T15n0639_月燈三昧經
大正藏第 15 冊 No. 0639 月燈三昧經
No. 639
月燈三昧經卷第一
高齊天竺三藏那連提耶舍譯
如是我聞：
一時婆伽婆住王舍城耆阇崛山，與大比丘眾百千人俱；菩薩八十那由他，皆一生補處，阿氏多菩薩摩訶薩而為上首；四天王、釋天王、娑婆世界主大梵天王，及余增上福德諸天、增上威勢阿修羅王、龍王、夜叉、乾闥婆、緊陀羅、摩睺羅伽、人非人等；前後圍繞，瞻仰如來。
時此眾中有菩薩名月光童子——已於過去供養諸佛，殖眾善根，自識宿命，信樂大乘、安住大乘、大悲相應——從坐而起，偏袒右肩，右膝著地而白佛言：「世尊！我今于佛欲有所問，惟愿聽許，除我疑結。」
佛言：「童子！隨汝所樂，于彼彼問當為汝說，令得歡喜。我一切智、一切知見，於一切法有力、無畏而得自在，與無障礙解脫知見相應。童子！如來無所不知、無所不見、無所不證、無不選擇，覺知無量無邊世界。童子！諸佛、世尊于彼彼問悉能隨答，皆令心喜。」
爾時，童子以偈問曰：
「諸佛行於何等行， 能為世親作光明？ 能得不可思議智？ 惟愿救護解說之。 何行得斯說法上， 人中牛王天敬奉， 不可稱量最上
【現代漢語翻譯】 現代漢語譯本 大正藏第 15 冊 No. 0639 月燈三昧經 No. 639 月燈三昧經卷第一 高齊天竺三藏那連提耶舍譯 如是我聞： 一時，婆伽婆（Bhagavan，意為世尊）住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），與眾多比丘，人數達百千之眾，一同居住；還有八十那由他（nayuta，數量單位，相當於一千萬）的菩薩，他們都是一生補處（ekajāti-pratibaddha，指下一生將成佛的菩薩），阿氏多菩薩摩訶薩（Ajita Bodhisattva-mahāsattva，即彌勒菩薩）是他們的首領；還有四大天王、釋天王（Śakra-devendra，即帝釋天）、娑婆世界（Sahā world）之主大梵天王（Mahābrahmā），以及其他具有增上福德的諸天、具有增上威勢的阿修羅王（Asura-rāja）、龍王（Nāga-rāja）、夜叉（Yakṣa）、乾闥婆（Gandharva）、緊陀羅（Kiṃnara）、摩睺羅伽（Mahoraga）、人非人等；他們前後圍繞著佛陀，瞻仰著如來。 這時，在這些大眾中，有一位菩薩名叫月光童子——他已經在過去供養過許多佛，種下了許多善根，能夠回憶起自己的宿命，信樂大乘（Mahāyāna），安住于大乘，與大悲相應——他從座位上站起來，袒露右肩，右膝跪地，對佛說：「世尊！我現在想向佛請教一些問題，希望您能允許，解除我的疑惑。」 佛說：「童子！隨你喜歡，對於你提出的任何問題，我都會為你解答，讓你感到歡喜。我具有一切智、一切知見，對於一切法都具有力量、無畏，並且能夠自在地運用，與無障礙的解脫知見相應。童子！如來沒有什麼不知道、沒有什麼看不見、沒有什麼不能證得、沒有什麼不能選擇，能夠覺知無量無邊的世界。童子！諸佛、世尊對於你提出的任何問題都能夠隨之解答，都能讓你心生歡喜。」 這時，童子用偈頌問道： 『諸佛奉行何種德行，才能成為世間的親人，帶來光明？ 如何才能獲得不可思議的智慧？ 惟愿救護者為我解說。 奉行何種德行才能登上說法之座， 受到人中之王和天人的尊敬供奉， 獲得不可稱量最上的果位？』
【English Translation】 English version T15 No. 0639 Candrapradīpa-samādhi-sūtra No. 639 Candrapradīpa-samādhi-sūtra Volume 1 Translated by Narendrayasas of the Tripiṭaka from India during the Northern Qi Dynasty Thus have I heard: At one time, the Bhagavan (Bhagavan, meaning World-Honored One) was dwelling in Rājagṛha on Gṛdhrakūṭa Mountain, together with a great assembly of bhikṣus, numbering one hundred thousand; and eighty nayutas (nayuta, a numerical unit equivalent to ten million) of bodhisattvas, all being those bound by only one more birth (ekajāti-pratibaddha, referring to bodhisattvas who will become Buddhas in their next life), with Ajita Bodhisattva-mahāsattva (Maitreya Bodhisattva) as their leader; and the Four Great Kings, Śakra-devendra (King of the Gods), Mahābrahmā (Great Brahma), the lord of the Sahā world, and other devas with increased merit, Asura-rājas (Asura kings) with increased power, Nāga-rājas (Naga kings), Yakṣas, Gandharvas, Kiṃnaras, Mahoragas, humans and non-humans, etc.; they surrounded the Tathagata, gazing upon him. At that time, among this assembly, there was a bodhisattva named Moonlight Youth—he had in the past made offerings to many Buddhas, planted many roots of goodness, remembered his past lives, had faith in and delighted in the Mahāyāna, dwelled in the Mahāyāna, and was in accordance with great compassion—he arose from his seat, bared his right shoulder, knelt on his right knee, and said to the Buddha: 'World-Honored One! I now wish to ask the Buddha some questions, may you please grant permission and dispel my doubts.' The Buddha said: 'Youth! As you please, I will explain to you whatever questions you ask, so that you may be delighted. I have all-knowing wisdom, all-seeing knowledge, have power and fearlessness in all dharmas, and am free to use them, in accordance with unobstructed liberation and knowledge. Youth! The Tathagata knows everything, sees everything, attains everything, chooses everything, and is aware of immeasurable and boundless worlds. Youth! The Buddhas, World-Honored Ones, are able to answer any questions you may have, and will make you rejoice.' At that time, the youth asked in verse: 'What conduct do the Buddhas practice, that they can be relatives of the world and bring light? How can one attain inconceivable wisdom? May the protector explain it to me. What conduct leads to the seat of Dharma, revered by the king of men and the gods, And attains immeasurable and supreme fruit?'
智？ 惟愿為我善分別。 我以深信故咨問， 真實無有諂曲心， 余更無能證知我， 唯是人尊所照見。 我有廣大勝樂心， 釋種師子知我行， 我心不為語言故， 唯愿為我說助道。 何法能將諸佛來， 而得增長無邊智， 於一切法到彼者？ 唯愿為我善宣說。 愿說長養我行法， 令得修成明利智， 深心持戒不毀犯， 遠離一切諸怖畏。 云何于戒而不棄？ 云何于慧而不減？ 云何安住阿蘭若？ 云何而得增智慧？ 云何能入勝妙法， 樂護禁戒無悔恨？ 云何于戒而不缺？ 云何能知有為性？ 云何得斯三業凈， 無染穢心趣佛道？ 云何能得身業凈？ 云何能除口、意惡？ 云何得離雜染心？ 唯愿世尊隨問說。」
爾時，佛告月光童子：「菩薩摩訶薩若與一法相應，速得阿耨多羅三藐三菩提，如是諸法悉皆克獲。云何一法？若菩薩摩訶薩于眾生所起平等心、救護心、無礙心、無毒心，是為一法相應，速成阿耨多羅三藐三菩提，能獲如是功德之利。」
爾時，世尊而說偈言：
「若有受持是一法， 能順菩薩正修行， 因此一法功德故， 速得成於無上道。 於一切處心無礙， 勇猛菩薩所能行，
【現代漢語翻譯】 現代漢語譯本： 智者啊，我希望您能為我詳細地分辨這些問題。 我因為深深的信仰才來請教，內心真實沒有絲毫的虛偽和諂媚， 也沒有其他人能夠真正瞭解我，只有您這樣受人尊敬的人才能洞察一切。 我擁有廣大的殊勝喜樂之心，釋迦族的雄獅（釋種師子，指佛陀）您瞭解我的修行， 我的內心不是爲了言語上的辯論，只是希望您能為我講解有助於修行的法門。 通過什麼法門能夠引導諸佛降臨，從而增長無邊的智慧， 對於一切法都能達到彼岸？希望您能為我詳細地宣說。 希望您能講說能夠增長我修行的法門，使我能夠修成明利的智慧， 以深切的信心持守戒律而不毀犯，遠離一切的恐懼和畏懼。 如何才能不捨棄戒律？如何才能不減少智慧？ 如何才能安住在寂靜的處所（阿蘭若，指遠離塵囂的修行場所）？如何才能增長智慧？ 如何才能進入殊勝微妙的佛法，快樂地守護禁戒而沒有悔恨？ 如何才能使戒律沒有缺失？如何才能瞭解有為法的本性？ 如何才能得到身、口、意三業的清凈，沒有染污的心而趨向成佛之道？ 如何才能使身業清凈？如何才能去除口業和意業的惡行？ 如何才能脫離雜染的心？希望世尊您能隨我的問題一一解答。
這時，佛陀告訴月光童子（月光童子，菩薩名）：「菩薩摩訶薩（菩薩摩訶薩， महान्तः सत्त्वाः，指大菩薩）如果與一個法相應，就能迅速獲得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，अनुत्तरसम्यक्सम्बोधि，無上正等正覺），這樣各種法都能全部獲得。這一個法是什麼呢？如果菩薩摩訶薩對於眾生生起平等心、救護心、無礙心、無毒害心，這就是與一個法相應，能迅速成就阿耨多羅三藐三菩提，能夠獲得這樣的功德利益。」
這時，世尊用偈語說道：
『如果有人受持這一個法，就能順應菩薩的正當修行， 因為這一個法的功德，能迅速成就無上的佛道。 在一切處內心都沒有障礙，這是勇猛的菩薩所能做到的，'
【English Translation】 English version: Wise one, I wish you would kindly distinguish these matters for me. I inquire because of my deep faith, with a sincere heart free from flattery and deceit. No one else can truly understand me; only you, the honored one, can perceive everything. I possess a vast and supreme joy, and the Lion of the Shakya clan (釋種師子, referring to the Buddha) knows my practice. My heart is not driven by mere words; I only wish you would explain the paths that aid in cultivation. By what Dharma can the Buddhas be drawn near, and boundless wisdom be increased, Reaching the other shore of all Dharmas? I wish you would kindly expound on this for me. I wish you would speak of the Dharma that nurtures my practice, enabling me to cultivate bright and sharp wisdom, Holding the precepts with deep faith, without violating them, and staying far from all fears and terrors. How can one not abandon the precepts? How can one not diminish wisdom? How can one dwell in a secluded place (阿蘭若, referring to a quiet place for practice)? How can one increase wisdom? How can one enter the supreme and wonderful Dharma, joyfully guarding the precepts without regret? How can one ensure that the precepts are not lacking? How can one understand the nature of conditioned existence? How can one attain purity of the three karmas (身口意), with a heart free from defilement, and proceed towards the path of Buddhahood? How can one purify bodily karma? How can one eliminate the evils of speech and mind? How can one be free from a defiled mind? I wish the World Honored One would answer each of my questions accordingly.'
At that time, the Buddha said to the Youth Moonlight (月光童子, name of a Bodhisattva): 'If a Bodhisattva-Mahasattva (菩薩摩訶薩, महान्त: सत्त्वा:, great being) is in accordance with one Dharma, they will quickly attain Anuttara-Samyak-Sambodhi (阿耨多羅三藐三菩提, अनुत्तरसम्यक्सम्बोधि, unsurpassed perfect enlightenment), and thus all Dharmas will be obtained. What is this one Dharma? If a Bodhisattva-Mahasattva generates a mind of equality, a mind of protection, a mind of non-obstruction, and a mind of non-harm towards all beings, this is being in accordance with one Dharma, and they will quickly achieve Anuttara-Samyak-Sambodhi, and be able to obtain such meritorious benefits.'
At that time, the World Honored One spoke in verse:
'If one upholds this one Dharma, one can accord with the proper practice of a Bodhisattva, Because of the merit of this one Dharma, one can quickly achieve the unsurpassed path. With a mind unobstructed in all places, this is what a courageous Bodhisattva can do,'
初不起于憎、愛想， 如是則獲妙功德。 若能如是修等心， 則得證於平等果； 如是法行俱平等， 則得足下安平相。 修于平等離瞋心， 能除一切煩惱覆， 以是因緣足下平， 故獲足下蓮花色。 彼能獨顯於十方， 福德光明遍佛土， 既得登于寂滅地， 調伏無量諸眾生。
「童子！菩薩摩訶薩於一切眾生起平等心、救護心、無礙心、無毒心，為世間眼，證得三昧，名為諸法體性平等無戲論三昧。從彼三昧成就十法。何者為十？一、身戒，二、口戒，三、意戒，四、業清凈，五、渡諸因緣，六、悟解諸陰，七、得界平等，八、除諸入相，九、斷滅諸愛，十、證於無生。
「復有十法：一、入諸法性，二、顯示諸因，三、不壞於果，四、現見諸法，五、修集於道，六、與佛俱生，七、智慧明利，八、入諸眾生樂欲之智，九、得於法智，十、入無礙辯智。
「復有十法：一、善知文字智，二、已渡諸事，三、得音聲智，四、于界平等，五、得界平等心生踴悅，六、得於喜分，七、得不曲心，八、威儀調伏，九、得質直心，十、色無瞋變。
「復有十法：一、面常怡悅，二、言詞和雅，三、恒先慰問，四、常不懈怠，五、恭敬尊長，六、供養尊長，七、生
【現代漢語翻譯】 現代漢語譯本 不起于憎恨、愛戀的念頭，這樣就能獲得殊勝的功德。 如果能夠這樣修習平等心，就能證得平等的果位； 像這樣，行為和佛法都平等，就能得到足底平滿的相。 修習平等心遠離嗔恨心，能夠去除一切煩惱的覆蓋， 因為這個因緣，所以足底平滿，因此獲得足下蓮花般的顏色。 他能夠獨自照耀十方，福德光明遍滿佛土， 既然已經登上寂滅之地，就能調伏無量眾生。
『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva， महान्तः बोधिसत्त्वाः，偉大的菩薩）對於一切眾生生起平等心、救護心、無礙心、無毒心，是世間的眼睛，證得三昧（Samadhi， समाधि，禪定），名為諸法體性平等無戲論三昧。從這個三昧成就十種功德。哪十種？一、身戒，二、口戒，三、意戒，四、業清凈，五、度過各種因緣，六、領悟理解諸陰（Skandha， स्कन्ध，五蘊），七、得到界（Dhātu， धातु，元素）的平等，八、去除各種入相，九、斷滅各種愛，十、證得無生。』
『又有十種功德：一、進入諸法（Dharma， धर्म，佛法）的體性，二、顯示各種因，三、不破壞果，四、親眼見到諸法，五、修習積累道，六、與佛（Buddha， बुद्ध，覺者）一同出生，七、智慧明利，八、進入瞭解各種眾生的喜好慾望的智慧，九、得到法智，十、進入無礙辯才的智慧。』
『又有十種功德：一、善於瞭解文字的智慧，二、已經度過各種事情，三、得到音聲的智慧，四、對於界平等，五、得到界平等的心生起喜悅，六、得到喜悅的部分，七、得到不彎曲的心，八、威儀調伏，九、得到正直的心，十、臉色沒有嗔恨的變化。
『又有十種功德：一、面容常常喜悅，二、言辭和藹文雅，三、經常先慰問，四、常常不懈怠，五、恭敬尊重長者，六、供養尊重長者，七、生
【English Translation】 English version Not arising from thoughts of hatred or love, one thus obtains wonderful merits. If one can cultivate equanimity in this way, one will attain the fruit of equality; If conduct and Dharma are both equal in this way, one will obtain the sign of level feet. Cultivating equanimity and being free from anger, one can remove the covering of all afflictions, Because of this cause and condition, the soles of the feet are level, and thus one obtains the color of lotus flowers on the soles of the feet. He can shine alone in the ten directions, the light of blessings and virtues pervades the Buddha lands, Having ascended to the land of Nirvana, he subdues countless sentient beings.
'Child! The Bodhisattva-Mahāsattva (great Bodhisattva) generates a mind of equality, a mind of protection, a mind of unobstructedness, and a mind of non-toxicity towards all sentient beings. He is the eye of the world, attaining the Samadhi (concentration) called the Samadhi of Equality of the Nature of All Dharmas, Without Playful Discriminations. From that Samadhi, he accomplishes ten dharmas. What are the ten? First, bodily precepts; second, verbal precepts; third, mental precepts; fourth, purity of karma; fifth, crossing over all conditions; sixth, understanding the Skandhas (aggregates); seventh, attaining equality of the Dhatus (elements); eighth, removing all signs of entry; ninth, cutting off all attachments; tenth, realizing non-origination.'
'Again, there are ten dharmas: first, entering the nature of all Dharmas; second, revealing all causes; third, not destroying the fruit; fourth, directly seeing all Dharmas; fifth, cultivating and accumulating the path; sixth, being born with the Buddha; seventh, having bright and sharp wisdom; eighth, entering the wisdom of understanding the desires and joys of all sentient beings; ninth, obtaining the wisdom of Dharma; tenth, entering the wisdom of unobstructed eloquence.'
'Again, there are ten dharmas: first, skillful knowledge of the wisdom of letters; second, having crossed over all matters; third, obtaining the wisdom of sound; fourth, being equal in the Dhatus; fifth, joy arising from the mind of equality in the Dhatus; sixth, obtaining a share of joy; seventh, obtaining a non-crooked mind; eighth, having subdued deportment; ninth, obtaining an upright mind; tenth, the complexion not changing with anger.'
'Again, there are ten dharmas: first, a constantly joyful face; second, gentle and refined speech; third, always offering comfort first; fourth, always being diligent; fifth, respecting and honoring elders; sixth, making offerings to honored elders; seventh, generating
處知足，八、修善無厭，九、邪命清凈，十、安住阿蘭若。
「復有十法：一、地地安住智，二、正念不忘，三、得陰方便智，四、界方便智，五、入方便智，六、證諸神通，七、滅諸煩惱，八、斷除習氣，九、心常勇猛，十、住不凈觀。
「復有十法：一、知犯方便，二、滅諸有流，三、斷諸結使，四、已渡諸有，五、善識宿命，六、于業果無疑，七、於法思惟，八、求于多聞，九、得於利智，十、得調伏地。
「復有十法：一、不恃持戒，二、不妄想分別，三、無有輕躁，四、住不退相，五、出生善法，六、厭離惡法，七、不行煩惱，八、不捨于學，九、分別諸禪，十、得一切眾生樂欲之智。
「復有十法：一、善分別生處，二、得於盡智，三、善知語言智，四、棄捨俗緣，五、厭離三界，六、不起下心，七、不著諸法，八、攝受正法，九、守護正法，十、知律方便。
「復有十法：一、滅諸諍，二、不相違，三、不鬥訟，四、忍平等，五、得忍地，六、自攝於忍，七、善擇諸法，八、心樂具戒，九、決定方便善於問答，十、善分別句義智。
「復有十法：一、於法出生方便智，二、善知義非義出生智，三、前際智，四、后際智，五、現在智，六、三世平等智，七、善解三
【現代漢語翻譯】 現代漢語譯本： 『還有十種法：一、安於知足，二、修習善法不感厭倦，三、以清凈的方式謀生（邪命清凈），四、安住于寂靜處（阿蘭若）。』
『還有十種法：一、對於安住的處所具有智慧（地地安住智），二、保持正念不忘失，三、獲得瞭解五蘊（得陰方便智），四、瞭解構成要素的智慧（界方便智），五、進入禪定的智慧（入方便智），六、證得各種神通，七、滅除各種煩惱，八、斷除煩惱的習氣，九、內心常常勇猛精進，十、安住于不凈觀。』
『還有十種法：一、知道如何犯戒（知犯方便），二、滅除各種有漏法（滅諸有流），三、斷除各種煩惱結縛（斷諸結使），四、已經度脫各種存在形式（已渡諸有），五、能夠清楚地瞭解前世的經歷（善識宿命），六、對於業報因果沒有懷疑，七、對於佛法進行深入的思考，八、尋求廣泛地聽聞佛法，九、獲得敏銳的智慧（得於利智），十、獲得調伏自心的境界（得調伏地）。』
『還有十種法：一、不依賴於持戒而自滿，二、不進行虛妄的分別，三、沒有輕浮急躁的行為，四、安住于不退轉的境界，五、生起各種善法，六、厭惡遠離各種惡法，七、不產生煩惱，八、不放棄學習，九、能夠分辨各種禪定，十、獲得瞭解一切眾生喜好的智慧（得一切眾生樂欲之智）。』
『還有十種法：一、善於分辨眾生的出生之處（善分別生處），二、獲得證盡煩惱的智慧（得於盡智），三、善於瞭解各種語言的智慧（善知語言智），四、捨棄世俗的因緣，五、厭惡遠離三界，六、不生起卑下的心，七、不執著于各種法，八、攝受正法，九、守護正法，十、瞭解戒律的方便（知律方便）。』
『還有十種法：一、滅除各種爭端，二、不互相違背，三、不爭鬥訴訟，四、安忍平等，五、獲得安忍的境界（得忍地），六、自己能夠攝持安忍，七、善於選擇各種法，八、內心喜歡具足戒律，九、在問答方面具有決定的智慧和善巧方便，十、善於分辨語句含義的智慧（善分別句義智）。』
『還有十種法：一、對於佛法生起具有方便的智慧（於法出生方便智），二、善於瞭解什麼是義、什麼不是義的智慧（善知義非義出生智），三、瞭解過去（前際智），四、瞭解未來（后際智），五、瞭解現在（現在智），六、瞭解過去、現在、未來三世平等的智慧（三世平等智），七、善於理解三
【English Translation】 English version: 'Furthermore, there are ten dharmas: 1. Being content with what one has, 2. Cultivating goodness without weariness, 3. Purity of livelihood (邪命清凈, xié mìng qīng jìng: Right Livelihood), 4. Dwelling in the Aranya (阿蘭若, ā lán ruò: a quiet, secluded place).'
'Furthermore, there are ten dharmas: 1. Wisdom of abiding in each stage (地地安住智, dì dì ān zhù zhì: Wisdom of abiding in each ground), 2. Maintaining mindfulness without forgetting, 3. Obtaining skillful wisdom regarding the skandhas (得陰方便智, dé yīn fāng biàn zhì: Wisdom of skillful means regarding the aggregates), 4. Wisdom of skillful means regarding the elements (界方便智, jiè fāng biàn zhì: Wisdom of skillful means regarding the realms), 5. Wisdom of skillful means for entering samadhi (入方便智, rù fāng biàn zhì: Wisdom of skillful means for entering), 6. Attaining various supernormal powers, 7. Extinguishing various afflictions, 8. Cutting off habitual tendencies of afflictions, 9. The mind is always courageous and vigorous, 10. Abiding in the contemplation of impurity.'
'Furthermore, there are ten dharmas: 1. Knowing skillful means for transgressions (知犯方便, zhī fàn fāng biàn: Knowing skillful means for offenses), 2. Extinguishing the flow of existence (滅諸有流, miè zhū yǒu liú: Extinguishing the streams of existence), 3. Cutting off the bonds of affliction (斷諸結使, duàn zhū jié shǐ: Cutting off all fetters), 4. Having crossed over all forms of existence (已渡諸有, yǐ dù zhū yǒu: Having crossed over all existences), 5. Being able to clearly understand past lives (善識宿命, shàn shí sù mìng: Good at recognizing past lives), 6. Having no doubt about the results of karma, 7. Contemplating the Dharma, 8. Seeking to hear much of the Dharma, 9. Obtaining sharp wisdom (得於利智, dé yú lì zhì: Obtaining sharp wisdom), 10. Obtaining the state of taming the mind (得調伏地, dé tiáo fú dì: Obtaining the ground of taming).'
'Furthermore, there are ten dharmas: 1. Not being arrogant based on upholding precepts, 2. Not engaging in false discriminations, 3. Having no frivolous or hasty behavior, 4. Abiding in the state of non-retrogression, 5. Giving rise to various good dharmas, 6. Disliking and distancing oneself from various evil dharmas, 7. Not generating afflictions, 8. Not abandoning learning, 9. Being able to distinguish various dhyanas, 10. Obtaining the wisdom of understanding the desires of all beings (得一切眾生樂欲之智, dé yī qiè zhòng shēng lè yù zhī zhì: Obtaining the wisdom of the desires of all beings).'
'Furthermore, there are ten dharmas: 1. Being good at distinguishing the places of birth of beings (善分別生處, shàn fēn bié shēng chù: Good at distinguishing birth places), 2. Obtaining the wisdom of the exhaustion of afflictions (得於盡智, dé yú jìn zhì: Obtaining the wisdom of exhaustion), 3. Being good at understanding the wisdom of various languages (善知語言智, shàn zhī yǔ yán zhì: Good at knowing language wisdom), 4. Abandoning worldly connections, 5. Disliking and distancing oneself from the three realms, 6. Not giving rise to a humble mind, 7. Not being attached to various dharmas, 8. Embracing the Right Dharma, 9. Protecting the Right Dharma, 10. Understanding the skillful means of the precepts (知律方便, zhī lǜ fāng biàn: Knowing the skillful means of discipline).'
'Furthermore, there are ten dharmas: 1. Extinguishing various disputes, 2. Not contradicting each other, 3. Not fighting or litigating, 4. Enduring with equality, 5. Obtaining the state of endurance (得忍地, dé rěn dì: Obtaining the ground of endurance), 6. Being able to restrain oneself with endurance, 7. Being good at selecting various dharmas, 8. The mind likes to be complete in precepts, 9. Having decisive wisdom and skillful means in answering questions, 10. Being good at distinguishing the wisdom of the meaning of sentences (善分別句義智, shàn fēn bié jù yì zhì: Good at distinguishing the wisdom of sentence meanings).'
'Furthermore, there are ten dharmas: 1. For the Dharma, giving rise to wisdom with skillful means (於法出生方便智, yú fǎ chū shēng fāng biàn zhì: For the Dharma, giving rise to wisdom with skillful means), 2. Being good at understanding what is meaningful and what is not meaningful (善知義非義出生智, shàn zhī yì fēi yì chū shēng zhì: Good at knowing the birth of meaning and non-meaning), 3. Understanding the past (前際智, qián jì zhì: Wisdom of the past), 4. Understanding the future (后際智, hòu jì zhì: Wisdom of the future), 5. Understanding the present (現在智, xiàn zài zhì: Wisdom of the present), 6. Understanding the equality of the past, present, and future (三世平等智, sān shì píng děng zhì: Wisdom of the equality of the three times), 7. Being good at understanding the three
輪智，八、心安住，九、身安住，十、善護威儀。
「復有十法：一、不壞威儀，二、分別威儀，三、威儀端雅，四、善解說誼，五、得世智，六、好施不慳，七、恒舒施手，八、常施不絕，九、無物不施，十、有慚。
「復有十法：一、有愧，二、棄捨噁心，三、不捨頭陀，四、于信無爽，五、常行喜行，六、舍所坐處施諸尊長，七、舍于憍慢，八、善攝於心，九、善知心相應，十、善知心起。
「復有十法：一、善知義智，二、善知法智，三、遠離無知，四、善入微細心，五、識心自性，六、善知法去來方便，七、善知一切語言智，八、善得詞無礙差別，九、得義決定方便智，十、棄捨非義。
「復有十法：一、親近善人，二、與之同事，三、聽受其教，四、遠離惡人，五、修禪起通，六、不著禪味，七、遊戲神通，八、得於世智，九、遠離施設假名，十、不厭有為。
「復有十法：一、得利不忻，二、逢衰不戚，三、稱而不悅，四、譏而不憂，五、譽之不增，六、毀之不減，七、不苦，八、不樂，九、不親在家，十、不在僧眾。
「復有十法：一、舍不恭敬，二、行於恭敬，三、禮儀具足，四、舍無禮儀，五、不污俗家，六、守護佛法，七、宴默少言，八、言行不粗，九
【現代漢語翻譯】 現代漢語譯本 輪智（智慧的輪轉），八、心安住（內心安定），九、身安住（身體安穩），十、善護威儀（善於守護自己的儀態）。
『又有十種法：一、不壞威儀（不破壞威儀），二、分別威儀（分辨威儀），三、威儀端雅（威儀端正文雅），四、善解說誼（善於解釋義理），五、得世智（獲得世間的智慧），六、好施不慳（喜歡佈施而不吝嗇），七、恒舒施手（經常伸出佈施的手），八、常施不絕（經常佈施而不間斷），九、無物不施（沒有什麼東西不能佈施），十、有慚（有慚愧之心）。』
『又有十種法：一、有愧（有羞愧之心），二、棄捨噁心（拋棄邪惡的心），三、不捨頭陀（不捨棄頭陀行），四、于信無爽（對於信仰沒有差錯），五、常行喜行（經常行歡喜的行為），六、舍所坐處施諸尊長（捨棄自己的座位佈施給各位尊長），七、舍于憍慢（捨棄驕傲和傲慢），八、善攝於心（善於收攝自己的心），九、善知心相應（善於瞭解心與法相應），十、善知心起（善於瞭解心的生起）。』
『又有十種法：一、善知義智（善於瞭解義理的智慧），二、善知法智（善於了解法的智慧），三、遠離無知（遠離無知），四、善入微細心（善於進入微細的心），五、識心自性（認識心的自性），六、善知法去來方便（善於了解法過去和未來的方便），七、善知一切語言智（善於瞭解一切語言的智慧），八、善得詞無礙差別（善於獲得言辭無礙的差別），九、得義決定方便智（獲得義理決定的方便智慧），十、棄捨非義（拋棄沒有意義的事情）。』
『又有十種法：一、親近善人（親近善人），二、與之同事（與他們一起共事），三、聽受其教（聽取和接受他們的教誨），四、遠離惡人（遠離惡人），五、修禪起通（修習禪定而生起神通），六、不著禪味（不執著于禪定的滋味），七、遊戲神通（運用神通），八、得於世智（獲得世間的智慧），九、遠離施設假名（遠離施設的假名），十、不厭有為（不厭倦有為法）。』
『又有十種法：一、得利不忻（得到利益不歡喜），二、逢衰不戚（遇到衰敗不憂愁），三、稱而不悅（被稱讚而不喜悅），四、譏而不憂（被譏諷而不憂愁），五、譽之不增（被讚譽而不增加什麼），六、毀之不減（被譭謗也不減少什麼），七、不苦（不感到痛苦），八、不樂（不感到快樂），九、不親在家（不親近在家之人），十、不在僧眾（不常在僧眾之中）。』
『又有十種法：一、舍不恭敬（捨棄不恭敬的行為），二、行於恭敬（實行恭敬的行為），三、禮儀具足（禮儀完備），四、舍無禮儀（捨棄沒有禮儀的行為），五、不污俗家（不玷污世俗的家庭），六、守護佛法（守護佛法），七、宴默少言（安靜沉默，少說話），八、言行不粗（言語行為不粗魯），九
【English Translation】 English version Wisdom of the Wheel (intellectual rotation), eight, abiding in the mind (inner peace), nine, abiding in the body (bodily stability), ten, skillfully guarding deportment (skillfully guarding one's demeanor).
'Again, there are ten dharmas: one, not destroying deportment (not destroying decorum), two, distinguishing deportment (distinguishing decorum), three, deportment being dignified and elegant (deportment being dignified and elegant), four, skillfully explaining righteousness (skillfully explaining the meaning of righteousness), five, obtaining worldly wisdom (obtaining worldly wisdom), six, being fond of giving and not being stingy (being fond of giving and not being stingy), seven, constantly extending a giving hand (constantly extending a hand for giving), eight, constantly giving without ceasing (constantly giving without interruption), nine, not withholding anything from giving (not withholding anything from giving), ten, having shame (having a sense of shame).'
'Again, there are ten dharmas: one, having shame (having a sense of shame), two, abandoning evil thoughts (abandoning evil thoughts), three, not abandoning dhuta practices (not abandoning dhuta practices), four, being without error in faith (being without error in faith), five, constantly practicing joyful conduct (constantly practicing joyful conduct), six, giving one's seat to venerable elders (giving one's seat to venerable elders), seven, abandoning pride and arrogance (abandoning pride and arrogance), eight, skillfully collecting the mind (skillfully collecting one's mind), nine, skillfully knowing the mind's correspondence (skillfully knowing the mind's correspondence with the Dharma), ten, skillfully knowing the arising of the mind (skillfully knowing the arising of the mind).'
'Again, there are ten dharmas: one, skillfully knowing the wisdom of meaning (skillfully knowing the wisdom of meaning), two, skillfully knowing the wisdom of Dharma (skillfully knowing the wisdom of Dharma), three, being far from ignorance (being far from ignorance), four, skillfully entering subtle mind (skillfully entering subtle mind), five, recognizing the mind's self-nature (recognizing the mind's self-nature), six, skillfully knowing the expedient means of the Dharma's coming and going (skillfully knowing the expedient means of the Dharma's past and future), seven, skillfully knowing the wisdom of all languages (skillfully knowing the wisdom of all languages), eight, skillfully obtaining unobstructed discrimination in words (skillfully obtaining unobstructed discrimination in words), nine, obtaining the expedient wisdom of determining meaning (obtaining the expedient wisdom of determining meaning), ten, abandoning non-meaning (abandoning things without meaning).'
'Again, there are ten dharmas: one, being close to good people (being close to good people), two, working with them (working with them), three, listening to and receiving their teachings (listening to and receiving their teachings), four, being far from evil people (being far from evil people), five, cultivating dhyana and arising with supernormal powers (cultivating dhyana and arising with supernormal powers), six, not being attached to the taste of dhyana (not being attached to the taste of dhyana), seven, playing with supernormal powers (playing with supernormal powers), eight, obtaining worldly wisdom (obtaining worldly wisdom), nine, being far from the establishment of provisional names (being far from the establishment of provisional names), ten, not being weary of conditioned phenomena (not being weary of conditioned phenomena).'
'Again, there are ten dharmas: one, not rejoicing in gain (not rejoicing in gain), two, not being sad in decline (not being sad in decline), three, not being pleased by praise (not being pleased by praise), four, not being worried by ridicule (not being worried by ridicule), five, not increasing with praise (not increasing with praise), six, not decreasing with slander (not decreasing with slander), seven, not suffering (not feeling suffering), eight, not being happy (not feeling happiness), nine, not being close to householders (not being close to householders), ten, not being in the Sangha often (not being in the Sangha often).'
'Again, there are ten dharmas: one, abandoning disrespect (abandoning disrespectful behavior), two, practicing respect (practicing respectful behavior), three, having complete etiquette (having complete etiquette), four, abandoning lack of etiquette (abandoning behavior lacking etiquette), five, not defiling secular families (not defiling secular families), six, protecting the Buddha Dharma (protecting the Buddha Dharma), seven, being quiet and speaking little (being quiet and speaking little), eight, speech and behavior not being coarse (speech and behavior not being coarse), nine
、與彼言談善能方便，十、降伏諸怨。
「復有十法：一、善知時節，二、于諸凡夫不可知想，三、于諸貧賤不起輕心，四、有乞即施，五、于諸貧者任乞不障，六、于諸破戒不起嫌心，七、念欲救彼，八、善知所作，九、攝受正法，十、舍于財食。
「復有十法：一、不營積聚，二、讚歎持戒，三、訶責犯戒，四、敬奉持戒無有諂心，五、一切所有悉皆能施，六、誠心勸請，七、如說而行，八、承事智人，九、于諸法決定深樂修行，十、得譬喻智。
「復有十法：一、於前際方便，二、修善為首，三、有諸方便，四、斷除諸相，五、棄捨諸想，六、善知事相，七、能演諸經，八、于諸違順善得方便，九、于諦決定，十、證於解脫。
「復有十法：一、所言真直，二、顯自性智，三、言說無疑，四、系想于空，五、修于無相，六、知無愿性，七、得四無畏，八、于戒堅固，九、入正具足，十、得於智慧。
「復有十法：一、系想一緣，二、少結親知，三、不起濁心，四、棄捨諸見，五、得陀羅尼，六、得智，七、得明，八、安住，九、住持，十、正勤。
「童子！是名菩薩摩訶薩從彼諸法體性平等無戲論三昧成就如是諸功德利。
「童子！如是三昧名為因、名為相應、名
【現代漢語翻譯】 現代漢語譯本： 十、降伏所有怨恨。
『又有十種方法：一、善於瞭解時節因緣，二、對於凡夫俗子不作高深莫測的猜想，三、對於貧窮卑賤的人不起輕視之心，四、有人乞討就施捨，五、對於貧窮的人允許他們乞討而不加以阻礙，六、對於破戒的人不起厭惡之心，七、想著要救度他們，八、善於瞭解所作所為，九、攝受正法，十、捨棄財物和食物。
『又有十種方法：一、不經營積聚財物，二、讚歎持戒的行為，三、呵責犯戒的行為，四、恭敬奉養持戒的人沒有諂媚之心，五、一切所有的東西都能夠施捨，六、誠心勸請他人行善，七、如所說的那樣去實行，八、承事有智慧的人，九、對於佛法決定深信並樂於修行，十、獲得譬喻的智慧。
『又有十種方法：一、對於過去的事情善於運用方便，二、以修善為首要任務，三、具有各種方便之法，四、斷除各種表相，五、棄捨各種妄想，六、善於瞭解事物的真相，七、能夠演說各種經典，八、對於各種順境和逆境都能善於運用方便，九、對於真諦堅定不移，十、證得解脫。
『又有十種方法：一、所說的話真實正直，二、彰顯自性本具的智慧，三、言語說法沒有疑惑，四、將心專注于空性，五、修習無相之法，六、了知無所求的自性，七、獲得四種無畏，八、對於戒律堅固不移，九、進入正道並具足功德，十、獲得智慧。
『又有十種方法：一、將心專注於一個目標，二、減少結交親友，三、不起渾濁之心，四、棄捨各種見解，五、獲得陀羅尼（Dharani，總持、憶持不忘的智慧），六、獲得智慧，七、獲得光明，八、安住于禪定，九、住持佛法，十、精進不懈。
『童子！這叫做菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）從那些諸法體性平等無戲論三昧（Samadhi，三昧、禪定）中成就這樣的功德利益。
『童子！這樣的三昧名為因、名為相應、名
【English Translation】 English version: 10. Subduing all hatred.
'Furthermore, there are ten methods: 1. Being skilled in understanding the right timing, 2. Not making presumptions about ordinary people, 3. Not harboring contempt for the poor and lowly, 4. Giving alms to those who beg, 5. Allowing the poor to beg without obstruction, 6. Not harboring aversion towards those who have broken precepts, 7. Thinking of saving them, 8. Being skilled in understanding what to do, 9. Embracing the true Dharma, 10. Giving up wealth and food.
'Furthermore, there are ten methods: 1. Not engaging in accumulating wealth, 2. Praising the upholding of precepts, 3. Reproaching the breaking of precepts, 4. Respectfully serving those who uphold precepts without flattery, 5. Being able to give away everything one owns, 6. Sincerely urging others to do good, 7. Practicing as one preaches, 8. Serving wise people, 9. Having firm faith in the Dharma and delighting in practicing it, 10. Obtaining the wisdom of analogies.
'Furthermore, there are ten methods: 1. Being skilled in using expedient means regarding past events, 2. Taking the cultivation of goodness as the primary task, 3. Possessing various expedient methods, 4. Cutting off all appearances, 5. Abandoning all delusions, 6. Being skilled in understanding the true nature of things, 7. Being able to expound various sutras, 8. Being skilled in using expedient means in various favorable and unfavorable circumstances, 9. Being steadfast in the truth, 10. Attaining liberation.
'Furthermore, there are ten methods: 1. Speaking truthfully and honestly, 2. Manifesting the wisdom inherent in one's nature, 3. Speaking without doubt, 4. Focusing the mind on emptiness, 5. Cultivating the practice of non-appearance, 6. Knowing the nature of non-seeking, 7. Obtaining the four fearlessnesses, 8. Being steadfast in precepts, 9. Entering the right path and possessing merits, 10. Obtaining wisdom.
'Furthermore, there are ten methods: 1. Focusing the mind on one object, 2. Reducing the number of close friends, 3. Not arousing turbid thoughts, 4. Abandoning various views, 5. Obtaining Dharani (Dharani, the wisdom of total recall and retention), 6. Obtaining wisdom, 7. Obtaining light, 8. Abiding in meditation, 9. Upholding the Dharma, 10. Being diligent and unremitting.
'Child! This is called a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva) achieving such merits and benefits from those Samadhi (Samadhi, concentration, meditation) of equality and non-discrimination in the nature of all dharmas.
'Child! Such a Samadhi is called a cause, called corresponding, called
為教、名為門、名為作、名為道行、名為無疑、名為師導、名為行順忍、名為忍地、名為除去不忍、名為智地、名為遠離無知、名為建立於智、名為方便地、名為菩薩遊行、名為親近勝丈夫、名為遠離惡丈夫、名為如來所說佛地、名為智者隨喜、名為愚者所棄、名為聲聞難知、名為非外道地、名為如來所攝、名為十力所知、名為諸天供養、名為梵王禮拜、名為帝釋隨後行、名為龍神曲躬、名為夜叉隨喜、名為緊陀羅所贊、名為摩睺羅伽嘆美、名為菩薩所修、名為智者所求、名為得無上道物、名為非財食施、名為除諸眾生煩惱病藥、名為智藏、名為無盡辯才、名為出生諸教、名為除諸痛苦、名為知三界、名為渡筏、名為渡四流船、名為出生名譽、名為贊顯如來、名為如來利益、名為光贊十力、名為出生菩薩道德、名為慈滅恚怒、名為悲除惱害、名為歡喜寂靜於心、名為舍所悲人、名為穌息大乘人、名為能師子吼、名為佛道、名為一切法印、名為引導一切智、名為菩薩遊戲園苑、名為散壞魔軍、名為善逝衢術、名為成諸吉義、名為防捍仇敵、名為以法降怨、名為真實無畏、名為如實不妄求力、名為十八不共法根本、名為莊嚴法身、名為諸行威勢、名為莊嚴佛慧、名為棄諸愛著、名為悅佛長子、名為滿足佛智、名為非辟支佛
地、名為清凈心、名為清凈身、名為成就解脫、名為無諸雜欲、名為無諸雜恚、名為非愚癡地、名為阿含智、名為能起諸術、名為除諸無明、名為滿足解脫、名為踴悅禪人、名為須見者眼、名為遊戲神通、名為能現神足、名為聞持陀羅尼、名爲念持不忘、名為諸佛所加、名為導師方便、名為微細難知無相應者、名為舍于文字、名為深知義智、名為知見智、名為分別智、名為不可言說智、名為能調非智、名為質直者智、名為少欲者智、名為攝持精進、名為能持不忘、名為能銷諸苦、名為諸法無生、名為一言演說能知所有生滅諸趣，是名一切法體性平等無戲論三昧。」
說是法門時，會中有八十那由他人天得無生法忍、九十二那由他人天得隨音聲忍、七十六那由他人天得於順忍、六萬人天遠塵離垢得法眼凈、一千比丘盡諸有漏心得解脫、二百五十比丘尼盡諸有漏心得解脫、五百優婆塞得阿那含果、八百優婆夷得斯陀含果。
是時三千大千世界六種震動——所謂：動、遍動、等遍動，踴、遍踴、等遍踴，起、遍起、等遍起，吼、遍吼、等遍吼，震、遍震、等遍震，覺、遍覺、等遍覺——東踴西沒、西踴東沒、南踴北沒、北踴南沒、中踴邊沒、邊踴中沒。
以法力故，忽然而起未曾有光，悉能暉照幽冥邊遠
【現代漢語翻譯】 現代漢語譯本： '此地'名為清凈心，名為清凈身，名為成就解脫，名為無諸雜欲，名為無諸雜恚，名為非愚癡地，名為阿含（Agama）智，名為能起諸術，名為除諸無明，名為滿足解脫，名為踴悅禪人，名為須見者眼，名為遊戲神通，名為能現神足，名為聞持陀羅尼（Dharani），名爲念持不忘，名為諸佛所加，名為導師方便，名為微細難知無相應者，名為舍于文字，名為深知義智，名為知見智，名為分別智，名為不可言說智，名為能調非智，名為質直者智，名為少欲者智，名為攝持精進，名為能持不忘，名為能銷諸苦，名為諸法無生，名為一言演說能知所有生滅諸趣，這被稱為一切法體性平等無戲論三昧（Samadhi）。'
當宣說此法門時，法會中有八十那由他（Niyuta）人天證得無生法忍，九十二那由他（Niyuta）人天證得隨音聲忍，七十六那由他（Niyuta）人天證得於順忍，六萬人天遠離塵垢，獲得法眼凈，一千比丘斷盡所有煩惱，心得解脫，二百五十比丘尼斷盡所有煩惱，心得解脫，五百優婆塞（Upasaka）證得阿那含（Anagamin）果，八百優婆夷（Upasika）證得斯陀含（Sakrdagamin）果。
這時，三千大千世界發生六種震動——即：動、遍動、等遍動，踴、遍踴、等遍踴，起、遍起、等遍起，吼、遍吼、等遍吼，震、遍震、等遍震，覺、遍覺、等遍覺——東方涌起西方沉沒，西方涌起東方沉沒，南方涌起北方沉沒，北方涌起南方沉沒，中央涌起邊緣沉沒，邊緣涌起中央沉沒。
由於佛法的力量，忽然升起前所未有的光明，完全能夠照亮幽暗邊遠的地方。
【English Translation】 English version: 'This 'ground' is called pure mind, called pure body, called achieving liberation, called without various desires, called without various angers, called non-ignorant ground, called Agama wisdom, called able to generate various arts, called removing all ignorance, called fulfilling liberation, called rejoicing meditators, called eyes for those who need to see, called playing with supernatural powers, called able to manifest supernatural feet, called hearing and holding Dharani, called remembering without forgetting, called blessed by all Buddhas, called skillful guidance, called subtle and difficult to know without corresponding ones, called abandoning words, called deeply knowing the wisdom of meaning, called wisdom of knowledge and vision, called discriminating wisdom, called inexpressible wisdom, called able to tame non-wisdom, called wisdom of the upright, called wisdom of those with few desires, called upholding diligence, called able to hold without forgetting, called able to eliminate all suffering, called all dharmas are unproduced, called speaking in one word and being able to know all the births and deaths of all realms. This is called the Samadhi of equality of nature of all dharmas without playfulness.'
When this Dharma gate was being preached, eighty Niyutas of humans and devas in the assembly attained the forbearance of non-origination of dharmas, ninety-two Niyutas of humans and devas attained the forbearance of following the sound, seventy-six Niyutas of humans and devas attained the forbearance of accordance, sixty thousand humans and devas were far from dust and defilement and attained the pure Dharma eye, one thousand Bhikshus exhausted all outflows and their minds were liberated, two hundred and fifty Bhikshunis exhausted all outflows and their minds were liberated, five hundred Upasakas attained the Anagamin fruit, and eight hundred Upasikas attained the Sakrdagamin fruit.
At this time, the three thousand great thousand worlds experienced six kinds of shaking—namely: shaking, universal shaking, equal universal shaking, rising, universal rising, equal universal rising, rising, universal rising, equal universal rising, roaring, universal roaring, equal universal roaring, trembling, universal trembling, equal universal trembling, awakening, universal awakening, equal universal awakening—the east rose and the west sank, the west rose and the east sank, the south rose and the north sank, the north rose and the south sank, the center rose and the edges sank, the edges rose and the center sank.
Due to the power of the Dharma, suddenly unprecedented light arose, which was able to illuminate the dark and remote places.
，乃至阿鼻地獄無不大明。是時世界鐵圍之間，黑闇眾生更相瞻睹，咸各驚言：「何忽在此有斯人輩？」
爾時，世尊而說偈言：
「我念往劫六億佛， 本生皆在耆阇山， 我於過去求道時， 從彼諸尊聞斯定。 時彼六億最後佛， 為世間親作光明， 號曰娑羅樹王佛， 我從彼尊問是定。 我時生在剎利種， 于諸王中最尊勝， 有子滿於五百數， 具足一切諸伎能。 我時為彼無上尊， 建立伽藍滿一億， 純用勝妙大栴檀， 糅以金、銀及眾寶。 我時為王人愛樂， 號曰毗沙謨達王， 為佛廣設諸供養， 滿足萬八百億歲。 彼時最勝兩足尊， 號曰娑羅樹王者， 于其七億六千年， 住壽世間弘道化。 有八十億諸聲聞， 三明、六通常在定， 住于漏盡最後身， 如是聖眾無譏毀。 我備種種勝供具， 供養渡諸惡趣者， 為欲利益諸人天， 是以求於此三昧。 我與妻子俱出家， 持彼佛教無與比， 于千四萬億歲中， 我常咨問是三昧。 八萬那由偈稱讚、 異異偈頌八億兆， 彼佛以此為他說， 惟論此定之一品。 頭、目、手、足、並妻子， 種種珍寶及飲食， 一切財貨無不捨， 為
【現代漢語翻譯】 現代漢語譯本 乃至阿鼻地獄（Avīci hell，八大地獄中最底層的地獄）無不大放光明。這時，世界鐵圍山（Cakravāḍa，佛教宇宙觀中圍繞世界的山）之間的黑暗眾生，互相看見，都驚異地說：『為何忽然這裡有這些人？』
這時，世尊（Śākyamuni，釋迦牟尼佛）說偈語：
『我回憶往昔六億佛，最初的出生都在耆阇山（Gṛdhrakūṭa，靈鷲山）。 我在過去求道的時候，從那些佛那裡聽聞這個禪定。 當時那六億佛中最後一位佛，為世間親身帶來光明， 名號叫做娑羅樹王佛（Sālarājavṛkṣa Buddha），我從那位佛那裡請教這個禪定。 我當時出生在剎帝利（Kṣatriya，印度種姓制度中的第二等級，即武士階層）種姓，在各位國王中最尊貴殊勝， 有兒子滿了五百之數，具備一切各種技能。 我當時為那位無上尊，建立伽藍（Saṃghārāma，僧伽的住所，即寺院）滿一億座， 全部使用殊勝美妙的大旃檀（Candana，一種香木），摻雜著金、銀和各種寶物。 我當時作為國王被人愛戴，名號叫做毗沙謨達王（Viśākhāmudrā-rāja）， 為佛廣泛設定各種供養，滿足一萬八百億年。 那時最殊勝的兩足尊，名號叫做娑羅樹王佛， 在他七億六千年里，住世弘揚佛法教化。 有八十億各位聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子），具有三明（tisro vidyāḥ，宿命明、天眼明、漏盡明）、六通（ṣaṭ abhijñāḥ，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），常常安住在禪定中， 安住在斷盡煩惱的最後之身，這樣的聖眾沒有可以指責的地方。 我準備種種殊勝的供養器具，供養度脫各種惡趣的人， 爲了利益各位人天，因此求取這個三昧（Samādhi，禪定）。 我與妻子一同出家，秉持那無與倫比的佛教， 在一千四萬億年中，我常常請教這個三昧。 八萬那由他（Niyuta，古印度數字單位）偈頌稱讚、各種不同的偈頌八億兆， 那位佛用這些為他人講述，只論述這個禪定的一品。 頭、目、手、足、以及妻子，各種珍寶和飲食， 一切財物沒有不捨棄的，為』
【English Translation】 English version Even the Avīci hell (the deepest hell in the Eight Great Hells) was filled with great light. At that time, the dark beings between the iron mountains (Cakravāḍa, the mountains surrounding the world in Buddhist cosmology) saw each other and exclaimed in surprise: 'Why are these people suddenly here?'
At that time, the World-Honored One (Śākyamuni, Shakyamuni Buddha) spoke in verse:
'I recall in past kalpas six hundred million Buddhas, whose first births were all on Gṛdhrakūṭa (Vulture Peak Mountain). When I sought the path in the past, I heard of this samādhi (meditative absorption) from those Buddhas. At that time, the last of those six hundred million Buddhas, personally brought light to the world, Named Sālarājavṛkṣa Buddha (Sāla Tree King Buddha), I asked that Buddha about this samādhi. At that time, I was born into the Kṣatriya (warrior caste) lineage, the most honored and supreme among all kings, I had five hundred sons, fully endowed with all kinds of skills. At that time, for that unsurpassed Honored One, I built one hundred million saṃghārāmas (monasteries), All made of excellent and wonderful Candana (sandalwood), mixed with gold, silver, and various jewels. At that time, I was loved by the people as a king, named Viśākhāmudrā-rāja (King with Clear Discernment), I extensively provided various offerings to the Buddha, for eighteen billion years. At that time, the most supreme Two-Footed Honored One, named Sālarājavṛkṣa Buddha, For seven hundred and sixty million years, he dwelt in the world propagating the Dharma. There were eighty billion Śrāvakas (disciples who hear the Buddha's teachings and attain enlightenment), possessing the three insights (tisro vidyāḥ: knowledge of past lives, divine eye, and extinction of outflows) and six supernormal powers (ṣaṭ abhijñāḥ: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows), constantly abiding in samādhi, Dwelling in their last body, having exhausted all outflows, such a holy assembly was without fault. I prepared all kinds of excellent offerings, offering them to those who ferry across the evil destinies, For the sake of benefiting all humans and devas (gods), therefore I sought this samādhi. I left home with my wife and children, upholding that incomparable Buddha-dharma, For fourteen trillion years, I constantly inquired about this samādhi. Eighty thousand Niyutas (ancient Indian numerical unit) of verses praised it, eight hundred million trillion different verses, That Buddha used these to speak to others, only discussing one chapter of this samādhi. Head, eyes, hands, feet, and wife and children, various jewels and food and drink, All wealth was given away without exception, for'
求如是三昧故。 念昔百億諸如來， 復有恒河沙數佛， 是等皆住耆阇山， 宣說如是勝寂定。 皆同釋迦一名號， 佛子同字羅睺羅， 給侍同名為歡喜， 王城同號迦毗羅。 最第一雙世知者， 同名目連、舍利弗， 世界同名為娑婆， 彼佛俱出濁惡世。 我以諸供奉人尊， 為欲行於菩提行； 諸供養具皆奉上， 為欲誦持此定故。 發修勝行得此定， 得斯定行無量種， 安住一切德行者， 得是三昧則不難； 不著諸味離躁擾， 不涉世俗無嫉妒， 安住大悲離瞋恚， 得是三昧則不難； 遠俗不悕於世利， 邪命清凈無煩惱， 于戒皎然無所畏， 得是三昧則不難； 勇猛精進常不息， 愛樂閑寂行頭陀， 安住無我妙法忍， 得是三昧則不難； 善調伏心無戲論， 安住威儀諸行等， 樂行舍施無慳吝， 得是三昧則不難。 如來所有諸相好、 及以十八不共法、 力、無畏等得不難， 以能受持此定故。 佛眼所見諸眾生， 假使一時俱成佛， 彼佛一一各壽命， 千萬億數難思劫， 彼佛各有無量頭， 猶如大海諸沙數， 一頭各有無量舌， 其數亦如大海沙， 彼一一舌各稱揚，
持定一偈之功德， 說其少分不能盡， 何況書寫及受持？ 若有順定頭陀德， 天、修羅、鬼所愛護， 為諸王等常順從， 受持難見寂定故。 彼有無邊無礙辯， 宣說無量百千經， 於一切時常不斷， 以持此經聞持藏。 若欲得見彌陀佛、 及彼安樂世界等， 后大怖畏惡世時， 應當聞持是三昧。 我今于汝有付囑， 我人中尊自勸汝， 我涅槃后末世時， 應當聞持是三昧。 十方所有一切佛， 過去世中及現在， 彼佛皆學是三昧， 得到無為佛菩提。
「童子！以是義故，若有菩薩摩訶薩欲于如來真實功德開示、辯說義味名號無有窮盡，一切所說為佛所記，汝今應當讀誦、受持、為他廣說如是三昧。
「童子！何者如來實德名號？若菩薩摩訶薩住阿蘭若樹下空閑，靜默獨坐當如是學，謂如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，積集如來勝妙功德，修諸善根而不壞失，以大忍力得諸相花及隨形好而自莊嚴，可愛色中最為增上。睹者無厭，敬信愛樂，于諸智慧無能奪者，不可壞力化諸眾生，為菩薩之父、為賢聖之王、為向涅槃導師，無邊智慧、無量辯才。梵音清雅，言聲辯暢，相好希奇，有目
【現代漢語翻譯】 現代漢語譯本 持誦一句偈頌的功德，即使只說其中少部分也無法窮盡，更何況是書寫和受持呢？ 如果有人遵循頭陀的德行，就會受到天、阿修羅、鬼神的愛護，受到諸國王等的順從，因為他受持了難以見到的寂靜禪定。 他將擁有無邊無礙的辯才，宣說無量百千的經典，在一切時侯都不會中斷，因為他持有這部經典，擁有聞持的寶藏。 如果想要得見阿彌陀佛（Amitabha Buddha，西方極樂世界的教主），以及那安樂世界等等，在未來大恐怖的惡世之時，應當聞持這個三昧（Samadhi，禪定）。 我現在對你有所囑託，我，人中之尊，親自勸勉你，在我涅槃（Nirvana，佛教術語，指解脫）后的末法時代，應當聞持這個三昧。 十方所有的一切佛，無論是過去世還是現在世的佛，他們都學習這個三昧，從而得到無為的佛菩提（Bodhi，覺悟）。
『童子！因為這個緣故，如果有菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）想要對如來的真實功德進行開示、辯說，使得義理、意味、名號無窮無盡，一切所說都被佛所認可，你現在應當讀誦、受持，為他人廣泛宣說這個三昧。』
『童子！什麼是如來的真實功德名號呢？如果菩薩摩訶薩住在阿蘭若（Araṇya，寂靜處）的樹下空閑之處，靜默獨坐，應當這樣學習，即如來（Tathagata，佛的稱號之一）、應供（Arhat，阿羅漢，值得供養的人）、正遍知（Samyak-saṃbuddha，正等覺者）、明行足（Vidyā-caraṇa-saṃpanna，具有智慧和德行）、善逝（Sugata，以善妙的方式逝去者）、世間解（Lokavid，瞭解世間一切事理者）、無上士（Anuttara，無與倫比的人）、調御丈夫（Puruṣa-damya-sārathi，調伏眾生的大丈夫）、天人師（Śāsta deva-manushyanam，天和人的導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，受到世人尊敬的人），積聚如來殊勝微妙的功德，修習各種善根而不使其壞失，以大忍辱的力量得到各種相好之花以及隨形好來莊嚴自身，在可愛的色相中最為殊勝。見到的人沒有厭倦，敬信愛樂，在各種智慧方面沒有人能夠奪走，以不可摧毀的力量化度眾生，是菩薩的父親，是賢聖的國王，是趨向涅槃的導師，擁有無邊的智慧、無量的辯才。梵音清雅，言語聲音流暢，相好稀奇，有眼睛』
【English Translation】 English version The merit of holding onto even a single verse, cannot be fully described even if only a small portion is spoken of, let alone writing and upholding it? If someone follows the ascetic practices, they will be loved and protected by gods, asuras (demi-gods), and ghosts, and obeyed by kings and others, because they uphold the rarely seen peaceful samadhi (meditative state). They will possess boundless and unobstructed eloquence, proclaiming countless hundreds of thousands of sutras (discourses), constantly and without interruption, because they hold this sutra, possessing the treasury of retention. If you wish to see Amitabha Buddha (the Buddha of Infinite Light) and the Pure Land of Bliss, etc., in the future age of great fear and evil, you should hear and uphold this samadhi. I now entrust this to you, I, the honored one among humans, personally exhort you, in the degenerate age after my Nirvana (liberation), you should hear and uphold this samadhi. All the Buddhas in the ten directions, both in the past and present, have all learned this samadhi, thereby attaining the unconditioned Buddha-Bodhi (enlightenment).
'Young man! For this reason, if a Bodhisattva-Mahāsattva (great Bodhisattva) wishes to reveal and expound the true merits of the Tathagata (the Thus-Gone One), so that the meaning, flavor, and names are inexhaustible, and everything spoken is acknowledged by the Buddha, you should now read, recite, uphold, and widely proclaim this samadhi to others.'
'Young man! What are the true merits and names of the Tathagata? If a Bodhisattva-Mahāsattva dwells in a quiet, secluded place under a tree in the aranya (forest), sitting silently and alone, they should learn in this way, namely: Tathagata, Arhat (worthy of offering), Samyak-saṃbuddha (perfectly enlightened one), Vidyā-caraṇa-saṃpanna (endowed with knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Puruṣa-damya-sārathi (tamer of men), Śāsta deva-manushyanam (teacher of gods and men), Buddha (enlightened one), Bhagavat (blessed one), accumulating the supreme and wonderful merits of the Tathagata, cultivating all good roots without losing them, obtaining the flowers of various marks and minor marks through great patience to adorn themselves, being the most supreme among lovely appearances. Those who see him are never satiated, but respect, believe, love, and rejoice. No one can take away his wisdom, and with indestructible power he transforms all beings, being the father of Bodhisattvas, the king of the wise and holy, and the guide towards Nirvana, possessing boundless wisdom and immeasurable eloquence. His voice is pure and elegant, his speech is fluent and clear, his marks and characteristics are rare and wonderful, and he has eyes.'
瞻仰，隨所觀處欲舍不能。得無比身，不為欲染、不為色染，過無色界，遠離諸苦、棄捨諸法。解脫諸界非入相應，斷除諸結盡諸渴愛，渡於四流滿足智慧，安處涅槃住于實際。
「童子！此顯如來真實功德，是名菩薩摩訶薩住彼三昧能獲如來真實功德，開說名義無有窮盡，一切所說諸佛所記。」
爾時，世尊而說偈言：
「于無量數千劫中， 不能說盡如來德， 久集一切妙善根， 為求如是勝定故； 莊嚴美女姝妙身， 最上希奇可樂色， 我本決施無悔心， 為求如是勝定故； 舍所重財及僮僕、 摩尼大寶與金銀， 以勝上心而施彼， 為求如是三昧故； 以摩尼寶珠、瓔珞、 天冠臂印及金繩， 昔曾奉施諸尊師， 為求如是勝定故。 諸妙香花無量果， 皆是犍陀婆師香， 我以此花散佛塔， 增上淳至勝妙心。 我以無量諸法施， 歡喜開導諸眾生， 于諸名聞及利養， 我初不起如是心： 『我本集於頭陀德。』 獨在樹下默無言， 無量慈悲愍眾生， 為求無上菩提果。 共住同戒無違諍， 愛語常流潤澤音， 言詞柔軟人樂聞， 一切見之無厭舍。 住於他舍離家慳， 無量億生不嫉妒， 歡喜常自行乞食
【現代漢語翻譯】 現代漢語譯本 瞻仰佛陀，無論看向何處都難以舍離。獲得無比殊勝之身，不被慾望所染污，不被色相所染污，超越一切障礙，遠離各種痛苦，捨棄一切世俗之法。從諸界解脫，不再與它們相應，斷除一切煩惱的束縛，滅盡一切渴愛，渡過四種煩惱之流，圓滿智慧，安住在涅槃的境界，處於真實的境地。
『童子！這顯示瞭如來真實的功德，這被稱為菩薩摩訶薩安住于這種三昧，能夠獲得如來真實的功德，開示和解說其名義，是無窮無盡的，一切所說都是諸佛所印證的。』
當時，世尊以偈頌說道：
『在無量無數的劫數之中，也無法說盡如來的功德，長久積聚一切美妙的善根，是爲了尋求這種殊勝的禪定；用莊嚴的美女，美好奇妙的身軀，最上等的稀有可愛的色相，我過去都決然佈施，沒有後悔之心，爲了尋求這種殊勝的禪定；捨棄所珍重的財產以及僮僕，摩尼大寶以及金銀，以殊勝的心意而佈施他們，爲了尋求這種三昧的緣故；用摩尼寶珠、瓔珞、天冠臂印以及金繩，過去曾經奉獻給諸位尊貴的老師，爲了尋求這種殊勝的禪定。 各種美妙的香花和無量的果實，都是犍陀婆師香（Gandhavasi 香的名字），我用這些花散在佛塔上，增長純真至上的殊勝妙心。 我用無量的佛法來佈施，歡喜地開導各種眾生，對於各種名聞和利養，我最初沒有生起這樣的心念：『我過去積聚了頭陀（Dhuta 苦行）的功德。』獨自在樹下默默無言，以無量的慈悲憐憫眾生，爲了尋求無上的菩提果。 與人和睦共處，遵守相同的戒律，沒有違背和爭執，用充滿愛意的言語，經常流露出滋潤的聲音，言辭柔軟，人們樂於聽聞，一切眾生見到我都不會厭倦舍離。 安住在別人的住所，遠離對家庭的慳吝，在無量億的生命中不嫉妒，歡喜地經常自己去乞食』
【English Translation】 English version Contemplating the Buddha, it's hard to turn away no matter where one looks. Having attained an unparalleled body, unsoiled by desire, unsoiled by form, surpassing all obstacles, far from all suffering, abandoning all worldly dharmas. Liberated from all realms, no longer in correspondence with them, severing all bonds of affliction, extinguishing all craving, crossing the four streams of suffering, perfecting wisdom, dwelling in the state of Nirvana, abiding in reality.
'Child! This reveals the true merits of the Tathagata (如來, Thus Come One), this is called the Bodhisattva Mahasattva (菩薩摩訶薩, Great Bodhisattva) abiding in this samadhi (三昧, concentration), able to obtain the true merits of the Tathagata, expounding and explaining its names and meanings without end, all that is said is attested by all the Buddhas.'
At that time, the World Honored One spoke in verse:
'In countless kalpas (劫, eons), the merits of the Tathagata cannot be fully described, long accumulating all wonderful roots of goodness, in order to seek such supreme samadhi; with adorned beautiful women, a beautiful and wondrous body, the highest rare and delightful forms, I resolutely gave them away in the past, without regret, in order to seek such supreme samadhi; abandoning cherished possessions and servants, mani (摩尼, jewel) treasures and gold and silver, giving them away with a supreme mind, for the sake of seeking this samadhi; with mani jewels, necklaces, heavenly crowns, armlets, and golden ropes, I once offered them to all venerable teachers, in order to seek such supreme samadhi. All kinds of wonderful fragrant flowers and countless fruits, all are Gandhavasi (犍陀婆師) fragrance, I scatter these flowers on stupas (佛塔, pagoda), increasing pure and supreme wonderful mind. I give away immeasurable dharmas, joyfully guiding all beings, regarding all fame and gain, I initially did not give rise to such a thought: 'I have accumulated the merits of Dhuta (頭陀, asceticism).' Alone under a tree, silently without words, with immeasurable compassion for all beings, in order to seek the unsurpassed fruit of Bodhi (菩提, enlightenment). Living harmoniously with others, observing the same precepts, without violation or contention, with loving words constantly flowing with moistening sounds, words are soft and people are happy to hear, all beings who see me will not be tired of abandoning. Dwelling in others' homes, far from stinginess towards family, in countless billions of lives without jealousy, joyfully going out to beg for food myself.'
， 于諸請召皆棄捨。 若有多聞能受持， 於此三昧四句偈， 如是便為供養我， 以勝上心而尊敬。 我昔行於種種施， 長夜于戒而不犯， 以無量種供養佛， 為求如是寂定故。 我于無量世界中， 滿中摩尼而廣施， 聞是三昧持一偈， 此福過彼不可量。 一切所有種種花， 及諸妙香甚希有， 供養一切諸如來， 樂修善根無量劫。 世間所有諸伎樂、 勝妙飲食及寶衣， 無量劫中增上心， 常以供養諸十力。 若人興于菩提愿， 當獲無上大法王； 若人於此三昧經， 聞說一偈福過彼。 于恒河中所有沙， 爾所劫數說其利， 敷演彼德不能盡， 以持無量福定故。
「童子！以是義故，菩薩摩訶薩於是三昧應當至心受持、讀誦、為他演說、分別顯示，廣化眾生修是三昧。」
爾時，世尊即說偈言：
「于彼佛所聞如是， 無上勝妙之利益， 是故我今為汝說， 諸佛所說勝三昧。 七億三千萬佛所， 我於過去曾供養， 彼諸一切如來等， 亦說如是修多羅。 由此能入大悲心， 是故顯說此三昧， 若有習學多聞者， 得如來智則不難。 若能于彼末世時， 世間導師滅度后，
【現代漢語翻譯】 現代漢語譯本 對於各種邀請都應捨棄。 如果有人博學多聞，能夠接受並持守，對於這三昧的四句偈語， 這樣便是供養了我，以最殊勝的心來尊敬。 我過去行過種種佈施，長久以來持守戒律而不違犯， 用無量種類的供品供養佛，爲了求得這樣的寂靜禪定。 我曾在無量世界中，用充滿摩尼（Mani，寶珠）的珍寶廣行佈施， 如果聽到這三昧並持守其中一偈，這福德勝過之前的佈施，不可衡量。 一切所有的各種鮮花，以及各種美妙稀有的香， 用來供養一切諸如來（Tathagata，如來），歡喜地修習善根，經歷無量劫。 世間所有各種伎樂、殊勝美妙的飲食以及珍貴的衣物， 在無量劫中以增上的心，常常用來供養諸十力（Ten Powers of a Buddha，佛的十種力量）。 如果有人發起菩提（Bodhi，覺悟）的願望，當獲得無上大法王（Dharma Raja，法王）的果位； 如果有人對於這三昧經，聽聞並宣說一偈，其福德勝過前者。 在恒河中所有的沙粒，用那麼多的劫數來說明其利益， 敷衍宣說那功德也無法窮盡，因為持守這無量福德的禪定。
『童子！因為這個緣故，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）對於這三昧應當至誠用心受持、讀誦、為他人演說、分別顯示，廣泛教化眾生修習這三昧。』
這時，世尊（World-Honored One，世尊）即說偈語：
『在那佛所聽聞到這樣，無上殊勝美妙的利益， 所以我現在為你宣說，諸佛所說的殊勝三昧。 在七億三千萬佛所，我於過去曾經供養， 那些一切如來等等，也宣說像這樣的修多羅（Sutra，經）。 由此能夠進入大悲心，所以顯明宣說此三昧， 若有學習且博學多聞者，獲得如來智慧則不困難。 如果能夠在那個末世之時，世間導師滅度之後，
【English Translation】 English version All invitations should be abandoned. If there is one who is learned and able to receive and uphold, these four lines of verse of this Samadhi (Samadhi, concentration), This is to make offerings to me, with the most supreme mind to respect. I have practiced various kinds of giving in the past, and have upheld the precepts without violation for a long night, Offering to the Buddhas with immeasurable kinds of offerings, in order to seek such tranquil concentration. I have, in immeasurable worlds, widely given treasures filled with Mani (Mani, jewel), If one hears this Samadhi and upholds one verse of it, this merit surpasses the previous giving and is immeasurable. All kinds of flowers, and all kinds of wonderful and rare fragrances, Are used to make offerings to all the Tathagatas (Tathagata, Thus Come One), joyfully cultivating good roots for immeasurable kalpas. All kinds of music in the world, excellent and wonderful food and precious clothing, In immeasurable kalpas, with an increasing mind, are constantly used to make offerings to the Ten Powers (Ten Powers of a Buddha, the ten powers of a Buddha). If someone arouses the aspiration for Bodhi (Bodhi, enlightenment), they will obtain the supreme Dharma Raja (Dharma Raja, Dharma King); If someone, regarding this Samadhi Sutra, hears and speaks one verse, their merit surpasses the former. The number of sand grains in the Ganges River, using that many kalpas to explain its benefits, To elaborate on those virtues cannot be exhausted, because of upholding this immeasurable merit of concentration.
'Child! Because of this reason, the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva) should sincerely receive, uphold, recite, explain to others, and distinctly reveal this Samadhi, widely transforming sentient beings to cultivate this Samadhi.'
At that time, the World-Honored One (World-Honored One, the Buddha) spoke in verse:
『Having heard thus at that Buddha's place, the supreme and wonderful benefits, Therefore, I now speak to you, the supreme Samadhi spoken by the Buddhas. At the places of seven hundred and thirty million Buddhas, I have made offerings in the past, All those Tathagatas and others, also spoke such Sutras (Sutra, scripture). By this, one can enter the Great Compassionate Heart, therefore, this Samadhi is clearly spoken, If there are those who study and are learned, obtaining the wisdom of the Tathagata is not difficult. If one can, in that age of decline, after the World Teacher has passed away,
有諸毀法惡比丘， 于彼多聞不悕樂。 雖說戒法而得活， 自於戒法不樂行； 雖說禪定而得活， 自於禪定不樂行； 雖說智慧而得活， 自於智慧不樂行； 雖說解脫而得活， 自於解脫不樂行； 雖說知見而得活， 自於知見不樂行。 如人口說：『栴檀香， 于諸香中最為上。』 有人問彼說香者： 『汝所說香自有不？』 答云：『我實不聞香， 但由說香而得活。』 于佛滅后末惡世， 有不應式諸比丘， 雖說戒法而得活， 不能自行於戒法； 于佛滅后末惡世， 有不應式諸比丘， 雖說定法而得活， 不能自行於定法； 于佛滅后末惡世， 有不應式諸比丘， 雖說慧法而得活， 不能自行於慧法； 于佛滅后末惡世， 有不應式諸比丘， 雖說解脫而得活， 不能自行解脫法； 于佛滅后末惡世， 有不應式諸比丘， 雖說知見而得活， 不能自行知見法。 譬如貧賤為他欺， 后時富貴人所敬， 人、天、龍、鬼、鳩槃荼， 終不供養無定者。 若得三昧微妙地， 智者便得廣智藏， 為彼人天之所敬， 能以上施施眾生。 我聞如是之利益， 最為勝上佛所演， 親屬、資財皆悉舍
【現代漢語翻譯】 現代漢語譯本 有些誹謗佛法的惡比丘，對於博學多聞並不嚮往和喜愛。 他們雖然口頭上講說戒律，以此為生，但自己卻不樂於奉行戒律； 雖然口頭上講說禪定，以此為生，但自己卻不樂於修習禪定； 雖然口頭上講說智慧，以此為生，但自己卻不樂於增長智慧； 雖然口頭上講說解脫，以此為生，但自己卻不樂於追求解脫； 雖然口頭上講說知見，以此為生，但自己卻不樂於實踐知見。 就像有人口中說：『栴檀香（candana），在各種香中最為上等。』 有人問這位說香的人：『你所說的這種香，你自己有嗎？』 回答說：『我實際上沒有聞到過這種香，只是靠著說香來維持生計。』 在佛陀滅度后的末法惡世，有些不合格的比丘， 雖然口頭上講說戒律，以此為生，卻不能親自奉行戒律； 在佛陀滅度后的末法惡世，有些不合格的比丘， 雖然口頭上講說禪定，以此為生，卻不能親自修習禪定； 在佛陀滅度后的末法惡世，有些不合格的比丘， 雖然口頭上講說智慧，以此為生，卻不能親自增長智慧； 在佛陀滅度后的末法惡世，有些不合格的比丘， 雖然口頭上講說解脫，以此為生，卻不能親自實踐解脫之法； 在佛陀滅度后的末法惡世，有些不合格的比丘， 雖然口頭上講說知見，以此為生，卻不能親自實踐知見之法。 譬如貧賤之人被人欺負，後來富貴了，就受到人們的尊敬， 人、天（deva）、龍（nāga）、鬼（preta）、鳩槃荼（kumbhāṇḍa），最終都不會供養沒有定力的人。 如果能獲得三昧（samādhi）的微妙境界，有智慧的人就能獲得廣大的智慧寶藏， 這樣的人會受到人天（deva）的尊敬，能夠將殊勝的功德施予眾生。 我聽聞了這樣的利益，這是最為殊勝的，是佛陀所宣說的， （因此我）捨棄親屬、資財等一切。 English version There are evil bhikshus (monks) who slander the Dharma, and they do not aspire to or delight in extensive learning. Although they speak of the precepts to make a living, they do not delight in practicing the precepts themselves; Although they speak of dhyana (meditation) to make a living, they do not delight in practicing dhyana themselves; Although they speak of wisdom to make a living, they do not delight in cultivating wisdom themselves; Although they speak of liberation to make a living, they do not delight in seeking liberation themselves; Although they speak of knowledge and vision to make a living, they do not delight in practicing knowledge and vision themselves. It is like someone saying: 『Candana (sandalwood) is the best among all fragrances.』 Someone asks the person who speaks of the fragrance: 『Do you yourself possess the fragrance you speak of?』 The answer is: 『I have not actually smelled the fragrance, but I make a living by speaking of it.』 In the evil age after the Buddha's (enlightened one) Parinirvana (death), there are unqualified bhikshus (monks), Although they speak of the precepts to make a living, they cannot personally practice the precepts; In the evil age after the Buddha's (enlightened one) Parinirvana (death), there are unqualified bhikshus (monks), Although they speak of dhyana (meditation) to make a living, they cannot personally practice dhyana; In the evil age after the Buddha's (enlightened one) Parinirvana (death), there are unqualified bhikshus (monks), Although they speak of wisdom to make a living, they cannot personally cultivate wisdom; In the evil age after the Buddha's (enlightened one) Parinirvana (death), there are unqualified bhikshus (monks), Although they speak of liberation to make a living, they cannot personally practice the Dharma of liberation; In the evil age after the Buddha's (enlightened one) Parinirvana (death), there are unqualified bhikshus (monks), Although they speak of knowledge and vision to make a living, they cannot personally practice the Dharma of knowledge and vision. It is like a poor and lowly person being bullied, but later, when they become rich and noble, they are respected by others, Humans, devas (gods), nagas (dragons), pretas (ghosts), and kumbhāṇḍas (a type of demon) will ultimately not make offerings to those without samādhi (concentration). If one obtains the subtle state of samādhi (concentration), the wise will obtain a vast treasure of wisdom, Such a person will be respected by humans and devas (gods), and will be able to bestow superior blessings upon all beings. I have heard of such benefits, which are the most supreme and were expounded by the Buddha (enlightened one), (Therefore) I abandon relatives, wealth, and all else.
【English Translation】 English translation line 1 English translation line 2
， 為欲聞說是三昧。」 月光童子心歡喜， 合掌向佛說是言： 「我于佛仙滅度后， 當護持此佛勝法。 于自身命能棄捨、 及諸世間種種樂， 於後惡世怖畏時， 當護持是勝妙定。 我見世間無量苦， 興大悲心而欲拔， 于彼復起大慈心， 而為說此勝三昧。」 眾中五百人咸起， 亦愿護持是三昧。 童子于彼為上首， 亦共持此勝三昧。
爾時，月光童子白佛言：「世尊！所言三昧，何者是也？」
佛言：「童子！諦聽諦聽，當爲汝說。謂：一、能寂滅於心，二、無所起，三、無和合智，四、棄捨重擔，五、得如來智，六、成佛威力，七、治其欲著，八、滅除瞋恚，九、斷離愚癡，十、住心相應，十一、舍不住心，十二、樂欲善法，十三、欲奪有為，十四、安住正信，十五、夜常覺悟，十六、不捨禪定，十七、增已生善，十八、于生不樂，十九、不造諸業，二十、不計內入，二十一、不計外入，二十二、不讚自身，二十三、不毀他人，二十四、不在俗家，二十五、戒行淳熟，二十六、無能輕欺，二十七、有大福德，二十八、自知，二十九、不輕躁，三十、安住威儀，三十一、舍粗惡言，三十二、無怒恚心，三十三、救護于彼，三十四、護善知識，三十
【現代漢語翻譯】 現代漢語譯本： 『爲了想聽聞這個三昧（Samadhi，一種精神集中狀態）。』 月光童子（Candraprabha-kumara）心中歡喜，合掌向佛說道： 『我于佛仙滅度后，當護持這佛的殊勝佛法。 對於自身性命能夠棄捨，以及世間種種的快樂， 在未來惡世恐怖畏懼的時候，應當護持這殊勝微妙的禪定。 我看見世間無量的痛苦，興起大悲心而想要拔除， 對於他們又生起大慈悲心，而為他們說這個殊勝的三昧。』 大眾中五百人一同站起，也願意護持這個三昧。 童子在他們之中為首領，也共同護持這個殊勝的三昧。
當時，月光童子對佛說：『世尊！所說的三昧，是什麼呢？』
佛說：『童子！仔細聽，仔細聽，我將為你解說。所謂三昧是：一、能夠寂滅內心，二、無所作為，三、沒有和合的智慧，四、棄捨沉重的負擔，五、得到如來的智慧，六、成就佛的威力，七、治理對慾望的執著，八、滅除嗔恨，九、斷離愚癡，十、安住於心與真理相應，十一、捨棄不住於心，十二、喜愛追求善良的法，十三、想要奪取有為法，十四、安住于正確的信仰，十五、夜晚經常覺醒，十六、不捨棄禪定，十七、增長已經產生的善，十八、對於生死不感到快樂，十九、不造作各種業，二十、不計較內入，二十一、不計較外入，二十二、不讚美自己，二十三、不譭謗他人，二十四、不住在俗家，二十五、戒律行為純潔成熟，二十六、沒有人能夠輕視欺騙，二十七、有很大的福德，二十八、自我覺知，二十九、不輕浮急躁，三十、安住于威儀，三十一、捨棄粗俗惡劣的言語，三十二、沒有憤怒怨恨的心，三十三、救護他人，三十四、守護善知識，三十
【English Translation】 English version: 『Desiring to hear this Samadhi (a state of meditative consciousness).』 The youth Candraprabha-kumara (Moonlight Boy) rejoiced in his heart, and with palms joined together, spoke to the Buddha: 『After the Buddha-sage has passed away, I shall uphold this supreme Dharma of the Buddha. I can abandon my own life, as well as all kinds of worldly pleasures, In the fearful times of the evil future age, I shall uphold this supreme and wonderful concentration. I see the immeasurable suffering of the world, and with great compassion, I wish to eradicate it, Towards them, I again generate great loving-kindness, and for them, I will speak of this supreme Samadhi.』 Five hundred people in the assembly arose together, also willing to uphold this Samadhi. The youth was the leader among them, and together they upheld this supreme Samadhi.
At that time, the youth Candraprabha-kumara said to the Buddha: 『World Honored One! What is this Samadhi that is spoken of?』
The Buddha said: 『Youth! Listen carefully, listen carefully, I will explain it to you. What is called Samadhi is: One, it can pacify the mind; Two, it is without action; Three, it is without combined wisdom; Four, it abandons heavy burdens; Five, it obtains the wisdom of the Tathagata (Thus Come One); Six, it accomplishes the power of the Buddha; Seven, it governs attachment to desires; Eight, it eliminates anger; Nine, it cuts off ignorance; Ten, it dwells in accordance with the mind; Eleven, it abandons non-dwelling in the mind; Twelve, it delights in good dharmas; Thirteen, it desires to seize the conditioned; Fourteen, it dwells in correct faith; Fifteen, it is constantly awake at night; Sixteen, it does not abandon dhyana (meditation); Seventeen, it increases already arisen goodness; Eighteen, it does not delight in birth; Nineteen, it does not create various karmas; Twenty, it does not calculate internal entry; Twenty-one, it does not calculate external entry; Twenty-two, it does not praise oneself; Twenty-three, it does not slander others; Twenty-four, it does not dwell in a lay household; Twenty-five, its precepts and conduct are pure and mature; Twenty-six, no one can despise or deceive it; Twenty-seven, it has great merit; Twenty-eight, it is self-aware; Twenty-nine, it is not frivolous or impetuous; Thirty, it dwells in dignified conduct; Thirty-one, it abandons coarse and evil speech; Thirty-two, it has no anger or resentment in its heart; Thirty-three, it rescues others; Thirty-four, it protects good spiritual friends; Thirty
五、護持密語，三十六、于諸眾生不起害心，三十七、不惱持戒，三十八、恒柔軟語，三十九、不依三界，四十、於一切智而得順忍。」
爾時，世尊而說偈言：
「我已開于甘露門、 我已說諸法自性、 我已示于生死過、 我已開顯涅槃利， 我已教離惡知識、 常當親近善知識、 離諸憒眾住寂靜、 常修慈心而不絕、 于清凈戒常護持、 歡喜樂於頭陀行， 若能常習於舍慧， 得是三昧則不難。 此能得於寂滅地， 終不墮在聲聞地， 必當證於佛智慧， 克獲諸佛無量德。 見諸眾生有智器， 為說佛慧以示之， 若能發求無上智， 得是三昧則不難。 若為食起嫉妒心， 當觀食已無有凈， 用功無量乃得成， 若深觀此能得定。 無物能將此定來， 必由凈戒之所起， 諸法體性常寂然， 凡夫無智不能會。 若能心住于寂定， 是人一切常有佛， 人尊恒見諸眾生， 常修如是寂滅定。 唸佛相好及德行， 能使諸根不亂動， 心無迷惑與法合， 得聞得智如大海。 智者住於此三昧， 攝念行於經行所， 能見千億諸如來， 亦值無量恒沙佛。 若人心有迷惑者， 于佛法中取限量， 于無量
{ "translations": [ "現代漢語譯本", "五、守護秘密的語言（護持密語），三十六、對於一切眾生不起傷害之心，三十七、不惱亂持戒之人，三十八、永遠用柔和的語言，三十九、不依賴三界（欲界、色界、無色界），四十、對於一切智慧能夠安順忍受。」", "", "當時，世尊用偈語說道：", "", 「我已經開啟了甘露之門，我已經說了諸法的自性，", "我已經揭示了生死的過患，我已經開顯了涅槃的利益，", "我已經教導遠離惡知識，應當常常親近善知識，", "離開喧鬧的人群住在寂靜處，常常修習慈悲心而不間斷，", "對於清凈的戒律常常守護保持，歡喜地樂於頭陀苦行，", "如果能夠常常修習捨棄的智慧，得到這種三昧（samadhi）就不難。", "這能夠得到寂滅之地，最終不會墮落在聲聞地，", "必定能夠證得佛的智慧，完全獲得諸佛無量的功德。", "見到各種眾生有智慧的根器，為他們說佛的智慧來開示他們，", "如果能夠發起尋求無上智慧的心，得到這種三昧（samadhi）就不難。", "如果因為食物而生起嫉妒心，應當觀察食物已經沒有清凈，", "要用無量的功力才能成就，如果深刻地觀察這個就能得到禪定。", "沒有東西能夠將這種禪定帶來，必定是由清凈的戒律所生起，", "諸法的體性常常是寂靜的，凡夫沒有智慧不能領會。", "如果能夠心住在寂靜的禪定中，這個人一切時常有佛，", "人中尊者恒常看見各種眾生，常常修習像這樣的寂滅禪定。", "憶念佛的相好和德行，能夠使各種根不亂動，", "心中沒有迷惑與法相合，得到聽聞和智慧如大海一般。", "智者安住于這種三昧（samadhi），收攝念頭行走在經行的地方，", "能夠見到千億的諸如來（Tathagata），也值遇無量恒河沙數的佛。", "如果人心有迷惑，在佛法中取...", "（譯者註：此處原文不完整）" ], "english_translations": [ "English version", "V. Protecting secret speech, XXXVI. Not generating harmful thoughts towards all beings, XXXVII. Not disturbing those who uphold precepts, XXXVIII. Always using gentle speech, XXXIX. Not relying on the Three Realms (Desire Realm, Form Realm, Formless Realm), XL. Being able to peacefully endure all wisdom.", "", "At that time, the World Honored One spoke in verse, saying:", "", "'I have opened the gate of nectar, I have spoken of the self-nature of all dharmas,", "I have revealed the faults of birth and death, I have disclosed the benefits of Nirvana,", "I have taught to stay away from bad company, one should always be close to good company,", "Leave the noisy crowds and dwell in tranquility, constantly cultivate loving-kindness without ceasing,", "Always protect and maintain pure precepts, joyfully delight in ascetic practices,", "If one can constantly practice the wisdom of renunciation, obtaining this samadhi (三昧) will not be difficult.", "This can attain the land of stillness and extinction, and will ultimately not fall into the state of Sravakas (聲聞),", "One will surely attain the wisdom of the Buddha, and completely obtain the immeasurable virtues of all Buddhas.", "Seeing that various beings have the capacity for wisdom, speak the wisdom of the Buddha to enlighten them,", "If one can generate the mind seeking unsurpassed wisdom, obtaining this samadhi (三昧) will not be difficult.", "If jealousy arises because of food, one should contemplate that food is already without purity,", "It takes immeasurable effort to achieve, if one deeply contemplates this, one can attain concentration.", "Nothing can bring this concentration, it must arise from pure precepts,", "The nature of all dharmas is always still and silent, ordinary people without wisdom cannot comprehend.", "If one can dwell in still concentration, this person always has the Buddha,", "The honored among people constantly sees all beings, constantly cultivate such still and extinct concentration.", "Remembering the Buddha's excellent marks and virtues, can keep the various faculties from moving erratically,", "The mind is without delusion and in accordance with the Dharma, obtaining hearing and wisdom like the great ocean.", "The wise dwell in this samadhi (三昧), gather their thoughts and walk in the walking meditation place,", "They can see billions of Tathagatas (如來), and also encounter countless Buddhas like the sands of the Ganges.", "If people's minds are confused, taking ... in the Buddhadharma.", "(Translator's note: The original text is incomplete here)" ] }
中無有量， 如來諸德不思議。 一切世間無與比， 何況而能有過者？ 諸智諸德皆相應， 於此不疑定成佛。 得如來身紫金色， 一切端妙為世親， 緣于如是心安住， 乃名得定之菩薩。 此緣佛相是有作， 能除一切有相想， 然後安住于無相， 乃能達于諸法空。 能得安住於法身， 知一切有而無有， 無有之相修習已， 然後觀佛非色身。 我今為汝善說之， 彼彼趣于如是處， 所謂覺知諸緣事， 無量思量常不斷。 若有能生如是心： 『唸佛相好及智慧。』 彼人能修如是念， 一心趣向無退轉， 若行、若坐、若經行， 于諸佛智無疑惑。 得無疑已作是愿： 『令我得佛三界尊。』 必當得見諸如來， 入佛法中能選擇。 於此三昧而起已， 稽首禮於十方佛， 身、口及意皆清凈， 讚歎諸佛常不斷， 常修如是念佛相， 日夜恒見諸如來。 若遇垂死最重疾， 痛惱逼迫極無聊， 唸佛三昧常不捨， 不令苦切奪此心。 彼人自解是法故， 則知一切諸法空， 以住如是諸教門， 于菩薩行不厭惡。 得聞如是利益已， 求于如來無等智， 於後不生追悔心， 最上菩提難得
【現代漢語翻譯】 現代漢語譯本 佛的功德無量無邊，不可思議。 一切世間沒有可以與之相比的，更何況能超過佛的？ 各種智慧和功德都與佛相應，對此毫不懷疑必定能成佛。 得到如來紫金色的身軀，一切美好端莊都爲了親近眾生， 因緣于這樣的佛相而心安住，才可稱為得到禪定的菩薩。 這種緣于佛相的觀想是有為法，能去除一切有相的妄想， 然後安住于無相的境界，才能通達諸法本空的真理。 能夠安住於法身，了知一切存在而又非真實存在， 在修習了這種『無有』之相后，然後觀想佛並非色身。 我現在為你好好解說，那些趣向于這樣境界的人， 他們覺知各種因緣之事，無量的思量從不間斷。 如果有人能生起這樣的心念：『憶念佛的相好和智慧。』 這個人能夠修習這樣的憶念，一心趣向而不退轉， 無論是行走、坐著、還是經行，對於諸佛的智慧都沒有疑惑。 獲得無疑的信心后，發願說：『愿我能成為三界至尊的佛。』 必定能夠得見諸如來，進入佛法之中能夠做出正確的選擇。 從這種三昧中出來后，稽首禮拜十方諸佛， 身、口、意都清凈，讚歎諸佛從不間斷， 經常修習這樣的唸佛之相，日夜都能見到諸如來。 如果遇到臨死前的最嚴重的疾病，痛苦煩惱逼迫得非常難受， 也要念佛三昧，始終不捨棄，不讓痛苦奪走這顆心。 這個人因為理解了這個法門，就能了知一切諸法皆空， 因為安住于這樣的教法，對於菩薩的修行不會厭惡。 聽聞了這樣的利益之後，追求如來無與倫比的智慧， 以後不會產生後悔之心，最上菩提難以獲得。
【English Translation】 English version Immeasurable are the virtues of Tathagata (如來, Thus Come One), beyond comprehension. No one in all the world can compare, let alone surpass Him? All wisdom and virtues correspond to the Buddha, without doubt, one will surely attain Buddhahood. Attaining the purple-golden body of the Tathagata (如來, Thus Come One), all beauty and splendor are for the sake of being close to sentient beings, By dwelling in such a Buddha image, the mind finds peace, and one can be called a Bodhisattva (菩薩, Enlightenment Being) who has attained Samadhi (三昧, concentration). This contemplation on the Buddha's form is conditioned, capable of removing all thoughts of conditioned appearances, Then, dwelling in the unconditioned, one can penetrate the emptiness of all Dharmas (法, teachings). One can abide in the Dharmakaya (法身, Dharma Body), knowing that all existence is and is not truly existent, Having practiced this 'non-existence' aspect, then contemplate the Buddha as not a physical body. I will now explain it well for you, those who proceed to such a state, They are aware of all conditioned events, their immeasurable contemplation is constant and unbroken. If one can generate such a thought: 'Remembering the Buddha's excellent marks and wisdom.' That person can cultivate such mindfulness, with unwavering devotion, Whether walking, sitting, or pacing, there is no doubt about the wisdom of all Buddhas. Having gained unwavering faith, make this vow: 'May I attain Buddhahood, the honored one of the Three Realms.' One will surely see all the Tathagatas (如來, Thus Come One), and be able to make the right choices within the Buddha's teachings. Having arisen from this Samadhi (三昧, concentration), bow in reverence to the Buddhas of the ten directions, Body, speech, and mind are all pure, constantly praising the Buddhas without ceasing, Constantly cultivate such mindfulness of the Buddha's form, day and night seeing all the Tathagatas (如來, Thus Come One). If one encounters the most severe illness at the point of death, tormented by pain and extreme boredom, Do not abandon the Buddha-Samadhi (三昧, concentration), do not let suffering take away this mind. Because that person understands this Dharma (法, teachings), they will know that all Dharmas (法, teachings) are empty, Because of abiding in such teachings, one will not be disgusted with the practice of the Bodhisattva (菩薩, Enlightenment Being). Having heard of such benefits, seek the unparalleled wisdom of the Tathagata (如來, Thus Come One), Afterward, no regret will arise in the mind, the supreme Bodhi (菩提, enlightenment) is difficult to attain.
故。 我今為汝無量說， 汝於此法若不行， 如人雖持良妙藥， 于自身病不能治。 是故應當知選擇， 所謂求于勝三昧， 戒、聞、佈施常修習， 得是三昧則不難。」
月燈三昧經卷第一 大正藏第 15 冊 No. 0639 月燈三昧經
月燈三昧經卷第二
高齊天竺三藏那連提耶舍譯
爾時，世尊告月光童子言：「過去久遠無量無邊不可思議過阿僧祇劫，爾時有佛號曰聲德如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊出現於世。
「童子！爾時聲德如來、應、正遍知于初會眾集有八億聲聞，皆阿羅漢，諸漏已盡，逮得己利，盡諸有結，依于正教，心善解脫，能到一切心自在岸；第二會集有七億眾、第三會集有六億眾，一切亦是大阿羅漢，諸漏已盡，逮得己利，盡諸有結，依于正教，心善解脫，能到一切心自在岸。
「童子！爾時彼佛壽四萬歲，時閻浮提安隱豐樂，人民熾盛，普遍充滿。
「童子！時閻浮提有二大王：一名、堅固力，二名、大力。此二大王一一統領半閻浮提，二王境土安隱豐樂，人民熾盛，普遍充滿。時聲德如來在大力王國出現於世。
「童子！是時大力王請聲德如來及比
【現代漢語翻譯】 因此。 我現在為你無量地宣說，你如果不能實行此法， 就像有人拿著良藥，卻不能醫治自身的疾病。 所以應當知道如何選擇，也就是尋求殊勝的三昧（Samadhi，定）， 經常修習戒（Śīla，道德）、聞（Śruta，聽聞佛法）、佈施（Dāna，給予），得到這種三昧就不難了。
《月燈三昧經》卷第一 大正藏第 15 冊 No. 0639 《月燈三昧經》
《月燈三昧經》卷第二
高齊天竺三藏那連提耶舍譯
這時，世尊告訴月光童子說：『過去很久遠，無量無邊不可思議，超過阿僧祇劫（Asaṃkhya-kalpa，無數劫）之前，那時有佛，名為聲德如來（Śabdakīrti-tathāgata）、應（Arhat，阿羅漢）、正遍知（Samyaksaṃbuddha，正等覺者）、明行足（Vidyācaraṇasaṃpanna，具足明行）、善逝（Sugata，妙逝）、世間解（Lokavid，知世間）、無上士（Anuttara，無上者）、調御丈夫（Puruṣadamyasārathi，調御丈夫）、天人師（Śāstā devamanuṣyāṇām，天人導師）、佛（Buddha，覺者）、世尊（Bhagavat，有德者），出現在世間。
『童子！那時聲德如來、應、正遍知，在第一次集會時有八億聲聞（Śrāvaka，聽聞者），都是阿羅漢（Arhat，無學），諸漏已盡，獲得自己的利益，斷盡所有結縛，依于正教，心善解脫，能夠到達一切心自在的彼岸；第二次集會有七億大眾，第三次集會有六億大眾，一切也都是大阿羅漢，諸漏已盡，獲得自己的利益，斷盡所有結縛，依于正教，心善解脫，能夠到達一切心自在的彼岸。
『童子！那時那位佛的壽命有四萬歲，當時閻浮提（Jambudvīpa，人世間）安穩豐樂，人民興盛，普遍充滿。
『童子！當時閻浮提有二位大王：一位名叫堅固力（Dṛḍhabala），一位名叫大力（Mahābala）。這兩位大王各自統治半個閻浮提，兩位大王的境土安穩豐樂，人民興盛，普遍充滿。當時聲德如來在大力王的王國出現於世。
『童子！這時大力王邀請聲德如來以及比丘
【English Translation】 Therefore, I will now explain immeasurably for you. If you do not practice this Dharma, It is like a person holding excellent medicine but being unable to cure their own illness. Therefore, you should know how to choose, which is to seek the supreme Samadhi (定). Constantly cultivate Śīla (戒, morality), Śruta (聞, hearing the Dharma), and Dāna (佈施, giving), and obtaining this Samadhi will not be difficult.
Moon Lamp Samadhi Sutra, Volume 1 Taisho Tripitaka Volume 15, No. 0639, Moon Lamp Samadhi Sutra
Moon Lamp Samadhi Sutra, Volume 2
Translated by Tripiṭaka Narendrayaśas of the Gaoqi Dynasty from India
At that time, the World Honored One told the Moon Light Youth: 'In the distant past, immeasurable, boundless, inconceivable, and beyond countless Asaṃkhya-kalpas (阿僧祇劫), there was a Buddha named Śabdakīrti-tathāgata (聲德如來), Arhat (應), Samyaksaṃbuddha (正遍知), Vidyācaraṇasaṃpanna (明行足), Sugata (善逝), Lokavid (世間解), Anuttara (無上士), Puruṣadamyasārathi (調御丈夫), Śāstā devamanuṣyāṇām (天人師), Buddha (佛), Bhagavat (世尊), appeared in the world.'
'Youth! At that time, Śabdakīrti-tathāgata, Arhat, Samyaksaṃbuddha, in the first assembly had eight hundred million Śrāvakas (聲聞), all of whom were Arhats (阿羅漢), their outflows were exhausted, they had attained their own benefit, they had exhausted all bonds, relied on the correct teachings, their minds were well liberated, and they were able to reach the shore of complete mental freedom; the second assembly had seven hundred million people, and the third assembly had six hundred million people, all of whom were also great Arhats, their outflows were exhausted, they had attained their own benefit, they had exhausted all bonds, relied on the correct teachings, their minds were well liberated, and they were able to reach the shore of complete mental freedom.'
'Youth! At that time, that Buddha's lifespan was forty thousand years, and at that time Jambudvīpa (閻浮提) was peaceful and prosperous, and the people were flourishing and universally abundant.'
'Youth! At that time, there were two great kings in Jambudvīpa: one named Dṛḍhabala (堅固力) and the other named Mahābala (大力). These two great kings each ruled half of Jambudvīpa, and the territories of the two kings were peaceful and prosperous, and the people were flourishing and universally abundant. At that time, Śabdakīrti-tathāgata appeared in the world in the kingdom of King Mahābala.'
'Youth! At this time, King Mahābala invited Śabdakīrti-tathāgata and the Bhikṣus
丘僧滿足千年，以一切隨順清凈無過衣服、飲食、臥具、湯藥而為供養。
「童子！彼聲德如來及聲聞僧多饒利養、恭敬、讚歎。
「時有凈信長者、諸婆羅門，于聲德如來及聲聞僧所發勇猛意，學大力王而設供養——謂以世財為勝供養——彼人不知行供養也。云何行供養？所謂受持五戒、八戒、出家詣佛、親覲請問見深法忍。
「童子！時聲德如來作如是念：『是諸眾生志意下劣，不能受持五戒、八戒、出家詣佛、親覲請問見深法忍、修于梵行寂靜遠離、受具足戒得比丘分、及以受行究竟善根，如是寂滅樂具無上妙樂悉皆遠離，但以世財而供養我。是諸眾生但希小樂，謂為至樂；是諸眾生但重現法及後世法，不能愛重究竟善根。云何名重現法？謂樂五欲。云何名重後世善根？謂樂生天。云何名為究竟善根？謂究竟清凈、究竟吉祥、究竟梵行、究竟窮盡、究竟最後、究竟涅槃。我今說如是法，令此眾生於其檀行不為究竟最勝供養，但以無上行而供養我。』
「童子！爾時聲德如來欲覺悟彼大力王及諸長者、婆羅門等而說偈言：
「『若人行於財、食施， 彼此不名相尊敬， 如是所行不可嘆， 諸佛、智者已遠離； 若說無我智慧者， 如是勝人應奉事， 彼于聖諦信
【現代漢語翻譯】 現代漢語譯本 丘僧（bhiksu）滿足一千年，用一切隨順、清凈、沒有過失的衣服、飲食、臥具、湯藥來供養。 『童子（kumāra）！那位聲德如來（Ghoṣasundara-tathāgata）以及聲聞僧（śrāvaka-saṃgha）獲得很多供養、恭敬和讚歎。』 『當時有具凈信的長者（gṛhapati）、婆羅門（brāhmaṇa），對於聲德如來以及聲聞僧生起勇猛之心，學習大力王（Mahābala）而設供養——認為用世俗財物是殊勝的供養——這些人不知道什麼是真正的行供養。什麼才是行供養呢？就是受持五戒（pañca-śīla）、八戒（aṣṭāṅga-śīla），出家去佛（Buddha）那裡，親自去拜見請問，見到甚深的法忍（dharma-kṣānti）。』 『童子！當時聲德如來這樣想：『這些眾生志向和意願都低下淺薄，不能受持五戒、八戒，不能出家去佛那裡，不能親自去拜見請問，見到甚深的法忍，不能修習梵行（brahmacarya），寂靜遠離，不能受具足戒（upasampadā）得到比丘的資格，以及受持修行究竟的善根（kuśala-mūla），這樣寂滅的快樂和無上美妙的快樂都遠離了，只是用世俗財物來供養我。這些眾生只是希望得到小的快樂，就認為是最好的快樂；這些眾生只是看重現在的法和後世的法，不能珍愛究竟的善根。什麼叫做看重現在的法呢？就是貪戀五欲（pañca-kāma）。什麼叫做看重後世的善根呢？就是希望生天（deva）。什麼叫做究竟的善根呢？就是究竟的清凈（viśuddhi）、究竟的吉祥（śiva）、究竟的梵行、究竟的窮盡（atyanta）、究竟的最後（paramārtha）、究竟的涅槃（nirvāṇa）。我現在說這樣的法，讓這些眾生對於他們的佈施行為不認為是究竟最殊勝的供養，而是用無上的行為來供養我。』 『童子！當時聲德如來想要覺悟那位大力王以及各位長者、婆羅門等，就說了這樣的偈頌：』 『如果有人施行財物和食物的佈施，彼此之間不互相尊敬，這樣的行為不值得讚歎，諸佛和智者已經遠離了；如果有人宣說無我的智慧，就應該奉事這樣的殊勝之人，他對聖諦（ārya-satya）有信心。』
【English Translation】 English version For a thousand years, the monks (bhiksu) were satisfied, being provided with all suitable, pure, and faultless clothing, food, bedding, and medicine. 『Young man (kumāra)! That Ghoṣasundara-tathāgata and the community of disciples (śrāvaka-saṃgha) receive abundant offerings, respect, and praise.』 『At that time, there were faithful householders (gṛhapati) and Brahmins (brāhmaṇa) who, with courageous intent towards Ghoṣasundara-tathāgata and the community of disciples, followed the example of King Mahābala in making offerings—considering material wealth as the superior offering—but these people did not understand what true offering is. What is true offering? It is upholding the five precepts (pañca-śīla), the eight precepts (aṣṭāṅga-śīla), going forth from home to the Buddha (Buddha), personally visiting and inquiring, and attaining deep forbearance of the Dharma (dharma-kṣānti).』 『Young man! At that time, Ghoṣasundara-tathāgata thought thus: 『These beings are of inferior aspiration and intention, unable to uphold the five precepts, the eight precepts, unable to go forth from home to the Buddha, unable to personally visit and inquire, attaining deep forbearance of the Dharma, unable to cultivate the holy life (brahmacarya), being tranquil and detached, unable to receive full ordination (upasampadā) and attain the status of a monk, and to uphold and practice ultimate roots of virtue (kuśala-mūla). Thus, they are far from the bliss of cessation and the unsurpassed, wonderful bliss, but only offer me material wealth. These beings only hope for small pleasures, considering them the ultimate bliss; these beings only value the present Dharma and the Dharma of future lives, unable to cherish ultimate roots of virtue. What is valuing the present Dharma? It is delighting in the five desires (pañca-kāma). What is valuing the roots of virtue of future lives? It is hoping to be born in heaven (deva). What is ultimate root of virtue? It is ultimate purity (viśuddhi), ultimate auspiciousness (śiva), ultimate holy life, ultimate exhaustion (atyanta), ultimate finality (paramārtha), ultimate Nirvana (nirvāṇa). Now I will speak such Dharma, so that these beings do not consider their acts of giving as the ultimate and most superior offering, but offer me with unsurpassed conduct.』 『Young man! At that time, Ghoṣasundara-tathāgata, desiring to awaken King Mahābala and the householders and Brahmins, spoke these verses:』 『If one practices giving of wealth and food, and there is no mutual respect between them, such conduct is not praiseworthy, and the Buddhas and wise ones have distanced themselves from it; if one speaks of the wisdom of no-self, such a superior person should be served, for he has faith in the Noble Truths (ārya-satya).』
不動， 奉敬是者佛所嘆。 若人財、食而奉施， 但獲現近少利益； 若能遠離如是施， 是人成就出家行。 若有能起無財心， 又能顯示無財法， 亦能凈信無財者， 是人速成無上道。 無有處於五欲中， 于妻子等生愛著， 凡愚恒在居家者， 是人而能得漏盡； 厭離五欲如火坑， 能于妻子離愛染， 怖畏居家求出離， 獲勝菩提則不難。 無有過去諸如來， 及其現在、未來者， 常在居家住欲地， 而能獲得勝妙道。 棄捨王位如涕唾， 住于遠離空閑處， 斷除煩惱降諸魔， 悟解離垢無為道。 若有恒沙世雄猛， 千萬億歲而供養， 有能厭患在家者， 如是功德最為上。 非是飲食及衣服、 諸妙花香及涂香， 如是等事供養佛， 能如出家奉行法。 若有樂求菩提者， 能利眾生厭世間， 趣向空閑行七步， 如是福報最為上。』
「童子！時大力王聞聲德如來、應、正遍知說如是等出家修行義利名已，復作是念：『如我解佛所說義者，如來非說檀波羅蜜以為究竟清凈、究竟吉祥、究竟梵行、究竟窮盡、究竟最後、究竟涅槃。』彼大力王復作是念：『非在家住
【現代漢語翻譯】 現代漢語譯本 不動，奉敬是佛所讚歎的。 如果有人用財物、食物來佈施，只能獲得眼前短暫的利益； 如果能夠遠離這樣的佈施，這個人就能成就出家修行。 如果有人能生起不貪財物的心，又能宣揚不貪財物的法， 也能清凈地相信不貪財物的人，這個人就能迅速成就無上道（Anuttara-samyak-sambodhi）。 沒有人能身處五欲（Panca kama guna）之中，對妻子等產生愛戀執著， 凡夫愚昧之人總是住在家裡，這樣的人能夠得到煩惱的止息（漏盡）； 厭惡遠離五欲如同遠離火坑，能夠對妻子遠離愛戀染著， 害怕居家生活而尋求出離，獲得殊勝的菩提（Bodhi）就不困難。 沒有過去的諸佛（如來），以及現在、未來的諸佛， 常住在家裡，處於慾望之地，而能夠獲得殊勝微妙的道。 拋棄王位如同丟棄鼻涕唾沫，住在遠離喧囂的空閑之處， 斷除煩惱，降伏諸魔，領悟脫離垢染的無為之道。 如果有像恒河沙數一樣多的勇猛之人，用千萬億年來供養， 有人能夠厭惡居家生活，這樣的功德最為殊勝。 不是用飲食以及衣服、各種美妙的花香以及涂香， 像這些事物供養佛，能比得上出家奉行佛法。 如果有人樂於尋求菩提，能夠利益眾生，厭惡世間， 走向空閑之處行走七步，這樣的福報最為殊勝。 童子！當時大力王（Mahabala）聽到聲德如來（Svaraghosha Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha）宣說像這樣出家修行的意義和利益之後，又這樣想：『如果我理解佛所說的意義沒有錯，如來不是說檀波羅蜜（Dana paramita，佈施波羅蜜）是究竟清凈、究竟吉祥、究竟梵行、究竟窮盡、究竟最後、究竟涅槃。』彼大力王又這樣想：『不是住在家裡
【English Translation】 English version Immovable, revered by the Buddhas. If one offers wealth and food in charity, they only obtain immediate and limited benefits; If one can renounce such giving, that person achieves the practice of renunciation. If one can generate a mind free from attachment to wealth, and also reveal the Dharma of non-attachment, And also purely believe in those without wealth, that person quickly attains the unsurpassed path (Anuttara-samyak-sambodhi). No one abiding in the five desires (Panca kama guna), with attachment and love for wife and children, Ordinary fools constantly dwelling at home, can attain the cessation of outflows (漏盡,漏盡); Detesting and renouncing the five desires as if they were a pit of fire, able to detach from love and attachment to wife and children, Fearing the household life and seeking liberation, obtaining supreme Bodhi (Bodhi) is not difficult. There are no past Tathagatas (如來), nor present or future ones, Who, constantly dwelling at home in the realm of desire, can attain the supreme and wondrous path. Casting aside the throne like spittle, dwelling in secluded and empty places, Cutting off afflictions, subduing all demons, awakening to the undefiled and unconditioned path. If there were heroes as numerous as the sands of the Ganges, making offerings for billions of years, One who can detest the household life, their merit is the most supreme. It is not through food and clothing, various exquisite flowers, incense, and perfumed ointments, Such things offered to the Buddha, can equal the Dharma practiced by one who has renounced. If one delights in seeking Bodhi, able to benefit sentient beings and detest the world, Walking seven steps towards an empty and secluded place, such merit is the most supreme.』 『Child! At that time, King Mahabala (大力王) , having heard Svaraghosha Tathagata (聲德如來), Arhat (應供), Samyak-sambuddha (正遍知) expound such meanings and benefits of renunciation and practice, further contemplated: 『As I understand the meaning of what the Buddha has said, the Tathagata does not say that Dana paramita (檀波羅蜜, 佈施波羅蜜) is the ultimate purity, ultimate auspiciousness, ultimate Brahma-conduct, ultimate exhaustion, ultimate finality, ultimate Nirvana.』 That King Mahabala further contemplated: 『Not by dwelling at home
能得無上、修得無上修行義利，而我今者遠離是行。我今要當剃除鬚髮、被服袈裟，以家非家，出家為道。』
「童子！時大力王與其眷屬八萬人俱，前後圍繞往聲德佛所頂禮佛足，右繞三匝，退坐一面。
「童子！爾時，聲德如來知大力王及其眷屬心所欲樂，即為宣說一切諸法體性平等無戲論三昧，分別顯示。
「童子！時大力王聞是三昧，歡喜踴躍，深心愛樂，即于聲德佛所棄捨王位，正信出家，剃除鬚髮，服三法衣。既出家已，於此三昧廣能聽受、讀誦、憶持、分別其義、修行相應，以此善根於二億劫不墮惡道。次第復值二億諸佛，彼佛法中常得出家，一一佛所於此三昧聽受、讀誦、分別其義、修行相應，以此善根次第滿百億劫得成佛道，號曰智勇如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，利益無量無邊眾生，然後乃當入般涅槃。童子！汝當觀此三昧有是神力，能令菩薩招感佛智。
「童子！彼大力王所將眷屬八萬人等，聞是三昧歡喜踴躍，心甚愛樂，亦皆隨王正信出家，剃除鬚髮，被服法衣。是出家輩聞此三昧，讀誦、受持、分別解說、修行相應，以此善根於二億劫不墮惡道，一一劫中值千萬佛，于彼佛所常得出家。既出家已，聞此三昧，
【現代漢語翻譯】 現代漢語譯本：『我本可以獲得無上的、修習無上修行義利的機會，而我如今卻遠離了這種修行。我現在應當剃除鬚髮、披上袈裟，離開家庭，出家修道。』 『童子！當時大力王（Daliraja）與他的眷屬八萬人一起，前後簇擁著前往聲德佛（Śabdakīrtibuddha）處，頂禮佛足，右繞三匝，然後退坐在一旁。 『童子！當時，聲德如來（Śabdakīrtitathāgata）知道大力王（Daliraja）及其眷屬心中所希望和喜愛的，就為他們宣說一切諸法體性平等無戲論三昧（sarvadharma-prakṛti-samatā-niṣprapañca-samādhi），並分別詳細地開示。 『童子！當時，大力王（Daliraja）聽聞這個三昧，歡喜踴躍，內心深深地喜愛，就在聲德佛（Śabdakīrtibuddha）處放棄了王位，以真正的信心出家，剃除鬚髮，穿上三法衣。出家之後，對於這個三昧廣泛地聽受、讀誦、憶持、分別其義、修行相應，憑藉這個善根在二億劫中不墮入惡道。次第又遇到二億諸佛，在那諸佛的教法中常常能夠出家，在每一位佛的處所都對這個三昧進行聽受、讀誦、分別其義、修行相應，憑藉這個善根次第圓滿百億劫而成就佛道，佛號為智勇如來（Jñānavīrya-tathāgata）、應（Arhat）、正遍知（Samyaksaṃbuddha）、明行足（Vidyācaraṇasaṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣadamyasārathi）、天人師（Śāstādevamanuṣyāṇāṃ）、佛（Buddha）、世尊（Bhagavat），利益無量無邊的眾生，然後才進入般涅槃。童子！你應該觀察這個三昧具有這樣的神力，能夠使菩薩招感佛的智慧。 『童子！大力王（Daliraja）所帶領的眷屬八萬人等，聽聞這個三昧后歡喜踴躍，內心非常喜愛，也都跟隨國王以真正的信心出家，剃除鬚髮，披上法衣。這些出家的人聽聞這個三昧，讀誦、受持、分別解說、修行相應，憑藉這個善根在二億劫中不墮入惡道，每一劫中遇到千萬尊佛，在那諸佛的處所常常能夠出家。出家之後，聽聞這個三昧，
【English Translation】 English version: 'I could have obtained the supreme, cultivated the supreme benefit of righteous practice, but now I am far from this practice. Now I should shave my head and beard, wear the kāṣāya robes, leave home, and renounce the world for the sake of the Dharma.' 'Young man! At that time, King Daliraja (大力王) with his retinue of eighty thousand, surrounded by attendants, went to where Śabdakīrtibuddha (聲德佛) was, bowed at the Buddha's feet, circumambulated him three times to the right, and sat down to one side. 'Young man! At that time, the Tathāgata Śabdakīrti (聲德如來), knowing the desires and inclinations of King Daliraja (大力王) and his retinue, expounded to them the samādhi of the equality of the nature of all dharmas, free from conceptual elaboration (sarvadharma-prakṛti-samatā-niṣprapañca-samādhi), explaining it in detail. 'Young man! At that time, King Daliraja (大力王), hearing this samādhi, rejoiced and was filled with joy, deeply loving it in his heart. He renounced his kingship in the presence of Śabdakīrtibuddha (聲德佛), took ordination with true faith, shaved his head and beard, and wore the three Dharma robes. Having taken ordination, he extensively listened to, recited, remembered, analyzed the meaning of, and practiced in accordance with this samādhi. By this virtuous root, he will not fall into evil destinies for two hundred million kalpas. He will successively encounter two hundred million Buddhas, and in the Dharma of those Buddhas, he will always be able to take ordination. In the presence of each Buddha, he will listen to, recite, analyze the meaning of, and practice in accordance with this samādhi. By this virtuous root, he will successively fulfill one hundred million kalpas and attain Buddhahood, with the name Jñānavīrya-tathāgata (智勇如來), Arhat (應), Samyaksaṃbuddha (正遍知), Vidyācaraṇasaṃpanna (明行足), Sugata (善逝), Lokavid (世間解), Anuttara (無上士), Puruṣadamyasārathi (調御丈夫), Śāstādevamanuṣyāṇāṃ (天人師), Buddha (佛), Bhagavat (世尊), benefiting immeasurable and boundless beings, and then he will enter Parinirvana. Young man! You should observe that this samādhi has such divine power that it can cause a Bodhisattva to attract the wisdom of a Buddha.' 'Young man! The eighty thousand members of King Daliraja's (大力王) retinue, hearing this samādhi, rejoiced and were filled with joy, loving it very much in their hearts. They all followed the king and took ordination with true faith, shaving their heads and beards, and wearing the Dharma robes. These ordained ones, hearing this samādhi, recited, upheld, analyzed, explained, and practiced in accordance with it. By this virtuous root, they will not fall into evil destinies for two hundred million kalpas. In each kalpa, they will encounter ten million Buddhas, and in the presence of those Buddhas, they will always be able to take ordination. Having taken ordination, they will hear this samādhi,
讀誦、受持、應修、行住，以此善根於後滿百千劫各異世界得成佛道，同號堅固勇健堪能如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，利益無量諸眾生已，然後乃入無餘涅槃。
「童子！如是三昧有大威力，能令菩薩招致阿耨多羅三藐三菩提。」
爾時，世尊欲重宣此義而說偈言：
「我念過去久遠世， 不思議劫有佛出， 能為眾生作利益， 號曰聲德大仙尊。 初會眾集滿八億， 悉是聲聞諸弟子； 第二會集七億數、 第三六億阿羅漢， 一切漏盡無煩惱， 諸神通力到彼岸。 其佛壽命四萬歲， 國土世界甚嚴凈。 時閻浮提有二王， 號曰大力、堅固力， 是等二王所居土， 一一各領半閻浮。 佛出大力王國中， 諸勝人天奉供養， 其王于佛得凈信， 恭敬供養滿千年。 國人無量學是王， 種種供養于如來， 但以世財非法供， 佛及聲聞悉豐足。 爾時世尊作是念： 『我說是法令舍欲， 必令彼王生厭離， 於我法中而出家。』 彼時人尊說偈言： 『棄捨惡法是佛教， 在家多過具諸苦， 如法修行真供佛。』 時王聞說如是偈， 獨趣空閑作是念： 『我今不能
【現代漢語翻譯】 現代漢語譯本 讀誦、受持、應修、行住此三昧的善根，在之後滿百千劫的各個不同世界中，都能成就佛道，佛號都相同，名為堅固勇健堪能如來（Tathagata，如來）、應（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）、明行足（Vidya-charana-sampanna，明行圓滿者）、善逝（Sugata，善逝）、世間解（Lokavidu，知世間者）、無上士（Anuttara，無上者）、調御丈夫（Purusa-damya-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人導師）、佛（Buddha，覺者）、世尊（Bhagavan，世尊），利益了無量眾生之後，然後才進入無餘涅槃（nirvana，涅槃）。
『童子！這樣的三昧（samadhi，三昧）有很大的威力，能夠讓菩薩（Bodhisattva，菩薩）招致阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』
當時，世尊（Bhagavan，世尊）想要再次宣說這個道理，於是說了偈語：
『我回憶過去久遠世， 不可思議劫有佛出， 能為眾生作利益， 號曰聲德大仙尊。 初會眾集滿八億， 悉是聲聞諸弟子； 第二會集七億數、 第三六億阿羅漢， 一切漏盡無煩惱， 諸神通力到彼岸。 其佛壽命四萬歲， 國土世界甚嚴凈。 當時閻浮提（Jambudvipa，南贍部洲）有二王， 號曰大力、堅固力， 是等二王所居土， 一一各領半閻浮。 佛出大力王國中， 諸勝人天奉供養， 其王于佛得凈信， 恭敬供養滿千年。 國人無量學是王， 種種供養于如來， 但以世財非法供， 佛及聲聞悉豐足。 爾時世尊作是念： 『我說是法令舍欲， 必令彼王生厭離， 於我法中而出家。』 彼時人尊說偈言： 『棄捨惡法是佛教， 在家多過具諸苦， 如法修行真供佛。』 時王聞說如是偈， 獨趣空閑作是念： 『我今不能』
【English Translation】 English version By reciting, upholding, practicing, and abiding in this samadhi (samadhi), one can attain Buddhahood in various different worlds throughout hundreds of thousands of kalpas (kalpas), all with the same name: 'Firm Courageous Capable Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidya-charana-sampanna (Vidya-charana-sampanna), Sugata (Sugata), Lokavidu (Lokavidu), Anuttara (Anuttara), Purusa-damya-sarathi (Purusa-damya-sarathi), Sasta deva-manusyanam (Sasta deva-manusyanam), Buddha (Buddha), and Bhagavan (Bhagavan),' benefiting immeasurable sentient beings before finally entering into complete nirvana (nirvana).
『Young man! Such a samadhi (samadhi) possesses great power, enabling a Bodhisattva (Bodhisattva) to attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi).』
At that time, the Bhagavan (Bhagavan), desiring to reiterate this meaning, spoke in verse:
『I recall in the distant past, In incalculable kalpas (kalpas) a Buddha appeared, Able to benefit sentient beings, Named Sound Virtue Great Sage. The first assembly was filled with eight hundred million, All were Shravaka (Shravaka) disciples; The second assembly numbered seven hundred million, The third six hundred million Arhats (Arhats), All were free from outflows and afflictions, Their supernormal powers reached the other shore. That Buddha's lifespan was forty thousand years, His land and world were exceedingly pure and adorned. At that time, in Jambudvipa (Jambudvipa) there were two kings, Named Great Strength and Firm Strength, The lands where these two kings resided, Each ruled over half of Jambudvipa (Jambudvipa). The Buddha appeared in Great Strength's kingdom, All the excellent humans and devas (devas) made offerings, That king obtained pure faith in the Buddha, Reverently making offerings for a thousand years. Countless people in the kingdom learned from the king, Making various offerings to the Tathagata (Tathagata), But only with worldly wealth and unlawful offerings, The Buddha and Shravakas (Shravakas) were all abundantly satisfied. At that time, the Bhagavan (Bhagavan) thought: 『I speak this Dharma (Dharma) to relinquish desires, I must cause that king to generate aversion, And to leave home in my Dharma (Dharma).』 At that time, the Honored One spoke in verse: 『Abandoning evil dharmas (dharmas) is the Buddha's teaching, Being at home has many faults and all kinds of suffering, Practicing the Dharma (Dharma) accordingly is true offering to the Buddha.』 When the king heard these verses, He went alone to a quiet place and thought: 『I am now unable』
處家纏， 而為最勝法供養。』 即舍王位如洟唾， 並及八萬諸眷屬， 一時俱往到佛所， 頭面作禮住尊前。 佛知此等之樂欲， 為說難見寂滅定， 彼聞愛敬而悅樂， 一切歡喜即出家。 既出家已於此定， 讀誦、受持、廣分別， 次第二億劫數中， 未曾墜墮三惡道。 是人以此諸善業， 得見百億諸如來， 于彼佛法恒出家， 宣說如是勝三昧。 是等於后得成佛， 同號堅固大精進， 利益無量億眾生， 后入涅槃猶火滅。 時彼往昔大力王， 久成佛道號智勇， 利益無量百億眾， 置菩提已入涅槃。 既聞如是勝利益， 末世持經佛所贊， 若能奉持佛法藏， 是等速成人中上。
「童子！是故，菩薩摩訶薩愛樂是定者應當修習最初所行。
「童子！云何菩薩於此三昧最初所行？童子！若菩薩摩訶薩以大悲心為首，若佛在世、若佛滅后，常勤供養——所謂花鬘、末香、涂香、寶幢、幡蓋、音聲、歌舞、作倡伎樂、衣服、飲食、病瘦醫藥——以此善根悉以迴向如是三昧，更不志求其餘諸法而供養佛，不求妙色、不求資財、不為生天、不求眷屬，唯念是法。是菩薩尚於法中不見有佛，況復法外而見佛也？是故，童子！是為
【現代漢語翻譯】 現代漢語譯本： 『捨棄家產，用來做最殊勝的佛法供養。』 隨即捨棄王位如同丟棄鼻涕，以及八萬眷屬， 一時都前往佛陀處所，以頭面禮拜，住在佛前。 佛陀知曉他們的喜好，為他們宣說難以見到的寂滅禪定， 他們聽聞后愛敬歡喜，一切都歡喜地出家。 出家后，對於此禪定，讀誦、受持、廣為分別解說， 在接下來的二億劫中，未曾墮入三惡道。 這些人憑藉這些善業，得見百億諸佛如來， 在那些佛的佛法中恒常出家，宣說如此殊勝的三昧（samadhi，禪定）。 這些人之後得成佛，佛號相同，都叫堅固大精進， 利益無量億眾生，之後入涅槃（Nirvana，寂滅）如同火焰熄滅。 當時那位往昔的大力王，早已成佛，佛號智勇， 利益無量百億眾生，安置於菩提（Bodhi，覺悟）后入涅槃。 聽聞如此殊勝的利益，末法時代奉持此經，為佛所讚歎， 若能奉持佛法寶藏，這些人迅速成就人中之最。
『童子！因此，菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）愛樂此禪定者，應當修習最初的修行。』
『童子！菩薩如何於此三昧（samadhi，禪定）最初修行？童子！若菩薩摩訶薩以大悲心為首，無論佛在世還是佛滅度后，常勤奮供養——所謂花鬘（huaman，花環）、末香（moxiang，磨成粉末的香）、涂香（tuxiang，塗抹的香）、寶幢（baozhuang，寶幡）、幡蓋（fangai，旗旛傘蓋）、音聲、歌舞、作倡伎樂、衣服、飲食、病瘦醫藥——以此善根全部迴向如此三昧，更不追求其他的法而供養佛，不求美妙的容色、不求資財、不為求生天界、不求眷屬，唯獨憶念此法。這位菩薩尚且在法中不見有佛，更何況在法外而能見到佛呢？因此，童子！這是最初的修行。
【English Translation】 English version: 'Relinquishing family possessions to make the most supreme offerings of the Dharma.' Immediately abandoning the throne as if discarding phlegm, along with eighty thousand family members, All at once, they went to the Buddha's place, prostrated with their heads to the ground, and stayed before the Venerable One. The Buddha, knowing their inclinations, spoke to them about the difficult-to-see Samadhi (samadhi, meditative state) of quiescence. Upon hearing this, they rejoiced with love and respect, and all happily renounced their homes. Having renounced their homes, they recited, upheld, and extensively explained this Samadhi, And for the next two hundred million kalpas (kalpas, eons), they never fell into the three evil realms. These people, through these virtuous deeds, were able to see hundreds of millions of Tathagatas (Tathagatas, Buddhas), And in the Dharma of those Buddhas, they constantly renounced their homes, proclaiming such supreme Samadhi. These individuals will later attain Buddhahood, with the same name, Firm Great Diligence, Benefiting immeasurable billions of beings, and then enter Nirvana (Nirvana, enlightenment) like a flame extinguished. The mighty king of that past time had long ago attained Buddhahood, with the name Wisdom and Courage, Benefiting immeasurable hundreds of billions of beings, placing them in Bodhi (Bodhi, enlightenment) before entering Nirvana. Having heard of such supreme benefits, in the Dharma-ending age, upholding this Sutra is praised by the Buddha, If one can uphold the treasury of the Buddha's Dharma, these individuals will quickly become the best among humans.
'Child! Therefore, a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, great Bodhisattva) who loves this Samadhi should cultivate the initial practices.'
'Child! How does a Bodhisattva initially practice this Samadhi (samadhi, meditative state)? Child! If a Bodhisattva-Mahāsattva, with great compassion as the foremost, whether the Buddha is in the world or after the Buddha's Parinirvana, constantly diligently makes offerings—such as flower garlands (huaman, flower wreaths), powdered incense (moxiang, powdered incense), scented paste (tuxiang, scented paste), jeweled banners (baozhuang, jeweled banners), banner canopies (fangai, banner canopies), sounds, songs, dances, performances, music, clothing, food, medicine for the sick—dedicating all these virtuous roots to this Samadhi, without seeking other Dharmas to offer to the Buddha, not seeking beautiful forms, not seeking wealth, not seeking to be born in the heavens, not seeking family members, only mindful of this Dharma. This Bodhisattva does not even see the Buddha in the Dharma, how much less can he see the Buddha outside the Dharma? Therefore, child! This is the initial practice.'
真供養佛，而亦不見有佛可得，不取我想、不求果報。是菩薩三輪清凈，以花鬘、末香、涂香、寶幢、幡蓋、音聲、歌舞、作倡伎樂、飲食、衣服、病瘦醫藥供養如來，迴向阿耨多羅三藐三菩提，以此善根得不思議功德、不思議果報，得是三昧速成阿耨多羅三藐三菩提。」
爾時，世尊即說偈言：
「若人香奉無邊智， 能得無量香果報， 于千萬劫離惡趣， 永無一切諸臭穢。 千萬劫中行勝行， 供養百萬億如來， 成佛獲得勝戒香； 若復了知無眾生， 施香、受香二俱無， 若能起心如是施， 則得柔軟勝順忍； 若人增上修此忍， 為他割身猶如錢， 于千萬億恒沙劫， 其心堅固不退轉。 云何而得名為忍？ 云何複名為隨順？ 云何得名不退轉？ 云何複名為菩薩？ 欣樂自性無我法， 以無我想無煩惱， 能知諸法悉盡滅， 是因緣故名為忍。 諸佛所學隨順學， 智者如法常修行， 知諸佛法無疑惑， 是故得名為隨順。 若修行時有世魔， 現作佛身說是言： 『佛道難得作聲聞。』 不肯信受名不退。 覺悟惡見諸眾生， 非此能證甘露道， 勸舍惡道住善趣， 是故得名為菩薩。 忍者住于隨順道，
【現代漢語翻譯】 現代漢語譯本： 真正地供養佛，卻也不認為有一個實在的佛可以得到，不執著于『我』的觀念，不追求任何果報。這就是菩薩以身、口、意三方面的清凈來供養。用花鬘（huā mán，花環）、末香（mò xiāng，磨成粉末的香）、涂香（tú xiāng，塗抹用的香）、寶幢（bǎo chuáng，裝飾華麗的柱狀物）、幡蓋（fān gài，旗幟和傘蓋）、音聲、歌舞、各種樂器演奏、飲食、衣服、以及醫藥來供養如來（rú lái，佛的稱號之一），並將這些功德迴向于阿耨多羅三藐三菩提（ān nòu duō luó sān miǎo sān pú tí，無上正等正覺），憑藉這些善根，就能獲得不可思議的功德和果報，得到這種三昧（sān mèi，禪定），迅速成就阿耨多羅三藐三菩提。
這時，世尊（shì zūn，對佛的尊稱）就說了以下偈語：
『如果有人以香供奉無邊智慧的佛， 就能得到無量的香的果報， 在千萬劫中遠離惡趣， 永遠沒有一切臭穢。 千萬劫中修行殊勝的善行， 供養百萬億如來， 成佛后獲得殊勝的戒香； 如果又能了知沒有眾生， 施香和受香兩者都是空無， 如果能發起這樣的心來佈施， 就能得到柔軟殊勝的隨順忍辱； 如果有人更加精進地修習這種忍辱， 為他人割捨身體就像捨棄一枚錢幣一樣， 在千萬億恒河沙數般的劫中， 他的心堅固而不退轉。 怎樣才能被稱為忍辱？ 怎樣又被稱為隨順？ 怎樣才能得名不退轉？ 怎樣又被稱為菩薩？ 欣然喜樂於自性本空的無我之法， 因為沒有『我』的觀念，所以沒有煩惱， 能夠了知一切諸法最終都將消滅， 因為這個因緣，所以被稱為忍辱。 學習諸佛所學習的隨順之法， 有智慧的人如法地修行， 了知諸佛之法而沒有疑惑， 所以得名為隨順。 如果在修行的時候有世間的魔， 顯現出佛的身相，說這樣的話： 『佛道難以成就，不如修成聲聞。』 不肯相信接受，就叫做不退轉。 覺悟那些持有錯誤見解的眾生， 告訴他們這不能證得甘露之道， 勸他們捨棄惡道，安住于善趣， 所以得名為菩薩。 修忍辱的人安住于隨順之道，』
【English Translation】 English version: Truly offering to the Buddha, yet not perceiving that there is a Buddha to be attained, not clinging to the notion of 'I', and not seeking any reward. This is the purity of the Bodhisattva's three karmas (body, speech, and mind). Using flower garlands (huā mán), powdered incense (mò xiāng), applied incense (tú xiāng), jeweled banners (bǎo chuáng), banner canopies (fān gài), sounds, songs, dances, musical performances, food, clothing, and medicine for illnesses to make offerings to the Tathagata (rú lái), dedicating these merits towards Anuttara-samyak-sambodhi (ān nòu duō luó sān miǎo sān pú tí), with these roots of goodness, one obtains inconceivable merits and rewards, attains this Samadhi (sān mèi), and quickly achieves Anuttara-samyak-sambodhi.
At that time, the World Honored One (shì zūn) spoke the following verse:
'If a person offers incense to the Buddha of boundless wisdom, they will obtain immeasurable rewards of incense, In countless kalpas, they will be far from evil realms, And will forever be without all foulness. In countless kalpas, they will practice superior conduct, Making offerings to millions of billions of Tathagatas, Upon becoming a Buddha, they will obtain the superior fragrance of precepts; If one also understands that there are no sentient beings, Both the giver of incense and the receiver of incense are empty, If one can generate such a mind to give, they will obtain gentle and superior forbearance; If a person diligently cultivates this forbearance, Giving away their body for others is like giving away a coin, In countless billions of Ganges-sand kalpas, their mind will be firm and unretreating. How can one be called forbearance? How can one be called compliance? How can one be named non-retrogression? How can one be called a Bodhisattva? Joyfully delighting in the self-nature of the selfless Dharma, Because there is no notion of 'I', there is no affliction, Able to know that all Dharmas will ultimately cease, Because of this cause, one is called forbearance. Learning the compliance that all Buddhas learn, Wise ones constantly practice according to the Dharma, Knowing the Buddhas' Dharma without doubt, Therefore, one is named compliance. If, during practice, there is a worldly demon, Appearing as the body of a Buddha, saying these words: 'The Buddha path is difficult to attain, become a Shravaka instead.' Not willing to believe and accept, is called non-retrogression. Enlightening sentient beings with evil views, Informing them that this cannot realize the nectar path, Advising them to abandon evil paths and dwell in good realms, Therefore, one is named a Bodhisattva. Those who practice forbearance dwell on the path of compliance,'
以無我法令開悟， 乃至夢中不起念， 存有眾生壽命想。 若魔無量如恒沙， 化作佛身到其所， 咸說：『身內有神我。』 即語：『無我，汝非佛。』 以智了達諸法空， 知已不與煩惱俱， 以戲論故言說有， 見已寂滅行世間。 譬如世人所生子， 隨即為其立名字， 諸方推名不可得， 當知此字無所來。 為立菩薩如是名， 菩薩諸方不可求， 乃至實際求不得， 如是知者名菩薩。 假使海中熾火然， 菩薩終不起身見， 菩薩得住初發心， 悉斷惡見、煩惱盡。 不見有其生滅法， 所謂眾生及壽命， 諸法體空猶如幻， 非彼外道所能知。 若於飲食生貪著、 于衣缽中起愛吝、 及其掉戲輕躁者， 是則不知佛菩提； 多喜睡眠及懈怠、 奸偽、兇暴、不攝斂、 于諸佛所無凈信， 是則不知佛菩提； 毀破禁戒無慚愧、 于佛法中無歸信、 不敬同修梵行者， 是則不知佛菩提。 不毀凈戒具慚愧、 于佛法中深愛樂、 同梵行者能恭敬， 是則能知勝菩提； 念處以為聖境界、 喜悅而作床臥具、 以禪為食、定為漿， 是則能知佛菩提。 無我忍為經行處， 以空林中行正念，
【現代漢語翻譯】 現代漢語譯本 以領悟無我之法開悟，乃至在夢中都不生起存有眾生壽命的想法。 如果有無量如恒河沙數般的魔，化作佛的身形來到他面前，都說：『身體內有神我。』 就告訴他們：『沒有我，你不是佛。』以智慧了達諸法皆空，知曉之後不與煩惱相伴，因為戲論的緣故才說有，見到之後寂滅地行走於世間。 譬如世人所生的孩子，隨即為他取名字，在各處推求這個名字卻不可得，應當知道這個字沒有來處。 為菩薩安立這樣的名字，菩薩在各處都不可尋求，乃至在實際中也求不得，像這樣知曉的人才叫做菩薩。 假使海中燃起熊熊烈火，菩薩最終也不會生起身見（Shenyue見：認為身體是真實存在的錯誤觀念），菩薩能夠安住于最初的發心，完全斷除惡見，煩惱也全部斷盡。 不見有任何生滅之法，所謂眾生以及壽命，諸法的本體是空性的，猶如幻象，這不是那些外道所能知曉的。 如果對於飲食產生貪著，對於衣缽產生愛戀吝惜，以及輕浮躁動，這就是不知道佛菩提（Fo Puti：佛的覺悟）。 如果喜歡睡眠並且懈怠，奸詐虛偽、兇狠暴戾、不能約束自己，對於諸佛沒有清凈的信心，這就是不知道佛菩提（Fo Puti：佛的覺悟）。 如果毀壞禁戒而沒有慚愧之心，對於佛法沒有歸依的信心，不尊敬一同修習清凈行為的人，這就是不知道佛菩提（Fo Puti：佛的覺悟）。 如果不毀壞清凈的戒律，具有慚愧之心，對於佛法深深地喜愛，能夠恭敬一同修習清凈行為的人，這就是能夠知道殊勝的菩提（Puti：覺悟）。 以四念處（Sinianchu：佛教修行方法，即觀身不凈、觀受是苦、觀心無常、觀法無我）作為神聖的境界，喜悅地製作床和臥具，以禪定為食物，以禪定為飲料，這就是能夠知道佛菩提（Fo Puti：佛的覺悟）。 以無我忍（Wuworen：對無我的安忍）作為經行的地方，在空寂的樹林中行走時保持正念。
【English Translation】 English version Enlightened by the Dharma of non-self, not even in dreams does one conceive the thought of the existence of sentient beings and their lifespans. If countless demons, as numerous as the sands of the Ganges, were to transform into the body of the Buddha and come to him, all saying: 'There is a divine self within the body,' he would tell them: 'There is no self; you are not the Buddha.' With wisdom, he understands that all dharmas are empty; having understood this, he does not associate with afflictions. It is only because of playful discourse that he speaks of existence; having seen this, he walks in the world in stillness. For example, when a person has a child, he immediately gives him a name. When this name is sought in all directions, it cannot be found. One should know that this name has no origin. Establishing such a name for a Bodhisattva (Pusa: a being who is on the path to Buddhahood), the Bodhisattva (Pusa: a being who is on the path to Buddhahood) cannot be sought in any direction, not even in reality. One who knows this is called a Bodhisattva (Pusa: a being who is on the path to Buddhahood). Even if a raging fire were to ignite in the ocean, the Bodhisattva (Pusa: a being who is on the path to Buddhahood) would ultimately not give rise to the view of self (Shenyue jian: the mistaken notion that the body is real). The Bodhisattva (Pusa: a being who is on the path to Buddhahood) is able to abide in the initial aspiration, completely cutting off evil views, and all afflictions are exhausted. He does not see any dharma of arising and ceasing, so-called sentient beings and lifespans. The essence of all dharmas is empty, like an illusion; this is not something that those non-Buddhist paths can know. If one develops attachment to food, cherishes and is stingy with robes and bowls, and is frivolous and restless, then one does not know the Buddha's Bodhi (Fo Puti: Buddha's enlightenment). If one is fond of sleep and is lazy, deceitful, fierce, and unable to restrain oneself, and has no pure faith in all the Buddhas, then one does not know the Buddha's Bodhi (Fo Puti: Buddha's enlightenment). If one breaks precepts without shame, has no faith in the Buddha's Dharma, and does not respect those who practice pure conduct together, then one does not know the Buddha's Bodhi (Fo Puti: Buddha's enlightenment). If one does not break pure precepts, has a sense of shame, deeply loves the Buddha's Dharma, and is able to respect those who practice pure conduct together, then one is able to know the supreme Bodhi (Puti: enlightenment). Taking the Four Foundations of Mindfulness (Sinianchu: Buddhist practice of observing the body as impure, feelings as suffering, mind as impermanent, and dharmas as selfless) as the sacred realm, joyfully making beds and bedding, taking meditation as food, and concentration as drink, then one is able to know the Buddha's Bodhi (Fo Puti: Buddha's enlightenment). Taking the forbearance of non-self (Wuworen: acceptance of non-self) as the place for walking meditation, maintaining right mindfulness while walking in the empty forest.
七覺香花甚可樂， 嗅已得成無上道。 菩薩體道所修行， 非是餘人所行地， 所謂聲聞及緣覺， 誰有智者不貪樂？ 設我壽命極長遠， 如恒河沙無量劫， 說佛一毛德不盡， 如來智慧無邊故。 若聞如是大利益， 無畏世尊之所說， 速自教人持是定， 無上菩提得不難。
「童子！是故，菩薩摩訶薩應善巧知入三法忍——謂知彼第一忍、第二忍、第三忍——於是忍中應善巧知，復于其智亦善巧知。何以故？若菩薩摩訶薩于忍智中善巧知者，彼菩薩摩訶薩速得阿耨多羅三藐三菩提。是故，童子！菩薩摩訶薩若欲速求阿耨多羅三藐三菩提者，於此三忍法門應當受持；持已，為他廣分別說，利益安樂無量眾生、救濟世間、利益安樂諸天及人。」
爾時，世尊為彼月光童子即以偈句頌此入三忍法門：
「于諸眾生無違諍， 口不宣說非益言， 常能安住饒益法， 是則說名為初忍； 知一切法猶如幻， 即於此相不取著， 能于智中增無減， 是故名為初勝忍； 諸修多羅已修學， 智與善說恒相應， 于佛無量智不疑， 是則名為初勝忍； 若聞一切善說法， 猶如佛說無有疑， 能信一切諸佛法， 是則名為初勝忍。 于了義
【現代漢語翻譯】 現代漢語譯本 七種覺悟的香花非常令人喜悅， 聞到之後就能成就無上的佛道。菩薩體會真理所修行的境界， 不是其他人所能達到的，所說的聲聞和緣覺， 哪一個有智慧的人不貪戀嚮往呢？ 假設我的壽命極其長遠， 如同恒河沙一樣無量無數的劫數，也說不盡佛陀一根毫毛的功德， 因為如來的智慧是無邊無際的。 如果聽聞這樣巨大的利益， 這是無畏的世尊所說的， 迅速地自己學習並教導他人奉持這個禪定， 那麼成就無上菩提就並不困難。
『童子！因此，菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）應該善於巧妙地瞭解進入三種法忍——也就是了解那第一忍、第二忍、第三忍——對於這些忍辱應當善於巧妙地瞭解，並且對於其中的智慧也應當善於巧妙地瞭解。為什麼這麼說呢？如果菩薩摩訶薩對於忍辱和智慧能夠善於巧妙地瞭解，那麼這位菩薩摩訶薩就能迅速地獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。所以，童子！菩薩摩訶薩如果想要迅速地求得阿耨多羅三藐三菩提，對於這三種忍辱的法門應當接受並奉持；奉持之後，為他人廣泛地分別解說，利益安樂無量的眾生、救濟世間、利益安樂諸天和世人。』
當時，世尊為那位月光童子用偈頌的方式宣說了這進入三種忍辱的法門：
『對於一切眾生沒有違背爭鬥， 口中不說沒有益處的話語， 常常能夠安住于饒益眾生的法， 這就叫做最初的忍辱； 了知一切法都如同幻象， 就在這表象上不執取， 能夠在智慧中增長而不減少， 所以叫做最初殊勝的忍辱； 對於諸修多羅（sutra，經）已經修習， 智慧與善妙的言說恒常相應， 對於佛陀無量的智慧沒有懷疑， 這就叫做最初殊勝的忍辱； 如果聽聞一切善妙的說法， 猶如佛陀所說沒有懷疑， 能夠相信一切諸佛的教法， 這就叫做最初殊勝的忍辱。 對於究竟的意義
【English Translation】 English version The fragrant flowers of the seven enlightenments are exceedingly delightful, Having smelled them, one attains the unsurpassed path. The practice of a Bodhisattva who embodies the Truth, Is not a realm attainable by others; those known as Śrāvakas and Pratyekabuddhas, Who among the wise would not covet and yearn for it? Suppose my lifespan were extremely long, As countless as the sands of the Ganges, I could not exhaust the virtues of a single hair of the Buddha, For the Tathāgata's wisdom is boundless. If one hears of such great benefit, Spoken by the fearless World Honored One, quickly learn and teach others to uphold this samādhi, Then attaining unsurpassed Bodhi will not be difficult.
'O Youth! Therefore, a Bodhisattva-mahāsattva (great Bodhisattva) should skillfully understand entering the three kṣānti (forbearances)—namely, knowing that first kṣānti, second kṣānti, and third kṣānti—in these kṣānti, one should skillfully understand, and also in their wisdom, one should skillfully understand. Why is that? If a Bodhisattva-mahāsattva skillfully understands kṣānti and wisdom, that Bodhisattva-mahāsattva will quickly attain anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). Therefore, O Youth! If a Bodhisattva-mahāsattva wishes to quickly seek anuttarā-samyak-saṃbodhi, one should receive and uphold these three kṣānti dharma-gates; having upheld them, widely explain them to others, benefiting and bringing happiness to immeasurable beings, saving the world, and benefiting and bringing happiness to gods and humans.'
At that time, the World Honored One, for that Moonlight Youth, then spoke in verses this dharma-gate of entering the three kṣānti:
'Towards all beings, having no conflict or contention, The mouth does not utter words that are not beneficial, Constantly able to abide in dharmas that benefit others, This is then called the first kṣānti; Knowing all dharmas are like illusions, Immediately in this appearance, not grasping, Able to increase without decrease in wisdom, Therefore it is called the first supreme kṣānti; Having studied the sutras (sutra), Wisdom and skillful speech constantly correspond, Having no doubt in the Buddha's immeasurable wisdom, This is then called the first supreme kṣānti; If hearing all good teachings, Like the Buddha's words, having no doubt, Able to believe in all the Buddhas' teachings, This is then called the first supreme kṣānti. Regarding the ultimate meaning
經常宣暢， 如佛所說而演說， 若說我人及眾生， 即知方便為引接。 種種外道諸異見， 菩薩于彼心無擾， 轉于彼人深悲愍， 是名第二勝忍相； 諸陀羅尼來現前， 于總持門無疑惑， 所說語言皆真實， 是名第二勝忍相； 假使四大相轉變， 所謂地、水、火、風等， 于佛菩提永不退， 是名第二勝忍相。 世間所有諸工巧， 菩薩悉能善修學， 不見更有勝己者， 是名第三勝忍相； 奢摩他力得調伏， 毗婆舍那山不動， 一切眾生莫能欺， 是名第三勝忍相； 所有言說常在定， 行、住、坐、臥恒三昧， 三摩堅固到彼岸， 是名第三勝忍相； 住于正定獲神通， 于多佛剎往說法， 智者神足勢無減， 是名第三勝忍相； 若修如是寂定時， 諸餘一切群生類， 不能知彼心分齊， 是名第三勝忍相； 假使世界諸眾生， 一時作佛演說法， 是人悉能具領受， 是名第三勝忍相； 東、西、南、北及四維、 上、下二方亦如是， 于諸方中悉見佛， 是名第三勝忍相； 悉能變現無量身， 一切皆作真金色， 于無量剎往說法， 是名第三勝忍相； 此佛世界諸閻浮， 一切皆
【現代漢語翻譯】 現代漢語譯本 經常宣揚開導，如佛陀所說那樣演說佛法， 如果說法中提到『我』(ātman)，『人』(pudgala)以及『眾生』(sattva)，要知道這是爲了方便引導。 對於各種外道(tīrthika)的奇異見解，菩薩(bodhisattva)內心不會受到擾亂， 反而對那些人深懷悲憫，這被稱為第二種殊勝的忍辱相。 各種陀羅尼(dhāraṇī)自然顯現於前，對於總持(dhāraṇī)之門沒有疑惑， 所說的話語都是真實的，這被稱為第二種殊勝的忍辱相。 縱然四大(mahābhūta)的體性發生轉變，也就是地(pṛthivī)、水(āpas)、火(tejas)、風(vāyu)等， 對於證得佛陀菩提(bodhi)的追求永遠不會退轉，這被稱為第二種殊勝的忍辱相。 世間所有各種工巧技藝，菩薩都能夠很好地修習和學習， 不認為有誰比自己更勝一籌，這被稱為第三種殊勝的忍辱相。 通過奢摩他(śamatha)的力量得到調伏，毗婆舍那(vipaśyanā)如山般不動搖， 一切眾生都不能欺騙他，這被稱為第三種殊勝的忍辱相。 所有言語都常在禪定之中，行、住、坐、臥都在三昧(samādhi)之中， 三摩地(samādhi)堅固到達彼岸，這被稱為第三種殊勝的忍辱相。 安住于正定之中獲得神通(ṛddhi)，前往眾多佛剎(buddhakṣetra)說法， 有智慧的人的神足通(ṛddhipāda)勢力沒有減退，這被稱為第三種殊勝的忍辱相。 如果修習這樣的寂靜禪定的時候，其餘一切眾生種類， 不能夠知道他的心念的界限，這被稱為第三種殊勝的忍辱相。 縱然整個世界的眾生，同時成佛並且演說佛法， 這個人都能完全領受，這被稱為第三種殊勝的忍辱相。 東、西、南、北以及四維方向，上、下兩個方向也是這樣， 在各個方向中都能看見佛，這被稱為第三種殊勝的忍辱相。 完全能夠變現無量化身，一切化身都呈現真金色， 前往無量佛剎說法，這被稱為第三種殊勝的忍辱相。 這個佛世界的所有閻浮提(Jambudvīpa)，一切都
【English Translation】 English version Constantly proclaiming and elucidating, expounding as the Buddha taught, If in the teaching, 『self』 (ātman), 『person』 (pudgala), and 『sentient beings』 (sattva) are mentioned, know that it is a skillful means for guidance. Towards various heretical (tīrthika) and divergent views, a Bodhisattva's (bodhisattva) mind remains undisturbed, Instead, they harbor deep compassion for those individuals; this is known as the second aspect of supreme forbearance. Various Dhāraṇīs (dhāraṇī) naturally manifest before them, without doubt regarding the gate of total retention (dhāraṇī), Their words are always truthful; this is known as the second aspect of supreme forbearance. Even if the four great elements (mahābhūta) undergo transformation, namely earth (pṛthivī), water (āpas), fire (tejas), wind (vāyu), etc., Their aspiration for attaining Buddha's Bodhi (bodhi) will never regress; this is known as the second aspect of supreme forbearance. All worldly crafts and skills, a Bodhisattva can skillfully study and learn, Without considering anyone superior to themselves; this is known as the third aspect of supreme forbearance. Through the power of Śamatha (śamatha), they are tamed, and their Vipaśyanā (vipaśyanā) is unshakeable like a mountain, No sentient being can deceive them; this is known as the third aspect of supreme forbearance. All their speech is constantly in Samādhi (samādhi), whether walking, standing, sitting, or lying down, they are always in Samādhi, Their Samādhi (samādhi) is firm, reaching the other shore; this is known as the third aspect of supreme forbearance. Abiding in right Samādhi, they attain supernatural powers (ṛddhi), going to many Buddha-fields (buddhakṣetra) to teach the Dharma, The power of the wise one's supernatural feet (ṛddhipāda) does not diminish; this is known as the third aspect of supreme forbearance. When practicing such tranquil Samādhi, all other kinds of sentient beings, Cannot know the limits of their mind; this is known as the third aspect of supreme forbearance. Even if all the sentient beings in the world simultaneously become Buddhas and expound the Dharma, This person can fully receive it; this is known as the third aspect of supreme forbearance. East, West, South, North, and the four intermediate directions, as well as the upper and lower directions, In all directions, they can see Buddhas; this is known as the third aspect of supreme forbearance. They can completely transform into immeasurable bodies, all appearing as true gold, Going to immeasurable lands to teach the Dharma; this is known as the third aspect of supreme forbearance. All the Jambudvīpa (Jambudvīpa) in this Buddha-world, everything is
睹菩薩形， 諸天及人咸識知， 是名第三勝忍相； 于諸佛法佛行處， 導師所有諸威儀， 智者悉能善修學， 是名第三勝忍相。 世界所有諸眾生， 悉來讚歎是菩薩， 菩薩于彼欣悅者， 則于佛智未修學； 世界所有諸眾生， 罵詈、譭謗是菩薩， 於此若起瞋恨心， 當知佛智未修學； 若得利養心不喜、 于違失時無憂戚， 其心安住猶如山， 是名第三勝忍相。 一名、隨順音聲忍， 二名、思惟隨順忍， 三名、修習無生忍， 學此三忍得菩提。 若於如是三勝忍， 菩薩其有能得者， 善逝見彼菩薩時， 即授無上菩提記。 若有聞此授記莂， 不思議數億眾生， 咸發無上菩提心： 『我要當作人中尊。』 聞說如是授記音， 即時大地六種動， 光明普照十方界， 雨無量種勝妙花。 若於如是三勝忍， 其有菩薩能得者， 悉不復見有生、死， 于彼起、滅亦復然； 若於如是三種忍， 菩薩其有能得者， 已老、今老悉不見， 安住法中得如是。 菩薩了知種種法， 體性空寂猶如幻， 是空亦復非生、滅， 以諸法體空寂故。 若有眾生來恭敬、 禮拜、尊重、興供養， 菩
【現代漢語翻譯】 現代漢語譯本 見到菩薩的形象， 諸天和人們都能認識並瞭解，這被稱為第三種殊勝的忍辱相； 對於諸佛的教法和佛所行之處，以及導師（Buddha，佛陀）所有的威儀， 有智慧的人都能很好地修習和學習，這被稱為第三種殊勝的忍辱相。 如果世界上所有的眾生，都來讚歎這位菩薩（Bodhisattva，指發願成佛的修行者）， 菩薩如果對此感到欣喜，那就說明他對佛的智慧還沒有修習和領悟； 如果世界上所有的眾生，謾罵、誹謗這位菩薩， 菩薩如果因此生起嗔恨心，應當知道他對佛的智慧還沒有修習和領悟； 如果得到利益供養，內心不歡喜，遇到失去的時候也沒有憂愁， 他的心安住不動猶如山嶽，這被稱為第三種殊勝的忍辱相。 第一種忍辱名為隨順音聲忍，第二種名為思惟隨順忍， 第三種名為修習無生忍，學習這三種忍辱就能證得菩提（Bodhi，覺悟）。 如果對於這三種殊勝的忍辱，菩薩能夠證得， 善逝（Sugata，如來）見到這位菩薩時，就會為他授記無上菩提。 如果有人聽到這種授記，不可思議數量的億萬眾生， 都會發起無上菩提心：『我一定要成為人中的尊者。』 聽到這樣授記的聲音，立刻大地發生六種震動， 光明普遍照耀十方世界，降下無量種殊勝美妙的花朵。 如果對於這三種殊勝的忍辱，有菩薩能夠證得， 就完全不會再見到有生、死，對於生起和滅去也是如此； 如果對於這三種忍辱，菩薩能夠證得， 已經衰老、現在衰老都看不見了，安住在佛法中就能得到這樣的境界。 菩薩了知種種法，體性空寂猶如幻象， 這種空寂也不是生、也不是滅，因為諸法的體性本來就是空寂的。 如果有眾生來恭敬、禮拜、尊重、興供養，菩薩...
