T15n0632_佛說慧印三昧經
大正藏第 15 冊 No. 0632 佛說慧印三昧經
No. 632 [Nos. 633, 634]
佛說慧印三昧經一卷
吳月氏優婆塞支謙譯
聞如是：
一時佛在羅閱祇耆阇崛山中，與摩訶比丘僧千二百五十比丘俱，菩薩有四十億人，皆逮得陀鄰尼，悉得諸三昧，皆逮得空法，皆得寂無想法，悉逮得不動搖愿，悉得無所著陀鄰尼行，得無央數陀鄰尼門。
佛爾時便三昧三摩越，㸌然無色，不可見，不可得，如虛空不可知，無所住，不可得，無吾，無作，亦無來，亦無去，亦非住，亦非止，亦非偶，亦非不偶，亦非身，亦非憂，亦非喜，亦非心，亦非不隨心，亦非行所語，亦不有是語空，亦非著。佛爾時作是三昧三摩越，便不見佛身，亦不可得想。佛身、佛心、意亦不可得想，亦不見中衣、外衣及與坐，亦不見經行時，亦非聲。
爾時三昧威神照三千大千日月，於是三千大千佛剎諸日月光明，皆為覆蔽不見；諸摩尼寶、諸逾填寶、諸天及天坐、諸釋梵所有名香，悉為其歇，是皆三昧威神力之所蔽隱，三千大千剎土但聞是三昧香；照于諸佛剎，其中人民眼不為遮迦和、摩訶遮迦和及須彌山、諸黑山之所覆蔽。
爾時便有七寶交露，覆蓋三千大千
【現代漢語翻譯】 現代漢語譯本 《佛說慧印三昧經》一卷 吳月氏優婆塞支謙譯 我聽到的是這樣的： 一時，佛陀在羅閱祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，鷲峰山）中，與一千二百五十位大比丘僧人在一起。還有四十億菩薩，都已證得陀鄰尼（dhāraṇī，總持），全部獲得各種三昧（samādhi，禪定），全部證得空法，全部證得寂無想法，全部證得不動搖的願力，全部證得無所執著的陀鄰尼行，獲得無數的陀鄰尼門。 這時，佛陀便進入三昧三摩越（samāpatti，等至），忽然間變得無色，不可見，不可得，如同虛空一樣不可知，無所住，不可得，沒有『我』，沒有造作，也沒有來處，也沒有去處，既非住，也非止，既非偶合，也非不偶合，既非身，也非憂愁，也非喜悅，既非心，也非不隨心，也非言語所能表達，也不存在所謂的『空』，也沒有執著。佛陀這時進入這樣的三昧三摩越，便不見佛身，也不可得想。佛身、佛心、佛意都不可得想，也看不見中衣、外衣以及座位，也看不見經行的時候，也沒有聲音。 這時，三昧的威神照耀三千大千世界（trisahasra-mahāsahasra-lokadhātu），於是三千大千佛剎中所有的日月光明，都被遮蔽不見；各種摩尼寶（maṇi，如意寶珠）、各種逾填寶、諸天以及天人的座位、諸釋梵（Śakra-Brahmā，帝釋天和梵天）所有的名香，都因此而止息，這些都是三昧威神力所遮蔽隱沒的，三千大千剎土只能聞到這三昧的香氣；照耀于各個佛剎，其中的人民眼睛不會被遮迦和（Cakravāḍa，鐵圍山）、摩訶遮迦和（Mahā-Cakravāḍa，大鐵圍山）以及須彌山（Sumeru，妙高山）、各種黑山所遮蔽。 這時便有七寶交錯的露水，覆蓋三千大千世界。
【English Translation】 English version The Sutra of the Buddha's Discourse on the Samadhi of the Seal of Wisdom Translated by the Upāsaka Zhi Qian of the Yuezhi during the Wu Dynasty Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in Rāmagṛha (Rajgir), together with a great assembly of twelve hundred and fifty Bhikṣus (monks). There were also forty billion Bodhisattvas, all of whom had attained Dhāraṇīs (memorization devices/mantras), all had attained various Samādhis (meditative states), all had attained the Dharma of Emptiness, all had attained the thought of stillness and non-thought, all had attained unwavering vows, all had attained the practice of Dhāraṇīs without attachment, and had attained countless gates of Dhāraṇīs. At that time, the Buddha entered into the Samāpatti (state of absorption) of Samadhi, and suddenly became colorless, invisible, and unattainable, like the unknowable void, without dwelling, unattainable, without self, without action, without coming, without going, neither abiding, nor ceasing, neither coincidental, nor non-coincidental, neither body, nor sorrow, nor joy, neither mind, nor non-mind, neither spoken by actions, nor existing as empty words, nor attached. When the Buddha entered into this Samāpatti of Samadhi, the Buddha's body was not seen, nor could it be conceived. The Buddha's body, Buddha's mind, and Buddha's intention could not be conceived, nor could the inner robe, outer robe, and seat be seen, nor could the time of walking be seen, nor was there any sound. At that time, the majestic power of the Samadhi illuminated the trisahasra-mahāsahasra-lokadhātu (three-thousand-great-thousand world system), so that the light of all the suns and moons in the three-thousand-great-thousand Buddha-lands was obscured and not seen; all kinds of Maṇi (jewels), all kinds of precious jewels, all the Devas (gods) and their seats, all the fragrant scents of Śakra-Brahmā (Indra and Brahma), all ceased because of it. All of this was obscured by the majestic power of the Samadhi, and only the fragrance of this Samadhi was heard in the three-thousand-great-thousand lands; illuminating all the Buddha-lands, the eyes of the people within were not obscured by the Cakravāḍa (iron ring mountains), the Mahā-Cakravāḍa (great iron ring mountains), Sumeru (Mount Meru), and various black mountains. At that time, there was a dew of interwoven seven treasures, covering the three-thousand-great-thousand world system.
剎土。一切諸佛剎及與竹園、耆阇崛山，若干種華悉遍佈滿其中。其地悉平等，地為生蓮華。其華大如車輪。一華者有十萬葉。其花上悉有七寶蓋。摩竭提國界地悉為柔軟如天綩綖。
有東方恒邊沙佛等，遣無央數一生補處菩薩，令到沙訶樓陀剎土：「有多陀竭、阿羅訶、三耶三佛，名為釋迦文，今現在一切諸佛境界，深入多陀竭慧印三昧三摩越。若有菩薩積累功德，奉行六波羅蜜，百劫除漚和拘舍羅，不如一時聞是三昧。」諸菩薩即受其佛教，持神足飛到竹園中，前為佛作禮，皆卻坐蓮花上。如是南方恒邊沙佛等，亦復遣無央數菩薩。西方、北方、東南方、西南方、西北方、東北方、上方、下方，如是恒邊沙諸佛等，各復遣無央數一生補處菩薩，令到沙呵樓陀剎土：「有陀竭、阿羅訶、三耶三佛，名為釋迦文，今現在一切諸佛境界，深入陀竭慧印三昧三摩越。若有菩薩積累功德，奉行六波羅蜜，百劫除漚和拘舍羅，不如一時聞是三昧。」諸菩薩即受其佛教，持神足飛到竹園中，前為佛作禮，皆卻坐蓮華上。
爾時於是三千大千剎土，諸比丘僧及諸菩薩所在遠方，皆來會於竹園在於佛前。
爾時無央數菩薩及四十億比丘菩薩，皆來會於竹園。用是三昧威神故，於是三千大千剎土諸釋、諸梵、諸摩夷
【現代漢語翻譯】 現代漢語譯本： 佛土。一切諸佛的佛土以及竹園、耆阇崛山（Grdhrakuta，又名靈鷲山），用無數種鮮花遍佈其中。那裡的土地都一樣平整，地上生長著蓮花。蓮花大如車輪，一朵蓮花有十萬片花瓣。花上都有七寶華蓋。摩竭提國（Magadha）的土地都柔軟得像天上的綩綖（wǎnyán，一種絲織物）。 有東方恒河沙數諸佛等等，派遣無數位一生補處菩薩，讓他們來到沙訶樓陀剎土（Sahaloka，娑婆世界）：『有一位多陀竭（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺者），名為釋迦文（Sakyamuni），現在處於一切諸佛的境界，深入多陀竭慧印三昧三摩越（Tathagata-jnana-mudra-samadhi-samapatti，如來智印三昧等至）。如果有菩薩積累功德，奉行六波羅蜜（Six Paramitas，六度），即使經過百劫的時間去除掉漚和拘舍羅（aukasa-kausalya，疑惑和不善巧），也不如一時聽聞這個三昧。』諸位菩薩接受了諸佛的教誨，運用神通飛到竹園中，上前向佛作禮，然後都退坐到蓮花上。像這樣，南方恒河沙數諸佛等等，也派遣了無數位菩薩。西方、北方、東南方、西南方、西北方、東北方、上方、下方，像這樣恒河沙數諸佛等等，各自派遣無數位一生補處菩薩，讓他們來到沙呵樓陀剎土：『有一位多陀竭、阿羅訶、三耶三佛，名為釋迦文，現在處於一切諸佛的境界，深入多陀竭慧印三昧三摩越。如果有菩薩積累功德，奉行六波羅蜜，即使經過百劫的時間去除掉漚和拘舍羅，也不如一時聽聞這個三昧。』諸位菩薩接受了諸佛的教誨，運用神通飛到竹園中，上前向佛作禮，然後都退坐到蓮花上。 那時，三千大千世界中，所有的比丘僧和菩薩，從遙遠的地方都來到竹園，聚集在佛前。 那時，無數的菩薩和四十億比丘菩薩，都來到竹園集會。因為這個三昧的威神力，三千大千世界中的諸釋（Sakra，帝釋天）、諸梵（Brahma，梵天）、諸摩夷（Mara，魔）...
【English Translation】 English version: Buddha-fields. All the Buddha-fields, as well as the Bamboo Grove and Grdhrakuta (Vulture Peak Mountain), were filled with various kinds of flowers. The ground was all level, and lotuses grew on the ground. The flowers were as large as chariot wheels, and each flower had one hundred thousand petals. Each flower was covered with a canopy of seven jewels. The land of Magadha (Kingdom) was as soft as heavenly silk. There were Buddhas as numerous as the sands of the Ganges River in the east, who sent countless Bodhisattvas destined to attain Buddhahood in their next life to the Sahaloka (this world): 'There is a Tathagata (Thus Come One), an Arhat (Worthy One), a Samyaksambuddha (Perfectly Enlightened One), named Sakyamuni (Sage of the Sakyas), who is now in the realm of all Buddhas, deeply immersed in the Tathagata-jnana-mudra-samadhi-samapatti (Samadhi of the Wisdom Seal of the Tathagata). If a Bodhisattva accumulates merit, practices the Six Paramitas (Perfections), and spends hundreds of kalpas removing aukasa-kausalya (doubt and unskillfulness), it is not as good as hearing this samadhi for a moment.' The Bodhisattvas received the Buddhas' teachings, used their supernatural powers to fly to the Bamboo Grove, prostrated themselves before the Buddha, and then sat back on the lotuses. Similarly, Buddhas as numerous as the sands of the Ganges River in the south also sent countless Bodhisattvas. The same happened in the west, north, southeast, southwest, northwest, northeast, above, and below. Buddhas as numerous as the sands of the Ganges River each sent countless Bodhisattvas destined to attain Buddhahood in their next life to the Sahaloka: 'There is a Tathagata, an Arhat, a Samyaksambuddha, named Sakyamuni, who is now in the realm of all Buddhas, deeply immersed in the Tathagata-jnana-mudra-samadhi-samapatti. If a Bodhisattva accumulates merit, practices the Six Paramitas, and spends hundreds of kalpas removing aukasa-kausalya, it is not as good as hearing this samadhi for a moment.' The Bodhisattvas received the Buddhas' teachings, used their supernatural powers to fly to the Bamboo Grove, prostrated themselves before the Buddha, and then sat back on the lotuses. At that time, all the Bhikshu Sangha (community of monks) and Bodhisattvas in the three thousand great thousand worlds, from distant places, came to the Bamboo Grove and gathered before the Buddha. At that time, countless Bodhisattvas and forty billion Bhikshu Bodhisattvas came to the Bamboo Grove to assemble. Because of the majestic power of this samadhi, the Sakras (Indra), Brahmas (Great Brahma), and Maras (Demon) in the three thousand great thousand worlds...
亙天、諸遍凈天、一切諸龍王、諸鬼神王、諸犍陀羅王、諸阿須輪王、諸迦留羅王、諸真陀羅王、諸摩睺勒王，是諸王皆各從無央數官屬來到佛所，前為佛作禮，卻住一面。
爾時於是三千大千剎土諸天及人、非人，從下上至二十八天，中無空缺，皆悉遍滿。尊弟子舍利弗羅、摩訶目迦蘭、拘提迦栴延、邠耨文陀尼弗羅等，即到文殊師利前，問文殊師利言：「佛曏者三昧三摩越，今皆不見，不知所至到處。愿為吾等說之！」
文殊師利答舍利弗羅言：「仁者智慧而具足，何以不各各自三昧共推索無央數佛剎，知佛身何如行。」
即時舍利弗羅等各各自三昧共推索無央數佛剎，了不見佛身，亦不知所至到處。舍利弗羅等即從三昧起，復前問文殊師利言：「吾等以各各三昧推索無央數佛剎，亦不見佛身，亦不知所湊。愿欲聞知，惟為說之！」
文殊師利言：「賢者舍利弗羅等不知佛所至到處者，悉且安坐。佛須臾頃自當來還。」
爾時佛從慧印三昧起，便動三千大千佛剎。舍利弗羅等便前白佛言：「佛住何三昧？吾等以智慧眼推索佛，了無有能知其處者。」
佛語舍利弗羅言：「佛所至到處，非若阿羅漢、辟支佛等所可知。獨佛自知之耳。所以者何？無念、不動、不搖故。
【現代漢語翻譯】 現代漢語譯本 亙天（一種天界）、諸遍凈天（一種天界）、一切諸龍王（龍族的首領）、諸鬼神王（鬼神的首領）、諸犍陀羅王（犍陀羅族的首領，天神的樂師）、諸阿須輪王（阿修羅族的首領，好戰的神）、諸迦留羅王（迦樓羅族的首領，金翅鳥）、諸真陀羅王（緊那羅族的首領，天界的樂神）、諸摩睺勒王（摩睺羅伽族的首領，大蟒神），這些王都各自帶領著無數的眷屬來到佛陀的處所，先向佛陀行禮，然後退到一邊站立。 當時，在這個三千大千世界中，所有的天人和非人，從下往上直到二十八天，沒有空缺，全都遍佈滿了。尊貴的弟子舍利弗羅（智慧第一的弟子）、摩訶目迦蘭（神通第一的弟子）、拘提迦栴延（論議第一的弟子）、邠耨文陀尼弗羅（持律第一的弟子）等，來到文殊師利（智慧的象徵）菩薩面前，問文殊師利菩薩說：『佛陀剛才所入的三昧三摩越（正定），現在都看不見了，不知道去了哪裡。希望您能為我們說說！』 文殊師利菩薩回答舍利弗羅說：『仁者您智慧具足，為什麼不各自用三昧共同推究尋找無數的佛剎，瞭解佛身是如何執行的呢？』 當時，舍利弗羅等各自用三昧共同推究尋找無數的佛剎，始終沒有看見佛身，也不知道佛陀去了哪裡。舍利弗羅等就從三昧中出來，再次來到文殊師利菩薩面前，問道：『我們用各自的三昧推究尋找無數的佛剎，也沒有看見佛身，也不知道佛陀去了哪裡。希望能夠聽聞知曉，請您為我們說說！』 文殊師利菩薩說：『賢者舍利弗羅等不知道佛陀去了哪裡，請先都安坐。佛陀一會兒自然會回來。』 當時，佛陀從慧印三昧（智慧的印記）中出來，就震動了三千大千佛剎。舍利弗羅等就上前稟告佛陀說：『佛陀您住在什麼三昧中？我們用智慧之眼推究尋找佛陀，完全沒有人能夠知道佛陀的處所。』 佛陀告訴舍利弗羅說：『佛陀所去的地方，不是你們這些阿羅漢（斷絕煩惱的聖者）、辟支佛（獨自覺悟者）等所能知道的。只有佛陀自己知道。為什麼呢？因為無念、不動、不搖的緣故。』
【English Translation】 English version Then, the Īśvara Heavens, the Śubhakṛtsna Heavens, all the Dragon Kings (Nāga-rājas, rulers of the dragon realm), the Spirit Kings (Yakṣa-rājas, rulers of spirits), the Gandharva Kings (Gandharva-rājas, rulers of celestial musicians), the Asura Kings (Asura-rājas, rulers of the demigods), the Garuḍa Kings (Garuḍa-rājas, rulers of the giant birds), the Kinnara Kings (Kinnara-rājas, rulers of celestial musicians with human bodies and horse heads), and the Mahoraga Kings (Mahoraga-rājas, rulers of the great serpents), all these kings, each with countless attendants, came to the Buddha's place, bowed before the Buddha, and stood to one side. At that time, in this three-thousand-great-thousandfold world, all the gods and humans, and non-humans, from the lowest to the twenty-eighth heaven, without any gaps, were completely filled. The venerable disciples Śāriputra (foremost in wisdom), Mahāmaudgalyāyana (foremost in supernatural powers), Kauṣṭhila Kātyāyana (foremost in debate), Bhikṣuṇī Bhadrakāpilānī (foremost in discipline), and others, came before Mañjuśrī (Bodhisattva of wisdom), and asked Mañjuśrī, 'The Buddha's samādhi-samāpatti (perfect concentration) that he entered just now, we cannot see it now, and we do not know where he has gone. We wish you would tell us!' Mañjuśrī answered Śāriputra, 'You, the virtuous one, are complete with wisdom, why don't you each use your own samādhi to jointly investigate and search countless Buddha-lands, to understand how the Buddha's body moves?' Immediately, Śāriputra and the others each used their own samādhi to jointly investigate and search countless Buddha-lands, but they still did not see the Buddha's body, nor did they know where he had gone. Śāriputra and the others then arose from samādhi, and again came before Mañjuśrī, and asked, 'We have used our respective samādhis to investigate and search countless Buddha-lands, but we have not seen the Buddha's body, nor do we know where the Buddha has gone. We wish to hear and know, please tell us!' Mañjuśrī said, 'Virtuous Śāriputra and the others, if you do not know where the Buddha has gone, please all sit down first. The Buddha will naturally return in a short while.' At that time, the Buddha arose from the Wisdom Seal Samādhi (Jñāna-mudrā-samādhi), and then shook the three-thousand-great-thousandfold Buddha-land. Śāriputra and the others then came forward and said to the Buddha, 'In what samādhi does the Buddha abide? We have used our wisdom eyes to investigate and search for the Buddha, but no one has been able to know his location.' The Buddha told Śāriputra, 'The place where the Buddha goes is not something that you Arhats (liberated beings), Pratyekabuddhas (solitary Buddhas), and others can know. Only the Buddha himself knows it. Why? Because of non-thought, non-movement, and non-shaking.'
