bhikkhus (referring to male renunciants), and evil upasakas (referring to male lay practitioners), who will violate and lose the precepts, and they should be born among the dragons, or fall into hell.'
The Dragon King of the Sea said to the Buddha: 'Now, those bhikkhus who abandon their homes to cultivate the Way but violate the precepts and fall into the dragon realm, what is special about them?'
The Buddha said: 'Those who abandon their homes to study and practice, and now violate the precepts and fall into the dragon realm, it is because they cannot maintain purity when practicing expedient methods. And those who sincerely believe in the Buddha Dharma, relying on their sincere faith, will also be born among the dragons.'
中壽終，生天上、人間，當見賢劫所興諸佛，皆當見之。假使不以解脫者，悉于拔陀劫中般泥洹，除志大乘者。龍王！且觀佛教廣大因緣出家之奇特，棄諸惡法，得超異類。」
爾時有龍王子，號曰威首，前白佛言：「至未曾有。世尊！龍近如來難值難聞，雖有所毀，作眾罪殃，發一善意，心念佛法，終不失德；緣是之行，至得滅度。今我願發無上正真道意，用佛、世尊難值難聞，令菩薩行無有違缺，至於道場，莫使心中忘失德本，大慈、大哀、大喜、大護，所生之處常見諸佛，得聞經法，供養眾僧，開化眾生。」
爾時世尊告威首龍王子曰：「善哉，善哉！仁者之問，乃發救護一切之心。今汝至心興無極哀，而起道意，緣彼德本如來嗟嘆，七日、七月、若至一年，為功德福而不可盡，所植善行乃如是也！」
佛見威首龍王子心之所念，即時欣笑。諸佛笑法，無央數色，色色各異，光從口出，照不可計諸佛世界，繞身三匝，還從頂入。
爾時賢者阿難以偈贊佛：
「百福功德莊嚴身， 體諸相好三十二， 清凈無垢如月光， 今之所笑何感欣？ 靜無塵埃離三垢， 如百葉華行無惓， 天人龍神所奉敬， 安住今者何因笑？ 善哉平等齒普凈， 十力威曜面香潔，
【現代漢語翻譯】 現代漢語譯本：壽命終結后，將往生天上或人間，能夠見到賢劫（Bhadrakalpa）中所出現的諸佛，都能夠見到他們。即使不通過解脫之道，也都會在拔陀劫（Bhadrakaipa）中般泥洹（Parinirvana，意為完全的涅槃），除了那些立志修習大乘佛法的人。龍王！你應該觀察佛教廣大因緣和出家的奇特之處，捨棄各種惡法，從而超越不同的生命形態。」
當時，有一位龍王子，名叫威首（Vaisravana），向前對佛說：「真是前所未有。世尊！龍接近如來是難以遇到和聽聞的，即使有所譭謗，造作各種罪惡，只要發起一絲善意，心中唸佛法，最終也不會失去功德；憑藉這樣的行為，最終能夠得到滅度。現在我願意發起無上正真道意（Anuttara-samyak-sambodhi-citta，意為無上正等正覺之心），因為佛和世尊難以遇到和聽聞，使菩薩的修行沒有違背缺失，直至道場，不要讓心中忘記功德的根本，大慈（Maitri，意為慈愛）、大哀（Karuna，意為悲憫）、大喜（Mudita，意為喜悅）、大護（Upeksha，意為舍），所出生的地方常常能夠見到諸佛，能夠聽聞經法，供養眾僧，開化眾生。」
當時，世尊告訴威首龍王子說：「好啊，好啊！你的提問，乃是發起了救護一切眾生的心。現在你以至誠之心興起無極的悲哀，從而發起道意，因為這種功德的根本，如來都讚歎不已，七天、七個月、甚至一年，這種功德福報都是不可窮盡的，所種下的善行就是這樣啊！」
佛陀看到威首龍王子心中所想，即時欣然微笑。諸佛微笑的法則，有無數種顏色各不相同，光芒從口中發出，照耀不可計數的諸佛世界，圍繞身體三圈，又從頭頂進入。
當時，賢者阿難用偈頌讚嘆佛陀：
『以百福功德莊嚴其身， 身體具有各種相好三十二種， 清凈無垢如同月光， 如今的微笑是因為什麼而感到欣喜？ 清靜沒有塵埃遠離三種污垢， 如同百葉蓮花行走沒有疲倦， 天人龍神所奉敬， 安住於此是因為什麼而微笑？ 善哉平等牙齒普遍潔凈， 十力威嚴光耀面容香潔，
【English Translation】 English version: 'Having reached the end of their lifespan, they will be reborn in heavens or the human realm, and will see all the Buddhas arising during the Bhadrakalpa (the current fortunate eon), they will all see them. Even if they do not attain liberation, they will all attain Parinirvana (complete Nirvana) during the Bhadrakaipa (fortunate eon), except for those who aspire to the Mahayana (Great Vehicle). Dragon King! Observe the vast causes and conditions of Buddhism and the extraordinary nature of renunciation, abandoning all evil dharmas, and transcending different forms of existence.'
At that time, there was a dragon prince named Vaisravana (威首), who stepped forward and said to the Buddha, 'This is unprecedented. World Honored One! It is difficult to encounter and hear of a dragon approaching the Tathagata (如來), even if there is slander and the creation of various sins, as long as a single good intention arises, and the mind contemplates the Buddha's Dharma, one will ultimately not lose merit; through such actions, one will eventually attain liberation. Now I wish to generate the Anuttara-samyak-sambodhi-citta (無上正真道意, the mind of unsurpassed, complete and perfect enlightenment), because the Buddha and the World Honored One are difficult to encounter and hear of, so that the practice of the Bodhisattva is without violation or deficiency, until the Bodhimanda (道場, place of enlightenment), may I not forget the root of merit in my heart, great Maitri (大慈, loving-kindness), great Karuna (大哀, compassion), great Mudita (大喜, sympathetic joy), great Upeksha (大護, equanimity), may I always see the Buddhas in the places where I am born, may I hear the scriptures, make offerings to the Sangha (眾僧, monastic community), and enlighten sentient beings.'
At that time, the World Honored One said to the dragon prince Vaisravana, 'Excellent, excellent! Your question arises from the mind of saving and protecting all beings. Now you sincerely arouse boundless compassion and generate the mind of enlightenment, because of this root of merit, the Tathagata praises it, for seven days, seven months, or even a year, the merit and blessings are inexhaustible, such are the good deeds you have planted!'
The Buddha saw what the dragon prince Vaisravana was thinking in his heart, and immediately smiled with joy. The way the Buddhas smile is countless, with different colors, light emanating from the mouth, illuminating countless Buddha worlds, circling the body three times, and then entering from the crown of the head.
At that time, the worthy Ananda praised the Buddha with a verse:
'With hundreds of blessings and merits adorning the body, the body possesses thirty-two kinds of excellent marks, Pure and without blemish like moonlight, what causes the smile of joy today? Tranquil, without dust, free from the three poisons, like a hundred-petaled lotus, walking without weariness, Revered by gods, humans, dragons, and spirits, staying here, what is the cause of the smile today? Excellent, equal, teeth universally pure, the ten powers majestic and radiant, the face fragrant and clean,
以除生死之根原， 今者世尊笑何感？ 心如虛空無瑕穢， 意等善友及怨家， 持志如地無憎愛， 唯愿世尊笑何欣？ 音聲所講喻梵天， 猶雷哀鸞微妙響， 所說柔軟莫不歡， 唯愿世尊嘆因緣。 心於聖慧無所著， 知三世人意所行， 解眾人根得喜悅， 導師今笑為何感？ 以為成醫王， 療治眾生病， 能施究竟安， 世尊笑何緣？ 護德為我說， 諸天人民聞， 皆當懷喜踴， 即志諸通慧。」
佛告賢者阿難：「寧見威首龍王子住于佛前，至意發無上正真道意不？」
阿難對曰：「唯然，已見！」
佛言：「是威首龍王子，過八百不可計會無央數劫，當得作佛，號慧見如來、至真、等正覺，世界名凈住，劫曰明察。是龍王子至誠奉行菩薩之道，見無央數諸如來，供養奉事，常修梵行，開化度脫無量眾生，使立三乘。慧見如來凈住世界，豐熟安隱，五穀平賤，快樂難量，天人充滿，猶如炎天被服飲食。其佛當壽百萬歲，賢聖眾僧聲聞有六十億，菩薩百二十萬億。慧見如來其有覲者，皆得慈行三昧。慧見如來說經，聲聞行者，若始見佛，則得道跡；再見，得往來；三見，得不還；四見，得無所著。志菩薩乘者，適覲慧見如來得柔順忍；再
【現代漢語翻譯】 現代漢語譯本： 『斷除了生死輪迴的根源，如今世尊您為何面露笑容？』 『您的心如同虛空般清凈無瑕，對待善友和怨敵都一樣平等。』 『持守志向如同大地般沒有憎恨和愛戀，唯愿世尊您是因為什麼而歡欣？』 『您的聲音所講說的如同梵天之音，又像雷聲和哀鸞般微妙動聽，』 『所說的話語柔和悅耳，沒有誰不感到歡喜，唯愿世尊您是讚歎什麼因緣？』 『您的心對於聖潔的智慧沒有執著，知曉過去、現在、未來眾生的心意，』 『瞭解眾生的根器而感到喜悅，導師您現在是因為什麼而面露笑容？』 『您成爲了偉大的醫王，醫治眾生的疾病，』 『能夠施予究竟的安樂，世尊您是因為什麼緣故而微笑？』 『請您爲了護持功德為我解說，讓諸天和人民聽聞，』 『都應當心懷喜悅而歡欣鼓舞，立即立志于各種神通和智慧。』
佛告訴賢者阿難：『你是否看見威首龍王子站在佛前，至誠地發起無上正真道的心意？』（威首龍王子：Vaisrava-nāga-kumāra，龍族王子）
阿難回答說：『是的，我已看見！』
佛說：『這位威首龍王子，經過八百不可計數、不可思議的無央數劫（asaṃkhyeya kalpa），將成佛，佛號慧見如來（Sumati-darśana-tathāgata）、至真、等正覺，世界名為凈住（Śuddha-vāsa），劫名為明察。這位龍王子至誠奉行菩薩之道，見無數諸佛如來，供養奉事，常修清凈梵行，開化度脫無量眾生，使他們安立於三乘（triyāna）。慧見如來的凈住世界，豐饒成熟，安穩平靜，五穀價格低廉，快樂難以衡量，天人和合充滿，猶如炎熱的夏天得到衣服和飲食。那位佛的壽命將有百萬歲，賢聖眾僧中的聲聞弟子有六十億，菩薩有一百二十萬億。慧見如來，凡是覲見他的人，都能得到慈行三昧（maitrī-caryā-samādhi）。慧見如來說法，聲聞乘的修行者，如果初次見到佛，就能證得須陀洹道（srotaāpanna-mārga）；再次見到，得斯陀含果（sakṛdāgāmin）；三次見到，得阿那含果（anāgāmin）；四次見到，得阿羅漢果（arhat）。立志于菩薩乘的人，如果初次覲見慧見如來，就能得到柔順忍（anulomikī kṣānti）；再次
【English Translation】 English version: 『Having eradicated the root of birth and death, why does the World-Honored One smile now?』 『Your mind is as pure and flawless as the void, treating good friends and enemies equally.』 『Holding steadfast to your aspiration like the earth, without hatred or love, what is it that makes the World-Honored One rejoice?』 『Your voice, in its teachings, is like the sound of Brahma, like thunder and the subtle sound of the kalaviṅka bird,』 『Your words are gentle and pleasing, bringing joy to all. What is the cause, World-Honored One, that you praise?』 『Your mind is unattached to sacred wisdom, knowing the intentions of beings in the past, present, and future,』 『Understanding the faculties of beings and finding joy, why does the Guide smile now?』 『You have become a great physician king, healing the diseases of sentient beings,』 『Able to bestow ultimate peace, for what reason does the World-Honored One smile?』 『Please explain for the sake of protecting virtue, so that gods and people may hear,』 『All shall rejoice with delight, immediately aspiring to all spiritual powers and wisdom.』
The Buddha said to the wise Ānanda: 『Do you see the dragon prince Vaiśrava standing before the Buddha, sincerely generating the mind for unsurpassed, true, and perfect enlightenment?』 (Vaisrava-nāga-kumāra: Dragon Prince Vaisrava)
Ānanda replied: 『Yes, I have seen him!』
The Buddha said: 『This dragon prince Vaiśrava, after eight hundred incalculable, countless asaṃkhyeya kalpas (asaṃkhyeya kalpa), will become a Buddha named Sumati-darśana-tathāgata (Sumati-darśana-tathāgata), the Truly Enlightened One, the Perfectly Enlightened One, his world will be named Śuddha-vāsa (Śuddha-vāsa), and the kalpa will be named Mingcha. This dragon prince sincerely practices the bodhisattva path, seeing countless Buddhas, making offerings and serving them, constantly cultivating pure conduct, opening up and liberating immeasurable sentient beings, enabling them to establish themselves in the Three Vehicles (triyāna). The Pure Abode world of Sumati-darśana-tathāgata will be abundant and prosperous, peaceful and secure, with grains cheap, happiness immeasurable, and filled with gods and humans, like having clothing and food in the hot summer. That Buddha will live for a million years, and among the virtuous and holy sangha, there will be sixty billion śrāvakas and one hundred and twenty trillion bodhisattvas. Those who behold Sumati-darśana-tathāgata will all attain the samādhi of loving-kindness practice (maitrī-caryā-samādhi). When Sumati-darśana-tathāgata preaches the Dharma, practitioners of the śrāvaka vehicle, if they see the Buddha for the first time, will attain the path of a srotaāpanna (srotaāpanna-mārga); seeing him again, they will attain the state of a sakṛdāgāmin; seeing him a third time, they will attain the state of an anāgāmin; seeing him a fourth time, they will attain the state of an arhat (arhat). Those who aspire to the bodhisattva vehicle, if they behold Sumati-darśana-tathāgata for the first time, will attain the kṣānti of compliance (anulomikī kṣānti); seeing him again,
見，獲神通；三見，得總持辯才；四見，得不起法忍。凈住世界無毀戒者，意凈無邪，皆住正見。壽終之後無有惡趣，悉生天上清凈佛土。」
時威首龍王子聞佛授決，歡喜踴躍，善心生焉，奉百千珠瓔用散佛上，而叉十指，以偈贊曰：
「人尊無垢如月光， 威神無量眾所奉， 其力無限總持世， 愿稽首禮無邊慧。 慈哀之聖不可限， 睿智無瑕不可議， 禁戒廣普住正定， 稽首人尊如虛空。 無量無限億劫數， 所行究竟無不入， 以故曉知諸眾生， 心性所歸諸根本。 若人睹觀尊顏容， 一心察之無厭足， 不為塵埃之所惑， 愛慾之穢皆滅盡。 哀鸞拘夷諸鬼神， 梵天之音亦如是， 聲聞十方甚微妙， 如來之音超于彼。 譬若如日墜于地， 海水當竭須彌壞， 虛空尚裂地反覆， 世尊所說終無異。 世尊至誠以諦說， 授我之別大聖慧， 吾無狐疑結網除， 得佛自在為眾祐。 十方無量億萬國， 滿中珍寶供導師， 假使有人發道心， 前所植德不及此。 供養正覺德第一， 若人志發尊佛道， 則為報恩諸十力， 用不斷此導師命。」
龍王子說此偈贊佛已，十千人皆發無上正真道意，悉說是言：
【現代漢語翻譯】 現代漢語譯本 『如果有人能夠見到（佛），就能獲得神通；如果能夠見到三次（佛），就能得到總持（Dharani，記憶和理解佛法的能力）和辯才；如果能夠見到四次（佛），就能得到不起法忍（Anutpattika-dharma-kshanti，對佛法的深刻理解和接受，不再退轉）。在凈住世界（Śuddhāvāsa），沒有毀壞戒律的人，他們的意念清凈沒有邪念，都安住于正見。他們壽命終結之後不會墮入惡趣，全部都會往生到天上清凈的佛土。』
當時，威首龍王子（Vimalasirsa）聽到佛陀的授記，歡喜踴躍，生起了善心，於是用百千珠瓔供奉並散在佛陀身上，然後合起雙手，用偈頌讚嘆道：
『人中尊者沒有瑕疵，如同月光一樣清凈， 威德神力無量，為大眾所敬奉， 他的力量無限，總持一切世間法， 愿我稽首禮拜這無邊的智慧。 慈悲哀憫的聖者，其功德不可限量， 睿智明達沒有瑕疵，不可思議， 禁戒廣大普遍，安住于正定之中， 稽首禮拜人中尊者，如同虛空一般。 無量無邊經歷了億萬劫數， 所行所為究竟圓滿，無所不入， 因此能夠曉知一切眾生， 心性所歸以及諸法的根本。 如果有人能夠瞻仰尊者的容顏， 一心一意地觀察，永遠不會滿足， 不會被世間的塵埃所迷惑， 愛慾的污穢都會滅盡。 哀鸞（Karavika）拘夷（Kalandaka）以及諸鬼神， 梵天（Brahma）的聲音也是如此， 聲聞（Śrāvaka）十方的聲音非常微妙， 如來的聲音超越了他們。 譬如太陽墜落到地上， 海水將會枯竭，須彌山（Sumeru）會崩壞， 虛空尚且會破裂，大地也會翻轉， 世尊所說的話終究不會改變。 世尊以至誠之心說真實語， 授予我授記，這是大聖的智慧， 我沒有狐疑，疑慮的網已經去除， 得到佛的自在，成為眾生的庇護。 十方無量億萬國土， 如果用充滿其中的珍寶供養導師（佛陀）， 假使有人發起菩提道心， 之前所種的功德也比不上這個人。 供養正覺（Sammasambuddha）的功德最為第一， 如果有人立志發願追求尊貴的佛道， 這就是報答佛陀的十力（Dasabala）， 用以延續導師的法身慧命。』
龍王子說完這些偈頌讚嘆佛陀之後，一萬人皆發起了無上正真道意（Anuttarā-samyak-saṃbodhi-citta），都這樣說道：
【English Translation】 English version 『If someone can see (the Buddha), they will gain supernatural powers; if they can see (the Buddha) three times, they will obtain Dharani (the ability to remember and understand the Dharma) and eloquence; if they can see (the Buddha) four times, they will attain Anutpattika-dharma-kshanti (acceptance of the non-arising of phenomena, a deep understanding and acceptance of the Dharma, without regression). In the Śuddhāvāsa (Pure Abodes) world, there are no beings who violate the precepts; their minds are pure and free from evil thoughts, and they all abide in right view. After their lives end, they will not fall into the evil realms, but will all be reborn in the pure Buddha lands in the heavens.』
At that time, the dragon prince Vimalasirsa (威首龍王子) heard the Buddha's prediction and rejoiced greatly, generating a virtuous mind. He offered hundreds of thousands of jeweled necklaces and scattered them over the Buddha, then joined his palms and praised him with a verse:
『The honored one among humans is without blemish, as pure as moonlight, His majestic power is immeasurable, revered by all, His strength is boundless, upholding all the world, I prostrate myself before this boundless wisdom. The compassionate and merciful sage, his merits are immeasurable, His wisdom is flawless, beyond comprehension, His precepts are vast and universal, abiding in right concentration, I bow to the honored one among humans, like the empty sky. Through countless eons, His actions are perfectly complete, all-encompassing, Therefore, he knows all beings, The nature of their minds and the root of all dharmas. If someone can behold the honored one's face, And observe it with a focused mind, they will never be satisfied, They will not be deluded by the dust of the world, The defilements of desire will all be extinguished. The Karavika (哀鸞), Kalandaka (拘夷), and all the spirits, The voice of Brahma (梵天) is also like this, The voice of the Śrāvaka (聲聞) in the ten directions is very subtle, The voice of the Tathagata surpasses them. It is as if the sun were to fall to the earth, The ocean were to dry up, Mount Sumeru (須彌山) were to collapse, The sky were to shatter, and the earth were to overturn, The words of the World Honored One will never change. The World Honored One speaks truthfully with utmost sincerity, Granting me the prediction, this is the wisdom of the great sage, I have no doubt, the net of doubt has been removed, I have attained the freedom of the Buddha, becoming a protector of all beings. If one were to fill countless billions of lands in the ten directions, With treasures to offer to the guide (the Buddha), If someone were to generate the mind of Bodhi, The merits previously planted would not compare to this person. Offering to the Sammasambuddha (正覺) is the foremost merit, If someone aspires to pursue the noble path of Buddhahood, This is to repay the ten powers (Dasabala) of the Buddha, To continue the life of the teacher』s Dharma body.』
After the dragon prince spoke these verses praising the Buddha, ten thousand people all generated the mind of Anuttarā-samyak-saṃbodhi-citta (無上正真道意), and all said:
「慧見如來逮得最正覺時，吾等同心共生凈住世界，奉彼如來正法之教，又供養之。佛滅度后，次補其處，得最正覺。」佛皆授決，悉當令生凈住世界。
佛說海龍王經卷第二 大正藏第 15 冊 No. 0598 佛說海龍王經
佛說海龍王經卷第三
西晉月氏國三藏竺法護譯
請佛品第十
爾時海龍王白世尊曰：「唯佛加哀諸天、龍、神及無量人，令致安隱至於大海，詣我宮中屈神小食。所以者何？大海之中有龍、鬼神、香音神，及余無數眾生之類，見如來已，皆殖德本，悉當往會，因聞法音，除斷無底生死之源。吾等龍宮並蒙其恩，天上、世間緣得度脫，如來普現佛大道心，令我等身近道品法。」佛愍龍王，默受其請，及無量人悉當廣殖眾德之本。
時海龍王見佛就請，歡喜踴躍，稽首佛足，右繞三匝，與眷屬俱，忽然不現。還在大海聚會龍民，而告之曰：「吾明日請佛，佛垂矜許，汝等同心當俱供養。」
海龍王又告燕居無善神、誑惑縛、補離垢錦等曰：「諸仁當知！如來降神，當詣此海乎！宜用身故，率諸眷屬來集吾宮，獻饌世尊。」又敕龍王，名曰主度王、嘆無量王、離垢王、焰光王、戲樂王、清凈王、妙曜意王、現諸難王，及余龍王百千之眾，悉當
【現代漢語翻譯】 現代漢語譯本 『慧見如來（擁有智慧見地的如來）證得最正覺（無上正等正覺）時，我們同心協力，共同往生到清凈安住的世界，奉行那位如來的正法教誨，並且供養他。佛陀滅度后，我們將依次遞補他的位置，證得最正覺。』佛陀都給予了授記，預言他們都將往生到清凈安住的世界。
《佛說海龍王經》卷第二 大正藏第 15 冊 No. 0598 《佛說海龍王經》
《佛說海龍王經》卷第三
西晉月氏國三藏竺法護譯
請佛品第十
當時，海龍王對世尊說：『唯愿佛陀慈悲憐憫諸天、龍、神以及無量的人們，使他們得到安寧，來到大海，到我的宮殿中稍微用些齋飯。這是因為，大海之中有龍、鬼神、香音神，以及其他無數的眾生，見到如來之後，都種下功德的根本，都將前來聚會，因為聽聞佛法之音，就能斷除沒有底的生死輪迴之源。我們龍宮也將蒙受其恩，天上、世間眾生因此得以解脫，如來普遍顯現佛的大道之心，使我們能夠親近道品之法。』佛陀憐憫龍王，默然接受了他的請求，以及無量的人們都將廣泛地種下各種功德的根本。
當時，海龍王看到佛陀應允了他的邀請，歡喜踴躍，頂禮佛足，右繞佛陀三圈，與眷屬一起，忽然消失不見。他回到大海，聚集龍族百姓，告訴他們說：『我明天將要邀請佛陀，佛陀慈悲地答應了，你們同心協力，應當共同供養。』
海龍王又告訴燕居無善神、誑惑縛、補離垢錦等說：『各位應當知道！如來將要降臨，來到這片大海！應當利用這個機會，率領各位的眷屬來到我的宮殿，向世尊獻上食物。』他又命令龍王，名叫主度王、嘆無量王、離垢王、焰光王、戲樂王、清凈王、妙曜意王、現諸難王，以及其他成百上千的龍王，都應當……
【English Translation】 English version 『When the Tathagata (He who has thus come), with wisdom vision, attains the Supreme Perfect Enlightenment (Anuttara-samyak-sambodhi), we will wholeheartedly be reborn together in the Pure Abode World, uphold the teachings of that Tathagata's Righteous Dharma, and offer our services to him. After the Buddha passes into Nirvana, we will successively fill his position and attain the Supreme Perfect Enlightenment.』 The Buddhas all bestowed predictions, foretelling that they would all be born in the Pure Abode World.
The Sutra of the Sea Dragon King Spoken by the Buddha, Volume 2 Taisho Tripitaka Volume 15, No. 0598 The Sutra of the Sea Dragon King Spoken by the Buddha
The Sutra of the Sea Dragon King Spoken by the Buddha, Volume 3
Translated by Dharmaraksa, a Tripitaka Master from Yuezhi during the Western Jin Dynasty
Chapter Ten: Inviting the Buddha
At that time, the Sea Dragon King said to the World Honored One: 『May the Buddha have mercy on the gods, dragons, spirits, and countless people, bringing them peace and tranquility to the great sea, and condescend to come to my palace for a small meal. The reason for this is that in the great sea, there are dragons, ghosts, spirits, Gandharvas (spirits who feed on fragrance), and countless other beings. Upon seeing the Tathagata, they will all plant the roots of virtue and will all come to the gathering. By hearing the Dharma sound, they will cut off the source of endless Samsara (cycle of birth and death). Our dragon palace will also receive its grace, and beings in the heavens and the world will be liberated. May the Tathagata universally manifest the Great Way Mind of the Buddha, so that we may be close to the practices of the Path.』 The Buddha, out of compassion for the Dragon King, silently accepted his invitation, and countless people will extensively plant the roots of all virtues.
At that time, the Sea Dragon King, seeing that the Buddha had accepted his invitation, rejoiced and leaped with joy, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, and together with his retinue, suddenly disappeared. He returned to the great sea, gathered the dragon people, and told them: 『I will invite the Buddha tomorrow, and the Buddha has compassionately agreed. You should all wholeheartedly make offerings together.』
The Sea Dragon King also told those such as the Yanju Without Good Spirits, the Deluded Bondage, and the Pure Adornment, saying: 『You should all know! The Tathagata will descend and come to this sea! You should take this opportunity to lead your retinues to gather at my palace and offer food to the World Honored One.』 He also commanded the Dragon Kings, named Chief Crossing King, Praising Immeasurable King, King Free from Defilement, Flame Light King, Playful Joy King, Pure King, King of Wonderful Shining Intent, King Manifesting All Difficulties, and hundreds of thousands of other Dragon Kings, all should…
來會，至吾宮裡，奉覲如來。又敕龍子威首曰：「仁者！致敬宣吾命于無焚龍王，命諸海宮供養如來、至真、等正覺。」即時受教。又敕龍王子強威，詣安明山頂，請歡喜龍王、迦歡喜龍王，及天帝釋，使諸仁者令詣大海，集吾宮內，供養如來。時強威即時受教，宣令如是。
時海龍王化作大殿，以紺琉璃、紫磨黃金而雜挍成，則建幢幡，造金交露，寶珠、瓔珞、七寶為欄楯，而極廣大，若干種香而以熏之，散眾色華，紛紛如雪。于大殿上化立師子之座，高四百八十里，皆以眾寶而合成，敷無數百千天繒，以為綩綖。諸菩薩及比丘眾所坐師子座，各各嚴麗，階級殊別。饌具兼重，若干種味，寂然飲食，供設以具。
爾時龍王明旦脩敬，住安明山十二之坎，與眷屬俱遙請世尊，以偈頌曰：
「殊特慧無量， 於法得自在， 明知成眾事， 如空聖無限， 離垢眼清凈， 於世為最上， 日時今已到， 唯加哀自屈。 清凈音如梵， 柔軟聲和仁， 響雷如哀鸞， 為眾現甘露， 除若干塵冥， 為眾最上醫， 人中寶愿來， 今正是其時。 心調柔寂寞， 志軟常安和， 自度濟眾生， 愿救諸人民， 開化眾黎庶， 使越彼四瀆， 造安度彼岸， 惟
【現代漢語翻譯】 現代漢語譯本：於是，（無焚龍王）前來集會，到達我的宮殿里，奉獻進見如來。又命令龍子威首說：『仁者！恭敬地傳達我的命令給無焚龍王（name of a dragon king），命令各海宮供養如來、至真、等正覺。』威首即時接受教令。又命令龍王子強威，前往安明山頂，邀請歡喜龍王（name of a dragon king）、迦歡喜龍王（name of a dragon king），以及天帝釋（ruler of the devas），讓這些仁者前往大海，聚集在我的宮內，供養如來。當時強威即時接受教令，宣揚命令如此。 當時海龍王變化出一個大殿，用紺琉璃、紫磨黃金交錯構成，豎立著幢幡，建造金色的交露，用寶珠、瓔珞、七寶做欄桿，極其廣大，用各種香薰染，散佈各種顏色的花，紛紛揚揚如下雪。在大殿上變化出獅子座，高四百八十里，都用各種寶物合成，鋪設無數百千天繒，作為坐墊。諸菩薩以及比丘眾所坐的獅子座，各自莊嚴華麗，階級各有不同。預備的食物兼顧各種口味，寂靜地飲食，供設已經完備。 這時龍王在第二天早上脩敬，住在安明山的十二個洞穴中，與眷屬一起遙請世尊，用偈頌說： 『殊勝的智慧無量，於法得到自在， 明瞭地知道成就各種事情，如同虛空般聖潔無限， 遠離垢染的眼睛清凈，在世間最為至上， 時間現在已經到了，唯愿您慈悲屈尊前來。 清凈的聲音如梵天般，柔軟的聲音平和仁慈， 響亮如雷鳴，又如哀傷的鸞鳥，為眾生展現甘露， 除去各種塵埃黑暗，為眾生最上的醫生， 人中的寶啊，愿您前來，現在正是時候。 心調柔寂靜，意志柔和常常安寧平和， 自己得度也救濟眾生，愿救度諸人民， 開化眾多的百姓，使他們超越那四條河流（指生老病死）， 建造安穩的道路到達彼岸，希望您能來。』
【English Translation】 English version: Then, (Wu Fen Dragon King) came to the assembly, arrived at my palace, and offered to pay homage to the Tathagata. He also ordered the dragon prince Wei Shou, saying, 'Virtuous one! Respectfully convey my command to Wu Fen Dragon King (name of a dragon king), ordering all the sea palaces to make offerings to the Tathagata, the Perfectly Enlightened One.' Wei Shou immediately accepted the instruction. He also ordered the dragon prince Qiang Wei to go to the summit of Anming Mountain and invite Joyful Dragon King (name of a dragon king), Ka Joyful Dragon King (name of a dragon king), and Sakra, the ruler of the devas, to have these virtuous ones go to the great sea, gather in my palace, and make offerings to the Tathagata. At that time, Qiang Wei immediately accepted the instruction and proclaimed the command as such. At that time, the Sea Dragon King transformed a great palace, intricately constructed with lapis lazuli and Jāmbūnada gold, adorned with banners and canopies, crafted with golden dew, and with railings made of precious pearls, necklaces, and the seven treasures, extremely vast, perfumed with various fragrances, and scattering flowers of various colors, fluttering like snow. On the great palace, he transformed a lion throne, four hundred and eighty li high, all made of various treasures, covered with countless hundreds of thousands of heavenly silks as cushions. The lion thrones on which the Bodhisattvas and Bhikshu sangha sat were each adorned magnificently, with different levels of grandeur. The prepared food included various flavors, silently eating and drinking, the offerings were fully prepared. At this time, the Dragon King, on the morning of the next day, performed respectful rites, residing in the twelve caves of Anming Mountain, and together with his retinue, remotely invited the World-Honored One, reciting in verse: 'Exceptional wisdom is immeasurable, attaining freedom in the Dharma, Clearly knowing the accomplishment of all things, as boundless and holy as the void, Eyes pure and free from defilement, being the most supreme in the world, The time has now arrived, may you compassionately condescend to come. Pure sound like Brahma, gentle voice harmonious and benevolent, Resounding like thunder, and like the mournful Luan bird, revealing nectar to all beings, Removing various dust and darkness, being the supreme physician for all beings, Jewel among humans, may you come, now is the right time. Heart tamed and tranquil, will gentle, always peaceful and harmonious, Liberating oneself and saving all beings, may you save all people, Enlightening the multitudes, enabling them to cross the four rivers (referring to birth, old age, sickness, and death), Building a safe path to reach the other shore, we hope you will come.'
屈今是時。 調仁樂佈施， 學道戒清凈， 忍辱力最上， 已獲大精進， 滅除禪脫門， 智慧普無量， 言誨如月明， 住聖時已到。 智跡方別路， 邪徑永已斷， 七覺意根力， 化現以四諦， 平等四意止， 四神足意定， 總得普通達， 時到宜屈神。 三十二相明， 英妙百功德， 為存德義者， 示現大福田， 尊稱為眾祐， 如春萌滋茂， 唯愍傷加慈， 大哀自屈神。 志如須彌山， 心等譬如地， 除愛及瞋冥， 所說如演空， 人尊不自卑， 未曾有貢高， 歸於空脫門， 屈神今正時。 知義尋分別， 曉了隨順要， 究暢解經法， 心行常如斯， 顯進人本性， 觀察諸慧義， 稽首最勝足， 時到屈神臨。」
爾時世尊遙聞龍王啟白，時到，告諸比丘：「著衣持缽，當詣大海開化眾生就龍宮食。」比丘應曰：「唯然！」
於時世尊與諸菩薩、比丘眾俱眷屬圍繞，踴在虛空，身放大光明而雨天華，百千伎樂相和而鳴，集於海邊至欣樂園。有思夷華名曰意樂，佛住止彼。
時海龍王往詣佛所，稽首佛足陳敬已畢，卻住一面。龍王自念：「吾欲化作寶階，從海邊至海底，令佛及比丘
【現代漢語翻譯】 現代漢語譯本 現在正是時候。 調和仁愛，廣施恩惠，學習佛道，嚴守戒律保持清凈， 忍辱的力量最為至上，已經獲得了極大的精進， 滅除各種禪定解脫之門，智慧普遍廣大無邊， 言語教誨如同明月般皎潔，安住于聖境的時機已經到來。 智慧的足跡開闢了新的道路，永遠斷絕了邪惡的途徑， 七覺支是根本的力量，以四聖諦來教化眾生， 平等地修習四念處，四神足使心意安定， 總能普遍通達一切法，現在時機已到，應該屈尊降臨。 三十二種殊勝之相光明照耀，具備微妙的百種功德， 爲了那些心存德義的人們，示現出廣大的福田， 尊稱為眾生的庇護者，如同春天草木萌芽滋長茂盛， 唯有憐憫和慈悲之心，以大慈大悲之心屈尊降臨。 意志如同須彌山般堅定，心如同大地般廣闊， 去除貪愛和嗔恨的黑暗，所說之法如同在空中演說般自在無礙， 人中尊者不自輕賤，也未曾有絲毫的貢高我慢， 歸於空性的解脫之門，現在正是屈尊降臨的時候。 通達義理，尋求分辨，明曉並隨順重要的教義， 深入透徹地理解經法，心行常常如此， 顯現並提升人的本性，觀察各種智慧的含義， 稽首禮拜最殊勝的佛足，現在時機已到，請屈尊降臨。
這時，世尊遙遠地聽到了龍王的稟告，時機已到，於是告訴各位比丘：『整理好衣缽，應當前往大海去開化眾生，到龍宮應供。』比丘們回答說：『遵命！』
當時，世尊與各位菩薩、比丘大眾眷屬圍繞，踴身於虛空中，身上放出大光明，天空中降下天花，百千種伎樂相互 harmoniously 鳴奏，聚集在海邊欣樂園。有一種思夷華，名字叫做意樂，佛就安住在這裡。
這時，海龍王前往佛陀所在之處，頂禮佛足，陳述敬意完畢，退到一旁站立。龍王心想：『我想要變化成寶階，從海邊到海底，讓佛陀和比丘們能夠行走。』
【English Translation】 English version Now is the opportune time. Harmonizing benevolence and joyfully giving, studying the path and upholding pure precepts, The power of patience is supreme, having attained great diligence, Eliminating the gates of meditative liberation, wisdom is universally boundless, Words of teaching are like the bright moon, the time to dwell in the sacred state has arrived. The footprints of wisdom open a distinct path, the crooked ways are forever severed, The seven factors of enlightenment are the root power, transforming beings with the Four Noble Truths, Equally practicing the Four Foundations of Mindfulness, the Four Divine Abodes stabilize the mind, Always attaining universal understanding, now is the time to condescend and descend. The thirty-two marks of greatness shine brightly, possessing subtle hundreds of merits, For those who cherish virtue and righteousness, manifesting a vast field of blessings, Reverently called the protector of all beings, like the sprouting and flourishing of spring, Only with compassion and loving-kindness, with great sorrow, condescend and descend. The will is firm like Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology), the mind is like the earth, Removing the darkness of love and anger, what is spoken is like expounding in the empty sky, The honored one does not belittle oneself, nor has there ever been arrogance, Returning to the gate of emptiness and liberation, now is the right time to condescend and descend. Knowing the meaning and seeking discernment, understanding and following the essential teachings, Thoroughly understanding the scriptures, the mind's actions are always thus, Revealing and enhancing the inherent nature of humanity, observing the meanings of wisdom, Bowing to the most supreme feet, now is the time to condescend and arrive.