【English Translation】 English version Seeing the form of a Bodhisattva (Bodhisattva, one who aspires to become a Buddha), All devas (devas, gods) and humans recognize and know it, this is called the third excellent forbearance; Regarding the Buddhadharma (Buddhadharma, the teachings of the Buddha) and the places where the Buddha acts, and all the dignified conduct of the Teacher (Buddha), The wise are all able to cultivate and learn well, this is called the third excellent forbearance. If all beings in the world come to praise this Bodhisattva, If the Bodhisattva rejoices in this, it means that he has not yet cultivated and understood the wisdom of the Buddha; If all beings in the world scold and slander this Bodhisattva, If the Bodhisattva arises anger because of this, it should be known that he has not yet cultivated and understood the wisdom of the Buddha; If one does not rejoice when gaining benefits and offerings, and has no sorrow when losing them, His mind abides steadfast like a mountain, this is called the third excellent forbearance. The first forbearance is called 'Forbearance in Accordance with Sounds', the second is called 'Forbearance in Accordance with Thought', The third is called 'Cultivation of the Forbearance of Non-arising', learning these three forbearances leads to Bodhi (Bodhi, enlightenment). If a Bodhisattva is able to attain these three excellent forbearances, When the Sugata (Sugata, Tathagata) sees that Bodhisattva, he will bestow the prediction of unsurpassed Bodhi. If someone hears this prediction, an inconceivable number of billions of beings, Will all generate the unsurpassed Bodhicitta (Bodhicitta, the mind of enlightenment): 'I must become the honored one among humans.' Hearing the sound of such a prediction, immediately the great earth shakes in six ways, Light universally illuminates the ten directions, raining down immeasurable kinds of excellent and wonderful flowers. If a Bodhisattva is able to attain these three excellent forbearances, He will no longer see birth and death, and the same is true for arising and ceasing; If a Bodhisattva is able to attain these three kinds of forbearance, He does not see old age, whether past or present, and abides in the Dharma (Dharma, the teachings) to attain such a state. The Bodhisattva understands that all kinds of dharmas (dharmas, phenomena) are empty in nature, like illusions, This emptiness is neither arising nor ceasing, because the nature of all dharmas is empty. If beings come to respect, bow, honor, and make offerings, the Bodhisattva...
薩于彼無偏愛， 深達世間體性故； 若有眾生來打罵， 菩薩于彼無嫌慢， 轉于其人起悲心， 為欲令其解脫故； 若加刀杖及瓦石， 其心於彼無忿怒， 安住無我忍法中， 菩薩不畏起瞋覆。 菩薩了知種種法， 體性空寂猶如幻， 若能安住是法中， 為諸人天所供養。 有人手執利剛刀， 割截一一身支節， 心能忍受無恚恨， 悲憐增廣初不壞。 以刀屠膾支節時， 菩薩即便生是念： 『汝若未得菩提處， 愿我莫證於涅槃。』 如是忍力最無上， 于無我忍安住故。 是諸菩薩大名稱， 無量那由劫修習， 復過是數如恒沙， 猶未能得證菩提， 于爾所時修佛行， 況復覺智何可說？ 不可思議億劫說， 彼諸德號無窮盡， 于無我忍善安住， 是大名稱諸菩薩。 若欲能知菩提者， 要當住于妙智聚； 若修諸佛所說忍， 得勝菩提則不難。」
爾時，佛告月光童子言：「於過去廣大久遠無量無數不可思議過阿僧祇劫，爾時有佛名無所有起如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊出現於世。云何名為無所有起如來、應、正遍知？童子！是佛生時，上升虛空高七多羅
【現代漢語翻譯】 現代漢語譯本 薩于彼無偏愛，深達世間體性故；若有眾生來打罵，菩薩于彼無嫌慢，轉于其人起悲心，為欲令其解脫故；若加刀杖及瓦石，其心於彼無忿怒，安住無我忍法中，菩薩不畏起瞋覆。 菩薩了知種種法，體性空寂猶如幻，若能安住是法中，為諸人天所供養。有人手執利剛刀，割截一一身支節，心能忍受無恚恨，悲憐增廣初不壞。 以刀屠膾支節時，菩薩即便生是念：『汝若未得菩提（Bodhi，覺悟）處，愿我莫證於涅槃（Nirvana，寂滅）。』如是忍力最無上，于無我忍安住故。 是諸菩薩（Bodhisattva）大名稱，無量那由劫修習，復過是數如恒沙，猶未能得證菩提（Bodhi），于爾所時修佛行，況復覺智何可說？ 不可思議億劫說，彼諸德號無窮盡，于無我忍善安住，是大名稱諸菩薩（Bodhisattva）。若欲能知菩提（Bodhi）者，要當住于妙智聚；若修諸佛所說忍，得勝菩提（Bodhi）則不難。」 爾時，佛告月光童子言：『於過去廣大久遠無量無數不可思議過阿僧祇劫，爾時有佛名無所有起如來（Tathagata，如來）、應（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）、明行足（Vidya-charana-sampanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavidu，知世間）、無上士（Anuttara-purusa-damya-sarathi，無上調御丈夫）、調御丈夫（Purusadamyasarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人導師）、佛（Buddha，佛陀）、世尊（Bhagavan，世尊）出現於世。云何名為無所有起如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）？童子！是佛生時，上升虛空高七多羅』
【English Translation】 English version He is without partiality, for he deeply understands the nature of the world; If beings come to strike and scold him, the Bodhisattva (Bodhisattva) feels no aversion or contempt towards them, but instead, generates compassion for them, wishing to liberate them; If they add knives, staves, and stones, his heart feels no anger towards them, abiding in the Dharma of non-self-endurance, the Bodhisattva (Bodhisattva) is not afraid to arise with anger and cover it up. The Bodhisattva (Bodhisattva) understands that all Dharmas are empty and still in nature, like illusions; If one can abide in this Dharma, one will be worshipped by gods and humans. If someone holds a sharp, strong knife and cuts off each and every limb, the heart can endure it without hatred, and compassion increases without being destroyed. When limbs are being cut off with a knife, the Bodhisattva (Bodhisattva) immediately gives rise to this thought: 『If you have not yet attained the place of Bodhi (Bodhi, enlightenment), may I not attain Nirvana (Nirvana, liberation).』 Such endurance is the most supreme, because it abides in non-self-endurance. These Bodhisattvas (Bodhisattva) are of great renown, having cultivated for immeasurable nayuta kalpas, and even more than that, like the sands of the Ganges, they still have not attained Bodhi (Bodhi); Having cultivated the conduct of a Buddha for that long, how can their awakened wisdom be described? It is impossible to describe in countless billions of kalpas, their virtuous names are endless; Abiding well in non-self-endurance, these are the great and renowned Bodhisattvas (Bodhisattva). If one wishes to know Bodhi (Bodhi), one must abide in the gathering of wonderful wisdom; If one cultivates the endurance taught by all Buddhas, attaining supreme Bodhi (Bodhi) will not be difficult.』 At that time, the Buddha told the youth Moonlight: 『In the past, for a vast, long, immeasurable, countless, inconceivable period of time, beyond asamkhya kalpas, there was a Buddha named 'Without-Anything-Arising' Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), Vidya-charana-sampanna (Vidya-charana-sampanna, Perfect in Knowledge and Conduct), Sugata (Sugata, Well-Gone), Lokavidu (Lokavidu, Knower of the World), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi, Unsurpassed Trainer of Men), Purusadamyasarathi (Purusadamyasarathi, Trainer of Men), Sasta deva-manusyanam (Sasta deva-manusyanam, Teacher of Gods and Men), Buddha (Buddha, Awakened One), and Bhagavan (Bhagavan, World Honored One) appeared in the world. What is meant by 'Without-Anything-Arising' Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha)? Youth! When this Buddha was born, he rose into the sky to a height of seven tala trees.』
樹，行於七步而作是言：『一切諸法悉無所有，一切諸法悉無所有。』其音遍滿三千大千世界。是時地神展轉相告至於梵世，而作是言：『是世界中有佛出世，號曰無所有起如來、應、正遍知，其初生時于虛空中行於七步而作是言：「一切諸法悉無所有。」』童子！以是因緣，其佛號曰無所有起。
「彼佛成正覺時，所有樹木、叢林、藥草皆出聲言：『一切諸法悉無所有。』童子！時彼世界所出諸聲皆亦說言：『一切諸法悉無所有。』
「童子！爾時無所有起如來所說法時，有一王子名思惟大悲，形貌端正，人所愛樂，心行調柔。童子！爾時，王子詣無所有起如來所，頂禮佛足，右繞三匝，退坐一面。
「爾時，無所有起如來知彼思惟大悲王子深心所樂，即為說是一切諸法體性平等無戲論三昧。王子聞已得凈信心，以家非家，出家為道，剃除鬚髮，被服袈裟。既出家已，於此三昧讀誦、受持、廣為他人分別顯示，以此善根於二十劫不墮惡道，一一劫中值二億佛。過二十劫已得成佛道，號曰善思義如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世。
「童子！汝當觀此三昧有是威力，能令菩薩招致阿耨多羅三藐三菩提。
「童子！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 樹行走七步，並說：『一切諸法皆無所有，一切諸法皆無所有。』這聲音遍滿三千大千世界。當時，地神輾轉相告，直至梵天，並說：『這個世界有佛出世，名為無所有起如來（Nothing Arising Tathagata）、應（Worthy）、正遍知（Perfectly Enlightened One），他初生時在虛空中行走七步，並說：「一切諸法皆無所有。」』童子！因為這個因緣，那位佛被稱為無所有起。 那位佛成正覺時，所有的樹木、叢林、藥草都發出聲音說：『一切諸法皆無所有。』童子！當時那個世界發出的所有聲音也都說：『一切諸法皆無所有。』 童子！當時，無所有起如來說法時，有一位王子名叫思惟大悲（Thinking Great Compassion），容貌端正，為人所喜愛，心性調柔。童子！當時，王子前往無所有起如來處，頂禮佛足，右繞三匝，退坐一旁。 當時，無所有起如來知道那位思惟大悲王子內心深處所喜愛的，就為他說一切諸法體性平等無戲論三昧（Samadhi of the Absence of Proliferation in the Equality of the Nature of All Dharmas）。王子聽聞后，獲得了清凈的信心，捨棄家庭生活，出家修道，剃除鬚髮，披上袈裟。出家后，對此三昧進行讀誦、受持，並廣泛地為他人分別解說，以此善根在二十劫中不墮入惡道，每一劫中遇到兩億尊佛。過了二十劫后，得以成就佛道，號為善思義如來（Well Thinking Meaning Tathagata）、應（Worthy）、正遍知（Perfectly Enlightened One）、明行足（Perfect in Knowledge and Conduct）、善逝（Well Gone）、世間解（Knower of the World）、無上士（Unsurpassed One）、調御丈夫（Tamer of Beings）、天人師（Teacher of Gods and Humans）、佛（Buddha）、世尊（World Honored One），出現於世。 童子！你應該觀察此三昧具有這樣的威力，能夠使菩薩招致阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 童子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）
【English Translation】 English version The tree walked seven steps and uttered these words: 『All dharmas are without anything, all dharmas are without anything.』 Its sound pervaded the three-thousand great-thousand world system. At that time, the earth deities relayed the message to the Brahma world, saying: 『In this world, a Buddha has appeared, named Nothing Arising Tathagata (Tathagata: Thus Gone One), Worthy (Arhat), Perfectly Enlightened One (Samyaksambuddha), who, at his birth, walked seven steps in the sky and said: 「All dharmas are without anything.」』 Boy! Because of this cause, that Buddha is called Nothing Arising. When that Buddha attained perfect enlightenment, all the trees, forests, and herbs uttered the sound: 『All dharmas are without anything.』 Boy! At that time, all the sounds that arose in that world also said: 『All dharmas are without anything.』 Boy! At that time, when Nothing Arising Tathagata was teaching the Dharma, there was a prince named Thinking Great Compassion (Thinking Great Compassion), with a handsome appearance, loved by people, and with a gentle mind. Boy! At that time, the prince went to Nothing Arising Tathagata, prostrated at the Buddha's feet, circumambulated him three times to the right, and sat down to one side. At that time, Nothing Arising Tathagata, knowing what the prince Thinking Great Compassion deeply desired in his heart, spoke to him about the Samadhi of the Absence of Proliferation in the Equality of the Nature of All Dharmas. Having heard this, the prince obtained pure faith, left his home life, renounced the world to cultivate the Way, shaved his head and beard, and donned the kasaya (袈裟，monk's robe). After leaving home, he recited, upheld, and widely explained this samadhi to others. With this good root, he did not fall into evil destinies for twenty kalpas (劫，aeons), and in each kalpa he encountered two hundred million Buddhas. After twenty kalpas, he attained Buddhahood, and was named Well Thinking Meaning Tathagata, Worthy, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well Gone, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World Honored One, appearing in the world. Boy! You should observe that this samadhi has such power that it can cause a Bodhisattva to attain Anuttara-samyak-sambodhi (無上正等正覺， unsurpassed perfect enlightenment). Boy! Bodhisattva-Mahasattva (大菩薩，Great Bodhisattva)
當安住深忍法中。云何菩薩摩訶薩能安住深忍？童子！菩薩摩訶薩應當如實觀一切法猶如幻化、如夢、如野馬、如響、如光影、如水中月、如虛空性，應如是知。童子！菩薩摩訶薩若如實觀一切法如幻化、如夢、如野馬、如響、如光影、如水中月、如虛空性者，是名菩薩摩訶薩安住深忍。若成就深忍，菩薩于染法不染、瞋法不瞋、癡法不癡。何以故？是菩薩不見於法，亦無所得——不見染者、不見染事、不見染業；不見瞋者、不見瞋事、不見瞋業；不見癡者、不見癡事、不見癡業。
「菩薩摩訶薩于如是法悉無所見，亦無所得——謂若染、若瞋、若癡，是菩薩以無所見故，即無所染、無瞋、無癡。
「是菩薩如實無染、無瞋、無癡、無顛倒心故，得名為定、名無戲論、名到彼岸、名為陸地、名到安隱、名到無畏、名為清涼、名為持戒、名為智者、名為慧者、名為福德、名為神足、名為憶念、名為持者、名黠慧者、名為去者、名慚愧者、名信義者、名頭陀功德者、名不著女色者、名無染著者、名應供者、名漏盡者、名無煩惱自在者、名心解脫者、名慧解脫者、名調伏者、名曰大龍、名所作已辦、名更無所作、名舍重擔、名逮得己利、名盡諸有結、名依正教心善解脫、名到一切心自在岸、名為沙門、名婆羅門
【現代漢語翻譯】 現代漢語譯本：當安住于甚深忍辱之法中。那麼，菩薩摩訶薩如何才能安住于甚深忍辱呢？童子啊！菩薩摩訶薩應當如實地觀察一切法，如同幻化、如夢境、如野馬（海市蜃樓）、如迴響、如光影、如水中月、如虛空的本性，應當這樣去理解。童子啊！菩薩摩訶薩如果如實地觀察一切法如同幻化、如夢境、如野馬、如迴響、如光影、如水中月、如虛空的本性，這就叫做菩薩摩訶薩安住于甚深忍辱。如果成就了甚深忍辱，菩薩對於染污之法不會被染污，對於嗔恨之法不會生起嗔恨，對於愚癡之法不會生起愚癡。為什麼呢？因為這位菩薩不見諸法的實性，也沒有任何執取——不見能染者、不見所染之事、不見染污之業；不見嗔恨者、不見嗔恨之事、不見嗔恨之業；不見愚癡者、不見愚癡之事、不見愚癡之業。 菩薩摩訶薩對於這樣的法完全沒有所見，也沒有任何執取——也就是對於染污、嗔恨、愚癡沒有執取，這位菩薩因為沒有所見，所以也就沒有染污、沒有嗔恨、沒有愚癡。 這位菩薩因為如實地沒有染污、沒有嗔恨、沒有愚癡、沒有顛倒之心，所以被稱為得定、被稱為無戲論、被稱為到達彼岸、被稱為到達陸地、被稱為到達安穩、被稱為到達無畏、被稱為清涼、被稱為持戒、被稱為智者、被稱為慧者、被稱為福德、被稱為神足、被稱為憶念、被稱為持者、被稱為黠慧者、被稱為去者、被稱為慚愧者、被稱為信義者、被稱為頭陀功德者、被稱為不著女色者、被稱為無染著者、被稱為應供者、被稱為漏盡者、被稱為無煩惱自在者、被稱為心解脫者、被稱為慧解脫者、被稱為調伏者、被稱為大龍、被稱為所作已辦、被稱為更無所作、被稱為捨棄重擔、被稱為獲得己利、被稱為斷盡諸有結、被稱為依循正教心得善解脫、被稱為到達一切心自在之岸、被稱為沙門（出家修行者）、被稱為婆羅門（修行者）。
【English Translation】 English version: When abiding in the profound forbearance. How does a Bodhisattva-Mahasattva abide in profound forbearance? O son! A Bodhisattva-Mahasattva should truly observe all dharmas as being like illusions, like dreams, like mirages (yě mǎ), like echoes, like light and shadows, like the moon in water, like the nature of emptiness; one should know them thus. O son! If a Bodhisattva-Mahasattva truly observes all dharmas as being like illusions, like dreams, like mirages, like echoes, like light and shadows, like the moon in water, like the nature of emptiness, this is called a Bodhisattva-Mahasattva abiding in profound forbearance. If one achieves profound forbearance, the Bodhisattva is not defiled by defiling dharmas, does not become angry at anger-producing dharmas, and does not become deluded by deluding dharmas. Why? Because this Bodhisattva does not see dharmas, nor does he have any attainment—he does not see the defiler, does not see the defiling event, does not see the defiling karma; he does not see the angry one, does not see the anger-producing event, does not see the anger-producing karma; he does not see the deluded one, does not see the deluding event, does not see the deluding karma. The Bodhisattva-Mahasattva has no perception of such dharmas, nor does he attain anything—namely, defilement, anger, or delusion. Because the Bodhisattva has no perception, he is without defilement, without anger, and without delusion. Because this Bodhisattva is truly without defilement, without anger, without delusion, and without inverted mind, he is called 'one who has attained samadhi', 'one who is without proliferation', 'one who has reached the other shore', 'one who has reached dry land', 'one who has reached peace', 'one who has reached fearlessness', 'one who is cool', 'one who upholds the precepts', 'one who is wise', 'one who is intelligent', 'one who is meritorious', 'one who has supernatural powers (shén zú)', 'one who has mindfulness', 'one who is a holder', 'one who is clever', 'one who is a goer', 'one who is ashamed', 'one who is trustworthy', 'one who has ascetic qualities (tóu tuó gōng dé)', 'one who is not attached to female beauty', 'one who is without defilement or attachment', 'one who is worthy of offerings', 'one who has exhausted the outflows', 'one who is free from afflictions', 'one who is liberated in mind', 'one who is liberated in wisdom', 'one who is tamed', 'one who is called a great dragon', 'one whose work is done', 'one who has nothing more to do', 'one who has relinquished the heavy burden', 'one who has attained his own benefit', 'one who has exhausted all bonds of existence', 'one whose mind is well liberated according to the correct teaching', 'one who has reached the shore of complete mental freedom', 'one who is called a Shramana (shā mén)', 'one who is called a Brahmana (pó luó mén)'.
、名沐浴者、名已渡者、名明瞭者、名為聞者、名為佛子、名為釋子、名除棘刺者、名度坑塹者、名拔毒箭者、名無熱者、名無塵埃者、名為比丘無覆纏者、名為丈夫、名善丈夫、名勝丈夫、名大丈夫、名師子丈夫、名大龍丈夫、名牛王丈夫、名善調丈夫、名勇健丈夫、名荷負丈夫、名精進丈夫、名兇丈夫、名如花丈夫、名蓮花丈夫、名分陀利丈夫、名調御丈夫、名月丈夫、名日丈夫、名作業丈夫、名兩足中上、名盡智邊、名多聞中勝、名已修梵行、名所作究竟、名一切惡不染。」
爾時，世尊說偈頌曰：
「劫盡災壞時， 世界蕩然空， 如前、后亦爾， 喻諸法亦然； 觀世間起作， 悉住於水上， 如下、上亦爾， 諸法亦復然； 如虛空無雲， 忽然起陰曀， 知從何所出， 諸法亦復然； 如來涅槃后， 思想睹佛形， 如初、后亦爾， 諸法亦復然； 猶如水聚沫， 暴流之所漂， 觀之無堅實， 諸法亦復然； 如天雨水上， 各各有泡起， 隨生尋散滅， 諸法亦復然； 譬如春日中， 暉光所焚炙， 陽焰狀如水， 諸法亦復然； 如濕芭蕉樹， 人折求其堅， 內、外不得實， 諸法亦復然； 如幻作多身， 謂
【現代漢語翻譯】 現代漢語譯本： 『名為沐浴者（通過修行凈化自身的人）、名為已渡者（已渡過生死輪迴的人）、名為明瞭者（已經明白真理的人）、名為聞者（聽聞佛法的人）、名為佛子（佛陀的弟子）、名為釋子（釋迦牟尼佛的弟子）、名除棘刺者（去除煩惱的人）、名度坑塹者（度過險境的人）、名拔毒箭者（拔除貪嗔癡毒箭的人）、名無熱者（內心清涼沒有煩惱的人）、名無塵埃者（沒有塵世污染的人）、名為比丘無覆纏者（沒有任何煩惱的比丘）、名為丈夫（大丈夫）、名善丈夫（善良的丈夫）、名勝丈夫（殊勝的丈夫）、名大丈夫（偉大的丈夫）、名師子丈夫（如獅子般勇猛的丈夫）、名大龍丈夫（如龍般強大的丈夫）、名牛王丈夫（如牛王般穩重的丈夫）、名善調丈夫（善於調伏自己的丈夫）、名勇健丈夫（勇敢健壯的丈夫）、名荷負丈夫（能夠承擔重任的丈夫）、名精進丈夫（精進修行的丈夫）、名兇丈夫（威猛的丈夫）、名如花丈夫（如花般美好的丈夫）、名蓮花丈夫（如蓮花般清凈的丈夫）、名分陀利丈夫（如白蓮花般珍貴的丈夫）、名調御丈夫（能夠調御自己的丈夫）、名月丈夫（如月亮般清涼的丈夫）、名日丈夫（如太陽般光明的丈夫）、名作業丈夫（精進修行的丈夫）、名兩足中上（兩足尊，指佛陀）、名盡智邊（智慧圓滿的人）、名多聞中勝（博學多聞中最殊勝的人）、名已修梵行（已經修持清凈行為的人）、名所作究竟（已經完成該做的事情的人）、名一切惡不染（一切惡行都不能沾染的人）。』
這時，世尊說偈頌道：
『劫盡災壞時，世界蕩然空，如前、后亦爾，喻諸法亦然； 觀世間起作，悉住於水上，如下、上亦爾，諸法亦復然； 如虛空無雲，忽然起陰曀，知從何所出，諸法亦復然； 如來涅槃后，思想睹佛形，如初、后亦爾，諸法亦復然； 猶如水聚沫，暴流之所漂，觀之無堅實，諸法亦復然； 如天雨水上，各各有泡起，隨生尋散滅，諸法亦復然； 譬如春日中，暉光所焚炙，陽焰狀如水，諸法亦復然； 如濕芭蕉樹，人折求其堅，內、外不得實，諸法亦復然； 如幻作多身，謂
【English Translation】 English version: 'Named the bather (one who purifies oneself through practice), named the one who has crossed over (one who has crossed over the cycle of birth and death), named the enlightened one (one who has understood the truth), named the hearer (one who hears the Buddha's teachings), named the Buddha's child (a disciple of the Buddha), named the Shakya's child (a disciple of Shakyamuni Buddha), named the remover of thorns (one who removes afflictions), named the one who has crossed the pit (one who has crossed dangerous situations), named the one who has extracted the poisoned arrow (one who has extracted the poisoned arrows of greed, hatred, and delusion), named the one without heat (one whose mind is cool and without afflictions), named the one without dust (one without worldly defilements), named the Bhikshu without entanglement (a Bhikshu without any afflictions), named the husband (great man), named the good husband (virtuous man), named the victorious husband (victorious man), named the great husband (great man), named the lion husband (lion-like brave man), named the great dragon husband (dragon-like powerful man), named the bull king husband (bull king-like stable man), named the well-tamed husband (man who is good at taming himself), named the brave and strong husband (brave and strong man), named the burden-bearing husband (man who can bear heavy responsibilities), named the diligent husband (diligent practitioner), named the fierce husband (fierce man), named the flower-like husband (flower-like beautiful man), named the lotus husband (lotus-like pure man), named the Pundarika husband (white lotus-like precious man), named the taming husband (man who can tame himself), named the moon husband (moon-like cool man), named the sun husband (sun-like bright man), named the working husband (diligent practitioner), named the supreme among the two-legged (Buddha), named the edge of exhaustive wisdom (one with perfect wisdom), named the most victorious among the learned (the most victorious among the learned), named the one who has cultivated pure conduct (one who has cultivated pure conduct), named the one whose work is completed (one who has completed what needs to be done), named the one who is not stained by all evil (one who cannot be stained by all evil deeds).'
At that time, the World Honored One spoke in verse:
'When the kalpa ends and disaster destroys, the world is completely empty, as before and after, so are all dharmas; Observing the arising and ceasing of the world, all dwell on the water, as below and above, so are all dharmas; Like the empty sky without clouds, suddenly dark clouds arise, knowing from where they come, so are all dharmas; After the Tathagata's Nirvana, thinking of seeing the Buddha's form, as in the beginning and the end, so are all dharmas; Like foam gathered on water, carried away by the violent current, observing it without solidity, so are all dharmas; Like rain falling on water, each bubble arises, immediately scattering and disappearing, so are all dharmas; Like the spring sun, scorching with its light, the mirage appears like water, so are all dharmas; Like a wet banana tree, people break it seeking firmness, inside and out there is no substance, so are all dharmas; Like an illusionist creating many bodies, saying
男、女、象、馬， 是相非真實， 諸法亦復然； 譬如有童女， 夜臥夢產子， 生欣、死憂戚， 諸法亦復然； 如人夢行淫， 寤已無所見， 愚愛終無得， 諸法亦復然； 如凈虛空月， 影現於清池， 非月形入水， 諸法亦復然； 如人自好喜， 執鏡照其面， 映象不可得， 諸法亦復然； 見野馬如水， 愚者欲趣飲， 無實可救渴， 諸法亦復然； 如人在山谷， 歌哭言笑響， 聞聲不可得， 諸法亦復然； 如榜教諸國， 善、惡由之行， 非言教至彼， 諸法亦復然； 如人飲酒醉， 見地悉迴轉， 其實未曾動， 諸法亦復然。 緣起法無有， 無有更不有， 分別有、無者， 是則苦不滅。 于有、無分別， 凈、不凈諍論， 遠離是二邊， 智者住中道。 觀彼先際身， 于身無身想， 若能如是知， 即是無為性。 眼、耳、鼻無限， 舌、身、意亦然， 于根分別者， 聖道則無用。 于諸根無限， 體頑空無記， 欲希涅槃樂， 應修聖道業。 演說四念處， 愚者身證慢， 身證則無慢， 能離諸慢故； 演說於四禪， 愚謂得禪行， 滅
【現代漢語翻譯】 現代漢語譯本 男人、女人、大象、馬，這些都只是表象而非真實存在，一切諸法也是如此； 就像一個年輕的女子，夜晚睡覺時夢見自己生了孩子，因生而歡喜，因死而憂愁，一切諸法也是如此； 就像有人夢中行淫，醒來后什麼也看不見，愚癡的愛戀終究一無所得，一切諸法也是如此； 就像清凈的虛空中映照著月亮，影子顯現在清澈的池水中，並非月亮的形體真的進入了水中，一切諸法也是如此； 就像人喜歡自己，拿著鏡子照自己的臉，鏡中的影像實際上是不可得的，一切諸法也是如此； 看到曠野中的陽焰（野馬）誤以為是水，愚蠢的人想要跑去飲用，實際上沒有真實的水可以解除乾渴，一切諸法也是如此； 就像人在山谷中，歌唱、哭泣、言語、歡笑產生迴響，聽到的聲音實際上是不可得的，一切諸法也是如此； 就像頒佈法令教化各個國家，善與惡都由此而行，但並非言語教化真的到達了那裡，一切諸法也是如此； 就像人喝醉了酒，看到大地都在旋轉，但實際上大地根本沒有動，一切諸法也是如此。 緣起之法本不存在，不存在的事物更不可能存在，分別有和無的人，他的痛苦是無法止息的。 對於有和無的分別，以及清凈和不清凈的爭論，遠離這兩種極端，智者安住于中道。 觀察那最初的身體，對於身體沒有身體的執著，如果能夠這樣理解，那就是無為的自性。 眼、耳、鼻這些感官是無限的，舌、身、意也是如此，如果對這些根進行分別，那麼修行的聖道就沒有用了。 對於諸根的無限性，其體性是頑固、空虛且無記的，如果想要希求涅槃的快樂，就應該修習聖道的功業。 演說四念處（四念住，即觀身不凈、觀受是苦、觀心無常、觀法無我），愚蠢的人會因此對自身產生證悟的傲慢，但真正的證悟是沒有傲慢的，因為能夠遠離各種傲慢； 演說四禪（色界四禪），愚蠢的人認為自己得到了禪定，實際上已經滅盡了。
【English Translation】 English version Man, woman, elephant, horse, these are appearances, not reality; all dharmas are also like this. Like a young woman who dreams of giving birth to a child at night, rejoicing at the birth and grieving at the death, all dharmas are also like this. Like someone who has intercourse in a dream, and sees nothing upon awakening, foolish love ultimately gains nothing, all dharmas are also like this. Like the moon in the clear sky, reflected in a clear pond, it is not the moon's form that enters the water, all dharmas are also like this. Like a person who loves himself, holding a mirror to look at his face, the image in the mirror is unattainable, all dharmas are also like this. Seeing a mirage (wild horse) as water, a fool wants to run to drink, but there is no real water to quench thirst, all dharmas are also like this. Like a person in a mountain valley, singing, crying, speaking, and laughing, the heard sound is unattainable, all dharmas are also like this. Like issuing decrees to teach various countries, good and evil are practiced accordingly, but the teachings do not actually reach there, all dharmas are also like this. Like a person who is drunk, seeing the earth spinning, but in reality, the earth has not moved at all, all dharmas are also like this. The law of dependent origination does not exist; what does not exist cannot exist even more. Those who distinguish between existence and non-existence cannot extinguish suffering. Regarding the distinction between existence and non-existence, and the disputes of purity and impurity, the wise abide in the Middle Way, far from these two extremes. Observing the primordial body, having no attachment to the body, if one can understand in this way, it is the nature of non-action (Wu Wei). The senses of eye, ear, and nose are infinite, as are tongue, body, and mind. If one distinguishes between these roots, the holy path of practice is useless. Regarding the infinity of the senses, their nature is stubborn, empty, and indifferent. If one desires the bliss of Nirvana, one should cultivate the deeds of the holy path. Expounding the Four Foundations of Mindfulness (Four Contemplations: contemplation of the body as impure, contemplation of feelings as suffering, contemplation of mind as impermanent, contemplation of dharmas as selfless), fools develop pride in their own bodily attainment, but true attainment has no pride because it can abandon all pride. Expounding the Four Dhyanas (Four Jhanas of the Form Realm), fools think they have attained meditative practice, but they have already extinguished it.
惑人無慢， 慧觀斷慢故； 演說四真諦， 愚者謂見諦， 見實則無慢， 世尊如是說。 雖廣讀眾經， 恃多聞毀禁， 多聞非能救， 破戒地獄苦； 自恃持戒慢， 而不學多聞， 持戒報盡已， 還復受諸苦； 多聞與持戒， 二俱不自恃， 恃慢薄福人， 由是起眾苦。 慢為眾苦本， 諸導師所說， 有慢苦增長， 離之則苦滅。 雖修世三昧， 而不離我想， 其過還復起， 猶如優垤迦。 若修彼無我， 于中生欣樂， 是涅槃樂因， 非感世間法。 如被眾賊圍， 為命欲逃避， 無足不能走， 便為賊所殺； 如是癡毀禁， 欲出離世間， 無戒不堪去， 為老、病、死殺。 如壯執刃賊， 劫掠害諸方； 煩惱亦如是， 害眾生善根。 多人說陰空， 不知陰無我， 若問陰有無， 顰蹙瞋言對。 若知陰無我， 聞罵心不瞋， 有或系屬魔， 悟空無忿怒。 如人患身痛， 多年苦逼惱， 是病經時久， 求醫欲治療。 是人數推訪， 便遇得良師， 醫愍授好藥， 汝服則令差。 是人得妙藥， 不服病不愈， 非是醫藥咎， 當知病者過。 於此法
【現代漢語翻譯】 現代漢語譯本 不被迷惑的人不會有傲慢，因為他們用智慧觀察來斷除傲慢； 即使（有人）演說四聖諦（catu-ariya-sacca，苦、集、滅、道），愚笨的人也自認為已經證悟真諦， 實際上，真正見到真理的人不會有傲慢，世尊（Buddha，佛陀）是這樣說的。 即使廣泛閱讀眾多經典，卻仗恃自己博學多聞而毀壞戒律， 博學多聞並不能救你，破戒之人會遭受地獄的痛苦； 如果自恃持戒清凈而生起傲慢，卻不學習佛法，增長見聞， 持戒的福報享盡之後，還是會再次遭受各種痛苦； 博學多聞和持戒清凈，這二者都不應該以此自恃傲慢， 傲慢是福報淺薄之人的表現，由此會產生各種痛苦。 傲慢是各種痛苦的根源，這是諸位導師（Buddha，佛陀）所說的， 有傲慢，痛苦就會增長，遠離傲慢，痛苦就會滅除。 即使修習世間禪定（samadhi），卻不能捨離『我』的觀念， 那麼他的過失還會再次生起，就像優垤迦（Udaka）一樣。 如果修習那『無我』的法門，並且從中產生欣喜和快樂， 這就是涅槃（Nirvana）之樂的因，而不是感受世間法的因。 就像被眾多盜賊包圍，爲了保命想要逃離， 沒有腳就無法逃走，最終會被盜賊所殺； 同樣，愚癡的人毀壞戒律，想要出離世間， 沒有戒律就無法離開，最終會被衰老、疾病和死亡所殺。 就像強壯的盜賊拿著刀，搶劫並傷害四面八方的人； 煩惱也像這樣，傷害眾生的善良根基。 很多人說五蘊（panca-khandha）是空性的，卻不知道五蘊是無我的， 如果問他們五蘊是有還是無，他們就會皺著眉頭，用憤怒的言語來回答。 如果知道五蘊是無我的，聽到謾罵心中也不會嗔恨， 執著于『有』就會被魔所束縛，領悟『空』則不會有忿怒。 就像有人患有身體的疼痛，多年來被痛苦所逼迫和惱亂， 這種疾病經過很長時間，他會尋求醫生來治療。 這個人四處打聽和尋訪，於是遇到了良醫， 醫生憐憫他，給了他好藥，說：『你服下這藥，病就會痊癒。』 這個人得到了妙藥，卻不服用，病就不會痊癒， 這不是藥的過錯，應當知道是病人的過錯。 對於佛法也是如此。
【English Translation】 English version Those who are not deluded have no arrogance, because they use wisdom to observe and cut off arrogance; Even if (someone) expounds the Four Noble Truths (catu-ariya-sacca, suffering, origin, cessation, path), foolish people think they have already attained enlightenment, In reality, those who truly see the truth have no arrogance, the World Honored One (Buddha) said this. Even if one widely reads many scriptures, but relies on their extensive learning to violate the precepts, Extensive learning cannot save you; those who break the precepts will suffer the pain of hell; If one relies on their pure observance of precepts and becomes arrogant, but does not study the Dharma and increase their knowledge, After the merit of upholding the precepts is exhausted, they will again suffer all kinds of pain; Extensive learning and pure observance of precepts, neither of these two should be relied upon with arrogance, Arrogance is a manifestation of those with shallow blessings, and from this, various sufferings arise. Arrogance is the root of all suffering, as the teachers (Buddha) have said, With arrogance, suffering will increase; without arrogance, suffering will cease. Even if one practices worldly meditation (samadhi), but cannot abandon the concept of 'self', Then their faults will arise again, just like Udaka. If one practices the Dharma of 'no-self', and generates joy and happiness from it, This is the cause of the bliss of Nirvana, not the cause of experiencing worldly phenomena. It is like being surrounded by many thieves, wanting to escape to save one's life, Without feet, one cannot escape and will eventually be killed by the thieves; Similarly, foolish people violate the precepts, wanting to escape the world, Without precepts, one cannot leave and will eventually be killed by old age, sickness, and death. It is like a strong thief holding a knife, robbing and harming people in all directions; Afflictions are also like this, harming the good roots of sentient beings. Many people say that the five aggregates (panca-khandha) are empty, but they do not know that the five aggregates are without self, If you ask them whether the five aggregates exist or not, they will frown and answer with angry words. If one knows that the five aggregates are without self, one will not be angry in their heart when hearing abuse, Attachment to 'existence' will be bound by demons, and understanding 'emptiness' will have no anger. It is like someone suffering from bodily pain, tormented and disturbed by pain for many years, This disease has lasted for a long time, and they will seek a doctor to treat it. This person inquires and searches everywhere, and then meets a good doctor, The doctor has compassion for them and gives them good medicine, saying, 'If you take this medicine, the disease will be cured.' This person receives the wonderful medicine, but does not take it, and the disease will not be cured, This is not the fault of the medicine; it should be known that it is the fault of the patient. It is the same with the Dharma.
出家， 讀誦道品教， 行修不相應， 何能得解脫？ 諸法體性空， 佛子觀是事， 一切有悉空， 外道空少分。 智不與愚競， 勇猛應舍離， 若罵不念報， 愚法汝勿嫌； 智不愚往返， 善知其性習， 雖復共相親， 后必成怨嫉； 智不與愚密， 知其志不堅， 體性自破壞， 凡愚則無友。 若問如法語， 毀戒者不欣， 無因起瞋覆， 當知是愚人。 愚者與愚合， 如糞與糞和； 智智同一處， 猶二醍醐合。 不觀世間過、 因果不信入、 于佛語無信， 在世被離壞。 貧窮無財物， 不活求出家； 我法出家已， 衣缽極慳著。 彼近惡知識， 毀破我禁戒， 不自觀己行， 其心無安住。 晝夜住非宜， 作惡無有厭， 身心恒放逸， 口常說粗鄙， 恒伺他愆過， 覓便向人說， 自覆己瑕玼， 深是愚癡相。 愚者貪嗜食， 不能知節量， 因佛得飲食， 都無反報心。 得上妙甘膳， 不應于其法， 反為食所害， 如象食泥藕。 種種上味饌， 智者雖食之， 根寂靜無貪， 如法簡擇餐。 雖有聰智人， 慰愚問從來， 于彼無親戀，
【現代漢語翻譯】 現代漢語譯本 出家之人，如果只是讀誦道品教法，而行為修行卻不與之相應，又怎麼能夠獲得解脫呢？ 諸法的體性本為空性，佛弟子應當如此觀照，一切有為法都是空性的，而外道所說的空，只是空性的一小部分。 有智慧的人不與愚蠢的人爭辯，勇猛精進的人應當舍離爭鬥。如果別人謾罵你，不要想著報復，對於愚人的行為，你不要嫌棄。 有智慧的人不與愚人交往，因為他們深知愚人的本性和習氣。即使表面上關係親近，最終也必然會變成怨恨和嫉妒。 有智慧的人不與愚人深交，因為他們知道愚人的意志不堅定，其體性會自我破壞，所以愚人是沒有真朋友的。 如果有人以如法的言語提問，毀壞戒律的人不會感到高興，無緣無故地生起嗔恨和掩蓋，應當知道這就是愚人。 愚蠢的人總是和愚蠢的人在一起，就像糞便和糞便混合在一起一樣；有智慧的人總是和有智慧的人在一起，就像兩種醍醐混合在一起一樣。 不觀察世間的過患，不相信因果報應，對於佛陀的教誨沒有信心，這樣的人在世間會被離間和破壞。 有些人因為貧窮沒有財物，爲了生活而選擇出家；出家之後，對於佛法的衣缽卻極其慳吝執著。 他們親近惡知識，毀壞我（佛陀）所制定的戒律，不反省自己的行為，內心沒有安住。 白天黑夜都住在不適宜的地方，作惡沒有厭倦，身心總是放逸，口中常常說些粗俗鄙陋的話。 總是窺伺別人的過錯，尋找機會向人宣揚，掩蓋自己的缺點和錯誤，這實在是愚癡的表現。 愚蠢的人貪圖美食，不能知道節制和適量，因為佛陀的恩德才得到飲食，卻完全沒有報答之心。 得到了上等的美味佳餚，不應該因此而違背佛法，反而被食物所害，就像大象吃了泥藕一樣。 各種各樣的美味佳餚，有智慧的人雖然也吃，但六根寂靜沒有貪慾，如法地選擇食物。 即使是有聰明智慧的人，安慰愚人，詢問他的來歷，對於愚人也不會有親近和愛戀。
【English Translation】 English version If a renunciate merely recites the teachings of the path (道品教, Dàopǐn jiào), but their actions and practice do not align with it, how can they attain liberation? The nature of all dharmas (諸法, Zhūfǎ) is emptiness (空, kōng). A Buddha's disciple (佛子, Fózǐ) should contemplate this. All conditioned existence (一切有, Yīqiè yǒu) is empty, while the emptiness of the non-Buddhists (外道, Wàidào) is only a small part. The wise do not contend with the foolish, and the courageous should abandon conflict. If reviled, do not think of retaliation. Do not despise the ways of the foolish. The wise do not associate with the foolish, knowing their nature and habits well. Though they may seem close, they will inevitably become sources of resentment and jealousy. The wise do not confide in the foolish, knowing their will is not firm. Their nature is self-destructive, and fools have no true friends. If asked according to the Dharma (法語, Fǎyǔ), those who break precepts (毀戒者, huǐ jiè zhě) are not pleased, and they groundlessly become angry and secretive. Know that these are fools. Fools associate with fools, like dung mixed with dung; the wise gather with the wise, like two portions of ghee (醍醐, Tíhú) combined. Not observing the faults of the world, not believing in cause and effect (因果, Yīnguǒ), and having no faith in the Buddha's words, such a person is alienated and ruined in the world. Some renounce (出家, Chūjiā) due to poverty and lack of possessions, seeking a livelihood; having renounced in my (Buddha's) Dharma, they are extremely miserly and attached to their robes and bowls (衣缽, Yībō). They associate with evil companions (惡知識, è zhīshì), breaking the precepts I (Buddha) have established, not reflecting on their own conduct, and their minds have no peace. They dwell in unsuitable places day and night, tirelessly committing evil, their bodies and minds constantly unrestrained, and their mouths always speaking coarsely and vulgarly. They constantly watch for others' faults, seeking opportunities to speak of them to others, while concealing their own flaws and errors. This is deeply foolish. Fools are greedy for food, unable to know moderation and measure. Receiving food because of the Buddha's grace, they have no thought of repaying the kindness. Having obtained excellent and delicious food, one should not thereby violate the Dharma, but instead be harmed by the food, like an elephant eating mud lotus roots. Various kinds of delicious foods, though the wise may eat them, their senses are still and without greed, and they choose their food according to the Dharma. Even if a person is intelligent and wise, comforting a fool and asking about their origins, they will have no affection or attachment for the fool.
但起悲愍心。 智者恒利愚， 愚反為衰損， 我見是過已， 獨處空如鹿。 智者見是過， 不與愚共俱， 若與往來者， 失天況菩提？ 智者恒住悲、 住慈與喜合， 常舍一切有， 修定證菩提。 悟道除憂怖， 見人老、死逼， 于彼起悲愍， 發言合真義。 若人知佛法， 離言說聖諦， 若聞是法者， 得離食聖愛。
「童子！以是義故，欲得成就堅固行菩薩應如是學。何以故？童子！堅固行菩薩得阿耨多羅三藐三菩提則為不難，何況此三昧也？」
爾時，月光童子白佛言：「希有，世尊！如來、應、正遍知善能說此堅固之行，為入此三昧法善說、善建立一切菩薩所學，乃是一切如來行處，尚非聲聞、辟支佛地，何況外道？
「世尊！我今當住是堅固行。何以故？我欲如佛所學我今欲學、我欲知彼阿耨多羅三藐三菩提故、我欲破壞於魔波旬及其眷屬、我欲脫一切眾生苦。唯愿如來及比丘僧並諸眷屬明受我請，為悲愍我故。」
如來爾時及比丘僧默然許受月光童子明日請食，為護彼故。
爾時月光童子既蒙如來許受供已，歡喜踴躍，深自慶幸，即從坐起，偏袒右臂，頂禮佛足，右繞三匝辭退而去。
爾時，月光童子向
【現代漢語翻譯】 現代漢語譯本 但生起悲憫之心。 智者總是利益愚者，愚者反而帶來衰敗和損害，我看到這種過失后，獨自居住在空曠的地方，像鹿一樣。 智者看到這種過失，不與愚者共同相處，如果與愚者交往，失去天界尚且可能，更何況是菩提？ 智者總是安住于悲心，安住于慈心並與喜心相結合，常常捨棄一切有為之法，修習禪定以證得菩提。 覺悟真理，消除憂愁和恐懼，看到人們衰老、生病、死亡，對他們生起悲憫之心，所說的話語符合真理的意義。 如果有人瞭解佛法，遠離言語的聖諦，如果聽到這種佛法，就能脫離對食物的聖潔的愛戀。
『童子！因為這個緣故，想要成就堅固行的菩薩應該這樣學習。為什麼呢？童子！堅固行菩薩獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）並不困難，更何況是這種三昧（samadhi，禪定）呢？』
當時，月光童子對佛說：『稀有啊，世尊！如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢）、正遍知（Samyak-sambuddha，正等覺者）善於宣說這種堅固之行，爲了進入這種三昧法，善於宣說、善於建立一切菩薩所學，這乃是一切如來所行之處，尚且不是聲聞（Sravaka，聽聞佛法而證悟者）、辟支佛（Pratyekabuddha，緣覺）的境界，更何況是外道？』
『世尊！我現在應當安住于這種堅固行。為什麼呢？我想要像佛所學的那樣學習，我現在想要學習，我想要知道那阿耨多羅三藐三菩提，我想要破壞魔波旬（Mara Papman，欲界第六天之魔王）及其眷屬，我想要解脫一切眾生的痛苦。唯愿如來及比丘僧（bhiksu-samgha，比丘僧團）以及諸位眷屬，慈悲地接受我的邀請，爲了憐憫我的緣故。』
如來當時和比丘僧默然地答應接受月光童子明天的齋飯邀請，爲了守護他的緣故。
當時月光童子既然蒙受如來答應接受供養，歡喜踴躍，深深地感到慶幸，就從座位上站起來，袒露右臂，頂禮佛足，右繞三圈后告退離去。
當時，月光童子向...
【English Translation】 English version But generate a compassionate mind. The wise always benefit the foolish, while the foolish bring decline and harm. Seeing this fault, I dwell alone in empty places, like a deer. The wise, seeing this fault, do not associate with the foolish. If one associates with them, losing heaven is possible, let alone Bodhi? The wise always abide in compassion, abide in loving-kindness and unite with joy. They constantly abandon all conditioned existence, cultivate meditation, and attain Bodhi. Awakening to the truth eliminates sorrow and fear. Seeing people age, get sick, and die, they generate compassion for them, and their words align with the true meaning. If one knows the Buddha's teachings, the noble truth beyond words, and if one hears this Dharma, one can be liberated from the holy attachment to food.
'Young man! For this reason, a Bodhisattva (Bodhisattva, a being striving for enlightenment) who wishes to achieve steadfast practice should learn in this way. Why? Young man! It is not difficult for a Bodhisattva of steadfast practice to attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), let alone this samadhi (samadhi, meditative absorption)?'
At that time, Moonlight Youth said to the Buddha: 'Rare indeed, World Honored One! The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), Arhat (Arhat, a perfected being), Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one) is skilled in expounding this steadfast practice. To enter this samadhi Dharma, he is skilled in expounding and establishing all that Bodhisattvas should learn. This is the realm of all Tathagatas, not even the realm of Sravakas (Sravaka, a hearer of the Buddha's teachings) or Pratyekabuddhas (Pratyekabuddha, a solitary Buddha), let alone heretics?'
'World Honored One! I shall now abide in this steadfast practice. Why? I wish to learn as the Buddha has learned, I now wish to learn, I wish to know that anuttara-samyak-sambodhi, I wish to destroy Mara Papman (Mara Papman, the demon king of the desire realm) and his retinue, I wish to liberate all beings from suffering. May the Tathagata and the bhiksu-samgha (bhiksu-samgha, community of monks) and all their retinue, out of compassion, accept my invitation, for the sake of my compassion.'
The Tathagata then, along with the bhiksu-samgha, silently agreed to accept Moonlight Youth's invitation to a meal the next day, for the sake of protecting him.
At that time, Moonlight Youth, having received the Tathagata's acceptance of his offering, rejoiced and was deeply grateful. He rose from his seat, bared his right arm, prostrated himself at the Buddha's feet, circumambulated him three times to the right, and departed.
At that time, Moonlight Youth towards...
王舍城還至家中，到已即于其夜嚴辦種種無量無數勝味飲食。于王舍大城一切諸處悉懸繒彩、散種種花、豎幢幡蓋、燒眾名香、施諸帳幕，掃治街巷除卻瓦礫，於四衢道灑令清凈，散栴檀末、雜寶遍佈，復散種種花、種種寶花，間錯其地猶如彩畫。又以無量種種莊嚴雕飾城巷，其城一切周遍已——有優缽羅花、拘物陀花、缽頭摩花、分陀利花——于其家內純以牛頭栴檀用涂其宅，以種種莊嚴張諸寶帳，為佛、世尊設上味食。
是時，童子作如是等莊嚴城郭、街巷、舍宅，辦諸供具，一夜之中悉備足已。至明清旦，與八十那由他菩薩，阿逸多菩薩以為上首，其名曰：觀世音菩薩、大勢至菩薩、香象菩薩、寶幢菩薩、難勝菩薩、文殊師利童子菩薩、勇健軍菩薩、妙臂菩薩、寶花菩薩、不虛現菩薩，如是等菩薩摩訶薩于余菩薩而為上首。與如是等大菩薩眾前後圍繞，出王舍大城往如來所，更整衣服，頭面作禮，右繞三匝白佛言：「世尊！食時既至，所設已辦，愿垂臨顧入王舍城，至我室內哀受我供。」
爾時，世尊于中前時著衣持缽，與大比丘滿百千人，菩薩摩訶薩無量百千億那由他——天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等無量百千而設供養，恭敬讚歎佛大威力、佛大神足、佛大變現
【現代漢語翻譯】 現代漢語譯本： 童子回到王舍城自己的家中后，當晚就準備了種種無量無數的美味佳餚。在王舍大城的所有地方，都懸掛綢緞綵帶，散佈各種鮮花，豎立幢幡寶蓋，焚燒各種名貴的香，設定各種帳幕，清掃整理街巷，清除瓦礫，在四通八達的道路上灑水使其清潔，散佈栴檀香末，混合各種珍寶遍佈地面，又散佈各種鮮花、各種寶花，交錯地鋪設在地上，就像彩色的圖畫一樣。又用無量種種莊嚴之物裝飾城裡的街巷，整個城市都裝飾完畢——有優缽羅花（青蓮花）、拘物陀花（紅蓮花）、缽頭摩花（白蓮花）、分陀利花（大白蓮花）——在他的家中，全部用牛頭栴檀塗抹房屋，用各種莊嚴之物張掛各種寶帳，為佛陀、世尊準備了最好的食物。
當時，童子這樣莊嚴城郭、街巷、住宅，準備各種供養器具，一夜之間全部準備完畢。到了第二天清晨，與八十那由他（古印度數字單位）菩薩一起，以阿逸多菩薩為首，他們的名字是：觀世音菩薩、大勢至菩薩、香象菩薩、寶幢菩薩、難勝菩薩、文殊師利童子菩薩、勇健軍菩薩、妙臂菩薩、寶花菩薩、不虛現菩薩，這些菩薩摩訶薩在其餘菩薩中是為首的。與這些大菩薩眾前後圍繞，走出王舍大城前往如來所在的地方，整理好衣服，頭面著地行禮，右繞佛三圈，稟告佛說：『世尊！用餐的時間已經到了，所準備的已經辦妥，希望您能光臨王舍城，到我的家中哀憫接受我的供養。』
當時，世尊在上午穿好衣服，拿著缽，與大比丘滿百千人，菩薩摩訶薩無量百千億那由他——天（神）、龍、夜叉（守護神）、乾闥婆（樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）等無量百千眷屬一起接受供養，恭敬讚歎佛的大威力、佛的大神足、佛的大變現。
【English Translation】 English version: Having returned to his home in Rajagrha (王舍城, city of royal residences), the boy prepared that very night various immeasurable and countless exquisite foods. Throughout all places in the great city of Rajagrha, he hung silken banners and streamers, scattered various flowers, erected banners and canopies, burned various famous incenses, provided various tents and pavilions, swept and cleaned the streets and lanes, removed tiles and rubble, sprinkled the crossroads to make them clean, scattered sandalwood powder, and spread mixed treasures all over, and scattered various flowers and various precious flowers, interspersing them on the ground like colorful paintings. He also decorated the city's streets and lanes with immeasurable and various ornaments, the entire city was completely adorned—with Utpala flowers (優缽羅花, blue lotus), Kumuda flowers (拘物陀花, red lotus), Padma flowers (缽頭摩花, white lotus), Pundarika flowers (分陀利花, large white lotus)—within his home, he completely smeared the house with sandalwood from Goshirsha (牛頭栴檀, sandalwood from Goshirsha), and hung various precious tents with various ornaments, preparing the finest food for the Buddha, the World-Honored One.
At that time, the boy, having thus adorned the city walls, streets, residences, and prepared all the offerings, completed everything in one night. At dawn the next morning, together with eighty nayutas (那由他, ancient Indian numerical unit) of Bodhisattvas, with Ajita Bodhisattva (阿逸多菩薩) as their leader, whose names were: Avalokiteshvara Bodhisattva (觀世音菩薩), Mahasthamaprapta Bodhisattva (大勢至菩薩), Hastikaksa Bodhisattva (香象菩薩), Ratnadhvaja Bodhisattva (寶幢菩薩), Durnivarana Bodhisattva (難勝菩薩), Manjushri Kumara Bodhisattva (文殊師利童子菩薩), Viravikrama Bodhisattva (勇健軍菩薩), Shribhuja Bodhisattva (妙臂菩薩), Ratnapuspa Bodhisattva (寶花菩薩), Amoghadarshana Bodhisattva (不虛現菩薩), such Bodhisattva-Mahasattvas were the leaders among the other Bodhisattvas. Surrounded by such a great assembly of Bodhisattvas, he went out of the great city of Rajagrha towards the place where the Tathagata (如來) was, adjusted his clothes, prostrated his head and face to the ground, circumambulated the Buddha three times to the right, and said to the Buddha: 'World-Honored One! The time for the meal has arrived, and the preparations have been completed. May you deign to come to Rajagrha, to my home, and compassionately accept my offering.'
At that time, the World-Honored One, in the forenoon, put on his robe, carried his bowl, and together with a hundred thousand great Bhikshus (比丘, monks), and immeasurable hundreds of thousands of billions of nayutas of Bodhisattva-Mahasattvas—Devas (天, gods), Nagas (龍, dragons), Yakshas (夜叉, guardian deities), Gandharvas (乾闥婆, celestial musicians), Asuras (阿修羅, demigods), Garudas (迦樓羅, mythical birds), Kinnaras (緊那羅, celestial musicians), and Mahoragas (摩睺羅伽, great serpents)—and countless hundreds of thousands of others, received the offerings, respectfully praised the Buddha's great power, the Buddha's great divine feet, and the Buddha's great transformations.
、佛大威儀，放百千萬億那由他光、作百千種伎樂、雨種種天花——為受月光童子供故入王舍城。
佛以久集無量善根，以右千輻輪足躡城門閫，時現種種神變未曾有事：「諸佛、如來若入城時，法皆如是現其神變。汝今善聽，當爲汝說佛入城時所有神德。」
說偈頌曰：
「大仙入王城， 輪足躡門閫， 威力動大地， 眾生咸歡喜。 諸乏飲食者， 遠離飢渴患， 其身皆飽滿， 由佛履閫故； 聾、盲、瘖啞輩、 貧窮、薄福等， 諸根悉全具， 由佛履閫故； 閻羅界餓鬼， 食膿、唾、屎、尿， 悉得天味食， 由佛履閫故； 諸山及寶山， 種種林、花、果， 曲躬悉迴向， 由佛履閫故； 大海城邑聚， 地皆六種動， 不逼惱眾生， 由佛履閫故。 人、天、鳩槃等， 歡喜住空中， 為佛持寶蓋， 發大菩提心； 諸音樂不擊， 自然出妙聲， 眾人皆歡喜， 由佛履閫故。 百千萬億樹， 向佛具花果， 無量天住空， 所設非人供； 百千諸牛王、 獸王師子吼， 像、馬悉歸禮， 由佛履閫故。 國中諸大王， 見十力世尊， 導師勝妙色， 歡喜而頂禮。 餘人心喜贊，
【現代漢語翻譯】 現代漢語譯本：佛陀以其盛大的威儀，放出百千萬億那由他（nayuta，數量單位，表示極大的數目）的光芒，演奏百千種美妙的音樂，降下種種天花——爲了接受月光童子（Candraprabha-kumara）的供養，進入王舍城（Rajagrha）。
佛陀以其長期積累的無量善根，用右腳上具有千輻輪相的足底踩在城門門檻上，當時顯現種種前所未有的神奇變化：『諸佛、如來如果進入城市時，通常都會這樣顯現他們的神通變化。你現在仔細聽好，我將為你講述佛陀進入城市時所具有的神奇功德。』
以偈頌的形式說道：
『大仙進入王城， 輪足踩在門檻上， 威力震動大地， 眾生都歡喜。 那些缺乏飲食的人， 遠離飢餓乾渴的痛苦， 他們的身體都飽滿， 由於佛陀踩門檻的緣故； 聾子、瞎子、啞巴們、 貧窮、福薄等等， 各種器官都齊全， 由於佛陀踩門檻的緣故； 閻羅界的餓鬼們， 吃膿、唾液、屎、尿， 都得到天上的美味食物， 由於佛陀踩門檻的緣故； 各種山和寶山， 各種樹林、花、果， 彎曲身體全部朝向佛陀， 由於佛陀踩門檻的緣故； 大海、城邑、村落， 大地都發生六種震動， 但不逼迫惱害眾生， 由於佛陀踩門檻的緣故。 人、天、鳩槃荼（Kumbhanda，一種惡鬼）等， 歡喜地住在空中， 為佛陀拿著寶蓋， 發起廣大的菩提心； 各種音樂不敲自響， 自然發出美妙的聲音， 眾人都歡喜， 由於佛陀踩門檻的緣故。 成百千萬億的樹木， 朝向佛陀，長滿花和果實， 無量的天人住在空中， 設定各種非人的供養； 成百上千的牛王、 獸王獅子吼叫， 象、馬都歸順禮拜， 由於佛陀踩門檻的緣故。 國中的各位大王， 見到具有十種力量的世尊， 導師殊勝美妙的容色， 歡喜地頂禮。 其餘的人內心歡喜讚歎，
【English Translation】 English version: The Buddha, with great majesty, emitted hundreds of thousands of millions of nayutas (nayuta, a unit of quantity, representing an extremely large number) of light, played hundreds of thousands of kinds of music, and rained down all kinds of heavenly flowers—entered Rajagrha (Rajagrha) for the sake of receiving offerings from Candraprabha-kumara (Candraprabha-kumara).
The Buddha, with the immeasurable roots of goodness accumulated over a long period, stepped on the threshold of the city gate with the sole of his right foot marked with a thousand-spoked wheel, at that time manifesting all kinds of unprecedented miraculous changes: 'When Buddhas and Tathagatas enter a city, they usually manifest their miraculous powers in this way. Listen carefully now, and I will tell you about the miraculous merits that the Buddha possesses when entering the city.'
Speaking in verses:
'The great sage enters the royal city, His wheel-marked foot steps on the threshold, His power shakes the earth, All beings rejoice. Those who lack food and drink, Are freed from the suffering of hunger and thirst, Their bodies are all filled, Because the Buddha stepped on the threshold; The deaf, blind, and mute, The poor and those with little merit, etc., All their faculties are complete, Because the Buddha stepped on the threshold; The hungry ghosts in the realm of Yama, Who eat pus, saliva, excrement, and urine, All receive heavenly delicacies, Because the Buddha stepped on the threshold; All the mountains and jeweled mountains, All kinds of forests, flowers, and fruits, Bend down and turn towards the Buddha, Because the Buddha stepped on the threshold; The great sea, cities, and villages, The earth shakes in six ways, But does not oppress or harm beings, Because the Buddha stepped on the threshold. Humans, devas, Kumbhandas (Kumbhanda, a type of evil spirit), etc., Joyfully dwell in the sky, Holding jeweled canopies for the Buddha, Generating great Bodhicitta (the mind of enlightenment); All kinds of music play without being struck, Naturally emitting wonderful sounds, Everyone rejoices, Because the Buddha stepped on the threshold. Hundreds of thousands of millions of trees, Face the Buddha, full of flowers and fruits, Countless devas dwell in the sky, Providing various non-human offerings; Hundreds and thousands of bull kings, And the lion, king of beasts, roar, Elephants and horses all submit and pay homage, Because the Buddha stepped on the threshold. The great kings in the country, See the World Honored One with ten powers, The guide's excellent and beautiful form, Joyfully bow their heads in reverence. The rest of the people rejoice and praise,'
或散諸妙花， 合十指爪掌， 稱佛為大悲。 或散諸瓔珞、 金鎖、𤦲臂印、 或散師子條， 發大菩提心。 女人奉金鬘、 又女散面花、 或解金瓔珞、 乳面手嚴具、 或有散金花、 及諸嚴身具， 雖舍無一心， 悕求諸佛道。 城人布妙衣、 或復散頂珠、 及散眾寶網， 佛至城門故。 若人病苦逼， 種種憂箭射， 一切咸具樂， 導師威德故。 拘翅羅、鸚鵡、 孔雀、頻伽等， 諸鳥住空中， 出和雅妙音。 眾鳥心歡喜， 出是妙音時， 能滅修行者， 貪、瞋、癡煩惱。 無量億眾生， 聞聲得順忍， 為聖授彼記， 未來咸作佛。 見佛十力身， 眾生樂佛智： 『我云何得此， 佛知欲授記？』 佛一一毛孔， 放百千種光， 遍照諸佛剎， 普眼入城故。 障蔽于日明、 摩尼寶天火， 餘光悉不現， 佛入城門故。 百千蓮花敷， 出地千葉凈， 十力尊蹈上， 與眾游城巷。 道路無穢污， 純以香泥塗； 遍城燒妙香， 馨流甚可樂； 巷陌甚嚴麗， 除去諸瓦礫， 十力功德故， 具種種花香。 百千惡夜叉， 見佛金色身， 起大悲愍意，
【現代漢語翻譯】 現代漢語譯本 或者散佈各種美妙的鮮花， 合起十指，手掌合攏，稱頌佛陀為大慈大悲。 或者散佈各種瓔珞（項鍊），金鎖，臂釧（戴在手臂上的裝飾品）， 或者散佈師子條（一種裝飾品），發起廣大的菩提心（覺悟之心）。 女子奉獻金色的頭飾，又有女子散佈面花（塗在臉上的花朵）， 或者解下金色的瓔珞，以及塗抹乳液的手部裝飾品， 或者有人散佈金色的鮮花，以及各種裝飾身體的物品， 即使捨棄了，卻沒有一心一意，希望求得諸佛的道果。 城裡的人們鋪設美妙的衣物，或者散佈頭頂的寶珠， 以及散佈各種珍寶織成的網，因為佛陀要進入城門。 如果有人被病痛所逼迫，被各種憂愁的箭所射中， 一切都充滿快樂，這是因為導師（佛陀）的威德。 拘翅羅鳥（杜鵑），鸚鵡，孔雀，頻伽鳥（妙音鳥）等， 各種鳥兒停留在空中，發出和諧美妙的聲音。 眾鳥心中歡喜，發出這些美妙的聲音時， 能夠滅除修行者的貪婪、嗔恨、愚癡等煩惱。 無量億的眾生，聽到這些聲音得到順忍（對佛法的隨順和忍耐）， 佛為這些聖者授記（預言成佛），未來都將成佛。 見到佛陀具有十力（佛陀的十種力量）的身軀，眾生都喜愛佛陀的智慧： 『我如何才能得到這種智慧，佛陀知道我的願望併爲我授記呢？』 佛陀的每一個毛孔，都放出成百上千種光芒， 普遍照耀各個佛剎（佛陀的國土），這是因為普眼（佛陀的眼睛）進入城中的緣故。 （佛光）遮蔽了太陽的光明，摩尼寶珠（如意寶珠）和天火的光芒， 其餘的光芒全部都消失不見，這是因為佛陀進入城門的緣故。 成百上千的蓮花綻放，從地下涌出，花瓣潔凈， 具有十力（佛陀）的尊者踩在蓮花上，與大眾一起遊行在城市的街巷中。 道路上沒有污穢，完全用香泥塗抹； 整個城市都燃燒著美妙的香，香氣流動，非常令人愉悅； 街巷非常莊嚴美麗，清除了各種瓦礫， 因為佛陀具有十力的功德，具備各種鮮花和香氣。 成百上千的惡夜叉（一種惡鬼），見到佛陀金色的身軀， 生起大慈悲憐憫之心。
【English Translation】 English version Or scattering various wonderful flowers, Joining the ten fingers, palms together, praising the Buddha as great compassion. Or scattering various necklaces (Yingluo), golden locks, armlets (ornaments worn on the arms), Or scattering lion ornaments (Shizi tiao), generating great Bodhi mind (mind of enlightenment). Women offering golden garlands, and women scattering face flowers (flowers applied to the face), Or removing golden necklaces, and hand ornaments smeared with milk cream, Or some scattering golden flowers, and various ornaments for the body, Even if giving away, without a single-minded intention, hoping to seek the path of all Buddhas. The people of the city spread wonderful clothes, or scatter jewels from the top of their heads, And scatter various nets woven from precious jewels, because the Buddha is entering the city gate. If someone is oppressed by the suffering of illness, shot by various arrows of sorrow, Everything is filled with joy, because of the majesty and virtue of the guide (Buddha). Kokila birds (Kuchiluo), parrots, peacocks, Kalavinka birds (Pinjia) and others, Various birds stay in the air, emitting harmonious and wonderful sounds. The birds are joyful in their hearts, and when they emit these wonderful sounds, They can extinguish the greed, hatred, and ignorance of practitioners. Limitless billions of beings, hearing these sounds, obtain forbearance (acceptance and patience towards the Dharma), The Buddha prophesies (授記) for these saints, that they will all become Buddhas in the future. Seeing the body of the Buddha with the ten powers (十力), beings love the wisdom of the Buddha: 'How can I obtain this wisdom, and have the Buddha know my wish and prophesy for me?' Every pore of the Buddha's body emits hundreds of thousands of kinds of light, Universally illuminating all Buddha lands (佛剎), because the all-seeing eye (普眼) is entering the city. (The Buddha's light) obscures the light of the sun, the light of Mani jewels (如意寶珠) and heavenly fire, All other lights disappear, because the Buddha is entering the city gate. Hundreds of thousands of lotus flowers bloom, emerging from the ground, with clean petals, The venerable one with the ten powers (十力) steps on the lotus flowers, and travels with the masses in the city streets. The roads are free of filth, completely smeared with fragrant mud; The entire city is burning wonderful incense, the fragrance flows, very pleasant; The streets are very solemn and beautiful, removing all tiles and gravel, Because the Buddha has the merits of the ten powers (十力), possessing various flowers and fragrances. Hundreds of thousands of evil Yakshas (夜叉), seeing the golden body of the Buddha, Arise with great compassion and pity.
凈心歸牟尼。 諸天宮悉空， 皆共來觀佛， 在空雨眾花， 佛入勝城時。 若人以散花， 於人天師所， 佛上成花蓋， 莊嚴身端好。 人、天、修羅等， 睹佛十力尊， 心歡喜踴躍， 未曾有厭足。 右有百千梵、 左帝釋亦然， 無數天在空， 恭敬三界尊。 時佛現變已， 開示勝妙法， 百千眾聞者， 發大菩提心。 相好花為身， 猶滿虛空星， 佛處王御路， 如凈空圓月。 如凈摩尼寶， 離垢無瑕穢， 十方放光明； 佛照剎亦然。 諸天眾圍繞， 人尊入王城， 足履地如畫， 來入月光宅。 城郭悉莊嚴， 百千億幢幡， 栴檀涂其地， 散花而莊嚴。 佛在道行時， 發廣悲愍心， 口出無量光， 吐香而說法。 睹佛身生樂， 得喜不思議： 『我等何時得， 法王勝供養？』 無量人發心： 『我明亦請佛。 憐愍救濟者， 久遠難值遇。』 或巷城卻敵， 勝妙自莊嚴， 辦具諸花瓔， 散佛為菩提； 或勝瞻波鬘， 婆師目多伽； 或復散繒彩， 發勝純至心； 或在家心凈， 勝衣自莊嚴， 以繒彩諸花， 散大比丘眾， 優缽羅花等
【現代漢語翻譯】 現代漢語譯本 以清凈的心歸向牟尼（Muni，釋迦牟尼佛的稱號）。 諸天（Devas）的宮殿都空了，他們都一起來觀看佛陀， 在空中散下各種鮮花，當佛陀進入殊勝的城市時。 如果有人散花，在人天導師（指佛陀）所在之處， 鮮花在佛陀上方形成花蓋，莊嚴佛身，使其端正美好。 人、天、阿修羅（Asura）等，看到佛陀這位具有十種力量的尊者， 心中歡喜踴躍，從未感到厭倦。 右邊有成百上千的梵天（Brahma），左邊帝釋天（Indra）也是如此， 無數的天人在空中，恭敬三界至尊（指佛陀）。 這時，佛陀顯現種種變化之後，開示殊勝微妙的佛法， 成百上千的聽眾，發起廣大的菩提心（Bodhi-citta，覺悟之心）。 佛陀以相好之花為身，猶如充滿虛空的星星， 佛陀行走在王者的道路上，如同清凈天空中圓滿的月亮。 如同清凈的摩尼寶珠（Mani，如意寶珠），遠離垢染沒有瑕疵， 向十方放射光明；佛陀的光明照耀的佛剎也是如此。 諸天大眾圍繞著，人中至尊進入王城， 雙足踩在地上如同繪畫一般，前來進入月光宅。 城郭都被莊嚴起來，有成百上千億的幢幡， 用栴檀（Candana，一種香木）塗抹地面，散花來莊嚴。 佛陀在道路上行走時，發起廣大的悲憫之心， 口中發出無量的光明，吐出香氣而說法。 看到佛陀的身相而生起快樂，得到不可思議的歡喜： 『我們什麼時候才能，對法王（Dharma-raja，指佛陀）作殊勝的供養呢？』 無量的人發起心願：『我明天也要請佛陀。』 『這位憐憫救濟眾生的人，在久遠的時間裡都難以值遇。』 或者在巷道城墻上，用殊勝美妙之物來莊嚴自己， 準備好各種鮮花瓔珞，散給佛陀以求菩提（Bodhi，覺悟）； 或者散佈殊勝的瞻波花鬘（Campaka，一種花名），婆師目多伽花（Vasimuttaka，花名）； 或者散佈各種彩色的絲綢，發起殊勝純凈的心； 或者在家居士內心清凈，穿著殊勝的衣服來莊嚴自己， 用絲綢和各種鮮花，散給廣大的比丘（Bhikkhu）僧眾， 以及優缽羅花（Utpala，藍色蓮花）等。
【English Translation】 English version With a pure heart, I return to Muni (Muni, an epithet of Shakyamuni Buddha). The palaces of the Devas (Devas, gods) are all empty, they all come to see the Buddha, Raining down various flowers in the sky, when the Buddha enters the auspicious city. If someone scatters flowers, at the place of the teacher of humans and gods (referring to the Buddha), Flowers form a canopy above the Buddha, adorning the Buddha's body, making it upright and beautiful. Humans, Devas, Asuras (Asura, demigods), and others, seeing the Buddha, the尊者 with ten powers, Their hearts rejoice and leap with joy, never feeling weary. On the right are hundreds of thousands of Brahmas (Brahma, creator gods), and on the left is also Indra (Indra, king of the gods), Countless Devas are in the sky, reverently honoring the尊者 of the three realms (referring to the Buddha). At this time, after the Buddha manifests various transformations, he reveals the supreme and wonderful Dharma, Hundreds of thousands of listeners, generate the great Bodhi-citta (Bodhi-citta, the mind of enlightenment). The Buddha's body is adorned with the flowers of auspicious marks, like stars filling the empty sky, The Buddha walks on the king's road, like the full moon in the clear sky. Like a pure Mani jewel (Mani, wish-fulfilling jewel), free from defilement and without flaws, Radiating light in all ten directions; the Buddha's light illuminates the Buddha-fields as well. The assembly of Devas surrounds him, the尊者 among humans enters the royal city, His feet step on the ground as if painting a picture, coming to enter the Moonbeam Residence. The city walls are all adorned, with hundreds of thousands of billions of banners, The ground is smeared with Candana (Candana, sandalwood), adorned with scattered flowers. When the Buddha walks on the road, he generates a vast heart of compassion, From his mouth emanates immeasurable light, emitting fragrance and teaching the Dharma. Seeing the Buddha's form generates joy, obtaining inconceivable delight: 'When will we be able to, make supreme offerings to the Dharma-raja (Dharma-raja, referring to the Buddha)?' Immeasurable people make the vow: 'I will also invite the Buddha tomorrow.' 'This compassionate savior of beings, is difficult to encounter even after a long time.' Or on the alleyway city walls, they adorn themselves with supreme and wonderful things, Preparing various flower garlands, scattering them to the Buddha in pursuit of Bodhi (Bodhi, enlightenment); Or scattering supreme Campaka garlands (Campaka, a type of flower), Vasimuttaka flowers (Vasimuttaka, a type of flower); Or scattering various colored silks, generating a supreme and pure heart; Or lay practitioners with pure hearts, adorn themselves with supreme clothing, Using silks and various flowers, scattering them to the great assembly of Bhikkhus (Bhikkhu, monks), As well as Utpala flowers (Utpala, blue lotus) and others.
、 復散妙金花、 種種摩尼寶、 或散栴檀末。 現諸希有事， 不可稱計數， 佛入城門時， 多人發道心。 無煩熱見諦、 善現、善見天、 阿迦尼離欲， 一切來觀佛； 密身及廣果， 百那由他眾， 如摩尼光曜， 悉來瞻仰尊； 凈天子無數、 及諸少凈天、 無量凈天子， 悉來觀大仙； 其少光天子、 及無量光天、 光音天子等， 咸共來觀佛； 其梵輔天子、 並及梵眾天、 定藏大梵等， 皆來觀世尊； 他化天歡喜、 化樂天善心、 兜率炎摩眾、 三十三天王、 四方四天王、 財主毗樓勒、 惡眼提賴吒， 故來禮敬佛。 大力夜叉王、 及眷屬凈心、 並親族在空， 雨諸天妙花； 恒醉持鬘天， 執種種花鬘， 並眷屬心喜， 供養勝丈夫； 百器足夜叉、 並妻及眷屬， 自擊美音樂， 供養于如來； 喜悅耽美歌， 謂緊那羅王， 居在香山頂， 踴躍悉來集； 婆稚睒婆利、 羅睺、毗摩質、 並余大威德， 而雨諸寶物； 過無量羅剎， 多眾而圍繞， 各持諸妙花， 恭敬而散佛； 阿耨大龍王， 女善學音樂， 擊百種妙聲，
誠心供養佛； 耨龍五百子， 求廣菩提智， 與親屬圍繞， 咸共無上尊； 阿波羅龍王， 向佛而合掌， 持龍勝真珠， 在空供養佛； 目真陀龍王， 踴躍悉歡喜， 散諸妙寶果， 凈心而供養。 彼起勝敬心， 唸佛種種德， 諸親屬圍繞， 皆來讚歎佛。 難陀、跋難陀、 德叉、黑瞿曇、 與眷屬詣佛， 屈膝禮善逝。 伊羅缽龍王， 百眷屬號泣， 憶念迦葉佛， 厭惡此受生： 『我昔懷疑惑， 壞小𦭽蘭葉， 是故生難處， 不能知佛法。 深厭此蛇身， 愿速舍龍趣， 能知清涼法， 道場所得者。』 余多千龍王、 海龍摩那斯， 持上妙龍衣， 來奉人中尊。 調達擲佛石， 夜叉住空接， 其名金毗羅， 恭敬在佛前。 阿吒夜叉城， 空無大夜叉， 誡約悉令集， 供養大仙尊。 灰毛針夜叉、 阿吒婆可畏、 雪山、婆多山、 驢夜叉歸佛。 種種異類身， 被服甚可畏； 多那由他鬼， 持吉物奉佛； 食海金翅鳥、 變形婆羅門， 寶冠自莊嚴， 住空而禮佛。 閻浮所有城， 一切大林天， 與城神俱來， 供養世間解。 無量林天至、
【現代漢語翻譯】 現代漢語譯本 誠心供養佛陀； 耨龍（Naga）五百子，尋求廣大的菩提智慧， 與親屬圍繞在一起，全都共同尊敬無上的佛陀； 阿波羅（Apalala）龍王，面向佛陀合掌， 手持龍族殊勝的真珠，在空中供養佛陀； 目真陀（Mucilinda）龍王，踴躍歡喜， 散佈各種美妙的寶果，以清凈的心供養。 他們升起殊勝的敬重心，憶念佛陀的種種功德， 眾多親屬圍繞著，都來讚歎佛陀。 難陀（Nanda）、跋難陀（Upananda）、德叉（Takshaka）、黑瞿曇（Krishna Gautama）， 與眷屬一同來到佛陀處，屈膝禮拜善逝（Sugata）。 伊羅缽（Elapatra）龍王，帶著百名眷屬號泣， 憶念迦葉佛（Kashyapa Buddha），厭惡自己所受的龍身： 『我過去懷有疑惑，毀壞了小小的𦭽蘭葉， 因此生於艱難之處，不能瞭解佛法。 深深厭惡這蛇身，愿能迅速捨棄龍的趣向， 能夠了解清涼的佛法，那是佛陀在菩提道場所證得的。』 其餘眾多千名龍王、海龍摩那斯（Manasvin）， 手持上妙的龍衣，前來奉獻給人中之尊。 提婆達多（Devadatta）投擲佛陀石頭，夜叉（Yaksa）住在空中接住， 他的名字是金毗羅（Kumbhira），恭敬地在佛陀面前。 阿吒（Atavaka）夜叉城，空無所有的大夜叉， 告誡約束全部令他們聚集，供養偉大的仙尊。 灰毛針夜叉（Sukeshi Yaksha）、阿吒婆（Atavaka）令人畏懼， 雪山夜叉、婆多山夜叉、驢夜叉都歸依佛陀。 各種不同類別的身形，所穿戴的服飾非常可怕； 眾多那由他（Nayuta）的鬼神，手持吉祥的物品奉獻給佛陀； 以海為食的金翅鳥（Garuda），變化成婆羅門（Brahmin）的形象， 用寶冠莊嚴自己，住在空中而禮拜佛陀。 閻浮提（Jambudvipa）所有的城市，一切的大林天神， 與城神一同前來，供養世間解（Lokavidu）。 無量的林天神到來，
【English Translation】 English version Sincerely offering to the Buddha; The five hundred sons of Naga (Naga), seeking vast Bodhi wisdom, Surrounded by relatives, all together respect the supreme Buddha; Apalala (Apalala) Dragon King, facing the Buddha with palms joined, Holding the dragon's excellent pearl, offering it to the Buddha in the sky; Mucilinda (Mucilinda) Dragon King, leaping with joy, Scattering various wonderful jewel fruits, offering with a pure heart. They raise supreme reverence, remembering the Buddha's various virtues, Many relatives surround, all come to praise the Buddha. Nanda (Nanda), Upananda (Upananda), Takshaka (Takshaka), Krishna Gautama (Krishna Gautama), Together with their retinue, they come to the Buddha, kneeling and bowing to the Sugata (Sugata). Elapatra (Elapatra) Dragon King, with a hundred weeping relatives, Remembering Kashyapa Buddha (Kashyapa Buddha), disgusted with his dragon existence: 'I used to harbor doubts, destroying a small Eranda leaf, Therefore, I was born in a difficult place, unable to understand the Buddha's teachings. Deeply disgusted with this snake body, I wish to quickly abandon the dragon's path, To be able to understand the cool and clear Dharma, which the Buddha attained at the Bodhi tree.' The remaining many thousands of Dragon Kings, the sea dragon Manasvin (Manasvin), Holding the supreme dragon robes, come to offer to the most honored among humans. Devadatta (Devadatta) threw a stone at the Buddha, a Yaksha (Yaksa) living in the sky caught it, His name is Kumbhira (Kumbhira), respectfully in front of the Buddha. The city of Atavaka (Atavaka) Yaksha, empty of great Yakshas, Admonishing and restraining them all to gather, offering to the great sage. Sukeshi Yaksha (Sukeshi Yaksha) with gray hair, Atavaka (Atavaka) is fearsome, Snow Mountain Yaksha, Badrashaila Yaksha, Donkey Yaksha all take refuge in the Buddha. Various different kinds of bodies, the clothes worn are very frightening; Many Nayutas (Nayuta) of ghosts and spirits, holding auspicious objects to offer to the Buddha; Garuda (Garuda) who eats the sea, transforming into the form of a Brahmin (Brahmin), Adorning himself with a jeweled crown, dwelling in the sky and bowing to the Buddha. All the cities of Jambudvipa (Jambudvipa), all the great forest gods, Come together with the city gods, offering to the Lokavidu (Lokavidu). Countless forest gods arrive,
並諸樹神等， 及一切河神， 集詣法王所。 山峰、巖嶺神、 堆阜天亦至， 泉池、沼神等， 共海神喜到。 天、人、修羅、鬼、 迦樓、鳩槃等、 餓鬼、富單那， 悉來供養佛。 諸天、修羅眾， 離慢咸供養， 見佛入王城， 觀之無厭足。 過修菩薩行， 供養曾世尊， 彼作是凈業， 眾生觀無厭。 須彌、輪山等， 及閻浮諸山， 不能為障蔽， 諸佛照剎光。 此娑婆諸海、 土地悉平正， 佛剎普皆遍， 散眾花悉滿。 百千種光明， 法王足下放， 地獄盡清涼， 除苦獲安樂。 十力為說法， 天人得眼凈， 無量百千眾， 于佛道決定。 無等等入城， 現作是神變， 無量百千劫， 佛說尚難盡。 如是勝德聚， 牛王度彼岸， 一切德究竟， 頂禮佛福田。」
爾時，世尊與諸比丘前後圍繞往詣月光童子住處，坐所敷坐，諸比丘僧次第而坐。
爾時，月光童子知佛、菩薩比丘坐已，自手赍持多種美食——所謂佉禪尼、蒲禪尼、梨呵那諸沙尼等——又持漿飲，以百味食充足如來及以大眾。既充足已，歡喜踴躍，深自慶遇。佛及大眾飯食訖已，卻缽澡手，以萬億價寶衣奉上如來
【現代漢語翻譯】 現代漢語譯本 以及各種樹神等， 和一切河神，都聚集到法王（Dharmaraja，指佛陀）所在之處。 山峰、巖嶺之神，堆阜之天也來到， 泉池、沼澤之神等，與海神一同歡喜到來。 天、人、阿修羅（Asura）、鬼，迦樓羅（Garuda）、鳩槃荼（Kumbhanda）等， 餓鬼、富單那（Putana），都來供養佛陀。 諸天、阿修羅眾，遠離傲慢，都來供養， 見到佛陀進入王城，觀看佛陀，沒有厭足。 佛陀過去修行菩薩行，供養曾世尊（過去諸佛）， 他們做了如此清凈的業，眾生觀看佛陀，沒有厭足。 須彌山（Sumeru）、輪圍山（Cakravada）等，以及閻浮提（Jambudvipa）的諸山， 不能作為遮蔽，諸佛的光芒照耀一切剎土。 這娑婆世界（Saha）的諸海，土地都平正， 佛的剎土普遍充滿，散佈的眾花都滿了。 百千種光明，從法王（Dharmaraja，指佛陀）的足下放出， 地獄都變得清涼，除去痛苦，獲得安樂。 十力（Dasabala，佛陀的十種力量）為眾說法，天人得到清凈的法眼， 無量百千眾生，對於佛道堅定了信心。 無等等（佛陀的尊稱）進入王城，顯現這樣的神通變化， 無量百千劫，佛陀宣說也難以說完。 如此殊勝的功德聚集，牛王（Usabharaja，比喻佛陀）度過彼岸， 一切功德究竟圓滿，頂禮佛陀這塊福田。
這時，世尊與眾比丘前後圍繞，前往月光童子（Candraprabha-kumara）的住處，在所鋪設的座位上坐下，眾比丘僧依次而坐。
這時，月光童子知道佛陀、菩薩、比丘已經坐定，親自拿著多種美食——即佉禪尼（Khacanani）、蒲禪尼（Pucanani）、梨呵那（Lihana）等——又拿著漿飲，用百味飲食充分供養如來以及大眾。供養完畢后，歡喜踴躍，深深地為自己的際遇感到慶幸。佛陀以及大眾飯食完畢后，收起缽，洗手，用價值萬億的寶衣奉獻給如來。
【English Translation】 English version And all the tree deities, And all the river deities, gathered at the place of the Dharma King (Dharmaraja, referring to the Buddha). The deities of mountain peaks and rocky ridges, and the heavens of mounds also came, The deities of springs and ponds, together with the sea deities, joyfully arrived. Gods, humans, Asuras, ghosts, Garudas, Kumbhandas, etc., Hungry ghosts, Putanas, all came to make offerings to the Buddha. The gods and Asura hosts, free from arrogance, all made offerings, Seeing the Buddha entering the royal city, they watched without satiety. In the past, the Buddha practiced the Bodhisattva path, making offerings to past Buddhas (曾世尊). They performed such pure deeds, and beings watched the Buddha without satiety. Mount Sumeru, Mount Cakravada, etc., and the mountains of Jambudvipa, Cannot serve as obstructions; the light of the Buddhas illuminates all Buddha-fields. The seas of this Saha world, and the lands are all level and even, The Buddha-fields are universally filled, and scattered flowers are abundant. Hundreds of thousands of kinds of light emanate from the feet of the Dharma King (Dharmaraja, referring to the Buddha), The hells become cool and refreshing, removing suffering and obtaining peace and happiness. The Ten Powers (Dasabala, the ten powers of the Buddha) preach the Dharma, and gods and humans obtain pure eyes, Countless hundreds of thousands of beings have determined their minds on the path of the Buddha. The Unequalled One (a respectful title for the Buddha) enters the royal city, manifesting such miraculous transformations, Even if the Buddha were to speak for countless hundreds of thousands of kalpas, it would be difficult to exhaust. Such a gathering of supreme virtues, the Bull King (Usabharaja, a metaphor for the Buddha) crosses to the other shore, All virtues are ultimately perfected; I prostrate to the Buddha, the field of blessings.
At that time, the World Honored One, surrounded by the assembly of Bhikkhus, went to the residence of Candraprabha-kumara (Moonlight Youth), sat on the seats that were laid out, and the Bhikkhu Sangha sat in order.
At that time, Candraprabha-kumara, knowing that the Buddha, Bodhisattvas, and Bhikkhus were seated, personally brought various delicious foods—namely, Khacanani, Pucanani, Lihana, etc.—and also brought beverages, fully satisfying the Tathagata and the assembly with hundreds of flavors. Having satisfied them, he rejoiced and leaped for joy, deeply grateful for his good fortune. After the Buddha and the assembly had finished eating, they put away their bowls, washed their hands, and offered the Tathagata precious garments worth billions.
；比丘眾隨上、中、下次第，各以上、中、下三衣次第施之。
爾時，月光童子于佛及僧施衣物已，偏袒右肩，右膝著地，合掌作禮，住于佛前默唸說偈而問世尊：
「菩薩智者行何行， 常能解知諸法性？ 云何能入所作業？ 惟愿導師為我說。 云何能得於宿命？ 云何不復處胞胎？ 云何能得不壞眾？ 何故而得無量辯？ 無上定慧兩足尊， 如我所問愿記說， 知諸眾生心所行， 於一切法無有疑。 佛知一切法體性， 離言語法以言說， 如師子吼摧野干， 佛降異道亦如是。 知諸眾生之所行， 通達諸法到彼岸， 無礙智慧凈境界， 惟愿法王為我說。 知於過去、未來世， 及今現在亦悉了， 三世無礙智堪能， 是故我問釋師子； 一切三世諸佛法， 法王世尊悉能知， 於法體性善覺悟， 是故我問大智海。 能離一切諸法過， 已能斷於心穢故， 剪除一切癡穢結， 愿佛為說菩提行。 而佛所得諸法相， 如所得相為我說； 我聞如是法相已， 依所聞相行菩提。 眾生行相多差別， 我作何行能解入？ 愿為我說入行法， 我得聞已則能知。 一切諸法各差別， 其體空寂性遠離， 菩
【現代漢語翻譯】 現代漢語譯本：比丘僧團按照上、中、下等的次序，各自接受以上、中、下三等衣物。
當時，月光童子向佛陀和僧團供養衣物完畢后，袒露右肩，右膝跪地，合掌行禮，站在佛前默默唸誦偈語，向世尊提問：
『菩薩智者修持何種行為，才能常常瞭解諸法的本性？ 如何才能深入所作的行業？ 惟愿導師為我解說。 如何才能獲得宿命通？ 如何才能不再經歷胞胎之苦？ 如何才能獲得不壞的眷屬？ 因為什麼緣故而能獲得無量的辯才？ 無上定慧具足的世尊，希望您能記錄並解說我所提出的問題， 瞭解所有眾生的心念和行為，對於一切法都沒有疑惑。 佛陀您瞭解一切法的體性和本質，超越言語文字卻能用言語文字表達， 如同獅子吼叫能震懾野獸，佛陀降伏其他道也是如此。 瞭解所有眾生的行為，通達一切法到達彼岸， 擁有無礙的智慧和清凈的境界，惟愿法王為我解說。 瞭解過去、未來，以及現在的世事， 對於過去、現在、未來三世的智慧沒有障礙，所以我要請問釋迦獅子（釋迦牟尼佛的尊稱）。 一切過去、現在、未來三世諸佛的法，法王世尊您都能知曉， 對於法的體性和本質有很好的覺悟，所以我要請問您這位大智慧之海。 能夠遠離一切諸法的過失，已經能夠斷除心中的污穢， 剪除一切愚癡和煩惱的束縛，愿佛陀為我解說菩提之行。 佛陀您所證得的諸法實相，請您按照所證得的實相為我解說； 我聽聞這樣的法相之後，依循所聽聞的法相來修行菩提。 眾生的行為和狀態有許多差別，我應該修持何種行為才能理解和深入？ 愿您為我解說深入修行的法門，我聽聞之後就能明白。 一切諸法各有差別，其本體空寂，自性遠離，』
【English Translation】 English version: The Bhikshu (monks) community, according to their superior, middle, and inferior ranks, each received the three kinds of robes in corresponding order.
At that time, after the Moonbeam Youth had offered robes and other items to the Buddha and the Sangha (monastic community), he bared his right shoulder, knelt on his right knee, joined his palms in reverence, and stood before the Buddha, silently reciting a verse and asking the World-Honored One:
'What practices do wise Bodhisattvas (enlightenment beings) undertake, that they may always understand the nature of all dharmas (teachings)? How can one enter into the karma (actions) one has created? I beseech the Guide to explain this to me. How can one attain knowledge of past lives? How can one be freed from rebirth in the womb? How can one obtain an indestructible retinue? For what reason does one gain limitless eloquence? O Supreme One, complete in both Samadhi (concentration) and Prajna (wisdom), I hope you will record and explain the questions I ask, Knowing the thoughts and actions of all beings, having no doubts about any dharma. Buddha, you understand the essence and nature of all dharmas, transcending words yet able to express them with words, Just as a lion's roar terrifies wild beasts, so too does the Buddha subdue other paths. Knowing the actions of all beings, comprehending all dharmas and reaching the other shore, Possessing unobstructed wisdom and a pure realm, I beseech the Dharma King to explain this to me. Knowing the past, future, and present worlds, Having unobstructed wisdom regarding the three times, therefore I ask Shakya's Lion (an epithet for Shakyamuni Buddha). All the dharmas of the Buddhas of the three times, past, present, and future, are known to you, the Dharma King, the World-Honored One, Having a good understanding of the essence and nature of dharmas, therefore I ask you, the great ocean of wisdom. Able to be free from the faults of all dharmas, already able to cut off the defilements of the mind, Cutting away all the bonds of ignorance and defilement, I wish the Buddha to explain the practice of Bodhi (enlightenment). The characteristics of all dharmas that the Buddha has attained, please explain to me according to the characteristics you have attained; After hearing such characteristics of dharmas, I will practice Bodhi according to what I have heard. The actions and states of beings are greatly varied, what practice should I undertake to understand and enter into them? I wish you to explain to me the Dharma of entering into practice, so that I may understand it after hearing it. All dharmas are different from each other, their essence is empty and still, their nature is remote,'
薩云何能現證？ 愿為我說是法母。 於一切法到彼岸， 言說法句已修學， 己自無疑除他疑， 為我顯示佛菩薩。」
月燈三昧經卷第二 大正藏第 15 冊 No. 0639 月燈三昧經
月燈三昧經卷第三
高齊天竺三藏那連提耶舍譯
爾時，世尊知月光童子心所默唸而作偈問，告月光童子言：「若菩薩與一法相應，皆悉能獲最勝功德，速成阿耨多羅三藐三菩提。何謂一法？童子！若菩薩於一切法體性如實了知。童子！云何於一切法體性如實了知？所謂一切法遠離於名、離於音聲、離於語言、離於文字，離於生滅因相、緣相、攀緣相——所謂無相遠離於相，非心遠離於心——而知諸法。」
爾時，世尊即說偈曰：
「諸法但說一， 所謂法無相， 是智者所說， 如實而了知。 若說如是法， 菩薩了知者， 彼得無礙辯， 說億修多羅。 導師所加護， 顯示于實際， 不分別假名， 曾無有所說。 以一知一切， 以一切知一， 雖有種種說， 而不起于慢。 其心能了知， 一切法無名， 隨順學諸名， 而演說真實。 諸所聞音聲， 了知其聲本； 了知聲本已， 不為聲所染。 知音聲本際
【現代漢語翻譯】 薩云何能現證？（薩：指代某種狀態或境界）愿為我說是法母。（法母：產生一切佛法的根源） 於一切法到彼岸，（彼岸：涅槃，解脫的境界）言說法句已修學， 己自無疑除他疑，為我顯示佛菩薩。」
月燈三昧經卷第二 大正藏第 15 冊 No. 0639 月燈三昧經
月燈三昧經卷第三
高齊天竺三藏那連提耶舍譯
爾時，世尊知月光童子心所默唸而作偈問，告月光童子言：『若菩薩與一法相應，皆悉能獲最勝功德，速成阿耨多羅三藐三菩提。（阿耨多羅三藐三菩提：無上正等正覺，最高的智慧和覺悟）何謂一法？童子！若菩薩於一切法體性如實了知。童子！云何於一切法體性如實了知？所謂一切法遠離於名、離於音聲、離於語言、離於文字，離於生滅因相、緣相、攀緣相——所謂無相遠離於相，非心遠離於心——而知諸法。』
爾時，世尊即說偈曰：
『諸法但說一，所謂法無相， 是智者所說，如實而了知。 若說如是法，菩薩了知者， 彼得無礙辯，說億修多羅。（修多羅：佛經） 導師所加護，顯示于實際， 不分別假名，曾無有所說。 以一知一切，以一切知一， 雖有種種說，而不起于慢。 其心能了知，一切法無名， 隨順學諸名，而演說真實。 諸所聞音聲，了知其聲本； 了知聲本已，不為聲所染。 知音聲本際
【English Translation】 How can 'Sa' be directly realized? (Sa: refers to a certain state or realm) I wish you would explain to me the 'Mother of Dharma'. (Mother of Dharma: the source from which all Buddhist teachings arise) Having reached the other shore (the other shore: Nirvana, the state of liberation) in all dharmas, Having studied the phrases that explain the Dharma, Having eliminated my own doubts and dispelled the doubts of others, Reveal to me the Buddhas and Bodhisattvas.'
Moon Lamp Samadhi Sutra, Volume 2 Taisho Tripitaka Volume 15, No. 0639 Moon Lamp Samadhi Sutra
Moon Lamp Samadhi Sutra, Volume 3
Translated by Narendrayasas of the Qi Dynasty from India
At that time, the World Honored One, knowing the silent thoughts in the mind of the Moon Light Youth, spoke in verse and said to the Moon Light Youth: 'If a Bodhisattva is in accordance with one dharma, they will all be able to obtain the most supreme merits and quickly achieve Anuttara-samyak-sambodhi. (Anuttara-samyak-sambodhi: unsurpassed, complete and perfect enlightenment, the highest wisdom and enlightenment) What is this one dharma? Youth! It is when a Bodhisattva truly understands the nature of all dharmas. Youth! How does one truly understand the nature of all dharmas? It is that all dharmas are apart from names, apart from sounds, apart from language, apart from words, apart from the causes, conditions, and clinging aspects of arising and ceasing—that is, being without characteristics, apart from characteristics, and the absence of mind, apart from mind—and thus knowing all dharmas.'
At that time, the World Honored One spoke in verse, saying:
'All dharmas are spoken of as one, That is, the dharma is without characteristics, This is what the wise ones say, Truly knowing it as it is. If one speaks of such a dharma, And the Bodhisattva understands it, They will obtain unobstructed eloquence, And speak of billions of Sutras. (Sutras: Buddhist scriptures) Protected by the Guide, Revealing the ultimate reality, Not distinguishing false names, Never having anything to say. Knowing all through one, Knowing one through all, Although there are various sayings, They do not give rise to pride. Their mind can understand, That all dharmas are without names, Following and learning the names, And expounding the truth. All the sounds that are heard, Knowing the origin of the sound; Having known the origin of the sound, They are not tainted by the sound. Knowing the ultimate nature of sound
， 諸法相亦然， 若能解一法， 不復處胞胎。 一切法無生， 能了此無生， 知生說生者， 則能知宿命。 若得於宿命， 能知所作業； 若常知作業， 得堅固眷屬。 若於是空法， 菩薩能解了， 無有不知者， 此非煩惱際。 于非煩惱際， 凡愚妄分別， 是故於億劫， 數流轉生死， 不能知妄想。 猶如大導師， 彼不作惡業， 又不墮惡道； 是諸凡夫等， 不能知此義， 便起誹謗心。 如是滅苦法， 諸法不可得， 非無諸法想； 若能如是知， 彼想亦不見。 我知如是想， 凡夫妄分別， 于離分別法， 知者不迷惑。 此為智者地， 非是愚境界， 是菩薩所行， 謂空無分別； 此是菩薩地， 佛子之所行， 佛法妙莊嚴， 謂說寂滅空。 是諸菩薩等， 斷除諸有習， 不為色所壞， 安住于佛性。 一切法無住， 以無住處故， 若能如是知， 得菩提不難。 修施、戒、聞忍、 習近善知識， 若能知是業， 速證菩提道。 是人常為諸天敬， 乾闥、夜叉、摩睺等， 龍、鬼、羅剎、緊那羅， 是等常來供菩薩。 恒為諸佛所稱歎，
【現代漢語翻譯】 現代漢語譯本 諸法的真相也是如此， 如果能夠理解一個法， 就不會再處於胞胎之中。 一切法都是無生的， 能夠明瞭這無生之理， 知道生和說生的人， 就能知道宿命。 如果獲得了宿命通， 就能知道所造的業； 如果常常知道作業， 就能得到堅固的眷屬。 如果對於這空性之法， 菩薩能夠理解明瞭， 就沒有什麼不知道的， 這不是煩惱的邊際。 對於非煩惱的邊際， 凡夫愚人妄加分別， 因此在億劫之中， 無數次流轉生死， 不能夠知道妄想。 猶如偉大的導師， 他不造作惡業， 也不會墮入惡道； 這些凡夫俗子等， 不能夠知道這個道理， 便生起誹謗之心。 像這樣寂滅痛苦之法， 諸法是不可得的， 並非沒有諸法的想法； 如果能夠像這樣知道， 那想法也看不見。 我知道像這樣的想法， 凡夫妄加分別， 對於遠離分別的法， 智者不會迷惑。 這是智者的境界， 不是愚人的境界， 這是菩薩所修行的， 就是空性無分別； 這是菩薩的境界， 佛子所修行的， 佛法美妙莊嚴， 就是宣說寂滅空性。 這些菩薩等等， 斷除各種有為的習氣， 不被色所破壞， 安住在佛性之中。 一切法都沒有住處， 因為沒有住處， 如果能夠像這樣知道， 獲得菩提並不困難。 修習佈施、持戒、聽聞、忍辱， 親近善知識， 如果能夠知道這些業， 迅速證得菩提道。 這個人常常被諸天尊敬， 乾闥婆（Gandharva，天上的音樂家）、夜叉（Yaksa，守護神）、摩睺羅伽（Mahoraga，大蟒神）等， 龍（Naga，蛇神）、鬼（Preta，餓鬼）、羅剎（Rakshasa，惡鬼）、緊那羅（Kinnara，半人半鳥的神）， 這些常常來供養菩薩。 恒常被諸佛所稱讚，
【English Translation】 English version The characteristics of all dharmas are also like this, If one can understand one dharma, one will no longer be in the womb. All dharmas are unborn; if one can understand this unborn nature, Knowing birth and speaking of birth, one can know past lives. If one obtains knowledge of past lives, one can know the karma created; If one always knows the karma, one obtains steadfast family. If a Bodhisattva can understand this empty dharma, There is nothing they do not know; this is not the boundary of afflictions. Regarding the non-affliction boundary, foolish ordinary people make false distinctions, Therefore, in billions of kalpas, they transmigrate through birth and death countless times, Unable to know delusion. Like a great guide, He does not create evil karma, nor does he fall into evil paths; These ordinary people cannot understand this meaning, And thus give rise to slanderous thoughts. Such is the dharma of extinguishing suffering, All dharmas are unattainable, yet there are thoughts of dharmas; If one can know it thus, that thought is also unseen. I know such thoughts; ordinary people make false distinctions, Regarding the dharma that is free from distinctions, the wise are not confused. This is the realm of the wise, not the realm of the foolish, This is what Bodhisattvas practice, namely emptiness and non-discrimination; This is the Bodhisattva's realm, what the Buddha's children practice, The Buddha's Dharma is wonderfully adorned, namely speaking of quiescent emptiness. These Bodhisattvas, etc., eradicate all habits of existence, Are not destroyed by form, and abide in the Buddha-nature. All dharmas have no abiding place, because there is no abiding place, If one can know it thus, attaining Bodhi is not difficult. Cultivating giving, precepts, learning, and patience, associating with good teachers, If one can know these karmas, one quickly attains the path of Bodhi. This person is always respected by the devas (gods), Gandharvas (Gandharva, celestial musicians), Yakshas (Yaksa, guardian deities), Mahoragas (Mahoraga, great serpent gods), etc., Nagas (Naga, serpent deities), Pretas (Preta, hungry ghosts), Rakshasas (Rakshasa, demons), Kinnaras (Kinnara, half-human, half-bird deities), these always come to make offerings to the Bodhisattva. Constantly praised by all the Buddhas,
與諸世間興利益， 智慧相續樂寂滅， 勝妙菩薩悲愍身。 若有菩薩能知空， 利益無量億眾生， 柔和處眾演說法， 聞者欣樂而愛敬。 廣大智慧轉增明， 以是智慧能見佛， 亦睹莊嚴凈妙剎， 聽受諸佛所說法。 知一切法如幻化， 猶如虛空自性空， 能知體性是空無， 能如是行無所染。 其有修行菩提行， 于諸事中不生著， 知一切法如變化， 而於諸剎示變化。 能為諸佛所作事， 幻法體性無去來， 隨前所求得利益， 謂能安住菩提者。 恒念一切如來恩， 愿紹佛種不斷絕， 能得光耀精妙身， 成就三十二種相。 其餘無量種利益， 行勝菩提當能得， 成就大力不可動， 威德諸王無堪抗。 具足福德甚端嚴， 福與功德威光耀， 諸天睹威不面對， 謂行佛法智慧者。 住于堅固菩提心， 與諸眾生為善友， 是人無復諸闇冥， 顯示勝妙菩提道。 離語言道無所欲， 諸法寂滅如虛空， 其有能知如是業， 成就無量勝辯才。 演說百千修多羅， 能示彼法微細義， 智者恒成無礙慧， 能知微細法體性。 常善知彼眾生信， 學習一切語言音， 為人顯示因果理，
【現代漢語翻譯】 現代漢語譯本 利益世間一切眾生， 智慧相續不斷，最終達到寂滅的快樂，這是殊勝美妙的菩薩以慈悲之心所為。 如果菩薩能夠了知諸法性空，就能利益無量億的眾生， 以柔和的態度與大眾相處，演說佛法，聽聞者都會感到歡喜，並心生愛戴和尊敬。 菩薩的廣大智慧會不斷增長和明晰，憑藉這種智慧能夠見到佛， 也能看到莊嚴清凈的佛國剎土，聽受諸佛所宣說的佛法。 了知一切法都如幻化一般，猶如虛空一樣，其自性本空， 能夠了知一切法的體性本空無所有，能夠這樣修行就不會被世間所染污。 那些修行菩提道的人，對於世間的一切事物都不會產生執著， 了知一切法都如變化一般，從而在各個佛國剎土示現種種變化。 能夠做諸佛所做的事，幻法的體性是沒有來去的， 隨著眾生之前的愿求而給予利益，這就是能夠安住于菩提道的人。 恒常憶念一切如來的恩德，愿能繼承佛的種子，使之永不斷絕， 能夠得到光耀精妙的身體，成就三十二種殊勝的相好。 還能獲得其他無量種的利益，修行殊勝的菩提道就能得到這些， 成就強大的力量，不可動搖，威德之盛，世間諸王都無法抗衡。 具足福德，相貌極其端正莊嚴，福德與功德的光芒相互輝映， 諸天看到這種威德都不敢正視，這就是修行佛法、擁有智慧的人。 安住于堅固的菩提心，與一切眾生結為善友， 這樣的人心中不再有任何黑暗，能夠為眾生顯示殊勝美妙的菩提道。 遠離言語道斷的境界，沒有任何慾望，諸法的寂滅就像虛空一樣， 如果有人能夠了知這樣的修行，就能成就無量殊勝的辯才。 能夠演說成百上千的修多羅（Sutras，經），能夠揭示這些佛法中精微細緻的含義， 有智慧的人恒常成就無礙的智慧，能夠了知精微細緻的法的體性。 常常善於瞭解眾生的根性和信仰，學習一切語言和音聲， 為人們顯示因果的道理。
【English Translation】 English version He benefits all beings in all worlds, His wisdom continues, and he enjoys the bliss of Nirvana. He is the compassionate body of the supreme and wonderful Bodhisattva. If a Bodhisattva can understand emptiness, he can benefit countless billions of beings, He interacts with the public with gentleness, expounding the Dharma, those who hear it rejoice and love and respect him. His vast wisdom grows brighter and brighter, with this wisdom he can see the Buddha, He can also see the adorned and pure Buddha-lands, and listen to the Dharma preached by all the Buddhas. He knows that all dharmas are like illusions, like the emptiness of space itself, He can know that the essence of all things is empty and without substance, and if he practices in this way, he will not be defiled. Those who practice the Bodhisattva path are not attached to anything, Knowing that all dharmas are like transformations, they show transformations in all Buddha-lands. He can do what all the Buddhas do, the nature of illusory dharmas is without coming or going, According to what was sought before, benefits are obtained, this is said to be one who can abide in Bodhi. Always remembering the kindness of all the Tathagatas (Buddhas), may he inherit the Buddha's seed without interruption, He can obtain a radiant and exquisite body, accomplishing the thirty-two marks. He can obtain countless other benefits, practicing the supreme Bodhi can obtain these, Achieving great power, immovable, his majestic virtue is unmatched by all kings. He is full of blessings and is extremely handsome, his blessings and merits shine brightly, The devas (gods) dare not look him in the face because of his majesty, this is said to be one who practices the Buddha's Dharma and has wisdom. Abiding in a firm Bodhi mind, he is a good friend to all beings, This person has no more darkness, and reveals the supreme and wonderful Bodhi path. He is far from the path of words and has no desires, all dharmas are in Nirvana like the empty space, If one can know such practice, he will achieve immeasurable and supreme eloquence. He can expound hundreds of thousands of Sutras (scriptures), and can show the subtle meanings of those dharmas, The wise one always achieves unobstructed wisdom, and can know the subtle nature of dharmas. He always knows well the faith of beings, and learns all languages and sounds, He shows people the principle of cause and effect.
能獲如上勝妙事。 具持力能無減少， 入眾無畏梵行者， 恒憶念持不忘失， 善能悟解法性故。 耳初不聞非愛語， 恒常聽覽可樂音， 口常宣說悅意言， 是人善知法性故。 念慧法智悉成就， 其心清凈無穢濁， 說百千經無滯著， 若有所演不虛設。 字句差別已修學， 善解千億諸語言， 名味、義趣皆善解， 由悟法性有斯德。 夜叉、羅剎、天、修羅、 迦樓、緊那、摩睺、茶， 為彼八部常愛敬， 斯由悟解法性故。 噁心神眾、毗舍阇， 飲血食肉極毒害， 其有持是寂定者， 是等常能作衛護。 聞于智者廣大言， 心喜踴悅身毛豎， 于彼菩提深愛樂， 能獲廣大難思福。 如是福報難可知， 于百千劫說不盡， 護持善逝法寶藏， 無量無邊無限數。 便為已供一切佛， 過去、未來諸世尊， 及住現在十方者， 以能宣說寂定故。 若人為樂福德故， 供養十力大悲者， 無量無數億諸佛， 時逕大海諸沙數； 更有餘人樂福者， 於此勝義持一偈， 于彼劫盡惡世時， 如是福德最為勝。 若有能聽一偈者， 是人便供一切佛， 於此末代惡世時， 斯為最勝上供養； 是
【現代漢語翻譯】 現代漢語譯本 能夠獲得以上殊勝美妙的事情。 具備持戒的力量且沒有減少，進入大眾中無所畏懼的梵行者（brahmacārī，指修行清凈行為的人）， 經常憶念受持而不忘失，因為善於領悟理解法性的緣故。 耳朵最初沒有聽聞過不悅耳的言語，經常聽取美好的聲音， 口中常說令人喜悅的話語，這個人善於了解法性的緣故。 念、慧、法、智全部成就，他的心清凈沒有污穢， 宣說成百上千的經典沒有滯礙，所說的話都不是虛假的。 已經修學字句的差別，善於理解千億種語言， 對於名、味、義、趣都能很好地理解，由於領悟法性而有這樣的功德。 夜叉（yakṣa，一種鬼神）、羅剎（rākṣasa，一種惡鬼）、天（deva，神）、阿修羅（asura，一種非天神）、 迦樓羅（garuḍa，一種金翅鳥神）、緊那羅（kiṃnara，一種音樂神）、摩睺羅伽（mahoraga，一種大蟒神）， 這八部眾經常對他們愛戴恭敬，這是由於領悟理解法性的緣故。 噁心的神眾、毗舍阇（piśāca，一種食人鬼），飲血食肉極其惡毒， 如果有受持這種寂靜禪定的人，這些惡鬼常常能夠做衛護。 聽到智者廣大的言論，心中歡喜踴躍，身上汗毛豎立， 對於菩提（bodhi，覺悟）深深地愛慕，能夠獲得廣大難以思議的福報。 這樣的福報難以知曉，即使在百千劫中也說不完， 護持善逝（sugata，佛的稱號之一）的法寶藏，無量無邊沒有限度。 便等於已經供養了一切佛，過去、未來的一切世尊（lokanātha，佛的稱號之一）， 以及住在現在十方世界的佛，因為能夠宣說寂靜禪定的緣故。 如果有人爲了快樂和福德的緣故，供養具有十力的大悲者（mahākaruṇā，指佛）， 無量無數億的諸佛，時間經過如大海沙粒那樣多的劫數； 更有其他人喜歡福德，對於這殊勝的意義受持一個偈頌， 在那劫數終結的惡劣時代，這樣的福德最為殊勝。 如果有人能夠聽聞一個偈頌，這個人便等於供養了一切佛， 在這末法時代的惡劣世間，這是最殊勝的供養；
【English Translation】 English version One can obtain such excellent and wonderful things. Possessing the power of upholding precepts without diminishing, a brahmacārī (one who practices pure conduct) who enters the assembly without fear, Constantly remembering and upholding without forgetting, because of being good at understanding the nature of Dharma. The ears have never heard unpleasant words, constantly listening to delightful sounds, The mouth always speaks pleasing words, this person is good at understanding the nature of Dharma. Memory, wisdom, Dharma, and knowledge are all accomplished, his mind is pure without defilement, Expounding hundreds of thousands of sutras without hindrance, what is said is not false. Having studied the differences in words and phrases, being good at understanding billions of languages, Being good at understanding the name, taste, meaning, and interest, having such virtues due to understanding the nature of Dharma. Yakṣas (a type of spirit), rākṣasas (a type of demon), devas (gods), asuras (demigods), Garuḍas (a type of bird-like deity), kiṃnaras (a type of celestial musician), mahoragas (a type of great serpent deity), These eight classes of beings always love and respect them, this is due to understanding the nature of Dharma. Evil-minded spirits, piśācas (a type of flesh-eating demon), drinking blood and eating flesh, extremely poisonous, If there are those who uphold this peaceful samādhi (meditative state), these demons can often provide protection. Hearing the vast words of the wise, the heart rejoices and leaps, the body's hairs stand on end, Deeply loving and delighting in bodhi (enlightenment), one can obtain vast and inconceivable blessings. Such blessings are difficult to know, even if spoken for hundreds of thousands of kalpas (eons), it cannot be exhausted, Protecting the Dharma treasury of the Sugata (one of the titles of the Buddha), immeasurable, boundless, and limitless. It is equivalent to having already made offerings to all Buddhas, all the past and future Lokanāthas (Lords of the World, a title of the Buddha), As well as those who dwell in the present ten directions, because of being able to expound peaceful samādhi. If someone, for the sake of happiness and merit, makes offerings to the great compassionate one (mahākaruṇā, referring to the Buddha) with the ten powers, To immeasurable and countless billions of Buddhas, the time passing through as many kalpas as grains of sand in the great ocean; If there is another who delights in merit, upholding one verse of this supreme meaning, In that evil age at the end of the kalpa, such merit is the most supreme. If someone can hear one verse, that person is equivalent to making offerings to all Buddhas, In this evil age of the degenerate era, this is the most supreme offering;
人便得最大利， 堪受世間所奉敬， 諸十力生最上子， 于其長夜已供養。 彼見我在耆阇山， 我即為授菩提記； 我已付囑彌勒尊， 彼佛亦為授記莂。 是人復為彌陀佛， 為說無量勝利益； 或復往詣安樂國， 又欲樂見阿閦佛； 無量無邊百千劫， 是人不墮諸惡道， 於此菩提行勝行， 成就無量諸快樂。 無量功德勝利益， 如是我今已宣說， 若欲如我功德者， 應末世中正持經。
「童子！以是義故，菩薩摩訶薩能如是知不可思議諸法體性者，得如是功德之利，贊說如來真實功德，不謗如來言非真實。何以故？如來已得諸法為世所知，是人如實知于彼法，亦知無量如來功德能知如實不可思議佛法。何以故？童子！佛有無量無邊功德不可思議，遠離於心。以是義故，余不能思、不能稱量。何以故？童子！其心無性、又無形色，不可睹見。
「童子！如是心體性即是佛功德體性，如是佛功德體性即是一切諸法體性。以是義故，童子！若菩薩說一切法體性一義如實知者，名為菩薩寂滅於心善解三界出離善根。如實了知、如實知見、如實說無有異說，隨說而行無所執著，出過一切諸煩惱地、過於欲界色界、解脫無色界、過於名地、過於聲地。善解離
【現代漢語翻譯】 現代漢語譯本 此人便能獲得最大的利益，堪受世間眾生的供奉和尊敬， 諸佛十力所生的最殊勝的佛子，在漫長的輪迴中已經積累了深厚的供養。 他看見我在靈鷲山（Grdhrakuta），我便為他授記菩提； 我已經將教法囑託給彌勒尊（Maitreya），未來的彌勒佛也會為他授記。 這個人還會為阿彌陀佛（Amitabha）宣說無量殊勝的利益； 或者前往安樂國（Sukhavati），又樂於見到阿閦佛（Akshobhya）； 在無量無邊的百千劫中，這個人不會墮入各種惡道， 在此菩提道上修殊勝的行，成就無量諸多的快樂。 無量的功德和殊勝的利益，就像我今天所宣說的一樣， 如果想要獲得像我一樣的功德，就應當在末法時代正確地受持此經。
『童子！因為這個緣故，菩薩摩訶薩能夠這樣了知不可思議的諸法體性，就能獲得這樣的功德利益，讚歎宣說如來的真實功德，不誹謗如來說的不是真實的。為什麼呢？如來已經證得諸法，為世人所知，這個人如實地了知這些法，也知道無量如來的功德，能夠如實地了知不可思議的佛法。為什麼呢？童子！佛有無量無邊的功德，不可思議，遠離於心。因為這個緣故，其餘的人不能思量、不能稱量。為什麼呢？童子！因為心沒有自性，也沒有形狀和顏色，不可看見。
『童子！這樣的心體性就是佛功德的體性，這樣的佛功德體性就是一切諸法的體性。因為這個緣故，童子！如果菩薩說一切法體性是一，如實地了知，就名為菩薩寂滅於心，善於瞭解三界的出離善根。如實地了知、如實地知見、如實地說，沒有不同的說法，隨著所說的而行，沒有執著，超出一切諸煩惱地，超過欲界，解脫沒有，超過名地，超過聲地。善於瞭解遠離。』
【English Translation】 English version This person will obtain the greatest benefit, worthy of the offerings and respect of the world, The most excellent son born from the Ten Powers of the Buddhas, has accumulated profound offerings throughout long cycles of rebirth. He saw me on Vulture Peak (Grdhrakuta), and I immediately bestowed upon him the prediction of Bodhi; I have entrusted the Dharma to Maitreya (Maitreya), and the future Buddha Maitreya will also bestow a prediction upon him. This person will also speak of immeasurable and excellent benefits for Amitabha Buddha (Amitabha); Or go to the Land of Bliss (Sukhavati), and also be happy to see Akshobhya Buddha (Akshobhya); In immeasurable and boundless hundreds of thousands of kalpas, this person will not fall into the various evil paths, On this Bodhi path, he cultivates excellent practices, achieving immeasurable happiness. Immeasurable merits and excellent benefits, just as I have proclaimed today, If you want to obtain merits like mine, you should correctly uphold this sutra in the Dharma-ending age.
'Child! Because of this reason, if a Bodhisattva-Mahasattva can thus know the inconceivable nature of all dharmas, he will obtain such meritorious benefits, praising and proclaiming the true merits of the Tathagata, and not slander the Tathagata by saying that what he says is not true. Why? The Tathagata has already attained all dharmas, which are known to the world, and this person truly knows these dharmas, and also knows the immeasurable merits of the Tathagatas, and can truly know the inconceivable Buddha-dharma. Why? Child! The Buddha has immeasurable and boundless merits, inconceivable, and far from the mind. For this reason, others cannot contemplate or measure it. Why? Child! Because the mind has no self-nature, nor shape or color, and cannot be seen.'
'Child! Such a mind-essence is the essence of the Buddha's merits, and such a Buddha-merit essence is the essence of all dharmas. For this reason, child! If a Bodhisattva says that the essence of all dharmas is one, and truly knows it, he is called a Bodhisattva who is extinguished in mind, and is good at understanding the roots of liberation from the three realms. Truly knowing, truly seeing, truly speaking, without different sayings, acting according to what is said, without attachment, surpassing all the grounds of afflictions, surpassing the desire realm, liberation without, surpassing the name ground, surpassing the sound ground. Good at understanding detachment.'
文字法、善解分別字智、善解離語言法，知于文字、善於文字、善於字差別智、廣知字智、善解一切法差別智、善於一切法廣差別智、善分別一切處法智，與不可思議佛法相應，魔王波旬及諸魔民所不能壞。」
說是法門時，有八億那由他諸天人等得修無障法忍，一切皆為諸佛授阿耨多羅三藐三菩提記，過四百八十萬阿僧祇劫得阿耨多羅三藐三菩提，種種名號、國土差別、壽命齊等。
爾時，世尊而說偈言：
「若有智慧諸菩薩， 趣向勝妙菩提道， 善於法義諸言說， 能行一切法體性。 口常宣說真實語， 稱佛實德而演說， 能知一切諸佛法， 於三界尊無有疑。 一切諸法同一義， 以修空故如實知， 彼無種種別異相， 於此一義已修學。 無分別想分別想， 眾生、壽命，我、人想， 盡與無盡如是想， 斷此諸想悉無餘。 不見如來有其色， 以知諸法自性無， 亦非諸想隨形好， 以斷一切顛倒故。 一切諸佛不思議， 遠離於心體寂滅， 若人能得如是知， 真見無上兩足尊。 若有能知神我想， 于中發起勝智慧， 如是知于諸法已， 彼便得名清凈眼。 是人無有諸障礙， 大智悟解出離道， 充滿具足二種因
【現代漢語翻譯】 現代漢語譯本： 『通達文字之法，善於理解文字所表達的意義，善於理解超越語言文字的真理，通曉文字，精通文字，善於分辨文字的細微差別，廣泛瞭解文字的知識，善於理解一切法的差別，善於廣泛分辨一切法的差別，善於分辨一切處所的法，並且與不可思議的佛法相應，這樣的智慧是魔王波旬（Pāpīyas，佛教中的欲界第六天之主）和他的魔眾所無法破壞的。』
當佛陀宣說這個法門時，有八億那由他（nayuta，數量單位，相當於一千萬）諸天人等獲得了修無障法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟），他們都得到了諸佛授予的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的記別，將在過四百八十萬阿僧祇（asaṃkhya，數量單位，意為無數）劫后證得阿耨多羅三藐三菩提，他們的名號、國土的差別、壽命的長短都各不相同。
這時，世尊（Bhagavān，佛的尊稱）以偈頌的形式說道：
『若有智慧的菩薩，追求殊勝微妙的菩提道， 善於理解佛法的意義和各種言說，能夠實踐一切法的體性。 口中常宣說真實的話語，稱揚佛陀真實的功德而演說佛法， 能夠了解一切諸佛的教法，對於三界（trailokya，欲界、色界、無色界）的至尊佛陀沒有疑惑。 一切諸法的意義都是相同的，因為修習空性而如實地了知， 它們沒有種種不同的表象，對於這唯一的意義已經修學。 沒有分別的念想和分別的念想，對於眾生、壽命、我、人的念想， 以及有盡和無盡這樣的念想，斷除這些念想，全部不留餘地。 不見如來具有固定的色相，因為知道諸法的自性本空， 也不是隨著美好的形貌而產生各種念想，因為斷除了一切顛倒妄想。 一切諸佛的境界不可思議，遠離了心識的活動，體性寂滅， 如果有人能夠如此了知，就真正見到了無上的兩足尊（dvipāda，佛的尊稱）。 如果有人能夠了解神我和人我的念想，從中發起殊勝的智慧， 像這樣瞭解諸法之後，他就被稱作清凈的眼。 這個人沒有各種障礙，以大智慧悟解脫離之道， 充滿具足兩種成佛的因。
【English Translation】 English version: 『Understanding the dharma of letters, being skilled in understanding the meaning of words, being skilled in understanding the dharma that transcends language, knowing letters, being proficient in letters, being skilled in discerning the differences between letters, broadly knowing the knowledge of letters, being skilled in understanding the differences of all dharmas, being skilled in broadly discerning the differences of all dharmas, being skilled in discerning the dharma of all places, and being in accordance with the inconceivable Buddha-dharma, such wisdom cannot be destroyed by Māra Pāpīyas (the lord of the sixth heaven in the desire realm in Buddhism) and his demonic hosts.』
When the Buddha expounded this dharma, eight hundred million nayutas (a unit of measurement, equivalent to ten million) of devas (gods) and humans attained the kṣānti (acceptance) of the unoriginated dharma, and all of them received predictions of anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) from the Buddhas, and after four hundred and eighty million asaṃkhyas (a unit of measurement, meaning countless) of kalpas (aeons), they will attain anuttarā-samyak-saṃbodhi, with different names, different lands, and different lifespans.
At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) spoke in verse:
『If there are wise Bodhisattvas, pursuing the supreme and wonderful path of Bodhi, Skilled in understanding the meaning of the Dharma and various expressions, Able to practice the nature of all dharmas. The mouth constantly proclaims truthful words, praising the Buddha's true virtues and expounding the Dharma, Able to understand all the teachings of the Buddhas, without doubt about the Threefold World's (trailokya, the desire realm, the form realm, and the formless realm) supreme Buddha. The meaning of all dharmas is the same, because of cultivating emptiness, they know it as it is, They have no various different appearances, and they have already studied this one meaning. Without discriminating thoughts and with discriminating thoughts, thoughts of beings, life, self, and person, And thoughts such as finite and infinite, cutting off these thoughts completely without remainder. Not seeing the Tathagata (another epithet of the Buddha) as having a fixed form, because knowing that the nature of all dharmas is empty, Nor are there various thoughts following beautiful forms, because all inverted thoughts have been cut off. The realm of all Buddhas is inconceivable, far from the activities of consciousness, the nature is quiescent, If someone can know this way, they truly see the unsurpassed Two-Footed One (dvipāda, an epithet of the Buddha). If someone can understand the thoughts of self and person, and from them generate supreme wisdom, Having understood the dharmas in this way, they are called pure eyes. This person has no obstacles, with great wisdom understanding the path of liberation, Filled and complete with the two causes of becoming a Buddha.』
， 無有一切諸愿樂。 于真實處如實見， 無有一切非實語， 是人所有諸言論， 隨順一切儀式法。 智者出過于欲界， 超色無色煩惱地， 能於三界離染著， 行在世間利眾生。 超過一切名字地， 及過音聲體性空， 雖經久時演說法， 于彼言說無所依。 遠離諸想及戲論， 斷除顛倒諸惡見， 于其智慧善決定， 是人勇健行如空。 若魔多億那由他， 為亂彼意作是言， 悉能映蔽是魔眾， 不從魔力自在攝， 棄捨一切諸魔業， 戒行清凈無熱惱， 若能深樂禪樂者， 彼則能知世間空。 若說五陰是世間， 已知彼法體空寂， 既無其滅亦無生， 一切諸法如虛空。 寧當棄捨自身命， 終不毀犯如來教， 于戒護持到彼岸， 隨其所愿悉往生。 遊行無量諸佛剎， 見多那由他億佛， 終不悕欲生天上， 遠離一切諸愿樂。 是人不捨勤精進， 于少時間行法行， 于其十方諸佛所， 善能讚詠而稱歎。」 爾時月光童子身， 得聞如是寂滅定， 棄捨一切利養事， 修行諸佛所嘆法： 「若有欲得自然智， 我為一切世間上， 應當學是勝三昧， 若如是學人天最。」
爾時，
【現代漢語翻譯】 現代漢語譯本： 沒有一切世俗的願望和快樂。 在真實的境界中如實地觀察，沒有一切不真實的言語， 這個人所說的一切言論，都遵循一切儀式和法則。 有智慧的人超越了欲界（kāmadhātu），超脫了色界（rūpadhātu）和無色界（arūpadhātu）的煩惱之地， 能夠在三界（tridhātu）中遠離染著，行走在世間利益眾生。 超越了一切名字的侷限，以及超越了音聲的體性空性， 即使經過長久的時間演說佛法，對於那些言說也沒有任何執著。 遠離各種妄想和戲論，斷除顛倒的各種邪惡見解， 對於智慧有很好的決斷，這個人勇猛剛健，行為如同虛空一般自在。 如果有很多億那由他（nayuta）的魔（māra），爲了擾亂他的心意而說各種話， 他都能夠遮蔽這些魔眾，不被魔的力量所控制， 拋棄一切魔的作為，戒行清凈沒有熱惱， 如果能夠深深地喜愛禪定的快樂，那麼他就能了知世間的空性。 如果說五蘊（pañcaskandha）是世間，那麼他已經知道這些法的體性是空寂的， 既沒有生起也沒有滅去，一切諸法都如同虛空一樣。 寧願捨棄自己的生命，也終究不會毀犯如來的教導， 對於戒律的護持到達彼岸，隨著他所希望的都能夠往生。 在無量諸佛的剎土（buddhakṣetra），見到很多那由他億的佛， 終究不希望往生到天上，遠離一切世俗的願望和快樂。 這個人不捨棄勤奮精進，在很短的時間內修行佛法， 對於十方諸佛的處所，善於讚美和稱歎。 當時月光童子（Candraprabha-kumāra）聽到這樣的寂滅禪定， 拋棄一切利益供養的事情，修行諸佛所讚歎的佛法： 『如果有人想要獲得自然智慧，成為一切世間最上，' 『應當學習這種殊勝的三昧（samādhi），如果這樣學習，就能成為人天之中最尊貴的。』 當時，
【English Translation】 English version: Without any worldly desires and pleasures. Seeing reality as it truly is, without any untrue words, All the speech of this person accords with all rituals and laws. The wise one transcends the desire realm (kāmadhātu), surpasses the realms of form (rūpadhātu) and formlessness (arūpadhātu), the lands of affliction, Able to be detached from clinging in the three realms (tridhātu), walking in the world to benefit sentient beings. Transcending all limitations of names, and surpassing the emptiness of the nature of sound, Even after expounding the Dharma for a long time, he has no reliance on those words. Away from all thoughts and fabrications, cutting off inverted and evil views, With good determination in his wisdom, this person is courageous and acts like the empty sky. If there are many billions of nayutas (nayuta) of demons (māra), speaking various things to disturb his mind, He is able to overshadow those demons, not being controlled by the power of demons, Abandoning all the deeds of demons, his conduct is pure without affliction, If he can deeply delight in the joy of dhyana, then he can know the emptiness of the world. If it is said that the five skandhas (pañcaskandha) are the world, then he already knows that the nature of these dharmas is empty and still, Neither arising nor ceasing, all dharmas are like empty space. Rather abandon one's own life, than violate the teachings of the Tathagata, Protecting the precepts until the other shore, he can be reborn wherever he wishes. In immeasurable Buddha-fields (buddhakṣetra), seeing many nayutas of billions of Buddhas, Ultimately not desiring to be born in the heavens, away from all worldly desires and pleasures. This person does not abandon diligent effort, practicing the Dharma in a short time, In the presence of the Buddhas of the ten directions, he is good at praising and extolling. At that time, the youth Candraprabha-kumāra, hearing such a samadhi of quiescence, Abandoned all matters of profit and offerings, practicing the Dharma praised by the Buddhas: 'If someone wants to obtain natural wisdom, to be the highest in all the world,' 'He should learn this supreme samadhi (samādhi), if he learns in this way, he will be the most honored among humans and gods.' At that time,
世尊告月光童子言：「童子！是菩薩摩訶薩於是顯說三昧智應善修習、為人顯示。童子！云何顯示？所謂於一切法起平等心，無有彼此、無有分別、無無分別，無造、無起，無生、無滅，一切妄想、分別憶想、起想皆悉斷除；心所攀緣、意所思作及諸假名皆亦斷除；亦斷一切諸惡覺觀，于陰界入無有自性；斷貪、瞋、癡，謂念慧解脫、慚愧堅固；修行儀式所應行處，謂空閑地、智慧地，絕於去來，一切菩薩所學、一切如來行處、一切功德成就。童子！是謂顯說如是三昧。若能顯說如是三昧，便不離諸定，其心不失一切三昧，無有迷惑，起大悲心利益無量無邊眾生。」
爾時，世尊即於是時而說偈言：
「平等非險地， 微寂難可見， 斷除一切想， 故名為三昧。 非妄想分別， 離見不可取， 其心不可得， 是名為三昧。 正住如實定， 不取一切法； 如實不取故， 故說寂滅定。 法無少塵許， 亦無少可得； 無少可得故， 故名為三昧。 有得、無得者， 此名為妄想； 於法離分別， 故名為三昧。 以聲故說義， 是聲事非有， 猶如響呼聲， 又亦如虛空。 眾生無所住， 住處不可得； 得與不得音， 自性不可得； 若去
【現代漢語翻譯】 現代漢語譯本： 世尊告訴月光童子說：『童子！這位菩薩摩訶薩應當善於修習併爲人顯示這顯說三昧智。童子！如何顯示呢？就是在一切法中生起平等心，沒有彼此的分別，沒有分別，也沒有無分別，沒有造作，沒有生起，沒有生，沒有滅，一切妄想、分別憶想、起想都完全斷除；心中所攀緣的，意念所思所作的以及各種假名也都斷除；也斷除一切諸惡覺觀，對於陰、界、入沒有自性；斷除貪、瞋、癡，以念、慧、解脫、慚愧來堅固自己；修行儀式所應當行的地方，就是空閑地、智慧地，斷絕過去和未來，這是一切菩薩所學、一切如來所行之處、一切功德成就之處。童子！這就叫做顯說這樣的三昧。如果能夠顯說這樣的三昧，便不離各種禪定，他的心不會失去一切三昧，沒有迷惑，生起大悲心利益無量無邊的眾生。』 當時，世尊就說了以下偈語： 『平等不是險地， 微細寂靜難以看見， 斷除一切妄想， 所以名為三昧。 不是妄想分別， 離開見解不可取， 其心不可得， 是名為三昧。 端正安住于如實禪定， 不執取一切法； 因為如實不執取， 所以說為寂滅定。 法沒有絲毫塵埃， 也沒有絲毫可以得到； 因為沒有絲毫可以得到， 所以名為三昧。 有得到、沒有得到， 這叫做妄想； 對於法離開分別， 所以名為三昧。 因為聲音才說出意義， 這聲音的事情並非實有， 猶如響聲的迴音， 又像虛空一樣。 眾生沒有所住之處， 住處不可得； 得到與不得的聲音， 自性不可得； 如果離去
【English Translation】 English version: The World Honored One told the Moonbeam Youth: 'Youth! This Bodhisattva-Mahasattva should be skilled in cultivating and revealing this Samadhi-wisdom of Manifestation. Youth! How does one reveal it? It means to generate an equal mind towards all dharmas, without any distinction of self and other, without any differentiation, without non-differentiation, without creation, without arising, without birth, without extinction, completely cutting off all delusions, discriminations, recollections, and thoughts; also cutting off what the mind clings to, what the intention thinks and does, and all false names; also cutting off all evil perceptions and thoughts, without self-nature in the skandhas (aggregates), realms (sense bases), and entrances (sense organs); cutting off greed, hatred, and delusion, strengthening oneself with mindfulness, wisdom, liberation, shame, and remorse; the places where the practice of rituals should be carried out are secluded places, places of wisdom, cutting off the past and the future, which is what all Bodhisattvas learn, where all Tathagatas (如來) practice, and where all merits are accomplished. Youth! This is called revealing such a Samadhi. If one can reveal such a Samadhi, then one will not be separated from all meditations, one's mind will not lose all Samadhis, there will be no confusion, and one will generate great compassion to benefit immeasurable and boundless beings.' At that time, the World Honored One then spoke the following verses: 'Equality is not a dangerous place, The subtle stillness is difficult to see, Cutting off all thoughts, Therefore it is called Samadhi. Not delusion or discrimination, Beyond views, unattainable, The mind cannot be obtained, This is called Samadhi. Rightly abiding in true suchness Samadhi, Not grasping any dharma; Because of truly not grasping, Therefore it is called Nirvana Samadhi. Dharma has not a speck of dust, Nor is there a speck to be obtained; Because there is not a speck to be obtained, Therefore it is called Samadhi. Having attainment, not having attainment, This is called delusion; Being apart from discrimination towards dharmas, Therefore it is called Samadhi. Because of sound, meaning is spoken, This matter of sound is not real, Like the echo of a sound, And also like empty space. Sentient beings have no place to dwell, The dwelling place cannot be obtained; The sound of attainment and non-attainment, Its self-nature cannot be obtained; If departing
、若墮落， 去道不可得； 去與不去音， 于道如是知。 存有定是取， 存無定亦然； 無著行菩提， 證聖道亦爾。 離險平等地， 是定慧無相， 佛子！修習此， 善修定相應。 非文字所能， 入是深義趣， 舍諸語言事， 得定無所取。 得此定菩薩， 如說相應住， 設火焚世界， 于中不被燒。 無量劫火起， 如空本不然， 若知法如空， 是人火不燒。 若燒佛剎時， 在定作是愿， 滅彼火無餘， 人及地不毀。 彼神足無邊， 游空無掛礙， 隨學定而住， 菩薩獲是德。 若生、若退沒， 無起亦無滅， 若能如是知， 得此定不難。 世間有生、滅， 如來之所說， 若能知此定， 當知是世親。 於世間不染、 世法不能礙， 身若無礙者， 能往諸佛剎。 常見於凈土， 及見世導師， 彼得聞正法， 在諸剎演說。 彼不起無知， 而說法性時， 能通達諸法， 如隨於法性。 于億劫演說， 辯才而不斷， 能變作多身， 其餘諸菩薩。 變化諸菩薩， 往游諸佛剎， 千葉蓮花上， 加趺而安坐。 顯示佛菩薩， 總持修多羅， 並余
【現代漢語翻譯】 現代漢語譯本： 若（修行者）墮落，就無法達到正道； 離開或不離開（生死輪迴的）聲音，對於道的理解應是如此。 執著于有，必定是取（執著）；執著于無，也必定是這樣； 不執著地行菩提道，證悟聖道也是如此。 遠離危險的平等之地，就是定慧無相的境界， 佛子們！修習此定，善於修習就能與定相應。 不是文字所能完全表達的，要深入理解這深奧的意義， 捨棄一切語言文字的束縛，得定后就無所執取。 得到此定的菩薩，能如佛所說相應地安住， 即使大火焚燒整個世界，身處其中也不會被燒燬。 即使無量劫的大火燃起，也如虛空般本不存在， 如果知道一切法如虛空般虛幻，這樣的人就不會被火燒。 如果（世界）焚燒佛剎時，在定中發這樣的愿： 熄滅那火焰，使其完全消失，人和大地都不會被毀壞。 他的神通力無邊無際，在空中游走沒有阻礙， 隨順所學的禪定而安住，菩薩就能獲得這樣的功德。 無論是生、是退沒（死亡），都沒有真正的起始，也沒有真正的終結， 如果能夠這樣理解，得到此定並不困難。 世間有生有滅，這是如來所說的， 如果能夠了解此定，應當知道這個人是世間的親人。 在世間不被污染，世間的法則不能阻礙他， 身體如果沒有阻礙，就能前往諸佛的剎土。 常常能見到清凈的佛土，以及見到世間的導師（佛）， 他們能聽聞正法，並在各個佛土演說佛法。 他們不會生起無明，而在說法性的時候， 能夠通達一切法，如順應法性一般。 即使在億劫的時間裡演說佛法，辯才也不會中斷， 能夠變化出許多化身，以及其他的菩薩。 變化出諸多的菩薩，前往遊歷各個佛剎， 在千葉蓮花上，結跏趺坐而安穩地坐著。 顯示佛和菩薩，總持（dharani）修多羅（sutra）， 以及其他的（功德）。
【English Translation】 English version: If (a practitioner) falls, the path cannot be attained; The sound of leaving or not leaving (the cycle of birth and death), the understanding of the path should be like this. Attachment to existence is definitely grasping; attachment to non-existence is also the same; Unattached practice of the Bodhi path, the realization of the holy path is also like this. The equal ground away from danger is the state of formless Samadhi and Prajna, Disciples of the Buddha! Practice this Samadhi, skillful practice will be in accordance with Samadhi. It cannot be fully expressed by words, to deeply understand this profound meaning, Abandon all the constraints of language and words, after attaining Samadhi, there is nothing to grasp. A Bodhisattva who has attained this Samadhi can abide in accordance with what the Buddha said, Even if a great fire burns the entire world, being in it will not be burned. Even if the fire of countless kalpas arises, it is like the void, originally non-existent, If one knows that all dharmas are illusory like the void, such a person will not be burned by fire. If (the world) is burning the Buddha-land, make this vow in Samadhi: Extinguish that flame, so that it completely disappears, and neither people nor the earth will be destroyed. His supernatural powers are boundless, walking in the air without hindrance, Abiding in accordance with the learned Samadhi, the Bodhisattva can obtain such merits. Whether it is birth or death, there is no real beginning, and no real end, If you can understand this way, it is not difficult to obtain this Samadhi. The world has birth and death, this is what the Tathagata said, If you can understand this Samadhi, you should know that this person is a relative of the world. Not being contaminated in the world, the laws of the world cannot hinder him, If the body is without hindrance, one can go to the Buddha-lands. Often able to see the pure Buddha-land, and see the world's teacher (Buddha), They can hear the right Dharma and expound the Dharma in various Buddha-lands. They will not give rise to ignorance, and when speaking of Dharma-nature, Able to understand all dharmas, as if conforming to Dharma-nature. Even if expounding the Dharma for hundreds of millions of kalpas, eloquence will not be interrupted, Able to transform into many incarnations, as well as other Bodhisattvas. Transforming into many Bodhisattvas, traveling to various Buddha-lands, On a thousand-petal lotus, sitting securely in the lotus position. Displaying the Buddhas and Bodhisattvas, upholding the Dharani sutras, And other (merits).
億諸經， 修習寂定故。 唯除不退轉， 余不思議人， 莫能盡其辯， 顯示佛菩提。 乘重閣而去， 種種寶嚴飾， 佈散諸妙花， 氛馥甚可樂。 散佈諸末香， 並燒勝妙香， 或散無量寶， 為于菩提故。 菩薩救濟者， 如是無量德， 斷除諸煩惱， 獲得勝神足。 不起于煩惱， 清凈甚光耀， 無為不可壞， 是菩薩境界。 寂靜深寂靜， 離惱無煩惱， 超過於戲論， 樂無戲論法。 文字無能入， 諸法無相故， 智知唯音聲， 是故名定者。 無盡勝寂滅， 無功用不見， 一切佛境界， 實際無家宅。 從諸佛修學， 一切法自性， 學是佛功德， 到功德彼岸； 非此亦非彼， 本際無分別， 是故一切佛， 到功德彼岸； 于未來不去， 已知法性故， 無功用戲論， 到功德彼岸。」
爾時，月光童子白佛言：「希有，世尊！如來、應供、正遍知快能善說一切諸法體性平等。此說一切諸法體性平等，菩薩所學；若菩薩于所說三昧能修學者，速得阿耨多羅三藐三菩提。世尊！我復樂說。如來！我復樂說。善逝！我欲少有所說。」
佛言：「童子！樂說便說。」
爾時
【現代漢語翻譯】 現代漢語譯本 億萬經典，都是爲了修習寂靜禪定。 只有不退轉的菩薩，以及其他不可思議的人， 才能完全理解並闡釋佛的菩提智慧。 乘坐裝飾著各種珍寶的重閣而去， 散佈各種美妙的鮮花，芬芳的氣息令人愉悅。 散佈各種末香，並焚燒殊勝美妙的香， 或者散佈無量的珍寶，都是爲了證得菩提。 菩薩作為救濟者，具有這樣無量的功德， 斷除各種煩惱，獲得殊勝的神足通。 不生起煩惱，清凈而光耀， 無為而不可摧毀，這就是菩薩的境界。 寂靜，深深的寂靜，遠離惱怒和煩惱， 超越了戲論，喜愛沒有戲論的法。 文字無法進入，因為諸法沒有自相， 以智慧了知唯有音聲，因此名為禪定者。 無盡的殊勝寂滅，無需功用就能見到， 一切佛的境界，實際是沒有家宅的。 從諸佛那裡修學一切法的自性， 學習佛的功德，到達功德的彼岸； 既非此亦非彼，本來的界限沒有分別， 因此一切佛，都到達功德的彼岸； 對於未來沒有去處，因為已經了知法的自性， 沒有功用的戲論，到達功德的彼岸。
這時，月光童子（Chandraprabha Kumara）對佛說：『希有啊，世尊！如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）真能善於宣說一切諸法的體性平等。這種宣說一切諸法體性平等，是菩薩所應學習的；如果菩薩對於所說的三昧（Samadhi）能夠修習，就能迅速獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。世尊！我再次樂於宣說。如來！我再次樂於宣說。善逝（Sugata）！我想要稍微說一些。』
佛說：『童子！樂於宣說就說吧。』
這時
【English Translation】 English version Billions of sutras, all for cultivating tranquil concentration. Only non-regressing Bodhisattvas, and other inconceivable beings, Can fully understand and expound the Buddha's Bodhi wisdom. Riding in a multi-storied pavilion adorned with various treasures, Scattering various wonderful flowers, the fragrant scent is delightful. Scattering various powdered incense, and burning supreme and wonderful incense, Or scattering immeasurable treasures, all for the sake of attaining Bodhi. Bodhisattvas as saviors, possess such immeasurable merits, Cutting off various afflictions, attaining supreme supernatural powers. Not arising afflictions, pure and radiant, Unconditioned and indestructible, this is the realm of Bodhisattvas. Tranquil, deeply tranquil, free from vexation and affliction, Transcending conceptual proliferation, delighting in the Dharma without conceptual proliferation. Words cannot enter, because all Dharmas have no inherent characteristics, Wisdom knows only sound, therefore it is called a meditator. Endless supreme extinction, seen without effort, The realm of all Buddhas, in reality, has no home. Learning from all Buddhas the self-nature of all Dharmas, Learning the merits of the Buddha, reaching the other shore of merit; Neither this nor that, the original boundary has no distinction, Therefore all Buddhas reach the other shore of merit; Having no destination in the future, because the self-nature of Dharma is already known, Without effort, conceptual proliferation, reaching the other shore of merit."
At that time, Chandraprabha Kumara (Moonlight Youth) said to the Buddha: 'Rare, World Honored One! The Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One) is truly able to skillfully expound the equality of the essence of all Dharmas. This exposition of the equality of the essence of all Dharmas is what Bodhisattvas should learn; if Bodhisattvas can cultivate the Samadhi (Concentration) that has been spoken of, they will quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). World Honored One! I am again happy to speak. Tathagata! I am again happy to speak. Sugata (Well-Gone One)! I wish to say a little.'
The Buddha said: 'Youth! If you are happy to speak, then speak.'