「舍利弗羅！佛身有百六十二事難可得知。何等百六十二事？非身、無作、無起、無減、未常有、無有比、亦無所比、亦無行、亦無所至、不可知、亦無習、一切凈、無所有、亦不有、亦不行、亦不住、亦非生、亦非受、亦非聞、亦非見、亦非香、亦非味、亦非細滑、亦無往啟、亦無還答、亦非啟答、亦非心、亦非念、亦非心心念離於心心等、心無所等、無所與、無來、無去、亦非潤、亦非澤凈、不復有、亦非恐、亦非懼、亦非動、亦非搖、亦無造、亦無成、亦非滿、亦非不滿、亦非見、亦非明、亦非不明、亦非冥、亦非不冥、亦非滅、已離滅、于滅中凈、復凈清凈、於色無所有、無愛慾、一切非我、離於非我、住無所住、亦無處、亦無從、亦非無從、亦非法、亦非不法、亦非福田、亦非不福田、亦非盡、亦不可盡、無所有、離於無所有、遠離於字、遠離於向、遠離於教、遠離於行、遠離於念、亦非禍、亦非不禍、亦非量、亦非不量、亦非來、亦非去、亦非雙、亦非不雙、亦非猗、亦非不猗、亦非相、亦非不相、無有相、能現相、無諸入、亦非著、離諸著、一切人令得信、不受入住、于諦諦復諦、一切非我度、無所度、凈無所凈、度厄難為無所度，所說、不說二無所等、于等無所等、無量等、與空等、無處等、無生等
、不可得等，所安無所安、寂復寂、寂明中復明、於行無轉、能轉行，一切斷諸所著、諸法諦無有二、從本來、無所有，所覺者已諦覺、已度於一切行、行所度無所度，亦非是、亦非不是、亦非長、亦非短、亦非圓、亦非方、亦非身、亦非體、亦非入、亦無所入、亦非世、亦非世所有、亦未曾有見者、亦未曾有知者、亦非去、亦非不去、亦非世因緣、亦非不世因緣，如是身不可獲、亦非有、亦非無、亦無有去、亦無有來、亦非心念、亦非憂、亦非作、亦非不作、亦非諍、亦非不諍、亦非泥洹、亦非不泥洹、亦非行、亦非不行。是為百六十二事。」
佛告舍利弗羅言：「佛身如是。欲想視佛身，無有能見者。所以者何？佛身不可以想見知。」
佛爾時欲曠大慧印三昧於十方，便說偈言：
「是身亦非身， 于身已度脫， 亦無作無有， 壞亦無所得。 一切諸法相， 雙亦非不雙， 欲見諸佛身， 所處皆如是。 不是非不是， 非憂非不憂， 不取亦不放， 不等亦不長， 不樂亦不住， 一切無從生， 佛身已如是， 便能致安隱。 亦非作不可， 獲空無有想， 亦非色心無， 有我亦非一， 于受無所受， 于有無所有， 一切諸正覺， 其身
【現代漢語翻譯】 現代漢語譯本：『不可得』等等，所安之處無所安，寂靜又寂靜，寂靜光明中又光明，對於修行沒有轉變，卻能轉變修行，一切斷絕各種執著，諸法真諦沒有二元對立，從本來上講，一無所有，所覺悟者已經真正覺悟，已經度過一切修行，修行所度之處無所度，既是，又不是，既非長，也非短，既非圓，也非方，既非身，也非體，既非進入，也無所進入，既非世間，也非世間所有，也未曾有見者，也未曾有知者，既非去，也非不去，既非世間因緣，也非非世間因緣，這樣的身不可獲得，既非有，也非無，也無有去處，也無有來處，既非心念，也非憂愁，既非作為，也非不作為，既非爭論，也非不爭論，既非涅槃（Nirvana，解脫），也非非涅槃，既非修行，也非不修行。這就是一百六十二件事。』
佛告訴舍利弗羅（Sariputra，佛陀的十大弟子之一）說：『佛身就是這樣。想要用想像來觀察佛身，沒有人能夠見到。為什麼呢？佛身不可以用想像來認知。』
佛陀當時想要在十方弘揚廣大智慧印三昧（Samadhi，一種高度集中的冥想狀態），便說了偈語：
『此身既是身，又非身，對於身已經度脫，既無作為也無所有，壞滅也無所得。一切諸法之相，雙重又非不雙重，想要見到諸佛之身，所處之處皆是如此。不是也不是，非憂愁非不憂愁，不取也不放，不等也不長，不樂也不住，一切無從生起，佛身已經如此，便能達到安穩。既非作為不可，獲得空性而沒有妄想，既非色（Rupa，物質）也非心（Citta，精神），有我也並非唯一，對於接受沒有接受，對於存在沒有所有，一切諸正覺（Sammasambuddha，完全覺悟的佛陀），其身…』
【English Translation】 English version: 'Unattainable' and so on, the place of peace is without peace, stillness upon stillness, within stillness and light, more light, in practice without transformation, yet able to transform practice, severing all attachments, the truth of all dharmas is without duality, from the very beginning, there is nothing at all, those who are awakened have truly awakened, have crossed over all practices, the place crossed over by practice is without crossing, it is and it is not, it is neither long nor short, neither round nor square, neither body nor substance, neither entering nor anything to enter, neither worldly nor of the world, nor has there ever been a seer, nor has there ever been a knower, neither going nor not going, neither worldly cause nor unworldly cause, such a body is unattainable, neither existent nor non-existent, neither going nor coming, neither thought nor sorrow, neither doing nor not doing, neither contention nor non-contention, neither Nirvana (Nirvana, liberation) nor non-Nirvana, neither practice nor non-practice. These are the one hundred and sixty-two matters.'
The Buddha said to Sariputra (Sariputra, one of the Buddha's ten great disciples): 'The Buddha's body is like this. If you wish to see the Buddha's body through imagination, no one can see it. Why? The Buddha's body cannot be known through imagination.'
The Buddha then wished to widely proclaim the Samadhi (Samadhi, a state of highly concentrated meditation) of the Great Wisdom Seal in the ten directions, and spoke this verse:
'This body is and is not a body, having transcended the body, neither acting nor possessing, destruction yields nothing. The characteristics of all dharmas, dual and yet not dual, if you wish to see the bodies of all Buddhas, all places are like this. Neither is nor is not, neither sorrow nor not sorrow, neither grasping nor releasing, neither unequal nor long, neither delighting nor abiding, all arise from nowhere, the Buddha's body is already like this, and can then attain peace. Neither is action impossible, attaining emptiness without delusion, neither form (Rupa, material) nor mind (Citta, mental), having self and yet not one, in receiving there is no receiving, in existence there is no possession, all Rightly Awakened Ones (Sammasambuddha, fully enlightened Buddhas), their bodies...'
諦如是。 不剛亦不弱， 無瑕亦不穢， 不斷亦不連， 不有亦不壞， 亦無所得於， 多少無所亡， 欲見諸佛身， 一切無塵垢。 不見亦不聞， 非香無細滑， 不知亦不動， 譬之若如影， 住形於一切， 曉諸著人心， 佛已成其身， 一切各如是。 非身亦非體， 非等亦非諦， 非凈非不凈， 諸根無所有， 不藏非不藏， 譬如水中月， 欲見諸佛身， 一切悉如是。 身復與身從， 因緣本自然， 不生亦不滅， 無來亦無往。 不見於三界， 然現若如幻， 欲見諸佛身， 不動亦不搖。 非聲亦非諍， 非默亦非寂， 非獲未常有， 不有亦無彼。 譬如虛空本， 自然無所有， 見佛已如是， 晝夜當供養。 一切及十方， 億千諸佛剎， 上至廿八天， 滿中諸珍寶， 悉以供養佛， 乃至無數劫， 不如書是經， 其福出彼上。 譬如恒邊沙， 復倍無數劫， 展轉于其中， 常等行慈心， 不如曉了惠， 解是印三昧， 如是無數載， 其德過彼上。 若在五道中， 展轉無數劫， 如是若干劫， 一切能悉忍。 不如一時慧， 解是印三昧，
【現代漢語翻譯】 現代漢語譯本： 真實就是這樣。 它既不剛強也不柔弱，沒有瑕疵也沒有污穢， 不會斷絕也不會連線，不是存在也不是壞滅， 也沒有任何可以獲得的東西，多少都沒有損失， 想要見到諸佛的身相，一切都是沒有塵垢的。 不能看見也不能聽聞，不是香味也沒有細滑的觸感， 不能知曉也不會動搖，譬如就像影子一樣， 依附於一切形體，曉喻那些執著的人心， 佛已經成就了這樣的身相，一切眾生各自都是如此。 它不是身也不是體，不是相等也不是真實， 不是清凈也不是不清凈，諸根（眼、耳、鼻、舌、身、意）一無所有， 不隱藏也不是不隱藏，譬如水中的月亮， 想要見到諸佛的身相，一切都像這樣。 身相與身相相隨，因緣本來就是自然而然的， 不生也不滅，沒有來也沒有去。 在三界（欲界、色界、無色界）中不可見，然而顯現得好像幻象一樣， 想要見到諸佛的身相，不動搖也不動盪。 不是聲音也不是爭論，不是沉默也不是寂靜， 不是獲得也不是未曾有，不是存在也沒有那個彼岸。 譬如虛空的本性，自然而然一無所有， 見到佛就是這樣，晝夜應當供養。 一切世界以及十方，億千無數的佛剎（buddhakṣetra）， 上至二十八天，充滿各種珍寶， 全部用來供養佛，乃至無數劫， 不如書寫這部經，其福德超過前者。 譬如恒河邊的沙子，再乘以無數劫， 輾轉于其中，常常平等地行慈心， 不如曉了智慧，理解這印三昧（mudrā-samādhi）， 像這樣無數年，其功德超過前者。 如果在五道（地獄、餓鬼、畜生、人、天）中，輾轉無數劫， 像這樣若干劫，一切都能忍受。 不如一時之間的智慧，理解這印三昧（mudrā-samādhi）。
【English Translation】 English version: Truth is thus. Neither strong nor weak, without flaw nor defilement, Neither 끊어진 nor connected, neither existent nor decaying, Nor is there anything to be gained, nor anything lost, no matter how much, If you wish to see the bodies of all Buddhas, all are without dust or impurity. Unseen and unheard, not fragrant, without fineness or smoothness, Unknowable and unmoving, like a shadow, Dwelling in all forms, enlightening the minds of those who are attached, The Buddha has perfected such a body, and all beings are each like this. Not a body nor a substance, not equal nor true, Neither pure nor impure, the sense faculties are without anything, Not hidden nor unhidden, like the moon in water, If you wish to see the bodies of all Buddhas, all are like this. Body following body, causes and conditions are naturally so, Neither born nor extinguished, neither coming nor going. Unseen in the three realms (tridhātu), yet appearing like an illusion, If you wish to see the bodies of all Buddhas, unmoving and unshaken. Not a sound nor a dispute, not silence nor stillness, Not obtained nor unprecedented, neither existent nor that other shore. Like the essence of space, naturally without anything, Seeing the Buddha is like this, day and night one should make offerings. All worlds and the ten directions, billions of Buddha-lands (buddhakṣetra), Up to the twenty-eighth heaven, filled with all kinds of treasures, All used to make offerings to the Buddha, even for countless kalpas, It is not as good as writing this sutra, its merit surpasses that. Like the sands of the Ganges River, multiplied by countless kalpas, Revolving within them, constantly practicing loving-kindness equally, It is not as good as understanding wisdom, comprehending this mudrā-samādhi, For countless years like this, its virtue surpasses that. If one is in the five paths (gati), revolving for countless kalpas, For so many kalpas, one can endure everything. It is not as good as a moment of wisdom, understanding this mudrā-samādhi.
其福如芥子， 在於須彌邊。 若人在三界， 生已便長大， 一切悉戴之， 能忍無數劫。 其身不以勞， 不用作勤劇， 如是悉能忍， 不如解三昧。 譬人生悉遍， 復多於劫數， 其百劫中沙， 一切以為數。 不如晝夜力， 行是印三昧， 其福欲譬之， 不可以比慧。 其如是智者， 常與行相隨， 于無數劫中， 譬之如一塵。 能諦曉了是， 慧印三昧者， 其福欲譬之， 若海取一滴。 莫持色相好， 想視欲見佛， 莫如著有者， 欲見多陀竭， 如須菩提所， 見者為見佛， 見佛已如是， 一切無三千。
「如是，舍利弗羅！多陀竭慧印三昧，諸菩薩摩訶薩於十方無所掛礙，悉使愿欲見諸佛，當內至意，晝夜行是三昧，便見一切十方諸菩薩無央數行三昧門，住于無所掛礙法，是為陀鄰尼所猗門，從是中成其相，從是中成其好。如是行者，諸罪蓋悉得除；諸魔事悉已過；佛所說皆審諦；佛所住及所語，無空缺，悉具足；身所行無瑕穢；意念所行凈無垢。若欲曉佛所行，欲解了一切人意，令各得其所，欲起愿成佛剎者，當行是三昧。欲得佛頂中光明者，欲起比丘僧者，欲莊嚴其剎土者，自在所欲，作所欲行，
【現代漢語翻譯】 現代漢語譯本 其福德之小，猶如芥子，相對於須彌山（Sumeru，佛教宇宙觀中的中心山）而言。 如果有人在三界（Three Realms，欲界、色界、無色界）之中，出生之後便長大， 一切眾生都頂戴著他，能夠忍受無數劫（kalpa，極長的時間單位）。 他的身體不感到疲勞，不用做辛苦的事情， 像這樣完全能夠忍受，不如理解三昧（samadhi，專注的狀態）。 譬如有人遍佈各地，而且比劫數還要多， 用百劫中的沙子，全部用來計數。 不如晝夜努力，修行這個慧印三昧（Wisdom Seal Samadhi）， 它的福德想要比喻，不能用智慧來相比。 像這樣的智者，常常與修行相伴隨， 在無數劫中，譬如一粒微塵。 能夠真正明白瞭解這個慧印三昧的人， 他的福德想要比喻，就像從大海中取一滴水。 不要執著於美好的色相，想要通過觀察來見到佛（Buddha）， 不要像執著于有形之物的人，想要見到多陀竭（Tathagata，如來）。 就像須菩提（Subhuti，佛陀的弟子）那樣，見到空性就是見到佛， 見到佛已經如此，一切都沒有三千世界（three thousand great chiliocosms）。
『舍利弗羅（Sariputra，佛陀的弟子）！多陀竭（Tathagata，如來）的慧印三昧（Wisdom Seal Samadhi），諸菩薩摩訶薩（Bodhisattva-Mahasattvas，偉大的菩薩）在十方（ten directions）沒有阻礙，都能實現願望見到諸佛，應當內心至誠，晝夜修行這個三昧，便能見到一切十方諸菩薩無數修行三昧的法門，安住于沒有阻礙的法中，這是陀鄰尼（Dharani，總持）所依靠的法門，從中成就其相好，從中成就其美好。像這樣修行的人，各種罪業都能消除；各種魔事都能度過；佛所說的一切都真實可信；佛所住的地方和所說的話，沒有空缺，完全具足；身所行沒有瑕疵；意念所行清凈沒有污垢。如果想要明白佛所行，想要了解一切人的心意，使他們各得其所，想要發起願望成就佛剎（Buddha-field，佛的凈土）的人，應當修行這個三昧。想要得到佛頂中的光明，想要建立比丘僧團（bhiksu sangha，佛教僧團），想要莊嚴自己的剎土，自在隨心所欲，做想做的事情，』
【English Translation】 English version Its blessing is like a mustard seed, compared to the edge of Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology). If a person in the Three Realms (Three Realms, the desire realm, the form realm, and the formless realm), grows up after being born, All beings wear him on their heads, able to endure countless kalpas (kalpa, an extremely long unit of time). His body does not feel tired, does not need to do hard work, Being able to endure like this completely is not as good as understanding samadhi (samadhi, a state of concentration). For example, a person is all over the place, and even more than the number of kalpas, Using the sand in a hundred kalpas, all of it is used for counting. It is not as good as working hard day and night, practicing this Wisdom Seal Samadhi, Its blessing, if you want to compare it, cannot be compared with wisdom. A wise person like this is always accompanied by practice, In countless kalpas, it is like a speck of dust. Being able to truly understand this Wisdom Seal Samadhi, His blessing, if you want to compare it, is like taking a drop from the ocean. Do not be attached to beautiful appearances, wanting to see the Buddha (Buddha) through observation, Do not be like those who are attached to tangible things, wanting to see the Tathagata (Tathagata). Just like Subhuti (Subhuti, the Buddha's disciple), seeing emptiness is seeing the Buddha, Seeing the Buddha is already like this, everything does not have three thousand great chiliocosms (three thousand great chiliocosms).