At that time, the World Honored One, from afar, heard the Dragon King's report that the time had arrived, and told the Bhikkhus (Bhikkhus: Buddhist monks): 'Adorn your robes and carry your bowls, we should go to the great ocean to transform sentient beings and partake in the Dragon Palace's offering.' The Bhikkhus replied: 'As you command!'
At that time, the World Honored One, surrounded by the Bodhisattvas (Bodhisattvas: beings who are on the path to Buddhahood) and the assembly of Bhikkhus, rose into the empty sky, his body emitting great light, and heavenly flowers rained down, hundreds of thousands of musical instruments harmoniously playing, gathering at the seaside in the Garden of Joy. There was a Siyi flower (Siyi flower: a type of flower), named 'Joy of Intention', and the Buddha (Buddha: the enlightened one) dwelled there.
At that time, the Sea Dragon King went to where the Buddha was, bowed at the Buddha's feet, expressed his reverence, and stood to one side. The Dragon King thought to himself: 'I wish to transform into a jeweled staircase, from the seaside to the bottom of the sea, so that the Buddha and the Bhikkhus can walk on it.'
眾及諸菩薩，由是下海至我宮中，如昔世尊化作寶階，從忉利天至閻浮利。」適設此念，便從海邊化作三寶階金銀、琉璃，下至其宮甚微妙好。
於是世尊以威神力，化大海水令不復現，使海生類不以為患。佛身放光，照于大海，普至三千大千世界。其海居類身蒙此光，皆懷慈愍柔仁之心，不相嬈害，相視如父、如母、如兄、如弟、如子無異。
於時欲行天人、色行天人侍從世尊，欲聽道化，猶欲觀龍王莊嚴宮殿。時佛與諸菩薩及大聲聞、諸天、龍、神、香音神、無善神、鳳凰神、山神、甜柔神、釋、梵、四天王，從欣樂園思夷華樹欲詣龍宮。
佛升寶階，涉于中階。諸菩薩眾住于右階，諸大聲聞住在左階。時六十億釋而在前導；六十億梵天皆在虛空，各執寶蓋；六十億天皆在佛后而雨天華；六十億諸欲天人作諸伎樂而供養佛；六十億魔眾皆于佛前香汁灑地；六十億龍后在虛空中，各現半身手執珠瓔垂散佛上；六十億山神皆鼓伎樂，歌佛功德；六十億香音神手執華蓋，以用奉佛；六十億無善神各持若干百千種衣，以覆佛上；無焚龍王與億百千眷屬在於虛空，皆以華香、雜香、搗香作眾伎樂，莊嚴諸龍，及諸天華以供養佛。如是比類，六萬龍王皆供養佛，欲見世尊，勸海龍王。
安樂世界無量
【現代漢語翻譯】 現代漢語譯本 眾位以及諸菩薩，因此下到海中來到我的宮殿，就像過去世尊化作寶階，從忉利天（Trayastrimsa，欲界六天之一，帝釋天所居之處）降臨到閻浮利（Jambudvipa，四大部洲之一，我們所居住的這個世界）。」剛產生這個念頭，便從海邊化作金、銀、琉璃製成的三寶階，一直延伸到他的宮殿，非常微妙美好。 於是世尊以威神之力，使大海水不再顯現，讓海里的生物不再受其困擾。佛身放出光明，照耀大海，普遍到達三千大千世界。海里的生物身體蒙受這光明，都懷有慈悲憐憫柔和仁愛之心，不再互相侵擾傷害，彼此相看如同父、母、兄、弟、子女一樣沒有差別。 當時，欲界天人、色界天人侍奉跟隨世尊，想要聽聞佛法教化，也想觀看龍王莊嚴的宮殿。這時，佛與諸菩薩以及大聲聞弟子、諸天、龍、神、香音神（Gandharva，天界的樂神）、無善神、鳳凰神、山神、甜柔神、釋（帝釋天）、梵（梵天）、四天王，從欣樂園的思夷華樹旁，想要前往龍宮。 佛升上寶階，走在中間的階梯上。諸菩薩眾住在右邊的階梯上，諸大聲聞住在左邊的階梯上。當時，六十億釋（帝釋天）在前面引導；六十億梵天都在虛空中，各自拿著寶蓋；六十億天都在佛的後面，散落天花；六十億諸欲界天人演奏各種樂器來供養佛；六十億魔眾都在佛的前面用香汁灑地；六十億龍后在虛空中，各自顯現半身，手執珠瓔，垂掛在佛的上方；六十億山神都敲打樂器，歌頌佛的功德；六十億香音神（Gandharva，天界的樂神）手執華蓋，用來奉獻給佛；六十億無善神各自拿著各種各樣成百上千種的衣服，覆蓋在佛的上方；無焚龍王與億百千眷屬在虛空中，都用鮮花、雜香、搗香演奏各種樂器，莊嚴諸龍，以及用各種天花來供養佛。像這樣，六萬龍王都供養佛，想要見世尊，勸海龍王。 安樂世界無量
【English Translation】 English version The assembly and all the Bodhisattvas, therefore, descended into the sea to my palace, just as in the past, the World Honored One transformed into a jeweled staircase, descending from Trayastrimsa (one of the six heavens of the desire realm, the abode of Indra) to Jambudvipa (one of the four continents, the world we live in).' As soon as this thought arose, he transformed from the seashore into a staircase of three jewels, gold, silver, and lapis lazuli, extending down to his palace, which was extremely subtle and beautiful. Then, the World Honored One, with his majestic spiritual power, caused the great sea water to no longer appear, so that the creatures in the sea would no longer suffer from it. The Buddha's body emitted light, illuminating the great sea, reaching throughout the three thousand great thousand worlds. The creatures dwelling in the sea, their bodies bathed in this light, all harbored hearts of compassion, tenderness, and benevolence, no longer harming or disturbing each other, looking upon each other as father, mother, brother, sister, or child, without any difference. At that time, the desire realm devas and the form realm devas attended and followed the World Honored One, wanting to hear the Dharma teachings, and also wanting to see the majestic palace of the Dragon King. Then, the Buddha, with the Bodhisattvas, the great Sravakas (direct disciples), the devas, dragons, gods, Gandharvas (celestial musicians), the no-good gods, phoenix gods, mountain gods, sweet and gentle gods, Sakra (Indra), Brahma (Brahma), and the Four Heavenly Kings, from the Joyful Garden near the Siyi flower tree, wanted to go to the Dragon Palace. The Buddha ascended the jeweled staircase, walking on the middle steps. The assembly of Bodhisattvas stayed on the right steps, and the great Sravakas stayed on the left steps. At that time, sixty billion Sakras (Indras) led the way in front; sixty billion Brahmas were all in the sky, each holding a jeweled canopy; sixty billion devas were all behind the Buddha, scattering celestial flowers; sixty billion desire realm devas played various musical instruments to make offerings to the Buddha; sixty billion Mara (demon) hosts all sprinkled fragrant water on the ground in front of the Buddha; sixty billion Dragon Queens were in the sky, each showing half of their bodies, holding jeweled necklaces in their hands, hanging down above the Buddha; sixty billion mountain gods all played musical instruments, singing the praises of the Buddha's merits; sixty billion Gandharvas (celestial musicians) held flower canopies in their hands, using them to offer to the Buddha; sixty billion no-good gods each held various hundreds and thousands of kinds of clothing, covering the Buddha; the No-Burning Dragon King, with hundreds of thousands of attendants in the sky, all used flowers, mixed incense, and pounded incense to play various musical instruments, adorning the dragons, and using various celestial flowers to make offerings to the Buddha. In this way, sixty thousand Dragon Kings all made offerings to the Buddha, wanting to see the World Honored One, and to encourage the Sea Dragon King. The Land of Bliss is immeasurable.
壽如來佛土菩薩，號光世音、大勢至大士，與無央數億諸菩薩俱，為佛、世尊示現莊嚴諸所有供養，皆令前所嚴供隱蔽不現，無能知者。焰氣世界難逮如來佛土菩薩，號法英、法道大士；妙樂世界無怒如來佛土菩薩，號香首、眾香首大士；照明世界月辯如來佛土菩薩，號師子、師子音大士；不眴世界善目如來佛土菩薩，號導御、諸法自在大士；光曜世界普世如來佛土菩薩，號寶場、寶焰大士；樂御世界寶首如來佛土菩薩，號慧步、慧見大士；光察世界普觀如來佛土菩薩，號雨王、法王大士；愛見世界尊自在王如來佛土菩薩，號退魔后魔王大士。取要言之，如是十方各各無央數億諸菩薩，皆來勸樂海中龍王欲見如來供養奉事。
於是世尊以大道力諸佛感動，威德所監，以佛弘威勸化無戲，供養諸佛，放大光明，徹照十方無量世界，以佛洪音大師子吼，而講言化諸天百千，皆作音樂而雨天華，滅諸惡趣，施於一切安隱之具。有三昧名曰立於大哀歡悅群萌，以佛三昧正受已，所作莊嚴光飾大海不可思議。佛從寶階降神海宮，自然音樂普聞十方無量世界。佛之威神如來所感，皆見能仁如來下於大海。
彼時億百千玉女、魔妻、無善神、鳳凰神、山神、甜柔神、群神婦女，皆以伎樂而行迎佛，調諸音樂而歌頌佛德：
【現代漢語翻譯】 現代漢語譯本：壽如來佛土（Shou Rulai Buddha Land）的菩薩，名為光世音（Guangshiyin）、大勢至（Dashizhi）大士，與無數億的諸菩薩一起，為佛、世尊示現莊嚴的各種供養，都使之前所準備的莊嚴供養隱蔽不現，沒有人能夠知曉。焰氣世界（Yanqi World）難逮如來佛土（Nan Dai Rulai Buddha Land）的菩薩，名為法英（Faying）、法道（Fadao）大士；妙樂世界（Miaole World）無怒如來佛土（Wu Nu Rulai Buddha Land）的菩薩，名為香首（Xiangshou）、眾香首（Zhongxiangshou）大士；照明世界（Zhaoming World）月辯如來佛土（Yue Bian Rulai Buddha Land）的菩薩，名為師子（Shizi）、師子音（Shiziyin）大士；不眴世界（Bu Xuan World）善目如來佛土（Shan Mu Rulai Buddha Land）的菩薩，名為導御（Daoyu）、諸法自在（Zhufa Zizai）大士；光曜世界（Guangyao World）普世如來佛土（Pu Shi Rulai Buddha Land）的菩薩，名為寶場（Baochang）、寶焰（Baoyan）大士；樂御世界（Le Yu World）寶首如來佛土（Bao Shou Rulai Buddha Land）的菩薩，名為慧步（Huibu）、慧見（Huijian）大士；光察世界（Guangcha World）普觀如來佛土（Pu Guan Rulai Buddha Land）的菩薩，名為雨王（Yuwang）、法王（Fawang）大士；愛見世界（Aijian World）尊自在王如來佛土（Zun Zizai Wang Rulai Buddha Land）的菩薩，名為退魔（Tuimo）后魔王（Hou Mowang）大士。總而言之，像這樣十方各自無數億的諸菩薩，都來勸請海中龍王想要見如來，供養奉事。
於是世尊以大道的威力，諸佛的感動，威德的監護，以佛的弘大威嚴勸化沒有戲論，供養諸佛，放出大光明，徹照十方無量世界，以佛的洪亮聲音，如大師子吼，而講經說法，教化諸天百千，都演奏音樂而降下天花，滅除各種惡趣，施予一切安穩的器具。有一種三昧，名叫立於大哀歡悅群萌，以佛的三昧正受之後，所作的莊嚴光飾大海不可思議。佛從寶階降臨海宮，自然音樂普遍傳聞十方無量世界。佛的威神，如來所感應，都看見能仁如來降臨于大海。
那時億百千的玉女、魔妻、無善神、鳳凰神、山神、甜柔神、群神婦女，都以伎樂來迎接佛，調和各種音樂而歌頌佛的功德：
【English Translation】 English version: The Bodhisattvas of Shou Rulai Buddha Land, named Guangshiyin (Avalokitesvara, the Bodhisattva of Compassion), Dashizhi (Mahasthamaprapta, the Bodhisattva of Great Strength), together with countless billions of Bodhisattvas, manifested various solemn offerings for the Buddha, the World-Honored One, causing all the previously prepared solemn offerings to be concealed and invisible, so that no one could perceive them. The Bodhisattvas of Yanqi World Nan Dai Rulai Buddha Land, named Faying (Dharma Hero), Fadao (Dharma Path); the Bodhisattvas of Miaole World Wu Nu Rulai Buddha Land, named Xiangshou (Fragrance Leader), Zhongxiangshou (Multitude of Fragrance Leaders); the Bodhisattvas of Zhaoming World Yue Bian Rulai Buddha Land, named Shizi (Lion), Shiziyin (Lion's Roar); the Bodhisattvas of Bu Xuan World Shan Mu Rulai Buddha Land, named Daoyu (Guide), Zhufa Zizai (Self-Mastery of All Dharmas); the Bodhisattvas of Guangyao World Pu Shi Rulai Buddha Land, named Baochang (Jewel Field), Baoyan (Jewel Flame); the Bodhisattvas of Le Yu World Bao Shou Rulai Buddha Land, named Huibu (Wisdom Step), Huijian (Wisdom Vision); the Bodhisattvas of Guangcha World Pu Guan Rulai Buddha Land, named Yuwang (Rain King), Fawang (Dharma King); the Bodhisattvas of Aijian World Zun Zizai Wang Rulai Buddha Land, named Tuimo (Demon Subduer), Hou Mowang (Later Demon King). In short, countless billions of Bodhisattvas from each of the ten directions came to encourage the Dragon King of the Sea to see the Tathagata, make offerings, and serve him.
Then, the World-Honored One, through the power of the Great Path, the inspiration of all Buddhas, and the protection of his majestic virtue, with the Buddha's great dignity, exhorted without frivolousness, made offerings to all Buddhas, emitted great light, illuminating countless worlds in the ten directions, and with the Buddha's resounding voice, like a great lion's roar, preached and transformed hundreds of thousands of devas, who all made music and rained down heavenly flowers, extinguished all evil destinies, and bestowed upon all the implements of peace and security. There was a samadhi named 'Established in Great Compassion, Rejoicing All Beings.' Having entered into this samadhi, the adornments and illuminations of the great sea became inconceivable. The Buddha descended from the jeweled staircase into the sea palace, and natural music was universally heard throughout countless worlds in the ten directions. The Buddha's majestic power, as perceived by the Tathagatas, all saw the Sakyamuni Tathagata descending into the great sea.
At that time, hundreds of thousands of jade maidens, demon wives, non-virtuous spirits, phoenix spirits, mountain spirits, sweet and gentle spirits, and groups of divine women, all welcomed the Buddha with music and dance, harmonizing various musical instruments and singing praises of the Buddha's virtues:
「施上戒清凈， 忍力慈心尊， 精進勤御義， 禮樂禪脫門， 心凈光慧智， 嚴明奮威神， 現在示解脫， 故來除垢塵。 施以甘露安， 道御罄眾穢， 無盡德如空， 慧海愿降海， 所說具足要， 講嘆度無極， 施眼明清凈， 一切人中上。 嘆頌深義句， 愍人光無倫， 等祠所宣普， 降伏諸異道， 施以法無慳， 講經凈恣塵， 讚歎實慧光， 道財敷演珍。 見諦莫不受， 正觀斷結著， 不動如山根， 愿稽首導師。 諸天金翅鳥， 須倫真陀羅， 迦留鳩垣師， 愿稽首足下。 尊相三十二， 無比妙善現， 體柔紫金色， 爪足下安平， 妙響如哀鸞， 其聲逾梵天， 大音超三千， 稽首柔軟音。 根調心寂寞， 猶如月電光， 言誠常平等， 愿稽首樂法。 已度老病苦， 救一切令脫， 得勝伏眾魔， 滅除生現盡。 無著蠲塵勞， 為諸天所敬， 歸尊普救護， 導師開化眾。」
十德六度品第十一
於是王女及諸龍后、無善神、鳳凰神、山神、甜柔神后共贊佛已，一切同等皆發無上正真道意，脫身瓔珞，用散佛上。
佛與眾俱降於大海，到
【現代漢語翻譯】 現代漢語譯本 『佈施、持戒清凈，忍辱、力量、慈悲心最為尊貴，精進勤勉地駕馭正義，禮儀、音樂、禪定是解脫之門，心清凈，光明、智慧，莊嚴、明察、奮發威嚴神力，現在示現解脫之道，所以來到世間清除污垢塵埃。 以甘露般的教誨帶來安寧，用正道駕馭清除一切污穢，無盡的功德如同虛空般廣大，智慧之海，愿您降臨如海一般深廣的慈悲，所說的教義都具備了精要，講經讚歎，度化眾生沒有窮盡，佈施智慧之眼，光明清凈，是所有人類中最尊貴的。 讚歎歌頌深奧的義理，憐憫世人，光明無與倫比，平等地祭祀，所宣揚的教義普遍廣博，降伏各種不同的外道，以佛法佈施，毫無吝嗇，講經說法，凈化隨意的塵垢，讚歎真實智慧的光芒，用佛法之財來敷衍闡述珍貴的道理。 見到真理的人沒有不接受教化的，用正確的觀察斷除煩惱的束縛，像山根一樣不動搖，愿我稽首禮拜導師。 諸天、金翅鳥（Garuda，一種神鳥），須倫（Asura，阿修羅，一種神），真陀羅（Gandharva，乾闥婆，一種神），迦留（Karura，迦樓羅，一種神鳥），鳩垣師（Kubera，俱毗羅，一種夜叉），愿我稽首禮拜您的足下。 您有三十二種尊貴的相好，無比美妙的善行顯現於世，身體柔軟，呈現紫金色，腳趾和腳掌下都平坦端正，美妙的聲音如同哀鸞般動聽，聲音超過了梵天，洪亮的聲音響徹三千世界，我稽首禮拜您那柔軟的聲音。 六根調和，心境寂靜，如同月亮和閃電的光芒，言語真誠，永遠平等，愿我稽首禮拜您所喜愛的佛法。 已經度過衰老、疾病的痛苦，拯救一切眾生，使他們都得到解脫，獲得勝利，降伏一切邪魔，滅除生死，現在也到了盡頭。 沒有執著，消除塵世的煩惱，被諸天所尊敬，歸依您，普遍地救護眾生，導師您開啟教化大眾的道路。』
十德六度品第十一
這時，王女以及各位龍后、無善神、鳳凰神、山神、甜柔神后一同讚美佛陀之後，所有人都同樣發起了無上正真道的心意，脫下身上的瓔珞，用來散在佛陀的身上。
佛陀與大眾一同降臨到大海，到達目的地。
【English Translation】 English version 『Giving with pure precepts, patience, strength, and a revered compassionate heart, diligently and earnestly governing righteousness, rites, music, and meditation are the gates of liberation, a pure heart, light, wisdom, dignified, discerning, and vigorously displaying divine power, now demonstrating the path to liberation, therefore coming to remove defilements and dust. Bringing peace with nectar-like teachings, governing and cleansing all impurities with the right path, endless merits are as vast as the void, the sea of wisdom, may you descend with compassion as deep and vast as the sea, the teachings spoken all possess the essence, preaching and praising, delivering beings without end, bestowing the eye of wisdom, bright and pure, being the most honored among all humans. Praising and singing profound meanings, pitying people, light unparalleled, equally offering sacrifices, the teachings proclaimed are universal and extensive, subduing various heretical paths, giving the Dharma without stinginess, preaching the scriptures, purifying casual defilements, praising the light of true wisdom, elaborating on precious principles with the wealth of the Dharma. Those who see the truth do not fail to accept the teachings, using correct observation to cut off the bonds of affliction, unmoving like the root of a mountain, may I bow my head and pay homage to the guide. The gods, the Garuda (a mythical bird), the Asura (a type of demigod), the Gandharva (a celestial musician), the Karura (another mythical bird), the Kubera (a Yaksha), may I bow my head and pay homage at your feet. You possess thirty-two noble marks, incomparably wonderful good deeds manifest in the world, the body is soft, appearing purple-golden, the toes and soles of the feet are flat and even, the wonderful sound is as pleasant as the cry of a mournful bird, the sound surpasses Brahma, the great sound resonates throughout the three thousand worlds, I bow my head and pay homage to your soft voice. The senses are harmonized, the mind is tranquil, like the light of the moon and lightning, words are sincere, always equal, may I bow my head and pay homage to the Dharma you love. Having crossed over the suffering of old age and sickness, saving all beings, causing them all to be liberated, gaining victory, subduing all demons, extinguishing birth and death, now reaching the end. Without attachment, eliminating worldly troubles, being revered by the gods, taking refuge in you, universally protecting all beings, guide, you open the path to enlighten the masses.』
Chapter Eleven on the Ten Virtues and Six Perfections
At this time, the princess and the dragon queens, the benevolent spirits, the phoenix spirits, the mountain gods, and the sweet and gentle goddesses, after praising the Buddha together, all equally aroused the intention for unsurpassed, true, and correct enlightenment, taking off their necklaces and scattering them upon the Buddha.
The Buddha and the assembly descended into the great sea together, arriving at their destination.
其海城，詣海龍王莊嚴大殿，坐師子座。時諸菩薩及比丘眾，各各次坐其座。於時海龍王與中宮眷屬俱見佛坐已，手自斟酌，寂然飲食，無央數味供養佛及比丘僧。飲食畢訖，行澡水竟，坐佛前聽經，及諸天、龍、神、香音神、無善神、鳳凰神、山神、甜柔神、釋、梵、四天王及十方諸來會菩薩。
於是佛見眾會坐定，從身放光，光名善度脫法柔和，悉照大海。諸居之類上、中、下品，普自見佛，歡喜踴躍，愿樂聞法，各以恭敬遙稽首佛。爾時世尊告海龍王：「猗世間者，作若干緣，心行不同，罪福各異，以是之故所生殊別。龍王！且觀眾會及大海若干種類形貌不同，是諸形貌皆心所畫。又心無色而不可見，一切諸法誑詐如是，因或興相都無有主，隨其所作各各自受。譬如畫師本無造像，諸法如是而不可議，自然如幻化相，皆心所作。明者，見諸法因或興相，則當奉行諸善；德者，其解或相興成諸法、蔭種諸入，當歡喜悅，得好端正。龍王！具觀如來之身，以百千福而得合成，超于眾會普現巍巍，其百千德由得自在，而使梵、釋覆蔽不現。觀如來身，目不敢視，當其威光察諸大士，色身相好，莊嚴具足，皆以善德挍飾其體。」
佛語龍王：「仁所嚴凈皆因福成。諸釋、梵天、龍、鬼神、香音神、無善神、
【現代漢語翻譯】 現代漢語譯本：他們到達海城（指龍王居住的城市），前往海龍王莊嚴的大殿，登上師子座（佛所坐的座位）。當時，各位菩薩以及比丘眾，按照次序各自就座。這時，海龍王與他的後宮眷屬都看見佛陀已經就座，便親自斟酒佈菜，安靜地供養各種美味佳餚給佛陀以及比丘僧眾。飲食完畢后，行過洗手水，便在佛陀面前聆聽佛法，一同聽法的還有諸天、龍、神、香音神（散發香氣的神）、無善神（不善良的神）、鳳凰神、山神、甜柔神（帶來甜蜜的神）、釋（帝釋天）、梵（梵天）、四天王以及十方前來的菩薩。 於是，佛陀看到大眾都已就座，便從自身放出光明，這光明名為善度脫法柔和，照亮整個大海。居住在海中的各類眾生，無論上、中、下品，都清楚地看見了佛陀，歡喜踴躍，渴望聽聞佛法，各自以恭敬之心遙向佛陀稽首。這時，世尊告訴海龍王：『觀察世間眾生，由於所作的因緣不同，心念行為各異，所造的罪業和福報也不同，因此所出生的形態也各不相同。龍王！且看這大會以及大海中各種各樣的眾生，它們的形貌各不相同，這些形貌都是由心所描繪的。而且心是無色無相而不可見的，一切諸法都是虛妄不實的，就像這樣，因緣和合而生起各種現象，實際上並沒有主宰者，隨著各自所作的業力而各自承受果報。譬如畫師本來沒有創造形象的能力，諸法也是如此，不可思議，自然如幻化一般顯現各種相狀，都是由心所造作的。明智的人，看到諸法因緣和合而生起各種現象，就應當奉行各種善行；有德行的人，瞭解因緣和合而成就諸法、蘊、種、諸入（六根的各個方面），應當歡喜愉悅，從而得到美好的相貌。龍王！仔細觀察如來的身體，是由百千種福德匯聚而成，超越所有大眾，普遍顯現出威嚴的形象，這百千種功德使如來獲得自在，甚至使梵天、帝釋天都黯然失色。觀看如來的身體，眼睛都不敢直視，觀察那些大士，他們的色身相好，莊嚴具足，都是用善德來修飾身體的。』 佛陀告訴龍王：『你所莊嚴清凈的國土都是因為福德而成就的。各位帝釋天、梵天、龍、鬼神、香音神、無善神、'
【English Translation】 English version: They arrived at Haicheng (the city where the Dragon King resides), went to the Dragon King's magnificent palace, and sat on the Lion Throne (the seat where the Buddha sits). At that time, all the Bodhisattvas and Bhikshu (monk) assemblies took their seats in order. Then, the Dragon King of the Sea, together with his palace retinue, saw the Buddha seated, personally poured drinks and served food, quietly offering countless delicacies to the Buddha and the Bhikshu Sangha (monk community). After the meal, they performed the hand-washing ritual and sat before the Buddha to listen to the Dharma (teachings), along with the Devas (gods), Dragons, Spirits, Gandharvas (spirits who emit fragrance), evil spirits, Phoenix spirits, Mountain spirits, sweet spirits, Shakra (Indra), Brahma, the Four Heavenly Kings, and Bodhisattvas who came from the ten directions. Then, the Buddha, seeing that the assembly was seated, emitted light from his body, the light named 'Gentle Harmony of Good Liberation Dharma,' illuminating the entire ocean. All beings residing in the sea, whether of superior, middling, or inferior quality, clearly saw the Buddha, rejoiced and leaped with joy, desiring to hear the Dharma, and respectfully bowed to the Buddha from afar. At that time, the World Honored One said to the Dragon King: 'Observing the beings in the world, due to different causes and conditions, their thoughts and actions vary, and their merits and demerits differ, therefore their forms of birth are also different. Dragon King! Look at this assembly and the various kinds of beings in the ocean, their appearances are different, and these appearances are all drawn by the mind. Moreover, the mind is without color and invisible, all Dharmas (phenomena) are deceptive and unreal, just like this, causes and conditions arise together to produce various phenomena, but in reality, there is no master, and each receives the consequences according to their actions. For example, a painter originally has no ability to create images, and the Dharmas are also like this, inconceivable, naturally appearing various forms like illusions, all created by the mind. Wise people, seeing that the Dharmas arise from the combination of causes and conditions, should practice all good deeds; virtuous people, understanding that causes and conditions come together to accomplish the Dharmas, Skandhas (aggregates), Seeds, and Entrances (aspects of the six senses), should rejoice and be happy, thereby obtaining beautiful appearances. Dragon King! Observe carefully the body of the Tathagata (Buddha), which is composed of hundreds of thousands of merits, surpassing all assemblies, universally manifesting a majestic image, and these hundreds of thousands of merits enable the Tathagata to attain freedom, even causing Brahma and Shakra to pale in comparison. Looking at the body of the Tathagata, the eyes dare not look directly, observing those great beings, their beautiful forms, dignified and complete, are all adorned with good virtues.' The Buddha said to the Dragon King: 'The pure and adorned lands you possess are all achieved through merit. All the Shakra (Indra), Brahma, Dragons, ghosts, Gandharvas (spirits who emit fragrance), evil spirits,'
鳳凰神、山神、甜柔神，所有莊嚴皆因福生。今此大海若干種身，善惡大小、廣狹好醜、強羸細微，皆自從心而已獲之，為若干貌，悉身、口、意之所作為。是故，龍王！自護身行，救濟罪福，當作是學。汝等以護身行救濟罪福，奉行諸善，得成佛道，滅棄邪見，不住有常、無常之見，當求眾祐，已殖供養。因供養故，當爲諸天、世人所敬！」
佛語龍王：「菩薩有一法，皆斷一切惡趣眾難。何等為一？專察妙法，云何正諦？入於法樂，多觀善法，不聽諸惡眾邪之想。已斷惡法，奉行眾善。在在所生與佛、菩薩賢善性俱。」
佛言：「何等善事，已立德根天、人之安，不為聲聞、緣覺之本？立道本者，志無上正真道。何謂立本？謂行十事。何謂十？身不殺、盜、淫，口不妄言、兩舌、惡口、綺語，意不嫉、恚、癡，是謂立本。」
佛語龍王：「人不殺生得十善寂法。何謂十？常施安隱於一切人，常樂慈心，斷瞋恨心，所生之處常無疾病，常種長命，為非人所護，臥安寤歡，未曾惡夢，不懷怨結，不畏惡趣，壽終之後得生安處。人不殺生得斯寂法，以不殺生善本之德，愿志無上正真之道。若成佛時而得自在於壽命也。」
佛告龍王：「人不盜竊得五信法。何等五？得大富，無有縣官、水火、盜
【現代漢語翻譯】 現代漢語譯本：鳳凰神（擁有鳳凰形態的神）、山神（掌管山脈的神）、甜柔神（帶來甜蜜和溫柔的神），所有莊嚴殊勝都是因為積累福德而產生的。如今這大海之中有各種各樣的生命形態，它們的善與惡、大小、廣闊與狹窄、美好與醜陋、強大與弱小、粗大與細微，都是由各自的心念所決定的，呈現出各種各樣的面貌，都是身、口、意三業行為所造成的。所以，龍王！要守護好自己的身行，救濟罪惡，增長福德，應當這樣學習。你們以守護身行來救濟罪惡，增長福德，奉行各種善行，就能成就佛道，滅除邪見，不執著于有常、無常的見解，應當尋求大眾的護佑，已經種下供養的善根。因為供養的緣故，應當被諸天和世人所尊敬！」
佛對龍王說：『菩薩有一種法門，能夠斷除一切惡趣的苦難。是哪一種法門呢？就是專心觀察微妙的佛法，什麼是真正的真理呢？就是進入佛法的喜樂之中，多多觀察善法，不聽各種邪惡不正的想法。斷除惡法，奉行各種善行。無論生在何處，都與佛、菩薩的賢善本性相應。』
佛說：『什麼樣的善事，能夠建立穩固的德行根基，使天人和樂安穩，而不是聲聞、緣覺的修行根本呢？建立道之根本的人，應當立志于無上正真之道。什麼是建立根本呢？就是奉行十種善事。什麼是十種善事呢？就是身不殺生、不偷盜、不邪淫，口不妄語、不兩舌、不惡口、不綺語，意不嫉妒、不嗔恚、不愚癡，這就是建立根本。』
佛對龍王說：『人不殺生能夠獲得十種寂靜的善法。是哪十種呢？常常給予一切人安穩，常常喜樂於慈悲之心，斷除嗔恨之心，所出生的地方常常沒有疾病，常常種下長壽的因，被非人所守護，睡得安穩，醒來歡喜，不做惡夢，不懷怨恨，不畏懼惡趣，壽命終結之後能夠往生安樂之處。人不殺生能夠獲得這些寂靜的善法，以不殺生的善本功德，發願立志于無上正真之道。如果成就佛道時，就能獲得壽命的自在。』
佛告訴龍王：『人不偷盜能夠獲得五種信法。是哪五種呢？獲得大富，沒有官府、水火、盜賊的災難。
【English Translation】 English version: 'Phoenix Gods (gods with phoenix forms), Mountain Gods (gods who govern mountains), Sweet and Gentle Gods (gods who bring sweetness and gentleness), all solemnity arises from the accumulation of blessings. Now, in this great ocean, there are various kinds of life forms, their good and evil, size, breadth and narrowness, beauty and ugliness, strength and weakness, coarseness and fineness, all are determined by their own minds, manifesting various appearances, all created by the actions of body, speech, and mind. Therefore, Dragon King! Protect your own conduct, relieve sins, increase blessings, and learn in this way. You, by protecting your conduct, relieve sins, increase blessings, practice all good deeds, and you will achieve Buddhahood, eliminate wrong views, not clinging to views of permanence or impermanence, you should seek the protection of the masses, and have already planted the roots of offering. Because of offering, you should be respected by gods and people!'
The Buddha said to the Dragon King: 'A Bodhisattva has one Dharma that can cut off all the sufferings of evil realms. What is that one Dharma? It is to focus on observing the wonderful Dharma, what is the true truth? It is to enter into the joy of the Dharma, to observe good Dharmas more, and not to listen to various evil and improper thoughts. Having cut off evil Dharmas, practice all good deeds. Wherever they are born, they are in harmony with the virtuous nature of the Buddhas and Bodhisattvas.'
The Buddha said: 'What kind of good deeds can establish a solid foundation of virtue, bringing peace and stability to gods and humans, and not be the root of the practice of Sravakas (listeners) and Pratyekabuddhas (solitary realizers)? Those who establish the root of the path should aspire to the unsurpassed, true, and correct path. What is establishing the root? It is practicing ten good deeds. What are the ten? The body does not kill, steal, or commit adultery; the mouth does not lie, slander, speak harsh words, or engage in frivolous talk; the mind does not envy, hate, or be ignorant. This is called establishing the root.'
The Buddha said to the Dragon King: 'A person who does not kill can obtain ten peaceful good Dharmas. What are the ten? Constantly giving peace and security to all people, constantly rejoicing in a compassionate heart, cutting off hatred, being born in places where there is no disease, constantly planting the cause of longevity, being protected by non-humans, sleeping peacefully, waking up joyfully, never having nightmares, not harboring resentment, not fearing evil realms, and being reborn in a peaceful place after the end of life. A person who does not kill can obtain these peaceful good Dharmas, and with the virtuous merit of not killing, vows to aspire to the unsurpassed, true, and correct path. If one achieves Buddhahood, one will obtain freedom in lifespan.'
The Buddha told the Dragon King: 'A person who does not steal can obtain five trustworthy Dharmas. What are the five? Obtaining great wealth, without the calamities of government officials, water, fire, and thieves.