At that time
，月光童子在於佛前合十指爪掌向佛住立，稱佛實德，說偈贊曰：
「見生為老、病、死逼， 貪、瞋、癡等常迷惑， 佛本為發菩提心， 愿成正覺解眾縛。 善哉！無量劫修行， 住檀調柔護諸過、 持戒、忍辱、勤精進、 善修禪定及智慧。 以無悕望棄王位， 妻子、寶貨悉能捨， 頭、目、手、足及壽命， 其心初無有疲厭。 禁戒皎然凈無垢， 捐棄身命常護持， 善能禁制身口意， 歸命善逝調心者。 安住智礦忍力中， 設使剜身無忿怒， 以慈血變流出乳， 歸命如來甚奇特。 成就於力住十力， 以無量智擇諸法， 佛以悲愍於世間， 救濟利益諸異趣。 已知一切法體空， 見諸世間悉虛妄， 悟道契會性無我， 知彼解脫無所脫。 遠離煩惱及放逸， 降伏魔力及軍眾， 知道無垢無礙智， 說寂無礙清凈法。 假使虛空星宿落， 地、海、城邑悉壞滅， 虛空無為性變異， 如來終無不實語。 見於苦惱諸眾生， 安住取著分別中， 為彼顯示離取著， 所謂甚深寂滅空。 不可思議無數劫， 大雄勇猛久已學， 修學一切無著已， 是故佛無諸過失。 佛所修學一切法， 如所得法為
【現代漢語翻譯】 現代漢語譯本： 月光童子在佛前合起雙手，手指併攏，手掌朝向佛，恭敬站立，稱頌佛的真實功德，用偈頌讚美說： 『看到眾生經歷出生、衰老、疾病、死亡（**），貪婪、嗔恨、愚癡等煩惱常常使他們迷惑，佛陀最初爲了發起菩提心，願望成就正等正覺，解脫眾生的束縛。 真好啊！佛陀經歷了無量劫的修行，安住于佈施（檀），調伏身心，守護不犯各種過失，堅持戒律、忍辱、勤奮精進，善於修習禪定和智慧。 以無所求的願望捨棄王位，妻子、寶物都能捨棄，頭、眼、手、腳乃至生命，他的內心始終沒有疲憊厭倦。 禁戒清凈光明沒有污垢，捨棄身命常常守護戒律，善於禁制身、口、意三業，歸命于善逝（如來十號之一），調伏自心的人。 安住在智慧的寶藏和忍辱的力量中，即使被剜割身體也沒有忿怒，以慈悲心使流出的血變為乳汁，歸命于如此奇特的如來。 成就了力量，安住於十力（如來十力），以無量的智慧選擇各種法門，佛陀以悲憫之心對待世間，救濟利益各種不同的生命形態。 已經知道一切法的本體是空性的，看到世間的一切都是虛妄的，覺悟真理，契合于無我的本性，知道那樣的解脫是無所執著的解脫。 遠離煩惱和放逸，降伏魔的力量和魔的軍隊，知道沒有污垢、沒有障礙的智慧，宣說寂靜、沒有障礙的清凈佛法。 即使虛空的星星墜落，大地、海洋、城邑全部壞滅，虛空無為的本性發生變異，如來終究不會有不真實的話語。 看到那些處於痛苦煩惱中的眾生，安住在執取和分別之中，爲了他們顯示遠離執取的道理，那就是甚深寂滅的空性。 不可思議的無數劫以來，大雄（佛的稱號）勇猛精進地修學，修學一切無所執著的法門之後，所以佛陀沒有各種過失。 佛陀所修學的一切法，就像所證得的法一樣，為……』
【English Translation】 English version: Then, Candraprabha Kumara (Moonlight Youth) with his palms together, stood before the Buddha, praised the Buddha's true virtues, and spoke in verses: 『Seeing beings suffer from birth, old age, sickness, and death (**), constantly deluded by greed, hatred, and ignorance, the Buddha initially generated the Bodhi mind, wishing to attain perfect enlightenment and liberate all beings from their bonds. Excellent! Through countless kalpas of practice, abiding in generosity (Dana), taming and protecting against all faults, upholding precepts, patience, diligent effort, skillfully practicing meditation and wisdom. With no expectation, he abandoned his kingdom, willingly giving up his wife, children, treasures, even his head, eyes, hands, feet, and life, his heart never weary or厭倦. His precepts are bright, pure, and without defilement, sacrificing his life to constantly uphold them, skillfully restraining his body, speech, and mind, taking refuge in the Sugata (one of the ten titles of the Tathagata), the one who tames the mind. Abiding in the mine of wisdom and the power of patience, even if his body were cut, he would have no anger, transforming the blood flowing out into milk with compassion, taking refuge in such a wondrous Tathagata. Having achieved strength, abiding in the ten powers (the ten powers of the Tathagata), selecting all dharmas with immeasurable wisdom, the Buddha, with compassion for the world, saves and benefits all different forms of life. Already knowing that the essence of all dharmas is emptiness, seeing that all in the world is illusory, awakening to the truth, in accordance with the nature of no-self, knowing that such liberation is liberation from all attachments. Far from afflictions and negligence, subduing the power of Mara and his armies, knowing the wisdom that is without defilement and without obstruction, speaking the Dharma of tranquility, unobstructed and pure. Even if the stars in the sky were to fall, the earth, seas, and cities were to be destroyed, and the unconditioned nature of space were to change, the Tathagata would never speak untruthfully. Seeing those beings in suffering and affliction, dwelling in attachment and discrimination, for them, he reveals the principle of detachment, which is the profound and tranquil emptiness. For countless inconceivable kalpas, the Great Hero (title of the Buddha) has diligently studied, after studying all dharmas without attachment, therefore the Buddha has no faults. All the dharmas that the Buddha has studied, are like the dharmas he has attained, for...』
他說， 此非愚癡凡夫地、 又非一切諸外道。 心常安住於我想， 是名過失諸凡夫； 若能善知無我法， 無有一切諸過失。 大雄所出真實語， 恒常安住于實法； 安住如是實法已， 復能演說于實語。 過去曾修真實行， 乃能稱述于本願， 獲得真實妙果報， 是以能說真實語。 具足所行真實行， 善能覺于真實際； 如是所修真實行， 歸命人尊大智慧。 其智最勝無倫匹， 智慧具足甚光明， 究竟到于勝智慧， 歸命智慧言說者。 能與眾生作親友， 久遠修習慈悲心， 善能安住而不動， 不動猶如須彌山。 天人所師備廣德， 教誡大眾群生類， 善逝甚深勝智慧， 處眾無畏而震吼。 如是無畏師子吼， 如師子王威雄猛， 降伏一切諸外道， 猶如師子摧野干。 大雄善能降不調， 所調復能善調御， 能令成就為善友， 安住堅固而不壞。 見彼苦惱諸眾生， 最極依止於我見， 為其演暢無我法， 無有貪愛及不愛。 不學愚癡凡夫人， 依止險難不善徑， 為彼顯示真實道， 所謂趣向涅槃路。 若有取著我想者， 彼即住于極苦惱， 以其不解無我法， 謂能滅除苦
【現代漢語翻譯】 現代漢語譯本 他說： 『這並非愚癡凡夫的境界，也不是一切外道的境界。 心中常常安住于『我』的觀念，這就被稱為凡夫的過失； 如果能夠很好地瞭解『無我』的法理，就不會有一切過失。 大雄（Mahavira，偉大的英雄，指佛陀）所說的是真實的話語，恒常安住在真實的法理之中； 安住在這樣的真實法理之後，又能演說真實的語言。 過去曾經修行真實的行持，才能稱述本來的誓願， 獲得真實美妙的果報，因此能夠說真實的話語。 具足所修行的真實行持，善於覺悟真實的實際； 像這樣所修行的真實行持，歸命於人中尊者（指佛陀）的大智慧。 他的智慧最為殊勝，無與倫比，智慧具足，非常光明， 究竟到達殊勝的智慧，歸命于智慧的言說者（指佛陀）。 能夠與眾生作為親友，長久地修習慈悲心， 善於安住而不動搖，不動搖猶如須彌山（Sumeru，佛教宇宙觀中的聖山）。 作為天人和人的導師，具備廣大的德行，教誡大眾和各類眾生， 善逝（Sugata，如來十號之一）具有甚深殊勝的智慧，在眾人之中無所畏懼地發出吼聲。 像這樣無畏的獅子吼，如同獅子王一樣威猛， 降伏一切外道，猶如獅子摧毀野干（一種犬科動物）。 大雄（Mahavira）善於降伏不調伏的人，所調伏的人又能被很好地調御， 能夠使他們成就為善友，安住于堅固而不壞的境界。 看到那些苦惱的眾生，最極度地依賴於『我』的見解， 為他們演說『無我』的法理，沒有貪愛和不愛。 不學習愚癡凡夫的行為，依賴於危險困難的不善路徑， 為他們顯示真實的道路，就是趣向涅槃（Nirvana，佛教術語，指解脫）的道路。 如果有人執著于『我』的觀念，他們就住在極度的苦惱之中， 因為他們不瞭解『無我』的法理，認為能夠滅除痛苦。』
【English Translation】 English version He said: 'This is not the realm of foolish ordinary beings, nor is it that of all the heretics. The mind constantly dwells on the notion of 'I'; this is called the fault of ordinary beings; If one can well understand the Dharma of 'no-self' (Anatta), there will be no faults at all. The true words spoken by Mahavira (the Great Hero, referring to the Buddha) constantly abide in the true Dharma; Having abided in such true Dharma, one can then expound true speech. Having practiced true conduct in the past, one can then praise one's original vows, And obtain true and wonderful rewards; therefore, one can speak true words. Being complete with the true conduct that has been practiced, one is good at awakening to the true reality; Such true conduct that has been practiced, I take refuge in the great wisdom of the Honored One among humans (referring to the Buddha). His wisdom is the most supreme and unparalleled, his wisdom is complete and exceedingly bright, Ultimately arriving at supreme wisdom, I take refuge in the speaker of wisdom (referring to the Buddha). Able to be a friend to sentient beings, having cultivated loving-kindness and compassion for a long time, Good at abiding without moving, unmoving like Mount Sumeru (the sacred mountain in Buddhist cosmology). As the teacher of gods and humans, possessing vast virtues, instructing the masses and all kinds of beings, The Well-Gone One (Sugata, one of the ten titles of the Tathagata) has profound and supreme wisdom, and roars fearlessly among the crowd. Such a fearless lion's roar, like the majestic and fierce lion king, Subduing all the heretics, just as a lion destroys a jackal. Mahavira is good at subduing the untamed, and those who are tamed can be well-controlled, Able to make them become good friends, abiding in a firm and indestructible state. Seeing those suffering sentient beings, who rely most extremely on the view of 'I', Expounding for them the Dharma of 'no-self', without greed or aversion. Not learning the ways of foolish ordinary people, relying on dangerous and difficult unwholesome paths, Revealing to them the true path, which is the road leading to Nirvana (the Buddhist term for liberation). If someone is attached to the notion of 'I', they dwell in extreme suffering, Because they do not understand the Dharma of 'no-self', thinking that they can eliminate suffering.'
惱處。 不可思議劫數中， 大智久已曾修學； 修學遠離取著已， 是故無有諸過惡。 演說離過諸法句， 世尊遠離於諸過， 善說真實微妙語， 口能解脫百種畏。 無量那由百千億， 天、龍、夜叉住虛空， 愛樂無上最聖法， 聞者靡不合真義。 如來善美歡喜語， 溫潤合時稱悅意， 和合無量微妙音， 憐愍解脫無數人。 伎樂音聲百千種， 一時奏擊相和合， 悉是天中悅樂聲， 如來一音能映蔽； 迦陵頻伽諸鳥眾， 同時共發微妙聲， 能令他人生欣樂， 于佛音聲非少分； 擊發歡喜之音樂， 善合一切諸管絃， 吹貝、鼓、笛、琴、箜篌， 于佛音聲悉不現； 緊那羅王歌舞音， 已曾善學百千樂， 若得聞者咸歡喜， 于佛音聲悉不現； 拘翅、鸚鵡、舍利聲， 孔雀、哀鸞、鴛鴦等， 所有一切美音鳥， 于佛音聲悉不現； 可愛悅樂美妙音， 世間所有善歌詠， 悉來集聚同時發， 佛聲最勝殊過彼。 諸天、夜叉、修羅王， 三界所有群生類， 其中最勝上妙身， 佛放一光悉映蔽。 如來色身如花敷， 一切相好以嚴飾， 出生福果甚清凈， 光明顯照於十方。 鼛、𪔵
【現代漢語翻譯】 現代漢語譯本： 惱處。 在不可思議的劫數中，大智者早已修習佛法； 修習佛法遠離執著之後，因此沒有任何過錯和罪惡。 宣說遠離過錯的諸法句，世尊遠離一切過錯， 善於宣說真實微妙的語言，口中能解除百種畏懼。 無量那由他百千億的天、龍、夜叉（守護神）居住在虛空中， 喜愛無上最神聖的佛法，聽聞者沒有不符合真義的。 如來善美歡喜的語言，溫潤合時，令人稱心悅意， 和合無量微妙的音聲，憐憫解脫無數的人。 各種伎樂音聲成百上千種，一時演奏敲擊互相配合， 全部是天上的喜悅之聲，如來的一種聲音就能掩蓋它們； 迦陵頻伽（妙音鳥）等各種鳥類，同時發出微妙的聲音， 能使他人產生欣喜快樂，與佛的音聲相比，不及少分； 敲擊發出歡喜的音樂，善於配合一切管絃樂器， 吹貝、鼓、笛、琴、箜篌，在佛的音聲中全部消失不見； 緊那羅王（音樂神）歌舞的聲音，已經很好地學習了成百上千種音樂， 如果有人聽到這些聲音都會感到歡喜，但與佛的音聲相比，全部消失不見； 鴝鵒、鸚鵡、舍利（鳥名）的聲音，孔雀、哀鸞、鴛鴦等， 所有一切美妙聲音的鳥，與佛的音聲相比，全部消失不見； 可愛悅耳美妙的聲音，世間所有美好的歌唱， 全部聚集在一起同時發出，佛的聲音最為殊勝超過它們。 諸天、夜叉、修羅王（非天），三界所有眾生種類， 其中最殊勝美妙的身體，佛放出一道光芒就能全部掩蓋。 如來的色身像花朵一樣綻放，用一切相好來莊嚴修飾， 出生于福德的果報，非常清凈，光明明顯照耀於十方。 鼛、𪔵
【English Translation】 English version: Annoyance. In inconceivable kalpas (aeons), great wisdom has long been cultivated; Having cultivated and distanced oneself from attachments, therefore, there are no faults or evils. Expounding the faultless Dharma verses, the World Honored One is free from all faults, Skillfully speaking truthful and subtle words, the mouth can liberate from a hundred kinds of fears. Limitless nayutas (a large number) of hundreds of thousands of kotis (a large number), of devas (gods), nagas (dragons), and yakshas (guardian spirits) dwell in the sky, Loving the supreme and most sacred Dharma, those who hear it invariably accord with the true meaning. The Tathagata's (Buddha's) kind, beautiful, and joyful speech, is gentle and timely, pleasing to the mind, Harmonizing limitless subtle sounds, compassionately liberating countless people. Hundreds of thousands of kinds of musical sounds, played and struck together in harmony, All are joyful sounds from the heavens, but a single sound of the Tathagata can overshadow them; The kalavinka (mythical bird with a beautiful voice) and other birds, simultaneously emit subtle sounds, Able to bring joy and delight to others, but compared to the Buddha's voice, they are but a small fraction; Striking and emitting joyful music, skillfully harmonizing all kinds of wind and string instruments, Blowing conches, drums, flutes, zithers, and harps, all disappear in the Buddha's voice; The Kinnara King's (a celestial musician) singing and dancing sounds, having skillfully learned hundreds of thousands of melodies, If heard, they would delight all, but compared to the Buddha's voice, they all disappear; The sounds of mynas, parrots, and sharis (bird names), peacocks, mournful luan birds, mandarin ducks, etc., All birds with beautiful sounds, compared to the Buddha's voice, all disappear; Lovely, delightful, and beautiful sounds, all the good songs in the world, Gathered together and emitted simultaneously, the Buddha's voice is the most supreme and surpasses them. Devas (gods), yakshas (guardian spirits), Asura Kings (demi-gods), all kinds of beings in the three realms, Among them, the most supreme and wonderful body, a single ray of light emitted by the Buddha can overshadow them all. The Tathagata's (Buddha's) form body is like a blooming flower, adorned with all auspicious marks and characteristics, Born from the fruit of blessings, extremely pure, its bright light shines in all ten directions. Gao, Yu
、䗍、鼓、箜篌音、 銅、鈸、笙、簫美妙聲， 如是諸音相和合， 百分不及佛一音； 乾闥、修羅、摩睺等， 夜叉所有美妙聲， 並及三界諸妙音， 于佛百分不及一。 梵天所有諸光明， 及諸有頂天身光， 世尊若放一光明， 餘光百分不及一。 身、口、意業皆清凈， 佈施凈故世不染， 功德寶聚人中王， 自然功德無等等。」 讚歎十力實語已， 童子歡喜作是言： 「以我供養佛法王， 愿此福成釋迦文。」 佛知彼勝最凈行， 善逝於時起微笑， 彌勒睹笑而請問： 「惟愿人尊說笑緣。」 其時大地六種動， 天、龍歡喜住虛空， 欣悅瞻仰兩足尊： 「請為我說笑因緣。 諸佛智慧所了知， 非佛弟子聲聞地， 今欲安誰最勝道？ 惟愿憐愍為我說。 惟除慈悲牟尼尊， 一切世間無堪者， 堪能授於法王位， 愿為授于菩提記。 我今善問世導師， 釋迦牛王大威德， 已度智慧光明岸， 除斷貪、瞋、癡穢過。 不可思議恒沙億， 導師爾所劫修行， 為求勝妙菩提行， 為何因緣而現笑？ 能捨自身手、足等、 妻子、眷屬、余親愛， 常能修行是勝行， 是故我問牟尼尊。 像
【現代漢語翻譯】 現代漢語譯本 䗍（一種樂器）、鼓、箜篌（一種樂器）的聲音，銅鈸、笙、簫的美妙聲音， 像這樣各種聲音和諧地混合在一起，百分之一也不及佛陀的一個聲音； 乾闥婆（Gandharva，天神）、修羅（Asura，阿修羅）、摩睺羅伽（Mahoraga，大蟒神）等，夜叉（Yaksa，夜叉）所有美妙的聲音， 以及三界所有美妙的聲音，與佛陀的聲音相比，百分之一也不及。 梵天（Brahma）所有的光明，以及諸有頂天（最高層的天）的身光， 世尊如果放出一道光明，其餘的光芒百分之一也不及。 身、口、意業都清凈，佈施清凈的緣故不被世俗污染， 功德寶聚的人中之王，自然擁有的功德無與倫比。 讚歎具有十種力量的真實語后，童子歡喜地說： 『我用供養佛法之王的功德，愿這份福報成就釋迦文（Sakyamuni，釋迦牟尼佛）。』 佛陀知道他殊勝最清凈的行為，善逝（Sugata，如來）這時露出了微笑， 彌勒（Maitreya，彌勒菩薩）看到佛陀微笑而請問：『惟愿人中尊者說說微笑的因緣。』 這時大地發生了六種震動，天、龍歡喜地住在虛空中， 欣悅地瞻仰兩足尊（佛陀）：『請為我說說微笑的因緣。 諸佛智慧所能了知的境界，不是佛陀弟子聲聞（Sravaka，阿羅漢）所能達到的， 現在想要把最殊勝的道安立在誰身上呢？惟愿您憐憫為我說說。 除了慈悲的牟尼尊（Muni，佛陀），一切世間沒有誰能勝任， 堪能授予法王之位，愿為他授菩提記（授記）。 我現在善巧地請問世間導師，釋迦牛王（佛陀）具有大威德， 已經度過智慧光明的彼岸，除斷了貪、瞋、癡的污穢過失。 不可思議恒河沙數般的億劫，導師您在那麼長的時間裡修行， 爲了尋求殊勝美妙的菩提行，因為什麼因緣而顯現微笑？』 能捨棄自身的手、足等，妻子、眷屬、其餘親愛之物， 常常能夠修行這種殊勝的行為，所以現在我請問牟尼尊。 象
【English Translation】 English version The sounds of the Muraja (a musical instrument), drums, and Konghou (a harp-like instrument), the beautiful sounds of copper cymbals, Sheng (a reed instrument), and Xiao (a flute), Such harmonious blending of various sounds, a hundredth part is not equal to a single sound of the Buddha; Gandharvas (heavenly musicians), Asuras (demi-gods), Mahoragas (great serpent deities), etc., all the beautiful sounds of Yakshas (nature spirits), And all the wonderful sounds of the three realms, compared to the Buddha's sound, a hundredth part is not equal. All the light of Brahma (the creator god), and the body light of the highest heavens, If the World Honored One emits a single ray of light, the remaining light is not even a hundredth part. Body, speech, and mind are all pure, because of pure giving, not tainted by the world, The king among men, a treasure of merit, naturally possesses incomparable merit. After praising the real words of the Ten Powers, the boy joyfully said: 'With my offering to the King of the Dharma, may this merit accomplish Sakyamuni (the Buddha).' The Buddha knew his excellent and purest conduct, the Sugata (the Well-Gone One) then smiled, Maitreya (the future Buddha) saw the smile and asked: 'May the Honored One among men tell the cause of the smile.' At that time, the earth shook in six ways, the gods and dragons joyfully dwelled in the sky, Happily gazing upon the Two-Footed Honored One (the Buddha): 'Please tell me the cause of the smile. The realm that the wisdom of all Buddhas knows, is not the realm of the Buddha's disciple Sravakas (hearers), Now, who do you want to establish in the most supreme path? May you have compassion and tell me. Except for the compassionate Muni (the Sage, the Buddha), there is no one in all the world who is worthy, Worthy to be granted the position of Dharma King, may you bestow the prediction of Bodhi (enlightenment). I now skillfully ask the World Teacher, Sakya Bull King (the Buddha) with great power and virtue, Has crossed the shore of wisdom and light, has removed the defilements of greed, hatred, and delusion. Inconceivable billions of eons like the sands of the Ganges, Teacher, you have practiced for so long, In order to seek the supreme and wonderful Bodhi practice, for what reason do you show a smile?' Able to give up one's own hands, feet, etc., wife, family, and other loved ones, Always able to practice this supreme conduct, therefore I now ask the Muni. Elephant
、馬、車乘及牛、羊、 奴婢、摩尼、真珠金， 不見所有諸珍物， 行菩提時而不捨。 其智最勝悉顯現， 知諸眾生之所行， 心信性慾已善知， 愿說何緣而現笑？ 誰曾供養人中尊？ 誰復今成廣大利？ 誰能受行佛所行？ 為誰而能現此笑？ 其地於時六種動， 億妙蓮花從地出， 其花光耀具億葉， 金色熾盛甚可愛。 佛子處彼蓮花上， 菩薩第一大神足， 無量法師而云集， 是以我作如是問。 擊鼓、鳴鐃、吹貝音， 伎樂億數如恒沙， 如是等輩諸音樂， 佛聲于中最殊妙。 拘翅、頻伽、鵝鶴等， 眾鳥一時而云集， 俱時各出美妙音， 于佛音聲非其比。 誰往行檀持禁戒， 無量億劫而修習？ 誰復供養人中尊？ 牟尼為誰而現笑？ 誰昔起大恭敬心， 已曾請問兩足尊？ 何因緣故得菩提， 而今便現是笑耶？ 所有過去十力尊， 及今現在、未來世， 天人導師悉了知， 是故我問人中塔； 能知眾生心次第， 于其神足而不減， 又知眾生心所樂， 是故我問牟尼師； 修行無上最勝行， 因相應法已善學， 佛菩提道云何得？ 是故我問兩足尊； 諸法微細難可見， 空
【現代漢語翻譯】 現代漢語譯本 『馬、車乘以及牛、羊，奴婢、摩尼（maṇi，寶珠）、真珠金，不見所有這些珍貴之物，（菩薩）在行菩提道時毫不吝惜地捨棄。 其最殊勝的智慧完全顯現，知曉所有眾生的行為，內心已經深信並且完全瞭解，請問是何緣故而顯現笑容？ 是誰曾經供養人中之尊？誰又將成就廣大的利益？誰能夠受持奉行佛陀所行之道？是爲了誰而顯現此笑容？ 大地在此時發生六種震動，無數美妙的蓮花從地涌出，這些蓮花光芒耀眼，具有無數的花瓣，金色的光芒熾盛，非常可愛。 佛子們安住于這些蓮花之上，菩薩們展現第一大神足通，無量的法師們雲集於此，因此我才提出這樣的疑問。 擊鼓、鳴鐃、吹響海螺，無數的伎樂如同恒河沙粒般眾多，像這樣的各種音樂，佛陀的聲音在其中最為殊勝美妙。 迦陵頻伽（kalaviṅka，妙音鳥）、鵝、鶴等各種鳥類一時聚集，同時發出美妙的聲音，但與佛陀的聲音相比，簡直無法相提並論。 是誰過去行持佈施、持守戒律，經過無量億劫的修習？是誰供養人中之尊？牟尼（muni，聖者）是爲了誰而顯現笑容？ 是誰過去生起廣大的恭敬心，曾經請問過兩足尊（佛陀）？是何因緣的緣故能夠證得菩提，而今便顯現這樣的笑容呢？ 所有過去、現在、未來世的十力尊（佛陀），以及天人的導師，您完全知曉，因此我才向人中之塔（佛陀）請問； 您能知曉眾生的心念次第，對於神足通的運用沒有絲毫減損，又知曉眾生內心所喜樂之事，因此我才向牟尼導師（佛陀）請問； 修行無上最殊勝的行持，對於因果相應的法則已經善於學習，佛陀的菩提道是如何證得的？因此我才向兩足尊（佛陀）請問； 諸法的微細之處難以看見，空
【English Translation】 English version 『Horses, chariots, and also cattle and sheep, servants, maṇi (jewels), pearls, and gold—not seeing any of these precious things, (the Bodhisattva) gives them away without hesitation when practicing the Bodhi path. His most excellent wisdom is fully manifested, knowing the conduct of all beings, his heart already deeply believes and fully understands—please tell us, for what reason does he show a smile? Who has ever made offerings to the most honored among humans? Who will now accomplish vast benefits? Who can receive and practice the conduct of the Buddha? For whom does he show this smile? The earth at this time shakes in six ways, countless wonderful lotuses emerge from the ground, these lotuses shine with light, possessing countless petals, the golden light is blazing, extremely lovely. The Buddha's sons dwell upon these lotuses, the Bodhisattvas display the first great supernatural power, countless Dharma masters gather here—therefore I ask such a question. Beating drums, sounding gongs, blowing conch shells, countless musical instruments are as numerous as the sands of the Ganges, like these various kinds of music, the Buddha's voice is the most excellent and wonderful among them. Kalaviṅka (birds with beautiful voices), geese, cranes, and other various birds gather at once, simultaneously emitting beautiful sounds, but compared to the Buddha's voice, they simply cannot be compared. Who in the past practiced giving and upheld precepts, cultivating for countless eons? Who made offerings to the most honored among humans? For whom does the Muni (sage) show a smile? Who in the past aroused great reverence, having once asked the Two-Footed Honored One (Buddha)? For what causal reason is it possible to attain Bodhi, and now he shows such a smile? All the past, present, and future Lords of the Ten Powers (Buddhas), and the teachers of gods and humans, you fully know, therefore I ask the Tower among Humans (Buddha); You can know the sequential order of beings' minds, and the use of supernatural powers is not diminished in the slightest, and you also know what beings delight in, therefore I ask the Muni Teacher (Buddha); Practicing the unsurpassed and most excellent conduct, having skillfully learned the laws of cause and effect, how is the Buddha's Bodhi path attained? Therefore I ask the Two-Footed Honored One (Buddha); The subtle aspects of all dharmas are difficult to see, emptiness
寂難稱不思議， 修行十力之所行， 是以我問世大師； 若能善修慈悲心， 于不思議眾生所， 常不起諸眾生想， 是故我問兩足尊； 所行境界難思議， 于其邊底不可得， 已能度於心境界， 是故我問兩足尊。 佈施、持戒已究竟， 智者明凈了三世， 遠離一切諸過惡， 為何義故現是笑？ 舍利、目連、居律多， 及諸如來余弟子， 非是彼等所行地， 惟佛境界最無上。 於一切法到彼岸， 諸有所學已究竟， 導師起發大悲愍， 宣暢微妙第一音。 過去無量僧祇劫， 亦曾問于如是義， 得為救世之親尊， 今既證果為我說。 夜叉、羅剎、龍、槃荼， 瞻仰兩足最勝尊， 一切恭敬合掌住， 咸疑世尊何緣笑。 多菩薩眾悉雲集， 具足神通多億剎， 如來心生最長子， 一切恭敬而合掌。 世尊導師非無緣， 最勝丈夫而現笑， 微妙語言鼓音聲， 以何因緣而現笑？ 香象菩薩東方來， 從彼阿閦佛世界， 那由菩薩眾圍繞， 為問釋迦故來此。 又復安樂妙世界， 觀音菩薩、大勢至， 那由菩薩眾圍繞， 來問兩足釋師子。 過去無量億佛所， 供養無邊諸如來， 猶如大海
【現代漢語翻譯】 現代漢語譯本 寂靜難以衡量，不可思議， 是修行十力（如來的十種力量）之人才能夠達到的境界，因此我向世間大師請教； 如果能夠很好地修習慈悲心，對於不可思議的眾生， 常常不生起『眾生』這樣的分別念，所以我向兩足尊（佛的尊稱）請教； 您所行的境界難以思議，它的邊際和底線都無法找到， 已經能夠超越心的境界，所以我向兩足尊請教。 佈施、持戒已經達到圓滿究竟，智者能夠明凈地瞭解過去、現在、未來三世， 遠離一切罪過和惡行，因為什麼緣故現在顯現笑容？ 舍利弗（Śāriputra）、目犍連（Maudgalyāyana）、居律多（Gavāṃpati），以及如來的其他弟子， 都不是他們所能到達的境界，只有佛的境界最為無上。 對於一切法都已到達彼岸，所有應該學習的都已經圓滿究竟， 導師發起廣大的慈悲心，宣揚微妙的第一音聲。 過去無量阿僧祇劫（asaṃkhyeya-kalpa，極長的時間單位），也曾經問過這樣的問題， 得以成為救世的親近尊者，現在既然已經證得佛果，請為我解說。 夜叉（yakṣa）、羅剎（rākṣasa）、龍（nāga）、槃荼（pūtanā）， 都瞻仰著兩足中最殊勝的尊者， 一切恭敬地合掌站立，都疑惑世尊因為什麼緣故而微笑。 眾多的菩薩都聚集而來，具備神通，數量多達億剎（億個佛土）， 如同如來心中所生的最年長的兒子，一切恭敬地合掌。 世尊導師不是沒有原因的，最殊勝的丈夫顯現笑容， 用微妙的語言發出鼓一樣的聲音，是因為什麼因緣而顯現笑容？ 香象菩薩從東方而來，從阿閦佛（Akṣobhya）的世界而來， 被那由他（nayuta，數量單位）菩薩眾圍繞，爲了向釋迦牟尼佛（Śākyamuni）提問而來到這裡。 又從安樂美妙的世界，觀音菩薩（Avalokiteśvara）、大勢至菩薩（Mahāsthāmaprāpta）， 被那由他菩薩眾圍繞，前來向兩足的釋迦獅子提問。 過去在無量億佛的處所，供養了無邊的如來，猶如大海。
【English Translation】 English version The silence is immeasurable and inconceivable, It is the realm reached by those who cultivate the ten powers (the ten powers of a Tathāgata), therefore I ask the great master of the world; If one can cultivate the heart of loving-kindness and compassion well, towards inconceivable beings, Constantly not arising the thought of 'beings', therefore I ask the Two-Footed Honored One (an epithet for the Buddha); The realm you traverse is difficult to conceive, its edges and bottom cannot be found, Having already transcended the realm of the mind, therefore I ask the Two-Footed Honored One. Giving and upholding precepts have reached perfection, the wise are able to clearly understand the three times of past, present, and future, Having distanced yourself from all faults and evils, for what reason do you now show a smile? Śāriputra, Maudgalyāyana, Gavāṃpati, and the other disciples of the Tathāgata, Are not in the realm that they can reach, only the Buddha's realm is the most supreme. For all dharmas, you have reached the other shore, all that should be learned has been perfected, The guide arises with great compassion, proclaiming the subtle and wonderful first sound. In the past, for immeasurable asaṃkhyeya-kalpas (an extremely long unit of time), such questions have been asked, To be able to become a close and honored one who saves the world, now that you have attained Buddhahood, please explain it to me. Yakṣas, rākṣasas, nāgas, pūtanās, All gaze up at the most supreme of the Two-Footed Ones, All respectfully stand with palms joined, all wondering why the World Honored One is smiling. Many Bodhisattvas gather, possessing supernatural powers, numbering in the billions of kṣetras (Buddha-fields), Like the eldest son born from the Tathāgata's heart, all respectfully join their palms. The World Honored One, the guide, is not without reason, the most supreme man shows a smile, Using subtle language to emit a drum-like sound, for what cause and condition do you show a smile? The Elephant-Fragrant Bodhisattva comes from the East, from the world of Akṣobhya Buddha, Surrounded by nayuta (a unit of number) of Bodhisattvas, comes here to ask Śākyamuni Buddha. Also from the blissful and wonderful world, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Surrounded by nayuta of Bodhisattvas, come to ask the Śākya Lion, the Two-Footed One. In the past, in the presence of immeasurable billions of Buddhas, offerings were made to boundless Tathāgatas, like the great ocean.
中沙數， 為行無上勝菩提。 一切諸佛所嗟嘆、 于菩薩德已究竟、 十方世界悉聞知， 文殊師利住合掌。 遊行那由他佛剎， 如是勝徒難可見， 佛子功德已善學， 一切合掌恭敬住。 根器最勝餘更無， 如是調伏柔軟者， 能持一切佛法藏， 愿為宣說和潤語。 世尊導師非無緣， 最勝丈夫而現笑， 微妙鼓音愿演說， 以何因緣而現笑？ 拘翅、鴝鵒、鵝、孔雀、 雷霆牛王聲震吼： 愿出天樂美妙音， 惟愿演說增樂語， 善集慈悲離諸過， 智慧現前斷愚癡。 顯真實義離文字， 于百千劫已修持， 決定空寂知諸有， 顯示苦滅諸句義。 能壞一切外道智， 空無眾生及壽命， 諸佛修行百千行， 百千種福而莊嚴。 百千諸天咸讚歎， 百千諸梵亦復然， 夜叉、羅剎等凈心， 摩睺、金翅龍欣喜。 口常宣說無滯礙， 凈妙業果之所起。 所有諸佛滅度者， 及今現在、未來世， 一切了知無障礙， 從諸功德之所生。 大海、大地及諸山， 一切咸皆六種動。 諸天、修羅、龍、摩睺， 散諸上妙勝香花， 斷除貪、瞋及惛慢， 尸羅心意悉清凈。 寂靜音聲稱無想， 大聖如
【現代漢語翻譯】 現代漢語譯本 為求證無上殊勝的菩提（BODHI，覺悟），無數的菩薩聚集在此。 他們受到一切諸佛的讚歎，在菩薩的德行方面已經達到究竟圓滿。 十方世界都知道他們的名聲，文殊師利（Manjushri）菩薩也合掌恭敬。 無數（那由他，Nayuta）的佛剎（Buddha-kshetra，佛土）中，如此殊勝的僧團難以見到， 這些佛子已經很好地學習了功德，一切都合掌恭敬地站立。 他們的根器最為殊勝，沒有其他可以超越，如此調伏且柔和的人， 能夠持有一切佛法寶藏，愿為我們宣說溫和潤澤的語言。 世尊導師不會無緣無故地，最殊勝的丈夫（指佛陀）顯現微笑， 愿您以微妙的鼓音來演說，因為什麼因緣而顯現微笑？ 拘翅（Kokila，迦陵頻伽鳥）、鴝鵒（Shalika，八哥鳥）、鵝、孔雀，雷霆牛王的聲音震動怒吼： 愿您發出天樂般美妙的聲音，惟愿您演說增加喜樂的語言， 善於聚集慈悲，遠離各種過失，智慧顯現於前，斷除愚癡。 顯現真實意義，超越文字的束縛，于百千劫已經修持， 決定證悟空寂，了知諸有的虛幻，顯示苦滅的各種句義。 能夠摧毀一切外道的智慧，證悟空無眾生以及壽命， 諸佛修行百千種善行，以百千種福德來莊嚴自身。 百千諸天都讚歎不已，百千諸梵天也是如此， 夜叉（Yaksa）、羅剎（Rakshasa）等心懷清凈，摩睺羅伽（Mahoraga）、金翅鳥（Garuda）、龍都感到欣喜。 口中常常宣說沒有滯礙，這是清凈微妙的業果所產生的。 所有已經滅度的諸佛，以及現在、未來世的諸佛， 一切都了知而沒有障礙，這是從各種功德中所產生的。 大海、大地以及諸山，一切都發生了六種震動。 諸天、修羅（Asura）、龍、摩睺羅伽，散佈各種上妙殊勝的香花， 斷除貪婪、嗔恨以及昏沉和傲慢，身語意都清凈。 寂靜的聲音稱讚無想的境界，偉大的聖者如是說。
【English Translation】 English version Innumerable bodhisattvas gather here, seeking to attain the unsurpassed and supreme Bodhi (BODHI, enlightenment). They are praised by all the Buddhas, having reached the ultimate perfection in the virtues of a bodhisattva. Their fame is known throughout the ten directions, and Manjushri (Manjushri) Bodhisattva also joins his palms in reverence. In countless (Nayuta) Buddha-lands (Buddha-kshetra, Buddha-field), such an excellent Sangha is rarely seen, These sons of the Buddha have diligently learned merit and virtue, and all stand with palms joined in reverence. Their faculties are the most excellent, with nothing surpassing them; such tamed and gentle beings, Are able to hold all the treasures of the Buddha's teachings, may they proclaim to us gentle and enriching words. The World Honored One, the Teacher, does not smile without a reason; the most excellent man (referring to the Buddha) reveals a smile, May you expound with the subtle sound of a drum, for what reason does he reveal a smile? Kokila (Kokila, cuckoo bird), Shalika (Shalika, starling), geese, peacocks, the sound of thunder and the roar of the bull-king: May you emit heavenly music-like beautiful sounds, may you expound words that increase joy, Skilled in gathering compassion, free from all faults, wisdom manifests before us, cutting off ignorance. Revealing the true meaning, beyond the constraints of words, having cultivated for hundreds of thousands of kalpas, Decisively realizing emptiness and tranquility, knowing the illusion of all existence, revealing the meaning of the cessation of suffering. Able to destroy the wisdom of all heretics, realizing emptiness, no beings, and no life span, The Buddhas cultivate hundreds of thousands of good deeds, adorning themselves with hundreds of thousands of blessings. Hundreds of thousands of devas praise unceasingly, and hundreds of thousands of Brahma gods are also the same, Yakshas (Yaksa), Rakshasas (Rakshasa), and others with pure hearts, Mahoragas (Mahoraga), Garudas (Garuda), and dragons rejoice. The mouth constantly proclaims without hindrance, this is produced by the pure and subtle karmic result. All the Buddhas who have passed into Nirvana, as well as the Buddhas of the present and future, All are known without obstruction, this is produced from various merits and virtues. The great sea, the earth, and the mountains, all experience six kinds of shaking. Devas, Asuras (Asura), dragons, Mahoragas, scatter various supreme and wonderful fragrant flowers, Cutting off greed, hatred, and dullness and arrogance, body, speech, and mind are all pure. The silent voice praises the realm of non-thought, the great sage speaks thus.
是師子吼。 具足辯才廣名稱， 于眼、於法善平等， 世間無等亦無過， 惟愿大悲說笑義。 拘翅、頻伽及孔雀、 命命等鳥妙音聲， 一時共發甚可愛， 于佛少音非為譬； 大鼓、金鉦及諸鼙、 䗍貝、簫、筑、琴、箜篌， 千種音樂俱時作， 于佛少音非為譬； 諸天千種美音樂、 及諸天女妙歌聲， 眾集相和生人愛， 于佛少音非為譬。 救世導師以一音， 隨信種種發異解， 一切皆謂佛為己， 愿大沙門說笑緣。 諸天及龍妙音聲， 迦樓、乾闥、毗舍阇， 是等不能滅煩惱， 唯佛音聲能斷除。 雖復起愛心無染， 行慈便能離瞋過， 能生智慧離愚癡， 能如是者離諸垢。 佛音不出于眾外， 能斷百種諸所疑， 于其音聲無高下， 牟尼妙聲寂平等。 假使三千界散壞、 大海一念盡枯涸、 日月可令墜落地， 世雄終無不實語。 語言清凈六十種， 吼音深美無所畏， 如來梵言愿為說， 寂靜何緣而現笑？ 一切三有群生類， 悉能了知彼所行， 過去、現在及未來， 人尊愿為說笑緣。 所有如來大悲者， 于諸力中得究竟， 如來凈月圓滿面， 終非無緣而現笑。」
【現代漢語翻譯】 現代漢語譯本： 這是師子吼（獅子的吼叫，比喻佛陀的教法威猛有力）。 具備充足的辯才，廣為人知，對於眼（視覺）和法（佛法）能夠善於平等對待， 在世間沒有可以與之相比的，也沒有任何過失，惟愿大慈大悲的佛陀解說微笑的因緣。 如拘翅鳥（一種鳥）、頻伽鳥（一種美妙的鳥）、孔雀、命命鳥（一種雙頭鳥）等鳥類發出美妙的聲音， 同時發出聲音非常可愛，但與佛陀的少許聲音相比，仍然無法比擬； 大鼓、金鉦以及各種小鼓、海螺、簫、筑、琴、箜篌， 千種樂器同時演奏，與佛陀的少許聲音相比，仍然無法比擬； 諸天千種美妙的音樂，以及諸天女美妙的歌聲， 聚集在一起相互應和，令人喜愛，但與佛陀的少許聲音相比，仍然無法比擬。 救世的導師用一個聲音，隨著眾生的信仰不同而產生不同的理解， 一切眾生都認為佛陀是爲了自己而說法，愿大沙門（佛陀）解說微笑的因緣。 諸天和龍的美妙聲音，迦樓羅（一種大鵬鳥）、乾闥婆（一種天神）、毗舍阇（一種惡鬼）， 這些聲音都不能消除煩惱，只有佛陀的聲音才能斷除煩惱。 即使生起愛心也不會被污染，行慈悲就能遠離嗔恨的過失， 能夠生起智慧遠離愚癡，能夠這樣做就能遠離各種污垢。 佛陀的聲音不會超出大眾之外，能夠斷除百種疑惑， 佛陀的聲音沒有高下之分，牟尼（佛陀）的美妙聲音寂靜而平等。 即使三千大千世界崩壞、大海在一念之間完全枯竭、 日月可以墜落到地上，世間的英雄（佛陀）終究不會說不真實的話。 語言清凈具有六十種功德，吼聲深沉美好而無所畏懼， 如來的梵音，愿您為我們解說，寂靜的佛陀因為什麼因緣而顯現微笑？ 一切三有（欲界、色界、無色界）的眾生，都能夠了解佛陀的所作所為， 過去、現在以及未來，人中尊者（佛陀）愿您為我們解說微笑的因緣。 所有如來具有大慈悲心，在各種力量中得到究竟， 如來清凈如滿月的面容，終究不會無緣無故地顯現微笑。」
English version: This is the Lion's Roar (referring to the Buddha's teachings as powerful and authoritative). Possessing complete eloquence and widespread renown, being skilled in equanimity regarding the eye (sight) and the Dharma (Buddha's teachings), In the world, there is no equal, nor any fault, may the greatly compassionate Buddha explain the cause of the smile. Like the sounds of the Kokila bird (a type of bird), Kalavinka bird (a melodious bird), peacock, Jivajiva bird (a two-headed bird), and other birds, The sounds produced simultaneously are very lovely, but compared to a small sound of the Buddha, it is still incomparable; Large drums, bronze gongs, and various small drums, conch shells, flutes, zhu (an ancient stringed instrument), zithers, harps, A thousand kinds of musical instruments played simultaneously, compared to a small sound of the Buddha, it is still incomparable; The thousand kinds of beautiful music of the devas (gods), and the beautiful singing voices of the deva women, Gathered together harmonizing, creating delight, but compared to a small sound of the Buddha, it is still incomparable. The world-saving guide, with one sound, produces different understandings according to the different beliefs of beings, All beings think that the Buddha is speaking for them, may the great Shramana (Buddha) explain the cause of the smile. The beautiful sounds of devas and nagas (dragons), garudas (a large bird), gandharvas (a celestial musician), pishachas (a demon), These sounds cannot eliminate afflictions, only the Buddha's sound can cut them off. Even if love arises, it is not tainted, practicing loving-kindness can be free from the fault of anger, Able to generate wisdom and be free from ignorance, able to do so and be free from all defilements. The Buddha's sound does not go beyond the assembly, able to cut off hundreds of doubts, In that sound, there is no high or low, the Muni's (Buddha's) wonderful sound is peaceful and equal. Even if the three thousand great thousand worlds collapse, the great ocean completely dries up in a moment, The sun and moon can fall to the earth, the hero of the world (Buddha) will never speak untruthfully. Language is pure with sixty qualities, the roar is deep, beautiful, and fearless, The Brahma-like voice of the Tathagata (Buddha), may you explain to us, for what reason does the silent one show a smile? All beings in the three realms of existence (desire realm, form realm, formless realm) are able to understand what he does, Past, present, and future, the honored one among humans (Buddha), may you explain the cause of the smile. All Tathagatas (Buddhas) possess great compassion, attaining the ultimate in all powers, The Tathagata's (Buddha's) pure face, like a full moon, will ultimately not show a smile without a reason.」
【English Translation】 English version: This is the Lion's Roar (referring to the Buddha's teachings as powerful and authoritative). Possessing complete eloquence and widespread renown, being skilled in equanimity regarding the eye (sight) and the Dharma (Buddha's teachings), In the world, there is no equal, nor any fault, may the greatly compassionate Buddha explain the cause of the smile. Like the sounds of the Kokila bird (a type of bird), Kalavinka bird (a melodious bird), peacock, Jivajiva bird (a two-headed bird), and other birds, The sounds produced simultaneously are very lovely, but compared to a small sound of the Buddha, it is still incomparable; Large drums, bronze gongs, and various small drums, conch shells, flutes, zhu (an ancient stringed instrument), zithers, harps, A thousand kinds of musical instruments played simultaneously, compared to a small sound of the Buddha, it is still incomparable; The thousand kinds of beautiful music of the devas (gods), and the beautiful singing voices of the deva women, Gathered together harmonizing, creating delight, but compared to a small sound of the Buddha, it is still incomparable. The world-saving guide, with one sound, produces different understandings according to the different beliefs of beings, All beings think that the Buddha is speaking for them, may the great Shramana (Buddha) explain the cause of the smile. The beautiful sounds of devas and nagas (dragons), garudas (a large bird), gandharvas (a celestial musician), pishachas (a demon), These sounds cannot eliminate afflictions, only the Buddha's sound can cut them off. Even if love arises, it is not tainted, practicing loving-kindness can be free from the fault of anger, Able to generate wisdom and be free from ignorance, able to do so and be free from all defilements. The Buddha's sound does not go beyond the assembly, able to cut off hundreds of doubts, In that sound, there is no high or low, the Muni's (Buddha's) wonderful sound is peaceful and equal. Even if the three thousand great thousand worlds collapse, the great ocean completely dries up in a moment, The sun and moon can fall to the earth, the hero of the world (Buddha) will never speak untruthfully. Language is pure with sixty qualities, the roar is deep, beautiful, and fearless, The Brahma-like voice of the Tathagata (Buddha), may you explain to us, for what reason does the silent one show a smile? All beings in the three realms of existence (desire realm, form realm, formless realm) are able to understand what he does, Past, present, and future, the honored one among humans (Buddha), may you explain the cause of the smile. All Tathagatas (Buddhas) possess great compassion, attaining the ultimate in all powers, The Tathagata's (Buddha's) pure face, like a full moon, will ultimately not show a smile without a reason.」
爾時，世尊即於是時以其偈頌答彌勒菩薩摩訶薩曰：
「如是月光童子者， 讚歎如來愛無比； 如是讚歎如來已， 后還為世所稱美。 昔日於此王舍城， 已曾睹見多億佛， 于彼佛所常請問， 如是勝妙寂滅定。 修行菩提道行時， 於一切世為我子， 常能具足無礙辯， 恒常安住于梵行。 彼人末代可怖時， 惟是彌勒所證知， 一切時中住梵行， 能廣分別是三昧。 若欲求是勝三昧， 稱道所行則能得， 無量億佛所攝受， 供養最勝大導師。 我住智中故記說， 於此月光勝妙行， 末代世時無障礙， 于其梵行及壽命， 知于千億諸如來， 如觀掌中庵羅果。 又復過彼恒沙數， 能于未來修供養， 諸天及龍有八億、 夜叉眾有七千億， 未來供養兩足尊， 是等悉能相佐助。」 得聞如是授記已， 歡喜愛樂而充滿， 月光踴身七多樹， 住空發於希有言： 「嗚呼！佛說最無上， 安住解脫智神通， 安住決定勝智故， 一切異論莫能壞。 遠離二邊證解脫， 觀察於事不著事， 於三界中智無礙， 悉無一切諸戲論。 一切戲論而不染， 諸見覺觀悉斷除， 善修于道無所依， 不為
【現代漢語翻譯】 現代漢語譯本 當時，世尊（釋迦牟尼佛）即刻以偈頌回答彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva，未來佛）： 『這位月光童子（Chandraprabha Kumara），讚歎如來（Tathagata，佛的稱號）的愛無比殊勝； 如此讚歎如來之後，他將來還會被世人所稱讚和敬美。 過去在王舍城（Rajagrha）這裡，他已經見過無數億尊佛， 在那些佛的處所，他經常請問，關於這種殊勝微妙的寂滅禪定。 當他修行菩提道（Bodhi，覺悟之道）的時候，在一切世間都做我的兒子， 常常能夠具備無礙的辯才，恒常安住在清凈的梵行（Brahmacharya）之中。 這個人，在末法時代的可怖時期，只有彌勒（Maitreya）才能真正瞭解他， 他一切時中都安住于梵行，能夠廣泛地分別解說各種三昧（Samadhi，禪定）。 如果想要尋求這種殊勝的三昧，稱揚讚歎他所修行的道路就能得到， 他被無量億尊佛所攝受，供養最殊勝的大導師（佛）。 我安住在智慧之中，所以才記說，關於這月光童子的殊勝妙行， 他在末法時代不會有任何障礙，無論是他的梵行還是壽命， 他能瞭解千億尊如來，就像觀看掌中的庵羅果（Amra，一種水果）一樣清楚。 而且他還能超過恒河沙數，在未來繼續修行供養， 諸天（Deva）和龍（Naga）有八億，夜叉（Yaksa）眾有七千億， 未來都會供養這位兩足尊（佛），他們都能夠互相佐助。』 聽聞這樣的授記之後，月光童子歡喜踴躍，心中充滿喜悅， 月光童子跳躍到七多樹的高度，停留在空中，發出稀有之言： 『嗚呼！佛所說的最無上，安住在解脫的智慧神通之中， 安住在決定的殊勝智慧之中，所以一切不同的論點都不能摧毀它。 遠離二邊而證得解脫，觀察事物而不執著於事物， 在三界（Trailokya）之中智慧無礙，沒有任何的戲論。 對於一切戲論都不被沾染，各種見解和覺觀都已斷除， 善於修道而無所依賴，不被任何事物所束縛。
【English Translation】 English version Then, the World-Honored One (Bhagavan, an epithet of the Buddha) immediately answered Maitreya Bodhisattva Mahāsattva (the future Buddha) with these verses: 『This Chandraprabha Kumara (Moonlight Youth), praises the Tathagata's (Thus Gone One, an epithet of the Buddha) love as unparalleled; Having praised the Tathagata in this way, he will later be praised and admired by the world. In the past, here in Rajagrha (Royal City), he has already seen countless billions of Buddhas, In the presence of those Buddhas, he often inquired about this supremely wonderful Samadhi (state of meditative consciousness) of quiescence. When he practices the Bodhi (enlightenment) path, he is my son in all worlds, He is always able to possess unobstructed eloquence, constantly abiding in pure Brahmacharya (celibate conduct). This person, in the dreadful times of the Dharma-ending age, only Maitreya (the future Buddha) can truly understand him, He abides in Brahmacharya at all times, and is able to widely distinguish and explain various Samadhis. If one wishes to seek this supreme Samadhi, praising the path he practices will enable one to attain it, He is embraced by countless billions of Buddhas, and makes offerings to the most supreme great guide (the Buddha). I abide in wisdom, therefore I record and speak about the supreme and wonderful conduct of this Chandraprabha, In the Dharma-ending age, he will have no obstacles, whether in his Brahmacharya or his lifespan, He knows a thousand billion Tathagatas as clearly as seeing an Amra (mango-like fruit) in the palm of his hand. Moreover, he can surpass the sands of the Ganges River in number, and continue to practice making offerings in the future, Devas (gods) and Nagas (dragons) number eight hundred million, and Yaksa (demons) hosts number seven thousand billion, In the future, they will all make offerings to this Two-Legged Honored One (the Buddha), and they will all be able to assist each other.』 Having heard such a prophecy, Chandraprabha Kumara rejoiced and was filled with delight, Chandraprabha Kumara leaped to the height of seven Tala trees, remained in the air, and uttered rare words: 『Alas! What the Buddha speaks is most supreme, abiding in the wisdom and spiritual powers of liberation, Abiding in decisive and supreme wisdom, therefore all different arguments cannot destroy it. Having distanced oneself from the two extremes and attained liberation, observing things without being attached to things, In the Trailokya (three realms) wisdom is unobstructed, without any frivolous debates. One is not tainted by any frivolous debates, all views and perceptions are cut off, One skillfully cultivates the path without relying on anything, and is not bound by anything.』
他壞、不違他。 又於三界無所依， 斷除諸結所行凈， 愛縛枝蔓悉舍離， 諸有相續皆盡滅。 悟解非有自體性， 離言說法悉了知， 于其顛倒無智者， 如師子吼摧野干。 佛今為現妙法藏， 我今獲得妙寶聚， 斷除一切諸惡趣， 我今得佛定無疑。 百福金色莊嚴手， 愿此寶掌摩我頂， 對於天人大眾前， 惟愿人尊灌我頂。」
「我念過去修行時， 于師子幢佛法中， 時有比丘甚聰睿， 名曰賢施為法師。 我作王子名黠慧， 身遇病苦甚困篤， 時彼賢施為我師， 柔軟淳直備儒德。 五百良醫無減少， 咸皆盡來為我治， 彼悉不能除我病， 親戚眷屬懷憂惱。 是時大師聞我患， 便至我所而慰問， 賢施即生悲愍心， 而為我說是三昧。 我得聞此三昧已， 不顧財寶心愛樂， 了知諸法體性故， 其時病苦即除愈。 比丘行於菩提行， 得成佛道號然燈； 我昔黠慧王子時， 以此三昧除苦惱。 以是因緣故，童子！ 我憶是事今付汝： 能忍罵詈、毀辱等， 受持、讀誦如是定。 末世比丘有無量， 放逸毀禁多慳吝， 堅著衣缽樂為惡， 於是三昧起誹謗； 嫉妒輕躁縱諸
【現代漢語翻譯】 現代漢語譯本： 不作惡，也不違揹他人。 又對三界（欲界、色界、無色界）沒有任何依賴，斷除了所有煩惱的束縛，所行清凈，對愛的束縛和枝蔓全部捨棄，所有存在的相續都完全滅盡。 覺悟理解到萬法非有自體的性質，遠離言語的說法全部了知，對於那些顛倒無知的眾生，如獅子吼一般摧伏野干（一種弱小的動物）。 佛陀現在為我們展現微妙的法藏，我今天獲得了珍妙的寶聚，斷除一切諸惡趣（地獄、餓鬼、畜生），我今天得佛果必定無疑。 愿以具有百福所成的金色莊嚴的手，用這寶貴的手掌摩我的頭頂，在天人和大眾面前，只願人中尊者為我灌頂。
『我回憶過去修行的時候，在師子幢佛（過去佛名）的佛法中，當時有一位比丘非常聰慧，名字叫做賢施（比丘名），作為一位法師。 我當時作為王子，名字叫黠慧（王子名），身體遭遇病苦非常困頓，當時那位賢施是我的老師，他柔軟淳樸正直，具備儒者的德行。 五百位良醫沒有減少，全部都來為我治療，他們都不能夠去除我的病，親戚眷屬都懷著憂愁煩惱。 這時大師聽到我的病患，便來到我這裡慰問，賢施即生起悲憫之心，而為我宣說這個三昧（禪定）。 我聽聞這個三昧以後，不顧惜財寶，內心喜愛，了知諸法的體性，當時病苦就消除了。 這位比丘行於菩提道，得成佛道，號為然燈佛（過去佛名）；我過去作為黠慧王子的時候，用這個三昧除去了苦惱。 因為這個因緣，童子！我回憶起這件事現在交付給你：能夠忍受罵詈、毀辱等等，受持、讀誦這個禪定。 末法時代的比丘有無量，放逸毀壞戒律，多數慳吝，執著于衣缽，喜歡作惡，於是對這個三昧生起誹謗；嫉妒輕浮放縱各種慾望。
【English Translation】 English version: He does not do evil, nor does he disobey others. Moreover, he has no reliance in the Three Realms (Desire Realm, Form Realm, Formless Realm), cuts off all the bonds of affliction, his conduct is pure, he abandons all the bonds and tendrils of love, and completely extinguishes the continuity of all existence. He awakens to and understands the nature of all dharmas as being without inherent existence, and fully comprehends teachings that are beyond words. Towards those who are deluded and ignorant, he roars like a lion, crushing the jackals (a type of weak animal). The Buddha now reveals the wonderful Dharma treasury for us, and today I have obtained a precious collection of jewels, cutting off all the evil destinies (hells, hungry ghosts, animals). Today, I have no doubt that I will attain Buddhahood. May the golden, adorned hand with a hundred blessings, use this precious palm to rub my head. Before the assembly of gods and humans, I only wish that the honored one among humans would anoint my head.
'I recall that in the past, when I was practicing, within the Dharma of the Lion Banner Buddha (name of a past Buddha), there was a very wise Bhikshu (monk), named Wise Giver (name of a Bhikshu), who was a Dharma teacher. At that time, I was a prince named Cunning Wisdom (name of a prince), and my body was suffering greatly from illness. At that time, that Wise Giver was my teacher, and he was gentle, sincere, upright, and possessed the virtues of a Confucian scholar. Five hundred good doctors, no less, all came to treat me, but they were all unable to remove my illness, and my relatives and family were filled with worry and distress. At this time, the great master heard of my illness and came to visit and comfort me. Wise Giver then arose with compassion and spoke this Samadhi (meditative state) for me. After hearing this Samadhi, I did not care for wealth and treasures, but loved it in my heart. Understanding the nature of all dharmas, my illness was immediately cured. This Bhikshu practiced the Bodhisattva path and attained Buddhahood, named Lamp Lighting Buddha (name of a past Buddha); in the past, when I was Prince Cunning Wisdom, I used this Samadhi to remove suffering. Because of this cause, young man! I recall this event and now entrust it to you: be able to endure scolding, insults, and so on, and uphold, recite, and study this Samadhi. In the Dharma-ending age, there will be countless Bhikshus, who are negligent and break the precepts, and are mostly stingy, attached to their robes and bowls, and delight in doing evil. Therefore, they will slander this Samadhi; they are jealous, frivolous, and indulge in various desires.'
根， 止住俗家為貪利， 常依出入息利活， 是等當謗此三昧。 舒手展足奢縱誕， 趨步言笑自顧影， 伴黨挑臂隨路行， 若入聚落現異相。 如是不應儀式人， 晝夜繫心在童女， 于彼色聲常愛著， 遊行村邑現是儀， 心常貪嗜於美食， 戲笑歌舞及音樂， 販賣貿易恒規利， 喜樂飲宴及乘騎， 廣貯積聚飲食已， 命終墜墮三惡道。 專事墾殖及耕田， 保玩自己所住處， 受他教命傳書信， 棄捨禁戒及威儀， 親近白衣違佛教， 毀破禁戒住惡道， 常作佛不讚嘆業， 所謂斗秤諸欺誑， 造作如是諸惡行， 以此惡行墮惡道。 多饒財寶、珠、金、貝， 棄捨親愛而出家， 不能安住凈戒聚， 還為販肆作鄙業。 牛馬雄雌相孚乳， 惟恃財谷為勝想， 何為出家除鬚髮， 而不護戒及儀式？ 我於過去行菩提， 于千劫中修苦行， 為求如是寂滅定， 愚人聞之生嗤笑。 行非梵行喜妄語， 常貪利養趣惡道， 披梵行服為標式， 毀戒謗定言非法， 彼此遞互相破壞， 不能應法求利養， 各欲共相求短失， 命終墮於三惡趣。 百千人中難得一， 謂能住于忍辱者， 朋黨斗
【現代漢語翻譯】 現代漢語譯本 根，停止出家是爲了貪圖利益，常常依靠呼吸出入來謀生，這些人應當誹謗這種三昧（Samadhi，定）。 舒展手腳，奢侈放縱，走路說話時只顧自己的影子，結黨成群，勾肩搭背地在路上行走，如果進入村落就顯現出奇異的姿態。 像這樣不遵守儀式的人，日夜把心思放在年輕女子身上，對她們的容貌和聲音常常愛戀執著，在村莊里表現出不應有的儀態。 內心常常貪圖美食，喜歡嬉笑歌舞和音樂，從事販賣貿易，總是謀劃利益，喜歡飲酒宴樂和騎乘遊玩，大量積聚飲食，這樣的人命終後會墮入三惡道。 專門從事開墾種植和耕田，保護玩賞自己居住的地方，接受別人的指使傳遞書信，拋棄禁戒和威儀，親近在家的俗人，違背佛教的教導，毀壞禁戒而住在惡道中。 常常做佛陀不讚嘆的行業，比如使用斗、秤等工具進行欺騙，造作像這樣的各種惡行，憑藉這些惡行墮入惡道。 很多人雖然擁有大量的財寶、珠寶、黃金、貝殼，卻捨棄親人而出家，不能安住在清凈的戒律之中，反而從事販賣等卑賤的行業。 像牛馬一樣，雌性和雄性互相親近哺乳，只憑借財物穀物作為優勝的想法，為什麼要出家剃除鬚髮，卻不守護戒律和威儀呢？ 我在過去修行菩提道（Bodhi，覺悟），在無數劫中修習苦行，爲了尋求像這樣寂靜滅度的禪定，愚蠢的人聽了會嗤笑。 行為不符合清凈的修行，喜歡說謊，常常貪圖利益供養而走向惡道，披著出家人的外衣作為偽裝，毀壞戒律，誹謗禪定，說禪定不是正法。 彼此互相破壞，不能按照佛法去尋求利益供養，各自想要尋找對方的缺點和過失，這樣的人命終後會墮入三惡趣。 在成百上千人中難以找到一個能夠安住于忍辱的人，他們結黨營私，互相爭鬥。
【English Translation】 English version Roots, stopping the renunciation to greed for profit, constantly relying on the breath to make a living, these people should slander this Samadhi (定, concentration). Stretching hands and feet, indulging in luxury, only caring about one's own shadow when walking and talking, forming gangs and walking on the road with arms around each other, if entering a village, showing strange appearances. People who do not observe rituals like this, day and night, focus their minds on young women, and are often attached to their appearance and voice, showing inappropriate behavior in villages. The mind often craves delicious food, likes to joke, sing, dance, and listen to music, engages in buying and selling, always planning for profit, likes to drink, feast, ride, and play, and accumulates a lot of food and drink. Such people will fall into the three evil realms after death. Specialize in reclamation and farming, protect and play with their own residences, accept instructions from others to deliver letters, abandon precepts and dignity, be close to lay people, violate Buddhist teachings, destroy precepts and live in evil realms. Often doing things that the Buddha does not praise, such as using scales and measures to deceive, creating such evil deeds, and falling into evil realms by these evil deeds. Many people, although possessing a large amount of wealth, jewelry, gold, and shells, abandon their relatives and become monks, but cannot live in pure precepts, but instead engage in humble industries such as selling. Like cattle and horses, females and males are close to each other and breastfeed, only relying on wealth and grain as a superior idea. Why become a monk and shave off your beard and hair, but not protect the precepts and dignity? In the past, I practiced the Bodhi (覺悟, enlightenment) path, and practiced asceticism for countless kalpas, in order to seek such a silent and extinct meditation, foolish people will laugh when they hear it. Behaviors do not conform to pure practice, like to lie, often greedy for profit and offerings and go to evil ways, wearing the clothes of a monk as a disguise, destroying precepts, slandering meditation, and saying that meditation is not the right Dharma. They destroy each other, cannot seek profit and offerings according to the Dharma, and each wants to find the other's shortcomings and faults. Such people will fall into the three evil realms after death. It is difficult to find one person among hundreds of thousands who can live in forbearance. They form cliques and fight each other.
諍無量人， 棄捨忍辱恒忿競。 咸自稱歎是菩薩， 慾望聲流遍諸國， 若得虛名自欣慶， 尚無善行何況道？ 我曾不聞亦不見， 無有凈行欲樂者， 誹謗此法無欣慕， 而能獲得菩提道。 為不活故多出家， 不求一切佛菩提， 愚人安住我見中， 聞說無我便驚怖。 彼此更互恒諍論， 我慢自舉相陵蔑， 自稱己是說他非， 常行不善妄歡喜。 成就凈戒諸功德、 安住慈心行忍辱、 調伏柔濡淳善者， 是等善人為彼欺。 若有當來起噁心， 極甚抵突為不善， 喜樂斗諍行非法， 是等爾時得供養。 我今善相勸告汝， 汝當於我生凈信， 於此如來所說教， 彼惡人輩勿親近。 于極貪愛及重瞋、 多愚癡人惛慢者， 無慚、無愧、心不調， 汝于彼速起忍力。 我今所說無量德， 比丘於此不安住， 非但口言得菩提， 要須堅固行者得。」
月燈三昧經卷第三 大正藏第 15 冊 No. 0639 月燈三昧經
月燈三昧經卷第四(丹如來出城品第一之二)
高齊天竺三藏那連提耶舍譯
爾時，婆伽婆在大眾中示教利喜已，即從坐起出王舍城，詣耆阇崛山敷座而坐，諸比丘眾及
【現代漢語翻譯】 現代漢語譯本： 爭論不休的人數眾多，他們拋棄忍辱，總是充滿憤怒和爭鬥。 他們都自稱是菩薩（Bodhisattva，指追求覺悟的修行者），希望自己的名聲傳遍各個國家。 如果得到虛假的名聲，就自我欣喜慶賀，尚且沒有善良的行為，更何況是菩提之道（Bodhi，指覺悟之道）？ 我從未聽說也未曾見過，沒有清凈的行為卻貪圖享樂的人，誹謗這種正法，沒有欣慕之心，卻能夠獲得菩提之道。 許多人爲了生計而出家，並不追求一切諸佛的菩提覺悟。 愚蠢的人安住在自我的見解中，聽到宣說無我（Anatta，佛教教義，指沒有永恒不變的自我）的道理便感到驚恐。 彼此之間互相爭論不休，傲慢自大，互相輕視侮辱。 自稱自己是對的，說別人是錯的，常常做不善的事情還妄自歡喜。 成就清凈戒律和各種功德、安住在慈悲之心修行忍辱、調伏身心柔和善良的人，這些善良的人卻被他們欺負。 如果將來有人生起噁心，極其牴觸衝突，做出不善的行為，喜歡爭鬥，行非法之事，這樣的人在那個時候反而能得到供養。 我現在好好地勸告你們，你們應當對我生起清凈的信心，對於如來（Tathagata，佛的稱號）所說的教法，不要親近那些惡人。 對於那些極度貪愛、充滿強烈嗔恨、愚癡昏昧、傲慢自大的人，沒有慚愧之心、不調伏自己的心，你們要迅速對他們生起忍耐的力量。 我現在所說的無量功德，比丘（Bhiksu，出家修行的男性）不應該安住於此，不是僅僅口頭上說說就能得到菩提，必須要堅定地修行才能得到。
《月燈三昧經》卷第三 大正藏第15冊 No. 0639 《月燈三昧經》
《月燈三昧經》卷第四 (丹如來出城品第一之二)
高齊天竺三藏那連提耶舍譯
當時，婆伽婆（Bhagavan，佛的稱號）在大眾中開示教導，使他們得到利益和歡喜后，就從座位上起身，離開王舍城（Rajagrha），前往耆阇崛山（Grdhrakuta），鋪設座位坐下，各位比丘眾以及……
【English Translation】 English version: Countless people quarrel, abandoning patience and constantly engaging in anger and strife. They all praise themselves as Bodhisattvas (Bodhisattva, one who seeks enlightenment), desiring their fame to spread throughout all countries. If they obtain false fame, they rejoice and celebrate; they lack good deeds, let alone the path to Bodhi (Bodhi, the path to enlightenment). I have never heard nor seen anyone who, without pure conduct and indulging in pleasures, slanders this Dharma (Dharma, the teachings of the Buddha), lacks admiration, and yet is able to attain the path to Bodhi. Many become monks for the sake of livelihood, not seeking the Bodhi of all Buddhas. Foolish people dwell in their self-views, and are terrified upon hearing the teaching of Anatta (Anatta, the Buddhist doctrine of non-self). They constantly argue with each other, arrogant and haughty, despising and insulting one another. They claim themselves to be right and say others are wrong, constantly engaging in unwholesome deeds and falsely rejoicing. Those who have accomplished pure precepts and various merits, dwell in loving-kindness and practice patience, those who are tamed, gentle, and purely good, are deceived by them. If in the future someone arises with evil intentions, extremely resisting and conflicting, engaging in unwholesome deeds, delighting in strife and acting unlawfully, such people will receive offerings at that time. I now kindly advise you, you should generate pure faith in me, and regarding the teachings spoken by the Tathagata (Tathagata, the title of the Buddha), do not associate with those evil people. Towards those who are extremely greedy, filled with strong hatred, foolish, deluded, and arrogant, without shame or remorse, and whose minds are untamed, you should quickly generate the power of patience. The immeasurable merits I am now speaking of, a Bhiksu (Bhiksu, a male monastic) should not dwell on this, it is not merely by speaking of Bodhi that one attains it, one must firmly practice to attain it.
Moon Lamp Samadhi Sutra, Volume 3 Taisho Tripitaka Volume 15, No. 0639, Moon Lamp Samadhi Sutra
Moon Lamp Samadhi Sutra, Volume 4 (Chapter 1, Part 2: The Tathagata Leaving the City)
Translated by Tripitaka Narendrayasas of the Gao Qi Dynasty from India
At that time, the Bhagavan (Bhagavan, the title of the Buddha), having taught and benefited the assembly, causing them to rejoice, arose from his seat, left Rajagrha (Rajagrha), and went to Grdhrakuta Mountain (Grdhrakuta), where he laid out a seat and sat down, along with the assembly of Bhiksus and...
諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽前後圍繞。
爾時，月光童子、八百億人，並天龍八部、諸鬼、神等，及余世界十那由他諸菩薩眾，持諸寶鬘、涂香、末香、衣服、幡花、種種音樂、建立幢蓋、懸諸繒幡，出王舍城向耆阇崛山詣如來所，頭面禮足繞無量匝，以已所持花、香、衣服、寶蓋、幢幡、擊諸音樂設大供養。設供養已曲躬恭敬，為問法故卻坐一面。
爾時，月光童子作如是言：「我于如來、應供、正遍知欲有所問，惟愿聽許。」
爾時，世尊告童子言：「如來、應、正遍知隨汝所欲恣汝問之，汝所問者則能利益無量眾生，吾當為汝分別解說，令汝心喜。」
爾時，月光童子既蒙聽許即白佛言：「菩薩摩訶薩成就幾法能得如是一切諸法體性平等無戲論三昧？」
爾時，佛告月光童子言：「菩薩摩訶薩成就四法能得如是一切諸法體性平等無戲論三昧。
「何等為四？一者、善學柔軟，同住安隱到調伏地，能忍毀辱，見法除慢，是為初法。菩薩若能成就如是，便能得是一切諸法體性平等無戲論三昧。
「複次，童子！菩薩摩訶薩成就善戒、清凈戒、第一善清凈戒、不濁戒、不缺戒、不穿戒、不雜戒、無定色戒、自在戒、不可呵戒、不退落戒
【現代漢語翻譯】 現代漢語譯本：諸天（Devas，天神）、龍（Nāgas，蛇神）、夜叉（Yakshas，守護神）、乾闥婆（Gandharvas，天樂神）、阿修羅（Asuras，非天）、迦樓羅（Garudas，金翅鳥）、緊那羅（Kinnaras，歌神）、摩睺羅伽（Mahoragas，大蟒神）前後圍繞。
當時，月光童子和八百億人，以及天龍八部、各種鬼神等，還有其他世界十那由他（Nayuta，數量單位，意為億）的菩薩眾，拿著各種寶鬘、涂香、末香、衣服、幡花、各種音樂，建立幢蓋、懸掛各種繒幡，從王舍城出發，前往耆阇崛山（Grdhrakuta，靈鷲山）去拜見如來，用頭面禮拜佛足，繞佛無數圈，用他們所持的花、香、衣服、寶蓋、幢幡，敲擊各種音樂，進行盛大的供養。供養完畢后，彎腰恭敬地站在一旁，爲了請問佛法而退坐一旁。
當時，月光童子這樣說道：『我想向如來、應供、正遍知（Tathagata, Arhat, Samyak-sambuddha，佛的三種稱號）請問一些問題，希望您能允許。』
當時，世尊告訴童子說：『如來、應、正遍知隨你所想，隨意發問吧，你所問的問題能夠利益無量眾生，我將為你分別解說，讓你心生歡喜。』
當時，月光童子得到允許后，就對佛說：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）成就幾種法，能夠得到像這樣的一切諸法體性平等無戲論三昧（Samadhi，禪定）？』
當時，佛告訴月光童子說：『菩薩摩訶薩成就四種法，能夠得到像這樣的一切諸法體性平等無戲論三昧。
『哪四種呢？第一，善於學習柔軟，安穩地共同居住，到達調伏之地，能夠忍受譭謗侮辱，見到佛法能去除傲慢，這是第一種法。菩薩如果能夠成就這樣，便能得到這所有諸法體性平等無戲論三昧。
『其次，童子！菩薩摩訶薩成就善戒、清凈戒、第一善清凈戒、不濁戒、不缺戒、無瑕疵戒、不雜戒、無定色戒、自在戒、不可呵責戒、不退落戒。
【English Translation】 English version: Surrounded before and after by Devas (gods), Nāgas (serpent deities), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demi-gods), Garudas (mythical birds), Kinnaras (half-human, half-bird celestial musicians), and Mahoragas (great serpent deities).
At that time, Moonlight Youth, along with eight hundred billion people, as well as the eight classes of gods and dragons, various ghosts and spirits, and ten Nayutas (a large number, meaning hundreds of millions) of Bodhisattva assemblies from other worlds, holding various precious garlands, scented ointments, powdered incense, clothing, banners, flowers, various musical instruments, establishing canopies and hanging various silken banners, departed from Rajagriha (Wangshe City) towards Grdhrakuta Mountain (Vulture Peak) to visit the Tathagata (Thus Come One), bowing their heads to the ground at his feet, circumambulating him countless times, and using the flowers, incense, clothing, precious canopies, banners, and musical instruments they held to make great offerings. Having made offerings, they bowed respectfully and sat to one side in order to inquire about the Dharma.
At that time, Moonlight Youth spoke thus: 'I wish to ask the Tathagata, Arhat, Samyak-sambuddha (three titles of the Buddha) some questions; I hope you will permit me.'
At that time, the World-Honored One told the youth: 'Tathagata, Arhat, Samyak-sambuddha, ask whatever you wish; whatever you ask will benefit immeasurable beings, and I will explain it to you in detail, so that your heart may be filled with joy.'
At that time, Moonlight Youth, having received permission, then said to the Buddha: 'How many dharmas must a Bodhisattva-Mahasattva (Great Bodhisattva) accomplish in order to attain such a Samadhi (meditative state) of equality and non-differentiation in the nature of all dharmas?'
At that time, the Buddha told Moonlight Youth: 'A Bodhisattva-Mahasattva accomplishes four dharmas in order to attain such a Samadhi of equality and non-differentiation in the nature of all dharmas.
'What are the four? First, to be skilled in learning gentleness, to dwell peacefully together, to arrive at the place of taming, to be able to endure slander and insult, and to remove arrogance upon seeing the Dharma; this is the first dharma. If a Bodhisattva can accomplish this, then he can attain this Samadhi of equality and non-differentiation in the nature of all dharmas.
'Furthermore, Youth! A Bodhisattva-Mahasattva accomplishes good precepts, pure precepts, supremely good and pure precepts, untainted precepts, complete precepts, flawless precepts, unmixed precepts, precepts without fixed characteristics, free precepts, irreproachable precepts, and unwavering precepts.'
、無所依戒、無所取戒、無所得戒、聖所贊戒、智所贊戒，童子！是為第二。菩薩具足是法，能得一切諸法體性平等無戲論三昧。
「複次，童子！菩薩摩訶薩深怖三界起驚畏心、厭離三界起不染心、不著三界起逼惱心、為脫三界苦眾生故起大悲心、趣向阿耨多羅三藐三菩提發大精進心，童子！是為第三。菩薩成就如是，能得一切諸法體性平等無戲論三昧。
「複次，童子！菩薩摩訶薩求于多聞無有厭足，為重於法不求財利、為重於智不求名聞，隨聞受持、為他廣說、顯示其義，以悲愍故不為親屬，菩薩復作是念：『云何能令前聽法眾生於無上菩提速得不退轉？』是為第四。菩薩成就如是，能得一切諸法平等無戲論三昧。
「童子當知：此三昧法門，無量諸佛之所演說、無量諸佛之所讚歎、無量諸佛之所咨嗟、無量諸佛之所顯示、無量諸佛之所修習。」
爾時，世尊而說偈言：
「我念不思那由劫， 有佛號曰音聲身， 彼音聲身如來尊， 在世壽命六千歲； 彼佛次前復有佛， 號智自在世所愛， 彼智自在正遍知， 壽命一萬二千歲； 彼佛次前有佛號， 威德自在大勢力， 彼威德佛人中尊， 壽命七萬六千歲； 彼佛次前復有佛， 號大自在自然智，
【現代漢語翻譯】 現代漢語譯本 『還有，童子！菩薩持守無所依戒（不依賴任何事物的戒律）、無所取戒（不執取任何事物的戒律）、無所得戒（不尋求任何獲得的戒律）、聖所贊戒（被聖者讚歎的戒律）、智所贊戒（被智者讚歎的戒律）。童子！這是第二種。菩薩具足這些法，能獲得一切諸法體性平等無戲論三昧（證悟一切事物本質平等，沒有虛妄分別的禪定）。』
『再者，童子！菩薩摩訶薩（偉大的菩薩）深深地畏懼三界（欲界、色界、無色界），生起驚恐畏懼之心；厭離三界，生起不染著之心；不執著三界，生起逼惱之心；爲了解脫三界受苦的眾生，生起大悲心；趨向阿耨多羅三藐三菩提（無上正等正覺），發起大精進心。童子！這是第三種。菩薩成就這些，能獲得一切諸法體性平等無戲論三昧。』
『再者，童子！菩薩摩訶薩對於追求多聞（廣泛學習佛法）沒有厭足，因為重視佛法而不追求財利，因為重視智慧而不追求名聞，隨聽隨受持佛法，為他人廣泛解說，顯示其中的意義，因為悲憫眾生而不只是爲了親屬。菩薩還這樣想：『要怎樣才能讓前來聽法的眾生，對於無上菩提（最高的覺悟）迅速得到不退轉（永不退失）呢？』這是第四種。菩薩成就這些，能獲得一切諸法平等無戲論三昧。』
『童子你應該知道：這種三昧法門，無量諸佛都曾演說，無量諸佛都曾讚歎，無量諸佛都曾咨嗟（讚美），無量諸佛都曾顯示，無量諸佛都曾修習。』
當時，世尊（釋迦牟尼佛）說了偈語：
『我憶念不可思議那由他劫（極長的時間單位）以前，有佛名為音聲身（以音聲為身）， 那位音聲身如來（佛的稱號），在世壽命有六千歲； 那位佛之前還有佛，名為智自在世所愛（智慧自在，為世人所愛）， 那位智自在正遍知（佛的稱號），壽命有一萬二千歲； 那位佛之前還有佛，名為威德自在大勢力（具有威德，自在且有大勢力）， 那位威德佛人中尊（人中最尊貴者），壽命有七萬六千歲； 那位佛之前還有佛，名為大自在自然智（具有大自在，自然擁有的智慧），』
【English Translation】 English version 『Furthermore, young man! The Bodhisattva upholds the precepts of non-reliance (precepts of not relying on anything), the precepts of non-grasping (precepts of not grasping at anything), the precepts of non-attainment (precepts of not seeking any attainment), the precepts praised by the noble ones (precepts praised by the saints), and the precepts praised by the wise (precepts praised by the wise). Young man! This is the second. A Bodhisattva who is complete with these dharmas can attain the Samadhi of equality and non-differentiation in the nature of all dharmas (the meditative state of realizing the equality of all things and having no false distinctions).』
『Moreover, young man! The Bodhisattva Mahasattva (great Bodhisattva) deeply fears the Three Realms (the desire realm, the form realm, and the formless realm), giving rise to a heart of fear and trepidation; detests the Three Realms, giving rise to a heart of non-attachment; is not attached to the Three Realms, giving rise to a heart of distress; for the sake of liberating sentient beings suffering in the Three Realms, gives rise to a heart of great compassion; and, heading towards Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), generates a heart of great diligence. Young man! This is the third. A Bodhisattva who accomplishes these can attain the Samadhi of equality and non-differentiation in the nature of all dharmas.』
『Furthermore, young man! The Bodhisattva Mahasattva is never satisfied with seeking extensive learning (studying the Dharma widely), because he values the Dharma and does not seek wealth and profit, because he values wisdom and does not seek fame and renown, he receives and upholds the Dharma as he hears it, extensively explains it to others, and reveals its meaning, because of compassion and not just for relatives. The Bodhisattva also thinks: 『How can I enable the sentient beings who come to listen to the Dharma to quickly attain non-retrogression (never falling back) in unsurpassed Bodhi (highest enlightenment)?』 This is the fourth. A Bodhisattva who accomplishes these can attain the Samadhi of equality and non-differentiation in all dharmas.』
『Young man, you should know that this Samadhi Dharma-gate has been expounded by immeasurable Buddhas, praised by immeasurable Buddhas, extolled by immeasurable Buddhas, revealed by immeasurable Buddhas, and practiced by immeasurable Buddhas.』
At that time, the World Honored One (Shakyamuni Buddha) spoke in verse:
『I recall in incalculable nayuta kalpas (extremely long units of time) ago, there was a Buddha named Sound Body (whose body is sound), That Sound Body Tathagata (title of a Buddha), lived in the world for six thousand years; Before that Buddha, there was another Buddha, named Wisdom自在世所愛 (Wisdom自在世所愛, beloved by the world), That Wisdom自在世所愛, Samyak-sambuddha (title of a Buddha), lived for twelve thousand years; Before that Buddha, there was another Buddha, named威德自在大勢力 (having power and virtue,自在and great power), That威德佛, the most honored among men, lived for seventy-six thousand years; Before that Buddha, there was another Buddha, named大自在自然智 (having great自在, naturally possessing wisdom),』
彼大自在天人師， 壽命滿足千萬歲； 彼佛次前復有佛， 其佛號曰梵聲師， 彼梵聲佛兩足尊， 壽命滿足一億歲； 彼佛次前復有佛， 號眾自在最勝離， 彼眾自在無比尊， 壽命滿足六億歲； 彼佛次前復有佛， 其佛號曰聲自在， 彼音自在婆伽婆， 壽命滿足千萬歲； 彼佛次前復有佛， 號曰聲上為世燈， 彼聲上佛世導師， 壽命一萬四千歲； 彼佛次前復有佛， 號滿月面普名稱， 彼滿月面普名稱， 住世壽命一日夜； 彼佛次前復有佛， 其佛號曰日面滿， 彼日面佛無比尊， 壽命一萬八千歲； 彼佛次前復有佛， 其佛號曰梵面親， 彼梵面親兩足尊， 壽命二萬三千歲； 彼佛次前復有佛， 其佛號曰梵婆藪， 彼梵婆藪天人師， 壽命一萬八千歲。 如是等佛同一劫， 其數二百世導師， 汝聽我今說佛名， 皆是三界世間親： 無毀身佛、普音佛、 遍威德佛、遍聲佛、 聲供養佛、名聲佛、 聲身勇佛、聲身凈、 智起智知善聰佛、 智光映蔽智等起、 智焰聚佛、智勇佛、 梵上梵命梵善佛、 善梵天佛、勝梵聲、 梵音梵天梵施佛、 威力威主善威佛、 威德
【現代漢語翻譯】 現代漢語譯本 彼大自在天人師（Mahā-īśvara，偉大的自在天神），壽命滿足千萬歲； 彼佛之前還有佛，其佛號曰梵聲師（Brahma-svara-guru，梵天之聲的導師）， 彼梵聲佛，兩足尊（Dvipāda，具備雙足的至尊），壽命滿足一億歲； 彼佛之前還有佛，號眾自在最勝離（Sarva-īśvara-uttama-vimukta，一切自在中最殊勝的解脫者）， 彼眾自在，無比尊，壽命滿足六億歲； 彼佛之前還有佛，其佛號曰聲自在（Svara-īśvara，聲音的自在者）， 彼音自在，婆伽婆（Bhagavān，世尊），壽命滿足千萬歲； 彼佛之前還有佛，號曰聲上為世燈（Svara-uttama-loka-pradīpa，聲音之上，世間的明燈）， 彼聲上佛，世導師，壽命一萬四千歲； 彼佛之前還有佛，號滿月面普名稱（Pūrṇa-candra-mukha-sarva-nāman，滿月面容，普世聞名）， 彼滿月面普名稱，住世壽命一日夜； 彼佛之前還有佛，其佛號曰日面滿（Sūrya-mukha-pūrṇa，日面圓滿）， 彼日面佛，無比尊，壽命一萬八千歲； 彼佛之前還有佛，其佛號曰梵面親（Brahma-mukha-bandhu，梵天面容的親友）， 彼梵面親，兩足尊，壽命二萬三千歲； 彼佛之前還有佛，其佛號曰梵婆藪（Brahma-vasu，梵天的財富）， 彼梵婆藪，天人師，壽命一萬八千歲。 如是等佛，同一劫，其數二百世導師， 汝聽我今說佛名，皆是三界世間親： 無毀身佛、普音佛、遍威德佛、遍聲佛、 聲供養佛、名聲佛、聲身勇佛、聲身凈、 智起智知善聰佛、智光映蔽智等起、 智焰聚佛、智勇佛、梵上梵命梵善佛、 善梵天佛、勝梵聲、梵音梵天梵施佛、 威力威主善威佛、威德
【English Translation】 English version That great teacher of gods and men, Mahā-īśvara (Great Lord), his lifespan was a full ten million years; Before that Buddha, there was another Buddha, whose name was Brahma-svara-guru (Teacher of Brahma's Voice); That Brahma-svara Buddha, the Two-Footed尊 (Dvipāda, the Honored One with Two Feet), his lifespan was a full one hundred million years; Before that Buddha, there was another Buddha, named Sarva-īśvara-uttama-vimukta (Supreme Liberation from All Lords); That Sarva-īśvara (All Lords), the Incomparable Honored One, his lifespan was a full six hundred million years; Before that Buddha, there was another Buddha, whose name was Svara-īśvara (Lord of Voice); That Svara-īśvara (Lord of Voice), Bhagavān (World Honored One), his lifespan was a full ten million years; Before that Buddha, there was another Buddha, named Svara-uttama-loka-pradīpa (Supreme Voice, Lamp of the World); That Svara-uttama Buddha, the World's Guide, his lifespan was fourteen thousand years; Before that Buddha, there was another Buddha, named Pūrṇa-candra-mukha-sarva-nāman (Full Moon Face, All Names); That Pūrṇa-candra-mukha-sarva-nāman (Full Moon Face, All Names), his lifespan in the world was one day and night; Before that Buddha, there was another Buddha, whose name was Sūrya-mukha-pūrṇa (Sun Face Full); That Sūrya-mukha Buddha, the Incomparable Honored One, his lifespan was eighteen thousand years; Before that Buddha, there was another Buddha, whose name was Brahma-mukha-bandhu (Friend of Brahma's Face); That Brahma-mukha-bandhu (Friend of Brahma's Face), the Two-Footed Honored One, his lifespan was twenty-three thousand years; Before that Buddha, there was another Buddha, whose name was Brahma-vasu (Brahma's Treasure); That Brahma-vasu (Brahma's Treasure), teacher of gods and men, his lifespan was eighteen thousand years. These Buddhas and others, in the same kalpa, numbered two hundred world guides, Listen now as I speak the names of the Buddhas, all are kin to the three realms and the world: Buddha of Undefiled Body, Buddha of Universal Sound, Buddha of Pervasive Majesty, Buddha of Pervasive Voice, Buddha of Voice Offering, Buddha of Renown, Buddha of Voice Body Courage, Buddha of Voice Body Purity, Buddha of Wisdom Arising Wisdom Knowing Good Intelligence, Buddha of Wisdom Light Illuminating Wisdom Equally Arising, Buddha of Wisdom Flame Aggregate, Buddha of Wisdom Courage, Buddha of Brahma Above Brahma Life Brahma Good, Buddha of Good Brahma Heaven, Superior Brahma Voice, Brahma Sound Brahma Heaven Brahma Giving Buddha, Power Majesty Lord Good Majesty Buddha, Majesty Virtue
自在起威佛、 威德眼佛、善勝佛、 怖上怖慧善可怖、 可怖面佛、怖起佛、 可怖怖上見實佛、 善眼月上勝導師、 深遠音佛、無邊音、 凈音自在凈音佛、 無量音佛、善現聲、 魔力音壞善眼佛、 善眼凈面凈眼佛、 無量眼佛、普眼佛、 善普眼佛、勝眼佛、 眼映蔽佛、不毀眼、 調伏上佛、調伏佛、 善調心佛、善調佛、 寂根寂意寂上佛、 寂德極寂到定岸、 寂心無上如來尊、 住邊寂佛、善調心、 善調寂根定意佛、 寂上寂德熾盛佛、 度寂彼岸定勇佛、 眾因陀羅王眾佛、 眾自在佛、映蔽眾、 眾勝凈智大眾主、 眾主勇健大眾佛、 勝眾解脫正遍知、 見法法幢法起佛、 法體性起法力佛、 法佛妙法勇健佛、 自性法起決定佛。 如此自性法起佛， 合有八億皆同號， 是佛出於第二劫， 斯等如來我曾供。 自性法起決定佛， 若有得聞其名者， 聞已受持凈業人， 速能獲得是三昧。 我今所說牟尼王， 彼佛次後有餘佛， 不可思議無數劫， 佛號善勝音王佛。 彼善勝王如來尊， 壽命七萬六千歲。 是如來尊初會時， 有羅漢眾三十億， 六通、三明、根調伏，
【現代漢語翻譯】 現代漢語譯本 自在起威佛（Zizaizhiwei Fo）：自在而具有威德力的佛 威德眼佛（Weideyan Fo）：具有威德之眼的佛 善勝佛（Shansheng Fo）：善於戰勝一切的佛 怖上怖慧善可怖（Bushangbuhui Shanke怖）：于恐怖之上更具智慧，善於使人敬畏 可怖面佛（Kebumian Fo）：面容令人敬畏的佛 怖起佛（Buqi Fo）：能生起怖畏的佛 可怖怖上見實佛（Kebubushang Jianshi Fo）：于恐怖之上能見真實的佛 善眼月上勝導師（Shanyan Yueshang Sheng Daoshi）：具有善妙之眼，如月亮般光明，殊勝的導師 深遠音佛（Shenyuanyin Fo）：聲音深遠的佛 無邊音（Wubianyin）：聲音無邊的佛 凈音自在凈音佛（Jingyin Zizai Jingyin Fo）：聲音清凈自在的佛 無量音佛（Wuliangyin Fo）：聲音無量的佛 善現聲（Shanxiansheng）：善於顯現聲音的佛 魔力音壞善眼佛（Moli Yin Huai Shanyan Fo）：以聲音摧壞魔力，具有善妙之眼的佛 善眼凈面凈眼佛（Shanyan Jingmian Jingyan Fo）：具有善妙之眼，清凈的面容，清凈之眼的佛 無量眼佛（Wuliangyan Fo）：具有無量之眼的佛 普眼佛（Puyan Fo）：具有普遍之眼的佛 善普眼佛（Shanpuyan Fo）：具有善妙普遍之眼的佛 勝眼佛（Shengyan Fo）：殊勝之眼的佛 眼映蔽佛（Yanyingbi Fo）：以眼光映照遮蔽的佛 不毀眼（Buhuiyan）：不毀壞之眼的佛 調伏上佛（Tiaofushang Fo）：調伏眾生之上的佛 調伏佛（Tiaofu Fo）：調伏眾生的佛 善調心佛（Shantiaoxin Fo）：善於調伏內心的佛 善調佛（Shantiao Fo）：善於調伏的佛 寂根寂意寂上佛（Jigen Jiyi Jishang Fo）：根寂靜，意寂靜，寂靜之上的佛 寂德極寂到定岸（Jide Jiji Dao Dingan）：寂靜之德，極其寂靜，到達禪定的彼岸 寂心無上如來尊（Jixin Wushang Rulaizun）：內心寂靜無上的如來 住邊寂佛（Zhubianji Fo）：安住于寂靜之邊的佛 善調心（Shantiaoxin）：善於調伏內心 善調寂根定意佛（Shantiao Jigen Dingyi Fo）：善於調伏寂靜之根，禪定之意的佛 寂上寂德熾盛佛（Jishang Jide Chisheng Fo）：寂靜之上，寂靜之德熾盛的佛 度寂彼岸定勇佛（Duji Bian Dingyong Fo）：度過寂靜的彼岸，禪定勇猛的佛 眾因陀羅王眾佛（Zhong Yintuoluowang Zhong Fo）：眾多的因陀羅王和眾多的佛 眾自在佛（Zhong Zizai Fo）：眾多的自在佛 映蔽眾（Yingbizhong）：映照遮蔽大眾 眾勝凈智大眾主（Zhong Shengjingzhi Dazhongzhu）：眾多殊勝清凈智慧的大眾之主 眾主勇健大眾佛（Zhongzhu Yongjian Dazhong Fo）：眾多之主，勇猛健壯的大眾佛 勝眾解脫正遍知：殊勝的大眾解脫，真正普遍的知曉 見法法幢法起佛（Jianfa Fachuang Faqi Fo）：見到法，法如旗幟，法生起的佛 法體性起法力佛（Fati Xingqi Fali Fo）：法的體性生起，具有法力的佛 法佛妙法勇健佛（Fa Fo Miaofa Yongjian Fo）：法佛，妙法，勇猛健壯的佛 自性法起決定佛（Zixing Faqi Jueding Fo）：自性法生起，決定的佛。 如此自性法起佛，合有八億皆同號，是佛出於第二劫，斯等如來我曾供。 像這樣自性法生起的佛，總共有八億位，名號都相同，這些佛出現在第二劫，這些如來我都曾經供養過。 自性法起決定佛，若有得聞其名者，聞已受持凈業人，速能獲得是三昧。 自性法生起決定的佛，如果有人能夠聽聞到他的名號，聽聞之後受持清凈的業，很快就能夠獲得這種三昧。 我今所說牟尼王，彼佛次後有餘佛，不可思議無數劫，佛號善勝音王佛。 我現在所說的牟尼王，這位佛之後還有其他的佛，經過不可思議無數劫，佛號是善勝音王佛。 彼善勝王如來尊，壽命七萬六千歲。是如來尊初會時，有羅漢眾三十億，六通、三明、根調伏， 那位善勝王如來，壽命有七萬六千歲。這位如來第一次集會時，有阿羅漢眾三十億，都具有六神通、三明，根器調伏。
【English Translation】 English version Zizaizhiwei Fo (自在起威佛): The Buddha who is free and has majestic power. Weideyan Fo (威德眼佛): The Buddha with eyes of majestic virtue. Shansheng Fo (善勝佛): The Buddha who is good at overcoming everything. Bushangbuhui Shanke怖 (怖上怖慧善可怖): Above terror, possessing wisdom, good at inspiring awe. Kebumian Fo (可怖面佛): The Buddha with an awe-inspiring face. Buqi Fo (怖起佛): The Buddha who can arouse fear. Kebubushang Jianshi Fo (可怖怖上見實佛): Above terror, able to see the truth. Shanyan Yueshang Sheng Daoshi (善眼月上勝導師): The excellent-eyed, moon-like, supreme guide. Shenyuanyin Fo (深遠音佛): The Buddha with a profound and far-reaching voice. Wubianyin (無邊音): The Buddha with a boundless voice. Jingyin Zizai Jingyin Fo (凈音自在凈音佛): The Buddha with a pure and free voice. Wuliangyin Fo (無量音佛): The Buddha with an immeasurable voice. Shanxiansheng (善現聲): The Buddha who is good at manifesting sounds. Moli Yin Huai Shanyan Fo (魔力音壞善眼佛): The Buddha who destroys demonic power with sound and has excellent eyes. Shanyan Jingmian Jingyan Fo (善眼凈面凈眼佛): The Buddha with excellent eyes, a pure face, and pure eyes. Wuliangyan Fo (無量眼佛): The Buddha with immeasurable eyes. Puyan Fo (普眼佛): The Buddha with universal eyes. Shanpuyan Fo (善普眼佛): The Buddha with excellent universal eyes. Shengyan Fo (勝眼佛): The Buddha with supreme eyes. Yanyingbi Fo (眼映蔽佛): The Buddha who illuminates and obscures with his eyes. Buhuiyan (不毀眼): The Buddha with indestructible eyes. Tiaofushang Fo (調伏上佛): The Buddha above all who tame. Tiaofu Fo (調伏佛): The Buddha who tames. Shantiaoxin Fo (善調心佛): The Buddha who is good at taming the mind. Shantiao Fo (善調佛): The Buddha who is good at taming. Jigen Jiyi Jishang Fo (寂根寂意寂上佛): The Buddha with tranquil roots, tranquil mind, and supreme tranquility. Jide Jiji Dao Dingan (寂德極寂到定岸): Tranquil virtue, extreme tranquility, reaching the shore of samadhi. Jixin Wushang Rulaizun (寂心無上如來尊): The Tathagata with a tranquil and supreme mind. Zhubianji Fo (住邊寂佛): The Buddha who dwells on the edge of tranquility. Shantiaoxin (善調心): Good at taming the mind. Shantiao Jigen Dingyi Fo (善調寂根定意佛): The Buddha who is good at taming tranquil roots and a mind of samadhi. Jishang Jide Chisheng Fo (寂上寂德熾盛佛): Above tranquility, the virtue of tranquility is blazing. Duji Bian Dingyong Fo (度寂彼岸定勇佛): The courageous Buddha of samadhi who has crossed the shore of tranquility. Zhong Yintuoluowang Zhong Fo (眾因陀羅王眾佛): Many Indra Kings and many Buddhas. Zhong Zizai Fo (眾自在佛): Many free Buddhas. Yingbizhong (映蔽眾): Illuminating and obscuring the masses. Zhong Shengjingzhi Dazhongzhu (眾勝凈智大眾主): The lord of the great assembly with many supreme pure wisdoms. Zhongzhu Yongjian Dazhong Fo (眾主勇健大眾佛): The lord of the multitude, the brave and strong Buddha of the great assembly. Shengzhong Jietuo Zheng Bianzhi: Supreme liberation of the multitude, truly universal knowledge. Jianfa Fachuang Faqi Fo (見法法幢法起佛): Seeing the Dharma, the Dharma is like a banner, the Buddha who arises from the Dharma. Fati Xingqi Fali Fo (法體性起法力佛): The Buddha whose Dharma nature arises and has Dharma power. Fa Fo Miaofa Yongjian Fo (法佛妙法勇健佛): The Dharma Buddha, the wonderful Dharma, the brave and strong Buddha. Zixing Faqi Jueding Fo (自性法起決定佛): The Buddha whose self-nature Dharma arises and is decisive. Thus, the Buddhas whose self-nature Dharma arises, there are eight hundred million with the same name. These Buddhas appeared in the second kalpa, and I have made offerings to these Tathagatas. If anyone hears the name of the Buddha whose self-nature Dharma arises and is decisive, and after hearing it, upholds pure karma, they will quickly attain this samadhi. The Muni King I am speaking of now, after this Buddha, there will be other Buddhas, after countless inconceivable kalpas, the Buddha's name is Shanshengyinwang Fo (善勝音王佛). That Shanshengwang (善勝王) Tathagata has a lifespan of 76,000 years. When this Tathagata first assembled, there were thirty billion Arhats, all possessing the six supernormal powers, the three kinds of knowledge, and tamed faculties.
具大威德、四神足， 住最後身諸漏盡， 不為八法之所染。 爾時復有菩薩眾， 其數合有萬萬億， 得六神通、具辯才， 于諸法空學究竟， 以神通力游億剎， 展轉教化過恒沙， 問諸如來所行道， 還覆住于本世界。 博通一切修多羅， 游於世間作燈明， 是謂，佛子！大神力， 為利眾生游諸國。 遠離丑穢行梵行， 不為欲故造諸惡， 常為諸天所喜樂， 于諸有中無所依。 于空閑處常乞食， 住于空寂行頭陀， 多聞巧言大福德， 能於三界無所著。 樂於禪定無所畏， 于義決定獲辯才， 于辭句義已善學， 佛子一問悉究竟。 攝護一切諸善業， 于無量劫修行滿， 常為諸佛之所贊， 演說解脫道句義。 持戒清凈無穢污， 如花處水無所著， 於三界中常起厭， 不為世法之所染。 其心清凈業善凈， 少欲知足具威德， 安住當來聖德中， 亦住三明殊勝道。 要在修行非口言， 自安於法為他說， 為諸如來善攝受， 委付一切佛法藏。 於三界中起怖畏， 以寂靜心常修定， 常為諸佛所加護， 說千億種修多羅。 若說億種修多羅， 遠離一切世間教， 信于空寂說
【現代漢語翻譯】 現代漢語譯本 具有偉大的威德和四種神足（四種能達到神通的禪定方法）， 安住于最後之身，諸種煩惱都已經斷盡，不被世間的八法（利、衰、毀、譽、稱、譏、苦、樂）所污染。 那時還有菩薩眾，數量合計有萬萬億之多， 得到六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），具備雄辯的才能，對於諸法的空性已經究竟通達， 以神通之力遊歷無數佛剎，輾轉教化超過恒河沙數的世界， 請問諸如來所修行的道路，然後又回到原來的世界。 廣泛通達一切修多羅（佛經），在世間游化，作為眾生的燈明， 這就是佛子們的大神力，爲了利益眾生而遊歷各個國度。 遠離醜陋污穢，奉行清凈的梵行，不因為慾望而造作諸惡， 常常被諸天所喜悅，在各種存在之中沒有所依賴。 在空閑之處常常乞食，安住在空寂之處，修持頭陀行（苦行）， 聽聞廣博，言辭巧妙，具有大的福德，能夠在三界之中沒有執著。 樂於禪定，沒有畏懼，對於義理能夠決斷，獲得辯才， 對於辭句和義理已經善於學習，佛子們一問就能徹底明白。 攝取守護一切諸善業，在無量劫的時間裡修行圓滿， 常常被諸佛所讚歎，演說解脫道的句義。 持戒清凈，沒有污穢，如同蓮花處在水中，沒有執著， 在三界之中常常生起厭離之心，不被世間的法則所污染。 其心清凈，業行善凈，少欲知足，具備威德， 安住在將來的聖德之中，也安住在三明（宿命明、天眼明、漏盡明）殊勝的道路上。 重要的是修行而不是口頭上的言說，自己安住于佛法，也為他人宣說， 被諸如來善加攝受，委託付囑一切佛法寶藏。 在三界之中生起怖畏之心，以寂靜的心常常修習禪定， 常常被諸佛所加持守護，宣說千億種修多羅（佛經）。 如果宣說億種修多羅（佛經），遠離一切世間的教法， 信于空寂而宣說。
【English Translation】 English version Possessing great majesty and the four divine abodes (four meditative practices that lead to supernatural powers), Dwelling in the final body, with all defilements exhausted, not tainted by the eight worldly conditions (gain, loss, disgrace, fame, praise, blame, suffering, and happiness). At that time, there were also bodhisattvas, numbering in the hundreds of millions, Having attained the six supernormal powers (divine eye, divine ear, knowing others' minds, remembering past lives, divine feet, and the extinction of outflows), possessing eloquent speech, and having thoroughly mastered the emptiness of all dharmas, Using their supernormal powers to travel through countless Buddha-fields, transforming and teaching beings beyond the sands of the Ganges, Inquiring about the path practiced by the Tathagatas, and then returning to their original worlds. Widely versed in all Sutras (Buddhist scriptures), traveling in the world as a lamp for beings, This is the great power of the Buddha's children, traveling to various countries for the benefit of sentient beings. Staying away from ugliness and impurity, practicing pure conduct, not creating evil deeds for the sake of desire, Always delighted by the devas (gods), without reliance in any existence. Often begging for food in secluded places, dwelling in emptiness and silence, practicing asceticism (dhuta), Having vast learning, skillful speech, and great merit, able to be unattached in the three realms. Delighting in meditation, without fear, able to decide on the meaning of the teachings, obtaining eloquence, Having learned well the words and meanings, the Buddha's children can thoroughly understand with a single question. Gathering and protecting all good deeds, completing practice over countless eons, Always praised by the Buddhas, expounding the meaning of the path to liberation. Maintaining pure precepts, without defilement, like a lotus in water, without attachment, Constantly arising aversion in the three realms, not tainted by worldly laws. Their minds are pure, their actions are virtuous, with few desires and contentment, possessing majesty, Abiding in the future noble virtues, also abiding in the supreme path of the three insights (knowledge of past lives, divine eye, and the extinction of outflows). What is important is practice, not verbal expression, abiding in the Dharma oneself and speaking it for others, Being well received by the Tathagatas, entrusted with all the treasures of the Buddha's teachings. Arousing fear in the three realms, constantly cultivating samadhi (meditative concentration) with a peaceful mind, Constantly protected by the Buddhas, expounding billions of Sutras (Buddhist scriptures). If expounding billions of Sutras (Buddhist scriptures), staying away from all worldly teachings, Believing in emptiness and silence and speaking.
深義， 無量名稱德如海。 童子！我于無量劫， 常讚歎彼無餘間， 我今但說其少分， 猶如大海水一渧。 彼時善勝音王佛， 說此寂滅最勝定， 是時三千大千界， 諸天及人悉充滿。 彼佛說此寂定時， 爾時大地六種動， 天、人眾數如恒沙， 安住不退菩提道。 有王最上人中尊， 號功德力大威神， 具足有於五百子， 顏貌端正甚壞麗， 有妙夫人數八億， 悉是王宮內眷屬， 彼功德王所生女， 合有一千四百億。 是王八月十五日， 方欲善受八戒齋， 共於八億那由人， 俱時往詣如來所。 稽首無上兩足尊， 即于佛前坐一面， 如來知彼心所樂， 即便為說勝三昧。 是王聞斯三昧已， 棄捨王位如涕唾， 並舍一切所親愛， 于彼佛所而出家。 夫人、後宮、調順子、 及諸女等皆出家， 後宮眷屬及親眾， 七十六萬那由他。 彼王、妻、子出家者， 安住勇猛常精進， 經行不住滿八年， 于經行時便命終。 此大聖王命終已， 還生本處王宮中， 忽然化生無胎染， 是時如來猶在世。 其父號曰堅固力、 其母號曰大智慧， 其王生已白父母： 『勝音王佛住世不？
【現代漢語翻譯】 現代漢語譯本 深奧的意義，無量無邊的名稱和功德如大海一般。 童子！我于無量劫以來，常常讚歎他，沒有絲毫間斷， 我今天只能說出其中的少部分，就像大海中的一滴水。 那時，善勝音王佛（Shan Sheng Yin Wang Fo）宣說了這種寂滅的最殊勝的禪定， 當時，整個三千大千世界，都被諸天和人類所充滿。 當佛陀宣說這種寂滅禪定時，大地發生了六種震動， 無數的天人和眾生，像恒河沙一樣多，安住于不退轉的菩提道上。 有一位國王，是人中最尊貴的，名叫功德力大威神（Gong De Li Da Wei Shen）， 他有五百個兒子，容貌端正，非常俊美， 還有八億美麗的妃嬪，都是王宮內的眷屬， 這位功德王所生的女兒，總共有十四億。 這位國王在八月十五日，正準備受持八關齋戒， 與八億那由他（Nayu Ta）人一起，同時前往如來所在的地方。 他們頂禮無上的兩足尊（指佛），然後在佛前坐在一旁， 如來知道他們心中所喜愛的，就為他們宣說了殊勝的三昧（San Mei，禪定）。 這位國王聽聞了這種三昧之後，拋棄王位如同丟棄唾沫， 並捨棄一切所親愛的人，在佛陀那裡出家。 他的妃嬪、後宮、順從的兒子，以及女兒們也都一起出家， 後宮眷屬和親屬，共有七十六萬那由他。 這位國王、妻子和兒子出家后，安住于勇猛精進的狀態， 不停地經行了八年，在經行的時候就命終了。 這位偉大的聖王命終之後，又回到了原來的王宮中， 忽然化生，沒有胎中的污染，這時如來還在世。 他的父親名叫堅固力（Jian Gu Li），他的母親名叫大智慧（Da Zhi Hui）， 這個新生的王子出生后就問他的父母：『善勝音王佛還住在世上嗎？』
【English Translation】 English version Profound meaning, immeasurable names and virtues like the sea. Child! For immeasurable kalpas, I have constantly praised him without any interruption, Today I can only speak of a small part of it, like a drop of water in the ocean. At that time, Buddha Shan Sheng Yin Wang Fo (Buddha of Excellent Sound) spoke of this serene and supreme Samadhi (Zen meditation), At that time, the entire three thousand great thousand worlds were filled with gods and humans. When the Buddha spoke of this Samadhi, the earth shook in six ways, Countless gods, humans, and beings, as numerous as the sands of the Ganges, dwelt in the irreversible path of Bodhi. There was a king, the most honored among men, named Gong De Li Da Wei Shen (Great Powerful Spirit of Merit), He had five hundred sons, with upright appearances and very handsome, And eight hundred million beautiful concubines, all of whom were members of the royal palace, The daughters born to this King of Merit totaled one billion four hundred million. On the fifteenth day of the eighth month, this king was preparing to observe the eight precepts, Together with eight hundred million Nayutas (a large number) of people, they went to the place where the Tathagata (Buddha) was. They bowed to the supreme Two-Footed Honored One (Buddha), and then sat on one side in front of the Buddha, The Tathagata, knowing what they delighted in, spoke to them of the supreme Samadhi (Zen meditation). After hearing this Samadhi, the king abandoned his throne as if discarding spittle, And gave up all his loved ones, and renounced the world at the Buddha's place. His concubines, harem, obedient sons, and daughters also renounced the world together, The harem members and relatives totaled seven hundred and sixty thousand Nayutas. After this king, his wife, and his sons renounced the world, they dwelt in a state of courageous diligence, Walking without stopping for eight years, and died while walking. After this great holy king died, he returned to the original royal palace, Suddenly born by transformation, without the defilement of the womb, at this time the Tathagata was still in the world. His father was named Jian Gu Li (Firm Strength), and his mother was named Da Zhi Hui (Great Wisdom), After this newborn prince was born, he asked his parents: 'Is Buddha Shan Sheng Yin Wang Fo still alive in the world?'
時彼勝音王如來， 曾為我說勝三昧， 非是因緣、非無緣， 于諸有中唯說一。 一切諸法體性印， 出千萬億修多羅， 是諸菩薩無上財， 今佛猶說三昧不？ 說法不壞於因果， 能修最勝八聖道， 如來智慧見世間， 了知諸法入真諦， 身業、口業皆清凈、 意業清凈、知見凈， 出過一切諸攀緣， 是佛猶說三昧耶？ 能知諸陰界平等， 遠離一切諸入相， 證於無生寂滅忍， 是佛猶說三昧耶？ 無礙辯才入寂智， 達解文字差別智， 能過一切取著事， 是佛猶說三昧耶？ 知諸音聲得欣喜， 見諸佛已起深樂， 得於聖趣柔軟直， 佛猶說是三昧耶？ 不起瞋怒恒調善， 發言美好常含笑， 見諸眾生先語慰， 佛猶說是三昧不？ 恭敬尊長無懈倦， 禮拜供養恒瞻視， 其身清凈具白法， 法王猶說三昧不？ 于諸白法常無厭， 住于空閑離邪命， 憶念諸地不忘失， 法王猶說三昧不？ 于陰善巧智神通， 遠離煩惱調伏地， 能斷凡夫語言道， 法王猶說三昧耶？ 常能修進諸勝行， 遠離犯戒知持犯， 及離一切諸親愛， 法王猶說三昧耶？ 出過一切諸有生， 自識宿命離
諸疑， 其心敬法聞總持， 佛今猶說三昧耶？ 出生深利勝智慧， 信樂不動如山王， 得總持門不退轉， 世親猶說三昧不？ 常求一切白凈法， 于惡法中恒遠離， 心不游入煩惱朋， 如來猶說是法不？ 諸學究竟得自在， 于諸禪定已窮盡， 智慧能令信欣喜， 說法牟尼猶在不？ 勝智增長知生智、 無量智慧平等智、 知于諸趣隨生智， 牟尼王說是勝法； 信心出家舍俗地， 不著三界無所依， 制伏其心令欣喜， 是佛說是勝菩提； 于諸法中無執著， 常能攝受一切法， 于諸業果信不動， 最勝世尊說是法； 戒律持犯果報智， 滅於一切諸諍論， 能說非違非諍地， 兩足牟尼說是法； 受于忍辱無瞋怒， 于諸問答能善巧， 知諸法句差別智， 大悲世尊說是法； 知於過去、未來際， 能知三世佛法性， 知於三世分段智， 自然世尊說是法； 常能繫心於一處、 常能安身於聖地， 于諸威儀常不改， 人中牛王說是法； 有慚有愧自莊嚴， 知於世間應時語， 一切常舒佈施手， 無上世親說是法； 常能攝心有慚愧， 亦常厭離惡不善， 隨順頭陀常分衛， 牟尼王尊
【現代漢語翻譯】 現代漢語譯本 諸多的疑問： 如果內心敬重佛法，聽聞后能總持不忘，那麼佛陀現在是否還在宣說三昧耶（Samaya，誓言、平等）？ 如果能夠出生深奧且利益眾生的殊勝智慧，信奉佛法之心堅定不動如山王， 得到總持之門而不退轉，那麼世親（Vasubandhu，印度佛教思想家）是否還在宣說三昧（Samadhi，禪定）？ 如果常常尋求一切清凈的佛法，對於罪惡之法恒常遠離， 內心不進入煩惱的朋黨，那麼如來（Tathagata，佛陀的稱號）是否還在宣說此法？ 如果對於各種學問究竟通達而得自在，對於各種禪定已經窮盡其理， 智慧能夠令信仰者欣喜，那麼說法的牟尼（Muni，聖人，指佛陀）是否還在世間？ 殊勝的智慧增長，了知眾生之智、無量之智、平等之智， 了知在各種趣向中隨順眾生而生的智慧，牟尼王（Munindra，佛陀的稱號）宣說這種殊勝之法； 如果以信心出家，捨棄世俗之地，不執著於三界（Trailokya，欲界、色界、無色界），無所依傍， 調伏自己的內心，令其欣喜，這是佛陀所說的殊勝菩提（Bodhi，覺悟）； 如果對於一切法都不執著，常常能夠攝受一切法， 對於一切業的果報深信不疑，最殊勝的世尊（Bhagavan，佛陀的稱號）宣說此法； 對於戒律的持守和違犯及其果報具有智慧，滅除一切爭論， 能夠宣說沒有違背也沒有爭論的境地，兩足尊牟尼（Dvipada-Muni，佛陀的稱號）宣說此法； 能夠忍受侮辱而沒有瞋怒，對於各種問答能夠善巧應對， 了知各種法句的差別之智，大悲世尊（Mahakarunika-Bhagavan，佛陀的稱號）宣說此法； 了知過去、未來，能夠了知三世諸佛的法性， 了知三世的分段之智，自然世尊（Svayambhu-Bhagavan，佛陀的稱號）宣說此法； 常常能夠將心繫於一處，常常能夠安身於聖地， 對於各種威儀常常不改變，人中牛王（Rsabha，佛陀的稱號）宣說此法； 具有慚愧之心來莊嚴自身，了知在世間應時而語， 一切時常舒展佈施之手，無上的世親（Vasubandhu）宣說此法； 常常能夠收攝內心，具有慚愧之心，也常常厭離罪惡不善之法， 隨順頭陀行（Dhuta，苦行）常常行乞，牟尼王尊（Munindra）...
【English Translation】 English version Various doubts: If one's heart reveres the Dharma, and upon hearing it, maintains it in total recall, does the Buddha still speak of the Samaya (vow, equality)? If one can generate profound and beneficial wisdom, and one's faith in the Dharma is as firm and unshakeable as a mountain king, and one attains the gate of total recall without regression, does Vasubandhu (Indian Buddhist thinker) still speak of Samadhi (meditative absorption)? If one constantly seeks all pure Dharmas, and always stays away from evil Dharmas, and one's mind does not enter the company of afflictions, does the Tathagata (Buddha's title) still speak of this Dharma? If one is ultimately free and at ease with all learning, and has exhausted the principles of all meditations, and wisdom can bring joy to believers, is the Muni (sage, referring to the Buddha) who preaches the Dharma still in the world? Superior wisdom increases, knowing the wisdom of beings, immeasurable wisdom, equal wisdom, knowing the wisdom that arises in accordance with beings in various destinies, the Munindra (Buddha's title) speaks of this superior Dharma; If one renounces the household life with faith, abandons the mundane realm, is not attached to the three realms (Trailokya, desire realm, form realm, formless realm), and has no reliance, subduing one's mind and making it joyful, this is the supreme Bodhi (enlightenment) spoken by the Buddha; If one is not attached to any Dharma, and can always embrace all Dharmas, and one deeply believes in the karmic consequences of all actions, the most supreme Bhagavan (Buddha's title) speaks of this Dharma; Having wisdom regarding the observance and violation of precepts and their karmic consequences, extinguishing all disputes, being able to speak of a state without contradiction or contention, the Dvipada-Muni (Buddha's title) speaks of this Dharma; Being able to endure insults without anger, and being skillful in answering various questions, knowing the wisdom of the differences in various Dharma phrases, the Mahakarunika-Bhagavan (Buddha's title) speaks of this Dharma; Knowing the past and the future, being able to know the Dharma nature of the Buddhas of the three times, knowing the wisdom of the divisions of the three times, the Svayambhu-Bhagavan (Buddha's title) speaks of this Dharma; Always being able to fix the mind in one place, always being able to rest the body in a sacred place, always not changing in various forms of conduct, the Rsabha (Buddha's title) among humans speaks of this Dharma; Adorning oneself with shame and remorse, knowing the appropriate words for the world, always extending the hand of generosity, the supreme Vasubandhu speaks of this Dharma; Always being able to restrain the mind, having shame and remorse, and also always being disgusted with evil and unwholesome things, following the Dhuta (ascetic practices) and always begging for food, the Munindra (Buddha's title)...
說勝法； 常懷慚愧恒欣喜， 于尊供養恒恭敬， 遠離憍慢修禮拜， 如來說是勝妙法； 策下劣心令其安， 自能測量智分齊， 遠離無知諸障礙， 如是勝人說是法； 能入心智語言智， 決定能知諸言辭， 遠離一切無利事， 法王如來說是法； 常得親近善知識， 遠離一切不善者， 常得信佛不放逸， 牟尼說是無上法； 知世假名但言說， 常厭一切世間苦， 于利得失無憂喜， 牟尼說是最勝法； 若得恭敬心不高、 不得恭敬心放舍、 得稱實嘆心不喜， 是世間師說是法； 常舍一切諸惡道， 不與俗流相交通， 于出家眾亦不參， 自然智者說是法； 勇者遠離非行處， 于佛所行常安住， 威儀具足心善調， 如是法母佛所說； 常遠一切凡愚法、 亦遠一切污家法， 常護一切諸佛法， 是法大智之所說； 少言美妙善相應， 於他人處能軟語， 如法降伏諸怨敵， 大智慧日之教法； 知時節量諸飲食， 慎勿委信凡夫法， 若遇苦緣心不戚， 是為如來善勝教； 若見貧人令得財、 若見破戒起悲救， 以悲愍心為開曉， 如是勝法如來教； 常以法攝諸眾生， 及舍一切
【現代漢語翻譯】 現代漢語譯本： 宣說殊勝之法： 常懷慚愧之心，恒常欣喜；對於應尊敬者，恒常恭敬供養； 遠離驕慢，修習禮拜，如來宣說這是殊勝微妙之法； 策勵低下的心使其安定，自己能夠衡量智慧的程度； 遠離無知的種種障礙，像這樣殊勝的人宣說此法； 能夠進入心智和語言的智慧， निश्चित地能夠了解各種言辭， 遠離一切無利益的事情，法王如來宣說此法； 常常能夠親近善知識（kalyāṇa-mitra，指引正道的良師益友），遠離一切不善之人， 常常能夠信仰佛陀而不放逸，牟尼（Muni，指釋迦牟尼佛）宣說這是無上之法； 了知世間的假名只是言說，常常厭離一切世間的痛苦， 對於利益得失沒有憂愁和喜悅，牟尼（Muni，指釋迦牟尼佛）宣說這是最殊勝之法； 如果得到恭敬，內心不高傲；如果沒有得到恭敬，內心不放棄（修行）； 得到符合實際的讚歎，內心不歡喜，這是世間的導師宣說之法； 常常捨棄一切諸惡道，不與世俗之人相交往， 對於出家眾也不參與（世俗事務），自然有智慧的人宣說此法； 勇猛的人遠離非修行之處，對於佛陀所行之處常常安住， 威儀具足，內心善於調伏，這樣的法母是佛陀所說； 常常遠離一切凡夫愚癡之法，也遠離一切污染家庭之法， 常常守護一切諸佛之法，這是具有大法智慧者所說； 少說話，言語美妙且善於相應，在他人之處能夠柔和言語， 如法地降伏各種怨敵，這是大智慧日（指佛陀）的教法； 知道時節，衡量飲食，謹慎不要信任凡夫之法， 如果遇到困苦的因緣，內心不憂愁，這是如來善妙殊勝的教導； 如果見到貧窮的人，使他得到財物；如果見到破戒的人，生起悲憫之心去救助， 以悲憫之心為他們開導曉喻，像這樣殊勝之法是如來教導； 常常以佛法來攝受各種眾生，並且捨棄一切（惡行）。
【English Translation】 English version: Speaking of the Supreme Dharma: Always cherish shame and be constantly joyful; towards those who are venerable, always offer respect and reverence; Stay away from arrogance and practice reverence; the Tathagata (如來，title of the Buddha) says this is the supreme and wonderful Dharma; Encourage the inferior mind to be at peace, and be able to measure the extent of one's wisdom; Stay away from the obstacles of ignorance; such a superior person speaks this Dharma; Be able to enter the wisdom of the mind and language, and be able to know all words with certainty, Stay away from all unprofitable things; the Dharma King (法王，another title of the Buddha) Tathagata (如來，title of the Buddha) speaks this Dharma; Always be able to be close to good spiritual friends (kalyāṇa-mitra, 指引正道的良師益友), and stay away from all unwholesome people, Always be able to believe in the Buddha and not be negligent; Muni (牟尼，referring to Shakyamuni Buddha) speaks this unsurpassed Dharma; Know that worldly names are just words, and always be weary of all worldly suffering, Have no sorrow or joy in gain or loss; Muni (牟尼，referring to Shakyamuni Buddha) speaks this most supreme Dharma; If you receive respect, your heart is not arrogant; if you do not receive respect, your heart does not give up (practice); If you receive praise that is true, your heart is not happy; this is the Dharma spoken by the world's teacher; Always abandon all evil paths, and do not associate with worldly people, Do not participate (in worldly affairs) with the Sangha (出家眾，the monastic community) either; the naturally wise person speaks this Dharma; The brave person stays away from places that are not for practice, and always abides in the places where the Buddha practices, Be complete with dignified behavior and have a well-tamed mind; such a Dharma mother is what the Buddha said; Always stay away from all foolish Dharma of ordinary people, and also stay away from all Dharma that defiles the family, Always protect all the Dharma of all the Buddhas; this is what is spoken by those with great Dharma wisdom; Speak little, with beautiful and well-corresponding words, and be able to speak softly to others, Subdue all enemies according to the Dharma; this is the teaching of the great wisdom sun (指佛陀，referring to the Buddha); Know the seasons and measure your food, and be careful not to trust the Dharma of ordinary people, If you encounter difficult circumstances, do not be sad; this is the good and supreme teaching of the Tathagata (如來，title of the Buddha); If you see a poor person, enable them to obtain wealth; if you see someone who has broken precepts, arouse compassion and rescue them, Enlighten them with a compassionate heart; such a supreme Dharma is the teaching of the Tathagata (如來，title of the Buddha); Always gather all beings with the Dharma, and abandon everything (unwholesome).
諸財物， 于諸八法無貯畜， 如來大聖所說教； 讚歎持戒訶破戒， 堅持凈戒不詐偽， 不積資財能棄捨， 此是如來最勝教； 深心啟請諸師長， 隨所言說悉能行， 常能親近諸法師， 如是如來最勝教； 心常愛樂恒恭敬， 亦恒安住于正見， 于諸善業能決定， 如是如來最勝教； 造諸善行為上首， 善巧方便棄捨相， 遠離於想及事相， 是為如來無上教； 于修多羅能解知， 實諦句義善修學， 證解脫智常善巧， 是為如來最勝教； 發言出於揩正語， 心境相稱詞決定， 有所宣說無有疑， 是為如來最勝教； 常應修習諸法空， 安住戒力無所畏， 遊行一切寂定處， 是為如來最勝教； 不求親愛及利養， 其心無有諸諂曲， 遠離一切諸惡見， 是為如來最勝教； 于陀羅尼得勝辯， 智慧照明廣無邊， 說法不斷辯才凈， 是為如來最勝教； 於四法門久修習， 能入於行最賢善， 於此佛教奉修行， 是為如來最勝教； 于佛所說隨順忍， 安住彼忍離諸過， 遠離非智住于智， 是為如來最勝教； 以智住于方便地， 修習菩薩善巧行， 為善丈夫所修行， 是為諸佛
【現代漢語翻譯】 現代漢語譯本 對於各種財物，不執著於世間的八種法（利、衰、毀、譽、稱、譏、苦、樂），這是如來大聖所說的教導；讚歎持戒的人，呵斥破戒的人，堅持清凈的戒律，不做虛偽欺詐之事，不積聚資財，能夠捨棄，這是如來最殊勝的教導； 以深切的心情請教各位師長，對於他們所說的話都能夠實行，常常能夠親近各位法師，這便是如來最殊勝的教導；內心常常喜愛並恒常恭敬，也恒常安住在正見之中，對於各種善業能夠做出決斷，這便是如來最殊勝的教導； 造作各種善行作為首要任務，善於運用各種方便法門來捨棄執著，遠離各種妄想和事物表象，這就是如來無上的教導；對於修多羅（Sutra，經）能夠理解，對於真實不虛的句義能夠很好地修習，證得解脫的智慧並且常常善於運用，這就是如來最殊勝的教導； 所說的話語出自於正直的言語，內心境界與言辭相符，有所宣說沒有疑惑，這就是如來最殊勝的教導；應當常常修習諸法皆空的道理，安住在戒律的力量中無所畏懼，一切寂靜的禪定之處，這就是如來最殊勝的教導； 不追求親愛和利養，內心沒有諂媚和虛偽，遠離一切邪惡的見解，這就是如來最殊勝的教導；對於陀羅尼（Dharani，總持）獲得殊勝的辯才，智慧的光明廣大無邊，說法連綿不斷，辯才清凈，這就是如來最殊勝的教導； 對於四法門（佈施、愛語、利行、同事）長久地修習，能夠進入到最賢善的行為中，對於這佛教的教義奉行修持，這就是如來最殊勝的教導；對於佛所說的教義能夠隨順安忍，安住于這種安忍之中遠離各種過失，遠離非智慧而安住于智慧，這就是如來最殊勝的教導； 以智慧安住在方便的境地，修習菩薩的善巧方便之行，這是善良大丈夫所修行的，這就是諸佛的教導。
【English Translation】 English version Regarding all kinds of possessions, not clinging to the eight worldly conditions (gain, loss, disgrace, fame, praise, blame, suffering, and happiness), this is the teaching spoken by the Tathagata (Thus Come One), the Great Sage; praising those who uphold the precepts and rebuking those who break them, adhering to pure precepts without hypocrisy or deceit, not accumulating wealth but being able to renounce it, this is the most excellent teaching of the Tathagata; With a deep heart, requesting teachings from all the teachers, being able to practice everything they say, and always being able to be close to all the Dharma masters, this is the most excellent teaching of the Tathagata; The mind always loves and constantly respects, and also constantly dwells in right view, being able to make decisions regarding all good deeds, this is the most excellent teaching of the Tathagata; Creating all kinds of good deeds as the primary task, being skilled in using various expedient methods to abandon attachments, staying away from all kinds of delusions and the appearance of things, this is the supreme teaching of the Tathagata; being able to understand the Sutras (discourses), being able to cultivate well the true and real meanings of the sentences, attaining the wisdom of liberation and always being skilled in using it, this is the most excellent teaching of the Tathagata; The words spoken come from upright speech, the state of mind matches the words, and there is no doubt in what is said, this is the most excellent teaching of the Tathagata; one should always cultivate the emptiness of all dharmas (phenomena), dwell in the power of precepts without fear, in all places of peaceful samadhi (meditative absorption), this is the most excellent teaching of the Tathagata; Not seeking affection and profit, the mind has no flattery or hypocrisy, staying away from all evil views, this is the most excellent teaching of the Tathagata; obtaining excellent eloquence in Dharani (mantras), the light of wisdom is vast and boundless, the Dharma is preached continuously, and the eloquence is pure, this is the most excellent teaching of the Tathagata; Having cultivated the Four Dharmas (giving, kind speech, beneficial action, and cooperation) for a long time, being able to enter into the most virtuous conduct, practicing and cultivating this Buddhist teaching, this is the most excellent teaching of the Tathagata; being able to follow and endure the teachings spoken by the Buddha, dwelling in this endurance and staying away from all faults, staying away from non-wisdom and dwelling in wisdom, this is the most excellent teaching of the Tathagata; Dwelling in the realm of expediency with wisdom, cultivating the skillful and expedient practices of the Bodhisattva (enlightenment being), this is what the good and great men cultivate, this is the teaching of all the Buddhas.
最勝教； 常離不應方便者， 如來說此為佛地， 若與智和佛隨喜， 是名如來最勝教； 佛地廣大非二乘， 凡愚無智生譭謗， 智者諸佛所攝受， 是名如來最勝教。 如來善知此法門， 諸天恭敬所供養、 千億梵眾恒隨喜， 如來猶說三昧不？ 無量千龍恒禮拜、 緊那金翅常讚歎， 菩提樹下所得者， 如來猶說三昧不？ 常為智人所求者， 是善勝法之資財， 非為財施無上藥， 如來猶說三昧不？ 智慧腑藏辯無盡， 能出億妙修多羅， 善知三界如實智， 如來猶說三昧不？ 說于船筏渡彼岸， 不為四瀑之所漂， 令名聞鬘得增長， 是以說此三昧定。 讚歎十種最勝力、 及贊人中大牛王， 菩薩功德勝無盡， 正由得是三昧故； 說于慈心除瞋恚， 行大悲人大喜、舍， 于大乘者得穌息， 正由說此勝三昧； 為師子吼說勝行， 此是佛智勝阿含， 一切諸法體性印， 如是三昧佛所說； 能招一切種智智， 求菩提者之園苑， 此能破壞魔軍眾， 謂是佛說勝寂定； 能生正覺之功德， 是一切法自性印， 無生寂滅妙法印， 導師所說勝三昧； 于住法者作明術， 在怨仇
中而不現， 如法降伏諸魔官， 導師說是勝三昧； 顯示無礙辯才地、 諸力、解脫及諸根、 最勝十八不共法， 由斯三昧得是法。 求十力者之實法、 諸佛勝智之本因， 佛大丈夫所說法， 憐愍救護世間故。 最勝佛子所攝受、 求解脫者所欲樂， 聞是寂靜難見定， 為諸佛子之所愛。 諸佛滿足智慧處， 智慧菩薩起求心， 其心清凈無煩惱， 應修如是寂滅定； 身業清凈、口亦凈， 如來為示解脫門， 無有雜穢愛慾縛， 應當勤修是三昧； 不生貪愛、瞋恚地， 速能獲得大智慧， 能起于明滅無明， 是故應修寂滅定； 求解脫者令得滿、 求三昧者必克獲， 離譏譭譽如來眼， 應當修習是三昧； 遊行通力多佛剎， 神足能見諸佛德， 陀羅尼門得不難， 應修如是勝寂定； 加持念根得菩提， 亦能加持見多佛， 以微細智說無生， 修是三昧得不難。 不應法者難覺悟， 遠離一切文字故， 不以音聲能瞭解， 曾不聞定故不知。 智慧菩薩已解了， 如法王說而能知， 寂滅無毀能測量， 但為救度世間故。 勇猛精進能善持， 堅固護念恒不失， 盡苦智慧及滅智，
【現代漢語翻譯】 現代漢語譯本 不落於有無兩端， 如法降伏各種魔眾，導師說這是殊勝的三昧（Samadhi，禪定）； 顯示無礙的辯才之地、各種力量（Powers）、解脫（Liberation）以及諸根（Indriya，感官能力）， 最殊勝的十八不共法（Eighteen special qualities of a Buddha），通過這種三昧可以獲得這些功德。 爲了尋求十力（Ten powers of a Buddha）的真實法、諸佛殊勝智慧的根本原因， 佛大丈夫所宣說的法，是爲了憐憫救護世間眾生。 最殊勝的佛子所攝受、求解脫者所希望的， 聽聞這種寂靜難以見到的禪定，為諸佛子所喜愛。 諸佛圓滿智慧的處所，智慧菩薩生起求法之心， 他們的心清凈沒有煩惱，應當修習這種寂滅禪定； 身業清凈、口業也清凈，如來為我們開示解脫之門， 沒有雜穢的愛慾束縛，應當勤奮修習這種三昧； 不生起貪愛、瞋恚之心，迅速能夠獲得大智慧， 能夠生起光明而滅除無明，所以應當修習寂滅禪定； 使求解脫者得到滿足、求三昧者必定能夠獲得， 遠離譏諷譭謗和讚譽，如來以慈眼看待眾生，應當修習這種三昧； 神通力能夠到達眾多佛剎（Buddha-kshetra，佛土），神足能夠見到諸佛的功德， 陀羅尼門（Dharani，總持）的獲得並不困難，應當修習這種殊勝的寂靜禪定； 加持念根而證得菩提（Bodhi，覺悟），也能加持而見到許多佛， 以微細的智慧宣說無生之理，修習這種三昧並不困難。 不應機之人難以覺悟，因為遠離一切文字的描述， 不能通過音聲來了解，因為從未聽聞過這種禪定所以無法得知。 智慧菩薩已經理解了，如法王所說而能夠知曉， 寂滅無毀可以衡量，但這只是爲了救度世間眾生。 勇猛精進能夠很好地保持，堅定地守護正念恒常不失， 證得斷盡痛苦的智慧以及滅苦的智慧，
【English Translation】 English version Not dwelling in existence or non-existence, Subduing all the Maras (demons) according to the Dharma, the Guide calls it the supreme Samadhi (concentration); Revealing the ground of unobstructed eloquence, the various Powers, Liberation, and the Indriyas (faculties), The most supreme Eighteen special qualities of a Buddha, through this Samadhi, one attains these qualities. Seeking the true Dharma of the Ten Powers of a Buddha, the fundamental cause of the Buddhas' supreme wisdom, The Dharma spoken by the Great Hero Buddha, is for the sake of compassionately saving and protecting the world. Embraced by the most supreme Buddha-sons, desired by those seeking liberation, Hearing of this tranquil and rarely seen Samadhi, it is beloved by all Buddha-sons. The place where Buddhas fulfill their wisdom, wise Bodhisattvas arise with a mind seeking the Dharma, Their minds are pure and without afflictions, one should cultivate such a Samadhi of quiescence; Body karma is pure, and speech is also pure, the Tathagata (Buddha) reveals the gate of liberation for us, Without defilements or the bonds of desire, one should diligently cultivate this Samadhi; Not generating greed or hatred, one can quickly attain great wisdom, Able to generate light and extinguish ignorance, therefore one should cultivate the Samadhi of quiescence; Fulfilling those who seek liberation, those who seek Samadhi will surely attain it, Away from criticism, defamation, and praise, the Tathagata views all beings with compassionate eyes, one should cultivate this Samadhi; Supernatural powers can reach many Buddha-kshetras (Buddha-fields), divine feet can see the virtues of all Buddhas, The Dharani (mantra) gate is not difficult to obtain, one should cultivate this supreme Samadhi of quiescence; Blessing the root of mindfulness and attaining Bodhi (enlightenment), also able to bless and see many Buddhas, Speaking of non-arising with subtle wisdom, cultivating this Samadhi is not difficult. Those who are not receptive to the Dharma find it difficult to awaken, because it is far from all written descriptions, It cannot be understood through sound, because one has never heard of this Samadhi, therefore one cannot know it. Wise Bodhisattvas have already understood, they can know it as the Dharma King speaks, Quiescence without destruction can be measured, but this is only for the sake of saving the world. The brave and diligent can maintain it well, firmly guarding mindfulness and never losing it, Attaining the wisdom of ending suffering and the wisdom of extinguishing suffering,
佛猶說是三昧不？ 演說一切法無生、 亦說一切諸有生， 諸佛如來妙智最， 佛猶說是三昧不？』 是法童子所顯示， 八十億千那由他， 得勝隨順音聲忍， 不退轉于勝菩提。 堅固力王報子言： 『是佛、世尊今猶在。』 王問童子如是言： 『汝於何處聞是法？』 子言：『聽我，剎利王！ 我曾見於十億佛， 於一劫中悉供養， 具足咨問此寂定。 已於九十四劫中， 常得了知宿命智， 從此不生胞胎中， 正由修此三昧力。 于彼佛所恒聽法， 聞已深信而修習， 我常堅固起此信， 必證菩提無有疑。 受持讀誦三昧時， 若有人來問於我， 乃至夢中無疑網， 要必成於無上道。 我從得於無貪愛， 自知決定必成佛， 亦常如是起欲樂， 不知何時得菩提？ 為學受持勝三昧， 若有比丘教我者， 我于彼人生恭敬， 亦如恭敬于諸佛。 我于彼人教一偈， 修行菩薩順忍時， 好心瞻仰如善師， 卑形恭敬而供養。 老、少、中年比丘所， 慚愧謙下生恭敬， 恭敬于彼得現稱， 福德後世名增長。 于相違諍不忻樂， 我時安住于少事， 能知惡業趣惡道、 能知善業趣善道。
【現代漢語翻譯】 現代漢語譯本 佛陀仍然稱之為三昧（Samadhi，一種冥想狀態）嗎？ 演說一切法本無生滅，也演說一切諸法因緣而生， 諸佛如來智慧最為殊勝，佛陀仍然稱之為三昧嗎？』 這是法童子所顯示的，八十億千那由他（Nayuta，極大的數字單位）眾生， 獲得了殊勝隨順音聲的忍辱，不會退轉于殊勝的菩提（Bodhi，覺悟）。 堅固力王告訴他的兒子說：『那位佛陀、世尊現在仍然在世。』 國王問童子這樣說：『你從哪裡聽聞到這個法？』 童子說：『聽我說，剎利王（Kshatriya，古印度社會階層）！我曾經見過十億尊佛， 在一劫（Kalpa，極長的時間單位）中都供養過他們，具足地請教過關於這種寂靜禪定的問題。 我已經於九十四劫中，常常了知自己的宿命（前世的生命）， 從此以後不再於胞胎中出生，正是由於修習這種三昧的力量。 在那些佛陀那裡經常聽聞佛法，聽聞之後深信不疑並且修習， 我常常堅固地生起這種信心，必定能夠證得菩提，沒有絲毫懷疑。 受持讀誦三昧的時候，如果有人來問我問題， 乃至在夢中也沒有疑惑，必定能夠成就無上正道。 自從我獲得了無貪愛之後，自己知道必定能夠成佛， 也常常像這樣生起 desire 和快樂，只是不知道什麼時候才能證得菩提？ 爲了學習受持殊勝的三昧，如果有比丘（Bhikkhu，佛教僧侶）教導我， 我對於那個人生起恭敬心，也像恭敬諸佛一樣。 我對於那個人教導的一句偈語，在修行菩薩（Bodhisattva，追求覺悟的修行者）的順忍時， 以好的心態瞻仰他，如同對待善知識一樣，以謙卑的姿態恭敬地供養他。 對於年老、年輕、中年的比丘，都以慚愧謙下的心態生起恭敬心， 恭敬他們能夠得到現世的稱讚，福德和後世的名聲都會增長。 對於互相違背的爭論不感到喜悅，我時常安住于少事的狀態， 能夠知道惡業會引向惡道，能夠知道善業會引向善道。
【English Translation】 English version Did the Buddha still call it Samadhi (a meditative state)? He expounds that all dharmas are without origination or cessation, and also expounds that all dharmas arise from conditions, The wisdom of all Buddhas and Tathagatas (Buddhas) is the most supreme, did the Buddha still call it Samadhi?' This is what the Dharma Child revealed, eighty billion thousand Nayutas (an extremely large numerical unit) of beings, Obtained the excellent forbearance of following the sound, and will not regress from the supreme Bodhi (enlightenment). King Firm Strength told his son: 'That Buddha, the World Honored One, is still in the world now.' The king asked the child in this way: 'Where did you hear this Dharma?' The child said: 'Listen to me, Kshatriya (an ancient Indian social class) King! I have seen ten billion Buddhas, I have made offerings to them all in one Kalpa (an extremely long unit of time), and have fully inquired about this peaceful Samadhi. I have known my past lives (previous lives) for ninety-four Kalpas, Since then, I have not been born in a womb, precisely because of the power of practicing this Samadhi. I often hear the Dharma at those Buddhas' places, and after hearing it, I deeply believe and practice it, I often firmly arise this faith, and I will surely attain Bodhi without any doubt. When upholding, reciting, and chanting Samadhi, if someone comes to ask me questions, Even in dreams, there is no doubt, and I will surely achieve the unsurpassed path. Since I obtained non-greed, I know that I will surely become a Buddha, I also often arise desire and joy like this, but I don't know when I will attain Bodhi? In order to learn and uphold the supreme Samadhi, if there is a Bhikkhu (Buddhist monk) who teaches me, I arise reverence for that person, just like revering all the Buddhas. For that person who teaches a single verse, when practicing the Bodhisattva's (a practitioner seeking enlightenment) forbearance, I look up to him with a good mind, as if treating a good teacher, and offer him respectfully with a humble attitude. For the old, young, and middle-aged Bhikkhus, I arise reverence with a sense of shame and humility, Revering them can obtain praise in this life, and merit and fame in future lives will increase. I do not rejoice in conflicting disputes, I often dwell in a state of few affairs, I can know that evil karma leads to evil paths, and I can know that good karma leads to good paths.
不應法說放逸者， 于彼聞于不愛語， 亦自思念己惡業， 凡作業者無失壞。 我時不瞋亦不慢， 佛說忍力勤修行， 諸佛恒常贊說忍， 修忍易得菩提道。 我本持戒恒清凈， 亦令眾生住凈戒； 恒常讚歎戒最上， 由住凈戒人信受； 恒常讚歎蘭若處， 亦自安住凈持戒； 勸人修行八戒齋， 亦復教彼學菩提； 勸人修習凈梵行， 亦復教彼住法義； 為他顯示菩提道， 于命終后見多佛。 我念過去世劫時， 有佛號曰妙聲身， 于彼佛前發弘誓， 恒安忍力不傾動。 本作如是要誓時， 歲經八億四千萬， 時魔譏毀來罵辱， 我心初無有變動。 爾時降伏魔官已， 知我慈忍堅固力， 以清凈心接足禮， 五百眾發菩提心。 我于往昔無慳吝， 恒常讚歎行佈施， 大富豐財有譽聲、 于饑饉時為施主。 若有比丘持是定、 或能修習為他說， 即自恒常供養彼， 作是心者令得佛。 我時有彼無上業， 見佛、世尊人中上， 生生恒受具足戒， 得為比丘聽法師。 我常樂於頭陀行、 亦住空寂蘭若林， 不為飲食故諂曲， 少分所得皆知足。 我一切時無嫉妒、 亦常不著于居家，
【現代漢語翻譯】 現代漢語譯本 不應該對放逸的人說法，因為他們聽了也不會喜歡， 也會讓他們反思自己的惡業，但凡做了惡業的人都不會逃脫惡果。 我無論何時都不生氣也不傲慢，佛陀教導我們要以忍辱的力量勤奮修行， 諸佛總是讚歎忍辱，修習忍辱容易證得菩提道（bodhi-path）。 我過去一直持戒清凈，也讓眾生安住于清凈的戒律中； 總是讚歎戒律最為殊勝，因為安住于清凈戒律的人才能得到他人的信任和接受； 總是讚歎寂靜的蘭若（aranya）之處，自己也安住在清凈的持戒之中； 勸人修行八關齋戒，也教導他們學習菩提（bodhi）； 勸人修習清凈的梵行（brahmacarya），也教導他們安住于佛法的義理之中； 為他人顯示菩提道（bodhi-path），這樣的人在命終之後會見到許多佛。 我回憶過去世劫的時候，有一尊佛名為妙聲身（Myoshengshen）， 在那尊佛前發下宏大的誓願，永遠安住于忍辱的力量而不動搖。 當立下這樣的誓願時，時間經過了八億四千萬年， 當時有魔來譏諷譭謗和謾罵侮辱，我的內心始終沒有絲毫的變動。 那時降伏了魔的官屬之後，他們知道了我的慈悲和忍辱的堅固力量， 以清凈的心接足頂禮，五百大眾都發起了菩提心（bodhicitta）。 我在過去沒有慳吝之心，總是讚歎行佈施的行為， 大富大貴，擁有美好的名聲，在饑荒的年代成為施主。 如果有比丘（bhiksu）持有這種禪定，或者能夠修習併爲他人宣說， 就應該總是供養他們，作這樣想的人能夠成就佛果。 我當時有這種無上的業力，見到了佛，世尊是人中最殊勝的， 生生世世都能受持具足戒，能夠成為比丘（bhiksu）中的說法師。 我常常樂於修習頭陀行（dhuta），也安住在空寂的蘭若（aranya）樹林中， 不爲了飲食而諂媚巴結，對於少許的所得都感到知足。 我任何時候都沒有嫉妒之心，也常常不執著于居家生活
【English Translation】 English version One should not preach to those who are negligent, for they will not like what they hear, and it will also make them reflect on their own bad karma, but those who have committed bad karma will not escape the consequences. I am never angry or arrogant, the Buddha taught us to diligently practice with the power of patience, all Buddhas always praise patience, cultivating patience makes it easy to attain the bodhi-path. I have always upheld the precepts purely in the past, and also enabled sentient beings to abide in pure precepts; always praising the precepts as the most supreme, because those who abide in pure precepts can gain the trust and acceptance of others; always praising the quiet aranya, and also abiding in pure precept-holding; advising people to practice the eight precepts, and also teaching them to learn about bodhi; advising people to cultivate pure brahmacarya, and also teaching them to abide in the meaning of the Dharma; revealing the bodhi-path to others, such people will see many Buddhas after the end of their lives. I recall when in past kalpas, there was a Buddha named Myoshengshen, before that Buddha, I made a great vow to always abide in the power of patience without wavering. When I made such a vow, eight hundred and forty million years passed, at that time, demons came to ridicule, slander, and insult me, but my heart never changed in the slightest. At that time, after subduing the demon officials, they knew the steadfast power of my compassion and patience, with pure hearts, they prostrated themselves at my feet, and five hundred people all aroused bodhicitta. In the past, I had no stinginess, and always praised the act of giving, being wealthy and having a good reputation, I became a benefactor during times of famine. If there is a bhiksu who holds this samadhi, or is able to cultivate and speak about it to others, then one should always make offerings to them, those who think in this way can attain Buddhahood. At that time, I had this supreme karma, I saw the Buddha, the World Honored One is the most supreme among people, in every life, I can receive the complete precepts, and be a Dharma teacher among bhiksus. I often delight in practicing dhuta, and also abide in the quiet aranya forests, I do not flatter for the sake of food, and I am content with the little that I receive. I never have jealousy at any time, and I am also not attached to living at home
既不著家、不憎妒， 欣樂蘭若無退失。 我時恒住于慈行， 設有毀罵不瞋恚， 以慈悲心善調柔， 名聞花鬘滿十方。 常習少欲而知足， 樂於苦行修蘭若， 亦恒分衛不厭倦， 要誓堅固而不動。 習行信心常清凈， 于如來所信增上， 良由信佛有勝利， 諸根不缺恒端正。 如佛所說即能行， 成就如是堅固行， 是堅固行有何利？ 諸天供養喜勸請。 我所演說之功德， 世間上德及余德， 其有智人應修學， 為求菩提道行者。 我今憶念難行行， 本于往昔常修行， 若今演說時節久， 共汝相隨向佛所。』 彼大利智勝菩薩， 獲得具足五神通， 以神足力亦詣佛， 與梵天王多千萬。 堅固力王心欣喜， 與諸眷屬億萬眾， 俱共往詣如來尊， 頂禮接足住佛前。 佛時知王心樂欲， 即為王說此三昧， 是王聞此三昧已， 棄捨王位而出家。 其出家已於此定， 受持、讀誦、為他說， 后時過於六千劫， 得佛號曰蓮花上。 王有眷屬六百億， 俱時從王詣佛者， 彼聞如是勝三昧， 欣喜踴躍亦出家。 其出家者於此定， 受持、讀誦、為他說， 劫過六十那由他， 同一
【現代漢語翻譯】 現代漢語譯本 『既不貪戀世俗家庭，也不心懷嫉妒，歡喜安住在寂靜的蘭若（Aranya，遠離塵囂的修行處），不退失道心。 我那時常常安住在慈悲的修行中，即使有人譭謗謾罵也不生瞋恨，以慈悲之心善於調伏自己的心性，我的名聲像花鬘一樣傳遍十方。 常常修習少欲知足，喜愛苦行，修習蘭若（Aranya，遠離塵囂的修行處），也常常行乞化緣而不厭倦，發誓要堅定不動搖。 修習信心，常常保持清凈，對於如來（Tathagata，佛的稱號）的信心更加增長，因為信佛有殊勝的利益，所以諸根完好不缺，容貌端正。 能夠按照佛所說的去實行，成就這樣的堅固修行，這種堅固的修行有什麼利益呢？諸天都會供養，歡喜勸請。 我所演說的功德，無論是世間最上的功德還是其他的功德，有智慧的人都應該修學，爲了尋求菩提（Bodhi，覺悟）的道行。 我現在憶念過去所修的難行之行，本來在往昔就常常修行，如果現在演說，時間太久了，我們一起跟隨你前往佛的住所。』 那位具有大利益和大智慧的殊勝菩薩，獲得了具足五神通的能力，以神通力也前往佛的住所，與梵天王（Brahma，色界諸天之王）以及眾多千萬眷屬一同前往。 堅固力王（King of Firm Strength）內心歡喜，與他的眷屬億萬大眾，一起前往如來（Tathagata，佛的稱號）的住所，頂禮佛足，站在佛前。 佛陀知道國王內心的喜樂和願望，就為國王宣說了這個三昧（Samadhi，禪定），這位國王聽聞這個三昧（Samadhi，禪定）之後，就捨棄了王位而出家。 他出家之後，對於這個禪定，受持、讀誦、為他人宣說，後來經過六千劫的時間，成佛，佛號叫做蓮花上（Lotus Top）。 國王有六百億眷屬，同時跟隨國王前往佛所，他們聽聞這樣殊勝的三昧（Samadhi，禪定），歡喜踴躍，也出家了。 那些出家的人對於這個禪定，受持、讀誦、為他人宣說，經過六十那由他（Nayuta，數量單位）劫的時間，同時成佛。
【English Translation】 English version 『Neither attached to home nor envious, rejoicing in the quietude of the Aranya (a secluded place for practice), without losing resolve. At that time, I constantly dwelt in the practice of loving-kindness, not becoming angry even when reviled or slandered, skillfully subduing my mind with compassion, my fame spreading like a garland of flowers in all directions. Often practicing with few desires and contentment, delighting in ascetic practices, cultivating the Aranya (a secluded place for practice), also constantly going on alms rounds without weariness, with vows firm and unwavering. Practicing faith, always maintaining purity, increasing faith in the Tathagata (the Thus-Gone One, an epithet of the Buddha), because having faith in the Buddha brings supreme benefits, all faculties are complete and without defect, and appearance is always upright and proper. Able to act according to what the Buddha taught, accomplishing such steadfast practice, what benefit does this steadfast practice bring? The devas (gods) will make offerings, joyfully inviting. The merits I have expounded, whether supreme merits of the world or other merits, those with wisdom should cultivate them, for those who seek the path of Bodhi (Enlightenment). Now I recall the difficult practices I undertook, originally practicing them often in the past, if I were to expound them now, it would take too long, let us follow you together to the Buddha's abode.』 That great and wise Bodhisattva, having attained the five supernatural powers, also went to the Buddha's abode with his divine power, together with Brahma (the King of the Brahma Heaven) and many millions of attendants. King of Firm Strength, with a joyful heart, together with his retinue of hundreds of millions, went together to the Thus Come One (Tathagata, an epithet of the Buddha), prostrated at the Buddha's feet, and stood before the Buddha. The Buddha, knowing the King's joy and desire, then spoke this Samadhi (meditative absorption) for the King, and upon hearing this Samadhi (meditative absorption), the King renounced his throne and left home. Having left home, he upheld, recited, and spoke of this Samadhi (meditative absorption) for others, and after six thousand kalpas (eons), he attained Buddhahood, with the name Lotus Top. The King had six hundred million attendants, who went to the Buddha with the King at the same time, and upon hearing such a supreme Samadhi (meditative absorption), they rejoiced and also left home. Those who left home upheld, recited, and spoke of this Samadhi (meditative absorption) for others, and after sixty nayutas (a large number) of kalpas (eons), they all attained Buddhahood at the same time.