'Sariputra (Sariputra, the Buddha's disciple)! The Tathagata's (Tathagata) Wisdom Seal Samadhi, the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattvas, great Bodhisattvas) in the ten directions (ten directions) have no obstacles, and can fulfill their wishes to see all the Buddhas, they should be sincere in their hearts, practice this samadhi day and night, and then they can see all the countless Dharma doors of samadhi practiced by the Bodhisattvas in the ten directions, abide in the Dharma without obstacles, this is the Dharani (Dharani) The door that is relied on, from which its good qualities are achieved, and from which its beauty is achieved. Those who practice like this can eliminate all kinds of sins; all kinds of demonic affairs can be overcome; everything the Buddha says is true and credible; the place where the Buddha dwells and what he says, there is no vacancy, it is completely complete; what the body does has no flaws; what the mind thinks is pure and without defilement. If you want to understand what the Buddha does, want to understand the minds of all people, so that they can get what they want, and want to make a vow to achieve a Buddha-field (Buddha-field, the pure land of the Buddha), you should practice this samadhi. If you want to obtain the light in the Buddha's crown, want to establish a bhiksu sangha (bhiksu sangha, the Buddhist monastic community), want to adorn your own Buddha-land, be free to do whatever you want, and do what you want to do,'
當奉行是三昧。所以者何？譬如一切藥樹在所，求索悉具足。是三昧亦如是，菩薩於是三昧中所求索亦悉具足。」
佛爾時便說偈言：
「無上慧為慧王， 慧能散諸欲著， 是尊慧入慧門， 是印經無量慧。 知根行住智地， 智無礙智去冥， 智消著智說法， 經如日照三界。 常等行於三昧， 一切著諦所斷， 諸三昧慧印將， 諸佛者等是種。 欲得寶度無極， 愿福相福神足， 志所愿從是得， 是三昧諸佛樂。 王樂國及臣下， 寶無上寶如來， 淫怒垢悉消除， 寶三昧說是經。 從我學恭敬意， 持凈清除吾我， 勇猛者壞生死， 持諦法得三昧。 慧能說所當說， 持是慧智慧多， 慧能放光明遍， 是經者慧之門。 等能降盡吾我， 六十二諸所疑， 到佛門無恐懼， 便從是相好具。 三尊中佛為尊， 獨能說七覺意， 為懈怠示現法， 是三昧不可盡。 一切法當廣說， 入無低陀鄰尼， 持是法入十方， 陀鄰尼譬如海。 於是中成施與， 戒忍辱及精進， 禪智慧不可盡， 住是經成無極。 莫恐懼施罪地， 及諸魔與惡道， 行三昧無能害， 如所愿得為佛。 菩薩住
【現代漢語翻譯】 現代漢語譯本： 『應當奉行這個三昧（Samadhi，一種精神集中狀態）。為什麼呢？譬如一切藥樹生長的地方，只要尋求，就能全部得到滿足。這個三昧也是這樣，菩薩在這個三昧中尋求的一切，也都能全部得到滿足。』
佛陀當時便說了這首偈語：
『無上的智慧是智慧之王，智慧能夠驅散各種慾望和執著，這尊貴的智慧進入智慧之門，這部印證的經典具有無量的智慧。 瞭解根源、行為、安住的智慧之地，智慧沒有阻礙，智慧驅散黑暗，智慧消除執著，智慧宣說佛法，這部經典就像太陽照耀三界。 常常平等地奉行三昧，一切執著都能被真諦所斷除，各種三昧都以智慧為引導，諸佛都是從這裡產生的。 想要獲得無盡的珍寶和度化，願望福德的相好和福德的神足，心中所愿都能從中得到，這個三昧是諸佛所喜樂的。 如同國王喜樂於國家和臣下，珍寶中無上的珍寶是如來（Tathagata，佛的稱號之一），淫慾、憤怒和污垢全部消除，珍寶般的三昧就是這部經典所說的。 從我這裡學習恭敬之心，保持清凈，清除我執，勇猛的人能夠摧毀生死輪迴，堅持真諦之法就能獲得三昧。 智慧能夠說出應當說的，持有這種智慧，智慧就會增多，智慧能夠放出光明普照一切，這部經典是智慧之門。 平等地降伏和消除我執，以及六十二種疑惑，到達佛的門前就沒有恐懼，就能從此具足各種相好。 三尊（佛、法、僧）之中佛最為尊貴，獨自能夠宣說七覺支（Seven Factors of Enlightenment），為懈怠的人展示正法，這個三昧是不可窮盡的。 一切法都應當廣泛宣說，進入無低陀鄰尼（無忘總持），持有這個法就能進入十方世界，陀鄰尼就像大海一樣。 從這裡成就佈施、持戒、忍辱以及精進，禪定和智慧是不可窮盡的，安住于這部經典就能成就無極。 不要恐懼佈施的罪惡之地，以及各種魔和惡道，奉行三昧就不會受到傷害，如所愿地成就佛果。 菩薩安住於此。』
【English Translation】 English version: 『One should practice this Samadhi (a state of mental concentration). Why? It is like a place where all medicinal trees grow; whatever is sought is fully available. This Samadhi is also like that; whatever a Bodhisattva seeks in this Samadhi is also fully available.』
The Buddha then spoke this verse:
『Supreme wisdom is the king of wisdom; wisdom can dispel all desires and attachments. This venerable wisdom enters the gate of wisdom; this sutra of verification has immeasurable wisdom. Knowing the roots, actions, and the abode of wisdom, wisdom is unobstructed, wisdom dispels darkness, wisdom eliminates attachments, wisdom proclaims the Dharma; this sutra is like the sun illuminating the three realms. Constantly and equally practicing Samadhi, all attachments can be severed by the truth. All Samadhis are guided by wisdom; the Buddhas are all born from this. Wishing to obtain endless treasures and deliverance, desiring the auspicious marks of merit and the divine powers of merit, whatever is desired in the heart can be obtained from this; this Samadhi is the joy of all Buddhas. Like a king rejoicing in his country and ministers, the supreme treasure among treasures is the Tathagata (one of the titles of the Buddha). Lust, anger, and defilements are all eliminated; the treasure-like Samadhi is what this sutra speaks of. Learn from me with a respectful mind, maintain purity, and eliminate the ego. The courageous can destroy the cycle of birth and death; upholding the Dharma of truth can attain Samadhi. Wisdom can speak what should be spoken; holding this wisdom, intelligence will increase. Wisdom can emit light that shines everywhere; this sutra is the gate of wisdom. Equally subduing and eliminating the ego, as well as the sixty-two doubts, arriving at the gate of the Buddha, there is no fear, and one will then be endowed with all auspicious marks. Among the three jewels (Buddha, Dharma, Sangha), the Buddha is the most venerable, uniquely able to proclaim the Seven Factors of Enlightenment. For the lazy, he reveals the Dharma; this Samadhi is inexhaustible. All Dharmas should be widely proclaimed, entering the Avatamsaka Dharani (unforgettable total retention). Holding this Dharma can enter the ten directions; the Dharani is like the ocean. From here, giving, precepts, patience, and diligence are accomplished. Meditation and wisdom are inexhaustible; abiding in this sutra, one can achieve the limitless. Do not fear the sinful ground of giving, as well as all demons and evil paths. Practicing Samadhi will not be harmed; as desired, one can achieve Buddhahood. The Bodhisattva abides in this.'
於是法， 以十方為明證， 其來者索法器， 持是經得法住。 過去佛經是母， 當來者亦從是， 現在佛從是出， 行是者為佛子。 罪垢除行不轉， 過第七住法去， 其有住是經者， 便具足諸佛寶。」
說是法時，三十恒邊沙等諸菩薩皆得是三昧。六十八那術他菩薩諸罪蓋皆除，悉住阿惟越致地，皆得不可盡陀鄰尼所入聲。六十億天與人，從本已來未曾起菩薩意，今皆發阿耨多羅三耶三菩提心，聞是三昧，皆悉愿樂。愿樂已后，便住阿惟越致地，當爲阿耨多羅三耶三菩提。佛爾時便授其決，卻後三十億百千劫皆當爲佛，號名離於恐怖。諸菩薩各自起愿，便得無所從生法忍。然後于其剎土，悉得為佛，皆同一字。
佛爾時三昧遍視眾會，告文殊師利言：「以是故，文殊師利！菩薩欲護我法者，當作無所著住，當悔，當持，當說之，常當清凈獨處，不當有所猗。」
文殊師利便從坐起，整衣服，以頭面著地，為佛作禮，白佛言：「我能忍護是無所著法，于菩薩道無吾、無我、不有、亦未曾有、不見、亦不聞、不得、亦不亡。」
爾時眾會中三十億菩薩，皆叉手起住，白佛言：「我等能忍是無數阿僧祇劫擁護菩薩行。」諸菩薩各以身上衣供養佛，便即起愿。
【現代漢語翻譯】 現代漢語譯本 於是，以十方（指東、西、南、北、東南、東北、西南、西北、上、下十個方向）為明證，前來求法的人索取法器，持有這部經就能安住于佛法之中。 過去的佛經是母親，未來的佛也由此而出，現在的佛也由此產生，修行此法的人就是佛的兒子。 罪惡和污垢消除，修行不再退轉，超越第七住位，進入更深的佛法境界。凡是安住于這部經的人，就具備了諸佛的功德和珍寶。 當佛陀宣說此法時，三十恒河沙數般的菩薩都獲得了這種三昧（指正定）。六十八那由他（梵文音譯，意為極大的數目）的菩薩，所有的罪業和遮蓋都消除了，都安住在阿惟越致地（指不退轉地），都獲得了不可窮盡的陀羅尼（總持）和所入之音聲。六十億的天人和人類，從一開始以來從未生起菩薩之心，現在都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），聽聞此三昧，都非常歡喜和樂意。歡喜樂意之後，便安住在阿惟越致地，將來成就阿耨多羅三藐三菩提。佛陀當時就為他們授記，在三十億百千劫之後都將成佛，名號為離於恐怖。諸位菩薩各自發起誓願，便獲得了無所從生法忍（對諸法不生不滅的深刻理解）。然後在他們的剎土（佛國），都將成佛，名號都相同。 佛陀當時以三昧之眼遍視大眾，告訴文殊師利（Manjusri）菩薩：『因此，文殊師利！菩薩想要守護我的佛法，應當安住于無所執著，應當懺悔，應當受持，應當宣說此法，常常應當清凈獨處，不應當有所依靠。』 文殊師利菩薩便從座位上站起，整理衣服，以頭面觸地，向佛陀頂禮，稟告佛陀說：『我能夠忍受和守護這無所執著之法，在菩薩道中，沒有我、沒有我所，不有、也未曾有，不見、也不聞，不得、也不會消失。』 當時，大眾中有三十億菩薩，都雙手合十站立，稟告佛陀說：『我們能夠忍受這無數阿僧祇劫（極長的時間單位）來擁護菩薩的修行。』諸位菩薩各自用身上的衣服供養佛陀，便立即發起誓願。
【English Translation】 English version Then, with the ten directions (referring to the east, west, south, north, southeast, northeast, southwest, northwest, up, and down) as clear witnesses, those who come seeking the Dharma request the Dharma vessel, and holding this sutra, they can abide in the Dharma. The past Buddha's sutras are the mother, the future Buddhas also come from this, and the present Buddhas also arise from this. Those who practice this are the children of the Buddha. Sins and defilements are eliminated, practice does not regress, surpassing the seventh stage of dwelling, entering deeper realms of the Dharma. Those who abide in this sutra possess the merits and treasures of all Buddhas. When the Buddha spoke this Dharma, thirty 'heng bian sha' (as many as the sands of the Ganges River) of Bodhisattvas all attained this Samadhi (state of meditative absorption). Sixty-eight 'na shu ta' (a very large number) of Bodhisattvas had all their sins and coverings removed, all dwelling in the 'Awei Yue Zhi' ground (the stage of non-retrogression), all obtaining inexhaustible Dharani (total retention) and the voice of entry. Sixty billion of gods and humans, who had never before generated the Bodhi mind, now all generated the 'Anuttara-samyak-sambodhi' mind (the mind of unsurpassed complete enlightenment), hearing this Samadhi, all rejoiced and were willing. After rejoicing, they dwelt in the 'Awei Yue Zhi' ground, and in the future will achieve 'Anuttara-samyak-sambodhi'. The Buddha then bestowed predictions upon them, that after thirty billion hundred thousand kalpas (eons), they will all become Buddhas, named 'Free from Fear'. The Bodhisattvas each made vows, and then obtained the 'Dharma-kshanti of non-origination' (profound understanding of the non-arising and non-ceasing of all dharmas). Then, in their Buddha-fields (Buddha-lands), they will all become Buddhas, with the same name. The Buddha then surveyed the assembly with the eye of Samadhi and said to Manjusri (Manjusri) Bodhisattva: 'Therefore, Manjusri! Bodhisattvas who wish to protect my Dharma should dwell without attachment, should repent, should uphold, should speak this Dharma, should always be pure and solitary, and should not rely on anything.' Manjusri Bodhisattva then rose from his seat, arranged his robes, touched the ground with his head, prostrated to the Buddha, and reported to the Buddha: 'I am able to endure and protect this Dharma of non-attachment. In the Bodhisattva path, there is no 'I', no 'mine', neither existence nor non-existence, neither seeing nor hearing, neither obtaining nor disappearing.' At that time, thirty billion Bodhisattvas in the assembly, all with their palms together, stood up and reported to the Buddha: 'We are able to endure countless 'asamkhya' kalpas (immeasurably long periods of time) to protect the practice of Bodhisattvas.' The Bodhisattvas each offered their garments to the Buddha and immediately made vows.