賊、怨家、惡子能竊取者，眾所愛敬，到處寂然，所至無難，患畏永除。以不取之福、志存慧施，殖眾德本，志願無上正真之道，以依如來無見之慧，成最正覺使立神通。」
佛語龍王：「人不犯邪淫，得四明智所嘆之德。何等四？攝護諸根，離諸調戲，一切世間悉共稱歎。已離邪淫，無敢輕眄其妻室者。以是德本，志願無上正真之道，得大人相馬陰之藏。」
佛語龍王：「人不妄語，諸天、世人以八法嘆。何謂八？得面清凈；語言中當一切世人所見任信；自成其證，天人所敬；心懷至誠而無邪想；心意清凈而無諛諂；多所歡悅，無患厭者；能受禁誨，無有粗言；生天上、人間，獨見任信，無有疑者。以至誠言善德之本，志願無上正真之道，因此所行常得至誠。」
佛語龍王：「人不兩舌，得五不別離。何等五？身不別離，無散亂者；眷屬不散，不傲他人；得信無壞，見於緣報；他無壞法，以行為要；得親友和，用無欺故。以是德本求最正覺，得成如來眷屬無亂，一切眾魔及與怨敵終不能壞如來眷屬。」
佛語龍王：「人不惡口，得八清凈言辭之報，壽終之後得生天上。何等八？所說如諦，所言柔軟，所言如應，所言和順，所言能受，所言光曜，所言眾人莫不承樂，所言眾所不譏。因是德本
【現代漢語翻譯】 現代漢語譯本 佛陀告訴龍王：『盜賊、仇敵、惡子所能竊取的財物，（行佈施者）卻能得到眾人的愛戴和尊敬，無論走到哪裡都安寧，所到之處沒有困難，永遠消除憂患和畏懼。憑藉不貪取的福報、立志以智慧行佈施，種植各種功德的根本，發願追求無上正真之道，依靠如來無所不見的智慧，成就最正覺悟，從而建立神通。』
佛陀告訴龍王：『人不犯邪淫，能獲得四種明智之人所讚歎的功德。是哪四種呢？攝護諸根（控制感官），遠離各種調戲，一切世間都共同稱讚。已經遠離邪淫，沒有人敢輕視他的妻子。憑藉這種功德的根本，發願追求無上正真之道，能獲得大人相中的馬陰藏相（男性生殖器隱藏於體內）。』
佛陀告訴龍王：『人不妄語，諸天和世人以八種功德讚歎他。是哪八種呢？得到面容清凈；所說的話真實可信，一切世人都信任；自己成就證悟，為天人所尊敬；心中懷有至誠而沒有邪念；心意清凈而沒有諂媚；多有歡悅，沒有人厭惡；能夠接受禁戒和教誨，沒有粗暴的言語；生於天上或人間，獨自受到信任，沒有人懷疑。憑藉至誠的言語這種善德的根本，發願追求無上正真之道，因此所做的一切常常能夠達到至誠。』
佛陀告訴龍王：『人不兩舌，能獲得五種不分離的果報。是哪五種呢？身體不分離，沒有散亂；眷屬不離散，不傲慢他人；得到堅固的信心，明白因緣果報；他人沒有破壞的法，以行為為根本；得到親友的和睦，因為沒有欺騙。憑藉這種功德的根本求得最正覺悟，能成就如來眷屬不散亂，一切眾魔以及怨敵最終都不能破壞如來的眷屬。』
佛陀告訴龍王：『人不惡口，能獲得八種清凈言辭的果報，壽命終結之後能生到天上。是哪八種呢？所說的話真實，所說的話柔和，所說的話恰當，所說的話和順，所說的話能被接受，所說的話光明，所說的話眾人沒有不喜歡的，所說的話眾人不譏諷。因為這種功德的根本
【English Translation】 English version The Buddha said to the Dragon King: 'What thieves, enemies, and wicked sons can steal, (the giver) can receive the love and respect of all, be peaceful wherever they go, have no difficulties wherever they arrive, and forever eliminate worries and fears. By the merit of not taking what is not given, aspiring to give with wisdom, planting the roots of all virtues, vowing to pursue the unsurpassed and true path, relying on the all-seeing wisdom of the Tathagata (如來，one of the titles of a Buddha), achieving the most perfect enlightenment, and thereby establishing supernatural powers.'
The Buddha said to the Dragon King: 'If a person does not commit sexual misconduct, they can obtain the virtues praised by four wise people. What are the four? Guarding the senses (攝護諸根), staying away from all teasing, and being praised by all the world. Having abandoned sexual misconduct, no one dares to look lightly upon their spouse. By this root of virtue, vowing to pursue the unsurpassed and true path, one can obtain the mark of a great man, the hidden genitals (馬陰之藏) .'
The Buddha said to the Dragon King: 'If a person does not lie, the gods and people of the world praise them with eight virtues. What are the eight? Obtaining a pure face; speaking truthfully and reliably, trusted by all people; achieving self-realization, respected by gods and humans; having sincerity in their heart and no evil thoughts; having a pure mind and no flattery; having much joy, with no one disliking them; being able to accept precepts and teachings, with no coarse words; being born in heaven or among humans, uniquely trusted, with no one doubting them. By the root of virtue of truthful speech, vowing to pursue the unsurpassed and true path, one's actions will always attain sincerity.'
The Buddha said to the Dragon King: 'If a person does not engage in divisive speech, they can obtain five inseparable rewards. What are the five? The body is not separated, without being scattered; the family is not scattered, without being arrogant towards others; obtaining firm faith, understanding the law of cause and effect; others have no destructive dharma, with conduct as the foundation; obtaining harmony with relatives and friends, because of not deceiving. By this root of virtue, seeking the most perfect enlightenment, one can achieve the Tathagata's (如來) family not being scattered, and all demons and enemies will ultimately not be able to destroy the Tathagata's family.'
The Buddha said to the Dragon King: 'If a person does not use harsh language, they can obtain the reward of eight pure words, and after the end of their life, they can be born in heaven. What are the eight? Speaking truthfully, speaking softly, speaking appropriately, speaking harmoniously, speaking acceptably, speaking brightly, speaking in a way that everyone enjoys, and speaking in a way that no one criticizes. Because of this root of virtue
，志願無上正真之道，得成如來音聲超梵。」
佛語龍王：「人不綺語，得三正行。何等為三？常為眾明諸等敬愛；心常專一，入于至誠；不以多言，于天上、人間常得大尊，不為雜碎。以是德本，志願無上正真之道，為佛所授決，得成如來所言無異。」
佛語龍王：「人不嫉妒，得五威神。何等五？身、口、意明，諸根具足；得極財富而以自恣；降伏諸冤，樂於飲食、美味生活之業；福德巍巍，為諸國王所見恭敬，而蒙覆蓋；如己所有微妙之寶，致差特家功德宿本，不嫉他財。因是德本，志願無上正真之道，成等世尊，三界所奉。」
佛語龍王：「人不瞋恚，得八心歡喜法。何等為八？無害樂諦，滅除瞋恚；樂於誠實，心不樂諍；心樂質直，安祥而和；等於聖賢，常懷慈心；愍傷具足見人安悅，端正殊好眾人所敬，生於梵天不以為難，心以方便哀和之故，是為八。因是八德本，志願無上正真道意，得為如來至真等正覺觀無厭者。」
佛語龍王：「人不邪見，得十法德。何等十？志性真實，得人善友；信善惡之報；若已沒命，不傷犯人；念行佛道，心無有異；不事天神，志懷質樸；舍于諛諂神咒之術；與諸天人以為朋友，不與地獄、餓鬼、畜生而作伴侶；與眾特異功德巍巍聖道為上；離於邪
【現代漢語翻譯】 佛說：『發願追求無上正真之道，成就如來超勝梵天的音聲。』
佛告訴龍王：『人不妄語，可得三種正直的行為。是哪三種呢？經常為大眾闡明各種值得尊敬和愛戴的事物；內心常常專一，進入至誠的境界；不以多言，在天上人間常得大尊重，不被瑣碎之事所擾。憑藉這些德行根本，發願追求無上正真之道，會被佛陀授記，成就如來所說不虛。』
佛告訴龍王：『人不嫉妒，可得五種威神之力。是哪五種呢？身、口、意清明，諸根完備；獲得極大的財富而能自由自在地使用；降伏各種怨敵，喜愛飲食、美味的生活；福德巍峨，被各國國王所見而恭敬，並蒙受庇護；視自己所有的微妙珍寶，如同特殊家族的功德宿世之本，不嫉妒他人的財富。憑藉這些德行根本，發願追求無上正真之道，成就等同世尊，為三界所敬奉。』
佛告訴龍王：『人不嗔恚，可得八種內心歡喜的法。是哪八種呢？無害的快樂真諦，滅除嗔恚；喜愛誠實，內心不喜爭鬥；內心喜愛質樸正直，安詳平和；等同於聖賢，常懷慈悲之心；憐憫眾生，具足見人安樂喜悅之心，端正美好，為眾人所敬，生於梵天不以為難，內心以方便哀憫和睦的緣故，這就是八種。憑藉這八種德行根本，發願追求無上正真道意，得成為如來至真等正覺，成為觀看不厭者。』
佛告訴龍王：『人不邪見，可得十種法德。是哪十種呢？志向真實，得人善友；相信善惡的報應；即使已經去世，也不會傷害侵犯他人；念行佛道，心無有二；不侍奉天神，志向懷抱質樸；捨棄諂媚和神咒之術；與諸天人成為朋友，不與地獄、餓鬼、畜生為伴；與大眾不同，功德巍峨，以聖道為上；遠離邪
【English Translation】 The Buddha said, 'Vowing to aspire to the unsurpassed, true, and correct path, one attains the Tathagata's (如來) voice that transcends Brahma (梵天).'
The Buddha told the Dragon King (龍王): 'If a person does not engage in frivolous speech, they attain three correct practices. What are the three? Constantly enlightening the masses about things worthy of respect and love; always being single-minded in their heart, entering into utmost sincerity; not being verbose, constantly receiving great respect in the heavens and among humans, and not being disturbed by trivial matters. By virtue of these roots of virtue, vowing to aspire to the unsurpassed, true, and correct path, they will be predicted by the Buddha (佛) and attain the truth of the Tathagata's (如來) words.'
The Buddha told the Dragon King (龍王): 'If a person is not jealous, they attain five majestic powers. What are the five? Clarity of body, speech, and mind, with all faculties complete; obtaining immense wealth and being able to use it freely; subduing all enemies, delighting in food and delicious living; having towering blessings, being seen and respected by kings of all countries, and receiving protection; regarding their own subtle treasures as the root of merit from past lives in a special family, and not being jealous of others' wealth. By virtue of these roots of virtue, vowing to aspire to the unsurpassed, true, and correct path, they attain equality with the World Honored One (世尊), revered by the three realms.'
The Buddha told the Dragon King (龍王): 'If a person is not angry, they attain eight joyful states of mind. What are the eight? The harmless joy of truth, eliminating anger; delighting in honesty, with a heart that does not enjoy contention; a heart that delights in simplicity and uprightness, being peaceful and harmonious; being equal to sages and virtuous ones, constantly cherishing a compassionate heart; having compassion for all beings, being complete with a heart that sees others happy and joyful, being upright and beautiful, respected by all, finding it not difficult to be born in the Brahma (梵天) heaven, because the heart is expedient, compassionate, and harmonious; these are the eight. By virtue of these eight roots of virtue, vowing to aspire to the unsurpassed, true, and correct path, one attains becoming a Tathagata (如來), the perfectly enlightened one, one whom people never tire of seeing.'
The Buddha told the Dragon King (龍王): 'If a person does not have wrong views, they attain ten virtuous qualities. What are the ten? Having a true aspiration, gaining good friends; believing in the retribution of good and evil; even after death, not harming or violating others; contemplating and practicing the Buddha's (佛) path, with no difference in mind; not serving gods, cherishing simplicity in aspiration; abandoning flattery and the arts of incantations; becoming friends with gods and humans, not associating with hell beings, hungry ghosts, or animals; being different from the masses, with towering merit, regarding the holy path as supreme; being apart from wrong
見，離於貪身，離於惡見；都無掛礙，于聖平等，須臾之間生天上、人間。是為十德法，已離邪見得本，志願無上正真之道，近得諸佛道法，速逮神通，成為如來。」
佛語龍王：「菩薩離於殺生而行佈施，常得大富、長壽、無極行、菩薩道，一切外怨莫能當者。已離盜竊而佈施者，既饒財寶，人不敢取，行菩薩道無能妨廢，合聚一切功德之法。離於邪淫而佈施者，后常大富，妻無逸態，在於人間無敢犯者，其家女人而不色視。離於妄語而佈施者，常大富有，不被誹謗，以下劣人皆蒙擁護，行菩薩道言行相應，所愿堅強。離於兩舌而佈施者，常大富有，眷屬不別，行菩薩道則得菩薩一切眷屬質直等性。已離惡口而佈施者，常大富有，所言人受，行菩薩道入于眾會莫不欣樂。離於綺語而佈施者，常大富有，所言輒行，行菩薩道斷一切疑。離於嫉妒而佈施者，常大富有，喜好、衣食、床臥具足，行菩薩道已所喜者，而以加施得大尊豪。離瞋恚心而佈施者，常大富有，威耀端正，所言說者眾人愛樂，行菩薩道心無加害，諸根具足。離於邪見而佈施者，常大富有，立於正見，生於族姓，值佛、世尊，行菩薩道不離諸佛，常得聞法，發菩薩心。」
佛語龍王：「是謂十善佈施，莊嚴廣大乃爾！此十善行，以戒莊嚴，
【現代漢語翻譯】 現代漢語譯本：佛說，『如果能遠離對自身貪戀，遠離各種錯誤的見解；心中沒有任何牽掛，對於聖人的教誨平等對待，那麼在很短的時間內就能往生到天上或人間。這就是十種功德之法，已經脫離了邪見，獲得了根本，立下了追求無上正真之道的志願，能夠很快地接近諸佛的道法，迅速獲得神通，最終成就如來。』
佛對龍王說：『菩薩遠離殺生而行佈施，常常能夠獲得巨大的財富、長壽、無盡的修行、菩薩道，一切外來的怨恨都不能夠阻擋。已經遠離盜竊而行佈施的人，既擁有豐饒的財寶，別人也不敢奪取，修行菩薩道不會受到任何妨礙，能夠聚集一切功德之法。遠離邪淫而行佈施的人，將來常常能夠獲得巨大的財富，妻子沒有放蕩的行為，在人間沒有人敢冒犯，他的家裡的女人也不會被他人以色情眼光看待。遠離妄語而行佈施的人，常常能夠獲得巨大的財富，不會受到誹謗，即使是地位低下的人也會受到保護，修行菩薩道言行一致，所發的願望堅定不移。遠離兩舌而行佈施的人，常常能夠獲得巨大的財富，眷屬不會分離，修行菩薩道就能得到菩薩的一切眷屬，具有正直平等的性格。已經遠離惡口而行佈施的人，常常能夠獲得巨大的財富，所說的話能夠被人接受，修行菩薩道進入大眾集會時，沒有誰不喜歡。遠離綺語而行佈施的人，常常能夠獲得巨大的財富，所說的話一定能夠實現，修行菩薩道能夠斷除一切疑惑。遠離嫉妒而行佈施的人，常常能夠獲得巨大的財富，喜好、衣食、床鋪等生活用品都很充足，修行菩薩道把自己喜歡的東西施捨給別人，能夠獲得極大的尊重和榮耀。遠離嗔恚心而行佈施的人，常常能夠獲得巨大的財富，威嚴顯赫，容貌端正，所說的話大家都喜歡聽，修行菩薩道心中沒有傷害他人的念頭，諸根完備。遠離邪見而行佈施的人，常常能夠獲得巨大的財富，樹立正確的見解，出生在高貴的家族，遇到佛和世尊，修行菩薩道不離開諸佛，常常能夠聽聞佛法，發起菩薩心。』
佛對龍王說：『這就是所謂的十善佈施，它的莊嚴廣大就是這樣！這十種善行，用戒律來莊嚴，'
【English Translation】 English version: The Buddha said, 'If one can be detached from greed for oneself, detached from evil views; having no attachments at all, treating the teachings of the saints with equality, then in a very short time one can be reborn in the heavens or in the human realm. These are the ten virtues, having already abandoned wrong views, obtained the root, and made the vow for the unsurpassed, true and correct path, one can quickly approach the Dharma of all Buddhas, swiftly attain supernatural powers, and ultimately become a Tathagata (如來, Thus Come One).'
The Buddha said to the Dragon King (龍王, Dragon King): 'Bodhisattvas (菩薩, Bodhisattva) who practice generosity while abstaining from killing often obtain great wealth, longevity, limitless practice, the Bodhisattva path, and no external enemies can withstand them. Those who practice generosity while abstaining from stealing not only have abundant wealth and treasures, but no one dares to take them, and their practice of the Bodhisattva path will not be hindered, and they will gather all the Dharma of merit. Those who practice generosity while abstaining from sexual misconduct will often have great wealth in the future, their wives will not be promiscuous, no one will dare to violate them in the human realm, and the women in their families will not be looked at with lustful eyes. Those who practice generosity while abstaining from false speech will often have great wealth, will not be slandered, and even inferior people will be protected, their words and actions will be consistent in the practice of the Bodhisattva path, and their vows will be firm. Those who practice generosity while abstaining from divisive speech will often have great wealth, their families will not be separated, and they will obtain all the relatives of the Bodhisattvas, possessing upright and equal nature. Those who practice generosity while abstaining from harsh speech will often have great wealth, their words will be accepted by others, and they will be welcomed in gatherings when practicing the Bodhisattva path. Those who practice generosity while abstaining from frivolous speech will often have great wealth, their words will always be carried out, and they will cut off all doubts when practicing the Bodhisattva path. Those who practice generosity while abstaining from jealousy will often have great wealth, their preferences, clothing, food, and bedding will be abundant, and they will gain great respect and honor by giving what they like to others when practicing the Bodhisattva path. Those who practice generosity while abstaining from anger will often have great wealth, majestic and dignified appearance, their words will be loved by all, their minds will be free from harming others, and their faculties will be complete when practicing the Bodhisattva path. Those who practice generosity while abstaining from wrong views will often have great wealth, establish right views, be born into noble families, encounter Buddhas and World Honored Ones (世尊, World Honored One), not be separated from the Buddhas when practicing the Bodhisattva path, always hear the Dharma, and generate the Bodhisattva mind.'
The Buddha said to the Dragon King: 'This is what is called the ten good deeds of generosity, its adornment is so vast! These ten good deeds, adorned with precepts,'
以自具愿，得諸佛法；以忍莊嚴，諸相種好，成佛音聲；以精進莊嚴，降伏魔怨，以佛道法有所超度；以禪莊嚴，心意所趣而以清凈；以智慧莊嚴，除諸枉見；行慈莊嚴，當以仁和，不害眾生；行哀莊嚴，不捨黎庶；行喜莊嚴，無懈厭心；行護莊嚴，得無所著，斷諸疑結；行恩莊嚴，勸化群萌；行意止莊嚴，止身諸痛癢，心法具足；行意斷莊嚴，斷諸惡法，具足善德；神足莊嚴，神足輕舉；五根莊嚴，堅固其行，以上精進而無放逸，以心修治除諸塵勞；五力莊嚴，以質直心降化眾怨；覺意莊嚴，曉了諸法，如本所由；八路莊嚴，懷來正慧；寂然莊嚴，滅除一切諸垢塵勞；以觀莊嚴，觀諸法本，審諦悉無；善權莊嚴，有數無數、有為無為，具足安隱。」
佛語龍王：「取要言之，十善之德，具足十力、四無所畏，成諸佛法。以具足之故，於是十善之德，廣普莊嚴，常當精進。譬如郡國、縣邑、村落、丘聚、百穀、藥草、樹木、華果種殖刈獲，皆因地立；十善之德，天上、人間皆依因之。若學、不學及得果證、住緣覺道、菩薩道行、諸佛道法，皆由從之。」
於是海龍王白世尊曰：「何謂入法門菩薩所行？入法門者，除于宿世陰蓋之罪。已除陰蓋，得至超異。」
佛語龍王：「菩薩有一法除諸罪蓋。何
【現代漢語翻譯】 現代漢語譯本：以自具愿（自身具備誓願），獲得諸佛的法；以忍辱來莊嚴自身，成就各種殊勝的相好，成就佛的音聲；以精進來莊嚴自身，降伏魔的怨恨，用佛道之法來超度眾生；以禪定來莊嚴自身，心意所向皆能清凈；以智慧來莊嚴自身，去除各種錯誤的見解；以行慈來莊嚴自身，應當以仁愛祥和待人，不傷害眾生；以行悲來莊嚴自身，不捨棄百姓；以行喜來莊嚴自身，沒有懈怠厭倦之心；以行舍來莊嚴自身，得到無所執著的境界，斷除各種疑惑；以行恩來莊嚴自身，勸導教化眾生；以行意止（四念處之一，專注于身體、感受、心念和法）來莊嚴自身，止息身體的各種痛癢，心法完備具足；以行意斷（四正勤之一，斷惡修善）來莊嚴自身，斷除各種惡法，具足各種善德；以神足（四神足，即欲、勤、心、觀四種定力）來莊嚴自身，神足輕妙迅捷；以五根（信、進、念、定、慧五種根基）來莊嚴自身，堅定修行，以上述精進而無放逸，以心來修治，去除各種塵勞；以五力（信、進、念、定、慧五種力量）來莊嚴自身，以正直的心降伏各種怨恨；以覺意（七覺支，即念、擇法、精進、喜、輕安、定、舍）來莊嚴自身，明瞭各種法的本性，如其本來的因由；以八路（八正道，即正見、正思、正語、正業、正命、正精進、正念、正定）來莊嚴自身，懷抱正當的智慧；以寂然來莊嚴自身，滅除一切垢染塵勞；以觀（觀照）來莊嚴自身，觀察諸法的根本，審視諦聽一切皆空；以善巧方便來莊嚴自身，無論有數量還是沒有數量、有為還是無為，都能夠完備具足，安穩平靜。 佛告訴龍王：『總而言之，十善的功德，具足十力（如來十力）、四無所畏（如來四無所畏），成就諸佛的法。因為具足這些功德，所以這十善的功德，能夠廣泛普遍地莊嚴自身，應當常常精進修行。譬如郡國、縣邑、村落、丘聚，各種穀物、藥草、樹木、花果的種植和收割，都依賴於土地；十善的功德，天上和人間都依賴於它。無論是學習、不學習，還是獲得果證、安住于緣覺道、菩薩道行、諸佛道法，都由此而來。』 於是海龍王對世尊說：『什麼是入法門菩薩所修行的？入法門，能夠去除過去世的陰蓋之罪。已經去除陰蓋，就能達到超凡脫俗的境界。』 佛告訴龍王：『菩薩有一種法可以去除各種罪蓋。何』 English version: By fulfilling one's own vows, one obtains the Dharma of all Buddhas; by adorning oneself with patience, one achieves all kinds of excellent marks and qualities, and the voice of a Buddha; by adorning oneself with diligence, one subdues the demons and hatred, and uses the Dharma of the Buddha's path to liberate beings; by adorning oneself with meditation, one's mind and intention are directed towards purity; by adorning oneself with wisdom, one removes all wrong views; by practicing loving-kindness to adorn oneself, one should be benevolent and harmonious, and not harm sentient beings; by practicing compassion to adorn oneself, one does not abandon the common people; by practicing joy to adorn oneself, one has no weariness or aversion; by practicing equanimity to adorn oneself, one attains non-attachment and cuts off all doubts; by practicing gratitude to adorn oneself, one encourages and transforms all beings; by practicing mindfulness (one of the Four Foundations of Mindfulness, focusing on body, feelings, mind, and phenomena) to adorn oneself, one stops all physical pains and itches, and the Dharma of the mind is complete; by practicing right effort (one of the Four Right Exertions, ceasing evil and cultivating good) to adorn oneself, one cuts off all evil dharmas and is complete with all good virtues; by adorning oneself with spiritual powers (the Four Bases of Spiritual Power, namely desire, effort, mind, and investigation), one's spiritual powers are light and swift; by adorning oneself with the five roots (the five roots of faith, diligence, mindfulness, concentration, and wisdom), one strengthens one's practice, and with the aforementioned diligence, one is without negligence, and one cultivates the mind to remove all defilements; by adorning oneself with the five powers (the five powers of faith, diligence, mindfulness, concentration, and wisdom), one subdues all hatred with an honest mind; by adorning oneself with the factors of enlightenment (the seven factors of enlightenment, namely mindfulness, investigation of phenomena, diligence, joy, tranquility, concentration, and equanimity), one understands the nature of all dharmas, as they originally are; by adorning oneself with the eightfold path (the Eightfold Path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), one embraces right wisdom; by adorning oneself with stillness, one extinguishes all defilements and impurities; by adorning oneself with contemplation, one observes the root of all dharmas, and examines and listens to everything as empty; by adorning oneself with skillful means, whether there are numbers or no numbers, whether there is action or no action, one can be complete and secure.' The Buddha said to the Dragon King: 'In short, the virtue of the Ten Good Deeds is complete with the Ten Powers (the Ten Powers of a Tathagata), the Four Fearlessnesses (the Four Fearlessnesses of a Tathagata), and accomplishes the Dharma of all Buddhas. Because of being complete with these virtues, the virtue of these Ten Good Deeds can widely and universally adorn oneself, and one should always practice diligently. For example, the planting and harvesting of counties, cities, villages, hills, all kinds of grains, herbs, trees, flowers, and fruits, all depend on the land; the virtue of the Ten Good Deeds, both heaven and earth depend on it. Whether one learns or does not learn, or attains fruit and abides in the path of Pratyekabuddha, the practice of the Bodhisattva path, and the Dharma of the Buddhas' path, all come from it.' Then the Sea Dragon King said to the World Honored One: 'What is the practice of a Bodhisattva who enters the Dharma gate? Entering the Dharma gate can remove the sins of past lives. Having removed the sins, one can reach a transcendent state.' The Buddha said to the Dragon King: 'A Bodhisattva has one Dharma that can remove all sins. What'
【English Translation】 English version: By fulfilling one's own vows, one obtains the Dharma of all Buddhas; by adorning oneself with patience, one achieves all kinds of excellent marks and qualities, and the voice of a Buddha; by adorning oneself with diligence, one subdues the demons and hatred, and uses the Dharma of the Buddha's path to liberate beings; by adorning oneself with meditation, one's mind and intention are directed towards purity; by adorning oneself with wisdom, one removes all wrong views; by practicing loving-kindness to adorn oneself, one should be benevolent and harmonious, and not harm sentient beings; by practicing compassion to adorn oneself, one does not abandon the common people; by practicing joy to adorn oneself, one has no weariness or aversion; by practicing equanimity to adorn oneself, one attains non-attachment and cuts off all doubts; by practicing gratitude to adorn oneself, one encourages and transforms all beings; by practicing mindfulness (one of the Four Foundations of Mindfulness, focusing on body, feelings, mind, and phenomena) to adorn oneself, one stops all physical pains and itches, and the Dharma of the mind is complete; by practicing right effort (one of the Four Right Exertions, ceasing evil and cultivating good) to adorn oneself, one cuts off all evil dharmas and is complete with all good virtues; by adorning oneself with spiritual powers (the Four Bases of Spiritual Power, namely desire, effort, mind, and investigation), one's spiritual powers are light and swift; by adorning oneself with the five roots (the five roots of faith, diligence, mindfulness, concentration, and wisdom), one strengthens one's practice, and with the aforementioned diligence, one is without negligence, and one cultivates the mind to remove all defilements; by adorning oneself with the five powers (the five powers of faith, diligence, mindfulness, concentration, and wisdom), one subdues all hatred with an honest mind; by adorning oneself with the factors of enlightenment (the seven factors of enlightenment, namely mindfulness, investigation of phenomena, diligence, joy, tranquility, concentration, and equanimity), one understands the nature of all dharmas, as they originally are; by adorning oneself with the eightfold path (the Eightfold Path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), one embraces right wisdom; by adorning oneself with stillness, one extinguishes all defilements and impurities; by adorning oneself with contemplation, one observes the root of all dharmas, and examines and listens to everything as empty; by adorning oneself with skillful means, whether there are numbers or no numbers, whether there is action or no action, one can be complete and secure.' The Buddha said to the Dragon King: 'In short, the virtue of the Ten Good Deeds is complete with the Ten Powers (the Ten Powers of a Tathagata), the Four Fearlessnesses (the Four Fearlessnesses of a Tathagata), and accomplishes the Dharma of all Buddhas. Because of being complete with these virtues, the virtue of these Ten Good Deeds can widely and universally adorn oneself, and one should always practice diligently. For example, the planting and harvesting of counties, cities, villages, hills, all kinds of grains, herbs, trees, flowers, and fruits, all depend on the land; the virtue of the Ten Good Deeds, both heaven and earth depend on it. Whether one learns or does not learn, or attains fruit and abides in the path of Pratyekabuddha, the practice of the Bodhisattva path, and the Dharma of the Buddhas' path, all come from it.' Then the Sea Dragon King said to the World Honored One: 'What is the practice of a Bodhisattva who enters the Dharma gate? Entering the Dharma gate can remove the sins of past lives. Having removed the sins, one can reach a transcendent state.' The Buddha said to the Dragon King: 'A Bodhisattva has one Dharma that can remove all sins. What'
等一？立於擁護，不捨所說，悔過首罪。復有二法除諸罪蓋。何等二？常觀凈法，不造現在。復有三法除諸罪蓋。何等三？入因緣慧，具足悅心，依本凈法了知本無。復有四法除諸罪蓋。何等四？曉了于空，不住無想，趣于無愿，慧無所造。復有五法除諸罪蓋。何等五？無我、無人、無壽、無命、無識。復有六法除諸罪蓋。何等六？歡喜篤信，而無狐疑，往返進止，觀察審諦，所作至誠，不失正信；是為六法除諸罪蓋。」
龍王白佛：「何謂菩薩得至超異？」
世尊曰：「菩薩有十事得至超異。何等十？常念歡悅；心性清凈；善權方便；堅強精進；觀察人物，行無極哀；修德無厭，博聞不惓；奉無放逸；念于道場；令得佛慧；不捨道心。是為十事，菩薩所行得至超異。」
燕居阿須倫受決品第十二
於是燕居無善神白世尊曰：「何謂菩薩超諸德上？」
佛告無善神：「菩薩有八法超諸德上。何等為八？菩薩於是離於貢高為一切人下屈謙敬；受教恭順言行相副謙順尊長；一切德行諸法為本，所行堅強超諸善德；樂於微妙若干種施；寧失身命不求人便；見有危懼施以無畏；來歸命者不以捨棄；求於一切福慧之業不以厭足；是為八法。」
無善神又問佛言：「菩薩有幾法行，得身長大
【現代漢語翻譯】 現代漢語譯本：還有什麼方法可以消除罪惡的覆蓋呢？第一種方法是立於擁護正法，不放棄所聽聞的教誨，懺悔過去的罪過。還有兩種方法可以消除罪惡的覆蓋。是哪兩種呢？經常觀察清凈的法，不造作現在的惡業。還有三種方法可以消除罪惡的覆蓋。是哪三種呢？進入因緣的智慧，具足喜悅的心，依靠本自清凈的法了知萬法本無自性。還有四種方法可以消除罪惡的覆蓋。是哪四種呢？明瞭空性，不住于無想，趨向于無愿，智慧無所造作。還有五種方法可以消除罪惡的覆蓋。是哪五種呢？無我（anatman），無人（no being），無壽（no life span），無命（no soul），無識（no consciousness）。還有六種方法可以消除罪惡的覆蓋。是哪六種呢？歡喜篤信，而沒有狐疑，往返進止，觀察審諦，所作至誠，不失正信；這就是六種方法可以消除罪惡的覆蓋。」
龍王問佛：「什麼樣的菩薩才能達到超勝的境界？」
世尊說：「菩薩有十件事可以達到超勝的境界。是哪十件呢？常念歡悅；心性清凈；善巧方便；堅強精進；觀察眾生，行無盡的慈悲；修習德行沒有厭倦，廣博聞法沒有疲憊；奉行不放逸；念于菩提道場；令得佛的智慧；不捨棄菩提道心。這就是十件事，菩薩所行可以達到超勝的境界。」
燕居阿須倫（Yanju Asura）受決品第十二
這時，燕居無善神（Yanju, the Asura without good deities）對世尊說：「什麼樣的菩薩才能超越一切德行之上？」
佛告訴無善神：「菩薩有八法可以超越一切德行之上。是哪八法呢？菩薩於是離開貢高我慢，為一切人謙下恭敬；接受教誨恭順，言行一致，謙順尊敬長者；一切德行以諸法為根本，所行堅強，超越一切善德；樂於微妙的各種佈施；寧願失去身命也不佔人便宜；見到有人危難恐懼，就施與無畏；來歸命的人不捨棄；追求一切福慧的功業沒有厭足；這就是八法。」
無善神又問佛：「菩薩有幾種修行方法，可以得到身形長大？」
【English Translation】 English version: What other methods are there to eliminate the covering of sins? The first method is to stand firm in upholding the Dharma, not abandoning what has been heard, and repenting of past transgressions. There are also two methods to eliminate the covering of sins. What are the two? Constantly observing pure Dharma and not creating present evil deeds. There are also three methods to eliminate the covering of sins. What are the three? Entering the wisdom of dependent origination, possessing a joyful mind, and relying on the inherently pure Dharma to understand that all dharmas are without inherent nature. There are also four methods to eliminate the covering of sins. What are the four? Understanding emptiness, not dwelling in non-perception, moving towards non-desire, and wisdom without creation. There are also five methods to eliminate the covering of sins. What are the five? No self (anatman), no being (no being), no life span (no life span), no soul (no soul), no consciousness (no consciousness). There are also six methods to eliminate the covering of sins. What are the six? Joyful and firm faith without doubt, going back and forth, observing carefully, acting sincerely, and not losing right faith; these are the six methods to eliminate the covering of sins.'
The Dragon King asked the Buddha, 'What kind of Bodhisattva can attain a transcendent state?'
The World Honored One said, 'A Bodhisattva has ten things that can lead to transcendence. What are the ten? Constantly thinking of joy; having a pure mind; skillful means; strong diligence; observing beings and practicing limitless compassion; cultivating virtue without weariness; learning extensively without fatigue; practicing without negligence; contemplating the Bodhi-mandala; attaining the wisdom of the Buddha; and not abandoning the Bodhi mind. These are the ten things that a Bodhisattva practices to attain transcendence.'
Chapter Twelve: Yanju Asura's (Yanju Asura) Receiving of Prediction
Then, Yanju, the Asura without good deities (Yanju, the Asura without good deities), said to the World Honored One, 'What kind of Bodhisattva surpasses all virtues?'
The Buddha told the Asura without good deities, 'A Bodhisattva has eight dharmas that surpass all virtues. What are the eight? The Bodhisattva is free from arrogance and is humble and respectful to all; receiving teachings with respect and obedience, matching words with actions, and being humble and respectful to elders; taking all virtues and dharmas as the foundation, acting strongly, and surpassing all good virtues; delighting in subtle and various kinds of giving; rather losing one's life than taking advantage of others; giving fearlessness to those who are in danger and fear; not abandoning those who come to take refuge; and not being satisfied with seeking all meritorious deeds of blessings and wisdom; these are the eight dharmas.'
The Asura without good deities again asked the Buddha, 'How many practices does a Bodhisattva have to cultivate to obtain a tall body?'
，面部弘滿，眷屬繁熾，意廣無極？」
佛告燕居無善神：「菩薩有四事得身長大。何等為四？不說他人所作貪嫉；作佛形像，根相具足；和合離別，勸令志於無上正真之道；向于眾生無傷害貌。是為四事得身長大。菩薩有四事面部弘滿。何等四？若干瓔珞而用佈施，一切所愛施而不惜，常以慈眼觀于如來，見人端正不生嫉妒；是為四事得面色弘滿。菩薩有四事得眷屬繁熾。何等四？離於兩舌，未曾破壞他人眷屬；見他友黨代其歡喜；不捨道心；並化他人，令發道意；是為四。菩薩有四事意廣無極。何等為四？其心清凈而無諛諂，除重愛慾；所在中間而無厭疲；志於微妙，深入要法；一切諸法本末皆空。是為四，菩薩意廣無極。」
於是燕居無善神與三萬二千眷屬，各各以若干種八千天華散世尊上，以偈贊曰：
「其有於十方， 人種不可量， 須臾一時頃， 則供養世尊。 假使十方人， 一切供養德， 在於百千劫， 等心給足人， 不能及慈心， 愍傷之福行， 寂然極如應， 供養安能報。 是為諸十方， 供養之奉事， 發心無與等， 正諦住如應。 於是吾自由， 立志無諛諂， 已覺了本無， 自致得佛道。 人中尊見愍， 三界無諛諂，
【現代漢語翻譯】 現代漢語譯本：'為何菩薩能身形高大，面容飽滿，眷屬眾多，心量廣大無邊？'
佛告訴燕居無善神：'菩薩有四件事能使其身形高大。是哪四件呢？不說他人所作的貪婪和嫉妒；塑造佛的形象，使其根源和相貌都完備；調和離散，勸導他們立志于無上正真之道；對眾生沒有傷害之意。這就是使菩薩身形高大的四件事。菩薩有四件事能使其面容飽滿。是哪四件呢？用各種瓔珞（裝飾品）來佈施，將一切所愛之物施捨而不吝惜，常用慈悲的目光看待如來（佛），看到他人端正美好不生嫉妒；這就是使菩薩面容飽滿的四件事。菩薩有四件事能使其眷屬眾多。是哪四件呢？遠離兩舌（挑撥離間），不曾破壞他人的眷屬；看到他人有朋友和同伴就替他們感到高興；不捨棄修道的決心；並且教化他人，使他們發起修道之心；這就是四件事。菩薩有四件事能使其心量廣大無邊。是哪四件呢？內心清凈而沒有諂媚，去除強烈的愛慾；身處任何境地都沒有厭倦疲憊；立志于微妙之法，深入探究重要的法理；一切諸法的本源和終末都是空性。這就是使菩薩心量廣大無邊的四件事。'
於是，燕居無善神與三萬二千眷屬，各自用各種各樣的八千天華散在世尊（釋迦牟尼佛）身上，用偈頌讚嘆道：
'那些在十方世界，人數不可估量的人們，如果在極短的時間內，都能供養世尊。 即使十方世界的人們，都用一切功德來供養，在百千劫的時間裡，平等地滿足人們的需求， 也不能比得上慈悲之心，以及憐憫眾生的福德行為，寂靜而極其恰當，這樣的供養又怎能回報呢？ 這就是諸十方世界，供養的奉獻，發心沒有可以與之相比的，以正諦安住于如實之境。 於是我（燕居無善神）自由自在，立志于沒有諂媚，已經覺悟到本性是空無，自然而然地證得了佛道。 人中之尊（佛）憐憫我們，三界之中沒有諂媚，'
【English Translation】 English version: 'Why are Bodhisattvas tall in stature, full in face, abundant in retinue, and infinitely vast in mind?'