劫中悉成佛， 號善調伏智上佛， 無量人天興供養， 一一諸佛大名稱， 度脫恒河沙數眾。 堅固力王我身是， 修行勝妙菩提行； 昔時我子五百人， 是彼最後護法者。 我于如是千億劫， 勇猛精進離懈怠， 專心求此勝三昧， 正為無上菩提故。 童子！若有諸菩薩， 欲得如此勝定者， 精進勇猛不顧命， 應當學我勤精進。」
月燈三昧經卷第四 大正藏第 15 冊 No. 0639 月燈三昧經
月燈三昧經卷第五
高齊天竺三藏那連提耶舍譯
佛復告月光童子言：「若菩薩摩訶薩於此三昧經典受持、讀誦、為他解說、如說修行，得四功德。何者為四？一者、成就滿足福德，二者、不為怨家所壞，三者、成就無邊智慧，四者、成就無量辯才。童子！若有菩薩摩訶薩有能於此三昧經典受持、讀誦、繫念思惟、廣為人說，獲得如是四種功德。」
爾時，世尊而說偈言：
「福德成就恒滿足， 於一切時常不斷， 受持如是三昧故， 得諸如來之境界； 勇健功德所守護， 於一切時常成就， 修行如是勝寂定， 必獲無上勝菩提。 彼無一切諸怨敵， 常不為怨之所害， 智慧成就悉滿足， 於一切
【現代漢語翻譯】 現代漢語譯本 劫中都將成佛，佛號都稱為善調伏智上佛（Shan Tiao Fu Zhi Shang Fo），無量的人和天人都來供養，每一尊佛都有偉大的名聲，都能度脫如恒河沙數般的眾生。 堅固力王（Jian Gu Li Wang）就是我的前身，我修行殊勝美妙的菩提行；過去我的五百個兒子，就是那些最後的護法者。 我于如此千億劫的時間裡，勇猛精進，遠離懈怠，專心尋求這種殊勝的三昧（San Mei，禪定），正是爲了無上的菩提。 童子！如果有菩薩想要獲得如此殊勝的禪定，就應該精進勇猛，不顧惜自己的生命，應當學習我這樣勤奮精進。" 《月燈三昧經》卷第四 《大正藏》第 15 冊 No. 0639 《月燈三昧經》 《月燈三昧經》卷第五 高齊天竺三藏那連提耶舍（Nalanda Yasas）譯 佛陀再次告訴月光童子（Yue Guang Tong Zi）說：『如果菩薩摩訶薩對於這部《三昧經典》能夠受持、讀誦、為他人解說、並且如所說的那樣去修行，就能獲得四種功德。是哪四種呢？第一，成就圓滿的福德；第二，不被怨家所破壞；第三，成就無邊的智慧；第四，成就無量的辯才。童子！如果有菩薩摩訶薩能夠受持、讀誦、繫念思惟這部《三昧經典》，並且廣泛地為他人解說，就能獲得這四種功德。』 當時，世尊用偈語說道： 『福德成就，恒常滿足，於一切時，常不間斷，受持如此三昧的緣故，能得到諸如來的境界； 勇健的功德所守護，於一切時，常常成就，修行如此殊勝的寂靜禪定，必定獲得無上的殊勝菩提。 他沒有一切的怨敵，常常不被怨敵所傷害，智慧成就，全部都滿足，於一切
【English Translation】 English version In the kalpas, all will become Buddhas, named 'Buddhas of Superior Wisdom in Taming' (Shan Tiao Fu Zhi Shang Fo), immeasurable humans and devas will make offerings, each Buddha will have a great name, and will liberate beings as numerous as the sands of the Ganges. 'I am the former body of 'King of Firm Strength' (Jian Gu Li Wang), practicing the supreme and wonderful Bodhi conduct; in the past, my five hundred sons were those who were the last protectors of the Dharma. For such billions of kalpas, I have been courageous and diligent, away from laziness, wholeheartedly seeking this supreme Samadhi (San Mei, meditation), precisely for the sake of unsurpassed Bodhi.' 'Child! If there are Bodhisattvas who desire to obtain such supreme Samadhi, they should be diligent and courageous, not caring for their lives, and should learn from my diligence and vigor.' Moon Lamp Samadhi Sutra, Volume Four Taisho Tripitaka Volume 15, No. 0639, Moon Lamp Samadhi Sutra Moon Lamp Samadhi Sutra, Volume Five Translated by Nalanda Yasas of the Gaoqi Dynasty from India The Buddha again told the Moon Light Youth (Yue Guang Tong Zi): 'If a Bodhisattva-Mahasattva can receive, uphold, recite, explain to others, and practice according to this Samadhi Sutra, they will obtain four merits. What are the four? First, they will achieve complete merit; second, they will not be destroyed by enemies; third, they will achieve boundless wisdom; fourth, they will achieve immeasurable eloquence. Youth! If a Bodhisattva-Mahasattva can receive, uphold, recite, contemplate, and widely explain this Samadhi Sutra to others, they will obtain these four merits.' At that time, the World Honored One spoke in verse: 'Merit and virtue are achieved, constantly fulfilled, at all times, never ceasing, because of upholding such Samadhi, one can attain the realm of all Tathagatas; Protected by courageous and virtuous merits, at all times, constantly achieved, practicing such supreme and tranquil Samadhi, one will surely obtain unsurpassed and supreme Bodhi. He has no enemies, and is never harmed by enemies, wisdom is achieved, all are fulfilled, at all times
時恒不斷。 彼人成就無量智、 亦復具足無邊慧、 無量無邊勝辯才， 以持如是勝定故； 成就滿足福德聚、 亦成最妙菩薩行， 彼無一切諸怨敵， 以持寂滅勝定故； 彼智廣大無有邊、 亦成無邊勝辯才， 其音美妙甚可樂， 以說如是勝定故； 善友智者所愛樂， 謂能宣說自義故， 諸人皆知是福藏， 宣說如是勝定故； 得勝利養、妙衣服、 亦獲勝妙上甘膳， 顏貌端正甚可愛， 以持如是寂定故； 多見諸佛世間親， 以無等供供養佛， 無有一切諸障難， 以持如是勝定故； 住于佛前而讚歎， 喜心說妙多百偈， 于其智慧而不損， 以說如是寂定故； 十力世尊在前坐， 相好莊嚴可愛身， 無垢鮮凈如金山， 以修如是勝定故； 彼智曾無有損減， 多聞智慧亦豐足， 成就最勝大法藏， 以說如是三昧故； 智慧廣大無有量， 多百劫說而不盡， 聞于如是深寂定， 如佛所說安住故； 不生一切諸難處， 如是，佛子！恒為王， 如法治國常安隱， 以持如是勝定故。 無量無邊億劫數， 十力說彼功德利， 說其少分不能盡， 猶如大海一渧水。」 是時童子甚欣悅，
【現代漢語翻譯】 現代漢語譯本 時時保持恒常不變的狀態。
那個人成就了無量的智慧，也同樣具備了無邊的聰慧， 擁有無量無邊的殊勝辯才，這是因為他持有如此殊勝的禪定； 成就並圓滿了福德的積聚，也成就了最微妙的菩薩行， 他沒有任何怨敵，這是因為他持有寂滅的殊勝禪定； 他的智慧廣大沒有邊際，也成就了無邊的殊勝辯才， 他的聲音美妙非常悅耳，這是因為他宣說了如此殊勝的禪定； 被善良的朋友和智者所喜愛，因為他能夠宣說自己的義理， 人們都知道他是福德的寶藏，因為他宣說了如此殊勝的禪定； 獲得勝利和供養、美妙的衣服，也獲得殊勝美妙的上等美食， 容貌端正非常可愛，這是因為他持有如此寂靜的禪定； 多次見到諸佛（Buddha）這些世間的親人，用無與倫比的供養來供養佛， 沒有任何的障礙和困難，這是因為他持有如此殊勝的禪定； 安住在佛（Buddha）前而讚歎，歡喜地宣說美妙的眾多偈頌， 他的智慧也不會因此而減少，因為他宣說了如此寂靜的禪定； 具有十種力量的世尊（Lokajyestha）坐在前面，相好莊嚴，身體可愛， 沒有瑕疵，鮮明潔凈如金山一般，這是因為他修習瞭如此殊勝的禪定； 他的智慧從來沒有減少過，多聞的智慧也非常豐足， 成就了最殊勝的佛法寶藏，這是因為他宣說了如此的三昧（Samadhi）； 智慧廣大沒有限量，用幾百劫的時間來說也說不盡， 聽聞如此深奧寂靜的禪定，如佛（Buddha）所說安住其中； 不出生在一切艱難困苦的地方，像這樣，佛子（Buddha's son）！ 永遠做國王， 如法治理國家，常常安寧穩固，這是因為他持有如此殊勝的禪定。 無量無邊億劫的時間裡，十力世尊（Dasabala）宣說他的功德利益， 即使只說其中的少部分也無法說完，就像大海中的一滴水一樣。」 這時，童子非常欣喜，
【English Translation】 English version Constantly and continuously.
That person achieves immeasurable wisdom, and also possesses boundless intelligence, Having immeasurable and boundless excellent eloquence, because he holds such excellent Samadhi (state of meditative consciousness); Achieving and fulfilling the accumulation of merits, and also accomplishing the most wonderful Bodhisattva practice, He has no enemies, because he holds the tranquil and extinguished excellent Samadhi; His wisdom is vast and without boundaries, and he also achieves boundless excellent eloquence, His voice is beautiful and very pleasing, because he proclaims such excellent Samadhi; Loved by good friends and wise people, because he can proclaim his own meaning, People know that he is a treasure of blessings, because he proclaims such excellent Samadhi; Obtaining victory and offerings, beautiful clothes, and also obtaining excellent and wonderful superior delicacies, His appearance is upright and very lovely, because he holds such tranquil Samadhi; Often seeing the Buddhas (Buddha), the relatives of the world, offering to the Buddhas with unparalleled offerings, Having no obstacles or difficulties, because he holds such excellent Samadhi; Residing before the Buddha (Buddha) and praising, joyfully proclaiming wonderful and numerous verses, His wisdom will not be diminished because of it, because he proclaims such tranquil Samadhi; The World Honored One (Lokajyestha) with the ten powers sits in front, with adorned marks and a lovely body, Without blemish, bright and pure like a golden mountain, because he cultivates such excellent Samadhi; His wisdom has never been diminished, and his learned wisdom is also abundant, Achieving the most excellent Dharma treasure, because he proclaims such Samadhi (Samadhi); Wisdom is vast and immeasurable, and cannot be fully described even with hundreds of kalpas, Hearing such profound and tranquil Samadhi, abiding in it as the Buddha (Buddha) said; Not being born in any difficult or distressed places, like this, Buddha's son (Buddha's son)! Always be a king, Governing the country according to the Dharma, always peaceful and stable, because he holds such excellent Samadhi. For immeasurable and boundless billions of kalpas, the Ten-Powered World Honored One (Dasabala) speaks of his merits and benefits, Even speaking of a small part of it cannot be finished, like a drop of water in the ocean.」 At this time, the boy was very delighted,
忽然從坐整服起， 合十爪掌面向佛， 生大欣喜而贊言： 「世尊大雄甚奇特， 能為世親作光明； 大牟尼尊說功德， 顯示如是勝利益。 大聖世雄為我說， 愿垂憐愍救護故， 何人能于末代時， 聽聞如是修多羅， 迦陵頻伽妙音聲， 深遠雷震悅樂聲， 具足無量勝智慧？」 告月光童作是言： 「汝今諦聽我當說， 無上最勝微妙行， 若欲護持於法者， 聽受如是三昧經； 虔心供養一切佛， 以清凈心求佛智， 復應修習慈愍心， 聽受如是修多羅； 成就頭陀離過行， 修行寂靜功德林， 安住大勝上妙智， 聽受如是三昧經； 行於惡行諸眾生、 及以毀破禁戒者， 如是諸惡比丘輩， 不能聞是三昧經。 勇猛修行諸梵行， 其心無有諸穢濁， 常為諸佛所加護， 此經當入彼人手； 若人于諸無量佛， 給侍恭敬修供養， 是人當生末世中， 此經墮在彼人手。 若人在於過去世， 于外道中行惡行， 彼人聞是修多羅， 其心不喜起嫌惡； 于佛法中得出家， 不為涅槃求活命， 以慳嫉妒而自纏， 彼必誹謗佛經典； 貪著他家起慳吝， 為魔波旬所加護， 專求利養破禁戒，
【現代漢語翻譯】 現代漢語譯本： 忽然從座位上整理好衣服站起來， 合起雙手，十指併攏，面向佛，心中充滿喜悅地讚歎道： 『世尊大雄（Shìzūn Dàxióng，偉大的英雄，對佛的尊稱）真是太神奇了， 能夠為世間親人帶來光明； 大牟尼尊（Dà Móuní Zūn，偉大的聖者，指釋迦牟尼佛）宣說功德， 顯示出這樣殊勝的利益。 大聖世雄（Dàshèng Shìxióng，偉大的聖者，對佛的尊稱）為我解說， 愿您慈悲憐憫，救護我， 什麼樣的人能夠在末法時代， 聽聞到這樣的修多羅（xiūduōluó，佛經）？ 迦陵頻伽（Jiālíngpínqié，一種美妙的鳥）發出美妙的聲音， 聲音深遠如雷鳴，令人喜悅， 具備無量殊勝的智慧？』 告訴月光童子（Yuèguāng Tóngzǐ）這樣說道： 『你現在仔細聽我說， 無上最殊勝的微妙之行， 如果想要護持佛法的人， 應當聽受這樣的三昧經（sānmèijīng，禪定之經）； 虔誠地供養一切佛， 以清凈的心求取佛的智慧， 還要修習慈悲憐憫之心， 聽受這樣的修多羅（xiūduōluó，佛經）； 成就頭陀行（tóutuóxíng，苦行）遠離過失的行為， 修行寂靜的功德林， 安住于大勝的殊妙智慧， 聽受這樣的三昧經（sānmèijīng，禪定之經）； 那些行為惡劣的眾生、 以及毀壞禁戒的人， 像這樣的惡劣比丘（bǐqiū，出家男子）之輩， 不能聽聞這部三昧經（sānmèijīng，禪定之經）。 勇猛修行清凈梵行（fànxíng，清凈的行為）， 內心沒有各種污穢雜染， 常常被諸佛所加持護佑， 這部經才會落入他們手中； 如果有人對無量諸佛， 給予侍奉恭敬，修行供養， 這樣的人當出生在末世之中， 這部經會落入他們手中。 如果有人在過去世， 在外道中行惡行， 那人聽聞這部修多羅（xiūduōluó，佛經）， 內心不會歡喜，反而會產生嫌惡； 在佛法中雖然出了家， 卻不是爲了涅槃（nièpán，寂滅）而求生存， 被慳吝嫉妒所束縛， 他們必定會誹謗佛的經典； 貪戀執著於他人之物，心懷慳吝， 被魔波旬（Mó Bōxún，欲界第六天之魔王）所加持， 專門追求名利供養，破壞禁戒，
【English Translation】 English version: Suddenly, he straightened his robes and stood up from his seat, With palms together, facing the Buddha, filled with great joy, he praised: 'World Honored One, Great Hero (Shìzūn Dàxióng, a respectful title for the Buddha, meaning 'Great Hero of the World'), how wondrous and extraordinary, Able to bring light to the world's relatives; The Great Sage Muni (Dà Móuní Zūn, a respectful title for Shakyamuni Buddha, meaning 'Great Sage') proclaims merits, Revealing such supreme benefits. The Great Holy Hero of the World (Dàshèng Shìxióng, a respectful title for the Buddha) explains it for me, May you have compassion and pity, and protect me, What kind of person can, in the degenerate age, Hear such a Sutra (xiūduōluó, Buddhist scripture)? The Kalaviṅka (Jiālíngpínqié, a beautiful bird with a melodious voice) emits a wonderful sound, A sound profound like thunder, delightful, Possessing immeasurable supreme wisdom?' He said to the Moonlight Youth (Yuèguāng Tóngzǐ) these words: 'Now listen carefully to what I will say, The unsurpassed, most supreme, subtle practice, If one wishes to uphold the Dharma, One should listen to this Samadhi Sutra (sānmèijīng, scripture on meditation); Devoutly make offerings to all Buddhas, With a pure heart, seek the wisdom of the Buddha, Also, cultivate a heart of compassion and pity, Listen to this Sutra (xiūduōluó, Buddhist scripture); Accomplish the ascetic practices (tóutuóxíng, ascetic practices) and abandon faults, Cultivate the forest of quiet merits, Abide in great, supreme, wonderful wisdom, Listen to this Samadhi Sutra (sānmèijīng, scripture on meditation); Those beings who engage in evil deeds, And those who break precepts, Such evil Bhikshus (bǐqiū, ordained monks), Cannot hear this Samadhi Sutra (sānmèijīng, scripture on meditation). Those who bravely cultivate pure Brahma-conduct (fànxíng, pure conduct), Whose hearts are without defilements, Constantly protected by all Buddhas, This Sutra will fall into their hands; If someone, to immeasurable Buddhas, Gives service, reverence, and cultivates offerings, Such a person will be born in the degenerate age, This Sutra will fall into their hands. If someone in the past life, Engaged in evil deeds in external paths, That person, hearing this Sutra (xiūduōluó, Buddhist scripture), Will not rejoice, but will feel aversion; Although having left home in the Buddha Dharma, They do not seek life for Nirvana (nièpán, liberation), Bound by stinginess and jealousy, They will surely slander the Buddha's scriptures; Greedy and attached to others' possessions, harboring stinginess, Protected by Mara Papiyas (Mó Bōxún, the demon king of the sixth heaven of the desire realm), Specially seeking profit and offerings, breaking precepts,
于佛法中必不信； 往昔不殖于善根， 未得智慧起高慢， 依止我見愚凡夫， 亦于末世心無信； 于其世間禪定中， 便謂已得果證想， 自謂羅漢食他供， 彼必謗佛勝菩提。 所有一切閻浮處， 毀壞一切佛塔廟， 若有譭謗佛菩提， 其罪廣大多於彼； 若有殺害阿羅漢， 其罪無量無邊際； 若有誹謗修多羅， 其罪獲報多於彼。 誰能於此起勇猛， 在於末代惡世中， 正戒、正法毀壞時， 顯說如是修多羅？」 童子悲號而起立， 叉手合掌發是言： 「我於今朝師子吼， 在於最勝法王前。 我于如來滅度后， 在於末代惡世時， 棄捨身命不吝惜， 廣弘如是修多羅。 能忍愚夫語言道、 不實誹謗極損辱、 罵詈、輕毀及恐怖， 勇猛精進而忍受。 除去一切諸惡業， 於過去世所造者， 內懷不生於瞋怒， 必當安住佛法中。」 凈妙閻浮金色手， 摩彼月光童子頂， 如來發于和雅音： 「月光童子大威德。 我今正當加護汝， 在於末代後世時， 不令汝有諸障難、 命難、梵行諸障礙。」 更有餘者一時起， 持法比丘八百人， 自言：「我于末世中， 必當護持是經典。」
【現代漢語翻譯】 現代漢語譯本 在佛法中必定不會相信； 往昔沒有種下善根，未獲得智慧而生起高傲之心， 依仗自己的見解，愚昧的凡夫，也在末法時代心中沒有信心； 在世間的禪定中，就認為自己已經得到了果位的證悟， 自認為自己是阿羅漢（Arhat，已證悟的聖者）而接受他人的供養，這樣的人必定會誹謗佛陀殊勝的菩提（Bodhi，覺悟）。 所有閻浮提（Jambudvipa，我們所居住的世界）的地方， 毀壞一切佛塔和寺廟， 如果有人譭謗佛陀的菩提， 他的罪過比毀壞佛塔寺廟還要廣大； 如果有人殺害阿羅漢， 他的罪過無量無邊； 如果有人誹謗修多羅（Sutra，佛經）， 他所獲得的罪報比殺害阿羅漢還要多。 誰能在此生起勇猛之心， 在這末法時代的惡世之中， 正戒、正法被毀壞的時候， 顯明宣說這樣的修多羅？」 童子悲傷地哭泣著站起來， 雙手合掌說道： 『我今天就要像獅子一樣吼叫， 在最殊勝的法王（佛陀）面前。 在如來（Tathagata，佛陀的稱號之一）滅度之後， 在這末法時代的惡世， 捨棄身命也不吝惜， 廣泛弘揚這樣的修多羅。 能夠忍受愚人的惡語、不實的誹謗和極大的侮辱， 辱罵、輕視、譭謗以及恐怖， 我將勇猛精進地忍受。 消除一切諸惡業， 過去世所造的惡業， 內心不生起嗔恨和憤怒， 必定安住在佛法之中。』 清凈美妙的閻浮金色之手， 摩著月光童子的頭頂， 如來發出柔和的聲音： 『月光童子，你具有大威德。 我現在就加持守護你， 在這末法時代的後世， 不讓你有任何的障礙， 生命的危難、梵行的各種障礙。』 更有其餘的人一時站起來， 八百位持法比丘（Bhiksu，出家男眾）， 自己說：『我在這末法時代， 必定護持這部經典。』
【English Translation】 English version Surely they will not believe in the Buddhadharma; In the past, they did not plant roots of goodness, they did not attain wisdom and arose arrogance, Relying on their own views, foolish ordinary people, also in the degenerate age, their hearts have no faith; In the worldly meditations, they think they have attained the fruit of enlightenment, Claiming to be Arhats (enlightened saints) and accepting offerings from others, they will surely slander the Buddha's supreme Bodhi (enlightenment). In all the Jambudvipa (the world we live in), Destroying all Buddha's pagodas and temples, If someone slanders the Buddha's Bodhi, Their sin is greater than destroying pagodas and temples; If someone kills an Arhat, Their sin is immeasurable and boundless; If someone slanders a Sutra (Buddhist scripture), The retribution they receive is greater than killing an Arhat. Who can arise with courage in this, In this evil age of the degenerate era, When the precepts and the Dharma are destroyed, Clearly explain such a Sutra?' The boy wept sadly and stood up, With palms together, he spoke these words: 'Today I will roar like a lion, Before the most supreme Dharma King (Buddha). After the Tathagata (one of the Buddha's titles) has passed away, In this evil age of the degenerate era, I will give up my life without hesitation, And widely propagate this Sutra. Able to endure the words of fools, false slanders, and extreme insults, Abuse, contempt, defamation, and terror, I will endure with courage and diligence. Eliminating all evil deeds, Those committed in past lives, Not harboring anger or resentment within, I will surely abide in the Buddhadharma.' The pure and wonderful Jambudvipa golden hand, Touched the head of the Moonlight Boy, The Tathagata uttered a gentle voice: 'Moonlight Boy, you have great power and virtue. I will now bless and protect you, In the later ages of this degenerate era, Not allowing you to have any obstacles, Dangers to life, and various obstacles to pure conduct.' Others arose at the same time, Eight hundred Bhiksus (ordained monks) who uphold the Dharma, Said themselves: 'In this degenerate age, I will surely protect this scripture.'
爾時多億夜叉、龍， 即時從坐而起立， 更有餘八那由他， 啟請世尊如是言： 「我等於此比丘所， 謂向從坐而起者， 在於惡世末代時， 我必擁護彼比丘。」 當說如是經典時， 以佛神力加護故， 所有恒河沙數界， 無量佛剎悉震動。 隨其所動諸世界， 隨界應化作多佛， 悉是釋迦所變化， 演說如是修多羅。 一切所有諸佛剎， 不可思議億眾生， 悉得聽聞是勝法， 安住諸佛如來智。 於此世界佛剎中， 數有九億諸天眾， 一切悉發菩提心， 即于佛所散妙花： 「所有比丘、比丘尼、 優波婆素、優婆夷， 其數七億六千萬， 悉得聞是修多羅。」 牟尼王尊授彼記： 「必當見彼兩足尊， 其數猶如恒河沙， 皆得修習菩提行。 供養恭敬彼諸佛， 為求如來智慧故， 悉能于彼諸佛所， 得聞如是妙經典。 過於八億劫數中， 皆當得成如來尊， 彼福德者於一劫， 度脫眾生令安樂。 于其彌勒如來所， 施設無上勝供養， 善持彼佛真妙法， 悉得往生安養國。 彼離垢穢如來尊， 其佛號曰阿彌陀， 于彼廣設勝供養， 為求無上菩提故。 于其七十阿僧祇， 滿足
【現代漢語翻譯】 現代漢語譯本 當時，多億的夜叉（Yaksa，一種守護神）和龍（Naga，一種神獸），立即從座位上站起來，更有八那由他（Nayuta，一個很大的數字單位）之多的其他眾生，向世尊（Bhagavan，佛的尊稱）稟告說： 『我們對於這位比丘（Bhiksu，出家男眾），就是指那些從座位上站起來的人，在惡世末法時代，我們必定會擁護這位比丘。』 當宣說這部經典時，由於佛的神力加持，所有恒河沙數的世界，無量佛剎都震動起來。 隨著這些世界所發生的震動，每個世界都應時應化地出現許多佛，這些佛都是釋迦（Sakyamuni，釋迦牟尼佛的簡稱）所變化出來的，他們都在演說這部修多羅（Sutra，佛經）。 一切所有的佛剎中，不可思議的億萬眾生，都能夠聽聞到這部殊勝的佛法，安住在諸佛如來的智慧中。 在這個世界佛剎中，有九億之多的天眾，一切都發起了菩提心（Bodhi-citta，覺悟之心），立即在佛的面前散佈美妙的鮮花： 『所有的比丘、比丘尼（Bhiksuni，出家女眾）、優波婆素（Upavasatha，近住男居士）、優婆夷（Upasika，近住女居士），他們有七億六千萬之多，都能夠聽聞到這部修多羅。』 牟尼王（Muni-raja，指佛）為他們授記（Vyakarana，預言未來成佛）：『必定會見到無數如恒河沙數般的兩足尊（Dvipada-uttama，指佛），都能夠修習菩提行。 供養恭敬這些佛，爲了求得如來的智慧，都能夠在這些佛的處所，聽聞到這部美妙的經典。 經過八億劫（Kalpa，時間單位）的時間，都將成就如來尊，這些有福德的人在一劫的時間裡，度脫眾生，令他們安樂。 在彌勒（Maitreya，未來佛）如來的處所，施設無上的殊勝供養，善於受持彌勒佛的真實妙法，都能夠往生到安養國（Sukhavati，極樂凈土）。 那位遠離垢穢的如來尊，他的佛號叫做阿彌陀（Amitabha，阿彌陀佛），在那裡廣設殊勝的供養，爲了求得無上的菩提。 在七十阿僧祇（Asamkhya，極大的數字單位）劫的時間裡，滿足……』
【English Translation】 English version At that time, many billions of Yakshas (guardian deities) and Nagas (serpentine deities) immediately rose from their seats, and more than eight Nayutas (a large number) of other beings addressed the World-Honored One (Bhagavan, an epithet of the Buddha) thus: 'We, regarding this Bhiksu (monk), that is, those who have risen from their seats, in the evil age of the Dharma's decline, will surely protect this Bhiksu.' When this Sutra was being spoken, by the Buddha's divine power, all the worlds as numerous as the sands of the Ganges River, countless Buddha-lands, shook. As these worlds shook, in each world, many Buddhas appeared in response, all of whom were transformations of Sakyamuni (the historical Buddha), and they were all expounding this Sutra. In all the Buddha-lands, countless billions of beings were able to hear this supreme Dharma and abide in the wisdom of the Buddhas and Tathagatas (Buddhas). In this world, in this Buddha-land, there were nine hundred million celestial beings, all of whom aroused the Bodhi-citta (the mind of enlightenment), and immediately scattered wonderful flowers before the Buddha: 'All the Bhiksus, Bhiksunis (nuns), Upavasathas (male lay devotees observing vows), and Upasikas (female lay devotees observing vows), numbering seven hundred and sixty million, will be able to hear this Sutra.' The Muni-raja (Sage King, referring to the Buddha) bestowed predictions (Vyakarana, prophecies of future Buddhahood) upon them: 'They will surely see countless Buddhas, as numerous as the sands of the Ganges River, and will all cultivate the Bodhisattva path. They will make offerings and revere these Buddhas, and in order to seek the wisdom of the Tathagata, they will all be able to hear this wonderful Sutra in the presence of these Buddhas. After eight billion Kalpas (aeons), they will all attain the status of Tathagata, and these meritorious beings will, in one Kalpa, liberate sentient beings and bring them peace and happiness. In the presence of Maitreya (the future Buddha) Tathagata, they will make supreme offerings, and will uphold the true and wonderful Dharma of that Buddha, and will all be reborn in Sukhavati (the Pure Land of Bliss). That Tathagata, free from defilements, is named Amitabha (the Buddha of Infinite Light), and there they will make vast and supreme offerings, in order to seek unsurpassed Bodhi. For seventy Asamkhya (incalculable) Kalpas, they will fulfill...'
如是劫數中， 不墮一切諸惡趣， 得聞如是勝經典。 若有於後未來世， 聽聞如是修多羅， 聞已悲泣而淚落， 我已供養于彼人。 我今勸語汝一切： 我前所有、現在者， 由此故得菩提道， 是以付囑此經典。
「是以，童子！菩薩摩訶薩若欲樂求如是三昧——不可思議諸佛所說之法——應善巧知，于不思議佛法應當咨請、應當深信不思議佛法、應當善巧求于不思議佛法，聞不思議佛法勿懷驚怖、勿增怖畏、勿恒怖畏。」
爾時，月光童子白佛言：「世尊！云何菩薩于不思議佛法應善巧知？云何于不思議佛法應求請問？云何于不思議佛法深信清凈？云何聞不思議佛法不生驚怖、不增怖畏、不恒怖畏？」
爾時，有乾闥婆子名曰般遮尸棄，共余乾闥婆子五百同類俱，持音樂種種樂器隨從佛后，欲為供養佛。爾時，般遮尸棄作如是念：「如我于帝釋憍尸迦及三十三天前所設供養，今以此歌詠樂音供養如來、天中之天、應供、正遍知。」爾時，般遮尸棄乾闥婆子共餘五百乾闥婆子皆各同時擊琉璃琴出妙歌音。
爾時，世尊作如是念：「我以無作遊戲神力，令彼月光童子于不思議佛法中得一心住，復令般遮尸棄乾闥婆子等樂器歌音令現殊妙。」
爾時，以佛神
【現代漢語翻譯】 現代漢語譯本 在這樣的劫數之中， 不會墮入一切諸惡趣（地獄、餓鬼、畜生等惡道），能夠聽聞這樣殊勝的經典。 如果有在未來世的人，聽聞這樣的修多羅（佛經）， 聽聞之後悲傷哭泣而流下眼淚，我已經供養過這個人了。 我現在勸告你們一切：我過去所有、現在所有的（功德）， 因此而得到菩提道（覺悟的道路），所以將這部經典囑託給你們。
『因此，童子！菩薩摩訶薩（偉大的菩薩）如果想要尋求這樣的三昧（禪定），也就是不可思議的諸佛所說的法，應當善於巧妙地瞭解，對於不可思議的佛法應當請教，應當深信不可思議的佛法，應當善於尋求不可思議的佛法，聽聞不可思議的佛法不要心懷驚慌，不要增加恐懼，不要總是恐懼。』
當時，月光童子向佛說道：『世尊！菩薩如何對於不可思議的佛法應當善於巧妙地瞭解？如何對於不可思議的佛法應當請求問詢？如何對於不可思議的佛法深信而清凈？如何聽聞不可思議的佛法不產生驚慌，不增加恐懼，不總是恐懼？』
當時，有一位乾闥婆（天界的樂神）之子，名叫般遮尸棄（意為『五髻』），與其餘五百位同類的乾闥婆之子一起，拿著各種樂器跟隨在佛的後面，想要供養佛。當時，般遮尸棄這樣想：『就像我過去在帝釋（天帝）憍尸迦（帝釋的別名）以及三十三天（欲界六天之一）前所做的供養一樣，現在用這歌詠的樂音來供養如來（佛的稱號之一）、天中之天（天神中最尊貴的）、應供（值得供養的）、正遍知（完全覺悟者）。』當時，般遮尸棄乾闥婆子與其餘五百位乾闥婆子都各自同時彈奏琉璃琴，發出美妙的歌聲。
當時，世尊這樣想：『我用無作（不造作）的遊戲神力，讓那位月光童子在不可思議的佛法中得到一心安住，又讓般遮尸棄乾闥婆子等人的樂器歌聲顯得特別美妙。』
當時，憑藉佛的神力
【English Translation】 English version In such kalpas (eons), One will not fall into all the evil destinies (hells, hungry ghosts, animals, etc.), and will be able to hear such a supreme sutra (scripture). If there are those in future ages who hear such a sutra, And weep with sorrow upon hearing it, I have already made offerings to that person. I now advise you all: all my past and present (merits), By this, I have attained the Bodhi path (path to enlightenment), therefore I entrust this sutra to you.
'Therefore, young man! If a Bodhisattva-Mahasattva (great Bodhisattva) wishes to seek such a samadhi (meditative state)—the Dharma (teachings) spoken by the inconceivable Buddhas—he should skillfully understand it, should inquire about the inconceivable Buddhadharma, should deeply believe in the inconceivable Buddhadharma, should skillfully seek the inconceivable Buddhadharma, and upon hearing the inconceivable Buddhadharma, should not be alarmed, should not increase fear, and should not constantly fear.'
At that time, the Moonlight Youth said to the Buddha: 'World Honored One! How should a Bodhisattva skillfully understand the inconceivable Buddhadharma? How should one request and inquire about the inconceivable Buddhadharma? How should one have deep faith and purity in the inconceivable Buddhadharma? How should one not be alarmed, not increase fear, and not constantly fear upon hearing the inconceivable Buddhadharma?'
At that time, there was a Gandharva (celestial musician) son named Pañcaśikha (meaning 'Five Crests'), together with five hundred other Gandharva sons of the same kind, carrying various musical instruments, following behind the Buddha, wishing to make offerings to the Buddha. At that time, Pañcaśikha thought: 'Just as I made offerings before Indra (the ruler of the gods) Śakra (another name for Indra) and the Thirty-three Heavens (one of the six heavens of the desire realm) in the past, now I will use this singing and musical sound to make offerings to the Tathagata (one of the titles of the Buddha), the God of Gods, the Worthy of Offerings, the Perfectly Enlightened One.' At that time, Pañcaśikha, the Gandharva son, together with the other five hundred Gandharva sons, all simultaneously played their lapis lazuli lutes, producing wonderful singing sounds.
At that time, the World Honored One thought: 'I will use the power of effortless (non-contrived) playful divine abilities to enable that Moonlight Youth to attain single-minded abiding in the inconceivable Buddhadharma, and also make the musical instrument sounds and singing of Pañcaśikha and others appear especially wonderful.'
At that time, by the Buddha's divine power
力故，令彼五百音樂善稱和雅，發無慾音、發順法音、發應法音——所謂應不思議佛法偈言：
「於一毛道現多佛， 其數猶如恒河沙， 佛剎國土亦復然， 彼佛剎體空無相； 於一毛端現五趣， 所謂地獄、諸畜生， 及諸餓鬼、天、人等， 皆悉清涼無逼窄； 彼毛道處現海、池、 並諸河流及井泉， 皆悉不逼復不窄， 是謂佛法不思議； 彼一毛頭現諸山、 斫迦婆羅及須彌、 目真鄰陀、大目真， 是曰佛法不思議； 彼一毛頭現地獄， 燋熱、寒冰、糞屎等， 有諸眾生生彼者， 受于無量極苦惱； 彼一毛頭現天宮， 妙宮廣大十六旬， 毛處諸天無量數， 具受諸天極快樂； 彼毛頭處佛出世， 其中佛法極熾盛， 彼無智者莫能睹， 如是宿業行不凈； 毛頭處聞佛涅槃、 或時復聞法滅盡、 彼毛頭處或復聞， 佛今現在演說法。 或復有人于毛端， 謂己壽命無窮極； 或復毛處聞短命， 生已即滅不久停； 或復毛道作是想： 『我得見佛設供養。』 佛亦不出、不供養， 直自想心而欣喜。 譬如有人于夢中， 耽著五欲受快樂， 覺已不見其欲事， 但以夢故妄見此。 所見、所聞憶
【現代漢語翻譯】 現代漢語譯本 憑藉佛陀的力量，讓那五百位音樂家奏出美妙和諧的音樂，發出沒有貪慾的聲音、順應佛法的聲音、符合佛法的聲音——也就是應和不可思議佛法的偈頌： 『在一根毫毛的孔道中顯現出眾多的佛，其數量猶如恒河沙一樣多， 佛的剎土（Buddhakṣetra，佛所居住的國土）也是這樣，那些佛剎的本體是空無自性的； 在一根毫毛的頂端顯現出五道（pañca-gati，眾生輪迴的五個去處），也就是地獄、各種畜生， 以及各種餓鬼、天、人等，都感到清涼而沒有逼迫狹窄之感； 在那毫毛的孔道中顯現出大海、池塘，以及各種河流和井泉， 都既不逼迫也不狹窄，這就是佛法不可思議之處； 在那一根毫毛的頂端顯現出各種山，斫迦婆羅山（Cakravāḍa，鐵圍山）以及須彌山（Sumeru，世界的中心）， 目真鄰陀山（Mucilinda）和大目真鄰陀山（Mahāmucilinda），這就是佛法不可思議之處； 在那一根毫毛的頂端顯現出地獄，焦熱地獄、寒冰地獄、糞屎地獄等， 有眾生出生在那裡，承受著無量極大的痛苦； 在那一根毫毛的頂端顯現出天宮，美妙的宮殿廣大有十六由旬（Yojana，古印度長度單位）， 毫毛之處的天人數量無量，具足享受諸天的極大快樂； 在那毫毛的頂端有佛出世，其中佛法極其興盛， 那些沒有智慧的人不能看見，這是因為宿世的惡業行為不乾淨； 在毫毛的孔道中聽到佛陀涅槃（nirvāṇa，佛教術語，指解脫生死的狀態），或者有時聽到佛法滅盡， 在那毫毛的孔道中或者又聽到，佛陀現在正在演說佛法。 或者有人在一根毫毛的頂端，認為自己的壽命無窮無盡； 或者在毫毛之處聽到短命，出生后立即滅亡不久留存； 或者在毫毛的孔道中這樣想：『我能夠見到佛並設供養。』 佛陀也不出現，也沒有供養，只是自己心中想像而感到欣喜。 譬如有人在夢中，沉迷於五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸）而享受快樂， 醒來后不見那些慾望之事，只是因為做夢的緣故而虛妄地見到這些。 所見、所聞憶』
【English Translation】 English version Through the power of the Buddha, the five hundred musicians played beautiful and harmonious music, emitting sounds free from desire, sounds in accordance with the Dharma, sounds responsive to the Dharma—that is, verses echoing the inconceivable Buddha-Dharma: 『Within a single pore of hair appear many Buddhas, their number like the sands of the Ganges, The Buddha-fields (Buddhakṣetra) are also like this, the essence of those Buddha-fields is empty and without characteristics; At the tip of a single hair appear the five realms (pañca-gati), namely hell, various animals, And various hungry ghosts, gods, humans, etc., all feel cool and without oppression or narrowness; In that pore of hair appear oceans, ponds, and various rivers and springs, All are neither oppressive nor narrow, this is the inconceivable aspect of the Buddha-Dharma; At the tip of that single hair appear various mountains, Cakravāḍa (iron ring mountains) and Sumeru (the center of the world), Mucilinda and Mahāmucilinda, this is the inconceivable aspect of the Buddha-Dharma; At the tip of that single hair appear hells, scorching hells, freezing hells, excrement hells, etc., There are beings born there, enduring immeasurable extreme suffering; At the tip of that single hair appear heavenly palaces, the wonderful palaces are vast, sixteen yojanas (ancient Indian unit of length) in extent, The number of gods in the hair-tip location is immeasurable, fully enjoying the extreme happiness of the gods; At the tip of that hair a Buddha appears in the world, within which the Buddha-Dharma is extremely flourishing, Those without wisdom cannot see it, this is because of impure actions from past lives; In the pore of hair one hears the Buddha's nirvana (state of liberation from the cycle of rebirth), or sometimes one hears the Dharma coming to an end, In that pore of hair one may also hear that the Buddha is now present, expounding the Dharma. Or someone at the tip of a hair thinks that their lifespan is infinitely long; Or in the hair-tip location one hears of a short life, born and immediately extinguished, not remaining for long; Or in the pore of hair one thinks: 『I will be able to see the Buddha and make offerings.』 The Buddha does not appear, nor are there offerings, one simply imagines in one's mind and feels joy. For example, someone in a dream indulges in the five desires (pañca kāmaguṇāḥ: forms, sounds, smells, tastes, and textures) and enjoys happiness, Upon awakening, one does not see those objects of desire, but only because of the dream does one falsely see these things. What is seen, what is heard, remembers』
念法， 猶如夢想無真實， 若有得此三昧者， 悉能了知如是法， 于其世間恒受樂， 謂愛無愛不貪著， 常能愛樂於山林， 恒受如此沙門樂。 若人無有諸取著， 遠離一切諸我所， 遊行世間猶犀牛， 如風行空無障礙。 修習于道起實智， 一切諸法空無我， 若有能修如是法， 彼人辯才無有邊。 此人恒受于快樂， 其心不著於世間， 其心猶如空中風， 于愛、不愛無所取。 于不愛者難共住、 于親愛者難遠離， 棄捨如此二種朋， 專求正法是人樂。 若有聞聲貪愛起， 是人必起于瞋怒， 愚癡、惛慢所纏縛， 以慢力故得苦惱。 若有能住于平等， 善能謙下無高慢， 愛與不愛善得脫， 彼能常住欣喜行。 安住于戒善清凈， 以無垢心樂禪定， 恒常樂住山林中， 是人永離諸疑網。 若人懷惑有顛倒， 愚癡恒樂於諸欲， 猶如鷲鳥貪尸肉， 是人必自隨魔力。」
說此偈時，月光童子于不思議甚深佛法中得一心安住，堪能演說修多羅。爾時，般遮尸棄乾闥婆等得隨順音聲忍、無量無邊眾生髮阿耨多羅三藐三菩提心、無量眾生於人天中得安樂利益。
爾時，佛告月光童子言：「菩薩
【現代漢語翻譯】 現代漢語譯本 念頭和想法，就像夢境一樣沒有真實性。 如果有人能夠獲得這種三昧（Samadhi，一種高度集中的冥想狀態），就能完全瞭解這樣的法（Dharma，佛法、真理）。 在這種世間能夠恒常地感受快樂，對於喜愛和不喜愛的事物都不貪戀執著。 常常喜愛山林，恒常享受這種沙門（Śrāmaṇa，出家人）的快樂。 如果一個人沒有任何執著，遠離一切『我所』（屬於我的事物）， 就像犀牛一樣獨自在世間行走，像風一樣在空中穿行沒有阻礙。 修習正道生起真實的智慧，明白一切諸法都是空性無我的。 如果有人能夠修習這樣的法，那他的辯才將是無邊無際的。 這個人恒常感受快樂，他的心不執著於世間， 他的心就像空中的風一樣，對於喜愛和不喜愛的事物都沒有任何執取。 對於不喜愛的人難以共同生活，對於親愛的人難以遠離， 捨棄這兩種朋友，專心尋求正法，這樣的人才是快樂的。 如果有人聽到聲音就生起貪愛，這個人必定會生起嗔怒， 被愚癡和昏沉、傲慢所纏縛，因為傲慢的力量而得到苦惱。 如果有人能夠安住于平等，善於謙下沒有高慢， 對於喜愛和不喜愛的事物都能很好地解脫，他就能常住在欣喜之中。 安住在戒律中，保持清凈，以沒有污染的心喜愛禪定， 恒常喜愛住在山林中，這樣的人永遠遠離各種疑惑。 如果有人心懷疑惑，有顛倒的見解，愚癡地喜愛各種慾望， 就像鷲鳥貪戀屍體的肉一樣，這個人必定會跟隨魔的力量。 當佛陀說這些偈頌的時候，月光童子（Candraprabha Kumara）在不可思議甚深的佛法中得到一心安住，能夠演說修多羅（Sutra，經）。當時，般遮尸棄乾闥婆（Pañcaśikha Gandharva）等得到了隨順音聲忍（Anulomikī-kṣānti），無量無邊的眾生髮起了阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），無量眾生在人天之中得到安樂利益。 當時，佛陀告訴月光童子說：『菩薩（Bodhisattva）……』
【English Translation】 English version Thoughts and ideas are like dreams, without reality. If someone attains this Samadhi (a state of deep meditative concentration), they will fully understand such Dharma (teachings, truth). In this world, they will constantly experience joy, without greed or attachment to what is loved or unloved. They will always love the mountains and forests, constantly enjoying the happiness of a Śrāmaṇa (ascetic, religious wanderer). If a person has no attachments, and is far from all 『mine』 (things belonging to me), They are like a rhinoceros, walking alone in the world, like the wind moving through the sky without obstruction. Cultivating the path gives rise to true wisdom, understanding that all dharmas are empty and without self. If someone can cultivate such Dharma, their eloquence will be boundless. This person constantly experiences joy, their heart is not attached to the world, Their heart is like the wind in the sky, without grasping at what is loved or unloved. It is difficult to live with those who are unloved, and difficult to be apart from those who are loved, Abandoning these two kinds of friends, focusing on seeking the true Dharma, this person is happy. If someone hears a sound and greed arises, that person will surely give rise to anger, Bound by ignorance, dullness, and arrogance, they suffer because of the power of arrogance. If someone can abide in equanimity, be skilled in humility without arrogance, They can be well liberated from what is loved and unloved, and they can constantly abide in joyful conduct. Abiding in precepts, being well purified, with an unblemished heart delighting in meditation, Constantly delighting in living in the mountains and forests, this person is forever free from all doubts. If someone harbors doubts, has inverted views, foolishly delights in desires, Like a vulture greedy for the flesh of a corpse, this person will surely follow the power of demons. When the Buddha spoke these verses, Candraprabha Kumara (Moonlight Youth) attained single-minded abiding in the inconceivable, profound Buddha-dharma, and was able to expound the Sutras. At that time, Pañcaśikha Gandharva (a celestial musician) and others attained Anulomikī-kṣānti (acceptance of the truth that accords with the teachings), countless beings aroused the Anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed perfect enlightenment), and countless beings in the realms of humans and gods obtained happiness and benefit. At that time, the Buddha said to Candraprabha Kumara: 『Bodhisattva (an enlightened being)...』
摩訶薩于諸善根、功德、法利，應善決定、應不多事、應離惡知識、應依善知識、善知識所應常咨問、樂聞於法無有厭足、應當欣喜、常應求法、常攝於法、應說正法、應善巧咨問菩薩、于菩薩所起于師想、於法師所應當尊重如己師想。童子！若有菩薩能受行此法，是人得不思議具足辯才、得信深入不可思議佛法之海，于不思議甚深佛法心得決定、於人天中能作照明。」
爾時，世尊而說偈言：
「於過去世多億劫， 不可稱量不思議， 爾時有佛兩足尊， 號因陀羅幡幢王。 彼時佛說此三昧， 謂無眾生、無壽命， 猶如泡沫及炎電， 諸法亦如水中月。 眾生壽命不可得， 於此界沒他世生， 所作之業無失壞， 黑白業報亦不亡。 因果相應勝法門， 微細難見佛境界， 文字句義不可得， 是妙菩提佛所說。 積聚總持大智慧， 億那由經從定出， 那由他佛所行道， 如此三昧佛所說， 善能滅壞諸病患， 集眾菩薩功德財， 一切諸佛咸稱贊， 億那由天所供養。 于諸凡夫說實語， 常遠一切外道法， 諸佛所贊勝戒財， 如空中電難可執。 過去無量億佛所， 智者修行于戒施， 久遠遠離惡知識， 得於無上父資財。
【現代漢語翻譯】 現代漢語譯本 『摩訶薩』（Mahasattva，大菩薩）對於各種善根、功德、佛法利益，應當善於抉擇、不應多管閒事、應當遠離惡知識、應當親近善知識，對於善知識應當經常請教、樂於聽聞佛法而沒有厭倦、應當欣喜、應當經常尋求佛法、經常攝取佛法、應當宣說正法、應當善於請教菩薩、對於菩薩生起如同老師一般的想法、對於法師應當尊重如同自己的老師一般。童子！如果菩薩能夠接受並奉行這些方法，這個人就能獲得不可思議的完備辯才、能夠對不可思議的佛法之海生起深入的信心，對於不可思議甚深的佛法能夠心得決定，在人天之中能夠作為照明。』
當時，世尊說了以下偈語：
『在過去世無數億劫中，不可稱量不可思議， 那時有佛陀兩足尊，名為『因陀羅幡幢王』（Indra-dhvaja-ketu-raja）。 那時佛陀宣說了這種三昧，稱為無眾生、無壽命， 猶如泡沫和閃電，諸法也如水中月。 眾生壽命不可得，在此界消失而在他世產生， 所作的業不會消失，黑業白業的果報也不會消亡。 因果相應的殊勝法門，微細難以見到，是佛的境界， 文字句義不可得，這是美妙的菩提，是佛所說。 積聚總持的廣大智慧，億那由他（Nayuta，數量單位）經從禪定中產生， 那由他佛所行之道，如此三昧是佛所說， 能夠很好地滅除各種病患，聚集眾多菩薩的功德財富， 一切諸佛都稱讚，億那由他天人所供養。 對於各種凡夫宣說真實語，經常遠離一切外道法， 諸佛所讚歎的殊勝戒律財富，如空中閃電難以把握。 過去無量億佛之處，智者修行戒律和佈施， 長久遠離惡知識，獲得無上父親的資財。』
【English Translation】 English version 『A 『Mahasattva』 (Mahasattva, Great Bodhisattva) should be skilled in discerning all roots of goodness, merits, and benefits of the Dharma; should not be meddlesome; should stay away from bad company; should rely on good spiritual friends; should constantly consult with good spiritual friends; should be happy to hear the Dharma without weariness; should rejoice; should constantly seek the Dharma; should constantly gather the Dharma; should speak the true Dharma; should be skilled in questioning Bodhisattvas; should regard Bodhisattvas as teachers; and should respect Dharma masters as one's own teachers. O son! If a Bodhisattva can accept and practice these methods, that person will obtain inconceivable and complete eloquence, will develop deep faith in the inconceivable ocean of the Buddha's Dharma, will have a firm resolve in the inconceivable and profound Buddha's Dharma, and will be a light in the world of humans and gods.』
At that time, the World Honored One spoke the following verses:
『In the past, through countless eons, immeasurable and inconceivable, There was a Buddha, the Two-Footed Honored One, named 『Indra-dhvaja-ketu-raja』 (Indra-dhvaja-ketu-raja). At that time, the Buddha spoke of this Samadhi, called no sentient beings, no lifespan, Like bubbles and lightning, all dharmas are also like the moon in water. The lifespan of sentient beings is unattainable; they disappear in this realm and are born in another, The karma they create will not be lost; the retribution of black and white karma will not perish. The supreme Dharma gate of cause and effect correspondence, subtle and difficult to see, is the realm of the Buddha, Words and meanings are unattainable; this is the wonderful Bodhi, spoken by the Buddha. Accumulating the great wisdom of Dharani, billions of 『Nayutas』 (Nayuta, a unit of measurement) of sutras emerge from Samadhi, The path walked by Nayuta Buddhas, this Samadhi is what the Buddha spoke, It can well destroy all diseases, gather the wealth of merits of many Bodhisattvas, All Buddhas praise it, and billions of Nayuta devas make offerings. Speaking truthfully to all ordinary people, always staying away from all heretical dharmas, The supreme wealth of precepts praised by all Buddhas is like lightning in the sky, difficult to grasp. In the past, in the presence of countless billions of Buddhas, the wise practiced precepts and giving, For a long time, they stayed away from bad company and obtained the wealth of the supreme father.』
彼有比丘是法師， 修行梵行慧日子， 聞於此法而隨順， 發於最上菩提心。 彼因陀羅幡幢佛， 告彼法師比丘言： 『比丘！比丘第一難， 于彼菩提發心難。 護戒猶如摩尼珠， 習近善友順菩提， 于惡知識恒遠離， 速得無上菩提果。』 往昔於此閻浮提， 二不放逸長者子， 于佛法中而出家， 猶如犀牛依山林。 得於四禪有神通， 善諸偈論無所畏， 地及虛空相悉知， 于空中行如鳥飛。 于寒林中安住時， 林花繁茂甚奇特、 一切異鳥悉來歸， 二長者子共語言。 爾時有王出遊獵， 聞其語音至其所， 時王恭敬而聽法， 于彼法師深愛敬。 時王共相慰問言， 發是語已在前坐。 時王具有多眷屬， 從王行者滿六億， 二中有一是法師， 見王告言：『善諦聽， 諸佛出世甚難值， 惟愿大王勿放逸。 壽命迅速不久停， 如山瀑水激川流， 為老、病、死所纏逼， 無有能救如己業。 惟愿大王護正法， 建立諸佛十力法， 於後惡世末代時， 應當住于如法朋。』 如是無量聰慧者， 以慈心故向王說， 王及六億諸眷屬， 咸發無上菩提心。 時王聞是凈法句、 調
【現代漢語翻譯】 現代漢語譯本 那時有一位比丘是位法師，修行清凈的梵行，擁有智慧的光芒，聽聞了這個法門並且隨順奉行，發起最上等的菩提心（bodhicitta，覺悟之心）。 那位因陀羅幡幢佛（Indra-dhvaja-ketu Buddha），告訴那位法師比丘說：『比丘！比丘！最難的事情，莫過於發起菩提心。 守護戒律如同守護摩尼寶珠（mani-jewel，如意寶珠），親近善友以順應菩提之道，對於惡知識要恒常遠離，這樣才能迅速獲得無上的菩提果。』 往昔在這個閻浮提（Jambudvipa，我們所居住的這個世界），有兩位不放逸的長者之子，在佛法中出家，如同犀牛一樣獨自依止山林。 他們獲得了四禪（four dhyanas，四種禪定境界），擁有神通，精通各種偈頌理論，無所畏懼，對於大地和虛空中的事物都瞭如指掌，在空中行走如同鳥兒飛翔。 當他們在寒林（cold forest，墓地）中安住時，那裡的林花繁茂，景象非常奇特，各種奇異的鳥兒都飛來歸聚，兩位長者之子互相交談。 當時有一位國王出外遊獵，聽到了他們的聲音，便來到了他們所在的地方，國王恭敬地聽他們說法，對於這兩位法師深懷愛敬。 國王與他們互相慰問，說完這些話后便在他們面前坐下。 當時國王擁有眾多的眷屬，跟隨國王出行的人數達到六億之多，這兩位法師中有一位，見到國王后說道：『請大王仔細聽好， 諸佛出世是非常難得遇到的，希望大王不要放逸。壽命短暫迅速，不會停留太久，如同山上的瀑布衝擊著河流， 被衰老、疾病、死亡所纏繞逼迫，沒有任何東西能夠救助，只有自己的業力才能救助自己。希望大王護持正法，建立諸佛的十力法（ten powers of the Buddhas，佛的十種力量）， 在後世的惡世末法時代，應當安住于如法的朋黨之中。』 像這樣無數聰慧的人，因為慈悲心的緣故向國王勸說，國王以及六億的眷屬，都發起了無上的菩提心。 當時國王聽聞了這些清凈的法語，調伏...
【English Translation】 English version At that time, there was a Bhikshu (monk) who was a Dharma Master, practicing pure Brahmacharya (celibacy), possessing the light of wisdom, who heard this Dharma and followed it accordingly, generating the supreme Bodhicitta (mind of enlightenment). That Indra-dhvaja-ketu Buddha (Buddha with the banner of Indra), said to that Dharma Master Bhikshu: 'Bhikshu! Bhikshu! The most difficult thing is to generate the Bodhicitta. Protect the precepts as if protecting a mani-jewel (wish-fulfilling jewel), associate with good friends to accord with the path of Bodhi, and always stay away from evil teachers, so that you can quickly obtain the supreme fruit of Bodhi.' In the past, in this Jambudvipa (the world we live in), there were two non-negligent sons of elders, who renounced their homes in the Buddha-dharma, relying on the mountains and forests alone like rhinoceroses. They attained the four dhyanas (four meditative states), possessed supernatural powers, were proficient in various verses and theories, were fearless, and knew everything about the earth and the sky, walking in the air like birds flying. When they were dwelling in the cold forest (cemetery), the forest flowers were lush and the scenery was very peculiar, and all kinds of strange birds came to gather, and the two sons of elders talked to each other. At that time, there was a king who went out hunting, heard their voices, and came to where they were. The king respectfully listened to their teachings and had deep love and respect for these two Dharma Masters. The king greeted them and, after saying these words, sat down in front of them. At that time, the king had many dependents, and the number of people following the king reached six hundred million. One of the two Dharma Masters, seeing the king, said: 'Please listen carefully, Great King, It is very rare to encounter the Buddhas appearing in the world, and I hope that the Great King will not be negligent. Life is short and swift, and will not stay for long, like a waterfall on a mountain rushing down a river, Besieged by old age, sickness, and death, there is nothing that can save you, only your own karma can save you. I hope that the Great King will protect the Right Dharma, establish the ten powers of the Buddhas (ten powers of the Buddhas), In the evil age of the future, you should abide in a Dharma-abiding community.' Like this, countless wise people, out of compassion, spoke to the king, and the king and his six hundred million dependents all generated the supreme Bodhicitta. At that time, the king heard these pure Dharma words, tamed...
柔寂滅妙語言， 善心踴躍而愛樂， 頭面禮敬而辭去。 時有無量余比丘， 為利養故入王宮， 王知彼眾行不端、 並於有德不恭敬。 過去導師法已盡、 未來惡世增長時， 德器之人甚鮮少， 多有無量放逸者。 剛強慳慢諸比丘， 為求利養著諸見， 于佛法中不正解， 以諸非法向王說： 『應當殺害彼法師， 本為王說空斷者， 勸王及我修空斷， 都不示王真涅槃。 于其業報悉散壞， 諂者說于陰空無， 若能殺害彼法師， 必令大法得久住。』 爾時常有護王神， 是王過去善知識， 長夜護王令離惡， 彼天告王如是言： 『愿王慎勿起是心， 惡知識言甚可畏， 莫于聰慧法師所， 用惡人言興殺害。 大王可不憶念耶？ 林間比丘所說者。 於後末代惡世時， 王應安住如法朋， 天為彼王說實語， 于諸佛法莫舍離。』 時王更有餘惡弟， 在於邊方鎮國境， 時惡比丘往教化： 『令殺法師說空斷， 勸我昔來久修行， 不欲令我求涅槃。 大王！汝兄甚愚惡， 都自不欲令汝活。』 有二比丘為惡師， 以神通力游空行： 『以我知故來至此， 今悉具向大王說， 汝可速殺二咒
【現代漢語翻譯】 現代漢語譯本 以柔和寂靜的妙語結束， 聽眾心懷善意，踴躍歡喜，恭敬地向佛陀頂禮告退。 當時有許多其他的比丘（bhikkhu，佛教出家男眾），爲了追求利養進入王宮， 國王知道這些比丘行為不端正，並且對有德行的人不恭敬。 過去的導師（佛陀）的教法已經衰微，未來的惡世將會增長， 有德行的人非常稀少，而放逸的人卻非常多。 剛強慳吝傲慢的比丘，爲了追求利養執著于各種見解， 對於佛法不能正確理解，用各種非法之說向國王進言： 『應當殺害那位法師（Dharmacharya，宣講佛法之人），他原本是為國王宣說空性斷滅論者， 勸說國王和我們一起修習空性斷滅，根本不向國王展示真正的涅槃（Nirvana，解脫）。 他將業報完全摧毀，用諂媚之言說五蘊皆空無， 如果能夠殺害那位法師，必定能使大法得以長久住世。』 當時常有護衛國王的天神（Deva，守護神），是國王過去世的善知識， 長久以來守護國王，使他遠離邪惡，那位天神告誡國王說： 『愿大王謹慎，不要產生這樣的想法，惡知識的言論非常可怕， 不要因為聽信惡人的讒言，就對聰慧的法師興起殺害之心。 大王難道不記得了嗎？林間比丘所說的話。 在未來的末法時代，大王應當安住于如法的善友之中， 天神為國王說了真實的話語，對於諸佛的教法不要捨棄。』 當時國王還有一位邪惡的弟弟，在邊境鎮守國家， 當時那些邪惡的比丘前去教唆他：『殺害那位宣說空性斷滅的法師， 他勸說我很久，不希望我求得涅槃。 大王！你的兄長非常愚蠢邪惡，根本就不想讓你活下去。』 有兩位比丘作為惡師，以神通力在空中飛行： 『因為我們知道這件事，所以來到這裡，現在全部都向大王您稟告， 您可以儘快殺掉兩個咒語（Mantra，真言）…'
【English Translation】 English version Ending with gentle, tranquil, and wondrous words, With hearts of goodness, they rejoiced and delighted, bowing their heads and faces in reverence before taking their leave. At that time, there were countless other bhikkhus (bhikkhu, Buddhist monks), who entered the royal palace for the sake of gain and support, The king knew that these monks behaved improperly and were disrespectful to those with virtue. The teachings of the past guide (Buddha) had declined, and the evil age of the future would increase, People of virtue were very few, while the unrestrained were numerous. The rigid, miserly, and arrogant bhikkhus, attached to various views in pursuit of gain and support, Unable to correctly understand the Buddha's teachings, they spoke to the king with various unlawful claims: 'You should kill that Dharmacharya (Dharmacharya, teacher of the Dharma), who originally spoke of emptiness and annihilation to the king, Advising the king and us to practice emptiness and annihilation, he does not show the king true Nirvana (Nirvana, liberation). He completely destroys the retribution of karma, flatteringly saying that the skandhas are empty and non-existent, If you can kill that Dharma teacher, it will surely allow the Great Dharma to abide for a long time.' At that time, there was always a Deva (Deva, guardian deity) protecting the king, who was a good friend of the king in past lives, Protecting the king for a long time, keeping him away from evil, that Deva warned the king, saying: 'May the Great King be cautious and not have such thoughts, the words of evil friends are very frightening, Do not, because of listening to the slander of evil people, raise thoughts of killing the wise Dharma teacher. Does the Great King not remember? The words spoken by the bhikkhu in the forest. In the future age of the end of Dharma, the Great King should abide in a Dharma-abiding Sangha, The Deva spoke truthful words to the king, do not abandon the teachings of all Buddhas.' At that time, the king also had an evil younger brother, who was guarding the country in the border region, At that time, those evil bhikkhus went to instigate him: 'Kill that Dharma teacher who speaks of emptiness and annihilation, He has been advising me for a long time, not wanting me to seek Nirvana. Great King! Your brother is very foolish and evil, he does not want you to live at all.' There were two bhikkhus acting as evil teachers, flying in the sky with supernatural powers: 'Because we know this matter, we have come here, and now we report everything to you, Great King, You can quickly kill the two mantras (Mantra, incantations)...'
師， 必使及時勿後悔。』 王弟尋時被鉀仗， 順惡人言故往彼， 並及一切諸軍眾， 詣彼林中比丘所。 依林所有龍、夜叉， 知彼王弟噁心來， 雨沙礫石大可畏， 王及軍眾悉摧滅。 今當觀惡知識言， 摧滅如是大王眾， 於法師所起恚心， 於六十生墮阿鼻； 時彼取著惡比丘， 勸化如是剎利王， 於後滿足十億生， 受于無量地獄苦。 彼天勸導彼王者、 及余擁護於法師， 見於恒河沙數佛， 覲佛供養及修行。 是王眷屬滿六億， 皆共王去聽法者， 其所發於道心者， 各別世界得成佛。 彼佛壽命多億歲， 智慧無等不思議； 彼人悉修是三昧， 說已皆當般涅槃。 得聞如是勝妙智， 能集尸羅功德法， 勇猛精進不放逸， 常遠一切惡知識。
「童子！菩薩摩訶薩應不著于身、能棄于命。何以故？童子！若著身者作不善法，是以菩薩應知色身及以法身。何以故？諸佛法身所攝，非色身也；佛以法身顯現，非色身也。童子！是故菩薩摩訶薩欲行佛所行、欲求如來身、欲求如來智、欲知如來身、欲知如來智，於此三昧經典應當受持、讀誦、為他廣說、修習相應。
「童子！彼如來身，無量福德之所出生
【現代漢語翻譯】 現代漢語譯本： 『師父，務必及時行事，不要後悔。』 王弟當時被鎧甲兵器所迷惑，聽信惡人的話前往那裡， 並帶著所有軍隊，去往那片森林中的比丘（bhiksu）[佛教出家男眾]所在之處。 依附森林的龍（naga）、夜叉（yaksa）[一種守護神]，知道這位王弟懷著惡意而來， 降下沙礫和石塊，非常可怕，國王和軍隊都被摧毀。 現在應當看到，聽信惡知識的言論，會摧毀如此眾多的國王軍隊， 對法師生起嗔恨心，會在六十劫中墮入阿鼻地獄（Avici）[佛教八大地獄中最苦之處]； 當時那個被執著的惡比丘，勸說那位剎帝利（ksatriya）[古印度四大種姓之一，指武士階層]國王， 之後滿足十億劫的時間，遭受無量的地獄之苦。 那位勸導國王的天人，以及其餘擁護法師的人， 見到了恒河沙數般的佛，覲見佛，供養佛，並且修行。 那些國王的眷屬，總共有六億人，都跟隨國王去聽法， 他們所發起的道心，使他們在各自的世界得以成佛。 那些佛的壽命長達億歲，智慧無比，不可思議； 那些人都修習這種三昧（samadhi）[佛教的禪定]，說完之後都將般涅槃（Parinirvana）[佛教指佛或阿羅漢的死亡，進入涅槃的境界]。 能夠聽聞如此殊勝微妙的智慧，能夠積聚戒（sila）[佛教的戒律]的功德， 勇猛精進，不放逸，永遠遠離一切惡知識。
『童子！菩薩摩訶薩（Bodhisattva-Mahasattva）[發大心的菩薩]不應執著于身體，能夠捨棄生命。為什麼呢？童子！如果執著于身體，就會做出不善的事情，因此菩薩應當瞭解色身和法身。為什麼呢？諸佛的法身所包含的，不是色身；佛以法身顯現，不是色身。童子！因此，菩薩摩訶薩想要行佛所行，想要尋求如來身，想要尋求如來智，想要了解如來身，想要了解如來智，對於這部三昧經典，應當受持、讀誦、為他人廣泛宣說、修習相應。』
『童子！那如來身，是無量福德所出生的。』
【English Translation】 English version: 'Master, be sure to act in time and do not regret it.' The king's brother was then deluded by armor and weapons, and went there listening to the words of evil people, And with all the armies, went to the place where the bhikshus (bhiksu) [Buddhist monks] were in that forest. The nagas (naga) [serpent deities] and yakshas (yaksa) [a type of guardian spirit] attached to the forest knew that this king's brother was coming with evil intentions, They rained down gravel and stones, which were very frightening, and the king and his army were destroyed. Now it should be seen that listening to the words of evil knowledge destroys such a large army of kings, Generating hatred towards the Dharma master will cause one to fall into Avici (Avici) [the most painful of the eight great hells in Buddhism] hell for sixty kalpas; At that time, the evil bhikshu who was attached to things, persuaded that kshatriya (ksatriya) [one of the four castes in ancient India, referring to the warrior class] king, After fulfilling ten billion kalpas, he suffered immeasurable hellish suffering. That deva (deva) [god or deity] who advised the king, and the others who protected the Dharma master, Saw Buddhas as numerous as the sands of the Ganges River, visited the Buddhas, made offerings to the Buddhas, and practiced. Those relatives of the king, a total of six hundred million people, all followed the king to listen to the Dharma, The bodhicitta (bodhicitta) [the mind of enlightenment] they aroused enabled them to become Buddhas in their respective worlds. Those Buddhas have lifespans of billions of years, and their wisdom is unparalleled and inconceivable; Those people all practice this samadhi (samadhi) [Buddhist meditation], and after speaking, they will all enter Parinirvana (Parinirvana) [Buddhist term for the death of a Buddha or Arhat, entering the state of Nirvana]. Being able to hear such supreme and wonderful wisdom, being able to accumulate the merits of sila (sila) [Buddhist precepts], Being courageous and diligent, not being lax, and always staying away from all evil knowledge.
'Child! A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) [a Bodhisattva with a great mind] should not be attached to the body and should be able to give up life. Why? Child! If one is attached to the body, one will do unwholesome things, therefore a Bodhisattva should understand the physical body and the Dharma body. Why? What is contained in the Dharma body of all Buddhas is not the physical body; the Buddha appears in the Dharma body, not the physical body. Child! Therefore, if a Bodhisattva-Mahasattva wants to practice what the Buddha practices, wants to seek the Tathagata's body, wants to seek the Tathagata's wisdom, wants to know the Tathagata's body, wants to know the Tathagata's wisdom, he should receive, uphold, recite, widely explain to others, and practice accordingly this samadhi sutra.'
'Child! That Tathagata's body is born from immeasurable merits.'
，如來說於一義，所謂：諸法從因生故；是離諸相，以甚深故；法無限量，無分齊故；法無有相，無相性故；法無有相，離諸相故；法無動搖，善安住故；法無有二，惟一相故；法不可見，過眼境故；法不可思，過心地故；法無動轉，離戲論故；法不可說，過音聲故；法無居處，離窟宅故；法無窟宅，離言音故；法無所依，過諸見故；法無諸漏，過諸報故。以心堅固離諸欲故、以不壞心離諸瞋故、以堅正智過諸癡故有所說，說諸法空故；無有生，斷諸生故；以無常但言說故；出離聲地，寂滅于聲故；有音聲，以思想故；同思想，以和會故。以世俗第一義諦故、以清涼離熱惱故、第一義諦以如實語故、無熱惱以涅槃故、無有壞無能勝故、無取著滅戲論義故、無戲論離攀緣故、無有邊際以說福故、無有微塵說微細故、次第大神通本業出生故、得自由自在力故、無破壞以堅實故、無有邊際以名號無盡故、廣大說大悲本業故，是為如來身。」
爾時，世尊而說偈言：
「若有欲見世間親、 及知佛身云何耶， 於此三昧修習已， 即能知于如來身。 佛從福德所出生， 其身清凈甚光曜， 其相平等如虛空， 種種差別不可得； 諸佛菩提既如是， 其相狀貌亦復然， 其相狀貌不可得， 如
【現代漢語翻譯】 現代漢語譯本 如來就一個意義進行了解釋，那就是：一切法都是由因緣而生的；因此，它是遠離一切表相的，因為它非常深奧；法沒有實體（法無**），沒有界限，因為它沒有限制；法沒有形象，因為它沒有自性；法沒有形象，因為它遠離一切表相；法不會動搖，因為它安穩地存在；法不是二元的，因為它只有一種本質；法是不可見的，因為它超越了眼識的範圍；法是不可思議的，因為它超越了心識的範圍；法不會變動，因為它遠離了戲論；法是不可言說的，因為它超越了聲音；法沒有固定的居所，因為它遠離了住所；法沒有住所，因為它遠離了言語聲音；法沒有所依賴的事物，因為它超越了一切見解；法沒有煩惱，因為它超越了一切業報。以堅定的心遠離各種慾望，以不壞的心遠離各種嗔恨，以堅定正直的智慧超越各種愚癡，所以才有所說法，說諸法是空性的；沒有產生，斷絕了各種產生；因為無常，所以只是言說；脫離了聲音的境地，在聲音中寂滅；有聲音，是因為有思想；與思想相同，是因為和諧統一。以世俗的最高真理的緣故，以清涼遠離熱惱的緣故，最高真理以真實不虛的語言的緣故，沒有熱惱以涅槃的緣故，沒有毀壞沒有能勝過的緣故，沒有執取滅除戲論的意義的緣故，沒有戲論遠離攀緣的緣故，沒有邊際以宣說福德的緣故，沒有微塵以宣說微細的緣故，次第增大的神通本源於過去的行業而出生，因此獲得了自由自在的力量，不會被破壞因為它堅實，沒有邊際因為名號是無盡的，廣大的宣說因為大悲是根本的行業，這就是如來的法身。"
這時，世尊說了偈語：
『如果有人想要見到世間的親人，並且想知道佛身是怎樣的， 通過修習這種三昧，就能瞭解如來的法身。 佛是從福德中出生的，他的身體清凈而光芒四射， 他的相貌平等如同虛空，各種差別是無法獲得的； 諸佛的菩提既然是這樣，他們的相狀和容貌也是如此， 他們的相狀和容貌是無法獲得的，就像虛空一樣。』
【English Translation】 English version The Tathagata explained one meaning, namely: all dharmas arise from causes and conditions; therefore, it is apart from all appearances, because it is very profound; the Dharma has no substance (Dharma has no **), no boundaries, because it has no limitations; the Dharma has no form, because it has no self-nature; the Dharma has no form, because it is apart from all appearances; the Dharma does not waver, because it dwells securely; the Dharma is not dualistic, because it has only one essence; the Dharma is invisible, because it transcends the realm of eye-consciousness; the Dharma is inconceivable, because it transcends the realm of mind-consciousness; the Dharma does not change, because it is apart from conceptual proliferation; the Dharma is unspeakable, because it transcends sound; the Dharma has no fixed abode, because it is apart from dwelling places; the Dharma has no dwelling place, because it is apart from words and sounds; the Dharma has nothing to rely on, because it transcends all views; the Dharma has no outflows, because it transcends all karmic retributions. With a firm mind, one is apart from all desires; with an indestructible mind, one is apart from all anger; with firm and upright wisdom, one transcends all ignorance, therefore there is something to say, saying that all dharmas are empty; there is no arising, cutting off all arising; because of impermanence, it is only spoken of; having escaped the realm of sound, one is extinguished in sound; there is sound, because there is thought; the same as thought, because of harmonious unity. Because of the worldly supreme truth, because of coolness being apart from heat and affliction, the supreme truth because of truthful and non-false words, no heat and affliction because of Nirvana, no destruction and no one can overcome because of, no grasping and extinguishing the meaning of conceptual proliferation, no conceptual proliferation being apart from clinging, no boundaries because of speaking of blessings, no dust because of speaking of subtlety, the successively increasing supernatural powers originate from past actions, therefore one obtains the power of freedom and ease, it will not be destroyed because it is solid, there are no boundaries because the names are endless, the vast speaking because great compassion is the fundamental action, this is the Dharmakaya of the Tathagata.'
At that time, the World Honored One spoke in verse:
'If someone wants to see the relatives of the world, and wants to know what the body of the Buddha is like, By practicing this samadhi, one can understand the Dharmakaya of the Tathagata. The Buddha is born from blessings, his body is pure and radiant, His appearance is equal like space, various differences cannot be obtained; Since the Bodhi of the Buddhas is like this, their appearance and form are also like this, Their appearance and form cannot be obtained, just like space.'
來身相亦如是； 菩提相貌及以身、 諸佛世界亦復爾， 諸力、諸禪、諸解脫， 如是悉同其一相。 諸佛體性正如此， 如來世親亦復然， 無有能得見佛者， 肉眼何能見正覺？ 無量多人作是說： 『我曾得見於諸佛， 金色微妙無比身， 一切世間皆顯照。』 諸佛如來之所加， 以其力能有神通， 便能得見於彼身， 種種妙相自莊嚴。 隨廣長相而能現， 世間無能見其相， 若有能知身相者， 佛與世間無有別； 若有能知其身量， 所謂一切諸如來， 佛身無身、無差異， 人與修羅亦復然。 一切諸心悉空寂， 受諸異報相亦爾， 名色、相貌既如是， 清凈具足有光明。 無有能知者， 修此寂滅定， 惟有世間親， 不思億劫修。 無量白凈法， 從此三昧出， 以定報力故， 他不見我身。 若有如是心， 名色亦復然， 心類各不同， 名色相亦爾。 若以粗大想， 名色亦隨彼； 名色若粗細， 悉從憶想起。 若人想微細， 名色亦如此， 名色若不著， 其心身光照。 我念過去生， 七十阿僧祇， 此三種惡想， 從本未曾起。 以其無漏心， 不思議億劫
【現代漢語翻譯】 現代漢語譯本： 來世的形相也是如此； 菩提（Bodhi，覺悟）的相貌以及身體、諸佛的世界也是這樣， 諸力、諸禪定、諸解脫，這些都同樣具有唯一的相。 諸佛的體性正是如此，如來（Tathagata）與世間親屬也是這樣， 沒有人能夠真正見到佛，肉眼怎麼能見到正覺（Sammasambuddha）？ 無數的人這樣說：『我曾經得見諸佛， 金色微妙無比的身軀，照亮一切世間。』 這是諸佛如來的加持，憑藉這種力量才能有神通， 便能得見他們的身軀，種種美妙的相好自然莊嚴。 佛能隨廣長之相而顯現，世間沒有人能真正見到他的相， 若有人能知曉佛的身相，佛與世間眾生就沒有區別； 若有人能知曉佛的身量，所謂一切諸如來， 佛身無身、無差異，人和修羅（Asura，阿修羅）也是這樣。 一切諸心都是空寂的，承受各種不同的果報也是如此， 名色（Namarupa，精神與物質）和相貌既然是這樣，清凈具足且有光明。 沒有人能夠真正知曉，修習這種寂滅的禪定， 只有世間親屬，不思議地經歷億劫的修行。 無量的白凈之法，從此三昧（Samadhi，禪定）中產生， 因為禪定的果報力量，他人無法看見我的身軀。 若有這樣的心念，名色也是如此， 心念的種類各不相同，名色的相也因此不同。 若以粗大的念想，名色也隨之粗大； 名色若是粗大或細微，都從憶念和想法產生。 若有人想的是微細，名色也同樣微細， 名色若是不執著，他的心和身體都會發出光芒。 我憶念過去的生命，經歷了七十阿僧祇劫（Asankhya kalpa，無數大劫）， 這三種惡念，從根本上就未曾生起。 憑藉這無漏的心，不思議地經歷億劫。
【English Translation】 English version: The form of the next life is also like this; The appearance and body of Bodhi (Enlightenment), and the worlds of all Buddhas are also like this, All powers, all meditations, all liberations, are all the same in their singular aspect. The essence of all Buddhas is just like this, so are the Tathagata (Thus Come One) and worldly relatives, No one can truly see the Buddha; how can the physical eye see perfect enlightenment (Sammasambuddha)? Countless people say this: 'I have seen all the Buddhas, Their golden, subtle, and incomparable bodies illuminate all the worlds.' This is due to the blessing of all the Buddhas and Tathagatas; with this power, one can have supernatural abilities, And then be able to see their bodies, adorned with all kinds of wonderful marks. Buddhas can manifest according to the aspect of vastness and length, but no one in the world can truly see their form, If someone can know the physical form of the Buddha, there would be no difference between the Buddha and sentient beings; If someone can know the measure of the Buddha's body, that is, all the Tathagatas, The Buddha's body is without body, without difference; so are humans and Asuras (demi-gods). All minds are empty and still; so is the experience of various different retributions, Since name and form (Namarupa, mind and matter) and appearances are like this, they are pure, complete, and have light. No one can truly know this, practicing this meditation of stillness and extinction, Only worldly relatives, inconceivably cultivate for billions of kalpas. Countless pure and white dharmas (teachings) come from this Samadhi (meditative absorption), Because of the power of the retribution of meditation, others cannot see my body. If there is such a mind, name and form are also like this, The types of minds are different, and the appearances of name and form are also different because of this. If one thinks with coarse and large thoughts, name and form also follow that; Whether name and form are coarse or subtle, they all arise from memory and thought. If one thinks of the subtle, name and form are also like this, If one is not attached to name and form, their mind and body will shine with light. I remember past lives, having gone through seventy Asankhya kalpas (innumerable great eons), These three kinds of evil thoughts have never arisen from the root. With this un-leaking mind, inconceivably experiencing billions of kalpas.
， 利益眾生故， 他不見我身。 若有以此物， 心意得棄捨， 是人于彼物， 更不共和合。 我心得解脫， 一切種物中， 能體知其性， 而起于智慧。 于千億佛剎， 我于中現化， 為眾生說法， 是故不可見。 無相、無狀貌， 猶如於虛空， 我身不可說， 語言道斷故。 法身大雄猛， 其身從法生， 曾無有色身， 說之以為佛。 若說於此身， 聞已生欣樂， 彼諸魔波旬， 不能得其便。 聞是深妙法， 而不生驚怖， 不以活命故， 誹謗佛菩提。 千億修多羅， 如實智演說， 為眾生照明， 彼彼所至處。
「童子！是如來、應、正遍知。若欲知如來色身相業者，終不能知若青、若青色、若青相似、若青相貌，若黃、若黃色、若黃相似、若黃相貌，若赤、若赤色、若赤相似、若赤相貌，若白、若白色、若白相似、若白相貌，若紅紫、若紅紫色、若紅紫相似、若紅紫相貌，若頗梨、若頗梨色、若頗梨相似、若頗梨相貌，若火、若火色、若火相似、若火相貌，若金、若金色、若金相似、若金相貌，若電、若電色、若電相似、若電相貌，若蘇、若蘇色、若蘇相似、若蘇相貌，若毗琉璃、若毗琉璃色、若毗琉璃
【現代漢語翻譯】 現代漢語譯本 爲了利益眾生，他們無法看見我的身形。 如果有人對於某物，能夠從心底徹底捨棄， 那麼這個人對於那件東西，就不會再有任何瓜葛。 我的心已獲得解脫，從一切事物之中， 能夠體悟它們的本質，從而生起智慧。 在千億個佛剎（Buddhakṣetra，佛的國土）中，我于其中顯現化身， 為眾生宣說佛法，因此你們無法看見我。 我沒有固定的形象和狀貌，就像虛空一樣， 我的身形無法用語言描述，因為語言的道路已經斷絕。 法身（Dharmakāya，佛的法性之身）具有偉大的雄猛力量，其身從佛法中產生， 原本就沒有色身（Rūpakāya，佛的物質之身），卻被說成是佛。 如果有人宣說這個身形，聽聞後心生歡喜， 那麼那些魔波旬（Māra Pāpīyas，佛教中的惡魔）就無法得逞。 聽聞這樣深奧微妙的佛法，而不感到驚恐， 不爲了保全性命，而誹謗佛的菩提（Bodhi，覺悟）。 千億部的修多羅（Sūtra，佛經），都如實地用智慧來演說， 爲了給眾生帶來光明，無論他們去到哪裡。
『童子！這就是如來（Tathāgata，佛的稱號之一）、應（Arhat，阿羅漢的另一種說法）、正遍知（Samyaksaṃbuddha，完全覺悟者）。如果想要了解如來的色身（Rūpakāya，佛的物質之身）的相好功德，最終也無法瞭解，無論是青色、青色相、青色相似、青色相貌，還是黃色、黃色相、黃色相似、黃色相貌，還是赤色、赤色相、赤色相似、赤色相貌，還是白色、白色相、白色相似、白色相貌，還是紅紫色、紅紫色相、紅紫相似、紅紫相貌，還是頗梨（Sphatika，水晶）、頗梨色、頗梨相似、頗梨相貌，還是火、火色、火相似、火相貌，還是金、金色、金相似、金相貌，還是電、電色、電相似、電相貌，還是蘇（Ghee，酥油）、蘇色、蘇相似、蘇相貌，還是毗琉璃（Vaiḍūrya，青金石）、毗琉璃
【English Translation】 English version For the benefit of sentient beings, they cannot see my form. If someone, regarding a certain object, can completely relinquish it from the bottom of their heart, Then that person will no longer have any connection with that thing. My mind has attained liberation, from all things, Able to understand their essence, thereby giving rise to wisdom. In billions of Buddha-lands (Buddhakṣetra, the land of a Buddha), I manifest within them, Expounding the Dharma for sentient beings, therefore you cannot see me. I have no fixed form or appearance, like the void, My form cannot be described in words, because the path of language has been cut off. The Dharma-body (Dharmakāya, the body of the Buddha's Dharma nature) possesses great and fierce power, its body arises from the Dharma, Originally there was no material body (Rūpakāya, the material body of the Buddha), yet it is spoken of as the Buddha. If someone speaks of this form, and upon hearing it, joy arises, Then those Māra Pāpīyas (Māra Pāpīyas, the evil demon in Buddhism) will not be able to succeed. Hearing such profound and subtle Dharma, without feeling fear, Not for the sake of preserving life, slandering the Buddha's Bodhi (Bodhi, enlightenment). Billions of Sūtras (Sūtra, Buddhist scriptures) are truthfully expounded with wisdom, To bring light to sentient beings, wherever they may go.
'Child! This is the Tathāgata (Tathāgata, one of the titles of the Buddha), Arhat (Arhat, another term for Arhat), Samyaksaṃbuddha (Samyaksaṃbuddha, the fully enlightened one). If you wish to know the marks and virtues of the Tathāgata's material body (Rūpakāya, the material body of the Buddha), you will ultimately not be able to know, whether it is blue, blue-colored, blue-like, blue-featured, or yellow, yellow-colored, yellow-like, yellow-featured, or red, red-colored, red-like, red-featured, or white, white-colored, white-like, white-featured, or reddish-purple, reddish-purple-colored, reddish-purple-like, reddish-purple-featured, or crystal (Sphatika, crystal), crystal-colored, crystal-like, crystal-featured, or fire, fire-colored, fire-like, fire-featured, or gold, gold-colored, gold-like, gold-featured, or lightning, lightning-colored, lightning-like, lightning-featured, or ghee (Ghee, clarified butter), ghee-colored, ghee-like, ghee-featured, or lapis lazuli (Vaiḍūrya, lapis lazuli), lapis lazuli
相似、若毗琉璃相貌，若天、若天色、若天相似、若天相貌，若梵、若梵色、若梵相似、若梵相貌，童子！是為如來身。如來一切身相不可量，不可思議故亦不可說，所成就色身諸天世人莫能測量；如是，長、短、廣、狹一切種無有限齊、不可思議、如是等不可數。」
爾時，世尊而說頌曰：
「一切世界中， 所有諸微塵、 並及泉池源、 大海所有水， 設有巧算術， 無有知其邊， 亦不知塵數、 及與水渧者。 如來之導師， 引斯譬喻已， 其水渧無限、 微塵亦復然， 我觀一切生， 多於彼塵數， 發心及起信， 於一時悉知。 若於我自身， 顯現外皮色， 諸眾生信欲， 無有譬知者。 若相及與業， 其色像如是， 莫能知佛者， 我相正如是。 佛遠離於相， 顯示於法身， 甚深無限量， 是佛不思議。 正覺不思議， 如來身亦然， 是不思法身， 以顯法身故。 心業不能知、 無能思此身、 及與其身相， 都無測量者。 彼法無限量， 億劫所修習， 得此難思身， 發凈大光明。 眾生無能取， 取之不可得， 是故如來身， 難量不可思。 于諸無量法， 而取于限量
【現代漢語翻譯】 現代漢語譯本 『相似於毗琉璃（Vaidurya，一種寶石）的相貌，或者天人的相貌，或者天色的相貌，或者與天人相似的相貌，或者梵天（Brahma，印度教的創造神）的相貌，或者梵天的顏色，或者與梵天相似的相貌，或者梵天的相貌，童子！這就是如來的身。如來的一切身相都不可衡量，不可思議，所以也不可說，所成就的色身，諸天和世人都無法測量；像這樣，長、短、廣、狹一切種類都沒有限度，不可思議，像這些等等都不可計數。』
這時，世尊用偈頌說道：
『在一切世界中，所有的微塵、以及泉池的源頭、大海里所有的水，即使有精巧的算術，也沒有人能知道它們的邊際，也不知道微塵的數量、以及水的滴數。 如來這位導師，用這個比喻來說明，水的滴數是無限的，微塵也是這樣，我觀察一切眾生，比那些微塵的數量還要多，發心和生起信心，在同一時間全部知曉。 如果從我自身，顯現出外在的膚色，眾生的信心和慾望，沒有可以比喻來了解的。 如果（從我的）相和業，（推測）我的色像就是這樣，沒有人能瞭解佛，我的相就是這樣。 佛遠離一切相，顯示的是法身，非常深奧沒有，這就是佛的不可思議。 正覺不可思議，如來的身也是這樣，這是不可思議的法身，用來顯示法身。 心和業不能瞭解，沒有人能思議這個身、以及這個身相，都沒有可以測量的人。 那法沒有，經過億劫的修習，得到這難以思議的身，發出清凈的大光明。 眾生沒有辦法獲取，想要獲取也是不可能的，所以如來的身，難以衡量不可思議。 對於各種無量的法，而取于**』
【English Translation】 English version 『Similar to the appearance of Vaidurya (a gem), or the appearance of a Deva (god), or the color of a Deva, or similar to a Deva, or the appearance of Brahma (the creator god in Hinduism), or the color of Brahma, or similar to Brahma, or the appearance of Brahma, O youth! This is the body of the Tathagata (the 'Thus-Gone One'). All the physical characteristics of the Tathagata are immeasurable, inconceivable, and therefore cannot be described. The physical body that has been achieved cannot be measured by gods or humans. Likewise, length, shortness, breadth, narrowness, all kinds are limitless, inconceivable, and such things are countless.』
At that time, the World Honored One spoke in verse:
『In all the worlds, all the dust particles, and the sources of springs and pools, all the water in the great ocean, even if there were skillful arithmetic, no one could know their boundaries, nor know the number of dust particles, and the number of water drops. The Tathagata, the guide, used this analogy to explain that the number of water drops is infinite, and so are the dust particles. I observe all sentient beings, which are more numerous than those dust particles. Generating aspiration and faith, I know them all at the same time. If from my own body, the external skin color is revealed, the faith and desires of sentient beings cannot be understood by comparison. If (from my) characteristics and karma, (one infers) that my physical appearance is like this, no one can understand the Buddha, my characteristics are like this. The Buddha is far from all characteristics, revealing the Dharma body, which is very profound and without . This is the inconceivable Buddha. Perfect Enlightenment is inconceivable, and so is the body of the Tathagata. This is the inconceivable Dharma body, used to reveal the Dharma body. The mind and karma cannot understand, no one can conceive of this body, and its physical characteristics, there is no one who can measure it. That Dharma has no , cultivated for billions of kalpas (aeons), attaining this inconceivable body, emitting pure great light. Sentient beings have no way to obtain it, and it is impossible to obtain it, therefore the body of the Tathagata is difficult to measure and inconceivable. Regarding all the immeasurable Dharmas, and taking to **』
， 無分別法中， 雖無有分別， 于分別限量， 說于無分別， 離念無分別， 是佛不思議。 無限如虛空， 莫能度量者； 佛身亦復爾， 猶如太虛空。 若有諸佛子， 如實知我身， 彼得成於佛， 世睹不思議。◎「◎
童子！菩薩摩訶薩有四種言論不可思議，及其演說亦不可思議、難可盡邊。何等為四？一者、諸行言論不可思議，二者、呵責有為言論不可思議，三者、煩惱資助言論不可思議，四者、清凈言論不可思議。童子！是為菩薩四種言論不可思議，及其演說亦不可思議、難可盡邊。
「童子！菩薩摩訶薩復有四種法。何等為四？一者、諸行法不可思議，二者、呵責有為法不可思議，三者、煩惱法不可思議，四者、清凈法不可思議；是為四種。
「童子！菩薩摩訶薩復有四種相應。何等為四？一者、諸行相應不可思議，二者、呵責有為相應不可思議，三者、煩惱相應不可思議，四者、清凈相應不可思議；是為四種。
「童子！菩薩摩訶薩復有四種門。何等為四？一者、諸行門不可思議，二者、呵責有為門不可思議，三者、煩惱門不可思議，四者、清凈門不可思議；是為四種。
「童子！菩薩摩訶薩復有四種行說。何等為四？一者、諸
【現代漢語翻譯】 現代漢語譯本 在沒有分別的法中，雖然沒有分別，對於分別的（事物），宣說沒有分別，遠離念頭的沒有分別，是佛陀不可思議的境界。 無限廣大如同虛空，無法度量；佛陀的身體也像這樣，猶如廣闊的虛空。 如果有佛的弟子，如實地瞭解我的身體，他們就能成就佛果，世人看到這種境界會覺得不可思議。 『童子！菩薩摩訶薩有四種言論是不可思議的，他們的演說也是不可思議的，難以窮盡。哪四種呢？第一，關於諸行的言論是不可思議的；第二，呵責有為法的言論是不可思議的；第三，煩惱資助的言論是不可思議的；第四，清凈的言論是不可思議的。童子！這就是菩薩的四種不可思議的言論，以及他們的演說也是不可思議的，難以窮盡。』 『童子！菩薩摩訶薩還有四種法。哪四種呢？第一，諸行法是不可思議的；第二，呵責有為法是不可思議的；第三，煩惱法是不可思議的；第四，清凈法是不可思議的；這就是四種。』 『童子！菩薩摩訶薩還有四種相應。哪四種呢？第一，諸行相應是不可思議的；第二，呵責有為相應是不可思議的；第三，煩惱相應是不可思議的；第四，清凈相應是不可思議的；這就是四種。』 『童子！菩薩摩訶薩還有四種門。哪四種呢？第一，諸行門是不可思議的；第二，呵責有為門是不可思議的；第三，煩惱門是不可思議的；第四，清凈門是不可思議的；這就是四種。』 『童子！菩薩摩訶薩還有四種行說。哪四種呢？第一，諸
【English Translation】 English version In the Dharma of non-discrimination, although there is no discrimination, non-discrimination is spoken of regarding discrimination. Non-discrimination free from thought is the inconceivable state of the Buddha. Limitless like the void, unable to be measured; the body of the Buddha is also like this, like the vast void. If there are disciples of the Buddha who truly understand my body, they will attain Buddhahood, and the world will see this inconceivable state. 『Young man! There are four kinds of speech of a Bodhisattva Mahasattva that are inconceivable, and their exposition is also inconceivable and difficult to exhaust. What are the four? First, speech about activities (諸行) is inconceivable; second, speech rebuking conditioned phenomena (有為法) is inconceivable; third, speech aided by afflictions (煩惱) is inconceivable; fourth, speech about purity (清凈) is inconceivable. Young man! These are the four kinds of inconceivable speech of a Bodhisattva, and their exposition is also inconceivable and difficult to exhaust.』 『Young man! A Bodhisattva Mahasattva also has four kinds of Dharmas. What are the four? First, the Dharma of activities (諸行法) is inconceivable; second, the Dharma of rebuking conditioned phenomena (有為法) is inconceivable; third, the Dharma of afflictions (煩惱法) is inconceivable; fourth, the Dharma of purity (清凈法) is inconceivable; these are the four.』 『Young man! A Bodhisattva Mahasattva also has four kinds of correspondence. What are the four? First, the correspondence of activities (諸行相應) is inconceivable; second, the correspondence of rebuking conditioned phenomena (有為相應) is inconceivable; third, the correspondence of afflictions (煩惱相應) is inconceivable; fourth, the correspondence of purity (清凈相應) is inconceivable; these are the four.』 『Young man! A Bodhisattva Mahasattva also has four kinds of gates. What are the four? First, the gate of activities (諸行門) is inconceivable; second, the gate of rebuking conditioned phenomena (有為門) is inconceivable; third, the gate of afflictions (煩惱門) is inconceivable; fourth, the gate of purity (清凈門) is inconceivable; these are the four.』 『Young man! A Bodhisattva Mahasattva also has four kinds of conduct and speech. What are the four? First, the
行行說不可思議，二者、呵責有為行說不可思議，三者、煩惱行說不可思議，四者、清凈行說不可思議；是為四種。
「童子！菩薩摩訶薩復有四種音聲。何等為四？一者、諸行音聲不可思議，二者、呵責有為音聲不可思議，三者、煩惱音聲不可思議，四者、清凈音聲不可思議；是為四種。
「童子！菩薩摩訶薩復有四種語。何等為四？一者、諸行語不可思議，二者、呵責有為語不可思議，三者、煩惱語不可思議，四者、清凈語不可思議；是為四種。
「童子！菩薩摩訶薩復有四種語言道。何等為四？一者、諸行語言道不可思議，二者、呵責有為語言道不可思議，三者、煩惱語言道不可思議，四者、清凈語言道不可思議；是為四種。
「童子！菩薩摩訶薩復有四種權密說。何等為四？一者、諸行權密說不可思議，二者、呵責有為權密說不可思議，三者、煩惱權密說不可思議，四者、清凈權密說不可思議；是為四種。
「童子！菩薩摩訶薩復有四種知于諸天。何等為四？一者、諸行知于諸天不可思議，二者、呵責有為知于諸天不可思議，三者、煩惱知于諸天不可思議，四者、清凈知于諸天不可思議；是為四種。
「童子！菩薩摩訶薩復有四種見知於人。何等為四？一者、諸行知人
【現代漢語翻譯】 現代漢語譯本 『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）有四種行為，不可思議。哪四種呢？第一，諸行（所有行為）不可思議；第二，呵責有為行（批評有目的的行為）不可思議；第三，煩惱行（帶來煩惱的行為）不可思議；第四，清凈行（純潔的行為）不可思議；這就是四種。 『童子！菩薩摩訶薩又有四種音聲。哪四種呢？第一，諸行音聲不可思議；第二，呵責有為音聲不可思議；第三，煩惱音聲不可思議；第四，清凈音聲不可思議；這就是四種。 『童子！菩薩摩訶薩又有四種語言。哪四種呢？第一，諸行語不可思議；第二，呵責有為語不可思議；第三，煩惱語不可思議；第四，清凈語不可思議；這就是四種。 『童子！菩薩摩訶薩又有四種語言道。哪四種呢？第一，諸行語言道不可思議；第二，呵責有為語言道不可思議；第三，煩惱語言道不可思議；第四，清凈語言道不可思議；這就是四種。 『童子！菩薩摩訶薩又有四種權密說（方便而隱秘的說法）。哪四種呢？第一，諸行權密說不可思議；第二，呵責有為權密說不可思議；第三，煩惱權密說不可思議；第四，清凈權密說不可思議；這就是四種。 『童子！菩薩摩訶薩又有四種知于諸天（瞭解天人的方式）。哪四種呢？第一，諸行知于諸天不可思議；第二，呵責有為知于諸天不可思議；第三，煩惱知于諸天不可思議；第四，清凈知于諸天不可思議；這就是四種。 『童子！菩薩摩訶薩又有四種見知於人（觀察和了解人的方式）。哪四種呢？第一，諸行知人
【English Translation】 English version 『Young man! A Bodhisattva Mahasattva (great being of Bodhi) has four kinds of conduct that are inconceivable. What are the four? First, all conduct (諸行) is inconceivable; second, criticizing intentional conduct (呵責有為行) is inconceivable; third, conduct that brings afflictions (煩惱行) is inconceivable; fourth, pure conduct (清凈行) is inconceivable; these are the four. 『Young man! A Bodhisattva Mahasattva also has four kinds of voices. What are the four? First, the voice of all conduct (諸行音聲) is inconceivable; second, the voice of criticizing intentional conduct (呵責有為音聲) is inconceivable; third, the voice of afflictions (煩惱音聲) is inconceivable; fourth, the voice of purity (清凈音聲) is inconceivable; these are the four. 『Young man! A Bodhisattva Mahasattva also has four kinds of speech. What are the four? First, the speech of all conduct (諸行語) is inconceivable; second, the speech of criticizing intentional conduct (呵責有為語) is inconceivable; third, the speech of afflictions (煩惱語) is inconceivable; fourth, the speech of purity (清凈語) is inconceivable; these are the four. 『Young man! A Bodhisattva Mahasattva also has four kinds of paths of language. What are the four? First, the path of language of all conduct (諸行語言道) is inconceivable; second, the path of language of criticizing intentional conduct (呵責有為語言道) is inconceivable; third, the path of language of afflictions (煩惱語言道) is inconceivable; fourth, the path of language of purity (清凈語言道) is inconceivable; these are the four. 『Young man! A Bodhisattva Mahasattva also has four kinds of expedient and secret teachings. What are the four? First, the expedient and secret teachings of all conduct (諸行權密說) are inconceivable; second, the expedient and secret teachings of criticizing intentional conduct (呵責有為權密說) are inconceivable; third, the expedient and secret teachings of afflictions (煩惱權密說) are inconceivable; fourth, the expedient and secret teachings of purity (清凈權密說) are inconceivable; these are the four. 『Young man! A Bodhisattva Mahasattva also has four kinds of knowledge of the gods. What are the four? First, knowing the gods through all conduct (諸行知于諸天) is inconceivable; second, knowing the gods through criticizing intentional conduct (呵責有為知于諸天) is inconceivable; third, knowing the gods through afflictions (煩惱知于諸天) is inconceivable; fourth, knowing the gods through purity (清凈知于諸天) is inconceivable; these are the four. 『Young man! A Bodhisattva Mahasattva also has four kinds of seeing and knowing people. What are the four? First, knowing people through all conduct (諸行知人)
不可思議，二者、呵責有為知人不可思議，三者、煩惱知人不可思議，四者、清凈知人不可思議；是為四種。
「童子！菩薩摩訶薩復有四種知名字。何等為四？一者、諸行知名字不可思議，二者、呵責有為知名字不可思議，三者、煩惱知名字不可思議，四者、清凈知名字不可思議；是為四種。
「童子！菩薩摩訶薩復有四種辯才。何等為四？一者、諸行辯才不可思議，二者、呵責有為辯才不可思議，三者、煩惱辯才不可思議，四者、清凈辯才不可思議；是為四種。
「童子！菩薩摩訶薩復有四種決定。何等為四？一者、諸行決定不可思議，二者、呵責有為決定不可思議，三者、煩惱決定不可思議，四者、清凈決定不可思議；是為四種。
「童子！菩薩摩訶薩復有四種入。何等為四？一者、諸行入不可思議，二者、呵責有為入不可思議，三者、煩惱入不可思議，四者、清凈入不可思議；是為四種。
「童子！菩薩摩訶薩復有四種度。何等為四？一者、諸行度不可思議，二者、呵責有為度不可思議，三者、煩惱度不可思議，四者、清凈度不可思議；是為四種。
「童子！菩薩摩訶薩復有四種金剛句。何等為四？一者、諸行金剛句不可思議，二者、呵責有為金剛句不可思議，三者、
【現代漢語翻譯】 現代漢語譯本 『童子！菩薩摩訶薩又有四種不可思議的知。是哪四種呢？第一種，對於諸行（一切行為和現象）的知是不可思議的；第二種，對於呵責有為（批評和否定有條件的事物）的知是不可思議的；第三種，對於煩惱的知是不可思議的；第四種，對於清凈的知是不可思議的；這就是四種。』 『童子！菩薩摩訶薩又有四種不可思議的知名字。是哪四種呢？第一種，對於諸行（一切行為和現象）的知名字是不可思議的；第二種，對於呵責有為（批評和否定有條件的事物）的知名字是不可思議的；第三種，對於煩惱的知名字是不可思議的；第四種，對於清凈的知名字是不可思議的；這就是四種。』 『童子！菩薩摩訶薩又有四種不可思議的辯才。是哪四種呢？第一種，對於諸行（一切行為和現象）的辯才是不可思議的；第二種，對於呵責有為（批評和否定有條件的事物）的辯才是不可思議的；第三種，對於煩惱的辯才是不可思議的；第四種，對於清凈的辯才是不可思議的；這就是四種。』 『童子！菩薩摩訶薩又有四種不可思議的決定。是哪四種呢？第一種，對於諸行（一切行為和現象）的決定是不可思議的；第二種，對於呵責有為（批評和否定有條件的事物）的決定是不可思議的；第三種，對於煩惱的決定是不可思議的；第四種，對於清凈的決定是不可思議的；這就是四種。』 『童子！菩薩摩訶薩又有四種不可思議的入。是哪四種呢？第一種，對於諸行（一切行為和現象）的入是不可思議的；第二種，對於呵責有為（批評和否定有條件的事物）的入是不可思議的；第三種，對於煩惱的入是不可思議的；第四種，對於清凈的入是不可思議的；這就是四種。』 『童子！菩薩摩訶薩又有四種不可思議的度。是哪四種呢？第一種，對於諸行（一切行為和現象）的度是不可思議的；第二種，對於呵責有為（批評和否定有條件的事物）的度是不可思議的；第三種，對於煩惱的度是不可思議的；第四種，對於清凈的度是不可思議的；這就是四種。』 『童子！菩薩摩訶薩又有四種不可思議的金剛句。是哪四種呢？第一種，對於諸行（一切行為和現象）的金剛句是不可思議的；第二種，對於呵責有為（批評和否定有條件的事物）的金剛句是不可思議的；第三種，』
【English Translation】 English version 『O Youth! A Bodhisattva-Mahasattva also has four kinds of inconceivable knowledges. What are the four? First, the knowledge of all 'samskaras' (all actions and phenomena) is inconceivable; second, the knowledge of 'reproaching conditioned things' is inconceivable; third, the knowledge of 'kleshas' (afflictions) is inconceivable; fourth, the knowledge of 'purity' is inconceivable; these are the four.』 『O Youth! A Bodhisattva-Mahasattva also has four kinds of inconceivable knowledge-names. What are the four? First, the knowledge-name of all 'samskaras' (all actions and phenomena) is inconceivable; second, the knowledge-name of 'reproaching conditioned things' is inconceivable; third, the knowledge-name of 'kleshas' (afflictions) is inconceivable; fourth, the knowledge-name of 'purity' is inconceivable; these are the four.』 『O Youth! A Bodhisattva-Mahasattva also has four kinds of inconceivable eloquence. What are the four? First, the eloquence regarding all 'samskaras' (all actions and phenomena) is inconceivable; second, the eloquence regarding 'reproaching conditioned things' is inconceivable; third, the eloquence regarding 'kleshas' (afflictions) is inconceivable; fourth, the eloquence regarding 'purity' is inconceivable; these are the four.』 『O Youth! A Bodhisattva-Mahasattva also has four kinds of inconceivable determinations. What are the four? First, the determination regarding all 'samskaras' (all actions and phenomena) is inconceivable; second, the determination regarding 'reproaching conditioned things' is inconceivable; third, the determination regarding 'kleshas' (afflictions) is inconceivable; fourth, the determination regarding 'purity' is inconceivable; these are the four.』 『O Youth! A Bodhisattva-Mahasattva also has four kinds of inconceivable entries. What are the four? First, the entry into all 'samskaras' (all actions and phenomena) is inconceivable; second, the entry into 'reproaching conditioned things' is inconceivable; third, the entry into 'kleshas' (afflictions) is inconceivable; fourth, the entry into 'purity' is inconceivable; these are the four.』 『O Youth! A Bodhisattva-Mahasattva also has four kinds of inconceivable perfections. What are the four? First, the perfection regarding all 'samskaras' (all actions and phenomena) is inconceivable; second, the perfection regarding 'reproaching conditioned things' is inconceivable; third, the perfection regarding 'kleshas' (afflictions) is inconceivable; fourth, the perfection regarding 'purity' is inconceivable; these are the four.』 『O Youth! A Bodhisattva-Mahasattva also has four kinds of inconceivable 'vajra' (diamond) statements. What are the four? First, the 'vajra' statement regarding all 'samskaras' (all actions and phenomena) is inconceivable; second, the 'vajra' statement regarding 'reproaching conditioned things' is inconceivable; third,
煩惱金剛句不可思議，四者、清凈金剛句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種咒術句。何等為四？一者、諸行咒術句不可思議，二者、呵責有為咒術句不可思議，三者、煩惱咒術句不可思議，四者、清凈咒術句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種出。何等為四？一者、諸行出不可思議，二者、呵責有為出不可思議，三者、煩惱出不可思議，四者、清凈出不可思議；是為四種。
「童子！菩薩摩訶薩復有四種修多羅句。何等為四？一者、諸行修多羅句不可思議，二者、呵責有為修多羅句不可思議，三者、煩惱修多羅句不可思議，四者、清凈修多羅句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種辭句。何等為四？一者、諸行辭句不可思議，二者、呵責有為辭句不可思議，三者、煩惱辭句不可思議，四者、清凈辭句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種施設句。何等為四？一者、諸行施設句不可思議，二者、呵責有為施設句不可思議，三者、煩惱施設句不可思議，四者、清凈施設句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種明句。何等為四？一者、諸行明句不可思議，二者、呵責有為明句不可思議，三者、煩惱明
【現代漢語翻譯】 現代漢語譯本 『童子！煩惱金剛句（Kinnara-vajra-pada）不可思議，清凈金剛句不可思議；這是四種。』
『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）又有四種咒術句。哪四種呢？第一，諸行咒術句不可思議；第二，呵責有為咒術句不可思議；第三，煩惱咒術句不可思議；第四，清凈咒術句不可思議；這是四種。』
『童子！菩薩摩訶薩又有四種出。哪四種呢？第一，諸行出不可思議；第二，呵責有為出不可思議；第三，煩惱出不可思議；第四，清凈出不可思議；這是四種。』
『童子！菩薩摩訶薩又有四種修多羅句（sūtra-pada，經句）。哪四種呢？第一，諸行修多羅句不可思議；第二，呵責有為修多羅句不可思議；第三，煩惱修多羅句不可思議；第四，清凈修多羅句不可思議；這是四種。』
『童子！菩薩摩訶薩又有四種辭句。哪四種呢？第一，諸行辭句不可思議；第二，呵責有為辭句不可思議；第三，煩惱辭句不可思議；第四，清凈辭句不可思議；這是四種。』
『童子！菩薩摩訶薩又有四種施設句。哪四種呢？第一，諸行施設句不可思議；第二，呵責有為施設句不可思議；第三，煩惱施設句不可思議；第四，清凈施設句不可思議；這是四種。』
『童子！菩薩摩訶薩又有四種明句。哪四種呢？第一，諸行明句不可思議；第二，呵責有為明句不可思議；第三，煩惱明
【English Translation】 English version 『O son! The Kinnara-vajra-pada (Kinnara-vajra-pada, the adamantine phrase related to afflictions) is inconceivable, the pure vajra-pada is inconceivable; these are the four.』
『O son! A Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, a great Bodhisattva) also has four kinds of mantra phrases. What are the four? First, the mantra phrase of all actions is inconceivable; second, the mantra phrase of rebuking conditioned phenomena is inconceivable; third, the mantra phrase of afflictions is inconceivable; fourth, the mantra phrase of purity is inconceivable; these are the four.』
『O son! A Bodhisattva-Mahāsattva also has four kinds of exits. What are the four? First, the exit from all actions is inconceivable; second, the exit from rebuking conditioned phenomena is inconceivable; third, the exit from afflictions is inconceivable; fourth, the exit from purity is inconceivable; these are the four.』
『O son! A Bodhisattva-Mahāsattva also has four kinds of sūtra-pada (sūtra-pada, sutra phrases). What are the four? First, the sūtra-pada of all actions is inconceivable; second, the sūtra-pada of rebuking conditioned phenomena is inconceivable; third, the sūtra-pada of afflictions is inconceivable; fourth, the sūtra-pada of purity is inconceivable; these are the four.』
『O son! A Bodhisattva-Mahāsattva also has four kinds of phrases. What are the four? First, the phrase of all actions is inconceivable; second, the phrase of rebuking conditioned phenomena is inconceivable; third, the phrase of afflictions is inconceivable; fourth, the phrase of purity is inconceivable; these are the four.』
『O son! A Bodhisattva-Mahāsattva also has four kinds of establishing phrases. What are the four? First, the establishing phrase of all actions is inconceivable; second, the establishing phrase of rebuking conditioned phenomena is inconceivable; third, the establishing phrase of afflictions is inconceivable; fourth, the establishing phrase of purity is inconceivable; these are the four.』
『O son! A Bodhisattva-Mahāsattva also has four kinds of illuminating phrases. What are the four? First, the illuminating phrase of all actions is inconceivable; second, the illuminating phrase of rebuking conditioned phenomena is inconceivable; third, the illuminating phrase of afflictions is inconceivable;
句不可思議，四者、清凈明句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種信義句。何等為四？一者、諸行信義句不可思議，二者、呵責有為信義句不可思議，三者、煩惱信義句不可思議，四者、清凈信義句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種行句。何等為四？一者、諸行行句不可思議，二者、呵責有為行句不可思議，三者、煩惱行句不可思議，四者、清凈行句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種不思議句。何等為四？一者、諸行不思議句不可思議，二者、呵責有為不思議句不可思議，三者、煩惱不思議句不可思議，四者、清凈不思議句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種無邊句。何等為四？一者、諸行無邊句不可思議，二者、呵責有為無邊句不可思議，三者、煩惱無邊句不可思議，四者、清凈無邊句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種無限量句。何等為四？一者、諸行無限量句不可思議，二者、呵責有為無限量句不可思議，三者、煩惱無限量句不可思議，四者、清凈無限量句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種無窮句。何等為四？一者、諸行無窮句不可思議，二者、呵責有為無
【現代漢語翻譯】 現代漢語譯本： 『童子！菩薩摩訶薩（Bodhisattva Mahāsattva，偉大的菩薩）又有四種不可思議的語句。哪四種呢？第一，諸行（saṃskāra，一切有為法）的不可思議語句是不可思議的；第二，呵責有為（saṃskṛta，有條件的事物）的不可思議語句是不可思議的；第三，煩惱（kleśa，精神上的痛苦）的不可思議語句是不可思議的；第四，清凈（viśuddhi，純潔）的不可思議語句是不可思議的；這便是四種。』 『童子！菩薩摩訶薩又有四種信義的語句。哪四種呢？第一，諸行的信義語句是不可思議的；第二，呵責有為的信義語句是不可思議的；第三，煩惱的信義語句是不可思議的；第四，清凈的信義語句是不可思議的；這便是四種。』 『童子！菩薩摩訶薩又有四種行為的語句。哪四種呢？第一，諸行的行為語句是不可思議的；第二，呵責有為的行為語句是不可思議的；第三，煩惱的行為語句是不可思議的；第四，清凈的行為語句是不可思議的；這便是四種。』 『童子！菩薩摩訶薩又有四種不可思議的語句。哪四種呢？第一，諸行的不可思議語句是不可思議的；第二，呵責有為的不可思議語句是不可思議的；第三，煩惱的不可思議語句是不可思議的；第四，清凈的不可思議語句是不可思議的；這便是四種。』 『童子！菩薩摩訶薩又有四種無邊的語句。哪四種呢？第一，諸行的無邊語句是不可思議的；第二，呵責有為的無邊語句是不可思議的；第三，煩惱的無邊語句是不可思議的；第四，清凈的無邊語句是不可思議的；這便是四種。』 『童子！菩薩摩訶薩又有四種無的語句。哪四種呢？第一，諸行的無語句是不可思議的；第二，呵責有為的無語句是不可思議的；第三，煩惱的無語句是不可思議的；第四，清凈的無**語句是不可思議的；這便是四種。』 『童子！菩薩摩訶薩又有四種無窮的語句。哪四種呢？第一，諸行的無窮語句是不可思議的；第二，呵責有為的無
【English Translation】 English version: 『O son! A Bodhisattva Mahāsattva (Bodhisattva Mahāsattva, a great Bodhisattva) further has four kinds of inconceivable phrases. What are the four? First, the inconceivable phrase of all activities (saṃskāra, all conditioned phenomena) is inconceivable; second, the inconceivable phrase of censuring conditioned things (saṃskṛta, conditioned things) is inconceivable; third, the inconceivable phrase of afflictions (kleśa, mental suffering) is inconceivable; fourth, the inconceivable phrase of purity (viśuddhi, purity) is inconceivable; these are the four.』 『O son! A Bodhisattva Mahāsattva further has four kinds of phrases of faith and meaning. What are the four? First, the phrase of faith and meaning of all activities is inconceivable; second, the phrase of faith and meaning of censuring conditioned things is inconceivable; third, the phrase of faith and meaning of afflictions is inconceivable; fourth, the phrase of faith and meaning of purity is inconceivable; these are the four.』 『O son! A Bodhisattva Mahāsattva further has four kinds of phrases of action. What are the four? First, the phrase of action of all activities is inconceivable; second, the phrase of action of censuring conditioned things is inconceivable; third, the phrase of action of afflictions is inconceivable; fourth, the phrase of action of purity is inconceivable; these are the four.』 『O son! A Bodhisattva Mahāsattva further has four kinds of inconceivable phrases. What are the four? First, the inconceivable phrase of all activities is inconceivable; second, the inconceivable phrase of censuring conditioned things is inconceivable; third, the inconceivable phrase of afflictions is inconceivable; fourth, the inconceivable phrase of purity is inconceivable; these are the four.』 『O son! A Bodhisattva Mahāsattva further has four kinds of boundless phrases. What are the four? First, the boundless phrase of all activities is inconceivable; second, the boundless phrase of censuring conditioned things is inconceivable; third, the boundless phrase of afflictions is inconceivable; fourth, the boundless phrase of purity is inconceivable; these are the four.』 『O son! A Bodhisattva Mahāsattva further has four kinds of phrases without stain. What are the four? First, the phrase without stain of all activities is inconceivable; second, the phrase without stain of censuring conditioned things is inconceivable; third, the phrase without stain of afflictions is inconceivable; fourth, the phrase without stain of purity is inconceivable; these are the four.』 『O son! A Bodhisattva Mahāsattva further has four kinds of infinite phrases. What are the four? First, the infinite phrase of all activities is inconceivable; second, the infinite phrase of censuring conditioned things is in
窮句不可思議，三者、煩惱無窮句不可思議，四者、清凈無窮句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種不可稱句。何等為四？一者、諸行不可稱句不可思議，二者、呵責有為不可稱句不可思議，三者、煩惱不可稱句不可思議，四者、清凈不可稱句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種阿僧祇句。何等為四？一者、諸行阿僧祇句不可思議，二者、呵責有為阿僧祇句不可思議，三者、煩惱阿僧祇句不可思議，四者、清凈阿僧祇句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種無量句。何等為四？一者、諸行無量句不可思議，二者、呵責有為無量句不可思議，三者、煩惱無量句不可思議，四者、清凈無量句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種不可測量句。何等為四？一者、諸行不可測量句不可思議，二者、呵責有為不可測量句不可思議，三者、煩惱不可測量句不可思議，四者、清凈不可測量句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種不行句。何等為四？一者、諸行不行句不可思議，二者、呵責有為不行句不可思議，三者、煩惱不行句不可思議，四者、清凈不行句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種
【現代漢語翻譯】 現代漢語譯本： 『童子！菩薩摩訶薩又有四種窮盡句。哪四種呢？第一種，諸行窮盡句不可思議；第二種，呵責有為窮盡句不可思議；第三種，煩惱窮盡句不可思議；第四種，清凈窮盡句不可思議；這就是四種。
『童子！菩薩摩訶薩又有四種不可稱句。哪四種呢？第一種，諸行不可稱句不可思議；第二種，呵責有為不可稱句不可思議；第三種，煩惱不可稱句不可思議；第四種，清凈不可稱句不可思議；這就是四種。
『童子！菩薩摩訶薩又有四種阿僧祇句（asamkhya，無數）。哪四種呢？第一種，諸行阿僧祇句不可思議；第二種，呵責有為阿僧祇句不可思議；第三種，煩惱阿僧祇句不可思議；第四種，清凈阿僧祇句不可思議；這就是四種。
『童子！菩薩摩訶薩又有四種無量句。哪四種呢？第一種，諸行無量句不可思議；第二種，呵責有為無量句不可思議；第三種，煩惱無量句不可思議；第四種，清凈無量句不可思議；這就是四種。
『童子！菩薩摩訶薩又有四種不可測量句。哪四種呢？第一種，諸行不可測量句不可思議；第二種，呵責有為不可測量句不可思議；第三種，煩惱不可測量句不可思議；第四種，清凈不可測量句不可思議；這就是四種。
『童子！菩薩摩訶薩又有四種不行句。哪四種呢？第一種，諸行不行句不可思議；第二種，呵責有為不行句不可思議；第三種，煩惱不行句不可思議；第四種，清凈不行句不可思議；這就是四種。
『童子！菩薩摩訶薩又有四種……
【English Translation】 English version: 『Young man! A Bodhisattva-Mahasattva also has four kinds of exhaustive phrases. What are the four? First, the exhaustive phrases of all activities are inconceivable; second, the exhaustive phrases of censuring conditioned phenomena are inconceivable; third, the exhaustive phrases of afflictions are inconceivable; fourth, the exhaustive phrases of purity are inconceivable; these are the four kinds.』
『Young man! A Bodhisattva-Mahasattva also has four kinds of immeasurable phrases. What are the four? First, the immeasurable phrases of all activities are inconceivable; second, the immeasurable phrases of censuring conditioned phenomena are inconceivable; third, the immeasurable phrases of afflictions are inconceivable; fourth, the immeasurable phrases of purity are inconceivable; these are the four kinds.』
『Young man! A Bodhisattva-Mahasattva also has four kinds of asamkhya (asamkhya, countless) phrases. What are the four? First, the asamkhya phrases of all activities are inconceivable; second, the asamkhya phrases of censuring conditioned phenomena are inconceivable; third, the asamkhya phrases of afflictions are inconceivable; fourth, the asamkhya phrases of purity are inconceivable; these are the four kinds.』
『Young man! A Bodhisattva-Mahasattva also has four kinds of limitless phrases. What are the four? First, the limitless phrases of all activities are inconceivable; second, the limitless phrases of censuring conditioned phenomena are inconceivable; third, the limitless phrases of afflictions are inconceivable; fourth, the limitless phrases of purity are inconceivable; these are the four kinds.』
『Young man! A Bodhisattva-Mahasattva also has four kinds of unmeasurable phrases. What are the four? First, the unmeasurable phrases of all activities are inconceivable; second, the unmeasurable phrases of censuring conditioned phenomena are inconceivable; third, the unmeasurable phrases of afflictions are inconceivable; fourth, the unmeasurable phrases of purity are inconceivable; these are the four kinds.』
『Young man! A Bodhisattva-Mahasattva also has four kinds of non-acting phrases. What are the four? First, the non-acting phrases of all activities are inconceivable; second, the non-acting phrases of censuring conditioned phenomena are inconceivable; third, the non-acting phrases of afflictions are inconceivable; fourth, the non-acting phrases of purity are inconceivable; these are the four kinds.』
『Young man! A Bodhisattva-Mahasattva also has four kinds of…
智句。何等為四？一者、諸行智句不可思議，二者、呵責有為智句不可思議，三者、煩惱智句不可思議，四者、清凈智句不可思議；是為四種。
「童子！菩薩摩訶薩復有四種智聚。何等為四？一者、諸行智聚不可思議，二者、呵責有為智聚不可思議，三者、煩惱智聚不可思議，四者、清凈智聚不可思議；是為四種。
「童子！菩薩摩訶薩復有四種智性。何等為四？一者、諸行智性不可思議，二者、呵責有為智性不可思議，三者、煩惱智性不可思議，四者、清凈智性不可思議；是為四種。
「童子！菩薩摩訶薩復有四種辯聚。何等為四？一者、諸行辯聚不可思議，二者、呵責有為辯聚不可思議，三者、煩惱辯聚不可思議，四者、清凈辯聚不可思議；是為四種。
「童子！菩薩摩訶薩復有四種辯性。何等為四？一者、諸行辯性不可思議，二者、呵責有為辯性不可思議，三者、煩惱辯性不可思議，四者、清凈辯性不可思議；是為四種。
「童子！菩薩摩訶薩復有四種修多羅。何等為四？一者、諸行修多羅不可思議，二者、呵責有為修多羅不可思議，三者、煩惱修多羅不可思議，四者、清凈修多羅不可思議；是為四種。
「童子！菩薩摩訶薩復有四種修多羅聚。何等為四？一者、諸行
【現代漢語翻譯】 現代漢語譯本 『智句。何為四種？一者，諸行智句不可思議，二者，呵責有為智句不可思議，三者，煩惱智句不可思議，四者，清凈智句不可思議；是為四種。』
『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）復有四種智聚。何為四種？一者，諸行智聚不可思議，二者，呵責有為智聚不可思議，三者，煩惱智聚不可思議，四者，清凈智聚不可思議；是為四種。』
『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）復有四種智性。何為四種？一者，諸行智性不可思議，二者，呵責有為智性不可思議，三者，煩惱智性不可思議，四者，清凈智性不可思議；是為四種。』
『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）復有四種辯聚。何為四種？一者，諸行辯聚不可思議，二者，呵責有為辯聚不可思議，三者，煩惱辯聚不可思議，四者，清凈辯聚不可思議；是為四種。』
『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）復有四種辯性。何為四種？一者，諸行辯性不可思議，二者，呵責有為辯性不可思議，三者，煩惱辯性不可思議，四者，清凈辯性不可思議；是為四種。』
『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）復有四種修多羅（Sutra，佛經）。何為四種？一者，諸行修多羅（Sutra，佛經）不可思議，二者，呵責有為修多羅（Sutra，佛經）不可思議，三者，煩惱修多羅（Sutra，佛經）不可思議，四者，清凈修多羅（Sutra，佛經）不可思議；是為四種。』
『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）復有四種修多羅聚。何為四種？一者，諸行
【English Translation】 English version 『Wise sayings. What are the four? First, the wise sayings about the inconceivability of all actions; second, the wise sayings about the inconceivability of reproaching conditioned phenomena; third, the wise sayings about the inconceivability of afflictions; fourth, the wise sayings about the inconceivability of purity; these are the four types.』
『Young man! A Bodhisattva Mahasattva (great Bodhisattva) also has four kinds of wisdom collections. What are the four? First, the wisdom collections about the inconceivability of all actions; second, the wisdom collections about the inconceivability of reproaching conditioned phenomena; third, the wisdom collections about the inconceivability of afflictions; fourth, the wisdom collections about the inconceivability of purity; these are the four types.』
『Young man! A Bodhisattva Mahasattva (great Bodhisattva) also has four kinds of wisdom natures. What are the four? First, the wisdom natures about the inconceivability of all actions; second, the wisdom natures about the inconceivability of reproaching conditioned phenomena; third, the wisdom natures about the inconceivability of afflictions; fourth, the wisdom natures about the inconceivability of purity; these are the four types.』
『Young man! A Bodhisattva Mahasattva (great Bodhisattva) also has four kinds of eloquence collections. What are the four? First, the eloquence collections about the inconceivability of all actions; second, the eloquence collections about the inconceivability of reproaching conditioned phenomena; third, the eloquence collections about the inconceivability of afflictions; fourth, the eloquence collections about the inconceivability of purity; these are the four types.』
『Young man! A Bodhisattva Mahasattva (great Bodhisattva) also has four kinds of eloquence natures. What are the four? First, the eloquence natures about the inconceivability of all actions; second, the eloquence natures about the inconceivability of reproaching conditioned phenomena; third, the eloquence natures about the inconceivability of afflictions; fourth, the eloquence natures about the inconceivability of purity; these are the four types.』
『Young man! A Bodhisattva Mahasattva (great Bodhisattva) also has four kinds of Sutras (Buddhist scriptures). What are the four? First, the Sutras (Buddhist scriptures) about the inconceivability of all actions; second, the Sutras (Buddhist scriptures) about the inconceivability of reproaching conditioned phenomena; third, the Sutras (Buddhist scriptures) about the inconceivability of afflictions; fourth, the Sutras (Buddhist scriptures) about the inconceivability of purity; these are the four types.』
『Young man! A Bodhisattva Mahasattva (great Bodhisattva) also has four kinds of Sutra collections. What are the four? First, the
修多羅聚不可思議，二者、呵責有為修多羅聚不可思議，三者、煩惱修多羅聚不可思議，四者、清凈修多羅聚不可思議；是為四種。
「童子！菩薩摩訶薩復有四種多聞。何等為四？一者、諸行多聞不可思議，二者、呵責有為多聞不可思議，三者、煩惱多聞不可思議，四者、清凈多聞不可思議；是為四種。
「童子！菩薩摩訶薩復有四種財。何等為四？一者、諸行財不可思議，二者、呵責有為財不可思議，三者、煩惱財不可思議，四者、清凈財不可思議；是為四種。
「童子！菩薩摩訶薩復有四種學。何等為四？一者、諸行學不可思議，二者、呵責有為學不可思議，三者、煩惱學不可思議，四者、清凈學不可思議；是為四種。
「童子！菩薩摩訶薩復有四種境界。何等為四？一者、諸行境界不可思議，二者、呵責有為境界不可思議，三者、煩惱境界不可思議，四者、清凈境界不可思議；是為四種。
「童子！菩薩摩訶薩復有四種業。何等為四？一者、諸行業不可思議，二者、呵責有為業不可思議，三者、煩惱業不可思議，四者、清凈業不可思議；是為四種。
「童子！菩薩摩訶薩復有四種安住。何等為四？一者、諸行安住不可思議，二者、呵責有為安住不可思議，三者、煩惱安
【現代漢語翻譯】 現代漢語譯本： 『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）有四種不可思議的修多羅聚（Sutra，經文集合）：第一，諸行修多羅聚不可思議；第二，呵責有為修多羅聚不可思議；第三，煩惱修多羅聚不可思議；第四，清凈修多羅聚不可思議；這就是四種。』 『童子！菩薩摩訶薩復有四種多聞。何等為四？一者、諸行多聞不可思議，二者、呵責有為多聞不可思議，三者、煩惱多聞不可思議，四者、清凈多聞不可思議；是為四種。』 『童子！菩薩摩訶薩復有四種財。何等為四？一者、諸行財不可思議，二者、呵責有為財不可思議，三者、煩惱財不可思議，四者、清凈財不可思議；是為四種。』 『童子！菩薩摩訶薩復有四種學。何等為四？一者、諸行學不可思議，二者、呵責有為學不可思議，三者、煩惱學不可思議，四者、清凈學不可思議；是為四種。』 『童子！菩薩摩訶薩復有四種境界。何等為四？一者、諸行境界不可思議，二者、呵責有為境界不可思議，三者、煩惱境界不可思議，四者、清凈境界不可思議；是為四種。』 『童子！菩薩摩訶薩復有四種業。何等為四？一者、諸行業不可思議，二者、呵責有為業不可思議，三者、煩惱業不可思議，四者、清凈業不可思議；是為四種。』 『童子！菩薩摩訶薩復有四種安住。何等為四？一者、諸行安住不可思議，二者、呵責有為安住不可思議，三者、煩惱安』
【English Translation】 English version: 'O Youth! A Bodhisattva Mahasattva (great being of Bodhi) has four kinds of inconceivable Sutra (discourses) collections: first, the Sutra collection of all activities is inconceivable; second, the Sutra collection of rebuking conditioned phenomena is inconceivable; third, the Sutra collection of afflictions is inconceivable; fourth, the Sutra collection of purity is inconceivable; these are the four kinds.' 'O Youth! A Bodhisattva Mahasattva also has four kinds of extensive learning. What are the four? First, the extensive learning of all activities is inconceivable; second, the extensive learning of rebuking conditioned phenomena is inconceivable; third, the extensive learning of afflictions is inconceivable; fourth, the extensive learning of purity is inconceivable; these are the four kinds.' 'O Youth! A Bodhisattva Mahasattva also has four kinds of wealth. What are the four? First, the wealth of all activities is inconceivable; second, the wealth of rebuking conditioned phenomena is inconceivable; third, the wealth of afflictions is inconceivable; fourth, the wealth of purity is inconceivable; these are the four kinds.' 'O Youth! A Bodhisattva Mahasattva also has four kinds of learning. What are the four? First, the learning of all activities is inconceivable; second, the learning of rebuking conditioned phenomena is inconceivable; third, the learning of afflictions is inconceivable; fourth, the learning of purity is inconceivable; these are the four kinds.' 'O Youth! A Bodhisattva Mahasattva also has four kinds of realms. What are the four? First, the realm of all activities is inconceivable; second, the realm of rebuking conditioned phenomena is inconceivable; third, the realm of afflictions is inconceivable; fourth, the realm of purity is inconceivable; these are the four kinds.' 'O Youth! A Bodhisattva Mahasattva also has four kinds of karma. What are the four? First, the karma of all activities is inconceivable; second, the karma of rebuking conditioned phenomena is inconceivable; third, the karma of afflictions is inconceivable; fourth, the karma of purity is inconceivable; these are the four kinds.' 'O Youth! A Bodhisattva Mahasattva also has four kinds of abidings. What are the four? First, the abiding in all activities is inconceivable; second, the abiding in rebuking conditioned phenomena is inconceivable; third, the abiding in afflictions'
住不可思議，四者、清凈安住不可思議；是為四種。
「童子！菩薩摩訶薩復有四種修道。何等為四？一者、諸行修道不可思議，二者、呵責有為修道不可思議，三者、煩惱修道不可思議，四者、清凈修道不可思議；是為四種。
「童子！菩薩摩訶薩復有四種斷煩惱智。何等為四？一者、諸行斷煩惱智不可思議，二者、呵責有為斷煩惱智不可思議，三者、煩惱斷煩惱智不可思議，四者、清凈斷煩惱智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種煩惱智。何等為四？一者、諸行煩惱智不可思議，二者、呵責有為煩惱智不可思議，三者、煩惱煩惱智不可思議，四者、清凈煩惱智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種惡道智。何等為四？一者、諸行惡道智不可思議，二者、呵責有為惡道智不可思議，三者、煩惱惡道智不可思議，四者、清凈惡道智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種非智智。何等為四？一者、諸行非智智不可思議，二者、呵責有為非智智不可思議，三者、煩惱非智智不可思議，四者、清凈非智智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種畢定智。何等為四？一者、諸行畢定智不可思議，二者、呵責有為畢定智不可思
【現代漢語翻譯】 現代漢語譯本： 『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）又有四種安住。哪四種呢？一是，諸行安住不可思議；二是，呵責有為安住不可思議；三是，煩惱安住不可思議；四是，清凈安住不可思議；這就是四種。』 『童子！菩薩摩訶薩又有四種修道。哪四種呢？一是，諸行修道不可思議；二是，呵責有為修道不可思議；三是，煩惱修道不可思議；四是，清凈修道不可思議；這就是四種。』 『童子！菩薩摩訶薩又有四種斷煩惱智。哪四種呢？一是，諸行斷煩惱智不可思議；二是，呵責有為斷煩惱智不可思議；三是，煩惱斷煩惱智不可思議；四是，清凈斷煩惱智不可思議；這就是四種。』 『童子！菩薩摩訶薩又有四種煩惱智。哪四種呢？一是，諸行煩惱智不可思議；二是，呵責有為煩惱智不可思議；三是，煩惱煩惱智不可思議；四是，清凈煩惱智不可思議；這就是四種。』 『童子！菩薩摩訶薩又有四種惡道智。哪四種呢？一是，諸行惡道智不可思議；二是，呵責有為惡道智不可思議；三是，煩惱惡道智不可思議；四是，清凈惡道智不可思議；這就是四種。』 『童子！菩薩摩訶薩又有四種非智智。哪四種呢？一是，諸行非智智不可思議；二是，呵責有為非智智不可思議；三是，煩惱非智智不可思議；四是，清凈非智智不可思議；這就是四種。』 『童子！菩薩摩訶薩又有四種畢定智。哪四種呢？一是，諸行畢定智不可思議；二是，呵責有為畢定智不可思
【English Translation】 English version: 『Child! A Bodhisattva-Mahāsattva (great being of Bodhisattva) further has four kinds of abiding. What are the four? First, the abiding of all activities is inconceivable; second, the abiding of censuring conditioned phenomena is inconceivable; third, the abiding of afflictions is inconceivable; fourth, the abiding of purity is inconceivable; these are the four kinds.』 『Child! A Bodhisattva-Mahāsattva further has four kinds of cultivation paths. What are the four? First, the cultivation path of all activities is inconceivable; second, the cultivation path of censuring conditioned phenomena is inconceivable; third, the cultivation path of afflictions is inconceivable; fourth, the cultivation path of purity is inconceivable; these are the four kinds.』 『Child! A Bodhisattva-Mahāsattva further has four kinds of wisdom of cutting off afflictions. What are the four? First, the wisdom of cutting off afflictions through all activities is inconceivable; second, the wisdom of cutting off afflictions through censuring conditioned phenomena is inconceivable; third, the wisdom of cutting off afflictions through afflictions is inconceivable; fourth, the wisdom of cutting off afflictions through purity is inconceivable; these are the four kinds.』 『Child! A Bodhisattva-Mahāsattva further has four kinds of wisdom of afflictions. What are the four? First, the wisdom of afflictions through all activities is inconceivable; second, the wisdom of afflictions through censuring conditioned phenomena is inconceivable; third, the wisdom of afflictions through afflictions is inconceivable; fourth, the wisdom of afflictions through purity is inconceivable; these are the four kinds.』 『Child! A Bodhisattva-Mahāsattva further has four kinds of wisdom of evil paths. What are the four? First, the wisdom of evil paths through all activities is inconceivable; second, the wisdom of evil paths through censuring conditioned phenomena is inconceivable; third, the wisdom of evil paths through afflictions is inconceivable; fourth, the wisdom of evil paths through purity is inconceivable; these are the four kinds.』 『Child! A Bodhisattva-Mahāsattva further has four kinds of non-wisdom wisdom. What are the four? First, the non-wisdom wisdom through all activities is inconceivable; second, the non-wisdom wisdom through censuring conditioned phenomena is inconceivable; third, the non-wisdom wisdom through afflictions is inconceivable; fourth, the non-wisdom wisdom through purity is inconceivable; these are the four kinds.』 『Child! A Bodhisattva-Mahāsattva further has four kinds of certain wisdom. What are the four? First, the certain wisdom through all activities is inconceivable; second, the certain wisdom through censuring conditioned phenomena is inconcei
議，三者、煩惱畢定智不可思議，四者、清凈畢定智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種無差失智。何等為四？一者、諸行無差失智不可思議，二者、呵責有為無差失智不可思議，三者、煩惱無差失智不可思議，四者、清凈無差失智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種無明智。何等為四？一者、諸行無明智不可思議，二者、呵責有為無明智不可思議，三者、煩惱無明智不可思議，四者、清凈無明智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種苦智。何等為四？一者、諸行苦智不可思議，二者、呵責有為苦智不可思議，三者、煩惱苦智不可思議，四者、清凈苦智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種憂智。何等為四？一者、諸行憂智不可思議，二者、呵責有為憂智不可思議，三者、煩惱憂智不可思議，四者、清凈憂智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種貧智。何等為四？一者、諸行貧智不可思議，二者、呵責有為貧智不可思議，三者、煩惱貧智不可思議，四者、清凈貧智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種生智不可思議。何等為四？一者、諸行生智不可思議，二者、呵責有為生智不可
【現代漢語翻譯】 現代漢語譯本： 『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）又有四種畢定智。哪四種呢？第一，諸行畢定智不可思議；第二，呵責有為畢定智不可思議；第三，煩惱畢定智不可思議；第四，清凈畢定智不可思議；這就是四種。
『童子！菩薩摩訶薩又有四種無差失智。哪四種呢？第一，諸行無差失智不可思議；第二，呵責有為無差失智不可思議；第三，煩惱無差失智不可思議；第四，清凈無差失智不可思議；這就是四種。
『童子！菩薩摩訶薩又有四種無明智。哪四種呢？第一，諸行無明智不可思議；第二，呵責有為無明智不可思議；第三，煩惱無明智不可思議；第四，清凈無明智不可思議；這就是四種。
『童子！菩薩摩訶薩又有四種苦智。哪四種呢？第一，諸行苦智不可思議；第二，呵責有為苦智不可思議；第三，煩惱苦智不可思議；第四，清凈苦智不可思議；這就是四種。
『童子！菩薩摩訶薩又有四種憂智。哪四種呢？第一，諸行憂智不可思議；第二，呵責有為憂智不可思議；第三，煩惱憂智不可思議；第四，清凈憂智不可思議；這就是四種。
『童子！菩薩摩訶薩又有四種貧智。哪四種呢？第一，諸行貧智不可思議；第二，呵責有為貧智不可思議；第三，煩惱貧智不可思議；第四，清凈貧智不可思議；這就是四種。
『童子！菩薩摩訶薩又有四種生智不可思議。哪四種呢？第一，諸行生智不可思議；第二，呵責有為生智不可思議
【English Translation】 English version: 『Young man! The Bodhisattva Mahasattva (Bodhisattva Mahasattva, Great Bodhisattva) also has four kinds of conclusive wisdom. What are the four? First, the conclusive wisdom regarding all activities is inconceivable; second, the conclusive wisdom regarding the reprehensibility of conditioned phenomena is inconceivable; third, the conclusive wisdom regarding afflictions is inconceivable; fourth, the conclusive wisdom regarding purity is inconceivable; these are the four.
『Young man! The Bodhisattva Mahasattva also has four kinds of unerring wisdom. What are the four? First, the unerring wisdom regarding all activities is inconceivable; second, the unerring wisdom regarding the reprehensibility of conditioned phenomena is inconceivable; third, the unerring wisdom regarding afflictions is inconceivable; fourth, the unerring wisdom regarding purity is inconceivable; these are the four.
『Young man! The Bodhisattva Mahasattva also has four kinds of wisdom regarding ignorance. What are the four? First, the wisdom regarding ignorance of all activities is inconceivable; second, the wisdom regarding ignorance of the reprehensibility of conditioned phenomena is inconceivable; third, the wisdom regarding ignorance of afflictions is inconceivable; fourth, the wisdom regarding ignorance of purity is inconceivable; these are the four.
『Young man! The Bodhisattva Mahasattva also has four kinds of wisdom regarding suffering. What are the four? First, the wisdom regarding the suffering of all activities is inconceivable; second, the wisdom regarding the suffering of the reprehensibility of conditioned phenomena is inconceivable; third, the wisdom regarding the suffering of afflictions is inconceivable; fourth, the wisdom regarding the suffering of purity is inconceivable; these are the four.
『Young man! The Bodhisattva Mahasattva also has four kinds of wisdom regarding sorrow. What are the four? First, the wisdom regarding the sorrow of all activities is inconceivable; second, the wisdom regarding the sorrow of the reprehensibility of conditioned phenomena is inconceivable; third, the wisdom regarding the sorrow of afflictions is inconceivable; fourth, the wisdom regarding the sorrow of purity is inconceivable; these are the four.
『Young man! The Bodhisattva Mahasattva also has four kinds of wisdom regarding poverty. What are the four? First, the wisdom regarding the poverty of all activities is inconceivable; second, the wisdom regarding the poverty of the reprehensibility of conditioned phenomena is inconceivable; third, the wisdom regarding the poverty of afflictions is inconceivable; fourth, the wisdom regarding the poverty of purity is inconceivable; these are the four.
『Young man! The Bodhisattva Mahasattva also has four kinds of wisdom regarding birth that are inconceivable. What are the four? First, the wisdom regarding the birth of all activities is inconceivable; second, the wisdom regarding the birth of the reprehensibility of conditioned phenomena is inconceivable;
思議，三者、煩惱生智不可思議，四者、清凈生智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種內智。何等為四？一者、諸行內智不可思議，二者、呵責有為內智不可思議，三者、煩惱內智不可思議，四者、清凈內智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種外智。何等為四？一者、諸行外智不可思議，二者、呵責有為外智不可思議，三者、煩惱外智不可思議，四者、清凈外智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種慚智。何等為四？一者、諸行慚智不可思議，二者、呵責有為慚智不可思議，三者、煩惱慚智不可思議，四者、清凈慚智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種愧智。何等為四？一者、諸行愧智不可思議，二者、呵責有為愧智不可思議，三者、煩惱愧智不可思議，四者、清凈愧智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種實智不可思議。何等為四？一者、諸行實智不可思議，二者、呵責有為實智不可思議，三者、煩惱實智不可思議，四者、清凈實智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種修習智。何等為四？一者、諸行修習智不可思議，二者、呵責有為修習智不可思議，三者、煩惱修習智不可
【現代漢語翻譯】 現代漢語譯本： 『童子！菩薩摩訶薩（Bodhisattva Mahāsattva，偉大的菩薩）又有四種智。哪四種呢？第一，諸行生智不可思議；第二，呵責有為生智不可思議；第三，煩惱生智不可思議；第四，清凈生智不可思議；這就是四種。』 『童子！菩薩摩訶薩又有四種內智。哪四種呢？第一，諸行內智不可思議；第二，呵責有為內智不可思議；第三，煩惱內智不可思議；第四，清凈內智不可思議；這就是四種。』 『童子！菩薩摩訶薩又有四種外智。哪四種呢？第一，諸行外智不可思議；第二，呵責有為外智不可思議；第三，煩惱外智不可思議；第四，清凈外智不可思議；這就是四種。』 『童子！菩薩摩訶薩又有四種慚智。哪四種呢？第一，諸行慚智不可思議；第二，呵責有為慚智不可思議；第三，煩惱慚智不可思議；第四，清凈慚智不可思議；這就是四種。』 『童子！菩薩摩訶薩又有四種愧智。哪四種呢？第一，諸行愧智不可思議；第二，呵責有為愧智不可思議；第三，煩惱愧智不可思議；第四，清凈愧智不可思議；這就是四種。』 『童子！菩薩摩訶薩又有四種實智不可思議。哪四種呢？第一，諸行實智不可思議；第二，呵責有為實智不可思議；第三，煩惱實智不可思議；第四，清凈實智不可思議；這就是四種。』 『童子！菩薩摩訶薩又有四種修習智。哪四種呢？第一，諸行修習智不可思議；第二，呵責有為修習智不可思議；第三，煩惱修習智不可思議
【English Translation】 English version: 『Young man! A Bodhisattva Mahāsattva (great being of Bodhi) also has four kinds of wisdom. What are the four? First, the wisdom of arising from activities is inconceivable; second, the wisdom of reproaching conditioned phenomena is inconceivable; third, the wisdom of arising from afflictions is inconceivable; fourth, the wisdom of arising from purity is inconceivable; these are the four kinds.』 『Young man! A Bodhisattva Mahāsattva also has four kinds of inner wisdom. What are the four? First, the inner wisdom of activities is inconceivable; second, the inner wisdom of reproaching conditioned phenomena is inconceivable; third, the inner wisdom of afflictions is inconceivable; fourth, the inner wisdom of purity is inconceivable; these are the four kinds.』 『Young man! A Bodhisattva Mahāsattva also has four kinds of outer wisdom. What are the four? First, the outer wisdom of activities is inconceivable; second, the outer wisdom of reproaching conditioned phenomena is inconceivable; third, the outer wisdom of afflictions is inconceivable; fourth, the outer wisdom of purity is inconceivable; these are the four kinds.』 『Young man! A Bodhisattva Mahāsattva also has four kinds of wisdom of shame. What are the four? First, the wisdom of shame regarding activities is inconceivable; second, the wisdom of shame regarding conditioned phenomena is inconceivable; third, the wisdom of shame regarding afflictions is inconceivable; fourth, the wisdom of shame regarding purity is inconceivable; these are the four kinds.』 『Young man! A Bodhisattva Mahāsattva also has four kinds of wisdom of remorse. What are the four? First, the wisdom of remorse regarding activities is inconceivable; second, the wisdom of remorse regarding conditioned phenomena is inconceivable; third, the wisdom of remorse regarding afflictions is inconceivable; fourth, the wisdom of remorse regarding purity is inconceivable; these are the four kinds.』 『Young man! A Bodhisattva Mahāsattva also has four kinds of true wisdom that are inconceivable. What are the four? First, the true wisdom regarding activities is inconceivable; second, the true wisdom of reproaching conditioned phenomena is inconceivable; third, the true wisdom regarding afflictions is inconceivable; fourth, the true wisdom regarding purity is inconceivable; these are the four kinds.』 『Young man! A Bodhisattva Mahāsattva also has four kinds of wisdom of cultivation. What are the four? First, the wisdom of cultivation regarding activities is inconceivable; second, the wisdom of cultivation of reproaching conditioned phenomena is inconceivable; third, the wisdom of cultivation regarding afflictions is inconceivable
思議，四者、清凈修習智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種事智。何等為四？一者、諸行事智不可思議，二者、呵責有為事智不可思議，三者、煩惱事智不可思議，四者、清凈事智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種富伽羅智。何等為四？一者、諸行富伽羅智不可思議，二者、呵責有為富伽羅智不可思議，三者、煩惱富伽羅智不可思議，四者、清凈富伽羅智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種取著智。何等為四？一者、諸行取著智不可思議，二者、呵責有為取著智不可思議，三者、煩惱取著智不可思議，四者、清凈取著智不可思議；是為四種。童子！是菩薩四種取著智不可思議，及其演說亦不可思議、說不能盡。
「童子！菩薩摩訶薩復有四種離惡道智。何等為四？一者、諸行離惡道智不可思議，二者、呵責有為離惡道智不可思議，三者、煩惱離惡道智不可思議，四者、清凈離惡道智不可思議；是為四種。
「童子！菩薩摩訶薩復有四種斷無明智。何等為四？一者、諸行斷無明智不可思議，二者、呵責有為斷無明智不可思議，三者、煩惱斷無明智不可思議，四者、清凈斷無明智不可思議；是為四種。
「童子！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）又有四種事智。哪四種呢？第一，諸行事智不可思議；第二，呵責有為事智不可思議；第三，煩惱事智不可思議；第四，清凈修習智不可思議；這就是四種。 『童子！菩薩摩訶薩又有四種事智。哪四種呢？第一，諸行事智不可思議；第二，呵責有為事智不可思議；第三，煩惱事智不可思議；第四，清凈事智不可思議；這就是四種。 『童子！菩薩摩訶薩又有四種富伽羅智（Pudgala-jnana，關於人的智慧）。哪四種呢？第一，諸行富伽羅智不可思議；第二，呵責有為富伽羅智不可思議；第三，煩惱富伽羅智不可思議；第四，清凈富伽羅智不可思議；這就是四種。 『童子！菩薩摩訶薩又有四種取著智。哪四種呢？第一，諸行取著智不可思議；第二，呵責有為取著智不可思議；第三，煩惱取著智不可思議；第四，清凈取著智不可思議；這就是四種。童子！這菩薩四種取著智不可思議，以及對其的演說也同樣不可思議，言語無法完全表達。 『童子！菩薩摩訶薩又有四種離惡道智。哪四種呢？第一，諸行離惡道智不可思議；第二，呵責有為離惡道智不可思議；第三，煩惱離惡道智不可思議；第四，清凈離惡道智不可思議；這就是四種。 『童子！菩薩摩訶薩又有四種斷無明智。哪四種呢？第一，諸行斷無明智不可思議；第二，呵責有為斷無明智不可思議；第三，煩惱斷無明智不可思議；第四，清凈斷無明智不可思議；這就是四種。 『童子！菩薩摩訶薩
【English Translation】 English version 『Young man! A Bodhisattva Mahasattva (great being Bodhisattva) also has four kinds of knowledge regarding affairs. What are the four? First, the knowledge regarding the affairs of all activities is inconceivable; second, the knowledge regarding the affairs of censuring conditioned phenomena is inconceivable; third, the knowledge regarding the affairs of afflictions is inconceivable; fourth, the knowledge regarding the pure practice of knowledge is inconceivable; these are the four. 『Young man! A Bodhisattva Mahasattva also has four kinds of knowledge regarding affairs. What are the four? First, the knowledge regarding the affairs of all activities is inconceivable; second, the knowledge regarding the affairs of censuring conditioned phenomena is inconceivable; third, the knowledge regarding the affairs of afflictions is inconceivable; fourth, the knowledge regarding the affairs of purity is inconceivable; these are the four. 『Young man! A Bodhisattva Mahasattva also has four kinds of Pudgala-jnana (knowledge about individuals). What are the four? First, the knowledge regarding the Pudgalas of all activities is inconceivable; second, the knowledge regarding the Pudgalas of censuring conditioned phenomena is inconceivable; third, the knowledge regarding the Pudgalas of afflictions is inconceivable; fourth, the knowledge regarding the Pudgalas of purity is inconceivable; these are the four. 『Young man! A Bodhisattva Mahasattva also has four kinds of knowledge regarding attachment. What are the four? First, the knowledge regarding the attachment to all activities is inconceivable; second, the knowledge regarding the attachment to censuring conditioned phenomena is inconceivable; third, the knowledge regarding the attachment to afflictions is inconceivable; fourth, the knowledge regarding the attachment to purity is inconceivable; these are the four. Young man! These four kinds of knowledge regarding attachment of a Bodhisattva are inconceivable, and their explanation is also inconceivable; words cannot fully express them. 『Young man! A Bodhisattva Mahasattva also has four kinds of knowledge regarding liberation from evil paths. What are the four? First, the knowledge regarding liberation from evil paths through all activities is inconceivable; second, the knowledge regarding liberation from evil paths through censuring conditioned phenomena is inconceivable; third, the knowledge regarding liberation from evil paths through afflictions is inconceivable; fourth, the knowledge regarding liberation from evil paths through purity is inconceivable; these are the four. 『Young man! A Bodhisattva Mahasattva also has four kinds of knowledge regarding the cutting off of ignorance. What are the four? First, the knowledge regarding the cutting off of ignorance through all activities is inconceivable; second, the knowledge regarding the cutting off of ignorance through censuring conditioned phenomena is inconceivable; third, the knowledge regarding the cutting off of ignorance through afflictions is inconceivable; fourth, the knowledge regarding the cutting off of ignorance through purity is inconceivable; these are the four. 『Young man! A Bodhisattva Mahasattva
復有四種陀羅尼不可思議，及其演說亦不可思議、說不能盡。何等為四？謂不可思議諸行言說，于彼中智是名初陀羅尼；不可思議呵責有為言說，于彼中智是名第二陀羅尼；不可思議煩惱資助言說，于彼中智是名第三陀羅尼；不可思議清凈資助言說，于彼中智是名第四陀羅尼。如是，四種不可思議，及其演說亦不可思議、說不能盡。
「童子！菩薩摩訶薩復有四種法陀羅尼。何等為四？謂不可思議諸行法，于彼中智是名初陀羅尼；不可思議呵責有為法，于彼中智是名第二陀羅尼；不可思議煩惱法，于彼中智是名第三陀羅尼；不可思議清凈法，于彼中智是名第四陀羅尼。童子！是名菩薩四種陀羅尼不可思議，及其演說亦不可思議、說不能盡。
「童子！菩薩摩訶薩復有四種相應陀羅尼。何等為四？謂不可思議諸行相應，于彼中智是名初陀羅尼；不可思議呵責有為相應，于彼中智是名第二陀羅尼；不可思議煩惱相應，于彼中智是名第三陀羅尼；不可思議清凈相應，于彼中智是名第四陀羅尼。童子！是名四種陀羅尼不可思議，及其演說亦不可思議、說不能盡。
「童子！菩薩摩訶薩復有四種陀羅尼門。何等為四？謂不可思議諸行門，于彼中智是名初陀羅尼；不可思議呵責有為門，于彼中智是名第二陀羅尼
【現代漢語翻譯】 現代漢語譯本： 還有四種『陀羅尼』（Dharani，總持，意為能總攝憶持一切法義），不可思議，以及對它們的演說也不可思議，無法完全說盡。是哪四種呢？第一種是關於不可思議諸行的言說，並且對此具有智慧，這被稱為第一『陀羅尼』；第二種是關於不可思議呵責有為的言說，並且對此具有智慧，這被稱為第二『陀羅尼』；第三種是關於不可思議煩惱資助的言說，並且對此具有智慧，這被稱為第三『陀羅尼』；第四種是關於不可思議清凈資助的言說，並且對此具有智慧，這被稱為第四『陀羅尼』。如此，這四種不可思議，以及對它們的演說也不可思議，無法完全說盡。
『童子！菩薩摩訶薩』（Bodhisattva-Mahasattva，大菩薩）還有四種法『陀羅尼』。是哪四種呢？第一種是關於不可思議諸行之法，並且對此具有智慧，這被稱為第一『陀羅尼』；第二種是關於不可思議呵責有為之法，並且對此具有智慧，這被稱為第二『陀羅尼』；第三種是關於不可思議煩惱之法，並且對此具有智慧，這被稱為第三『陀羅尼』；第四種是關於不可思議清凈之法，並且對此具有智慧，這被稱為第四『陀羅尼』。『童子！』這被稱為菩薩的四種『陀羅尼』，不可思議，以及對它們的演說也不可思議，無法完全說盡。
『童子！菩薩摩訶薩』還有四種相應『陀羅尼』。是哪四種呢？第一種是關於不可思議諸行相應，並且對此具有智慧，這被稱為第一『陀羅尼』；第二種是關於不可思議呵責有為相應，並且對此具有智慧，這被稱為第二『陀羅尼』；第三種是關於不可思議煩惱相應，並且對此具有智慧，這被稱為第三『陀羅尼』；第四種是關於不可思議清凈相應，並且對此具有智慧，這被稱為第四『陀羅尼』。『童子！』這被稱為四種『陀羅尼』，不可思議，以及對它們的演說也不可思議，無法完全說盡。
『童子！菩薩摩訶薩』還有四種『陀羅尼』門。是哪四種呢？第一種是關於不可思議諸行之門，並且對此具有智慧，這被稱為第一『陀羅尼』。
【English Translation】 English version: Furthermore, there are four kinds of 『Dharani』 (總持, meaning the ability to comprehensively remember and uphold all Dharma teachings) that are inconceivable, and their exposition is also inconceivable and cannot be fully expressed. What are the four? The first is the discourse on inconceivable activities, and having wisdom about them is called the first 『Dharani』; the second is the discourse on inconceivable reproach of conditioned phenomena, and having wisdom about them is called the second 『Dharani』; the third is the discourse on inconceivable afflictions that aid, and having wisdom about them is called the third 『Dharani』; the fourth is the discourse on inconceivable purity that aids, and having wisdom about them is called the fourth 『Dharani』. Thus, these four kinds of inconceivability, and their exposition are also inconceivable and cannot be fully expressed.