佛語彌勒菩薩言：「念若本所願行，於後當持是法。於是三十億菩薩中，八千菩薩能持是法耳。其餘菩薩者，皆剛強，不能持法。於後皆當亂我法，亦不悔，亦不持。彌勒！有七事起菩薩意。何等為七事？一者、起菩薩意。二者、法欲盡時，護法使不盡，起菩薩意。三者、為十方人、非人起哀，起菩薩意。四者、見菩薩便起菩薩意。五者、施與起菩薩意。六者、見他人起菩薩意，便效起菩薩意。七者、聞佛身有三十二相端正、人向讚歎，便起菩薩意。彌勒！是為七事。其可起怛薩阿竭菩薩意，其護法使不盡，其哀十方人、非人起菩薩意，是三昧輩能護菩薩意，疾得阿惟越致。其四輩起菩薩意者，皆為剛強菩薩。」
佛語彌勒菩薩言：「有五法住，疾得阿惟越致。何等為五法？一者、等心於十方人、非人。二者、無所適莫於他人財寶。三者、其有說經法者，沒命從后，終不說其惡。四者、其有供養衣被，若床、臥具、病瘦醫藥，所當得者，適無所慕。五者、深入微妙法中。是為五法。菩薩住，知是阿惟越致菩薩相。
「復有五法，菩薩住，為剛強。何等為五法？一者、面目無好色，二者、所作皆怯弱，三者、慳貪，四者、諭諂，五者、口但道空。是為五法住，菩薩剛強相也。
「復有五法，菩薩
【現代漢語翻譯】 現代漢語譯本 佛對彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『如果憶念最初所發的誓願和修行，在未來應當堅持這個法門。在這三十億菩薩中，只有八千菩薩能夠堅持這個法門。其餘的菩薩，都剛強難化，不能堅持這個法門。在未來他們都會擾亂我的法，也不懺悔，也不堅持。彌勒（Maitreya）！有七件事會引發菩薩的意念。是哪七件事呢？第一，發起菩薩的意念。第二，在佛法將要衰竭的時候，爲了保護佛法使其不衰竭，發起菩薩的意念。第三，爲了十方的人和非人（指天龍八部等），生起哀憫之心，發起菩薩的意念。第四，見到菩薩就發起菩薩的意念。第五，佈施的時候發起菩薩的意念。第六，見到他人發起菩薩的意念，就效仿著發起菩薩的意念。第七，聽到佛身有三十二相（thirty-two marks of the Buddha，佛的特徵），端正莊嚴，人們都讚歎，就發起菩薩的意念。彌勒（Maitreya）！這就是七件事。那些能夠發起怛薩阿竭（Tathagata，如來）菩薩意念的，那些保護佛法使其不衰竭的，那些哀憫十方人和非人而發起菩薩意念的，這些修習三昧（samadhi，禪定）的人能夠守護菩薩的意念，迅速獲得阿惟越致（avaivartika，不退轉）。其餘四種發起菩薩意念的人，都是剛強難化的菩薩。』 佛對彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『有五種法可以安住，迅速獲得阿惟越致（avaivartika，不退轉）。是哪五種法呢？第一，以平等心對待十方的人和非人（指天龍八部等）。第二，對於他人的財寶，沒有貪求之心。第三，那些宣說經法的人，即使付出生命也要跟隨，始終不說他們的壞話。第四，對於供養的衣服、被褥，或者床、臥具、疾病醫藥等，本應得到的，也不貪求。第五，深入微妙的佛法之中。這就是五種法。菩薩安住於此，就知道這是阿惟越致（avaivartika，不退轉）菩薩的相。』 『又有五種法，菩薩安住於此，就會變得剛強難化。是哪五種法呢？第一，面色不好看。第二，所作所為都怯懦。第三，慳吝貪婪。第四，諂媚。第五，口頭上只說空。這就是五種法，是菩薩剛強的相。』 『又有五種法，菩薩
【English Translation】 English version The Buddha said to Maitreya Bodhisattva (the future Buddha): 'If you remember your original vows and practices, you should uphold this Dharma in the future. Among these thirty billion Bodhisattvas, only eight thousand Bodhisattvas are able to uphold this Dharma. The rest of the Bodhisattvas are stubborn and difficult to transform, and cannot uphold this Dharma. In the future, they will all disrupt my Dharma, and they will not repent, nor will they uphold it. Maitreya! There are seven things that can arouse the mind of a Bodhisattva. What are the seven things? First, arousing the mind of a Bodhisattva. Second, when the Dharma is about to decline, in order to protect the Dharma and prevent it from declining, arousing the mind of a Bodhisattva. Third, for the sake of the people and non-humans (referring to the eight classes of gods and dragons, etc.) in the ten directions, giving rise to compassion, arousing the mind of a Bodhisattva. Fourth, seeing a Bodhisattva, arousing the mind of a Bodhisattva. Fifth, giving alms, arousing the mind of a Bodhisattva. Sixth, seeing others arousing the mind of a Bodhisattva, imitating and arousing the mind of a Bodhisattva. Seventh, hearing that the Buddha's body has the thirty-two marks of the Buddha (thirty-two marks of the Buddha, characteristics of the Buddha), is upright and dignified, and people praise it, arousing the mind of a Bodhisattva. Maitreya! These are the seven things. Those who can arouse the mind of Tathagata (Tathagata, Thus Come One) Bodhisattva, those who protect the Dharma and prevent it from declining, those who have compassion for the people and non-humans in the ten directions and arouse the mind of a Bodhisattva, those who practice samadhi (samadhi, meditation) can guard the mind of a Bodhisattva and quickly attain avaivartika (avaivartika, non-retrogression). The other four types of people who arouse the mind of a Bodhisattva are all stubborn and difficult to transform Bodhisattvas.' The Buddha said to Maitreya Bodhisattva (the future Buddha): 'There are five dharmas in which one can abide and quickly attain avaivartika (avaivartika, non-retrogression). What are the five dharmas? First, treating the people and non-humans (referring to the eight classes of gods and dragons, etc.) in the ten directions with an equal mind. Second, having no desire for the wealth and treasures of others. Third, those who proclaim the Dharma, even at the cost of their lives, should follow them and never speak ill of them. Fourth, for the clothes, bedding, or beds, bedding, and medicine for illness that are offered, one should not be greedy for what one should receive. Fifth, deeply entering into the subtle Dharma. These are the five dharmas. When a Bodhisattva abides in these, he knows that this is the characteristic of an avaivartika (avaivartika, non-retrogressing) Bodhisattva.' 'There are also five dharmas in which a Bodhisattva abides, and he will become stubborn and difficult to transform. What are the five dharmas? First, having an unpleasant complexion. Second, being timid in all actions. Third, being stingy and greedy. Fourth, being flattering. Fifth, only speaking of emptiness. These are the five dharmas, which are the characteristics of a stubborn Bodhisattva.' 'There are also five dharmas, a Bodhisattva
住，知是阿惟越致法。何等為五法？一者無我，二者無人，三者不處法有二，四者不著于菩薩，五者不持想視佛。是為菩薩五法住，疾得阿惟越致。」
佛爾時便說偈言：
「不當貢高， 及與嫉妒， 妄造非說， 索人長短， 亦非口語， 及與怯弱， 如是曹人， 不能護法。 若有行者， 在於空閑， 能忍微妙， 不但口言， 譬若如犀， 常樂獨處， 如是曹輩， 能護后法。 常喜獨處， 樂於清凈， 譬如怖禽， 樂在深山； 不樂供養， 譬如虛空， 如是人者， 能護尊法。 朽棄軀體， 及與壽命， 何況世間， 所有珍寶； 力行精進， 于無所著， 如是法器， 能護后法。 於後來世， 當有是人， 當自說言， 我菩薩行； 志意迷亂， 著於世間， 不能奉行， 護于明法。 我念宿命， 提和竭佛， 過於爾時， 八十億劫， 爾時有佛， 號為光明， 為一切人， 說是三昧。 第一大會， 八十那術， 第二會六 七十那術， 第三會七 十三那術， 皆悉逮得， 阿惟越致。 其佛壽命， 住世一億， 項中光明， 七十逾旬； 比
【現代漢語翻譯】 現代漢語譯本： 『安住於此，便知是阿惟越致（Avivecca，不退轉）之法。什麼是五法呢？一是無我，二是無人，三是不執著于「法有二」的觀念，四是不執著于菩薩的身份，五是不以固定的形象去看待佛。這就是菩薩安住的五法，能迅速證得阿惟越致。』
佛陀當時說了這首偈語：
『不應當貢高自滿，也不應當嫉妒他人，不要憑空捏造不實之說，不要挑剔別人的缺點，也不要說虛假的言語，以及不要膽怯懦弱。像這樣的人，不能守護佛法。如果修行者，身處空閑之處，能夠忍受微妙之法，不只是口頭上說說而已，譬如犀牛一樣，常常喜歡獨自居住，像這樣的人，能夠守護後世的佛法。常常喜歡獨自居住，樂於清凈，譬如害怕的鳥雀，喜歡待在深山裡；不貪圖供養，譬如虛空一樣，像這樣的人，能夠守護尊貴的佛法。 能夠捨棄軀體和壽命，更何況是世間的所有珍寶呢？努力修行精進，對於一切都無所執著，這樣的法器，能夠守護後世的佛法。在未來的世代，當有這樣的人，會自己說：『我行的是菩薩道』；但他們的心意迷亂，執著於世間，不能奉行，守護這光明的佛法。我回憶起宿命，提和竭佛（Dipankara Buddha，錠光佛），在過去那時，八十億劫之前，那時有佛，號為光明佛（Buddha of Light），為一切人，宣說這三昧（Samadhi，禪定）。 第一次法會，有八十那術（Niyuta，古印度數字單位）的人蔘加，第二次法會有六十七那術的人蔘加，第三次法會有七十三那術的人蔘加，他們都證得了阿惟越致。那位佛的壽命，住世一億年，頸項中的光明，有七十逾旬（Yojana，古印度長度單位）長；』
【English Translation】 English version: 『Residing in this, one knows it is the Dharma of Avivecca (non-retrogression). What are the five Dharmas? First, no self; second, no person; third, not clinging to the idea that 『Dharma exists in two ways』; fourth, not being attached to the identity of a Bodhisattva; fifth, not perceiving the Buddha with fixed images. These are the five Dharmas in which a Bodhisattva dwells, quickly attaining Avivecca.』
The Buddha then spoke this verse:
『One should not be arrogant, nor jealous, nor fabricate false statements, nor find fault with others, nor speak deceitfully, nor be timid. Such people cannot protect the Dharma. If a practitioner, dwelling in solitude, can endure the subtle Dharma, not just in words, like a rhinoceros, always delighting in solitude, such people can protect the Dharma in later times. Always delighting in solitude, delighting in purity, like a frightened bird, delighting in deep mountains; not craving offerings, like the empty sky, such people can protect the honored Dharma. Able to abandon the body and life, how much more so worldly treasures? Vigorously practicing diligently, without attachment to anything, such a vessel of Dharma can protect the Dharma in later times. In future generations, there will be such people who will say, 『I am practicing the Bodhisattva path』; but their minds are confused, attached to the world, unable to uphold and protect this bright Dharma. I recall my past life, Dipankara Buddha (Dipankara Buddha), in the past, eighty billion kalpas ago, at that time there was a Buddha, named the Buddha of Light (Buddha of Light), for all people, he expounded this Samadhi (Samadhi). The first assembly had eighty Niyutas (Niyuta, an ancient Indian numerical unit) of people, the second assembly had sixty-seven Niyutas of people, the third assembly had seventy-three Niyutas of people, all of whom attained Avivecca. That Buddha』s lifespan, he lived for one hundred million years, the light in his neck, was seventy Yojanas (Yojana, an ancient Indian unit of length) long;』
丘僧數， 九十九億， 逮得自在， 皆阿羅漢。 爾時有王， 典主人民， 名為慧上， 是遮迦越。 爾時縱廣， 閻浮利地， 其里數計， 二萬逾旬； 四天其數， 皆悉如是。 王有采女， 六十億人， 其子千人， 皆悉具足； 其國土名， 極樂無厭。 王治諸國， 二萬郡縣， 國中人民， 各有戲園， 常樂安隱， 五穀自然， 譬如天上， 無所不有。 爾時尊王， 于夢中聞， 有佛於世， 名為光明。 從夢悟起， 便到佛所， 從諸臣下， 六十億乘。 爾時從佛， 聞是尊經， 微妙三昧， 諸佛奧藏， 便以諸國， 奉上與佛， 所當供養， 無所乏少。 一切諸國， 為佛供養， 立起講堂， 用栴檀香； 一切講堂， 具人供養， 所可經行， 金薄布地， 具足於八 萬四千歲。 不起王事， 但供于佛， 不樂睡臥， 勤力事尊， 亦不起俗， 無愛於國。 設使有人， 說王功德， 日日說之， 不能究竟。 所可供佛， 不可稱數。 所以者何？ 悕望三昧， 便即獨處， 內自思惟： 『今是三昧， 甚深微妙
【現代漢語翻譯】 現代漢語譯本 有九十九億丘僧（qiūsēng，比丘僧侶），他們都已獲得自在，證得阿羅漢果位（āluóhàn guǒwèi，佛教修行達到的最高境界）。 當時有一位國王，統治著人民，名叫慧上（Huìshàng），是一位轉輪聖王（zhuǎnlún shèngwáng，擁有統治世界的理想君主）。當時閻浮利地（Yánfú lì dì，我們所居住的這個世界）的縱橫，按里數計算，有兩萬逾旬（yúxún，古印度長度單位）；四個天下的數目，都像這樣。 國王有采女六十億人，有一千個兒子，都非常完備。他的國土名叫極樂無厭（Jílè wú yàn）。國王治理著各個國家，有兩萬個郡縣。國家中的人民，各自有戲園，常常快樂安穩，五穀自然生長，就像天上一樣，無所不有。 當時尊貴的國王，在夢中聽到，有佛出世，名為光明（Guāngmíng）。從夢中醒來，便前往佛所在的地方，跟隨的臣下，有六十億乘車。 當時他從佛那裡，聽聞這部尊貴的經典，微妙的三昧（sānmèi，佛教中的一種禪定狀態），諸佛的奧秘寶藏，便將各個國家，奉獻給佛，所應當供養的，沒有什麼缺乏。 一切國家，都用來供養佛，建立起講堂，用栴檀香（zhāntán xiāng，一種珍貴的香木）；一切講堂，都具備供養的人，可以經行的地方，用金箔鋪地，具足八萬四千歲。 不處理國王的事務，只供養佛，不貪圖睡眠，勤奮地侍奉佛，也不從事世俗之事，不貪戀國家。 假使有人，述說國王的功德，日日述說，也不能說完。所供養佛的物品，不可稱數。 這是什麼原因呢？因為他希望得到三昧，便獨自一人，內心自思自惟：『如今這個三昧，非常深奧微妙。』
【English Translation】 English version There were ninety-nine billion Bhikkhus (qiūsēng, Buddhist monks), all of whom had attained liberation and achieved the state of Arhat (āluóhàn guǒwèi, the highest state of attainment in Buddhism). At that time, there was a king ruling over the people, named Huishang (Huìshàng), a Chakravarti Raja (zhuǎnlún shèngwáng, an ideal universal ruler). At that time, the length and width of Jambudvipa (Yánfú lì dì, the world we live in), calculated in 'li', was twenty 'yojana' (yúxún, an ancient Indian unit of distance); the number of the four continents was all like this. The king had sixty billion concubines and a thousand sons, all of whom were complete. His kingdom was named 'Supreme Bliss Without Satiety' (Jílè wú yàn). The king governed various countries, with twenty thousand counties. The people in the country each had pleasure gardens, were always happy and peaceful, and the five grains grew naturally, just like in the heavens, where everything was available. At that time, the venerable king heard in a dream that a Buddha had appeared in the world, named Guangming (Guāngmíng). Awakening from the dream, he went to where the Buddha was, accompanied by sixty billion chariots of ministers. At that time, he heard from the Buddha this venerable scripture, the subtle Samadhi (sānmèi, a state of meditative consciousness in Buddhism), the secret treasures of all Buddhas, and then offered all the countries to the Buddha, providing all that was necessary for offerings, lacking nothing. All the countries were used to make offerings to the Buddha, and lecture halls were built, using sandalwood (zhāntán xiāng, a precious fragrant wood); all the lecture halls were equipped with people to make offerings, and the places for walking meditation were paved with gold leaf, lasting for eighty-four thousand years. He did not attend to the affairs of the kingdom, but only made offerings to the Buddha, not indulging in sleep, diligently serving the venerable one, and not engaging in worldly affairs, without attachment to the kingdom. If someone were to describe the king's merits, describing them day by day, they could not finish. The items offered to the Buddha were countless. What is the reason for this? Because he hoped to attain Samadhi, he went into solitude and contemplated within himself: 'This Samadhi is very profound and subtle.'