The Buddha told Yanju Wushanshen (Yanju, devoid of good deities): 'Bodhisattvas have four things that make their bodies tall. What are the four? Not speaking of others' greed and jealousy; making Buddha images, complete with roots and features; harmonizing separations, encouraging them to aspire to the unsurpassed, true, and correct path; having no intention to harm sentient beings. These are the four things that make the body tall. Bodhisattvas have four things that make their faces full. What are the four? Using various necklaces (ornaments) to give alms, giving away all that is loved without stinginess, constantly looking at the Tathagata (Buddha) with compassionate eyes, and not being jealous when seeing others who are upright and beautiful; these are the four things that make the face full. Bodhisattvas have four things that make their retinues abundant. What are the four? Abstaining from double-tongued speech (sowing discord), never destroying the retinues of others; rejoicing on behalf of others when seeing their friends and companions; not abandoning the resolve for the path; and transforming others, causing them to generate the intention for the path; these are the four things. Bodhisattvas have four things that make their minds infinitely vast. What are the four? Their minds are pure and without flattery, removing heavy desires; being without weariness or fatigue in any situation; aspiring to the subtle Dharma, deeply exploring the essential principles; all dharmas are empty in their origin and end. These are the four things that make the Bodhisattva's mind infinitely vast.'
Then, Yanju Wushanshen (Yanju, devoid of good deities) and his thirty-two thousand attendants, each scattered various kinds of eight thousand heavenly flowers upon the World Honored One (Shakyamuni Buddha), and praised him with verses:
'Those in the ten directions, people in immeasurable numbers, if in a very short time, they could all make offerings to the World Honored One. Even if the people of the ten directions, all used all merits to make offerings, for hundreds of thousands of kalpas, equally satisfying people's needs, it cannot compare to the mind of compassion, and the meritorious deeds of pitying sentient beings, being silent and extremely appropriate, how can such offerings be repaid? This is the offering of the ten directions, the dedication of offerings, the aspiration is unmatched, abiding in the true reality as it is. Then I (Yanju Wushanshen) am free and at ease, aspiring to be without flattery, having awakened to the original nature of emptiness, naturally attaining the Buddha path. The Honored One among humans (Buddha) pities us, there is no flattery in the three realms,'
十力證明我， 解我心性行。 柔軟無怯弱， 以離諸恐懼， 佈施調禁勝， 持戒及忍辱， 精進于定意， 為應住智慧， 順從慈愍哀， 常奉至誠行。 加哀不為我， 勝不受善決， 人尊我便當， 自別受佛決， 吾悉不狐疑， 謂不成自由， 吾了了究竟， 志凈在於道。」 人中尊時笑， 月英尋問曰： 「今何故欣笑？ 唯聖解說之。」 化度時告曰： 「月英具聽之， 吾所以示現， 奮出大光明。 時燕居廣普， 志願尊大道， 三萬二千人， 諸所從眷屬， 于百千劫中， 常行菩薩道， 一切志同等， 當得聖佛道。 當供養諸佛， 等如恒邊沙， 所開化人民， 其數復過此。 其劫曰歡喜， 又號凈復凈， 得佛離寂塵， 覺了至無憂。 此燕居廣普， 當逮為法王， 超出精進力， 號曰帝幡幢。 其世界名曰， 欣樂仁莊嚴， 衣食豐平賤， 譬如兜術天。 其十力壽命， 七十億萬歲， 滿六十那術， 比丘比丘尼， 諸菩薩之眾， 有八百那術， 堅住于總持， 所聞悉解了。 彼于歡喜劫， 又號凈復凈， 皆以如是比， 當成尊佛道。
【現代漢語翻譯】 現代漢語譯本 『十力』（Dashabala，佛的十種力量）證明了我，理解我的心性行為。 我柔軟而無怯弱，以此脫離各種恐懼。 我實踐佈施、調伏、禁制，持守戒律及忍辱。 我精進于禪定，爲了安住于智慧。 我順從慈悲憐憫，常奉行至誠之道。 請您施加慈悲，不是爲了我個人，而是爲了不受善惡決定的束縛。 人們尊重我，我便應當如此，我自己分別接受佛的決斷。 我完全不懷疑，說我不能成就自由。 我完全了悟究竟，志向清凈在於正道。』 人中之尊（指佛陀）這時笑了，『月英』（Yueying，人名）於是問道： 『今天您為何如此高興而笑？希望聖者能為我們解說。』 化度（Huadu，佛陀）這時告訴她說：『月英，仔細聽著， 我之所以示現，奮發出大光明。 這位『燕居廣普』（Yanju Guangpu，人名），志願尊崇大道， 他與三萬二千人，以及所有跟隨他的眷屬， 在百千劫中，常行菩薩道， 一切志向都相同，將來都能證得聖佛之道。 他們將供養諸佛，數量多如恒河沙， 所開化的人民，其數量又超過這個數目。 他們所處的劫名為『歡喜』（Huanxi，劫名），又號『凈復凈』（Jingfujing，劫名）， 得佛果位，遠離寂靜塵埃，覺悟而達到無憂的境界。 這位『燕居廣普』，將來會成為法王， 超出精進之力，名號叫做『帝幡幢』（Dibanchuang，佛名）。 他的世界名為『欣樂仁莊嚴』（Xinle Renzhuangyan，世界名）， 衣食豐足而價格低廉，如同『兜術天』（Tushita Heaven，欲界天之一）。 這位『十力』佛的壽命，有七十億萬歲， 擁有六十那術（nashu，數量單位）的比丘和比丘尼， 以及八百那術的菩薩大眾， 他們堅定地安住于總持（Dharani，總攝憶持一切法而不忘失的智慧），所聽聞的一切都能理解。 他們在『歡喜』劫，又號『凈復凈』， 都像這樣，將來成就尊貴的佛道。
【English Translation】 English version 『The Ten Powers』 (Dashabala, the ten powers of a Buddha) prove me, understanding my mind's nature and actions. I am gentle and without timidity, thereby escaping all fears. I practice giving, taming, and restraint, upholding precepts and forbearance. I am diligent in meditation, in order to abide in wisdom. I follow compassion and mercy, constantly practicing the way of utmost sincerity. Please bestow compassion, not for my sake, but to be free from the bondage of good and bad decisions. People respect me, and I should be so, I myself separately receive the Buddha's judgment. I have no doubt at all, saying that I cannot achieve freedom. I fully realize the ultimate, my aspiration is pure in the right path.』 The Honored One among humans (referring to the Buddha) then smiled, and 『Yueying』 (Yueying, a name) then asked: 『Why are you so happy and smiling today? I hope the Holy One can explain it to us.』 『Huadu』 (Huadu, the Buddha) then told her: 『Yueying, listen carefully, The reason I manifest, is to emanate great light. This 『Yanju Guangpu』 (Yanju Guangpu, a name), aspires to honor the great path, He, along with thirty-two thousand people, and all the dependents who follow him, In hundreds of thousands of kalpas, constantly practice the Bodhisattva path, All aspirations are the same, and in the future, they will all attain the path of the Holy Buddha. They will make offerings to all Buddhas, as numerous as the sands of the Ganges, The people they will enlighten, their number will exceed this number. The kalpa they are in is called 『Joy』 (Huanxi, the name of a kalpa), also named 『Pure Again and Again』 (Jingfujing, the name of a kalpa), Attaining Buddhahood, far from the dust of silence, awakened and reaching the state of no sorrow. This 『Yanju Guangpu』, in the future will become a Dharma King, Surpassing the power of diligence, his name will be 『Dibanchuang』 (Dibanchuang, the name of a Buddha). His world is named 『Joyful and Benevolent Adornment』 (Xinle Renzhuangyan, the name of a world), Clothing and food are abundant and inexpensive, like the 『Tushita Heaven』 (Tushita Heaven, one of the heavens in the desire realm). The lifespan of this 『Ten Powers』 Buddha, is seventy billion years, Possessing sixty nashus (nashu, a unit of quantity) of Bhikkhus and Bhikkhunis, And eight hundred nashus of Bodhisattva assembly, They firmly abide in Dharani (Dharani, the wisdom of comprehensively remembering and retaining all Dharmas without forgetting), and they can understand everything they hear. They, in the 『Joy』 kalpa, also named 『Pure Again and Again』, All like this, will in the future achieve the honored Buddha path.
開化百千人， 悉使住佛道， 具觀是德勝， 菩薩之道心。」 燕居無善神， 彼聞佛授決， 四千萬大眾， 悉發菩薩心。 三千界震動， 則時雨天華， 善哉總要德， 心意之所持。
無焚龍王受決品第十三
於是無焚龍王白佛言：「一切諸法皆無所住，亦無有人。何有受決者？誰當成至無上正真道，為最正覺乎？」
佛言：「如是！如仁所言：『一切諸法皆無所住，亦無有人。』一切諸法亦復如是。凡夫愚人處於顛倒，住吾我人，無人起人想。菩薩發大哀為除顛倒，去吾我人，被覺德鎧。此正士等，曉了諸法無吾我人，開化誘立吾我人命。屬仁所云：『誰受決者？』諸仁等解人空無我，則為受決；一切法等觀諸法寂則為受決；諸佛國等而無所取，心凈無垢，則為受決；慧觀諸佛等諸佛道不壞法界，則為受決；于諸魔眾等一切魔，于塵無塵了心本已，則為受決；無名無相，無應不應，無念不念，不受不捨，則為受決。」
佛語龍王：「其心意識無所住立，則為受決。諸法如是，以無因緣諸法本諦，覺了諸法平等無異，則成無上正真之道。究竟求本，無有受決及成佛道，若受決者，若受決已。所以者何？諸法無形，本末悉斷，皆無有主。一切諸法從因緣轉，
【現代漢語翻譯】 現代漢語譯本 開化百千人，全都讓他們安住于佛道，能夠全面觀察到這種功德殊勝之處，這就是菩薩的道心。 安居時沒有善神，他們聽聞佛陀授記，四千萬大眾，全都發起菩薩心。 三千大千世界震動，當時降下天花，善哉，總要把握住這些功德，用心意來保持。 無焚龍王受決品第十三 於是無焚龍王對佛說：『一切諸法都沒有處所可以安住，也沒有人。哪裡有接受授記的人呢？誰將成就無上正等正覺，成為最正覺悟的人呢？』 佛說：『是的！正如你所說：『一切諸法都沒有處所可以安住，也沒有人。』一切諸法也是如此。凡夫愚人處於顛倒之中，執著於我、人、眾生、壽者，沒有真正理解人無我的道理而生起人相。菩薩發起大慈悲心是爲了去除這種顛倒，去除我、人、眾生、壽者的執著，披上覺悟功德的鎧甲。這些正士們，明瞭諸法沒有我、人、眾生、壽者，開化引導眾生，讓他們安立於無我之境。至於你所說的：『誰接受授記呢？』諸位如果理解人空無我，那就是接受授記；平等地觀察一切法，覺悟諸法寂靜的本性，那就是接受授記；對於諸佛國土平等看待而不執取，心凈無垢，那就是接受授記；用智慧觀察諸佛平等，諸佛之道不壞法界，那就是接受授記；對於諸魔眾平等看待一切魔，于塵世中沒有塵垢，明瞭心的本來面目，那就是接受授記；無名無相，無應無不應，無念無不念，不接受也不捨棄，那就是接受授記。』 佛告訴龍王：『如果心意識沒有處所可以安住，那就是接受授記。諸法就是這樣，因為沒有因緣，諸法本來就是真諦，覺悟諸法平等沒有差異，就能成就無上正等正覺。究竟地探求諸法的本源，就沒有接受授記以及成就佛道這件事，無論是接受授記的人，還是已經接受授記的人，都是如此。為什麼呢？因為諸法沒有形狀，本末都已斷絕，都沒有主宰。一切諸法都是從因緣而生滅流轉的。』
【English Translation】 English version Enlightening hundreds and thousands of people, making them all dwell in the Buddha's path, fully observing this superior virtue, this is the Bodhisattva's mind of the path. Dwelling in peace without good spirits, upon hearing the Buddha's prediction, forty million people all aroused the Bodhisattva's mind. The three thousand great thousand worlds shook, and then heavenly flowers rained down, excellent, to grasp these essential virtues, and maintain them with the mind. Chapter Thirteenth: The Prediction Received by the Anavatapta (Wu Fen) Dragon King Then the Anavatapta (Wu Fen) Dragon King said to the Buddha: 'All dharmas have no place to dwell, and there is no person. Who is there to receive a prediction? Who will attain the utmost, right, and perfect enlightenment, becoming the most perfectly enlightened one?' The Buddha said: 'So it is! As you say: 'All dharmas have no place to dwell, and there is no person.' All dharmas are indeed like that. Ordinary foolish people are in a state of delusion, clinging to 'I,' 'person,' 'sentient being,' and 'life-span,' without truly understanding the principle of the emptiness of self and giving rise to the appearance of a person. Bodhisattvas arouse great compassion in order to remove this delusion, to remove the clinging to 'I,' 'person,' 'sentient being,' and 'life-span,' and put on the armor of enlightened virtue. These righteous ones understand that all dharmas have no 'I,' 'person,' 'sentient being,' or 'life-span,' enlightening and guiding beings, establishing them in the state of no-self. As for what you said: 'Who receives the prediction?' If you understand the emptiness of self, then that is receiving a prediction; equally observing all dharmas, realizing the quiescent nature of all dharmas, then that is receiving a prediction; regarding all Buddha lands equally without attachment, with a pure and undefiled mind, then that is receiving a prediction; using wisdom to observe that all Buddhas are equal, and the Buddha's path does not destroy the Dharma realm, then that is receiving a prediction; regarding all demons equally, without defilement in the dust, understanding the original face of the mind, then that is receiving a prediction; without name or form, without responding or not responding, without thinking or not thinking, neither accepting nor rejecting, then that is receiving a prediction.' The Buddha told the Dragon King: 'If the mind-consciousness has no place to dwell, then that is receiving a prediction. Dharmas are like this, because there is no cause or condition, dharmas are originally the ultimate truth, realizing that dharmas are equal without difference, then one can attain the utmost, right, and perfect enlightenment. Ultimately seeking the origin of all dharmas, there is no such thing as receiving a prediction or attaining Buddhahood, whether it is the one receiving the prediction or the one who has already received the prediction. Why is that? Because dharmas have no form, the beginning and end are all cut off, and there is no master. All dharmas arise and cease, flowing and transforming from causes and conditions.'
諸法如空，無從生相故；諸法無從生相，無所至相故；諸法無所從來，計本空故；諸法無所至，未發起故；諸法無所住，不可得處故；諸法悉空，用無身故；諸法無著，用無猗故；諸法無所猗，不可動故；諸法不可動，無處所故；諸法皆愚，用自然故；諸法自然，無言教故；諸法無言教，無色像故；諸法無色像，用無念故；諸法無念，無因緣故；諸法無因緣，無所行故；諸法無所行，用寂然故；諸法寂然，無受陰故；諸法無受陰，本凈空故；諸法脫相，用無二故；諸法無二，用本一故；諸法本一，離若干故；諸法等無差特，用等覺故。」
佛語龍王：「解諸法等，無受決者、不成等覺。且觀於是，如來堅固，興無極哀，及諸菩薩勸樂之力，諸法如是，以無央數為人解說，合會有數。于諸法觀無解脫人、法亦不度。人如法者，人亦如也，道亦如也，佛亦如也，決亦如也，諸法亦如也，故曰如來。了于本無，住本無故，而不可動，故曰本無。本無像、本無壞，解了本無，故曰如來。以如來故，等住本無，諸法如是等如本無住，是為如來等住之地。其有菩薩聞是說者，不恐不怖，不畏不難，以是如來等住之地，為人解說。」
佛說是時，三千菩薩皆得法忍，阿耨達龍王歡喜踴躍，以白珠瓔珞價當是世，而覆佛上
【現代漢語翻譯】 現代漢語譯本： 諸法（dharma，一切事物和現象）如虛空一般，因為它們沒有生起的表象；諸法沒有生起的表象，因為它們沒有去往的表象；諸法沒有從任何地方而來，因為它們原本就是空無；諸法沒有去往任何地方，因為它們從未發起；諸法沒有停留之處，因為它們沒有可以獲得的地方；諸法都是空性的，因為它們沒有實體；諸法沒有執著，因為它們沒有依靠；諸法沒有依靠，因為它們不可動搖；諸法不可動搖，因為它們沒有處所；諸法都看似愚昧，因為它們是自然而然的；諸法自然而然，因為它們沒有言語教導；諸法沒有言語教導，因為它們沒有顏色和形象；諸法沒有顏色和形象，因為它們沒有念頭；諸法沒有念頭，因為它們沒有因緣；諸法沒有因緣，因為它們沒有行為；諸法沒有行為，因為它們是寂靜的；諸法寂靜，因為它們沒有感受蘊（vedanā-skandha，五蘊之一）；諸法沒有感受蘊，因為它們原本清凈空性；諸法脫離表象，因為它們沒有二元性；諸法沒有二元性，因為它們原本是一；諸法原本是一，因為它們脫離了若干差別；諸法平等沒有差別，因為它們具有平等的覺悟。
佛對龍王說：『理解諸法平等，沒有接受決斷的人，就不能成就平等的覺悟。且看這裡，如來（tathāgata，佛的稱號之一）堅定，發起無盡的慈悲，以及諸菩薩勸導和喜悅的力量，諸法就是這樣，以無數的方式為人解說，集合起來也有數量。在諸法中觀察沒有解脫的人，法也不能度化。人如法，人也如是，道也如是，佛也如是，決斷也如是，諸法也如是，所以叫做如來。了悟原本沒有，安住于原本沒有，因此不可動搖，所以叫做本無。本無形象，本無壞滅，理解了本無，所以叫做如來。因為如來，平等安住于本無，諸法也這樣平等如本無而安住，這就是如來平等安住之地。如果有菩薩聽到這些說法，不恐懼，不害怕，不畏懼，不退縮，因為這是如來平等安住之地，所以為人解說。』
佛說這些話的時候，三千菩薩都獲得了法忍（dharma-kṣānti，對佛法的理解和接受），阿耨達龍王（Anavatapta，龍王名）歡喜踴躍，用價值相當於世界的白珠瓔珞覆蓋在佛的身上。
【English Translation】 English version: All dharmas (dharma, all things and phenomena) are like space, because they have no appearance of arising; all dharmas have no appearance of arising, because they have no appearance of going; all dharmas come from nowhere, because they are originally empty; all dharmas go nowhere, because they have never arisen; all dharmas have no dwelling place, because they have no place to be obtained; all dharmas are empty, because they have no body; all dharmas have no attachment, because they have no reliance; all dharmas have no reliance, because they are immovable; all dharmas are immovable, because they have no location; all dharmas seem foolish, because they are natural; all dharmas are natural, because they have no verbal teaching; all dharmas have no verbal teaching, because they have no color or form; all dharmas have no color or form, because they have no thought; all dharmas have no thought, because they have no causes and conditions; all dharmas have no causes and conditions, because they have no action; all dharmas have no action, because they are silent; all dharmas are silent, because they have no feeling aggregate (vedanā-skandha, one of the five skandhas); all dharmas have no feeling aggregate, because they are originally pure and empty; all dharmas are free from appearances, because they have no duality; all dharmas have no duality, because they are originally one; all dharmas are originally one, because they are free from various differences; all dharmas are equal without distinction, because they have equal enlightenment.
The Buddha said to the Dragon King: 'Understanding the equality of all dharmas, without someone who accepts the decision, one cannot achieve equal enlightenment. Look here, the Tathāgata (tathāgata, one of the titles of the Buddha) is firm, initiating endless compassion, and the power of the encouragement and joy of all the Bodhisattvas, the dharmas are like this, explained to people in countless ways, and the collection has a number. Observing in the dharmas that there are no people who are liberated, the Dharma cannot liberate either. People are like the Dharma, people are also like that, the path is also like that, the Buddha is also like that, the decision is also like that, the dharmas are also like that, therefore it is called Tathāgata. Understanding the original non-existence, dwelling in the original non-existence, therefore it is immovable, therefore it is called original non-existence. Original non-existence has no form, original non-existence has no destruction, understanding the original non-existence, therefore it is called Tathāgata. Because of the Tathāgata, equally dwelling in the original non-existence, the dharmas are also equally like the original non-existence and dwelling, this is the place where the Tathāgata equally dwells. If there are Bodhisattvas who hear these words, they are not afraid, not frightened, not fearful, not hesitant, because this is the place where the Tathāgata equally dwells, therefore they explain it to people.'
When the Buddha spoke these words, three thousand Bodhisattvas all obtained Dharma-kṣānti (dharma-kṣānti, understanding and acceptance of the Dharma), Anavatapta Dragon King (Anavatapta, name of the Dragon King) rejoiced and leaped, and covered the Buddha with white pearl necklaces worth the world.
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女寶錦受決品第十四
爾時海龍王有女，號名寶錦離垢錦，端正姝好，容顏英艷，與萬龍夫人俱，各以右手執珠瓔珞，一心視佛，目未曾眴，禮佛而立。時寶錦女及萬夫人以珠瓔珞奉上世尊，同音嘆曰：「今日吾等一類平心皆發無上正真道意！吾等來世得為如來、至真、等正覺，當說經法，將護眾僧，如今如來！」
於時賢者大迦葉謂女及諸夫人：「無上正覺甚難可獲，不可以女身得成佛道。」
寶錦女謂大迦葉：「心志本凈，行菩薩者得佛不難！彼發道心，成佛如觀手掌。適以能發諸通慧心，則便攝取一切佛法。」
女謂迦葉：「又如所云：『不可以女身得成佛道。』男子之身亦不可得！所以者何？其道心者，無男無女。如佛所言：『計于目者，無男無女。』耳鼻口身心亦復如是，無男無女。所以者何？唯仁者眼空故。計于空者，無男無女，耳、鼻、口、身、心俱空，如是虛空及寂，無男無女。若能解了分別眼本，則名曰道。耳、鼻、口、身、心亦復如是，計于道者，無男無女法。是故，迦葉！又如諸法皆在自然，道亦自然，吾亦自然。」
迦葉問女：「汝是道耶？」
其女答曰：「尊者耆年，謂我是非道乎？」
迦葉答曰：「吾非佛道，是聲聞耳！」
【現代漢語翻譯】 現代漢語譯本
女寶錦受決品第十四
爾時，海龍王有一位女兒，名叫寶錦離垢錦（Baojin Ligoujin，意為寶貴的錦緞，遠離塵垢的錦緞），她容貌端莊美麗，容顏光彩照人，與萬龍夫人（Wanlong Furen，意為萬龍之母）一同，各自用右手拿著珠寶瓔珞，一心一意地看著佛，眼睛從未眨動，向佛禮拜而立。當時，寶錦女和萬夫人將珠寶瓔珞獻給世尊（Shizun，對佛的尊稱），一同讚歎道：『今日我們這些人都以平等心發起了無上正真道意！我們來世如果能成為如來（Rulai，佛的稱號之一）、至真（Zhenzhi，達到真理的）、等正覺（Dengzhengjue，完全覺悟者），應當宣說經法，護持僧眾，就像如今的如來一樣！』 當時，賢者大迦葉（Da Jiaye，佛陀的十大弟子之一）對寶錦女和各位夫人說：『無上正覺（Wushang Zhengjue，最高的覺悟）非常難以獲得，不可能以女子的身份成就佛道。』 寶錦女對大迦葉說：『心志本來清凈，行菩薩道的人成佛並不難！他們發起道心，成就佛果就像觀看手掌一樣容易。只要能夠發起各種神通智慧之心，就能攝取一切佛法。』 寶錦女對迦葉說：『而且就像您所說的：『不可能以女子的身份成就佛道。』男子之身也是不可得的！為什麼呢？因為道心，沒有男子和女子的分別。就像佛所說的：『執著于眼睛，就沒有男子和女子的分別。』耳朵、鼻子、嘴巴、身體、心也是這樣，沒有男子和女子的分別。為什麼呢？因為仁者的眼睛是空性的。執著于空性，就沒有男子和女子的分別，耳朵、鼻子、嘴巴、身體、心都是空性的，像這樣虛空而寂靜，沒有男子和女子的分別。如果能夠了解分別眼睛的本性，就叫做道。耳朵、鼻子、嘴巴、身體、心也是這樣，執著于道，就沒有男子和女子的分別。所以，迦葉！又像一切法都在自然之中，道也是自然，我也是自然。』 迦葉問寶錦女：『你是道嗎？』 寶錦女回答說：『尊者您年事已高，難道認為我不是道嗎？』 迦葉回答說：『我不是佛道，只是聲聞（Shengwen，聽聞佛法而修行的弟子）而已！』
【English Translation】 English version
Chapter Fourteen: Nv Baojin Receives Prediction At that time, the Dragon King of the Sea had a daughter named Baojin Ligoujin (寶錦離垢錦, meaning 'Precious Brocade, Brocade Free from Defilement'), who was dignified and beautiful, with a radiant countenance. Together with ten thousand Dragon Ladies (Wanlong Furen, 萬龍夫人, meaning 'Ten Thousand Dragon Ladies'), each held a jeweled necklace in her right hand, gazing intently at the Buddha with unblinking eyes, bowing to the Buddha and standing respectfully. Then, Baojin Ligoujin and the ten thousand ladies offered their jeweled necklaces to the World Honored One (Shizun, 世尊, a respectful title for the Buddha), and exclaimed in unison: 'Today, we all, with equanimity, have generated the intention for unsurpassed, true, and perfect enlightenment! If in the future we are to become Tathagatas (Rulai, 如來, 'Thus Come One', one of the titles of a Buddha), Arhats (Zhenzhi, 真至, 'Truly Attained'), Samyak-sambuddhas (Dengzhengjue, 等正覺, 'Perfectly Enlightened Ones'), we shall expound the Dharma and protect the Sangha, just like the Tathagata now!' At that time, the wise Mahakashyapa (Da Jiaye, 大迦葉, one of the Buddha's ten great disciples) said to the lady and the other ladies: 'Unsurpassed perfect enlightenment (Wushang Zhengjue, 無上正覺) is extremely difficult to attain; it is impossible to achieve Buddhahood in a female body.' Baojin Ligoujin said to Mahakashyapa: 'If the mind is originally pure, it is not difficult for those who practice the Bodhisattva path to attain Buddhahood! For them, generating the aspiration for enlightenment and attaining Buddhahood is as easy as looking at the palm of one's hand. Once they are able to generate all kinds of supernormal powers and wisdom, they will then embrace all the Buddha-Dharma.' The lady said to Kashyapa: 'Moreover, as you said: 'It is impossible to achieve Buddhahood in a female body,' a male body is also unattainable! Why is that? Because the mind of enlightenment has neither male nor female. As the Buddha said: 'Attachment to the eye has neither male nor female.' The ear, nose, mouth, body, and mind are also the same, without male or female. Why is that? Because the eyes of the benevolent one are empty. Attachment to emptiness has neither male nor female; the ear, nose, mouth, body, and mind are all empty. Such emptiness and stillness have neither male nor female. If one can understand and distinguish the fundamental nature of the eye, that is called the Tao (Dao, 道, the Way). The ear, nose, mouth, body, and mind are also the same; attachment to the Tao has neither male nor female. Therefore, Kashyapa! Furthermore, just as all dharmas are in nature, the Tao is also natural, and I am also natural.' Kashyapa asked the lady: 'Are you the Tao?' The lady replied: 'Venerable elder, do you consider me not to be the Tao?' Kashyapa replied: 'I am not the Buddha-Tao, but only a Shravaka (Shengwen, 聲聞, a disciple who practices by hearing the Buddha's teachings)!'
女又問曰：「誰開化仁？」
答曰：「如來。」
女曰：「假令如來不成正覺，寧能開化于耆年不？」
答曰：「不也。」
「是故仁者當知，在彼則為以道，無不覺道。」
迦葉問女：「逆為道乎？」
答曰：「唯然，迦葉！逆則道也。所以者何？以別本凈可覺了，道者則無有逆解，逆本凈則名曰道。空者本無分別，諸逆則名曰道。假使諸法有合有散，則非道也。等一切法、順如應者，乃為道耳。」
迦葉問女：「誰以如此辯才相施？」
女答曰：「尊者迦葉施我辯才。設使仁者不問於我，何因發辯？譬如，迦葉！無有呼者，何緣響應？假使無問菩薩義者，無因發辯。」
迦葉問女：「汝為供養幾何佛乎？」
女答曰：「如仁者所斷塵勞。」
迦葉答女曰：「吾不斷塵勞。」
女又問：「仁者！俗有塵勞穢耶？」
迦葉答曰：「吾無塵勞，亦不斷矣。」
女又問曰：「安置諸塵勞？」
答曰：「不起不滅，亦無所置。所解如此，如本無也。」
又問：「本無寧可知耶？」
答曰：「不也！」
又問：「何故仁言：『其慧如道，如所知了。』？」
「明無為，知如此，如解本無，是故名
【現代漢語翻譯】 現代漢語譯本 女子又問：『是誰啓發了您的智慧？』 回答說：『是如來（Tathagata，佛陀的稱號）。』 女子說：『假如如來沒有證得正覺（Samyak-sambuddha，完全覺悟），難道還能啓發您這樣的長者嗎？』 回答說：『不能。』 『所以您應當知道，在那裡就是以道（道，真理）為根本，沒有不能覺悟道的。』 迦葉（Kasyapa，佛陀的弟子）問女子：『逆反是道嗎？』 回答說：『是的，迦葉！逆反就是道。為什麼呢？因為通過逆反可以覺悟到本來的清凈，道本身沒有逆反的解釋，逆反本來的清凈就叫做道。空性（Sunyata，佛教中的核心概念，指一切事物沒有固定不變的自性）本來就沒有分別，各種逆反就叫做道。假如諸法（Dharma，佛教中的事物、現象）有聚合有離散，那就不是道了。平等對待一切法，順應事物本來的樣子，才是道。』 迦葉問女子：『是誰把如此的辯才施與你？』 女子回答說：『是尊者迦葉您施與我辯才。假如您不問我，我怎麼會引發辯論呢？譬如，迦葉！沒有呼喚的人，哪裡會有迴應呢？假如沒有提問菩薩（Bodhisattva，追求覺悟的修行者）義理的人，就沒有引發辯論的原因。』 迦葉問女子：『您供養過多少佛？』 女子回答說：『就像您所斷除的塵勞（Klesha，煩惱）一樣多。』 迦葉回答女子說：『我沒有斷除塵勞。』 女子又問：『您認為世俗中有塵勞污穢嗎？』 迦葉回答說：『我沒有塵勞，也不斷除它。』 女子又問：『您把這些塵勞安置在哪裡呢？』 回答說：『不起不滅，也沒有安置的地方。我所理解的就是這樣，就像本來就沒有一樣。』 又問：『本來沒有，難道可以知道嗎？』 回答說：『不能。』 又問：『為什麼您說：「他的智慧如道，如所知曉的一樣」呢？』 『明白無為（Asamskrta，不生不滅的境界），知道就是這樣，如理解本來就沒有，所以才這樣說。』
【English Translation】 English version The woman then asked: 'Who enlightened your wisdom?' He replied: 'The Tathagata (Buddha).' The woman said: 'If the Tathagata had not attained Samyak-sambuddha (Perfect Enlightenment), could he have enlightened an elder like you?' He replied: 'No.' 'Therefore, you should know that there, it is based on the Dharma (Truth), and there is nothing that cannot awaken to the Dharma.' Kasyapa (One of Buddha's disciples) asked the woman: 'Is opposition the Dharma?' She replied: 'Yes, Kasyapa! Opposition is the Dharma. Why? Because through opposition, one can awaken to the original purity. The Dharma itself has no opposite interpretation. Opposing the original purity is called the Dharma. Emptiness (Sunyata, a core concept in Buddhism referring to the lack of inherent existence) originally has no distinctions, and various oppositions are called the Dharma. If all Dharmas (phenomena) have aggregation and dispersion, then that is not the Dharma. Treating all Dharmas equally and conforming to the way things are, that is the Dharma.' Kasyapa asked the woman: 'Who bestowed such eloquence upon you?' The woman replied: 'Venerable Kasyapa, you bestowed eloquence upon me. If you had not asked me, how would I have initiated a debate? For example, Kasyapa! If there is no one calling, how can there be a response? If there is no one asking about the meaning of a Bodhisattva (one who seeks enlightenment), there would be no cause to initiate a debate.' Kasyapa asked the woman: 'How many Buddhas have you made offerings to?' The woman replied: 'As many as the Kleshas (afflictions) you have eliminated.' Kasyapa replied to the woman: 'I have not eliminated Kleshas.' The woman then asked: 'Do you think there are Kleshas in the mundane world?' Kasyapa replied: 'I have no Kleshas, nor do I eliminate them.' The woman then asked: 'Where do you place these Kleshas?' He replied: 'They neither arise nor cease, and there is no place to put them. That is how I understand it, just as if they never existed.' She asked again: 'Can what never existed be known?' He replied: 'No!' She asked again: 'Why do you say: "His wisdom is like the Dharma, as it is known"?' 'Understanding the unconditioned (Asamskrta, the state of being unproduced and unceasing), knowing it is like this, like understanding that it never existed, that is why it is said.'
曰慧與凡夫等。」
又問女：「汝所辯者斷一切言？」
答曰：「吾無所斷，亦無有言。所以者何？法界無所斷，一切所說皆應法界。」
迦葉又問女：「汝等我于凡夫法，寧不有疑乎？」
女答曰：「假使立仁凡夫慧法，而各異者，吾當有疑。吾謂仁者凡夫無異，以故無疑。諸法皆等，無若干故，是謂平等，如虛空是謂平等。」
又問女：「汝于凡夫等聖賢耶？」
答曰：「吾不凡夫，亦非聖賢。所以者何？假使吾等身與凡夫等，不行菩薩；設使賢聖等，則斷佛法。」
又問女：「設汝不與凡夫等，亦不與聖賢等，寧與佛等乎？」
女答曰：「不也！所以者何？吾身本于佛法等。」
又問女曰：「假使汝于佛法等者，寧逮佛法乎？」
女答曰：「仁者耆年，寧信佛法有去來、今現在緣耶？有方面乎？有所處青、黃、赤、白、黑不？」
答女曰：「諸佛之法無有形貌。」
女答曰：「假令諸佛法無有形貌，云何從我求乎？」
迦葉問女：「佛法當於何求？」
答曰：「當於六十二見中求。」
又問：「六十二見當於何求？」
答曰：「當於如來解脫中求。」
又問：「如來解脫者當於何求？」
答
【現代漢語翻譯】 現代漢語譯本 說慧與凡夫是相同的。'
迦葉又問女子：'你所辯論的是斷絕一切言語嗎？'
女子回答說：'我沒有斷絕任何言語，也沒有任何言語。為什麼呢？因為法界（Dharmadhatu，一切法的本性）是不可斷絕的，一切所說都應符合法界。'
迦葉又問女子：'你將我等同於凡夫之法，難道沒有疑惑嗎？'
女子回答說：'如果設立仁者（指迦葉）的凡夫之慧法，而它們各自不同，我才會有疑惑。我認為仁者與凡夫沒有差別，因此沒有疑惑。諸法都是平等的，沒有若干差別，這就是所謂的平等，如同虛空一般，這就是所謂的平等。'
迦葉又問女子：'你將凡夫等同於聖賢嗎？'
女子回答說：'我不等同於凡夫，也不是聖賢。為什麼呢？如果我等同於凡夫，就不能行菩薩道（Bodhisattva path）；如果等同於聖賢，就會斷絕佛法。'
迦葉又問女子：'如果你不與凡夫等同，也不與聖賢等同，那麼與佛等同嗎？'
女子回答說：'不是的！為什麼呢？我的身本來就與佛法等同。'
迦葉又問女子說：'如果你與佛法等同，那麼你證得佛法了嗎？'
女子回答說：'仁者耆年（指迦葉），你相信佛法有過去、現在、未來等因緣嗎？有方位嗎？有所謂青、黃、赤、白、黑等顏色嗎？'
迦葉回答女子說：'諸佛之法沒有形貌。'
女子回答說：'如果諸佛法沒有形貌，你又如何從我這裡求取呢？'
迦葉問女子：'佛法應當在哪裡求取？'
女子回答說：'應當在六十二見（Sixty-two Views，外道的六十二種邪見）中求取。'
迦葉又問：'六十二見應當在哪裡求取？'
女子回答說：'應當在如來（Tathagata，佛的稱號）的解脫中求取。'
迦葉又問：'如來的解脫應當在哪裡求取？'
女子回答說：
【English Translation】 English version Saying that wisdom is the same as that of ordinary people.'