『Young man! A Bodhisattva-Mahasattva』 (大菩薩, Great Bodhisattva) also has four kinds of Dharma 『Dharani』. What are the four? The first is the Dharma of inconceivable activities, and having wisdom about them is called the first 『Dharani』; the second is the Dharma of inconceivable reproach of conditioned phenomena, and having wisdom about them is called the second 『Dharani』; the third is the Dharma of inconceivable afflictions, and having wisdom about them is called the third 『Dharani』; the fourth is the Dharma of inconceivable purity, and having wisdom about them is called the fourth 『Dharani』. 『Young man!』 These are called the four kinds of 『Dharani』 of a Bodhisattva, which are inconceivable, and their exposition is also inconceivable and cannot be fully expressed.
『Young man! A Bodhisattva-Mahasattva』 also has four kinds of corresponding 『Dharani』. What are the four? The first is the correspondence with inconceivable activities, and having wisdom about them is called the first 『Dharani』; the second is the correspondence with inconceivable reproach of conditioned phenomena, and having wisdom about them is called the second 『Dharani』; the third is the correspondence with inconceivable afflictions, and having wisdom about them is called the third 『Dharani』; the fourth is the correspondence with inconceivable purity, and having wisdom about them is called the fourth 『Dharani』. 『Young man!』 These are called the four kinds of 『Dharani』, which are inconceivable, and their exposition is also inconceivable and cannot be fully expressed.
『Young man! A Bodhisattva-Mahasattva』 also has four kinds of 『Dharani』 gates. What are the four? The first is the gate of inconceivable activities, and having wisdom about them is called the first 『Dharani』.
；不可思議煩惱門，于彼中智是名第三陀羅尼；不可思議清凈門，于彼中智是名第四陀羅尼。童子！是為四種陀羅尼門不可思議，及其演說亦不可思議、說不能盡。乃至斷除無明智皆有四種陀羅尼不可思議，及其演說亦不可思議、說不能盡，皆如上說。
「童子！是陀羅尼即是智慧，如是智慧則能了知一切諸法但有名字，是則名為法無礙智；如是法智慧達于義，是名義無礙；如是法智慧知諸法言辭差別，是名辭無礙。若說彼文字——若顯示、若施設、若次第不斷、若開曉、若廣、若分別、若開示令淺、若平等普示——言不吃澀、不瘖啞、不怯訥，說不滯著，言辭任放，任放中勝，是名樂說無礙。」
爾時，世尊即說偈言：
「言音所施設， 出聲亦復爾； 如所出音聲， 佛智亦復然。 所有諸佛智， 聲施設亦爾； 如是施設事， 聲光明亦然。 如是聲光明， 戒名亦如是； 如是戒名字， 佛名亦復然。 如是佛名號， 佛功德亦爾， 我知一眾生， 悉知爾許名。 佛無量語言， 我先已宣說， 戒名與佛名、 眾生名亦等。 有為多過患， 涅槃德亦然， 佛利益如是， 譬喻以顯示。 所有諸眾生， 發心已顯示； 導師一毛孔，
【現代漢語翻譯】 現代漢語譯本： 『不可思議煩惱門』，在此之中所生的智慧，名為第三種『陀羅尼』(Dharani，總持)；『不可思議清凈門』，在此之中所生的智慧，名為第四種『陀羅尼』(Dharani，總持)。童子！這便是四種『陀羅尼門』(Dharani，總持)的不可思議之處，以及它們的演說也是不可思議的，無法完全說盡。乃至斷除無明所生的智慧，皆有四種『陀羅尼』(Dharani，總持)的不可思議之處，以及它們的演說也是不可思議的，無法完全說盡，都如上面所說。
『童子！這『陀羅尼』(Dharani，總持)即是智慧，這樣的智慧就能了知一切諸法都只是名字而已，這便稱為『法無礙智』(Dharma-pratibhana，法無礙解)；這樣的『法無礙智』(Dharma-pratibhana，法無礙解)能通達于義理，這名為『義無礙』(Artha-pratibhana，義無礙解)；這樣的『法無礙智』(Dharma-pratibhana，法無礙解)能知曉諸法言辭的差別，這名為『辭無礙』(Nirukti-pratibhana，辭無礙解)。若說那些文字——無論是顯示、施設、次第不斷、開曉、廣說、分別、開示使之淺顯、還是平等普遍地開示——言語不遲鈍、不瘖啞、不怯懦，說話不滯礙，言辭流暢自如，在流暢自如中又顯得殊勝，這名為『樂說無礙』(Pratibhana-pratibhana，樂說無礙解)。』
這時，世尊便說了偈頌：
『言語聲音所施設， 出聲說法也是如此； 正如所發出的音聲， 佛的智慧也是這樣。 所有諸佛的智慧， 聲音的施設也是如此； 如同這樣的施設事， 聲音的光明也是這樣。 如同聲音的光明， 戒律的名稱也是這樣； 如同戒律的名稱， 佛的名稱也是這樣。 如同佛的名稱， 佛的功德也是這樣， 我知道一個眾生， 也完全知道這麼多的名稱。 佛無量的語言， 我先前已經宣說了， 戒律的名稱與佛的名稱， 和眾生的名稱也是相等的。 有為法多有禍患， 涅槃的功德也是這樣， 佛的利益就是這樣， 用譬喻來顯示。 所有諸多的眾生， 發菩提心已經顯示； 導師的一個毛孔，
【English Translation】 English version: 'The gate of inconceivable afflictions,' the wisdom arising therein is called the third Dharani (總持, retention); 'the gate of inconceivable purity,' the wisdom arising therein is called the fourth Dharani (總持, retention). Boy! These are the four kinds of inconceivable Dharani gates (總持, retention), and their exposition is also inconceivable, impossible to fully express. Even the wisdom arising from the eradication of ignorance has four kinds of inconceivable Dharani (總持, retention), and their exposition is also inconceivable, impossible to fully express, all as described above.
'Boy! This Dharani (總持, retention) is wisdom, and such wisdom can understand that all dharmas are merely names; this is called Dharma-pratibhana (法無礙解, unobstructed understanding of the Dharma); such Dharma-pratibhana (法無礙解, unobstructed understanding of the Dharma) can penetrate the meaning, this is called Artha-pratibhana (義無礙解, unobstructed understanding of meaning); such Dharma-pratibhana (法無礙解, unobstructed understanding of the Dharma) can know the differences in the language of dharmas, this is called Nirukti-pratibhana (辭無礙解, unobstructed understanding of language). If one speaks of those words—whether displaying, establishing, continuously proceeding, enlightening, elaborating, distinguishing, revealing to make it simple, or equally and universally revealing—speech is not dull, not mute, not timid, speech is not stagnant, language is fluent and free, and in fluency and freedom, it is superior; this is called Pratibhana-pratibhana (樂說無礙解, unobstructed eloquence).'
At that time, the World Honored One spoke in verse:
'What is established by speech and sound, Is also the same with uttering sounds; As the sound that is uttered, The wisdom of the Buddha is also so. All the wisdom of the Buddhas, The establishment of sound is also so; Like such an establishment, The light of sound is also so. Like the light of sound, The name of precepts is also so; Like the name of precepts, The name of the Buddha is also so. Like the name of the Buddha, The merits of the Buddha are also so, I know one sentient being, And I fully know so many names. The Buddha's immeasurable language, I have already proclaimed before, The name of precepts and the name of the Buddha, And the name of sentient beings are also equal. Conditioned existence has many faults, The virtues of Nirvana are also so, The benefits of the Buddha are like this, Displayed through metaphors. All the many sentient beings, The arising of the aspiration has been displayed; A single pore of the guide,'
出光亦如是。 一切諸眾生， 名號及信欲； 如來過於彼， 以聲身說法。 一切眾生名， 顯示一眾生； 如是一人名， 顯示諸眾生。 一切平等入， 此是正覺說， 說于無量名， 為諸菩薩故。 我今云何能， 說億不思經？ 受持是經典， 顯示不怯弱。 處眾無礙辯， 演說億經典， 如虛空無邊， 辯才亦如是。 是菩薩功德， 清凈導眾生， 受持是經典， 成於無盡智。 數數顯示說， 於法能信受， 彼增長智慧， 猶如雪山樹。
「童子！是菩薩行法無礙，於法見法而得安住。童子！云何菩薩摩訶薩行法無礙，於法見法而得安住？童子！是菩薩摩訶薩知非色不異色而說於法、知非色不異色而能修行、知非色不異色而求菩提、知非色不異色而教化眾生、知非色不異色而見如來，但不壞於色而見如來，非異色、非異色性而見如來，色及色性及以如來等無有二。若能如是見諸法者，是名行法無礙；識、想、受、行亦復如是。」
爾時，世尊即說偈言：
「以色顯菩提、 以菩提顯色， 是不相似者， 最勝以顯說。 所說色相粗， 色性甚深奧， 色與菩提等， 差別不可得。 如涅槃甚深，
【現代漢語翻譯】 現代漢語譯本 光明也是這樣。 一切眾生，他們的名字、信仰和慾望；如來超越他們，用聲音和身形說法。 一切眾生的名字，顯示一個眾生；像這樣，一個人的名字，顯示許多眾生。 一切平等進入，這是正覺（Sammasambuddha）所說，爲了菩薩的緣故，宣說無量的名字。 我現在怎麼能夠，宣說億萬不可思議的經典？受持這部經典，顯示毫不怯弱。 在眾人之中無礙辯論，演說億萬經典，就像虛空沒有邊際，辯才也是這樣。 這是菩薩的功德，清凈地引導眾生，受持這部經典，成就無盡的智慧。 反覆顯示宣說，對於佛法能夠信受，他們增長智慧，猶如雪山上的樹木。
『童子！這位菩薩在修行佛法時沒有障礙，在佛法中見到佛法而能夠安住。童子！什麼是菩薩摩訶薩（Bodhisattva-Mahāsattva）在修行佛法時沒有障礙，在佛法中見到佛法而能夠安住呢？童子！這位菩薩摩訶薩知道「非色不異色」而宣說佛法、知道「非色不異色」而能夠修行、知道「非色不異色」而尋求菩提（Bodhi）、知道「非色不異色」而教化眾生、知道「非色不異色」而見到如來（Tathāgata），但不破壞色而見到如來，不是異於色、也不是異於色的本性而見到如來，色以及色的本性以及如來，平等沒有二致。如果能夠這樣看待諸法，這就叫做修行佛法沒有障礙；識、想、受、行也是這樣。』
當時，世尊（Bhagavān）就說了偈語：
『用色來顯示菩提，用菩提來顯示色，這些是不相似的，最殊勝的用以顯示宣說。 所說的色相粗糙，色的本性非常深奧，色與菩提相等，差別是不可得的。 就像涅槃（Nirvana）非常深奧，
【English Translation】 English version The light is also like this. All sentient beings, their names, beliefs, and desires; the Tathāgata (如來) surpasses them, teaching the Dharma with voice and form. The names of all sentient beings reveal one sentient being; likewise, the name of one person reveals many sentient beings. All enter equally; this is what the Sammasambuddha (正覺) said, proclaiming countless names for the sake of the Bodhisattvas (菩薩). How can I now proclaim billions of inconceivable sutras? Upholding this sutra reveals no timidity. With unobstructed eloquence in the assembly, expounding billions of sutras, just as space is boundless, so too is eloquence. This is the merit of the Bodhisattva, purely guiding sentient beings; upholding this sutra accomplishes endless wisdom. Repeatedly showing and proclaiming, able to believe and accept the Dharma, they increase in wisdom, like trees on the snowy mountains.
'Child! This Bodhisattva is unobstructed in practicing the Dharma, seeing the Dharma within the Dharma and abiding in it. Child! How does a Bodhisattva-Mahāsattva (菩薩摩訶薩) practice the Dharma without obstruction, seeing the Dharma within the Dharma and abiding in it? Child! This Bodhisattva-Mahāsattva knows 'non-form is not different from form' and proclaims the Dharma, knows 'non-form is not different from form' and is able to practice, knows 'non-form is not different from form' and seeks Bodhi (菩提), knows 'non-form is not different from form' and teaches sentient beings, knows 'non-form is not different from form' and sees the Tathāgata (如來), but does not destroy form to see the Tathāgata, not different from form, nor different from the nature of form, to see the Tathāgata; form and the nature of form and the Tathāgata are equally without difference. If one can see all dharmas in this way, it is called practicing the Dharma without obstruction; consciousness, thought, perception, and volition are also like this.'
At that time, the Bhagavan (世尊) spoke in verse:
'Using form to reveal Bodhi, using Bodhi to reveal form, these are dissimilar, the most excellent used to reveal and proclaim. The spoken form is coarse, the nature of form is very profound, form and Bodhi are equal, difference is unattainable. Like Nirvana (涅槃) is very profound,
以聲故宣說； 涅槃不可得， 聲說亦復然。 音聲及所說， 彼二不可得， 如是空法中， 涅槃不可得。 說涅槃寂滅， 寂滅不可得， 一切法無生， 如前、后亦爾。 一切法體性， 涅槃等相似， 知者真出家， 與佛法相應。 若睹佛色身， 說已見如來， 我身非色像， 無有能見者。 知於色自性， 是色相如是， 能知色性者， 為顯示大身。 如是諸五陰， 我已知相貌， 達法自體性， 安住於法身。 安住法身已， 為眾生說法， 如來微妙法， 不可以言宣。 理深不可知， 聞于正覺說， 但音聲、語言， 我已得初果。 若除一切想， 遠離戲論事， 無有存想者， 而見世大師。 若人能知空， 即便知色相， 無有異空說， 別有色自性。 若能知色者， 是則能知空； 若能悟空者， 是則知寂滅。 若人能知色， 是色相如是， 不為億魔嬈， 退動彼菩提。 不能知此道， 取著則成失， 非物取物想， 物取于非物。 為親財利誑， 於法中有失， 非果取果想， 亡失沙門財。 懈怠少精進， 而不住戒聚， 不應行法人， 云：
【現代漢語翻譯】 現代漢語譯本 以聲音的緣故而宣說； 涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）不可得，聲音的宣說也是如此。 聲音以及所宣說的內容，這兩者都是不可得的， 在這種空性的法中，涅槃（Nirvana）也是不可得的。 說涅槃（Nirvana）是寂滅的，但寂滅本身也是不可得的， 一切法都是無生的，無論是過去、現在還是未來都是如此。 一切法的體性，與涅槃（Nirvana）等同相似， 明白這個道理的人才是真正的出家人，與佛法相應。 如果看到佛的色身，就說已經見到了如來（Tathagata，佛的稱號之一）， 我的身體並非色相，沒有人能夠真正見到。 瞭解色的自性，知道色相就是如此， 能夠了解色性的人，才能顯示出大法身。 像這樣，對於諸五陰（Skandha，構成個體存在的五種要素），我已經瞭解了它們的相貌， 通達了法的自體性，安住在法身之中。 安住在法身之後，為眾生說法， 如來（Tathagata）的微妙法，是不可以用言語來宣說的。 道理深奧不可知，從正覺（佛）那裡聽聞， 僅僅通過聲音和語言，我已經得到了初果（Sotapanna，聲聞四果中的第一果）。 如果去除一切妄想，遠離戲論之事， 心中沒有存想，就能見到世間的大師（佛）。 如果有人能夠了解空性，就能瞭解色相， 沒有與空性不同的說法，另外存在色的自性。 如果能夠了解色，就能瞭解空； 如果能夠悟空，就能知道寂滅。 如果有人能夠了解色，知道色相就是如此， 就不會被億萬魔軍所擾亂，動搖他的菩提心（Bodhi，覺悟之心）。 不能瞭解這個道理，執著就會造成損失， 把非實物當作實物來想，把實物當作非實物來想。 爲了親近、財富和利益而欺騙，在佛法中就會有所損失， 把非果位當作果位來想，就會喪失沙門的財富。 懈怠而少精進，不能安住于戒律之中， 不應該成為修行佛法的人，卻說：
【English Translation】 English version To expound by means of sound; Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is unattainable, and so is the declaration through sound. Sound and what is declared, both are unattainable, In such emptiness of Dharma, Nirvana (Nirvana) is unattainable. To say Nirvana (Nirvana) is quiescence, quiescence itself is unattainable, All Dharmas are unoriginated, as before, so after. The essence of all Dharmas, is similar to Nirvana (Nirvana), The one who knows is a true renunciant, corresponding with the Buddha's Dharma. If one sees the Buddha's physical form, and says they have seen the Tathagata (Tathagata, one of the titles of the Buddha), My body is not a physical form, no one can truly see it. Knowing the self-nature of form, that the appearance of form is such, One who knows the nature of form, reveals the great Dharma body. Thus, all the five Skandhas (Skandha, the five aggregates that constitute individual existence), I have already understood their appearances, Penetrating the self-nature of Dharma, abiding in the Dharma body. Having abided in the Dharma body, speaking Dharma for sentient beings, The Tathagata's (Tathagata) subtle Dharma, cannot be declared in words. The principle is profound and unknowable, heard from the Perfectly Awakened One (Buddha), Merely through sound and language, I have attained the first fruit (Sotapanna, the first of the four stages of enlightenment). If one removes all thoughts, and stays away from matters of playfulness, Without any clinging thoughts, one sees the Great Teacher of the world (Buddha). If one can know emptiness, then one knows the appearance of form, There is no different saying from emptiness, that there is a separate self-nature of form. If one can know form, then one can know emptiness; If one can realize emptiness, then one knows quiescence. If one can know form, that the appearance of form is such, One will not be disturbed by billions of demons, shaking their Bodhi (Bodhi, the mind of enlightenment). Unable to know this path, attachment leads to loss, Thinking of non-things as things, and thinking of things as non-things. Deceiving for the sake of relatives, wealth, and gain, there will be loss in the Dharma, Thinking of non-fruit as fruit, one loses the wealth of a Shramana (ascetic). Lazy and with little diligence, and not abiding in the precepts, One should not be a practitioner of Dharma, yet say:
『此非佛說。』 或復有人言： 『我行於菩提。』 無慧難調者， 更互不相敬。 悕求美名譽、 不善住禁戒， 恒念何時得， 名聞普周遍？ 為求利養故， 廣集眾多人， 慠慢縱放逸， 專求覓利心。 樂在白衣舍， 為恭敬利養， 造寺及塔廟， 斯皆為名利。 依止取著心， 常求渴愛慾， 專營世俗業， 止住魔境界。 向彼白衣說： 『愛慾如火焰。』 若入俗人家， 當污他女婦。 白衣於是人， 恒作大師想， 伺候男夫行， 婦女相染合。 彼家以美膳， 供給是比丘， 反於彼妻所， 如自己婦想。 白衣于婦所， 尚不起嫉妒， 而出家比丘， 他妻生嫉忌。 俗人處居家， 善護持五戒， 況得出家已， 棄捨一切禁？ 鼓貝諸音樂， 而以供養我， 行供養最勝， 末世莫能成。 自毀諸禁戒， 見他持律者， 向於世間說： 『彼與我無異。』 聞贊持戒者， 毀戒行惡境， 聞說真佛法， 云：『非佛所說。』 心無有慚愧， 喪失沙門財， 若勸真實語， 誹謗我所說。 戒不完具者， 棄捨我道教， 譭謗于正法， 阿鼻獄為家。 我未
【現代漢語翻譯】 現代漢語譯本 『這不是佛陀所說的。』 或者又有人說：『我正在修行菩提（bodhi，覺悟）。』 沒有智慧難以調伏的人，互相之間不尊敬。 渴望美好的名聲和榮譽，不善於遵守戒律， 總是想著什麼時候才能得到名聲，讓名聲普遍傳遍？ 爲了追求利益供養的緣故，廣泛聚集眾多的人， 傲慢放縱，專門尋求利益的心。 喜歡待在在家居士的住所，爲了恭敬和利益供養， 建造寺廟和佛塔，這些都是爲了名利。 依附執著的心，常常尋求渴愛和慾望， 專門經營世俗的事務，止住在魔的境界里。 向那些在家居士說：『愛慾就像火焰一樣。』 如果進入俗人家裡，就會玷污別人的妻子。 在家居士對這個人，總是把他當作大師看待， 伺機等待男人的離開，與婦女相互染污結合。 那家人用美好的膳食，供給這位比丘（bhiksu，出家男眾）， 反而對於那家的妻子，像對待自己的妻子一樣看待。 在家居士對於自己的妻子，尚且不會產生嫉妒， 而出家的比丘，卻對別人的妻子產生嫉妒。 俗人在家居住，尚且能夠好好地守護五戒， 更何況是已經出家的人，怎麼能拋棄一切的戒律呢？ 敲鼓吹貝等各種音樂，用來供養我， 認為這是最殊勝的供養，末法時代的人無法做到。 自己毀壞各種禁戒，看到其他持守戒律的人， 就向世間人說：『他和我們沒有什麼不同。』 聽到讚歎持戒的人，就譭謗戒律，行於惡劣的境界， 聽到宣說真正的佛法，就說：『這不是佛陀所說的。』 心中沒有慚愧之心，喪失了出家人的財富， 如果勸說真實的話語，就誹謗我所說的話。 戒律不完備的人，拋棄我的道教， 譭謗正法，阿鼻地獄就是他的家。 我沒有
【English Translation】 English version 『This is not spoken by the Buddha.』 Or some may say: 『I am practicing Bodhi (bodhi, enlightenment).』 Those without wisdom are difficult to tame, and they do not respect each other. They crave good fame and reputation, and are not good at abiding by the precepts, Always thinking about when they can gain fame, so that their reputation spreads everywhere? For the sake of seeking benefits and offerings, they widely gather many people, Arrogant and indulgent, they are solely focused on seeking profit. They enjoy staying in the homes of laypeople, for the sake of respect and offerings, Building temples and pagodas, all for fame and gain. Relying on an attached mind, they constantly seek craving and desire, Solely engaged in worldly affairs, they dwell in the realm of Mara (Mara, the demon). They say to those laypeople: 『Desire is like a flame.』 If they enter the homes of ordinary people, they will defile other men's wives. The laypeople always regard this person as a master, Waiting for the men to leave, the monks and women become defiled and unite. That family provides delicious meals to this Bhikshu (bhiksu, a Buddhist monk), Instead, he treats that man's wife as if she were his own. The layperson does not feel jealousy towards his own wife, But the ordained Bhikshu feels jealousy towards another man's wife. Laypeople living at home can still uphold the five precepts well, How much more so should those who have already renounced the world abandon all precepts? They use drums, conches, and various musical instruments to make offerings to me, Thinking this is the most supreme offering, which people in the Dharma-ending age cannot accomplish. They themselves break all the precepts, and when they see others upholding the precepts, They say to the people of the world: 『He is no different from us.』 When they hear praise for those who uphold the precepts, they slander the precepts and act in evil realms, When they hear the true Dharma spoken, they say: 『This is not spoken by the Buddha.』 Their hearts have no shame, and they lose the wealth of a renunciate, If they are advised with truthful words, they slander what I have said. Those whose precepts are incomplete abandon my teachings, Slandering the true Dharma, Avici Hell (Avici Hell, the lowest level of hell) is their home. I have not
曾見聞， 修習如是行， 愚癡住惡者， 能獲于佛智。 彼諸諛諂者、 及以多曲偽， 我悉知是人， 智矚恒不絕。 我若一劫中， 說彼諸過失， 自謂菩薩者， 但能說少分。 童子！汝當知： 彼無惡不造， 於後末世時， 慎勿與親友。 以不亂濁心， 接引共語言， 承事而供給， 為求佛道故。 當問其夏臘， 若是耆宿者， 應供養恭敬， 頭面接足禮。 勿觀他過失， 彼必至道場， 莫生瞋怒意， 常起慈悲心。 若見彼過咎， 不對說其愆， 常念所作業， 必獲如是果。 若於老少所， 語言常含笑， 發言先慰問， 滅除己慠慢。 衣服及飲食， 常以奉供養， 作如是心施， 是等悉成佛。 若長宿請問， 為求法施故， 應先作是言： 『我學習不廣。』 又復作是言： 『汝等甚黠慧， 于汝大人前， 豈敢輒宣說？』 說時勿倉卒， 當簡器非器， 觀其機器已， 不請亦為說。 若於大眾中， 見他毀禁者， 勿嘆持戒德， 當嘆施等行； 若見少欲者， 與持戒相應， 起于大慈心， 贊少欲持戒； 若毀禁戒少、 持凈戒者多， 得
【現代漢語翻譯】 現代漢語譯本 我曾經聽聞，如果有人修習這樣的行為，即使是愚癡且行為惡劣的人，也能獲得佛的智慧。 那些諂媚虛偽的人，以及那些充滿欺騙的人，我完全瞭解這些人，智慧之光始終照耀著他們。 如果我要用一個劫的時間，來說他們的過失，那些自稱為菩薩（Bodhisattva）的人，也只能說出其中很少的一部分。 童子啊！你應該知道：他們沒有不造的惡業，在未來的末法時代，千萬不要與他們成為親友。 要以不混亂不清澈的心，接納他們，與他們交談，侍奉他們，供養他們，爲了追求佛道（Buddha-dharma）的緣故。 應當詢問他們的僧臘（Vassa，出家受戒后的年資），如果是年長的僧人，應該供養恭敬他們，以頭面接足之禮來對待他們。 不要觀察別人的過失，他們必定會到達道場（Bodhimanda，證悟之地），不要生起嗔恨憤怒之心，要常常生起慈悲之心。 如果看到他們的過錯，不要當面說他們的過失，要常常想著自己所造的業，必定會獲得相應的果報。 如果對年老或年少的人，說話時常帶笑容，先用溫和的言語慰問，消除自己的傲慢之心。 衣服和飲食，要常常用來奉獻供養，作這樣的心施，這些人最終都能成佛。 如果有年長的僧人請問佛法，爲了求法的緣故，應該先這樣說：『我學習得不夠廣泛。』 又可以這樣說：『你們非常聰明有智慧，在你們這些大德面前，我怎麼敢隨意宣說呢？』 說法時不要倉促，應當選擇適合的對象，觀察對方是否是法器，觀察對方的根機后，即使沒有請求，也可以為他們說法。 如果在眾人之中，看到有人毀犯戒律，不要讚歎持戒的功德，應當讚歎佈施等的行為； 如果看到少欲知足的人，與持戒的行為相應，生起廣大的慈悲心，讚歎他們的少欲知足和持戒； 如果毀犯戒律的人少，持守清凈戒律的人多，就能得到...
【English Translation】 English version I have heard that if one cultivates such practices, even a foolish and wicked person can attain the wisdom of the Buddha. Those who are flattering and deceitful, and those who are full of hypocrisy, I fully understand these people, the light of wisdom constantly shines upon them. If I were to spend an eon describing their faults, those who call themselves Bodhisattvas could only speak of a small portion of them. Young man! You should know: there is no evil they do not commit. In the future degenerate age, be careful not to become friends with them. With a mind that is not confused or turbid, receive them, converse with them, serve them, and provide for them, for the sake of seeking the Buddha-dharma (Buddha's teachings). You should ask about their Vassa (years since ordination), and if they are senior monks, you should offer them respect and reverence, and treat them with the prostration of head and feet. Do not observe the faults of others; they will surely reach the Bodhimanda (place of enlightenment). Do not give rise to anger or hatred; constantly generate a mind of loving-kindness and compassion. If you see their faults, do not speak of their transgressions in their presence. Constantly remember the karma you have created, and you will surely receive the corresponding result. If you always speak with a smile to the old and young, and first offer gentle words of comfort, eliminate your own arrogance. Always offer and provide clothing and food, and make such offerings with your heart. All these people can eventually become Buddhas. If a senior monk asks about the Dharma, for the sake of seeking the Dharma, you should first say: 'My learning is not extensive.' You can also say: 'You are very intelligent and wise. How dare I speak freely in front of you great ones?' Do not speak hastily when teaching the Dharma. You should choose the appropriate audience and observe whether they are suitable vessels. After observing their capacity, you can teach them even if they do not ask. If you see someone violating the precepts in a crowd, do not praise the merits of upholding the precepts; you should praise the practice of giving, etc.; If you see someone who is content with little and whose actions are in accordance with upholding the precepts, generate great compassion and praise their contentment and upholding of the precepts; If there are few who violate the precepts and many who uphold the pure precepts, then you can obtain...
彼勝伴黨， 便可嘆持戒； 初觀察大眾， 悉樂諸善法， 所有善法者， 一切悉讚歎。 施、戒、多聞、忍、 精進及少欲、 知足遠離行， 顯示如是法。 讚歎如是法， 盡說他世道， 諸無悲愍事， 慈心勿忿怒。 在空住禪樂， 遠離憒鬧眾， 汝當嘆彼德， 此名總持門。 常樂空閑處， 勿專行施業； 一心修宴坐， 莫謂戒最勝； 住凈戒聚已， 能集多聞持， 求是三昧故， 常供佛舍利。 能以蓋幢幡、 花鬘、涂、末香， 為求是寂定， 而供養諸佛； 以勝上伎樂， 妙歌相和雅， 為供佛舍利， 勇健不劣心； 所有諸花鬘、 一切香、衣服， 悉持供養佛， 為求佛智故。 眾生諸福分， 平等施無偏， 為求無礙智， 謂諸佛無上。 我曾先佛所， 施設不思供， 以無偏依心， 求此寂定故。 佛出甚難遇、 人身得亦難、 信佛法亦難、 出家具戒難， 汝今得值佛， 發於菩提心， 勿舍堅誓願， 安住其善行。 若受持此經， 於後末世時， 速得無礙辯， 受持不忘失。 若能持一偈， 福聚難思議， 況復悉能領， 如義具足受？
【現代漢語翻譯】 現代漢語譯本 若有人勝過同伴，便可以讚歎他持戒的行為； 首先觀察大眾，如果他們都樂於行諸善法， 那麼所有行善法的人，都應該受到讚歎。 佈施、持戒、廣聞、忍辱、精進以及少欲、 知足和遠離塵世的修行，都應加以宣揚。 讚歎這些善法，詳盡地講述他世的因果之道， 對於那些沒有慈悲心的事情，要以慈悲心對待，不要忿怒。 住在空寂之處享受禪定的快樂，遠離喧鬧的人群， 你應該讚歎他們的德行，這叫做總持門（Dharani-mukha）。 常常喜歡空閑的地方，不要只專注于佈施的行業； 一心一意地修習宴坐，不要認為持戒是最殊勝的； 安住于清凈的戒律之中，能夠積累廣博的聞持， 爲了尋求這種三昧（Samadhi），要常常供養佛舍利（Buddha-sarira）。 能夠用寶蓋、幢幡、花鬘、涂香、末香， 爲了尋求這種寂靜的禪定，而供養諸佛； 用殊勝的伎樂，美妙和諧的歌聲， 爲了供養佛舍利，勇敢堅定，不生退怯之心； 所有各種花鬘、各種香、衣服， 都用來供養佛，爲了尋求佛的智慧。 將眾生的福分，平等地施予，沒有偏頗， 爲了尋求無礙的智慧，稱揚諸佛是無上的。 我曾經在過去的佛前，施設不可思議的供養， 以無偏頗的心，尋求這種寂靜的禪定。 佛出世非常難遇到，得到人身也很難， 相信佛法也很難，出家並具足戒律更難， 你現在能夠遇到佛，發起菩提心（Bodhi-citta）， 不要捨棄堅定的誓願，安住於你的善行之中。 如果有人受持這部經，在後來的末世之時， 能夠迅速獲得無礙的辯才，受持而不忘失。 如果能夠持誦一偈，所獲得的福德聚集難以思議， 更何況是全部領悟，如實具足地受持呢？
【English Translation】 English version If someone surpasses their companions, they can be praised for upholding the precepts; First, observe the assembly; if they all delight in virtuous practices, Then all those who practice virtue should be praised. Generosity, discipline, learning, patience, diligence, and having few desires, Contentment and solitary practice should all be proclaimed. Praise these virtuous practices, and speak in detail about the path of the next life, Towards those without compassion, treat them with compassion and do not be angry. Dwelling in emptiness, enjoying the bliss of meditation, and staying away from noisy crowds, You should praise their virtues; this is called the Dharani-mukha (總持門, the gate of dharani). Always delight in secluded places, do not focus solely on the work of giving; With one mind, cultivate seated meditation, do not think that keeping precepts is the most supreme; Dwelling in the accumulation of pure precepts, one can gather extensive learning and retention, Seeking this Samadhi (三昧, concentration), constantly make offerings to the Buddha-sarira (佛舍利, relics of the Buddha). Being able to use canopies, banners, flower garlands, scented pastes, and powdered incense, To seek this tranquil Samadhi, and make offerings to all the Buddhas; With excellent music, and wonderful harmonious songs, To make offerings to the Buddha-sarira, be brave and firm, without a weak mind; All kinds of flower garlands, all kinds of incense, and clothing, All should be used to make offerings to the Buddha, to seek the wisdom of the Buddha. The blessings of all beings, give equally without partiality, To seek unobstructed wisdom, praise all the Buddhas as supreme. I once, in the presence of past Buddhas, made inconceivable offerings, With an impartial mind, seeking this tranquil Samadhi. It is very difficult to encounter a Buddha, and it is also difficult to obtain a human body, It is also difficult to believe in the Buddha's teachings, and it is even more difficult to leave home and fully uphold the precepts, Now you are able to encounter the Buddha, and generate the Bodhi-citta (菩提心, mind of enlightenment), Do not abandon your firm vows, and abide in your virtuous practices. If someone upholds this Sutra, in the future degenerate age, They will quickly obtain unobstructed eloquence, upholding it without forgetting. If one can recite even one verse, the accumulation of merit is inconceivable, How much more so if one can fully understand and uphold it completely according to its meaning?
眾生盡得佛， 勇猛悉供養， 恭敬而尊重， 盡眾生數劫， 若於此三昧， 能受持一偈， 于彼前功德， 十六不及一。 我知佛智慧， 不思議利益， 受持此三昧， 一切佛所行。」
月燈三昧經卷第五 大正藏第 15 冊 No. 0639 月燈三昧經
月燈三昧經卷第六
高齊天竺三藏那連提耶舍譯
爾時，世尊復告月光童子言：「菩薩摩訶薩應當成就善巧方便。童子！云何菩薩摩訶薩成就善巧方便？童子！是菩薩摩訶薩於一切眾生所而起親想，是諸眾生所有善聚而生隨喜，晝夜六時于彼福德而生隨喜；緣一切智，以緣一切智心於一切眾生所而生福德，是菩薩以此善根速得此三昧，成阿耨多羅三藐三菩提。」
爾時，世尊即於是時而說偈言：
「于諸眾生為己親， 所有一切福德聚， 晝夜六時於此善， 常能起彼隨喜欲。 我隨喜彼凈持戒， 乃至盡命不為惡， 菩薩具足清凈信， 所有福德悉隨喜。 隨喜信樂諸佛者， 于其法、僧信亦然； 隨喜能奉敬如來， 為求無上菩提故； 隨喜無彼我見者， 無眾生等及壽命； 隨喜能無諸惡見， 聞勝空法深愛樂。 于佛法中起隨喜， 得出家已
【現代漢語翻譯】 現代漢語譯本 若所有眾生都能成佛，勇猛精進地供養諸佛，以恭敬和尊重的態度，持續如眾生數量般多的劫數；如果有人能受持這《月燈三昧經》中的一句偈頌，那麼他所獲得的功德，是之前所有功德的十六倍還多。 我知道佛的智慧，具有不可思議的利益，受持這部《月燈三昧經》，是所有佛所修行的法門。
《月燈三昧經》卷第五 大正藏第 15 冊 No. 0639 《月燈三昧經》
《月燈三昧經》卷第六
高齊天竺三藏那連提耶舍（Narendrayasas）譯
這時，世尊再次告訴月光童子（Candraprabha Kumara）說：『菩薩摩訶薩（Bodhisattva-Mahasattva）應當成就善巧方便。童子！什麼是菩薩摩訶薩成就善巧方便呢？童子！這位菩薩摩訶薩對於一切眾生都生起親近的想法，對於這些眾生所擁有的所有善行都生起隨喜之心，日夜六時都對他們的福德生起隨喜之心；以緣一切智（sarvajna）之心，爲了緣一切智，對於一切眾生都生起福德，這位菩薩以這樣的善根，迅速獲得此三昧（samadhi），成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。』
這時，世尊即刻說偈頌道： 『對於所有眾生都視為自己的親人，對於他們所有的一切福德聚集，日夜六時都對這些善行，常常生起隨喜的意願。 我隨喜他們清凈地持戒，乃至生命結束都不作惡，菩薩具足清凈的信心，對於他們所有的福德都隨喜。 隨喜那些信樂諸佛的人，對於佛法僧三寶也同樣信樂；隨喜那些能夠奉敬如來的人，爲了求得無上菩提的緣故； 隨喜那些沒有我見（atma-drishti）的人，沒有眾生等等以及壽命的執著；隨喜那些能夠沒有各種惡見的人，聽聞殊勝的空性之法而深深喜愛。 在佛法中生起隨喜之心，得出家以後
【English Translation】 English version If all sentient beings could attain Buddhahood, and vigorously offer to all Buddhas, with reverence and respect, for as many kalpas as there are sentient beings; if someone can uphold even one verse from this 'Candraprabha Samadhi Sutra', the merit they obtain would be more than sixteen times greater than all the previous merits. I know the wisdom of the Buddha, which has inconceivable benefits. To uphold this 'Candraprabha Samadhi Sutra' is the practice of all Buddhas.
Candraprabha Samadhi Sutra, Volume 5 Taisho Tripitaka, Volume 15, No. 0639, Candraprabha Samadhi Sutra
Candraprabha Samadhi Sutra, Volume 6
Translated by Narendrayasas (Narendrayasas), Tripitaka Master from India, during the Northern Qi Dynasty
At that time, the World Honored One again told Candraprabha Kumara (Candraprabha Kumara): 'A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) should accomplish skillful means. Kumara! What is it that a Bodhisattva-Mahasattva accomplishes as skillful means? Kumara! This Bodhisattva-Mahasattva generates a feeling of closeness towards all sentient beings, and rejoices in all the good deeds that these sentient beings possess, rejoicing in their merits during the six periods of day and night; with a mind focused on all-wisdom (sarvajna), for the sake of all-wisdom, generates merit towards all sentient beings. This Bodhisattva, with such roots of goodness, quickly attains this samadhi (samadhi) and achieves anuttara-samyak-sambodhi (anuttara-samyak-sambodhi).'
At that time, the World Honored One immediately spoke in verse: 'Regarding all sentient beings as one's own kin, towards all their accumulated merits, during the six periods of day and night, constantly generating the desire to rejoice in those good deeds. I rejoice in their pure upholding of precepts, not committing evil even until the end of life, the Bodhisattva possessing pure faith, rejoicing in all their merits. Rejoicing in those who have faith and joy in the Buddhas, having faith in the Dharma and Sangha as well; rejoicing in those who can revere the Tathagata, for the sake of seeking unsurpassed Bodhi; Rejoicing in those who are without self-view (atma-drishti), without attachment to sentient beings and lifespan; rejoicing in those who can be without various evil views, hearing the supreme Dharma of emptiness and deeply delighting in it. Generating joy in the Buddhadharma, after having left home
受具戒， 少欲知足住林間， 懷慈愍心猶如劍； 隨喜獨一無侶者， 處林猶如刀入匣， 凈命常能少欲求， 無有諂僞託親友； 隨喜樂靜離憒鬧， 於家親屬無愛戀， 於三界中常怖畏， 遊行世間無染著； 隨喜離彼戲論者， 厭惡一切受生死， 無有違諍行寂靜， 得此三昧則不難； 隨喜能識善惡者， 常離一切諍論事， 趣詣空閑林樹下， 求聖解脫真佛子； 隨喜常在空閑者， 不自稱譽輕毀他； 隨喜愛樂功德者， 住于佛法不放逸。 所有助道諸功德， 是不放逸為根本， 若有菩薩離放逸， 得此三昧則不難。 得值佛法為一藏、 又得出家第二藏、 凈信不濁第三藏、 得此三昧第四藏。 聞于大空佛境界， 聞而不謗為勝藏； 若得辯才為得藏， 得此三昧亦勝藏。 我已說彼諸善法， 謂戒、聞舍及忍辱， 是不放逸為根本， 佛說名為最勝藏。 若有菩薩不放逸， 即便具足諸辯才， 于佛智慧無疑惑， 得此三昧則不難。
「童子！以是義故，汝應住于不放逸行，是諸菩薩所應修學。何以故？不放逸者尚得阿耨多羅三藐三菩提，何況此三昧也？童子！云何菩薩住不放逸？童子！是菩
【現代漢語翻譯】 現代漢語譯本 受持具足戒（Bhikkhu Pāṭimokkha）， 少欲知足，安住于寂靜的林間，懷著慈悲憐憫之心，如同利劍一般斬斷煩惱； 隨喜讚歎那些獨自修行、沒有伴侶的人，他們安住在林間，就像刀入刀鞘一般平靜； 以清凈的生命為追求，常常能夠減少慾望，沒有諂媚虛偽，不假託親友的名義； 隨喜讚歎那些喜愛安靜、遠離喧囂的人，對於家庭親屬沒有過多的愛戀； 對於三界（Trailokya）輪迴常常感到怖畏，在世間沒有染著； 隨喜讚歎那些遠離戲論的人，厭惡一切承受生死的輪迴； 沒有違背爭論，行為寂靜，獲得這種三昧（Samādhi）並不困難； 隨喜讚歎那些能夠辨識善惡的人，常常遠離一切爭論的事情， 前往空閑的林樹之下，尋求聖者的解脫，是真正的佛子； 隨喜讚歎那些常常身處空閑之地的人，不自我稱讚，也不輕視譭謗他人； 隨喜讚歎那些喜愛功德的人，安住于佛法之中，不放逸。 所有幫助修道的各種功德，都是以不放逸為根本， 如果菩薩（Bodhisattva）遠離放逸，獲得這種三昧並不困難。 能夠遇到佛法，是第一重寶藏，又能夠出家，是第二重寶藏， 清凈的信心不被污染，是第三重寶藏，獲得這種三昧是第四重寶藏。 聽聞到關於大空的佛的境界，聽聞而不誹謗，是殊勝的寶藏； 如果獲得辯才，也算是一種寶藏，獲得這種三昧也是殊勝的寶藏。 我已經說了那些善法，包括戒律、聽聞、佈施和忍辱， 都是以不放逸為根本，佛說這是最殊勝的寶藏。 如果菩薩不放逸，就能夠具足各種辯才， 對於佛的智慧沒有疑惑，獲得這種三昧並不困難。 『童子！因為這個緣故，你應該安住于不放逸的修行，這是諸位菩薩所應該修學的。為什麼呢？不放逸的人尚且能夠獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），更何況是這種三昧呢？童子！菩薩如何安住于不放逸呢？童子！是諸菩
【English Translation】 English version Taking the precepts (Bhikkhu Pāṭimokkha), Being content with little, dwelling in the forest, holding compassion in mind like a sword; Rejoicing in those who are solitary and without companions, dwelling in the forest like a knife in its sheath; Living a pure life, always seeking little, without flattery or pretense, not relying on relatives and friends; Rejoicing in those who love quiet and are far from commotion, without excessive attachment to family and relatives; Always fearing the cycle of the three realms (Trailokya), without attachment to the world; Rejoicing in those who are far from idle talk, detesting all suffering of birth and death; Without contradiction or strife, acting in tranquility, obtaining this Samādhi (Samādhi) is not difficult; Rejoicing in those who can discern good and evil, always staying away from all disputes, Going to the empty forest under the trees, seeking the liberation of the saints, being true children of the Buddha; Rejoicing in those who are always in empty places, not praising themselves or belittling others; Rejoicing in those who love merit, abiding in the Buddha's teachings without negligence. All the merits that help the path are rooted in non-negligence, If a Bodhisattva (Bodhisattva) is free from negligence, obtaining this Samādhi is not difficult. Being able to encounter the Buddha's teachings is the first treasure, and being able to renounce the world is the second treasure, Pure faith is not defiled, it is the third treasure, and obtaining this Samādhi is the fourth treasure. Hearing about the Buddha's realm of great emptiness, hearing without slandering is a supreme treasure; If one obtains eloquence, it is also considered a treasure, and obtaining this Samādhi is also a supreme treasure. I have spoken of those good dharmas, including precepts, hearing, giving, and patience, All are rooted in non-negligence, and the Buddha said this is the most supreme treasure. If a Bodhisattva is not negligent, he will be endowed with all kinds of eloquence, Without doubt about the Buddha's wisdom, obtaining this Samādhi is not difficult. 『Young man! For this reason, you should abide in the practice of non-negligence, which is what all Bodhisattvas should learn. Why? A non-negligent person can still attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), let alone this Samādhi? Young man! How does a Bodhisattva abide in non-negligence? Young man! These are the
薩成就善凈戒聚。童子！云何成就善凈戒聚？童子！是菩薩不捨一切智心學六波羅蜜。
「童子！若菩薩不捨一切智心行六波羅蜜，所有利益，汝當諦聽，當爲汝說。童子！菩薩信樂檀波羅蜜者有十種利益。何等為十？一者、降伏慳吝煩惱；二者、修習舍心相續；三者、共諸眾生同其資產，攝受堅固而至滅度；四者、生豪富家；五者、在所生處施心現前；六者、常為四眾之所愛樂；七者、處於四眾不怯、不畏；八者、勝名流佈遍於諸方；九者、手足柔軟，足掌安平；十者、乃至道樹不離善知識，謂佛、菩薩、聲聞弟子。童子！是為菩薩信樂佈施十種利益。」
爾時，世尊即說偈言：
「降伏于慳吝、 增長佈施心、 攝受施堅固， 生在豪富家， 于其所生處， 而能起舍心， 為在家出家， 諸眾生愛樂， 若入大眾中， 無畏不怯弱， 勝名聲遠布， 遍城邑聚落， 手足恒柔軟， 成就具足相， 值遇善知識， 聲聞佛、菩薩。 常懷惠施心， 未曾有吝惜， 為億眾生愛， 是為舍慳利； 生在豪富族， 心常樂佈施， 攝受舍堅固， 是為樂施利； 處在大眾數， 勝名遍諸方， 手足柔軟好， 是樂施之利； 遭遇善知識，
【現代漢語翻譯】 現代漢語譯本 薩埵（Sattva，菩薩）成就了善良清凈的戒律集合。童子！如何成就善良清凈的戒律集合？童子！是菩薩不捨棄追求一切智慧的心，修學六波羅蜜（Six Paramitas，六種到達彼岸的方法）。 『童子！如果菩薩不捨棄追求一切智慧的心，奉行六波羅蜜，所獲得的利益，你應當仔細聽，我將為你解說。童子！菩薩信奉並樂於行持檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）有十種利益。是哪十種呢？一是降伏慳吝的煩惱；二是修習佈施的心念相續不斷；三是與所有眾生共同分享資產，以堅固的慈悲心攝受他們直至滅度；四是出生在豪富之家；五是在所出生的處所，佈施的心念自然現前；六是常為在家眾和出家眾所喜愛；七是身處四眾之中，不膽怯、不畏懼；八是美好的名聲流佈到各個地方；九是手足柔軟，足底平穩；十是乃至證得菩提樹下的覺悟，都不離善知識，即佛、菩薩、聲聞弟子。童子！這就是菩薩信奉並樂於佈施的十種利益。』 當時，世尊即說偈語： 『降伏于慳吝、 增長佈施心、 攝受施堅固， 生在豪富家， 于其所生處， 而能起舍心， 為在家出家， 諸眾生愛樂， 若入大眾中， 無畏不怯弱， 勝名聲遠布， 遍城邑聚落， 手足恒柔軟， 成就具足相， 值遇善知識， 聲聞佛、菩薩。 常懷惠施心， 未曾有吝惜， 為億眾生愛， 是為舍慳利； 生在豪富族， 心常樂佈施， 攝受舍堅固， 是為樂施利； 處在大眾數， 勝名遍諸方， 手足柔軟好， 是樂施之利； 遭遇善知識，』
【English Translation】 English version The Bodhisattva (Sattva) accomplishes the accumulation of good and pure precepts. Boy! How does one accomplish the accumulation of good and pure precepts? Boy! It is that the Bodhisattva does not abandon the mind of seeking all wisdom and studies the Six Paramitas (Six Perfections). 『Boy! If the Bodhisattva does not abandon the mind of seeking all wisdom and practices the Six Paramitas, the benefits that arise, you should listen carefully, and I will explain them to you. Boy! The Bodhisattva who believes in and delights in practicing Dāna-pāramitā (Perfection of Giving) has ten benefits. What are these ten? First, subduing the afflictions of stinginess; second, continuously cultivating the mind of giving; third, sharing possessions with all sentient beings, embracing them with steadfast compassion until they reach liberation; fourth, being born into wealthy families; fifth, in every place of birth, the mind of giving naturally arises; sixth, always being loved by the four assemblies (monks, nuns, laymen, and laywomen); seventh, being unafraid and without fear when among the four assemblies; eighth, a superior reputation spreading in all directions; ninth, having soft hands and feet, with level soles; tenth, even until attaining enlightenment under the Bodhi tree, never being separated from good teachers, namely Buddhas, Bodhisattvas, and Śrāvaka (hearer) disciples. Boy! These are the ten benefits of a Bodhisattva believing in and delighting in giving.』 At that time, the World Honored One spoke these verses: 『Subduing stinginess, Increasing the mind of giving, Embracing giving firmly, Being born in wealthy families, In every place of birth, Being able to arouse the mind of giving, Loved by all beings, Both lay and monastic, When entering the great assembly, Fearless and not timid, A superior reputation spreading far, Throughout cities and villages, Always having soft hands and feet, Accomplishing complete marks, Encountering good teachers, Śrāvakas, Buddhas, and Bodhisattvas. Always cherishing a generous heart, Never having been stingy, Loved by billions of beings, This is abandoning stinginess and greed; Being born in wealthy families, The mind always delights in giving, Embracing giving firmly, This is the benefit of delighting in giving; Being among the great assembly, A superior reputation spreading in all directions, Having soft and beautiful hands and feet, This is the benefit of delighting in giving; Encountering good teachers,』
謂佛、菩薩等， 見已競來供， 是樂施之利。
「童子！菩薩凈戒有十種利益。何等為十？一者、滿足一切智，二者、如佛所學而學，三者、智者不毀，四者、不退誓願，五者、安住於行，六者、棄捨生死，七者、慕樂涅槃，八者、得無纏心，九者、得勝三昧，十者、不乏信財。童子！是為十種凈戒利益。」
爾時，世尊即說偈言：
「滿足一切智， 如佛而修學， 智慧者不毀， 常無有怖畏， 誓願不退轉， 能安住勝行， 逃避生死處， 欣慕趣涅槃， 安住無纏障， 速得勝三昧， 住于凈戒聚， 遠離諸貧窮。 其智恒清凈， 修習佛所學， 不為聖者毀， 以戒清凈故。 智者誓不退， 勇健善住行， 見世種種過， 避之趣滅道。 彼心無障礙， 以住凈戒力， 速得離惱定， 是為凈戒利。
「童子！菩薩摩訶薩住于慈忍有十種利益。何等為十？一者、火不能燒，二者、刀不能割，三者、毒不能中，四者、水不能漂，五者、為非人護，六者、得身相莊嚴，七者、閉諸惡道，八者、隨其所樂生於梵天，九者、晝夜常安，十者、其身不離喜樂。童子！是為菩薩成就十種慈忍利益。」
爾時，世尊即說偈言：
「是
【現代漢語翻譯】 現代漢語譯本 說到佛（Buddha，覺悟者）、菩薩（Bodhisattva，追求覺悟的眾生）等， （如果有人）見到他們就爭相前來供養，這是樂於佈施的利益。
『童子（Young man）！菩薩（Bodhisattva，追求覺悟的眾生）持守清凈戒律有十種利益。哪十種呢？第一，圓滿一切智慧；第二，如佛（Buddha，覺悟者）所學那樣去學習；第三，有智慧的人不會譭謗；第四，不退轉誓願；第五，安住于修行；第六，捨棄生死輪迴；第七，欣慕涅槃（Nirvana，解脫）；第八，獲得沒有煩惱的心；第九，獲得殊勝的三昧（Samadhi，禪定）；第十，不缺乏信財。童子（Young man）！這就是持守清凈戒律的十種利益。』
當時，世尊（World-Honored One）就說了偈語：
『圓滿一切智慧，如佛（Buddha，覺悟者）那樣修行學習， 有智慧的人不會譭謗，常常沒有恐懼， 誓願不會退轉，能夠安住于殊勝的修行， 逃避生死輪迴之處，欣慕趣向涅槃（Nirvana，解脫）， 安住于沒有煩惱障礙，迅速獲得殊勝的三昧（Samadhi，禪定）， 安住于清凈戒律的聚集，遠離各種貧窮。 他的智慧恒常清凈，修習佛（Buddha，覺悟者）所學， 不被聖者譭謗，因為戒律清凈的緣故。 智者誓願不退轉，勇猛剛健地安住于修行， 見到世間種種過患，避開它們而趣向寂滅之道。 他的心沒有障礙，因為安住于清凈戒律的力量， 迅速獲得遠離煩惱的禪定，這就是清凈戒律的利益。
『童子（Young man）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）安住于慈悲忍辱有十種利益。哪十種呢？第一，火不能燒；第二，刀不能割；第三，毒不能侵害；第四，水不能漂流；第五，被非人（non-human beings）守護；第六，獲得身相莊嚴；第七，關閉各種惡道；第八，隨其所樂而生於梵天（Brahma Heaven）；第九，晝夜常常安樂；第十，他的身心不離喜樂。童子（Young man）！這就是菩薩（Bodhisattva，追求覺悟的眾生）成就的十種慈悲忍辱的利益。』
當時，世尊（World-Honored One）就說了偈語： 是
【English Translation】 English version Speaking of Buddhas (Buddha, the awakened ones), Bodhisattvas (Bodhisattva, beings who seek enlightenment), etc., If (someone) sees them and rushes to make offerings, this is the benefit of joyful giving.
'Young man! Bodhisattvas (Bodhisattva, beings who seek enlightenment) who uphold pure precepts have ten benefits. What are the ten? First, they fulfill all wisdom; second, they learn as the Buddhas (Buddha, the awakened ones) have learned; third, the wise do not slander them; fourth, they do not regress from their vows; fifth, they abide in practice; sixth, they abandon the cycle of birth and death; seventh, they yearn for Nirvana (Nirvana, liberation); eighth, they obtain a mind free from afflictions; ninth, they obtain superior Samadhi (Samadhi, meditation); tenth, they do not lack resources of faith. Young man! These are the ten benefits of upholding pure precepts.'
At that time, the World-Honored One spoke these verses:
'Fulfilling all wisdom, practicing and learning as the Buddhas (Buddha, the awakened ones) do, The wise do not slander, and are always without fear, Their vows do not regress, and they are able to abide in superior practice, Escaping the place of birth and death, they yearn to go towards Nirvana (Nirvana, liberation), Abiding without afflictions or hindrances, they quickly obtain superior Samadhi (Samadhi, meditation), Abiding in the gathering of pure precepts, they are far from all poverty. Their wisdom is constantly pure, cultivating what the Buddhas (Buddha, the awakened ones) have learned, They are not slandered by the holy ones, because of the purity of their precepts. The wise do not regress from their vows, bravely and firmly abiding in practice, Seeing the various faults of the world, they avoid them and go towards the path of extinction. Their minds are without obstacles, because of the power of abiding in pure precepts, They quickly obtain concentration free from afflictions; this is the benefit of pure precepts.'
'Young man! Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) who abide in loving-kindness and forbearance have ten benefits. What are the ten? First, fire cannot burn them; second, swords cannot cut them; third, poison cannot harm them; fourth, water cannot drown them; fifth, they are protected by non-human beings; sixth, they obtain the adornment of physical characteristics; seventh, they close off all evil paths; eighth, according to their wishes, they are born in the Brahma Heaven (Brahma Heaven); ninth, they are always peaceful day and night; tenth, their bodies and minds are never apart from joy and happiness. Young man! These are the ten benefits of loving-kindness and forbearance achieved by Bodhisattvas (Bodhisattva, beings who seek enlightenment).'
At that time, the World-Honored One spoke these verses: Is
人火不燒， 刀杖莫能傷， 毒藥所不中， 暴水無能漂， 常為非人護， 具三十二相， 關閉諸惡道， 皆是慈忍利； 帝釋及梵天， 欲得則不難， 恒住安樂處， 喜悅不思議。 刀杖、火不害， 水、毒亦不傷， 天、龍、夜叉護， 住忍獲此益； 身相三十二， 不畏墮惡道， 死則生梵天， 是住慈忍利； 晝夜常安隱， 喜悅充遍身， 于眾清凈心， 無有諸過障。
「童子！菩薩精進有十種利益。何等為十？一者、他不折伏，二者、得佛所攝，三者、為非人所護，四者、聞法不忘，五者、未聞能聞，六者、增長辯才，七者、得三昧性，八者、少病、少惱，九者、隨所得食，食已能消，十者、如優缽羅花不同於杵。童子！是為十種精進利益。」
爾時，世尊即說偈言：
「成就難折伏， 其心無悔熱， 為非人所護， 常睹見諸佛， 增長勝辯才， 到于無盡智， 獲得三昧性， 無復諸病惱， 所食諸飲食， 入腹能消化， 如優缽在水， 漸漸而增長。 如是所聞法， 聞已能增長， 晝夜恒思念， 終無有空過。 如來勇猛勤， 積劫被進鎧， 降魔及軍眾， 證道除憂怖。 菩薩
【現代漢語翻譯】 現代漢語譯本 火不能燒，刀杖不能傷，毒藥不能侵，洪水不能漂，常有非人守護，具備三十二種殊勝的相，關閉通往各種惡道的門，這些都是慈悲和忍耐帶來的利益；帝釋（Indra，佛教的護法神）和梵天（Brahma，色界天的天主），想要得到並不難，恒常住在安樂的地方，喜悅不可思議。 刀杖和火不能傷害，水和毒藥也不能損傷，天、龍、夜叉（Yaksa，一種守護神）守護，安住于忍耐獲得這些利益；身具三十二種殊勝的相，不畏懼墮入惡道，死後可以往生梵天，這是安住于慈悲和忍耐的利益；日夜常常安穩，喜悅充滿全身，對眾人持有清凈的心，沒有各種過失和障礙。
『童子！菩薩精進有十種利益。哪十種呢？一是，他人不能折服，二是，得到佛的攝受，三是，被非人所守護，四是，聽聞佛法不會忘記，五是，未曾聽聞的能夠聽聞，六是，增長辯才，七是，得到三昧（Samadhi，禪定）的體性，八是，少病少惱，九是，無論得到什麼食物，吃下去都能消化，十是，如同優缽羅花（Utpala，藍色蓮花）不同於杵。童子！這就是精進的十種利益。』
當時，世尊就說了偈語：
『成就難以折服的境界，內心沒有後悔和煩熱，被非人所守護，常常能夠見到諸佛，增長殊勝的辯才，到達無盡的智慧，獲得三昧的體性，不再有各種疾病和煩惱，所吃的各種飲食，進入腹中能夠消化，如同優缽羅花在水中，漸漸地增長。 像這樣所聽聞的佛法，聽聞后能夠增長，日夜恒常思念，終究不會空過。如來勇猛精進，積累無數劫披著精進的鎧甲，降伏魔和魔軍，證得菩提道，去除憂愁和恐怖。』 菩薩
【English Translation】 English version Fire cannot burn, swords and staffs cannot wound, poison cannot harm, floods cannot drown, constantly protected by non-humans, possessing thirty-two excellent marks, closing the gates to all evil paths, all these are the benefits of compassion and patience; it is not difficult to obtain the positions of Indra (the king of gods in Buddhism) and Brahma (the lord of the Form Realm), constantly dwelling in a place of peace and joy, with inconceivable delight. Swords and staffs, fire cannot harm, water and poison also cannot injure, protected by gods, dragons, and Yakshas (a type of guardian spirit), abiding in patience obtains these benefits; possessing thirty-two excellent marks, not fearing falling into evil paths, after death, one can be reborn in the Brahma heaven, this is the benefit of abiding in compassion and patience; day and night, one is constantly peaceful and secure, joy fills the whole body, holding a pure mind towards all beings, without any faults or obstacles.
'Child! A Bodhisattva's diligence has ten benefits. What are the ten? First, others cannot subdue him; second, he is embraced by the Buddha; third, he is protected by non-humans; fourth, he does not forget what he has heard; fifth, he can hear what he has not yet heard; sixth, he increases his eloquence; seventh, he obtains the nature of Samadhi (meditative absorption); eighth, he has few illnesses and afflictions; ninth, whatever food he obtains, he can digest it after eating; tenth, like an Utpala (blue lotus) flower, he is different from a pestle. Child! These are the ten benefits of diligence.'
At that time, the World Honored One spoke in verse:
'Achieving an insubduable state, the mind has no regret or vexation, protected by non-humans, constantly able to see all the Buddhas, increasing excellent eloquence, reaching endless wisdom, obtaining the nature of Samadhi, no longer having various illnesses and afflictions, whatever food is eaten, it can be digested in the belly, like an Utpala flower in water, gradually growing. Like this, the Dharma that is heard, after hearing, can increase, constantly contemplating day and night, ultimately not passing in vain. The Thus Come One is courageous and diligent, accumulating countless kalpas wearing the armor of diligence, subduing the demons and their armies, attaining the path of enlightenment, removing sorrow and fear.' Bodhisattva
救諸趣， 不顧戀身命， 精進起法藏， 我已顯彼德。 精進難可伏， 諸佛所攝受， 若能獲是利， 不久速證道。 所聞不忘失、 未聞者得聞， 增長辯才力， 是名精進利。 速逮此三昧， 無有諸病惱， 隨其所啖食， 消化得安樂。 晝夜增白法， 常勤不懈退， 不久得菩提， 堅心精進故。
「童子！菩薩摩訶薩與禪相應有十種利益。何等為十？一者、安住儀式，二者、行慈境界，三者、無諸惱熱，四者、守護諸根，五者、得無食喜樂，六者、遠離愛慾，七者、修禪不空，八者、解脫魔罥，九者、安住佛境，十者、解脫成熟。童子！是為菩薩禪定相應十種利益。」
爾時，世尊即說偈言：
「彼不住非法， 安住于儀式， 遊行方便境， 遠離非境界， 其心無惱熱， 善調伏諸根， 受勝禪定樂， 宴坐離諸緣， 遠離渴愛慾， 餐食禪定味， 解脫魔境界， 安止佛行處， 樂獨林樹間， 是為勝方便， 修真實解脫， 滅除諸苦惱。 安心清凈法， 遠離非儀式， 住境遠非境， 合禪獲是利； 心不生熱惱， 證無食聖樂， 身心恒清涼， 是禪相應利。 處空根寂靜， 其
【現代漢語翻譯】 現代漢語譯本 救度一切眾生，不顧惜自己的生命， 精進地弘揚佛法，我已經彰顯了這些功德。 精進之心難以動搖，為諸佛所護持， 若能獲得這種利益，不久就能迅速證得菩提。 所聽聞的佛法不會忘記，未曾聽聞的也能聽聞， 增長辯才和力量，這就是精進的利益。 迅速獲得這種三昧（Samadhi，禪定），沒有各種疾病煩惱， 無論吃什麼食物，都能消化並獲得安樂。 日夜增長善法，常常勤奮而不懈怠退縮， 不久就能證得菩提（Bodhi，覺悟），因為有堅定的精進之心。
『童子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）與禪定相應有十種利益。哪十種呢？一者、安住于威儀，二者、行慈悲的境界，三者、沒有各種煩惱熱惱，四者、守護諸根（六根），五者、獲得無食的喜樂，六者、遠離愛慾，七者、修禪不落空，八者、解脫魔的羅網，九者、安住于佛的境界，十者、解脫而成熟。童子！這就是菩薩禪定相應的十種利益。』
爾時，世尊即說偈語：
『他不居住在不合佛法的行為中，安住于威儀， 處於方便的境界，遠離不適當的境界， 他的內心沒有煩惱熱惱，善於調伏諸根， 享受殊勝的禪定之樂，安靜地坐著，遠離各種因緣， 遠離渴愛和慾望，以禪定的滋味為食， 解脫魔的境界，安住在佛所行之處， 喜歡獨自在林間樹下，這是殊勝的方便， 修習真實的解脫，滅除各種痛苦煩惱。 安心於清凈的佛法，遠離不合威儀的行為， 安住于（禪定的）境界，遠離非（禪定的）境界，與禪定相應就能獲得這些利益； 內心不生起熱惱，證得無需食物的聖樂， 身心恒常清涼，這就是與禪定相應的利益。 身處空寂之處，諸根寂靜，』
【English Translation】 English version Saving all sentient beings, without regard for one's own life, Diligently promoting the Dharma, I have already manifested these virtues. The mind of diligence is difficult to shake, protected by all the Buddhas, If one can obtain this benefit, one will soon quickly attain Bodhi (Enlightenment). What is heard of the Dharma will not be forgotten, and what has not been heard can also be heard, Increasing eloquence and strength, this is the benefit of diligence. Quickly attaining this Samadhi (Concentration), without various illnesses and afflictions, Whatever food is eaten, it can be digested and one can obtain peace and happiness. Day and night increasing wholesome qualities, always diligent without懈怠退縮, Soon one will attain Bodhi (Enlightenment), because of a firm and diligent mind.
'Child! The Bodhisattva-Mahasattva (Great Bodhisattva) who is in accordance with Dhyana (Meditation) has ten benefits. What are the ten? First, abiding in proper conduct; second, practicing the realm of loving-kindness; third, being without various afflictions and torments; fourth, guarding the senses (six roots); fifth, obtaining the joy of being without food; sixth, being far from desire; seventh, cultivating Dhyana (Meditation) without emptiness; eighth, being liberated from the net of Mara (Demon); ninth, abiding in the realm of the Buddha; tenth, being liberated and matured. Child! These are the ten benefits of the Bodhisattva being in accordance with Dhyana (Meditation).'
At that time, the World Honored One spoke in verse:
'He does not dwell in unwholesome conduct, abiding in proper conduct, Being in the realm of skillful means, far from inappropriate realms, His mind is without afflictions and torments, skillfully subduing the senses, Enjoying the supreme bliss of Dhyana (Meditation), sitting quietly, far from various conditions, Far from thirst and desire, taking the taste of Dhyana (Meditation) as food, Liberated from the realm of Mara (Demon), abiding in the place where the Buddha walks, Liking to be alone among the trees in the forest, this is a supreme skillful means, Cultivating true liberation, extinguishing various sufferings and afflictions. Setting the mind on the pure Dharma, far from conduct that is not in accordance with proper conduct, Abiding in the realm (of Dhyana), far from the non-(Dhyana) realm, being in accordance with Dhyana (Meditation) one can obtain these benefits; The mind does not generate torments, attaining the holy bliss of being without food, Body and mind are constantly cool and clear, this is the benefit of being in accordance with Dhyana (Meditation). Being in an empty and quiet place, the senses are tranquil,'
心離雜亂， 獲得過人喜， 方便離欲故。 心不雜欲染， 常遠魔境界， 安止佛行處， 彼解脫成熟。
「童子！菩薩摩訶薩行般若波羅蜜有十種利益。何等為十？一者、一切悉舍不取施想，二者、持戒不缺而不依戒，三者、住于忍力而不住眾生想，四者、行於精進而離身心，五者、修禪而無所住，六者、魔王波旬不能擾亂，七者、於他言論其心不動，八者、能達生死海底，九者、于諸眾生起增上悲，十者、不樂聲聞、辟支佛道。童子！是為菩薩行般若波羅蜜成就如是十種利益。」
爾時，世尊即說偈言：
「勇健一切舍， 而不取施想， 護持戒不缺， 亦無有所依， 智者修忍辱， 而不見眾生， 勇猛勤精進， 遠離於身心， 修習勝禪定， 不依於三界， 諸魔靡能制， 信慧之功能， 于彼諸外道， 其心不傾動， 到于生死底， 信慧之功能， 于諸眾生所， 而得大悲心， 聲聞、緣覺地， 曾不生愛樂。 于舍不存取， 持戒亦無依， 忍辱離生想， 是信慧功能； 精進而遠離， 修禪無所依， 不為魔所制， 是信慧功能； 他言論不動， 達到生死底， 于生起上悲， 是信慧功能； 聲
【現代漢語翻譯】 現代漢語譯本 心不散亂， 獲得殊勝的喜悅，這是因為方便地遠離了慾望的緣故。 心不被慾望沾染，就能常常遠離魔的境界， 安住在諸佛所行之處，他的解脫就會成熟。 『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）修行般若波羅蜜（Prajñāpāramitā，智慧的完成）有十種利益。哪十種呢？一是，一切都施捨而不執取施捨的念頭；二是，持守戒律沒有缺失而不依賴戒律；三是，安住于忍辱的力量而不執著于眾生的念頭；四是，行持精進而遠離身心；五是，修習禪定而無所住；六是，魔王波旬（Māra Pāpīyas，佛教中阻礙修行的魔王）不能擾亂；七是，對於其他的言論內心不動搖；八是，能夠到達生死的盡頭；九是，對於一切眾生生起增上的悲心；十是，不喜好聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，獨自證悟的修行者）的道。童子！這就是菩薩行般若波羅蜜成就的這十種利益。』 這時，世尊（Bhagavān，佛的尊稱）就說了偈語： 『勇敢堅強地捨棄一切，而不執取施捨的念頭， 守護戒律沒有缺失，也沒有任何依賴， 智者修習忍辱，而不見有眾生， 勇敢精進勤奮，遠離身心， 修習殊勝的禪定，不依賴於三界， 諸魔不能控制，這是信和慧的功能， 對於那些外道，他的心不動搖， 到達生死的盡頭，這是信和慧的功能， 對於一切眾生，而得到大悲心， 對於聲聞、緣覺的境界，從來不生起愛樂。 對於施捨不存有執取，持戒也沒有依賴， 忍辱遠離眾生之想，這是信和慧的功能； 精進而遠離身心，修習禪定沒有依賴， 不被魔所控制，這是信和慧的功能； 對於其他的言論不動搖，到達生死的盡頭， 對於眾生生起增上的悲心，這是信和慧的功能； 聲聞
【English Translation】 English version With mind detached from confusion, One obtains surpassing joy, through skillful means of detachment from desire. With mind unmixed with the defilement of desire, One constantly stays far from the realm of Māra (the demon), Abiding in the place where Buddhas walk, Their liberation matures. 『O Youth! A Bodhisattva-Mahāsattva (great being of enlightenment) who practices Prajñāpāramitā (perfection of wisdom) has ten benefits. What are the ten? First, they give everything away without clinging to the idea of giving; second, they uphold the precepts without deficiency and without relying on the precepts; third, they abide in the power of patience without dwelling on the thought of beings; fourth, they practice diligence while detached from body and mind; fifth, they cultivate meditation without abiding anywhere; sixth, Māra Pāpīyas (the Evil One) cannot disturb them; seventh, their minds are unmoved by the words of others; eighth, they can reach the bottom of the ocean of birth and death; ninth, they generate supreme compassion for all beings; tenth, they do not delight in the path of Śrāvakas (listeners) and Pratyekabuddhas (solitary realizers). O Youth! These are the ten benefits achieved by a Bodhisattva who practices Prajñāpāramitā.』 Then, the Bhagavan (the Blessed One) spoke these verses: 『Bravely and strongly relinquishing all, without clinging to the thought of giving, Guarding the precepts without deficiency, and without any reliance, The wise cultivate patience, without seeing beings, Bravely and diligently striving, detached from body and mind, Cultivating supreme meditation, without relying on the three realms, The Māras cannot control, this is the function of faith and wisdom, Towards those heretics, their minds do not waver, Reaching the bottom of birth and death, this is the function of faith and wisdom, Towards all beings, they attain great compassion, For the realms of Śrāvakas and Pratyekabuddhas, they never generate love or joy. In giving, there is no clinging to taking, in upholding precepts, there is no reliance, Patience is detached from the thought of beings, this is the function of faith and wisdom; Diligence is detached and far away, meditation is cultivated without reliance, Not controlled by Māra, this is the function of faith and wisdom; Unmoved by the words of others, reaching the bottom of birth and death, Generating supreme compassion for beings, this is the function of faith and wisdom; Śrāvakas』
聞、緣覺道， 不起愛樂心， 為學佛功德， 是信慧功能。
「童子！菩薩多聞有十種利益。何等為十？一者、知煩惱資助，二者、知清凈助，三者、遠離疑惑，四者、作正直見，五者、遠離非道，六者、安住正路，七者、開甘露門，八者、近佛菩提，九者、與一切眾生而作光明，十者、不畏惡道。童子！是為十種多聞利益。」
爾時，世尊即說偈言：
「童子！是十利， 顯示于多聞， 是諸佛、世尊， 如實而了知。 煩惱及清凈， 二助皆實知， 能棄捨煩惱， 安住清凈中， 智慧除疑惑， 正直他見心， 常遠離惡道， 止住正真路， 開闡甘露門， 近於佛菩提， 為眾作光明， 而不畏惡道。 知諸煩惱資， 又達清凈助， 勇健離煩惑， 棲薄清凈法。 除眾種種疑， 能正他人見， 棄捨險惡道， 多聞住善徑。 能開甘露門， 堅固近菩提， 于眾如光明， 終不畏惡道。
「童子！菩薩摩訶薩行於法施有十種利益。何等為十？一者、棄捨惡事，二者、能作善事，三者、住善人法，四者、凈佛國土，五者、趣詣道場，六者、舍所愛事，七者、降伏煩惱，八者、于諸眾生施福德分，九者、于諸眾生修習慈心
【現代漢語翻譯】 現代漢語譯本 對於聲聞（Sravaka，聽聞佛陀教誨而證悟者）和緣覺道（Pratyekabuddha，不依賴他人教導，通過自身努力證悟者）， 不起愛戀和喜悅之心， 爲了學習佛的功德， 這是信和慧的功能。 『童子！菩薩多聞有十種利益。何等為十？一者、知煩惱資助，二者、知清凈助，三者、遠離疑惑，四者、作正直見，五者、遠離非道，六者、安住正路，七者、開甘露門，八者、近佛菩提（Bodhi，覺悟），九者、與一切眾生而作光明，十者、不畏惡道。童子！是為十種多聞利益。』 爾時，世尊即說偈言： 『童子！是十種利益， 顯示了多聞的功德， 這是諸佛、世尊， 如實地瞭解和知曉的。 煩惱和清凈， 這兩種助緣都如實知曉， 能夠捨棄煩惱， 安住在清凈之中， 智慧能夠消除疑惑， 正直地看待他人的見解， 常常遠離惡道， 止息安住在正真道路上， 開啟和闡揚甘露之門， 接近於佛的菩提覺悟， 為眾生作光明， 而不畏懼惡道。 知道各種煩惱的資助， 又通達清凈的助益， 勇猛剛健地離開煩惱迷惑， 安住于清凈的佛法。 消除各種各樣的疑惑， 能夠匡正他人的見解， 捨棄危險邪惡的道路， 多聞者安住在善良的道路上。 能夠開啟甘露之門， 堅定地接近菩提， 對於眾生如同光明， 最終不會畏懼惡道。』 『童子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）行於法施有十種利益。何等為十？一者、棄捨惡事，二者、能作善事，三者、住善人法，四者、凈佛國土，五者、趣詣道場，六者、舍所愛事，七者、降伏煩惱，八者、于諸眾生施福德分，九者、于諸眾生修習慈心
【English Translation】 English version Towards the Sravaka (one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddha path (one who attains enlightenment through their own efforts without relying on others' teachings), not to arise feelings of love and joy, In order to learn the merits of the Buddha, This is the function of faith and wisdom. 『Young man! A Bodhisattva (an enlightened being) who is well-learned has ten benefits. What are the ten? First, knowing the assistance of afflictions; second, knowing the assistance of purity; third, being far from doubt; fourth, creating upright views; fifth, being far from wrong paths; sixth, dwelling in the right path; seventh, opening the gate of nectar; eighth, being close to Buddha's Bodhi (enlightenment); ninth, being a light for all beings; tenth, not fearing evil paths. Young man! These are the ten benefits of being well-learned.』 At that time, the World Honored One spoke in verse, saying: 『Young man! These ten benefits, display the merits of being well-learned, These are the Buddhas, the World Honored Ones, who truly understand and know. Afflictions and purity, both of these assistances are truly known, able to abandon afflictions, dwelling in purity, wisdom is able to eliminate doubts, uprightly viewing others' opinions, constantly being far from evil paths, ceasing and dwelling on the true path, opening and expounding the gate of nectar, approaching the Bodhi of the Buddha, being a light for beings, and not fearing evil paths. Knowing the assistance of various afflictions, and also understanding the benefits of purity, bravely and strongly leaving afflictions and delusions, dwelling in the pure Dharma. Eliminating all kinds of doubts, able to correct others' views, abandoning dangerous and evil paths, the well-learned dwell on the path of goodness. Able to open the gate of nectar, steadfastly approaching Bodhi, for beings like light, ultimately not fearing evil paths.』 『Young man! A Bodhisattva-Mahasattva (a great Bodhisattva) who practices Dharma giving has ten benefits. What are the ten? First, abandoning evil deeds; second, being able to do good deeds; third, dwelling in the Dharma of good people; fourth, purifying the Buddha's land; fifth, going to the Bodhimanda (place of enlightenment); sixth, giving up beloved things; seventh, subduing afflictions; eighth, giving a share of merit to all beings; ninth, cultivating loving-kindness towards all beings
，十者、見法得於喜樂。童子！是為菩薩行於法施十種利益。」
爾時，世尊即說偈言：
「行於最勝施， 於法無吝惜， 彼有十種利， 導師已顯說。 棄捨世惡事， 常能行善業， 安住善人法， 修行佈施心， 能凈諸佛土， 如佛之所說， 趣詣道場所， 是為法施果， 舍離一切事， 修學於法王， 降伏諸煩惱， 彼得道不難， 慈心施眾生、 一切福德分， 不起嫉妒結， 獲勝過人樂。 智者離惡作， 勇猛為善事， 住善丈夫法， 法施者所得； 彼凈佛國土， 起助道善法， 趣近於道場， 是為法施利； 於事無慳嫉， 能了事自相， 解脫諸取著， 愛事無障礙。 智者發是心， 令眾有福分， 得慈無嫉妒， 善法中得樂。
「童子！菩薩摩訶薩安住于空得十種利。何等為十？一者、住佛所住，二者、修禪無依，三者、不樂一切受生，四者、于戒不取，五者、不謗賢聖，六者、於一切眾生住不違諍，七者、不得眾生事，八者、住于遠離一切惡事，九者、不謗諸佛，十者、攝取一切白凈之法。童子！是為菩薩摩訶薩安住于空十種利益。」
爾時，世尊即說偈言：
「天人尊所住， 謂
【現代漢語翻譯】 現代漢語譯本 『童子！第十，見到佛法而獲得喜悅。童子！這就是菩薩施行佛法佈施的十種利益。』
當時，世尊就說了偈語：
『施行最殊勝的佈施，對於佛法沒有吝惜，他有十種利益，導師已經明白地說過。 捨棄世間的惡事，常常能夠行善業，安住在善人的法則中，修行佈施的心， 能夠清凈諸佛的國土，如佛所說，趨向于菩提道場，這是佛法佈施的果報。 舍離一切事物，修學於法王（Dharmaraja，指佛陀），降伏各種煩惱，他得道就不難。 以慈悲心施予眾生，分享一切福德，不生起嫉妒之心，獲得勝過常人的快樂。 智者遠離惡行，勇敢地做善事，安住于善丈夫的法則中，這是佛法佈施者所得到的； 他清凈佛的國土，生起輔助修道的善法，趨近於菩提道場，這是佛法佈施的利益； 對於事物沒有慳吝嫉妒，能夠明瞭事物的自性，解脫各種執著，對於所愛的事物沒有障礙。 智者發起這樣的心，使大眾都有福分，得到慈悲而沒有嫉妒，在善法中得到快樂。
『童子！菩薩摩訶薩安住于空性（sunyata，佛教中的一種重要概念，指一切事物沒有固定不變的自性）能獲得十種利益。哪十種呢？第一，安住于佛所安住的境界；第二，修習禪定而無所依賴；第三，不貪戀一切受生的機會；第四，對於戒律不執著；第五，不誹謗賢聖；第六，對於一切眾生保持不違背爭訟；第七，不執著于眾生的事務；第八，安住于遠離一切惡事；第九，不誹謗諸佛；第十，攝取一切清凈的善法。童子！這就是菩薩摩訶薩安住于空性的十種利益。』
當時，世尊就說了偈語：
『天人所尊崇的安住之處，就是』
【English Translation】 English version 『O Youth! Tenth, seeing the Dharma and obtaining joy. O Youth! These are the ten benefits of a Bodhisattva practicing Dharma-giving.』
At that time, the World Honored One spoke in verse:
『Practicing the most excellent giving, without stinginess towards the Dharma, he has ten benefits, which the guide has clearly spoken. Abandoning worldly evils, constantly able to perform good deeds, abiding in the Dharma of good people, cultivating a mind of giving, Able to purify the Buddha lands, as the Buddha has said, approaching the Bodhi field, this is the fruit of Dharma-giving. Relinquishing all things, studying under the Dharma King (Dharmaraja, referring to the Buddha), subduing all afflictions, it is not difficult for him to attain the Path. Giving compassionately to sentient beings, sharing all merits, not giving rise to jealousy, obtaining joy surpassing ordinary people. The wise man departs from evil deeds, bravely does good deeds, abides in the Dharma of a good man, this is what the Dharma-giver obtains; He purifies the Buddha land, arises with good Dharmas that aid the Path, approaches the Bodhi field, this is the benefit of Dharma-giving; Without stinginess or jealousy towards things, able to understand the self-nature of things, liberated from all attachments, without obstacles to beloved things. The wise man generates this mind, causing all to have a share of merit, obtaining compassion without jealousy, obtaining joy in good Dharmas.』
『O Youth! A Bodhisattva-Mahasattva abiding in emptiness (sunyata, an important concept in Buddhism referring to the lack of inherent existence) obtains ten benefits. What are the ten? First, abiding in the abode of the Buddhas; second, cultivating meditation without reliance; third, not delighting in all rebirths; fourth, not clinging to precepts; fifth, not slandering the virtuous and noble; sixth, maintaining non-contention with all sentient beings; seventh, not being attached to the affairs of sentient beings; eighth, abiding in separation from all evil deeds; ninth, not slandering the Buddhas; tenth, gathering all pure and virtuous Dharmas. O Youth! These are the ten benefits of a Bodhisattva-Mahasattva abiding in emptiness.』
At that time, the World Honored One spoke in verse:
『The abode revered by gods and humans, is』
世親導師， 勇猛能安住， 謂無壽命等， 得彼禪定樂， 世間無所依， 心不悕受生， 以知法性故， 于戒若不取， 成就無漏戒， 不生惡道中、 常安住聖種， 住于無斗諍， 世間最柔軟， 了知一切事， 稱如實體性， 乃至捨身命， 不誹謗如來， 于空法決定， 身證無所畏。 一切世間親， 佛道不思議， 能持于佛道， 空法無有疑。 人尊之所住， 非諸外道地， 不依禪定樂， 無眾生、壽命。 彼曾無所止， 不依于禪樂， 知無壽命法， 恒有無願心。 善知法自性， 不依諸煩惱， 信樂佛勝人， 曾無取著心。 彼常無斗諍， 觀事修離行， 安住正覺道， 能持如來法。
「童子！菩薩摩訶薩住于宴坐有十種利益。何等為十？一者、其心不濁，二者、住不放逸，三者、諸佛愛念，四者、信正覺行，五者、于佛智不疑，六者、知恩，七者、不謗正法，八者、善能防禁，九者、到調伏地，十者、證四無礙。童子！是為菩薩摩訶薩住于宴坐十種利益。」
爾時，世尊即說偈言：
「其心無濁亂， 遠離諸放逸， 住不放逸行， 宴坐之境界， 為世燈明念， 增長彼信樂，
【現代漢語翻譯】 現代漢語譯本 世親（Vasubandhu）導師， 勇猛精進能安住于正定，了知萬法皆無壽命等恒常不變的自性， 獲得甚深禪定之樂，於世間無所依戀， 心中不希求再次受生，因為已經了知諸法實相， 對於戒律不執取于形式，從而成就無漏之戒， 不墮落於惡道之中，常安住于聖者之種性， 安住于無有爭鬥之處，是世間最為柔和之人， 了知一切事物，皆如其真實體性， 乃至捨棄身命，也不會誹謗如來（Tathagata）， 對於空性之法有堅定信念，以自身證得無所畏懼。 視一切世間眾生如親人，所行佛道不可思議， 能夠護持佛道，對於空性之法毫無疑慮。 是人中尊者所安住之處，並非外道（Tirthika）所能企及之地， 不依賴於禪定之樂，因爲了知無眾生、無壽命。 他們從未停止修行，不依賴於禪定之樂， 了知諸法無壽命的實相，恒常懷有無愿之心。 善於了知諸法自性，不依賴於各種煩惱， 信樂於佛陀這位殊勝之人，從未生起執著之心。 他們常常遠離爭鬥，觀察諸事修習遠離之行， 安住于正覺之道，能夠護持如來之法。
『童子（Manava）！菩薩摩訶薩（Bodhisattva-Mahasattva）安住于宴坐（seclusion）有十種利益。哪十種呢？一是，其心清凈不混濁；二是，安住于不放逸；三是，諸佛（Buddha）愛念；四是，信樂正覺之行；五是，對於佛智沒有懷疑；六是，知恩報恩；七是，不誹謗正法；八是，善於防護禁戒；九是，到達調伏之地；十是，證得四無礙辯才。童子！這就是菩薩摩訶薩安住于宴坐的十種利益。』
爾時，世尊（Bhagavan）即說偈言：
『其心沒有濁亂，遠離各種放逸， 安住于不放逸之行，這就是宴坐的境界， 爲了世間的燈明而憶念，增長他們的信樂，'
【English Translation】 English version The teacher Vasubandhu, Bravely and diligently abiding in samadhi, understanding that all dharmas are without lifespan or constant nature, Obtaining the joy of profound dhyana, without reliance on the world, The mind does not crave rebirth, because it already understands the true nature of all dharmas, Without attachment to the form of precepts, thereby accomplishing undefiled precepts, Not falling into evil paths, constantly abiding in the lineage of the noble ones, Abiding in a place without strife, being the gentlest person in the world, Understanding all things as they are, according to their true nature, Even to the point of sacrificing life, not slandering the Tathagata (Thus Come One), Having firm faith in the Dharma of emptiness, personally realizing fearlessness. Regarding all beings in the world as family, the path of the Buddha is inconceivable, Able to uphold the Buddha's path, without doubt about the Dharma of emptiness. It is the place where the honored among humans dwells, not a place that can be reached by Tirthikas (non-Buddhists), Not relying on the joy of dhyana, because they understand there are no beings, no lifespan. They have never stopped practicing, not relying on the joy of dhyana, Knowing the true nature of dharmas without lifespan, constantly having a desireless mind. Skillfully knowing the self-nature of dharmas, not relying on various afflictions, Having faith and joy in the Buddha, this supreme person, never giving rise to attachment. They are often free from strife, observing things and practicing detachment, Abiding in the path of perfect enlightenment, able to uphold the Dharma of the Tathagata.
'Manava (youth)! The Bodhisattva-Mahasattva (great being) abiding in seclusion has ten benefits. What are the ten? First, their mind is pure and not turbid; second, they abide in non-negligence; third, they are loved and cherished by the Buddhas (Enlightened Ones); fourth, they have faith and joy in the practice of perfect enlightenment; fifth, they have no doubt about the wisdom of the Buddha; sixth, they are grateful; seventh, they do not slander the true Dharma; eighth, they are skilled in guarding against prohibitions; ninth, they reach the land of taming; tenth, they attain the four unobstructed eloquence. Manava! These are the ten benefits of the Bodhisattva-Mahasattva abiding in seclusion.'
At that time, the Bhagavan (World Honored One) spoke in verse:
'Their mind is without turbidity or confusion, far from all negligence, Abiding in the practice of non-negligence, this is the realm of seclusion, For the sake of the lamp of the world, they remember and increase their faith and joy,'
佛智不思議， 方便無疑惑， 能知諸佛恩， 不誹謗正法， 安住善律儀， 到于調伏地， 得無礙辯才， 樂獨處林中， 舍恭敬利養， 宴坐之境界。 彼心不濁亂， 曾無有放逸， 智者常謹慎， 是為寂靜利； 無畏常愛念， 信于佛所行， 于佛智不疑， 是為寂靜利； 恒念如來恩， 不誹謗正法， 住律儀方便， 是為寂靜利； 彼到調伏地， 速證無礙辯， 演說百千經， 恒常不滯住。 速攝佛菩提， 護持諸佛法， 降伏諸異論， 廣作佛菩提。 菩薩於此終， 往生安樂國， 彌陀為說法， 逮得無生忍。
「童子！菩薩摩訶薩愛樂空閑有十種利。何等為十？一者、省世事務，二者、遠離眾鬧，三者、無有違諍，四者、住無惱處，五者、不增有漏，六者、不起斗訟，七者、安住靜默，八者、隨順相續解脫，九者、速證解脫，十者、施功而得三昧。童子！是為菩薩愛樂空閑十種利益。」
爾時，世尊即說偈言：
「成就少事務， 遠離眾憒鬧， 彼成無違諍， 獨靜空閑利； 其心無瞋惱， 不增長有漏， 常和無諍訟， 是住空閑利； 安心住寂滅， 常樂遠離行， 隨順無
【現代漢語翻譯】 現代漢語譯本 佛的智慧不可思議，方便法門沒有疑惑， 能夠了解諸佛的恩德，不誹謗真正的佛法， 安住于良好的戒律，到達調伏身心的境界， 獲得無礙的辯才，喜歡獨自住在林中， 捨棄恭敬和利養，安享禪坐的境界。 他們的心不混亂，從來沒有放縱懈怠， 有智慧的人常常謹慎，這是寂靜帶來的利益； 無畏地常常愛念，相信佛所行持的道路， 對於佛的智慧沒有懷疑，這是寂靜帶來的利益； 常常憶念如來的恩德，不誹謗真正的佛法， 安住于戒律的方便法門，這是寂靜帶來的利益； 他們到達調伏身心的境界，迅速證得無礙的辯才， 演說成百上千的經典，恒常不斷地說法。 迅速地攝取佛的菩提智慧，護持諸佛的法， 降伏各種不同的論調，廣泛地修作佛的菩提。 菩薩在這裡終結生命，往生到安樂國土（極樂世界）， 阿彌陀佛（Amitabha）為他們說法，獲得無生法忍（anutpattika-dharma-ksanti）。
『童子！菩薩摩訶薩（Bodhisattva-Mahasattva）喜愛空閑有十種利益。哪十種呢？一者、減少世俗的事務，二者、遠離人群的喧鬧，三者、沒有違背爭執，四者、住在沒有煩惱的地方，五者、不增加有漏的煩惱，六者、不引起爭鬥訴訟，七者、安住在寂靜之中，八者、隨順相續的解脫，九者、迅速證得解脫，十者、稍微用功就能得到三昧（samadhi）。童子！這就是菩薩喜愛空閑的十種利益。』
這時，世尊（The Blessed One）就說了偈語：
『成就很少的事務，遠離人群的喧鬧， 他們成就沒有違背爭執，獨處寂靜空閑帶來利益； 他們的心中沒有嗔恨煩惱，不增長有漏的煩惱， 常常和睦沒有爭訟，這是安住空閑帶來的利益； 安心地住在寂滅之中，常常喜歡遠離世俗的行為， 隨順無
【English Translation】 English version The Buddha's wisdom is inconceivable, the expedient means are without doubt, Able to understand the grace of all Buddhas, not slandering the true Dharma, Dwelling in good discipline, reaching the state of taming, Obtaining unobstructed eloquence, delighting in living alone in the forest, Relinquishing reverence and gain, enjoying the realm of seated meditation. Their minds are not turbid, never having been negligent, The wise are always cautious, this is the benefit of tranquility; Fearlessly always loving and mindful, believing in the path walked by the Buddha, Without doubt in the Buddha's wisdom, this is the benefit of tranquility; Constantly mindful of the Tathagata's (Thus Come One) grace, not slandering the true Dharma, Dwelling in the expedient means of discipline, this is the benefit of tranquility; They reach the state of taming, quickly attaining unobstructed eloquence, Expounding hundreds of thousands of sutras, constantly without stagnation. Quickly gathering the Buddha's Bodhi (enlightenment), protecting and upholding the Dharma of all Buddhas, Subduing all different arguments, widely cultivating the Buddha's Bodhi. When the Bodhisattva (enlightenment being) ends his life here, he is reborn in the Land of Bliss (Sukhavati), Amitabha (Infinite Light Buddha) preaches the Dharma for them, attaining the Anutpattika-dharma-ksanti (the patience towards the unoriginated nature of reality).
'Young man! The Bodhisattva-Mahasattva (great being) who loves solitude has ten benefits. What are the ten? First, reducing worldly affairs; second, staying away from crowds and noise; third, having no conflicts or disputes; fourth, dwelling in a place without affliction; fifth, not increasing outflows; sixth, not initiating fights or lawsuits; seventh, abiding in silence; eighth, conforming to continuous liberation; ninth, quickly attaining liberation; tenth, attaining samadhi (concentration) with little effort. Young man! These are the ten benefits of a Bodhisattva loving solitude.'
At that time, the Blessed One spoke in verse:
『Accomplishing few affairs, staying away from crowds and noise, They achieve no conflicts or disputes, the benefit of solitary quietude; Their minds are without anger or affliction, not increasing outflows, Always harmonious without disputes, this is the benefit of dwelling in solitude; Peacefully dwelling in quiescence, always delighting in the practice of detachment, Conforming to no
累智， 速證解脫道， 處林習禪定， 棄捨眾鬧過， 不復起違諍， 樂閑獲是利。 常厭離有為， 世間無欣慕， 諸漏不增長， 住林有是利； 不起斗諍過， 心常樂寂靜， 善禁身、口、意， 住空有是利； 隨順於解脫， 速到無障累， 常住樂恬靜， 是住空閑利。
「童子！菩薩摩訶薩樂於頭陀、常行乞食有十種利。何等為十？一者、摧我慢幢；二者、不求親愛；三者、不為名聞；四者、住在聖種；五者、不諂、不誑、不現異相、又不激切；六者、不自高舉；七者、不毀他人；八者、斷除愛恚；九者、若入人家，不為飲食而行法施；十者、住頭陀行，有所說法為人信受。童子！是名菩薩摩訶薩樂於頭陀、行於乞食十種利益。」
爾時，世尊即說偈言：
「彼人無我慢， 不求托親友， 利衰心平等， 以住頭陀故； 不壞於聖種， 無諂亦無誑， 自身不高舉， 亦不輕毀他， 棄捨愛恚心， 說法無所悕， 若說人信受， 是為乞食利。 不求親名利， 安住聖種中， 柔直不諂慢， 是樂頭陀利； 不自譽毀他， 得譽不欣喜， 聞毀無恚惱， 是樂頭陀利； 法施不為食， 不求恭敬故，
【現代漢語翻譯】 現代漢語譯本 精進智慧的人，迅速證得解脫之道； 在林中修習禪定，捨棄喧鬧的生活； 不再生起爭端，享受閒適獲得利益。 常常厭離有為法，對世間沒有愛慕； 各種煩惱不再增長，住在林中就有這些利益； 不起爭鬥的過失，內心常常喜樂於寂靜， 善於約束身、口、意，住在空寂之處就有這些利益； 隨順於解脫，迅速到達沒有障礙的地方， 常住在安樂恬靜之中，這就是住在空閑之處的利益。
『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）樂於頭陀（dhūta，苦行）、常行乞食有十種利益。哪十種呢？一者、摧毀我慢之幢；二者、不尋求親愛；三者、不爲了名聞利養；四者、安住在聖種（ariya-vaṃsa，高尚的種姓）中；五者、不諂媚、不欺誑、不顯現奇異的相狀、也不急切索求；六者、不自我高舉；七者、不譭謗他人；八者、斷除愛與嗔恚；九者、如果進入人家，不爲了飲食而施行佛法；十者、安住于頭陀行，所說之法為人信受。童子！這名為菩薩摩訶薩樂於頭陀、行於乞食的十種利益。』
這時，世尊即說偈語：
『那人沒有我慢，不尋求依靠親友， 對利益和衰敗心懷平等，因為安住于頭陀行； 不破壞聖種，沒有諂媚也沒有欺誑， 自身不抬高，也不輕視譭謗他人， 捨棄愛和嗔恚心，說法沒有所求， 如果所說之法人們信受，這就是乞食的利益。 不尋求親情名利，安住在聖種之中， 柔和正直不諂媚傲慢，這是樂於頭陀的利益； 不自我讚揚譭謗他人，得到讚譽不欣喜， 聽到譭謗沒有嗔恚惱怒，這是樂於頭陀的利益； 以佛法佈施不爲了食物，不尋求恭敬的緣故，
【English Translation】 English version The wise, with accumulated wisdom, quickly attain the path of liberation; Dwelling in the forest, practicing meditation, abandoning the noise and bustle; No longer engaging in disputes, enjoying solitude and gaining benefit. Constantly厭離(厭離,厭離) weary of conditioned existence, without admiration for the world; The outflows (āsava, 煩惱) do not increase, dwelling in the forest brings these benefits; Not engaging in the fault of strife, the mind constantly delights in tranquility, Well-restrained in body, speech, and mind, dwelling in emptiness brings these benefits; Conforming to liberation, quickly reaching a place without obstacles, Constantly dwelling in peaceful serenity, this is the benefit of dwelling in solitude.
'Young man! A Bodhisattva Mahasattva (Bodhisattva Mahasattva, Great Bodhisattva) who delights in dhūta (dhūta, ascetic practices) and constantly practices alms-begging has ten benefits. What are the ten? First, it destroys the banner of pride; second, it does not seek affection; third, it is not for fame and gain; fourth, it dwells in the noble lineage (ariya-vaṃsa, noble lineage); fifth, it is not flattering, not deceitful, does not display strange appearances, nor is it urgently demanding; sixth, it does not exalt itself; seventh, it does not slander others; eighth, it cuts off love and hatred; ninth, if entering people's homes, it does not give Dharma for food; tenth, dwelling in dhūta practice, what is said is believed by people. Young man! This is called the ten benefits of a Bodhisattva Mahasattva delighting in dhūta and practicing alms-begging.'
At that time, the World Honored One spoke in verse:
'That person has no pride, does not seek to rely on relatives and friends, With equanimity towards gain and loss, because of dwelling in dhūta practice; Does not destroy the noble lineage, without flattery and without deceit, Does not exalt oneself, nor lightly slander others, Abandons love and hatred, speaks the Dharma without seeking anything, If what is said is believed by people, this is the benefit of alms-begging. Does not seek affection, fame, or gain, dwells in the noble lineage, Gentle, upright, without flattery or arrogance, this is the benefit of delighting in dhūta; Does not praise oneself or slander others, does not rejoice in praise, Hears slander without anger or annoyance, this is the benefit of delighting in dhūta; Gives Dharma without seeking food, not for the sake of reverence,
所言人信受， 是樂頭陀利。
「童子！菩薩摩訶薩住如是等功德利益，在於空閑得見佛藏、得於法藏、得彼智藏，得過去、未來、現在智慧之藏。
「童子！云何得於佛藏？童子！菩薩摩訶薩樂遠離行、住于空閑，獲五神通。何等為五？一者、天眼，二者、天耳，三者、能知他心，四者、善知宿命，五者、神通境界。是菩薩以天眼界清凈過人，見於東方無量無數諸佛、世尊；如是，南、西、北方亦復如是；四維、上、下亦見無量無數諸佛，常得睹矚未曾舍離。童子！是為菩薩得見佛藏。
「童子！云何菩薩摩訶薩得於法藏？童子！是佛、如來有所說法，彼菩薩以天耳界清凈過人悉皆得聞，是菩薩常得聞法而不遠離。童子！是為菩薩得於法藏。
「童子！云何菩薩得於智藏？童子！以是智慧能持諸法，於一切眾生大悲為首，以不癡心而為說法、知彼法義。童子！是為菩薩摩訶薩得於智藏。
「童子！云何菩薩摩訶薩得過去、未來、現在智藏？童子！是菩薩如實知一切眾生心行惟自心行次第所起，觀自心法以無亂想，修習方便如自心行；類他亦爾，隨所見色、聞聲，有愛、無愛心皆如實知。童子！是名菩薩得過去、未來、現在智藏。
「童子！我今略說住如是德菩薩摩訶薩得一
【現代漢語翻譯】 現代漢語譯本： 所說的話能被人信服接受，這是樂於修頭陀行（dhūta，一種苦行）的人的利益。 『童子（Kumāra，對年輕菩薩的稱呼）！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）安住于這樣的功德利益中，在空閑之處能夠得見佛藏（buddha-dhātu，佛的功德寶藏）、得於法藏（dharma-dhātu，佛法的寶藏）、得到智藏（jñāna-dhātu，智慧的寶藏），得到過去、未來、現在的智慧之藏。』 『童子！如何得到佛藏？童子！菩薩摩訶薩樂於遠離喧囂而修行，安住在空閑之處，獲得五神通（pañcābhijñā，五種超自然能力）。哪五種呢？第一是天眼（divyacakṣus，能見超自然事物的能力），第二是天耳（divyaśrotra，能聽超自然聲音的能力），第三是能知他心（paracitta-jñāna，能知他人心念的能力），第四是善知宿命（pūrva-nivāsānusmṛti-jñāna，能知過去世的能力），第五是神通境界（ṛddhi-viṣaya，自由自在變化的能力）。這位菩薩以天眼的清凈程度超過常人，見到東方無量無數的諸佛、世尊（buddha-bhagavat，佛的尊稱）；同樣，南方、西方、北方也是如此；四維（東南、東北、西南、西北）、上方、下方也見到無量無數的諸佛，常常能夠瞻仰注視而不曾舍離。童子！這就是菩薩得見佛藏。』 『童子！云何菩薩摩訶薩得於法藏？童子！佛、如來（tathāgata，佛的稱號之一）所說的法，這位菩薩以天耳的清凈程度超過常人，全部都能夠聽聞，這位菩薩常常能夠聽聞佛法而不遠離。童子！這就是菩薩得到法藏。』 『童子！云何菩薩得到智藏？童子！以這種智慧能夠持守諸法，對於一切眾生以大悲心為首要，以不愚癡的心為他們說法、瞭解那些佛法的意義。童子！這就是菩薩摩訶薩得到智藏。』 『童子！云何菩薩摩訶薩得到過去、未來、現在的智藏？童子！這位菩薩如實地知道一切眾生的心行，只是自己內心所產生的次第，觀察自己內心的法而沒有錯亂的想法，修習方便法門就像自己內心的行為一樣；看待他人也是如此，隨著所見到的顏色、聽到的聲音，有愛心或沒有愛心，都能如實地知道。童子！這叫做菩薩得到過去、未來、現在的智藏。』 『童子！我現在簡略地說，安住于這樣功德的菩薩摩訶薩得到一』
【English Translation】 English version: What is said is believed by people, this is the joy of practicing dhūta (ascetic practices). 『Kumāra (a term for young bodhisattvas)! A Bodhisattva-Mahāsattva (great bodhisattva) abiding in such merits and benefits, in solitude, obtains the Buddha-dhātu (treasure of Buddha's merits), obtains the Dharma-dhātu (treasure of the Dharma), obtains the Jñāna-dhātu (treasure of wisdom), and obtains the treasure of wisdom of the past, future, and present.』 『Kumāra! How does one obtain the Buddha-dhātu? Kumāra! A Bodhisattva-Mahāsattva delights in solitary practice, dwells in solitude, and obtains the five supernormal knowledges (pañcābhijñā). What are the five? First, the divine eye (divyacakṣus, ability to see supernatural things), second, the divine ear (divyaśrotra, ability to hear supernatural sounds), third, the ability to know the minds of others (paracitta-jñāna, telepathy), fourth, the ability to know past lives (pūrva-nivāsānusmṛti-jñāna, knowledge of past existences), and fifth, the realm of supernormal powers (ṛddhi-viṣaya, ability to freely transform). This Bodhisattva, with the purity of the divine eye surpassing ordinary people, sees countless Buddhas, World Honored Ones (buddha-bhagavat, an honorific title for the Buddha), in the East; likewise, in the South, West, and North; in the four intermediate directions (Southeast, Northeast, Southwest, Northwest), above, and below, he also sees countless Buddhas, constantly beholding them without ever abandoning them. Kumāra! This is the Bodhisattva obtaining the Buddha-dhātu.』 『Kumāra! How does a Bodhisattva-Mahāsattva obtain the Dharma-dhātu? Kumāra! Whatever Dharma is spoken by the Buddha, the Tathāgata (one of the titles of the Buddha), this Bodhisattva, with the purity of the divine ear surpassing ordinary people, is able to hear it all; this Bodhisattva is constantly able to hear the Dharma without being separated from it. Kumāra! This is the Bodhisattva obtaining the Dharma-dhātu.』 『Kumāra! How does a Bodhisattva obtain the Jñāna-dhātu? Kumāra! With this wisdom, he is able to uphold all Dharmas, taking great compassion as foremost for all beings, speaking the Dharma with a non-deluded mind, and understanding the meaning of those Dharmas. Kumāra! This is the Bodhisattva-Mahāsattva obtaining the Jñāna-dhātu.』 『Kumāra! How does a Bodhisattva-Mahāsattva obtain the Jñāna-dhātu of the past, future, and present? Kumāra! This Bodhisattva truly knows the mental activities of all beings, arising sequentially from his own mind; observing the Dharmas of his own mind without confused thoughts, practicing skillful means like the actions of his own mind; regarding others likewise, according to the colors seen and the sounds heard, whether there is love or no love, he knows it all as it truly is. Kumāra! This is called the Bodhisattva obtaining the Jñāna-dhātu of the past, future, and present.』 『Kumāra! I will now briefly say that a Bodhisattva-Mahāsattva abiding in such merits obtains one』
切佛法，非諸聲聞、辟支佛地，何況一切外道異論？」
爾時世尊而說偈言：
「我念過去無量劫， 有佛、如來大名稱， 號曰威德眾王佛， 為諸人天所供養。 比丘十億具神通， 達到辯才自在岸， 住頭陀行心調伏， 彼佛具足爾所眾。 有城七億六千萬， 其城廣長二千里， 彼時世界閻浮提， 最勝七寶之所成。 其城殊妙甚奇麗， 百園勝家而莊嚴， 其園苑林如密雲， 常有種種諸花果， 所生異種諸林樹， 庵羅、閻浮芭蕉等。 迦尼、瞻波、畢落叉、 尼拘畢缽眾鳥集， 頻伽、拘翅、孔雀等， 鵝王舍利甚歡樂。 種種異類眾鳥音， 臻湊遊戲百園裡， 如提頭賴勝鵡王、 那羅、拘蜂、鶴鳥聲， 其身種種毛羽色， 處在蓮花出妙音。 所有卵生諸異類， 出和雅音生人樂， 遊行園苑自娛樂， 歡樂遞相命呼聲。 目多婆師、輸迦花、 波利耶多、拘羅婆， 娑呵迦樹如雲布， 缽頭、芬陀、拘牟頭， 水中種種眾異花， 莊嚴其池甚端妙。 諸雜香花共嚴飾， 時彼園林殊可樂。 時閻浮提有一王， 號堅固德為人主， 彼王具足五百子， 調柔端正學伎能。 其國豐熟甚安隱，
【現代漢語翻譯】 現代漢語譯本： 『切佛法』不是那些聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，無師自悟的修行者）所能達到的境界，更何況是那些外道（Tīrthika，佛教以外的修行者）的各種不同理論呢？」
當時，世尊（Śākyamuni，釋迦牟尼）說了以下偈頌：
『我回憶過去無量劫以前，有一位佛，如來（Tathāgata，佛的稱號之一），名號非常響亮， 名為威德眾王佛（Vaidehaprabhārāja buddha），被所有的人和天人所供養。 他的比丘（bhikkhu，出家修行的男性）僧團有十億人，都具有神通， 達到辯才無礙的境界， 安住于頭陀行（dhūta，苦行）並調伏內心， 那位佛陀（buddha，覺悟者）具備如此眾多的弟子。 有七億六千萬座城池， 每座城池的廣度和長度都有二千里， 那時的世界閻浮提（Jambudvīpa，我們所居住的這個世界）， 是用最上等的七寶所形成的。 那些城池非常殊勝奇妙， 用上百個花園和美好的家宅來莊嚴， 那些花園和苑林像濃密的雲彩一樣， 經常有各種各樣的花和果實， 生長著不同種類的樹林， 比如庵羅樹（āmra，芒果樹）、閻浮樹（jambū，蒲桃樹）、芭蕉樹等等。 迦尼花（karṇikāra，金鍊花）、瞻波花（campaka，黃玉蘭）、畢落叉樹（pilakṣa，榕樹）、 尼拘律樹（nyagrodha，榕樹）上聚集著各種鳥類， 頻伽鳥（kalaviṅka，妙音鳥）、拘翅鳥（kokila，杜鵑）、孔雀等等， 鵝王（haṃsa，大雁）和舍利鳥（śārika，八哥）非常歡樂。 各種不同種類的鳥鳴聲， 聚集在各個花園裡嬉戲， 比如提頭賴鳥（tittira，鷓鴣）和勝鵡鳥王（śreṣṭha-śuka-rāja，鸚鵡王）、 那羅鳥（nāla，蘆葦鳥）、拘蜂鳥（ku-bhaṅga，一種蜜蜂鳥）、鶴鳥的聲音， 它們身上有各種顏色的羽毛， 停留在蓮花上發出美妙的聲音。 所有卵生的各種鳥類， 發出和諧優雅的聲音，使人感到快樂， 在花園裡自娛自樂， 歡樂地互相呼喚。 目多婆師花（muktāvarṣī，珍珠花）、輸迦花（śuka，紅色花）、 波利耶多花（pāriyātaka，珊瑚樹花）、拘羅婆花（kurabaka，紅花）、 娑呵迦樹（sahakāra，芒果樹）像云一樣分佈，缽頭摩花（padma，蓮花）、芬陀利花（puṇḍarīka，白蓮花）、拘牟頭花（kumuda，睡蓮）， 水中各種各樣的花， 莊嚴著池塘，非常端正美妙。 各種各樣的香花共同裝飾， 當時的園林非常令人喜愛。 當時閻浮提有一位國王， 名叫堅固德（Dṛḍhaguṇa），是人民的主宰， 那位國王有五百個兒子， 都調順柔和、端正，並且學習各種技能。 他的國家物產豐富，非常安穩。』
【English Translation】 English version: 'Cutting through the Buddha-dharma is not something that can be achieved by Śrāvakas (those who attain enlightenment by hearing the teachings) or Pratyekabuddhas (those who attain enlightenment on their own without a teacher), let alone the various differing theories of all the Tīrthikas (non-Buddhist ascetics)?'
At that time, the World-Honored One (Śākyamuni) spoke the following verses:
'I recall in the past, immeasurable kalpas ago, there was a Buddha, a Tathāgata (one of the titles of a Buddha), with a great and renowned name, Named Vaidehaprabhārāja buddha (Buddha of Majestic Virtue and King of the Multitude), who was worshiped by all humans and devas (gods). His community of bhikkhus (monks) numbered ten billion, all possessing supernatural powers, Having reached the shore of unobstructed eloquence, Dwelling in dhūta (ascetic practices) and subduing their minds, That Buddha possessed such a great assembly. There were seven hundred and sixty million cities, Each city spanning two thousand li (a unit of distance) in breadth and length, At that time, the world of Jambudvīpa (the continent where we live), Was formed of the finest seven treasures. Those cities were exceedingly wonderful and marvelous, Adorned with hundreds of gardens and beautiful homes, Those gardens and groves were like dense clouds, Constantly filled with various kinds of flowers and fruits, Growing diverse kinds of trees, Such as āmra (mango trees), jambū (rose-apple trees), plantain trees, and so on. Karṇikāra (golden shower trees), campaka (magnolia trees), pilakṣa (banyan trees), Nyagrodha (banyan trees) where various birds gathered, Kalaviṅka (birds with melodious voices), kokila (cuckoos), peacocks, and so on, Haṃsa (geese) and śārika (mynas) were very joyful. The sounds of various kinds of birds, Gathered and played in hundreds of gardens, Like tittira (partridges) and śreṣṭha-śuka-rāja (king of parrots), The sounds of nāla (reed birds), ku-bhaṅga (a type of bee-eater), and cranes, Their bodies with feathers of various colors, Resting on lotuses, emitting wonderful sounds. All kinds of oviparous birds, Emitting harmonious and elegant sounds, bringing joy to people, Enjoying themselves in the gardens, Calling out to each other in joy. Muktāvarṣī (pearl flowers), śuka (red flowers), Pāriyātaka (coral trees), kurabaka (red flowers), Sahakāra (mango trees) spread like clouds, padma (lotuses), puṇḍarīka (white lotuses), kumuda (water lilies), Various kinds of flowers in the water, Adorning the ponds, exceedingly upright and beautiful. Various fragrant flowers adorned together, At that time, the gardens were very delightful. At that time, there was a king in Jambudvīpa, Named Dṛḍhaguṇa (Firm Virtue), the ruler of the people, That king had five hundred sons, All gentle, upright, and skilled in various arts. His country was prosperous and very peaceful.'
無有諸過常勝樂， 地皆佈散諸香花， 與彼天宮無差別。 牟尼法王于彼時， 宣暢如是寂滅定， 說：『諸有道猶如夢， 無有初生及終沒， 眾生、壽人不可得， 一切諸法悉虛妄。 譬如虛空電幻化， 又如野馬、水中月， 無有此世生滅法， 亦無趣向他世者。 曾所作業不失壞， 三界黑白報不亡， 無有斷常諸行等， 不集於業不住有， 非自作業還自受， 亦非自作他人受。 無有去者亦無來， 眾生非有亦非無， 無見取等惡見聚， 亦無眾生及凈行。 無生寂滅無相句， 如來功德佛境界， 是陀羅尼十力才， 是佛、如來勝行處。 純白凈法功德聚， 智德總持力最勝， 神足變現勢無邊， 六通辯才由斯起。 于其自性曾無減， 無行之行非法行； 是法界中無所去， 是行非行真法行。 非音聲性入自性， 于趣自性無所住， 無住無依自性行， 遠塵寂滅佛境界。 定行勝定最勝定， 非行自性有所住， 于有自性常隨順， 微細難見不動句。 彼常安住而不動， 住無所住住法性， 不可得說住自性， 是行不動住於法。 以音聲說非聲道， 音聲體道是法道， 無別聲
【現代漢語翻譯】 現代漢語譯本 沒有各種過失，常享勝利和快樂， 地上遍佈各種香花，與天宮沒有差別。 牟尼法王（Muni 法王，指佛陀）在那時，宣揚如此寂滅的禪定， 說：『一切有為法猶如夢幻，沒有最初的生起和最終的消滅， 眾生、壽命等都不可得，一切諸法都是虛妄的。 譬如虛空中的閃電和幻化，又如陽焰（野馬）和水中的月亮， 沒有此世的生滅之法，也沒有趨向他世的眾生。 曾經所造的業不會消失，三界（欲界、色界、無色界）的黑業和白業的果報不會消亡， 沒有斷滅和常恒等諸行，不積聚于業，也不停留在有中， 不是自己造業還自己承受，也不是自己造業他人承受。 沒有去者也沒有來者，眾生非有也非無， 沒有邪見、戒禁取見等惡見聚集，也沒有眾生以及清凈的行為。 無生、寂滅、無相之句，是如來（Tathagata）的功德和佛的境界， 這是總持（Dharani）和十力（Dasabala）的才能，是佛、如來殊勝的行處。 純潔清凈的法和功德聚集，智慧功德總持之力最為殊勝， 神通變化的力量無邊無際，六神通和辯才由此而生起。 對於它的自性從來沒有減少，沒有作為的作為，不是非法的作為； 這在法界中無所去，這種作為非作為，才是真正的法行。 不是音聲的自性進入自性，對於趣向的自性無所住， 無住無依的自性之行，遠離塵垢寂滅的佛境界。 禪定之行，殊勝的禪定，最殊勝的禪定，不是作為的自性有所住， 對於有的自性常常隨順，微細難以見到不動的句。 它常常安住而不動搖，安住在無所住，安住在法性， 不可言說安住在自性，這種行為不動搖地安住在法中。 用音聲說不是聲之道，音聲的體性之道才是法之道， 沒有分別的音聲。'
【English Translation】 English version Free from all faults, constantly enjoying victory and bliss, The ground is scattered with various fragrant flowers, no different from the heavenly palace. The Muni King of Dharma (Muni, referring to the Buddha) at that time, proclaimed such a Samadhi of quiescence, Saying: 'All conditioned dharmas are like dreams, without an initial arising or a final ceasing, Sentient beings, life spans, etc., are unattainable; all dharmas are illusory. Like lightning and illusions in the sky, like mirages (wild horses) and the moon in water, There is no dharma of arising and ceasing in this world, nor are there beings heading to other worlds. The karma that has been done will not be lost, the retribution of black and white karma in the three realms (Desire Realm, Form Realm, Formless Realm) will not perish, There are no annihilation or permanence, such as all actions; it does not accumulate in karma, nor does it dwell in existence, It is not that one creates karma and bears it oneself, nor that one creates karma and others bear it. There is no one who goes, nor one who comes; sentient beings are neither existent nor non-existent, There is no gathering of evil views such as wrong views and adherence to precepts, nor are there sentient beings or pure conduct. The phrase of non-arising, quiescence, and non-appearance is the merit of the Tathagata (Tathagata) and the realm of the Buddha, This is the talent of Dharani (Dharani) and the Ten Powers (Dasabala), the excellent practice place of the Buddha, the Tathagata. Pure white and pure dharmas and merits gather, the power of wisdom, virtue, and total retention is the most supreme, The power of supernatural transformations is boundless, and the six supernormal powers and eloquence arise from this. Regarding its self-nature, it has never diminished; actionless action, not unlawful action; This goes nowhere in the Dharma Realm; this action, non-action, is the true Dharma practice. It is not the nature of sound entering self-nature; it does not dwell in the nature of inclination, The practice of self-nature, without dwelling or reliance, is the Buddha's realm of detachment from dust and quiescence. The practice of Samadhi, the supreme Samadhi, the most supreme Samadhi, it is not that the nature of action dwells somewhere, It always accords with the nature of existence, a subtle, difficult-to-see, immovable phrase. It constantly abides without moving, abides in non-abiding, abides in Dharma-nature, It is unspeakable, abiding in self-nature; this action abides immovably in the Dharma. Speaking with sound is not the path of sound; the path of the essence of sound is the path of Dharma, Sound without distinction.'
聚有所在， 如是性行是法行。 所說行音非生行， 其法體性真義行， 以音聲說眾生行， 音聲眾生行俱無。 于中文字無所入， 智慧廣大義亦然， 是道佛贊而修行， 光明法理微細行。 廣離塵垢智慧藏， 若有能住無等等， 常霔勝妙法施雨， 謂第一空真義道。 遠塵清凈第一句， 寂滅勝寂離垢染， 無分別取及戲論， 是佛所說寂滅句。 非初、非中、非后住， 非有、非無、非方所， 已知如是自性行， 是無等法佛所說。』 堅固德王爾時聞， 兩足世尊說是定， 與八十億那由眾， 歡喜信敬詣佛所。 時王頂禮人中雄， 以大信心恭敬佛， 受教退住在一面， 瞻仰敬心合指掌。 佛知彼王淳凈行， 根識自在到彼岸， 世尊應其心樂欲， 為說如是勝三昧。 是王聞說第一義， 廣發歡喜聖信樂， 棄捨一切四天下， 離五欲樂而出家。 彼王因是出家已， 于佛決定深愛樂， 時閻浮提一切人， 咸皆舍欲而出家。 比丘及尼樂習定， 如來徒眾廣無量， 粳糧自然從地出， 諸天悉來而給侍， 袈裟法服從樹生， 無垢清凈甚可愛， 割截縫治依量法， 彼佛功德威力故。
【現代漢語翻譯】 現代漢語譯本： 聚集之處，就是如是的自性行為，是符合佛法的行為。 所說的行為之音並非是生滅的行為，那佛法的本體自性才是真義的行為， 用音聲來說眾生的行為，音聲和眾生的行為都是虛無的。 其中文字無法進入，智慧廣大，真義也是如此， 這是佛所讚歎並修行的道路，是光明佛法的精微行為。 廣泛遠離塵垢的智慧寶藏，如果有人能夠安住于無與倫比的境界， 常常降下殊勝美妙的佛法施捨之雨，這就是所謂的第一空性真義之道。 遠離塵埃清凈的第一句，寂滅殊勝，遠離垢染， 沒有分別取捨和戲論，這是佛所說的寂滅之句。 不住于開始、中間和最後，非有、非無、非方所， 已經知道這樣的自性行為，這是無與倫比的佛法，是佛所說的。 堅固德王（King of Steadfast Virtue）當時聽聞，兩足世尊（指佛陀，意為具備福德和智慧的至尊者）宣說這個禪定， 與八十億那由他（nayuta，古印度數字單位，表示極大的數量）的眾生，歡喜信敬地前往佛陀的住所。 當時國王頂禮人中之雄（指佛陀），以極大的信心恭敬佛陀， 接受教誨後退到一旁站立，以瞻仰敬畏之心合起手掌。 佛陀知道那位國王純凈的行為，根識（指眼、耳、鼻、舌、身、意六根的認知能力）自在到達彼岸（指涅槃）， 世尊應和他的心意和願望，為他說如此殊勝的三昧（samadhi，指禪定）。 這位國王聽聞宣說第一義諦（指最高的真理），廣發歡喜和神聖的信仰， 捨棄一切四天下（指整個世界），遠離五欲之樂而出家。 那位國王因為這樣而出家之後，對於佛陀產生了堅定的愛慕和喜悅， 當時閻浮提（Jambudvipa，指我們所居住的這個世界）的一切人，都捨棄慾望而出家。 比丘（bhiksu，指男性出家人）和比丘尼（bhiksuni，指女性出家人）都樂於修習禪定，如來的徒眾廣闊無量， 粳米自然從地裡生長出來，諸天（deva，指天神）都來侍奉， 袈裟（kasaya，指出家人的法衣）法服從樹上生長出來，沒有污垢，清凈而且非常可愛， 裁剪縫製都符合法度，這是因為那位佛陀的功德和威力的緣故。
【English Translation】 English version: Where there is gathering, such is the nature of action, it is Dharma practice. The sound of action spoken is not the action of arising, its Dharma essence is the true meaning of action, Using sound to speak of the actions of sentient beings, sound and the actions of sentient beings are both non-existent. Within it, words cannot enter, wisdom is vast, and so is the true meaning, This is the path praised and practiced by the Buddha, the subtle action of the light of Dharma. A vast treasury of wisdom, far from dust and defilement, if one can abide in the incomparable state, Constantly raining down the excellent and wonderful rain of Dharma giving, this is called the first emptiness, the path of true meaning. The first sentence, far from dust and pure, serene and supremely serene, free from defilement, Without discrimination, grasping, or play of concepts, this is the sentence of serenity spoken by the Buddha. Not abiding in the beginning, middle, or end, neither existent, nor non-existent, nor in any direction, Having known such self-nature of action, this is the incomparable Dharma spoken by the Buddha.' King Steadfast Virtue (King of Steadfast Virtue) then heard, the Two-Footed World Honored One (referring to the Buddha, meaning the supreme being with both merit and wisdom) spoke of this samadhi (samadhi, referring to meditation), With eighty billion nayutas (nayuta, an ancient Indian numerical unit, representing a very large number) of beings, joyfully and respectfully went to the Buddha's abode. Then the king bowed to the Hero among Men (referring to the Buddha), with great faith and reverence for the Buddha, Having received the teachings, he retreated to stand on one side, with a reverent heart, joining his palms. The Buddha knew that king's pure conduct, his faculties (referring to the cognitive abilities of the six roots: eyes, ears, nose, tongue, body, and mind) were free and had reached the other shore (referring to Nirvana), The World Honored One, responding to his heart's joy and desire, spoke to him of such excellent samadhi. That king, hearing the explanation of the supreme truth, widely generated joy and sacred faith, Abandoned all the four continents (referring to the entire world), and renounced the pleasures of the five desires to become a monk. That king, having become a monk because of this, developed a firm love and joy for the Buddha, At that time, all the people of Jambudvipa (Jambudvipa, referring to the world we live in) renounced desires and became monks. Bhiksus (bhiksu, referring to male monks) and bhiksunis (bhiksuni, referring to female monks) delighted in practicing meditation, the Tathagata's (another name for the Buddha) followers were vast and immeasurable, Rice naturally grew from the ground, and all the devas (deva, referring to gods) came to serve, Kasayas (kasaya, referring to the monastic robes of monks) and Dharma garments grew from trees, without defilement, pure and very lovely, Cutting and sewing were in accordance with the Dharma, this was due to the merit and power of that Buddha.
童子！汝當觀彼王， 舍家出家棄天下， 觀彼三界如機關， 為求廣大菩提樂。 當於來世法末時， 不能捨彼貧賤家， 杻械、枷鎖困苦者， 於此勝法不生信。 雖被枷系杖策罰， 罵詈、毀辱百千種， 王力多迫悉能忍， 困苦貧極不舍家。 資財乏少壽短促， 徒勞辛苦無福報， 愚癡不學諸伎能， 是人常居凡俗地； 迫脅無義頑暴惡， 貪惜自富奪人財， 調戲笑弄毀善人， 自稱已發菩提心； 愛他人妻奪資產， 慳嫉狡猾多縱逸， 離悲愍心趣惡道， 亦自稱言：『我作佛。』 見他苦惱生欣悅， 破戒暴虐懷噁心， 不念恩報破壞他： 『大德！為我說法行。』 聞他說彼菩提行， 反於其人生瞋恚， 若見法師少過失， 增長加說百千種。 童子！汝今聞我說： 於此人輩勿親近， 若欲求證菩提道， 乃至夢中莫往返。 頭陀行中無量德， 于無邊劫而演說， 于如是德不安住， 終不能得勝菩提。 其心清凈恒善語， 戒凈心柔言美妙， 諸尊長所常凈心， 不久便得是三昧； 不從我慢生穢惡， 其心清凈恒成就， 棄捨憍恣及瞋怒， 能得如是勝三昧； 常念諸佛功德聚，
【現代漢語翻譯】 現代漢語譯本： 『童子（指年輕的修行者）！你應該看看那位國王，他捨棄家庭，出家修行，拋棄了整個天下，觀察這三界（欲界、色界、無色界）如同一個精巧的機關，爲了尋求廣大的菩提之樂（覺悟的快樂）。 在未來的末法時代，那些無法捨棄貧窮卑賤的家庭，被鐐銬、枷鎖困住的人們，對於這種殊勝的佛法不會產生信心。 即使被枷鎖束縛，遭受鞭打，辱罵，各種各樣的譭謗，憑藉國王的權勢還能勉強忍受，但因為貧困潦倒卻無法捨棄家庭。 他們資財匱乏，壽命短促，徒勞辛苦卻沒有福報，愚蠢無知，不學習任何技能，這樣的人常常居住在凡俗之地； 他們被無義、頑固、暴虐、邪惡所逼迫，貪婪吝嗇，只顧自己富有，掠奪他人的財產，戲弄嘲笑，詆譭善良的人，卻自稱已經發了菩提心（立志覺悟）。 他們貪愛他人的妻子，奪取他人的財產，慳吝嫉妒，狡猾奸詐，放縱情慾，遠離慈悲憐憫之心，走向惡道，卻還自稱：『我將成佛。』 他們看到別人遭受苦惱就感到高興，違犯戒律，暴虐兇殘，心懷惡意，不念恩情，反而破壞他人：『大德（指有德行的人）！請為我說法修行。』 當他們聽到別人講述菩提修行時，反而對那個人產生嗔恨，如果看到法師（講經說法的出家人）有一點點過失，就添油加醋地誇大成百上千種。 童子！你現在聽我說：對於這些人，千萬不要親近，如果想要證得菩提之道，乃至在夢中都不要與他們往來。 頭陀行（苦行）中有無量的功德，即使在無邊劫的時間裡演說也說不盡，如果不安住于這樣的功德之中，終究不能獲得殊勝的菩提。 內心清凈，經常說善語，戒律清凈，內心柔和，言語美妙，對於諸位尊長常懷恭敬之心，不久就能獲得這種三昧（禪定）； 不從我慢之心生出污穢邪惡，內心清凈，恒常成就善業，拋棄驕傲放縱以及嗔恨憤怒，就能獲得這種殊勝的三昧； 經常憶念諸佛的功德聚集，'
【English Translation】 English version: 『Young man (referring to a young practitioner)! You should observe that king, who renounced his home, became a monk, and abandoned his entire kingdom, observing the Three Realms (Desire Realm, Form Realm, Formless Realm) as an intricate mechanism, all to seek the great bliss of Bodhi (enlightenment). In the future, during the Dharma-ending Age, those who cannot renounce their poor and lowly homes, those trapped by shackles and fetters, will not have faith in this supreme Dharma. Even if bound by shackles, subjected to beatings, insults, and all kinds of slander, they can barely endure it through the power of the king, but they cannot abandon their homes due to poverty and destitution. They lack resources, have short lifespans, toil in vain without merit, are ignorant and do not learn any skills; such people constantly dwell in the mundane world; They are oppressed by meaninglessness, stubbornness, violence, and evil, greedy and stingy, caring only for their own wealth, seizing the property of others, mocking and ridiculing, slandering good people, yet claiming to have generated the Bodhi mind (aspiration for enlightenment). They lust after other people's wives, seize their property, are miserly and jealous, cunning and deceitful, indulging in desires, turning away from compassion and pity, heading towards evil paths, yet still claiming: 『I will become a Buddha.』 They rejoice at the suffering of others, violate precepts, are violent and cruel, harbor evil intentions, are ungrateful, and instead harm others: 『Great Virtue (referring to a virtuous person)! Please teach me the Dharma and practice.』 When they hear others speak of Bodhi practice, they instead generate anger towards that person; if they see even a small fault in a Dharma master (a monastic who preaches the Dharma), they exaggerate it a hundredfold or a thousandfold. Young man! Now listen to me: Do not associate with these people, and if you wish to attain the path of Bodhi, do not even interact with them in your dreams. There are immeasurable merits in the Dhuta practices (ascetic practices), which cannot be fully described even in countless eons; if one does not abide in such merits, one will ultimately not attain supreme Bodhi. With a pure heart, constantly speaking good words, with pure precepts, a gentle heart, and beautiful speech, always maintaining a respectful mind towards all elders, one will soon attain this Samadhi (meditative absorption); Not generating defilements and evils from arrogance, with a pure heart, constantly accomplishing good deeds, abandoning pride, indulgence, anger, and rage, one can attain such supreme Samadhi; Constantly remembering the accumulation of merits of all Buddhas,』
面板金色無量德， 佛身諸相自莊嚴， 如秋夜靜眾星列， 勝蓋、幢幡及帳幕、 涂香、末香並花鬘， 眾勝供養無等像， 不久能得此三昧； 栴檀沉水及末香， 勝蘇油燈無量種， 持供恒沙佛塔廟， 不久便得是三昧； 琵琶、箜篌、鼓妙音， 簫、笛、鐃吹及讚歎， 種種美音百千萬， 供養離惡最勝尊， 造作無量佛形像， 眾寶善巧而雕飾， 姝妙端正最勝上， 不久便得是三昧； 常處林藪樂寂靜， 棄捨聚落離著心， 樂獨無二猶如劍， 不久便得是三昧。 我作法王汝為子， 隨順學我三昧行， 我昔得彼大名稱， 其名號曰堅固王。 我本供養無量佛， 恒愿護持清凈戒， 於十力所起恭敬， 為求如是勝定故； 我于本昔棄妻子， 舍頭、手、足、及眼、耳， 未曾起彼下劣心， 為求勝寂三昧故； 像、馬、車步無量種， 珍寶、宅舍一切施， 其心初無有悔恨， 為求如是勝定故； 奴婢、財谷過百數， 種種衣服及飲食， 充滿一切來求者， 為求如是勝定故； 摩尼真珠、勝金、銀、 琉璃、金剛、錢貝、玉， 所有一切悉能捨， 為求如是勝定故； 我舍珍寶嚴身具，
【現代漢語翻譯】 現代漢語譯本 身如金色具無量功德， 佛身具備各種殊勝的相好而自然莊嚴，如同秋夜寂靜時繁星羅列， 以殊勝的寶蓋、幢幡以及帳幕，涂香、末香以及花鬘， 用種種殊勝的供養來供養無與倫比的佛像，不久就能獲得這種三昧（Samadhi，禪定）； 用栴檀（Candana，一種香木）、沉水香以及末香，殊勝的蘇油燈等無量種類的供品， 用來供養如恒河沙數般眾多的佛塔和寺廟，不久便能得到這種三昧； 用琵琶、箜篌、鼓等美妙的樂音，簫、笛、鐃等樂器吹奏以及讚歎之聲， 用種種美妙的音聲百千萬種，供養遠離罪惡的最勝之尊， 製造無量無數的佛的形像，用各種珍寶巧妙地雕飾， 塑造出美好端正、最殊勝的佛像，不久便能得到這種三昧； 常住在森林草地，喜愛寂靜， 拋棄人群聚落，遠離執著之心， 喜愛獨自一人，無有伴侶，猶如利劍般決斷，不久便能得到這種三昧。 我作為法王，你們作為我的佛子， 隨順學習我所修的三昧之行， 我過去因此獲得極大的名聲， 我的名號叫做堅固王。 我過去供養無量諸佛， 恒常發願護持清凈的戒律， 對於具有十力（Dasabala，佛的十種力量）的佛陀生起恭敬之心， 爲了尋求像這樣的殊勝禪定； 我於過去捨棄妻子兒女， 捨棄頭、手、足以及眼、耳等， 未曾生起過任何低劣的心念， 爲了尋求殊勝寂靜的三昧的緣故； 大象、駿馬、車乘步兵等無量種類， 珍寶、宅舍等一切都佈施出去， 心中從沒有絲毫的後悔和遺憾， 爲了尋求像這樣的殊勝禪定的緣故； 奴婢、財物糧食過百之數， 種種衣服以及飲食， 充滿供給所有前來乞求的人， 爲了尋求像這樣的殊勝禪定的緣故； 摩尼（Mani，寶珠）真珠、殊勝的金、銀， 琉璃、金剛、錢貝、玉石， 所有的一切都能夠捨棄， 爲了尋求像這樣的殊勝禪定的緣故； 我捨棄珍寶裝飾身體的用具，
【English Translation】 English version A body of golden hue, with immeasurable virtues, The Buddha's body is naturally adorned with all auspicious marks and characteristics, like a multitude of stars arrayed on a quiet autumn night, With excellent canopies, banners, and curtains, fragrant ointments, powdered incense, and flower garlands, Offering all kinds of supreme offerings to the incomparable image of the Buddha, one will soon attain this Samadhi (concentration); With Candana (sandalwood), aloeswood, and powdered incense, excellent ghee lamps of immeasurable kinds, Used to make offerings to countless stupas and temples like the sands of the Ganges River, one will soon attain this Samadhi; With the beautiful sounds of the pipa (lute), konghou (harp), drums, flutes, pipes, cymbals, and praises, Using all kinds of beautiful sounds, hundreds of thousands of them, to make offerings to the most supreme one who is free from evil, Creating countless images of the Buddha, skillfully adorned with various treasures, Sculpting beautiful, upright, and most supreme Buddha images, one will soon attain this Samadhi; Always dwelling in forests and thickets, delighting in tranquility, Abandoning crowds and settlements, renouncing attachment, Delighting in solitude, without companionship, decisive like a sword, one will soon attain this Samadhi. I am the Dharma King, and you are my sons, Follow and learn the practice of Samadhi that I cultivate, I attained great fame in the past because of this, My name was Steadfast King. I made offerings to countless Buddhas in the past, Constantly vowing to uphold the pure precepts, Arousing reverence for the Buddha who possesses the Ten Powers (Dasabala, ten powers of a Buddha), Seeking such supreme concentration; In the past, I abandoned my wife and children, Giving up my head, hands, feet, eyes, and ears, Never giving rise to any inferior thoughts, For the sake of seeking the supreme and tranquil Samadhi; Elephants, horses, chariots, infantry, countless kinds, Treasures, houses, all were given away in charity, With no regret or remorse in my heart, For the sake of seeking such supreme concentration; Servants, wealth, and grains, numbering over a hundred, Various clothes and food, Fully providing for all who came seeking, For the sake of seeking such supreme concentration; Mani (jewels), pearls, excellent gold, silver, Lapis lazuli, diamonds, coins, shells, jade, All of these I was able to give away, For the sake of seeking such supreme concentration; I gave up precious ornaments for adorning the body,
瓔珞臂印、師子絳、 天冠、寶網過百種， 為求如是勝定故； 微妙上勝多百億， 我時歡喜而施與， 劫貝、缽咄、獨拘羅， 為求如是勝三昧； 昔見貧窮及系閉， 多役力求不獲苦， 我于彼所能廣施， 為求如是勝三昧； 像、馬、牛、羊、白屋宇、 園苑、車乘、寶莊嚴， 我施百千貧乞者， 為求如是勝三昧； 億那由他林園苑， 眾寶莊嚴而施與， 施時歡喜起悲心， 為求如是勝定故； 王都、城邑及聚落， 種種土地悉皆舍， 施已能生增上喜， 為求如是勝藏故； 一一寶聚如須彌， 嚴身上服亦如是， 我悉施與貧乞者， 為求如是勝定故； 富足無量諸貧窮， 歸趣我者為救護， 苦惱眾生令得樂， 為求如是勝定故。 昔于大地我最富， 見諸世間極苦惱， 棄捨王位諸所有， 悲心盡愿與彼樂。 童子！我昔為希事， 無量劫中所為難， 言說所陳無能盡， 億劫我說尚難窮。 我若所說眾迷惑， 于佛所行無能信， 備經無量諸苦事， 為求如是三昧故。 我今勸進汝童子， 汝於我言生重信， 善逝終無不實說， 大悲實語佛最勝， 其餘苦事百千種， 我昔具受干竭身
【現代漢語翻譯】 現代漢語譯本 瓔珞臂印、師子絳（均為裝飾品名稱），天冠、寶網等超過百種珍寶，我爲了尋求這種殊勝的禪定而歡喜地施捨出去。 無數微妙殊勝的珍寶，我曾百億次歡喜地施與他人，劫貝（一種布料）、缽咄（一種容器）、獨拘羅（一種衣服），我爲了尋求這種殊勝的三昧（專注的禪定狀態）。 過去我看到貧窮和被囚禁的人，他們費力勞作卻難以獲得所需，我盡我所能廣泛地施捨給他們，爲了尋求這種殊勝的三昧。 大象、馬、牛、羊、白色的房屋，園林、車乘、珍寶裝飾品，我將這些施捨給成百上千的貧窮乞討者，爲了尋求這種殊勝的三昧。 數億那由他（極大的數字）的林園，用各種珍寶裝飾后施捨出去，施捨時心中充滿歡喜和悲憫，爲了尋求這種殊勝的禪定。 王都、城邑以及村落，各種土地我都全部捨棄，施捨之後內心生起極大的喜悅，爲了尋求這種殊勝的寶藏（指佛法）。 每一個寶物堆積如須彌山（Mount Sumeru），裝飾身體的衣服也是如此，我都全部施捨給貧窮的乞討者，爲了尋求這種殊勝的禪定。 讓無數富足的、貧窮的人，歸向我的人得到救護，讓痛苦的眾生得到快樂，爲了尋求這種殊勝的禪定。 過去我在大地上最為富有，看到世間眾生極其苦惱，我捨棄了王位和所有的一切，以悲憫之心盡力給予他們快樂。 童子！我過去爲了追求稀有的事物，在無量劫中所做的難事，用言語陳述也無法窮盡，即使說上億劫也難以說完。 我如果所說的話讓大家迷惑，對佛陀所行的事業無法相信，是因為我經歷了無數的苦難，爲了尋求這種三昧的緣故。 我現在勸勉你，童子，你對我的話要產生堅定的信心，善逝（佛陀的稱號）終究不會說不真實的話，大悲之心和真實之語是佛陀最殊勝的品質。 其餘成百上千種的苦難之事，我過去都曾親身經歷，以至於身體都乾枯。
【English Translation】 English version 'Necklaces, armlets, lion sashes' (all names of ornaments), 'heavenly crowns, jeweled nets,' more than a hundred kinds of treasures, I joyfully gave away to seek such supreme Samadhi (state of meditative absorption). Countless subtle and supreme treasures, I have given away hundreds of millions of times with joy, 'kaṭibhi' (a type of cloth), 'patra' (a type of container), 'dukūla' (a type of clothing), I sought such supreme Samadhi. In the past, I saw the poor and the imprisoned, toiling hard but unable to obtain what they needed, I gave to them as much as I could, to seek such supreme Samadhi. 'Elephants, horses, cattle, sheep, white houses,' 'gardens, vehicles, jeweled ornaments,' I gave these to hundreds and thousands of poor beggars, to seek such supreme Samadhi. Hundreds of millions of 'nayutas' (extremely large numbers) of gardens, adorned with various jewels and given away, with joy and compassion in my heart when giving, to seek such supreme Samadhi. 'Royal capitals, cities, and villages,' all kinds of lands I relinquished entirely, after giving, great joy arose in my heart, to seek such supreme treasure (referring to the Dharma). Each pile of jewels like 'Mount Sumeru,' and the clothes adorning my body likewise, I gave all to poor beggars, to seek such supreme Samadhi. Let countless wealthy and poor people, those who turn to me, be protected, let suffering beings find happiness, to seek such supreme Samadhi. In the past, I was the wealthiest on earth, seeing the extreme suffering of beings in the world, I abandoned the throne and all possessions, with a compassionate heart, I wished to give them happiness. Youth! In the past, for the sake of rare things, the difficult deeds I did in countless 'kalpas' (eons), cannot be exhausted by words, even speaking for hundreds of millions of 'kalpas' would be difficult to finish. If what I say causes confusion, and one cannot believe in the deeds of the Buddha, it is because I have experienced countless sufferings, for the sake of seeking this Samadhi. Now I encourage you, youth, you must have firm faith in my words, the 'Sugata' (title of the Buddha) will never speak untruthfully, great compassion and truthful speech are the most supreme qualities of the Buddha. The remaining hundreds and thousands of kinds of suffering, I have personally experienced in the past, to the point that my body became withered.
。 云何能得是三昧？ 若得脫人百千苦， 于剎那中證此定， 便獲真實智慧道。 我時見佛那由他， 過於十方恒沙數， 獲致如意勝神足， 能往百千諸佛剎。 詣彼請問最勝尊， 論難莊嚴百千種， 時佛為我所宣說， 酬答如向所問難。 我悉能具領納受， 乃至不忘一字句； 既得聞是真實法， 廣設無量百種難， 敷演遠塵寂靜句， 安無量眾智慧道。 我住如是勝三昧， 于無量劫學此法， 昔日無量諸眾生， 亦置無上最勝道。 若人本來不見佛， 於此勝法未曾聞， 彼終不能生信樂， 第一義空真實定； 其有智人能解了， 得於甚深真實德， 聞第一義不驚怖， 聞已生上歡喜心。 彼彼能持我菩提， 即是如來真佛子， 希有猶如優曇花， 我為多劫修苦行。 彼人不畏墮惡道， 常得遠離於八難， 當見無量那由佛， 亦能信是勝三昧。 如彼彌勒獨無侶， 于眾生所得凈智， 是三昧經在彼手， 我為授記如彌勒。 是人成就念智慧， 聞持究竟道增上， 辯才樂寂無憂惱， 是定在彼人手故； 是人常得天供養， 又為眾人所禮敬， 恒為鬼神所護衛， 以持如是三昧故
【現代漢語翻譯】 現代漢語譯本 如何才能獲得這種三昧（Samadhi，一種冥想狀態）？如果能夠解脫人們的百千種痛苦，在極短的時間內證得這種禪定，便能獲得真實的智慧之道。 我當時見到無數（那由他，Nayuta，一個很大的數字單位）的佛，超過了十方世界恒河沙數般的數量，獲得瞭如意自在殊勝的神足通（神通的一種），能夠前往百千個佛國凈土。 到那些佛國凈土請問最殊勝的佛，用百千種論點和辯難來莊嚴我的問題，當時佛為我宣說，回答就像我所提出的疑問。 我完全能夠領會並接受，甚至不忘記一個字一句；既然聽聞了這真實的佛法，就廣泛地提出無量百種疑問，闡述遠離塵囂、寂靜涅槃的語句，安置無量眾生於智慧之道。 我安住于這樣殊勝的三昧中，在無量劫的時間裡學習這種佛法，過去無數的眾生，也被我安置於無上最殊勝的道路上。 如果有人本來沒有見過佛，對於這種殊勝的佛法也未曾聽聞，他們終究不能生起信心和喜樂，相信這第一義空（Paramārtha-śūnyatā，終極真理的空性）的真實禪定；那些有智慧的人能夠理解，獲得甚深真實的功德，聽聞第一義空不驚慌恐懼，聽聞之後生起極大的歡喜心。 那些人能夠持有我的菩提（Bodhi，覺悟），就是如來的真佛子，稀有得猶如優曇花（Udumbara，傳說中的稀有花朵），我爲了他們多劫修行苦行。 那些人不會畏懼墮入惡道，常常能夠遠離八難（沒有機會修行佛法的八種障礙），將會見到無量無數的佛，也能相信這種殊勝的三昧。 就像彌勒（Maitreya，未來佛）那樣獨自無侶，對於眾生所得的清凈智慧，這三昧經就在他們的手中，我為他們授記，如同彌勒一樣。 這些人成就憶念智慧，聽聞並保持佛法，最終在菩提道上不斷增上，擁有辯才，喜好寂靜，沒有憂愁煩惱，因為這種禪定在他們手中； 這些人常常得到天人的供養，又被眾人所禮敬，經常被鬼神所護衛，因為他們持有這樣的三昧。
【English Translation】 English version How can one attain this Samadhi (a state of meditation)? If one can liberate people from hundreds of thousands of sufferings, and realize this concentration in an instant, then one will obtain the path of true wisdom. At that time, I saw countless (Nayuta, a large numerical unit) Buddhas, exceeding the number of sands in the Ganges River in the ten directions. I obtained the wish-fulfilling and supreme divine feet (a type of supernatural power), and was able to go to hundreds of thousands of Buddha lands. I went to those Buddha lands to ask the most supreme Buddhas, and adorned my questions with hundreds of thousands of arguments and debates. At that time, the Buddhas proclaimed to me, answering just like the questions I had raised. I was completely able to comprehend and accept, even without forgetting a single word or phrase; since I heard this true Dharma, I extensively raised countless hundreds of questions, expounding the phrases of detachment from worldly affairs and peaceful Nirvana, and placing countless beings on the path of wisdom. I abide in such a supreme Samadhi, and have studied this Dharma for countless kalpas (aeons). In the past, countless beings were also placed by me on the unsurpassed and most supreme path. If someone has never seen a Buddha, and has never heard of this supreme Dharma, they will ultimately not be able to generate faith and joy, and believe in this true Samadhi of the First Principle Emptiness (Paramārtha-śūnyatā, the emptiness of ultimate truth); those who are wise can understand, obtain profound and true virtues, and not be frightened by hearing the First Principle Emptiness, but generate great joy in their hearts after hearing it. Those who can hold my Bodhi (Enlightenment) are the true Buddha-children of the Tathagata (Thus Come One), as rare as the Udumbara flower (a legendary rare flower). I have cultivated ascetic practices for many kalpas for them. Those people will not fear falling into evil paths, and will always be able to stay away from the Eight Difficulties (eight obstacles that prevent one from practicing the Dharma). They will see countless Buddhas, and will also be able to believe in this supreme Samadhi. Just like Maitreya (the future Buddha) who is alone without a companion, regarding the pure wisdom obtained by sentient beings, this Samadhi Sutra is in their hands, and I prophesy for them, just like Maitreya. These people achieve mindfulness and wisdom, hear and uphold the Dharma, and ultimately increase on the path to Bodhi, possessing eloquence, delighting in tranquility, and without sorrow or affliction, because this Samadhi is in their hands; These people often receive offerings from the devas (gods), and are also revered by the people, and are constantly protected by ghosts and spirits, because they hold such a Samadhi.