， 今我不可， 在於飲食， 欲得悕望， 成是三昧。』 便即棄國， 剃去鬚髮， 因入深山， 受行正戒。 於三千歲， 無有休息， 行是三昧， 未嘗睡臥。 佛天中天， 中間所道， 所可說法， 皆悉啟受。 其光明佛， 般泥曰后， 國縣起塔， 六十四億， 諸塔供養， 各五百蓋， 七寶交露， 及與香華， 諸天繒彩， 及與帳幔， 掛樹燈火， 各有八千。 約省飲食， 以為節度， 積累其數， 八十萬歲。 為一切人， 說印三昧， 未常從人， 有所悕望。 若人讚嘆， 不用為喜， 何況於世， 當有愛慾？ 若有請者， 意常遠離， 至心內行， 常護后法。 七十那術， 與八十億， 於是數中， 世世逢佛。 如是計數， 供養無極， 常遇明法， 得是三昧。 若有起意， 護菩薩行， 其欲學者， 當如我學。 不稸財寶， 欲解微妙， 內行至意， 無有虛飾。 後來世人， 當自說言， 我所作業， 是菩薩行； 欲得供養， 非求法者。 住在有中， 言一切空， 亦不曉空， 何所是空？ 內意不除，
【現代漢語翻譯】 現代漢語譯本： 『現在我不可以這樣做，因為我還在意飲食，想要得到（世間的）希望，成就這個三昧（Samadhi，一種精神集中狀態）。』於是他立刻放棄了國家，剃除了鬚髮，進入深山，接受並奉行正確的戒律。在三千年的時間裡，沒有休息，修行這個三昧，從未曾睡覺。佛（Buddha）和天中之天（指佛），在這期間所說的，所講的佛法，他都全部接受。光明佛（Guangming Buddha）般涅槃（Parinirvana，圓寂）之後，他在各個國家和縣建造佛塔，總共有六十四億座，用各種物品供養這些佛塔，每座塔都有五百個寶蓋，七寶交相輝映，還有香花，諸天的絲綢綵帶，以及帳幔，懸掛在樹上，燈火各有八千盞。他節約飲食，以此作為節制的方法，積累這樣的行為，長達八十萬年。爲了所有的人，宣說印三昧（Yin Samadhi），從未曾向人有所求。如果有人讚嘆他，他也不會因此而高興，更何況對於世間的愛慾呢？如果有人請他（接受供養），他的心總是遠離（這些），至誠地進行內在的修行，常常守護著後來的佛法。七十那術（Nasha，古印度數字單位），加上八十億，在這個數字的世世代代中，他都能遇到佛。像這樣計算，供養是無止境的，常常遇到光明的佛法，得到這個三昧。如果有人發起意念，守護菩薩（Bodhisattva）的修行，想要學習的人，應當像我這樣學習。不積蓄財寶，想要理解微妙的佛法，內在的修行達到極致，沒有虛假的裝飾。後來的世人，將會自己說，我所做的事，是菩薩的修行；想要得到供養，而不是尋求佛法的人。住在有（存在的執著）之中，卻說一切皆空，也不明白空是什麼，哪裡是空？內心的意念沒有去除，
【English Translation】 English version: 'Now I cannot do this, because I am still attached to food and drink, desiring to obtain (worldly) hopes, to achieve this Samadhi (a state of mental concentration).' Then he immediately abandoned his kingdom, shaved off his beard and hair, entered the deep mountains, and accepted and practiced the correct precepts. For three thousand years, without rest, he practiced this Samadhi, never sleeping. The Buddha (Buddha) and the Buddha of Buddhas, during this time, whatever was said, whatever Dharma was taught, he accepted it all. After Guangming Buddha (Guangming Buddha) attained Parinirvana (the final liberation), he built pagodas in various countries and counties, a total of sixty-four billion, offering various items to these pagodas, each pagoda having five hundred canopies, with the seven treasures intermingling, as well as fragrant flowers, silk ribbons of the heavens, and tents, hanging on the trees, with eight thousand lamps each. He economized on food and drink, using this as a method of restraint, accumulating such actions for eight hundred thousand years. For all people, he preached Yin Samadhi, never asking anything from anyone. If someone praised him, he would not be happy because of it, let alone have worldly desires? If someone invited him (to accept offerings), his mind was always far away (from these), sincerely engaging in inner practice, and constantly protecting the later Dharma. Seventy Nashas (ancient Indian numerical unit), plus eighty billion, in these countless lifetimes, he would encounter the Buddha. Counting in this way, the offerings are endless, constantly encountering the bright Dharma, and attaining this Samadhi. If someone initiates the intention to protect the practice of a Bodhisattva (Bodhisattva), those who want to learn should learn like me. Not accumulating wealth, wanting to understand the subtle Dharma, inner practice reaching its peak, without false adornment. Later generations will say themselves, what I do is the practice of a Bodhisattva; wanting to receive offerings, not seeking the Dharma. Dwelling in existence (attachment to existence), but saying that everything is empty, not understanding what emptiness is, where is emptiness? The inner thoughts are not removed,
所行非法， 口但說空， 住在有中。 說菩薩行， 我無所疑， 時王慧上， 阿彌陀是； 爾時千子， 是劫得佛。 今大眾會， 於我前者， 時皆棄家， 悉為比丘。 我念宿命， 無數佛時， 住于名字， 常作沙門， 佛所說經， 皆悉諷誦， 奉行空事， 猗在有中。 如是作行， 不可稱數， 持想猗住， 供養諸佛； 供養如是， 不得慧行。 轉意作行， 便向慧門， 卻後與提 和竭佛會， 斷吾狐疑， 便見平等。 爾時封拜， 得諦要決， 當於後世， 人中為佛。」
爾時瓶沙王第一夫人，名為拔陀斯利，阿阇世之母也，亙那臘者拘鄰之女也。瓶沙王第一夫人拔陀斯利便從坐起，前到佛所，為佛作禮，以雜彩珠衣及五百七寶華蓋供養于佛，便自說言：「我於後來世當解是三昧，當持是三昧。其有持是法者，比丘、比丘尼、優婆塞、優婆夷，我當擁護之，衣被、飲食、床臥具、病瘦醫藥，教一切人發菩薩意，不誹謗于空法，不但口說空，朽身不惜壽命，何況世間所有！」
爾時瓶沙王宮中八千采女及摩竭提國中六萬優婆夷，聞是三昧，皆發菩薩意，皆悉愿樂是三昧，然其後世皆當持是法。
【現代漢語翻譯】 現代漢語譯本 行為不合法度， 口頭上只說空性，實際上卻執著于有。 口頭上說的是菩薩行， 我沒有什麼疑惑， 當時的國王慧上（Huishang）， 就是阿彌陀佛（Amitabha）； 當時的千子， 就是這個劫中成佛的諸佛。 現在的大眾集會， 在我前面的這些， 當時都捨棄了家庭， 全部做了比丘（bhiksu）。 我回憶起宿命， 在無數佛出世的時候， 執著于名相， 經常做沙門（sramana）， 佛所說的經典， 全都諷誦背誦， 奉行空性的事， 卻依賴執著于有。 像這樣修行， 不可計數， 保持著有相的執著， 供養諸佛； 這樣供養， 卻得不到智慧的修行。 轉變心意去修行， 便走向智慧之門， 在卻後與提和竭佛（Heqie fo）的法會上， 斷除了我的狐疑， 便見到了平等。 當時被封授官位， 得到了真諦的要訣， 應當在後世， 在人中成佛。
當時瓶沙王（Bimbisara）的第一夫人，名字叫拔陀斯利（Vaidehi），是阿阇世（Ajatasattu）的母親，亙那臘者拘鄰（Konalaksha）的女兒。瓶沙王的第一夫人拔陀斯利便從座位上站起來，走到佛的面前，向佛作禮，用各種顏色的珠衣和五百個七寶華蓋供養佛，便自己說道：『我在後來的世上應當理解這個三昧（samadhi），應當受持這個三昧。如果有受持這個法的人，比丘、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika），我應當擁護他們，供給衣被、飲食、床臥具、病時的醫藥，教導一切人發起菩薩心，不誹謗空法，不只是口頭上說說空，即使朽壞的身體也不吝惜壽命，更何況世間所有！』
當時瓶沙王宮中的八千采女以及摩竭提國（Magadha）中的六萬優婆夷，聽到這個三昧，都發起了菩薩心，都願意修習這個三昧，並且她們在後世都應當受持這個法。
【English Translation】 English version Practicing unlawful deeds, Only speaking of emptiness with the mouth, yet dwelling in existence. Speaking of the conduct of a Bodhisattva, I have no doubts, The king at that time, Huishang (Wisdom Above), Is Amitabha (Infinite Light); The thousand sons at that time, Are the Buddhas who attain enlightenment in this kalpa (aeon). The present great assembly, Those before me, All abandoned their homes at that time, And all became bhikshus (monks). I recall my past lives, During the time of countless Buddhas, Dwelling on names and forms, Constantly acting as a sramana (ascetic), The sutras spoken by the Buddha, All were recited and memorized, Practicing emptiness, Yet relying on existence. Practicing in this way, Beyond calculation, Holding onto thoughts and dwelling on them, Making offerings to all the Buddhas; Making offerings in this way, Yet not attaining the practice of wisdom. Changing my mind to practice, I then turned towards the gate of wisdom, At the assembly of Heqie fo (Buddha's name) after Quehou and Ti, Cutting off my doubts, I then saw equality. At that time, being conferred with titles, Attaining the essential secrets of truth, I shall, in later ages, Become a Buddha among humans.
At that time, the first queen of King Bimbisara (King of Magadha), named Vaidehi (also known as Padmavati), was the mother of Ajatasattu (his son), and the daughter of Konalaksha (name of a person). The first queen of King Bimbisara, Vaidehi, then arose from her seat, went before the Buddha, prostrated herself before the Buddha, and offered the Buddha various colored pearl garments and five hundred jeweled canopies, and then said to herself: 'In later ages, I shall understand this samadhi (state of meditative consciousness), and I shall uphold this samadhi. If there are those who uphold this Dharma, bhikshus (monks), bhikshunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), I shall protect them, providing clothing, food, bedding, and medicine for illnesses, teaching all people to generate the Bodhi mind, not slandering the Dharma of emptiness, not merely speaking of emptiness with the mouth, not begrudging even this decaying body and life, let alone all that exists in the world!'
At that time, eight thousand palace women in King Bimbisara's palace and sixty thousand upasikas (female lay devotees) in the kingdom of Magadha (ancient Indian kingdom), hearing of this samadhi, all generated the Bodhi mind, all wished to practice this samadhi, and they shall all uphold this Dharma in later ages.
佛爾時便笑，若干種色光，色色各異，從口中出——青、黃、赤、白——遍照無央數佛剎，皆覆蔽日月之明，還繞身三匝，便從頂上忽然不現。
爾時拔陀斯利便於佛前讚歎佛，而說偈言：
「在人中無有上， 於行中無所等， 今三界無有比， 佛威神如盛華。 如飛鳥在虛空， 若欲笑一切可， 所可說皆柔軟， 悉飽滿於十方。 口所說如蓮華， 人中上悉與眼， 今所說無不可， 聲軟好如梵天。 今佛笑當何感？」
佛爾時為瓶沙王夫人拔陀斯利亙那臘說偈言：
「我自念無央 數恒邊沙劫， 爾時於世有， 佛名為福明， 教授世間住， 壽六十七劫， 爾時法王眾， 僧復無央數。 時有遮迦越， 王名為慧剛， 王有兩夫人， 一名為月明， 于欲無所索， 諸法無所著， 棄家行學道， 一億歲護法。 如是不可計， 于無數諸佛， 法欲盡時生， 彼護於後法； 然後來世世， 恒邊沙佛等， 當復于彼處， 生護於後法。 遮迦越慧剛， 王于阿閦佛， 與諸夫人數， 皆生於彼國。 悉已護法壽， 終后為男子， 生須摩訶提， 見阿彌陀佛。 八千婇女及， 摩竭優
【現代漢語翻譯】 現代漢語譯本：
佛陀當時便笑了，從口中發出各種顏色的光芒，各不相同——青色、黃色、紅色、白色——遍照無數的佛剎（buddhakṣetra，佛所居住的國土），全部遮蔽了日月的光明，然後環繞佛身三圈，便從頭頂上忽然消失了。 這時，拔陀斯利（Bhadraśrī）便在佛陀面前讚歎佛陀，並說了以下偈頌： 『在人中沒有比您更高的，在修行中沒有能與您相比的，如今三界之內沒有能與您相比的，佛陀的威神就像盛開的鮮花。 就像飛鳥在虛空中一樣，如果想笑，一切都可以，所說的話都柔和，全部充滿十方。 口中所說的話像蓮花一樣，在人中是至高無上的，擁有一切美好的眼睛，如今所說的話沒有不可接受的，聲音柔和美好如梵天。 如今佛陀的笑，將帶來什麼樣的感應呢？』 佛陀當時為瓶沙王（Bimbisāra）的夫人拔陀斯利亙那臘（Bhadraśrī Ghoṇālaka）說了以下偈頌： 『我回憶起無數恒河沙劫之前，那時世間有一位佛，名為福明（Puṇyadīpa），教導世間眾生安住，壽命長達六十七劫，那時法王的弟子，僧眾也無數。 當時有一位轉輪聖王（cakravartin），名為慧剛（Matibala），國王有兩位夫人，一位名為月明（Candradīpa），對慾望沒有絲毫貪求，對諸法沒有絲毫執著， 捨棄家庭修行學道，一億歲都在護持佛法。 像這樣不可計數，在無數諸佛的時代，在佛法將要衰竭的時候出生，他們護持末法時期的佛法； 然後在未來的世世代代，像恒河沙數般的諸佛時代，他們將再次在那裡出生，護持末法時期的佛法。 轉輪聖王慧剛（Matibala），在阿閦佛（Akṣobhya）的國土，與他的夫人們，都往生到那個國度。 他們都已護持佛法至壽終，死後轉生為男子，生於須摩訶提（Sumahāti），見到了阿彌陀佛（Amitābha）。 八千婇女以及摩竭優（Magadha）』
【English Translation】 English version:
At that time, the Buddha smiled, and various colors of light, each different, emanated from his mouth—blue, yellow, red, white—illuminating countless Buddha-fields (buddhakṣetra, the land where a Buddha resides), completely obscuring the brightness of the sun and moon. Then, circling his body three times, the light suddenly disappeared from the top of his head. At that time, Bhadraśrī praised the Buddha before him and spoke the following verse: 『Among humans, there is none higher, in practice, there is none equal, now within the three realms, there is none comparable, the Buddha's majestic power is like a blooming flower. Like a bird flying in the sky, if you wish to smile, all is permissible, what is said is all gentle, completely filling the ten directions. What is spoken from the mouth is like a lotus flower, among humans, you are supreme, possessing all beautiful eyes, now what is said is all acceptable, the voice is gentle and beautiful like Brahmā. Now, what response will the Buddha's smile bring?』 At that time, the Buddha spoke the following verse for Bhadraśrī Ghoṇālaka, the wife of King Bimbisāra: 『I recall countless kalpas as numerous as the sands of the Ganges, at that time there was a Buddha in the world named Puṇyadīpa, who taught sentient beings to dwell in peace, his lifespan lasting sixty-seven kalpas, at that time the disciples of the Dharma King, the Sangha, were also countless. At that time, there was a Cakravartin (cakravartin, wheel-turning monarch) named Matibala, the king had two wives, one named Candradīpa, who had no desire for sensual pleasures, no attachment to any dharmas, abandoning their homes to practice the path, protecting the Dharma for one hundred million years. Like this, immeasurable, in the times of countless Buddhas, born when the Dharma was about to decline, they protected the Dharma in the degenerate age; and then in future generations, in the times of Buddhas as numerous as the sands of the Ganges, they will be born there again, protecting the Dharma in the degenerate age. The Cakravartin Matibala, in the land of Akṣobhya (Akṣobhya, the Immovable One), with his wives, were all reborn in that land. They all protected the Dharma until the end of their lives, after death, they were reborn as men, born in Sumahāti, and saw Amitābha (Amitābha, Infinite Light). Eight thousand celestial maidens and Magadha』
婆夷， 若法欲盡時， 常當護佛法。 壽終后皆得， 卅二相如佛， 坐于蓮華到， 阿彌陀佛前。 是諸婇女供， 養當如慧王， 然於後來劫， 一切無愛慾。 便於後來劫， 一切當為佛， 教授諸天人， 為其說正法。 是時佛剎中， 亦無有魔事， 其剎無愛慾， 亦無三惡道。 常以無央數， 諸菩薩為僧， 亦不聞道有， 阿羅漢之名。 若有人慾護， 于諸佛法者， 不求欲得名， 聞及與壽命。 如是行住者， 疾近為菩薩， 自在其意願， 欲起何剎土。 若等諸菩薩， 當起恭敬意， 我起恭敬意， 無所猗護法。 作是行者便， 得去離生死， 莫於世間作， 習貪著于欲。 我所以于無， 數劫以妻子， 舍國及頭目， 用索佛法故。 無行者用供， 養故壞佛法， 便展轉起諍， 欲得供養故。 時坐八十億， 人垂淚而言， 若法盡時吾， 等當護后法。 說經動三千， 剎諸天散華， 快善哉世間， 人乃聞是經。 一切恒邊沙， 無數諸佛剎， 滿中諸珍寶， 悉以供養佛。 不如一時信， 解是印三昧， 其福欲譬之， 不可以比慧。
【現代漢語翻譯】 現代漢語譯本 婆夷（Vaidehi）， 如果佛法將要衰敗的時候，應當常常守護佛法。 壽命終結后都能獲得，三十二相（lakṣaṇa）如同佛陀一樣， 坐在蓮花上到達，阿彌陀佛（Amitābha）面前。 這些眾多的婇女供養，應當如同慧王（wisdom king）， 然後在後來的劫數中，一切都沒有愛慾。 於是在後來的劫數中，一切都將成為佛陀， 教導諸天人和人類，為他們宣說正法。 這時佛的剎土中，也沒有魔事發生， 那個剎土沒有愛慾，也沒有三惡道。 常常以無數的，諸菩薩作為僧眾， 也不聽到有，阿羅漢（arhat）的名字。 如果有人想要守護，諸佛的佛法， 不求想要得到名聲，聽聞以及壽命。 像這樣行住的人，很快接近成為菩薩， 自在地按照自己的意願，想要發起什麼樣的剎土。 如果平等地對待諸菩薩，應當生起恭敬之心， 我生起恭敬之心，無所依賴地守護佛法。 這樣做的人，便能夠脫離生死， 不要在世間，養成貪婪執著于慾望的習氣。 我所以在無數劫以來，捨棄妻子， 捨棄國家以及頭目，用來尋求佛法的緣故。 沒有德行的人用供養的緣故，破壞佛法， 便輾轉發起爭端，想要得到供養的緣故。 當時坐著的八十億人，垂淚說道， 如果佛法衰敗的時候，我們應當守護後來的佛法。 說這部經的時候，震動三千大千世界（trisāhasra-mahāsāhasra-lokadhātu），諸天散花， 太好了，世間的人竟然能夠聽聞這部經。 一切恒河沙數，無數的諸佛剎土， 充滿各種珍寶，全部用來供養佛陀。 不如一時信解，這個印三昧（mudrā-samādhi）， 它的福德想要比喻，不可以用智慧來相比。
【English Translation】 English version Vaidehi, If the Dharma is about to decline, one should always protect the Buddha Dharma. After the end of life, one can attain the thirty-two marks (lakṣaṇa), like the Buddha, Sitting on a lotus flower, one arrives before Amitābha (Amitābha). These many consorts offer, as if to a wisdom king, Then in later kalpas, there will be no desire. Then in later kalpas, all will become Buddhas, Teaching gods and humans, expounding the true Dharma for them. At this time, in the Buddha's land, there will be no demonic affairs, That land has no desire, nor the three evil paths. Always with countless, Bodhisattvas as the Sangha, Nor is it heard that there is, the name of Arhat (arhat). If someone wants to protect, the Dharma of all Buddhas, Not seeking to gain fame, hearing, and longevity. Those who live and act like this, quickly approach becoming Bodhisattvas, Freely according to their wishes, wanting to create what kind of Buddha-land. If treating all Bodhisattvas equally, one should generate a respectful mind, I generate a respectful mind, protecting the Dharma without reliance. Those who act in this way, will be able to escape from birth and death, Do not in the world, develop the habit of greed and attachment to desires. The reason why I have, in countless kalpas, abandoned my wife and children, Abandoned my country and head, to seek the Buddha Dharma. Those without virtue, use offerings as a reason, to destroy the Buddha Dharma, Then they start disputes, wanting to receive offerings. At that time, eighty billion people sitting there, said with tears, If the Dharma declines, we should protect the later Dharma. When this sutra was spoken, the three thousand great thousand worlds (trisāhasra-mahāsāhasra-lokadhātu) shook, and the gods scattered flowers, Wonderful, people in the world can hear this sutra. All the Ganges river sands, countless Buddha lands, Filled with various treasures, all used to offer to the Buddha. It is not as good as believing and understanding for a moment, this mudrā-samādhi, Its merit, wanting to compare it, cannot be compared with wisdom.