Kashyapa further asked the woman: 'Does what you are arguing sever all speech?'
The woman replied: 'I do not sever anything, nor do I have any speech. Why? Because the Dharmadhatu (the nature of all phenomena) cannot be severed, and everything spoken should accord with the Dharmadhatu.'
Kashyapa further asked the woman: 'Do you not have doubts about equating me with the Dharma of ordinary people?'
The woman replied: 'If the wisdom-dharma of the Venerable One (referring to Kashyapa) and that of ordinary people were different, then I would have doubts. I consider the Venerable One and ordinary people to be no different, therefore I have no doubts. All dharmas are equal, without various differences, this is called equality, like space, this is called equality.'
Kashyapa further asked the woman: 'Do you equate ordinary people with sages?'
The woman replied: 'I am neither an ordinary person nor a sage. Why? If I were equal to ordinary people, I could not practice the Bodhisattva path; if I were equal to sages, I would sever the Buddha-dharma.'
Kashyapa further asked the woman: 'If you are not equal to ordinary people, nor equal to sages, then are you equal to the Buddha?'
The woman replied: 'No! Why? My being is fundamentally equal to the Buddha-dharma.'
Kashyapa further asked the woman: 'If you are equal to the Buddha-dharma, then have you attained the Buddha-dharma?'
The woman replied: 'Venerable Elder (referring to Kashyapa), do you believe that the Buddha-dharma has causes and conditions of the past, present, and future? Does it have directions? Does it have colors such as blue, yellow, red, white, and black?'
Kashyapa replied to the woman: 'The Dharma of the Buddhas has no form or appearance.'
The woman replied: 'If the Dharma of the Buddhas has no form or appearance, how can you seek it from me?'
Kashyapa asked the woman: 'Where should the Buddha-dharma be sought?'
The woman replied: 'It should be sought in the sixty-two views (Sixty-two Views, the sixty-two heretical views of non-Buddhists).'
Kashyapa further asked: 'Where should the sixty-two views be sought?'
The woman replied: 'It should be sought in the liberation of the Tathagata (Tathagata, an epithet of the Buddha).'
Kashyapa further asked: 'Where should the liberation of the Tathagata be sought?'
The woman replied:
曰：「當於五逆中求。」
又問：「五逆當於何求？」
答曰：「當於度知見求。」
又問：「此言何謂？」
女答曰：「無縛無脫、無取無舍，此為本凈，是為諸法之深教言，非若干言。」
又問女：「是之言教，不違如來言乎？」
女答曰：「是真諦言，不為違失如來之教。所以者何？如如來之道而無所得，亦不可持，亦無言說。一切所言皆音聲耳，曉了道本亦無音聲。唯仁者！解道寂然無跡，以名跡自愛跡。」
迦葉又問：「假使道無跡，如是比相，云何成最正覺？」
答曰：「亦不從身、亦不從意得最正覺。所以者何？身心自然乃成道耳！其自然者都無所覺，吾則是道，不以為道成最正覺。」
迦葉問女：「汝設是道，何不轉法輪？」
女答曰：「我轉法輪耳！」
迦葉問曰：「所轉法輪為何等類？」
女答曰：「無動之輪，遠離一切諸所猗住。其法輪者，謂法界住故。本無輪者，順本無故。無斷輪者，如本凈住故。無著輪者，覺了一切諸法，無所著故。無二輪者，等於一切法故。無若干輪，忍一行故。無言法輪者，化諸音聲，皆無所想，入一味故。清凈輪者，一切無塵故。斷諸不調輪者，不得有常、無常故。無亂輪者，善觀報
{ "translations": [ "現代漢語譯本", "問：『應當在五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）中尋求。』", "又問：『五逆應當在哪裡尋求？』", "答：『應當在度知見中尋求。』", "又問：『這話是什麼意思？』", "女答：『沒有束縛，沒有解脫，沒有取，沒有舍，這就是本來的清凈，這是諸法最深的教言，不是可以用言語來完全表達的。』", "又問女：『這些言教，不違背如來的教誨嗎？』", "女答：『這是真諦之言，不會違背如來的教誨。為什麼呢？因為如來之道是無所得的，也不可執持，也沒有言語可以表達。一切所說的都只是音聲而已，真正明白道的根本，也是沒有音聲的。只有仁者才能理解道是寂然無跡的，卻用名相和執著來愛戀這些痕跡。』", "迦葉（佛陀十大弟子之一，以頭陀行著稱）又問：『假使道沒有痕跡，像這樣相比，如何成就最正覺（無上正等正覺，即成佛）？』", "答：『也不是從身體，也不是從意識得到最正覺。為什麼呢？身心自然就能成就道！這自然的狀態是沒有任何覺知的，我就是道，不認為通過道才能成就最正覺。』", "迦葉問女：『你假設自己是道，為什麼不轉法輪（佛陀宣講佛法的行為）？』", "女答：『我正在轉法輪啊！』", "迦葉問：『所轉的法輪是哪一類？』", ""女答：'是無動之輪，遠離一切諸所倚住。其法輪者，謂法界住故。本無輪者，順本無故。無斷輪者，如本凈住故。無著輪者，覺了一切諸法，無所著故。無二輪者，等於一切法故。無若干輪，忍一行故。無言法輪者，化諸音聲，皆無所想，入一味故。清凈輪者，一切無塵故。斷諸不調輪者，不得有常、無常故。無亂輪者，善觀報'\" ], "english_translations": [ "English version", "He said, 'One should seek it within the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha).'", "Again he asked, 'Where should one seek the five rebellious acts?'", "He answered, 'One should seek it within the realm of transcending views.'", "Again he asked, 'What does this mean?'", "The woman answered, 'No binding, no liberation; no grasping, no abandoning. This is the original purity. This is the profound teaching of all dharmas, not fully expressible in words.'", "Again he asked the woman, 'Do these teachings not contradict the words of the Tathagata (another name for the Buddha)?'", "The woman answered, 'These are words of ultimate truth, and they do not contradict the teachings of the Tathagata. Why? Because the path of the Tathagata is without attainment, cannot be held onto, and cannot be spoken of. All that is spoken is merely sound. Understanding the root of the path is also without sound. Only the wise understand that the path is silent and without trace, yet they cherish these traces with names and attachments.'", "Kashyapa (one of the Buddha's ten great disciples, known for his ascetic practices) further asked, 'If the path is without trace, how, in comparison, is perfect enlightenment (Anuttara-samyak-sambodhi, supreme perfect enlightenment, i.e., Buddhahood) attained?'", "She answered, 'Perfect enlightenment is not attained from the body, nor from the mind. Why? The natural state of body and mind is itself the attainment of the path! This natural state is without any awareness. I am the path, and I do not think that I attain perfect enlightenment through the path.'", "Kashyapa asked the woman, 'If you are the path, why do you not turn the Dharma wheel (the Buddha's act of teaching the Dharma)?'", "The woman answered, 'I am turning the Dharma wheel!'", "Kashyapa asked, 'What kind of Dharma wheel is being turned?'", "The woman answered, 'It is the wheel of immovability, far removed from all that is relied upon. This Dharma wheel abides in the realm of Dharma. The wheel is originally without existence, conforming to the original non-existence. The wheel is without cessation, abiding in the original purity. The wheel is without attachment, realizing all dharmas without attachment. The wheel is without duality, equal to all dharmas. The wheel is without multiplicity, enduring in one practice. The Dharma wheel is without words, transforming all sounds, without any thought, entering into one flavor. The wheel is pure, without any dust. The wheel cuts off all disharmony, without permanence or impermanence. The wheel is without confusion, skillfully observing the retribution.'" ] }
應故。至誠輪者，無起無滅故。空無輪者，無相、無愿故。唯迦葉！輪已如是，何所轉者？」
大迦葉曰：「如女之辯才，不久當成無上正真道最正覺！」
女答曰：「假令迦葉成最正覺時，吾亦當成最正覺！」
迦葉答曰：「吾終不得成最正覺！」
女答曰：「如是了法身者，道住無所住，無能得致，成最正覺。」
女說是語時，五百菩薩逮得法忍。佛時贊曰：「善哉，善哉！快說此法！」
爾時眾會中天、龍、鬼神、無善神、香音神心自念言：「是寶錦女，何時當成無上正真道最正覺？」
佛知諸天、龍、神、香音神心之所念，告諸比丘：「此寶錦女，三百不可計劫后，當得作佛，號曰普世如來、至真、等正覺，世界曰光明，劫曰清凈。其光明世界，如來光常當大明。菩薩九十二億，佛壽十小劫。」
於是萬龍后白佛言：「普世如來得為佛時，吾等愿生彼國！」佛即記之當生其國。
天帝釋品第十五
於是天帝釋，白世尊曰：「此忉利天常懷恐懼，難無善神。天與無善神共戰鬥時，展轉共諍，懷其怨結，各有瞋毒。唯愿世尊慈愍眾生，諸無善神皆悉來會，此諸忉利天悉令共和！」
佛告燕居無善神、誑詐超度離垢錦無善神言：「諸仁者！其
【現代漢語翻譯】 現代漢語譯本： 因此（應故）。至誠輪（Zhicheng Wheel，真誠之輪）的特性是無生無滅。空無輪（Kongwu Wheel，空無之輪）的特性是無相、無愿。唯有迦葉（Jiaye，佛陀十大弟子之一）！輪的特性已經是這樣了，還有什麼可以轉動的呢？」
大迦葉（Da Jiaye）說：『像你這樣有辯才的女子，不久將會成就無上正真道最正覺（Anuttara-samyak-sambodhi，無上正等正覺）！』
女子回答說：『假如迦葉（Jiaye）成就最正覺時，我也應當成就最正覺！』
迦葉（Jiaye）回答說：『我最終不能成就最正覺！』
女子回答說：『像這樣了解法身（Dharmakaya，佛的法性之身）的人，道安住于無所住，沒有什麼可以獲得，才能成就最正覺。』
女子說完這些話時，五百菩薩（Pusa，菩提薩埵的簡稱）獲得了法忍（Dharmanandi，對佛法的理解和接受）。佛陀當時讚歎說：『好啊，好啊！說得太好了！』
這時，大眾中的天（Tian，天神）、龍（Long，龍族）、鬼神（Guishen，鬼神）、無善神（Wushanshen，非善良的神）、香音神（Xiangyinshen，散發香氣的神）心中暗自思忖：『這位寶錦女（Baojin Nu），什麼時候才能成就無上正真道最正覺（Anuttara-samyak-sambodhi）呢？』
佛陀知道諸天（Tian）、龍（Long）、神（Shen）、香音神（Xiangyinshen）心中的想法，告訴眾比丘（Biqiu，出家男子）：『這位寶錦女（Baojin Nu），在三百不可計量的劫（Jie，時間單位）之後，將會成佛，佛號為普世如來（Pushi Rulai）、至真（Zhenzhi）、等正覺（Dengzhengjue），世界名為光明（Guangming），劫名為清凈（Qingjing）。在光明世界（Guangming Shijie），如來（Rulai）的光芒將永遠大放光明。菩薩（Pusa）有九十二億，佛的壽命有十小劫（Xiaojie）。』
於是，萬龍后（Wan Long Hou）對佛陀說：『普世如來（Pushi Rulai）成佛時，我們願意往生到那個國度！』佛陀當即預言他們將往生到那個國度。
天帝釋品（Tiandishi Pin）第十五
這時，天帝釋（Tiandishi，帝釋天）對世尊（Shizun，佛陀的尊稱）說：『這忉利天（Daolitian，三十三天之一）常常懷有恐懼，難以容納無善神（Wushanshen）。天（Tian）與無善神（Wushanshen）共同戰鬥時，互相爭鬥，懷有怨恨，各自充滿瞋毒。唯愿世尊（Shizun）慈悲憐憫眾生，讓所有無善神（Wushanshen）都來集會，使這些忉利天（Daolitian）都能和諧相處！』
佛陀告訴燕居無善神（Yanju Wushanshen）、誑詐超度離垢錦無善神（Kuangzha Chaodu Ligoujin Wushanshen）說：『各位仁者！』
【English Translation】 English version: Therefore (Ying Gu). The characteristic of the Wheel of Utmost Sincerity (Zhicheng Wheel) is that it neither arises nor ceases. The characteristic of the Wheel of Emptiness and Non-Being (Kongwu Wheel) is that it is without form and without aspiration. Only Kashyapa (Jiaye, one of the ten major disciples of the Buddha)! The characteristic of the wheel is already like this, what is there to turn?'
Mahakashyapa (Da Jiaye) said, 'A woman with eloquence like yours will soon attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)!'
The woman replied, 'If Kashyapa (Jiaye) attains supreme perfect enlightenment, I shall also attain supreme perfect enlightenment!'
Kashyapa (Jiaye) replied, 'I shall ultimately not attain supreme perfect enlightenment!'
The woman replied, 'One who understands the Dharmakaya (the body of the Dharma, the essence of the Buddha's teachings) in this way, the path abides in non-abiding, nothing can be attained, and supreme perfect enlightenment is achieved.'
When the woman spoke these words, five hundred Bodhisattvas (Pusa, short for Bodhisattva) attained Dharma-ksanti (Dharmanandi, acceptance and understanding of the Dharma). The Buddha then praised, 'Excellent, excellent! Well said!'
At that time, the devas (Tian, gods), nagas (Long, dragons), yakshas (Guishen, spirits), non-virtuous spirits (Wushanshen, non-benevolent spirits), and gandharvas (Xiangyinshen, spirits who emit fragrance) in the assembly thought to themselves, 'When will this Jewel-Adorned Woman (Baojin Nu) attain Anuttara-samyak-sambodhi?'
Knowing the thoughts in the minds of the devas (Tian), nagas (Long), spirits (Shen), and gandharvas (Xiangyinshen), the Buddha told the monks (Biqiu, ordained men), 'This Jewel-Adorned Woman (Baojin Nu), after three hundred incalculable kalpas (Jie, units of time), will become a Buddha, named Universal Light Tathagata (Pushi Rulai), the Truly Real (Zhenzhi), the Perfectly Enlightened One (Dengzhengjue). The world will be called Radiant (Guangming), and the kalpa will be called Pure (Qingjing). In the Radiant World (Guangming Shijie), the light of the Tathagata (Rulai) will always shine brightly. There will be ninety-two billion Bodhisattvas (Pusa), and the Buddha's lifespan will be ten small kalpas (Xiaojie).'
Then, the Dragon Queen (Wan Long Hou) said to the Buddha, 'When Universal Light Tathagata (Pushi Rulai) becomes a Buddha, we wish to be reborn in that land!' The Buddha then prophesied that they would be reborn in that land.
Chapter Fifteen: Sakra, Lord of the Devas (Tiandishi Pin)
Then, Sakra, Lord of the Devas (Tiandishi, Indra) said to the World-Honored One (Shizun, an honorific title for the Buddha), 'This Trayastrimsa Heaven (Daolitian, the Heaven of Thirty-Three) is constantly filled with fear and finds it difficult to accommodate the non-virtuous spirits (Wushanshen). When the devas (Tian) fight with the non-virtuous spirits (Wushanshen), they quarrel with each other, harbor resentment, and are filled with anger. May the World-Honored One (Shizun) have compassion for all beings, and may all the non-virtuous spirits (Wushanshen) come together, so that these Trayastrimsa devas (Daolitian) can all live in harmony!'
The Buddha said to the Non-Virtuous Spirits of Seclusion (Yanju Wushanshen) and the Non-Virtuous Spirits of Deceitful Transcendence and Immaculate Adornment (Kuangzha Chaodu Ligoujin Wushanshen), 'Virtuous ones!'
仁慈心，諸佛所嘆。人能行慈，現世、後世具足利義。其命甚短，當就後世。合會有離，國土、豪貴皆歸無常。汝等之身，不免此患，當觀後世，和順同心，無得懷瞋，將護罪福因緣之對。」
於是世尊為說辛酸悲哀之言，使無善神及忉利天悉共和解。各自說言：「吾從今始當爲親友順於等行，各各當懷悲心愍哀，無瞋恚意。」
佛言：「善哉，善哉！諸仁者！是則第一供養如來，用行慈故！」說是語時，所教造福共和不諍，謂慈心三昧。
「有四事尊敬如來。何等四？不違犯戒；身、口、意慈；不斷三寶，志於佛道；如所聞法為人講說。是為四事尊敬如來，為供養也。」
於是會中二萬三千天無善神，聞說此言皆發無上正真道意。
佛說海龍王經卷第三 大正藏第 15 冊 No. 0598 佛說海龍王經
佛說海龍王經卷第四
西晉月氏國三藏竺法護譯
金翅鳥品第十六
爾時有龍王，一名噏氣，二名大噏氣，三名熊羆，四名無量色，而白世尊曰：「於此海中無數種龍，若干種行、因緣之報來生於是，或有大種，或有小種，或有羸劣，獨見輕侮。有四種金翅鳥，常食斯龍及龍妻子，恐怖海中諸龍種類。愿佛擁護，令海諸龍常得安隱，不懷恐怖。」
【現代漢語翻譯】 現代漢語譯本 『仁慈心』，諸佛所讚歎。人如果能行慈，現世和後世都能獲得利益。生命非常短暫，應當著眼於後世。聚會終有離別，國土和豪門貴族最終都會歸於無常。你們的身體，也無法避免這些苦難，應當關注後世，和睦同心，不要懷有嗔恨，守護好罪與福的因緣關係。
這時，世尊說了辛酸悲哀的話，使無善神（沒有行善的神）和忉利天（忉利天，佛教欲界六天之一）都和解了。他們各自說：『我從今以後，要像對待親友一樣，順應平等的行為，各自都要懷有悲憫之心，沒有嗔恚之意。』
佛說：『好啊，好啊！各位仁者！這就是第一供養如來，因為你們奉行慈悲的緣故！』說完這些話的時候，大家所教導的都是造福，和睦相處，不爭鬥，這就是所謂的慈心三昧（慈心三昧，通過修習慈心而達到的一種禪定狀態）。
『有四件事可以尊敬如來。是哪四件呢？不違犯戒律；身、口、意都慈悲；不斷絕三寶（佛、法、僧），立志于佛道；像所聽聞的佛法那樣為人講說。這就是四件尊敬如來的事情，也是供養。』
這時，會中有兩萬三千個無善神（沒有行善的神），聽了這些話都發起了無上正真道意（無上正真道意，即追求最高智慧和真理的決心）。
《佛說海龍王經》卷第三 大正藏第 15 冊 No. 0598 《佛說海龍王經》
《佛說海龍王經》卷第四
西晉月氏國三藏竺法護譯
金翅鳥品第十六
這時，有龍王，一名噏氣（噏氣，龍王的名字），二名大噏氣（大噏氣，龍王的名字），三名熊羆（熊羆，龍王的名字），四名無量色（無量色，龍王的名字），對世尊說：『在這海中，有無數種龍，因為各種不同的行為和因緣果報而生在這裡，有的體型巨大，有的體型弱小，有的虛弱無力，常常被人輕視侮辱。有四種金翅鳥（金翅鳥，佛教傳說中的一種神鳥），經常吞食這些龍以及龍的妻子兒女，使得海中的各種龍類都感到恐懼。希望佛陀能夠擁護，讓海中的龍能夠常常得到安寧，不再感到恐懼。』
【English Translation】 English version 『Kindness,』 is praised by all Buddhas. If people can practice kindness, they will have benefits in both this life and the next. Life is very short, and one should focus on the afterlife. Gatherings will eventually lead to separation, and countries and wealthy nobles will eventually return to impermanence. Your bodies cannot avoid these sufferings, and you should pay attention to the afterlife, be harmonious and united, do not harbor anger, and protect the causes and conditions of sin and blessing.
At this time, the World Honored One spoke words of bitterness and sorrow, causing the No Good Devas (devas who do not perform good deeds) and the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens in the desire realm of Buddhism) to reconcile. They each said: 『From now on, I will treat my relatives and friends with equality, and each of us will have compassion and pity, without any intention of anger.』
The Buddha said: 『Excellent, excellent! Noble ones! This is the foremost offering to the Tathagata, because you practice compassion!』 When these words were spoken, what was taught was to create blessings, live in harmony, and not contend, which is called the Samadhi of Loving-kindness (Samadhi of Loving-kindness, a state of meditation achieved through the practice of loving-kindness).
『There are four things that can be done to respect the Tathagata. What are the four? Not violating the precepts; being kind in body, speech, and mind; not cutting off the Three Jewels (Buddha, Dharma, Sangha), and aspiring to the path of Buddhahood; speaking the Dharma to others as you have heard it. These are the four things to respect the Tathagata, and they are also offerings.』
At this time, twenty-three thousand No Good Devas (devas who do not perform good deeds) in the assembly, upon hearing these words, all aroused the intention for Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the determination to pursue the highest wisdom and truth).
The Sutra of the Ocean Dragon King Spoken by the Buddha, Volume 3 Taisho Tripitaka Volume 15, No. 0598, The Sutra of the Ocean Dragon King Spoken by the Buddha
The Sutra of the Ocean Dragon King Spoken by the Buddha, Volume 4
Translated by Dharmaraksa of the Yuezhi Kingdom of Western Jin
Chapter Sixteen: The Garuda
At that time, there was a Dragon King, named Xiqi (Xiqi, name of a Dragon King), the second named Da Xiqi (Da Xiqi, name of a Dragon King), the third named Xiongpi (Xiongpi, name of a Dragon King), and the fourth named Wuliangse (Wuliangse, name of a Dragon King), who said to the World Honored One: 『In this ocean, there are countless kinds of dragons, who are born here due to various kinds of actions and karmic retributions. Some are large, some are small, and some are weak and often despised and humiliated. There are four kinds of Garudas (Garuda, a divine bird in Buddhist mythology) who often devour these dragons and their wives and children, causing fear to all kinds of dragons in the ocean. May the Buddha protect them, so that the dragons in the ocean can always be at peace and no longer feel fear.』
於是世尊脫身皂衣，告海龍王：「汝當取是如來皂衣，分與諸龍王皆令周遍。所以者何？其在大海中有值一縷者，金翅鳥王不能犯觸。所以者何？持禁戒者所愿必得。」
爾時諸大龍王皆懷驚懅，各心念言：「是佛皂衣甚為少小，安得周遍大海諸龍？」
時佛即知諸龍王心所懷疑恐，告海龍王：「假使三千大千世界所有人民，各各共分如來皂衣，終不減盡。其欲取衣，譬如虛空，隨其所欲則自然生。佛所建立不可思議巍巍之德，其如斯矣！」
時海龍王即取佛衣，而自分作無央數百千假，各各部分分與龍王，龍王之宮隨其所之廣狹大小自然給與，其衣如故，終不知盡。於時海龍王告諸龍王：「當敬此衣如敬世尊、如敬塔寺。所以者何？今此衣者如來所服，以是之故如敬塔寺也。假使一切供養如來，有奉此衣等無差特。」
於是世尊告海龍王：「如是，如是！如仁所言！其奉此衣則供養如來。且觀諸龍及龍妻息各各所分如來衣不？」
對曰：「唯然，已見！」
佛言：「我皆授決即脫龍身，於是賢劫除志大乘，其餘諸龍皆得無著、當般泥洹。如是，龍王！如來在世，一切眾祐發一善心，緣當致佛，未曾有失。」
爾時海中諸龍及龍妻息欣然大悅，自投佛前同音說言
【現代漢語翻譯】 現代漢語譯本 於是，世尊脫下身上的黑色僧衣，告訴海龍王（Sāgara-nāgarāja）說：『你應該拿這件如來的黑色僧衣，分給所有的龍王（nāgarāja），讓他們都得到。為什麼呢？因為在大海中，只要有哪怕一絲一縷這件僧衣，金翅鳥王（Garuda）就不能侵犯觸碰。為什麼呢？因為持守戒律的人，他們的願望必定能夠實現。』 當時，各位大龍王（mahā-nāgarāja）都感到驚恐，各自心中想：『這件佛的黑色僧衣非常小，怎麼能夠周遍分給大海中所有的龍呢？』 這時，佛陀立刻知道各位龍王心中所懷疑的恐懼，告訴海龍王說：『即使三千大千世界所有的人民，各自共同分這件如來的黑色僧衣，最終也不會減少耗盡。想要取得這件僧衣，就像虛空一樣，隨著他們的願望就會自然而然地產生。佛陀所建立的不可思議的、高大偉岸的功德，就是這樣啊！』 當時，海龍王（Sāgara-nāgarāja）立刻取過佛的僧衣，自己把它分成無數百千份，各自一部分一部分地分給各位龍王（nāgarāja），龍王的宮殿隨著它所處的廣狹大小而自然地得到僧衣，這件僧衣仍然如舊，始終不知道耗盡。當時，海龍王告訴各位龍王說：『應當像尊敬世尊（Buddha）、像尊敬佛塔（stūpa）寺廟一樣尊敬這件僧衣。為什麼呢？因為這件僧衣是如來（Tathāgata）所穿過的，因此要像尊敬佛塔寺廟一樣尊敬它。即使一切供養如來（Tathāgata），與供奉這件僧衣，功德相等沒有差別。』 於是，世尊（Bhagavān）告訴海龍王（Sāgara-nāgarāja）說：『是的，是的！正如你所說！供奉這件僧衣就等於供養如來（Tathāgata）。且看各位龍（nāga）以及龍的妻兒各自所分到的如來（Tathāgata）的僧衣了嗎？』 回答說：『是的，已經看到了！』 佛說：『我都會授記他們，立刻脫離龍身，在這個賢劫（Bhadrakalpa）中，除了立志于大乘（Mahāyāna）的，其餘的龍都將獲得無著，當入涅槃（nirvāṇa）。就是這樣，龍王（nāgarāja）！如來（Tathāgata）在世時，一切眾生髮起一個善心，以此因緣當能成佛，從未有過落空。』 當時，海中的各位龍（nāga）以及龍的妻兒欣然大悅，投身在佛前，同聲說道
【English Translation】 English version Then the World-Honored One (Bhagavān) took off his black robe and said to the Sāgara-nāgarāja (Sea Dragon King): 'You should take this black robe of the Tathāgata (Thus Come One), and distribute it to all the nāgarājas (Dragon Kings), so that they all receive it. Why? Because in the great ocean, if there is even a thread of this robe, the Garuda (Golden-Winged Bird King) will not be able to violate or touch it. Why? Because those who uphold the precepts will surely have their wishes fulfilled.' At that time, all the great nāgarājas (mahā-nāgarāja) were alarmed and apprehensive, each thinking in their hearts: 'This black robe of the Buddha (Buddha) is very small, how can it be distributed to all the dragons in the great ocean?' Then the Buddha (Buddha) immediately knew the doubts and fears in the hearts of the nāgarājas (Dragon Kings), and said to the Sāgara-nāgarāja (Sea Dragon King): 'Even if all the people in the three thousand great thousand worlds each shared this black robe of the Tathāgata (Thus Come One), it would never diminish or be exhausted. To obtain this robe is like the empty space, it will naturally arise according to their desires. The inconceivable and majestic virtues established by the Buddha (Buddha) are like this!' At that time, the Sāgara-nāgarāja (Sea Dragon King) immediately took the Buddha's (Buddha) robe and divided it into countless hundreds of thousands of portions, each portion distributed to the nāgarājas (Dragon Kings). The palaces of the Dragon Kings naturally received the robe according to their breadth, narrowness, size, and smallness. The robe remained as before, and it was never known to be exhausted. At that time, the Sāgara-nāgarāja (Sea Dragon King) said to all the nāgarājas (Dragon Kings): 'You should respect this robe as you respect the World-Honored One (Buddha), as you respect the stūpas (pagodas) and temples. Why? Because this robe was worn by the Tathāgata (Thus Come One), therefore you should respect it as you respect the stūpas (pagodas) and temples. Even if you make all kinds of offerings to the Tathāgata (Thus Come One), offering this robe is equal and without difference.' Then the World-Honored One (Bhagavān) said to the Sāgara-nāgarāja (Sea Dragon King): 'So it is, so it is! As you say! Offering this robe is the same as offering to the Tathāgata (Thus Come One). Have you seen the robes of the Tathāgata (Thus Come One) that each of the nāgas (Dragons) and their wives and children have received?' They replied: 'Yes, we have seen them!' The Buddha (Buddha) said: 'I will bestow predictions upon them all, that they will immediately be liberated from their dragon bodies. In this Bhadrakalpa (Fortunate Aeon), except for those who aspire to the Mahāyāna (Great Vehicle), all the other dragons will attain non-attachment and enter nirvāṇa (Nirvana). Thus it is, nāgarāja (Dragon King)! When the Tathāgata (Thus Come One) is in the world, if all beings generate a single good thought, by this cause they will attain Buddhahood, and there will never be any failure.' At that time, all the nāgas (Dragons) and their wives and children in the sea were overjoyed, threw themselves before the Buddha (Buddha), and said in unison
：「如來所語終無有二，至誠不虛，授我等決，至無為度。吾等今日住于大海，歸命佛法及諸聖眾，奉受禁戒，恭順如來反覆之義。如來現在，數數往造，見佛稽首，聽采法義；般泥洹后，供養舍利，一切眾具而以奉事世尊舍利。」
於是四金翅鳥王聞佛所建立，惶懅速疾往詣佛所前稽首足：「何故世尊奪吾等食？」
佛言：「都有四食坐趣三處。何等四？一曰網獵禽獸、殘害群畜、殺生抂命以為飲食，是趣惡處。二曰執帶兵杖、刀矛斫刺、逼迫格射、劫奪他財以用飲食，是趣惡處。三曰慳貪諛諂、憒亂犯禁、邪見巧欺而以得食，是趣惡處。四曰非師稱師、非世尊稱世尊、墮邪稱正、非寂志稱寂志、非清凈稱清凈、非梵行自稱梵行、自稱詐求而以得食。是為四食，坐趣地獄、餓鬼、畜生三惡之處。吾所說法除此四食，不當以此養身、害眾生命。所以者何？一切眾生各自愛命，無自憎者，以是之故，欲自護身當護他人，安隱眾生。明者如是，不以危逼人，所不當作慎勿為也！」
爾時四金翅鳥王，各與千眷屬俱而白佛言：「今日吾等自歸命佛及法眾僧，自首悔過前所犯殃，奉持禁戒，從今日始常以無畏施一切龍，擁護正法，至佛法住，將順道法到于滅盡，不違佛教。」
佛告四金翅鳥王：「汝
【現代漢語翻譯】 現代漢語譯本：'如來所說的話始終是一致的，真實不虛，請您為我們決斷，達到無為的境界。我們今天身處大海之中，歸依佛、法以及各位聖眾，奉行接受禁戒，恭敬順從如來反覆教誨的深意。如來在世時，我們多次前往拜見，頂禮佛足，聽聞採納佛法真義；如來涅槃后，我們將供養舍利（buddha's remains），用一切供養之物來奉事世尊的舍利。'
'這時，四位金翅鳥王（Garuda kings）聽到佛陀的教誨，感到惶恐，迅速前往佛陀處，頂禮佛足：『為什麼世尊要奪走我們的食物？』'
'佛陀說：『有四種食物會導致眾生墮入三惡道。是哪四種呢？第一種是：用網捕獵禽獸、殘害群畜、殺害生命來作為食物，這會導致墮入惡道。第二種是：執持兵器、刀矛砍刺、逼迫射擊、搶劫他人財物來作為食物，這會導致墮入惡道。第三種是：通過慳吝貪婪、阿諛諂媚、擾亂犯戒、邪見欺騙來獲得食物，這會導致墮入惡道。第四種是：不是導師卻自稱導師、不是世尊卻自稱世尊、將墮落說成正道、不是寂靜者卻自稱寂靜者、不是清凈者卻自稱清凈者、沒有修行梵行卻自稱修行梵行，用虛假的手段來獲取食物。這四種食物，會導致墮入地獄、餓鬼、畜生這三惡道。我所說的法是去除這四種食物，不應當用這些來養活自己、傷害眾生的生命。為什麼呢？一切眾生都各自愛惜自己的生命，沒有憎恨自己的，因此，想要保護自己，就應當保護他人，使眾生安穩。明智的人是這樣的，不以危險逼迫他人，不應該做的事情要謹慎不做！』'
'這時，四位金翅鳥王，各自帶領著一千眷屬，一起對佛陀說：『今天我們歸依佛、法、僧三寶，自首懺悔過去所犯的罪過，奉持禁戒，從今天開始，常常以無畏佈施給一切龍族（Nagas），擁護正法，直到佛法住世，遵循佛道直到滅盡煩惱，不違背佛陀的教誨。』'
'佛陀告訴四位金翅鳥王：『你們...』
【English Translation】 English version: 'The Tathagata's (one who has thus come) words are always consistent, truthful and not false. Please grant us a decisive resolution to attain the state of non-action (Nirvana). Today, residing in the great ocean, we take refuge in the Buddha, the Dharma (teachings), and all the Sangha (holy community). We respectfully accept the precepts and obediently follow the profound meaning of the Tathagata's repeated teachings. When the Tathagata is present in the world, we frequently visit, prostrate at the Buddha's feet, and listen to and adopt the true meaning of the Dharma. After the Parinirvana (death) of the Buddha, we will make offerings to the relics (Sarira), using all kinds of offerings to serve the relics of the World Honored One.'
'At that time, the four Garuda (mythical bird-like being) kings, hearing the Buddha's teachings, felt fearful and quickly went to the Buddha, prostrating at his feet: 'Why does the World Honored One take away our food?'
'The Buddha said: 'There are four kinds of food that lead beings to the three evil realms. What are the four? The first is: using nets to hunt birds and beasts, harming groups of animals, and killing living beings for food, which leads to evil realms. The second is: wielding weapons, stabbing with knives and spears, coercing and shooting, and robbing others of their wealth for food, which leads to evil realms. The third is: obtaining food through stinginess, flattery, disturbing and violating precepts, and using deceitful and cunning means with wrong views, which leads to evil realms. The fourth is: claiming to be a teacher when not a teacher, claiming to be the World Honored One when not the World Honored One, calling depravity righteousness, claiming to be a recluse when not a recluse, claiming to be pure when not pure, claiming to practice pure conduct when not practicing pure conduct, and obtaining food through false pretenses. These four kinds of food lead to the three evil realms of hell, hungry ghosts, and animals. The Dharma I teach is to eliminate these four kinds of food. One should not use these to nourish oneself and harm the lives of sentient beings. Why? All sentient beings cherish their own lives and do not hate themselves. Therefore, if you want to protect yourself, you should protect others and bring peace to sentient beings. The wise are like this, not endangering or coercing others. Be careful not to do what should not be done!'
'At that time, the four Garuda kings, each with a thousand attendants, together said to the Buddha: 'Today, we take refuge in the Buddha, the Dharma, and the Sangha. We confess and repent for the offenses we have committed in the past. We uphold the precepts. From today onwards, we will always give fearlessness to all Nagas (serpent-like beings), protect the true Dharma, until the Buddha's Dharma abides, follow the path of the Buddha until the extinction of afflictions, and not disobey the Buddha's teachings.'
'The Buddha said to the four Garuda kings: 'You...'