； 不為火、毒之所傷， 一切刀杖莫能害， 入大水中不漂溺， 斯由持是三昧故； 是人恒住山林中， 為諸天等所給侍， 夜叉無量來供養， 受持如是三昧故； 智慧廣大如巨海， 說佛功德無障礙， 演暢諸佛真實德， 以持如是勝定故； 是人所聞無窮盡， 猶如虛空無有邊， 執智慧炬除闇冥， 是人持是三昧故； 柔軟美妙應義語， 處眾演說智者愛， 說如泉河澍無竭， 以持如是三昧故； 猶如醫王施良藥， 又與眾生作歸舍， 能為世間作光明， 以持如是三昧故； 是人不為愛慾心， 樂於寂滅得禪樂， 說于寂靜美妙言， 以持如是三昧故； 是人離相意不染， 於一切相悉簡擇， 心常寂靜而經行， 以持如是三昧故； 彼得無垢離垢眼， 能見無量諸如來， 得丈夫眼廣無邊， 由持如是三昧故； 孔雀美音應寂靜， 迦陵頻伽悅意聲， 合和諸樂出妙響， 由持如是三昧故； 成就雷霆聲遠震， 眾鵝鐘鼓美妙音， 美合百種勝伎樂， 以持如是三昧故； 無量無數僧祇劫， 成就如是和雅音， 所說語言如甘露， 斯由持是勝三昧； 餚饌飲食不貪嗜， 于衣缽中不生
【現代漢語翻譯】 現代漢語譯本： 不會被火或毒所傷害，一切刀劍棍棒都不能加害， 進入大水中也不會被淹沒，這是由於修持這種三昧（Samadhi，禪定）的緣故； 這個人經常住在山林中，被諸天等神靈侍奉， 無數的夜叉（Yaksa，一種守護神）前來供養，因為受持這樣的三昧的緣故； 智慧廣大如巨大的海洋，宣說佛的功德沒有障礙， 演說諸佛真實的功德，因為持有這種殊勝禪定的緣故； 這個人所聽聞的無窮無盡，猶如虛空沒有邊際， 手執智慧的火炬去除黑暗，這個人修持這種三昧的緣故； 柔軟美妙又合乎義理的言語，在眾人中演說，智者喜愛聽聞， 所說的話語如泉水河流般涌出沒有窮盡，因為持有這種三昧的緣故； 猶如醫王施捨良藥，又給眾生作為歸宿， 能為世間帶來光明，因為持有這種三昧的緣故； 這個人不會被愛慾之心所困擾，樂於寂滅而得到禪定的快樂， 宣說寂靜美妙的言語，因為持有這種三昧的緣故； 這個人遠離對相的執著，心意不被污染，對於一切相都能仔細辨別選擇， 內心常常寂靜而經行，因為持有這種三昧的緣故； 他得到沒有污垢、遠離污垢的眼睛，能夠看見無量諸如來（Tathagata，佛的稱號之一）， 得到大丈夫的眼睛，廣大無邊，由於修持這種三昧的緣故； 孔雀美妙的聲音應和著寂靜，迦陵頻伽（Kalavinka，一種鳥）發出令人喜悅的聲音， 混合各種音樂發出美妙的聲響，由於修持這種三昧的緣故； 成就如雷霆般的聲音，遙遠震動，眾鵝、鐘鼓發出美妙的聲音， 美好地融合百種殊勝的伎樂，因為持有這種三昧的緣故； 在無量無數僧祇劫（Asamkhya kalpa，極長的時間單位）中，成就這樣和諧優雅的聲音， 所說的話語如同甘露，這是由於修持這種殊勝三昧的緣故； 對於美味的食物不貪圖，對於衣缽中不生
【English Translation】 English version: They are not harmed by fire or poison, and all swords and staves cannot injure them. They do not drown when entering great waters; this is because of upholding this Samadhi (concentration). Such a person constantly dwells in forests and is served by gods and others. Countless Yakshas (a type of guardian spirit) come to make offerings because they uphold such Samadhi. Their wisdom is as vast as a great ocean, and they speak of the Buddha's merits without obstruction. They expound the true virtues of all Buddhas because they hold such supreme concentration. What such a person hears is endless, like the boundless sky. Holding the torch of wisdom, they dispel darkness; this person upholds this Samadhi. Their words are gentle, beautiful, and meaningful; when speaking in assemblies, wise people love to listen. Their words flow like a spring or river, never ceasing, because they hold such Samadhi. Like a medicine king who gives good medicine, they also provide a refuge for sentient beings. They can bring light to the world because they hold such Samadhi. Such a person is not troubled by desires but delights in tranquility and attains the joy of meditation. They speak of peaceful and wonderful words because they hold such Samadhi. Such a person is detached from appearances, their mind unpolluted, and they carefully discern all forms. Their heart is always tranquil as they walk, because they hold such Samadhi. They obtain pure, stainless eyes and can see countless Tathagatas (one of the titles of a Buddha). They obtain the eyes of a great person, vast and boundless, because they uphold such Samadhi. The beautiful sound of peacocks harmonizes with the silence, and the Kalavinka (a mythical bird with a beautiful voice) emits a pleasing sound. Various musical instruments combine to produce wonderful sounds because they uphold such Samadhi. They achieve a voice that resonates like thunder, and the beautiful sounds of geese, bells, and drums. Beautifully blending hundreds of excellent musical performances because they hold such Samadhi. For immeasurable, countless Asamkhya kalpas (an extremely long period of time), they achieve such harmonious and elegant sounds. The words they speak are like nectar; this is because of upholding this supreme Samadhi. They do not crave delicious food and do not generate
著， 少欲知足善調柔， 由持如是三昧故； 能于自身不高舉， 於他人所不輕毀， 心常柔軟樂禪定， 由持如是三昧故； 常自觀察己所行， 不見他人所闕失， 與眾和顏無違諍， 由持如是三昧故； 悲心恩潤清凈慧， 離邪正直無諂曲， 意恒柔軟樂解脫， 由持如是三昧故； 心常樂行佈施行， 慳吝之結不能染， 不為境界所攝錄， 以持如是三昧故； 端正殊特人喜樂， 其身面板真金色， 三十二相以莊嚴， 以持如是三昧故； 色相功德悉端妙， 多人愛敬恒守護， 男、女、大、小觀無厭， 以持如是三昧故； 諸天、龍、神、夜叉眾， 於是人所悉歡喜， 往詣家家皆讚歎， 以持如是三昧故； 梵王、帝釋、自在天， 並餘一切來供養， 其心都無起我慢， 以持如是三昧故； 彼離一切諸險徑， 無有障難惡道畏， 解脫一切恐怖事， 由持如是三昧故； 能聞佛說微妙法， 無復一切諸疑惑， 隨順趣入甚深法， 以持如是三昧故； 若聞賢聖微細法， 悉能解了得究竟， 由於過去因緣力， 以持如是三昧故； 如來說于如是言， 善得利養心不舉， 以是因緣得總持，
【現代漢語翻譯】 現代漢語譯本： 少欲知足，善於調伏身心，性情柔和，因為秉持這種三昧（Samadhi，禪定）的緣故； 能夠不自高自大，不輕視譭謗他人，內心常常柔和喜樂禪定，因為秉持這種三昧的緣故； 常常自我反省自己的行為，不去看別人的缺點過失，與大眾和顏悅色，沒有違背爭執，因為秉持這種三昧的緣故； 具有慈悲之心，恩澤滋潤，清凈智慧，遠離邪惡，正直不阿諛奉承，心意恒常柔和，喜樂解脫，因為秉持這種三昧的緣故； 內心常常喜好施行佈施，吝嗇的煩惱不能沾染，不被外在境界所迷惑牽引，因為秉持這種三昧的緣故； 相貌端正殊勝特別，令人喜悅，他的身體面板呈現真正的金色，以三十二相（Thirty-two marks of the Great Man）來莊嚴自身，因為秉持這種三昧的緣故； 容貌和功德都端正美妙，許多人愛戴敬重，恒常守護，男人、女人、大人、小孩看了都不會厭倦，因為秉持這種三昧的緣故； 諸天（Devas）、龍（Nagas）、神（Devas）、夜叉（Yaksa）等眾，都對這個人感到歡喜，前往他家家戶戶都讚歎，因為秉持這種三昧的緣故； 梵王（Brahma）、帝釋（Indra）、自在天（Isvara），以及其他一切天神都來供養，他的內心都沒有生起我慢之心，因為秉持這種三昧的緣故； 他遠離一切危險的道路，沒有障礙和惡道的恐懼，解脫一切恐怖的事情，因為秉持這種三昧的緣故； 能夠聽聞佛陀所說的微妙之法，不再有任何疑惑，隨順趣入甚深之法，因為秉持這種三昧的緣故； 如果聽聞賢聖微妙的佛法，都能理解明瞭而得到究竟，這是由於過去世的因緣力量，因為秉持這種三昧的緣故； 如來（Tathagata）宣說這樣的話，即使得到好的利養，內心也不會驕傲自滿，因為這個因緣而得到總持（Dharani）。
【English Translation】 English version: Having few desires and knowing contentment, being good at taming and softening, because of upholding such Samadhi (禪定); Being able to not exalt oneself, not to belittle or slander others, the mind is always gentle and joyful in meditation, because of upholding such Samadhi; Always observing one's own actions, not seeing the faults of others, being amiable with the multitude, without conflict or contention, because of upholding such Samadhi; Having a compassionate heart, grace and moistening, pure wisdom, being far from evil, upright and without flattery, the mind is constantly gentle and joyful in liberation, because of upholding such Samadhi; The mind is always joyful in practicing generosity and giving, the knots of stinginess cannot taint, not being captured and influenced by external realms, because of upholding such Samadhi; Having a dignified and outstanding appearance, pleasing to people, his body and skin appear as true gold, adorned with the Thirty-two marks of the Great Man, because of upholding such Samadhi; Appearance and merits are all dignified and wonderful, many people love, respect, and constantly protect, men, women, adults, and children do not tire of looking, because of upholding such Samadhi; Devas (諸天), Nagas (龍), Devas (神), Yakshas (夜叉), and other beings, are all delighted with this person, going to his home, every household praises him, because of upholding such Samadhi; Brahma (梵王), Indra (帝釋), Isvara (自在天), and all other deities come to make offerings, his mind does not give rise to arrogance, because of upholding such Samadhi; He is far from all dangerous paths, without obstacles or fear of evil realms, liberated from all terrifying things, because of upholding such Samadhi; Being able to hear the Buddha's subtle and wonderful Dharma, no longer having any doubts, following and entering into the profound Dharma, because of upholding such Samadhi; If hearing the subtle Dharma of the wise and noble, being able to understand and attain ultimate realization, this is due to the power of past causes and conditions, because of upholding such Samadhi; The Tathagata (如來) speaks such words, even if obtaining good benefits and offerings, the mind will not be proud or complacent, because of this cause and condition, one obtains Dharani (總持).
斯由得是三昧故； 是人臨欲命終時， 悲慧雄猛彌陀佛， 是佛為現住其前， 以持如是三昧故； 得見十力稱所求， 及諸聲聞住其前， 決定生彼安樂國， 以持如是三昧故。 假令一切眾生類， 一時成佛盡有邊， 其中一人咸供養， 復過恒河沙數劫， 若於後世末代時， 得聞是定無諂人， 能於是定起隨喜， 過前功德非分數。 童子！當知寂滅道， 是第一義空三昧， 若書、讀誦、受持者， 是人名為持法藏。
「童子！以是義故，菩薩摩訶薩若欲知一切眾生言音，及知一切眾生諸根差別、前後不同而應說法，童子！彼人於此三昧應當受持、讀誦、廣為人說。又，為攝一切眾生故，應當修習方便相應。」
爾時，世尊即說偈言：
「若人曾見無量佛， 亦曾咨問是三昧， 是勝智人持此定， 住第一善而不動； 得於人天上妙樂， 常得他人勝供養， 又得禪定涅槃樂， 是不放逸持定故； 聞他贊已不生欣， 若被罵辱亦無恚， 八法不動猶如山， 樂求解脫持定故； 口初不說無義語， 離瞋、傲慢及諍論， 忍辱調伏心歡喜， 由不放逸持定故； 其言柔軟諦審實， 舒顏和悅先慰問，
【現代漢語翻譯】 現代漢語譯本： 這是由於三昧（Samadhi，一種精神集中狀態）的緣故； 這個人臨近命終的時候，悲心和智慧雄猛的彌陀佛（Amitabha Buddha，阿彌陀佛）會顯現在他面前，因為他持有這樣的三昧； 他能夠見到具足十力（Ten Powers of a Buddha，佛的十種力量）的佛，滿足他的愿求，以及諸位聲聞（Śrāvaka，聽聞佛法而證悟的弟子）也住在他的面前，決定往生到那安樂國土（Pure Land，凈土），因為他持有這樣的三昧。
假使一切眾生，一時都成就佛果，數量多到有邊際，其中一人供養所有這些佛，時間超過恒河沙數劫，如果在後世末法時代，有人聽聞這個禪定，而且沒有虛偽之心，能夠對這個禪定生起隨喜之心，那麼他的功德超過前面所說的，無法用數字來衡量。
童子！你應該知道寂滅之道，這是第一義空三昧（the Samadhi of the Emptiness of the Highest Meaning，證悟空性的三昧），如果有人書寫、讀誦、受持這個三昧，這個人就叫做持有法藏（Holder of the Dharma Treasury，佛法的寶藏）。
『童子！因為這個緣故，菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）如果想要知道一切眾生的語言，以及知道一切眾生諸根（Indriya，感覺器官）的差別、前後不同，而應為他們說法，童子！這個人對於這個三昧，應當受持、讀誦、廣泛地為人解說。而且，爲了攝受一切眾生，應當修習方便（Upāya，善巧方法）相應的法門。』
當時，世尊（Bhagavan，佛）就說了偈頌：
『如果有人曾經見過無量佛，也曾經請問過這個三昧，這位具有殊勝智慧的人，持有這個禪定，安住在第一善法中而不動搖； 能夠得到人天（Deva，天神）之上美妙的快樂，常常得到他人殊勝的供養，又能夠得到禪定和涅槃（Nirvana，寂滅）的快樂，這是因為不放逸地持有這個禪定的緣故； 聽到別人讚歎，不生歡喜，如果被人謾罵侮辱，也沒有嗔恨，八風（Eight worldly concerns，世間的八種境況，利、衰、毀、譽、稱、譏、苦、樂）吹不動他，猶如山一樣，因為樂於求解脫而持有這個禪定的緣故； 口中從不說沒有意義的話，遠離嗔恨、傲慢以及爭論，忍辱調伏內心，充滿歡喜，由於不放逸地持有這個禪定的緣故； 他的言語柔和、真實而審慎，面容舒展、和悅，總是先慰問他人，'
【English Translation】 English version: This is because of Samadhi (a state of mental concentration); When this person is about to die, Amitabha Buddha (the Buddha of Infinite Light and Life), with compassion and wisdom, will appear before him, because he holds such Samadhi; He will be able to see the Buddha with the Ten Powers (the ten powers of a Buddha, दशबल), fulfilling his wishes, and the Śrāvakas (disciples who attain enlightenment by hearing the teachings) will also be present before him, ensuring his rebirth in the Pure Land (the Land of Bliss), because he holds such Samadhi.
Suppose all sentient beings simultaneously attain Buddhahood, their number being finite, and one person offers alms to all these Buddhas for kalpas (aeons) as numerous as the sands of the Ganges River, if in the degenerate age of the future, someone hears of this Samadhi and is without deceit, able to rejoice in this Samadhi, then his merit will surpass the former, beyond measure.
Young man! You should know that the path of extinction is the Samadhi of the Emptiness of the Highest Meaning (the Samadhi of realizing emptiness), if someone writes, recites, and upholds this Samadhi, this person is called the Holder of the Dharma Treasury (the treasure of the Buddha's teachings).
『Young man! For this reason, if a Bodhisattva-Mahāsattva (a great Bodhisattva) wishes to know the languages of all sentient beings, and to know the differences in the faculties (Indriya, sense organs) of all sentient beings, their order and differences, and to teach them accordingly, young man! This person should uphold, recite, and widely explain this Samadhi to others. Moreover, in order to gather all sentient beings, one should cultivate practices corresponding to skillful means (Upāya, expedient means).』
At that time, the Bhagavan (the World-Honored One, Buddha) spoke in verse:
『If a person has seen countless Buddhas, and has also inquired about this Samadhi, this person with superior wisdom holds this Samadhi, abiding in the foremost goodness without wavering; He will obtain the wonderful pleasures of gods and humans (Deva, celestial beings), and will always receive superior offerings from others, and will also obtain the bliss of Samadhi and Nirvana (liberation), this is because of upholding this Samadhi without negligence; Hearing others' praise, he does not rejoice, and if insulted or reviled, he has no anger, the eight winds (eight worldly concerns) do not move him, like a mountain, because he delights in seeking liberation and holds this Samadhi; His mouth never speaks meaningless words, he is free from anger, arrogance, and disputes, he endures insult, subdues his mind, and is full of joy, due to upholding this Samadhi without negligence; His words are gentle, truthful, and careful, his face is pleasant and kind, he always comforts others first,'
見諸眾生常含笑， 以持勝凈三昧故； 心常調伏不惱他， 善攝五根持戒凈， 住實少言利可愛， 以持凈勝三昧故； 常舍廣施無吝心， 飢渴眾生令飽滿， 自食不欣施他喜， 善業人持直定故； 為多百千諸天愛， 夜叉、修羅、龍恭敬， 獨處林中恒守護， 勇猛持是勝定故； 樂在寂靜離音聲， 龍、阿修羅恒親覲， 一切無能怖畏者， 以不放逸持定故； 其聲猶如梵天音， 又如眾鵝可樂聲， 亦如五百美妙音， 名聞遍彰諸世間。 大地所有諸微塵， 功德過於彼塵數， 利益眾生功德藏， 以修如是寂定故。
「童子！菩薩摩訶薩心生樂欲：『我於一切法自性云何得知？』童子！菩薩摩訶薩於此三昧應當受持、讀誦、為他廣說、修習方便相應，為攝一切眾生故。」
爾時，世尊即說偈言：
「智者無恚愛， 又不起愚癡， 煩惱悉微薄， 知勝寂法故。 佛戒不缺犯， 女色無縱逸， 堅心求是定， 知法離塵垢。 智慧及神足， 覲佛詣多剎， 總持到彼岸， 以知寂定故。 速成兩足尊， 為寂治煩惱， 善拔惡毒箭， 說無垢寂句。 若人為良醫， 善知病起由， 學此智決
【現代漢語翻譯】 現代漢語譯本 常見到所有眾生臉上都帶著笑容，這是因為他持有殊勝清凈的三昧（Samadhi，一種高度集中的冥想狀態）的緣故； 內心常常調伏自己而不去惱亂他人，能夠很好地約束眼、耳、鼻、舌、身這五根，持守戒律清凈， 安住于真實，很少說話，令人喜愛，這也是因為他持有清凈殊勝的三昧的緣故； 常常捨棄所有，廣行佈施而沒有吝嗇之心，讓飢餓乾渴的眾生得到飽滿， 自己吃東西不感到高興，佈施給他人卻感到歡喜，行善之人持有正直的禪定之故； 被眾多百千諸天所愛戴，夜叉（Yaksa，一種守護神）、修羅（Asura，一種好戰的神）、龍都恭敬他， 獨自一人住在森林中，恒常受到守護，這是因為他勇猛地持有這種殊勝禪定的緣故； 喜歡身處寂靜之處，遠離喧囂的聲音，龍、阿修羅常常親自來拜見， 一切事物都不能使他感到恐懼，這是因為他不放逸地持有禪定的緣故； 他的聲音猶如梵天（Brahma，印度教的創造神）的聲音，又如眾鵝發出的悅耳動聽的聲音， 也像五百種美妙的聲音彙集在一起，名聲傳遍各個世間。 大地上所有的微塵，他的功德超過了那些微塵的數量， 他是利益眾生的功德寶藏，這是因為他修習如此寂靜的禪定的緣故。
『童子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）心中生起強烈的願望：『我要如何才能瞭解一切法的自性呢？』童子！菩薩摩訶薩對於這種三昧，應當受持、讀誦、為他人廣泛解說、修習方便法門，以攝受一切眾生的緣故。』
當時，世尊（釋迦牟尼佛）就說了這樣的偈語：
『有智慧的人沒有嗔恨和貪愛，也不會生起愚癡， 煩惱都變得非常微薄，因為他知道殊勝寂靜之法的緣故。 佛陀的戒律沒有缺犯，對於女色沒有放縱迷戀， 以堅定的心去尋求這種禪定，知道法能夠遠離塵垢。 擁有智慧和神通，朝覲佛陀，前往許多佛國剎土， 以總持（Dharani，記憶力和理解力）到達彼岸，因為他知道寂靜禪定的緣故。 迅速成就具足一切功德的佛陀，爲了寂靜而治理煩惱， 善於拔除惡毒之箭，宣說沒有染污的寂靜之語。 如果有人能成為良醫，善於知道疾病產生的緣由， 學習這種智慧就能決斷。』
【English Translation】 English version He is always seen smiling at all beings, because he holds the supreme and pure Samadhi (a state of highly concentrated meditation); His heart is constantly tamed and does not disturb others, he can well restrain the five senses of eyes, ears, nose, tongue, and body, and uphold the precepts purely, He dwells in truth, speaks little, and is lovable, also because he holds the pure and supreme Samadhi; He always gives up everything, practices generosity widely without stinginess, and satisfies the hunger and thirst of beings, He does not rejoice when he eats himself, but rejoices when he gives to others, because the virtuous person holds upright concentration; He is loved by many hundreds of thousands of devas (gods), Yakshas (a type of guardian spirit), Asuras (a type of warring deity), and dragons respect him, He lives alone in the forest, constantly protected, because he bravely holds this supreme concentration; He enjoys being in quiet places, away from noisy sounds, dragons and Asuras often come to visit him in person, Nothing can frighten him, because he holds concentration without negligence; His voice is like the voice of Brahma (the Hindu god of creation), and like the pleasant sound of geese, It is also like the gathering of five hundred beautiful sounds, his fame spreads throughout all worlds. The merits of all the dust particles on the earth exceed the number of those dust particles, He is a treasure of merit that benefits all beings, because he cultivates such quiet concentration.
'Child! The Bodhisattva-Mahasattva (Great Bodhisattva) generates a strong desire in his heart: 'How can I understand the self-nature of all dharmas?' Child! The Bodhisattva-Mahasattva should uphold, recite, widely explain to others, and cultivate expedient means corresponding to this Samadhi, in order to gather all beings.'
At that time, the World Honored One (Sakyamuni Buddha) spoke the following verse:
'The wise person has no hatred or love, nor does he arise with ignorance, Afflictions become very thin, because he knows the supreme and quiet Dharma. The Buddha's precepts are not violated, there is no indulgence in female beauty, With a firm heart, seek this concentration, knowing that the Dharma can be free from defilement. Possessing wisdom and supernatural powers, visiting the Buddha and going to many Buddha lands, Reaching the other shore with Dharani (memory and understanding), because he knows quiet concentration. Quickly attain the Buddha who is complete with all merits, governing afflictions for the sake of quietude, Skillfully removing the poisonous arrows, proclaiming the undefiled words of quietude. If someone can become a good doctor, knowing well the cause of the disease, Learning this wisdom can make decisions.'
定， 解脫眾生害。 學理得自在， 無著堪供養， 安眾無悕望， 解知凈法故。 人師子忍辱， 打罵無瞋恚， 屠割亦不惱， 能知陰空故。 忍力如須彌， 都無計忍想， 乃至佛不存， 知有常空故。 三界無量想， 三世悉了知， 能顯理無量， 無畏學法故。 於事不取想， 愛、憎悉不取， 知法常空寂， 得勝寂滅故。 若說此勝定， 不久見菩提， 聖境善了達， 施是獲多報。 說億修多羅， 所演無滯礙， 辯才不斷絕， 知法廣大故。 若人不思劫， 定慧猶如雲， 說法無窮盡， 知此寂定故。 辯才不思議， 求道必能得， 說無邊億經， 知法相名遍。 佛說無上法， 聞持令充滿， 于中無疑惑， 知法悉非有。 愛語常行施， 善舍拯貧樂， 資生恣充足， 悲愍世間故。 當作閻浮王， 愍眾無瞋怒， 眾人起慈敬， 以知空法故； 端正妻、男、女， 王位、身皆舍， 決定無吝悔， 以知空寂故； 若人割支節， 夢寤都無瞋， 曾供無量佛， 以持空法故； 供養牟尼日， 三世無疲倦， 大信心不動， 是知空法故； 善持佛法
【現代漢語翻譯】 現代漢語譯本 禪定能夠解脫眾生的苦難。 通達佛理便能獲得自在，不執著于任何事物，堪受一切供養。 以安定大眾為己任，不求回報，因為通曉清凈之法。 如同人中之獅子的佛陀，能夠忍受一切侮辱打罵，不起瞋恨之心。 即使被屠殺割截，也不會惱怒，因為他能了知五陰皆空的道理。 他的忍辱之力如同須彌山一般，心中沒有絲毫計較忍辱的想法。 乃至心中沒有佛的存在，因為他知道一切都是常空的。 對於三界無量的種種想法，以及過去、現在、未來三世的一切，都能夠完全了知。 能夠顯現無量的真理，因為他無所畏懼地學習佛法。 對於世間的一切事物，都不去執取妄想，對於愛和憎，都不去執著。 因為他知道一切法都是常空寂滅的，所以能夠獲得殊勝的寂滅。 如果宣說這種殊勝的禪定，不久就能證得菩提（bodhi，覺悟）。 對於聖境能夠善巧通達，佈施能夠獲得極大的福報。 宣說億萬部的修多羅（sutra，佛經），所演說的內容沒有任何滯礙。 辯才無礙，永不斷絕，因為他通曉佛法廣大無邊。 如果有人在不可思議的漫長時間裡，禪定和智慧如同云一樣聚集。 那麼他說法將無窮無盡，因為他通曉這種寂靜的禪定。 他的辯才不可思議，求道必定能夠成功。 能夠宣說無邊億萬部的經典，因為他通曉一切法的體相和名稱。 佛陀所說的無上之法，聽聞受持，使之充滿內心。 對於佛法沒有絲毫的疑惑，因為他知道一切法都不是真實存在的。 常說愛語，常常行佈施，樂於行善，救濟貧困，使他們得到安樂。 給予眾生資生之物，使他們充足無憂，因為他悲憫世間一切眾生。 這樣的人將成為閻浮（Jambudvipa，南贍部洲）之王，以慈悲之心對待民眾，不起瞋怒。 眾人都會對他生起慈愛和恭敬之心，因為他通曉空性的佛法。 他可以捨棄端正的妻子、兒女，以及王位和自己的身體。 心中決定不會有吝嗇和後悔，因為他通曉空寂的道理。 如果有人割截他的肢體，即使在夢中也不會生起瞋恨之心。 因為他曾經供養過無量諸佛，才能堅持空性的佛法。 能夠供養牟尼（Muni，釋迦牟尼佛的尊稱）之日，在過去、現在、未來三世都不會感到疲倦。 他具有堅定的信心，不可動搖，這就是通曉空性佛法的結果。 能夠善於受持佛法。
【English Translation】 English version Concentration liberates beings from suffering. Understanding the principles leads to freedom; being unattached, one is worthy of offerings. Securing beings without expectation, understanding the pure Dharma. The 'Lion among men' (referring to the Buddha) endures insults and abuse without anger. Even when butchered, he is not disturbed, for he understands the emptiness of the skandhas (five aggregates). His power of patience is like Mount Sumeru (須彌, a sacred mountain); he has no thought of measuring patience. Even when the Buddha is not present in his mind, he knows there is constant emptiness. He knows the immeasurable thoughts of the three realms and understands all three times (past, present, future). He can reveal immeasurable principles because he fearlessly studies the Dharma. He does not grasp at thoughts about things; he does not grasp at love or hate. Knowing that the Dharma is always empty and still, he attains supreme tranquility. If one speaks of this supreme concentration, one will soon see Bodhi (菩提, enlightenment). Skillfully understanding the sacred realm, giving brings great rewards. Speaking billions of Sutras (修多羅, discourses), the teachings flow without obstruction. Eloquence is continuous, because he knows the vastness of the Dharma. If one does not think for kalpas (劫, eons), concentration and wisdom are like clouds. Speaking the Dharma is endless, because he knows this tranquil concentration. His eloquence is inconceivable; seeking the path, one will surely attain it. Speaking countless billions of scriptures, he knows the names and characteristics of all Dharmas. The Buddha speaks the supreme Dharma; hearing and holding it fills the mind. Without doubt in it, knowing that all Dharmas are non-existent. Always speaking loving words, constantly practicing giving, willingly giving to relieve the poor and bring them joy. Providing beings with the necessities of life, making them content and without worry, because he has compassion for the world. Such a person will become a Jambudvipa (閻浮, the continent south of Mount Meru) king, treating the people with compassion and without anger. All will generate loving-kindness and respect for him, because he knows the Dharma of emptiness. He can give up his beautiful wife, sons, and daughters, as well as his throne and his own body. He will definitely have no stinginess or regret, because he knows the principle of emptiness and stillness. If someone cuts off his limbs, he will not generate anger even in his dreams. Because he has made offerings to countless Buddhas, he can uphold the Dharma of emptiness. Able to make offerings to the sun of Muni (牟尼, epithet of Shakyamuni Buddha), he will not be weary in the three times. He has great unwavering faith; this is the result of knowing the Dharma of emptiness. Able to skillfully uphold the Buddha's Dharma.
藏， 住勝陀羅尼， 不久得成佛， 以持勝經故。 世世不聾、盲， 曠劫具諸根， 八難常遠離， 繫心說此經。 為福離惡道， 端正相莊嚴， 心凈住神通， 以斯佛現前。 種種應化身， 諸剎度眾生， 若得見彼者， 菩提意決定。 智念無憂者， 精進勢力起， 勝法中究竟， 末世持經故。 身出千億光， 其光蔽日月， 若修習空定， 不久人中勝。 我求寂境界， 千億僧祇劫， 不捨勤精進， 為然燈授記。 智應行是經， 說勝諸佛法， 外道愚癡失， 命終地獄煮。 受苦最尤劇， 那由劫乃盡， 多劫畢罪已， 得為甘露因。 末代可怖時， 近於無上道， 護持我法藏， 記彼持是經。
月燈三昧經卷第六 大正藏第 15 冊 No. 0639 月燈三昧經
月燈三昧經卷第七
高齊天竺三藏那連提耶舍譯
「童子！若菩薩摩訶薩應常樂修神通本業。云何菩薩摩訶薩大神通本業？謂攝一切善法，不取戒聚、不著定聚，于智慧聚亦不戲論、于解脫解脫知見之聚亦不取著。童子！是為菩薩摩訶薩大神通本業。若成就神通本業得大神通者，菩薩摩訶薩於一切變現自在，便
【現代漢語翻譯】 現代漢語譯本 安住于殊勝的陀羅尼（Dharani，總持）， 不久就能成就佛果，因為持有這部殊勝的經典。 生生世世不會聾啞或眼盲，在漫長的劫數中具備所有根器（諸根指眼、耳、鼻、舌、身、意六根）， 永遠遠離八難（八種障礙修行的處境），專心致志地宣說這部經典。 爲了獲得福報，遠離惡道，擁有端正莊嚴的相貌， 內心清凈，安住于神通之中，因此佛陀會顯現在眼前。 以種種應化之身，在各個佛土度化眾生， 如果能夠見到他們，菩提之心就會堅定不移。 擁有智慧和正念，沒有憂愁的人，精進的力量就會生起， 在殊勝的佛法中達到究竟，這是因為在末法時代持誦這部經典。 身體發出千億道光芒，這些光芒遮蔽了日月的光輝， 如果修習空性禪定，不久就能成為人中之勝。 我爲了尋求寂滅的境界，經歷了千億僧祇劫（Asankhyeya kalpa，極長的時間單位）， 不曾放棄勤奮精進，因此燃燈佛（Dipankara，過去佛之一）為我授記。 有智慧的人應當奉行這部經典，宣說殊勝的諸佛之法， 外道愚癡迷惑而迷失，命終之後會在地獄中受煎煮。 所受的痛苦極其劇烈，要經歷那由他（Nayuta，數量單位）劫才能結束， 在多劫之後罪業消盡，才能得到甘露之因。 在末法時代這個恐怖的時期，能夠接近無上菩提之道， 護持我的佛法寶藏，佛會授記那些持誦這部經典的人。
《月燈三昧經》卷第六 《大正藏》第15冊 No. 0639 《月燈三昧經》
《月燈三昧經》卷第七
高齊天竺三藏那連提耶舍（Narendrayasas）譯
『童子！如果菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）應當經常喜好修習神通的根本事業。什麼是菩薩摩訶薩的大神通根本事業？就是攝取一切善法，不執取戒律之聚，不執著禪定之聚，對於智慧之聚也不戲論，對於解脫和解脫知見的聚集也不執取。童子！這就是菩薩摩訶薩的大神通根本事業。如果成就了神通的根本事業而獲得大神通，菩薩摩訶薩對於一切變化顯現都能自在，便』
【English Translation】 English version Abiding in the supreme Dharani (總持), One will soon attain Buddhahood, because of upholding this supreme Sutra. Life after life, one will not be deaf, mute, or blind, possessing all faculties (the six roots: eye, ear, nose, tongue, body, and mind) throughout vast kalpas. Forever staying away from the eight difficulties (eight unfavorable conditions for practice), wholeheartedly reciting this Sutra. In order to gain blessings and stay away from evil paths, possessing upright and dignified features, With a pure mind, abiding in supernatural powers, thus the Buddha will appear before you. Using various manifested bodies, delivering sentient beings in various Buddha lands, If one can see them, the Bodhi mind will be firm and unwavering. Those who possess wisdom and mindfulness, without sorrow, the power of diligence will arise, Attaining ultimate realization in the supreme Dharma, because of upholding this Sutra in the Dharma-ending age. The body emits billions of rays of light, these rays obscure the light of the sun and moon, If one cultivates emptiness samadhi, one will soon become the best among people. I sought the realm of tranquility, experiencing billions of Asankhyeya kalpas (極長的時間單位), Never abandoning diligent effort, therefore Dipankara Buddha (燃燈佛) bestowed a prophecy upon me. The wise should practice this Sutra, proclaiming the supreme Dharma of all Buddhas, Heretics are foolish and deluded, and after death, they will be boiled in hell. The suffering endured is extremely severe, lasting for Nayuta (數量單位) kalpas before it ends, After countless kalpas of expiating sins, one can obtain the cause of nectar. In the terrifying time of the Dharma-ending age, one can approach the unsurpassed path of Bodhi, Protecting my Dharma treasury, the Buddha will prophesy those who uphold this Sutra.
Moon Lamp Samadhi Sutra, Volume 6 Taisho Tripitaka Volume 15, No. 0639, Moon Lamp Samadhi Sutra
Moon Lamp Samadhi Sutra, Volume 7
Translated by Narendrayasas (那連提耶舍), Tripitaka Master from Tianzhu (India) of the Gao Qi Dynasty
'Child! If a Bodhisattva-Mahasattva (菩薩摩訶薩) should always delight in cultivating the fundamental activities of supernatural powers. What are the fundamental activities of great supernatural powers of a Bodhisattva-Mahasattva? It is to gather all good Dharmas, not grasping at the aggregate of precepts, not clinging to the aggregate of samadhi, not engaging in frivolous discussions about the aggregate of wisdom, and not clinging to the aggregate of liberation and the knowledge and vision of liberation. Child! This is the fundamental activity of great supernatural powers of a Bodhisattva-Mahasattva. If one accomplishes the fundamental activities of supernatural powers and obtains great supernatural powers, the Bodhisattva-Mahasattva will be free in all transformations and manifestations, then'
能為一切眾生說法。為攝大乘故，是菩薩於此大神通本業應常修學。」
爾時，世尊而說偈言：
「神通本勝業， 顯示無果報； 悕果修諸行， 取我想不除。 所言神通者， 佛智不思議； 若住取著者， 彼人無智慧。 不思議諸法， 音聲而顯示， 若執于音聲， 不達方便說。 不曉方便教， 靡知方便說， 非法說為法， 於法寧覺了？ 三千世界中， 我時說諸經， 義一種種味， 彼悉不可說。 所有十方佛， 顯說無量法， 諦思一句義， 便則一切解。 一切法無我， 若人學此義， 彼時習一句， 悟佛法不難。 諸法是佛法， 若人學此法， 如法而解了， 便順於空法。 諸語是佛語， 一切聲事無， 遍於十方求， 佛語不可得。 佛語最第一、 佛語無過上， 微細事悉無， 是為語最上。 彼法最無上， 顯現不斷絕， 無得微塵許， 諸佛之所說。 諸法不可得、 無有法可證， 如是知於法， 能解佛菩提。 彼若悟此法， 便轉於法輪； 轉於法輪時， 則暢勝甘露。 菩薩能解了， 無上佛菩提， 得為無等尊， 令他悟佛智。 無修及無
【現代漢語翻譯】 現代漢語譯本： 『爲了能為一切眾生說法，爲了攝受大乘（Mahāyāna）的緣故，菩薩應該經常修學這種大神通的根本事業。』
當時，世尊（Lokajyestha）用偈語說道：
『神通的根本殊勝事業，顯示的是沒有果報；如果希望得到果報而修習各種行為，那麼取著于『我』的觀念就無法去除。 所謂的神通，是佛的智慧，不可思議；如果執著于神通，那麼這個人就沒有智慧。 不可思議的諸法，通過音聲來顯示，如果執著于音聲，就不明白方便的說法。 不瞭解方便的教導，不知道方便的說法，把不是佛法的說成是佛法，又怎麼能覺悟佛法呢？ 在三千世界（Trisāhasra-mahāsāhasra-lokadhātu）中，我曾經說過各種經典，意義雖然相同，但味道卻各有不同，這些都是不可言說的。 所有十方諸佛，顯現並宣說無量的法，如果仔細思考一句的意義，就能理解一切。 一切法都是無我的，如果有人學習這個道理，那時學習一句，領悟佛法就不難。 諸法就是佛法，如果有人學習這個法，如法地理解，就能順應于空性。 所有的語言都是佛語，一切音聲和事物都是空無的，即使遍於十方去尋找，也找不到佛語。 佛語是最第一的，佛語沒有比它更殊勝的，即使是微細的事物也是空無的，這就是最殊勝的語言。 那個法是最無上的，顯現出來是不斷絕的，即使是微塵般的東西也得不到，這是諸佛所說的。 諸法是不可得的，沒有法可以證得，如果這樣理解法，就能理解佛的菩提（Bodhi）。 如果他領悟了這個法，就能轉動法輪（Dharmacakra）；轉動法輪的時候，就能暢流殊勝的甘露。 菩薩能夠理解無上的佛菩提，成為無與倫比的至尊，使他人領悟佛的智慧。 沒有修習和沒有……』
【English Translation】 English version: 『In order to be able to teach the Dharma to all sentient beings, and for the sake of gathering in the Great Vehicle (Mahāyāna), Bodhisattvas should constantly study this fundamental activity of great supernormal powers.』
At that time, the World Honored One (Lokajyestha) spoke in verse, saying:
『The fundamental and supreme activity of supernormal powers reveals that there is no karmic result; if one hopes to obtain karmic results by cultivating various practices, then the attachment to the notion of 『self』 cannot be removed. What is called supernormal power is the wisdom of the Buddha, inconceivable; if one clings to supernormal powers, then that person has no wisdom. Inconceivable Dharmas are revealed through sounds; if one clings to sounds, one does not understand the expedient teachings. Not understanding expedient teachings, not knowing expedient speech, calling what is not Dharma as Dharma, how can one awaken to the Dharma? In the three thousand great thousand world systems (Trisāhasra-mahāsāhasra-lokadhātu), I have spoken various sutras, the meaning is the same, but the flavors are different, and these are all unspeakable. All Buddhas of the ten directions manifest and proclaim immeasurable Dharmas; if one carefully contemplates the meaning of a single verse, one can understand everything. All Dharmas are without self; if someone studies this principle, then learning a single verse at that time, it is not difficult to awaken to the Buddha Dharma. All Dharmas are the Buddha Dharma; if someone studies this Dharma, and understands it according to the Dharma, then one will accord with emptiness. All speech is the Buddha's speech, all sounds and things are empty; even if one searches throughout the ten directions, the Buddha's speech cannot be found. The Buddha's speech is the most supreme, there is nothing more excellent than the Buddha's speech, even subtle things are empty; this is the most supreme speech. That Dharma is the most unsurpassed, its manifestation is continuous, not even a mote of dust can be obtained; this is what the Buddhas have spoken. All Dharmas are unobtainable, there is no Dharma to be attained; if one understands the Dharma in this way, one can understand the Bodhi (Bodhi) of the Buddha. If he awakens to this Dharma, he can turn the Wheel of Dharma (Dharmacakra); when turning the Wheel of Dharma, he can freely bestow the supreme nectar. The Bodhisattva can understand the unsurpassed Buddha Bodhi, becoming an unparalleled supreme being, enabling others to awaken to the Buddha's wisdom. Without cultivation and without...
愿、 無相謂與空， 如斯四種門， 佛說為解脫。 眼、耳及鼻、舌、 身、意諸根等， 此皆體性空， 憍陳最初見。 若能於此法， 如實知體性， 諍論彼便無， 了達法相故。 謂勇猛境界， 菩薩救護者， 悉無有疑惑， 了法體空故。 能達諸法性， 故得名為佛， 以難量法界， 覺悟應度者。 得諸佛之業， 皆由戒身造， 佛言及戒聲， 皆同平等相。 已說諸音聲， 謂下、中、上音， 平等悉一相， 佛能示法教。 佛法無所住， 亦不在諸方， 不生亦不滅， 是故名無漏。 非新亦非故， 非散亦非合， 非青亦非黃， 非白亦非黑。 難說不可取， 藉言乃昭暢， 此非音聲地， 諸佛巧智通。 彼是無漏法， 是說無所依， 不在十方所， 是法佛所說。 于佛滅度后， 思念佛身相， 即便睹佛身， 以佛神力故。 竟無有眾生， 證於寂滅者， 說於此法時， 無量眾滅度。 譬如彼日、月， 影現於百川， 皆睹其像貌， 諸法相如是。 若知諸法性， 猶若諸影像， 終不以色身， 得睹于真佛。 諸法無形相， 求狀不可得， 如是
【現代漢語翻譯】 現代漢語譯本 愿（pranidhana）：無相與空性相應， 佛陀宣說這四種法門，是為解脫之道。 眼、耳、鼻、舌、身、意等諸根， 其體性皆為空，憍陳如（Kauṇḍinya）最初證悟此理。 若能對這些法，如實知曉其體性， 便不會有爭論，因為已了達諸法實相。 所謂勇猛境界，菩薩救護眾生， 皆無疑惑，因爲了知諸法體性本空。 能通達諸法實性，所以才被稱為佛陀， 以難以衡量之法界，覺悟應被度化之人。 獲得諸佛的功業，皆由持戒之身所造， 佛陀的言語和戒律之聲，都具有相同的平等之相。 已經宣說了各種音聲，即下、中、上三種音， 平等且具有同一體性，佛陀能以此示現教法。 佛法不住于任何地方，也不在任何方位， 不生也不滅，因此稱為無漏。 非新也非舊，非散也非合， 非青也非黃，非白也非黑。 難以言說，不可執取，藉由言語才能略為闡明， 此非音聲所能及之處，是諸佛巧妙智慧所通達的。 那是無漏之法，是說無所依， 不在十方任何地方，此法是佛陀所說。 在佛陀滅度后，思念佛陀的身相， 便能見到佛身，這是由於佛陀的神力。 實際上沒有眾生，能夠真正證得寂滅， 宣說此法之時，無量眾生得以滅度。 譬如太陽和月亮，其影像顯現在百川之中， 都能看到它們的形象，諸法的實相也是如此。 若能知曉諸法的體性，猶如影像一般， 終究不能以色身，得見真正的佛陀。 諸法沒有固定的形相，尋求其形狀是不可得的， 就像這樣。
【English Translation】 English version May (pranidhana): Non-form corresponds with emptiness, The Buddha said these four doors are for liberation. The eyes, ears, nose, tongue, Body, mind, and all the senses, All these are empty in nature, as Kauṇḍinya first saw. If one can, regarding this Dharma, Truly know its nature, Then disputes will cease, Because one understands the characteristics of the Dharma. The so-called realm of valor, the Bodhisattva who protects, Has no doubts, Because they understand the emptiness of the Dharma's nature. Able to realize the nature of all Dharmas, Therefore, one is called a Buddha, With immeasurable Dharma realms, Awakening those who should be saved. Attaining the deeds of all Buddhas, Is all created by the body of precepts, The Buddha's words and the sound of precepts, All share the same equal characteristics. The various sounds have been spoken, Namely, the lower, middle, and upper sounds, Equal and all of one nature, The Buddha can demonstrate the Dharma teaching. The Buddha's Dharma does not abide anywhere, Nor is it in any direction, It is neither born nor extinguished, Therefore, it is called un-leaked (anāsrava). Neither new nor old, neither scattered nor gathered, Neither blue nor yellow, neither white nor black. Difficult to speak, impossible to grasp, only through words can it be clearly expressed, This is not a realm of sound, it is accessed by the skillful wisdom of all Buddhas. That is the un-leaked Dharma, it is said to be without reliance, Not in the ten directions, this Dharma is what the Buddha spoke. After the Buddha's Parinirvana, contemplating the Buddha's form, One will immediately see the Buddha's body, due to the Buddha's divine power. Ultimately, there are no sentient beings who truly attain Nirvana, When this Dharma is spoken, countless beings are liberated. Like the sun and moon, their reflections appear in hundreds of rivers, All see their images, the characteristics of all Dharmas are like this. If one knows the nature of all Dharmas, like reflections, Ultimately, one cannot see the true Buddha with a physical body. All Dharmas have no fixed form, seeking their shape is unattainable, Like this.
無形法， 即是佛法身。 若人見法身， 是名見導師； 法身即正覺， 如是名見佛。 不得而示得、 不得而說得， 若欲求沙門， 應當知此道。 我已說真行， 知眾生樂欲， 若入秘密教， 彼便無執著。 若謂所證得， 彼便無所克， 此不得道果， 故名非沙門。 斯法甚深奧， 未達作此說， 彼教甚淵玄， 難可以宣示。 五眾事皆無， 悉從虛妄起， 無有能起者， 及與五眾法。 五眾之性相， 即一切法相， 佛說如是相， 其相不可得。 如虛空無物， 諸法亦如是， 前、后及現在， 三際如實觀。 言說如虛空， 空中無取故， 如是法體性， 無取如虛空。 演說如是法， 曾無有所說， 於法無所見， 是乃不思議。 此法無自性， 法體不可得， 會佛菩提者， 定滅之境界； 若能如是知， 於法便無著； 若能不著法， 彼人了法想。 菩薩一切時， 棄捨一切想； 若人棄想者， 佛法則無著。 其際無可取， 是名為實際， 于際了達者， 億劫能不著。 本際妄分別， 愚癡輪生死， 十方遍推求， 本際不可得。 一切法空故
【現代漢語翻譯】 現代漢語譯本 無形的法，就是佛的法身（Dharmakaya）。 如果有人見到法身，這就可以說是見到了導師（Buddha）； 法身就是正覺（Sambodhi），這樣才可稱為見佛。 不能說得到了卻說得到，不能說證得了卻說證得， 如果想要尋求沙門（Sramana，修行者），應當明白這個道理。 我已經說了真實的修行，瞭解眾生的喜好和慾望， 如果進入秘密的教義，他們就不會有執著。 如果認為有所證得，他們就無法克服煩惱， 這樣就不能得到道果（Magga-phala），所以不能稱為沙門。 這個法非常深奧，沒有領悟的人才會這樣說， 那個教義非常深遠玄妙，難以用言語宣示。 五蘊（Panca-skandha）諸事皆空無，全部從虛妄中產生， 沒有能產生這些事物的，以及與五蘊相關的法。 五蘊的體性和現象，就是一切法的現象， 佛陀（Buddha）所說的這種現象，其真實相狀是不可得的。 就像虛空之中沒有實物一樣，一切法也是如此， 對於過去、未來和現在，這三個時段要如實地觀察。 言語就像虛空一樣，因為虛空中沒有可以執取的東西， 像這樣的法的體性，也是沒有執取，如同虛空一般。 演說這樣的法，實際上沒有說過任何東西， 對於法沒有固定的見解，這就是不可思議的境界。 這個法沒有自性（Svabhava），法的本體是不可得的， 領會佛的菩提（Bodhi）的人，會進入寂滅的境界； 如果能夠這樣理解，對於法就不會有執著； 如果能夠不執著於法，這個人就瞭解了法的真想。 菩薩（Bodhisattva）在任何時候，都要捨棄一切妄想； 如果有人捨棄妄想，對於佛法就不會有執著。 其邊際是無法執取的，這稱為實際（Bhūta-koti）， 對於實際能夠了達的人，即使經歷億劫也不會產生執著。 從根本上進行虛妄的分別，愚癡的人就會在生死中輪迴， 即使在十方世界普遍地推求，也無法找到本際。 一切法都是空性的緣故
【English Translation】 English version The formless Dharma is the Dharmakaya (Buddha's body of law). If a person sees the Dharmakaya, it can be said that they have seen the Teacher (Buddha); The Dharmakaya is perfect enlightenment (Sambodhi), and in this way, one can be said to have seen the Buddha. One cannot say 'obtained' when there is no obtaining, nor 'realized' when there is no realization, If you wish to seek a Sramana (Sramana, practitioner), you should understand this path. I have already spoken of true practice, knowing the desires and inclinations of beings, If they enter the secret teachings, they will have no attachments. If they claim to have attained something, they will not overcome afflictions, Therefore, they will not attain the fruit of the path (Magga-phala), and cannot be called a Sramana. This Dharma is very profound, and only those who have not understood it will speak in this way, That teaching is very deep and mysterious, difficult to declare with words. The five aggregates (Panca-skandha) are all empty, arising entirely from delusion, There is no one who can create these things, nor the Dharmas related to the five aggregates. The nature and characteristics of the five aggregates are the characteristics of all Dharmas, The Buddha (Buddha) spoke of these characteristics, whose true form is unattainable. Just as there is nothing in the empty space, all Dharmas are also like this, One should observe the past, future, and present, these three periods, as they truly are. Speech is like empty space, because there is nothing to grasp in empty space, The essence of such a Dharma is also without grasping, like empty space. Expounding such a Dharma, in reality, nothing has been said, Having no fixed views on the Dharma, this is an inconceivable state. This Dharma has no self-nature (Svabhava), the essence of the Dharma is unattainable, Those who understand the Bodhi (Bodhi) of the Buddha will enter the realm of cessation; If one can understand in this way, one will have no attachment to the Dharma; If one can be unattached to the Dharma, that person understands the true nature of Dharma. A Bodhisattva (Bodhisattva) at all times must abandon all thoughts; If a person abandons thoughts, they will have no attachment to the Buddha's teachings. Its boundary is impossible to grasp, this is called the ultimate reality (Bhūta-koti), Those who understand the ultimate reality, even after billions of kalpas, will not develop attachments. From the root, there is false discrimination, and foolish people will revolve in Samsara (cycle of rebirth), Even if one seeks everywhere in the ten directions, the original boundary cannot be found. Because all Dharmas are empty
， 菩薩無所著， 興行為菩提， 其行不可得。 如鳥飛虛空， 足跡不可得； 正覺性如是， 菩薩能解了。 如人善學幻， 幻作種種物， 示現諸色像， 而實不可得。 若取于得、失， 彼便無所得， 其智猶如幻， 非即同其幻。 於是空法處， 愚者妄分別， 行於分別中， 彼人趣惡道。 眾生生、老遷， 流轉無窮已， 沉沒生、死中， 苦惱無有量。 世間生苦惱， 由愚妄分別， 未斷彼分別， 漂流久生死。 初樂及相應， 習著欲果報， 執取未能捨， 住業煩惱故。 眾生業不盡， 瀑流欲所漂， 數數而受生、 數數還死滅。 無智為魔嬈， 造作諸惡業， 處處而受生， 便感諸死報。 凡夫愚闇冥， 而獲于生死， 貧窮加楚切， 復向不善趣。 以刀、鞭、杖等， 遞互相加害， 造作此惡事， 增長諸苦惱。 我子及我財， 凡夫妄分別； 如是妄分別， 復增諸有漏。 彼增諸生死， 是則為凡夫； 流轉諸異趣， 故名為凡夫。 彼棄于佛法， 增長諸惡法， 則不得解脫， 系屬魔網故。 愚因愛慾故， 隨事穢女色， 還趣于穢
【現代漢語翻譯】 現代漢語譯本 菩薩不執著于任何事物， 發起行為是爲了證得菩提（覺悟），但這種行為本身是不可執著的。 就像鳥兒飛過天空，不留下任何足跡一樣； 正覺的本性也是如此，菩薩能夠理解並了悟。 就像一個擅長幻術的人，能夠變幻出各種各樣的東西， 示現出各種各樣的形象，但實際上這些形象都是虛幻不實的。 如果執著于得到或失去，那麼最終將一無所得， 這種智慧就像幻術一樣，雖然能顯現，但並非真實存在。 在空性的法理中，愚昧的人妄加分別， 在這些分別念中執迷不悟，這樣的人會墮入惡道。 眾生經歷出生、衰老的變化，在輪迴中無休止地流轉， 沉溺於生死輪迴之中，遭受無量的痛苦。 世間的痛苦煩惱，都是由於愚昧的妄加分別所致， 如果不能斷除這些分別念，就會長久地在生死輪迴中漂流。 最初的快樂以及隨之而來的感受，是由於習慣於執著慾望的果報， 執著于這些感受而不能捨棄，就會停留在業力和煩惱之中。 眾生的業力沒有窮盡，像瀑布一樣被慾望所沖刷， 一次又一次地經歷出生，一次又一次地經歷死亡。 由於沒有智慧，被魔所迷惑，造作各種惡業， 在各處受生，最終感得各種死亡的果報。 凡夫愚昧無知，因此遭受生死的痛苦， 貧窮更加劇了痛苦，並且還會墮入不善的境地。 用刀、鞭、棍棒等互相傷害， 造作這些惡事，只會增長更多的痛苦煩惱。 『我的孩子』和『我的財產』，都是凡夫妄加分別的念頭； 像這樣妄加分別，只會增加更多的有漏之業。 增長這些生死之業，這就是凡夫； 在各種不同的境界中流轉，所以被稱為凡夫。 他們捨棄佛法，增長各種惡法， 因此無法得到解脫，因為被束縛在魔的羅網之中。 愚人因為貪愛慾望，沉迷於不凈的女子之色， 最終還是會走向污穢。
【English Translation】 English version Bodhisattvas are unattached to anything, Their actions arise for Bodhi (enlightenment), yet these actions are unattainable. Like birds flying in the empty sky, leaving no footprints; The nature of perfect enlightenment is like this; Bodhisattvas can understand and realize it. Like a person skilled in illusion, who can conjure various things, Manifesting various images, but in reality, these images are unreal. If one clings to gain or loss, then ultimately one will gain nothing, This wisdom is like illusion; although it can manifest, it is not truly existent. In the realm of emptiness, foolish people make false distinctions, Becoming lost in these distinctions, such people will fall into evil paths. Sentient beings experience birth and aging, endlessly transmigrating in samsara (cyclic existence), Drowning in birth and death, suffering immeasurable pain. The suffering and afflictions of the world arise from foolish false distinctions, If one cannot sever these distinctions, one will drift in samsara for a long time. Initial pleasure and the feelings that follow arise from the habit of clinging to the results of desire, Clinging to these feelings and being unable to relinquish them, one remains in karma and afflictions. The karma of sentient beings is inexhaustible, swept away by the torrent of desire, Experiencing birth again and again, and experiencing death again and again. Lacking wisdom, they are deluded by Mara (the demon), creating various evil deeds, Taking birth in various places, ultimately reaping the results of death. Ordinary people are ignorant and unenlightened, therefore suffering the pain of birth and death, Poverty exacerbates the suffering, and they also fall into inauspicious realms. Using knives, whips, sticks, etc., they harm each other, Creating these evil deeds only increases more suffering and afflictions. 'My children' and 'my possessions' are all false distinctions made by ordinary people; Making such false distinctions only increases more contaminated karma. Increasing this karma of birth and death, this is what ordinary people do; Transmigrating in various different realms, therefore they are called ordinary people. They abandon the Buddha's teachings, increasing various evil dharmas, Therefore, they cannot attain liberation, because they are bound in Mara's net. Fools, because of their love and desire, indulge in the impure colors of women, Ultimately, they will still go to impurity.
處， 墮于諸惡道。 欲染佛不嘆， 及近於女色， 此怖畏諸罥， 女罥最可畏， 菩薩恒遠離， 猶如惡毒蛇， 常不親女色， 知非是佛道。 修學菩提道， 如佛本所習； 修學佛道已， 速成無上道。 彼得最無上， 為世諸廟塔， 智慧無過者， 成於天中天， 令他住八戒， 戒身無垢染。 無量諸億眾， 勸教修菩提， 與眾作利益， 一切悉起悲。 彼健智慧者， 而擊於法鼓， 震動魔王宮， 及與魔眷屬， 無量諸億魔， 勸令修菩提； 降伏諸異論， 勝出諸外道， 震動于大地、 大海及眾山。 變現為多身， 種種諸雜類， 大智慧顯示， 百千諸神變。 震動無量剎， 猶如恒河沙， 降伏彼魔輩， 便悟無上道。 復化作妙樹， 種種寶嚴飾， 花、果奇茂盛， 芬芬甚可愛； 或化為臺榭、 樓觀及宮合， 勇健為變化， 花池甚精明， 滿八功德水， 清冷無穢濁， 若有眾生飲， 滅除三種渴。 若有飲此水， 悉得於不退， 能得無上智， 堪為世導師。 無上寂滅道， 行者應當知， 不達此道者， 所謂是外道。 若人親近彼，
【現代漢語翻譯】 現代漢語譯本 墮入各種惡道之中。 佛陀不讚嘆貪戀情慾，以及接近女色的行為。 這些都是令人恐懼的羅網，而女色之網最為可怕。 菩薩總是遠離女色，就像遠離劇毒的毒蛇一樣。 常常不親近女色，因為知道這不是成佛之道。 修學菩提道，要像佛陀過去所修習的那樣； 修學佛道之後，迅速成就無上正等正覺。 他們證得最無上的境界，成為世間的廟宇和寶塔， 智慧沒有人能超過他們，成就為天中之天（指佛陀）。 令他人安住於八關齋戒，使戒身沒有污垢染著。 勸導無量億萬眾生，修習菩提道， 為大眾帶來利益，一切都從慈悲心出發。 那些剛健有智慧的人，敲響法鼓， 震動魔王（Mara）的宮殿，以及魔王的眷屬， 勸導無量億萬魔眾，修習菩提道； 降伏各種不同的邪說，勝過一切外道， 震動大地、大海以及眾山。 變現為多種身形，各種不同的類別， 大智慧得以顯示，百千種神通變化。 震動無量無數的剎土（Buddha-field），猶如恒河沙數一般， 降伏那些魔眾，使他們領悟無上正道。 又幻化成美妙的樹木，用各種珍寶裝飾， 花朵和果實奇異而茂盛，芬芳而非常可愛； 或者幻化成亭臺樓閣、樓觀和宮殿， 勇猛剛健地展現變化，花池非常精緻明亮， 充滿八功德水，清澈冰涼沒有污穢混濁， 如果有眾生飲用，就能滅除三種渴愛。 如果有人飲用此水，都能得到不退轉的境界， 能夠獲得無上智慧，堪能成為世間的導師。 無上的寂滅之道，修行者應當知曉， 不通達此道的人，就被稱為外道。 如果有人親近他們，
【English Translation】 English version fall into all evil realms. The Buddha does not praise lustful desires, nor approaching women. These are all fearsome snares, and the snare of women is the most dreadful. Bodhisattvas always stay away from women, like avoiding venomous snakes. They constantly do not approach women, knowing it is not the path to Buddhahood. Cultivate the Bodhi path, as the Buddhas practiced in the past; Having cultivated the Buddha path, quickly attain unsurpassed enlightenment. They attain the most supreme state, becoming the temples and stupas of the world, Their wisdom is unsurpassed, becoming the 'Heaven above heavens' (referring to the Buddha). They cause others to abide by the eight precepts, so that the body of precepts is without defilement. They exhort countless millions of beings to cultivate Bodhi, Bringing benefit to the masses, everything arises from compassion. Those who are strong and wise, strike the Dharma drum, Shaking the palace of Mara (the demon king), and the demon's retinue, Exhorting countless millions of demons to cultivate Bodhi; Subduing various heterodox views, surpassing all non-Buddhist paths, Shaking the earth, the ocean, and the mountains. Transforming into many bodies, various kinds of forms, Great wisdom is displayed, hundreds of thousands of divine transformations. Shaking immeasurable Buddha-fields, like the sands of the Ganges River, Subduing those demons, enabling them to awaken to the unsurpassed path. Again, transforming into wondrous trees, adorned with various treasures, Flowers and fruits are strangely lush, fragrant and very lovely; Or transforming into pavilions, towers, and palaces, Bravely displaying transformations, flower ponds are very exquisite and bright, Filled with water possessing eight virtues, clear, cool, and without impurities, If beings drink it, they can extinguish the three kinds of thirst. If anyone drinks this water, they will all attain the state of non-retrogression, Able to attain unsurpassed wisdom, capable of being a guide for the world. The unsurpassed path of tranquility, practitioners should know, Those who do not understand this path are called non-Buddhists. If people associate with them,
受行於言教， 墜于大惡處， 阿鼻難救拔， 受大極苦惱， 不可具論說。 唯我能知足， 及大勝菩薩， 甚深難可睹， 非愚凡夫地， 謂住取著者， 於此法生疑。 變作勝莊嚴， 無量種可愛， 一切悉得往， 無上諸佛剎。 一切諸佛土， 皆現諸異色， 菩薩大神力， 一切悉能現。 大力、大勇猛， 被于堅勝鎧， 執大金剛杵， 摧滅于空法。 自身所放出， 無數大光明， 其數如恒沙， 滅彼世間闇。 彼不染女色， 亦不隨順彼， 當離於此想， 女想甚可䛩(烏故反)。 佛土常不空， 勇猛之所住， 惡魔波旬等， 不能為嬈亂。 住于惡見者， 不得遇諸佛， 忿怒之所制， 安住于慳貪。 彼為魔波旬， 生天及解脫， 與其作障礙， 是故墮惡道。 觀察一切想， 而住遠離想， 彼人能得知， 諸佛無上智。 能見前、后際， 及與于現在， 演說如是義， 于中無所說。 假名和合言， 菩薩知如是， 利益於含識， 無量難思議。 想者測知義， 顯示能取故， 其相無可取， 便示寂滅義。 不寂者是想、 寂滅者是智， 若知想自
【現代漢語翻譯】 現代漢語譯本 受持並實踐那些用言語表達的教誨， 卻因此墮入極大的惡處， 在阿鼻地獄（Avici Hell，佛教中最底層的地獄）中難以被救拔， 承受巨大的痛苦和煩惱， 無法完全用言語描述。 只有我（佛陀）能知足， 以及大勝菩薩（Mahavijaya Bodhisattva，指具有大勝利的菩薩）， 這種境界非常深奧難以見到， 不是愚昧凡夫所能理解的， 那些執著于住相和取相的人， 會對此法產生懷疑。 （佛土）變化成殊勝的莊嚴， 呈現出無量種可愛的事物， 一切眾生都能前往， 無上諸佛的剎土（Buddha-ksetra，佛所居住的清凈國土）。 一切諸佛的國土， 都顯現出各種奇異的色彩， 菩薩以大神力， 能夠顯現一切。 具有大力、大勇猛， 身披堅固殊勝的鎧甲， 手執大金剛杵（Vajra，一種象徵智慧和力量的法器）， 摧毀虛空的法。 自身所放出的， 無數的大光明， 其數量如恒河沙一樣多， 滅除世間的黑暗。 他不被女色所染污， 也不隨順女色， 應當遠離這種想法， 對女色的執著非常容易迷惑人。 佛土常常不空寂， 是勇猛者所居住的地方， 惡魔波旬（Mara，佛教中阻礙修行的惡魔）等， 不能在那裡製造擾亂。 安住在錯誤見解中的人， 不能遇到諸佛， 被憤怒所控制， 安住在慳吝和貪婪之中。 他們被魔波旬， 在生天和解脫的道路上， 設定障礙， 因此墮入惡道。 觀察一切的念想， 而安住于遠離念想的狀態， 這樣的人能夠得知， 諸佛無上的智慧。 能夠見到過去、未來， 以及現在， 演說這樣的真義， 其中卻沒有任何固定的說法。 只是假借名相和合的言語， 菩薩明白這個道理， 利益一切眾生， 這種利益是無量難以思議的。 念想是用來測知意義的， 顯示能取的作用， 但其自性無可取， 因此顯示寂滅的真義。 不寂滅的是念想， 寂滅的是智慧， 如果知道念想的自
【English Translation】 English version Adhering to and practicing the teachings expressed in words, One falls into a place of great evil, Difficult to be rescued from Avici Hell (the deepest hell in Buddhism), Enduring great suffering and affliction, Which cannot be fully described in words. Only I (the Buddha) can know contentment, And the Mahavijaya Bodhisattva (Bodhisattva of Great Victory), This state is very profound and difficult to see, Not within the realm of foolish ordinary beings, Those who cling to forms and attachments, Will have doubts about this Dharma. (The Buddha-ksetra) transforms into a supreme adornment, Presenting countless kinds of lovely things, All beings can go to, The unsurpassed Buddha-ksetras (pure lands where Buddhas reside). All the Buddha lands, Manifest various extraordinary colors, Bodhisattvas, with great spiritual power, Are able to manifest everything. Possessing great strength and great courage, Adorned with strong and supreme armor, Holding the great Vajra (a ritual object symbolizing wisdom and power), Destroying the empty dharmas. The countless great lights, Emanating from oneself, Their number is like the sands of the Ganges, Extinguishing the darkness of the world. He is not defiled by female forms, Nor does he follow them, One should abandon this thought, Attachment to female forms is very misleading. The Buddha land is always not empty, It is the place where the courageous dwell, Maras (demons who obstruct practice), and others, Cannot create disturbances there. Those who dwell in wrong views, Cannot encounter the Buddhas, Controlled by anger, Dwelling in stinginess and greed. They are obstructed by Mara, On the path to being born in heavens and liberation, Therefore, they fall into evil paths. Observing all thoughts, And dwelling in a state of being apart from thoughts, Such a person can know, The unsurpassed wisdom of the Buddhas. Able to see the past, future, And the present, Expounding such a true meaning, In which there is no fixed saying. Only borrowing the combined words of nominal terms, Bodhisattvas understand this principle, Benefiting all sentient beings, This benefit is immeasurable and inconceivable. Thoughts are used to measure and know the meaning, Showing the function of being able to grasp, But its nature is ungraspable, Therefore, it shows the true meaning of Nirvana. What is not Nirvana is thought, What is Nirvana is wisdom, If one knows the self-nature of thought
性， 便離於諸想。 若有想可遣， 是則還有想， 彼行想戲論， 是人不離想。 若人作是心： 『是想誰所造？ 是想誰能證？ 誰能滅是想？』 起想之法者， 諸佛莫能得， 即於此處有， 無我離取著。 若其心不生， 何由得起想？ 若心得解脫， 彼則無由起。 若證於解脫， 心則不思議； 心不思議故， 成就不思議。 我本作是念： 『安住心地已， 棄捨一切心， 愿成不思議。』 白凈法果報， 睹見於無為， 一念能了知， 一切眾生念。 眾生即是心、 心即是如來， 諸佛不思議， 顯了於此心。 若人作是念： 『云何得舍心？』 思惟于無心， 能離一切心。 若於死滅時， 心隨於想轉， 是人起思心， 令心不解脫。 愚存於女想， 則便起愛慾； 若能滅除想， 便能無愛慾。 若思無上法， 是思最大思， 以思諸法故， 獲得真實心。 憶念無窮已， 長夜恒攀緣， 諸邪異憶想， 思心不可極。 名心盡法者， 盡中本無智， 智慧非盡地， 以法無盡故。 假名語言道， 亡言而演說， 此法無差異， 智慧無有盡。 不生
【現代漢語翻譯】 現代漢語譯本 性（自性，本性），便能脫離一切妄想。 如果還有妄想可以去除，那麼就說明還有其他的妄想存在。 那些沉溺於妄想戲論的人，是無法脫離妄想的。 如果有人這樣想：『這些妄想是誰製造的？這些妄想誰能夠證悟？誰能夠滅除這些妄想？』 那些產生妄想的方法，諸佛（Buddha）都無法得到，就在這裡，無我（anatman）的境界脫離了執取和貪著。 如果心不生起，又怎麼會產生妄想呢？如果心得到解脫，那麼妄想就沒有產生的根由。 如果證悟了解脫，心就變得不可思議；心不可思議，就能成就不可思議的境界。 我原本這樣想：『安住在心地之後，捨棄一切心，愿能成就不可思議的境界。』 清凈的法所帶來的果報，是能夠親眼見到無為（asaṃskṛta，不造作，無生滅）的境界，一念之間就能了知一切眾生的念頭。 眾生（Sattva）就是心，心就是如來（Tathāgata），諸佛不可思議的境界，就在這心中顯現。 如果有人這樣想：『要怎樣才能捨棄心呢？』 思維無心的狀態，就能脫離一切心。 如果在死亡的時候，心隨著妄想轉動，這個人就會產生思慮之心，使心無法得到解脫。 愚昧的人執著于女人的形象，就會產生愛慾；如果能夠滅除這種妄想，就能沒有愛慾。 如果思念無上的佛法，這種思念就是最大的思念，因為思念諸法，才能獲得真實的心。 無休止地憶念，長夜裡不斷地攀緣，各種邪惡錯誤的憶想，思慮之心沒有窮盡。 所謂的『名心盡法』，在『盡』的狀態中原本就沒有智慧，智慧不是『盡』的境界，因為佛法是沒有窮盡的。 借用假名和語言來闡述佛道，超越語言文字來進行演說，這種佛法沒有差異，智慧也沒有窮盡。 不生（anutpāda）
【English Translation】 English version The nature (svabhāva), then, is apart from all thoughts. If there are thoughts that can be discarded, then there are still thoughts. Those who engage in the play of thoughts do not depart from thoughts. If a person thinks thus: 'Who creates these thoughts? Who can realize these thoughts? Who can extinguish these thoughts?' The methods for arising thoughts, the Buddhas (Buddha) cannot obtain; right here, the state of no-self (anatman) is apart from grasping and attachment. If the mind does not arise, how can thoughts arise? If the mind attains liberation, then there is no cause for them to arise. If one realizes liberation, the mind becomes inconceivable; because the mind is inconceivable, one achieves an inconceivable state. I originally thought thus: 'Having dwelt in the ground of the mind, abandoning all thoughts, may I achieve an inconceivable state.' The karmic reward of pure Dharma is to behold the unconditioned (asaṃskṛta), in a single thought to understand the thoughts of all beings (Sattva). Beings are the mind, the mind is the Thus Come One (Tathāgata); the inconceivable state of the Buddhas is revealed in this mind. If a person thinks thus: 'How can one abandon the mind?' Contemplating the state of no-mind can separate one from all minds. If, at the time of death, the mind follows the turning of thoughts, this person will give rise to a mind of deliberation, causing the mind not to be liberated. The foolish cling to the image of a woman, and thus arise love and desire; if one can extinguish this thought, then one can be without love and desire. If one contemplates the supreme Dharma, this contemplation is the greatest contemplation; because of contemplating all dharmas, one obtains the true mind. Recollecting endlessly, constantly clinging throughout the long night, various evil and erroneous recollections, the mind of thought is inexhaustible. The so-called 'exhaustion of name and mind Dharma,' in the state of 'exhaustion' there is originally no wisdom; wisdom is not the realm of 'exhaustion,' because the Dharma is inexhaustible. Borrowing provisional names and language to expound the Buddha's path, speaking beyond words and letters, this Dharma has no difference, and wisdom has no end. Non-arising (anutpāda)
亦不滅， 無相、無狀貌， 常于億劫中， 顯現無相法。 觀察一切有， 安住非有中， 未曾見有異， 亦不見無異。 假名有言說， 顯示非有、無， 然彼一切佛， 有、無無所見。 一切有為法， 顯示于非有， 若能知此法， 便能見非有。 常無有所證， 畢竟無有故， 若有可證者， 便名為世間。 若作如是心： 『我於世成佛。』 作此存有想， 終不悟菩提。 菩薩無畏者， 於法無所求， 自然無煩惱， 是名為菩提。 眾人作是言： 『我趣于菩提。』 以不知此道， 彼遠佛菩提。 以音聲說法： 『一切諸行空， 音聲體自性， 精微不可見。』 示大神通者， 說此修多羅， 利益諸菩薩， 諸佛之所明。 斷彼諸對治， 謂諸煩惱等， 彼住大神通， 善修四神足。 獲得于尸羅， 于空則究竟， 安住于神通， 神足不思議； 安住無愿智， 修智善清潔， 求智無厭足， 無量不思議。 神通三昧中， 任運無功用， 是報恒空無， 一切常寂滅； 是報神足力， 往游億世界， 見佛世燈明， 猶如恒河沙。 彼人于生、滅， 隨心而自
【現代漢語翻譯】 現代漢語譯本 既不消滅，也沒有固定的相狀和外貌。 常在漫長的歲月中，顯現那沒有相狀的法。 觀察一切存在的事物，安住在非存在的狀態中， 從未見過存在與不存在有什麼不同。 只是假借名言來表達，顯示非存在和不存在， 然而一切諸佛，對於存在和不存在都沒有任何執見。 一切有為法，都顯示在非存在之中， 如果能夠明白這個道理，就能見到非存在的真諦。 常常沒有什麼可以證得的，因為畢竟什麼都沒有。 如果有什麼可以證得，那就仍然屬於世間。 如果有人這樣想：『我將在世間成佛。』 懷有這種存有之想，終究不能領悟菩提（bodhi，覺悟）。 菩薩（bodhisattva，覺悟的有情）是無所畏懼的，對於法沒有任何追求， 自然沒有煩惱，這才是真正的菩提。 眾人常說：『我正在趨向菩提。』 因為不瞭解這條道路，他們離佛的菩提還很遙遠。 用聲音來宣說：『一切諸行皆是空性， 聲音的本體自性，精微而不可見。』 示現大神通的人，宣說這部修多羅（sutra，經）， 利益眾多的菩薩，這是諸佛所闡明的。 斷除那些對治之法，比如各種煩惱等等， 他們安住于大神通之中，善於修習四神足。 獲得尸羅（sila，戒律），對於空性達到究竟， 安住于神通之中，神足不可思議； 安住于無愿智，修習智慧，清凈無染， 追求智慧永不滿足，無量而不可思議。 在神通三昧（samadhi，禪定）中，任運自然，無需刻意造作， 這種果報恒常是空無的，一切都是寂靜的。 憑藉這種神足之力，可以遊歷億萬世界， 見到佛陀，世間的明燈，數量猶如恒河沙。 那些人對於生滅，隨心自在。
【English Translation】 English version Neither ceasing nor disappearing, without form or appearance, Constantly within countless eons, manifesting the formless Dharma (law). Observing all that exists, abiding in non-existence, Never having seen difference in existence, nor seeing difference in non-existence. Provisionally named and spoken, revealing neither existence nor non-existence, Yet all those Buddhas (enlightened beings) see nothing in existence or non-existence. All conditioned dharmas (phenomena), are revealed in non-existence, If one can know this Dharma, then one can see non-existence. Constantly without anything to attain, ultimately without existence, If there were something to attain, then it would be called the world. If one makes such a thought: 『I will become a Buddha in the world.』 Making this thought of existence, one will never awaken to Bodhi (enlightenment). Bodhisattvas (enlightenment beings) are fearless, seeking nothing in the Dharma, Naturally without afflictions, this is called Bodhi. People say: 『I am going towards Bodhi.』 Because they do not know this path, they are far from the Bodhi of the Buddhas. Using sound to speak the Dharma: 『All actions are empty, The essence of sound itself, subtle and invisible.』 Those who show great miraculous powers, speak this Sutra (discourse), Benefiting all Bodhisattvas, illuminated by all the Buddhas. Cutting off those antidotes, such as afflictions, etc., They abide in great miraculous powers, well cultivating the four supernatural powers. Obtaining Sila (moral conduct), ultimately in emptiness, Abiding in miraculous powers, the supernatural powers are inconceivable; Abiding in desireless wisdom, cultivating wisdom, well purified, Seeking wisdom without satiety, immeasurable and inconceivable. In the Samadhi (meditative absorption) of miraculous powers, naturally without effort, This retribution is constantly empty, all is always tranquil; With the power of these supernatural powers, traveling to billions of worlds, Seeing the Buddhas, the lamps of the world, like the sands of the Ganges. Those people, regarding birth and death, are free according to their minds.
在； 以心自在已， 其身得清凈。 佛諸弟子中， 若修神通力， 於此報通者， 十六不及一， 一切諸天眾， 不能見彼身， 惟除佛、世尊， 及其同得者。 彼身無諸疾， 亦無發白皺， 及與羸虛老， 臨終無苦切； 彼無有疑滯， 及與諸迷惑， 晝夜恒演說， 百億修多羅。 一切諸煩惱， 悉斷于習氣； 一切眾生所， 常起平等心。 于百千三昧， 無垢得自在， 修習大智慧， 為他而演說。 男、女二根等， 一切遠離想， 安住非有想， 能說真決定。 以清凈智慧， 演說如實法， 稱于隨順法， 定慧之境界。 彼修諸定者， 不為有所滯， 常以真實言， 說法無不益； 彼善得人身， 遠離一切難， 能報諸佛恩； 常樂此經故， 彼于無量劫， 棄捨於世間。 若於此妙典， 乃至持一偈， 已曾見諸佛， 數數致供養。 以愛此經故， 速悟佛菩提， 彼即見諸佛， 恒在耆阇山， 悉授彼人記： 『當見彌勒佛。』 彼見彌勒佛， 若於末代時， 持於此經者， 得上愛樂心。 安住實際中， 成就不思議， 于不思議際， 無有諸疑
【現代漢語翻譯】 現代漢語譯本： 心已得自在，身體自然清凈。 佛的眾多弟子中，如果有人修習神通力， 在此世間獲得神通的人，十六個也比不上他一個。 一切諸天眾，都不能看見他的身形， 唯有佛、世尊（Bhagavan，對佛的尊稱），以及與佛同樣證悟的人才能見到。 他的身體沒有疾病，也沒有頭髮變白、面板起皺紋， 以及身體衰弱等老態，臨終時也沒有痛苦。 他心中沒有疑惑和滯礙，也沒有各種迷惑， 日夜不停地演說，百億數量的修多羅（Sutra，佛經）。 一切的煩惱，都已斷除，連同煩惱的習氣也一併斷除； 對於一切眾生，常常生起平等之心。 對於成百上千的三昧（Samadhi，禪定），都能無垢自在地運用， 修習廣大的智慧，爲了他人而演說佛法。 對於男女二根等，一切遠離執著， 安住在非有想的境界中，能夠說出真實的決定之理。 以清凈的智慧，演說如實的佛法， 符合隨順於佛法的，定慧的境界。 那些修習禪定的人，不會被任何事物所滯礙， 常常以真實的話語，說法沒有不帶來利益的； 他們善於獲得人身，遠離一切苦難， 能夠報答諸佛的恩德；常常喜好這部經的緣故， 他們于無量劫以來，捨棄了世間的一切。 如果對於這部妙典，乃至僅僅持誦一句偈語， 就已經見過諸佛，並且無數次地供養他們。 因為喜愛這部經的緣故，迅速證悟佛的菩提（Bodhi，覺悟）， 他們即將會見到諸佛，恒常在耆阇山（Grdhrakuta，靈鷲山）， 諸佛會給他們授記：『你將會見到彌勒佛（Maitreya Buddha）。』 他們見到彌勒佛，如果在末法時代， 持誦這部經的人，會得到最上等的愛樂之心。 安住在實際之中，成就不可思議的功德， 于不可思議的境界中，沒有任何疑惑。
【English Translation】 English version: With the mind already free, the body naturally becomes pure. Among the Buddha's many disciples, if there are those who cultivate supernatural powers, Those who attain such powers in this world are not even one in sixteen compared to him. All the hosts of devas (deities) cannot see his form, Except for the Buddha, the Bhagavan (Blessed One), and those who have attained the same enlightenment as the Buddha. His body is free from diseases, without white hair or wrinkles, And without the weakness of old age; at the end of life, there is no suffering. He has no doubts or hindrances, nor any confusions, Day and night, he constantly expounds hundreds of billions of Sutras (discourses). All afflictions are cut off, along with the habitual tendencies of those afflictions; Towards all beings, he constantly arises with a mind of equality. For hundreds of thousands of Samadhis (meditative states), he attains freedom without defilement, Cultivating great wisdom, he expounds the Dharma for others. Regarding the male and female organs, he is completely free from attachment, Abiding in the realm of non-perception, he can speak the true and definitive truth. With pure wisdom, he expounds the Dharma as it truly is, In accordance with the Dharma, the realm of Samadhi and wisdom. Those who cultivate these Samadhis are not hindered by anything, Constantly speaking truthfully, his teachings are always beneficial; They are skilled in obtaining a human body, far from all difficulties, Able to repay the kindness of all Buddhas; constantly delighting in this Sutra, For countless kalpas (eons), they have renounced everything in the world. If, regarding this wonderful Sutra, even just one verse is upheld, They have already seen all the Buddhas and made offerings to them countless times. Because of their love for this Sutra, they quickly awaken to the Bodhi (enlightenment) of the Buddha, They will see all the Buddhas, constantly on Grdhrakuta (Vulture Peak Mountain), The Buddhas will give them a prediction: 'You will see Maitreya Buddha.' They will see Maitreya Buddha, and if, in the degenerate age, Those who uphold this Sutra will attain the highest love and joy. Abiding in reality, they accomplish inconceivable merits, In the realm of the inconceivable, there are no doubts.
惑。 彼人無有疑， 亦無微少惑， 于佛語決定， 菩提不難得。 末代怖畏時， 難可得修行， 若得聞此經， 便得無盡辯。 愛樂此經者， 無上佛法藏， 佛及諸聲聞， 彼便已供養。 轉讀此經人， 即是持法藏， 一切供養中， 法供最為上。 若能持此經， 難思佛菩提， 謂：『佛無上智， 彼智得不難。』 若於先佛世， 曾持此經典， 乃后末代時， 身還遇此經， 詣于諸佛剎， 彼便能震吼， 作大師子吼， 佛吼不思議。 于彼億佛所， 釋師子所作， 能以無量辯， 演說無所畏。 甘蔗功德種， 而授彼人記， 及於后末代， 能護佛菩提。 妙色皆具足， 相好自莊嚴， 神力速能往， 悉見無量佛。 神力化作花， 端妙甚芬馥， 常以銀、水精， 及諸琉璃等， 一切諸寶貨， 彼悉掌中出。 為求菩提故， 供養一切佛， 無量諸供養， 音樂及歌贊， 自身毛孔出， 猶如恒河沙。 億類眾生等， 若得聞是音， 便得不退轉， 無上佛智慧。 為佛所讚歎， 普聞其名號， 諸方傳其名， 自亦得聞見。 若聞其名者， 得滅一切
【現代漢語翻譯】 現代漢語譯本 疑惑。 那人沒有疑惑，也沒有絲毫的迷惑， 對於佛陀的教誨深信不疑，證得菩提並不困難。 在末法時代的恐怖時期，修行很難成就， 如果能夠聽聞這部經典，就能獲得無盡的辯才。 喜愛這部經典的人，就擁有了無上的佛法寶藏， 他們已經供養了佛陀以及所有的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）。 轉讀這部經典的人，就是持有佛法寶藏的人， 在一切供養中，法供養最為殊勝。 如果能夠受持這部經典，就能獲得難以思議的佛陀菩提（Bodhi，覺悟）。 可以這樣說：『佛陀的無上智慧，獲得這種智慧並不困難。』 如果在過去的佛陀時代，曾經受持這部經典， 那麼在後來的末法時代，還會再次遇到這部經典， 能夠前往各個佛國凈土，他們便能發出震懾人心的吼聲， 發出如大師子般的吼聲，佛陀的吼聲不可思議。 在那億萬佛陀的處所，釋迦獅子（Śākyasiṃha，釋迦牟尼佛的尊號）所作的， 能夠以無量的辯才，演說佛法而無所畏懼。 甘蔗（Ikṣvāku，古代印度的一個王朝）功德的後裔，會為那人授記（Vyākaraṇa，對未來成佛的預言）， 並且在後來的末法時代，能夠守護佛陀的菩提。 美妙的容色都具備，美好的相貌自然莊嚴， 以神通之力迅速前往，能夠見到無數的佛陀。 以神通之力化作鮮花，端正美妙且極其芬芳， 常常用銀、水晶，以及各種琉璃等， 一切的珍寶貨物，都能從他們的掌中變出。 爲了尋求菩提的緣故，供養一切的佛陀， 無量的各種供養，音樂以及歌頌讚美， 從自身毛孔中涌出，猶如恒河沙粒般眾多。 億萬種類的眾生，如果能夠聽聞這些聲音， 便能得到不退轉，獲得無上的佛陀智慧。 會被佛陀所讚歎，普遍傳揚他們的名號， 各方都在傳頌他們的名字，自己也能聽聞和見到。 如果聽聞他們的名字，就能滅除一切
【English Translation】 English version Delusion. That person has no doubt, nor the slightest confusion, With firm conviction in the Buddha's teachings, attaining Bodhi (Enlightenment) is not difficult. In the fearful times of the degenerate age, cultivation is difficult to achieve, If one can hear this Sutra, one will obtain endless eloquence. Those who cherish this Sutra possess the supreme treasure of the Buddha's Dharma (teachings), They have already made offerings to the Buddha and all the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings). Those who recite and read this Sutra are the ones who uphold the treasure of the Dharma, Among all offerings, the offering of the Dharma is the most supreme. If one can uphold this Sutra, one can attain the inconceivable Buddha's Bodhi (Enlightenment). It can be said: 'The Buddha's unsurpassed wisdom, attaining this wisdom is not difficult.' If in the past Buddha's age, one had upheld this Sutra, Then in the later degenerate age, one will encounter this Sutra again, Able to go to various Buddha lands, they will be able to roar with a heart-shaking voice, Emitting a roar like a great lion, the Buddha's roar is inconceivable. In the presence of those billions of Buddhas, what Śākyasiṃha (another name for Śākyamuni Buddha) has done, Able to use immeasurable eloquence, to expound the Dharma without fear. The descendants of the Ikṣvāku (an ancient Indian dynasty) lineage of merit, will receive a Vyākaraṇa (prediction of future Buddhahood), And in the later degenerate age, will be able to protect the Buddha's Bodhi. Beautiful features are all complete, with auspicious marks naturally adorned, With supernatural power swiftly going, able to see countless Buddhas. With supernatural power transforming into flowers, upright, beautiful, and extremely fragrant, Often using silver, crystal, and various lapis lazuli, etc., All kinds of precious treasures, they can all be produced from their palms. For the sake of seeking Bodhi, making offerings to all the Buddhas, Immeasurable various offerings, music and songs of praise, Emerge from their pores, as numerous as the sands of the Ganges River. Billions of kinds of sentient beings, if they can hear these sounds, They will attain non-retrogression, and obtain the unsurpassed wisdom of the Buddha. They will be praised by the Buddha, their names will be widely spread, Their names are spread in all directions, and they themselves will also hear and see. If one hears their names, one can extinguish all
想， 既滅其想已， 得見無量佛。 如是之智慧， 行於菩提行， 為利諸眾生， 故求菩提德。 彼行智慧者， 得於如是利， 復得餘利益， 能持此經故。 若有諸婦女， 聞持此經故， 即轉于女身， 能說甘露法， 彼更不復受， 如是女人身， 具足諸妙色， 成就相莊嚴。 若於此勝經， 顯示其功德， 悉獲是妙果， 速證於菩提， 常於一切生， 成就無所畏。 若人於此經， 菩薩之境界， 無盡勝三昧， 一切菩薩母， 速證菩提者， 應當持此經。 彼得親近佛， 亦近佛菩提， 不久於此經， 獲勝妙寂滅。 此地勇健者， 菩薩所安住， 見世燈明照， 猶如恒河沙。 能作大力轉輪王， 見佛十力寂定心， 無量百偈而讚歎， 得離垢地勝三昧。 彼設無等供養佛， 有大名號人中上， 棄捨王位如涕唾， 而修最上勝梵行， 于勝佛法而出家， 得此寂滅離垢定。 得於勝善美妙語， 演說不斷多億經， 空無相愿微細法， 寂勝離垢無諸漏， 自性空寂語言斷， 出定能為多人說， 甚深智慧常無量， 廣大智慧無邊義。 得此甚深三昧已， 能為
【現代漢語翻譯】 現代漢語譯本 想， 既已滅除妄想，就能得見無量諸佛。 像這樣的智慧，用於修行菩薩道，爲了利益一切眾生，所以追求菩提的功德。 那些修行智慧的人，能夠獲得這樣的利益，還能獲得其他的利益，因為他們能夠受持這部經。 如果有婦女，因為聽聞和受持這部經，就能立即轉變為男子之身，能夠宣說甘露之法。 她們不再會再次承受這樣的女人之身，而是具足各種美妙的容色，成就莊嚴的相貌。 如果有人對於這部殊勝的經典，宣揚和顯示它的功德，就能完全獲得這些美妙的果報，迅速證得菩提，常常在一切生命中，成就無所畏懼。 如果有人對於這部經，菩薩的境界，無盡殊勝的三昧（Samadhi，指禪定），一切菩薩的母親，想要迅速證得菩提的人，應當受持這部經。 他們能夠親近佛，也能親近佛的菩提，不久之後就能從這部經中，獲得殊勝美妙的寂滅。 這片土地上的勇健者，是菩薩所安住的地方，他們見到世間的燈光明亮照耀，猶如恒河沙粒一樣眾多。 能夠成為具有大力量的轉輪聖王，見到佛的十力，內心寂靜安定，用無量百千偈頌來讚歎，從而獲得遠離塵垢之地的殊勝三昧。 他們設定無與倫比的供養來供養佛，這些具有偉大名號的人中之尊，拋棄王位如同丟棄唾沫，從而修行最上殊勝的梵行。 在殊勝的佛法中出家，從而獲得這種寂滅遠離塵垢的禪定。 獲得殊勝美好微妙的語言，演說不斷絕的多億部經典，空、無相、無愿這些微細的佛法，寂靜殊勝遠離塵垢沒有諸種煩惱。 自性本空寂，言語道斷，出定之後能夠為很多人宣說，甚深智慧常常是無量的，廣大智慧具有無邊的意義。 獲得這種甚深的三昧之後，能夠為他人...
【English Translation】 English version Thinking, Having extinguished thoughts, one can see immeasurable Buddhas. Such wisdom, practiced in the Bodhisattva path, is to benefit all beings, therefore seeking the virtues of Bodhi (Enlightenment). Those who practice wisdom, obtain such benefits, and also gain other benefits, because they can uphold this Sutra. If there are women who, by hearing and upholding this Sutra, immediately transform into male bodies, able to speak the Dharma of Ambrosia (the nectar of immortality). They will no longer receive such a female body again, but will be endowed with all beautiful colors and adorned with excellent marks. If one, regarding this supreme Sutra, proclaims and reveals its merits, they will fully obtain these wonderful fruits, quickly attain Bodhi, and always in all lives, achieve fearlessness. If one, regarding this Sutra, the realm of Bodhisattvas, the endless and supreme Samadhi (meditative absorption), the mother of all Bodhisattvas, those who wish to quickly attain Bodhi, should uphold this Sutra. They can be close to the Buddha, and also close to the Buddha's Bodhi, and soon from this Sutra, obtain supreme and wonderful Nirvana. The brave ones on this earth, where Bodhisattvas dwell, see the light of the world shining brightly, like the sands of the Ganges River. They can become great and powerful Chakravartin Kings (wheel-turning monarchs), see the Buddha's Ten Powers, with a peaceful and stable mind, praising with immeasurable hundreds of verses, and thus obtain the supreme Samadhi of the land free from defilements. They set up unparalleled offerings to the Buddha, these supreme among men with great names, discarding the throne like spitting out saliva, and thus cultivate the supreme and excellent Brahma-conduct (pure conduct). Renouncing home in the supreme Buddha-dharma, they obtain this Nirvana, the Samadhi free from defilements. Obtaining supreme, good, beautiful, and wonderful speech, expounding countless billions of Sutras continuously, the subtle Dharmas of emptiness, signlessness, and wishlessness, the peaceful and supreme freedom from defilements and all outflows. The self-nature is empty and still, the path of language is cut off, after emerging from Samadhi, one can speak for many people, the profound wisdom is always immeasurable, and the vast wisdom has boundless meanings. Having obtained this profound Samadhi, one can...
世間作照明， 常修梵行恒皎潔， 無諸腥臊及鄙穢， 無量眾生令安住， 使得寂定離諸垢。 常得聰利捷速辯， 多聞如海無量慧， 語言善妙達諸法， 持此寂定勝經故； 了知諸業及工巧， 曉于因論及醫方， 到彼一切勇健岸， 持此離垢寂定故； 于諸偈論及戲笑， 善於歌舞皆究竟， 常為世間作師法， 持此離垢寂定故； 常有上妙諸眷屬， 恒得一切上供養， 能修勝妙菩提行， 持此離垢寂定故； 憂惱毒箭逼切心， 彼智慧者無此患， 恒無病疾常安隱， 持此離垢寂定故； 世間所有諸病患， 一切身患及心患， 彼人常無如此患， 持此離垢寂定故； 所有身痛及心痛， 若有牙痛及頭痛， 智者常無是痛惱， 持此離垢寂定故； 心有無量余痛惱， 從其意起燒其身， 彼無一切起煩惱， 持此離垢寂定故； 猶如虛空無所染， 自性無垢常清凈， 彼人心凈亦如是， 持此離垢寂定故； 亦如日、月之光明， 其光頗執常清凈， 彼心清虛亦如是， 持此離垢寂定故； 如人執持諸彩色， 欲畫虛空不可得， 彼人心凈亦如空， 持此離垢寂定故； 譬如風行於十方， 遍
【現代漢語翻譯】 現代漢語譯本 於世間作照明， 常修持梵行（brahmacarya，清凈的行為）恒常皎潔，沒有腥臭污穢， 使無量眾生得以安住，獲得寂靜安定，遠離各種煩惱。 常能獲得聰慧敏捷的辯才，廣博的知識如大海般無量， 語言善巧美妙通達諸法，這是因為持誦此寂定殊勝經典的緣故； 能夠了解各種行業和技巧，通曉因明（hetuvidya，因果關係的學說）和醫方明（cikitsavidya，醫學）， 到達一切勇健的彼岸，這是因為持誦此離垢寂定的緣故； 對於各種偈頌和論述以及戲笑，善於歌舞並能達到究竟， 常為世間作導師和法則，這是因為持誦此離垢寂定的緣故； 常有殊勝美妙的眷屬，恒常獲得一切上等的供養， 能夠修習殊勝美妙的菩提行（bodhicaryā，覺悟之道），這是因為持誦此離垢寂定的緣故； 憂愁煩惱的毒箭逼迫內心，有智慧的人不會有這種憂患， 恒常沒有病痛，常常安穩平靜，這是因為持誦此離垢寂定的緣故； 世間所有各種病患，一切身體的病患和內心的病患， 那個人常常沒有這樣的病患，這是因為持誦此離垢寂定的緣故； 所有身體的疼痛和內心的疼痛，如果有牙痛和頭痛， 智者常常沒有這些痛苦煩惱，這是因為持誦此離垢寂定的緣故； 心中有無量其他的痛苦煩惱，從意念生起焚燒他的身體， 那個人不會生起一切煩惱，這是因為持誦此離垢寂定的緣故； 猶如虛空沒有染污，自性沒有垢染，恒常清凈， 那個人的心清凈也像這樣，這是因為持誦此離垢寂定的緣故； 也如太陽、月亮的光明，其光芒普照恒常清凈， 他的心清澈虛空也像這樣，這是因為持誦此離垢寂定的緣故； 如人執持各種彩色，想要在虛空中繪畫是不可得的， 那個人的心清凈也像虛空一樣，這是因為持誦此離垢寂定的緣故； 譬如風行於十方，遍及一切處
【English Translation】 English version Making light in the world, Constantly cultivating brahmacarya (pure conduct), ever radiant and pure, without any foulness or impurity, Enabling immeasurable beings to dwell in peace, attaining tranquility and freedom from all defilements. Always obtaining keen intelligence and swift eloquence, vast knowledge like the boundless sea, Skillful and beautiful speech, understanding all dharmas (teachings), through upholding this supreme sutra of tranquil concentration; Comprehending all trades and crafts, understanding hetuvidya (the science of causality) and cikitsavidya (medicine), Reaching the shore of all courage and strength, through upholding this stainless tranquil concentration; Skilled in all verses, treatises, and jests, proficient in singing and dancing, reaching the ultimate, Always acting as a teacher and guide for the world, through upholding this stainless tranquil concentration; Always having excellent and wonderful retinues, constantly receiving all supreme offerings, Able to cultivate the supreme and wonderful bodhicaryā (conduct of enlightenment), through upholding this stainless tranquil concentration; The poisonous arrows of sorrow and affliction pressing upon the heart, the wise one has no such suffering, Always free from illness, constantly peaceful and secure, through upholding this stainless tranquil concentration; All the various illnesses in the world, all physical and mental ailments, That person never has such ailments, through upholding this stainless tranquil concentration; All bodily pain and mental pain, if there is toothache or headache, The wise one never has such pain and affliction, through upholding this stainless tranquil concentration; The mind has immeasurable other pains and afflictions, arising from intention, burning the body, That one does not give rise to any afflictions, through upholding this stainless tranquil concentration; Like the void, unsoiled, its nature without defilement, ever pure, That person's mind is pure, just like that, through upholding this stainless tranquil concentration; Also like the light of the sun and moon, its radiance shining everywhere, ever pure, That mind is clear and empty, just like that, through upholding this stainless tranquil concentration; Like a person holding various colors, wanting to paint the void is impossible, That person's mind is pure, like the void, through upholding this stainless tranquil concentration; For example, the wind travels in the ten directions, pervading everywhere
游諸方無所著， 其心流注猶如風， 不染世間得解脫， 風行速疾不可見、 不可罥網而繫縛， 彼人志意深難知， 持此離垢寂定故。 壁上光影不可取、 指水中像難可執， 得於三昧在身時， 無有能知彼人心； 十方世界諸眾生， 所有語言猶可算， 得此三昧在身時， 無能得知彼人心； 得於如是寂滅定， 其心無垢、無染著， 三界眾生無與等， 惟除諸佛三界尊。 離貪愛慾不染色， 不以愚心著女人， 得於如是勝定時， 獲勝寂滅無所染； 于彼男女無戀情， 不染妻妾及眷屬， 得於寂滅勝定時， 善寂之行無所染。 于其貨賄無所寶， 不希天果、不著財， 其心清凈無妄想， 由得此定獲勝益； 不為生天修梵行， 智者行檀不求報， 為菩提因修梵行， 得於離垢寂定故； 不求王位修戒行， 多人為此修梵行， 為利眾生求菩提， 專欲成就此定故。 諸欲已棄身不惱， 永不悕求淫慾事， 斷除淫慾及慢高， 由得如是寂定故； 彼常不為瞋恚惱， 瞋惱穢心永不生， 常以慈心除瞋怒， 由獲如是勝寂定； 彼常不為愚蔽心， 斯由智慧斷無明， 獲得無量無閡智，
【現代漢語翻譯】 現代漢語譯本 遊歷各方，心中沒有任何執著， 他的心念流動就像風一樣自由自在，不被世俗所污染，從而獲得解脫。 風的執行快速而不可見，無法用羅網捕捉和束縛， 這樣的人，他的志向和意念深不可測，因為他持有這種遠離垢染的寂靜禪定。 墻壁上的光影無法抓取，水中的倒影難以執持， 當他獲得三昧（Samadhi）在身時，沒有人能夠了解他的內心； 即使十方世界所有眾生的語言都可以計算， 當他獲得這種三昧（Samadhi）在身時，也沒有人能夠得知他的內心； 獲得如此寂滅的禪定，他的心清凈無垢，沒有任何染著， 三界（Trailokya）中的眾生沒有誰能與他相比，唯有諸佛（Buddhas），三界（Trailokya）的至尊。 遠離貪愛和慾望，不被色相所迷惑，不以愚癡之心執著于女人， 當他獲得如此殊勝的禪定時，就能獲得殊勝的寂滅，沒有任何污染； 對於男女情愛沒有絲毫的留戀，不貪戀妻子、妾侍以及親屬， 當他獲得寂滅的殊勝禪定時，他的行為純善寂靜，沒有任何污染。 對於貨物錢財沒有任何珍視，不希望得到天界的果報，也不執著于財富， 他的心清凈沒有妄想，因為獲得這種禪定而得到殊勝的利益； 不爲了生天而修行梵行（Brahmacharya），有智慧的人行佈施不求回報， 爲了菩提（Bodhi）的因緣而修行梵行（Brahmacharya），因為獲得遠離垢染的寂靜禪定； 不爲了求得王位而修行戒行，很多人爲了這個目的而修行梵行（Brahmacharya）， 爲了利益眾生而尋求菩提（Bodhi），一心想要成就這種禪定。 捨棄各種慾望，不使身體受到煩惱，永遠不希望追求淫慾之事， 斷除淫慾以及傲慢之心，因為獲得如此寂靜的禪定； 他常常不會被瞋恚所惱，瞋怒和污穢的心永遠不會生起， 常常以慈悲之心去除瞋怒，因為獲得如此殊勝的寂靜禪定； 他常常不會被愚癡所矇蔽，這是因為智慧斷除了無明， 從而獲得無量無礙的智慧。
【English Translation】 English version Wandering in all directions without attachment, His mind flows freely like the wind, unpolluted by the world, thus attaining liberation. The wind moves swiftly and invisibly, impossible to capture and bind with nets, Such a person's aspirations are unfathomable, for he possesses this pure and tranquil Samadhi (meditative state). The light and shadow on the wall cannot be grasped, the reflection in the water is difficult to hold, When he attains Samadhi (meditative state), no one can understand his heart; Even if the languages of all beings in the ten directions could be counted, When he attains this Samadhi (meditative state), no one can know his heart; Having attained such a state of tranquil cessation, his mind is pure, without defilement or attachment, No being in the three realms (Trailokya) can compare to him, except for the Buddhas (Buddhas), the honored ones of the three realms (Trailokya). Free from greed and desire, not deluded by form, not attached to women with a foolish mind, When he attains such a supreme Samadhi (meditative state), he attains supreme tranquility, unpolluted by anything; He has no longing for love between men and women, not attached to wives, concubines, or relatives, When he attains the supreme Samadhi (meditative state) of tranquility, his actions are virtuous and peaceful, unpolluted by anything. He does not treasure goods and wealth, does not hope for heavenly rewards, and is not attached to riches, His mind is pure and free from delusion, gaining supreme benefit from attaining this Samadhi (meditative state); He does not practice Brahmacharya (celibate religious practice) to be reborn in heaven, the wise person gives alms without seeking reward, He practices Brahmacharya (celibate religious practice) for the cause of Bodhi (enlightenment), because he has attained the pure and tranquil Samadhi (meditative state); He does not practice precepts to seek a king's throne, many people practice Brahmacharya (celibate religious practice) for this purpose, He seeks Bodhi (enlightenment) to benefit all beings, desiring to achieve this Samadhi (meditative state) wholeheartedly. Having abandoned all desires, he does not trouble his body, never hoping to pursue sexual matters, Cutting off lust and arrogance, because he has attained such a tranquil Samadhi (meditative state); He is never troubled by anger, anger and defiled thoughts never arise, He always removes anger with compassion, because he has attained such a supreme and tranquil Samadhi (meditative state); He is never obscured by ignorance, because wisdom has cut off ignorance, Thus, he obtains immeasurable and unobstructed wisdom.
由得斯定獲此利。 以不凈觀除愛慾、 慈心除瞋無有餘、 智慧除斷無明網， 獲此妙定照世間。 無有睡眠及懈怠， 離起煩惱及與地， 永得解脫無雜穢， 得斯三昧獲此利。 不為慳貪之所逼， 心常樂於惠施人， 一切皆舍悉與樂， 彼人能持三昧故。 具足威勢無與等， 一切常有大身力， 一切世間無倫匹， 菩薩由持勝定故。 亦復能為轉輪王， 具足七寶乘空行， 彼時一切悉歸奉， 是智慧者獲此報。 最勝賢善豪貴家， 資生、眷屬悉豐備， 像、馬、車乘及輦輿， 豐饒金銀具眾寶， 恒生貴族豪富家， 如是展轉生勝處， 于佛、法、僧深信樂， 生於彼處眾人敬。 閻浮提內不信家， 悉皆能令生正信， 能令建立菩提心， 亦復令彼得道果。 彼得無上菩提已， 轉于無上妙法輪， 若人知彼所說法， 悉皆獲得無生忍。 菩薩常樂慈愛育， 悉能長養于眾生， 恒為無量勝利益， 開眾生眼除闇冥。 若佛教導一菩薩， 無量百千億眾生， 彼悉于中殖善本， 聞已即發菩提心。 彼時剎土不空虛， 智者奉持佛法故， 佛子！菩薩隨所住， 廣利無量諸眾生。 護戒無
【現代漢語翻譯】 現代漢語譯本 由得斯定（Dessa, 一種禪定狀態）獲得這樣的利益： 通過不凈觀來消除愛慾，用慈悲心來消除嗔恨，使其完全消失。 用智慧來斬斷無明的羅網，獲得這種美妙的禪定，照亮世間。 沒有睡眠和懈怠，遠離生起煩惱的根源和塵世的束縛。 永遠得到解脫，沒有雜染污穢，獲得這種三昧（Samadhi, 禪定），得到這樣的利益。 不會被慳吝貪婪所困擾，內心常常樂於佈施給他人。 一切都捨棄，完全給予快樂，這樣的人能夠保持這種三昧的境界。 具備威嚴和勢力，無人可以相比，總是擁有強大的身力。 在一切世間沒有可以倫比的，菩薩因為保持殊勝的禪定。 也能夠成為轉輪王（Chakravartin, 統治世界的理想君主），具備七寶，乘坐飛行於空中的工具。 那時一切都會歸順侍奉，這是有智慧的人獲得的果報。 出生在最殊勝賢善的豪門貴族之家，生活所需和眷屬都非常豐足完備。 擁有大象、駿馬、車乘和華麗的轎子，豐饒的金銀和各種珍寶。 恒常出生在貴族和富豪之家，這樣輾轉地出生在殊勝的地方。 對於佛、法、僧三寶，有深刻的信仰和喜樂，出生在那裡受到眾人的尊敬。 在閻浮提（Jambudvipa, 人類居住的世界）內，對於不信仰的家庭，都能夠讓他們生起正信。 能夠讓他們建立菩提心（Bodhicitta, 覺悟之心），也能夠讓他們得到道果（Magga-phala, 修行證悟的果實）。 他們獲得無上菩提（Anuttara-samyak-sambodhi, 無上正等正覺）之後，轉動無上的妙法輪（Dharma-chakra, 佛法之輪）。 如果有人知道他們所說的法，都能夠獲得無生忍（anutpattika-dharma-kshanti, 對法不生不滅的領悟）。 菩薩常常喜歡用慈愛來養育眾生，完全能夠長養眾生。 恒常為眾生帶來無量的殊勝利益，開啟眾生的眼睛，去除黑暗。 如果佛陀教導一位菩薩，無量百千億的眾生， 他們都在其中種下善根，聽聞之後立即發起菩提心。 那時佛土不會空虛，因為有智慧的人奉持佛法。 佛子們！菩薩無論住在哪裡，都能廣泛利益無量的眾生。 守護戒律沒有
【English Translation】 English version By Dessa (a state of Samadhi), one obtains this benefit: By contemplating impurity, one eliminates lust; with loving-kindness, one eliminates anger completely. With wisdom, one cuts through the net of ignorance, attaining this wonderful Samadhi that illuminates the world. Without sleep or laziness, detached from the arising of afflictions and earthly attachments, Forever liberated, without defilement or impurity, one attains this Samadhi and gains this benefit. Not compelled by stinginess or greed, the mind is always delighted to give to others. Giving up everything, bestowing complete happiness, such a person can maintain this Samadhi. Possessing unmatched power and influence, always having great physical strength, In all the world, there is no equal; the Bodhisattva maintains this supreme Samadhi. Also, able to become a Chakravartin (wheel-turning monarch, an ideal ruler), possessing the seven treasures, traveling through the sky on vehicles. At that time, all will submit and serve; this is the reward obtained by the wise. Born into the most excellent, virtuous, and noble families, with abundant resources and complete retinues, Possessing elephants, horses, carriages, and palanquins, abundant gold, silver, and various treasures, Constantly born into noble and wealthy families, thus transmigrating to superior realms, With deep faith and joy in the Buddha, Dharma, and Sangha (the Three Jewels), born in places respected by all. Within Jambudvipa (the world inhabited by humans), able to inspire faith in unbelieving families, Able to establish the Bodhicitta (the mind of enlightenment), and also enable them to attain the fruits of the Path (Magga-phala, the fruits of practice and realization). Having attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment), they turn the supreme Dharma-chakra (the wheel of Dharma). If people understand the Dharma they teach, they can all attain Anutpattika-dharma-kshanti (the acceptance of the non-arising of phenomena). Bodhisattvas always delight in nurturing with loving-kindness, fully able to nourish all beings, Constantly bringing immeasurable and supreme benefits, opening the eyes of beings and removing darkness. If the Buddha instructs a Bodhisattva, countless hundreds of thousands of millions of beings, They all plant roots of goodness within themselves, and upon hearing, immediately generate Bodhicitta. At that time, the Buddha-land will not be empty, because wise people uphold the Buddha's teachings. Children of the Buddha! Wherever Bodhisattvas reside, they extensively benefit countless beings. Protecting the precepts without
等持梵行， 于無量劫凈三昧， 于禪解脫常決定， 如是菩薩名佛子。 彼常修習勝神足， 能往無量諸佛剎， 于如來所聞正法， 隨所聞已悉憶念。 若住總持菩薩者， 能說無量修多羅， 又知過去諸眾生， 未來、現在亦復爾。 曉悟含識諸生死， 亦復了達于未來， 無有從此向彼者， 推其少分不可得。 業既不至彼， 求之亦難得， 菩薩大名稱， 乃能解了之。 最勝凈心者， 安住于空寂， 以無上大乘， 運載於群品。 彼不思惟念， 存有眾生想； 彼大名譽者， 能悟無生法。 彼雖有所說， 不取眾生想， 悟彼境界空， 住于堅固智。 顯說此三昧， 佛法之所住， 不起于思想， 謂諸男、女等。 觀察于諸女， 而坐于道場； 坐于道場已， 摧壞諸魔軍。 于魔無所見， 降伏諸魔眾， 不見魔女來， 而至於我所。 坐于道場時， 遣除一切想， 以斷諸想故， 一切大地動； 須彌及大海， 十方亦復然。 于彼十方界， 悉知彼眾生， 菩薩神通力， 震動于大地， 六種震動時， 以證菩提道。 一切有為法， 及以無為法， 是法悉了達
【現代漢語翻譯】 現代漢語譯本 秉持梵行（brahmacarya，清凈的行為），于無量劫中清凈三昧（samadhi，禪定）， 對於禪定和解脫常有堅定的信念，這樣的菩薩被稱為佛子。 他們經常修習殊勝的神足通（神通的一種），能夠前往無量諸佛的剎土（buddhakṣetra，佛的國土）， 在如來（tathāgata，佛的稱號）處聽聞正法，隨聽聞后全部憶念。 如果安住于總持（dhāraṇī，記憶力和理解力）的菩薩，能夠宣說無量的修多羅（sūtra，經）， 並且知道過去的所有眾生，未來和現在的眾生也是如此。 覺悟到有情眾生的生死輪迴，也能夠了達未來之事， 沒有從此處到彼處的轉變，想要推究其少許部分也是不可能的。 業（karma，行為）既然不至彼處，想要尋求也是難以得到的， 菩薩的大名稱，才能瞭解這些道理。 最殊勝清凈的心，安住在空寂之中， 以無上大乘（mahāyāna，佛教宗派）運載一切眾生。 他們不思惟念頭，也不存在有眾生的想法； 這些大名譽者，能夠覺悟無生之法。 他們雖然有所說，但不執取眾生的想法， 覺悟到那個境界是空性的，安住在堅固的智慧中。 顯明宣說此三昧，是佛法所住之處， 不生起思想，例如男人、女人等等。 觀察諸女，而坐在道場（bodhimaṇḍa，覺悟的場所）； 坐在道場之後，摧毀一切魔軍。 對於魔無所見，降伏一切魔眾， 不見魔女前來，而來到我的處所。 坐在道場時，遣除一切想法， 因為斷除一切想法的緣故，一切大地都震動； 須彌山（Sumeru，山名）和大海，十方世界也是如此。 在那十方世界，完全知曉那裡的眾生， 菩薩的神通力，震動大地， 六種震動發生時，以證得菩提道（bodhi，覺悟之道）。 一切有為法（saṃskṛta，因緣和合而成的法），以及無為法（asaṃskṛta，非因緣和合的法）， 這些法都完全了達。
【English Translation】 English version Maintaining brahmacarya (pure conduct), purifying samadhi (meditative absorption) in immeasurable kalpas (eons), Always resolute in dhyana (meditation) and liberation, such a Bodhisattva is called a Buddha's child. They constantly cultivate the supreme divine powers, able to go to immeasurable Buddha-kṣetras (Buddha-fields), Hearing the true Dharma (teachings) at the Tathāgata's (Buddha's) place, they remember all that they have heard. If a Bodhisattva dwells in dhāraṇī (retention), they can speak of immeasurable sutras (discourses), And know all beings of the past, as well as those of the future and present. Awakening to the cycle of birth and death of sentient beings, they also understand the future, There is no transformation from here to there; it is impossible to investigate even a small part of it. Since karma (action) does not reach there, it is difficult to find even if sought, Only the great name of a Bodhisattva can understand these principles. The most supreme pure mind dwells in emptiness and tranquility, Carrying all beings with the unsurpassed Mahāyāna (Great Vehicle). They do not contemplate thoughts, nor do they have the idea of beings; These greatly renowned ones can awaken to the unproduced Dharma. Although they speak, they do not grasp the idea of beings, Awakening to the emptiness of that realm, they dwell in steadfast wisdom. Clearly explaining this samadhi, it is where the Buddha's Dharma dwells, Not arising in thoughts, such as men, women, and so on. Observing all women, they sit in the bodhimaṇḍa (place of enlightenment); Having sat in the bodhimaṇḍa, they destroy all the armies of Mara (demon). Seeing nothing of Mara, subduing all the hosts of Mara, Not seeing the demon daughters coming, but coming to my place. When sitting in the bodhimaṇḍa, eliminating all thoughts, Because of cutting off all thoughts, all the earth shakes; Mount Sumeru (mythical mountain) and the great ocean, and the ten directions as well. In those ten directions, fully knowing the beings there, The Bodhisattva's supernatural power shakes the earth, When the six kinds of shaking occur, to realize the path of Bodhi (enlightenment). All conditioned dharmas (saṃskṛta, compounded phenomena), and unconditioned dharmas (asaṃskṛta, uncompounded phenomena), These dharmas are all fully understood.
。 但有說法音， 無有能知者， 此是諸法道； 若知此道者， 名為世間解。 因緣故法生、 因緣故法滅， 因緣之體性， 如實悉了達。 若學一切法， 空法能究竟， 便知諸法道， 窮盡一切法。 彼所行法道， 菩薩求不得； 其有知此道， 正覺不思議。 若知一切道， 便能獲究竟， 遠離於惡道， 能知諸法相。 坐于道場已， 作大師子吼， 無邊億世界， 言音悉充滿。 復能動彼剎， 世雄大名稱， 善度眾生者， 謂聖調御士。 已證上菩提， 起于菩提樹， 無量諸億眾， 應度者已度， 然後能變化， 化作無邊佛， 往游諸世界， 利益於眾生。 諸佛能安立， 無量諸億眾， 應化諸如來， 為說最勝法。 此為真大乘， 名為如來智， 能起眾生信， 而作得佛因； 此是真大乘， 如來最妙乘， 恭敬于如來， 加敬于菩薩。 于佛深加敬， 法、僧亦復然， 欲證勝菩提， 其心不下劣。 敬奉于菩薩， 尊重勇猛者， 速皆登正覺， 不久成如來。 于千世界中， 菩薩悉往詣， 見於牟尼尊， 菩薩無所畏。 以諸勝寶末，
【現代漢語翻譯】 現代漢語譯本： 雖然有說法之音，卻沒有能夠理解的人，這便是諸法的真理之道；如果有人能夠理解這真理之道，便可被稱為世間的解脫者（世間解）。 因為因緣和合，所以諸法生起；因為因緣離散，所以諸法滅去，對於因緣的體性和本質，能夠如實地完全瞭解。 如果學習一切法，並且能夠徹底領悟空的真諦，便能知曉諸法的真理之道，從而窮盡一切法。 菩薩（Bodhisattva）所修行的真理之道，是其他修行者無法企及的；如果有人能夠理解此道，那麼他的正覺（正覺）便是不可思議的。 如果能夠理解一切道，便能夠獲得究竟的解脫，遠離惡道，並且能夠了解諸法的真相。 在菩提道場（道場）證悟之後，便能發出如雄獅般的吼聲，這聲音能夠充滿無邊無際的世界。 並且能夠震動那些佛剎（剎），世間的英雄擁有偉大的名聲，善於度化眾生的，被稱為聖調御士（聖調御士）。 已經證得上菩提（菩提），從菩提樹（菩提樹）下起身，無數的眾生，應該被度化的已經被度化。 然後便能夠展現神通變化，化作無邊無際的佛（佛），前往各個世界遊歷，利益眾生。 諸佛（諸佛）能夠安立無數的眾生，應化而來的諸如來（如來），為他們宣說最殊勝的佛法。 這便是真正的大乘（大乘），名為如來智（如來智），能夠引發眾生的信心，從而種下成佛的因緣；這便是真正的大乘，如來最微妙的法乘，應當恭敬如來，也應當加倍恭敬菩薩。 對於佛要深深地加以恭敬，對於法（法）、僧（僧）也是如此，想要證得殊勝的菩提，其心便不能夠低下。 敬奉菩薩，尊重那些勇猛精進的修行者，他們都能夠迅速地登上正覺，不久便能成就如來。 在千世界之中，菩薩都會前往，見到釋迦牟尼佛（牟尼尊），菩薩沒有任何畏懼。 用各種珍貴的寶物粉末，
【English Translation】 English version: Although there is the sound of Dharma being spoken, There is no one who can understand it; this is the path of all Dharmas (諸法). If one knows this path, they are called a 'World Knower' (世間解). Due to conditions (因緣), Dharmas arise; due to conditions, Dharmas cease. The nature of conditions is completely and truly understood. If one studies all Dharmas and can thoroughly understand emptiness (空法), Then one knows the path of all Dharmas and exhausts all Dharmas. That path which they walk, Bodhisattvas (菩薩) cannot obtain. Those who know this path, their perfect enlightenment (正覺) is inconceivable. If one knows all paths, then one can attain ultimate liberation, Staying far from evil paths, one can know the characteristics of all Dharmas. Having sat at the Bodhi-mandala (道場), they roar like a great lion, Their voice fills boundless billions of worlds. Moreover, they can shake those Buddha-fields (剎), the world's hero with a great name, The one who skillfully delivers sentient beings is called a 'Holy Tamer' (聖調御士). Having attained supreme Bodhi (菩提), they arise from the Bodhi tree (菩提樹), Countless billions of beings who should be delivered have already been delivered. Then they can manifest transformations, transforming into boundless Buddhas (佛), Traveling to various worlds, benefiting sentient beings. The Buddhas (諸佛) can establish countless billions of beings, The Tathagatas (如來) who appear in response to beings speak the most supreme Dharma. This is the true Mahayana (大乘), called 'Tathagata Wisdom' (如來智), It can arouse faith in sentient beings, thus creating the cause for attaining Buddhahood; this is the true Mahayana, the Tathagata's most wonderful vehicle, One should respect the Tathagata and also greatly respect the Bodhisattvas. One should deeply respect the Buddha, and also the Dharma (法) and Sangha (僧). If one wishes to attain supreme Bodhi, their mind should not be inferior. Revering the Bodhisattvas, respecting those who are courageous and diligent, They will quickly ascend to perfect enlightenment and soon become Tathagatas. In a thousand worlds, Bodhisattvas go to all places, Seeing the Muni (牟尼尊) , the Bodhisattvas are without fear. With powders of various precious jewels,
遍散於大雄， 糅以蔓陀羅， 樂求菩提故。 莊嚴於此界， 為求佛功德， 寶網以羅覆， 遍至於十方， 懸諸勝妙幡， 建億寶幢蓋， 無量種莊嚴， 光飾於世界。 變作勝臺閣， 及以妙宮殿， 廊廡盡端麗， 眾寶相間錯， 樓窗及宮室， 皆作半月形， 並雜香瓶等， 皆用妙寶飾。 種種諸馨物， 悉出妙雲臺， 于千世界中， 香薰甚可樂。 于彼普香云， 雨以香花雨， 若有嗅之者， 成佛大道師， 便去于愛刺， 亦復除瞋惱， 碎壞於癡網， 遠離諸闇冥， 獲得勝神通， 及於根、力、覺、 諸禪與解脫， 應受于信施。 敷置億床座， 布以眾妙衣， 寶網羅覆上， 花鬘而莊嚴。 無畏諸菩薩， 勇猛大士坐， 具相莊嚴身， 備諸隨形好。 以諸妙寶林， 莊嚴於此界， 變作諸花池， 滿八功德水， 若飲彼水者， 遠離一切患， 速能離渴愛， 得為世支提。 復有餘世界， 大士悉來集， 讚歎佛功德： 『導師、釋師子。』 若有得聞音， 能成世道師。 彼得不思議， 此經能顯示： 妙色金蓮花， 億葉而稠密， 最尊妙覺寶，
【現代漢語翻譯】 現代漢語譯本 遍灑于大雄（Mahavira，偉大的英雄）， 摻雜著蔓陀羅（Mandala，壇場），爲了快樂地尋求菩提（Bodhi，覺悟）。 莊嚴這個世界，爲了尋求佛陀的功德， 用寶網覆蓋，遍及十方， 懸掛各種殊勝美妙的幡，建立億萬寶幢寶蓋， 用無量種莊嚴之物，光耀裝飾這個世界。 變化成殊勝的樓臺亭閣，以及美妙的宮殿， 廊廡都極其端莊美麗，各種珍寶互相交錯， 樓窗和宮室，都做成半月形， 並陳列著雜香瓶等，都用美妙的珍寶裝飾。 種種馨香之物，都從美妙的雲臺中散發出來， 在這千世界中，香氣薰染，非常令人愉悅。 在那普遍的香雲中，降下香花雨， 若有人聞到這香氣，就能成為佛陀，成為偉大的導師， 便能去除愛慾之刺，也能消除嗔恨煩惱， 摧毀愚癡之網，遠離各種黑暗， 獲得殊勝的神通，以及根、力、覺（指三十七道品）， 各種禪定和解脫，應當接受信徒的佈施。 鋪設億萬床座，鋪上各種美妙的衣物， 用寶網覆蓋在上面，用花鬘來莊嚴。 無畏的菩薩們，勇猛的大士們安坐於此， 具足各種妙相莊嚴其身，具備各種隨形好。 用各種美妙的寶林，莊嚴這個世界， 變化成各種花池，充滿八功德水， 若有人飲用這水，就能遠離一切疾病， 迅速脫離渴愛，成為世間的支提（Cetiya，塔廟）。 還有其他世界的，大士們都來聚集， 讚歎佛陀的功德：『導師，釋迦獅子（Sakya-simha，釋迦族之獅子，指釋迦牟尼佛）。』 若有人聽到這聲音，就能成為世間的導師。 他們獲得不可思議的功德，這部經能夠顯示： 妙色金蓮花，億萬花瓣稠密， 最尊貴美妙的覺悟之寶，
【English Translation】 English version Scattered throughout the Mahavira (great hero), Mixed with Mandalas (sacred diagrams), seeking Bodhi (enlightenment) with joy. Adorning this realm, seeking the merits of the Buddha, Covered with jeweled nets, reaching throughout the ten directions, Hanging various supreme and wonderful banners, erecting billions of jeweled canopies, With immeasurable kinds of adornments, illuminating and decorating the world. Transforming into excellent terraces and pavilions, and wonderful palaces, Corridors and verandas all exquisitely beautiful, various jewels interspersed, Towers, windows, and chambers, all made in the shape of a half-moon, And arranged with various fragrant vases, all adorned with exquisite jewels. All kinds of fragrant substances, all emanating from wonderful cloud platforms, In these thousand worlds, the fragrance is deeply delightful. From those universal fragrant clouds, rains of fragrant flowers descend, If anyone smells this fragrance, they will become a Buddha, a great teacher, They will remove the thorn of desire, and also eliminate anger and vexation, Shatter the net of ignorance, and distance themselves from all darkness, Obtain supreme supernatural powers, and the Roots, Powers, and Factors of Enlightenment (referring to the thirty-seven factors of enlightenment), Various meditations and liberations, deserving of the faithful offerings. Spreading out billions of beds and seats, covered with various exquisite garments, Covered above with jeweled nets, adorned with flower garlands. Fearless Bodhisattvas, courageous great beings sit here, Possessing the marks and adornments on their bodies, endowed with all the minor marks. With various wonderful jeweled forests, adorning this realm, Transforming into various flower ponds, filled with water possessing eight qualities, If anyone drinks this water, they will be free from all ailments, Quickly able to leave behind thirst and craving, becoming a Cetiya (shrine) of the world. And from other worlds, great beings all gather, Praising the merits of the Buddha: 'Teacher, Sakya-simha (Lion of the Sakyas, referring to Shakyamuni Buddha).' If anyone hears this sound, they will be able to become a teacher of the world. They obtain inconceivable merits, this sutra is able to reveal: Wonderfully colored golden lotus flowers, with billions of petals dense and thick, The most honored and wonderful jewel of enlightenment,
處此蓮花臺。 琉璃為莖葉、 真金為花須， 德藏摩尼間， 變作眾億花。 所出諸妙香， 聞者皆欣樂， 滅除一切病， 六根悉充悅。 貪愛、及瞋、癡， 悉皆一時盡， 除諸煩惱已， 決定得成佛。 此花出妙音， 讚歎佛功德， 法、僧亦復然， 聲滿十方界。 空門與無相， 及以無愿法， 那由眾聞已， 皆得於不退。 所出諸音聲， 往遍億世界， 無量眾聞已， 發於菩提心。 鴻鵠及孔雀、 鸚鵡、鴛鴦等， 所出諸妙音， 佛音最為上。 以勝妙寶樹， 變現於此土， 端嚴最第一， 珠鬘以垂布， 所有莊嚴具， 一切諸佛剎， 于中最為勝， 而現於此剎。 妙衣瓔珞具， 樹懸諸樂音， 妙花怡悅心， 一切恒垂布， 是諸妙莊嚴， 眾生得安樂， 釋迦所住持， 由聖神力故。 如是要略說， 釋師子功德， 菩薩大名稱， 於此智無疑。 若能於此信， 其行不思議， 增長於智慧， 如川赴于海。 若欲量大海， 無有能知數， 我說菩薩法， 是皆不思議。 難思諸菩薩， 安住如此際， 演說美妙語， 猶如恒河沙。 無量諸劫中，
【現代漢語翻譯】 現代漢語譯本 安住於此蓮花寶座之上。 琉璃為莖和葉，真金為花須， 在德藏摩尼（Dharmagarbha-mani，一種寶珠）之間，變幻出無數的花朵。 這些花朵散發出各種美妙的香氣，聞到的人都感到欣喜快樂， 消除了所有疾病，使六根（眼、耳、鼻、舌、身、意）都充滿愉悅。 貪愛、嗔恨和愚癡，都同時消失殆盡， 去除各種煩惱之後，必定能夠成就佛果。 這些花朵發出美妙的聲音，讚歎佛的功德， 佛法（Dharma）和僧伽（Sangha）也是如此，聲音充滿十方世界。 通過空門（Śūnyatā，空性的法門）、無相（Animitta，無相的法門）以及無愿法（Apranihita，無愿的法門）， 無數眾生聽聞后，都獲得了不退轉的境界。 這些花朵發出的聲音，傳遍億萬世界， 無數眾生聽聞后，都發起了菩提心（Bodhicitta，覺悟之心）。 鴻鵠、孔雀、鸚鵡、鴛鴦等鳥類， 它們發出的各種美妙聲音，佛的聲音最為殊勝。 用殊勝美妙的寶樹，變現於這片土地上， 端莊美麗，最為第一，用珠寶瓔珞垂掛裝飾， 所有的莊嚴器具，在一切諸佛剎土（Buddhakṣetra，佛的凈土）中， 這裡最為殊勝，並顯現於此剎土。 美妙的衣服和瓔珞，樹上懸掛著各種樂器發出的聲音， 美妙的花朵令人心情愉悅，一切都恒常垂掛佈滿， 這些美妙的莊嚴，使眾生得到安樂， 這是釋迦牟尼佛（Śākyamuni Buddha）所住持的，由於聖者的神通力量。 像這樣簡要地說，釋迦獅子（Śākya-siṃha，釋迦牟尼佛的尊稱）的功德， 菩薩（Bodhisattva）的大名聲，對此智慧沒有懷疑。 如果能夠對此深信不疑，他的行為將不可思議， 增長智慧，如同河流奔向大海。 如果要測量大海，沒有人能夠知道它的數量， 我說菩薩的法，這些都是不可思議的。 難以思議的諸位菩薩，安住在這樣的境界中， 演說美妙的語言，猶如恒河沙一樣眾多。 在無量劫的時間裡，
【English Translation】 English version Abiding on this lotus throne. With lapis lazuli as stems and leaves, and true gold as flower stamens, Within the Dharmagarbha-mani (treasure-store jewel), transforming into countless flowers. The various wonderful fragrances that emanate, bring joy and delight to all who hear them, Eliminating all illnesses, and filling the six senses (eye, ear, nose, tongue, body, mind) with complete pleasure. Greed, hatred, and delusion, all vanish at once, Having removed all afflictions, one is certain to attain Buddhahood. These flowers emit wonderful sounds, praising the merits of the Buddha, The Dharma (law) and Sangha (community) are also the same, their voices filling the ten directions. Through the gate of emptiness (Śūnyatā), the absence of characteristics (Animitta), and the absence of wishes (Apranihita), Countless beings, upon hearing them, all attain the state of non-retrogression. The sounds emitted by these flowers, spread throughout billions of worlds, Countless beings, upon hearing them, all generate the Bodhicitta (mind of enlightenment). Swans, peacocks, parrots, mandarin ducks, and other birds, Among the various wonderful sounds they emit, the Buddha's voice is the most supreme. Using supreme and wonderful jeweled trees, transforming and manifesting in this land, Dignified and beautiful, the most excellent, adorned with strings of pearls hanging down, All the adornments, in all the Buddha-lands (Buddhakṣetra), Here is the most supreme, and it appears in this land. Wonderful clothes and jeweled necklaces, trees hanging with the sounds of various musical instruments, Wonderful flowers that delight the heart, all constantly hanging and spreading everywhere, These wonderful adornments, bring peace and happiness to sentient beings, This is what Śākyamuni Buddha dwells in and upholds, due to the power of the holy ones. Like this, briefly speaking, the merits of Śākya-siṃha (Lion of the Śākyas, an epithet of Śākyamuni Buddha), The great renown of the Bodhisattva, there is no doubt about this wisdom. If one can have faith in this, their actions will be inconceivable, Increasing wisdom, like a river flowing towards the sea. If one wants to measure the ocean, no one can know its number, I speak of the Bodhisattva's Dharma, these are all inconceivable. Inconceivable Bodhisattvas, abiding in such a state, Expounding beautiful words, as numerous as the sands of the Ganges River. In countless kalpas (eons),
菩薩常無取， 若斷于取相， 得近於菩提。 假使法滅盡， 終不毀凈戒， 於行無殘缺， 菩薩眾之首。 良由愛慾故， 令戒有漏缺， 斷除于欲相， 得於不逸定。 常行寂滅定， 不著于定味， 無著、無放逸， 不為世所染。 出過於世間， 能往諸佛國， 所謂安樂土， 得見彌陀佛。 復見諸菩薩， 具足相莊嚴， 到彼神通岸， 究竟總持門。 往游億世界， 頭面禮佛足， 復能作照明， 無量諸佛剎。 遣除一切患， 及壞諸煩惱， 斷除諸結縛， 一生補佛處。 安樂諸眾生， 永不墮惡趣， 彼國諸眾生， 斷除諸惡道。 彌陀救護者， 修治佛世界， 本習不放逸， 不可思議劫。 汝等勿懷疑， 彼佛自在力， 能生增上信， 速得生彼剎。 女人聞嘆國， 能生增上信， 得為男子身， 能往億佛剎。 那由他億剎， 所有諸供具， 悉供一切佛， 不及慈一分， 常修于戒、定、 無量禪解脫， 修三解脫門， 速成人中上。 末法惡世中， 菩薩若持戒， 供佛常悲身， 此供為最勝。 是人供諸佛， 過去及現在、 未來最勝尊。 惡
【現代漢語翻譯】 現代漢語譯本 菩薩常常是沒有執取的， 如果斷除了執取的念頭，就能接近菩提（Bodhi，覺悟）。 縱然佛法滅盡，也終究不會毀壞清凈的戒律， 行為上沒有殘缺，是菩薩眾中的領袖。 正是因為愛慾的緣故，才使得戒律有漏洞和缺失， 斷除對慾望的執著，就能得到不放逸的禪定。 常常安住于寂滅的禪定中，不執著于禪定的滋味， 沒有執著，沒有放逸，不被世俗所污染。 超出世間，能夠前往諸佛的國度， 就是所謂的安樂土，能夠見到彌陀佛（Amitabha Buddha）。 還能見到諸位菩薩，具足種種美好的相好莊嚴， 到達神通的彼岸，究竟通達總持法門（Dharani）。 前往遊歷億萬世界，以頭面頂禮佛的足， 又能作為光明，照亮無量諸佛的剎土。 遣除一切的災患，以及摧壞各種煩惱， 斷除各種束縛，一生之後就能補處成佛。 使一切眾生安樂，永遠不墮入惡道， 那個國度里的眾生，斷除了各種惡道。 彌陀佛是救護者，修治清凈佛的世界， 從根本上修習不放逸，經歷了不可思議的劫數。 你們不要懷疑，彌陀佛自在的力量， 能夠生起增上的信心，迅速得以往生那個佛國。 女人聽聞讚歎那個佛國，能夠生起增上的信心， 可以轉為男子之身，能夠前往億萬佛土。 那由他（Nayuta，數量單位）億萬佛土，所有的供養器具， 全部用來供養一切諸佛，也不及慈悲心的一分。 常常修習戒律、禪定，無量的禪定解脫， 修習空、無相、無愿這三種解脫門，迅速成為人中之上。 在末法時代的惡世中，菩薩如果能持守戒律， 供養佛，常常悲憫自身，這種供養最為殊勝。 這個人供養諸佛，無論是過去、現在、 還是未來最殊勝的佛。惡
【English Translation】 English version Bodhisattvas are constantly without attachment, If one severs the appearance of attachment, one can draw near to Bodhi (覺悟, Enlightenment). Even if the Dharma were to perish completely, one would ultimately not destroy pure precepts, With no deficiency in conduct, one is the leader of the Bodhisattva assembly. It is precisely because of love and desire that precepts have flaws and deficiencies, Cutting off the appearance of desire, one attains the Samadhi of non-negligence. Constantly practicing the Samadhi of quiescence, not attached to the taste of Samadhi, Without attachment, without negligence, not tainted by the world. Transcending the world, able to go to the Buddha-lands, The so-called Land of Bliss, able to see Amitabha Buddha (彌陀佛). Also seeing the Bodhisattvas, complete with adornments of excellent marks, Reaching the shore of supernatural powers, ultimately penetrating the Dharani (總持) gate. Traveling to billions of worlds, bowing with head and face at the Buddha's feet, Also able to act as illumination, shining upon immeasurable Buddha-fields. Dispelling all calamities, and destroying all afflictions, Cutting off all bonds, in one lifetime, one will succeed to the Buddha's position. Bringing peace and happiness to all sentient beings, never falling into evil realms, The sentient beings in that land cut off all evil paths. Amitabha Buddha is the protector, purifying the Buddha-world, Fundamentally practicing non-negligence, through inconceivable kalpas. You should not doubt the power of Amitabha Buddha's self-mastery, Able to generate increasing faith, quickly attaining rebirth in that land. Women who hear praise of that land, able to generate increasing faith, Can transform into a male body, able to go to billions of Buddha-lands. Nayuta (那由他) billions of lands, all the offerings, All offered to all Buddhas, are not equal to one part of loving-kindness. Constantly cultivating precepts, Samadhi, immeasurable Dhyana and liberation, Cultivating the three doors of liberation, quickly becoming the best among humans. In the evil age of the Dharma-ending era, if a Bodhisattva upholds precepts, Offering to the Buddha, constantly compassionate to oneself, this offering is the most supreme. This person makes offerings to all Buddhas, past and present, And the most supreme Buddhas of the future. Evil
世持戒者， 十方佛悉見。 菩薩末法中， 護持佛禁戒， 善子能護法。 女人聞贊彼寶國， 若生增上信樂意， 便獲男子聰慧身， 能往游于億佛剎。 那由他億佛剎中， 所有種種供佛具， 悉以供養于諸佛， 不及慈心一少分， 修持禁戒及三昧， 並習諸禪、四無量， 亦修三種解脫門， 速得成於世無上。 供養諸佛常悲身， 如此供佛世無比。 若有菩薩不捨戒， 于彼末代惡世時， 是人能供一切佛， 過去諸佛及現在， 及以未來最勝尊。 若有惡世持禁戒， 十方諸佛見是人。 菩薩若於后惡世， 持于清禁佛所嘆， 是為我子能護法。」
爾時，佛告月光童子：「乃往過去無量無數不可思議曠大阿僧祇劫，於時有佛號曰聲德如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。童子！彼聲德如來安置無量不可思議數眾生於阿耨多羅三藐三菩提，令諸人天而修佛業已，然後入于無餘涅槃。
「童子！是時有王名曰德音。彼王于佛、如來、應、正遍知涅槃之後，為供養聲德如來故，起八十四千萬億塔，一一塔前然百千萬那由他燈明，以一切伎樂、香花、寶鬘、涂香、末香，復以一切衣服
【現代漢語翻譯】 現代漢語譯本 持守戒律的人，十方諸佛都能看見。 菩薩在末法時期，護持佛陀的禁戒，善男子能守護佛法。 如果女人聽聞讚歎阿彌陀佛的極樂世界，如果生起增上信心和喜樂，便能獲得男子聰慧之身，能夠前往遊歷億萬佛剎（Buddha-kshetra，佛所居住的國土）。 在那由他（Nayuta，數量單位，意為極多）億佛剎中，所有種種供養佛的器具，全部用來供養諸佛，也不及以慈悲心對待眾生的萬分之一。 修持禁戒以及三昧（Samadhi，禪定），並且修習各種禪定、四無量心（catvāri apramāṇāni，慈、悲、喜、舍四種廣大的心），也修習三種解脫門（trīṇi vimokṣa-dvārāṇi，空、無相、無愿），迅速成就世間無上的智慧。 供養諸佛常懷悲憫之身，如此供養佛陀世間無比。 如果有菩薩不捨棄戒律，在那末法時代的惡世，這個人就能供養一切佛，過去的諸佛以及現在的諸佛，以及未來的最殊勝的佛。 如果在惡世持守禁戒，十方諸佛都能看見這個人。菩薩如果在後世的惡世，持守清凈的禁戒，為佛所讚歎，這是我的真子能守護佛法。
這時，佛告訴月光童子（Candraprabha Kumara）: '在過去無量無數不可思議曠大阿僧祇劫（asaṃkhya-kalpa，無數大劫）之前，那時有佛，名號為聲德如來（Svaraghosa-tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣa-damya-sārathi）、天人師（Śāsta deva-manuṣyāṇām）、佛（Buddha）、世尊（Bhagavat）。童子！那位聲德如來安置無量不可思議數量的眾生於阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），使人天修行佛的功業之後，然後進入無餘涅槃（nirvāṇa，寂滅）。'
『童子！當時有一位國王，名叫德音（Guṇasvara）。這位國王在佛、如來、應、正遍知涅槃之後，爲了供養聲德如來，建造了八十四千萬億座塔，每一座塔前點燃百千萬那由他（nayuta，數量單位，意為極多）燈明，用一切伎樂、香花、寶鬘、涂香、末香，又用一切衣服供養。'
【English Translation】 English version Those who uphold the precepts, all Buddhas in the ten directions see them. Bodhisattvas in the Dharma-ending age, protect and uphold the Buddha's precepts, good sons are able to protect the Dharma. If a woman hears praise of that precious land (Sukhavati, the Pure Land of Amitabha Buddha), if she generates increasing faith and joyful intention, she will obtain a wise and intelligent male body, and be able to travel to hundreds of millions of Buddha-ksetras (Buddha-kshetra, Buddha's land). In those Nayuta (Nayuta, a unit of quantity, meaning extremely many) of hundreds of millions of Buddha-ksetras, all kinds of offerings to the Buddhas, even if all are used to make offerings to all the Buddhas, it is not equal to one small fraction of a compassionate heart. Cultivating and upholding the precepts and Samadhi (Samadhi, meditation), and practicing all kinds of meditations, the Four Immeasurables (catvāri apramāṇāni, loving-kindness, compassion, joy, and equanimity), also cultivating the Three Doors of Liberation (trīṇi vimokṣa-dvārāṇi, emptiness, signlessness, and wishlessness), one will quickly attain the unsurpassed wisdom in the world. Offering to the Buddhas who always have a compassionate body, such offering to the Buddha is unparalleled in the world. If there is a Bodhisattva who does not abandon the precepts, in that evil age of the Dharma-ending period, that person is able to make offerings to all the Buddhas, the Buddhas of the past and the Buddhas of the present, and the most supreme Buddhas of the future. If one upholds the precepts in an evil age, all the Buddhas in the ten directions see that person. If a Bodhisattva in a later evil age, upholds the pure precepts praised by the Buddha, this is my true son who is able to protect the Dharma.
At that time, the Buddha told Candraprabha Kumara (Candraprabha Kumara): 'In the past, immeasurable, countless, inconceivable, vast, and great asamkhya-kalpas (asaṃkhya-kalpa, countless great eons) ago, at that time there was a Buddha named Svaraghosa-tathāgata (Svaraghosa-tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha), Vidyā-caraṇa-saṃpanna (Vidyā-caraṇa-saṃpanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Puruṣa-damya-sārathi (Puruṣa-damya-sārathi), Śāsta deva-manuṣyāṇām (Śāsta deva-manuṣyāṇām), Buddha (Buddha), Bhagavat (Bhagavat). Kumara! That Svaraghosa-tathāgata placed immeasurable and inconceivable numbers of beings in anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), causing humans and devas to cultivate the deeds of the Buddha, and then entered into nirvana (nirvāṇa, extinction) without remainder.'
'Kumara! At that time, there was a king named Guṇasvara (Guṇasvara). After the Buddha, the Tathagata, the Arhat, the Samyak-saṃbuddha entered nirvana, this king, in order to make offerings to Svaraghosa-tathāgata, built eighty-four kotis of millions of towers, and in front of each tower, he lit hundreds of thousands of nayutas (nayuta, a unit of quantity, meaning extremely many) of lamps, and offered all kinds of music, flowers, precious garlands, scented paste, powdered incense, and all kinds of clothing.'
、寶蓋、幢幡——皆為供養諸佛、如來——置於塔所。
「於時德音王于如來舍利塔所獻供養已，會滿八十百千萬億那由他大菩薩眾集已，供給一切樂具——是諸菩薩皆為大法師，善能說法得無量辯才、善能顯示無量諸法真實功德。童子！爾時眾中有比丘，名安隱德，在彼會坐，年在弱冠，顏艷發黑，住于童真賢妙之行，曾不受於色欲之樂，始受具戒初夏之時。
「童子！爾時德音王請大菩薩眾，為欲滿足六波羅蜜菩薩藏、大陀羅尼善巧方便自在無礙，是故於其夜中請大菩薩眾在於佛前而為法會。時百千萬那由他燈皆悉熾明，掃灑堂宇、散種種花、敷種種妙衣。
「時德音王與其後宮妃后、婇女、及於輔相城邑人民與諸眷屬以眾伎樂、執持涂香、末香、花鬘、衣服、寶蓋、幢幡，悉皆出已供養佛塔；供養已訖，共八萬宮人——為聽法故——皆升高殿。爾時，無量天人為聞法故悉來集會。
「爾時，安隱德比丘見百千億那由他燈熾然遍照，觀大眾會即作是念：『我亦行於大乘，樂求一切諸法體性平等無戲論三昧。若我今欲獲是三昧者，應當供養此佛廟塔。我今當作如斯供養，令諸天、人、阿修羅等生奇特想，歡喜踴躍得法光明，令我供具映蔽彼王所有供具、令德音王及宮人眷屬見我供養皆悉歡
【現代漢語翻譯】 現代漢語譯本：寶蓋、幢幡——這些都是爲了供養諸佛、如來——而放置在佛塔之處的。
『當時，德音王在如來舍利塔處獻上供養后，聚集了八十百千萬億那由他（Nayuta，數量單位，意為極多的數量）大菩薩眾，供給一切享樂之物——這些菩薩都是大法師，善於說法，獲得無量辯才，善於顯示無量諸法真實功德。童子！當時大眾中有一位比丘（bhiksu，佛教出家男眾），名叫安隱德，在法會中就坐，年紀剛過弱冠，容顏俊美，頭髮烏黑，安住于童真賢妙之行，從未享受過**之樂，剛受具足戒，正值初夏之時。
『童子！當時德音王邀請大菩薩眾，爲了滿足六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）菩薩藏、大陀羅尼（Maha-dharani，總持，記憶之法）善巧方便自在無礙，因此在那天夜裡邀請大菩薩眾在佛前舉行法會。當時，成百上千萬那由他盞燈都熾盛明亮，打掃乾淨殿堂，散佈各種鮮花，鋪設各種美妙的衣物。
『當時，德音王與他的後宮妃后、婇女、以及輔佐大臣、城邑人民和各種眷屬，帶著各種樂器，手持涂香、末香、花鬘、衣服、寶蓋、幢幡，全部出來供養佛塔；供養完畢后，與八萬宮人——爲了聽聞佛法——都登上高殿。當時，無量天人爲了聽聞佛法都前來聚集。
『當時，安隱德比丘看見成百千億那由他盞燈熾盛燃燒，照亮四方，觀察著大眾集會，心中想道：『我也要修行大乘（Mahayana，佛教宗派之一，意為大乘教），樂於尋求一切諸法體性平等無戲論三昧（Samadhi，禪定）。如果我現在想要獲得這種三昧，就應當供養這座佛廟寶塔。我現在應當作這樣的供養，讓諸天、人、阿修羅（Asura，一種神道生物）等產生奇異的想法，歡喜踴躍，得到佛法光明，讓我的供養之物勝過德音王的所有供養之物，讓德音王和他的宮人眷屬看到我的供養都感到歡喜。』
【English Translation】 English version: Canopies and banners—all these are placed at the stupa (a dome-shaped structure erected as a Buddhist shrine) to offer to all Buddhas and Tathagatas (one who has thus come, an epithet of the Buddha).
『At that time, King De-yin, after offering to the Tathagata's stupa, gathered eighty hundred thousand myriad nayutas (Nayuta, a unit of quantity, meaning an extremely large number) of great Bodhisattvas (a person who is able to reach nirvana but delays doing so out of compassion in order to save suffering beings), providing all kinds of enjoyable things—these Bodhisattvas were all great Dharma masters, skilled in expounding the Dharma, possessing immeasurable eloquence, and skilled in revealing the true merits of immeasurable Dharmas. Boy! At that time, there was a bhiksu (bhiksu, a Buddhist monk) named An-yin-de in the assembly, sitting there, just past his youth, with a handsome face and black hair, abiding in the virtuous conduct of a pure youth, never having experienced the pleasures of **, having just received the full precepts at the beginning of summer.
『Boy! At that time, King De-yin invited the great Bodhisattva assembly, desiring to fulfill the Six Paramitas (Six Paramitas, generosity, morality, patience, vigor, meditation, and wisdom) Bodhisattva treasury, the Maha-dharani (Maha-dharani, a mnemonic device) skillful means, unobstructed and free, therefore, on that night, he invited the great Bodhisattva assembly to hold a Dharma assembly before the Buddha. At that time, hundreds of thousands of myriad nayutas of lamps were all brightly lit, the halls were swept clean, various flowers were scattered, and various exquisite garments were laid out.
『At that time, King De-yin, with his harem consorts, concubines, as well as ministers, city people, and various relatives, carrying various musical instruments, holding scented paste, powdered incense, flower garlands, clothing, canopies, and banners, all came out to offer to the Buddha's stupa; after the offering was completed, he and eighty thousand palace women—for the sake of hearing the Dharma—all ascended to the high hall. At that time, immeasurable devas (deva, a god) came to gather to hear the Dharma.