不用力及強， 可得菩薩行， 聞佛尊正法， 便起菩薩意。 其有起恭敬， 於是尊經者， 作行如是者， 便疾得為佛。」
爾時彌勒菩薩白佛言：「后當有幾人能受持是三昧者？」
佛語彌勒菩薩言：「彌勒！若有後來世人持想起功德者，設使我說，若便不樂。」
彌勒菩薩白佛言：「愿佛愍傷一切人故，唯為說之！若有諸菩薩諦欲學者，菩薩當護其行，令無缺減于阿耨多羅三藐三菩提心。」
佛語彌勒菩薩言：「若有菩薩于百佛已起菩薩意，然後壞敗菩薩行；若有菩薩于千佛已起菩薩意，然後復起菩薩意，誹謗方等經，亦不解；若於十萬佛已起菩薩意，然後亦復起菩薩意，不誹謗方等經，亦不諷誦讀之；若於百萬佛已起菩薩意，然後亦復起菩薩意，不誹謗方等經，亦不諷誦讀之；若於一億佛已起菩薩意，然後亦復起菩薩意，聞方等經書之，于其中不曉了；若於十億佛已起菩薩意，然後亦復起菩薩意，得方等經書之、諷誦讀之，亦不能得法忍，亦不能得是三昧，亦不樂是三昧；若於八十億佛聞是三昧，持之、諷誦讀之，已於八十億佛前皆起菩薩心，得方等經，持之、書之、諷誦讀之，得是三昧，堅持、無瑕穢奉行之，終不為魔所得，不為罪所蓋。若於阿僧祇劫中所作
【現代漢語翻譯】 現代漢語譯本 不依靠蠻力或強求，便能獲得菩薩的修行， 聽聞佛陀至尊的正法，便發起菩薩的意念。 那些心懷恭敬，尊重佛經的人， 如此修行，便能迅速成佛。
這時，彌勒菩薩（Maitreya Bodhisattva，未來佛）對佛陀說：『將來會有多少人能夠受持這部三昧（Samadhi，禪定）經典呢？』
佛陀告訴彌勒菩薩（Maitreya Bodhisattva）說：『彌勒（Maitreya）！如果後世之人執著于想起功德，即使我說了，他們也不會喜歡。』
彌勒菩薩（Maitreya Bodhisattva）對佛陀說：『希望佛陀憐憫一切眾生，請為他們解說！如果有菩薩真心想學習，菩薩應當守護他們的修行，使他們對阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）沒有缺失。』
佛陀告訴彌勒菩薩（Maitreya Bodhisattva）說：『如果有菩薩在一百尊佛前發起菩薩意念，然後又敗壞菩薩的修行；如果有菩薩在一千尊佛前發起菩薩意念，然後又生起其他意念，誹謗方等經典（Vaipulya Sutra，大乘經典），也不理解其中的含義；如果在一萬尊佛前發起菩薩意念，然後又生起其他意念，不誹謗方等經典（Vaipulya Sutra），也不諷誦讀誦；如果在一百萬尊佛前發起菩薩意念，然後又生起其他意念，不誹謗方等經典（Vaipulya Sutra），也不諷誦讀誦；如果在一億尊佛前發起菩薩意念，然後又生起其他意念，聽聞方等經典（Vaipulya Sutra）並書寫下來，但對其中的含義不瞭解；如果在十億尊佛前發起菩薩意念，然後又生起其他意念，得到方等經典（Vaipulya Sutra）並書寫、諷誦讀誦，也不能得到法忍（Dharma-ksanti，對佛法的忍可），也不能得到這部三昧（Samadhi），也不喜歡這部三昧（Samadhi）；如果在八十億尊佛前聽聞這部三昧（Samadhi），受持、諷誦讀誦，已經在八十億尊佛前都發起過菩薩心，得到方等經典（Vaipulya Sutra），受持、書寫、諷誦讀誦，得到這部三昧（Samadhi），堅持、沒有瑕疵地奉行，最終不會被邪魔所控制，不會被罪業所覆蓋。如果在阿僧祇劫（Asankhya kalpa，無數劫）中所作
【English Translation】 English version Without force or compulsion, one can attain the practice of a Bodhisattva, Upon hearing the Buddha's supreme and righteous Dharma, one then generates the intention of a Bodhisattva. Those who arise with reverence and respect the Sutras, Practicing in this way, one will quickly attain Buddhahood.
At that time, Maitreya Bodhisattva (the future Buddha) said to the Buddha: 'In the future, how many people will be able to uphold this Samadhi (state of meditative consciousness)?'
The Buddha said to Maitreya Bodhisattva: 'Maitreya! If future generations of people cling to the merit of recollection, they will not rejoice even if I speak of it.'
Maitreya Bodhisattva said to the Buddha: 'Out of compassion for all beings, may the Buddha please explain it! If there are Bodhisattvas who sincerely wish to learn, Bodhisattvas should protect their practice, ensuring that they do not diminish their minds towards Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).'
The Buddha said to Maitreya Bodhisattva: 'If there are Bodhisattvas who generate the intention of a Bodhisattva before one hundred Buddhas, and then corrupt their Bodhisattva practice; if there are Bodhisattvas who generate the intention of a Bodhisattva before one thousand Buddhas, and then generate other intentions, slandering the Vaipulya Sutras (Mahayana Sutras), and also do not understand them; if before ten thousand Buddhas they generate the intention of a Bodhisattva, and then generate other intentions, not slandering the Vaipulya Sutras, and also do not recite them; if before one million Buddhas they generate the intention of a Bodhisattva, and then generate other intentions, not slandering the Vaipulya Sutras, and also do not recite them; if before one hundred million Buddhas they generate the intention of a Bodhisattva, and then generate other intentions, hearing the Vaipulya Sutras and writing them down, but do not understand their meaning; if before ten hundred million Buddhas they generate the intention of a Bodhisattva, and then generate other intentions, obtaining the Vaipulya Sutras, writing them down, and reciting them, but also cannot attain Dharma-ksanti (acceptance of the Dharma), also cannot attain this Samadhi, and also do not rejoice in this Samadhi; if before eighty hundred million Buddhas they hear this Samadhi, uphold it, and recite it, having already generated the Bodhisattva mind before eighty hundred million Buddhas, obtaining the Vaipulya Sutras, upholding them, writing them down, and reciting them, attaining this Samadhi, upholding it, practicing it without flaw or blemish, they will ultimately not be controlled by demons, and will not be covered by sins. Whatever is done in Asankhya kalpas (countless eons)
諸罪，若頭痛，便除其罪。若亂意，若見誹謗，若見輕易，若少得供養，於一世皆畢其宿命罪。若供養阿僧祇佛，然後終不怯弱，心堅住，內曉了，若菩薩有惡道罪，然後所生不端正，便除其罪。若多病瘦，若不為人所敬，生於卑賤家，生於見輕易家，生於貧窮家，生於邊遠家，生於慳貪家，生於外道家，生與怨憎，不可共會，與不解意共會，心多憂念，在國國相攻伐處生，在郡郡相攻伐處生，在縣縣相攻伐處生，在聚聚相攻伐處生，于種姓諸家相攻伐處生，所可處相攻伐處生，不見善知識，不數聞法，不能得衣被、飯食、床臥具、病瘦醫藥，既得，少少耳。所說可於凡人、不可長者，亦不能解了其意，于功德不能致得增益，數在於譴過中，數為他人所亂，不能得所便供養，若得聞法不解。若見惡夢，于夢中除其宿罪，為罪垢所可摧，魔所可作，不覺魔事，常與不可共會，若有好衣被、食飲，一切諸可持與他人。若於百佛手，自作功德，心無瑕穢，爾時皆壞敗。以是故諦復諦，內起好心，可當忍者一切僧那僧涅，于深微妙法堅住於行，行於後來，世人當持是法。」
爾時可意王菩薩與文殊師利菩薩及六十賢者留於後世，令護后法。佛爾時便說偈言：
「莫行諛諂， 猗有所著， 當正其意， 持慧行住
【現代漢語翻譯】 現代漢語譯本： 各種罪過，如果（因為持戒）頭痛，就能消除那些罪過。如果心意散亂，如果遭受誹謗，如果被人輕視，如果只能得到很少的供養，這些都能在一世之中了結過去世的罪業。如果供養無數（阿僧祇，梵文asaṃkhya，意為無數）的佛，那麼最終也不會怯懦，內心堅定，內心明瞭。如果菩薩有墮入惡道的罪業，或者出生時相貌不端正，這些罪業也能消除。如果多病瘦弱，如果不被人尊敬，出生在卑賤的家庭，出生在被人輕視的家庭，出生在貧窮的家庭，出生在邊遠的地方，出生在慳吝貪婪的家庭，出生在外道家庭，出生在與怨恨憎惡之人相遇，不能與理解自己的人相遇，心中多有憂慮，出生在國家與國家互相攻伐的地方，出生在郡與郡互相攻伐的地方，出生在縣與縣互相攻伐的地方，出生在村落與村落互相攻伐的地方，出生在各個種姓家族互相攻伐的地方，出生在各個住所互相攻伐的地方，不能見到善知識，不能多次聽聞佛法，不能得到衣服、飲食、床鋪臥具、疾病醫藥，即使得到，也只有一點點。所說的話只能被凡人接受，不能被長者接受，也不能理解其中的意思，對於功德不能使其增長，常常處於被指責的狀態中，常常被他人擾亂，不能得到方便的供養，即使聽聞佛法也不能理解。如果夢見惡夢，在夢中也能消除過去的罪業，（從而）不被罪惡所摧毀，不被魔所利用，不覺察魔事，常常與不可共處之人相處，即使有好衣服、食物，一切都拿去給別人。如果在百佛手中，自己行作功德，心中沒有瑕疵污穢，那時一切都會壞敗。因此要仔細再仔細，內心生起好的念頭，應當忍耐一切僧那僧涅（梵文saṃjñā-saṃjñe，指種種知覺），對於深奧微妙的佛法堅定地修行，修行于未來，世人應當秉持這個佛法。
這時，可意王菩薩與文殊師利菩薩以及六十位賢者留在後世，爲了守護後世的佛法。佛陀這時說了偈語：
不要虛偽諂媚，不要執著于任何事物，應當端正自己的心意，以智慧持戒修行。
【English Translation】 English version: All sins, if there is a headache (due to upholding the precepts), then those sins will be eliminated. If the mind is disturbed, if one encounters slander, if one is looked down upon, if one receives only meager offerings, all these can exhaust the karmic debts of past lives in one lifetime. If one makes offerings to countless (asaṃkhya, Sanskrit for countless) Buddhas, then one will ultimately not be timid, the mind will be firm, and one will have inner understanding. If a Bodhisattva has the sins of falling into evil paths, or if one is born with an unseemly appearance, these sins can be eliminated. If one is often sick and weak, if one is not respected by others, born into a humble family, born into a family that is looked down upon, born into a poor family, born in a remote place, born into a stingy and greedy family, born into a heretical family, born encountering those who are resented and hated, unable to meet those who understand oneself, with much worry in the heart, born in places where countries attack each other, born in places where prefectures attack each other, born in places where counties attack each other, born in places where villages attack each other, born in places where various clan families attack each other, born in places where various residences attack each other, unable to meet good teachers, unable to frequently hear the Dharma, unable to obtain clothing, food, bedding, and medicine for illness, and even if obtained, it is only a little. What is said can only be accepted by ordinary people, not by elders, and one cannot understand the meaning within, one cannot increase merit, one is often in a state of being blamed, one is often disturbed by others, one cannot obtain convenient offerings, and even if one hears the Dharma, one cannot understand it. If one has bad dreams, one can also eliminate past sins in dreams, (thereby) not being destroyed by sins, not being used by demons, not being aware of demonic affairs, often associating with those who cannot be associated with, and even if one has good clothes and food, one gives everything to others. If one performs meritorious deeds in the hands of a hundred Buddhas, and one's heart has no flaws or impurities, then everything will be ruined. Therefore, be careful again and again, generate good thoughts in your heart, and one should endure all saṃjñā-saṃjñe (Sanskrit, referring to various perceptions), firmly cultivate the profound and subtle Dharma, cultivate for the future, and people should uphold this Dharma.
At this time, Bodhisattva Kayi Wang (Worthy King) and Manjushri Bodhisattva, along with sixty sages, remained in later generations to protect the Dharma of later generations. The Buddha then spoke in verse:
Do not be hypocritical or flattering, do not be attached to anything, one should rectify one's own mind, and uphold the precepts and cultivate with wisdom.
， 深行微妙， 住不動忍， 當作是行， 疾求三昧。 莫作諂猗， 遠離著垢， 莫貪諸有， 樂於所諍； 當行平等， 譬如虛空， 如是行者， 十種力寶。 常當堅意， 住于菩薩， 當學微妙， 佛之奧藏； 一切諸受， 慧意無慾， 已有是行， 得寶三昧。 常當等心， 于諸憎愛， 視善知識， 如見諸佛， 樂於施與， 內行平等， 有是行者， 疾曉三昧。 慧經光明， 不可盡寶， 住是三昧， 不可勝數。 是經之明， 過於日光， 故說是經， 當入尊慧。 譬如日月， 諸寶燈明， 若如冬月， 高山上雪。 譬如釋梵， 及與四天， 是經光明， 出於彼上。 是經除結， 及與意罪， 降伏眾魔， 便得安隱。 神足徹視， 得知宿命， 曉知一切， 人意所欲。 我念宿命， 無數劫時， 愛慾悉盡， 一切無餘。 時佛讚歎， 說是印經， 當如我學， 疾得不久。 若有行者， 諦知空虛， 內意曉空， 其本自然； 作是行者， 為著于空， 持法行者， 遠離於空。 我泥曰后， 人當說言， 一切諸法，
視之若夢。 若持諸法， 欲有所譬， 其意所起， 故為是著。 空無有生， 亦無作者， 亦無來者， 不見有住。 不行是法， 著于有中， 便自說言， 我已知空。 得善知識， 從其聞法， 衣毛豎起， 淚出如言， 今師實尊， 是賢者人； 轉后便說， 百惡之言。 多有卑賤， 貧窮之人， 望供養故， 便自稱譽， 求安名聞， 因作沙門， 污亂正教， 持法弟子。 猗于佛道， 便作沙門， 作菩薩行， 不住菩薩； 譬如海邊， 遙視彼岸， 行不具者， 非是菩薩。 若在空閑， 言我行凈， 于其內行， 不住清凈， 常望供養， 親近厚善， 便自說言， 我是沙門。 若於我道， 作沙門者， 住于佛法， 如水蓮華； 於是經中， 行之如法， 有是行者， 能護佛法。 今可意王， 當受我教， 莫作著行， 如世間人。 遠離世俗， 可得佛好， 以故囑若， 可護后法。 譬如那術， 剎土中人， 取恒邊沙， 皆悉種之。 一一諸沙， 皆或為實， 是一實者， 成一恒沙。 如是計數， 千反種之， 如是轉
【現代漢語翻譯】 現代漢語譯本 視萬物如夢幻泡影。如果執著于諸法（dharma，宇宙間一切事物和現象），想要用譬喻來解釋，那是因為心中有所執念，所以才會如此執著。空性（śūnyatā，佛教中的核心概念，指一切事物沒有固定不變的自性）本無生滅，沒有創造者，也沒有來處，也看不到停留之處。 不依此法而行，卻執著于有，便自稱說：『我已經知曉空性。』得到善知識（kalyāṇa-mitra，指引修行的人）的教導，聽聞佛法，激動得汗毛豎起，淚流滿面，說：『我的老師真是尊貴，是賢者！』但轉過頭就說出各種惡毒的話。 許多卑賤貧窮之人，爲了得到供養，便自我吹噓，追求安逸和名聲，因此出家為沙門（śrāmaṇa，佛教出家修行者），玷污擾亂正法，敗壞持法弟子的名聲。依附於佛道，便出家為沙門，做著菩薩（bodhisattva，立志成佛的修行者）的行為，卻不住于菩薩的境界；譬如站在海邊，遙望彼岸，行為不具足的人，不是真正的菩薩。 如果身處空閑之地，就說自己行為清凈，但內心卻不清凈，常常盼望得到供養，親近有權勢的人，便自稱說：『我是沙門。』如果有人依我的教導，真正成為沙門，就能安住于佛法，如同水中的蓮花。在這部經中，如法修行，這樣的人，才能護持佛法。 現在，可意王（姓名待考），你應該接受我的教誨，不要像世俗之人那樣執著于外在的行為。遠離世俗，才能得到佛的莊嚴美好，因此我囑咐你，要守護後世的佛法。譬如那術（姓名待考），剎土（buddhakṣetra，佛所居住的清凈國土）中的人，取恒河邊的沙子，全部都種下去。每一粒沙子，都可能變成真實的，這一粒真實的沙子，就能變成一條恒河。 像這樣計數，重複種植一千次，這樣轉變。
【English Translation】 English version View it as a dream. If you cling to all dharmas (dharma, the teachings of the Buddha; universal law), wanting to explain them with analogies, it is because your mind is attached, hence such clinging. Emptiness (śūnyatā, the Buddhist concept of emptiness, the absence of inherent existence) has no birth or death, no creator, no coming, and no dwelling. Not practicing according to this Dharma, yet clinging to existence, one then proclaims: 'I have already understood emptiness.' Receiving instruction from a virtuous friend (kalyāṇa-mitra, a spiritual friend or mentor), hearing the Dharma, one's hair stands on end, tears flow, saying: 'My teacher is truly venerable, a wise person!' But then turns around and utters all sorts of evil words. Many base and poor people, desiring offerings, praise themselves, seeking comfort and fame, and thus become śrāmaṇas (śrāmaṇa, a wandering ascetic or monk), defiling and disrupting the true Dharma, ruining the reputation of Dharma-holding disciples. Relying on the Buddha's path, they become śrāmaṇas, acting as bodhisattvas (bodhisattva, an enlightened being who postpones Buddhahood to help others), but not abiding in the state of a bodhisattva; like standing by the sea, gazing at the distant shore, those whose conduct is incomplete are not true bodhisattvas. If one is in a secluded place, saying 'I practice purity,' but one's inner conduct is not pure, constantly hoping for offerings, associating closely with the powerful, one then proclaims: 'I am a śrāmaṇa.' If someone, according to my teachings, truly becomes a śrāmaṇa, they can abide in the Buddha's Dharma, like a lotus in water. In this sutra, practicing according to the Dharma, such a person can protect the Buddha's Dharma. Now, King Kayi (name to be verified), you should receive my teachings, do not act with attachment like worldly people. By distancing yourself from worldly affairs, you can attain the Buddha's excellence, therefore I entrust you to protect the Dharma in the future. For example, Nasu (name to be verified), people in a Buddha-land (buddhakṣetra, the pure land where a Buddha resides), take the sands of the Ganges River and plant them all. Each grain of sand may become real, and that one real grain of sand can become a Ganges River. Counting like this, planting it a thousand times, such a transformation.