等之身，金仁佛時為四比丘，名曰欣樂、大欣樂、上勝、上友。是四比丘，違犯戒法，貪于供養，志迷醉惑，隨親友種逐于豪貴，意亂吾我，墮于邪見，輕諸比丘逼迫惱之，不護身、口、意，作惡眾多，供養金仁佛亦不可計，以是之故不墮地獄，墮此禽獸。前後殺生不可稱計，多所恐怖用不自護。」
世尊應時即如其像現其神足，令四金翅鳥識念宿命，所可供養金仁佛及諸弟子。彼時所作罪福普悉念之，目睹悉見前世所作，白世尊曰：「其心剛䩕，難可調伏，坐心貪嫉，多所危害，違金仁尊教。我等今始寧沒身命不敢犯惡！」
佛為說經，授其決言：「彌勒佛時，在第一會皆當得度！」
舍利品第十七
爾時海龍王子及一切龍白佛言：「未曾有。世尊！如來所說普安一切，授諸龍決開化眷屬皆發道意。又以加恩乞施皂衣，使諸龍分。各以供養稽首奉事。緣是得護因發道意，慈愍眾生遵四等心慈悲喜護，興隆四恩惠施仁愛，利人等利一切救濟合聚。由此行德沙不雨身離於眾患，又寂意時不失天身，變為蛇虺臨食意后不遭蝦蟆，金翅鳥王不取食之。佛化四鳥皆識宿命，金仁佛時為四比丘，坐行兇暴不順正法逼迫同學故，墮金翅鳥自首悔過，改心易行發大道意，行四等心不害群黎，以得善護吾等永
【現代漢語翻譯】 現代漢語譯本： 『等之身』（擁有這樣身體的因緣），在金仁佛（過去佛名）時期是四個比丘，名字叫做欣樂、大欣樂、上勝、上友。這四個比丘，違犯戒律，貪圖供養，心志迷惑，追隨親友，依附豪門權貴，心意散亂，執著于『我』，墮入邪見，輕視其他比丘，逼迫惱害他們，不守護身、口、意，做了很多惡事，雖然供養金仁佛的數量也很多，但因為這些惡業沒有墮入地獄，而是墮落為這種禽獸（金翅鳥）。前後殺生無數，造成很多恐怖，卻不自我保護。
世尊當時就顯現出和他們一樣的形象，展現神通，讓四隻金翅鳥回憶起宿命，想起曾經供養金仁佛和他的弟子們的事情，以及那時所作的罪業和福報，都清楚地回憶起來，親眼看到前世所作所為，於是對世尊說：『我們的心剛強頑固，難以調伏，內心充滿貪婪嫉妒，做了很多危害他人的事情，違背了金仁佛的教導。我們現在寧願捨棄生命，也不敢再作惡了！』
佛為他們宣說佛經，並授記說：『彌勒佛出世時，你們將在第一次法會上都得到解脫！』
舍利品第十七
當時海龍王子和所有的龍對佛說：『真是前所未有啊，世尊！如來所說的法普遍安樂一切眾生，給所有的龍授記，開化眷屬，都發起了求道的意願。又特別施恩，乞求賜予皂衣，分給眾龍。大家用這些皂衣來供養，頂禮奉事。因為這個因緣，我們能夠得到保護，並且發起求道之心，慈悲憐憫眾生，遵循四等心（慈悲喜捨），弘揚四恩（父母恩、眾生恩、國王恩、三寶恩），廣行惠施、仁愛，利益他人，平等利益一切眾生，救濟聚合。因為這些善行，沙子不會落在身上，遠離各種疾病，而且在寂靜的時候不會失去天人的身體，即使變成蛇，在進食的時候也不會遇到蛤蟆，金翅鳥王也不會來捕食。佛陀教化四隻金翅鳥，使它們都回憶起宿命，想起在金仁佛時期，它們是四個比丘，因為行為兇暴，不遵循正法，逼迫同學，所以墮落為金翅鳥。現在它們都懺悔認錯，改變心意和行為，發起求道之心，奉行四等心，不再傷害眾生，因此能夠得到善護，我們永遠…』
【English Translation】 English version: 『Deng Zhi Shen』 (the cause of having such a body), during the time of Jin Ren Buddha (name of a past Buddha), they were four Bhikkhus (monks), named Xin Le, Da Xin Le, Shang Sheng, and Shang You. These four Bhikkhus violated the precepts, were greedy for offerings, their minds were deluded, they followed relatives and friends, relied on the wealthy and powerful, their minds were scattered, attached to 『self』, fell into wrong views, despised other Bhikkhus, oppressed and annoyed them, did not guard their body, speech, and mind, and committed many evil deeds. Although they offered many offerings to Jin Ren Buddha, because of these evil deeds, they did not fall into hell, but were reborn as these birds (Garudas). They killed countless beings before and after, caused much terror, but did not protect themselves.
The World Honored One then manifested an image like them, displaying his divine powers, allowing the four Garudas to recall their past lives, remember the offerings they had made to Jin Ren Buddha and his disciples, and the sins and merits they had accumulated at that time. They clearly recalled everything and saw with their own eyes what they had done in their previous lives. Then they said to the World Honored One: 『Our hearts are stubborn and difficult to tame, our minds are full of greed and jealousy, we have done many things that harmed others, and we have disobeyed the teachings of Jin Ren Buddha. We would rather give up our lives now than dare to commit evil again!』
The Buddha preached the Sutra for them and prophesied: 『When Maitreya Buddha appears in the world, you will all be liberated in the first assembly!』
Chapter Seventeen: Relics
At that time, the Dragon Prince of the Sea and all the Dragons said to the Buddha: 『It is unprecedented, World Honored One! The Dharma spoken by the Tathagata universally brings peace to all beings, and bestows prophecies upon all the Dragons, enlightening our families and causing them all to aspire to the Path. Moreover, you have bestowed grace by requesting and giving us black robes to distribute among the Dragons. Everyone uses these black robes to make offerings, prostrating and serving. Because of this cause, we are able to be protected, and we aspire to the Path, with compassion and pity for all beings, following the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity), promoting the Four Kinds of Grace (the grace of parents, the grace of sentient beings, the grace of the king, and the grace of the Three Jewels), practicing generosity, benevolence, benefiting others, equally benefiting all beings, saving and gathering. Because of these virtuous deeds, sand will not fall on our bodies, we will be free from various diseases, and when we are in stillness, we will not lose our heavenly bodies. Even if we transform into snakes, we will not encounter toads when we are eating, and the Garuda King will not come to prey on us. The Buddha transformed the four birds, enabling them all to remember their past lives, recalling that during the time of Jin Ren Buddha, they were four Bhikkhus, who, because of their fierce behavior, not following the Dharma, and oppressing their fellow students, fell into the Garuda realm. Now they all repent and admit their mistakes, change their minds and actions, aspire to the Path, practice the Four Immeasurable Minds, and no longer harm sentient beings, therefore they are able to be well protected, and we will forever…』
安不復見食，志不懷懼，長夜無難，皆蒙佛恩。今如來受龍王請，所演廣覆，譬如虛空無所不蓋。於今世尊還閻浮利，海中諸龍無所依仰，唯加大哀，佛滅度時在此大海留全舍利，一切眾類皆得供養華香、伎樂、被服、幢幡，轉加功德，速脫龍身，疾得無上正真之道。續見救濟，惟佛垂恩，威德兼加，所愿得果。」
佛言：「善哉，從爾所志！」
時須菩提謂諸龍子：「諸仁者等勿建此心，則為妨廢一切之德。所以者何？佛泥洹后舍利分佈八方，上下天、龍、鬼神、一切人民、蚑行喘息、人物之類，皆當供養華香伎樂稽首自歸，變化現光見者歡喜，知佛威神巍巍無極。緣是信之，皆發無上正真道意；或成緣覺，或得聲聞，或生天上，還得人身，與法相值，世世得度；如是之計普蒙獲濟。今者卿等各自求愿，使佛、世尊在於大海而取滅度，供全舍利，獨欲奉侍。一切眾生何緣得度？永為窮厄無一救護！以故吾言勿發此心，令佛世尊海中滅度，獨奉全舍利而供養乎！」
諸龍答曰：「唯須菩提勿宣斯言！無以己身限礙之智，以限如來無極之慧。如來功德聖道自在，無不變現，無遠無近，無彼無此，普游十方其若虛空。發意之頃，能令海中諸龍神宮，三千大千世界州城、郡國、縣邑、丘聚，人中曠野天上
【現代漢語翻譯】 現代漢語譯本：
『我們不再擔心食物，心中沒有恐懼，漫漫長夜不再艱難，這都蒙受佛的恩德。如今如來應龍王之請，所宣講的教義廣闊覆蓋，就像虛空一樣無所不包。現在世尊將要返回閻浮提（Jambudvipa，指我們所居住的這個世界），海中的龍族將失去依靠，唯愿佛陀大發慈悲，在佛陀涅槃（Nirvana，佛教術語，指脫離輪迴）之時，於此大海留下全部舍利（Śarīra，指佛陀或高僧圓寂后留下的遺物），使一切眾生都能供養華香、伎樂、被服、幢幡，從而增加功德，迅速脫離龍身，快速證得無上正真之道。希望能夠繼續得到救濟，唯愿佛陀垂恩，威德加持，使我們所愿能夠實現。』 佛說：『很好，就如你們所愿！』 這時，須菩提（Subhūti，佛陀的十大弟子之一，以解空第一著稱）對眾龍子說：『各位仁者不要產生這樣的想法，這會妨礙一切功德。為什麼呢？因為佛陀涅槃后，舍利將分佈於八方，上至天、龍、鬼神，下至一切人民、蠕動爬行的生物、人和非人，都應當供養華香伎樂，稽首皈依，舍利變化現光，見者歡喜，從而得知佛陀的威神巍峨無比。因此生起信心，都發無上正真道意；或者成就緣覺（Pratyekabuddha，又稱獨覺，不依師教而自行悟道的修行者），或者證得聲聞（Śrāvaka，聽聞佛陀教法而修行的弟子），或者往生天上，或者再次獲得人身，與佛法相遇，世世代代得到解脫；這樣計算，普遍都能獲得救濟。現在你們各自只求自己的願望，想讓佛、世尊在大海中涅槃，供奉全部舍利，獨自想要奉侍。那麼一切眾生怎麼能得到解脫？永遠陷入窮困厄難而沒有救護！因此我說不要產生這樣的想法，讓佛世尊在海中涅槃，而你們獨自供奉全部舍利！』 眾龍回答說：『唯愿須菩提不要說這樣的話！不要用自身有限的智慧，來限制如來無極的智慧。如來的功德聖道自在，無所不變現，沒有遠近之分，沒有彼此之別，普遍遊歷十方，就像虛空一樣。在發願的瞬間，能夠讓海中的諸龍神宮，三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個單位）的州城、郡國、縣邑、丘聚，人間的曠野，天上的
【English Translation】 English version:
'We no longer worry about food, our hearts are free from fear, and the long nights are no longer difficult, all thanks to the Buddha's grace. Now, the Tathagata (Tathāgata, an epithet of the Buddha) has accepted the Dragon King's invitation, and the teachings he expounds are vast and all-encompassing, like the emptiness of space that covers everything. Now that the World-Honored One (an epithet of the Buddha) is about to return to Jambudvipa (Jambudvipa, the continent where we live), the dragons in the sea will lose their support. We only hope that the Buddha will have great compassion and leave behind all the Śarīra (Śarīra, relics of the Buddha or high monks after their death) in this great ocean when the Buddha enters Nirvana (Nirvana, the state of liberation from the cycle of rebirth), so that all beings can offer flowers, incense, music, clothing, banners, and flags, thereby increasing their merits, quickly escape the dragon body, and quickly attain the unsurpassed, true, and correct path. We hope to continue to receive salvation, and we only hope that the Buddha will bestow grace and add power, so that our wishes can be fulfilled.' The Buddha said, 'Excellent, as you wish!' At this time, Subhūti (Subhūti, one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the dragon princes, 'Do not have such thoughts, for they will hinder all merits. Why? Because after the Buddha enters Nirvana, the Śarīra will be distributed in all directions, from the heavens, dragons, ghosts, and gods above, to all people, crawling creatures, humans, and non-humans below, all should offer flowers, incense, and music, prostrate and take refuge, the Śarīra will transform and emit light, and those who see it will rejoice, thereby knowing the Buddha's majestic power is immeasurable. Therefore, they will generate faith and all aspire to the unsurpassed, true, and correct path; or they will attain Pratyekabuddhahood (Pratyekabuddha, also known as a solitary Buddha, a practitioner who attains enlightenment on their own without a teacher), or they will attain Śrāvakaship (Śrāvaka, a disciple who practices by hearing the Buddha's teachings), or they will be reborn in the heavens, or they will obtain a human body again, encounter the Dharma, and be liberated in every lifetime; according to this calculation, all will be universally saved. Now you are each only seeking your own wishes, wanting the Buddha, the World-Honored One, to enter Nirvana in the great ocean, to enshrine all the Śarīra, and wanting to serve alone. Then how can all beings be liberated? They will be forever trapped in poverty and distress without any salvation! Therefore, I say do not have such thoughts, letting the Buddha, the World-Honored One, enter Nirvana in the sea, while you alone enshrine all the Śarīra and make offerings!' The dragons replied, 'May Subhūti not say such words! Do not use your own limited wisdom to limit the Tathagata's immeasurable wisdom. The Tathagata's merits and holy path are free and unhindered, transforming without limit, without near or far, without this or that, universally traveling in all ten directions, like the emptiness of space. In the moment of making a vow, he can make the dragon palaces in the sea, the states, cities, counties, towns, and villages of the Trisāhasra-mahāsāhasra-lokadhātu (Trisāhasra-mahāsāhasra-lokadhātu, a unit in Buddhist cosmology), the wilderness of the human world, and the heavens
世間，各各化現佛全舍利一切供養，于佛身體不增不減；分身十方無數佛土，亦無所分，普現一切，不去不來。譬如日影現於水中，佛亦不生亦不滅度，云何欲限如來慧乎？欲限如來為限虛空。」
時須菩提聞諸龍子嘆如來德，無窮無極，不可譬喻，默而無言。海中諸龍、虛空諸天及諸鬼、神踴躍歡喜，皆發無上正真道意。時佛嘆嗟諸龍子曰：「善哉，善哉！仁等鑑明！誠如所云，無有異也。佛道高妙，無邊無際，無方無圓，無廣無狹，無遠無近，譬如虛空，不可為喻。」
法供養品第十八
於是世尊告海龍王：「吾于大海所當教化皆以周畢，欲還精舍！」即從坐起，與大眾俱，尋從寶階出於大海，以無極莊嚴廣普威神住于海邊。
爾時大海神名曰光耀，則以此偈，而讚歎曰：
「身相三十二， 天人所恭敬， 無善神奉宗， 稽首人中上。 光如百葉華， 猶若月盛明， 清凈德超異， 稽首施安隱。 顏容殊妙好， 百福功德相， 德慧度無極， 稽首于導師。 施與調順上， 積于清凈戒， 忍辱力最勝， 稽首世之上。 過於精進力， 禪定思清凈， 智慧如虛空， 稽首以自歸。 行慈以等心， 修哀攝眾生， 喜心導御眾，
【現代漢語翻譯】 現代漢語譯本 世間，每一位化現的佛都完全捨棄舍利進行供養，對於佛的身體來說，既沒有增加也沒有減少；分身到十方無數的佛土，也沒有任何分割，普遍顯現在一切處，不去也不來。譬如太陽的影子顯現在水中，佛也不生也不滅度，怎麼能用有限的智慧去衡量如來的智慧呢？想要限制如來，就如同想要限制虛空一樣。」
當時，須菩提（Subhuti，佛陀的弟子）聽到各位龍子讚歎如來的功德，無窮無盡，無法比喻，默默地沒有說話。海中的各位龍、虛空中的各位天以及各位鬼、神都踴躍歡喜，都發起了無上正真道的心意。這時，佛讚歎各位龍子說：『好啊，好啊！你們的見解很明徹！確實像你們所說的那樣，沒有差別。佛道高妙，無邊無際，沒有方位沒有形狀，沒有廣闊沒有狹窄，沒有遙遠沒有接近，譬如虛空，無法用比喻來形容。』
法供養品第十八
於是，世尊告訴海龍王：『我在這大海中所應當教化的都已經完畢，想要返回精舍！』隨即從座位上站起，與大眾一起，順著寶階走出大海，以無極的莊嚴廣普威神住在海邊。
這時，大海神名叫光耀（Guangyao），就用這些偈頌來讚歎說：
『身相三十二，天人所恭敬， 無善神奉宗，稽首人中上。 光如百葉華，猶若月盛明， 清凈德超異，稽首施安隱。 顏容殊妙好，百福功德相， 德慧度無極，稽首于導師。 施與調順上，積于清凈戒， 忍辱力最勝，稽首世之上。 過於精進力，禪定思清凈， 智慧如虛空，稽首以自歸。 行慈以等心，修哀攝眾生， 喜心導御眾，
【English Translation】 English version In the world, each manifested Buddha completely relinquishes relics for offerings, without increasing or decreasing the Buddha's body; dividing bodies into countless Buddha lands in the ten directions, without any division, universally appearing everywhere, neither going nor coming. Just as the sun's reflection appears in water, the Buddha neither is born nor passes into extinction. How can one limit the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) wisdom? To limit the Tathagata is like limiting the void.'
At that time, Subhuti (Subhuti, one of the principal disciples of the Buddha) hearing the dragon princes praising the Tathagata's virtues, which are infinite and boundless, beyond comparison, remained silent. The dragons in the sea, the gods in the sky, and the ghosts and spirits all leaped with joy, all generating the intention for unsurpassed, true, and correct enlightenment. Then the Buddha praised the dragon princes, saying: 'Excellent, excellent! Your discernment is clear! Truly, as you say, there is no difference. The Buddha's path is sublime, boundless and limitless, without direction or shape, without breadth or narrowness, without distance or nearness, like the void, beyond comparison.'
Chapter Eighteen: Offerings of the Dharma
Then the World Honored One said to the Dragon King of the Sea: 'I have completed all that I should teach in this great sea, and I wish to return to the monastery!' Immediately, he rose from his seat, and together with the assembly, followed the jeweled steps out of the great sea, dwelling by the sea with boundless, dignified, vast, and universal majestic power.
At that time, the sea god named Guangyao (Guangyao, name of a sea god), then praised with these verses:
'The physical form has thirty-two marks, revered by gods and humans, No good spirit does not follow, I bow to the highest among humans. The light is like a hundred-petaled flower, like the moon in its fullness, Pure virtue is extraordinary, I bow to the giver of peace. The countenance is especially wonderful and beautiful, with the marks of a hundred blessings and merits, Virtue and wisdom transcend the limitless, I bow to the guide. Giving and taming are supreme, accumulating pure precepts, The power of patience is most victorious, I bow to the highest in the world. Surpassing the power of diligence, meditation and contemplation are pure, Wisdom is like the void, I bow and take refuge. Practicing loving-kindness with equanimity, cultivating compassion to gather beings, A joyful mind guides and controls the multitude,
常護度彼岸， 妙音如哀鸞， 所說喻梵聲， 其響甚柔軟， 愿以稽首禮。 降伏于魔怨， 其力無等倫， 遵修愿道法， 三處所奉持， 凈除於三垢， 講說三脫門， 其名聞三千， 是故稽首禮。 善愿常至誠， 超度諸法上， 尊勝諸國王， 常施惠大財， 以離諛諂塵， 威神甚巍巍， 光顏大殊妙， 是以稽首禮。 心堅如金剛， 譬如須彌山， 意至猶若地， 故稽首德海。 為人說空義， 常寂度無極， 湛然心平等， 愿以自歸命。 開演如甘露， 無趣斷所趣， 天人人所敬， 愿稽首最勝。 聞天上人間， 名稱無有比， 德普不可量， 稽首于德海。 所作如所言， 為人說本行， 所興為人講， 稽首善調御。 度于老病死， 為賢眾所奉， 演說解脫句， 稽首歸命佛。 分別罪福應， 凈除邪見冥， 為現正道行， 歸命于最勝。 以經寶佈施， 究暢於法樂， 等心於怨友， 以歸命世尊。 我嗟嘆導師， 于德度無極， 所以咨嗟福， 愿后如世尊。」
於是海神光耀，說是偈贊佛已，顯揚大海：「如來出海，海無威神，愿佛垂恩遺以法教，使
【現代漢語翻譯】 現代漢語譯本 常常守護到達彼岸的方法， 美妙的聲音如同哀鳴的鸞鳥，所說的話語如同梵天的聲音， 那聲音非常柔和，我願意稽首禮拜。 降伏魔王的怨恨，他的力量無與倫比， 遵循修行誓願的道法，在身、口、意三處奉行， 清凈去除貪、嗔、癡三種垢染，講說空門、無相門、無作門這三種解脫之門， 他的名字傳遍三千大千世界，因此我稽首禮拜。 善良的願望常常真誠，超越一切諸法之上， 尊貴勝過諸位國王，常常施捨恩惠和大筆財富， 遠離阿諛奉承的塵垢，威嚴神聖非常高大， 光彩容顏非常殊勝美妙，因此我稽首禮拜。 心志堅定如同金剛，譬如須彌山一樣不可動搖， 意志堅定如同大地一樣，所以我稽首禮拜這功德之海。 為人們解說空性的意義，常常寂靜到達無極的境界， 澄澈的心平等無二，我願意以此來歸順性命。 開演佛法如同甘露，沒有欲求斷絕所求， 天人和人們所尊敬，我願意稽首禮拜這最殊勝者。 聽聞天上人間，名稱沒有可以相比的， 德行普遍不可衡量，稽首禮拜這功德之海。 所做的如同所說的，為人們解說根本的修行， 所興起的都為人們講解，稽首禮拜這善於調御者。 度脫老、病、死，為賢良的大眾所奉行， 演說解脫的語句，稽首歸命于佛陀。 分別罪業和福報的因果報應，清凈去除邪見的黑暗， 為人們展現正道的修行，歸命于最殊勝者。 用經書珍寶來佈施，徹底通暢于佛法的快樂， 以平等的心對待怨敵和朋友，以此歸命於世尊（釋迦牟尼佛的尊稱）。 我讚歎導師，他的功德無邊無際， 所以我讚歎的福報，愿我將來如同世尊一樣。 於是海神光耀，說完這些偈頌讚美佛陀之後，顯揚大海：『如來（Tathagata）出海，大海沒有威神，愿佛陀垂憐恩賜留下法教，使』
【English Translation】 English version Constantly protecting the shore of liberation, The wonderful sound is like the mournful phoenix, the words spoken are like the voice of Brahma, That sound is extremely gentle, I wish to bow in reverence. Subduing the hatred of Mara (demon), his power is unparalleled, Following and practicing the Dharma (teachings) of vows, upholding them in the three places (body, speech, and mind), Purifying and removing the three defilements (greed, hatred, and delusion), expounding the three gates of liberation (emptiness, signlessness, and non-action), His name is heard throughout the three thousand great thousand worlds, therefore I bow in reverence. Good wishes are always sincere, surpassing all Dharmas (teachings), More honorable than all kings, constantly bestowing kindness and great wealth, Away from the dust of flattery, his majestic power is extremely grand, The radiance of his countenance is extremely wonderful, therefore I bow in reverence. His mind is as firm as Vajra (diamond), like Mount Sumeru (mythical mountain) unshakeable, His will is as steadfast as the earth, therefore I bow to the sea of virtue. Explaining the meaning of emptiness to people, constantly reaching the ultimate state of tranquility, His clear mind is equal and impartial, I wish to surrender my life to him. Expounding the Dharma (teachings) like nectar, without desire, cutting off what is sought, Revered by gods and humans, I wish to bow to the most supreme one. Hearing in heaven and on earth, his name is unparalleled, His virtue is universal and immeasurable, I bow to the sea of virtue. What he does is as he says, explaining the fundamental practice to people, What he initiates, he explains to people, I bow to the one who is skilled in taming. Delivering from old age, sickness, and death, revered by the wise, Expounding the words of liberation, I bow and take refuge in the Buddha (enlightened one). Distinguishing the retribution of sins and blessings, purifying and removing the darkness of wrong views, Revealing the practice of the right path for people, I take refuge in the most supreme one. Giving alms with the treasure of scriptures, thoroughly enjoying the joy of the Dharma (teachings), Treating enemies and friends with an equal mind, with this I take refuge in the World Honored One (a title for Shakyamuni Buddha). I praise the guide, his virtue is boundless, Therefore, the merit of my praise, may I be like the World Honored One in the future. Then the sea god Guangyao, after reciting these verses praising the Buddha (enlightened one), proclaimed to the sea: 'The Tathagata (Buddha) has come forth from the sea, the sea has no majestic power, may the Buddha (enlightened one) have mercy and leave behind the Dharma (teachings), so that'
此海中蒙其莊挍而獲度脫。」
佛告海神：「有十法行得至莊挍。何等為十？護于諸根，十善清凈；志於慈心，不害眾生；意立大哀，發無上正真道；一切佈施以若干行莊嚴其愿；以大精進具足善法，心常寂然；不違本德，好樂經法；智慧清凈，以愍哀行；開化眾生，立於正德；入乎殊異，以致欣悅；逮得佛意，導以佛教。是為十法致乎莊嚴。」
時大海神光耀與二萬天神，發無上正真道意，俱共嘆曰：「今以莊嚴於是大海。所以者何？若發道意則為莊嚴三千世界，何況海乎！我等以發諸通慧心，一切莊嚴之功德也。我在於海，如來現在、若滅度后，擁護佛法，令其宣佈。如來入城，現眾莊嚴，蒙以法恩化作講堂。」
佛告光耀海神：「汝前後供養萬佛，普立大殿，又護正法，次當供養賢劫興佛，將導正法。竟賢劫已，當生無怒佛國妙樂世界，轉女人身，得為男子。無怒如來當授汝決，為無上正真道。」
時大海神光耀，聞佛授決，歡喜踴躍，則取珠瓔，價逾海寶，用散佛上，即而頌曰：
「佛以聖諦音， 能仁授吾決， 我不懷猶豫， 后當成佛不？ 可令三千界， 地所有劈裂， 亦令月墮地， 佛所說不妄。 觀慈志境界， 心凈修精進， 今察我莊嚴，
【現代漢語翻譯】 現代漢語譯本：『在此海中，憑藉這些莊嚴的功德，得以度脫。』
佛告訴海神：『有十種法行可以達到莊嚴的境界。是哪十種呢？守護諸根（眼、耳、鼻、舌、身、意），十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）清凈；立志于慈悲之心，不傷害眾生；意念建立在偉大的悲憫之上，發起無上正真之道（Anuttara-samyak-sambodhi，無上正等正覺）；一切佈施，以各種行為莊嚴自己的願望；以大精進具足一切善法，內心常常寂靜；不違背原本的德行，喜好並樂於學習經法；智慧清凈，以憐憫和慈悲的行為對待眾生；開化眾生，使其立於正道；進入殊勝的境界，以達到欣悅；獲得佛的意旨，用佛教導眾生。這就是達到莊嚴的十種法行。』
當時，大海神光耀與二萬天神，發起無上正真道意，共同讚歎說：『現在用莊嚴來裝飾這片大海。為什麼這麼說呢？如果發起道意，就等於莊嚴三千世界，更何況是這片大海呢！我們發起各種通達智慧的心，這就是一切莊嚴的功德啊。我身處大海之中，如來（Tathagata，佛的稱號之一）現在或者滅度之後，都會擁護佛法，使其廣為宣揚。如來進入城市，顯現各種莊嚴，蒙受佛法的恩澤，化作講堂。』
佛告訴光耀海神：『你前後供養萬佛，普遍建立大殿，又護持正法，接下來應當供養賢劫（Bhadrakalpa，佛教中的一個時代）中出現的佛，引導正法。結束賢劫之後，應當往生無怒佛國（無怒佛的凈土）的妙樂世界，轉變女身，得為男子。無怒如來（佛名）將會給你授記，成就無上正真道。』
當時，大海神光耀，聽到佛的授記，歡喜踴躍，於是取出珠瓔（一種珠寶裝飾品），價值超過海中的珍寶，用來散在佛的身上，隨即頌唱道：
『佛以聖諦（Arya-satya，佛教四聖諦）之音，能仁（釋迦牟尼佛的稱號）授予我授記， 我不再懷有猶豫，將來能否成佛？ 即使三千世界，所有的大地都劈裂， 即使月亮墜落到地上，佛所說的話也不會虛妄。 觀察慈悲的志向和境界，內心清凈，修習精進， 現在觀察我的莊嚴，'
【English Translation】 English version: 'In this ocean, through these adornments of merit, one can attain liberation.'
The Buddha told the Sea God: 'There are ten practices that lead to adornment. What are the ten? Guarding the senses (eyes, ears, nose, tongue, body, and mind), purity of the ten virtues (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views); aspiring to a heart of loving-kindness, not harming sentient beings; establishing the mind on great compassion, generating the unsurpassed, right, and true way (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment); giving all kinds of offerings, adorning one's vows with various actions; perfecting all good dharmas with great diligence, the mind always being tranquil; not violating original virtues, delighting in and enjoying the study of scriptures; wisdom being pure, treating sentient beings with compassion and loving-kindness; enlightening sentient beings, establishing them in the right virtues; entering into extraordinary states, to attain joy; obtaining the Buddha's intention, guiding sentient beings with the Buddha's teachings. These are the ten practices that lead to adornment.'
At that time, the Sea God Guangyao, along with twenty thousand gods, generated the intention for unsurpassed, right, and true enlightenment, and together exclaimed: 'Now we use adornments to decorate this ocean. Why do we say this? If one generates the intention for enlightenment, it is equivalent to adorning the three thousand worlds, let alone this ocean! We generate all kinds of minds of penetrating wisdom, and this is the merit of all adornments. I am in the ocean, whether the Tathagata (one of the titles of the Buddha) is present or has passed away, I will protect the Buddha's Dharma and cause it to be widely proclaimed. When the Tathagata enters the city, he manifests various adornments, receives the grace of the Dharma, and transforms it into a lecture hall.'
The Buddha told the Sea God Guangyao: 'You have made offerings to ten thousand Buddhas in the past, universally established great halls, and protected the right Dharma. Next, you should make offerings to the Buddhas who appear in the Bhadrakalpa (the current era in Buddhism), guiding the right Dharma. After the end of the Bhadrakalpa, you should be reborn in the Land of No Anger (the pure land of the Buddha of No Anger), in the World of Wonderful Bliss, transform from a female body into a male body. The Buddha of No Anger (name of a Buddha) will give you a prediction of enlightenment, to achieve unsurpassed, right, and true enlightenment.'
At that time, the Sea God Guangyao, hearing the Buddha's prediction, rejoiced and leaped for joy, and then took out pearl necklaces (a type of jewelry decoration), whose value exceeded the treasures of the sea, and scattered them on the Buddha, and then chanted:
'The Buddha with the voice of the Noble Truths (Arya-satya, the Four Noble Truths in Buddhism), the Able One (title of Shakyamuni Buddha) bestows upon me the prediction, I no longer harbor doubts, whether I will become a Buddha in the future? Even if the three thousand worlds, all the earth were to split apart, Even if the moon were to fall to the earth, the words spoken by the Buddha will not be false. Observing the aspiration and realm of loving-kindness, the mind is pure, cultivating diligence, Now observing my adornments,'
恭敬慧法義， 睹安住所行， 以慧決狐疑， 了心如野馬， 所說審至誠。 施安除眾苦， 歿命救恐畏， 所療益無難， 稽首最正覺。 度脫諸惡趣， 歸命光照世， 導師明無上， 稽首佛說道。 其有聞佛聲， 諸天人快利， 佛法清凈行， 志在于佛道。 不得歸惡趣， 便棄於八難， 生天在人間， 后得寂然跡。」
於是海龍王子，名曰受現，白佛言：「無央數天、龍、神、香音神、無善神、鳳凰神、山神、恬柔神供養佛，我身亦當少少供養如來、正覺。假使世尊愍傷聽者，化作大殿，譬如忉利最上選宮，佛及弟子悉處其上，送至靈鷲山。」
世尊曰：「如仁者愿。宜知是時！」
受現龍子自以神力承佛聖旨，化大嚴殿如忉利宮，佛及眾會皆處其上，在虛空中與八萬四千龍王諸后，鼓諸琴瑟而雨眾華及一切香，送佛、世尊詣靈鷲山。海龍王子與中宮俱，在世尊前自投歸命：「愿周不及。所以者何？所興供養當如其寶。佛為一切無上福田，世尊大寶，正使三千大千世界滿中羅漢皆共供養于百千劫，不如奉侍如來、世尊，如是乃應供養。又世尊！何謂菩薩供養如來？」
佛言：「且聽菩薩所行供養如來：其心清凈，除于瑕穢；而無諛
【現代漢語翻譯】 現代漢語譯本 恭敬地學習佛法的精義， 觀察佛陀安住和踐行的法門， 用智慧決斷心中的疑惑， 瞭解心念如脫韁的野馬， 所說的話語真實而懇切。 佈施安樂，解除眾生的痛苦， 即使犧牲生命也要救助恐懼和畏懼的人， 所給予的救治沒有困難不能克服， 我稽首禮拜最正覺的佛陀。 救度眾生脫離各種惡趣， 歸命于以光明照耀世間的佛陀， 佛陀是無上的導師， 我稽首禮拜佛陀所宣說的正道。 凡是聽聞佛陀的聲音， 諸天和世人都將獲得快速的利益， 佛法是清凈的行為， 應當立志于佛道。 不會墮入惡趣， 便能捨棄八難（沒有機會修行佛法的八種障礙）， 往生天上或人間， 最終獲得寂滅的境界。 於是，海龍王子，名叫受現（Name of a Naga prince），對佛說：『無數的天、龍、神、香音神（Gandharva，天上的樂神）、無善神（evil spirits）、鳳凰神、山神、恬柔神供養佛陀，我也應當略微供養如來、正覺。假設世尊憐憫聽法者，化作一座大殿，譬如忉利天（Trayastrimsa, one of the heavens in Buddhist cosmology）最上等的宮殿，佛陀和弟子們都處在其中，然後將這座宮殿送到靈鷲山（Vulture Peak）。』 世尊說：『如你所愿。應該知道時機！』 受現龍子憑藉自己的神力，承佛的聖旨，化作一座莊嚴的大殿，如同忉利天宮殿一般，佛陀和所有與會者都處在其中，在虛空中與八萬四千龍王及其後妃，演奏各種琴瑟，降下各種鮮花和香，將佛陀、世尊送到靈鷲山。海龍王子與中宮一起，在世尊面前投身歸命：『我的供養或許不周全。這是什麼原因呢？所興起的供養應當如同珍寶一般。佛陀是一切無上的福田，世尊是大寶，即使三千大千世界（Trisahasra-Mahasahasra-Lokadhatu, a vast cosmic system）中充滿阿羅漢（Arhat, enlightened disciples of the Buddha），他們共同供養百千劫，也不如奉侍如來、世尊，這樣才是真正的供養。還有，世尊！什麼是菩薩供養如來呢？』 佛陀說：『仔細聽著，菩薩所行的供養如來：內心清凈，去除瑕疵和污穢；而且沒有諂媚和虛偽。』
【English Translation】 English version Reverently studying the meaning of the Wise Dharma, Observing the abode and conduct of the Buddha, Using wisdom to resolve doubts, Understanding the mind is like a wild horse, The words spoken are sincere and truthful. Bestowing peace and removing the suffering of beings, Sacrificing life to save those who are fearful and afraid, The healing given is without insurmountable difficulties, I bow my head to the Most Perfectly Enlightened One. Delivering beings from all evil realms, Taking refuge in the Buddha who illuminates the world with light, The Buddha is the unsurpassed guide, I bow my head to the path taught by the Buddha. Whoever hears the voice of the Buddha, The gods and humans will quickly gain benefits, The Buddha's Dharma is pure conduct, One should aspire to the path of the Buddha. One will not fall into evil realms, And will abandon the eight difficulties (eight obstacles to practicing the Dharma), Reborn in the heavens or in the human realm, Eventually attaining the state of tranquility. Then, the Naga prince, named Shou Xian (Name of a Naga prince), said to the Buddha: 'Countless gods, nagas, spirits, Gandharvas (heavenly musicians), evil spirits, phoenix spirits, mountain gods, and gentle spirits make offerings to the Buddha. I also ought to make a small offering to the Tathagata, the Perfectly Enlightened One. Suppose the World-Honored One has compassion for the listeners and transforms into a great palace, like the finest palace in Trayastrimsa (one of the heavens in Buddhist cosmology), with the Buddha and his disciples residing within it, and then sends this palace to Vulture Peak.' The World-Honored One said: 'As you wish. It is appropriate to know the time!' The Naga prince Shou Xian, relying on his own divine power and receiving the Buddha's decree, transformed a magnificent palace like the Trayastrimsa palace, with the Buddha and all the assembly residing within it. In the empty sky, together with eighty-four thousand Naga kings and their consorts, he played various qins and se (types of stringed instruments), and rained down various flowers and incense, sending the Buddha, the World-Honored One, to Vulture Peak. The Naga prince, together with the empress, prostrated himself before the World-Honored One, taking refuge: 'My offerings may not be complete. What is the reason for this? The offerings made should be like treasures. The Buddha is the unsurpassed field of merit, the World-Honored One is a great treasure. Even if the Trisahasra-Mahasahasra-Lokadhatu (a vast cosmic system) were filled with Arhats (enlightened disciples of the Buddha), and they all made offerings for hundreds of thousands of kalpas, it would not be as good as serving the Tathagata, the World-Honored One. This is the true offering. Furthermore, World-Honored One! What is the Bodhisattva's offering to the Tathagata?' The Buddha said: 'Listen carefully, the Bodhisattva's offering to the Tathagata is this: a mind that is pure, free from flaws and defilements; and without flattery or hypocrisy.'