『At that time, the bhiksu An-yin-de saw hundreds of thousands of myriad nayutas of lamps burning brightly, illuminating all directions, and observing the assembly, he thought to himself: 『I also want to practice the Mahayana (Mahayana, one of the two major traditions of Buddhism, meaning the Great Vehicle), delighting in seeking the samadhi (Samadhi, a meditative state) of equality and non-conceptualization of the essence of all Dharmas. If I now want to attain this samadhi, I should offer to this Buddha's temple stupa. I should now make such an offering, so that the devas, humans, asuras (Asura, a type of supernatural being) and others will have extraordinary thoughts, rejoice and leap for joy, and obtain the light of the Dharma, so that my offerings will surpass all the offerings of King De-yin, and that King De-yin and his palace relatives will all rejoice when they see my offering.』
喜。』
「爾時，安隱德菩薩見於大眾在於塔前為聽法故，即于其夜在佛塔前衣纏右臂以油涂之，為供養佛故而熾然之。時安隱德菩薩住增上信、求阿耨多羅三藐三菩提，然右臂已，其心無異、顏色不變。
「童子！爾時安隱德比丘然臂之時大地震動，其明映蔽無量百千行燈悉無光照，以此臂光遍照十方。爾時，安隱德菩薩歡喜充滿，於一切諸法體性平等無戲論三昧，以和雅美妙辯正言音辭句而作歌頌，令諸大眾悉皆普聞。爾時，眾中萬二千忉利天子心生歡喜設種種供養，皆為法故而來會此。
「爾時，德音王在高樓上，並後宮眷屬妃后、婇女，見安隱德比丘然其右臂，烔然紅焰遍照諸方。見已，心作是念：『此比丘必獲神足，乃作如斯希有變現，于其身命無有吝惜。』
「爾時，德音王見安隱德比丘希有神變心生愛樂，以凈信心及自善根力之所熏資，與諸后妃、八萬婇女從千肘高殿放身投下——為欲見此菩薩比丘——恭敬善根之力得現果報，即為天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、摩睺羅伽之所護持不令墮落。以天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、摩睺羅伽護持力故，是德音王及后妃、婇女，雖墮高殿而於身心無所傷損，不疲、不怖。
「爾時，德音王兩手抱臂而大號
【現代漢語翻譯】 現代漢語譯本： 喜。』
『爾時，安隱德菩薩（An'yǐn Dé Púsà，意為帶來安寧和美德的菩薩）見於大眾在於塔前為聽法故，即于其夜在佛塔前衣纏右臂以油涂之，為供養佛故而熾然之。時安隱德菩薩住增上信、求阿耨多羅三藐三菩提（Ānòu Duōluósānmiǎosānpútí，無上正等正覺），然右臂已，其心無異、顏色不變。
『童子！爾時安隱德比丘（An'yǐn Dé Bǐqiū，帶來安寧和美德的比丘）然臂之時大地震動，其明映蔽無量百千行燈悉無光照，以此臂光遍照十方。爾時，安隱德菩薩歡喜充滿，於一切諸法體性平等無戲論三昧（sānmèi，禪定），以和雅美妙辯正言音辭句而作歌頌，令諸大眾悉皆普聞。爾時，眾中萬二千忉利天子（Dāolì Tiānzǐ，忉利天上的天人）心生歡喜設種種供養，皆為法故而來會此。
『爾時，德音王（Déyīn Wáng，擁有美妙聲音的國王）在高樓上，並後宮眷屬妃后、婇女，見安隱德比丘然其右臂，烔然紅焰遍照諸方。見已，心作是念：『此比丘必獲神足，乃作如斯希有變現，于其身命無有吝惜。』
『爾時，德音王見安隱德比丘希有神變心生愛樂，以凈信心及自善根力之所熏資，與諸后妃、八萬婇女從千肘高殿放身投下——為欲見此菩薩比丘——恭敬善根之力得現果報，即為天、龍、夜叉（Yèchā，一種鬼神）、乾闥婆（Qiántápó，一種天神，負責奏樂）、阿修羅（Āxiūluó，一種好戰的神）、迦樓羅（Jiālóuluó，一種大鵬金翅鳥）、摩睺羅伽（Móhóuluójiā，一種大蟒神）之所護持不令墮落。以天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、摩睺羅伽護持力故，是德音王及后妃、婇女，雖墮高殿而於身心無所傷損，不疲、不怖。
『爾時，德音王兩手抱臂而大號
【English Translation】 English version: joy.』
『At that time, Bodhisattva An-yin De (Ānyǐn Dé Púsà, meaning the Bodhisattva who brings peace and virtue), seeing the assembly in front of the stupa to listen to the Dharma, that very night wrapped his right arm with cloth in front of the Buddha's stupa, smeared it with oil, and set it ablaze as an offering to the Buddha. At that time, Bodhisattva An-yin De dwelt in increasing faith, seeking Anuttara-samyak-sambodhi (Ānòu Duōluósānmiǎosānpútí, unsurpassed perfect enlightenment), having burned his right arm, his mind was without difference, and his countenance did not change.
『Young man! At the time when Bhikshu An-yin De (Ānyǐn Dé Bǐqiū, the Bhikshu who brings peace and virtue) burned his arm, the earth shook greatly, and its light obscured countless hundreds of thousands of rows of lamps, so that they had no light. With the light of this arm, he illuminated the ten directions. At that time, Bodhisattva An-yin De was filled with joy, in the Samadhi (sānmèi, meditation) of equality and non-differentiation of the nature of all dharmas, he composed songs with harmonious, beautiful, eloquent, and correct words and phrases, causing all the assembly to hear them universally. At that time, twelve thousand Trayastrimsa devas (Dāolì Tiānzǐ, devas of the Trayastrimsa heaven) in the assembly were filled with joy and made various offerings, all coming to this gathering for the sake of the Dharma.』
『At that time, King De-yin (Déyīn Wáng, the King with a virtuous voice) was on a high tower, along with his harem of consorts, concubines, and female attendants, saw Bhikshu An-yin De burning his right arm, the blazing red flames illuminating all directions. Having seen this, he thought to himself: 『This Bhikshu must have attained supernatural powers, to make such a rare transformation, without any reluctance for his own life.』
『At that time, King De-yin, seeing the rare and miraculous transformation of Bhikshu An-yin De, felt love and admiration, and with pure faith and the power of his own roots of goodness, together with his consorts and eighty thousand female attendants, threw himself down from the thousand-cubit-high palace—desiring to see this Bodhisattva Bhikshu—the power of reverent good roots manifested its present reward, and they were protected from falling by devas, nagas, yakshas (Yèchā, a type of spirit), gandharvas (Qiántápó, a type of celestial musician), asuras (Āxiūluó, a type of warring deity), garudas (Jiālóuluó, a mythical bird), and mahoragas (Móhóuluójiā, a type of serpent deity). Because of the protective power of devas, nagas, yakshas, gandharvas, asuras, garudas, and mahoragas, King De-yin and his consorts and female attendants, although falling from the high palace, suffered no injury to their bodies or minds, and were neither tired nor afraid.』
『At that time, King De-yin embraced his arms with both hands and cried out loudly
泣，一切大眾皆亦如是，以見安隱德比丘然其臂髆如瞻波花鬘，臂復纖長如象王鼻；一切眾人見者奇嘆，莫不呼嗟、悲泣雨淚。
「爾時，安隱德比丘見此大王及諸人眾皆悉悲泣懊惱，而問王言：『大王！何故悲號墮淚及諸大眾悲啼乃爾？』
「於時德音王以偈答曰：
「『大智安隱德！ 聰慧勝法師！ 見汝然身份， 以是故哀泣。 汝顏甚端妙， 猶如熾火聚， 見汝毀身份， 故增我憂惱。 汝然右臂時， 光耀十方界， 映蔽于諸燈， 星月復不現。 大地悉震動， 汝心無傾搖， 我心起于敬， 知汝非凡夫。 于其千肘殿， 共八萬宮人， 我身自投下， 身竟無諸患。 善哉！汝凈智！ 善哉！意無上！ 善哉！精進士！ 善哉！成大信！ 汝然身臂時， 其心無動異， 發於歡喜心， 兼復說妙法。 猶若圓滿月， 復如凈空日， 如須彌山王， 端妙亦如是。 我作如是愿， 滿足大精進， 故捐所愛身， 利益於眾生。 愛法故悲啼， 喜樂廣無垢， 汝已毀身份， 故我極憂惱。』 天人所供者， 無邊勝辯才， 安隱德報王， 便說
【現代漢語翻譯】 現代漢語譯本 哭泣聲中，所有在場的大眾也都一樣，看到安隱德比丘（Anindita Deva Bhiksu）燃燒的手臂和肩膀，如同瞻波花鬘（campaka flower garland）一般美麗，手臂又纖細修長，如同象王的鼻子。所有見到的人都驚奇讚歎，無不呼喊嗟嘆，悲傷哭泣，淚如雨下。
『那時，安隱德比丘（Anindita Deva Bhiksu）看到德音王（Devasvara Raja）和所有的人都如此悲傷哭泣，懊惱不已，便問國王說：「大王！為何如此悲號哭泣，以至於所有大眾都如此悲啼呢？」』
『當時，德音王（Devasvara Raja）用偈頌回答說：
「『大智的安隱德（Anindita Deva）！聰慧殊勝的法師！ 看到你燃燒身體，因此我才哀泣。 你的容顏非常端正美妙，如同熾熱的火聚， 看到你毀壞身體，更加增添我的憂愁煩惱。 你燃燒右臂時，光芒照耀十方世界， 遮蔽了所有的燈光，星星和月亮都不再顯現。 大地都震動了，你的心卻毫不動搖， 我心中升起敬意，知道你不是凡夫俗子。 在那千肘的殿堂里，連同八萬宮女， 我縱身跳下，身體竟然沒有任何損傷。 善哉！你的清凈智慧！善哉！你的意念至高無上！ 善哉！你的精進勇猛！善哉！你成就了偉大的信心！ 你燃燒手臂時，內心沒有絲毫動搖， 生起歡喜心，並且宣說微妙的佛法。 猶如圓滿的月亮，又如清凈天空中的太陽， 如同須彌山王（Sumeru），端正美妙也是如此。 我發下這樣的誓願，滿足大精進， 所以捐舍所愛的身體，利益眾生。 因為愛法而悲啼，喜樂廣大而無垢， 你已經毀壞身體，所以我極其憂愁煩惱。』 天人和人所供養的人，擁有無邊的殊勝辯才， 安隱德（Anindita Deva）回答國王說，便說
【English Translation】 English version Weeping, all the assembly were likewise, seeing Anindita Deva Bhiksu's (Anindita Deva Bhiksu) burnt arm and shoulder like a campaka flower garland, the arm being slender and long like an elephant king's trunk; all who saw it marveled and sighed, lamenting and weeping tears like rain.
『At that time, Anindita Deva Bhiksu (Anindita Deva Bhiksu), seeing this great king and all the people weeping and distressed, asked the king, saying, 『Great King! Why do you weep and wail, and why are all the people so sorrowful?』
『Then, Devasvara Raja (Devasvara Raja) answered in verse, saying:
『O wise Anindita Deva (Anindita Deva)! Wise and excellent Dharma Master! Seeing you burn your body, therefore I weep. Your face is very upright and beautiful, like a blazing fire, Seeing you destroy your body, it increases my sorrow and distress. When you burned your right arm, the light shone in the ten directions, Obscuring all the lamps, the stars and moon no longer appeared. The earth trembled, but your heart did not waver, My heart arose with reverence, knowing you are no ordinary person. In the thousand-cubit palace, together with eighty thousand palace women, I threw myself down, but my body suffered no harm. Excellent! Your pure wisdom! Excellent! Your intention is supreme! Excellent! Your diligent courage! Excellent! You have achieved great faith! When you burned your arm, your heart did not waver, You generated a joyful heart and spoke the wonderful Dharma. Like the full moon, and like the sun in the clear sky, Like Mount Sumeru (Sumeru), upright and beautiful it is. I made such a vow, fulfilling great diligence, Therefore, I donate my beloved body for the benefit of sentient beings. Weeping because of love for the Dharma, joy and happiness are vast and without defilement, You have already destroyed your body, so I am extremely sorrowful and distressed.』 One who is offered to by gods and humans, with boundless and excellent eloquence, Anindita Deva (Anindita Deva) replied to the king, and said
是偈言： 『不以無身、手， 故名闕身份； 若不持戒者， 是名身份缺。 以此臭穢身， 我已供如來， 難思議福田， 一切世間塔。 若人三千界， 滿中七寶沙， 于佛、世尊所， 為菩提故施， 雖有施此供， 余供復勝此， 若能知法空， 便能捨身命。 我今說實語， 大王！愿諦聽， 並及此眾會， 一切聽我言。 若我審決定， 得成無上者， 如此實不虛， 令地六種動。』 說於此語時， 大地便震動， 見於希有事， 諸天大歡喜。 人天歡喜已， 發於菩提心， 無量難思眾， 皆趣無上智。 安隱德比丘， 利益一切眾， 安處億眾生， 置於無上智。 『以此實法言： 推體皆無實， 此語審不虛， 令臂還如故。 若此法審實， 安隱名亦無， 十方悉推求， 空故不可得。 諸法猶如響， 聲出於其中， 求聲不可得， 如是知諸法。 畢竟了達者， 于空無所畏， 彼人語真實， 相火不能燒。 所有世眾生， 天、人、夜叉、龍， 一切智威力， 悉令悟寂定。 若人及與天， 所有
【現代漢語翻譯】 現代漢語譯本： 這是偈語所說： 『不是因為沒有身體、手，才叫做缺少身份； 若是不持戒的人，才叫做身份殘缺。 用這臭穢的身體，我已經供養如來（Tathagata，佛的稱號之一）， 這難以思議的福田（merit field，積功德之處），是一切世間的塔（stupa，佛教建築，通常存放聖物）。 如果有人用三千大千世界，裝滿七寶沙， 在佛、世尊（Bhagavan，佛的稱號之一）之處，爲了菩提（bodhi，覺悟）的緣故而佈施， 即使有這樣的佈施供養，還有比這更殊勝的供養， 如果能了知諸法是空性的，便能捨棄身命。 我現在說真實語，大王！愿您仔細聽， 以及這裡的各位，都請聽我說。 如果我確實決定，能夠成就無上正等正覺， 如此真實不虛，令大地六種震動。』 當說這些話的時候，大地便震動起來， 見到這稀有的事情，諸天都非常歡喜。 人天歡喜之後，都發起了菩提心， 無數難以思議的眾生，都趨向無上智慧。 安隱德（Anindita，比丘的名字）比丘，利益一切眾生， 使億萬眾生安住，安置於無上智慧。 『用這真實之法所說：推究身體都是沒有實體的， 這話確實不虛假，讓我的手臂恢復如初。 如果這法是真實的，安隱（Anindita）這個名字也是空無自性的， 在十方世界尋找，因為是空性所以不可得。 諸法猶如迴響，聲音從中發出， 尋求聲音是不可得的，如此了知諸法。 畢竟通達的人，對於空性沒有什麼畏懼， 那人所說的話是真實的，火焰不能燒燬他。 所有世間的眾生，天、人、夜叉（Yaksa，一種神）、龍（Naga，一種神）， 用一切智的威力，使他們領悟寂靜的禪定。 如果人和天，所有的痛苦都止息。』
【English Translation】 English version: These are the verses: 'Not because of lacking body and hands, is one called deficient in body parts; If one does not uphold the precepts, that is called deficiency in body parts. With this foul and impure body, I have already made offerings to the Tathagata (one of the titles of the Buddha), This inconceivable field of merit, is the stupa (Buddhist structure, usually containing relics) of all the world. If someone were to fill the three thousand great thousand worlds, with seven kinds of precious sand, And at the place of the Buddha, the Bhagavan (another title of the Buddha), were to give alms for the sake of bodhi (enlightenment), Even if there were such offerings, there are still offerings more superior than this, If one can know that all dharmas are empty, then one can give up one's life. I now speak truthfully, Great King! May you listen carefully, And all those assembled here, please listen to my words. If I am truly determined, to achieve unsurpassed perfect enlightenment, So truly and without falsehood, may the earth shake in six ways.' When these words were spoken, the earth shook, Seeing this rare event, the devas (gods) were greatly delighted. After the humans and devas rejoiced, they all aroused the bodhi mind, Countless inconceivable beings, all turned towards unsurpassed wisdom. The bhiksu (monk) Anindita (name of a monk), benefits all beings, Causes billions of beings to dwell peacefully, placing them in unsurpassed wisdom. 'With these words of true dharma: Investigating the body, all is without substance, These words are truly not false, let my arm return to its original state. If this dharma is true, the name Anindita is also without inherent existence, Searching in the ten directions, because it is empty, it cannot be found. All dharmas are like an echo, a sound comes forth from within, Seeking the sound is unattainable, thus know all dharmas. One who has ultimately understood, has no fear of emptiness, That person's words are truthful, the fire of form cannot burn him. All sentient beings in the world, devas, humans, yakshas (a type of spirit), nagas (a type of serpent deity), With the power of all-knowing wisdom, may they all awaken to peaceful samadhi (meditative absorption). If humans and devas, all suffering ceases.'
世苦難， 不退轉威德， 一切速能壞。』 說於此語時， 身臂還如本， 安隱德比丘， 身相具莊嚴。 諸天千億數， 住凈虛空中， 信心以曼陀， 散彼比丘身， 此皆過人花， 遍滿閻浮界。 天女億那由， 伎樂諸歌詠， 安隱德比丘， 作大師子吼。 牟尼如來尊， 令余億佛土， 各各於己剎， 彼清凈大士， 安隱德比丘， 傳說其名號。 比丘、比丘尼、 清信士男、女、 天、龍及夜叉、 乾闥、緊羅等， 彼聞決定業， 安隱得離垢， 信心求道者， 其數如恒沙。 安隱德比丘， 聰慧得自在， 為于佛智故， 然臂不為憂。 彼人于千剎， 變身如恒沙， 臂光遍照曜， 猶如劫盡火。 雨以眾香末， 遍滿一切土， 下至於大地， 上天悉來集。 一切供養具， 莊嚴於此剎， 其地滿真珠， 供養安隱德； 一切眾寶花， 莊嚴於此剎， 龍雨妙真珠， 供養安隱德； 復以一切寶， 嚴飾於此剎， 龍雨寶莊嚴， 為供安隱德。 最勝釋師子， 住于耆阇山， 于諸比丘前， 而作師子
【現代漢語翻譯】 現代漢語譯本 世間充滿苦難， 不退轉的威德，能夠迅速摧毀一切。 當他說出這些話時，他的手臂恢復如初， 安隱德（An-yin-de）比丘，身相莊嚴。 無數億的天人，居住在清凈的虛空中， 以信心用曼陀羅花（Mandala）散佈在他的身上， 這些超凡的花朵，遍佈整個閻浮提（Yan-fu-ti）。 億萬那由他（Na-you-ta）的天女，演奏著音樂，歌唱著， 安隱德（An-yin-de）比丘，發出了大師子吼。 牟尼（Muni）如來尊，令其餘億萬佛土， 各自在自己的剎土（Cha-tu）中，那位清凈的大士， 安隱德（An-yin-de）比丘，傳誦著他的名號。 比丘、比丘尼、清信士男、女， 天、龍以及夜叉（Ye-cha）、乾闥婆（Qian-ta-po）、緊那羅（Jin-na-luo）等， 他們聽聞了決定業，安隱地脫離了垢染， 以信心求道的人，其數量如恒河沙數。 安隱德（An-yin-de）比丘，聰慧且得自在， 爲了佛的智慧，燃臂也不感到憂愁。 那個人在千個剎土（Cha-tu）中，變身如恒河沙數， 手臂的光芒遍照，猶如劫末之火。 降下眾多的香末，遍滿一切土地， 下至大地，上至天界都來聚集。 一切供養的器具，莊嚴著這個剎土（Cha-tu）， 地上滿是真珠，供養安隱德（An-yin-de）； 一切眾寶的花朵，莊嚴著這個剎土（Cha-tu）， 龍降下美妙的真珠，供養安隱德（An-yin-de）； 又用一切寶物，嚴飾這個剎土（Cha-tu）， 龍降下寶貴的莊嚴品，爲了供養安隱德（An-yin-de）。 最殊勝的釋迦獅子（Shi-jia-shi-zi），住在耆阇崛山（Qi-she-jue-shan）， 在眾比丘面前，發出了獅子吼。
【English Translation】 English version The world is full of suffering, The irreversible power and virtue can quickly destroy everything. When he spoke these words, his arm returned to its original state, The Bhiksu An-yin-de (Peaceful Virtue), his appearance was dignified and adorned. Countless billions of Devas (gods), dwell in the pure void, With faith, they scattered Mandala flowers (auspicious symbols) on his body, These extraordinary flowers, spread throughout Jambudvipa (the world). Billions of Nayuta (large number) of heavenly maidens, played music and sang, Bhiksu An-yin-de (Peaceful Virtue), roared the great lion's roar. The Muni (sage) Tathagata (Thus Come One), caused the remaining billions of Buddha lands, Each in their own Kshetra (Buddha-field), that pure great being, Bhiksu An-yin-de (Peaceful Virtue), recited his name. Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), Devas (gods), Nagas (dragons), and Yakshas (demons), Gandharvas (celestial musicians), Kinnaras (celestial musicians) etc., They heard the determined karma, and peacefully detached from defilements, Those who seek the path with faith, their number is like the sands of the Ganges. Bhiksu An-yin-de (Peaceful Virtue), was wise and attained freedom, For the sake of Buddha's wisdom, he did not worry about burning his arm. That person in a thousand Kshetras (Buddha-fields), transformed his body like the sands of the Ganges, The light of his arm shone everywhere, like the fire at the end of a kalpa (aeon). Raining down many fragrant powders, filling all the lands, Down to the earth, and up to the heavens, all gathered. All the offering implements, adorned this Kshetra (Buddha-field), The ground was full of pearls, offering to An-yin-de (Peaceful Virtue); All the flowers of various treasures, adorned this Kshetra (Buddha-field), The dragons rained down wonderful pearls, offering to An-yin-de (Peaceful Virtue); And with all kinds of treasures, adorned this Kshetra (Buddha-field), The dragons rained down precious ornaments, to offer to An-yin-de (Peaceful Virtue). The most supreme Shakya Lion (Buddha), resided on Mount Gridhrakuta (Vulture Peak Mountain), In front of the Bhiksus (monks), he roared the lion's roar.
吼。 安隱德我是， 德音是彌勒， 于彼千億劫， 共修菩提行。 時見持戒者， 安隱德智慧， 無量諸女人， 悉變為男子。 諸佛悉授記， 終無有疑惑， 彼速得成就， 證世自然智。 聞於此經已， 說決定功德， 於己不生著， 應學如是法。
月燈三昧經卷第七 大正藏第 15 冊 No. 0639 月燈三昧經
月燈三昧經卷第八
高齊天竺三藏那連提耶舍譯
「童子！是以菩薩摩訶薩為欲樂求是三昧故，應修善根，行於法施或行財施，以此檀度以四種迴向而回向之。何等為四？一者、過去諸佛善巧方便得阿耨多羅三藐三菩提，愿我亦得是善方便，以此善根迴向菩提，是名第一回向。二者、于善知識所聞說如是善巧方便，受持、讀誦而修學之，以此方便令我得成無上菩提，愿我長夜恒得值遇，以斯善根而回向之，是名第二回向。三者、愿我所得資財共一切眾生受用，以此善根而回向之，是名第三回向。四者、愿我己身一切生處得財、得法，攝護利益一切眾生，愿我常得如是之身，以此善根而回向之，是名第四回向。童子！以此四種迴向，應以一切善根而回向之。
「複次，童子！菩薩摩訶薩求是三昧故，
【現代漢語翻譯】 現代漢語譯本 吼。 安隱德（Anindita，無瑕疵的）我是，德音（Gunarava，功德之音）是彌勒（Maitreya，慈氏），于彼千億劫，共修菩提行。 當時見到持戒者，安隱德（Anindita，無瑕疵的）有智慧，無量諸女人，悉變為男子。 諸佛悉授記，終無有疑惑，彼速得成就，證世自然智。 聞於此經已，說決定功德，於己不生著，應學如是法。 《月燈三昧經》卷第七 大正藏第15冊 No. 0639 《月燈三昧經》 《月燈三昧經》卷第八 高齊天竺三藏那連提耶舍（Narendrayasas）譯 『童子！因此，菩薩摩訶薩爲了想要尋求此三昧的緣故，應當修習善根，行於法施或者行財施，以此檀度（Dāna-pāramitā，佈施波羅蜜）以四種迴向而回向之。何等為四？一者、過去諸佛善巧方便得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），愿我亦得是善方便，以此善根迴向菩提，是名第一回向。二者、于善知識所聞說如是善巧方便，受持、讀誦而修學之，以此方便令我得成無上菩提，愿我長夜恒得值遇，以斯善根而回向之，是名第二回向。三者、愿我所得資財共一切眾生受用，以此善根而回向之，是名第三回向。四者、愿我己身一切生處得財、得法，攝護利益一切眾生，愿我常得如是之身，以此善根而回向之，是名第四回向。童子！以此四種迴向，應以一切善根而回向之。 『複次，童子！菩薩摩訶薩求是三昧故，
【English Translation】 English version Ho. I am Anindita (無瑕疵的), Maitreya (慈氏) is Gunarava (功德之音), In those billions of kalpas, Together we cultivate the Bodhi path. At that time, seeing the one who upholds the precepts, Anindita (無瑕疵的) with wisdom, Countless women, All transformed into men. All the Buddhas bestow predictions, Without any doubt, They will quickly attain accomplishment, Realizing the natural wisdom of the world. Having heard this sutra, Speaking of definite merits, Not clinging to oneself, One should learn such a Dharma. Moon Lamp Samadhi Sutra, Volume 7 Taisho Tripitaka Volume 15, No. 0639 Moon Lamp Samadhi Sutra Moon Lamp Samadhi Sutra, Volume 8 Translated by Narendrayasas (那連提耶舍), Tripitaka Master from India of the Gao Qi Dynasty 'Son! Therefore, Bodhisattva-Mahasattvas, desiring to seek this samadhi, should cultivate roots of goodness, practice Dharma giving or material giving, and dedicate this Dāna-pāramitā (佈施波羅蜜) with four kinds of dedication. What are the four? First, the skillful means by which past Buddhas attained Anuttarā-samyak-saṃbodhi (無上正等正覺), may I also attain these skillful means, and dedicate these roots of goodness to Bodhi; this is called the first dedication. Second, having heard from virtuous friends about such skillful means, receiving, upholding, reciting, and practicing them, may I, through these means, attain unsurpassed Bodhi, and may I always encounter them throughout the long night; with these roots of goodness, I dedicate them; this is called the second dedication. Third, may the wealth I obtain be shared and used by all sentient beings, and with these roots of goodness, I dedicate them; this is called the third dedication. Fourth, may I obtain wealth and Dharma in all my birthplaces, protecting and benefiting all sentient beings, and may I always obtain such a body; with these roots of goodness, I dedicate them; this is called the fourth dedication. Son! With these four kinds of dedication, all roots of goodness should be dedicated.' 'Furthermore, Son! Bodhisattva-Mahasattvas, seeking this samadhi,'
若在家、若出家，以不諂曲心奉事持戒人。若有能持是三昧者——若出家、若在家——是人若遇病苦垂困，若能以己身份肉血除彼患者，若有成就增上信心，菩薩以不動心及清凈心應當給施。
「童子！乃往過去過阿僧祇阿僧祇無量無邊不可稱不可量廣大不可思議劫，爾時有佛號曰不可思議愿勝起王佛、如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。
「彼佛、如來、應、正遍知即於是日得成阿耨多羅三藐三菩提，變作無量無邊應化諸佛而為說法，善能調伏無量眾生，安置無漏阿羅漢道；亦復建立無量眾生阿耨多羅三藐三菩提，得不退轉。是不思議愿勝起王如來即於此日壽盡入無餘涅槃，正法住世八萬四千億那由他百千歲。
「童子！是不可思議愿勝起王佛正法滅后，于末世時乃有無量執見比丘，彼諸比丘于如是等修多羅中不愛、不樂、不生信心、誹謗毀訾。若有能持此等經者，為彼惡侶逼惱其身、口言呵毀乃至奪命。彼惡比丘為貪利養及恭敬故，殺於二萬受持此經諸比丘等。
「童子！彼時於斯閻浮提中有一國王名曰智力，受持正法、護持正法、本願成就，曾於先佛殖眾善根。
「童子！昔時於此閻浮提內有一法師名曰實意，受持如是三昧經
【現代漢語翻譯】 現代漢語譯本：無論是在家修行的人，還是出家修行的人，都要以真誠不虛偽的心來侍奉持戒的人。如果有人能夠修持這個三昧（Samadhi，定、等持），無論是出家眾還是在家眾，這個人如果遇到病痛折磨，生命垂危，如果有人能夠用自己身體的一部分，比如肉和血，來解除他的痛苦，如果這個人對三昧有堅定的信心，菩薩應該以不動搖的心和清凈的心給予幫助和施捨。
『童子（Kumara，年輕的修行者）！在過去極其久遠，經過無數阿僧祇（Asankhya，無法計算的數字）劫，那時有一尊佛，名為不可思議愿勝起王佛（Achintya-pranidhana-shri-udgata-raja-buddha），如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）、明行足（Vidya-charana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於去往解脫的人）、世間解（Lokavidu，瞭解世界的人）、無上士（Anuttara，無上的人）、調御丈夫（Purusha-damya-sarathi，調伏眾生的人）、天人師（Shasta deva-manushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬的人）。』
『這位佛，如來、應、正遍知，就在那一天證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），化現出無數的應化佛來宣說佛法，善於調伏無數的眾生，使他們進入沒有煩惱的阿羅漢（Arhat，已證悟者）的境界；也幫助無數的眾生建立阿耨多羅三藐三菩提之心，使他們不再退轉。這位不可思議愿勝起王如來就在這一天壽命終結，進入無餘涅槃（Parinirvana，完全的涅槃），正法住世八萬四千億那由他（Nayuta，巨大的數字單位）百千歲。』
『童子！在不可思議愿勝起王佛的正法滅亡之後，在末法時代，會有無數持有偏見的比丘（Bhikshu，出家男眾）。這些比丘對於這樣的經典不喜愛、不樂於聽聞、不生起信心，誹謗和詆譭。如果有人能夠受持這些經典，會被那些惡劣的同伴逼迫，用惡語呵斥，甚至奪取性命。那些惡比丘爲了貪圖利益和恭敬，殺害了兩萬個受持這部經典的眾比丘。』
『童子！那時在這個閻浮提（Jambudvipa，我們所居住的世界）中，有一位國王名叫智力，他受持正法、護持正法，本來的願望已經成就，曾經在過去的佛面前種下許多善根。』
『童子！過去在這個閻浮提內，有一位法師名叫實意，他受持這樣的三昧經。
【English Translation】 English version: Whether one is a layperson or a renunciant, they should serve those who uphold the precepts with a sincere and non-deceitful heart. If someone is able to uphold this Samadhi (state of meditative consciousness) – whether a renunciant or a layperson – if that person encounters suffering from illness and is on the verge of death, and if someone is able to relieve their suffering by giving a part of their own body, such as flesh and blood, and if that person has developed increased faith, a Bodhisattva should give and bestow with an unwavering and pure heart.
'Young man (Kumara, young practitioner)! In the past, immeasurably long ago, passing through countless Asankhyas (incalculable numbers) of immeasurable, boundless, inconceivable, and unimaginable kalpas (cosmic aeons), at that time there was a Buddha named Achintya-pranidhana-shri-udgata-raja-buddha (Inconceivable Vow Supreme Rising King Buddha), a Tathagata (one who has thus come), an Arhat (worthy of offerings), a Samyaksambuddha (perfectly enlightened one), one with knowledge and conduct, a Sugata (well-gone), a Lokavidu (knower of the world), an Anuttara (unexcelled one), a Purusha-damya-sarathi (tamer of beings), a Shasta deva-manushyanam (teacher of gods and humans), a Buddha (enlightened one), a Bhagavan (blessed one).'
'That Buddha, a Tathagata, Arhat, Samyaksambuddha, on that very day attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), transforming and manifesting countless Buddhas to expound the Dharma, skillfully subduing countless beings, placing them in the path of the Arhats (liberated beings) free from outflows; and also establishing countless beings in Anuttara-samyak-sambodhi, enabling them to become irreversible. That Inconceivable Vow Supreme Rising King Tathagata, on this very day, reached the end of his lifespan and entered Parinirvana (final nirvana), with the True Dharma remaining in the world for eighty-four trillion nayutas (large numerical units) of hundreds of thousands of years.'
'Young man! After the True Dharma of the Inconceivable Vow Supreme Rising King Buddha has perished, in the degenerate age, there will be countless Bhikshus (monks) holding onto biased views. These Bhikshus will not love, delight in, or generate faith in such Sutras, but will slander and denigrate them. If there are those who can uphold these Sutras, they will be oppressed by those evil companions, verbally abused, and even have their lives taken. Those evil Bhikshus, out of greed for profit and reverence, will kill twenty thousand Bhikshus who uphold this Sutra.'
'Young man! At that time, in this Jambudvipa (the world we inhabit), there was a king named Wisdom-Power, who upheld the True Dharma, protected the True Dharma, had fulfilled his original vows, and had planted many good roots in the presence of past Buddhas.'
'Young man! In the past, within this Jambudvipa, there was a Dharma master named True-Intent, who upheld such a Samadhi Sutra.'
典，入于王宮為善知識，有大悲故能為救濟利益憐愍。彼王喜樂見此比丘無有厭足，聽法語論、往詣奉事、親近供養、咨請問難，聞說能持、善能酬答。
「時彼比丘善解廣略相收之義，威儀、諸行悉皆具足，善能通達陰界諸入；善知一切眾生和會分離、離已複合，亦知眾生威儀、諸行樂欲性習，善知眾生根、力、精進，善知差別智慧性習、善知諦相應及不相應；酬答語言于義決定辯才深妙，亦能善知調伏眾生；含笑先語，見者愛樂，遠離顰蹙，其心廣大，安住如是四無量心大悲相應，一切異論所不能壞。
「童子！爾時智力王有女名曰智意，年始十六，顏貌端正、形色姝妙，姿容充滿無不備具，彼實意比丘以為師導。
「時彼比丘四大不調，于右髀上生惡黑瘡難可療治，一切醫師舍之而去。時彼智力王見是比丘病篤困苦，恐其死沒，號泣墮淚，及諸妃后、八萬婇女，並及國土城邑人民、太子、諸官軍、眾將帥、守門防邏，及以奴婢、親從左右並余大眾，見此比丘悉皆啼泣。
「童子！時智力王先有親屬命終生天，于王夢中現面勸化而作是言：『此比丘病要須未交童女新血洗之、亦用涂瘡，復取其肉煮之為羹，以種種味而調和之，與飯共食乃可除差；若不得此藥，定難可起。』
「爾
【現代漢語翻譯】 現代漢語譯本： 這位比丘進入王宮，成為國王的善知識（kalyanamitra，指引正道的良師益友），因為他有大悲心，能夠救濟、利益和憐憫眾生。國王非常喜歡見到這位比丘，怎麼看都看不夠，聽他講經說法，前往拜訪侍奉，親近供養，諮詢請教疑難問題，聽了之後能夠記住，並且善於回答。 當時那位比丘善於理解廣略相攝的義理，威儀和各種行為都非常完備，善於通達陰（skandha，構成個體的五種要素）、界（ayatana，感覺的來源）和諸入（dhatu，構成存在的元素）；善於瞭解一切眾生聚合和分離，分離之後又複合的情況，也瞭解眾生的威儀、行為、喜好和習性，善於瞭解眾生的根（indriya，產生覺知的器官）、力（bala，精神力量）和精進（virya，努力）；善於瞭解差別智慧的習性，善於瞭解與真諦相應和不相應之處；回答問題時，語言在義理上非常明確，辯才深刻微妙，也善於調伏眾生；總是面帶微笑先和人打招呼，見到他的人都心生愛慕，遠離愁眉苦臉，心胸廣大，安住于這樣的四無量心（catu-apramana，慈、悲、喜、舍四種廣大的心境），與大悲心相應，一切不同的論點都無法駁倒他。 童子！當時智力王（Jitabalacakravarti）有一個女兒，名叫智意（Jnanavati），年齡十六歲，容貌端正，身材美好，姿態容貌完美無缺，那位實意比丘（Satyabuddhi bhiksu）是她的老師。 當時那位比丘四大不調（四大指地、水、火、風四種元素），在右大腿上生了一個惡性的黑色瘡，難以治療，所有的醫生都放棄了他。當時智力王看到這位比丘病情嚴重，非常痛苦，擔心他會去世，就號啕大哭，他的妃子、八萬婇女，以及國土城邑的人民、太子、各位官員、軍隊將領、守門巡邏的人，還有奴婢、親近侍從以及其他大眾，看到這位比丘都一起哭泣。 童子！當時智力王有一位已經去世的親屬，往生到天上，在國王的夢中顯現，勸導他說：『這位比丘的病需要用未經人事的童女的新鮮血液來清洗，也用來塗抹瘡口，再取她的肉煮成羹，用各種味道調和，和飯一起吃才能痊癒；如果得不到這種藥，肯定難以痊癒。』
【English Translation】 English version: That bhiksu (monk) entered the royal palace, becoming a kalyanamitra (spiritual friend) to the king, possessing great compassion and being able to rescue, benefit, and have pity on beings. The king rejoiced in seeing this bhiksu, never tiring of it, listening to his Dharma discourses, going to serve him, drawing near to make offerings, and consulting him with questions and difficulties, able to remember what he heard and skillfully answering. At that time, that bhiksu was skilled in understanding the meaning of comprehensive and concise teachings, his demeanor and conduct were complete, and he was skilled in understanding the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements); he was skilled in knowing the assembly and separation of all beings, and their reunion after separation, and also knew the demeanor, conduct, inclinations, and habits of beings, skilled in knowing the indriyas (faculties), balas (powers), and virya (effort) of beings, skilled in knowing the habits of discriminating wisdom, skilled in knowing what is in accordance with and not in accordance with the truth; in answering questions, his language was decisive in meaning, and his eloquence was profound and subtle, and he was also skilled in taming beings; he always smiled and spoke first, and those who saw him loved and admired him, he was far from frowning, his heart was vast, abiding in such immeasurable minds (catu-apramana, the four immeasurables: loving-kindness, compassion, sympathetic joy, and equanimity) corresponding to great compassion, and no different arguments could defeat him. Young man! At that time, King Jitabalacakravarti (possessor of the power of wisdom) had a daughter named Jnanavati (possessing wisdom), sixteen years old, with a dignified appearance, beautiful figure, and complete and perfect features, and that Satyabuddhi bhiksu (monk of true intention) was her teacher. At that time, that bhiksu's four elements (earth, water, fire, and wind) were imbalanced, and a malignant black sore grew on his right thigh, difficult to cure, and all the doctors abandoned him. At that time, King Jitabalacakravarti saw that this bhiksu was seriously ill and in great pain, fearing that he would die, he wept and wailed, and his consorts, eighty thousand palace women, as well as the people of the kingdom and cities, the prince, the officials, the generals, the gatekeepers, and the guards, as well as the slaves, close attendants, and other masses, all wept together upon seeing this bhiksu. Young man! At that time, a relative of King Jitabalacakravarti who had passed away and was reborn in heaven appeared in the king's dream and advised him, saying: 'This bhiksu's illness requires washing with the fresh blood of a virgin who has not had intercourse, and also applying it to the sore, and then taking her flesh and boiling it into a soup, seasoning it with various flavors, and eating it with rice to be cured; if this medicine cannot be obtained, it will surely be difficult to recover.'
時，智力王見如是夢，覺已至明，即從臥起入於後宮，集諸宮人具說斯夢：『我見是事。誰能施此病比丘藥，令我善知識、說善道者而得除愈？』
「童子！爾時一切內外宮人、婇女都無堪者。童子！爾時智意于父王所聞是語已，知病比丘須如是藥，聞已歡喜，身心踴悅，作是思惟：『如父所言，我今此身未曾交合，施其尊者新血、肉等。我于宮內最為幼年，於此法師阿阇梨所深生敬重，身、口、意凈，求無染智，以身肉、血施無著法師，持己身肉以種種味而調和之。我應為此病比丘藥，令我大師病苦消除得起平復。』
「爾時，智意即持利刀——深心住法——割身股肉，其瘡血流，持此新肉調種種味而作羹臛，以金碗盛取身上流血，即奉王敕喚病比丘來入宮內，于父王前置席令坐，血洗瘡已又用涂之，復持此肉調以種種其餘勝味而作美食，為獲福故奉施法師。
「時彼比丘不知不覺、不疑有過，即便食之。是病比丘食此食時患苦即除。
「爾時，法師病苦除已身安快樂，而為智力王說勝妙法——為求是三昧故——令此宮內一萬三千諸婇女等發於阿耨多羅三藐三菩提心。
「爾時，智力王即便說偈問其女曰：
「『汝於何處而獲此， 新好人肉及以血， 能為病者作美膳，
【現代漢語翻譯】 現代漢語譯本：當時，智力王（智力之王）見到這樣的夢境，醒來天已大亮，便從床上起身進入後宮，召集所有宮人，詳細地講述了這個夢：『我夢見了這樣的事情。誰能為這位生病的比丘（bhiksu，佛教出家男眾）提供藥物，使我的善知識（kalyanamitra，指引正道的朋友）、宣說正法的人能夠痊癒？』 『童子！』當時所有的內外宮人、宮女都沒有能勝任的。『童子！』當時智意（智力王的女兒）從父王那裡聽到這些話后，知道生病的比丘需要這樣的藥物，聽后歡喜，身心踴躍，這樣思惟：『正如父王所說，我現在的身體還未曾與人交合，可以把新鮮的血液、肉等施與這位尊者。我在宮內年紀最小，對這位法師阿阇梨（acarya，導師）深懷敬重，身、口、意清凈，追求無染的智慧，可以用自己的肉、血佈施給無著法師（一位法師的名字），用自己的肉調和各種味道。我應該為這位生病的比丘提供藥物，使我的大師病苦消除，得以康復。』 當時，智意立即拿起鋒利的刀——內心堅定地安住在佛法中——割下自己大腿上的肉，傷口流血，用這些新鮮的肉調和各種味道做成羹湯，用金碗盛取身上流出的血，然後奉父王的命令，召生病的比丘進入宮內，在父王面前放置座位讓他坐下，用血清洗瘡口並塗抹，又用這些肉調和各種其他的美味做成美食，爲了獲得福報，奉獻給法師。 當時，那位比丘不知不覺、沒有懷疑有什麼不妥，就吃了下去。這位生病的比丘吃下這些食物后，病痛立刻消除了。 當時，法師的病痛消除后，身心安樂，便為智力王宣說殊勝微妙的佛法——爲了求得這種三昧（samadhi，禪定）——使這宮內一萬三千名宮女等發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 當時，智力王便說偈語詢問他的女兒： 『你從哪裡得到這些，新鮮美味的人肉和血，能夠為病人做成美食，』
【English Translation】 English version: At that time, King Intelligence (智力王) saw such a dream. Upon awakening, it was already dawn. He arose from his bed and entered the inner palace, gathering all the palace women and recounting the dream in detail: 'I have seen such a thing. Who can provide medicine for this sick bhiksu (比丘, Buddhist monk), so that my kalyanamitra (善知識, virtuous friend), the one who speaks the good Dharma, may be healed?' 'O youth!' At that time, none of the inner or outer palace women were capable. 'O youth!' At that time, Intelligence-Intent (智意, King Intelligence's daughter), upon hearing these words from her father, knew that the sick bhiksu needed such medicine. Hearing this, she rejoiced, her body and mind filled with delight, and she thought: 'As my father said, my body has never been with another, I can offer my fresh blood and flesh to this venerable one. I am the youngest in the palace, and I deeply respect this Dharma master acarya (阿阇梨, teacher). My body, speech, and mind are pure, and I seek undefiled wisdom. I can donate my flesh and blood to the Dharma master Wu Zhuo (無著法師, name of a Dharma master), using my own flesh to prepare various flavors. I should provide medicine for this sick bhiksu, so that my master's suffering may be eliminated and he may recover.' At that time, Intelligence-Intent immediately took a sharp knife—her heart firmly dwelling in the Dharma—and cut flesh from her thigh. The wound bled, and she used this fresh flesh to prepare soup with various flavors. She took the blood flowing from her body in a golden bowl, and then, following the king's command, summoned the sick bhiksu into the palace. She placed a seat before the king and had him sit down, washed the wound with blood and applied it, and then used the flesh to prepare various other delicious dishes, offering them to the Dharma master for the sake of gaining merit. At that time, the bhiksu, unknowingly and without suspicion, ate it. When this sick bhiksu ate this food, his suffering was immediately relieved. At that time, the Dharma master, his suffering eliminated, felt peaceful and happy, and he spoke the supreme and wonderful Dharma to King Intelligence—for the sake of seeking this samadhi (三昧, meditative absorption)—causing thirteen thousand palace women and others in the palace to generate the anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, mind of unsurpassed perfect enlightenment). At that time, King Intelligence then spoke a verse, asking his daughter: 'From where did you obtain this, fresh and delicious human flesh and blood, able to make a delicious meal for the sick one,'
令是比丘得安樂？ 遣誰何處殺何人， 乃獲得斯勝好肉， 以諸異味共和合， 復得凈血而洗涂？ 法師食於此食時， 並用新血洗涂瘡， 能除如是大惡患， 令彼尊者獲喜樂。 于本親屬天神所， 我從夢中聞是言： 「若能得於如是藥， 乃可除彼比丘病。 要以人身新出血， 涂洗法師毒惡瘡， 調和人肉令香已， 而為彼食故奉獻。 比丘但用此方者， 即時病患必消除， 惟有斯藥堪救療， 不假余法王速辦。」 我覺寤已從臥起， 即入後宮說是言， 一切宮人聞此語， 悉皆默住無堪者。 吾時復告宮人言： 「頗有能為如此事， 捨己身份新血肉， 和以種種余美味， 用斯藥食奉施彼， 復以凈血而洗涂， 法師比丘黑惡瘡， 此方乃可得痊癒； 若不以于如是藥， 療治比丘惡瘡者， 法師必當便死歿， 正以闕於此方故。」 是時宮人聞斯語， 咸皆默然不復言， 無有能為此惠施， 如是血肉之方藥； 乃至一切三界人， 都無能捨自身肉， 宮中一一普遍告， 寂然無有一言堪。 我心敬重是比丘， 眾人咸各愛自身， 以其
【現代漢語翻譯】 現代漢語譯本 如何才能讓這位比丘（bhiksu）得到安樂呢？ 要派遣誰到哪裡去殺什麼人，才能獲得這種上好的肉？ 用各種不同的美味調和在一起，又用乾淨的血來清洗塗抹？ 法師食用這種食物的時候，並且用新鮮的血清洗塗抹瘡口， 能夠去除這樣大的惡性疾病，讓那位尊者獲得喜樂。 在本親屬的天神那裡，我從夢中聽到這些話： 『如果能夠得到這樣的藥，才可以去除那位比丘的疾病。 要用人身的新鮮血液，涂洗法師的毒惡瘡口， 調和人肉使它香美，然後爲了他食用而奉獻。 比丘只要用這個方法，立刻病患必定消除， 只有這種藥可以救治，不需要其他方法，大王趕快辦理。』 我醒來后從床上起來，就進入後宮說這些話， 一切宮人聽到這些話，都沉默不語，沒有誰能做到。 我當時又告訴宮人說：『有沒有人能夠做這樣的事， 捨棄自己的身體和新鮮血肉，和以各種其他的美味， 用這種藥食奉獻給那位比丘，又用乾淨的血來清洗塗抹， 法師比丘的黑色惡瘡，這個方法才可以痊癒； 如果不使用這樣的藥，來治療比丘的惡瘡， 法師必定會因此而死亡，正是因為缺少這種方法。』 當時宮人聽到這些話，都沉默不語， 沒有人能夠做這種惠施，這樣的血肉之藥； 乃至一切三界的人，都沒有人能夠捨棄自身的肉， 宮中一一普遍告知，寂靜無聲，沒有一個人能應允。 我心中敬重這位比丘，眾人各自都愛惜自身， 因為他們
【English Translation】 English version How can this bhiksu (monk) be made happy? Whom should be sent where to kill whom, in order to obtain this excellent meat? Mixing various delicious flavors together, and using clean blood to wash and smear? When the Dharma master eats this food, and uses fresh blood to wash and smear the wound, It can remove such a great and terrible disease, and bring joy to that venerable one. From the gods of my own relatives, I heard these words in a dream: 『If such a medicine can be obtained, then that bhiksu's illness can be cured. Fresh blood from a human body must be used to wash the Dharma master's poisonous and terrible sores, The human flesh should be prepared to be fragrant, and then offered for him to eat. If the bhiksu only uses this method, the illness will surely be eliminated immediately, Only this medicine can cure him, no other method is needed, Your Majesty, act quickly.』 After waking up, I got out of bed and entered the inner palace to say these words, All the palace women heard these words, and remained silent, none of them capable. I then told the palace women again: 『Is there anyone who can do such a thing, To give up their own body and fresh flesh and blood, mixed with various other delicacies, To offer this medicinal food to that bhiksu, and use clean blood to wash and smear, The Dharma master bhiksu's black and terrible sores, this method can heal him; If such a medicine is not used to treat the bhiksu's terrible sores, The Dharma master will surely die because of it, precisely because of the lack of this method.』 At that time, the palace women heard these words, and all remained silent and did not speak, No one was able to make this offering, this medicine of flesh and blood; Even all the people in the Three Realms, no one is able to give up their own flesh, I announced it to everyone in the palace, but it was silent, and no one was willing. In my heart, I respect this bhiksu, but everyone cherishes their own body, Because they
戀著己身故， 不能割捨自肉血。 善哉！語我何處得？』 『我時聞已心歡喜， 聞父尊重勝妙言， 其心勇猛不怯弱。』 智意童女報父曰： 『愿父凈心賜垂聽。 於己自身不愛戀， 亦不計著於我想， 能以勇猛舍自身， 為求無上菩提故。 惟愿父王更賜聽， 訪求人肉了不得， 是故便割自髀肉， 調以眾味奉法師。 不殺他人非死肉， 割身為作廣利益， 比丘既得免患苦， 我亦當獲無量福。』 王即問：『汝割身時， 不甚為于苦逼惱？ 汝速備藥自涂瘡， 勿令身將受大苦。』 聞其父王愍念言： 『惟愿大王復賜聽， 聞已深思正法行， 業果如是不思議。 我從父聞天所言， 於己身命不顧戀， 以信敬心而奉施， 是故自舍新肉血。 以己身份作利益， 得除比丘毒惡病， 我今既為無量福， 以不堅身易堅身。』 其女復作如是言： 『惟愿父王更少聽， 聞于實法愿受持， 觀彼業果不思議。 往昔造于不善業， 眾生由癡墮惡道， 身肉銷盡還複合， 是故業報難思議。 初時惟有形骨鎖， 念頃身肉還更合， 況復造作善業者
【現代漢語翻譯】 現代漢語譯本 因為貪戀自己的身體，所以不能割捨自己的血肉。 善哉！告訴我，你從哪裡得到這樣的肉？』 『我當時聽了心裡非常歡喜， 聽到父親您尊重而殊勝的話語，我的內心充滿勇氣，毫不怯懦。』 智意童女（Zhiyi Tongnv）回答父親說：『希望父親您清凈內心，聽我訴說。 對於自己的身體沒有貪戀，也不執著于『我』的觀念， 能夠以勇猛之心捨棄自身，爲了尋求無上的菩提（Bodhi，覺悟）。 只希望父王您再次傾聽，訪求人肉是無法得到的， 因此我便割下自己的大腿肉，調和各種味道供養法師。 不是殺害他人得到的肉，也不是死去的肉，割下自己的身體是爲了廣大的利益， 比丘（Bhiksu，佛教出家男眾）既然能夠免除患病的痛苦，我也應當獲得無量的福報。』 國王於是問：『你割下身體的時候，難道沒有感到非常痛苦嗎？ 你快點準備藥物塗抹傷口，不要讓身體遭受巨大的痛苦。』 聽到父親憐憫的話語：『希望大王再次傾聽， 聽了之後深入思考正法的修行，業報的果報是如此不可思議。 我從父親那裡聽到天人所說的話，對於自己的身命毫不顧惜， 以信敬之心奉獻佈施，因此捨棄新鮮的血肉。 用自己的身體來利益他人，得以去除比丘的惡毒疾病， 我現在已經爲了無量的福報，用不堅固的身體換取堅固的身體。』 這位童女又這樣說：『希望父王您再稍微聽我說幾句， 聽聞真實的佛法，希望能夠接受並且奉持，觀察那業報的果報是不可思議的。 往昔造作不善的惡業，眾生因為愚癡而墮入惡道， 身體的血肉消盡之後還會重新複合，所以業報是難以思議的。 最初只有骨骼連線在一起，念頭一轉，身體的血肉又重新結合， 更何況是造作善業的人呢？』
【English Translation】 English version Clinging to one's own body, one cannot bear to part with one's own flesh and blood. 'Excellent! Tell me, where did you get such flesh?' 'At that time, I heard it and was very happy in my heart, Hearing my father's respectful and sublime words, my heart was filled with courage and not timid.' The Zhiyi Tongnv (智意童女, Girl of Wisdom and Intention) replied to her father: 'May my father purify his mind and listen to me. I have no attachment to my own body, nor am I attached to the notion of 'I', I am able to give up my own body with courage, for the sake of seeking unsurpassed Bodhi (菩提, enlightenment). I only hope that Your Majesty will listen again, seeking human flesh is impossible to obtain, Therefore, I cut off the flesh of my own thigh, mixed it with various flavors, and offered it to the Dharma master. It is not the flesh obtained by killing others, nor is it dead flesh; cutting off my own body is for the sake of great benefit, Since the Bhiksu (比丘, Buddhist monk) can be freed from the suffering of illness, I shall also obtain immeasurable blessings.' The king then asked: 'When you cut off your body, did you not feel very painful? Quickly prepare medicine to apply to the wound, do not let your body suffer great pain.' Hearing his father's compassionate words: 'May Your Majesty listen again, After listening, deeply contemplate the practice of the Right Dharma; the retribution of karma is so inconceivable. I heard from my father what the Deva (天人, celestial being) said, I do not care about my own life, I offer with faith and reverence, therefore I give up fresh flesh and blood. Using my own body to benefit others, I can remove the Bhiksu's poisonous disease, Now that I have done it for immeasurable blessings, I exchange an impermanent body for a permanent body.' The girl then said: 'May Your Majesty listen to me a little more, Hearing the true Dharma, I hope to accept and uphold it, observe that the retribution of karma is inconceivable. In the past, creating unwholesome karma, sentient beings fall into evil paths because of ignorance, The flesh of the body disappears and then recombines, so the retribution of karma is difficult to imagine. At first, there were only bones connected together, and in a moment, the flesh of the body recombined, How much more so for those who create good karma?'
， 隨心所欲寧不得？ 雖割身肉初不痛， 其瘡流血亦無苦， 若割一切身份時， 思念法故無瘡處。 我于正法深愛樂， 是故割肉而奉施， 一切有為猶如幻， 身瘡還合亦如本。 譬如優曇缽羅花， 經無量劫或能現； 比丘法師亦如是， 閻浮提中時一見。 猶如閻浮金聚光， 若有觀者無厭足； 法師實意亦如是， 天人瞻仰無有厭。 喻若飲于清冷水， 熱時能去燋渴患； 比丘法師亦如是， 能除眾生諸渴愛。 我舍股肉奉法師， 並施己身新凈血， 除彼法師四大苦， 佛所嘆者我已作。 聖者成就相應德， 及持如此勝實定， 我已供養彼比丘， 愿斯福善得成佛。 如香芬馥甚可樂， 隨順時香勝栴檀， 妙香普熏無不遍， 持戒定者亦如是； 猶如須彌最端嚴， 遍照十方殊可愛， 光耀地上及虛空， 持戒法師亦如是。 若人清凈深信樂， 建立最勝妙寶塔， 復有餘人來敬養， 轉增造者最勝福； 法師說者亦如是， 我以凈心令安隱， 割捨自身新肉血， 我今已造正法塔。 若有塔廟垂欲倒， 智者扶令不傾動， 復有人
來供養塔， 能令扶者獲勝福； 比丘知法塔亦然， 我以良藥除彼患， 此能演說勝妙法， 安置眾生無上道。 法師比丘若殞歿， 斯法雲何而得聞？ 父王當知比丘喪， 即便失是三摩提。 法師亦如凈妙燈， 療治眾生煩惱闇， 安住廣大三摩提， 救濟惡道諸群生。 比丘所行不可測， 恒常安住于大心， 決定句義已善學， 諸惡異論不能壞。 于其無量億劫中， 永不復受女人身， 如佛所說上敬法， 我於法師已恭敬。』 其佛世界如恒沙， 滿中寶物奉如來， 余有凈心施足、指， 此福于彼最為勝。 如是女人死滅后， 便得見於千億佛， 悉于彼佛得出家， 受持如是勝三昧。 于諸兩足尊佛所， 及般涅槃最後時， 如是一切常出家， 佛子清凈無穢染。 亦于燈明如來所， 彼佛法中修梵行， 我時得轉于女身， 為大法師說勝法。 智力王者彌勒是， 恒常勇猛護持法； 法師即是然燈佛； 昔王女者我身是， 能捨身肉無顧吝， 供養功德自在者， 恒常遠離諂曲心， 為求如是三昧故。 見彼比丘病苦逼， 爾時所有啼泣者，
【現代漢語翻譯】 現代漢語譯本 來供養佛塔，能夠讓扶持佛塔的人獲得殊勝的福報； 對於通曉佛法的比丘（bhiksu，佛教出家男眾）的佛塔也是如此，我用良藥去除他的病患， 因為這位比丘能夠演說殊勝微妙的佛法，安置眾生於無上的菩提道。 如果法師比丘去世了，那麼這些佛法又該如何聽聞呢？ 父王您應當知道，比丘的去世，就意味著失去了三摩提（samadhi，禪定）。 法師就像清凈美好的燈，療治眾生煩惱的黑暗， 安住在廣大的三摩提中，救濟惡道中的一切眾生。 比丘的修行是不可測量的，他恒常安住于廣大的慈悲心， 對於佛經中決定的句義已經善於學習，各種邪惡的異端邪說不能夠破壞他的正見。 在無量億劫的時間裡，永遠不再受女人的身體， 就像佛所說的，要崇尚敬重佛法，我對於法師已經非常恭敬。 用如同恒河沙一樣多的佛世界，裝滿寶物來供奉如來（tathagata，佛的稱號之一）， 還不如用清凈的心施捨（佛的）足、指，這種福報比前者更為殊勝。 像這樣的女人死後，便能夠見到千億尊佛， 全部在這些佛前出家，受持像這樣殊勝的三昧（samadhi，禪定）。 在一切兩足尊佛（指佛）的處所，以及佛陀般涅槃（parinirvana，圓寂）的最後時刻， 像這樣一切時候都能夠出家，佛的弟子清凈沒有污穢。 也在燈明如來（Dipamkara Buddha）的處所，在那位佛的佛法中修行梵行（brahmacarya，清凈行）， 我那時得以轉變為男子之身，作為大法師宣說殊勝的佛法。 智力王者就是彌勒（Maitreya，未來佛），他恒常勇猛地護持佛法； 法師就是燃燈佛（Dipamkara Buddha）；以前的王女就是我自身， 能夠捨棄身肉而沒有顧惜，供養功德自在的佛， 恒常遠離諂媚虛偽的心，爲了求得像這樣的三昧的緣故。 看見那位比丘被病苦所逼迫，那時所有啼哭的人，
【English Translation】 English version To offer to a stupa (a dome-shaped structure enshrining relics), enables the supporter to obtain supreme merit; Likewise is the stupa of a bhiksu (Buddhist monk) who knows the Dharma, I use good medicine to remove his suffering, Because this bhiksu can expound the supreme and wonderful Dharma, placing sentient beings on the unsurpassed path to enlightenment. If the Dharma master bhiksu passes away, how then can this Dharma be heard? Your Majesty should know that the death of a bhiksu means the loss of samadhi (a state of meditative consciousness). The Dharma master is like a pure and wonderful lamp, healing the darkness of sentient beings' afflictions, Abiding in vast samadhi, saving all beings in the evil realms. The conduct of a bhiksu is immeasurable, he constantly abides in a great mind, Having well-learned the definitive meanings of the scriptures, various evil heterodoxies cannot destroy his correct view. For countless eons, he will never again receive a woman's body, Just as the Buddha said, one should revere and respect the Dharma, I have been very respectful to the Dharma master. To fill Buddha-worlds as numerous as the sands of the Ganges with treasures to offer to the Tathagata (one of the titles of the Buddha), Is not as great as offering a foot or a finger with a pure heart; this merit is even more supreme. After such a woman dies, she will be able to see a billion Buddhas, And will take ordination in the presence of all those Buddhas, receiving and upholding such supreme samadhi. In the presence of all the Two-Legged Honored Ones (referring to the Buddhas), and at the final moment of their parinirvana (the passing away of a Buddha), She will always take ordination in this way, a disciple of the Buddha, pure and without defilement. Also, in the presence of Dipamkara Buddha, practicing brahmacarya (celibate life) in that Buddha's Dharma, I was then able to transform into a male body, as a great Dharma master expounding the supreme Dharma. The King of Wisdom and Strength is Maitreya (the future Buddha), he constantly and bravely protects and upholds the Dharma; The Dharma master is Dipamkara Buddha; the former princess is myself, Able to give up my body and flesh without hesitation, offering to the Buddha who is at ease with merit, Constantly staying away from flattery and deceitful hearts, for the sake of seeking such samadhi. Seeing that bhiksu being oppressed by the suffering of illness, at that time, all those who were weeping,
一切皆獲不退地， 畢竟永離諸惡趣。 彼人無復眾惱逼， 亦離謗法及病苦， 五根具足不殘缺， 心亦無有諸憂刺， 一切端嚴皆殊妙， 功德威神常熾盛， 百福莊嚴三十二， 皆由供養病者故。 彼於我法悉出家， 于其後代末世時， 若能持我正法藏， 彼當得見千億佛。 受持恭敬我法者， 是為攝持菩提種， 廣能利益諸眾生， 當得見於阿閦佛。 聞我行勝菩提行， 便得獲于聖所愛， 一切本生莊嚴事， 奉勝供養諸如來。 比丘多聞、持禁戒， 見已凈心而奉事， 復能遠離諸恚慢， 恒為最勝大福故； 速離一切瞋慢已， 供養我子護法者， 無量億劫離闇冥， 終不墜于惡道苦。 諍心畢定墮惡趣， 雖持禁戒及多聞、 供養諸佛廣行施， 蘭若禪等莫能救。」
爾時，長老阿難從座而起，偏袒右肩，右膝著地，合掌向佛而作是言：「世尊！我于如來、應、正遍知所少有咨問，愿佛聽許，隨問為說。」
爾時，佛告阿難：「汝歸本坐，如來、應、正遍知恣汝所問，我為汝說，令汝心喜。」
爾時，長老阿難白佛言：「世尊！唯然受教，修伽多！唯然受教，
【現代漢語翻譯】 現代漢語譯本 所有人都將獲得不退轉的境界，最終永遠脫離各種惡趣（地獄、餓鬼、畜生）。 這些人不會再受到各種煩惱的逼迫，也能遠離誹謗佛法和疾病的痛苦。 五根（眼、耳、鼻、舌、身）完好無缺，內心也沒有各種憂愁的刺痛。 一切容貌都端正莊嚴，非常殊勝美妙，功德和威神力常常熾盛。 具備百種福德所莊嚴的三十二相，這些都是由於供養病人的緣故。 他們如果在我（佛）的教法中出家，在後世末法時代， 如果能夠受持我的正法寶藏，他們將會得見千億諸佛。 受持恭敬我的教法的人，這是在攝持菩提的種子， 能夠廣泛地利益各種眾生，將來能夠得見阿閦佛（Akshobhya Buddha）。 聽聞我所修的殊勝菩提行，便能夠獲得聖者所喜愛， 一切過去生中的莊嚴之事，都用來奉獻殊勝的供養給諸如來（Tathagata）。 比丘（bhiksu）如果博學多聞、持守戒律，見到病人後以清凈心去奉事， 又能遠離各種嗔恨和傲慢，恒常爲了最殊勝的大福德； 迅速脫離一切嗔恨和傲慢之後，供養我的弟子和護持正法的人， 在無量億劫中遠離黑暗，最終不會墮落到惡道的痛苦中。 心懷爭鬥必定會墮落到惡趣，即使持守戒律和博學多聞、 供養諸佛和廣泛地行佈施，住在蘭若（araṇya，寂靜處）禪修等等都不能救度。 這時，長老阿難（Ānanda）從座位上站起來，袒露右肩，右膝跪地，合掌向佛說道：『世尊！我對於如來（Tathagata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）有一些疑問想要請教，希望佛陀允許，隨著我的提問為我解說。』 這時，佛告訴阿難（Ānanda）說：『你回到原來的座位，如來（Tathagata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）隨你發問，我為你解說，讓你心生歡喜。』 這時，長老阿難（Ānanda）對佛說：『世尊！我願意接受您的教誨，修伽多（Sugata，善逝）！我願意接受您的教誨！』
【English Translation】 English version All will attain the state of non-retrogression, ultimately and forever departing from all evil destinies (hells, hungry ghosts, animals). Those people will no longer be oppressed by various afflictions, and will also be free from the suffering of slandering the Dharma and from illnesses. Their five faculties (eyes, ears, nose, tongue, body) will be complete and without defect, and their minds will be without the thorns of various worries. All appearances will be upright and dignified, exceedingly sublime and wonderful, and their merits and majestic spiritual power will always be flourishing. They will possess the thirty-two marks adorned with a hundred blessings, all due to making offerings to the sick. If they were to renounce the household life in my (Buddha's) Dharma, in the degenerate age of later generations, If they can uphold my treasury of the true Dharma, they will behold a billion Buddhas. Those who uphold and revere my Dharma, this is embracing the seed of Bodhi, They will be able to broadly benefit all sentient beings, and in the future, they will behold Akshobhya Buddha (阿閦佛). Hearing of my superior Bodhi practices, they will obtain what is loved by the noble ones, All the adornments of their past lives will be offered as supreme offerings to all the Tathagatas (如來). If a bhiksu (比丘) is learned, upholds the precepts, and serves the sick with a pure mind upon seeing them, And is also able to stay away from all anger and arrogance, constantly for the sake of the most supreme great blessings; Having quickly departed from all anger and arrogance, offering to my disciples and those who protect the Dharma, For immeasurable eons, they will be away from darkness, and will ultimately not fall into the suffering of evil destinies. A mind filled with strife will certainly fall into evil destinies, even if one upholds the precepts and is learned, Offers to all the Buddhas and widely practices giving, dwelling in araṇya (蘭若, quiet places) for meditation and so on cannot save them.' At that time, the elder Ānanda (阿難) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, spoke to the Buddha, saying: 'World Honored One! I have a few questions to ask of the Tathagata (如來), Arhat (應供), Samyak-saṃbuddha (正遍知). I hope the Buddha will permit me and explain them as I ask.' At that time, the Buddha said to Ānanda (阿難): 'Return to your seat. The Tathagata (如來), Arhat (應供), Samyak-saṃbuddha (正遍知) will allow you to ask whatever you wish. I will explain it for you, so that your heart may rejoice.' At that time, the elder Ānanda (阿難) said to the Buddha: 'World Honored One! I am willing to accept your teachings, Sugata (修伽多)! I am willing to accept your teachings!'
婆伽婆！」已蒙聽許，於是阿難即便謦欬而作是言：「世尊！何因緣故，餘一一菩薩行菩薩行，遇截手、足及以耳、鼻，或挑兩目、割其身份，于種種苦悉皆忍受，而不退轉于阿耨多羅三藐三菩提？」
作是問已，佛言：「阿難！汝若知我為阿耨多羅三藐三菩提故備受苦者，汝尚不堪興意欲言，況能發問？阿難！假使有人從足至頂烔然熾焰，復有餘人往詣其所而作是言：『丈夫可來，於此熾然不滅之身與五欲合，隨意所受歌舞戲樂。』」
佛言：「阿難！于汝意云何？是人不滅熾然身火，隨意所受歌舞戲笑五欲樂不？」
阿難白佛言：「不也。世尊！」
佛言：「阿難！是人未滅身火，或可能受五欲之樂、歌舞喜戲；如來不爾，往昔行於菩薩行時，見三惡道受苦眾生及諸貧苦，終無悅樂。
「阿難！若過去菩薩修菩薩行時，成就不缺戒、不穿戒、不尤戒、不雜戒、不取戒、不動戒、不濁戒、不壞戒、不淺戒、不現相戒、不相違戒、正直戒、如要誓戒、攝眾生戒。阿難！如是成就諸戒菩薩摩訶薩行菩薩行，終不逢遇截手、刖足、割耳、劓鼻、斬首、挑目，及余身份亦不受于種種諸苦，速得阿耨多羅三藐三菩提。
「阿難！乃往過去阿僧祇阿僧祇劫廣大無量不可思議不可稱不可量無
【現代漢語翻譯】 現代漢語譯本：
『婆伽婆（Bhagavan，世尊）！』蒙您允許我提問，阿難（Ananda，佛陀的十大弟子之一）便清了清嗓子，說道：『世尊（World-Honored One）！是什麼因緣，使得一些菩薩（Bodhisattva，指發願成佛的修行者）在修菩薩行（Bodhisattva path，菩薩所修行的道路）時，遭遇被截斷手足、割去耳鼻，或者被挖去雙眼、割裂身體等種種痛苦，卻仍然能夠忍受，而不從阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧和覺悟）的道路上退轉呢？』 問完之後，佛陀（Buddha）說：『阿難（Ananda）！如果你知道我爲了證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）而備受苦難，你尚且不應該生起這樣的念頭，更何況是提出這樣的問題呢？阿難（Ananda）！假設有一個人從腳到頭都燃燒著熊熊烈火，另一個人走到他面前對他說：「大丈夫，你可以過來，在這燃燒不滅的身體上享受五欲（five desires，色、聲、香、味、觸）之樂，隨心所欲地享受歌舞戲樂。」』 佛陀（Buddha）說：『阿難（Ananda）！你認為怎麼樣？這個人能在不熄滅身上火焰的情況下，隨心所欲地享受歌舞戲笑的五欲之樂嗎？』 阿難（Ananda）回答佛陀（Buddha）說：『不能，世尊（World-Honored One）！』 佛陀（Buddha）說：『阿難（Ananda）！這個人或許能在不熄滅身上火焰的情況下，享受五欲（five desires）之樂、歌舞喜戲；如來（Tathagata，佛陀的稱號之一）不是這樣，往昔在修菩薩行（Bodhisattva path）時，見到三惡道（three evil realms，地獄、餓鬼、畜生）受苦的眾生以及貧困的人們，心中沒有絲毫的喜悅。 『阿難（Ananda）！如果過去的菩薩（Bodhisattva）在修菩薩行（Bodhisattva path）時，成就了不缺戒、**戒、不尤戒、不雜戒、不取戒、不動戒、不濁戒、不壞戒、不淺戒、不現相戒、不相違戒、正直戒、如要誓戒、攝眾生戒。阿難（Ananda）！像這樣成就各種戒律的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在修菩薩行（Bodhisattva path）時，終究不會遭遇被截斷手足、刖足、割耳、劓鼻、斬首、挖眼，以及其他身體部位受到傷害，也不會遭受種種痛苦，能夠迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』 『阿難（Ananda）！在過去無量阿僧祇（asamkhya，無法計算的數字）阿僧祇（asamkhya）劫，廣大無量，不可思議，不可稱量，無法衡量……』
【English Translation】 English version:
『Bhagavan (World-Honored One)!』 Having received permission to listen, Ananda (one of the ten principal disciples of the Buddha) then cleared his throat and spoke these words: 『World-Honored One! What is the cause and condition that some Bodhisattvas (beings who aspire to attain Buddhahood) , while practicing the Bodhisattva path (the path of practice of a Bodhisattva), encounter the cutting off of hands and feet, as well as ears and noses, or the gouging out of both eyes, the severing of their bodies, and endure all kinds of suffering, yet do not retreat from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?』 After asking this question, the Buddha (the Enlightened One) said: 『Ananda (one of the ten principal disciples of the Buddha)! If you knew that I have endured suffering for the sake of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), you should not even entertain the thought, let alone ask such a question! Ananda (one of the ten principal disciples of the Buddha)! Suppose there is a person whose body is ablaze with flames from head to toe, and another person goes to him and says: 「Brave man, come here and unite with the five desires (five objects of sense: form, sound, smell, taste, and touch) in this burning, unextinguished body, and enjoy singing, dancing, and entertainment as you please.」』 The Buddha (the Enlightened One) said: 『Ananda (one of the ten principal disciples of the Buddha)! What do you think? Can this person, without extinguishing the fire on his body, enjoy the pleasures of the five desires (five objects of sense: form, sound, smell, taste, and touch), singing, dancing, and laughter as he pleases?』 Ananda (one of the ten principal disciples of the Buddha) replied to the Buddha (the Enlightened One): 『No, World-Honored One!』 The Buddha (the Enlightened One) said: 『Ananda (one of the ten principal disciples of the Buddha)! This person may be able to enjoy the pleasures of the five desires (five objects of sense: form, sound, smell, taste, and touch), singing, dancing, and joy while not extinguishing the fire on his body; the Tathagata (one of the titles of the Buddha) is not like that. In the past, when practicing the Bodhisattva path (the path of practice of a Bodhisattva), upon seeing sentient beings suffering in the three evil realms (three lower realms of existence: hell, hungry ghosts, and animals) and those who are poor and suffering, there was no joy in my heart. 『Ananda (one of the ten principal disciples of the Buddha)! If past Bodhisattvas (beings who aspire to attain Buddhahood) , when practicing the Bodhisattva path (the path of practice of a Bodhisattva), accomplished the precepts of non-deficiency, **precepts, non-faulty precepts, non-mixed precepts, non-grasping precepts, non-wavering precepts, non-turbid precepts, non-broken precepts, non-shallow precepts, non-manifesting precepts, non-contradictory precepts, upright precepts, vow-like precepts, and precepts of embracing sentient beings. Ananda (one of the ten principal disciples of the Buddha)! Bodhisattva-Mahasattvas (great Bodhisattvas) who have accomplished such precepts, when practicing the Bodhisattva path (the path of practice of a Bodhisattva), will never encounter the cutting off of hands and feet, mutilation of feet, cutting off of ears, cutting off of noses, beheading, gouging out of eyes, or any other harm to their bodies, nor will they suffer all kinds of suffering, and will quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』 『Ananda (one of the ten principal disciples of the Buddha)! In the past, immeasurable asamkhya (innumerable) asamkhya (innumerable) kalpas (eons), vast and boundless, inconceivable, incalculable, immeasurable...』
有分齊，彼時有佛號曰寶蓮花月凈起王佛、如來、應供正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。阿難！彼時寶蓮花月凈起王佛壽命九十九億那由他百千劫，彼於一切日月時中令九十億百千眾生安住佛法而不退轉。
「阿難！彼時寶蓮花月凈起王如來、應、正遍知般涅槃已，正法滅后、末法之中，於此修多羅無量眾生而厭惡之、無量眾生而遠離之、無量眾生而違背之、無量眾生而棄捨之。大可怖畏時、大厄難時、不雨時、若多雨時、非時雨時、饑饉時、邪見時、求外道語言時、惡獸夜叉時、雷電霹靂時、壞佛菩提時，有七千菩薩于城邑王都聚落人民，從此而出至普賢林中依彼而住，與善花月法師俱。時彼比丘為彼眾說陀羅尼法門。
「阿難！是善花月法師於一時中獨處靜坐，以天眼界清凈過人見多億菩薩——殖諸善根——于余佛世界沒而來生此。『彼若得聞是陀羅尼法門，便得不退轉于阿耨多羅三藐三菩提；若不得聞此陀羅尼法門者，即便退失阿耨多羅三藐三菩提。』於是，善花月法師作是念已即從三昧起，往詣彼大菩薩眾所。到彼眾已而作是言：『善男子！我今欲詣城邑聚落而為眾生演說法要。』
「爾時，大菩薩眾白善花月法師言：『我等一切諸菩薩眾不樂仁者
【現代漢語翻譯】 現代漢語譯本： 有分齊（有差別的階段），那時有一尊佛，名號是寶蓮花月凈起王佛（Precious Lotus Flower Moon Pure Rising King Buddha），是如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta devamanushyanam）、佛（Buddha）、世尊（Bhagavan）。阿難！那時的寶蓮花月凈起王佛的壽命有九十九億那由他百千劫。他在一切日月時間中，使九十億百千眾生安住在佛法中而不退轉。
『阿難！那時的寶蓮花月凈起王如來、應、正遍知般涅槃（Parinirvana）后，正法滅盡、末法時代，對於這部修多羅（Sutra），無數眾生厭惡它、無數眾生遠離它、無數眾生違背它、無數眾生拋棄它。在大可怖畏的時候、大災難的時候、不下雨的時候、如果多雨的時候、不是時候下雨的時候、饑荒的時候、邪見熾盛的時候、尋求外道言論的時候、惡獸夜叉（Yaksa）出現的時候、雷電霹靂的時候、破壞佛菩提（Bodhi）的時候，有七千菩薩從城邑王都聚落人民中出來，到普賢林中依靠那裡居住，與善花月法師在一起。那時那位比丘為他們宣說陀羅尼（Dharani）法門。
『阿難！這位善花月法師在某個時候獨自靜處，以天眼界（Divyacaksu）清凈超過常人，看見多億菩薩——種植各種善根——從其他佛世界逝世後來到這裡。『他們如果能夠聽聞這部陀羅尼法門，便能不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）；如果不能聽聞這部陀羅尼法門，便會退失阿耨多羅三藐三菩提。』於是，善花月法師這樣想完后，就從三昧（Samadhi）中起身，前往那些大菩薩眾所在的地方。到達他們那裡后，便這樣說：『善男子！我現在想要前往城邑聚落，為眾生演說法要。』
『這時，大菩薩眾對善花月法師說：『我們一切諸菩薩眾不喜歡仁者（您）離開這裡。』
【English Translation】 English version: There were divisions and stages, and at that time there was a Buddha named Precious Lotus Flower Moon Pure Rising King Buddha, the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Endowed with 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 (Enlightened One), Bhagavan (Blessed One). Ananda! At that time, the lifespan of Precious Lotus Flower Moon Pure Rising King Buddha was ninety-nine billion nayuta hundreds of thousands of kalpas. During all days and nights, he caused ninety billion hundreds of thousands of beings to dwell in the Buddha-dharma without regression.
'Ananda! After the Precious Lotus Flower Moon Pure Rising King Tathagata, Arhat, Samyaksambuddha, had attained Parinirvana (Complete Nirvana), in the era after the extinction of the True Dharma and during the Dharma-Ending Age, countless beings would detest this Sutra, countless beings would distance themselves from it, countless beings would oppose it, and countless beings would abandon it. During times of great terror, times of great calamity, times of no rain, times of excessive rain, times of untimely rain, times of famine, times of rampant wrong views, times of seeking externalist teachings, times of evil beasts and Yakshas (demons), times of thunder and lightning, and times of the destruction of Buddha's Bodhi (Enlightenment), seven thousand Bodhisattvas would emerge from cities, royal capitals, villages, and among the people, and go to the Forest of Samantabhadra, dwelling there, together with the Dharma Master Good Flower Moon. At that time, that Bhikshu (monk) would expound the Dharani (mantra) Dharma-door to them.
'Ananda! That Dharma Master Good Flower Moon, at one time dwelling alone in solitude, with his Divyacaksu (divine eye) surpassing ordinary people in purity, saw many billions of Bodhisattvas—having planted various good roots—departing from other Buddha-worlds and being born here. 'If they are able to hear this Dharani Dharma-door, they will attain non-regression from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment); if they are unable to hear this Dharani Dharma-door, they will regress from Anuttara-samyak-sambodhi.' Thereupon, Dharma Master Good Flower Moon, having thought thus, arose from Samadhi (meditative absorption) and went to the place where those great Bodhisattva assemblies were. Having arrived there, he spoke thus: 'Good men! I now wish to go to cities and villages to expound the essential Dharma for beings.'
'At that time, the great Bodhisattva assemblies said to Dharma Master Good Flower Moon: 'All of us Bodhisattva assemblies do not wish for you to leave here.'
從此林出向彼王都城邑聚落。何以故？有無量我慢比丘、比丘尼、優婆塞、優婆夷于像法時喜奪人命。』
「爾時，善花月法師白菩薩眾言：『若我護惜其身命者，則不能護去來現在諸佛法也。』爾時，法師即說偈言：
「『恒常不住於我想， 乃能護持如來法， 諸佛廣大勝菩提， 于惡世中能顯示。 若離一切取我想， 亦離眾生及壽命， 于諸色、聲、香、味、觸， 能速離者護佛法。 若供百億那由佛， 清凈信心施肴膳， 亦施燈鬘及幡蓋， 至於恒沙多億劫； 若於正法衰末世， 如是佛法欲滅時， 於一日夜能護法， 如是功德勝於彼。 我為人中聖師子， 正法滅時置不護， 不得名為供養佛， 又亦不名敬導師。 汝等安樂自利益， 善自將護於己身， 于正法律莫放逸， 應常安住修慈行。 護持正戒而不雜， 清凈皎然無垢穢， 便為供養一切佛， 所有過現諸如來。 施勝法寶恒修忍， 靜處習定善調柔， 離諸斗諍行妙因， 往詣城邑救眾生。』 大智勝仙將欲下， 或有悲泣或頂禮： 『愿觀林樹香可愛， 智者莫去救我等。 往昔導師具十力， 諸根寂靜
【現代漢語翻譯】 現代漢語譯本： 『從這片林地前往那些王都、城邑、村落。為什麼呢？因為在像法時期，會有無數的我慢比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）喜歡奪取他人性命。』 『那時，善花月法師對菩薩眾說：『如果我愛惜自己的性命，就不能守護過去、現在、未來諸佛的佛法了。』當時，法師就說了這首偈： 『恒常不住於我想， 乃能護持如來法， 諸佛廣大勝菩提， 于惡世中能顯示。 若離一切取我想， 亦離眾生及壽命， 于諸色、聲、香、味、觸， 能速離者護佛法。 若供百億那由佛（nayuta，數量單位）， 清凈信心施肴膳， 亦施燈鬘及幡蓋， 至於恒沙多億劫； 若於正法衰末世， 如是佛法欲滅時， 於一日夜能護法， 如是功德勝於彼。 我為人中聖師子， 正法滅時置不護， 不得名為供養佛， 又亦不名敬導師。 汝等安樂自利益， 善自將護於己身， 于正法律莫放逸， 應常安住修慈行。 護持正戒而不雜， 清凈皎然無垢穢， 便為供養一切佛， 所有過現諸如來。 施勝法寶恒修忍， 靜處習定善調柔， 離諸斗諍行妙因， 往詣城邑救眾生。』 大智勝仙將要離開時，有人悲傷哭泣，有人頂禮： 『愿您觀賞這林木繁茂、香氣怡人的地方，智者啊，請不要離開去拯救我們。 往昔的導師具備十力（dasabala，佛的十種力量），諸根寂靜
【English Translation】 English version: 『From this forest, go forth towards those royal capitals, cities, and villages. Why is that? Because during the Semblance Dharma age, there will be countless arrogant bhikshus (bhiksu, monks), bhikshunis (bhiksuni, nuns), upasakas (upasaka, male lay devotees), and upasikas (upasika, female lay devotees) who delight in taking the lives of others.』 『At that time, the Dharma Master Good Flower Moon said to the assembly of Bodhisattvas: 『If I cherish my own life, then I will not be able to protect the Dharma of the Buddhas of the past, present, and future.』 At that time, the Dharma Master spoke this verse: 『Constantly not dwelling on the thought of self, Then one can protect the Dharma of the Tathagata, The vast and supreme Bodhi of all Buddhas, Can be revealed in an evil age. If one is free from all grasping at the thought of self, And also free from beings and lifespan, Regarding all forms, sounds, smells, tastes, and textures, One who can quickly detach protects the Buddha Dharma. If one makes offerings to a hundred billion nayutas (nayuta, a unit of measurement) of Buddhas, With pure faith offering delicious food, And also offering garlands of lamps and banners and canopies, For as many kalpas as there are sands in the Ganges; If in the degenerate age of the Correct Dharma, When the Buddha Dharma is about to perish, One can protect the Dharma for one day and night, Such merit surpasses that. I am a holy lion among people, If I abandon protection when the Correct Dharma perishes, I cannot be called one who makes offerings to the Buddha, Nor can I be called one who reveres the Teacher. You all find peace and benefit yourselves, Take good care of your own bodies, Do not be negligent regarding the Correct Dharma and Vinaya, You should always abide in cultivating loving-kindness. Upholding the pure precepts without mixing them, Pure, bright, and without defilement, Then one is making offerings to all Buddhas, All the Tathagatas of the past and present. Giving the supreme Dharma treasure and constantly cultivating patience, Practicing meditation in quiet places, well-tamed and gentle, Away from all strife, practicing the wonderful cause, Going to cities and towns to save sentient beings.』 As the Great Wisdom Victorious Immortal was about to descend, some were weeping with sorrow, and some were prostrating: 『May you behold this forest, fragrant and lovely, Wise One, do not leave to save us. The former Teacher possessed the ten powers (dasabala, the ten powers of a Buddha), his senses were stilled
善調柔， 詣彼山林閑寂處， 趣于無上勝菩提， 又能善行菩提因， 修集福德及智慧， 住林隨順而學彼， 大聖威德愿勿下。 汝身相好特微妙， 頭髮紺青甚可愛， 面板光麗如金色， 輝赫照曜于大地， 眉間毫相殊可愛， 猶如珂貝鮮白光， 勿令餘人起妒嫉， 國主、大臣或奪命。』
「阿難！爾時，善花月法師即于彼菩薩眾而說偈言：
「『所有過去諸如來， 一切種智漏盡者， 悉皆利益於三有， 證於無上勝菩提。 為求菩提修勝因， 積集福德及智慧， 習學彼故常修行， 為欲救濟眾生故。』 一切右繞智神仙， 頭頂接足而敬禮， 戀仰嘆息皆呼嗟， 高聲悲叫悉號切， 或有從高而墜墮， 悶絕猶如大樹倒。 不以彼言便退轉， 福仙為利諸眾生， 仙持衣缽欲辭去， 猶如雄猛師子王， 都不顧眄于得失， 以其安住法性故。 『勿令我止山林中， 損減眾生諸善根。』 彼便往詣勝城邑， 為欲利益眾生故。
「阿難！爾時，善花月法師即便往詣城邑村落為諸眾生而應說法。
「是比丘于清旦時令九億眾生於阿耨多羅三藐三菩提住不退轉，
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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "Well-tempered,", "Going to that quiet place in the mountains and forests, heading towards the unsurpassed and supreme Bodhi (enlightenment).", "Also able to cultivate the cause of Bodhi well, cultivating blessings and wisdom,", "Living in the forest, following and learning from them, may the majesty and virtue of the Great Sage not diminish.", "Your physical appearance is especially subtle and wonderful, your hair is dark blue and very lovely,", "Your skin is bright and beautiful like gold, its radiance illuminates the earth,", "The white hair between your eyebrows is especially lovely, shining with a pure white light like a cowrie shell (white jade),", "Do not let others become jealous, the king, ministers, or officials may take your life.』", "", "『Ananda (one of the Buddha's ten great disciples)!』 At that time, the Dharma Master Good Flower Moon spoke this verse among the assembly of Bodhisattvas:", "", "『All the Buddhas and Tathagatas of the past, those who have exhausted all defilements with all-knowing wisdom,", "All benefit the three realms of existence (desire realm, form realm, formless realm), attaining unsurpassed and supreme Bodhi.", "To seek Bodhi, they cultivate the supreme cause, accumulating blessings and wisdom,", "Learning from them, they constantly practice, for the sake of saving sentient beings.』", "All the wise deities and immortals circumambulate (a Buddhist ritual of walking clockwise around an object of veneration) to the right, touching their feet with their heads (a Buddhist ritual of extreme respect),", "Longing, admiring, sighing, and exclaiming, crying out loudly and sorrowfully with great urgency,", "Some even fall from high places, fainting as if a great tree has fallen.", "Not retreating because of those words, the Blessed Immortal, for the benefit of all beings,", "The Immortal, holding his robe and bowl, wishes to depart, like a fierce and mighty lion king,", "Not caring about gain or loss, because he abides in the nature of Dharma (the true nature of all things).", "『Do not let me stay in the mountains and forests, diminishing the many good roots of sentient beings.』", "He then goes to the supreme city, for the sake of benefiting sentient beings.", "", "『Ananda!』 At that time, the Dharma Master Good Flower Moon then went to cities and villages to preach the Dharma according to the needs of sentient beings.", "", "『This Bhikshu (monk) at dawn caused nine hundred million beings to dwell in non-retrogression from Anuttara-Samyak-Sambodhi (unexcelled, right and perfect enlightenment).』" ] }
然後次第遊行至彼珍寶王城，於畢缽羅樹下坐。時彼比丘夜坐到明，入其城內，令三十六億眾生於佛法中得住不退轉。
「爾時，比丘一日不食；不食已，遂出王城詣佛爪塔所，一日一夜佇立恭敬。時彼比丘復至明旦到第二日猶故未食，還復入于珍寶王城，令二十三億眾生安住佛法得不退轉。
「于第二日不食已，復出王城詣佛爪塔所日夜佇立，夜分盡已暨于清旦。到第三日仍故未食，還入王城，安置九億百千眾生於佛法中住不退轉。
「第三日不食已，復出王城至佛爪塔所日夜佇立，夜盡到明。至第四日猶故未食，還復入彼珍寶王城，安置九十百千眾生住于佛法而不退轉。
「于第四日斷食出城，詣佛爪塔所日夜佇立，夜盡至曉。到第五日猶故未食，還入王城，安置一切大王宮內及彼城邑聚落人民于佛法中令不退轉。
「第五日不食已，復出王城詣佛爪塔所日夜佇立，夜盡至明。到第六日仍故未食，令王千子于阿耨多羅三藐三菩提住不退轉。
「第六日不食已，還復出彼珍寶王城詣佛爪塔所，于其日夜佇立恭敬，夜盡到明。至第七日猶故不食，詣王城門。
「爾時，有王名勇健得。時王從後宮出，升于金車——白銀欄楯，勝妙栴檀以之為轅，毗琉璃為輪，上張幡蓋、寶
幢莊飾，寶樹嚴列，諸繒羅網彌覆車上，垂眾絹疊——有八百童女執持寶繩而牽寶車，其女端正具眾妙色；愚者愛樂，非智人也。有八萬四千剎利豪族侍衛於後，復有八萬四千婆羅門豪族及八萬四千長者豪族悉皆侍從，亦有五百玉女升于種種寶莊嚴輿在王前行。
「彼女俱時見是比丘，于阿耨多羅三藐三菩提獲不退轉；六百八十萬宮人悉見是比丘，皆于阿耨多羅三藐三菩提得不退轉。爾時，眾人皆脫瓔珞及寶革屣，偏袒右肩，右膝著地，咸皆合掌向彼比丘作禮恭敬，在前而立。
「爾時，女人——宿殖善根之所熏資——即下寶輿，偏袒右肩，整理衣服，右膝著地，合掌敬禮彼比丘已而說偈言：
「『今日威光遍照耀， 於斯珍寶王都城， 由是比丘入城故， 眾人咸各住瞻仰。 斷除一切愛慾過， 亦離瞋恚及愚癡、 嫉妒、妄想、眾結縛， 一切悉皆能盡滅。』 是時勇健得大王， 當爾出遊無人觀， 兒等及余諸眷屬， 咸皆無有從王者。 比丘處彼大王眾， 端嚴殊特無有比， 猶如十五圓滿月， 一切眾星所圍繞。 身如莊嚴真金像， 復加工匠所瑩飾， 猶若樹王妙花敷， 比丘端嚴亦如是； 又如帝釋大威德、 千眼天
主游升空、 須彌山頂忉利王， 比丘入城妙亦然； 譬如梵王處梵眾， 又似化樂天王主， 欲界夜摩甚端嚴， 比丘入城妙若斯； 如日照耀于虛空， 千種焰光除幽冥， 遍照一切諸十方， 比丘入城妙亦然。 無量劫來廣行施， 恒常護戒無穢雜， 修于忍辱世無倫， 以相嚴身妙如是； 能起精進聖所贊， 勇猛勝心修四禪， 起智斷于煩惱網， 是故比丘照世間。 佛雄無比人中上， 過去已澍勝法雨， 未來、現在亦復然， 是彼法王之真子。 『愿此比丘常無變， 其色光照一切世， 見汝威德及聞聲， 映蔽王威都不見。 汝自己身證於法， 受行佛教游世間， 我等愿舍此女身， 亦當得如彼比丘。』 彼女一切皆合掌， 說偈以散嚴身具， 勝妙金鬘、珠瓔珞、 耳珰及以頸金鎖。 『勢若輪王觀大地， 游四天下起子想， 國王、剎利、四姓等， 于彼均心無憎愛。 比丘已學陀羅尼， 分別根、力、覺正道， 猶彼滿月處眾星， 亦如日輪光照耀。 歸命十力調伏者， 若人百劫贊不盡， 無量千億多劫說， 不能盡其一毛德。 若轉
法輪智慧句， 微細無垢難見法， 沙門、魔、梵、婆羅門， 敬禮醫王無比子。』 女說偈已皆歡喜， 地散珠金布妙衣， 髻珠瓔珞直百億， 施彼比丘為菩提。
「爾時，勇健得王作是念：『此諸宮人心皆變異，違叛於我。云何知也？悉脫臂印及珠瓔珞，偏袒右肩，右膝著地，於此比丘合掌作禮。』時勇健王見善花月顏容端正，自顧形貌不如比丘，尋即驚怖，恐奪王位，極大瞋怒。
「時彼比丘住于王道，吹塵入目，視瞬動瞼。時勇健王作如是念：『比丘染心著我宮人，瞬眼期會。誰有能殺是比丘者？』爾時，勇健得王具足千子侍從其後，便詔兒言：『汝今可斷是比丘命。』
「其王千子為比丘故，不受王教。王作是念：『兒等尚不受我教敕，我今獨一而無伴侶，誰復能殺是比丘也？』時勇健王有旃陀羅名曰難提，常令殺戮，毒害兇暴無所顧惜。王見難提歡喜踴躍：『必能為我殺是比丘。』尋時敕喚。時彼難提即詣王所。王語之言：『汝今能殺是比丘不？若能殺者，當重封賞。』『唯然，大王！我當奉敕。隨王所遣，我能殺之，即於是日便斷其命。』王告難提：『汝應當知今正是時，宜執利刀截彼比丘手、足、耳、鼻，以其染心看我宮人，當以鐵鉤挑出其目。』爾時，
法輪智慧句， 微細無垢難見法， 沙門、魔、梵、婆羅門， 敬禮醫王無比子。』 女說偈已皆歡喜， 地散珠金布妙衣， 髻珠瓔珞直百億， 施彼比丘為菩提。
「爾時，勇健得王作是念：『此諸宮人心皆變異，違叛於我。云何知也？悉脫臂印及珠瓔珞，偏袒右肩，右膝著地，於此比丘合掌作禮。』時勇健王見善花月顏容端正，自顧形貌不如比丘，尋即驚怖，恐奪王位，極大瞋怒。
「時彼比丘住于王道，吹塵入目，視瞬動瞼。時勇健王作如是念：『比丘染心著我宮人，瞬眼期會。誰有能殺是比丘者？』爾時，勇健得王具足千子侍從其後，便詔兒言：『汝今可斷是比丘命。』
「其王千子為比丘故，不受王教。王作是念：『兒等尚不受我教敕，我今獨一而無伴侶，誰復能殺是比丘也？』時勇健王有旃陀羅名曰難提，常令殺戮，毒害兇暴無所顧惜。王見難提歡喜踴躍：『必能為我殺是比丘。』尋時敕喚。時彼難提即詣王所。王語之言：『汝今能殺是比丘不？若能殺者，當重封賞。』『唯然，大王！我當奉敕。隨王所遣，我能殺之，即於是日便斷其命。』王告難提：『汝應當知今正是時，宜執利刀截彼比丘手、足、耳、鼻，以其染心看我宮人，當以鐵鉤挑出其目。』爾時，
【現代漢語翻譯】 現代漢語譯本： 『法輪智慧之句，微細無垢難以得見的佛法，沙門（出家修道者）、魔（擾亂修行者）、梵（婆羅門教的主神）、婆羅門（祭司），都應當敬禮如同醫王一般的無比佛子。』 這位女子說完偈語后，大家都非常歡喜，大地上散落著珍珠、黃金，鋪滿了美妙的衣裳，她取下價值百億的頭飾、珠寶瓔珞，佈施給那位比丘（出家男子），爲了證得菩提（覺悟）。 『當時，勇健得王（國王名）這樣想：『這些宮女的心都變了，背叛了我。我怎麼知道的呢？她們都脫下了臂環和珠寶瓔珞，袒露右肩，右膝跪地，向這位比丘合掌作禮。』當時勇健王看到善花月（宮女名）容貌端正美麗，自己看看自己的相貌不如那位比丘，立刻感到驚慌恐懼，害怕他奪取自己的王位，心中升起極大的憤怒。 『當時那位比丘走在王都的道路上，揚起的灰塵進入了善花月（宮女名）的眼睛，她眨了眨眼。當時勇健王這樣想：『這個比丘心懷邪念，迷戀我的宮女，用眨眼來傳遞情意。誰能殺了這個比丘？』當時，勇健得王有一千個兒子跟隨著他，於是命令兒子們說：『你們現在可以去殺了這個比丘。』 『他的那一千個兒子因為敬重比丘的緣故，不接受國王的命令。國王這樣想：『兒子們尚且不聽從我的命令，我現在孤身一人沒有同伴，還有誰能殺了這個比丘呢？』當時勇健王有一個旃陀羅（賤民）名叫難提，經常讓他去殺人，他心狠手辣，兇殘暴虐，什麼都不顧惜。國王看到難提，歡喜雀躍：『他一定能為我殺了這個比丘。』立刻下令召見他。當時那個難提立刻來到國王那裡。國王對他說：『你現在能殺了那個比丘嗎？如果能殺了他，我會重重地賞賜你。』難提回答說：『是的，大王！我一定遵從您的命令。無論您派我去哪裡，我都能殺了他，就在今天斷了他的性命。』國王告訴難提：『你應當知道現在正是時候，應該拿著鋒利的刀，砍掉那個比丘的手、腳、耳朵、鼻子，因為他心懷邪念，迷戀我的宮女，還要用鐵鉤挖出他的眼睛。』當時，'
【English Translation】 English version: 『Verses of the Dharma wheel of wisdom, subtle, immaculate, and difficult to see, the Dharma, Śramaṇas (wandering ascetics), Māras (demons), Brahmās (creator god in Hinduism), and Brahmins (priests), should all pay homage to the incomparable son who is like a king of medicine.』 After the woman spoke the verses, everyone rejoiced. Pearls and gold were scattered on the ground, and exquisite garments were spread out. She removed her hair ornaments and jeweled necklaces, worth a hundred billion, and gave them as alms to the Bhikṣu (monk), for the sake of Bodhi (enlightenment). 『At that time, King Dṛḍhavīrya (name of the king) thought to himself: 『The hearts of these palace women have all changed; they are rebelling against me. How do I know this? They have all removed their armlets and jeweled necklaces, bared their right shoulders, knelt on their right knees, and paid homage to this Bhikṣu with their palms together.』 At that time, King Dṛḍhavīrya saw that Sumati』s (name of the palace woman) face was beautiful and upright, and when he looked at his own appearance, he realized that he was not as handsome as the Bhikṣu. He was immediately alarmed and afraid that the Bhikṣu would seize his throne, and great anger arose in his heart. 『At that time, the Bhikṣu was walking on the royal road, and the dust he stirred up entered Sumati』s (name of the palace woman) eyes, causing her to blink. At that time, King Dṛḍhavīrya thought to himself: 『This Bhikṣu is lustful and infatuated with my palace women, and he is using winking as a signal.』 Who can kill this Bhikṣu?』 At that time, King Dṛḍhavīrya had a thousand sons who followed him, and he ordered his sons, saying: 『You may now kill this Bhikṣu.』 『His thousand sons, out of respect for the Bhikṣu, did not accept the king』s command. The king thought to himself: 『Even my sons do not obey my orders. Now I am alone and without companions. Who else can kill this Bhikṣu?』 At that time, King Dṛḍhavīrya had a Caṇḍāla (outcaste) named Nandi, whom he often ordered to kill people. He was ruthless, cruel, and reckless. When the king saw Nandi, he rejoiced and leaped for joy: 『He will surely kill this Bhikṣu for me.』 He immediately ordered him to be summoned. At that time, Nandi immediately went to the king. The king said to him: 『Can you kill that Bhikṣu now? If you can kill him, I will reward you handsomely.』 Nandi replied: 『Yes, Great King! I will obey your command. Wherever you send me, I can kill him, and I will end his life today.』 The king told Nandi: 『You should know that now is the time. You should take a sharp knife and cut off the Bhikṣu』s hands, feet, ears, and nose, because he is lustful and infatuated with my palace women. You should also use an iron hook to gouge out his eyes.』 At that time,』
難提即受王敕，手執利刀割截比丘手、足、耳、鼻、並挑兩目。
「王殺比丘已尋詣園林；是時眾人悲號懊惱，還復入于珍寶王城。
「爾時，勇健王七日之中在於園苑心無悅樂，都不喜戲亦不娛樂。過七日已，從園而出還來入城，于其王路見此比丘死經七日棄之於道，七日之中形色無變。爾時，勇健王便作是念：『比丘死來經於七日身色不異，于阿耨多羅三藐三菩提定得不退轉，無有疑也；我造惡業，必墮地獄受苦不久。』作是念時，有八萬四千諸天在於空中一時同聲：『如是，大王！如汝所念、如汝所言，此比丘者真是不退轉于阿耨多羅三藐三菩提。』王聞是語驚怖戰悚，身毛皆豎，心生悔恨。
「爾時，勇健得王憂愁苦惱、心悔恨已而說偈言：
「『吾舍王位及城邑、 金、銀、真珠、摩尼寶， 愚癡無智惡業者， 我持利刀當自殺。 昔時善花月法師， 三十二相而莊嚴， 入于王城光普照， 猶如滿月星中王。 我為愛慾所惑亂， 婇女圍繞出城游， 升于寶車剎利從， 端正妙眼而來至。 女見比丘皆欣悅， 咸以喜心散金鬘， 一切女人皆合掌， 說偈歌嘆彼比丘。 我時娛樂出遊觀， 剎利圍繞乘寶車， 遇值端正妙
【現代漢語翻譯】 現代漢語譯本 難提（Nandi）即刻接受國王的命令，手持鋒利的刀，割截比丘（bhiksu）的手、足、耳、鼻，並挖出他的雙眼。 國王殺害比丘（bhiksu）后，隨即前往園林；這時，眾人悲傷號哭，懊惱不已，然後返回珍寶王城。 當時，勇健王（Yongjian Wang）在七天之中待在園苑裡，心中沒有喜悅，也不喜歡嬉戲娛樂。過了七天後，他從園林出來返回城中，在王路上看見那位比丘（bhiksu）已經死了七天，被遺棄在路邊，七天之中形貌顏色沒有改變。當時，勇健王（Yongjian Wang）便這樣想：『比丘（bhiksu）死去已經七天，身色沒有變化，對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）必定不會退轉，毫無疑問；我造了惡業，必定墮入地獄，受苦不久。』當他這樣想的時候，有八萬四千諸天在空中同時發出聲音：『正是這樣，大王！正如您所想、正如您所說，這位比丘（bhiksu）確實不會退轉于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』國王聽到這些話，驚恐戰慄，渾身汗毛豎立，心中生起悔恨。 當時，勇健王（Yongjian Wang）憂愁苦惱、心中悔恨，於是說了這首偈語： 『我捨棄王位和城邑，金、銀、珍珠、摩尼寶，愚癡無智的作惡者，我將手持利刀自殺。 過去善花月法師（Shanhua Yue Fashi），三十二相莊嚴其身，進入王城光芒普照，猶如滿月是眾星之王。 我被愛慾所迷惑擾亂，美女圍繞出城遊玩，乘坐寶車，剎帝利（ksatriya）跟隨，端莊美麗而來。 女子們見到比丘（bhiksu）都非常欣悅，都以歡喜之心散佈金鬘，一切女人都雙手合掌，說偈歌頌那位比丘（bhiksu）。 我當時娛樂出遊觀賞，剎帝利（ksatriya）圍繞乘坐寶車，遇到端莊美麗的比丘（bhiksu）。』
【English Translation】 English version Nandi, upon receiving the king's command, immediately took a sharp knife and cut off the bhiksu's (monk) hands, feet, ears, and nose, and gouged out both of his eyes. After the king killed the bhiksu (monk), he immediately went to the garden; at that time, the people were filled with sorrow and regret, and returned to the precious royal city. At that time, King Yongjian (Brave and Strong King) stayed in the garden for seven days, his heart without joy, neither enjoying play nor entertainment. After seven days, he came out of the garden and returned to the city, and on the royal road, he saw that the bhiksu (monk) had been dead for seven days, abandoned on the road, and his appearance had not changed in seven days. At that time, King Yongjian (Brave and Strong King) thought to himself: 'The bhiksu (monk) has been dead for seven days, and his appearance has not changed, he will surely not regress from anuttara-samyak-sambodhi (unexcelled complete enlightenment), without a doubt; I have committed evil deeds, and I will surely fall into hell and suffer soon.' As he thought this, eighty-four thousand devas (gods) in the sky spoke in unison: 'That is right, Great King! Just as you think, just as you say, this bhiksu (monk) truly will not regress from anuttara-samyak-sambodhi (unexcelled complete enlightenment).' The king heard these words, and was terrified and trembled, his hair stood on end, and regret arose in his heart. At that time, King Yongjian (Brave and Strong King), distressed and regretful, spoke this verse: 'I abandon the throne and the city, gold, silver, pearls, and mani jewels, a foolish and ignorant evildoer, I will take a sharp knife and kill myself. In the past, the Dharma Master Shanhua Yue (Good Flower Moon), adorned with the thirty-two marks, entered the royal city, his light shining everywhere, like the full moon is the king among the stars. I was confused and disturbed by love and desire, surrounded by beautiful women, I went out of the city to play, riding in a precious chariot, followed by ksatriyas (warriors), dignified and beautiful, coming with beautiful eyes. The women were all delighted to see the bhiksu (monk), and scattered golden garlands with joyful hearts, all the women put their palms together, and sang verses praising that bhiksu (monk). At that time, I was enjoying myself, going out to play and watch, surrounded by ksatriyas (warriors), riding in a precious chariot, encountering the dignified and beautiful bhiksu (monk).'
眼人， 是大威德如來子。 吾時見彼起惡意， 嫉妒、瞋恚生害心， 以見比丘入王城， 眾女睹之欣喜故。 光明遍照於四方， 如月得出修羅口， 眾人皆發於大聲， 婇女見之悉歡喜。 我昔出於粗惡言， 普皆告敕其千子： 「速殺比丘為異段， 斯是我之大怨家。」 一切童子悉持戒， 憐愍愛念是法師， 咸皆不受我教敕， 吾時心懷極憂惱。 見是比丘持凈戒， 智慧相應如慈父， 我時瞋心遣令殺， 不慮阿鼻及後悔。 時見難提住王路， 毒害與人作苦惱， 我為惡教敕彼人： 「截此比丘如花鬘。」 普賢林處甚端妙， 眾仙臻萃香芬馥， 彼諸大眾失法師， 猶如一子失其母。 比丘可起詣賢林， 以廣利益諸人眾， 汝今既入此王城， 彼眾將至大悲泣。 妙花、幢幡列在右， 左廂端嚴亦復然， 以諸妙衣佈道路， 比丘速起說妙法。 汝入王城已經久， 彼眾必當大悲哀， 于彼佛法未盡時， 不令斷于汝命根。 假使有人大威神， 廣名流佈遍諸方， 具足勢力回大地， 悉皆映蔽三千界， 解脫苦箭離憂患， 得聖歡喜相應法
【現代漢語翻譯】 現代漢語譯本 眼人（Yan Ren），是大威德如來（Daweide Rulai）之子。 我那時見到他生起惡意，嫉妒、瞋恚，生出想要加害的心，因為看見比丘進入王城，眾多女子見到他都非常欣喜的緣故。 他的光明遍照四方，如同月亮從修羅（Xiura）口中出來一般，眾人皆發出巨大的聲音，婇女們見到他都非常歡喜。 我過去說出粗惡的語言，普遍告誡我的千子：『快殺掉這個比丘，將他分屍，他是我最大的仇人。』 一切童子都持守戒律，憐憫愛念這位法師，全都不能接受我的教令，我當時心中懷著極大的憂惱。 看見這位比丘持守清凈的戒律，智慧與慈悲相應，如同慈父一般，我當時因為瞋恨心而命令殺害他，沒有考慮到阿鼻地獄（Abi Diyu）以及將來的後悔。 當時看見難提（Nanti）住在王城的道路上，用毒藥去傷害他人，使人痛苦煩惱，我爲了邪惡的教導而命令那個人：『把這個比丘截斷，像花鬘一樣。』 普賢林（Puxian Lin）這個地方非常端正美妙，眾多仙人聚集，香氣芬芳，那些大眾失去了法師，就好像一個孩子失去了母親一樣。 比丘應該起身前往賢林（Xian Lin），以廣泛利益諸多人眾，你現在既然已經進入這個王城，他們將會非常悲傷哭泣。 美妙的花朵、幢幡排列在右邊，左邊廂房的裝飾也同樣端莊美麗，用各種美妙的衣服鋪滿道路，比丘快點起來宣說妙法。 你進入王城已經很久了，他們必定會非常悲哀，在佛法還沒有衰竭的時候，不要讓他們斷絕你的命根。 假使有人有很大的威神力，廣泛的名聲流佈到各個地方，具有足夠的力量可以轉動大地，全部都能夠照耀覆蓋三千世界， 解脫痛苦的毒箭，遠離憂愁和煩惱，得到聖者的歡喜以及相應的佛法。
【English Translation】 English version Yan Ren, is the son of Daweide Rulai (Great Awesome Light Tathagata). At that time, I saw him generate evil intentions, jealousy, anger, and a desire to harm, because I saw the Bhiksu entering the royal city, and many women were delighted to see him. His light shone in all directions, like the moon emerging from the mouth of Xiura (Asura), everyone made a great sound, and the women were delighted to see him. In the past, I spoke harsh words, universally instructing my thousand sons: 'Quickly kill this Bhiksu, dismember him, he is my greatest enemy.' All the boys observed the precepts, pitying and loving this Dharma master, and none of them could accept my instructions, at that time my heart was filled with great distress. Seeing this Bhiksu upholding pure precepts, his wisdom corresponding to compassion, like a loving father, at that time I ordered him to be killed out of anger, without considering Abi Diyu (Avici Hell) and future regret. At that time, I saw Nanti (Nandi) living on the road of the royal city, using poison to harm others, causing people pain and suffering, I ordered that person for evil teachings: 'Cut off this Bhiksu like a flower garland.' The place of Puxian Lin (Samantabhadra Forest) is very upright and beautiful, many immortals gather, the fragrance is fragrant, those people lost the Dharma master, just like a child lost his mother. The Bhiksu should rise and go to Xian Lin (Worthy Forest), to widely benefit many people, now that you have entered this royal city, they will be very sad and cry. Beautiful flowers and banners are arranged on the right, and the decorations in the left wing are equally dignified and beautiful, spread the road with various beautiful clothes, Bhiksu, quickly get up and preach the wonderful Dharma. You have been in the royal city for a long time, they will surely be very sad, before the Buddha-dharma has declined, do not let them cut off your life. Suppose someone has great power and divine power, and his widespread reputation spreads to all places, has enough power to turn the earth, and can all illuminate and cover the three thousand worlds, Liberate from the poisonous arrow of suffering, away from sorrow and trouble, and obtain the joy of the saints and the corresponding Buddha-dharma.
， 彼若見聞尚生惱， 況諸世間不荒迷？ 花月法師如山王， 三十二相以莊嚴， 喻若眾女爭花鬘， 俄爾分析作異段。 我造尤重不善業， 墮彼阿鼻無能救， 于諸佛所極遠離， 以其割截比丘故。 非子、諸親能救我， 輔相、諸貴及僮僕， 我既造于重惡業， 是等眾人莫能救。 過去、未來一切佛， 及今現在十方者， 十力導師離煩惱， 心如金剛我歸依。』 見彼比丘作異分， 諸天悲泣悉號叫， 往告彼諸菩薩眾： 『花月比丘為王殺。 聰明利智法師者， 具大威德名遍聞， 安住陀羅尼菩薩， 今在王城而被殺； 經無量劫廣行施、 護戒不動無穢雜、 能修忍辱無比者， 今在王城而被殺； 無量劫來常精進、 增上勝心修四禪， 起智慧斷煩惱者， 今在王城而被殺； 棄捨一切于身愛， 亦不顧戀其壽命， 從彼普賢林中出， 今在王城而被殺。』 彼林大眾入王城， 高聲悲叫悉號泣， 見此比丘身數段， 一切悶絕而擗地， 是諸比丘啟王言： 『大王！法師有何過？ 持戒無缺大名稱， 能知宿世無邊事。 于彼總持得
【現代漢語翻譯】 現代漢語譯本： 如果僅僅是見聞尚且會產生煩惱，更何況世間的一切不會使人迷惑和顛倒？ 花月法師（Huayue Fashi，一位法師的名字）如山王般巍峨，以三十二相（sanshier xiang，佛陀的三十二種殊勝相貌）莊嚴自身， 譬如眾女子爭奪花鬘，轉眼間就被拆解成不同的段落。 我造下了極其嚴重的罪業，墮入阿鼻地獄（Abi diyü，佛教中最底層的地獄）無人能夠救助， 因為我割截了比丘（biqiu，佛教出家男眾），所以離諸佛是如此的遙遠。 無論是兒子、親人，還是輔佐大臣、各位貴族以及僮僕，都無法救我， 我既然造下了如此深重的惡業，這些人誰也救不了我。 過去、未來的一切佛，以及現在十方世界的一切佛， 具有十力（shili，佛陀的十種力量）的導師，遠離煩惱，心如金剛，我向他們歸依。』 當他們看到那位比丘被肢解成不同的部分時，諸天（zhutian，天神）悲傷哭泣， 前去告知那些菩薩（pusa，立志成佛的修行者）們：『花月比丘（Huayue biqiu）被國王殺害了。 那位聰明睿智的法師，具有偉大的威德，名聲遠揚， 安住于陀羅尼（tuoluoni，總持法門）的菩薩，如今在王城中被殺害； 經歷了無量劫（wuliang jie，極長的時間單位）廣泛地行佈施、持戒清凈不動搖，沒有絲毫的污穢雜染， 能夠修習忍辱，無人能比的菩薩，如今在王城中被殺害； 無量劫以來，常常精進修行，以增上的勝妙之心修習四禪（sichan，四種禪定）， 生起智慧斷除煩惱的菩薩，如今在王城中被殺害； 捨棄一切對身體的愛戀，也不顧惜自己的壽命， 從普賢林（Puxian lin）中走出的菩薩，如今在王城中被殺害。』 普賢林的大眾進入王城，高聲悲哀哭叫， 看到這位比丘的身體被分成數段，所有人都悶絕倒地， 這些比丘向國王稟告說：『大王！法師有什麼過錯？ 他持戒清凈沒有缺失，具有很大的名聲，能夠知曉過去世無邊的事情。 于總持（zongchi，全面把握）法門得到……
【English Translation】 English version: If mere seeing and hearing can give rise to affliction, how much more so will the world's affairs not lead to confusion and delusion? The Dharma Master Huayue (Huayue Fashi, name of a Dharma Master) is as majestic as a mountain king, adorned with the thirty-two marks (sanshier xiang, the thirty-two auspicious marks of a Buddha). It is like a group of women vying for a garland of flowers, which is soon taken apart into different segments. I have committed extremely grave misdeeds, and falling into Avici Hell (Abi diyü, the lowest level of hell in Buddhism), no one can save me, Because I have dismembered a Bhikshu (biqiu, a Buddhist monk), I am so far away from all the Buddhas. Neither sons, relatives, nor ministers, nobles, or servants can save me, Since I have committed such a grave evil, none of these people can save me. All the Buddhas of the past and future, and those in the ten directions in the present, The guide with the ten powers (shili, the ten powers of a Buddha), free from afflictions, with a mind like diamond, I take refuge in them.』 When they saw that Bhikshu dismembered into different parts, the Devas (zhutian, gods) wept in sorrow, They went to inform those Bodhisattvas (pusa, beings who aspire to become Buddhas): 『The Bhikshu Huayue (Huayue biqiu) has been killed by the king. That wise and intelligent Dharma Master, possessing great power and virtue, whose name is widely known, The Bodhisattva who abides in Dharani (tuoluoni, a comprehensive method), is now killed in the royal city; Having practiced generosity extensively for countless kalpas (wuliang jie, extremely long units of time), upholding the precepts purely and immovably, without any defilement or impurity, The Bodhisattva who can cultivate forbearance, unmatched by anyone, is now killed in the royal city; For countless kalpas, constantly practicing diligently, cultivating the four Dhyanas (sichan, four levels of meditation) with an enhanced and sublime mind, The Bodhisattva who generates wisdom to sever afflictions, is now killed in the royal city; Having abandoned all attachment to the body, and not even cherishing his own life, The Bodhisattva who came from the Puxian Grove (Puxian lin), is now killed in the royal city.』 The assembly from the Puxian Grove entered the royal city, crying out loudly in sorrow, Seeing the Bhikshu's body divided into several parts, everyone fainted and fell to the ground, These Bhikshus reported to the king: 『Great King! What fault did the Dharma Master have? He upheld the precepts purely without any deficiency, possessed great renown, and was able to know countless events of past lives. He attained mastery of Dharani (zongchi, comprehensive grasp) ...
究竟， 善解世間悉空寂， 為諸眾生顯無相， 棄捨一切諸愿想。 演說微妙音可愛， 諸根寂靜善調柔， 了達過去宿世事， 超出一切諸世間。 當得為佛自然智， 于彼世間最希有， 凈眼明見無暗障， 是謂慈心所照矚。 貪愛淫慾甚鄙穢， 能生苦惱喪天趣； 習欲之人離多聞， 名為損減智慧者； 媅著愛慾為盲人， 便能傷害於父母、 亦復能害持戒者， 是故應當棄捨欲。 大王若習於愛慾， 便失威德勝自在， 趣向尤惡地獄中， 生於大怖極苦處。 殺害聰慧勝法師， 造作如是重惡業， 若欲志求菩提者， 應當遠離如是惡。』 勝妙色、聲、香、味、觸， 其心勇猛能棄捨； 身、意皆空猶如幻， 眼、耳、鼻、舌亦復然。 修習施、戒無倫匹， 忍辱、精進亦如是， 已到禪定、智彼岸， 堪能利益於眾生。 一切世間諸天人， 能以慈心觀如來， 彼眼能除大闇冥， 悟解最勝上菩提。 歡喜信心舍樓閣、 像、馬、車乘及床敷、 一切輦輿、牛、羊等、 國界、城邑、諸村落、 棄捨王位、並金、銀、 真珠、頗梨、及珊瑚、
【現代漢語翻譯】 現代漢語譯本 究竟，善於理解世間萬物皆是空寂的，為眾生揭示無相的真理，捨棄一切願望和念想。 宣講微妙動聽的佛法，諸根清凈，善於調伏身心，通達過去世的因緣，超越一切世俗的境界。 應當證得佛的自然智慧，這在世間是最為稀有難得的，清凈的眼睛明亮，沒有黑暗的遮蔽，這就是慈悲心所照耀和關注的。 貪愛和淫慾是非常卑劣污穢的，能夠產生痛苦和煩惱，喪失昇天的機會；沉溺於慾望的人遠離博聞強記，被稱為減損智慧的人； 沉迷於愛慾就像盲人一樣，甚至會傷害父母，也會傷害持戒修行的人，所以應當捨棄慾望。 大王如果沉溺於愛慾，就會失去威德和自在，走向充滿罪惡的地獄，生於充滿恐懼和極度痛苦的地方。 殺害聰慧的勝法師，造作如此深重的惡業，如果想要立志追求菩提（bodhi，覺悟），就應當遠離這樣的罪惡。 對於殊勝美妙的色（rūpa，形態）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸感），內心勇敢地捨棄它們；身體和意念都如同幻象一般虛空不實，眼（cakṣus，眼睛）、耳（śrotra，耳朵）、鼻（ghrāṇa，鼻子）、舌（jihvā，舌頭）也是如此。 修習佈施（dāna，給予）、持戒（śīla，道德行為）是無與倫比的，忍辱（kṣānti，忍耐）、精進（vīrya，努力）也是如此，已經到達禪定（dhyāna，冥想）、智慧（prajñā，智慧）的彼岸，能夠利益眾生。 一切世間的天人和人類，能夠以慈悲心看待如來（Tathāgata，佛），他們的眼睛能夠去除巨大的黑暗，覺悟和理解最殊勝的菩提（bodhi，覺悟）。 歡喜和信心地捨棄樓閣、象、馬、車乘和床鋪，一切車輛、牛羊等，以及國界、城邑、各個村落，捨棄王位，以及金、銀、珍珠、頗梨（sphatika，水晶）和珊瑚。
【English Translation】 English version Ultimately, one who understands that all in the world is empty and still, reveals the aspect of no-form to all beings, and abandons all wishes and thoughts. Expounding the subtle and delightful Dharma, with senses stilled and well-tamed, comprehending past lives and deeds, transcending all worldly realms. One shall attain the Buddha's natural wisdom, which is the rarest in this world, with pure eyes that see clearly without darkness, this is what compassion illuminates and regards. Greed and lust are extremely base and filthy, capable of generating suffering and anguish, and losing the chance to ascend to heavenly realms; those who indulge in desires are far from erudition, and are called those who diminish wisdom; Those who are infatuated with love and desire are like the blind, and can even harm their parents, and also harm those who uphold the precepts, therefore one should abandon desires. Great King, if you indulge in love and desire, you will lose your majesty and freedom, heading towards the evil hells, born in places of great fear and extreme suffering. Killing wise and excellent Dharma masters, creating such heavy evil karma, if one aspires to seek Bodhi (bodhi, enlightenment), one should stay away from such evil. Towards the supreme and wonderful rūpa (rūpa, form), śabda (śabda, sound), gandha (gandha, smell), rasa (rasa, taste), sparśa (sparśa, touch), the heart bravely abandons them; the body and mind are empty like illusions, so are the cakṣus (cakṣus, eyes), śrotra (śrotra, ears), ghrāṇa (ghrāṇa, nose), and jihvā (jihvā, tongue). Cultivating dāna (dāna, giving) and śīla (śīla, moral conduct) is unparalleled, so are kṣānti (kṣānti, patience) and vīrya (vīrya, diligence), having reached the shore of dhyāna (dhyāna, meditation) and prajñā (prajñā, wisdom), capable of benefiting sentient beings. All devas and humans in the world can view the Tathāgata (Tathāgata, Buddha) with compassion, their eyes can remove great darkness, awakening and understanding the most supreme Bodhi (bodhi, enlightenment). With joy and faith, abandoning pavilions, elephants, horses, carriages, and beds, all vehicles, cattle, sheep, etc., as well as kingdoms, cities, and villages, abandoning the throne, and gold, silver, pearls, sphatika (sphatika, crystal), and coral.
頭、目、妻子悉能施， 為求無上菩提故。 歡喜供養無有比， 妙花、涂香及末香、 種種諸幡、勝幢蓋、 美妙歌音眾伎樂。 于諸有中離愿想， 了知三界悉空故， 是以十力相莊嚴， 光明遍照於十方。 色、欲二界而不著， 及以無色亦復然， 若住菩薩總持者， 脫舍三界如蛇皮； 無有我想、眾生想， 亦無男想及女想， 彼修梵行無穢雜， 菩薩安住總持故； 有事、無事想悉無， 安、不安想亦復然， 非非數想、非數想， 以住菩薩總持故； 非有、有想悉皆無， 非有命想、眾生想， 非有村想及城想， 菩薩安住總持故； 非非貪想、非貪想， 非非瞋想、無瞋想， 非非癡想、非癡想， 以住菩薩總持故； 于其諸根及以力、 禪定、道品皆不著， 悉能棄捨於三有， 菩薩安住總持故。 不為貪、瞋之所染， 亦無癡亂、諂曲心， 見佛十力設供養， 智者不悕生天處。 從他聞于深妙法， 不起一切諸疑惑， 譬如器盛清凈油， 盡、無盡相理亦然。 正以貪戀故生愛， 此則名為大煩惱； 亦以瞋嫌故起憎， 斯則名為惡怨怖；
【現代漢語翻譯】 現代漢語譯本 能夠佈施頭、眼睛、妻子，都是爲了尋求無上的菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 歡喜地供養，沒有可以比擬的，用美妙的鮮花、涂香、末香（三種供養香）， 各種各樣的幡、殊勝的幢和寶蓋，以及美妙的歌聲和各種樂器。 在各種存在中遠離願望和想像，因爲了知欲界、色界、無色界（Trailokya，三界）都是空性的， 因此以佛的十力（Dasabala，如來的十種力量）來莊嚴自身，光明遍照十方。 對於欲界（Kāmadhātu，眾生有情居止，有情慾的世界）、色界（Rūpadhātu，脫離了粗惡慾念但還有色相的世界）不執著，對於無色界（Arūpadhātu，既沒有色相也沒有物質的世界）也是這樣。 如果安住于菩薩總持（Dhāraṇī，總攝憶持，不忘失一切法）的境界，就能像蛇脫皮一樣脫離三界； 沒有我相、眾生相，也沒有男相和女相， 他們修持清凈的梵行，沒有污穢和雜染，這是因為菩薩安住于總持的緣故； 有事和無事的想法都沒有，安穩和不安穩的想法也是這樣， 非非數和非數的想法都沒有，因為安住于菩薩總持的緣故； 非有和有的想法都沒有，非有命和眾生的想法都沒有， 非有村莊和城池的想法，菩薩安住于總持的緣故； 非非貪和非貪的想法都沒有，非非瞋和無瞋的想法都沒有， 非非癡和非癡的想法都沒有，因為安住于菩薩總持的緣故； 對於諸根和諸力，禪定和道品都不執著， 能夠捨棄三有（欲有、色有、無色有），菩薩安住于總持的緣故。 不被貪慾和嗔恚所污染，也沒有愚癡迷惑和諂媚虛偽的心， 見到佛的十力而設供養，有智慧的人不希望往生到天界。 從他人那裡聽聞深奧微妙的佛法，不會產生一切疑惑， 譬如用器皿盛裝清凈的油，窮盡和無盡的道理也是這樣。 正是因為貪戀的緣故而產生愛，這就被稱為大煩惱； 也因為嗔恨嫌棄的緣故而產生憎恨，這就被稱為惡怨和恐怖；
【English Translation】 English version He is able to give away his head, eyes, and wife, all for the sake of seeking the unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). He joyfully makes offerings beyond compare, with exquisite flowers, scented unguents, and powdered incense (three types of incense offerings), Various banners, supreme standards, and canopies, along with beautiful songs and diverse musical instruments. He is detached from desires and imaginations in all existences, because he understands that the Desire Realm, Form Realm, and Formless Realm (Trailokya, the three realms) are all empty, Therefore, he adorns himself with the Ten Powers of the Buddha (Dasabala, the ten powers of a Tathagata), and his light shines throughout the ten directions. He is not attached to the Desire Realm (Kāmadhātu, the realm of desire where sentient beings reside), nor to the Form Realm (Rūpadhātu, the realm free from coarse desires but still possessing form), and the same is true for the Formless Realm (Arūpadhātu, the realm without form or matter). If one abides in the Bodhisattva's Dhāraṇī (Dhāraṇī, total retention, not forgetting any Dharma), one can shed the three realms like a snake shedding its skin; There is no thought of self, no thought of sentient beings, nor is there any thought of male or female, They cultivate pure Brahma-conduct, without defilement or impurity, because the Bodhisattva abides in Dhāraṇī; There is no thought of something existing or not existing, and the same is true for thoughts of stability or instability, There are no thoughts of neither-number nor non-number, because one abides in the Bodhisattva's Dhāraṇī; There are no thoughts of neither existence nor existence, no thoughts of neither life nor sentient beings, There are no thoughts of neither village nor city, because the Bodhisattva abides in Dhāraṇī; There are no thoughts of neither non-greed nor non-greed, no thoughts of neither non-anger nor non-anger, There are no thoughts of neither non-delusion nor non-delusion, because one abides in the Bodhisattva's Dhāraṇī; He is not attached to the faculties, powers, meditation, or the factors of the path, He is able to abandon the three existences (the existence of desire, form, and formlessness), because the Bodhisattva abides in Dhāraṇī. He is not tainted by greed or anger, nor does he have delusion, confusion, flattery, or deceitful thoughts, Seeing the Ten Powers of the Buddha and making offerings, the wise do not aspire to be born in the heavens. Hearing the profound and subtle Dharma from others, he does not give rise to any doubts, It is like a vessel filled with pure oil; the principle of exhaustion and inexhaustibility is also like this. It is precisely because of craving that love arises; this is called great affliction; Also, because of hatred and aversion, hatred arises; this is called evil resentment and fear;
智者遠離此二邊， 是謂能趣勝菩提， 得為十力人牛王， 出過一切諸世間。 悉舍一切內、外事， 安住實際法性中， 護持禁戒善清凈， 無穿、無缺、無穢濁。 彼于凈戒無間雜， 亦復無其羯磨法， 智人棄捨於二邊， 能悟無上大菩提。」
月燈三昧經卷第八 大正藏第 15 冊 No. 0639 月燈三昧經
月燈三昧經卷第九
高齊天竺三藏那連提耶舍譯
爾時，世尊即說偈言：
「我于往昔修行時， 為王號曰勇健得。 爾時有城名珍寶， 彼王出城詣園林， 乘駕寶車遇比丘， 端正殊特甚微妙， 三十二相以莊嚴， 光明普照於十方。 善花月名遍諸域， 安住慈悲能利益， 為救眾生故入城， 功德威勢極端嚴。 我時顏貌不如彼， 遂起增上妒嫉心， 愛慾媅荒所纏結， 恐彼比丘奪王位。 昔具千子為眷屬， 乘駕寶車從我后， 種種寶冠自莊嚴， 行如忉利諸天子。 于彼子中五百子， 悉著妙寶摩尼履， 寶冠、瓔珞自嚴飾， 金網彌覆于車上。 婇女、眷屬有八萬， 一切端妙悉嚴麗， 升于寶輿見比丘， 端正猶如須彌山。 彼見悉皆如父想
【現代漢語翻譯】 現代漢語譯本 智者遠離執著于有和無這兩種極端，這被稱為能夠趨向殊勝的菩提（Bodhi，覺悟）。 證得十力（Dasabala，如來十種力用）的佛陀是人中的牛王（Usabharaja，比喻佛陀的尊貴），超越一切世間。 完全捨棄一切內在和外在的事物，安住在實際的法性（Dharmata，諸法實相）之中。 守護和堅持戒律，使其保持清凈，沒有破損、沒有缺失、沒有污穢。 對於清凈的戒律沒有間斷和混雜，也沒有任何羯磨（Karma，業）的束縛。 智者捨棄有無二邊，能夠證悟無上的大菩提。
《月燈三昧經》卷第八 大正藏第 15 冊 No. 0639 《月燈三昧經》
《月燈三昧經》卷第九
高齊天竺三藏那連提耶舍（Narendrayasas）譯
爾時，世尊即說偈言：
『我于往昔修行時，為王號曰勇健得。 爾時有城名珍寶，彼王出城詣園林， 乘駕寶車遇比丘（Bhikkhu，出家修行的男性佛教徒），端正殊特甚微妙， 三十二相（Lakshana，佛的三十二種殊勝的身體特徵）以莊嚴，光明普照於十方。 善花月名遍諸域，安住慈悲能利益， 為救眾生故入城，功德威勢極端嚴。 我時顏貌不如彼，遂起增上妒嫉心， 愛慾媅荒所纏結，恐彼比丘奪王位。 昔具千子為眷屬，乘駕寶車從我后， 種種寶冠自莊嚴，行如忉利（Trayastrimsa，欲界六天之一）諸天子。 于彼子中五百子，悉著妙寶摩尼（Mani，寶珠）履， 寶冠、瓔珞自嚴飾，金網彌覆于車上。 婇女、眷屬有八萬，一切端妙悉嚴麗， 升于寶輿見比丘，端正猶如須彌山（Sumeru，佛教宇宙觀中的聖山）。 彼見悉皆如父想』
【English Translation】 English version The wise keep far from these two extremes; this is said to be the way to supreme Bodhi (Enlightenment). Having attained the Ten Powers (Dasabala, the ten powers of a Buddha), the Bull King (Usabharaja, metaphor for the Buddha's nobility) among humans, surpassing all the worlds. Completely abandoning all internal and external affairs, abiding in the actual Dharma-nature (Dharmata, the true nature of all things). Protecting and upholding the precepts, keeping them pure, without holes, without defects, without defilement. For him, there is no interruption or mixture in pure precepts, nor is there any Karma (action) binding him. The wise abandon the two extremes, and are able to awaken to unsurpassed great Bodhi.
Moon Lamp Samadhi Sutra, Volume 8 Taisho Tripitaka Volume 15, No. 0639, Moon Lamp Samadhi Sutra
Moon Lamp Samadhi Sutra, Volume 9
Translated by Narendrayasas, Tripitaka Master from India of the Gao Qi Dynasty
At that time, the World Honored One spoke in verse:
'In the past, when I was practicing, I was a king named Brave and Strong. At that time, there was a city named Precious Jewel; that king went out of the city to a garden grove, Riding in a jeweled chariot, he encountered a Bhikkhu (Buddhist monk), upright, unique, and exceedingly subtle, Adorned with the Thirty-two Marks (Lakshana, the 32 auspicious marks of a Buddha), his light shining universally in all directions. His name, Good Flower Moon, spread throughout all realms; abiding in loving-kindness and compassion, he was able to benefit others, For the sake of saving sentient beings, he entered the city; his merit and power were extremely dignified. At that time, my appearance was not as good as his, and I arose with increased jealousy, Entangled by love and desire, I feared that the Bhikkhu would seize my throne. In the past, I had a thousand sons as my retinue, riding in jeweled chariots behind me, Adorned with various jeweled crowns, they walked like the Trayastrimsa (Heaven of Thirty-Three Gods) gods. Among those sons, five hundred wore exquisite Mani (jewel) shoes, Adorned with jeweled crowns and necklaces, golden nets covered their chariots. I had eighty thousand consorts and attendants, all beautiful and adorned, Ascending into jeweled carriages, they saw the Bhikkhu, upright like Mount Sumeru (the central mountain in Buddhist cosmology). Upon seeing him, they all thought of him as their father.'
， 各發無上菩提心， 從彼受于凈梵行， 脫勝瓔珞散比丘。 我尋起上嫉妒意， 便生瞋怒穢濁心， 豪富惑亂敕子言： 『可殺我前立比丘。』 諸子聞父教敕已， 深懷憂惱白父曰： 『愿王勿作如是語， 我終不能殺此人。 若有割截我身份， 經于恒沙多億劫， 終不能殺是法師， 以從彼發道心故。 于彼尊所發是心， 愿我得佛人中勝， 趣菩提者不為惡， 我等悉是佛日子。』 王聞諸子如是語， 即敕奴言喚旃陀： 『速呼魁膾殺比丘， 在我宮人前立者。』 尋時將於殺者來， 號曰難提極暴惡， 手執利刀而鑒治， 截此比丘為八分。 比丘被斬身無血， 割處流出千種光， 亦有功德吉祥輪， 是文肉里炳然現。 作斯尤重惡業已， 我時為戲詣園林， 一切歌舞都不樂， 思念花月法師故。 於時匆速出彼園， 還來歸入珍寶城， 於是乘車詣其所， 到彼割截比丘處。 即時空中聞惡聲， 無量那由天號叫， 咸言：『惡王造重業， 死墮阿鼻受極苦。』 王時聞彼諸天音， 心懷憂惱大怖畏： 『我為無量重罪過， 以殺善花比丘故。 如來具足無量智， 是彼最勝真佛子，
【現代漢語翻譯】 現代漢語譯本 各自發起無上菩提心（anuttara-bodhicitta，無上覺悟之心）， 從那位比丘處接受清凈的梵行（brahmacarya，清凈的行為），脫下珍貴的瓔珞散給比丘。 我當時生起強烈的嫉妒之心，便產生瞋怒和污濁的心念， （我）以豪富的身份迷惑並命令我的兒子們說：『可以殺掉站在我面前的那個比丘。』 眾子聽了父親的命令后，深感憂愁苦惱，稟告父親說： 『愿大王不要說這樣的話，我們終究不能殺害這個人。 即使有人割截我們的身體，經歷恒河沙數般多億劫的時間， 我們終究不能殺害這位法師，因為我們是從他那裡發起菩提心的。 我們在這位尊者處發起了這樣的心願：愿我將來成佛，成為人中最殊勝者， 趣向菩提的人不應作惡，我們都是佛的弟子。』 國王聽了兒子們這樣的話，就命令奴僕去叫旃陀（Candala，屠夫）： 『快點叫來劊子手，殺掉站在我宮人面前的比丘。』 隨即帶來了一個劊子手，名叫難提（Nandi，歡喜），極其暴惡， 手持利刀，仔細察看，將這位比丘截成了八段。 比丘被斬時身上沒有血，割開的地方流出千種光芒， 也有功德吉祥輪（cakra，法輪），這些紋路在肉里清晰地顯現。 做了這樣尤為嚴重的惡業后，我當時爲了遊玩去了園林， 一切歌舞都不能使我快樂，因為我思念著花月法師（Puṣpacandra，花月）。 當時匆忙地離開那個園林，返回到珍寶城， 於是乘車前往他被處決的地方，到達了割截比丘之處。 即時空中傳來惡劣的聲音，無數那由他（nayuta，數量單位）的天人號叫， 都說：『惡王造下如此重大的罪業，死後將墮入阿鼻地獄（Avīci，無間地獄）遭受極大的痛苦。』 國王當時聽到了這些天人的聲音，心中充滿憂愁苦惱和巨大的恐懼： 『我犯下了無量重大的罪過，因為我殺害了善良的花月比丘。 如來（Tathāgata，佛的稱號）具足無量的智慧，他是最殊勝的真佛之子，
【English Translation】 English version Each generated the unsurpassed Bodhicitta (anuttara-bodhicitta, the mind of supreme enlightenment), From him received pure Brahmacarya (brahmacarya, pure conduct), removed precious necklaces and scattered them to the Bhikshu (monk). I then arose with intense jealousy, and generated anger and a defiled mind, As a wealthy man, I deluded and commanded my sons, saying: 'Kill that Bhikshu standing before me.' Having heard their father's command, the sons felt deep sorrow and distress, and reported to their father, saying: 'May the King not speak such words; we can never kill this person. Even if someone were to cut off our body parts for as many kalpas (aeons) as there are sands in the Ganges, We could never kill this Dharma Master, because we generated the Bodhicitta from him. We generated this aspiration at the place of this venerable one: May I attain Buddhahood and become the most excellent among humans, Those who proceed towards Bodhi (enlightenment) should not do evil; we are all sons of the Buddha.' Having heard his sons' words, the king then commanded a servant to summon a Candala (Candala, executioner): 'Quickly summon the executioner to kill the Bhikshu standing before my palace women.' Immediately, an executioner was brought, named Nandi (Nandi, joy), who was extremely violent, Holding a sharp knife, he carefully examined and cut this Bhikshu into eight pieces. When the Bhikshu was beheaded, there was no blood on his body; from the cut areas flowed thousands of rays of light, There were also auspicious wheels of merit (cakra, Dharma wheel), and these patterns were clearly visible within the flesh. Having committed such a grave evil deed, I then went to the garden for amusement, But all the singing and dancing did not bring me joy, because I was thinking of the Dharma Master Puṣpacandra (Puṣpacandra, Flower Moon). At that time, I hastily left that garden and returned to the city of treasures, Then, I rode in a chariot to the place where he had been executed, arriving at the place where the Bhikshu had been cut apart. Immediately, a terrible sound was heard in the sky, and countless Nayutas (nayuta, a unit of measurement) of Devas (gods) cried out, All saying: 'The evil king has committed such a grave sin that after death, he will fall into Avīci (Avīci, the hell of incessant suffering) and suffer extreme pain.' The king then heard the voices of these Devas, and his heart was filled with sorrow, distress, and great fear: 'I have committed countless grave sins because I killed the virtuous Bhikshu Puṣpacandra. The Tathāgata (Tathāgata, title of the Buddha) is endowed with immeasurable wisdom; he is the most excellent true son of the Buddha,
諸根調柔心寂滅， 我為愛慾故殺彼； 若有能持如來法， 于正法藏滅壞時， 能於世間然智燈， 我為欲故殺是人； 于諸世間為大醫， 療治眾生煩惱病， 復以甘露令轉下， 為愛慾故而殺彼； 受持導師勝法藏， 黑闇眾生為燈明， 持陀羅尼法王者， 我為欲故而殺彼； 為世演說勝妙法， 甚深微細難可見， 顯說趣于道場路， 我為愛故殺彼人。 其智清凈無穢雜， 凝靜寂滅恒在定， 為愛所盲遂便殺， 欲是苦因應棄捨。 過去、未來所有佛， 及今現在人中尊， 功德無量如大海， 一切合掌歸命彼。 此死趣惡阿鼻獄， 于彼無有能救者， 不愛果業既自造， 正由殺害勝法師。 咄哉！噁心造苦業。 咄哉！王位自傲慢。 此處究竟無堅實， 當舍一切而獨去。 初無慾染修凈業， 悲心愛語真佛子， 獨為世親離諸過， 我善花月何處去？ 嗚呼！聖者具忍財。 嗚呼！妙色德相應。 無諂戲論功德聚， 汝今舍我何處去？ 我今始知大仙言， 世間為欲之所壞， 身心熱惱惡道因， 如是知已舍欲行。 此死趣惡地獄中， 無有能得救濟者， 造于極重之惡業， 正由害彼比
【現代漢語翻譯】 現代漢語譯本 諸根調柔，內心寂靜，我因為貪愛和慾望的緣故殺了他（指聖者）； 如果有人能夠秉持如來的正法，在正法寶藏衰敗毀滅的時候， 能夠在世間點燃智慧的明燈，我因為慾望的緣故殺了這個人； 對於世間眾生來說，他是偉大的醫生，能夠醫治眾生煩惱的疾病， 又用甘露之法使眾生得到滋潤，我因為貪愛和慾望的緣故殺了他； 受持導師（佛陀）殊勝的法藏，為黑暗中的眾生帶來光明， 秉持陀羅尼（Dharani）的法王，我因為慾望的緣故殺了他； 為世人演說殊勝微妙的佛法，佛法甚深微妙難以見到， 顯明地說出通往道場的道路，我因為貪愛的緣故殺了這個人。 他的智慧清凈沒有污穢雜染，凝定安靜寂滅恒常處於禪定之中， 我被貪愛矇蔽了雙眼，於是就殺了他，慾望是痛苦的根源，應當捨棄。 過去、未來所有的佛，以及現在人間的至尊， 他們的功德無量就像大海一樣，我一切合掌歸命於他們。 我死後將墮入惡道的阿鼻地獄（Avici Hell），在那裡沒有任何人能夠救我， 因為不喜愛善的果報，自己造下了惡業，正是由於殺害了殊勝的法師。 可嘆啊！我以惡毒的心造下痛苦的惡業。 可嘆啊！我因王位的緣故而自高自大，傲慢自負。 這個地方（指王位）最終沒有堅實可靠之處，最終都要捨棄一切而獨自離去。 他最初沒有慾望的染污，修持清凈的善業，以慈悲之心和愛語對待他人，是真正的佛子， 獨自遠離世俗的親屬，遠離各種過失，我善良的善花月（Shan Huayue）如今到哪裡去了呢？ 嗚呼！聖者具備忍辱的財富。 嗚呼！他具有美好的容色和相應的德行。 沒有諂媚和虛假的言論，是功德的聚集，你現在捨棄我到哪裡去了呢？ 我現在才知道大仙（佛陀）所說的話是真實的，世間是被慾望所破壞的， 慾望會使身心產生熱惱，是墮入惡道的根源，像這樣知道之後就應當捨棄慾望。 我死後將墮入惡的地獄之中，沒有任何人能夠得到救濟， 因為造下了極其嚴重的惡業，正是由於殺害了比丘（Bhikkhu）。
【English Translation】 English version With senses tamed and mind stilled, I killed him because of love and desire; If there is one who can uphold the Dharma of the Tathagata (Thus Come One, another name for Buddha), when the treasury of the True Dharma is destroyed, And can light the lamp of wisdom in the world, I killed this person because of desire; For all beings in the world, he is a great physician, healing the sickness of afflictions of sentient beings, And further causes the nectar (Amrita) to flow down, I killed him because of love and desire; Upholding the supreme Dharma treasury of the Guide (Buddha), a lamp for beings in darkness, The Dharma King who holds the Dharani (a type of Buddhist mantra), I killed him because of desire; Expounding the supreme and wonderful Dharma to the world, profound and subtle, difficult to see, Clearly speaking of the path leading to the Bodhimanda (place of enlightenment), I killed this person because of love. His wisdom is pure, without defilement or impurity, tranquil and still, constantly in Samadhi (meditative consciousness), Blinded by love, I then killed him, desire is the cause of suffering, it should be abandoned. All Buddhas of the past and future, and the honored ones among humans of the present, Their merits are immeasurable like the great ocean, I join my palms and take refuge in them. After death, I will go to the evil Avici Hell (the hell of incessant suffering), where there is no one who can save me, Not loving the fruits of good deeds, I have created evil karma myself, precisely because of killing the supreme Dharma master. Alas! With an evil mind, I have created painful karma. Alas! I am arrogant and proud because of the throne. This place (the throne) ultimately has no solidity, eventually one must abandon everything and leave alone. He initially had no defilement of desire, cultivated pure karma, with a compassionate heart and loving speech, he is a true son of the Buddha, Alone, he is separated from worldly relatives, away from all faults, where has my good Shan Huayue (Good Flower Moon) gone now? Alas! The holy one possesses the wealth of patience. Alas! He has beautiful appearance and corresponding virtues. Without flattery or false speech, he is a collection of merits, where have you gone now, abandoning me? Now I know that the words of the great sage (Buddha) are true, the world is destroyed by desire, Desire causes heat and affliction in body and mind, it is the cause of falling into evil paths, knowing this, one should abandon desire. After death, I will fall into the evil hell, where no one can be saved, Because I have created extremely heavy evil karma, precisely because of harming that Bhikkhu (Buddhist monk).
丘故。 舍怖疲勞王位處， 奉持禁戒修梵行， 我今為彼自在者， 歡喜凈心造大塔， 為供無惱智慧人、 智慧之藏慚愧者， 勿令我墮三惡趣、 亦離惡名及譏毀。』 妃后、宮人、諸親戚、 最勝輔相及僮僕、 剎利長者並諸官， 王時哀泣向彼言： 『汝等為我速具辦， 種種勝妙諸香木、 名衣上服及蘇油， 俟用燒此比丘身。 汝今於斯速積集， 一切勝妙眾香薪、 隨時栴檀沉香汁、 蘇卑力迦及龍腦、 百千衣服蘇油涂， 悉皆纏彼尊者身。 我以增上信重心， 種種供具而供養。』 聞彼大王教敕已， 第一輔相城中民， 以諸香油涂香木、 種種勝妙眾香末、 諸末香水而洗之， 複用眾香涂其身， 以蘇油衣纏彼體， 置於此身香𧂐上。 古昔牟尼尊妙軀， 舍利三斛有六㪷， 彼王造作勝妙塔， 種種供養恒禮拜。 涂末、香鬘、百種贊， 懸諸妙鈴及幡蓋， 妃后、宮人並子孫， 從此出城而往彼。 王於一日三供養， 然後乃從塔所還， 勝妙花鬘以供養， 寶幢幡蓋而莊嚴。 正以癡故造眾罪， 于彼塔所悉懺悔， 乃經九十五億歲， 恒常懺悔不疲倦。 智慧所攝勝清凈，
【現代漢語翻譯】 現代漢語譯本 丘故。 捨棄怖畏、疲勞、王位之處，奉持禁戒，修習梵行， 我今爲了那位自在者，歡喜凈心建造大塔， 爲了供養無惱智慧之人、智慧之藏、有慚愧心者， 不要讓我墮入三惡趣，也遠離惡名和譏毀。 妃后、宮人、諸親戚、最勝輔相以及僮僕、 剎帝利（Kshatriya，古印度社會階層，指武士和統治者）長者以及各位官員，國王當時哀泣地對他說： 『你們為我迅速準備好，種種殊勝美妙的香木、 名貴的衣服和蘇油（Ghee，一種澄清的黃油），用來焚燒這位比丘（Bhikshu，佛教出家男眾）的身體。 你們現在在這裡迅速堆積，一切殊勝美妙的眾香薪柴、 隨時準備好栴檀（Chandana，檀香）沉香汁、蘇卑力迦（Sūpalikā，一種香料）以及龍腦（Dragon's brain，冰片）， 用成百上千的衣服和蘇油塗抹，全部纏繞在那位尊者的身上。 我以增長的信重之心，用種種供具來供養。』 聽到那位大王的教敕后，第一輔相和城中的人民， 用各種香油塗抹香木、種種殊勝美妙的眾香末、 用各種末香水來洗浴他，又用眾香塗抹他的身體， 用蘇油和衣服纏繞他的身體，放置於這具身體的香柴堆上。 古昔牟尼（Muni，聖人）的尊妙之軀，舍利（Śarīra，佛教聖物，指佛陀或高僧火化后的遺骨）有三斛六㪷， 那位國王建造殊勝美妙的塔，用種種供品供養，恒常禮拜。 涂香、末香、香鬘、百種讚歌，懸掛各種美妙的鈴鐺和幡蓋， 妃后、宮人以及子孫，從此出城前往那裡。 國王於一日之中三次供養，然後才從塔所返回， 用殊勝美妙的花鬘來供養，用寶幢幡蓋來莊嚴。 正是因為愚癡的緣故造作各種罪業，在那個塔所全部懺悔， 經歷了九十五億歲，恒常懺悔而不疲倦。 智慧所攝的殊勝清凈。
【English Translation】 English version Chu Gu. Having abandoned the place of fear, fatigue, and kingship, upholding precepts and practicing Brahmacharya (pure conduct), I now, for that self-existent one, with joyful and pure mind, construct a great stupa, To offer to the wise person without affliction, the treasury of wisdom, the one with shame, May I not fall into the three evil destinies, and also be free from evil names and reproaches. The queen, palace women, all relatives, the most excellent minister and servants, Kshatriyas (warriors and rulers), elders, and all officials, the king then wept and said to him: 'You quickly prepare for me, all kinds of excellent and wonderful fragrant wood, Famous clothes and upper garments, and ghee (clarified butter), to be used to burn this Bhikshu's (Buddhist monk) body. You now quickly accumulate here, all excellent and wonderful fragrant firewood, Prepare at any time Chandana (sandalwood) and Agarwood juice, Sūpalikā (a spice), and Dragon's brain (borneol), With hundreds and thousands of clothes and ghee smeared, all wrapped around that venerable one's body. I, with increasing faith and respect, offer with all kinds of offerings.' Having heard that great king's instructions, the first minister and the people of the city, Used various fragrant oils to smear the fragrant wood, all kinds of excellent and wonderful fragrant powders, Used various powder-fragrant waters to bathe him, and again used various fragrances to smear his body, Wrapped his body with ghee and clothes, and placed this body on the fragrant pyre. The venerable and wonderful body of the ancient Muni (sage), the Śarīra (relics) were three 'hu' and six 'dou', That king constructed an excellent and wonderful stupa, offered with all kinds of offerings, and constantly paid homage. Fragrant paste, powder, fragrant garlands, hundreds of praises, hanging various wonderful bells and banners, The queen, palace women, and descendants, from then on left the city and went there. The king made offerings three times a day, and then returned from the stupa, Used excellent and wonderful flower garlands to offer, and adorned with jeweled banners and canopies. It was precisely because of ignorance that he committed various sins, and at that stupa he repented of all of them, Having passed ninety-five billion years, he constantly repented without fatigue. The excellent purity governed by wisdom.