計， 諸恒邊沙。 計數如是， 過若干剎， 舉一沙者， 以為計數。 以是計數， 東方如是， 是沙計數， 皆令使盡。 十方一切， 皆悉如是， 如是剎數， 諸佛滿中。 一一諸佛， 各數如是， 一切諸佛， 有萬種聲， 于無央數， 恒邊沙劫， 說經功德， 無有盡時。 若人有行， 於是經義， 常當內意， 住是經法， 當諦奉行， 如上所說， 是經道慧， 無有邊幅。 譬如芥子， 在須彌邊， 若人從海， 取水一滴。 說經功德， 其譬如是， 見經尊故， 作無著行。」
爾時可意王菩薩與文殊師利及六十賢者白佛言：「法名為法，何等為法？寧可得知法貌不？」
佛語可意王菩薩與文殊師利及六十賢者：「法法名，善男子！無作之貌也。無作者為何等貌也？不可得之貌也。不可得者為何等貌？不可盡之貌也。不可盡者為何等貌？無所起之貌也。無所起者為何等貌也？無所滅之貌也。無所滅者為何等貌？無所獲之貌也。無所獲者為何等貌？無所猗之貌也。無所猗者為何等貌？無所處之貌也。無所處者為何等貌？無所出之貌也。無所出者為何等貌？不動搖之貌也。不動搖者為何等貌？離於
【現代漢語翻譯】 現代漢語譯本 計算，如同恒河沙粒的數量。 如果用這樣的計數方式，經過無數的佛剎（kṣetra，佛教宇宙觀中的世界）， 取每一粒沙子，都作為一個計數單位。 用這樣的計數方法，計算東方， 像這樣計算沙子的數量，全部都用盡。 十方一切世界，都像這樣計算，這樣的佛剎數量， 都充滿著諸佛（Buddha，覺悟者）。每一位佛，都像這樣計數， 一切諸佛，用萬種聲音，在無數， 恒河沙劫（kalpa，極長的時間單位）的時間裡，宣說經典的功德，也沒有窮盡的時候。 如果有人實踐，這些經典中的義理，常常放在心中， 安住于這些經法，應當認真奉行，如上面所說， 這部經所包含的智慧，沒有邊際。譬如一粒芥子， 放在須彌山（Sumeru，佛教宇宙觀中的聖山）旁邊，又如有人從大海，取出一滴水。 宣說經典的功德，就像這樣，因為尊重經典， 而行無所執著的行為。
這時，可意王菩薩（Ruciraketu-rāja-bodhisattva）與文殊師利（Mañjuśrī）以及六十位賢者，對佛說：『法（Dharma，佛法）名為法，什麼是法？可以得知法的樣貌嗎？』
佛告訴可意王菩薩與文殊師利以及六十位賢者：『法名為法，善男子！是無造作的樣貌。無造作是怎樣的樣貌呢？是不可得的樣貌。不可得是怎樣的樣貌？是不可窮盡的樣貌。不可窮盡是怎樣的樣貌？是無所起的樣貌。無所起是怎樣的樣貌？是無所滅的樣貌。無所滅是怎樣的樣貌？是無所獲得的樣貌。無所獲得是怎樣的樣貌？是無所依賴的樣貌。無所依賴是怎樣的樣貌？是無所處的樣貌。無所處是怎樣的樣貌？是無所出的樣貌。無所出是怎樣的樣貌？是不動搖的樣貌。不動搖是怎樣的樣貌？是遠離於』
【English Translation】 English version Counting, like the number of sands in the Ganges River. If counting in this way, passing through countless kṣetras (佛剎, Buddha-fields), Taking each grain of sand as a unit of count. Using this method of counting, counting the eastern direction, Counting the number of sands in this way, exhausting them all. All the worlds in the ten directions are counted in this way, such a number of kṣetras, Are filled with Buddhas (諸佛, Awakened Ones). Each Buddha counts in this way, All the Buddhas, using ten thousand kinds of voices, for countless, Ganges-sand kalpas (劫, eons), expounding the merits of the scriptures, without end. If someone practices, these meanings in the scriptures, constantly keeping them in mind, Abiding in these teachings, should diligently practice them, as mentioned above, The wisdom contained in this scripture is boundless. For example, a mustard seed, Placed next to Mount Sumeru (須彌山, the sacred mountain in Buddhist cosmology), or if someone takes a drop of water from the ocean. The merit of expounding the scriptures is like this, because of respecting the scriptures, And acting without attachment.
At this time, Ruciraketu-rāja-bodhisattva (可意王菩薩) , together with Mañjuśrī (文殊師利) and sixty sages, said to the Buddha: 'Dharma (法, the teachings) is called Dharma, what is Dharma? Can we know the appearance of Dharma?'
The Buddha said to Ruciraketu-rāja-bodhisattva, together with Mañjuśrī and sixty sages: 'Dharma is called Dharma, good son! It is the appearance of non-doing. What is the appearance of non-doing? It is the appearance of unobtainability. What is the appearance of unobtainability? It is the appearance of inexhaustibility. What is the appearance of inexhaustibility? It is the appearance of non-arising. What is the appearance of non-arising? It is the appearance of non-cessation. What is the appearance of non-cessation? It is the appearance of non-attainment. What is the appearance of non-attainment? It is the appearance of non-reliance. What is the appearance of non-reliance? It is the appearance of non-abiding. What is the appearance of non-abiding? It is the appearance of non-emergence. What is the appearance of non-emergence? It is the appearance of non-wavering. What is the appearance of non-wavering? It is being apart from』
動搖之貌也。離於動搖者為何等貌？無心之貌也。無心者為何等貌？無念之貌也。無念者為何等貌？無二之貌也。無二者為何等貌？平等之貌也。平等者為何等貌？非有之貌也。非有者為何等貌？無所住之貌也。無所住者為何等貌？無所行之貌也。無所行者為何等貌？無懈怠之貌也。無懈怠者為何等貌？法無處所之貌也。法無處所者為何等貌？泥洹之貌也。」
文殊師利白佛言：「設使是法展轉不相知，何所法當盡者？令吾等護后法。」
佛語文殊師利菩薩言：「起法法想者欲得度，欲得度者住於法，住於法者便處二法，處二法者為滅法之行也。法亦不滅，亦非不滅。我今若等護是后法。」
佛爾時便說偈言：
「已住吾我， 便言有世， 持想作行， 欲脫於世； 起是念者， 為住二法， 是為惑事， 非正法行。 法無作者， 亦無壞者， 不可見知， 亦無人所。 著于有者， 因起想行， 便自說言， 我已忍空； 起想念空， 是為非法。 法無所有， 便行有法， 一切所起， 為無所有。 於行寂然， 是為法印； 于想有動， 便即自縛。 法本清凈， 便起有法， 一切諸法， 譬若如響； 著于有者，
【現代漢語翻譯】 現代漢語譯本： 這是動搖不定的狀態。那麼，脫離動搖的狀態是怎樣的狀態呢？是無心的狀態。無心的狀態又是怎樣的狀態呢？是無念的狀態。無念的狀態又是怎樣的狀態呢？是無二的狀態。無二的狀態又是怎樣的狀態呢？是平等的狀態。平等的狀態又是怎樣的狀態呢？是非有的狀態。非有的狀態又是怎樣的狀態呢？是無所住的狀態。無所住的狀態又是怎樣的狀態呢？是無所行的狀態。無所行的狀態又是怎樣的狀態呢？是無懈怠的狀態。無懈怠的狀態又是怎樣的狀態呢？是法無處所的狀態。法無處所的狀態又是怎樣的狀態呢？是泥洹（Nirvana，涅槃）的狀態。
文殊師利（Manjusri）菩薩對佛說：『假設這種法輾轉相傳而互不瞭解，那麼什麼法應當終結呢？請讓我們護持後世的法。』
佛告訴文殊師利（Manjusri）菩薩說：『生起對法的執著，想要得到解脫，想要得到解脫的人執著於法，執著於法的人就處於二法之中，處於二法之中就是滅法的行為。法既不會滅，也不是不滅。我現在將要護持這後世的法。』
佛陀當時說了偈語：
『已經執著于吾我，便說有世界，懷著妄想而行動，想要脫離世界；生起這種念頭的人，是執著於二法，這是迷惑的事情，不是正法的行為。法沒有作者，也沒有破壞者，不可見不可知，也不屬於任何人。執著于有的人，因為生起妄想而行動，便自己說，我已經安忍于空；生起妄想而念空，這是非法。法本無所有，卻行於有法，一切所生起，都是無所有。對於行為寂然不動，這是法的印記；對於妄想有所動搖，便立刻自我束縛。法本來清凈，卻生起有法，一切諸法，譬如迴響；執著于有的人，』
【English Translation】 English version: It is the appearance of wavering. What kind of appearance is it that is free from wavering? It is the appearance of no-mind. What kind of appearance is no-mind? It is the appearance of no-thought. What kind of appearance is no-thought? It is the appearance of non-duality. What kind of appearance is non-duality? It is the appearance of equality. What kind of appearance is equality? It is the appearance of non-being. What kind of appearance is non-being? It is the appearance of no-abiding. What kind of appearance is no-abiding? It is the appearance of no-action. What kind of appearance is no-action? It is the appearance of no-negligence. What kind of appearance is no-negligence? It is the appearance of the Dharma having no place. What kind of appearance is the Dharma having no place? It is the appearance of Nirvana (Nirvana, extinction).'
Manjusri (Manjusri) said to the Buddha: 'Suppose this Dharma is transmitted and not understood, then what Dharma should end? Let us protect the Dharma of later generations.'
The Buddha told Manjusri (Manjusri) Bodhisattva: 'Those who give rise to attachment to the Dharma, wanting to be liberated, those who want to be liberated cling to the Dharma, and those who cling to the Dharma are in the midst of dualistic dharmas, and being in the midst of dualistic dharmas is the act of destroying the Dharma. The Dharma neither ceases nor does it not cease. I will now protect this Dharma of later generations.'
The Buddha then spoke in verse:
'Having dwelt in self and ego, then speak of the existence of the world, holding onto thoughts and acting, desiring to escape the world; those who give rise to such thoughts are dwelling in dualistic dharmas, this is a matter of delusion, not the practice of the true Dharma. The Dharma has no creator, nor is there a destroyer, it cannot be seen or known, nor does it belong to anyone. Those who cling to existence, because of arising thoughts and actions, then say themselves, I have already endured emptiness; giving rise to thoughts and contemplating emptiness, this is not the Dharma. The Dharma is without anything, yet they practice existing dharmas, all that arises is without anything. In the stillness of action, this is the seal of the Dharma; in the movement of thoughts, they immediately bind themselves. The Dharma is originally pure, yet they give rise to existing dharmas, all dharmas are like an echo; those who cling to existence,'
便處二法。 清凈慧法， 慧不得慧， 于慧慧中， 無有逮者。 一切不見， 可起習者， 癡慧皆空， 俱無所有。 若使自然， 當有所有， 便可滅壞， 就於泥洹， 設使諸法， 有所住處， 人與非人， 皆為泥洹。 若人於世， 自取自放， 是想非想， 而求泥洹； 自起吾我， 一切皆爾， 所起諸法， 亦無識念。 愚癡與智， 於是二事， 語從口出， 為無所有。 起想行者， 便惑其中， 壞滅生死， 欲求泥洹。 心不知心， 其本自然， 于本自然， 亦不知心。 一切諸法， 自然如夢， 能欲起行， 持有作諦； 起有法者， 非是諦行， 滅行法者， 非是諦法。 假令滅行， 為是諦者， 諸起有法， 皆當爲佛。 佛所覺者， 為無所覺， 所可說法， 為無所說， 所可度人， 為無所度； 佛為諦見， 無所起法。 設使泥洹， 當爲是色， 佛諸弟子， 悉當在中。 假令泥洹， 為常住法， 大哀四等， 皆成蠕動。 一切人人， 不能相見， 於世自號， 持我作人， 諦視世間， 無我無人， 空無
【現代漢語翻譯】 現代漢語譯本 安住於二法之中。 清凈的智慧之法， 智慧無法獲得智慧，在智慧之中，沒有能夠執取的。 一切都不可見，可以生起習性的，愚癡和智慧皆是空性， 兩者都沒有任何實在的自性。如果說是自然而有的，應當有所得， 那麼就可以被滅壞，最終歸於涅槃（Nirvana，解脫）。假設一切諸法， 有所住之處，人和非人，都將是涅槃。 如果有人在世間，自己執取自己，是想非想， 而求涅槃；自己生起我執，一切都是如此， 所生起的諸法，也沒有識別念頭。愚癡與智慧， 對於這兩件事，言語從口中說出，都是沒有實在自性的。 生起妄想而行事的人，便會迷惑其中，想要壞滅生死， 而求涅槃。心不知道心，其本性是自然的， 對於本性自然的心，也不知道心。一切諸法， 自然如夢幻，如果想要生起行為，執持有為的真諦； 生起有為法的人，不是真諦之行，滅除行為法的人， 不是真諦之法。假使滅除行為，是真諦的話， 那麼生起有為法的人，都應當成為佛（Buddha，覺悟者）。佛所覺悟的， 是無所覺悟，所說的法，是無所說， 所度化的人，是無所度化；佛是真諦之見， 沒有生起任何法。假設涅槃，是色法， 佛的諸位弟子，都應當在其中。假使涅槃， 是常住之法，大慈大悲四無量心，都變成蠕動之物。 一切人人都不能互相看見，在世間自稱， 執持我見作為人，仔細觀察世間，沒有我，沒有人， 空無所有。
【English Translation】 English version Abiding in the two dharmas. The dharma of pure wisdom, Wisdom cannot attain wisdom; within wisdom, there is no one who can grasp it. Everything is unseen, what can arise from habit, ignorance and wisdom are all emptiness, Both have no inherent existence. If it were natural, there should be something to be attained, Then it could be destroyed, and ultimately return to Nirvana (liberation). Suppose all dharmas, Have a place to dwell, then humans and non-humans would all be Nirvana. If someone in the world, grasps themselves, is neither thought nor non-thought, And seeks Nirvana; they arise self-attachment, everything is like this, The arising dharmas, also have no recognition of thoughts. Ignorance and wisdom, Regarding these two matters, words spoken from the mouth, are all without inherent existence. Those who act with arising thoughts, will be confused by them, wanting to destroy birth and death, And seek Nirvana. The mind does not know the mind, its nature is natural, Regarding the naturally existing mind, it also does not know the mind. All dharmas, Are naturally like dreams, if one wants to arise actions, clinging to the conditioned truth; Those who arise conditioned dharmas, are not the practice of truth, those who extinguish the practice of dharmas, Are not the dharma of truth. If extinguishing actions is the truth, Then those who arise conditioned dharmas, should all become Buddhas (enlightened ones). What the Buddha realizes, Is non-realization, what is spoken is non-speaking, What is liberated is non-liberation; the Buddha is the vision of truth, Without arising any dharma. Suppose Nirvana, is form, All the Buddha's disciples, should be within it. If Nirvana, Is a permanent dharma, great compassion and the four immeasurables, would all become wriggling creatures. All people cannot see each other, in the world they call themselves, Clinging to self as a person, carefully observing the world, there is no self, no person, Empty and without anything.