諂，本性自然；不著一切諸善之本；無加害心，等光眾生；除妖邪心，所行鮮潔；言行相應，不侵欺世；賢聖智足，威儀至德；一切平平，而不違舍。賢聖大愿；樂於空閑，舍眾憒鬧；自調其心，聞法靜思；解知本諦，無我、無人、無壽、無命；入于空無，入普達寂；觀空、無想、無愿，至三脫法；如是像法，調諸邪見；棄有常無常，不起不滅；逮得法忍，本凈無人；無身、口、心志行因緣。是則應法供養如來。身、口、心行則不供養；無所造行，不進不退；凈三道場，等於三世；除去三垢，不著三界；入三脫門，得三達智，是則名曰供養如來。」
時海龍王問世尊曰：「其有人以華香、雜香、搗香、繒蓋、幢幡、伎樂、衣被、飲食、床臥、病瘦、醫藥供養如來，寧應供養不？」
佛言：「龍王！隨其所種各得其類，此之供養不為究竟，離於垢塵，殖于德本，逮至賢聖心之解脫，不為無德、不至無上。菩薩有四事應供養如來。何等四？不捨道心，殖諸德本；心立大哀，合集慧品；建大精進，嚴凈佛土；入深妙法，心得法忍。是為四尊敬如來，為供養也。」
爾時王舍城中梵志長者及無央數人民、尊者、大臣，上至摩竭國王阿阇世，聞佛在大海龍王宮，就請來還靈鷲山。時七萬二千人皆詣佛所，王阿
【現代漢語翻譯】 現代漢語譯本： 『諂』（諂媚），是本性自然流露；不執著於一切諸善的根本；沒有加害眾生的心，平等地照耀一切眾生；去除妖邪之心，所作所為純潔清凈；言語行為一致，不欺騙世人；具備賢聖的智慧，威儀達到最高的德行；對一切事物都平等對待，而不違背捨棄的原則。具有賢聖的宏大誓願；喜歡空閑，捨棄眾人的喧鬧；自己調伏內心，聽聞佛法后安靜地思考；理解並知曉事物的真實本質，認識到無我、無人、無壽者、無命者；進入空無的境界，進入普遍通達的寂靜；觀察空、無想、無愿，達到三種解脫之法；像這樣的像法，調伏各種邪見；拋棄有常、無常的觀念，不起不滅；獲得法忍，認識到本性清凈，無人存在；沒有身、口、意（心志）行為的因緣。這就是應合佛法的供養如來。如果身、口、意（心）的行為不符合佛法，那就不是供養；不造作任何行為，不前進也不後退；清凈身、口、意三業的道場，等同於過去、現在、未來三世；去除貪嗔癡三垢，不執著于欲界、色界、無色界三界；進入空、無相、無愿三解脫門，獲得法、義、辭三達智，這就叫做供養如來。』
當時，海龍王問世尊說：『如果有人用鮮花、香、各種混合的香、搗碎的香、絲綢傘蓋、幢幡、伎樂、衣服、飲食、床鋪、生病時的醫藥來供養如來，這算是供養嗎？』
佛說：『龍王！隨著他們所種下的因，各自得到相應的果報。這樣的供養不是究竟的，要遠離垢染，種植德行的根本，達到賢聖之心的解脫，才不是沒有功德，才能達到無上的境界。菩薩有四件事可以用來供養如來。是哪四件呢？不捨棄菩提道心，種植各種德行的根本；心中樹立大慈大悲，彙集各種智慧；建立大精進，莊嚴清凈佛土；進入深奧微妙的佛法，心中獲得法忍。這就是四種尊敬如來，也是供養。』
當時，王舍城中的婆羅門、長者以及無數的人民、尊者、大臣，上至摩揭陀國的國王阿阇世（Ajatasattu），聽說佛陀在大海龍王宮，就去迎請佛陀回到靈鷲山（Vulture Peak Mountain）。當時有七萬二千人都來到佛陀的住所，國王阿阇世（Ajatasattu）...
【English Translation】 English version: 'Flattery is natural in its essence; it does not cling to the root of all good deeds; it has no intention to harm, illuminating all beings equally; it removes the mind of demons and evils, and its actions are pure and clean; words and deeds are consistent, not deceiving the world; it possesses the wisdom of the virtuous and the wise, and its demeanor reaches the highest virtue; it treats everything equally, without violating the principle of renunciation. It possesses the great vows of the virtuous and the wise; it delights in solitude, abandoning the noise of the crowd; it regulates its own mind, and after hearing the Dharma, it contemplates quietly; it understands and knows the true essence of things, recognizing no self, no person, no lifespan, no destiny; it enters the realm of emptiness, entering the universally attained tranquility; it observes emptiness, non-thought, and non-desire, reaching the three gates of liberation; such is the semblance of Dharma, regulating all wrong views; abandoning the notions of permanence and impermanence, neither arising nor ceasing; attaining the forbearance of the Dharma, realizing the original purity, with no person existing; without the causes and conditions of body, speech, and mind. This is the proper way to make offerings to the Tathagata (Thus Come One). If the actions of body, speech, and mind are not in accordance with the Dharma, then it is not an offering; not creating any actions, neither advancing nor retreating; purifying the three sacred places (body, speech, and mind), equaling the three times (past, present, and future); removing the three poisons (greed, hatred, and delusion), not clinging to the three realms (desire realm, form realm, formless realm); entering the three gates of liberation (emptiness, signlessness, wishlessness), attaining the three kinds of wisdom (wisdom of the Dharma, wisdom of meaning, wisdom of eloquence), this is called making offerings to the Tathagata.'
At that time, the Naga King of the Sea asked the World Honored One: 'If someone uses flowers, incense, various mixed incenses, crushed incense, silk canopies, banners, music, clothing, food, beds, medicine for sickness to make offerings to the Tathagata (Thus Come One), is this considered an offering?'
The Buddha said: 'Naga King! According to what they have planted, they will each receive their corresponding results. Such offerings are not ultimate. One must be apart from defilement, plant the roots of virtue, attain the liberation of the mind of the virtuous and the wise, so that it is not without merit, and can reach the unsurpassed state. Bodhisattvas have four things they can use to make offerings to the Tathagata (Thus Come One). What are the four? Not abandoning the mind of Bodhi (enlightenment), planting the roots of all virtues; establishing great compassion in the heart, gathering all kinds of wisdom; establishing great diligence, adorning and purifying the Buddha lands; entering the profound and wonderful Dharma, obtaining the forbearance of the Dharma in the heart. These are the four ways to respect the Tathagata (Thus Come One), and are also offerings.'
At that time, the Brahmins, elders, and countless people, venerable ones, and ministers in the city of Rajagriha (King's Abode), up to King Ajatasattu (Unborn Enemy) of Magadha (Powerful Kingdom), heard that the Buddha was in the palace of the Naga King of the Great Sea, so they went to invite the Buddha back to Vulture Peak Mountain (Grdhrakuta). At that time, seventy-two thousand people all went to the Buddha's residence, and King Ajatasattu (Unborn Enemy)...
阇世與官屬三萬二千，出王舍城詣靈鷲山，稽首佛足，繞佛三匝，卻住一面，前白佛言：「佛入大海，水何所至？」
佛言：「大王！其有比丘威光定意心正受者，普見滿火，其水安在？」
王對曰：「三昧自在之所致也，天中天！志心所為也。」
佛言：「王寧得聲聞所興三昧自在已耶？心之所為乎！如來常定等一切法，曉了坐起而得自在，於法為尊心無所礙。佛入大海，其處水類續見如故，其陸地人睹乎大海其水枯涸，但見眾寶而莊嚴之，譬如第六他化自在諸天宮殿所莊嚴也。佛光普照諸龍宮殿、香音神宮、無善神宮，其大海中含血之類，皆行慈心，仁意相向，無懷害者。」
阿阇世王白佛：「其海龍王久如發無上正真道意？奉事幾佛何時當逮最正覺？所號為何？」
佛告王曰：「乃往久遠無央數劫不可思議，彼時有佛，號光凈照耀如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，乃在東方，世界曰善凈現，劫名可意寂。其善凈現世界，平正而悉莊嚴，假使一切嗟嘆其德，不能究竟。時有轉輪聖王，號曰護天，常供養光凈照耀如來，四百二十萬歲一切施安，竟此之數寐于夢中，自然瑞應聞此偈曰：
「『王以供養大聖人， 甚多無量難
【現代漢語翻譯】 現代漢語譯本：阿阇世王（Ajatasattu，未生怨）與他的官屬三萬二千人，離開王舍城前往靈鷲山（Vulture Peak），以頭頂禮佛足，繞佛三圈，然後退到一旁站立，上前稟告佛說：『佛陀進入大海，海水流到哪裡去了呢？』 佛說：『大王！如果有比丘以威德光明、堅定不移的禪定和正直的心進入正受，普遍所見都是充滿火焰，那水又在哪裡呢？』 阿阇世王回答說：『這是三昧（Samadhi，禪定）自在所達到的境界啊，天中之天！是心意所為啊。』 佛說：『大王難道已經獲得了聲聞（Sravaka，聽聞佛法者）所修習的三昧自在了嗎？這都是心意所為啊！如來（Tathagata，佛的稱號之一）常處於禪定之中，平等看待一切法，明瞭覺知坐臥起居而得自在，在一切法中最為尊貴，心中沒有任何障礙。佛陀進入大海，那裡的水類仍然像原來一樣存在，而陸地上的人看到大海，卻覺得海水枯竭了，只看到各種珍寶來莊嚴它，就像第六天他化自在天（Paranimmita-vasavatti，欲界頂天的名稱）的宮殿所莊嚴的一樣。佛光普遍照耀著諸龍宮殿、香音神宮、無善神宮，在大海中所有含血的眾生，都奉行慈心，以仁愛之心相待，沒有互相傷害的念頭。』 阿阇世王稟告佛說：『那海龍王要多久才能發起無上正真道意？要奉事多少位佛才能證得最正覺？他的名號是什麼？』 佛告訴阿阇世王說：『在過去久遠不可思議的無央數劫之前，那時有一尊佛，名號是光凈照耀如來（Light-Pure Shining Tathagata）、至真（Arhat，阿羅漢）、等正覺（Samyaksambuddha，正等覺者）、明行成為（Vidyacarana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavidu，知世間）、無上士（Anuttara-purusa，無上丈夫）、道法御（Dharmasarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人導師），號佛、世尊（Bhagavan，世尊），在東方，世界名為善凈現，劫名為可意寂。那善凈現世界，平坦正直而且完全被莊嚴，即使一切眾生都讚歎它的功德，也不能完全說完。當時有一位轉輪聖王（Cakravartin，統治世界的理想君主），名號是護天，常常供養光凈照耀如來，四百二十萬歲都行一切佈施安樂之事，在這段時間結束時，在夢中，自然出現瑞應，聽到了這樣的偈語：' 『大王以供養大聖人， 甚多無量難'
【English Translation】 English version: King Ajatasattu (Ajatasattu, 'unborn enemy') with his thirty-two thousand officials, departed from Rajagriha (King's Abode) and went to Vulture Peak (Grdhrakuta Mountain), bowed his head to the Buddha's feet, circumambulated the Buddha three times, and then stood aside. He stepped forward and said to the Buddha, 'When the Buddha enters the great ocean, where does the water go?' The Buddha said, 'Great King! If there are monks with majestic light, unwavering concentration, and upright minds who enter into right concentration, they universally see it filled with flames. Where is the water then?' King Ajatasattu replied, 'This is achieved through the freedom of Samadhi (Samadhi, meditative absorption), O Teacher of Gods and Humans! It is the work of the mind.' The Buddha said, 'Great King, have you already attained the Samadhi freedom cultivated by the Sravakas (Sravaka, 'hearer' or disciple)? It is all the work of the mind! The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) is always in Samadhi, regarding all dharmas (Dharma, teachings or phenomena) equally, clearly knowing sitting, lying down, rising, and walking, and is free. He is the most honored in all dharmas, and his mind is without any obstruction. When the Buddha enters the great ocean, the water creatures there remain as they were before. But the people on land, when they see the great ocean, feel that the water has dried up, and they only see various treasures adorning it, just like the palaces of the Paranimmita-vasavatti (Paranimmita-vasavatti, the sixth heaven of the desire realm) gods adorn it. The Buddha's light universally shines upon the palaces of the dragons, the palaces of the fragrant sound gods, and the palaces of the non-virtuous gods. All blood-containing creatures in the great ocean practice loving-kindness, treat each other with benevolence, and have no intention of harming each other.' King Ajatasattu said to the Buddha, 'How long will it take for that dragon king of the sea to generate the unsurpassed, true, and right mind of enlightenment? How many Buddhas must he serve before he attains the most perfect enlightenment? What will his name be?' The Buddha told King Ajatasattu, 'In the distant past, countless and inconceivable eons ago, there was a Buddha named Light-Pure Shining Tathagata (Light-Pure Shining Tathagata), Arhat (Arhat, 'worthy one'), Samyaksambuddha (Samyaksambuddha, 'perfectly enlightened one'), Vidyacarana-sampanna (Vidyacarana-sampanna, 'endowed with knowledge and conduct'), Sugata (Sugata, 'well-gone'), Lokavidu (Lokavidu, 'knower of the world'), Anuttara-purusa (Anuttara-purusa, 'unexcelled person'), Dharmasarathi (Dharmasarathi, 'leader of beings'), Sasta deva-manusyanam (Sasta deva-manusyanam, 'teacher of gods and humans'), called Buddha, Bhagavan (Bhagavan, 'Blessed One'), in the east, in a world called Well-Pure Manifestation, in an eon called Delightful Tranquility. That Well-Pure Manifestation world is flat, upright, and completely adorned. Even if all beings praised its virtues, they could not fully express them. At that time, there was a Cakravartin (Cakravartin, 'wheel-turning monarch'), named Protector of Heaven, who constantly made offerings to Light-Pure Shining Tathagata for four million two hundred thousand years, performing all acts of giving and peace. At the end of this period, in a dream, a natural auspicious response was heard in this verse:' 'The king makes offerings to the great sage, very many, immeasurable, difficult'
思議， 常興慈哀于眾生， 當發最上菩薩心。 是供養尊妙第一， 此則奉敬諸如來， 其有能發菩薩志， 則為度世威神德。』」
佛告阿阇世王：「其護天轉輪聖王，夢聞此已，寤自驚怪：『吾供養佛四百二十萬歲，佛說經法章句各異，初未曾聞如此偈經，是佛說邪？魔所云乎？』即䟽偈文而諷誦之。時光凈照耀如來行遊諸國，聖王即與八萬四千王及八萬四千后、國中臣民，其諸往者各八萬四千，俱往追佛，欲決斯疑。即逮見佛，稽首足下，敬問無量，即白佛言：『吾供養佛四百二十萬歲，佛說經法若干種義。我昨夜夢，夢中見佛說此二偈，寤甚驚怪，未從如來聞此偈教，不審佛所嘆乎？魔所說耶？今故遠來欲決此疑！唯愿世尊分別說之！』佛告護天：『是吾所贊，非魔之所云。』王又白佛言：『我奉事世尊若干億歲，供養衣食無所乏少，為我說經章句各異，爾時何故不嘆此義？』佛即以偈答王曰：
「『人心羸劣未有識， 初習福事未見深， 不可為說微妙法， 心中驚疑或作卻。 以解罪福信佛法， 心堅意固不回動， 乃可為說菩薩事， 爾乃解至無極慧。』
「時王及群臣后民心中大悅，皆發無上正真道意，尋立不退轉地，則以此偈而贊世尊曰
【現代漢語翻譯】 現代漢語譯本 『思議（不可思議）， 常以慈悲之心對待眾生，應當發起無上菩提心。 這是最尊貴、最美妙的供養，這是對諸位如來的奉敬， 如果有人能發起菩薩的志向，那就是具有度化世間的威神功德。』 佛告訴阿阇世王（Ajatasattu，一位國王）: 『護天轉輪聖王（Cakravartin，擁有轉輪寶的聖王）夢中聽到這些話后，醒來感到非常驚異：『我供養佛四百二十萬年，佛所說的經法章句各有不同，從未聽過這樣的偈經，這是佛說的嗎？還是魔說的呢？』於是他仔細地書寫偈文並諷誦它。這時，時光凈照耀如來（Light-Pure-Shining Tathagata）正在各國遊行，聖王立即與八萬四千位國王以及八萬四千位后妃、國內的臣民，以及其他隨行者各八萬四千人，一同去追趕佛陀，想要解決這個疑惑。他們隨即見到了佛陀，頂禮佛足，恭敬地問候，然後對佛說：『我供養佛四百二十萬年，佛所說的經法有各種不同的意義。我昨夜做夢，夢中見到佛說這兩句偈語，醒來后非常驚異，從未從如來那裡聽到過這樣的偈語教誨，不知道這是佛所讚歎的嗎？還是魔所說的呢？所以今天特地遠道而來，想要解決這個疑惑！希望世尊能為我分別解說！』佛告訴護天：『這是我所讚歎的，不是魔所說的。』國王又對佛說：『我侍奉世尊若干億年，供養衣食從不缺少，您為我說的經文章句各有不同，那時為什麼不讚嘆這個意義呢？』佛隨即用偈語回答國王說： 『人心脆弱還沒有認識，初次學習福德之事還沒有見到深奧之處， 不可以為他們說微妙的佛法，心中會驚疑或者會退卻。 等到理解了罪福，相信佛法，心意堅定不動搖， 才可以為他們說菩薩的事蹟，那時才能理解到無極的智慧。』 當時，國王以及群臣后妃和百姓心中都非常喜悅，都發起了無上正真道意，立刻安住于不退轉之地，於是用這些偈語來讚歎世尊說：
【English Translation】 English version 『Inconceivable, Always cherishing compassion for all beings, one should aspire to the supreme Bodhi mind. This is the most honored and wonderful offering, this is the reverence offered to all Tathagatas, If one can generate the aspiration for Bodhisattvahood, then one possesses the majestic and virtuous power to liberate the world.』 The Buddha told King Ajatasattu (Ajatasattu, a king): 『After the Holy King Who Protects Heaven and Turns the Wheel (Cakravartin, a holy king who possesses the wheel-turning treasure) heard this in a dream, he awoke with surprise: 『I have made offerings to the Buddha for four million two hundred thousand years, and the Buddha's teachings and verses are all different. I have never heard such a verse before. Is this what the Buddha said? Or is it what a demon said?』 He then carefully transcribed the verses and recited them. At this time, the Light-Pure-Shining Tathagata (Light-Pure-Shining Tathagata) was traveling in various countries. The Holy King immediately, along with eighty-four thousand kings, eighty-four thousand consorts, the ministers and people of the country, and eighty-four thousand others who accompanied him, went to pursue the Buddha, wanting to resolve this doubt. They then saw the Buddha, prostrated at his feet, respectfully greeted him, and said to the Buddha: 『I have made offerings to the Buddha for four million two hundred thousand years, and the Buddha's teachings have various meanings. Last night I had a dream in which I saw the Buddha speak these two verses. I was very surprised when I woke up, and I have never heard such verses from the Tathagata. I do not know if this is what the Buddha praised? Or is it what a demon said? So today I have come from afar to resolve this doubt! I hope the World Honored One can explain it to me!』 The Buddha told Protector of Heaven: 『This is what I praised, not what a demon said.』 The King then said to the Buddha: 『I have served the World Honored One for countless millions of years, and I have provided offerings of clothing and food without any shortage. The scriptures you have spoken to me have different verses, so why did you not praise this meaning at that time?』 The Buddha then answered the King with a verse: 『The human heart is weak and has not yet understood, the first time learning about meritorious deeds has not yet seen the profoundness, It is not possible to speak the subtle Dharma to them, their hearts will be surprised and doubtful or will retreat. When they understand sin and merit, believe in the Buddha's Dharma, and their hearts are firm and unwavering, Then it is possible to speak to them about the deeds of Bodhisattvas, and then they will understand the wisdom of the infinite.』 At that time, the King, as well as the ministers, consorts, and people, were all very happy in their hearts, and they all generated the intention for the unsurpassed, true, and correct path. They immediately established themselves in the ground of non-retrogression, and then used these verses to praise the World Honored One, saying:
：
「『不以貪諸色， 亦不猗音聲， 香薰眾細滑， 不以此得佛。 離懈怠怯弱， 避貪嫉犯法， 除瞋恚憒亂， 乃得成正覺。 捨身諸所安， 代眾生受惱， 精進常樂法， 如是乃得佛。 我今志大道， 佛與天證我， 唯導師造行， 令所言無異。 夢中聞道心， 適聞志大乘， 所作慧無疑， 得至佛法王。』」
佛告阿阇世王：「欲知爾時轉輪聖王護天者不？今海龍王是！彼時初發無上正真道意。又王所問何時成佛？王具當聽：過二百無央數劫當成為佛，號無垢凈無量德超所有王如來、至真、等正覺，世界曰法音聲，劫曰首華。其法音聲世界，眾寶合成若干種色，地平如掌，其地柔軟，如天綩綖，有萬億安明山廣普難量，安隱豐熟，五穀平賤，天人充滿，衣服飲食如第六天人所居。法音聲世界諸樹，根、葉、莖、節、華、實皆以七寶，悉出無數若干百千道法音聲。其界人民猶若諸天，所語變化柔軟之聲，皆承法音，寂然澹泊，及佛法眾智度無極四恩之教，善權方便，滅定離欲，空、無想、不願無為無數，以故其界名法音聲。其有天人在彼土者，樂法歡喜，皆當入大聖，分別諸慧，審諦究竟，發無上正真道意。其佛欲說經時，身放
【現代漢語翻譯】 現代漢語譯本 『不貪戀各種色彩，也不執著于聲音， 不沉迷於香氣、觸感和細滑的感受，不能通過這些來成佛。 遠離懈怠和怯懦，避免貪婪、嫉妒和觸犯戒律， 去除嗔恨、憤怒和憒亂，才能成就正覺。 捨棄自身所貪戀的安逸，代替眾生承受苦惱， 精進修行，恒常喜樂於佛法，這樣才能成佛。 我現在立志于追求偉大的佛道，佛和天神可以為我作證， 唯有導師能夠創造修行，使我所說的話沒有虛假。 在夢中聽聞佛道之心，剛剛聽聞就立志于大乘佛法， 所作所為充滿智慧，毫無疑惑，最終能夠到達佛法的殿堂。』
佛告訴阿阇世王（Ajatasattu，一位國王）: 『想知道當時的轉輪聖王護天者是誰嗎？就是現在的海龍王（Sagara-naga-raja，海中的龍王）！他那時最初發起了無上正真道意。』 『還有你問的什麼時候成佛？你仔細聽好：經過二百無央數劫（asaṃkhyeya kalpas，無數劫）之後，他將會成佛，佛號為無垢凈無量德超所有王如來（Vimalavimalaprabhāsa-anantaguṇa-atikkrānta-sarvarāja-tathāgata）、至真、等正覺，世界名為法音聲（Dharma-svara），劫名為首華。』 『那個法音聲世界，由各種珍寶合成各種顏色，地面平坦如手掌，土地柔軟，像天上的綩綖（柔軟的絲織物），有萬億安明山（Mountains of Peace and Light）廣闊無邊，安穩豐饒，五穀價格低廉，天人和人類充滿其中，衣服飲食如同第六天（Parinirmita-vasavartin，他化自在天）的天人所居住的地方。』 『法音聲世界中的各種樹木，根、葉、莖、節、花、果都由七寶構成，全部發出無數種成百上千的佛法音聲。那個世界的人民就像諸天一樣，所說的話語變化成柔軟的聲音，都承載著佛法的聲音，寂靜淡泊，以及佛法中關於眾智度無極（prajñāpāramitā，般若波羅蜜多）、四恩（four kinds of kindness）的教導，善巧方便，滅定（nirodha-samāpatti，滅盡定）離欲，空、無想、不願（apratihatā，無礙）、無為（asaṃskṛta，不造作）無數，因此那個世界名為法音聲。』 『凡是在那個國土上的天人，都樂於佛法，歡喜不已，都將進入大聖的境界，分別各種智慧，審慎諦聽，最終究竟，發起無上正真道意。』 『那位佛想要說法的時候，身體會放出……』
【English Translation】 English version 'Not clinging to various colors, Nor relying on sounds, Fragrant scents, delicate smoothness, One does not attain Buddhahood through these. Away from sloth and timidity, Avoiding greed, jealousy, and transgression, Removing anger, hatred, and confusion, Then one can achieve perfect enlightenment. Relinquishing all comforts of the body, Bearing the suffering of sentient beings, Diligently delighting in the Dharma, Thus, one attains Buddhahood. I now aspire to the Great Path, May the Buddha and the gods bear witness, Only the guide can create practice, So that my words are without falsehood. In a dream, I heard the mind of the Path, Scarcely heard, I aspired to the Mahayana, My actions are filled with wisdom, without doubt, I will reach the kingdom of the Buddha's Dharma.'
The Buddha said to Ajatasattu (a king): 'Do you want to know who the Wheel-Turning Sage King, the protector of the heavens, was at that time? It is the Sagara-naga-raja (Dragon King of the Sea) now! At that time, he first aroused the unsurpassed, true, and right mind of enlightenment.' 'And what you asked about when he will become a Buddha? Listen carefully: after two hundred asaṃkhyeya kalpas (countless eons), he will become a Buddha, named Vimalavimalaprabhāsa-anantaguṇa-atikkrānta-sarvarāja-tathāgata (Tathagata King of Immaculate Pure Light, Immeasurable Virtues, Transcending All), the Truly Real, the Equally and Rightly Enlightened One, the world will be called Dharma-svara (Sound of Dharma), and the kalpa will be called First Flower.' 'That world of Dharma-svara is composed of various jewels of various colors, the ground is as flat as the palm of a hand, the land is soft, like the heavenly silk, there are trillions of Mountains of Peace and Light, vast and immeasurable, peaceful and fertile, the five grains are cheap, gods and humans are filled within, clothing and food are like those of the gods in the sixth heaven (Parinirmita-vasavartin).' 'The various trees in the world of Dharma-svara, their roots, leaves, stems, joints, flowers, and fruits are all made of the seven treasures, all emitting countless hundreds of thousands of sounds of the Dharma. The people of that world are like the gods, their words transforming into soft sounds, all bearing the sound of the Dharma, serene and tranquil, as well as the teachings of prajñāpāramitā (Perfection of Wisdom), the four kinds of kindness, skillful means, nirodha-samāpatti (cessation attainment) detachment from desire, emptiness, non-thought, apratihatā (unimpeded), asaṃskṛta (unconditioned), countless, therefore that world is called Dharma-svara.' 'All the gods and humans in that land delight in the Dharma, rejoice without end, and will all enter the realm of the great sage, distinguishing various wisdoms, carefully listening, ultimately reaching the end, and arousing the unsurpassed, true, and right mind of enlightenment.' 'When that Buddha wants to preach the Dharma, his body will emit...'
大光普照佛界，其光明中則出億佛說講法聲。時諸天人見光聞法欣然大悅，往詣如來，自歸供養，則無央數以神足力飛行虛空，化寶蓮華而坐其上。如來應時亦在虛空坐師子座，為諸菩薩講說經道。時諸十方無央數百千諸菩薩者，皆當來會聽受經法，其國人民皆樂經法，亦無諸魔有所嬈害，亦無眾邪異道，亦無橫死。其佛壽十二劫，諸菩薩行超過於空。其國如是莊嚴無量，說法無限，菩薩無數。」
空凈品第十九
王阿阇世前白佛言：「唯然，世尊！常于諸法有大愍哀，諸法誑詐，因惑起想，隨其所欲展轉相惑。菩薩之行不可計量，彼為菩薩當修道行，至彼佛土具足嚴凈，諸菩薩行皆當追學攝取佛土，如海龍王國土嚴凈。」
佛言：「如是，如是！大王！一切諸法皆從念興，隨其所作各各悉成，諸法無住亦無有處。」
爾時阿阇世王謂海龍王：「快哉，龍王！為得善利，乃令如來授仁之決，當成佛時，國土清嚴不可思議。」
龍王答曰：「法無有決。所以者何？諸法皆靜，因種、陰、入，假名曰人。其受決者，無陰、種、入，以有名色，假名為人。其受決者，無名無色，因緣報應，見思想念，假名曰人。其受決者，無有報應，無見無思，無想無念；假使菩薩等行德本，彼之德本亦無決
【現代漢語翻譯】 現代漢語譯本 大光明普照整個佛界，那光明中發出無數佛陀講經說法的聲音。當時，諸天人和人們見到光明，聽到佛法，都欣喜若狂，前往如來處，歸依供養。無數的人以神通之力飛行在虛空中，化生出寶蓮花，坐在上面。如來也隨即在虛空中坐在獅子座上，為眾菩薩講說經法。當時，十方無數百千的菩薩們，都將前來集會，聽受經法，他們的國家人民都喜愛經法，也沒有各種魔的侵擾和傷害，也沒有各種邪門歪道，也沒有橫死。那位佛的壽命有十二劫（kalpa，佛教時間單位），諸位菩薩的修行超越虛空。那個國家是如此莊嚴無量，說法沒有窮盡，菩薩無數。
空凈品第十九
阿阇世王（Ajatasattu，古印度摩揭陀國國王）上前對佛說：『是的，世尊！您常常對一切諸法有偉大的慈悲憐憫，諸法虛妄欺詐，因迷惑而生起妄想，隨著各自的慾望輾轉互相迷惑。菩薩的修行不可估量，那些作為菩薩的人應當修習道行，到達那個佛土，具足莊嚴清凈，諸位菩薩的修行都應當追隨學習，攝取佛土，就像海龍王（Sagara-naga-raja，佛教護法神）的國土一樣莊嚴清凈。』
佛說：『是的，是的！大王！一切諸法都從念頭生起，隨著各自所作的，各自成就，諸法沒有停留，也沒有處所。』
這時，阿阇世王對海龍王說：『太好了，龍王！您真是獲得了極大的利益，竟然讓如來給您授記，當您成佛的時候，國土清凈莊嚴，不可思議。』
龍王回答說：『法沒有授記。為什麼呢？一切諸法都是寂靜的，因緣於五蘊（skandha，佛教基本概念，指構成個體存在的五種要素）、十二處（ayatana，佛教基本概念，指感覺器官和感覺對像）和十八界（dhatu，佛教基本概念，指感覺、認知和意識的構成要素），假名為人。接受授記的，沒有五蘊、十二處和十八界，因為有名色（nama-rupa，佛教基本概念，指精神現象和物質現象），假名為人。接受授記的，沒有名也沒有色，因緣果報，見解思想念頭，假名為人。接受授記的，沒有果報，沒有見解，沒有思想，沒有念頭；即使菩薩的修行功德，那些功德也沒有授記。』
【English Translation】 English version The great light shines universally throughout the Buddha-realm, and from within that light emanate countless Buddhas proclaiming the Dharma. At that time, the Devas (gods) and humans, seeing the light and hearing the Dharma, rejoice greatly and go to the Tathagata (Buddha), taking refuge and making offerings. Countless beings, by their supernatural powers, fly through the sky, transforming into jeweled lotus flowers and sitting upon them. The Tathagata also, at that very moment, sits upon a lion throne in the sky, expounding the Sutras to the Bodhisattvas. At that time, countless hundreds of thousands of Bodhisattvas from the ten directions will come to assemble and listen to the Sutras, and the people of their countries will all delight in the Sutras. There will be no Mara (demon) to harass or harm them, no heretical paths, and no untimely deaths. That Buddha's lifespan will be twelve kalpas (kalpa, a unit of time in Buddhism), and the practices of the Bodhisattvas will transcend the void. That country will be adorned immeasurably, the Dharma will be expounded without end, and the Bodhisattvas will be countless.
Chapter Nineteen: Purity of Emptiness
King Ajatasattu (Ajatasattu, King of Magadha in ancient India) then said to the Buddha: 'Indeed, World-Honored One! You always have great compassion for all Dharmas (teachings, phenomena), but Dharmas are deceptive and false, arising from delusion and giving rise to thoughts, mutually deceiving each other according to their desires. The practice of a Bodhisattva is immeasurable. Those who are Bodhisattvas should cultivate the path, reach that Buddha-land, be fully adorned and pure, and all Bodhisattva practices should be followed and learned, taking in the Buddha-land, just like the land of the Sagara-naga-raja (Sagara-naga-raja, a protective deity in Buddhism) is adorned and pure.'
The Buddha said: 'So it is, so it is! Great King! All Dharmas arise from thought, and each is accomplished according to what is done. Dharmas have no abiding place and no location.'
At that time, King Ajatasattu said to the Sagara-naga-raja: 'Excellent, Dragon King! You have obtained great benefit, for the Tathagata has given you a prediction of enlightenment. When you become a Buddha, your land will be pure and adorned, beyond comprehension.'
The Dragon King replied: 'The Dharma has no prediction. Why? All Dharmas are quiescent, arising from the aggregates (skandha, the five aggregates that constitute existence), the sense bases (ayatana, the bases of sense perception), and the realms (dhatu, the elements of existence), and are given the provisional name 'person'. Those who receive prediction have no aggregates, sense bases, or realms, but have name and form (nama-rupa, the mental and physical components of existence), and are given the provisional name 'person'. Those who receive prediction have neither name nor form, but have karmic retribution, views, thoughts, and notions, and are given the provisional name 'person'. Those who receive prediction have no karmic retribution, no views, no thoughts, and no notions; even the virtuous roots of a Bodhisattva's practice have no prediction.'
矣。諸法相空，虛空無決，一切諸法無想無愿、無為無數，不授無想無愿、無為無數之決也。」
龍王復謂王阿阇世：「諸佛大哀不可思議！諸經無名，無有思想，而說名想。諸佛、世尊無名相識，而隨習俗因而示現有授決也！彼亦無法受決，亦無內外當受決者。」
阿阇世又問龍王言：「以得法忍逮平等行，菩薩如是乃得決乎？」
海龍王曰：「其忍悉空，想不可盡；究竟曉了至於本際，無盡之際；平等之際，無我之際；吾我之際，審諦之際；至於究竟，無成就際。其際以空至於脫際，淫怒癡際有了是際，則無所猗。無所猗者，設於音聲無合會；無合會者，不著無脫。無脫無行，行無所行，亦無不行，亦無所憂。已無所憂，於斯菩薩則都一切諸所作行所見無見。假使無所見，不作審諦，而已平等。入已、所住已平等度，不殘不禮，不卒不暴，以等諸法然後得忍。彼所謂忍及所授決，若受決已及受決者，是一切法皆平等法乎。諸法界究竟無法界，無不以決了亦無所成，觀此法已，察其義理，諸法無能計者，譬如虛空不可計數以度諸數，諸法如是。」
海龍王說是語時，二萬菩薩得不起法忍，百比丘漏盡意解。
爾時王阿阇世白佛：「至未曾有。世尊！龍王之辯。」
佛言：「未
【現代漢語翻譯】 現代漢語譯本：因此，一切諸法的自性本空，如同虛空一般沒有定性。一切諸法皆無所想、無所愿、無為、無數，因此不對無想、無愿、無為、無數之法授予任何決斷。'
龍王又對阿阇世王說：『諸佛的大慈大悲不可思議！一切經典本無名相，沒有思想，卻爲了方便說法而假立名相。諸佛、世尊本無名相分別，但爲了隨順世俗的習慣，才示現出有授記這件事！實際上，既沒有法可以接受授記，也沒有內外任何能接受授記的主體。』
阿阇世王又問龍王：『菩薩獲得法忍，達到平等之行，這樣才能得到授記嗎？』
海龍王說：『這種忍的自性也是空性的，念想是無法窮盡的；究竟通達直至萬法的本源，沒有窮盡的邊際；平等沒有差別，沒有我的存在；吾與我之間，審視真諦；直至究竟，沒有成就的邊際。這種邊際以空性達到解脫的邊際，淫慾、嗔怒、愚癡的邊際有了就是邊際，因此無所執著。沒有執著的人，即使聽到音聲也不會產生合會；沒有合會，就不會執著于沒有解脫。沒有解脫就沒有造作，造作沒有造作，也沒有不造作，也沒有憂慮。已經沒有憂慮，那麼這位菩薩就通達一切所作所行、所見非見。即使沒有所見，也不作審諦，就已經平等。進入已經平等、所住已經平等，不殘缺不簡略，不倉促不急躁，以平等對待諸法，然後才能得到法忍。他所說的忍以及所授的決，如果接受了決以及接受決的人，這一切法都是平等之法啊。諸法界究竟沒有法界，沒有不以決斷了知，也沒有任何成就，觀察此法之後，考察其中的義理，諸法沒有能夠計數的，譬如虛空不可計數來衡量諸數，諸法也是如此。』
海龍王說完這些話的時候，二萬菩薩獲得了不起法忍，百位比丘斷盡煩惱，心意解脫。
這時，阿阇世王對佛說：『真是前所未有啊，世尊！龍王的辯才真是了不起！』
佛說：『是的。』
【English Translation】 English version: 'Therefore, the characteristics of all dharmas are empty, like space without any fixed nature. All dharmas are without thought, without wish, non-active, and countless, so no judgment is conferred upon dharmas that are without thought, without wish, non-active, and countless.'
The Dragon King then said to King Ajatasattu (Ajatasattu, meaning 'unborn enemy'): 'The great compassion of all Buddhas is inconceivable! All sutras are without names, without thoughts, yet names and thoughts are spoken of for the sake of teaching. All Buddhas, World Honored Ones, are without names and recognition, but in accordance with worldly customs, they manifest the act of conferring predictions! In reality, there is neither a dharma to receive prediction, nor an internal or external entity to receive prediction.'
Ajatasattu (Ajatasattu, meaning 'unborn enemy') then asked the Dragon King: 'Is it that a Bodhisattva, having attained forbearance of the Dharma and reached the practice of equality, then receives prediction?'