所著， 是為泥洹。 偶皆言者， 自呼為諦， 壞敗滅受， 欲得為道。 已不起法， 便為一法， 持有行法， 處是四諦。 諸佛所處， 皆處一法， 坐于佛樹， 何有四諦？ 如是行者， 不曉菩薩， 作行如是， 壞敗佛法。 作沙門者， 當如其法， 所可愛慾， 不當稸積。 欲成三昧， 諦其行者， 譬若如犀， 常樂獨處。 八十億佛， 人中之王， 行是三昧， 諸佛悉知。 若有尊天， 已見諦者， 晝夜擁護， 持法之人。 經不可盡， 照明一切， 入是法藏， 無端底門。 其有信行。 是三昧者。 常于夢中。 與諸佛會。」
佛爾時告文殊師利菩薩言：「若有人慾得菩薩道者，菩薩當奉行是三昧。若欲成相，若欲成好、十種力、四無所畏、十八法不共，若大哀、無所著，欲得自然慧眼，若欲成比丘僧，若欲成菩薩，若欲成佛剎，若欲得慧陀鄰尼一切人所可說聲，欲離於世，欲知一切人所可道，欲得力，欲得曉了三昧，當奉行如上所教，即為如佛，如將，如大將，如將中將，為一切上，為一切大哀，為怛薩阿竭，所可說皆平等、無量等、與空等、無處等、所說等、人中上。所以者何？
【現代漢語翻譯】 現代漢語譯本： 所證悟的，就是涅槃（Nirvana）。那些偶然說出真理的人， 自以為是真諦，執著于壞滅之法，想要以此為道。 如果不再生起新的法，就執著于單一的法，持有固定的修行方法， 認為這就是四諦（Four Noble Truths）的所在。諸佛所處的境界，都是處於同一真法， 在菩提樹下證悟，哪裡還有什麼四諦的分別呢？像這樣修行的人， 不瞭解菩薩的境界，像這樣修行，就是在破壞佛法。 作為沙門（Sramana），應當遵循佛法，對於所喜愛的慾望， 不應當積聚。想要成就三昧（Samadhi），真實地修行， 譬如犀牛一樣，常常喜歡獨自居住。八十億佛， 是人中的王者，修行這種三昧，諸佛完全知曉。 如果有尊貴的天神，已經證悟真諦，日夜都會擁護， 守護奉持佛法的人。經典無窮無盡，照亮一切， 進入這佛法的寶藏，沒有邊際和門檻。那些有信心修行 這種三昧的人，常常在夢中，與諸佛相會。
佛陀這時告訴文殊師利菩薩（Manjusri Bodhisattva）說：『如果有人想要獲得菩薩道，菩薩應當奉行這種三昧。如果想要成就三十二相（Thirty-two Marks of a Great Man），如果想要成就八十種隨形好（Eighty Minor Marks）、十種力量（Ten Powers of a Buddha）、四種無所畏懼（Four Fearlessnesses）、十八種不共法（Eighteen Unique Qualities of a Buddha），如果想要成就大慈大悲（Great Compassion）、無所執著，想要獲得自然的智慧之眼，如果想要成就比丘僧團（Bhikkhu Sangha），如果想要成就菩薩，如果想要成就佛剎（Buddha-field），如果想要獲得慧陀鄰尼（Dharani）一切人都能理解的聲音，想要脫離世俗，想要知道一切人所能說之道，想要獲得力量，想要明瞭三昧，應當奉行如上所教導的，就如同佛一樣，如同將領，如同大將，如同將領中的將領，為一切之上，為一切大慈大悲，為如來（Tathagata），所說的一切都是平等、無量、與虛空相等、無處不在、所說之法平等、人中至上。』為什麼這麼說呢？
【English Translation】 English version: What is realized is Nirvana. Those who occasionally speak the truth, Consider themselves to have the true meaning, clinging to the law of destruction, wanting to take this as the path. If no new Dharma arises, then they cling to a single Dharma, holding fixed methods of practice, Thinking that this is where the Four Noble Truths are. The realm where all Buddhas dwell is in the same true Dharma, Enlightened under the Bodhi tree, where is there any distinction of the Four Noble Truths? Those who practice in this way, Do not understand the realm of Bodhisattvas, practicing in this way is destroying the Buddha Dharma. As a Sramana, one should follow the Dharma, and for the desires that are loved, Should not accumulate. If you want to achieve Samadhi, truly practice, Like a rhinoceros, always happy to live alone. Eighty billion Buddhas, The kings among men, practice this Samadhi, all Buddhas know. If there are noble gods who have already realized the truth, they will protect day and night, Protecting those who uphold the Dharma. The scriptures are endless, illuminating everything, Entering this treasure of the Buddha Dharma, there is no boundary or door. Those who have faith and practice This Samadhi, often in dreams, meet with all the Buddhas.
The Buddha then said to Manjusri Bodhisattva: 'If someone wants to attain the Bodhisattva path, the Bodhisattva should practice this Samadhi. If you want to achieve the Thirty-two Marks of a Great Man, if you want to achieve the Eighty Minor Marks, the Ten Powers of a Buddha, the Four Fearlessnesses, the Eighteen Unique Qualities of a Buddha, if you want to achieve Great Compassion, non-attachment, want to obtain the natural wisdom eye, if you want to achieve the Bhikkhu Sangha, if you want to achieve the Bodhisattva, if you want to achieve the Buddha-field, if you want to obtain the Dharani, a voice that everyone can understand, want to be free from the world, want to know the path that everyone can speak of, want to obtain strength, want to understand Samadhi, you should practice as taught above, just like the Buddha, like a general, like a great general, like a general among generals, above all, for all great compassion, for the Tathagata, all that is said is equal, immeasurable, equal to space, omnipresent, the Dharma spoken is equal, the supreme among men.' Why is this so?
我住於是三昧，提和竭佛時，我已得佛道。」
文殊師利白佛言：「設使提和竭佛時得佛道，何復為世間？」
佛告文殊師利菩薩言：「用三事故在於世間。何等為三？一者作佛事，二者度十方人、非人，三者不違本願。我爾時已得佛道，為泥洹已。」
佛爾時便說偈言：
「行是三昧， 于無底念， 疾得為佛。 一切十方， 無央數佛， 護持法者， 便悉得聞， 無量無底， 諸經正教。 持是經者， 便得無極， 陀鄰尼門。 欲知人聲， 諸慧三昧， 當於是經。 四諦度脫， 無所著慧， 能伏諸有， 無起無滅， 無有處所， 能致清凈； 便逮相好， 一切功德， 及十種力。 欲解微妙， 諸深慧法， 當行是經。 欲得解了， 一切世人， 墮于冥者； 欲諦教人， 除其淫怒， 清凈行者； 當於是經， 晝夜勤力， 作無上行。 當樂精進， 于廿一日， 奉行印經， 莫持懈怠， 及與安隱。 欲求是法， 常持柔軟， 無嫉妒意， 在於空閑， 以法施與， 持戒供養， 便得其愿。 等意自守， 示一切人， 以三昧經， 莫樂愛慾。 譬如蓮華
【現代漢語翻譯】 現代漢語譯本 『我安住于這種三昧（Samadhi，禪定），在提和竭佛（Dipankara Buddha，錠光佛）時期，我已經證得佛道。』
文殊師利（Manjusri，智慧的象徵）菩薩對佛說：『假使在提和竭佛時期已經證得佛道，為何還要來到世間？』
佛告訴文殊師利菩薩說：『因為三個原因我才留在世間。哪三個原因呢？一是做佛事，二是度化十方的人和非人，三是不違背本願。我那時雖然已經證得佛道，但還沒有進入涅槃（Nirvana，寂滅）。』
佛當時便說了偈語：
『修行這種三昧， 于無底的念中， 迅速證得佛果。 一切十方， 無數的佛， 護持佛法的人， 便都能聽聞， 無量無底， 諸經的正教。 持誦這部經的人， 便能得到無極的， 陀鄰尼（Dharani，總持）之門。 想要了解人聲， 諸種智慧三昧， 應當學習這部經。 通過四諦（Four Noble Truths，苦集滅道）得到解脫， 以無所執著的智慧， 能降伏諸有（三有，即欲有、色有、無色有）， 無生無滅， 沒有處所， 能達到清凈； 便能獲得相好， 一切功德， 以及十種力量（Tathagata's Ten Powers，如來十力）。 想要理解微妙， 諸種深奧智慧的法， 應當修行這部經。 想要了解， 一切世人， 墮入黑暗之中； 想要如實教導他人， 去除他們的淫慾和嗔怒， 清凈修行的人； 應當學習這部經， 晝夜勤奮努力， 修作無上的修行。 應當樂於精進， 在二十一日內， 奉行印經， 不要持有懈怠， 以及安逸的心。 想要尋求這種法， 常持柔和， 沒有嫉妒之心， 身處空閑之處， 以法佈施， 持戒供養， 便能得到所愿。 平等地守護自己的心意， 向一切人展示， 這部三昧經， 不要貪戀愛慾。 譬如蓮華。』
【English Translation】 English version 『I dwell in this Samadhi (state of meditative consciousness), and at the time of Dipankara Buddha (the Buddha of the past), I had already attained Buddhahood.』
Manjusri (bodhisattva representing wisdom) said to the Buddha: 『If you had already attained Buddhahood at the time of Dipankara Buddha, why did you come into the world again?』
The Buddha told Manjusri Bodhisattva: 『I remain in the world for three reasons. What are the three? First, to perform the deeds of a Buddha; second, to liberate beings, both human and non-human, in the ten directions; and third, not to violate my original vows. Although I had already attained Buddhahood at that time, I had not yet entered Nirvana (state of liberation).』
Then the Buddha spoke in verse:
『Practicing this Samadhi, In the bottomless thought, Quickly attain Buddhahood. All the ten directions, Countless Buddhas, Those who uphold the Dharma, Will all be able to hear, Limitless and bottomless, The correct teachings of the scriptures. Those who uphold this scripture, Will attain the limitless, Gate of Dharani (mantra, mnemonic devices). If you want to understand human voices, Various wisdom Samadhis, You should study this scripture. Through the Four Noble Truths (suffering, origin, cessation, path) attain liberation, With wisdom free from attachment, Able to subdue all existences (Three Realms), Without arising or ceasing, Without a place, Able to attain purity; Then attain the marks and characteristics, All merits and virtues, And the ten powers (of a Tathagata). If you want to understand the subtle, Various profound wisdom Dharmas, You should practice this scripture. If you want to understand, All the people of the world, Fallen into darkness; If you want to truly teach others, Remove their lust and anger, Those who practice purely; You should study this scripture, Day and night diligently, Practice the supreme practice. You should be happy to be diligent, Within twenty-one days, Reverently practice printing the scriptures, Do not hold laziness, And ease. If you want to seek this Dharma, Always hold gentleness, Without jealousy, In a quiet place, Give with Dharma, Uphold precepts and make offerings, Then you will get your wish. Equally guard your mind, Show to all people, This Samadhi scripture, Do not delight in love and desire. Like a lotus flower.』
， 不著於水， 堅住精進。 譬如飛鳥， 在於虛空， 行是已后， 便得無極， 陀鄰尼門。」
說是經時，三千剎土六反震動。諸天億百華、香、伎樂，及與幢、幡、繒、蓋、交露、七寶、瓔珞、金敷色華及摩尼寶、水精、琉璃以供養佛。一切尊天、諸天玉女，及龍、鬼神、阿須倫、迦留羅、比丘僧、優婆塞、諸優婆夷，皆大歡喜，悉棄捐家，放舍所有妻子、諸寶，起菩薩意，於一那術說行菩薩，不能究竟。其起菩薩意者，皆得阿惟越致。無央數恒邊沙人皆得阿羅漢。十方諸飛來菩薩皆得歡喜去。
佛說是經法時，阿僧祇人皆發菩薩意。八十那術人皆得阿惟越致。三億六萬菩薩得是三昧。無央數人皆得阿羅漢道。可從十方諸來菩薩皆得是三昧。
佛爾時說經已竟，可意王菩薩、文殊師利及六十賢者、瓶沙王夫人跋陀斯利亙那臘、諸天人民、龍、鬼神、阿須倫，聞經皆大歡喜，前為佛作禮而去。
佛說慧印三昧經
【現代漢語翻譯】 現代漢語譯本： 不執著於水， 堅定地安住于精進之中。譬如飛鳥，在虛空中飛行， 行為一旦成就，便能獲得無極的陀鄰尼門（Dharani-gate，總持之門）。'
在宣說這部經的時候，三千大千世界的剎土發生了六種震動。諸天散下億萬種鮮花、香、伎樂，以及幢、幡、繒、蓋、交露、七寶、瓔珞、金敷色華以及摩尼寶（Mani-jewel，如意寶珠）、水精、琉璃來供養佛。一切尊天、諸天玉女，以及龍（Naga，蛇神）、鬼神、阿須倫（Asura，非天）、迦留羅（Garuda，金翅鳥）、比丘僧（Bhiksu-samgha，比丘僧團）、優婆塞（Upasaka，近事男）、諸優婆夷（Upasika，近事女），都非常歡喜，全部捨棄家庭，放下所有的妻子、珍寶，發起菩薩心，即使用一那術（Niyuta，數量單位）的時間來說行菩薩道，也不能完全說完。那些發起菩薩心的人，都得到了阿惟越致（Avaivartika，不退轉）。無數恒河沙數的人都證得了阿羅漢（Arhat，應供）果位。十方諸佛派來的菩薩都歡喜地離去。
佛陀宣說這部經法的時候，阿僧祇（Asamkhya，無數）的人都發起了菩薩心。八十那術（Niyuta，數量單位）的人都得到了阿惟越致（Avaivartika，不退轉）。三億六萬菩薩得到了這個三昧（Samadhi，禪定）。無數的人都證得了阿羅漢（Arhat，應供）道。從十方諸佛處來的菩薩都得到了這個三昧（Samadhi，禪定）。
佛陀在那個時候說完這部經后，可意王菩薩（Kayi Raja Bodhisattva）、文殊師利（Manjusri，妙吉祥）以及六十賢者、瓶沙王（Bimbisara）的夫人跋陀斯利亙那臘（Bhadrasri Gavanara）、諸天人民、龍（Naga，蛇神）、鬼神、阿須倫（Asura，非天），聽了這部經都非常歡喜，走到佛前向佛作禮后離去。
佛說慧印三昧經
【English Translation】 English version: Not attached to water, Firmly abiding in diligence. Like a flying bird, in the empty sky, Once the practice is accomplished, one obtains the immeasurable Dharani-gate (總持之門).'
When this sutra was being spoken, the lands of the three thousand great thousand worlds shook in six ways. The devas scattered billions of flowers, incense, music, as well as banners, streamers, silks, canopies, interwoven dew, the seven treasures, necklaces, gold-covered colored flowers, and Mani-jewels (如意寶珠), crystal, and lapis lazuli to make offerings to the Buddha. All the honored devas, the jade maidens of the devas, as well as the Nagas (蛇神), ghosts and spirits, Asuras (非天), Garudas (金翅鳥), Bhiksu-samghas (比丘僧團), Upasakas (近事男), and Upasikas (近事女), were all greatly delighted, all abandoning their homes, giving up all their wives, treasures, and generating the Bodhi-mind. Even if one were to speak of the practice of a Bodhisattva for one Niyuta (數量單位), it could not be completely described. Those who generated the Bodhi-mind all attained Avaivartika (不退轉). Countless people like the sands of the Ganges all attained the state of Arhat (應供). The Bodhisattvas who came from the ten directions all joyfully departed.
When the Buddha spoke this Dharma, Asamkhyas (無數) of people all generated the Bodhi-mind. Eighty Niyutas (數量單位) of people all attained Avaivartika (不退轉). Three hundred and sixty million Bodhisattvas attained this Samadhi (禪定). Countless people all attained the path of Arhat (應供). The Bodhisattvas who came from the ten directions all attained this Samadhi (禪定).
When the Buddha finished speaking this sutra, Kayi Raja Bodhisattva, Manjusri (妙吉祥), and the sixty sages, Bhadrasri Gavanara, the wife of King Bimbisara, the devas, people, Nagas (蛇神), ghosts and spirits, and Asuras (非天), all rejoiced greatly upon hearing the sutra, and went before the Buddha, paid homage, and departed.
The Sutra of the Samadhi of the Seal of Wisdom Spoken by the Buddha