The Dragon King said: 'That forbearance is also empty in nature, and thoughts cannot be exhausted; ultimately understanding and reaching the origin of all dharmas, there is no end; equality has no difference, there is no self; between 'I' and 'mine', examining the truth; until the ultimate, there is no boundary of accomplishment. This boundary reaches the boundary of liberation through emptiness; the boundary of lust, anger, and delusion, having these is a boundary, therefore there is nothing to cling to. One who has no clinging, even hearing sounds will not generate association; without association, one will not cling to non-liberation. Without liberation there is no action, action has no action, nor is there non-action, nor is there worry. Having no worry, then this Bodhisattva understands all actions, practices, seeing and non-seeing. Even without seeing, without making examination, one is already equal. Entering into what is already equal, abiding in what is already equal, not incomplete, not brief, not hasty, not impatient, treating all dharmas equally, then one attains forbearance. That so-called forbearance and the prediction conferred, if one has received the prediction and the one who receives the prediction, all these dharmas are equal dharmas. Ultimately, the realm of dharmas has no realm of dharmas, there is nothing that is not understood through judgment, nor is there any accomplishment, observing this dharma, examining its meaning, no one can count the dharmas, just as space cannot be counted to measure numbers, dharmas are like this.'
When the Dragon King spoke these words, twenty thousand Bodhisattvas attained the forbearance of non-arising dharmas, and a hundred Bhikkhus (Bhikkhus, meaning 'monks') exhausted their defilements and their minds were liberated.
At that time, King Ajatasattu (Ajatasattu, meaning 'unborn enemy') said to the Buddha: 'This is unprecedented, World Honored One! The Dragon King's eloquence is truly remarkable!'
The Buddha said: 'It is so.'
足為怪，不以為難！新發意者聞是不恐、不難、不畏，是乃為難。所以者何？諸佛、世尊本之道法，如是難及，少有信者。天上、世間人不能受，不入不信而不喜樂。以故當知其有聞是深經法者，不以恐畏，此乃為難。前世供養無央數佛，安以為難？譬如有人，虛空無形而現形像，是為難不？」
對曰：「甚難！天中天！」
佛言：「其聞此經深奧之義，一切信樂，皆知無我、無人、無壽、無命。其有信者、甫當信者，此等則是如來順明平夷之類親友善師也。則能堪任信除垢塵，為一切人講說經法，能詣道場以慈降伏百千億魔及余官屬，為于諸法而得自在。其心清凈，諸通之慧近在目前；發意之頃成智慧明，逮最正覺；勸訹眾生知一切心群萌諸根，而轉無上大法輪也；療一切病，開化異道，破壞怨敵，吹大法䗍。」
於是海龍王所愿皆獲，不失本志，聞所受決，欣然大悅，善心生焉，踴在虛空以偈贊佛：
「如虛空本清凈， 無色無受無數， 安住說法如是， 若虛空普自然， 名不有而不無， 造因緣及報應， 安住講調不諍， 無人命無壽識。 一切法甚清凈， 吾我清悉平等， 吾我靜法等靜， 解是者則受決。 察法界本清凈， 人界靜亦如是， 如眾生
【現代漢語翻譯】 現代漢語譯本： 認為這很奇怪，不認為這很難！新發菩提心的人聽到這些不恐懼、不畏難、不害怕，這才是難得的。為什麼呢？諸佛、世尊原本的道法，是如此難以企及，很少有人相信。天上、世間的人不能接受，不理解、不相信，也不因此而喜悅。因此應當知道，那些聽到這部深奧經法，而不感到恐懼的人，才是難得的。他們前世供養過無數的佛，怎麼會認為這很難呢？譬如有人，在虛空中無形的地方顯現出形像，這難不難呢？』 回答說：『非常難！天中天（佛的尊稱）！』 佛說：『那些聽到這部經深奧的意義，一切都信樂，都知道沒有我、沒有人、沒有壽命、沒有命根。那些已經相信的、將要相信的，這些人就是如來順應光明、平坦道路的同類、親友和善知識啊。他們就能堪能相信並去除垢塵，為一切人講說經法，能夠前往道場，以慈悲降伏百千億魔及其餘的官屬，爲了諸法而得到自在。他們的心清凈，各種神通的智慧近在眼前；發菩提心的時候就成就智慧光明，證得最正覺（Anuttara-samyak-sambodhi）；勸導眾生了解一切眾生的心和各種根器，從而轉動無上的大法輪；治療一切疾病，開化不同的道，破壞怨敵，吹響大法螺。』 於是海龍王所希望的都得到了，沒有失去原本的志向，聽到所受的授記，欣然大悅，善心生起，踴躍在虛空中，用偈頌讚嘆佛： 『如同虛空原本清凈，沒有顏色、沒有感受、沒有數量，安住于說法也是這樣，如同虛空普遍而自然，名稱不是有也不是無，創造因緣以及報應，安住于講說調伏不爭論，沒有人命沒有壽命意識。一切法甚是清凈，我和我的清凈完全平等，我和我的寂靜與法的寂靜相等，理解這些的人就接受了授記。觀察法界原本清凈，人界寂靜也是這樣，如同眾生』
【English Translation】 English version: 'To consider this strange, not to consider it difficult! For those newly aspiring to enlightenment, hearing this without fear, without difficulty, without dread, that is truly difficult. Why is that? The Dharma of all Buddhas and World Honored Ones is so difficult to attain, few believe in it. People in the heavens and on earth cannot accept it, do not understand, do not believe, and do not rejoice in it. Therefore, you should know that those who hear this profound sutra and do not feel fear are rare. They have made offerings to countless Buddhas in past lives. Why would they consider this difficult? For example, if someone were to manifest a form in empty space where there is no form, would that be difficult?' He replied, 'Extremely difficult, O Lord of Gods!' The Buddha said, 'Those who hear the profound meaning of this sutra, and believe and rejoice in everything, knowing that there is no self, no person, no lifespan, no life, those who have already believed and those who will believe, these are the companions, friends, and good teachers of the Tathagata (如來) who follow the path of light and peace. They will be able to believe and remove defilements, and explain the sutra for all people. They will be able to go to the Bodhi tree (道場), and with compassion, subdue hundreds of thousands of millions of demons and their retinues, and attain freedom in all dharmas. Their minds will be pure, and the wisdom of various supernormal powers will be close at hand. At the moment of aspiring to enlightenment, they will achieve the light of wisdom, attain Anuttara-samyak-sambodhi (最正覺); they will exhort sentient beings to understand the minds and various faculties of all beings, and thus turn the unsurpassed Dharma wheel; heal all diseases, enlighten heretics, destroy enemies, and blow the great Dharma conch.' Thereupon, the Sea Dragon King obtained all that he wished for, without losing his original aspiration. Hearing the prophecy he received, he was overjoyed, and a good heart arose within him. He leaped into the sky and praised the Buddha with a verse: 'Like the void, originally pure, without color, without sensation, without number, abiding in the Dharma teaching is also like this, like the void, universal and natural, the name is neither existent nor non-existent, creating causes and conditions and retribution, abiding in teaching, subduing without contention, without human life, without lifespan consciousness. All dharmas are exceedingly pure, my self and my purity are completely equal, my self and my stillness are equal to the stillness of the Dharma, those who understand this receive the prophecy. Observing the Dharma realm, originally pure, the human realm is also still like this, like sentient beings.'
界靜者， 佛法靜亦復然。 若佛法清凈者， 諸佛土靜亦等， 設佛土清凈者， 諸慧靜無差特。 諸法凈因數號， 以計數不得名， 由想數名本空， 其諸名數無礙。 群萌類志所念， 無見無色無成， 如無成心意識， 諸法爾空無心。 或有作則無作， 有緣罪無受者， 終始瑕無行者， 名泥洹無寂然。 入本際無礙原， 虛空本無我際， 選諸際得等原， 知眾生本審門。 去來今現在際， 順明智此諸際， 于慧等無際門， 究法界佛種性。 不起滅最勝幢， 空無想愿本靜， 無言聲真諦法， 是諸聖寂寞地。 若解諸法澹泊， 自然悅如捉空， 彼無吾我身寂， 假如此樂聖法。 十方佛所說法， 當來佛所宣揚， 一切等未來聲， 因音現入無聲。 聲空自然如響， 諸法空猶虛念， 無法非法教化， 誠本無可不得。 一切法無主名， 若干想念非明， 人名靜不可得， 諸法本靜如是。」
囑累受持品第二十
於是世尊告諸大士言：「諸正士！汝等當持此如來說無上正真道，使得久存。誰能堪任受持誦說如是像比？」
即時二萬菩薩、萬天子起住佛前，同音白世尊曰：
【現代漢語翻譯】 現代漢語譯本 界靜者，佛法也同樣是寂靜的。 如果佛法是清凈的，那麼諸佛的國土也同樣是寂靜的。 假設佛土是清凈的，那麼諸種智慧的寂靜也沒有差別。 諸法的清凈，不能用數量來衡量，因為用計數的方法無法真正描述它。 通過想像和計數所產生的名稱，其本質是空性的，所以這些名稱和數量並沒有障礙。 眾生的心念和想法，是無可見、無色相、無成就的。 如同沒有成就的心和意識，諸法的本性就是空性的，沒有固定的心。 有時有作為，有時無作為，有因緣產生罪過，卻沒有承受者。 終結和開始都沒有真正的行者，名為『涅槃』（Nirvana，解脫），其中沒有寂靜可言。 進入根本的邊際，沒有阻礙的源頭，虛空原本就沒有『我』的邊際。 選擇諸種邊際，可以得到平等的源頭，瞭解眾生的根本真實之門。 過去、未來、現在的邊際，順應明智來理解這些邊際。 在智慧中達到沒有邊際的門徑，探究法界（Dharmadhatu，宇宙萬法存在的界域）和佛的種性（Buddha-nature，成佛的可能性）。 不生起也不滅亡，是最殊勝的旗幟，空性、無想、無愿，其本質是寂靜的。 無法用言語表達的真諦之法，是諸位聖者寂寞的居所。 如果理解諸法是淡泊的，自然會感到喜悅，如同抓住虛空一樣。 那裡沒有『我』，身體是寂靜的，暫且將這種快樂稱為聖法。 十方諸佛所說的法，以及未來諸佛所宣揚的，一切都平等地進入未來的聲音，通過聲音的因緣顯現而進入無聲。 聲音的空性自然如同迴響，諸法的空性如同虛幻的念頭。 沒有法，也沒有非法，這樣的教化，其真實本質是無可獲取的。 一切法都沒有主宰，各種各樣的想法和念頭都不是真正的光明。 人的名字是寂靜的，不可得，諸法的本性就是如此寂靜。
囑累受持品第二十
這時，世尊告訴諸位大菩薩說：『諸位正士！你們應當受持如來說的無上正真之道，使它能夠長久存在。誰能夠勝任受持、讀誦、宣說這樣的法像呢？』
當時，兩萬菩薩和一萬天子從座位上站起來，走到佛前，同聲對世尊說：
【English Translation】 English version The stillness of the realm is like the stillness of the Buddha-dharma (Buddha's teachings). If the Buddha-dharma is pure, then the Buddha-lands are equally still. If the Buddha-lands are pure, then the stillness of all wisdoms is without difference. The purity of all dharmas (phenomena) cannot be measured by numbers, as counting cannot truly describe it. Names arising from thought and counting are essentially empty, so these names and numbers are without obstruction. The thoughts and ideas of sentient beings are unseen, without form, and without accomplishment. Like the absence of an accomplishing mind and consciousness, the nature of all dharmas is emptiness, without a fixed mind. Sometimes there is action, sometimes no action; there is karma (cause and effect) that creates sin, but no receiver. Endings and beginnings have no true actor; it is called 『Nirvana』 (liberation), but there is no stillness within it. Entering the fundamental boundary, the source without obstruction, space originally has no boundary of 『self』. Choosing all boundaries, one can attain the equal source, understanding the true gate of the essence of beings. The boundaries of past, future, and present, accord with wisdom to understand these boundaries. In wisdom, reaching the gate without boundaries, exploring the Dharmadhatu (the realm where all phenomena exist) and the Buddha-nature (the potential for Buddhahood). Neither arising nor ceasing, it is the most supreme banner; emptiness, non-thought, non-desire, its essence is stillness. The true Dharma (teachings) that cannot be expressed in words is the solitary abode of all sages. If one understands that all dharmas are detached, one will naturally feel joy, like grasping at emptiness. There is no 『self』 there, the body is still; let us temporarily call this joy the sacred Dharma. The Dharma spoken by the Buddhas of the ten directions, and that which will be proclaimed by future Buddhas, all equally enter the future sound, manifesting through the cause of sound and entering soundlessness. The emptiness of sound is naturally like an echo; the emptiness of all dharmas is like illusory thoughts. Neither Dharma nor non-Dharma, such teaching, its true essence is unattainable. All dharmas have no master; various thoughts and ideas are not true light. The name of a person is still and unattainable; the nature of all dharmas is thus still.
Chapter Twenty: Entrustment and Acceptance
At that time, the World-Honored One (世尊, Shìzūn) said to all the great Bodhisattvas (菩薩, Púsà): 『All you righteous ones! You should uphold the unsurpassed, true, and correct path spoken by the Tathagata (如來, Rúlái), so that it may endure for a long time. Who can be capable of upholding, reciting, and proclaiming such a Dharma?』
Immediately, twenty thousand Bodhisattvas and ten thousand devas (天子, tiānzǐ) rose from their seats before the Buddha (佛, Fó), and said in unison to the World-Honored One:
「吾等當受如是像經，當令流佈，普周遠近。」
佛又問言：「汝等云何而將御法，持斯如來無上正真道乎？」
彼有菩薩名曰慧英幢，前白佛言：「唯然，世尊！隱省諸法都無所持，寧能彷彿持佛道乎？」
世尊答曰：「族姓子！如斯則應持佛道。」
等見菩薩白佛言：「揆察佛道等乎五逆，寧少彷彿持佛道乎？」
世尊曰：「族姓子！是故仁者則應持如來佛大道也。」
無見菩薩曰：「唯然，世尊！我不見凡夫法，亦不見學、不學法，不見緣覺及菩薩法，亦不見佛法，我有持如來法乎？」
世尊曰：「族姓子！以是寂故，應持如來佛大道也。」
諸法無所愿菩薩曰：「唯，世尊！我永不知一切諸法當所持者，寧能為持如來法乎？」
世尊曰：「族姓子！以是寂故，應持如來佛大道也。」
不眴菩薩曰：「唯，世尊！我自不行，亦不遣心，亦不發意，我寧為持如來法乎？」
世尊曰：「族姓子！以是寂故，應持如來佛大道也。」
無得菩薩曰：「唯，世尊！其不說法及非法，不演法聲，除諸法想，如是行者為護一切法乎？」
答曰：「族姓子！是應寂然。」
無在菩薩曰：「唯，世尊！其不聽受法應不應，為護正法乎？」
【現代漢語翻譯】 現代漢語譯本 『我們應當接受這樣的像經，應當使它流傳開來，普及到遠近各地。』
佛陀又問道：『你們將如何掌握佛法，秉持這如來無上正真之道呢？』
其中一位菩薩，名叫慧英幢（Huì Yīng Zhuáng），上前稟告佛陀說：『是的，世尊！如果深入觀察諸法，發現一切都無所執持，又怎麼能夠稍微彷彿地秉持佛道呢？』
世尊回答說：『善男子！像這樣，就應該秉持佛道。』
等見菩薩稟告佛陀說：『如果衡量佛道，發現它等同於五逆之罪，又怎麼能夠稍微彷彿地秉持佛道呢？』
世尊說：『善男子！因此，仁者您才應該秉持如來佛的大道啊。』
無見菩薩說：『是的，世尊！我既沒有見到凡夫的法，也沒有見到有學、無學之人的法，沒有見到緣覺和菩薩的法，也沒有見到佛法，那麼我算是秉持如來之法了嗎？』
世尊說：『善男子！正因為這種寂靜的緣故，才應該秉持如來佛的大道啊。』
諸法無所愿菩薩說：『是的，世尊！我永遠不知道一切諸法應該執持什麼，又怎麼能夠算是秉持如來之法呢？』
世尊說：『善男子！正因為這種寂靜的緣故，才應該秉持如來佛的大道啊。』
不眴菩薩說：『是的，世尊！我自己既沒有行動，也沒有動念，也沒有發起意念，那麼我算是秉持如來之法了嗎？』
世尊說：『善男子！正因為這種寂靜的緣故，才應該秉持如來佛的大道啊。』
無得菩薩說：『是的，世尊！如果不說法和非法，不演說法的聲音，去除對諸法的執著，像這樣修行的人算是守護一切法了嗎？』
佛陀回答說：『善男子！這樣就應該保持寂然。』
無在菩薩說：『是的，世尊！如果不聽受法，無論是應理的還是不應理的，算是守護正法嗎？』
【English Translation】 English version 『We should receive such image-sutras, and cause them to circulate widely, spreading them to both near and far.』
The Buddha further asked: 『How will you govern the Dharma and uphold this unsurpassed and truly authentic path of the Tathagata (如來, Thus Come One)?』
Among them was a Bodhisattva named Hui Ying Zhuang (慧英幢, Wisdom Hero Banner), who stepped forward and said to the Buddha: 『Indeed, World Honored One! If one deeply examines all dharmas and finds nothing to hold onto, how can one even vaguely uphold the Buddha's path?』
The World Honored One replied: 『Good son! It is precisely in this way that one should uphold the Buddha's path.』
Deng Jian Bodhisattva (等見菩薩, Equal Seeing Bodhisattva) reported to the Buddha, 『If one measures the Buddha's path and finds it equal to the five rebellious acts, how can one even slightly uphold the Buddha's path?』
The World Honored One said: 『Good son! Therefore, a virtuous one like you should uphold the great path of the Tathagata Buddha.』
Wu Jian Bodhisattva (無見菩薩, No Seeing Bodhisattva) said: 『Indeed, World Honored One! I have not seen the dharma of ordinary beings, nor have I seen the dharma of those who are learning or not learning, nor have I seen the dharma of Pratyekabuddhas (緣覺, Solitary Buddhas) and Bodhisattvas, nor have I seen the Buddha's dharma. Am I then upholding the Tathagata's dharma?』
The World Honored One said: 『Good son! It is precisely because of this stillness that you should uphold the great path of the Tathagata Buddha.』
Zhu Fa Wu Suo Yuan Bodhisattva (諸法無所愿菩薩, All Dharmas Without Desire Bodhisattva) said: 『Indeed, World Honored One! I never know what to hold onto in all dharmas, how can I be said to be upholding the Tathagata's dharma?』
The World Honored One said: 『Good son! It is precisely because of this stillness that you should uphold the great path of the Tathagata Buddha.』
Bu Shun Bodhisattva (不眴菩薩, Unblinking Bodhisattva) said: 『Indeed, World Honored One! I do not act myself, nor do I move my mind, nor do I generate intentions, am I then upholding the Tathagata's dharma?』
The World Honored One said: 『Good son! It is precisely because of this stillness that you should uphold the great path of the Tathagata Buddha.』
Wu De Bodhisattva (無得菩薩, No Attainment Bodhisattva) said: 『Indeed, World Honored One! If one does not speak of dharma or non-dharma, does not expound the sound of dharma, and removes all thoughts of dharmas, is such a practitioner protecting all dharmas?』
The Buddha replied: 『Good son! One should remain silent in this way.』
Wu Zai Bodhisattva (無在菩薩, Nowhere Bodhisattva) said: 『Indeed, World Honored One! If one does not listen to or receive the dharma, whether it is appropriate or inappropriate, is one protecting the true dharma?』
答曰：「族姓子！是應寂然。」
虛空藏菩薩曰：「唯，世尊！其觀諸法等如虛空，不見彼法，有所執持，為護一切法乎？」
答曰：「族姓子！是應寂然。」
度金剛作菩薩曰：「唯，世尊！不壞法界，入於人界及以法界，為持正法乎？」
答曰：「族姓子！是應寂然。」
度不動跡菩薩曰：「唯，世尊！其于諸法無所動轉，不猗法及非法，為持正法乎？」
答曰：「族姓子！是應寂然。」
嘲魔菩薩曰：「唯，世尊！其至魔界、佛界，則于佛界及與魔界，悉以為入諸法境界，為護正法乎？」
答曰：「族姓子！是應寂然。」
無著菩薩曰：「唯然，世尊！其于諸法都無所得，一切毛孔皆出法聲，為護正法乎？」
答曰：「族姓子！是應寂然。」
普寂菩薩曰：「唯世尊！不護諸魔，行菩薩道，為持正法乎？」
答曰：「族姓子！是應寂然。」
海意菩薩曰：「唯，世尊！其以海印等一切法，修一切解味而知自然，為護法乎？」
答曰：「族姓子！是應自然。」
須深天子曰：「唯，世尊！其有所生不起不生，諸陰、種、入無心意識，為護正法乎？」
答曰：「族姓子！是應寂然。」
無垢光
天子曰：「唯，世尊！其見諸法無垢塵者，無眾瑕穢，解脫諸受，為護法乎？」
答曰：「族姓子！是應寂然。」
度人天子曰：「唯，世尊！其度眾生不知萌類度無所度，既有所度現周旋還不住彼此，為受法乎？」
答曰：「族姓子！是應寂然。」
賢王天子曰：「唯然，世尊！其于眾生而等一切，諸法已等，等諸國土，等諸佛道，為受正法乎？」
答曰：「族姓子！是應寂然。」
自在天子曰：「唯世尊！其于諸法而得自在，普于諸法不起不滅，為受正法乎？」
答曰：「族姓子！是應寂然。」
善念天子曰：「唯，世尊！我不念法亦無所得，亦不有想，為受正法乎？」
答曰：「族姓子！是應寂然。」
蓮華天女曰：「唯，世尊！知一切法皆為佛法，不成正覺，無所不覺，為受正法乎？」
答曰：「族姓女！是應寂然。」
麻油上天女曰：「唯，世尊！我不得女亦不得男，如佛法想及男女法想，亦復同等，此諸法想則為非法，亦非無法，無二無一亦無所至，我為受法乎？」
答曰：「族姓女！是應寂然。」
寶女曰：「唯，世尊！我不見佛、佛道，睹菩薩行，為被一切志德之鎧，不察于本末，為受法乎？」
答
曰：「族姓女！是應寂然。」
無垢光女曰：「唯，世尊！於一切法不起法想，於一切人不起人想，亦不想念人法佛法，睹諸佛法入一切法，不見本末，我為受佛正法乎？」
答曰：「族姓女！是應寂然。建行如是，為受佛法。」
於是天帝釋白佛言：「未曾有也。世尊！此女人等所說辯才不可思議，分別方便；合若干音、文字之說，講於法界；不亂諸法，諸法平等；如演說道，等不差特。」
佛言：「如是，拘翼！是諸女等分別無量不可思議法，供養奉事不可計佛，以得法忍。又，拘翼！是經卷者，號『不起忍持無所御』，當爲眾會廣說其義。如來滅度后受是法者，護持法城，則為供養佛、世尊已。」
天帝釋白佛：「我已奉受此經本已，佛所建立當令廣普，當爲將來諸大士故，分別說之，終不迷謬違佛之教。所以者何？如來護我授以法忍，佛當建立此之經典，令降眾魔，志行於斯。」
佛言拘翼：「有神咒，名曰遮諸妨礙。具聽！今為汝說神咒要言，使一切魔及諸外徑令諸官屬，自然降伏，使如來法光明久立。」
爾時世尊說神咒曰：
「無畏離畏 凈諸恐懼 施無畏 度于滅度無所亂 凈所亂 無所諍 不鬥訟 無懷瞋 無以歿 凈威神 威神蹟 大威神寂
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『善家之女！確實應當寂靜。』 無垢光女說：『是的，世尊！對於一切法不起法相的執著，對於一切人不執著於人相，也不想念人法和佛法，觀察諸佛之法融入一切法中，不見其本末究竟，這樣我算是接受了佛的正法嗎？』 佛陀回答說：『善家之女！確實應當寂靜。如此修行，就是接受了佛法。』 於是天帝釋（Devendra，眾神之王）對佛陀說：『真是前所未有啊，世尊！這些女人所說的辯才真是不可思議，分別事理的方便善巧；能將若干音節、文字組合成說法，闡述法界的真諦；不混淆諸法，明白諸法平等；她們的演說，平等無差別。』 佛陀說：『是的，拘翼（Kauśika，天帝釋的別稱）！這些女子能夠分別無量不可思議之法，供養奉事過無數的佛，因此得到了法忍。還有，拘翼！這部經卷，名為『不起忍持無所御』，應當為大眾廣泛宣說其中的意義。如來滅度之後，能夠接受這部經的，護持佛法之城，就是供養了佛和世尊。』 天帝釋對佛說：『我已經接受了這部經書，佛陀所建立的教法，我當令其廣為流傳，爲了將來的大菩薩們，我會詳細地解說它，終究不會迷惑錯謬，違背佛陀的教誨。為什麼呢？因為如來護佑我，授予我法忍，佛陀應當弘揚這部經典，使其降伏一切魔障，使眾生都能立志修行。』 佛陀對拘翼說：『有一個神咒，名字叫做遮諸妨礙。仔細聽好！現在我為你宣說神咒的要義，使一切魔和各種外道及其眷屬，自然降伏，使如來的佛法光明長久住世。』 這時，世尊宣說了神咒： 『無畏離畏， 凈諸恐懼， 施無畏， 度于滅度無所亂， 凈所亂， 無所諍， 不鬥訟， 無懷瞋， 無以歿， 凈威神， 威神蹟， 大威神寂。』
【English Translation】 English version: The Buddha said: 'Daughter of good family! It should indeed be stillness.' The Immaculate Light Daughter said: 'Yes, World Honored One! Regarding all dharmas, I do not give rise to the thought of dharma; regarding all people, I do not give rise to the thought of people; nor do I think of human dharmas and Buddha dharmas. Observing all Buddha dharmas entering into all dharmas, not seeing the beginning or the end, am I considered to have received the Buddha's true dharma?' The Buddha replied: 'Daughter of good family! It should indeed be stillness. Establishing conduct in this way is receiving the Buddha's dharma.' Thereupon, Śakra, Lord of the Devas (Devendra, King of Gods), said to the Buddha: 'It has never happened before, World Honored One! The eloquence spoken by these women is inconceivable, the skillful means of discernment; combining numerous sounds and words into speech, expounding the truth of the Dharma Realm; not confusing the dharmas, understanding the equality of all dharmas; their exposition is equal and without difference.' The Buddha said: 'So it is, Kauśika (another name for Śakra, Lord of the Devas)! These women are able to discern immeasurable and inconceivable dharmas, offering and serving countless Buddhas, and thus have attained the forbearance of dharma. Furthermore, Kauśika! This scripture is named 'Unarising Endurance, Unobstructed,' and its meaning should be widely proclaimed to the assembly. After the Tathagata's Parinirvana, those who receive this dharma, protecting the city of dharma, will have already made offerings to the Buddha and the World Honored One.' Śakra, Lord of the Devas, said to the Buddha: 'I have already received this scripture. The Dharma established by the Buddha, I shall cause it to spread widely. For the sake of future great Bodhisattvas, I will explain it in detail, and will never be confused or mistaken, nor will I violate the Buddha's teachings. Why? Because the Tathagata protects me and bestows upon me the forbearance of dharma. The Buddha should establish this scripture, causing it to subdue all demonic obstacles, so that all beings can aspire to practice.' The Buddha said to Kauśika: 'There is a divine mantra, named 'Shielding All Obstacles.' Listen carefully! Now I will speak to you the essential words of the divine mantra, so that all demons and various heretics and their retinues will naturally be subdued, and the light of the Tathagata's Dharma will abide in the world for a long time.' At that time, the World Honored One spoke the divine mantra: 'Fearless, free from fear, purify all terrors, bestow fearlessness, cross over to extinction without confusion, purify what is confused, without contention, without strife, without harboring anger, without perishing, purify majestic power, traces of majestic power, great majestic power, stillness.'
滅 趣慈心 除于瑕 示現諦 無蹉踖 其同義 吉祥義 甘露句 見於要 以導御 無所懷 行次第 無所盡 光無生 清凈生 鮮潔光照句 等順於等心 至無上 佛所建立戒清凈 無所犯 無所負 制魔場 降外徑 光耀法明 攝以法施 開法藏
「今是神咒，過去、當來、今現在佛所說，以擁護法而順句義，以此章句總執降伏一切諸魔塵勞跡也！」
於是普首天，白佛言：「我當受此經典之要，精進諷誦，當令廣普！所以者何？于如來法則有反覆，長益法律，布清白典。我修反覆，擁護如來所赍法目。」
時有天子，名曰德超，白佛言：「若有受此如來之法，其福云何？」
於是世尊即說頌曰：
「今吾所見國， 佛眼睹十方， 皆滿中珍寶， 則以持佈施， 其人所獲福， 計當過于彼。 至心受世吼， 所說之經法， 合集諸譬喻， 一切嘆廣說， 終不能究竟， 總持正法德。」
佛說是經時，七十六那術人皆發無上正真道意，六萬菩薩得不起法忍，三千大千世界六返震動，其大光明普照世間，而雨天華，百千伎樂不鼓自鳴，諸伎樂音出是輩聲：「如來之尊建立是經，降伏眾魔，化諸外徑。如來以印印此經已，順而不荒！」爾時海龍王雨大珠
【現代漢語翻譯】 現代漢語譯本 滅除諸趣的慈悲心，去除瑕疵，示現真諦，沒有差錯，與其同義，是吉祥的意義，如甘露般的語句，見到要點，用以引導，沒有執著，依循次第而行，沒有窮盡，光明無生，清凈的生，鮮潔的光明照耀語句，平等順應平等心，到達無上境界，佛所建立的戒律清凈，沒有違犯，沒有虧欠，制伏魔的場所，降伏外道，光耀的法明，用佛法佈施來攝受，開啟佛法寶藏。
『現在這個是神咒，過去、未來、現在諸佛所說，用以擁護佛法而順應句義，用這個章句總攝執持降伏一切諸魔塵勞的軌跡！』
於是普首天（菩薩名），稟告佛說：『我應當接受這部經典之要義，精進地諷誦，使之廣為流傳！這是為什麼呢？因為對於如來的法則有所反覆思量，就能長久地增益佛法，傳播清凈的法典。我修習反覆思量，擁護如來所持有的法門。』
當時有一位天子，名叫德超（天子名），稟告佛說：『如果有人接受這部如來的佛法，他的福報會怎麼樣呢？』
於是世尊就說了偈頌：
『如今我所見到的國土，佛眼能夠看到十方，都充滿了珍寶，如果用這些珍寶來佈施，這個人所獲得的福報，計算起來應當超過前者。 至誠地接受世間的獅子吼（佛陀）所說的經法，合集各種譬喻，一切都讚歎廣為宣說，最終也不能完全說盡，總持正法的功德。』
佛陀宣說這部經的時候，七十六那術人（數字）都發起了無上正真道意，六萬菩薩得到了不起法忍，三千大千世界發生了六種震動，巨大的光明普遍照耀世間，並且降下天花，百千種伎樂不敲打也自己發出聲音，各種伎樂的聲音發出這樣的聲音：『如來之尊建立這部經，降伏眾多魔，化度各種外道。如來用印來印證這部經，順應而不荒謬！』當時海龍王降下大珠。
【English Translation】 English version The compassionate mind that extinguishes all realms of suffering, removes flaws, reveals the truth, without error, synonymous with it, is the auspicious meaning, like nectar-like phrases, seeing the essentials, used to guide, without attachment, proceeding in order, without end, light without birth, pure birth, the bright and pure light illuminates the phrases, equally conforming to the equal mind, reaching the unsurpassed state, the precepts established by the Buddha are pure, without violation, without debt, subduing the field of demons, vanquishing external paths, illuminating the Dharma brightly, embracing with Dharma giving, opening the Dharma treasury.
'Now this is a divine mantra, spoken by the Buddhas of the past, future, and present, to protect the Dharma and accord with the meaning of the phrases, using this chapter and verse to comprehensively hold and subdue all traces of demons and defilements!'
Then Prathama-shirsha-deva (普首天, name of a Bodhisattva), said to the Buddha: 'I shall receive the essence of this scripture, diligently recite it, and cause it to be widely spread! Why is this? Because by repeatedly contemplating the Tathagata's (如來) Dharma, one can prolong and increase the Dharma, and spread the pure Dharma. I cultivate repetition and contemplation, protecting the Dharma teachings held by the Tathagata.'
At that time, there was a deva (天子), named Deva-ati-krama (德超, name of a deva), who said to the Buddha: 'If someone receives this Dharma of the Tathagata, what will their merit be?'
Then the World-Honored One spoke this verse:
'The land I now see, the Buddha's eye beholds the ten directions, all filled with treasures, if one were to use these treasures for giving, the merit that person obtains, calculating it, should exceed the former. Sincerely receiving the Dharma spoken by the lion's roar (Buddha) of the world, compiling various metaphors, all praising and widely expounding, ultimately cannot fully exhaust, the merit of upholding the true Dharma.'
When the Buddha spoke this sutra, seventy-six nayuta (那術, a large number) of people all aroused the unsurpassed, right, and true mind, sixty thousand Bodhisattvas attained the non-arising Dharma-kshanti (不起法忍, patience with the non-arising of dharmas), the three thousand great thousand worlds shook in six ways, great light universally illuminated the world, and heavenly flowers rained down, hundreds of thousands of musical instruments played without being struck, the sounds of the various musical instruments emitted such sounds: 'The Honored One, the Tathagata, established this sutra, subduing many demons, transforming various external paths. The Tathagata has sealed this sutra with a seal, according with it and not being荒謬!' At that time, the Naga King of the sea rained down large pearls.
瓔供養此經，周遍三千大千世界。
佛告賢者阿難：「以是經卷用為囑累，受持諷誦，普令流佈，為他人說。」
阿難對曰：「唯然，世尊！已受斯經。經名何等？云何奉持？」
佛言：「是經名曰『海龍王問龍總持品』，又名『集諸法寶凈法門品』，當善奉持！」
佛說如是，海龍王及龍王子、諸天、人民、十方諸來大會菩薩、諸大聲聞、釋、梵、四天王、賢者阿難、一切魔眾、諸天、龍、神、香音神、無善神、鳳凰神、山神、甜柔神、及世間人，莫不歡喜，作禮奉行。
佛說海龍王經卷第四
【現代漢語翻譯】 現代漢語譯本：用珠寶供養這部經，供養範圍遍及三千大千世界。
佛告訴賢者阿難：『用這部經卷作為囑託，接受、持誦，普遍地使它流傳開來，為其他人宣說。』
阿難回答說：『是的，世尊！我已經接受這部經。這部經叫什麼名字？應當如何奉行？』
佛說：『這部經名叫《海龍王問龍總持品》，又名《集諸法寶凈法門品》，應當好好地奉持！』
佛說完這些話，海龍王以及龍王子、諸天、人民、十方前來的大會菩薩、各位大聲聞、釋提桓因（Śakra Devānām Indra，天帝）、梵天（Brahmā，色界天主）、四大天王（Four Heavenly Kings，佛教的護法神）、賢者阿難、一切魔眾、諸天、龍、神、乾闥婆（Gandharva，香音神）、阿修羅（Asura，無善神）、迦樓羅（Garuda，鳳凰神）、山神、緊那羅（Kinnara，甜柔神），以及世間的人們，沒有不歡喜的，都行禮並遵照奉行。
《佛說海龍王經》卷第四
【English Translation】 English version: Adorned with jewels, this sutra is offered throughout the three thousand great thousand worlds.
The Buddha told the worthy Ānanda (one of the principal disciples of the Buddha): 'Use this sutra scroll as an entrustment, accept, uphold, recite, and universally spread it, and explain it to others.'
Ānanda replied: 'Yes, World Honored One! I have already received this sutra. What is the name of this sutra? How should it be upheld?'
The Buddha said: 'This sutra is named 『The Sea Dragon King's Questions on the Dragon Dhāraṇī Chapter,』 and also named 『The Chapter on Gathering All Dharma Treasures and Pure Dharma Gates.』 You should uphold it well!'
After the Buddha spoke these words, the Sea Dragon King and the Dragon Princes, the devas (gods), the people, the bodhisattvas (enlightenment beings) who came from the ten directions for the great assembly, all the great śrāvakas (disciples), Śakra Devānām Indra (the lord of the gods), Brahmā (the creator god), the Four Heavenly Kings (guardian deities), the worthy Ānanda, all the demon hordes, the devas, dragons, gods, gandharvas (celestial musicians), asuras (demi-gods), garudas (mythical birds), mountain gods, kinnaras (mythical beings, half-human and half-horse), and the people of the world, were all delighted, paid homage, and respectfully practiced accordingly.
The Fourth Scroll of the Sutra Spoken by the Buddha on the Sea Dragon King