堅持禁戒無缺漏， 日夜長受八戒齋， 清凈護持不毀犯。 王為愛慾所纏蔽， 自身造作不善業， 身壞命終墮地獄， 在於極苦阿鼻中。 從昔以來不值遇， 九十五億諸如來， 于其九十五億劫， 爾所世中常生盲； 六十二億那由劫， 雖得眼根還復壞； 又於一億那由生， 設令得眼還復失， 亦復恒被截手、足。 及以耳、鼻、唇、舌等， 人中經億那由劫， 諸餘生處亦如是。 其王造作無量惡， 于諸世間恒受苦， 若有欲得安樂者， 念已莫作少惡業。 其王雖復懺先罪， 而不得免昔所作， 造斯如是惡業已， 死後當墮阿鼻獄， 斬截身、首、及四支， 亦復割耳而劓鼻， 挑其兩目不可算， 無量億劫為欲故。 廣造惡業酬盡已， 后自剜身施他人， 所謂斬頭、並手、足、 舍王及子為菩提。 所愛之妻、多財產、 宮人、婇女、象、馬等、 車乘、船舫、眾妙寶， 無量億生為道施。 勇健得王我身是； 彼昔千子賢劫佛； 蓮花上佛花月是； 魁膾即是寂王佛； 宮人、妃后及城民、 親戚、知友並僕使、 勝妙剎利與城主， 爾許眾人我眷屬。 若有于彼持禁戒、 以信
【現代漢語翻譯】 現代漢語譯本 堅持遵守禁戒沒有缺失遺漏， 日夜常常受持八關齋戒，清凈地守護保持而不毀犯。 國王被愛慾所纏繞矇蔽，自身造作各種不善的惡業， 身壞命終之後墮入地獄，在那極度痛苦的阿鼻地獄（Avici hell）之中。 從過去以來不曾遇到，九十五億諸多的如來（Tathagata）， 在那九十五億劫的時間裡，在那麼多的世間中常常是盲人； 六十二億那由他（nayuta，大數單位）劫的時間裡，即使得到眼根也還會再次壞掉； 又在一億那由他生中，即使能夠得到眼睛也還會失去， 也常常被截斷手、腳，以及耳朵、鼻子、嘴唇、舌頭等等， 在人中經歷億那由他劫，在其他的生處也是這樣。 那位國王造作無量的惡業，在各個世間恒常遭受痛苦， 如果有人想要得到安樂，想到這些就不要作絲毫的惡業。 那位國王即使懺悔之前的罪業，也不能夠免除過去所造作的惡業， 造作了這樣如此的惡業之後，死後應當墮入阿鼻地獄（Avici hell）， 被斬斷身體、頭顱以及四肢，也還會被割掉耳朵和鼻子， 挖掉雙眼不可計數，無量億劫都是因為貪慾的緣故。 廣泛地造作惡業償還完畢之後，後來自己剜出身上的肉施捨給他人， 所謂斬頭、以及手、腳，捨棄王位以及兒子爲了菩提（bodhi，覺悟）。 所愛的妻子、眾多的財產、宮人、婇女、象、馬等等， 車乘、船隻、各種美妙的寶物，無量億生都爲了求道而施捨。 勇健國王就是我的前身；過去的那千子就是賢劫（Bhadrakalpa）諸佛； 蓮花上佛就是花月；魁膾就是寂王佛； 宮人、妃后以及城裡的百姓，親戚、知己朋友以及僕人， 殊勝的剎帝利（Kshatriya，古印度社會等級）和城主，這麼多的眾人都是我的眷屬。 如果有人能夠在那裡持守禁戒，以信心
【English Translation】 English version Adhering to the precepts without any deficiency or omission, Day and night, constantly observing the eight precepts, purely guarding and maintaining them without violation. The king, obscured and entangled by love and desire, personally created various unwholesome deeds, After his body was destroyed and his life ended, he fell into hell, into the extremely painful Avici hell. From the past, he had not encountered ninety-five billion Tathagatas, During those ninety-five billion kalpas, in so many worlds, he was often blind; For sixty-two billion nayutas of kalpas, even if he obtained the eye faculty, it would be destroyed again; And in one billion nayutas of births, even if he could obtain eyes, he would still lose them, He was also constantly subjected to having his hands, feet, ears, nose, lips, tongue, etc., cut off, Experiencing billions of nayutas of kalpas in the human realm, and the same in other realms. That king created immeasurable evil deeds, constantly suffering in all worlds, If anyone desires to obtain peace and happiness, upon thinking of these, they should not commit even the slightest evil deed. Even if that king repents of his previous sins, he cannot escape the evil deeds he committed in the past, Having created such evil deeds, after death, he should fall into Avici hell, Being cut off his body, head, and limbs, and also having his ears and nose cut off, His eyes being gouged out countless times, for immeasurable billions of kalpas, all because of greed. After extensively creating evil deeds and repaying them completely, later he himself gouged out the flesh from his body to give to others, So-called cutting off his head, hands, and feet, abandoning his kingdom and sons for bodhi. His beloved wife, numerous possessions, palace women, concubines, elephants, horses, etc., Carriages, boats, various wonderful treasures, for immeasurable billions of lives, he gave them all away for the sake of the path. The brave and strong king is my former self; those thousand sons of the past are the Buddhas of the Bhadrakalpa; The Buddha on the Lotus is Flower Moon; the executioner is the Silent King Buddha; The palace women, consorts, and the people of the city, relatives, close friends, and servants, The excellent Kshatriyas and the city lords, so many people are my family. If anyone can uphold the precepts there, with faith
敬心供養者， 一切悉皆般涅槃， 以好心故證菩提。 童子！我昔無量劫， 得見離垢無惱佛， 修于勝上菩提行， 往昔尚受如是苦。 若有菩薩住總持， 善修慈行安不動， 彼終不墮諸惡處， 供養離垢無惱佛。 若欲得佛為法王， 三十二相而莊嚴， 應當護戒無穢動， 說法不斷住總持。
「是故，童子！若菩薩作是念：『我今云何安樂而得阿耨多羅三藐三菩提耶？』彼諸菩薩應當安住凈戒之聚，於一切菩薩所起于師想。」
爾時，世尊而說偈言：
「若有菩薩住戒聚， 以利益心行菩提， 彼人速往可樂剎， 能獲上忍為法王。 是以心和安不動， 恒常造作可愛業， 然後得見多佛日， 速得菩提離疑網。 聞我如是最勝教， 見諸比丘持凈戒， 無諂曲心而奉事， 然後不久得是定。 若以恒沙諸伏藏， 悉以七寶滿其中， 彼藏如是極廣大， 猶如無量恒沙剎。 若有菩薩樂惠施， 于其日夜常無間， 勇猛佈施不暫停， 經于無量恒沙劫； 若有聞此三昧者， 便持一切牟尼藏， 此為無量福德聚， 過於前施難思議。 如此福德廣無邊， 能令滅於世間苦， 是為最上功德聚， 比于
【現代漢語翻譯】 現代漢語譯本 以恭敬心供養的人， 一切都將證得涅槃（般涅槃，Parinirvana，佛教術語，指佛或阿羅漢去世），因為他們懷有美好的心念，從而證得菩提（菩提，Bodhi，覺悟）。 童子！我在過去無量劫的時間裡， 有幸得見離垢無惱佛（離垢無惱佛，Vimala-ananda-buddha，佛名）， 修習殊勝的菩提行， 即使在過去也承受了這樣的苦難。 如果菩薩安住于總持（總持，Dharani，陀羅尼，記憶和保持正法的能力）， 善良地修習慈悲之行，安穩不動搖， 他們最終不會墮入各種惡道， 並且能夠供養離垢無惱佛。 如果想要成佛，成為法王， 以三十二相（三十二相，Lakshana，佛的三十二種殊勝的身體特徵）來莊嚴自身， 就應當守護戒律，沒有污穢和動搖， 說法不間斷，安住于總持。 『因此，童子！如果菩薩這樣想：『我現在如何才能安樂地證得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，Anuttara-samyak-sambodhi，無上正等正覺）呢？』那些菩薩應當安住在清凈戒律的集合中，對於一切菩薩生起如同對待老師一般的敬重。』 這時，世尊（世尊，Lokabandhu，佛的尊稱）以偈頌的形式說道： 『如果菩薩安住在戒律的集合中， 以利益眾生的心來修行菩提， 這個人迅速前往可喜的剎土（剎土，Kshetra，佛土）， 能夠獲得上忍（上忍，superior endurance）成為法王。 因此，內心平和安穩不動搖， 恒常造作可愛的善業， 然後得見眾多的佛日， 迅速證得菩提，遠離疑惑之網。 聽聞我如此最殊勝的教法， 看見各位比丘（比丘，Bhikshu，出家修行的男性佛教徒）持有清凈的戒律， 沒有諂媚虛偽的心而恭敬奉事， 然後不久就能獲得這種禪定。 如果用恒河沙數那麼多的伏藏（伏藏，hidden treasures）， 全部用七寶（七寶，seven treasures）裝滿， 這些寶藏如此極其廣大， 猶如無量恒河沙數的剎土。 如果有菩薩樂於行佈施， 日日夜夜常常沒有間斷， 勇猛地佈施不停歇， 經過無量恒河沙數劫的時間； 如果有人聽聞這個三昧（三昧，Samadhi，禪定）， 便能持有一切牟尼（牟尼，Muni，聖人）的寶藏， 這是無量的福德聚集， 超過之前的佈施，難以思議。 如此福德廣大無邊， 能夠滅除世間的痛苦， 這是最上的功德聚集， 比于……'
【English Translation】 English version Those who offer with respectful hearts, Will all attain Parinirvana (Parinirvana, the final nirvana after death), because of their good intentions, thereby attaining Bodhi (Bodhi, enlightenment). O youth! In countless past kalpas (kalpas, eons), I had the fortune to see Vimala-ananda-buddha (Vimala-ananda-buddha, Buddha's name), Cultivating the supreme Bodhi practice, Even in the past, I endured such suffering. If a Bodhisattva dwells in Dharani (Dharani, the power to remember and uphold the Dharma), Kindly cultivates the practice of loving-kindness, remaining stable and unmoving, They will ultimately not fall into evil realms, And will be able to make offerings to Vimala-ananda-buddha. If one desires to become a Buddha, a Dharma King, Adorned with the thirty-two marks (Lakshana, the thirty-two auspicious marks of a Buddha), One should uphold the precepts without defilement or wavering, Continuously teach the Dharma, and dwell in Dharani. 'Therefore, O youth! If a Bodhisattva thinks thus: 'How can I now attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment) with ease and joy?' Those Bodhisattvas should dwell in the accumulation of pure precepts, and regard all Bodhisattvas with the respect due to a teacher.' At that time, the World Honored One (Lokabandhu, an epithet of the Buddha) spoke in verse: 'If a Bodhisattva dwells in the accumulation of precepts, Practicing Bodhi with the intention of benefiting beings, That person quickly goes to a delightful Buddha-land (Kshetra, Buddha-field), And can obtain superior endurance (superior endurance) to become a Dharma King. Therefore, with a harmonious heart, remain stable and unmoving, Constantly create lovely and virtuous deeds, Then see many Buddha-suns, Quickly attain Bodhi, and be free from the net of doubt. Hearing my most supreme teaching, Seeing the Bhikshus (Bhikshu, a Buddhist monk) upholding pure precepts, Without a flattering or deceitful heart, reverently serve, Then soon one will attain this Samadhi (Samadhi, meditative absorption). If with as many hidden treasures (hidden treasures) as the sands of the Ganges, All filled with the seven treasures (seven treasures), These treasures are so extremely vast, Like countless Ganges-sand-number of Buddha-lands. If a Bodhisattva delights in giving, Day and night, constantly without interruption, Vigorously giving without ceasing, Passing through countless Ganges-sand-number of kalpas; If someone hears this Samadhi, Then they hold all the treasures of the Muni (Muni, sage), This is an immeasurable accumulation of merit, Surpassing the previous giving, inconceivable. Such merit is vast and boundless, Able to extinguish the suffering of the world, This is the supreme accumulation of merit, Compared to...'
施福廣難量。 隨順菩提第一藏， 智慧菩薩能受持， 若有持是三昧者， 名具大財勝菩薩。 是為佛法多聞海， 彼人福德難盡邊， 於此勝妙難思法， 便名菩薩真護持。 若有能說寂滅定， 彼人菩提便增長， 惟除世師調御士， 具足大悲自然智， 能獲無量諸功德， 福德成就轉增上， 于其三千大千界， 無有能與其比者； 餘人福德無與等， 智所贊智亦復然， 若人聞是三昧者， 有能受持而讀誦， 為求諸佛勝菩提， 如是輩人乃與等。 出生多聞猶如海， 彼人福德不可量， 受持、讀誦此三昧， 如是之人所攝福。 童子！若福是色者， 一切世界莫能容。 是故，童子！若菩薩， 若欲供養一切佛， 過、現、未來清凈者， 應當受持是三昧。 此是諸佛勝菩提， 童子！汝當信我言， 如來所說無有異， 我等諸佛言不虛。 昔于難思百劫中， 我為是故消竭身， 常修最妙菩提行， 為求如是勝定故。 是故汝應受法藏， 那由他經從斯出， 此福聚廣不思議， 以能獲得諸佛智。 一切眾經此為首， 出生無量諸善業， 恒常無畏說是經， 彼法邊際不可得。 碎壞三千以
【現代漢語翻譯】 現代漢語譯本 佈施的福德廣大難以衡量。 隨順菩提（bodhi，覺悟）第一藏，智慧菩薩能夠接受並保持， 若有人能受持這個三昧（samadhi，禪定），就可稱為具有大財富殊勝的菩薩。 這是佛法多聞如大海，那人的福德沒有邊際， 對於這種殊勝微妙不可思議的法，便可稱為菩薩真正的守護者。 若有人能宣說寂滅的禪定，那人的菩提心便會增長， 只有世間的導師調御丈夫，具足大悲心和自然智慧， 才能獲得無量的功德，福德成就更加增上， 在他的三千大千世界中，沒有人能與他相比； 其他人的福德無法與他相等，智慧所讚歎的智慧也是如此， 若有人聽聞這個三昧，能夠接受、保持並且讀誦， 爲了求得諸佛殊勝的菩提，這樣的人才能與他相等。 出生多聞猶如大海，那人的福德不可衡量， 受持、讀誦這個三昧，這樣的人所攝取的福德。 童子！如果福德是有形色的，一切世界都無法容納。 所以，童子！若菩薩想要供養一切佛， 過去、現在、未來清凈的諸佛，應當受持這個三昧。 這是諸佛殊勝的菩提，童子！你應當相信我的話， 如來所說沒有差異，我們諸佛所說的話不虛妄。 過去在難以思議的百劫中，我爲了這個緣故消竭身心， 常修最微妙的菩提行，爲了求得這樣的殊勝禪定。 所以你應當接受法藏，那由他（nayuta，數量單位）的經典從此而出， 這個福德聚集廣大不可思議，因為它能獲得諸佛的智慧。 一切經典中這個為首，出生無量的善業， 恒常無畏地說這部經，這部法的邊際不可得。 碎壞三千大千世界
【English Translation】 English version The merit of giving is vast and immeasurable. In accordance with the foremost treasury of Bodhi (bodhi, enlightenment), the wise Bodhisattva (bodhisattva, enlightened being) can receive and uphold it, If someone upholds this Samadhi (samadhi, meditative state), they can be called a Bodhisattva with great wealth and excellence. This is like the sea of vast learning in the Buddha-dharma, and that person's merit has no bounds, Regarding this excellent, wondrous, and inconceivable Dharma, they can be called the true protector of the Bodhisattva. If someone can speak of the Samadhi of quiescence, that person's Bodhi will increase, Only the World Honored One, the tamer of beings, possessing great compassion and natural wisdom, Can obtain immeasurable merits, and the accomplishment of merit will increase even more, In their three thousand great thousand worlds, no one can compare to them; The merit of others cannot equal them, and the wisdom praised by wisdom is also the same, If someone hears this Samadhi and can receive, uphold, and recite it, In order to seek the supreme Bodhi of all Buddhas, such people are equal to them. Born from vast learning like the sea, that person's merit is immeasurable, The merit gathered by those who receive, uphold, and recite this Samadhi. Young man! If merit had form and color, all the worlds could not contain it. Therefore, young man! If a Bodhisattva wants to make offerings to all the Buddhas, The pure Buddhas of the past, present, and future, should receive and uphold this Samadhi. This is the supreme Bodhi of all Buddhas, young man! You should believe my words, What the Tathagata (tathagata, 'one who has thus come' or 'one who has thus gone,' referring to the Buddha) says is without difference, and the words of us Buddhas are not false. In the past, in countless hundreds of kalpas (kalpa, an aeon or cosmic period), I exhausted my body and mind for this reason, Constantly cultivating the most wonderful Bodhi practice, in order to seek such a supreme Samadhi. Therefore, you should receive the Dharma treasury, from which nayutas (nayuta, a large number) of sutras emerge, This accumulation of merit is vast and inconceivable, because it can obtain the wisdom of all Buddhas. This is the foremost of all sutras, giving rise to immeasurable good deeds, Constantly and fearlessly speaking this sutra, the boundary of this Dharma cannot be obtained. Crushing the three thousand great thousand worlds
為末， 或可能知諸塵數； 常說難思百千經， 無有能得測量者。 此佛剎中諸眾生， 出入氣息猶可知； 菩薩常所演說經， 無有能知其畔際。 若佛剎土如恒沙， 其中六趣諸群生， 有能測量其心數， 無有知彼所說經； 無量諸億世界剎， 彼界大海、河、池沙， 此諸沙數可算知， 無能知彼所說法； 析一毛端為百分， 可以渧數多億剎， 所有一切諸水聚， 彼諸言音不可知； 過去無量億劫中， 所有一切諸眾生， 其身塵數猶可算， 不能知彼所說經； 十方一切諸眾生， 彼之音聲可算知， 其所演說不斷絕， 不能知彼修多羅。 言詞句義已善學， 復能演說一切法， 廣大捷利之智慧， 了知實法並問答。 智慧通達深廣義， 應常知心不思議， 悉知音聲自體性， 是故言說無掛礙。 名為無礙大法師， 為世說法無所著， 問答解釋已善習， 了達第一義諦故。 於一句中億論釋， 不思議說無滯著， 學于無礙之句義， 處眾演說無擁滯。 若有常住此三昧， 成就無畏不動轉， 已得法力行勝行， 能利無量億眾生。 猶如須彌安不動， 諸有猛風莫能壞； 法師比
【現代漢語翻譯】 現代漢語譯本 為末，或許能夠知道所有微塵的數量； 常說難以思議的百千經典，沒有人能夠測量其廣度。 這個佛剎（Buddhakṣetra，佛土）中的所有眾生，他們的呼吸出入尚且可以知道； 菩薩常常演說的經典，沒有人能夠知道它的邊際。 如果佛剎的數目如恒河沙一樣多，其中六道的所有眾生， 有人能夠測量他們的心念數量，卻沒有人能知道他們所說的經典； 無量無數的世界剎土，那些世界裡的大海、河流、池塘的沙子， 這些沙子的數量可以計算得知，卻沒有誰能夠知道他們所說的法； 將一根毛髮的末端分成一百份，可以用它來滴量眾多億萬的剎土， 所有一切的水聚集在一起，那些言語的聲音也無法得知； 過去無量億劫之中，所有一切的眾生， 他們身體的微塵數量尚且可以計算，卻不能知道他們所說的經典； 十方一切的眾生，他們的聲音可以計算得知， 他們所演說的法義不斷絕，卻不能完全知曉那些修多羅（Sūtra，經）； 言辭語句的意義已經很好地學習，又能演說一切法， 具有廣大敏捷的智慧，瞭解真實的法義以及問答。 智慧通達深遠的意義，應當常常知道心是不可思議的， 完全瞭解聲音的自性，因此言說沒有障礙。 被稱為無礙大法師，為世人說法沒有執著， 對於問答解釋已經很好地熟悉，通達第一義諦的緣故。 對於一句經文可以用億萬種理論來解釋，以不可思議的方式演說而沒有滯礙， 學習無礙的語句和意義，在眾人之中演說沒有擁堵停滯。 如果有人常常安住于這種三昧（Samādhi，禪定），成就無畏而不動搖， 已經獲得法的力量，修行殊勝的行，能夠利益無量億的眾生。 猶如須彌山（Sumeru，妙高山）安穩不動，各種猛烈的風都不能摧毀； 法師（Dharma Master）也是如此，
【English Translation】 English version In the end, perhaps one could know the number of all dust particles; Constantly speaking of inconceivable hundreds of thousands of scriptures, there is no one who can measure their extent. All sentient beings in this Buddhakṣetra (Buddha-field), even their incoming and outgoing breaths can be known; The scriptures constantly expounded by Bodhisattvas, no one can know their boundaries. If the number of Buddha-fields is like the sands of the Ganges River, and within them are all sentient beings in the six realms, Someone might be able to measure the number of their thoughts, but no one can know the scriptures they speak; In immeasurable billions of world-lands, the seas, rivers, and pond sands in those realms, The number of these sands can be calculated and known, but no one can know the Dharma they speak; Splitting the tip of a hair into one hundred parts, one can use it to drip and count many billions of lands, All the gatherings of water, those sounds of speech cannot be known; In the past, through immeasurable billions of kalpas (aeons), all sentient beings, The number of dust particles of their bodies can still be calculated, but one cannot know the scriptures they speak; All sentient beings in the ten directions, their voices can be calculated and known, The Dharma they expound is continuous and unceasing, but one cannot fully know those Sūtras (discourses); The meaning of words and phrases has been well learned, and one can expound all Dharmas, Possessing vast and quick-witted wisdom, understanding the true Dharma and questions and answers. Wisdom penetrates profound meanings, one should always know that the mind is inconceivable, Fully understanding the self-nature of sound, therefore speech is without obstruction. Called a Dharma Master (Dharma Master) of unobstructed eloquence, speaking the Dharma for the world without attachment, Having well-practiced questions and answers, understanding the ultimate truth. One can explain a single verse with billions of arguments, speaking inconceivably without hindrance, Learning the unobstructed phrases and meanings, expounding among the assembly without obstruction or stagnation. If one constantly dwells in this Samādhi (meditative absorption), achieving fearlessness and immovability, Having obtained the power of the Dharma, practicing superior conduct, one can benefit immeasurable billions of sentient beings. Like Mount Sumeru (Mount Meru) standing firm and unmoving, various fierce winds cannot destroy it; So too is the Dharma Master,
丘亦如是， 一切諸論無能異。 三千大千世界剎， 其中所有諸山等， 一切風吹或動搖， 比丘住空莫能動。 若能與空恒相應， 是佛決定所住處， 若人定知諸法空， 一切異論無能勝。 諸餘邪說不傾動、 一切外論無能壞， 無有侵陵、毀蔑者， 由說如是寂定故； 彼人窮盡于空法， 恒常安住無量智， 於一切法無有疑， 持是最勝三昧故； 諸力、道品得不難， 神足、無礙辯才等， 及獲勝通亦復然， 受持讀誦是經故； 死此生彼不為難， 能見最勝無量智， 不思議億那由佛， 持是經者悉得見。 於斯一切諸佛所， 得聞如是離垢定， 成就最勝相應智， 能到四種辯才岸。 于諸三千大千界， 從其下際至有頂， 諸天可愛光摩尼， 及以七寶悉充滿， 十方無量諸佛剎， 下從大地至有頂， 閻浮提金皆充滿， 悉以此寶奉牟尼。 一切世間所有寶， 經無量劫用佈施， 奉施如來恒不絕， 深信為求菩提故； 若有比丘愛樂空， 一念合掌而禮佛， 比前廣施福德聚， 施福不及迦羅分。 若人得彼廣多物， 信心為福故行施， 為求無等佛菩提， 我知世間已校量；
【現代漢語翻譯】 現代漢語譯本 就像這樣，一切的論述都無法改變這個真理。 即使三千大千世界（一個巨大的宇宙系統）中的所有山脈， 都被風吹動或搖撼，比丘（佛教僧侶）安住在空性中，也不會被動搖。 如果能夠與空性恒常相應，那就是佛（覺悟者）所決定的居所。 如果有人真正瞭解諸法（一切事物）的空性，那麼一切不同的論點都無法戰勝他。 任何邪說都不能動搖他，一切外道（非佛教的學說）的論點都不能破壞他， 沒有人能夠侵犯、譭謗他，因為他宣說了這樣的寂靜禪定。 這樣的人窮盡了空性的法則，恒常安住在無量的智慧中， 對於一切法都沒有疑惑，因為他持有最殊勝的三昧（禪定）。 獲得諸力（十力）、道品（菩提的要素）並不困難，還有神足（神通）、無礙辯才等等， 以及獲得殊勝的神通也是如此，因為他受持讀誦這部經。 死後往生到其他世界並不困難，能夠見到最殊勝的無量智慧， 能夠見到不可思議億那由他（極大的數字）的佛，受持這部經的人都能夠見到。 在所有這些佛的處所，能夠聽聞到這樣遠離塵垢的禪定， 成就最殊勝的相應智慧，能夠到達四種辯才（四無礙辯）的彼岸。 在三千大千世界中，從最下層到最高層（有頂）， 諸天的可愛光明摩尼（寶珠），以及各種七寶都充滿其中， 十方無量諸佛的剎土（佛國），下從大地到有頂， 都充滿閻浮提金（一種珍貴的黃金），全部用這些寶物來供奉牟尼（釋迦牟尼佛）。 將世間所有寶物，經過無量劫的時間用來佈施， 奉獻給如來（佛）恒常不斷絕，因為深深相信是爲了求得菩提（覺悟）； 如果有比丘喜愛空性，一念之間合掌禮佛， 比起之前的廣闊佈施的福德聚集，那些佈施的福德連迦羅分（極小的單位）都比不上。 如果有人得到那些廣大的財物，以信心爲了獲得福德而行佈施， 爲了求得無與倫比的佛菩提，我知道世間已經衡量過了。
【English Translation】 English version It is just like that; all arguments cannot alter this truth. Even if all the mountains in the three-thousand-great-thousand world system (a vast cosmic system), are blown or shaken by the wind, a Bhikshu (Buddhist monk) dwelling in emptiness cannot be moved. If one can constantly be in accord with emptiness, that is the place where the Buddha (the enlightened one) has determined to reside. If someone truly understands the emptiness of all dharmas (all things), then all different arguments cannot defeat him. No heretical doctrines can shake him, and no arguments from external paths (non-Buddhist teachings) can destroy him, No one can invade or slander him, because he has proclaimed such serene samadhi (meditative absorption). Such a person exhausts the laws of emptiness, constantly dwells in immeasurable wisdom, Has no doubts about all dharmas, because he holds the most supreme samadhi. Obtaining the powers (ten powers), the factors of the path (elements of enlightenment) is not difficult, as well as the supernatural powers, unobstructed eloquence, etc., And obtaining supreme spiritual powers is also the same, because he upholds, reads, and recites this sutra. Being reborn in other worlds after death is not difficult, and one can see the most supreme immeasurable wisdom, One can see inconceivable billions of nayutas (extremely large numbers) of Buddhas; those who uphold this sutra can see them all. In all these Buddhas' places, one can hear such undefiled samadhi, Accomplish the most supreme corresponding wisdom, and be able to reach the shore of the four kinds of eloquence (four unimpeded eloquence). In the three-thousand-great-thousand world system, from the lowest level to the highest level (the peak of existence), The lovely light-emitting mani (jewels) of the devas (gods), and all kinds of seven treasures fill it, The immeasurable Buddha lands in the ten directions, from the earth to the peak of existence, Are filled with Jambudvipa gold (a precious gold); all are used to offer to Muni (Shakyamuni Buddha). Taking all the treasures of the world and using them for almsgiving over immeasurable kalpas (eons), Offering them to the Tathagata (Buddha) constantly without ceasing, because one deeply believes it is for seeking Bodhi (enlightenment); If a Bhikshu loves emptiness and, in a single thought, joins his palms and pays homage to the Buddha, Compared to the accumulation of merit from the previous vast almsgiving, the merit from those almsgiving does not even equal a kalā fraction (an extremely small unit). If someone obtains those vast possessions and gives alms with faith for the sake of merit, In order to seek the unparalleled Buddha Bodhi, I know the world has already measured it.
若人於此三昧所， 聞已受持四句偈， 是人所集之功德， 前福百分不及一。 最勝菩薩行佈施， 未能速得無上道； 若有聞是勝寶定， 彼速得於上菩提。 假使得於珍寶藏， 遍滿無量恒沙剎， 種種寶物悉充滿， 菩薩不以為富足； 若斷渴愛修功德， 又能得是三昧者， 便具一切諸資生， 庫藏盈滿備大財。 設令獲於四天下， 智者於此不為喜； 若得如斯離垢定， 歡喜踴躍利眾生。」
爾時，彌勒菩薩摩訶薩被于甲冑便讚歎此三昧利益，亦為當來菩薩受持、讀誦得歡喜故，助其勢力而說偈言：
「彼彼能持智人法， 功德威勢救護者， 亦于諸佛能受持， 廣大勝妙之法眼。 末世惡時多貪、瞋， 舍不放逸常放逸， 實義滿足勝經典， 誰有能得受持者？ 彼彼戒、定、忍聞財， 善學威儀而莊嚴， 愛樂法智解脫樹， 能被慚愧勝上服， 持大智慧樂出離， 是為大地法山王， 觀於世間無導師， 為彼趣詣佛菩提。 彼彼調伏心寂滅， 是人趣向一切智； 不調眾生令調伏， 是一切智最勝子。 自證解脫令他到， 于愛枝條而得脫， 于常放逸睡眾生， 便能令彼得覺悟。 彼彼恒
【現代漢語翻譯】 現代漢語譯本 如果有人對這個三昧（Samadhi，一種精神集中狀態）法門，聽聞后能受持其中的四句偈語，這個人所積累的功德，超過之前所修福德的百倍。即使是最殊勝的菩薩（Bodhisattva，指發願要普度眾生的覺悟者）行佈施，也不能迅速獲得無上正等正覺的佛果；如果有人聽聞了這個殊勝的寶定，他就能迅速獲得無上的菩提（Bodhi，覺悟）。 縱然得到珍寶的寶藏，遍滿無量恒河沙數的佛土，各種寶物都充滿其中，菩薩也不會因此感到滿足；如果能斷除對世間渴愛的慾望，修習功德，又能得到這個三昧，就具備了一切生活所需的資用，庫藏盈滿，具備巨大的財富。 即使獲得了四大部洲的統治權，有智慧的人也不會因此感到歡喜；如果能得到這樣遠離垢染的禪定，就會歡喜踴躍，利益眾生。
這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，未來佛）披上慈悲的鎧甲，讚歎這個三昧的利益，也爲了讓未來的菩薩受持、讀誦而感到歡喜，爲了幫助他們增長力量而說了這些偈語：
那些能夠堅持智者之法的人，是具有功德、威勢、能夠救護眾生的人，也能在諸佛面前受持這廣大殊勝的微妙法眼。 在末法時代的惡劣時期，人們多貪婪、嗔恨，捨棄不放逸而常常放逸，對於充滿真實意義的殊勝經典，誰能夠得到並且受持呢？ 那些人具備戒律、禪定、忍辱、聽聞佛法的財富，善於學習威儀來莊嚴自身，喜愛佛法智慧和解脫之樹，能夠穿上慚愧的殊勝上衣。 他們持有大智慧，樂於出離世間，是大地上的法山之王，觀察到世間沒有導師，爲了他們而趣向佛的菩提。 那些能夠調伏內心，達到寂滅境界的人，是趣向一切智慧的人；能夠調伏沒有被調伏的眾生，是一切智慧者最殊勝的兒子。 自己證得解脫，也讓別人達到解脫，從愛慾的枝條中得到解脫，對於常常放逸沉睡的眾生，就能讓他們覺悟。 他們常常
【English Translation】 English version If someone, regarding this Samadhi (a state of mental concentration), after hearing it, can uphold and maintain four lines of verse, the merit accumulated by this person exceeds the merit of previous blessings a hundredfold. Even the most supreme Bodhisattva (an enlightened being who vows to liberate all beings) practicing generosity cannot quickly attain the unsurpassed path to Buddhahood; if someone hears of this supreme treasure of Samadhi, they can quickly attain unsurpassed Bodhi (enlightenment). Even if one were to obtain a treasure trove filled with countless Ganges river sands' worth of Buddha-lands, filled with all kinds of treasures, a Bodhisattva would not consider it sufficient; if one can cut off the thirst for worldly desires, cultivate merit, and also attain this Samadhi, then one possesses all the necessities of life, with storehouses overflowing and abundant wealth. Even if one were to obtain dominion over the four continents, a wise person would not rejoice in this; if one can attain such undefiled Samadhi, one will rejoice and leap for joy, benefiting sentient beings.
At that time, Maitreya Bodhisattva-Mahasattva (the future Buddha), donned the armor of compassion, praised the benefits of this Samadhi, and also, for the sake of future Bodhisattvas who uphold, recite, and rejoice in it, and to assist them in increasing their strength, spoke these verses:
Those who can uphold the Dharma of the wise are those with merit, power, and the ability to protect others, and can also uphold before all Buddhas this vast and supreme, subtle Dharma-eye. In the degenerate age of the end times, people are mostly greedy and hateful, abandoning non-negligence and often being negligent; regarding the supreme scriptures filled with true meaning, who can obtain and uphold them? Those who possess the wealth of precepts, Samadhi, patience, and hearing the Dharma, are skilled in learning deportment to adorn themselves, love the tree of Dharma-wisdom and liberation, and can wear the supreme garment of shame and remorse. They hold great wisdom, delight in renouncing the world, are the kings of the Dharma-mountains on the great earth, observing that there are no guides in the world, and for their sake, approach the Bodhi of the Buddha. Those who can subdue their minds and attain the state of quiescence are those who approach all wisdom; those who can subdue the unsubdued sentient beings are the most supreme sons of all-knowing ones. They themselves attain liberation and also lead others to liberation, escaping from the branches of desire, and for sentient beings who are often negligent and asleep, they can awaken them. They constantly
樂善調伏， 亦常喜樂於法施， 不與一切妒嫉俱， 好行惠施無愛吝， 見彼逼切貧眾生， 常令充足資生具， 是滿功德第一道， 智者一切恒修習。 彼彼勝妙大法鼓， 以歡喜心而擊之， 斷除疑網解妙法， 智慧堅固如金剛， 住勝聖法處眾中， 能知眾生心樂欲， 演說最上甘露法， 所謂勝要修多羅。 彼彼自住勝神通， 能施世間最勝眼， 遣除癡闇猶如日， 能生智慧亦如礦， 顯示真實除怖畏， 增上智慧修禪定， 彼說最妙微細法， 是名寂滅勝出離。 彼彼聞持智人敬， 建立信義增上福， 能知世間勝法藏， 恒常宣說美妙言， 善巧言語達儀式， 是法燈明之所依， 常以善心利眾生， 修行最上微妙法。 彼住法道離塵染， 及以潤益寂靜信， 以法教化諸世間， 得為最勝大法王， 能為無上之法尊， 住于第一上恭敬， 恒常護持妙正覺， 隨順轉于勝法輪。 彼彼愚癡自縱者， 睹見如是惡眾生， 見心惑亂趣險道， 臨惡趣門難越度， 興大慈悲清凈心， 起已能除世間苦， 演說最勝微妙道， 謂彼八正之勝路。 是為彼法廣堅固， 造作無上勝法船， 能于生
【現代漢語翻譯】 現代漢語譯本 樂於行善並調伏自心，也常常喜歡佈施佛法， 不與任何嫉妒之心同在，喜歡行善佈施而不吝嗇， 見到那些生活困苦的貧窮眾生，常常讓他們得到充足的生活所需， 這是圓滿功德的第一途徑，有智慧的人應該恒常修習。 對於種種殊勝美妙的佛法，以歡喜心去宣揚它， 斷除疑惑之網，解說微妙的佛法，智慧堅固如金剛， 安住于殊勝的聖法之中，瞭解眾生的心意和喜好， 演說最上甘露之法，就是那殊勝重要的修多羅（Sutra，經）。 他們各自安住于殊勝的神通之中，能夠施予世間最殊勝的眼， 驅散愚癡的黑暗猶如太陽，能夠產生智慧也像礦藏一樣， 顯示真實，消除怖畏，增上智慧，修習禪定， 他們所說的最微妙的法，就叫做寂滅勝出離。 他們受到那些博聞強記的智者的尊敬，建立信仰和道義，增上福德， 能夠了解世間殊勝的法藏，恒常宣說美妙的言語， 善於運用言語，通達各種儀式，是佛法燈明所依靠的， 常常以善良的心利益眾生，修行最上微妙的佛法。 他們安住于佛法之道，遠離塵世的污染，以及滋潤和增益寂靜的信心， 以佛法教化世間，成為最殊勝的大法王， 能夠成為無上的佛法之尊，安住于第一等的恭敬之中， 恒常護持微妙的正覺，隨順轉動殊勝的法輪（Dharmacakra，佛法之輪）。 那些愚癡放縱自己的人，看到這些惡劣的眾生， 看到他們的心意迷惑錯亂，走向危險的道路，面臨惡趣之門難以逾越， 生起廣大的慈悲和清凈的心，發起行動能夠消除世間的痛苦， 演說最殊勝微妙的道路，就是那八正道（Eightfold Path）的殊勝之路。 這是爲了使佛法廣大而堅固，建造無上殊勝的法船， 能夠在生死之海中
【English Translation】 English version Joyfully subduing and taming, also constantly delighting in the Dharma (law) giving, Not associating with any jealousy, delighting in generous giving without stinginess, Seeing those impoverished beings in dire straits, constantly ensuring they have sufficient necessities, This is the foremost path to fulfilling merit, which the wise should constantly cultivate. For all the excellent and wonderful Dharma drums, strike them with a joyful heart, Cutting off the net of doubt, explaining the subtle Dharma, wisdom firm like diamond, Dwelling in the excellent and sacred Dharma, in the midst of the assembly, able to know the desires of beings' hearts, Expounding the supreme nectar-like Dharma, namely the excellent and essential Sutra (scripture). They each dwell in excellent supernormal powers, able to bestow the most excellent eye upon the world, Dispelling the darkness of ignorance like the sun, able to generate wisdom like a mine, Revealing truth, removing fear, increasing wisdom, cultivating meditation, The most subtle Dharma they speak is called the supreme liberation of Nirvana (enlightenment). They are respected by the learned and wise who uphold the teachings, establishing faith and righteousness, increasing blessings, Able to know the excellent Dharma treasury of the world, constantly proclaiming beautiful words, Skilled in language, understanding rituals, it is what the lamp of Dharma relies on, Constantly benefiting beings with a kind heart, cultivating the supreme and subtle Dharma. They dwell on the path of Dharma, free from worldly defilements, and with the nourishment and increase of peaceful faith, Transforming the world with the Dharma, becoming the most excellent Dharma King, Able to be the supreme Dharma Lord, dwelling in the foremost reverence, Constantly protecting the wonderful Right Enlightenment, following and turning the excellent Dharmacakra (Wheel of Dharma). Those foolish and self-indulgent ones, seeing such evil beings, Seeing their minds confused and going towards dangerous paths, facing the gate of evil destinies, difficult to cross, Arousing great compassion and a pure mind, rising up and being able to remove the suffering of the world, Expounding the most excellent and subtle path, namely the excellent path of the Eightfold Path. This is to make the Dharma vast and firm, building the supreme Dharma boat, Able to cross the sea of birth and death
死煩惱海， 濟渡怖畏諸世間， 觀道品空為鎧甲， 得為勇健大船師， 彼岸離怖常安樂， 安置眾生彼勝處。 彼彼持咒威儀行， 解脫一切苦逼迫， 到于明術智彼岸， 智者能知眾生欲， 睹煩惱病無所歸， 諸惡過患惱世間， 以其法藥令轉瀉， 如法為彼而療治。 彼彼勝說摧異論， 言辭上妙而自在， 知諸言音達法義， 勇健住于勝智地， 忍辱之力智戰具， 而被慈愍堅鎧甲， 聖者以慧悅智人， 安住法中無諂曲。 彼彼三有最勝尊， 于諸眾生得自在， 見諸群生依魔道， 遊行迷於正真路， 彼道最上聖無垢， 而能顯示無所畏， 無量百千那由眾， 往詣此道無憂處。 彼彼為世作燈明， 為救為歸為洲宅， 怖畏眾生施無畏， 安慰一切諸群生， 見斯百苦之所惱， 猶如生盲無所睹， 然于最勝大法炬， 演說顯示真實義。 彼學工巧利眾生， 能獲名聞功德樂， 住于如法之技藝， 令諸眾生得安樂， 一切皆得到彼岸， 能為最勝大導師， 為愍世間趣菩提， 令其安住無畏處。 牟尼恒常無厭足， 所謂智慧及福德， 已到戒、忍、禪定岸， 安住甚深微妙法。 于
【現代漢語翻譯】 現代漢語譯本 度脫于生死煩惱的海洋，救濟那些在世間充滿怖畏的眾生。 以觀行道品和空性的智慧作為鎧甲，成為勇猛健壯的大船師。 引領眾生到達沒有怖畏、恒常安樂的彼岸，安置他們于殊勝的境地。 以種種持咒的威儀和修行，解脫一切痛苦的逼迫。 到達明術和智慧的彼岸，智者能夠了解眾生的慾望。 看到煩惱如疾病般無處可歸，各種罪惡過患惱亂世間。 用佛法的藥物使煩惱轉化消退，如法地為他們治療。 以種種殊勝的言論摧毀外道的邪說，言辭精妙而自在。 瞭解各種語言的聲音，通達佛法的真義，勇猛地安住在殊勝智慧的境地。 以忍辱的力量作為智慧的武器，披上慈悲憐憫的堅固鎧甲。 聖者以智慧喜悅有智慧的人，安住在佛法中沒有諂媚和虛偽。 在三界中，他們是最殊勝的尊者，對於一切眾生都能夠自在地救度。 看到眾生依循著魔的道路，迷惑于不正的真實道路。 那條道路是最上、清凈無垢的，能夠無所畏懼地顯示出來。 無量百千那由他的眾生，前往這條道路，到達沒有憂愁的地方。 他們為世間作燈明，作為救護、歸宿和洲嶼、住所。 對於怖畏的眾生，施予無畏的安慰，安慰一切的眾生。 看到這些眾生被百般的痛苦所惱亂，就像天生的盲人一樣什麼也看不見。 因此燃起最殊勝的佛法火炬，演說顯示真實的意義。 他們學習各種工巧技藝來利益眾生，能夠獲得名聞、功德和快樂。 安住在如法的技藝中，使眾生得到安樂。 一切眾生都能夠到達彼岸，能夠成為最殊勝的大導師。 爲了憐憫世間而趣向菩提，使他們安住在沒有怖畏的境地。 牟尼（釋迦牟尼佛的稱號）恒常沒有厭足，對於智慧和福德的追求永不滿足。 已經到達戒、忍、禪定的彼岸，安住在甚深微妙的佛法中。 于
【English Translation】 English version Crossing the sea of death and afflictions, delivering beings in the world filled with fear. Using the contemplation of the path and the wisdom of emptiness as armor, becoming a brave and strong great captain. Leading beings to the other shore of no fear and constant joy, placing them in a supreme state. With various dignified practices of mantras, liberating from the oppression of all suffering. Reaching the other shore of bright arts and wisdom, the wise are able to understand the desires of beings. Seeing afflictions like diseases with nowhere to turn, various evil faults trouble the world. Using the medicine of the Dharma to transform and diminish afflictions, treating them according to the Dharma. With various supreme discourses, destroying the heterodox theories of other paths, with exquisite and free speech. Understanding the sounds of various languages, comprehending the true meaning of the Dharma, bravely dwelling in the state of supreme wisdom. Using the power of patience as the weapon of wisdom, wearing the firm armor of loving-kindness and compassion. The sages delight the wise with wisdom, dwelling in the Dharma without flattery or deceit. In the three realms, they are the most supreme honored ones, able to freely deliver all beings. Seeing beings following the path of Mara (demon), confused about the untrue and real path. That path is the most supreme, pure, and without defilement, able to reveal itself without fear. Countless hundreds of thousands of nayutas (a large number) of beings, go to this path, reaching a place without sorrow. They act as lamps for the world, as saviors, refuges, islands, and dwellings. Giving fearlessness to fearful beings, comforting all beings. Seeing these beings troubled by hundreds of sufferings, like those born blind, unable to see anything. Therefore, igniting the most supreme torch of the Dharma, expounding and revealing the true meaning. They learn various skillful arts to benefit beings, able to obtain fame, merit, and joy. Dwelling in righteous arts, bringing peace and happiness to beings. All beings are able to reach the other shore, able to become the most supreme great guides. Out of compassion for the world, they proceed towards Bodhi (enlightenment), enabling them to dwell in a place without fear. Muni (title of Shakyamuni Buddha) is constantly without satiety, never satisfied in the pursuit of wisdom and merit. Having reached the other shore of morality, patience, and meditation, dwelling in the profound and subtle Dharma. In
其他所無有厭， 演說最勝寂滅法， 猶如天雨遍大地， 法雨充滿亦復然。 若有眾生往其所， 求解深法及名義， 于其彼所聞法寶， 能除無量無邊苦。 彼之廣大諸疑惑， 速以法刀而斷截， 到于戒忍三昧岸， 能知眾生多信樂。 大士至彼究竟智， 已善了知群生欲， 觀察眾生心所行， 如心所行決定知。 其有聞彼智慧言， 令那由眾得凈眼， 度于禪定解脫岸， 能入安住真實道。 億那由他諸魔眾， 莫能測知其心行， 猶如虛空中鳥跡， 眾人悉不能測知。 調伏寂滅智慧力， 安住最上聖法中； 自在摧壞諸魔力， 悟解最上勝菩提。 常得達彼神通岸， 能速往詣百千界， 見彼那由多億佛， 其數亦如恒河沙。 凈眼無有諸障礙， 悉睹十方眾導師， 守護諸根無所染， 自在往于無量剎。 設令十方諸眾生， 一時悉成為導師， 于彼那由他劫數， 恒常贊說不斷絕， 無礙辯才而不盡， 所嘆之德亦無窮， 於此無等離垢定， 持在心者能如是。」
爾時，世尊復欲顯示此三昧功德利益說其菩薩本昔所行，亦為顯現增長月光童子力故說己本緣，以偈頌曰：
「童子！汝今當善聽
【現代漢語翻譯】 現代漢語譯本 對於其他任何事物都沒有厭倦，宣講最殊勝的寂滅之法， 就像天降雨水遍佈大地一樣，佛法的甘露也同樣充滿一切。 如果有眾生前往他的處所，尋求甚深的佛法和名義， 從他那裡聽聞到的佛法珍寶，能夠去除無量無邊的痛苦。 他能迅速用佛法的利劍斬斷那些廣大的疑惑， 到達戒律、忍辱、禪定的彼岸，能夠了解眾生多數信奉和喜好的。 大士到達究竟的智慧，已經很好地瞭解眾生的慾望， 觀察眾生的心之所向，如實地瞭解他們的心之所行。 凡是聽聞他的智慧之言，能使無數（那由他）眾生得到清凈的眼目， 度過禪定解脫的彼岸，能夠進入安住真實的道路。 億萬（那由他）的魔眾，也不能測知他的心之所行， 就像虛空中鳥兒飛過的痕跡，眾人全都不能測知。 以調伏寂滅的智慧之力，安住在最上的聖法之中； 自在地摧毀各種魔力，覺悟理解最殊勝的菩提（bodhi，覺悟）。 常常能夠到達神通的彼岸，能夠迅速前往百千世界， 見到無數（那由他）億的佛，其數量也像恒河沙一樣多。 清凈的眼目沒有任何障礙，完全能夠看到十方世界的導師， 守護諸根而不被污染，自在地前往無量的佛土。 假設十方世界的眾生，一時都成為導師， 在那無數（那由他）的劫數里，恒常讚美訴說而不停絕， 無礙的辯才也不會窮盡，所讚歎的功德也無窮無盡， 對於這無與倫比的離垢禪定，持在心中的人能夠做到這樣。
這時，世尊又想顯示此三昧（samadhi，定）的功德利益，講述菩薩過去所行的事蹟，也爲了顯現增長月光童子的力量，所以說了自己的本生因緣，用偈頌說道：
『童子！你現在應當好好聽著！』
【English Translation】 English version Without weariness of anything else, he expounds the supreme Dharma of quiescence, Just as heavenly rain pervades the great earth, so too does the rain of Dharma fill all. If there are beings who go to his place, seeking profound Dharma and its meanings, The treasure of Dharma heard from him can remove immeasurable and boundless suffering. He quickly cuts off those vast doubts with the sword of Dharma, Reaching the shore of precepts, patience, and samadhi (samadhi, concentration), he can know the faith and joy of many beings. The great being reaches ultimate wisdom, having well understood the desires of beings, Observing the course of beings' minds, he knows their mental conduct as it truly is. Whoever hears his words of wisdom enables countless (nayuta) beings to obtain pure eyes, Crossing the shore of meditative liberation, he can enter and abide in the path of truth. Billions (nayuta) of demonic hosts cannot fathom his mental conduct, Like the tracks of birds in the empty sky, people cannot know them at all. With the power of taming, quiescence, and wisdom, he abides in the supreme holy Dharma; Freely destroying all demonic forces, he awakens to and understands the supreme and excellent Bodhi (bodhi, enlightenment). He constantly attains the shore of supernatural powers, able to quickly go to hundreds of thousands of worlds, Seeing countless (nayuta) billions of Buddhas, their number is like the sands of the Ganges. His pure eyes are without any obstacles, fully seeing the guides of the ten directions, Guarding his faculties without defilement, he freely goes to immeasurable lands. Suppose all beings in the ten directions were to become guides at once, For countless (nayuta) kalpas (kalpas, eons), they would constantly praise and speak without ceasing, Their unobstructed eloquence would not be exhausted, and the virtues they praise would also be endless, For this incomparable, undefiled samadhi (samadhi, concentration), one who holds it in mind can do this.
At that time, the World Honored One, wishing to further reveal the meritorious benefits of this samadhi (samadhi, concentration), spoke of the past deeds of the Bodhisattva, and also to manifest and increase the power of the Moonlight Youth, he spoke of his own past causes and conditions, saying in verse:
'Youth! You should now listen well!'
： 我于百千劫所行， 供養百千諸如來， 為求如是勝寂定。 過去不可思議劫， 所有百剎塵沙數， 汝當知是所說事， 有佛號曰眾自在。 彼佛如來有眷屬， 滿足六十億千數， 一切漏盡無煩惱， 於八解脫善決定。 是時一切諸大地， 安隱豐樂無濁亂， 一切眾人悉安樂， 遊行往來適悅滿， 大富饒財悉充滿， 備受一切諸天樂。 持戒調伏少煩惱， 色貌端正樂忍力， 猶如天宮諸天子， 智者戒行、功德具。 于彼時世有一王， 名聞廣大號善化， 是時彼王有諸子， 滿足五百具念慧。 爾時勝王于佛所， 舍彼六百萬園林， 妙花果樹而莊嚴， 奉佛具足大悲者； 造寺備滿六百萬， 經行床座亦復然； 袈裟、衣服億百千， 敷置經行止息處， 如是無量百千種， 沙門一切所須具。 彼時勝王信敬心， 悉皆奉施於善逝， 成就一切福德力， 形色端嚴甚可愛。 彼王常以十善道， 自己及他悉安住， 眾人百千那由他， 隨從於王詣佛所。 手執妙花及涂香、 勝蓋、幢幡並音樂， 供養最勝佛、世尊， 合掌在頂而住立。 千比丘眾默然住， 人、天、修羅、龍、夜叉，
【現代漢語翻譯】 現代漢語譯本：我于無數劫以來所做的事情，是供養了無數的如來（Tathagata，佛的稱號之一），爲了尋求這樣殊勝的寂靜禪定。 在過去不可思議的劫數中，所有百千佛剎（Buddhakṣetra，佛所居住的國土）的微塵數量，你應該知道我所說的事情，那時有一尊佛，名號叫做眾自在（Sarvasvatantra）。 那位如來佛有眷屬，總共有六十億千數，他們都斷盡了煩惱，沒有憂愁，對於八解脫（aṣṭa vimokṣa）非常精通。 那時，所有的大地，都安穩豐樂，沒有污濁和混亂，所有的人民都安樂，往來都感到舒適愉快，非常滿足。 他們都非常富有，充滿了財富，享受著一切諸天的快樂。 他們持戒修行，調伏身心，很少有煩惱，容貌端正，喜歡忍耐，就像天宮中的天子一樣，有智慧，戒行和功德都具備。 在那個時代，有一位國王，名聲廣大，號為善化（Śubhakara），那時那位國王有許多兒子，總共有五百個，都具有正念和智慧。 那時，勝王（Vijaya）在佛陀那裡，捨棄了六百萬個園林，用美妙的花朵和果樹來莊嚴，奉獻給具足大悲心的佛陀； 建造了六百萬座寺廟，經行的地方和床座也同樣如此； 袈裟和衣服有億百千件，鋪設在經行和休息的地方，像這樣無量百千種，沙門（Śrāmaṇa，出家修道者）一切所需要的物品。 那時，勝王以恭敬的心，全部奉獻給善逝（Sugata，如來的稱號之一），成就了一切福德的力量，形貌端正，非常可愛。 那位國王常常用十善道（daśa kuśala），讓自己和他人都能安住其中，無數的人跟隨著國王前往佛陀那裡。 他們手中拿著美妙的花朵和涂香，殊勝的寶蓋、幢幡以及音樂，供養最殊勝的佛陀、世尊（Bhagavat，佛的稱號之一），合掌在頭頂，恭敬地站立著。 千位比丘（bhikṣu，出家男子）靜默地站立著，還有人、天、阿修羅（Asura，一種神道生物）、龍（Nāga，印度神話中的蛇神）、夜叉（Yakṣa，一種鬼神）。
【English Translation】 English version: What I have done in hundreds of thousands of kalpas (aeon), is to make offerings to hundreds of thousands of Tathagatas (one of the titles of the Buddha), in order to seek such supreme tranquil samadhi (meditative consciousness). In the past, during inconceivable kalpas, the number of dust particles in all the hundreds of thousands of Buddha-kṣetras (Buddha's land), you should know what I am saying, at that time there was a Buddha named Sarvasvatantra (All-Sovereign). That Tathagata Buddha had a retinue, totaling sixty billion thousand, all of whom had exhausted their afflictions, were without worries, and were well-versed in the eight vimokṣas (deliverances). At that time, all the lands were peaceful and prosperous, without turbidity or chaos, all the people were happy, and they felt comfortable and joyful in their comings and goings, very satisfied. They were all very wealthy, filled with riches, and enjoyed all the pleasures of the devas (gods). They observed the precepts, tamed their minds, had few afflictions, had upright appearances, and liked endurance, just like the sons of gods in the heavenly palace, they were wise, and possessed precepts, conduct, and merits. In that era, there was a king, widely renowned, named Śubhakara (Good Deeds), at that time that king had many sons, totaling five hundred, all of whom possessed mindfulness and wisdom. At that time, King Vijaya (Victorious) at the Buddha's place, gave up six million gardens, adorned with beautiful flowers and fruit trees, and offered them to the Buddha who possessed great compassion; He built six million temples, and the places for walking meditation and the seats were the same; There were hundreds of thousands of millions of kaṣāyas (monk's robe) and clothes, laid out in the places for walking meditation and rest, like this, there were countless hundreds of thousands of kinds of items needed by all the Śrāmaṇas (ascetics). At that time, King Vijaya, with a respectful heart, offered everything to the Sugata (one of the titles of the Buddha), accomplishing the power of all merits, with an upright and very lovable appearance. That king often used the ten kuśalas (wholesome actions) to allow himself and others to dwell in them, countless people followed the king to the Buddha's place. They held beautiful flowers and scented paste in their hands, supreme canopies, banners, and music, offering them to the most supreme Buddha, the Bhagavat (one of the titles of the Buddha), with their palms together on their heads, standing respectfully. Thousands of bhikṣus (monks) stood silently, as well as humans, devas, Asuras (demigods), Nāgas (serpent deities), and Yakṣas (nature spirits).
一切恭敬而觀佛： 『善哉！自然說何法？』 牟尼世尊知彼欲， 亦知勝王最上心， 佛能了達彼信樂， 而為宣說此三昧。 善逝演說是語時， 大地、諸山皆震動， 念頃虛空雨眾花， 百千蓮花從地出。 已善了知妙義句， 佛知彼欲為記說： 為王說是寂滅定： 『汝聽往昔所分別： 一切有、無妄想起， 空如野馬亦如沫、 如雲、電動皆空無， 一切無我、無眾生。 過去、未來法亦空， 無去、無住、離處所， 常無堅實如幻性， 一切勝凈如虛空。 非青、非黃、非赤、白， 名字空無但聲性， 其心離心無心性， 離諸音聲而空無。 演說句味而不住， 雖不說時字不空， 文字亦不往諸方， 亦復不從余處來。 其字無盡斯盡藏， 若說、不說恒無盡， 常說句味而不盡， 如是知者得無盡。 若知此法無盡者， 彼常能說無盡法， 雖說千種修多羅， 恒知諸法離文字。 諸佛百千已過去， 亦曾說于百千法， 於一切法而無盡， 法無所得故無盡。 若人為他演說法， 而不執著于文字， 法本無我、無眾生， 彼能演說而無盡。 智者演說一切言， 不以語言易彼心， 知諸言
【現代漢語翻譯】 現代漢語譯本 一切恭敬地注視著佛陀：『太好了！您自然而然地宣說的是什麼法？』 牟尼世尊（Muni，聖者）知道他們的願望，也知道勝王（Victorious King）最崇高的心意， 佛陀能夠了解他們的信仰和喜好，因此為他們宣說了這種三昧（Samadhi，禪定）。 善逝（Sugata，如來）演說這些話語時，大地和群山都震動起來， 頃刻間，虛空中降下無數鮮花，成百上千的蓮花從地涌出。 佛陀已經很好地理解了這些微妙語句的含義，知道他們的願望，因此為他們作了授記（Vyakarana，預言）： 為國王宣說這種寂滅的禪定：『你聽著，我為你講述過去所分別的道理： 一切有和無的妄想生起，都空虛得像野馬（wild horses）一樣，又像水沫（foam）， 像雲彩、閃電一樣，都是空無的，一切都是無我（Anatta，非我）、無眾生（no sentient beings）。 過去、未來的法也是空性的，沒有來、沒有住、沒有處所， 常常沒有堅實的自性，像幻象一樣，一切都是殊勝清凈的，像虛空一樣。 不是青色、不是黃色、不是紅色、不是白色，名字是空洞的，只有聲音的性質， 其心遠離心，沒有心性，遠離各種聲音，是空無的。 演說語句的意味而不執著，即使不說話時，文字的空性也不變， 文字也不會前往各個方向，也不會從其他地方來。 文字的意義是無盡的寶藏，無論說還是不說，都是恒常無盡的， 常常宣說語句的意味而不會窮盡，像這樣理解的人才能獲得無盡的智慧。 如果知道這種法是無盡的，他就能常常宣說無盡的法， 即使宣說成千上萬種修多羅（Sutra，經），也始終知道諸法是遠離文字的。 成百上千的佛陀已經過去，也曾經宣說過成百上千種法， 對於一切法都是無盡的，因為法是無所得的，所以是無盡的。 如果有人為他人演說法，而不執著于文字， 法本來就是無我、無眾生的，他就能演說而沒有窮盡。 智者演說一切言語，不因為語言而改變他的心，知道各種言語
【English Translation】 English version Reverently, all gazed upon the Buddha: 'Excellent! What Dharma (law, teaching) does the Naturally Awakened One expound?' Muni (sage) World-Honored One knew their desires, and also knew the Supreme King's (Victorious King) most excellent mind, The Buddha was able to understand their faith and inclinations, and therefore expounded this Samadhi (meditative absorption). When the Sugata (Well-Gone One, Buddha) spoke these words, the earth and all the mountains shook, In an instant, the empty sky rained down numerous flowers, and hundreds of thousands of lotuses emerged from the earth. Having well understood the meaning of the subtle phrases, the Buddha, knowing their desires, made a Vyakarana (prediction, pronouncement): For the king, he spoke of this Samadhi of extinction: 'Listen, I will tell you what was distinguished in the past: All arising of thoughts of existence and non-existence are empty, like wild horses, like foam, Like clouds, like lightning, all are empty and without substance, all are without self (Anatta), without sentient beings. The Dharma of the past and future is also empty, without going, without abiding, without a place, Always without solid nature, like the nature of illusion, all is supremely pure, like empty space. Not blue, not yellow, not red, not white, names are empty, only the nature of sound, Its mind is apart from mind, without mind-nature, apart from all sounds, it is empty. Expounding the flavor of phrases without dwelling on them, even when not speaking, the emptiness of words does not change, Words also do not go to all directions, nor do they come from elsewhere. The meaning of words is an inexhaustible treasure, whether speaking or not speaking, it is always inexhaustible, Constantly speaking the flavor of phrases without exhausting them, one who knows thus obtains inexhaustible wisdom. If one knows that this Dharma is inexhaustible, he can constantly speak inexhaustible Dharma, Even if speaking thousands of Sutras (discourses), he always knows that all Dharmas are apart from words. Hundreds of thousands of Buddhas have passed, and have also spoken hundreds of thousands of Dharmas, For all Dharmas are inexhaustible, because Dharma is unobtainable, therefore it is inexhaustible. If someone expounds Dharma for others, without clinging to words, Dharma is originally without self, without sentient beings, he can expound without exhausting it. The wise one speaks all words, without changing his mind because of language, knowing all words
音如谷響， 是故於言無取著。 以諸言音說是法， 是言念頃即壞滅， 斯諸言音如是相， 一切諸法相亦然。 諸法無相亦離相， 恒常無相相空寂， 空寂無慾、無取捨， 是以寂定不可得。 有為、無為悉遠離， 如是大仙無分別， 遠離一切惡見道， 了達諸趣悉無為。 恒常無染、無瞋、癡， 是以心體恒寂滅， 以此三昧力最上， 是故能知斯法空。 如空山河及溪谷， 聞于勝妙響音聲， 有為流轉因緣起， 一切世空猶如幻。 智力愛樂功德法， 安住智慧神通仙， 發於語言能善巧， 能說如是寂滅定。 所言覺觀但妄想， 世間不可得其邊， 本際從來無有相， 而為未來因緣道。 造業所為有所起， 隨上、中、下有所生， 此法自性無知覺， 法空無我應當知。 黑白之業不壞滅， 自所作者還自受， 業不能到于果所， 而業能為彼作因。 諸佛演說世諦法， 有為、無為如是觀， 無有真實及我、人， 一切世間相如是。 一切諸有皆虛妄， 猶如幻化水中月， 空無亦如水聚沫， 以聲顯說恒寂滅。 一切悉舍無所取， 持戒、威儀亦無依， 不著忍力諸眾生， 如是行者
【現代漢語翻譯】 現代漢語譯本 聲音如同山谷的迴響，因此對於言語不應執著。 用各種言語聲音來說法，這些言語念頭瞬間就會壞滅， 這些言語聲音的相狀是這樣，一切諸法的相狀也是這樣。 諸法沒有相狀也脫離相狀，恒常沒有相狀，相狀是空寂的， 空寂沒有慾望、沒有取捨，因此寂靜的禪定是不可得的。 有為法、無為法都應遠離，像這樣的大仙沒有分別心， 遠離一切錯誤的見解之道，了達諸趣都是無為的。 恒常沒有染污、沒有嗔恨、愚癡，因此心體的本性恒常寂滅， 憑藉這種三昧的力量最為殊勝，所以能夠知道這法是空性的。 如同空曠的山河以及溪谷，聽聞到殊勝美妙的響亮聲音， 有為法的流轉是因緣生起，一切世間都是空性的，猶如幻象。 以智慧的力量愛樂功德之法，安住在智慧神通中的仙人， 發出語言能夠善巧方便，能夠宣說像這樣的寂滅禪定。 所說的覺觀都只是妄想，世間是無法找到邊際的， 根本的邊際從來沒有相狀，卻成為未來因緣的道路。 造作業所為的事情有所生起，隨著上、中、下而有所生， 此法的自性沒有知覺，法是空性的，沒有我，應當知道。 黑業白業不會壞滅，自己所作的還要自己承受， 業不能到達果報之處，但業能夠為果報作因。 諸佛演說世俗諦的法，有為法、無為法應如此觀察， 沒有真實的我以及人，一切世間的相狀都是這樣。 一切諸有都是虛妄的，猶如幻化出來的水中月亮， 空無也如水中的泡沫，用聲音來顯示宣說恒常寂滅。 一切都捨棄沒有取著，持戒、威儀也沒有依靠， 不執著忍辱的力量，對於諸眾生，像這樣修行的人
【English Translation】 English version Sounds are like echoes in a valley, therefore one should not be attached to words. Using various sounds of speech to explain the Dharma, these verbal thoughts are destroyed in an instant, The characteristics of these verbal sounds are like this, and the characteristics of all Dharmas are also like this. Dharmas have no characteristics and are also detached from characteristics, eternally without characteristics, and characteristics are empty and still, Emptiness and stillness have no desires, no acceptance or rejection, therefore, tranquil Samadhi is unattainable. One should stay away from conditioned and unconditioned Dharmas, like this great sage has no discrimination, Staying away from all wrong views, understanding that all realms are unconditioned. Eternally without defilement, without anger, and ignorance, therefore, the essence of the mind is eternally tranquil, Relying on the power of this Samadhi is most supreme, therefore, one can know that this Dharma is empty. Like empty mountains, rivers, and valleys, hearing the supremely wonderful and resounding sounds, The flow of conditioned Dharmas arises from causes and conditions, all the world is empty, like an illusion. With the power of wisdom, loving the Dharma of merit and virtue, abiding in the wisdom and supernatural powers of a sage, Uttering words skillfully, able to speak of such tranquil Samadhi. The so-called perception and observation are just delusions, the world cannot find its boundary, The fundamental boundary has never had a form, but it becomes the path of future causes and conditions. Creating karma causes things to arise, with upper, middle, and lower births, The nature of this Dharma has no awareness, the Dharma is empty, without self, one should know. Black and white karma will not be destroyed, one will receive the consequences of one's own actions, Karma cannot reach the place of fruition, but karma can be the cause for it. The Buddhas expound the Dharma of conventional truth, conditioned and unconditioned Dharmas should be observed in this way, There is no real self, person, all the characteristics of the world are like this. All existences are false, like the moon in the water created by illusion, Emptiness is also like bubbles in the water, using sound to reveal and proclaim eternal tranquility. Abandon everything without attachment, holding precepts and dignified conduct without reliance, Not attached to the power of patience, towards all beings, such a practitioner
得寂定。』 隨其王意所樂欲， 如來稱機而演說， 王聞世尊所說法， 王及眷屬悉受戒。 勝王聞斯三昧已， 歡喜踴躍作是言： 『善哉！能說此三昧， 是故歸依佛、世尊。』 彼時人眾具八萬， 聞是最勝法體性， 演說真實第一義， 悉皆獲得無生忍。 眾生無有其生滅、 諸法無生恒空寂； 王及眷屬如是知， 咸各獲于無生忍。 爾時善花棄王位， 投彼佛法而出家； 其王所有五百子， 悉皆從王而出家； 王及諸子出家時， 餘人乃有無量數， 一切為求佛法故， 亦于彼法皆出家。 自在如來為說法， 具足滿於二千歲， 王及其子並眷屬， 二千年中修法行。 過於如是年數已， 彼佛、世尊入涅槃， 時諸聲聞悉滅度， 正法於後甚衰微。 彼王善花有勝子， 號曰福慧具正信， 王有法師為師導， 受持如是勝寂定。 聰明黠慧有念力， 無量百千人供養， 諸天百億俱侍從， 往詣處處而讚歎。 言語柔軟不粗獷， 調伏樂戒善防護， 其音和雅語可愛， 智力、總持悉具足。 得勝袈裟百億數， 比丘號曰名稱光， 彼人福力無敵對， 無量比丘起妒嫉。 具足福德及色力，
【現代漢語翻譯】 現代漢語譯本 『獲得寂靜的禪定。』 隨順國王的心意和喜好，如來應機說法， 國王聽聞世尊所說的法，國王和他的眷屬都接受了戒律。 勝王聽聞了這個三昧（Samadhi，禪定）之後，歡喜踴躍，說道： 『太好了！能夠宣說這個三昧，因此我歸依佛、世尊。』 那時，有八萬大眾，聽聞了這最殊勝的法體性， 演說真實不虛的第一義諦，全都獲得了無生法忍（Anutpattika-dharma-kshanti，對法無所生的證悟）。 眾生的本性是沒有生滅的，諸法的本性是無生且恒常空寂的； 國王和他的眷屬這樣理解之後，都各自獲得了無生法忍。 當時，善花（Shanhua）國王放棄了王位，投身於佛法而出家； 他的五百個兒子，也都跟隨國王而出家； 國王和他的兒子們出家時，還有無數的人， 一切爲了尋求佛法，也在佛法中出家。 自在如來（Zizai Rulai）說法，圓滿地持續了兩千年， 國王和他的兒子以及眷屬，在這兩千年裡修習佛法。 過了這麼多年之後，那位佛、世尊入涅槃（Nirvana，寂滅）， 當時的聲聞（Shravaka，聽聞佛法而證悟者）也都滅度了，正法在後來變得非常衰微。 那位善花國王有個優秀的兒子，名叫福慧（Fuhui），具有正信， 國王有一位法師作為導師，受持著這種殊勝的寂靜禪定。 他聰明敏捷，具有念力，受到無量百千人的供養， 無數的天人侍奉跟隨，到處讚歎他。 他的言語柔和不粗暴，調伏身心，喜愛戒律，善於防護， 他的聲音和諧優雅，言語令人喜愛，智力和總持（Dharani，記憶力和理解力）都具足。 他獲得了無數的殊勝袈裟，比丘的名字叫做名稱光（Mingchengguang）， 這個人的福德力量無人能敵，引來了無數比丘的嫉妒。 他具足福德和美好的外貌
【English Translation】 English version 『Attained the Samadhi (meditative absorption) of quiescence.』 According to the king's intentions and desires, the Tathagata (Thus Come One) expounded the Dharma (teachings) accordingly, The king, hearing the Dharma spoken by the World Honored One, the king and his retinue all received the precepts. King Sheng, having heard this Samadhi, rejoiced and exclaimed: 『Excellent! To be able to speak of this Samadhi, therefore I take refuge in the Buddha, the World Honored One.』 At that time, eighty thousand people heard this supreme essence of the Dharma, Expounding the true and ultimate first principle, they all attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas). The nature of beings is without arising or ceasing, the nature of all dharmas is unarisen and eternally empty and still; The king and his retinue, understanding this, each attained Anutpattika-dharma-kshanti. At that time, King Shanhua (Good Flower) abandoned his throne and joined the Buddha's Dharma, leaving home; His five hundred sons all followed the king and left home; When the king and his sons left home, there were countless others, All seeking the Buddha's Dharma, they also left home in that Dharma. The Zizai Rulai (Self-Existent Thus Come One) expounded the Dharma, fully continuing for two thousand years, The king and his sons, along with their retinue, practiced the Dharma for two thousand years. After so many years had passed, that Buddha, the World Honored One, entered Nirvana (complete liberation), At that time, all the Shravakas (listeners) also passed away, and the Proper Dharma greatly declined thereafter. That King Shanhua had an excellent son, named Fuhui (Blessing and Wisdom), possessing right faith, The king had a Dharma master as his guide, upholding this supreme Samadhi of quiescence. He was intelligent and quick-witted, possessing mindfulness, and was offered to by countless hundreds of thousands of people, Billions of devas (gods) attended and followed him, praising him everywhere. His speech was gentle and not coarse, he tamed his mind, loved the precepts, and was good at protecting them, His voice was harmonious and elegant, his words were lovely, and he was complete with wisdom and Dharani (retentive memory and understanding). He obtained countless supreme Kasayas (robes), and the Bhikshu (monk) was named Mingchengguang (Name and Light), This person's power of blessings was unmatched, attracting the jealousy of countless Bhikshus. He was complete with blessings and a beautiful appearance
亦具智慧與神通， 護持凈戒、禪定力， 比丘法力之所起。 在家、出家四眾等， 眾人戀仰而愛樂， 若於佛法得信者， 愛重敬心而供養。 其昔善花王勝子， 號曰福慧凈信者， 知彼比丘起噁心， 於己師所便守護。 時有五十萬軍眾， 悉被鎧甲手持刀， 常令擁護是法師， 演說菩提寂滅行。 于大眾中說是法， 謂空無我、無壽命， 其有計我執著者， 彼不喜樂法師說。 不信空法比丘眾， 尋時即起手持刀， 言：『此妄說于非法， 殺之便獲大福德。』 法師見刀不怖畏， 以其思念空法故， 無有眾生而可殺， 空無我、人如石壁。 法師比丘即合掌， 發言稱于南無佛， 若其空法審不虛， 令刀愿為曼陀花。 護持戒者愿欲故， 發言空中便雨花， 大地、諸山皆震動， 刀即變為妙香花。 爾時取見持刀者， 彼眾比丘咸恥悔， 令手執刀不能動， 驚懼恐怕大怖畏。 其有于佛得信者， 所有愛樂空法眾， 發大音聲而號泣， 一切衣服悉奉散。 法師比丘起慈心， 于大眾前作是言： 『若人於我起瞋者， 我為彼故行菩提。』 其法朋黨甚微少， 法師恒為彼侵陵，
【現代漢語翻譯】 現代漢語譯本 也具備智慧和神通， 護持清凈的戒律、禪定的力量，這是比丘（bhiksu，佛教出家男眾）法力的顯現。 在家居士、出家僧侶四眾弟子，都愛慕敬仰並樂於親近， 如果有人對佛法生起信心， 就會以愛重和恭敬的心情來供養。 從前有位善花王的優秀兒子，名叫福慧凈信者， 他知道那些比丘（bhiksu，佛教出家男眾）對比丘（bhiksu，佛教出家男眾）的老師起了惡念，便加以守護。 當時有五十萬軍隊，全都身披鎧甲手持刀劍， 經常讓他們擁護這位法師，演說菩提（bodhi，覺悟）寂滅的修行。 他在大眾之中宣說佛法，闡述空、無我、無壽命的道理， 那些執著于『我』的人，不喜歡這位法師的說法。 不相信空法的比丘（bhiksu，佛教出家男眾）們，立刻起身手持刀劍， 說：『這個人胡說八道，宣揚非法，殺了他就能獲得大福德。』 法師見到刀劍並不害怕，因為他思念空法的緣故， 認為沒有眾生可以被殺，空無我，人就像石壁一樣。 法師比丘（bhiksu，佛教出家男眾）立刻合掌， 口中稱念『南無佛』（Namo Buddha，皈依佛陀）， 如果空法的道理確實不虛妄，希望這些刀劍變為曼陀羅花（Mandala flower，天界之花）。 由於護持戒律者的願力， 話音剛落，空中便下起花雨， 大地和山脈都震動起來，刀劍立刻變成了美妙的香花。 當時那些持有邪見、手持刀劍的人， 那些比丘（bhiksu，佛教出家男眾）都感到羞愧後悔， 他們的手拿著刀卻不能動彈，驚慌恐懼，非常害怕。 那些對佛陀生起信心的人，以及所有喜愛空法的信眾， 發出巨大的哭泣聲，將所有的衣服都奉獻出來。 法師比丘（bhiksu，佛教出家男眾）生起慈悲心， 在大眾面前這樣說道： 『如果有人對我生起嗔恨心，我爲了他們而修行菩提（bodhi，覺悟）。』 他的法侶同伴非常稀少，法師經常受到他們的侵凌。
【English Translation】 English version Also possessing wisdom and supernatural powers, Protecting and upholding pure precepts, the power of meditative concentration, arising from the Dharma power of the Bhikshus (bhiksu, Buddhist monks). Laypeople and the fourfold Sangha (monks, nuns, laymen, and laywomen) alike, all yearn for, admire, and delight in him, If one gains faith in the Buddha Dharma, They will offer with love, respect, and reverence. Once, there was a virtuous son of King Good Flower, named 'Blessed Wisdom Pure Faith', Knowing that those Bhikshus (bhiksu, Buddhist monks) harbored evil intentions towards their teacher, he protected him. At that time, there were five hundred thousand troops, all clad in armor and holding swords, Constantly having them protect this Dharma Master, who expounded the practice of Bodhi (bodhi, enlightenment) and Nirvana. He proclaimed the Dharma among the assembly, speaking of emptiness, non-self, and no life span, Those who cling to the notion of 'self' do not rejoice in the Dharma Master's teachings. The Bhikshus (bhiksu, Buddhist monks) who did not believe in the Dharma of emptiness, immediately arose, holding swords, Saying, 'This one speaks falsely of non-Dharma, killing him will bring great merit.' The Dharma Master, seeing the swords, was not afraid, because he contemplated the Dharma of emptiness, Believing there are no beings to be killed, emptiness, non-self, people are like stone walls. The Dharma Master Bhikshu (bhiksu, Buddhist monks) immediately joined his palms, Uttering the name 'Namo Buddha' (Namo Buddha, Homage to Buddha), If the Dharma of emptiness is truly not false, may these swords transform into Mandala flowers (Mandala flower, celestial flower). Due to the vow of the one who upholds the precepts, As soon as the words were spoken, flowers rained down from the sky, The earth and all the mountains shook, and the swords immediately transformed into wondrous fragrant flowers. At that time, those who held wrong views and held swords, Those Bhikshus (bhiksu, Buddhist monks) all felt ashamed and remorseful, Their hands holding the swords could not move, they were terrified, fearful, and greatly afraid. Those who had faith in the Buddha, and all those who loved the Dharma of emptiness, Emitted loud cries and weeping, offering and scattering all their garments. The Dharma Master Bhikshu (bhiksu, Buddhist monks) arose with a compassionate heart, And spoke these words before the assembly: 'If anyone harbors anger towards me, I will practice Bodhi (bodhi, enlightenment) for their sake.' His Dharma companions were very few, and the Dharma Master was constantly subjected to their abuse.
聞於一切不喜言， 忍辱之力轉增上。 時彼法師八十年， 演說如來空法藏， 無量百千惡比丘， 彼王力故令退散。 是彼法師于余時， 利益無量百千眾， 思量戒行無缺漏， 即便往詣福慧所。 王見法師甚恭敬， 便即問彼比丘言： 『不令於我大師所， 惱亂其心不喜悅。』 彼便答：『王！愿賜聽， 諸佛忍力之所起， 若於我所興惡言， 便起增上勝忍辱。』 已於無量百千劫， 過去世中修忍辱， 稱光比丘我身是， 釋迦如來作是說； 彼昔福慧之王子、 擁護稱光法師者， 其于千生為我友， 我已記彼為慈尊； 其昔供養自在佛、 為造勝妙塔寺者， 時彼出家善花王， 得佛名為蓮花上。 我亦無量百千劫， 受持如來最勝法， 我已積集於忍力， 童子！汝應隨順學。 吾般涅槃去世已， 於後正法滅盡時， 比丘樂於外典籍， 彼便譭謗我勝法， 輕躁調戲無慚恥、 貪嗜飲食不護罪， 乃于衣缽而戀著， 彼人謗我最勝法； 常樂斗諍無反覆， 于其貧窮下劣姓， 在我法中而出家， 彼不樂於空寂滅； 順其魔意癡眾生， 隨魔自在而執著， 貪慾自縱凡愚者， 彼不樂
【現代漢語翻譯】 現代漢語譯本： 聽聞一切不悅之言，更能增長忍辱的力量。 當時那位法師八十歲，演說如來的空性法藏， 無數百千的惡劣比丘，因為國王的勢力而退散。 那位法師在其他時候，利益了無數百千的眾生， 他思量自己的戒行沒有缺失遺漏，就前往福慧之處。 國王見到法師非常恭敬，便問那位比丘說： 『不要讓我的大師，受到惱亂而心生不悅。』 那位比丘回答說：『大王！愿您聽我說，諸佛的忍辱之力所生起， 如果有人對我惡語相向，反而會生起更加殊勝的忍辱。』 我已經于無量百千劫，在過去世中修習忍辱， 稱光比丘就是我的前身，釋迦如來是這樣說的； 過去那位福慧的王子，擁護稱光法師的人， 他在千生中都是我的朋友，我已經授記他為慈尊（Maitreya，未來佛）； 過去供養自在佛（Dipankara Buddha），為他建造殊勝美妙的塔寺的人， 當時那位出家的善花王，得佛名為蓮花上（Padmottara Buddha）。 我也在無量百千劫中，受持如來最殊勝的法， 我已經積集了忍辱的力量，童子！你應該隨順學習。 我般涅槃去世之後，在後世正法滅盡之時， 比丘們喜歡外道的典籍，他們便會譭謗我殊勝的法， 輕浮急躁，戲謔無慚愧，貪圖飲食而不守護罪業， 甚至對衣缽產生戀著，這些人會誹謗我最殊勝的法； 常常喜歡爭鬥，沒有信義反覆無常，那些貧窮下賤姓氏的人， 在我的佛法中出家，他們不喜歡空寂涅槃； 順從魔的意願，愚癡的眾生，隨著魔的自在而執著， 貪圖慾望，放縱自己的凡夫愚人，他們不喜歡。
【English Translation】 English version: Hearing all unpleasant words, the power of forbearance increases even more. At that time, that Dharma master was eighty years old, expounding the Tathagata's (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha) treasury of emptiness, Countless hundreds of thousands of evil Bhikshus (Bhikshu, a Buddhist monk) were scattered by the power of the king. That Dharma master, at other times, benefited countless hundreds of thousands of beings, He contemplated that his precepts and conduct were without deficiency or omission, and then went to the place of merit and wisdom. The king, seeing the Dharma master, was very respectful and asked that Bhikshu: 'Do not let my master be disturbed and displeased.' That Bhikshu replied: 'Great King! May you listen, the power of forbearance of all Buddhas arises, If someone speaks evil words to me, it will instead give rise to even greater and more excellent forbearance.' I have, for countless hundreds of thousands of kalpas (kalpa, an aeon, a very long period of time), cultivated forbearance in past lives, The Bhikshu called 'Light of Fame' was my former body, Shakyamuni Tathagata (Shakyamuni, the historical Buddha) said this; In the past, that prince of merit and wisdom, who protected the Dharma master 'Light of Fame', He has been my friend for a thousand lives, and I have predicted that he will be Maitreya (Maitreya, the future Buddha); In the past, the one who made offerings to Dipankara Buddha (Dipankara Buddha, a past Buddha), and built magnificent stupas (stupa, a dome-shaped structure serving as a Buddhist shrine) and temples for him, At that time, that renunciate, King Good Flower, attained Buddhahood with the name Padmottara Buddha (Padmottara Buddha, a past Buddha). I also, for countless hundreds of thousands of kalpas, have upheld the Tathagata's most excellent Dharma, I have accumulated the power of forbearance, young man! You should follow and learn. After I enter Parinirvana (Parinirvana, the final nirvana, death of a Buddha) and pass away, in the future time when the Proper Dharma is about to perish, The Bhikshus will delight in external scriptures, and they will slander my excellent Dharma, Frivolous and restless, playful and without shame, greedy for food and not guarding against offenses, Even attached to robes and bowls, these people will slander my most excellent Dharma; Always delighting in strife, without trustworthiness and constantly changing, those of poor and lowly birth, Who renounce the world in my Dharma, they do not delight in emptiness and tranquility; Following the intentions of Mara (Mara, the demon who tempts beings away from enlightenment), foolish beings, clinging to Mara's freedom, Greedy for desires, indulging themselves, these foolish ordinary people do not delight in...
于空寂滅； 在家、出家四眾等， 讒佞愚癡起噁心， 隨順如是惡黨者， 彼人末世謗空法。 童子！汝聞我教已， 應常奉給蘭若僧， 所謂樂於空寂者， 如是輩人持佛法。 我佛法中容彼人， 出家受戒及布薩， 離諸過染消信施， 如是人能持菩提。 乃至棄捨于身命， 修習空法樂寂滅， 于其空法心相應， 樂住蘭若如野鹿。 以幢幡蓋及花香， 于諸佛所設供養， 供養無等勝支提， 速能獲得是三昧。 建立無比勝塔廟， 以諸金、銀而塗飾， 造諸形像無量種， 為于菩提起慈心。 所有一切供養具， 天上人中凈妙者， 汝應悉求供養佛， 為求無上佛智故。 應當如法觀諸佛， 謂住十方諸如來， 現前無量住法者， 一切佛子能證知。 心常利益喜佈施、 持戒清凈、住忍力、 樂行忍辱及遠離， 能知一切諸法空； 精進勇猛無懈退、 務修禪定戒多聞、 智慧了達常清凈， 不久成於大悲者。 以不凈觀除貪染， 慈力能治于瞋恚， 因緣之法破愚癡， 便得最上無上道。 觀身猶如水聚沫， 一切皆空無堅實； 觀察五陰悉空無， 速得成於最勝智； 離取一切諸惡見，
【現代漢語翻譯】 現代漢語譯本 于空寂滅； 在家、出家四眾等， 讒佞愚癡起噁心， 隨順如是惡黨者， 彼人末世謗空法。 童子！汝聞我教已， 應常奉給蘭若僧， 所謂樂於空寂者， 如是輩人持佛法。 我佛法中容彼人， 出家受戒及布薩， 離諸過染消信施， 如是人能持菩提（Bodhi）。 乃至棄捨于身命， 修習空法樂寂滅， 于其空法心相應， 樂住蘭若如野鹿。 以幢幡蓋及花香， 于諸佛所設供養， 供養無等勝支提（Stupa）， 速能獲得是三昧（Samadhi）。 建立無比勝塔廟， 以諸金、銀而塗飾， 造諸形像無量種， 為于菩提起慈心。 所有一切供養具， 天上人中凈妙者， 汝應悉求供養佛， 為求無上佛智故。 應當如法觀諸佛， 謂住十方諸如來（Tathagata）， 現前無量住法者， 一切佛子能證知。 心常利益喜佈施、 持戒清凈、住忍力、 樂行忍辱及遠離， 能知一切諸法空； 精進勇猛無懈退、 務修禪定戒多聞、 智慧了達常清凈， 不久成於大悲者。 以不凈觀除貪染， 慈力能治于瞋恚， 因緣之法破愚癡， 便得最上無上道。 觀身猶如水聚沫， 一切皆空無堅實； 觀察五陰悉空無， 速得成於最勝智； 離取一切諸惡見，
【English Translation】 English version To emptiness and extinction; Laypersons, renunciants, the four assemblies, with slanderous, foolish minds, give rise to evil thoughts; Those who follow such evil factions, in the degenerate age, they will slander the Dharma of emptiness. Child! Having heard my teachings, you should always serve the Sangha in the Aranya (secluded dwelling), Those who delight in emptiness and tranquility, such people uphold the Buddha's Dharma. In my Buddha's Dharma, I accommodate such people, those who renounce, receive precepts, and perform Uposatha (observance day), Free from faults and defilements, they consume offerings with faith, such people can uphold Bodhi (enlightenment). Even to the point of abandoning their own lives, they cultivate the Dharma of emptiness, delighting in tranquility and extinction, Their minds correspond with the Dharma of emptiness, they delight in dwelling in the Aranya (secluded dwelling) like wild deer. With banners, canopies, and flowers and incense, they make offerings at the Buddhas' places, Offering to the unequaled, supreme Stupa (reliquary mound), they can quickly attain this Samadhi (meditative absorption). Establishing an unparalleled, supreme pagoda temple, adorning it with gold and silver, Creating countless kinds of forms and images, to generate a compassionate mind for Bodhi (enlightenment). All kinds of offerings, pure and wonderful among gods and humans, You should seek to offer them to the Buddha, to seek the unsurpassed wisdom of the Buddha. You should contemplate the Buddhas according to the Dharma, namely, the Tathagatas (Thus Come Ones) dwelling in the ten directions, The immeasurable Dharma-abiding ones appearing before you, all Buddha's children can realize this. The mind constantly benefits, delights in giving, upholding precepts purely, abiding in the power of patience, Delighting in practicing forbearance and detachment, able to know that all Dharmas are empty; Vigorously diligent without懈退(laziness)，striving to cultivate Dhyana (meditation), precepts, and многознание(extensive learning), Wisdom penetrates and is always pure, soon becoming a greatly compassionate one. Using the contemplation of impurity to eliminate greed and attachment, the power of loving-kindness can cure anger and hatred, The Dharma of dependent origination breaks through ignorance, and then one attains the supreme, unsurpassed path. Contemplate the body as a collection of water bubbles, all is empty without solidity; Observe the five Skandhas (aggregates) as completely empty, quickly attaining the most supreme wisdom; Departing from grasping all evil views,
不依壽命及我、人， 了知一切諸法空， 速得成彼牟尼王。 于諸利養不貪著、 不得利養勿生憂、 聞他贊毀心莫異， 猶如須彌山不動。 為求法故起恭敬， 勿得聞已而執著， 安住一切佛行處， 速能游于百世界； 于諸世間悉平等， 莫起憎愛差別心， 慎勿求利及名聞， 速得成於天人師。 恒常贊說佛功德， 以言辭句如實嘆， 眾生聞是讚歎者， 于佛功德生愛樂。 父母、師長及眾生， 如是一切悉恭敬， 而不隨順於魔力， 便獲三十二種相。 常離一切諸憒鬧， 住于寂靜空閑林， 既能自利亦利他， 為求解脫速施作。 常樂修習慈、悲心， 及以喜、舍亦復然， 調伏寂滅應讚歎， 速得成於利世間。 若有欲得寂滅定， 趣向無上菩提者， 慎勿習近惡知識， 恒常親近於善人。 又莫愿欲聲聞地， 亦勿愛彼所修行， 勇猛志樂佛功德， 速得成佛當如我。 恒說真實清凈語， 慎勿妄言及惡口， 常說可愛美妙言， 能得最勝佛菩提。 于其身命莫顧戀， 慎勿自譽輕毀他， 但自思念己功德， 莫觀他人之所行。 常樂觀空及解脫， 于諸趣中勿愿樂， 舍一切相悉
【現代漢語翻譯】 現代漢語譯本 不執著于壽命以及我、人這些概念， 了悟一切諸法皆是空性，就能迅速成就牟尼王（Muni王，指佛陀）。 對於各種利益供養不貪戀執著，得不到利益供養也不要心生憂愁， 聽到別人讚揚或詆譭，內心都不要有所動搖，就像須彌山（Sumeru）一樣穩固不動。 爲了尋求佛法而生起恭敬心，但不要聽聞之後就執著不放， 安住在一切佛陀所行之處，就能迅速遊歷于百千世界； 對於世間一切眾生都平等對待，不要生起憎恨或喜愛的差別心， 謹慎不要追求利益和名聲，就能迅速成就天人導師。 恒常讚歎佛陀的功德，用真實的言辭語句來讚美， 眾生聽聞這些讚歎之語，就會對佛陀的功德生起愛慕和喜悅。 對於父母、師長以及一切眾生，都同樣恭敬， 而不隨順魔（Mara）的力量，便能獲得三十二種殊勝妙相。 經常遠離一切喧囂煩鬧，安住在寂靜空閑的樹林中， 既能利益自己也能利益他人，爲了求解脫而迅速行動。 經常喜樂地修習慈悲心，以及喜心和舍心也是如此， 調伏煩惱，達到寂滅的境界，應當受到讚歎，就能迅速成就利益世間。 如果有人想要獲得寂滅的禪定，趣向無上的菩提（Bodhi，覺悟）， 謹慎不要親近惡知識，要恒常親近善知識。 又不要希求聲聞（Śrāvaka）的果位，也不要喜愛他們所修行的法門， 以勇猛的意志欣樂佛陀的功德，就能迅速成佛，就像我一樣。 恒常說真實清凈的語言，謹慎不要說謊言和惡語， 經常說可愛美妙的言語，就能獲得最殊勝的佛菩提。 對於自己的身命不要顧惜貪戀，謹慎不要自我讚揚而輕視譭謗他人， 但要常常思念自己的功德，不要觀察他人所做的事情。 經常觀察空性和解脫，對於輪迴的各個道趣中不要生起貪戀， 捨棄一切表相和執著。
【English Translation】 English version Not relying on lifespan, self, or person, Understanding that all dharmas are empty, one quickly attains the King of Munis (Muni, referring to the Buddha). Not being attached to gains and offerings, and not being sorrowful when not receiving them, Not changing one's mind when hearing praise or blame, like Mount Sumeru (Sumeru) that remains unmoved. Arousing reverence for the sake of seeking the Dharma, but not clinging to it after hearing it, Dwelling in all the places where Buddhas have walked, one can quickly travel through hundreds of worlds; Treating all beings in the world equally, not arousing discrimination of hatred or love, Carefully avoiding seeking gain and fame, one quickly becomes a teacher of gods and humans. Constantly praising the virtues of the Buddha, extolling them with truthful words and phrases, Beings who hear these praises will develop love and joy for the Buddha's virtues. Respecting parents, teachers, and all beings equally, And not following the power of Mara (Mara), one obtains the thirty-two excellent marks. Always staying away from all disturbances and noise, dwelling in quiet and secluded forests, Being able to benefit oneself and others, quickly acting for the sake of seeking liberation. Always joyfully cultivating loving-kindness and compassion, as well as joy and equanimity, Subduing afflictions and attaining the state of quiescence, one should be praised, and quickly achieves benefiting the world. If one desires to attain the samadhi of quiescence, and aspires to unsurpassed Bodhi (Bodhi, enlightenment), Carefully avoid associating with bad companions, and always associate with good people. Furthermore, do not desire the stage of a Śrāvaka (Śrāvaka), nor love their practices, With courageous aspiration, delight in the virtues of the Buddha, and quickly attain Buddhahood, just like me. Always speak truthful and pure words, carefully avoiding false speech and harsh language, Always speaking lovely and beautiful words, one can attain the most supreme Buddha Bodhi. Do not be attached to one's own life, carefully avoid praising oneself and belittling others, But always contemplate one's own merits, and do not observe the actions of others. Always contemplate emptiness and liberation, do not desire pleasure in any of the realms of samsara, Abandon all appearances and attachments.
無餘， 心恒安住于無相。 常能遠離於二邊， 于有、于無莫分別， 觀諸眾生但因緣， 若能知此為大師。 棄捨一切愛慾行、 悉皆斷離穢濁心、 剪除一切愚癡闇， 得為寂滅人師子。 恒樂觀察于無常， 離諸有中苦、樂等， 穢污不凈及無我， 如是修者為人尊。 佛於世間作燈明， 而能說此勝正法， 彼亦降伏于魔力， 已到無上勝菩提。 我向所說諸功德， 及示無量百千過， 應當離過修功德， 童子！如是必得佛。
月燈三昧經卷第九 大正藏第 15 冊 No. 0639 月燈三昧經
月燈三昧經卷第十
高齊天竺三藏那連提耶舍譯
「童子！是故，菩薩應當具足修學身戒。云何菩薩具足身戒？若菩薩具足身戒，於一切法得無礙智，謂身善修行。若身善修行者，於一切法得無礙智，是名菩薩具足身戒。
「複次，童子！若具足身戒菩薩，能獲三十二大人之相、得如來十力、四無所畏、四無礙智、十八不共法。童子！是名菩薩具足身戒。
「複次，童子！具足身戒菩薩，能獲三解脫門。何者為三？謂空解脫門、無相解脫門、無愿解脫門，是名具足身戒。
「複次，童子！若具足身戒菩薩，能得
【現代漢語翻譯】 現代漢語譯本 無餘地，內心始終安住于無相（nirakara，沒有具體形象）。 常常能夠遠離二邊（兩種極端的觀點），對於存在（bhava）和不存在（abhava）不要分別執著。 觀察所有眾生都只是因緣（hetupratyaya，條件和合）和合的產物，如果能夠明白這個道理，就是一位偉大的導師（mahaguru）。 捨棄一切愛慾的行為，完全斷離污穢的心， 剪除一切愚癡的黑暗，就能成為寂滅（nirvana）之人的獅子（simha，比喻勇猛精進）。 經常樂於觀察無常（anitya，事物變化不停），遠離各種存在中的苦、樂等等， 視穢污不凈和無我（anatman，沒有永恒不變的自我）為實相，這樣修行的人是人中尊者。 佛（buddha）在世間作為燈明（pradipa，指引方向），並且能夠宣說這殊勝的正法（saddharma）， 他也降伏了魔力（marabala，各種煩惱和障礙），已經到達無上殊勝的菩提（anuttara-samyak-sambodhi，無上正等正覺）。 我所說的這些功德，以及揭示的無量百千種過失， 應當遠離過失，修習功德，童子！這樣必定能夠成佛（buddha）。
《月燈三昧經》卷第九 大正藏第 15 冊 No. 0639 《月燈三昧經》
《月燈三昧經》卷第十
高齊天竺三藏那連提耶舍（Narendrayasas）譯
『童子（kumara）！因此，菩薩（bodhisattva）應當具足修學身戒（kayasila，身體的戒律）。什麼是菩薩具足身戒？如果菩薩具足身戒，對於一切法（dharma）都能得到無礙智（apratighata-jnana，沒有阻礙的智慧），也就是身體能夠很好地修行。如果身體能夠很好地修行，對於一切法就能得到無礙智，這叫做菩薩具足身戒。』
『再者，童子！如果具足身戒的菩薩，能夠獲得三十二大丈夫相（dvātrimśat mahāpuruṣa lakṣaṇa），得到如來（tathagata）的十力（dasa-bala）、四無所畏（catu-vaisaradya）、四無礙智（catasra-pratisamvidah）、十八不共法（astava-dasavenika-dharma）。童子！這叫做菩薩具足身戒。』
『再者，童子！具足身戒的菩薩，能夠獲得三解脫門（trini vimoksa-mukha）。哪三個呢？就是空解脫門（sunyata-vimoksa-mukha）、無相解脫門（animitta-vimoksa-mukha）、無愿解脫門（apranihita-vimoksa-mukha），這叫做具足身戒。』
『再者，童子！如果具足身戒的菩薩，能夠得到……』
【English Translation】 English version Without remainder, the mind constantly abides in the signless (nirakara). Always able to stay away from the two extremes, do not discriminate between existence (bhava) and non-existence (abhava). Observe all beings as merely arising from conditions (hetupratyaya); if one can understand this, he is a great teacher (mahaguru). Abandoning all actions of craving and desire, completely severing the defiled mind, Cutting away all the darkness of ignorance, one becomes a lion (simha) among those who have attained nirvana. Constantly delighting in observing impermanence (anitya), detached from suffering, pleasure, etc., in all existences, Regarding impurity, foulness, and non-self (anatman) as reality; one who cultivates in this way is honored among people. The Buddha (buddha) acts as a lamp (pradipa) in the world, and is able to speak this supreme and true Dharma (saddharma), He also subdues the power of Mara (marabala), and has reached the unsurpassed supreme Bodhi (anuttara-samyak-sambodhi). The merits that I have spoken of, and the countless hundreds and thousands of faults that I have revealed, One should abandon faults and cultivate merits, O youth! In this way, you will surely attain Buddhahood (buddha).
Moon Lamp Samadhi Sutra, Volume 9 Taisho Tripitaka, Volume 15, No. 0639, Moon Lamp Samadhi Sutra
Moon Lamp Samadhi Sutra, Volume 10
Translated by Narendrayasas, Tripitaka Master from India of the Gao Qi Dynasty
'O youth (kumara)! Therefore, a Bodhisattva (bodhisattva) should fully cultivate bodily discipline (kayasila). What is it for a Bodhisattva to fully possess bodily discipline? If a Bodhisattva fully possesses bodily discipline, he obtains unobstructed wisdom (apratighata-jnana) regarding all dharmas (dharma), that is, the body is well-practiced. If the body is well-practiced, one obtains unobstructed wisdom regarding all dharmas; this is called a Bodhisattva fully possessing bodily discipline.'
'Furthermore, O youth! If a Bodhisattva fully possesses bodily discipline, he can obtain the thirty-two marks of a great man (dvātrimśat mahāpuruṣa lakṣaṇa), obtain the ten powers (dasa-bala) of the Tathagata (tathagata), the four fearlessnesses (catu-vaisaradya), the four unobstructed wisdoms (catasra-pratisamvidah), and the eighteen unshared dharmas (astava-dasavenika-dharma). O youth! This is called a Bodhisattva fully possessing bodily discipline.'
'Furthermore, O youth! A Bodhisattva who fully possesses bodily discipline can obtain the three doors of liberation (trini vimoksa-mukha). What are the three? They are the door of emptiness liberation (sunyata-vimoksa-mukha), the door of signlessness liberation (animitta-vimoksa-mukha), and the door of wishlessness liberation (apranihita-vimoksa-mukha); this is called fully possessing bodily discipline.'
'Furthermore, O youth! If a Bodhisattva fully possesses bodily discipline, he can obtain...'
具足四梵住。何等為四？謂慈念一切眾生，悲、喜、舍心亦復如是。童子！是名菩薩具足身戒。
「複次，童子！云何菩薩修身善行？謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，是名菩薩身戒具足。
「複次，童子！具足身戒菩薩，能得四禪及四正受、能住大悲，得善覺觀、得寂滅覺觀，是名菩薩具足身戒。
「複次，童子！若菩薩具足身戒，遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪、瞋、邪見十不善業。㪷秤欺誑、語言欺誑、衣服欺誑、因官形勢割截、破壞、凌押、繫縛、邪曲、虛妄、與貪共行，一切惡業悉皆遠離，自禁防制，無貪、無取，悉皆斷除；猶如斷截多羅樹頭，于未來世不復更起，無有生法。童子應知：此法是為菩薩具足身戒。
「童子！乃于往昔過阿僧祇阿僧祇廣大無量無邊不可思議劫，爾時有佛號曰智光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，於時住世六十億歲。
「爾時，有王號曰勝思惟，與其眷屬八萬億人俱，往智光如來所，頂禮佛足，右繞三匝，退坐一面。
「爾時，智光如來即以偈頌說身律儀：
「『猶如虛空無垢穢， 自性光潔畢竟凈； 如斯身戒亦如是，
【現代漢語翻譯】 現代漢語譯本 具足四梵住（brahmaviharas，四種清凈的住處）。何等為四？謂慈念一切眾生，悲、喜、舍心亦復如是。童子！是名菩薩具足身戒。
『複次，童子！云何菩薩修身善行？謂四念處（four foundations of mindfulness）、四正勤（four right exertions）、四如意足（four bases of psychic power）、五根（five roots）、五力（five powers）、七覺分（seven factors of enlightenment）、八聖道分（eightfold noble path），是名菩薩身戒具足。
『複次，童子！具足身戒菩薩，能得四禪（four dhyanas）及四正受（four correct contemplations）、能住大悲，得善覺觀、得寂滅覺觀，是名菩薩具足身戒。
『複次，童子！若菩薩具足身戒，遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪、瞋、邪見十不善業。㪷秤欺誑、語言欺誑、衣服欺誑、因官形勢割截、破壞、凌押、繫縛、邪曲、虛妄、與貪共行，一切惡業悉皆遠離，自禁防制，無貪、無取，悉皆斷除；猶如斷截多羅樹頭，于未來世不復更起，無有生法。童子應知：此法是為菩薩具足身戒。
『童子！乃于往昔過阿僧祇（asamkhya，無數）阿僧祇廣大無量無邊不可思議劫，爾時有佛號曰智光如來（Jnana-prabha-tathagata）、應供（arhat）、正遍知（samyaksambuddha）、明行足（vidyacarana-sampanna）、善逝（sugata）、世間解（lokavid）、無上士（anuttara）、調御丈夫（purusa-damya-sarathi）、天人師（sasta deva-manusyanam）、佛（buddha）、世尊（bhagavat），於時住世六十億歲。
『爾時，有王號曰勝思惟（Vijayasamdhana），與其眷屬八萬億人俱，往智光如來所，頂禮佛足，右繞三匝，退坐一面。
『爾時，智光如來即以偈頌說身律儀：
『『猶如虛空無垢穢， 自性光潔畢竟凈； 如斯身戒亦如是，
【English Translation】 English version Endowed with the Four Brahma-viharas (brahmaviharas, four pure abodes). What are the four? They are loving-kindness towards all beings, compassion, joy, and equanimity. Young man! This is called the Bodhisattva's complete bodily precepts.
『Furthermore, young man! How does a Bodhisattva cultivate good bodily conduct? It is through the Four Foundations of Mindfulness (four foundations of mindfulness), the Four Right Exertions (four right exertions), the Four Bases of Psychic Power (four bases of psychic power), the Five Roots (five roots), the Five Powers (five powers), the Seven Factors of Enlightenment (seven factors of enlightenment), and the Eightfold Noble Path (eightfold noble path). This is called the Bodhisattva's complete bodily precepts.』
『Furthermore, young man! A Bodhisattva who is endowed with complete bodily precepts can attain the Four Dhyanas (four dhyanas) and the Four Correct Contemplations (four correct contemplations), can abide in great compassion, and can attain good and tranquil contemplations. This is called the Bodhisattva's complete bodily precepts.』
『Furthermore, young man! If a Bodhisattva is endowed with complete bodily precepts, he will abstain from the ten unwholesome actions of killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views. He will abstain from deceitful weighing, deceitful speech, deceitful clothing, and using official power to cut off, destroy, oppress, bind, distort, and deceive, acting with greed. He will completely abstain from all evil actions, restraining himself, being without greed or taking, and completely cutting them off, like cutting off the top of a tala tree, so that they will not arise again in the future, and there will be no arising of such dharmas. Young man, you should know that this is called the Bodhisattva's complete bodily precepts.』
『Young man! In the past, immeasurable, boundless, inconceivable kalpas (asamkhya, countless) beyond asamkhya (asamkhya, countless), there was a Buddha named Jnana-prabha-tathagata (Jnana-prabha-tathagata), Arhat (arhat), Samyaksambuddha (samyaksambuddha), Vidyacarana-sampanna (vidyacarana-sampanna), Sugata (sugata), Lokavid (lokavid), Anuttara (anuttara), Purusa-damya-sarathi (purusa-damya-sarathi), Sasta deva-manusyanam (sasta deva-manusyanam), Buddha (buddha), Bhagavat (bhagavat), who lived for sixty billion years.』
『At that time, there was a king named Vijayasamdhana (Vijayasamdhana), who, together with his retinue of eighty trillion people, went to where Jnana-prabha-tathagata was, bowed at the Buddha's feet, circumambulated him three times to the right, and sat down to one side.』
『At that time, Jnana-prabha-tathagata spoke the following verses on bodily discipline:』
『『Like the sky, without defilement, Its nature is bright and ultimately pure; Such is bodily discipline,
不可音聲而演說。 音聲與空不可知， 如是二種同一相。 說于虛空無相貌， 彼相便同於身戒； 若知其戒惟一相， 彼便具足戒律儀。 智性無生境亦寂， 真無漏中妄想盡， 亦無貪著及愛慾， 不于財色起渴愛。 若不見於諸有過， 終不能知是身戒； 若有能知無漏戒， 彼便無復一切生。 當知羅漢法如是， 非諸外道之所知。 于諸三界心怖畏、 于欲資產無貪愛， 不悕王位及資財， 彼能具足此身戒； 我今說此身戒義， 此義聲教不能說， 若能知是法母者， 是人常能住身戒； 智者愛樂是義母， 信樂是義故我說， 遠離非義應真義， 斯則常名住身戒； 諸佛法中說何義？ 云何善能知是義？ 若能知于相應義， 是即名為住身戒。 若有觀察于無相， 一切無我悉空無， 彼人不名無戒者， 是人修學實際故。 觀一切有知非有， 是人恒住非有際； 於一切有無所著， 是人能證無相定。 若人知于無我法， 自體空無性非有， 是人不名無戒者， 已覺決定真實故； 若人能知五陰空， 諸法寂滅無神我， 彼便名為
【現代漢語翻譯】 現代漢語譯本 不應該用聲音來演說。 聲音和虛空不可知曉，這兩種狀態具有相同的性質。 如果說虛空沒有相貌，那麼這種無相的性質就等同於身戒（śīla-skandha，戒蘊）；如果能認識到戒只有一個相，那麼他就具備了完整的戒律。 智慧的本性是無生的，所觀察的境界也是寂靜的，在真正的無漏（anāsrava，沒有煩惱）狀態中，妄想全部止息，也沒有貪戀和愛慾，不會對財物和美色產生渴求。 如果不能看到各種過失，就始終不能瞭解什麼是身戒；如果有人能夠了解無漏戒，那麼他就不會再有任何輪迴。 應當知道阿羅漢（arhat，斷盡煩惱，證得解脫的聖者）的法就是這樣，不是那些外道所能瞭解的。 對於三界（trayo dhātava，欲界、色界、無色界）心懷恐懼，對於慾望和財產沒有貪愛，不貪圖王位和資財，這樣的人就能具備完整的身戒；我現在所說的身戒的意義，這種意義是聲音和教導所不能完全表達的，如果能夠了解這個作為萬法之母的道理，這個人就能常常安住于身戒之中；智者喜愛這個作為萬法之母的意義，因為信樂這個意義所以我才宣說，遠離不符合真義的，趨向真正的意義，這樣就常被稱作安住于身戒之中；諸佛的教法中說了什麼意義？ 怎樣才能善巧地瞭解這個意義？ 如果能夠了解相應的意義，這就叫做安住于身戒。 如果有人觀察無相，明白一切都是無我（anātman，沒有永恒不變的自我），一切皆空無，這個人不能被稱為沒有戒律的人，因為他修學的是實際的真理。 觀察一切存在，了知其非真實存在，這個人恒常安住于非有之境；對於一切存在都沒有執著，這個人能夠證得無相的禪定。 如果有人瞭解無我之法，明白自體的空性，其本性並非真實存在，這個人不能被稱為沒有戒律的人，因為他已經覺悟了決定的真實；如果有人能夠了解五蘊（pañca-skandha，色、受、想、行、識）皆空，諸法寂滅，沒有神我，那麼他便被稱為...
【English Translation】 English version It should not be expounded through sound. Sound and emptiness are unknowable; these two states have the same nature. If it is said that emptiness has no appearance, then this nature of no-appearance is equivalent to the śīla-skandha (aggregate of morality); if one can recognize that morality has only one aspect, then he possesses complete discipline. The nature of wisdom is unborn, and the observed realm is also tranquil; in the true anāsrava (without outflows, free from defilements) state, all delusions cease, and there is no greed or desire, no craving for wealth and beauty. If one cannot see various faults, one will never know what śīla-skandha is; if someone can understand the anāsrava-śīla, then he will have no more rebirths. It should be known that the Dharma of an arhat (one who has destroyed all defilements and attained liberation) is like this, not understood by those heretics. Fearing the trayo dhātava (three realms: desire realm, form realm, formless realm), without greed for desires and possessions, not craving for kingship and wealth, such a person can possess complete śīla-skandha; the meaning of śīla-skandha that I am now speaking of, this meaning cannot be fully expressed by sound and teaching, if one can understand this principle as the mother of all dharmas, this person can always abide in śīla-skandha; the wise cherish this meaning as the mother of all dharmas, because I believe in this meaning, I speak it, staying away from what does not conform to the true meaning, tending towards the true meaning, this is often called abiding in śīla-skandha; what meaning is spoken of in the teachings of all Buddhas? How can one skillfully understand this meaning? If one can understand the corresponding meaning, this is called abiding in śīla-skandha. If someone observes no-appearance, understanding that everything is anātman (no self), everything is empty and without substance, this person cannot be called a person without morality, because he is studying the actual truth. Observing all existence, knowing that it is not truly existent, this person constantly abides in the realm of non-existence; without attachment to all existence, this person can attain the samādhi of no-appearance. If someone understands the Dharma of no-self, understanding the emptiness of self-nature, its nature is not truly existent, this person cannot be called a person without morality, because he has awakened to the determined truth; if someone can understand that the pañca-skandha (five aggregates: form, feeling, perception, mental formations, consciousness) are empty, all dharmas are tranquil, without a divine self, then he is called...
持戒者， 其身不復行惡業。 無有律儀取相者， 存於我想心執著， 若取色相執著人， 起于愛慾無律儀。 若常修學于實際， 是人究竟真妙空， 彼不更起于愛慾， 不為無戒墮惡道。 蟻子堪能動虛空、 須彌安固復令動， 若有善學實法者， 諸天妙色不能動； 彩色可以畫虛空、 亦可手執于太虛， 一切諸魔愛、欲等， 無有能得動搖者； 呼響音聲猶可捉、 大石沉水亦可浮， 如是學于身戒者， 無有能知彼心念； 所有一切諸音聲， 悉皆盛內于篋中， 若住如是身戒者， 無有能知彼住所； 所有云、雷及電光、 日、月明等悉可執， 若有住于身戒者， 無能知彼身自性； 四方所有諸風輪， 羅網、鉤罥可繫縛， 若有住于身戒者， 無有能知彼身量。 其有住于制心者， 非諸眾生之境界， 能善修習身戒者， 猶如虛空無能染。 于其四方風行道， 虛空鳥跡猶可見， 彼之身量不可測， 及心所行難可思。 若住如是身戒者， 彼無一切諸過惡， 遠離一切煩惱聚， 由學如是身戒故； 住于清凈寂滅定， 不為刀、火之所
【現代漢語翻譯】 現代漢語譯本 持戒的人，他的行為不再造作惡業。 沒有以持戒的儀式來執著外相的人，心中存有『我』的想念和執著。 如果執著于外在色相的人，就會產生愛慾，而沒有真正的戒律。 如果經常修學實際的真理，這個人最終會達到真正的妙空境界。 他不會再產生愛慾，也不會因為沒有戒律而墮入惡道。 即使螞蟻能夠移動虛空，須彌山（Sumeru，佛教宇宙觀中的中心山）的穩固也能被撼動， 但如果有人善於學習真實的佛法，諸天的美妙色相也不能動搖他。 可以在虛空中繪畫彩色，也可以用手抓住太虛， 一切諸魔、愛慾等等，都沒有能力動搖他。 呼喊的聲音尚且可以捕捉，大石頭沉入水中也可以浮起來， 像這樣學習身戒的人，沒有人能夠知道他的心念。 所有一切的音聲，都可以盛放在箱子中， 如果安住于這樣的身戒，沒有人能夠知道他的住所。 所有的云、雷和閃電，以及日月的光明等等都可以抓住， 如果有人安住于身戒，沒有人能夠知道他身體的自性。 四面八方的所有風輪，都可以用羅網、鉤子來繫縛， 如果有人安住于身戒，沒有人能夠知道他身體的量度。 安住于控制心念的人，不是一般眾生所能理解的境界， 能夠好好修習身戒的人，就像虛空一樣，不會被任何事物所污染。 在四方風執行的道路上，虛空中鳥飛過的痕跡尚且可見， 他的身量不可測量，他的心念所行之處難以思量。 如果安住于這樣的身戒，他就沒有一切的過錯和罪惡， 遠離一切煩惱的聚集，因為學習了這樣的身戒； 安住于清凈寂滅的禪定中，不會被刀劍、火焰所傷害。
【English Translation】 English version The one who observes the precepts, their actions no longer create evil karma. The one who does not cling to outward forms through the rituals of precepts, harbors the thought of 'I' and attachment in their heart. If one clings to external appearances, they will generate desire and lack true discipline. If one constantly studies the actual truth, that person will ultimately attain the true and wondrous emptiness. They will no longer generate desire, nor will they fall into evil paths due to lack of discipline. Even if ants could move the void, and the stability of Mount Sumeru (the central mountain in Buddhist cosmology) could be shaken, if someone is skilled in learning the true Dharma, the wondrous forms of the heavens cannot move them. One could paint colors in the void, or grasp the great void with their hand, all demons, desires, and so on, would have no power to shake them. Even a shouted sound can be caught, and a large stone can float on water, one who studies bodily precepts in this way, no one can know their thoughts. All sounds can be stored in a box, if one dwells in such bodily precepts, no one can know their dwelling place. All clouds, thunder, and lightning, as well as the light of the sun and moon, can be grasped, if one dwells in bodily precepts, no one can know the nature of their body. All the wind wheels in the four directions can be bound by nets and hooks, if one dwells in bodily precepts, no one can know the measure of their body. The one who dwells in controlling the mind is not a realm that ordinary beings can comprehend, the one who can cultivate bodily precepts well is like the void, unpolluted by anything. On the path where the winds travel in the four directions, even the traces of birds flying in the void can be seen, their bodily measure is immeasurable, and the workings of their mind are difficult to fathom. If one dwells in such bodily precepts, they have no faults or evils, they are far from all gatherings of afflictions, because they have learned such bodily precepts; they dwell in the pure and tranquil samadhi, unharmed by swords or fire.
害， 彼身無能執捉者， 由常修學身戒故； 如是住者無怖畏， 心無紛動、無嫉妒， 遠離一切諸厄難， 修學如是身戒故； 不畏刀杖及毒藥， 亦不怖畏水、火災， 遠離一切諸厄難， 修學如是身戒故。 不畏雨雹及盜賊、 所有一切毒害等， 彼離一切我想故， 以離想故無怖畏； 遠離怖畏及恐懼， 以無怖畏心不動， 心不動轉無怖畏， 億諸魔眾不能怖。 若於菩薩身戒所， 演說開曉及顯示， 若有學是身戒者， 諸億魔眾不能擾； 若有欲知諸佛法， 當知無有其限齊， 若有修學身戒者， 是人能為三界塔； 若有欲知是佛法， 不可思議寂滅眾， 若學如是身戒者， 其行堅固速成佛； 若有欲得大仙法， 不可思議佛十力， 若學如是身戒者， 修習佛力得不難； 十八最勝不共法， 諸佛、如來所安住， 若有修學是身戒， 彼得此法不為難； 若於七覺支寶所， 及與神足、辯才等， 若有修學身戒者， 獲彼妙果不為難； 于其梵住及四禪， 及以三種解脫門、 安隱覺觀及寂滅， 住身戒者得不難； 四念處等及正勤，
【現代漢語翻譯】 現代漢語譯本： 唉！ 由於經常修習身戒的緣故，他的身體不會被任何事物所束縛。 像這樣安住的人沒有恐懼，內心沒有紛亂動搖，也沒有嫉妒。 因為修習這樣的身戒，所以能夠遠離一切災難。 不畏懼刀杖和毒藥，也不害怕水災和火災， 因為修習這樣的身戒，所以能夠遠離一切災難。 不畏懼冰雹和盜賊，以及所有一切的毒害等等， 他遠離了一切『我』的執著，因為遠離了『我』的執著，所以沒有恐懼。 遠離了怖畏和恐懼，因為沒有怖畏，所以內心不動搖。 內心不動搖就沒有怖畏，即使億萬魔眾也不能使他恐懼。 如果有人對於菩薩的身戒，進行演說、開示和顯示， 如果有學習這種身戒的人，那麼億萬魔眾也不能擾亂他。 如果有人想要了解諸佛的佛法，應當知道佛法是沒有邊際和限度的， 如果有人修習身戒，這個人就能成為三界的寶塔。 如果有人想要了解佛法，那不可思議的寂滅之眾， 如果學習這樣的身戒，他的行為就會堅固，迅速成就佛果。 如果有人想要獲得大仙的法則，不可思議的佛陀十力（tathāgata-balas）， 如果學習這樣的身戒，修習佛陀的力量就不會困難。 十八最勝不共法（aṣṭādaśa āveṇika-dharmāḥ），是諸佛、如來所安住的， 如果有人修習這種身戒，他獲得這種法則就不會困難。 如果對於七覺支（sapta bodhyaṅgāḥ）的珍寶，以及神足（ṛddhipāda）、辯才等等， 如果有人修習身戒，獲得那些美妙的果實就不會困難。 對於梵住（brahmavihāra）和四禪（dhyāna），以及三種解脫門（trīṇi vimokṣamukhāni）， 安穩的覺觀和寂滅，安住于身戒的人獲得這些都不會困難。 四念處（catvāri smṛtyupasthānāni）等等和正勤（samyak-pradhāna），
【English Translation】 English version: Alas! Because of constantly practicing the precepts of body, his body cannot be bound by anything. One who dwells in this way has no fear, his mind is without confusion or agitation, and without jealousy. Because of practicing such precepts of body, he is able to stay away from all calamities. He does not fear knives, staves, and poison, nor does he fear floods and fires, Because of practicing such precepts of body, he is able to stay away from all calamities. He does not fear hail and thieves, and all kinds of poisons, etc., He is far from all attachments to 'I', and because he is far from attachments to 'I', he has no fear. He is far from fear and dread, and because he has no fear, his mind does not waver. If the mind does not waver, there is no fear, even billions of demons cannot frighten him. If someone speaks, reveals, and shows the precepts of body of a Bodhisattva, If there is someone who learns these precepts of body, then billions of demons cannot disturb him. If someone wants to understand the Dharma of all Buddhas, he should know that the Dharma has no boundaries or limits, If someone practices the precepts of body, this person can become a pagoda of the three realms. If someone wants to understand the Dharma, that inconceivable multitude of tranquility, If he learns such precepts of body, his actions will be firm, and he will quickly achieve Buddhahood. If someone wants to obtain the laws of the great sage, the inconceivable ten powers of the Buddha (tathāgata-balas), If he learns such precepts of body, it will not be difficult to cultivate the power of the Buddha. The eighteen unique and unsurpassed qualities (aṣṭādaśa āveṇika-dharmāḥ), in which all Buddhas and Tathagatas abide, If someone practices these precepts of body, it will not be difficult for him to obtain these laws. If regarding the treasures of the seven factors of enlightenment (sapta bodhyaṅgāḥ), as well as the supernatural powers (ṛddhipāda), eloquence, etc., If someone practices the precepts of body, it will not be difficult to obtain those wonderful fruits. Regarding the Brahma-viharas (brahmavihāra) and the four Dhyanas (dhyāna), as well as the three doors of liberation (trīṇi vimokṣamukhāni), Peaceful contemplation and tranquility, it is not difficult for one who abides in the precepts of body to obtain these. The four foundations of mindfulness (catvāri smṛtyupasthānāni) and right diligence (samyak-pradhāna), etc.,
大仙五根及五力， 亦于聖寶八正道， 住身戒者得不難； 于余諸佛所有法， 不可思議無限量， 彼得此法悉不難， 以學如是身戒故。』 得聞如是身戒已， 是王獲得最勝利， 歡喜踴躍而愛樂， 于彼佛法便出家。 出家已經十億歲， 修行最勝凈梵行， 恒常修行四梵住， 利益世間諸天人。 善修清凈梵住已， 便得如是勝身戒， 復見十方億千佛， 修行如是菩提行。 于彼勝法出家已， 修行最勝凈梵行， 具足多聞妙辯才， 是名聰慧大法師。 堅持禁戒無缺漏， 戒身清凈無瑕穢， 所謂聖戒無漏戒， 當知聖戒是常住。 童子！我昔修菩提， 爾時化作勝思王， 汝勿致疑為異人， 當知即是我身也。 童子！汝應隨順學， 安住如是勝身戒， 當爲億眾廣宣說， 不久亦當得如我。
「童子！是故，菩薩當修行清凈身業。何以故？修行凈業菩薩摩訶薩，不畏墮于地獄、畜生、餓鬼、閻魔羅等，亦不畏八難、五趣苦厄，又不畏水、火、五兵、毒藥、王賊、師子、虎、豹、豺狼、犀、象、熊、羆一切惡獸、毒蟲食肉之屬，亦復不畏人非人難。
「童子！修行清凈
【現代漢語翻譯】 現代漢語譯本 『大仙具備五根（indriya，信、精進、念、定、慧五種能力）及五力（bala，信、精進、念、定、慧五種力量）， 也能在聖寶八正道（āryāṣṭāṅgamārga，正見、正思惟、正語、正業、正命、正精進、正念、正定）中安住，具備身戒（kāyavrata，身體的戒律）的人獲得這些並不困難； 對於其餘諸佛所有的法，不可思議且沒有障礙， 他們獲得這些法都不困難，因為學習了這樣的身戒。』 聽聞了這樣的身戒后，這位國王獲得了最殊勝的勝利， 歡喜踴躍並且愛樂，於是就在那佛法中出家。 出家已經十億年，修行最殊勝清凈的梵行（brahmacarya，清凈的行為）， 恒常修行四梵住（caturbrahmavihāra，慈、悲、喜、舍四種清凈的住處），利益世間諸天人和人類。 善於修習清凈的梵住后，便能獲得這樣殊勝的身戒， 又見到十方億千諸佛，修行這樣的菩提行（bodhicaryā，成佛的修行）。 在那殊勝的佛法中出家后，修行最殊勝清凈的梵行， 具足多聞和美妙的辯才，這被稱為聰慧的大法師。 堅持禁戒沒有缺漏，戒身清凈沒有瑕疵， 所謂聖戒（āryavrata，神聖的戒律）和無漏戒（anāsravavrata，沒有煩惱的戒律），應當知道聖戒是常住的。 童子！我過去修菩提（bodhi，覺悟），那時化作勝思王， 你不要懷疑是其他人，應當知道那就是我的身。 童子！你應該隨順學習，安住于這樣殊勝的身戒， 應當為億萬大眾廣泛宣說，不久也將能像我一樣。
『童子！因此，菩薩應當修行清凈的身業（kāyakarma，身體的行為）。為什麼呢？修行清凈身業的菩薩摩訶薩（bodhisattvamahāsattva，偉大的菩薩），不畏懼墮入地獄（naraka）、畜生（tiryagyoni）、餓鬼（preta）、閻魔羅（yamarāja）等惡道，也不畏懼八難（aṣṭākṣaṇa，沒有機會修行佛法的八種情況）、五趣（pañcagati，地獄、餓鬼、畜生、人、天）的苦厄，又不畏懼水、火、五兵（pañcāyudha，五種兵器）、毒藥、王賊、獅子、虎、豹、豺狼、犀牛、象、熊、羆一切惡獸、毒蟲食肉之屬，也不畏懼人或非人的災難。
『童子！修行清凈
【English Translation】 English version 'The great sage possesses the five roots (indriya, the five faculties of faith, vigor, mindfulness, concentration, and wisdom) and the five powers (bala, the five strengths of faith, vigor, mindfulness, concentration, and wisdom), and can also abide in the Noble Eightfold Path (āryāṣṭāṅgamārga, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). It is not difficult for those who possess bodily discipline (kāyavrata, discipline of the body) to attain these; Regarding the Dharma possessed by all other Buddhas, it is inconceivable and without obstruction, it is not difficult for them to attain this Dharma, because they have learned such bodily discipline.' Having heard such bodily discipline, this king attained the most supreme victory, rejoiced and delighted, and then renounced the world in that Buddha-dharma. Having renounced the world for ten billion years, he practiced the most supreme pure Brahmacharya (brahmacarya, pure conduct), constantly practicing the Four Brahmavihāras (caturbrahmavihāra, the four pure abodes of loving-kindness, compassion, joy, and equanimity), benefiting all beings, gods and humans, in the world. Having well cultivated the pure Brahmavihāras, he then attained such supreme bodily discipline, and also saw billions of Buddhas in the ten directions, practicing such Bodhicarya (bodhicaryā, the practice of enlightenment). Having renounced the world in that supreme Dharma, he practiced the most supreme pure Brahmacharya, possessing vast learning and wonderful eloquence, he is called a wise great Dharma master. He upholds the precepts without any deficiency, his body of discipline is pure without any blemish, what is called the Noble Precept (āryavrata, noble discipline) and the Non-Outflow Precept (anāsravavrata, discipline without defilements), one should know that the Noble Precept is permanent. Boy! In the past, I cultivated Bodhi (bodhi, enlightenment), at that time I transformed into King Sutasoma, you should not doubt that it is someone else, you should know that it is my body. Boy! You should follow and learn, abide in such supreme bodily discipline, you should widely proclaim it to billions of people, and soon you will also be like me.
'Boy! Therefore, Bodhisattvas should cultivate pure bodily actions (kāyakarma, actions of the body). Why? Bodhisattva-Mahasattvas (bodhisattvamahāsattva, great bodhisattvas) who cultivate pure bodily actions do not fear falling into hell (naraka), the animal realm (tiryagyoni), the realm of hungry ghosts (preta), Yama's realm (yamarāja), etc., nor do they fear the eight difficulties (aṣṭākṣaṇa, eight conditions where one cannot practice the Dharma), the suffering of the five destinies (pañcagati, hell, hungry ghosts, animals, humans, and gods), nor do they fear water, fire, the five weapons (pañcāyudha, five types of weapons), poison, kings and thieves, lions, tigers, leopards, jackals, rhinoceroses, elephants, bears, all kinds of evil beasts, poisonous insects, flesh-eating creatures, nor do they fear difficulties from humans or non-humans.'
'Boy! Cultivating pure
身行菩薩摩訶薩，欲以手掌舉此三千大千世界，若高一多羅乃至十多羅，隨其所欲悉能舉之。
「童子！凈身行菩薩摩訶薩能達究竟神通彼岸。彼以報得神足福德力故，攝取遠離隨順無染寂滅之定，悉皆能入；依是定故，無漏成就得一切世間無礙之眼。云何神足？謂隨念能為威力自在解了無滯，隨欲能成故名神足。
「複次，童子！住神足菩薩摩訶薩能為種種神變之事，所謂一能為多、多能為一，隱顯自在，石壁諸山徹過無礙如風行空，在於空中加趺而坐猶如飛鳥，履水如地，出沒地中如水無異，身出煙焰如大火聚，日月有大威德而能捫摸，欲為大身自在無礙乃至梵天。」
爾時，世尊即說偈言：
「神通自在游十方， 于諸石壁及諸山， 隨意徹過無有礙； 猶如飛鳥順風行， 履于大地猶如水， 出沒自在無所礙； 遊行於水不沉沒， 猶若履于堅䩕地； 一身能現於千身， 無量多身能為一， 隨意能現種種色， 智者為渡眾生故； 遊行空中如飛鳥， 身出煙焰如火聚， 復能己身悉流出， 清凈涼冷香美水。 智者端坐於此地， 而能以手摩日、月， 一念能往梵天所， 而為梵眾演勝法； 千億梵眾聞法已， 樂求無上獲勝利， 復
【現代漢語翻譯】 現代漢語譯本 身行菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩），想要用手掌舉起這三千大千世界（three thousand great thousand worlds，佛教宇宙觀中的一個巨大世界體系），無論舉高一多羅（tala，古印度長度單位）乃至十多羅，都能隨心所欲地舉起。
『童子（young man，這裡指佛陀對年輕修行者的稱呼）！凈身行菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）能夠達到究竟的神通彼岸（the ultimate shore of spiritual powers，神通的最高境界）。他們憑藉報得的神足（supernatural power of locomotion，一種神通）和福德力（power of merit，功德的力量），能夠攝取遠離煩惱、隨順無染、寂滅的禪定（samadhi，冥想狀態），並且都能進入；依靠這種禪定，能夠無漏成就（achieve without outflows，達到沒有煩惱的狀態），獲得一切世間無礙的眼睛（unobstructed vision in all worlds，能夠看透一切的智慧）。什麼是神足？就是隨念就能展現威力自在、解了無滯，隨心所欲就能成就，所以叫做神足。』
『再次，童子！安住于神足的菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）能夠展現種種神通變化之事，比如一能變為多、多能變為一，隱身顯身自在無礙，穿透石壁山巒沒有阻礙如同風行於空中，在空中結跏趺坐（sit in lotus position，一種坐姿）猶如飛鳥，在水上行走如同在陸地，出入地中如同在水中一樣沒有分別，身體發出煙焰如同巨大的火堆，即使是日月這樣具有大威德的物體也能用手觸控，想要變現巨大的身體也能自在無礙，甚至可以到達梵天（Brahma heaven，色界天的最高層）。』
這時，世尊（World-Honored One，佛陀的尊稱）就說了偈語：
『神通自在游十方， 于諸石壁及諸山， 隨意徹過無有礙； 猶如飛鳥順風行， 履于大地猶如水， 出沒自在無所礙； 於水不沉沒， 猶若履于堅䩕地； 一身能現於千身， 無量多身能為一， 隨意能現種種色， 智者為渡眾生故； 空中如飛鳥， 身出煙焰如火聚， 復能己身悉流出， 清凈涼冷香美水。 智者端坐於此地， 而能以手摩日、月， 一念能往梵天所， 而為梵眾演勝法； 千億梵眾聞法已， 樂求無上獲勝利， 復
【English Translation】 English version A Bodhisattva Mahasattva (great being of enlightenment), wishing to lift this three thousand great thousand worlds (a vast cosmological system in Buddhism) with the palm of their hand, whether raising it one tala (ancient Indian unit of measurement) or even ten talas, can lift it as they desire.
『Young man (term used by the Buddha to address young practitioners)! A Bodhisattva Mahasattva (great being of enlightenment) of pure bodily conduct can reach the ultimate shore of spiritual powers (the highest attainment of supernatural abilities). Through the power of their karmic retribution, divine feet (supernatural power of locomotion), and meritorious virtue (power of merit), they can embrace and enter into samadhi (meditative state) that is free from defilement, in accordance with non-attachment, and tranquil; relying on this samadhi, they can achieve without outflows (attain a state free from afflictions) and obtain unobstructed vision in all worlds (wisdom to see through everything). What are divine feet? They are the ability to manifest power and freedom at will, to understand without hindrance, and to accomplish whatever is desired, hence they are called divine feet.』
『Furthermore, young man! A Bodhisattva Mahasattva (great being of enlightenment) abiding in divine feet can perform various miraculous transformations, such as making one become many, and many become one, appearing and disappearing at will, passing through stone walls and mountains without obstruction like wind moving through the sky, sitting cross-legged in the air like a flying bird, walking on water as if on land, emerging from and entering the earth as if there were no difference from water, emitting smoke and flames from their body like a great fire, and even touching the sun and moon, which possess great power, and desiring to manifest a great body, they can do so freely without hindrance, even reaching the Brahma heaven (highest realm of the Form realm).』
At that time, the World-Honored One (title of the Buddha) spoke these verses:
『With supernatural powers, freely roaming the ten directions, Through stone walls and mountains, Passing through at will without obstruction; Like a flying bird moving with the wind, Walking on the earth as if on water, Emerging and disappearing freely without hindrance; Not sinking in water, As if walking on solid ground; One body can manifest into a thousand bodies, Limitless many bodies can become one, At will, they can manifest various forms, The wise ones do this to ferry beings across; In the air like flying birds, The body emits smoke and flames like a fire, And can also cause their body to flow out entirely, As pure, cool, fragrant, and beautiful water. The wise one sits upright on this earth, And can touch the sun and moon with their hand, In a single thought, they can go to the Brahma heaven, And expound the supreme Dharma for the Brahma assembly; Billions of Brahma beings, having heard the Dharma, Joyfully seek the unsurpassed and obtain victory, Further』
能往余勝天處， 而為演說最勝法。 若其意欲說法時， 便能震動大千界， 又令無量億佛剎， 微妙音聲悉充滿。
「童子！是故，菩薩應當修學清凈身行。何以故？修行清凈身行菩薩摩訶薩，天耳界清凈過人聞于音聲——若地獄、畜生、閻魔羅處，天上、人中，若近、若遠——是名天耳通。
「童子！菩薩復應修學清凈身行。何以故？修行清凈身行菩薩摩訶薩，常能知他心：有欲心如實知有欲心、無慾心如實知無慾心、有瞋心如實知有瞋心、無瞋心如實知無瞋心、有癡心如實知有癡心、無癡心如實知無癡心、有取心如實知有取心、無取心如實知無取心、有顛倒心如實知有顛倒心、無顛倒心如實知無顛倒心、有小心如實知有小心、無小心如實知無小心、有大心如實知有大心、無大心如實知無大心、有光潔心如實知有光潔心、無光潔心如實知無光潔心、無量心如實知無量心、有量心如實知有量心、總心如實知總心、無總心如實知無總心、亂心如實知亂心、無亂心如實知無亂心、定心如實知定心、非定心如實知非定心、上心如實知上心、無上心如實知無上心、解脫心如實知解脫心、非解脫心如實知非解脫心、無學心如實知無學心、學心如實知學心。童子！是名菩薩於他眾生心如實了知。
【現代漢語翻譯】 現代漢語譯本 能前往殊勝之處，為人們宣說最殊勝的佛法。 如果他想要說法的時候，就能震動整個大千世界（maha-sahasra-lokadhatu）， 並且使無量億數的佛剎（Buddha-ksetra），都充滿微妙的音聲。
『童子（Kumara）！因此，菩薩（Bodhisattva）應當修學清凈的身行。為什麼呢？因為修行清凈身行的菩薩摩訶薩（Bodhisattva-Mahasattva），他的天耳界清凈，超過常人，能夠聽到各種聲音——無論是地獄、畜生、閻魔羅（Yama-loka）之處，還是天上、人間，無論是近處還是遠處——這叫做天耳通（divya-srotra-abijnana）。』
『童子（Kumara）！菩薩（Bodhisattva）還應當修學清凈的身行。為什麼呢？因為修行清凈身行的菩薩摩訶薩（Bodhisattva-Mahasattva），常常能夠知道他人的心念：有貪慾的心，如實知道是有貪慾的心；沒有貪慾的心，如實知道是沒有貪慾的心；有嗔恨的心，如實知道是有嗔恨的心；沒有嗔恨的心，如實知道是沒有嗔恨的心；有愚癡的心，如實知道是有愚癡的心；沒有愚癡的心，如實知道是沒有愚癡的心；有執取的心，如實知道是有執取的心；沒有執取的心，如實知道是沒有執取的心；有顛倒的心，如實知道是有顛倒的心；沒有顛倒的心，如實知道是沒有顛倒的心；有小心量的心，如實知道是有小心量的心；沒有小心量的心，如實知道是沒有小心量的心；有大心量的心，如實知道是有大心量的心；沒有大心量的心，如實知道是沒有大心量的心；有光潔的心，如實知道是有光潔的心；沒有光潔的心，如實知道是沒有光潔的心；有無量的心，如實知道是有無量的心；有量的心，如實知道是有量的心；有總攝的心，如實知道是有總攝的心；沒有總攝的心，如實知道是沒有總攝的心；有散亂的心，如實知道是有散亂的心；沒有散亂的心，如實知道是沒有散亂的心；有禪定的心，如實知道是有禪定的心；沒有禪定的心，如實知道是沒有禪定的心；有上的心，如實知道是有上的心；沒有上的心，如實知道是沒有上的心；有解脫的心，如實知道是有解脫的心；沒有解脫的心，如實知道是沒有解脫的心；有無學的心，如實知道是有無學的心；有學的心，如實知道是有學的心。童子（Kumara）！這叫做菩薩（Bodhisattva）如實了知其他眾生的心念。』
【English Translation】 English version He can go to the most excellent places and expound the most excellent Dharma. When he wishes to preach the Dharma, he can shake the great thousand world system (maha-sahasra-lokadhatu), And fill countless billions of Buddha-fields (Buddha-ksetra) with subtle sounds.
'Kumara (童子)! Therefore, a Bodhisattva (菩薩) should cultivate pure bodily conduct. Why? Because a Bodhisattva-Mahasattva (菩薩摩訶薩) who cultivates pure bodily conduct has a heavenly ear faculty that is purer than that of ordinary people, and can hear sounds from all places—whether from hell, the animal realm, the realm of Yama (閻魔羅), or from the heavens and the human realm, whether near or far—this is called the divine ear penetration (divya-srotra-abijnana).'
'Kumara (童子)! Furthermore, a Bodhisattva (菩薩) should cultivate pure bodily conduct. Why? Because a Bodhisattva-Mahasattva (菩薩摩訶薩) who cultivates pure bodily conduct can always know the minds of others: if there is a desirous mind, he truly knows there is a desirous mind; if there is no desirous mind, he truly knows there is no desirous mind; if there is an angry mind, he truly knows there is an angry mind; if there is no angry mind, he truly knows there is no angry mind; if there is a deluded mind, he truly knows there is a deluded mind; if there is no deluded mind, he truly knows there is no deluded mind; if there is an attached mind, he truly knows there is an attached mind; if there is no attached mind, he truly knows there is no attached mind; if there is a perverse mind, he truly knows there is a perverse mind; if there is no perverse mind, he truly knows there is no perverse mind; if there is a small mind, he truly knows there is a small mind; if there is no small mind, he truly knows there is no small mind; if there is a great mind, he truly knows there is a great mind; if there is no great mind, he truly knows there is no great mind; if there is a pure mind, he truly knows there is a pure mind; if there is no pure mind, he truly knows there is no pure mind; if there is an immeasurable mind, he truly knows there is an immeasurable mind; if there is a measurable mind, he truly knows there is a measurable mind; if there is a collected mind, he truly knows there is a collected mind; if there is no collected mind, he truly knows there is no collected mind; if there is a distracted mind, he truly knows there is a distracted mind; if there is no distracted mind, he truly knows there is no distracted mind; if there is a concentrated mind, he truly knows there is a concentrated mind; if there is a non-concentrated mind, he truly knows there is a non-concentrated mind; if there is a superior mind, he truly knows there is a superior mind; if there is no superior mind, he truly knows there is no superior mind; if there is a liberated mind, he truly knows there is a liberated mind; if there is a non-liberated mind, he truly knows there is a non-liberated mind; if there is a mind of no-more-learning, he truly knows there is a mind of no-more-learning; if there is a mind of learning, he truly knows there is a mind of learning. Kumara (童子)! This is called a Bodhisattva (菩薩) truly knowing the minds of other beings.'
「複次，童子！菩薩應當修學清凈身行。何者菩薩清凈身行？所謂念知種種宿命之事，若一生、二生、三生，乃至十生、二十生、三十生，百生、千生、萬生、十萬生、百萬生、千萬生、萬萬生，復念知一劫、百劫，乃至千、萬劫事，知劫成、知劫壞、及知劫成壞、乃至知于無量劫成壞事，及知劫中彼曾有眾生如是名、如是姓、如是生處、如是飲食、如是長壽、如是短壽、如是久住、如是壽盡、知如是受苦、如是受樂、若於此處死彼處生、彼處死此處生、如是狀貌、如是國土，如是往事悉皆憶知，是名菩薩宿命智通。
「複次，童子！菩薩應當修習清凈身行。何者菩薩清凈身行？所謂天眼界清凈過於人眼，見諸眾生往來生死——若好色、若惡色，若趣善道、若趣惡道，若住善道、若住惡道，若苦、若樂，若勝、若劣——如自作業皆悉了知。是諸眾產生就身惡行、成就口惡行、成就意惡行、譭謗賢聖、邪見業因緣故，身壞命終墮于地獄；是諸眾生若成就身善行、成就口善行、成就意善行、不謗賢聖、正見因緣故，身壞命終趣于善處，生於天上。童子！是名菩薩天眼界清凈過於人眼，見諸眾生往來生死——若好色、若惡色，若趣善道、若趣惡道，若住善道、若住惡道，若苦、若樂，若勝、若劣——如自己業皆悉了
【現代漢語翻譯】 現代漢語譯本： 『再者，童子！菩薩應當修習清凈的身行。什麼是菩薩清凈的身行呢？就是以念和智慧了知種種過去世的經歷，例如一生、二生、三生，乃至十生、二十生、三十生，百生、千生、萬生、十萬生、百萬生、千萬生、萬萬生，又能憶念一劫（kalpa，時間單位）、百劫，乃至千劫、萬劫的事情，知道劫的形成、知道劫的壞滅、以及知道劫的形成和壞滅，乃至知道無量劫的成壞之事，並且知道在劫中那些曾經存在的眾生，他們的名字是這樣、姓氏是這樣、出生的地方是這樣、飲食是這樣、壽命長短是這樣、居住時間長短是這樣、壽命終結是這樣，知道他們所受的苦是這樣、所受的樂是這樣，如果在此處死亡就在彼處出生、在彼處死亡就在此處出生，他們的相貌是這樣、所處的國土是這樣，像這樣的往事全部都能憶知，這就叫做菩薩的宿命智通（pūrva-nivāsānusmṛti-jñāna-abijñā）。
『再者，童子！菩薩應當修習清凈的身行。什麼是菩薩清凈的身行呢？就是天眼的境界清凈勝過人眼，能看見各種眾生往來生死——或是美好的顏色、或是醜惡的顏色，或是趨向善道、或是趨向惡道，或是安住于善道、或是安住于惡道，或是受苦、或是享樂，或是殊勝、或是低劣——如同自己所作的業都能完全了知。這些眾產生就了身惡行、成就了口惡行、成就了意惡行、譭謗賢聖、因為邪見的業的因緣，身壞命終后墮入地獄；這些眾生如果成就了身善行、成就了口善行、成就了意善行、不譭謗賢聖、因為正見的因緣，身壞命終后前往善處，生於天上。童子！這就叫做菩薩的天眼境界清凈勝過人眼，能看見各種眾生往來生死——或是美好的顏色、或是醜惡的顏色，或是趨向善道、或是趨向惡道，或是安住于善道、或是安住于惡道，或是受苦、或是享樂，或是殊勝、或是低劣——如同他們自己的業都能完全了知。
【English Translation】 English version: 『Furthermore, young man! A Bodhisattva should cultivate pure bodily conduct. What is a Bodhisattva』s pure bodily conduct? It is the ability to recollect and know various past lives, such as one life, two lives, three lives, up to ten lives, twenty lives, thirty lives, a hundred lives, a thousand lives, ten thousand lives, a hundred thousand lives, a million lives, ten million lives, a hundred million lives. Furthermore, to recollect one kalpa (kalpa, unit of time), a hundred kalpas, up to a thousand, ten thousand kalpas, knowing the formation of a kalpa, knowing the destruction of a kalpa, and knowing the formation and destruction of a kalpa, even knowing the formation and destruction of countless kalpas. And knowing that in those kalpas, there were beings with such a name, such a surname, such a place of birth, such food, such longevity, such short life, such a duration of stay, such an end of life, knowing that they experienced such suffering, such happiness, whether they died here and were born there, or died there and were born here, with such appearances, in such lands, all such past events are completely recollected and known. This is called the Bodhisattva』s supernormal knowledge of past lives (pūrva-nivāsānusmṛti-jñāna-abijñā).』
『Furthermore, young man! A Bodhisattva should cultivate pure bodily conduct. What is a Bodhisattva』s pure bodily conduct? It is that the purity of the heavenly eye realm surpasses human eyes, seeing beings going and coming in birth and death—whether beautiful colors or ugly colors, whether going to a good path or going to a bad path, whether dwelling in a good path or dwelling in a bad path, whether suffering or enjoying, whether superior or inferior—knowing all as a result of their own actions. These beings, accomplishing evil deeds of body, accomplishing evil deeds of speech, accomplishing evil deeds of mind, slandering the virtuous and noble, due to the cause and condition of wrong views, after the destruction of their bodies and the end of their lives, fall into hell. If these beings accomplish good deeds of body, accomplish good deeds of speech, accomplish good deeds of mind, do not slander the virtuous and noble, due to the cause and condition of right views, after the destruction of their bodies and the end of their lives, they go to good places, being born in the heavens. Young man! This is called the Bodhisattva』s heavenly eye realm being purer than human eyes, seeing beings going and coming in birth and death—whether beautiful colors or ugly colors, whether going to a good path or going to a bad path, whether dwelling in a good path or dwelling in a bad path, whether suffering or enjoying, whether superior or inferior—knowing all as a result of their own actions.』
知，是名天眼通。
「複次，童子！若修行清凈身行菩薩摩訶薩，以一念三世相應智慧，所有若知、若見、若得、若證、應當了知，彼一切悉知、悉見、悉得、悉證、悉皆了達。彼法雲何？所謂無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老、死、憂悲、苦惱。如是，十二因緣應知、應見、應得、應證、應當覺了。如是，無明滅故行滅、行滅故識滅、識滅故名色滅、名色滅故六入滅、六入滅故觸滅、觸滅故受滅、受滅故愛滅、愛滅故取滅、取滅故有滅、有滅故生滅、生滅故老、死滅、憂悲、苦惱一切皆滅，如實知見、如實得證、如實覺了。於四聖諦亦如實了知，是名漏盡通。」
爾時，世尊而說偈言：
「菩薩已顯示， 神通之次第， 安住三昧中， 悉能隨意到。 善修其耳根， 得難思天耳， 其耳能得聞， 導師所說法。 能知眾生心， 有欲及離欲， 有瞋及無瞋， 有癡及無癡。 了知宿世事， 本昔所居處， 于其千億劫， 智慧能照達。 善修于眼根， 得難思天眼， 以眼見眾生， 死此生於彼。 一念能悉知， 一切眾生念， 如是悉了知， 彼智不思議。
「童
【現代漢語翻譯】 現代漢語譯本 『知』，這被稱為天眼通（divine eye）。
『再者，童子！如果修行清凈身行的菩薩摩訶薩（Bodhisattva-Mahāsattva），以一念與三世相應的智慧，所有若知、若見、若得、若證，應當了知，他們一切悉知、悉見、悉得、悉證、悉皆了達。那些法是什麼呢？ 所謂的無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老、死、憂悲、苦惱。 像這樣，十二因緣應當知、應當見、應當得、應當證、應當覺了。 像這樣，無明滅故行滅、行滅故識滅、識滅故名色滅、名色滅故六入滅、六入滅故觸滅、觸滅故受滅、受滅故愛滅、愛滅故取滅、取滅故有滅、有滅故生滅、生滅故老、死滅、憂悲、苦惱一切皆滅，如實知見、如實得證、如實覺了。 對於四聖諦（Four Noble Truths）也如實了知，這被稱為漏盡通（destruction of outflows）。』
這時，世尊（Buddha）說了偈語：
『菩薩已顯示，神通之次第， 安住三昧（Samadhi）中，悉能隨意到。 善修其耳根，得難思天耳， 其耳能得聞，導師所說法。 能知眾生心，有欲及離欲， 有瞋及無瞋，有癡及無癡。 了知宿世事，本昔所居處， 于其千億劫，智慧能照達。 善修于眼根，得難思天眼， 以眼見眾生，死此生於彼。 一念能悉知，一切眾生念， 如是悉了知，彼智不思議。
『童』
【English Translation】 English version 'Knowing' is called divine eye (天眼通).
'Furthermore, young man! If a Bodhisattva-Mahāsattva (菩薩摩訶薩) cultivates pure bodily conduct, with wisdom corresponding to the three times in a single thought, all that is known, seen, attained, or realized should be understood; they know, see, attain, realize, and fully comprehend everything. What are those dharmas? They are ignorance conditioning activities, activities conditioning consciousness, consciousness conditioning name and form, name and form conditioning the six entrances, the six entrances conditioning contact, contact conditioning feeling, feeling conditioning craving, craving conditioning grasping, grasping conditioning becoming, becoming conditioning birth, birth conditioning old age, death, sorrow, lamentation, pain, grief, and despair. Thus, the twelve links of dependent origination should be known, seen, attained, realized, and understood. Thus, with the cessation of ignorance, activities cease; with the cessation of activities, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six entrances cease; with the cessation of the six entrances, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age, death, sorrow, lamentation, pain, grief, and despair all cease. They truly know, truly see, truly attain, and truly realize. They also truly understand the Four Noble Truths (四聖諦). This is called the destruction of outflows (漏盡通).'
At that time, the Buddha (世尊) spoke in verse:
'The Bodhisattva has revealed the sequence of supernormal powers, Abiding in Samadhi (三昧), they can reach anywhere at will. Having well cultivated their ear faculty, they attain the inconceivable divine ear, With their ear, they can hear the Dharma taught by the guide. They can know the minds of beings, whether with desire or without desire, Whether with anger or without anger, whether with delusion or without delusion. They understand past lives, the places where they formerly resided, For billions of kalpas, their wisdom can illuminate and penetrate. Having well cultivated their eye faculty, they attain the inconceivable divine eye, With their eye, they see beings dying here and being born there. In a single thought, they can know all the thoughts of all beings, Thus, they fully understand; that wisdom is inconceivable.'
'Young'
子！云何口戒？菩薩摩訶薩若成就口戒，則得佛六十種無礙清凈美妙音聲不可思議，是名口戒。
「複次，童子！若具足口戒菩薩摩訶薩有所言說，人皆信受，是名口戒。
「複次，童子！具足口戒菩薩摩訶薩得三十二大人相、得如來十力——所謂是處非處智力、知諸眾生過去未來現在業處因果智力、知諸禪定解脫三昧正受有煩惱無煩惱智力、知他壽命知他眾生根差別智力、知眾生種種無量欲智力、知諸眾生種種無量性智力、知一切至處道智力、知宿命智力、知一切眾生生死智力、知漏盡智力。
「複次，童子！若具足口戒菩薩摩訶薩能得四無畏、十八不共法，是名口戒具足。
「複次，童子！若具足口戒菩薩摩訶薩得三解脫門、得四梵住，是名具足口戒。
「複次，童子！具足口戒菩薩摩訶薩，略而言之，得四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，是名菩薩具足口戒。
「複次，童子！若具足口戒菩薩摩訶薩得大悲梵住、得大舍梵住、得安隱覺、得寂滅覺，是名菩薩具足口戒。
「複次，童子！若菩薩摩訶薩具足口戒者，得遠離妄語、兩舌、惡口、綺語，于父母師長所不出粗言，一切過惡之言菩薩悉皆遠離。于彼言說，如實了知如響、如夢、如幻
【現代漢語翻譯】 現代漢語譯本： 『童子！什麼叫做口戒？菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）如果成就口戒，就能獲得佛的六十種無礙清凈美妙音聲，不可思議，這就叫做口戒。 『再者，童子！如果具足口戒的菩薩摩訶薩有所言說，人們都會信受，這就叫做口戒。 『再者，童子！具足口戒的菩薩摩訶薩能得到三十二大人相，得到如來的十力——也就是知是處非處智力（sthānāsthāna-jñāna-bala，了知事物的可能性與不可能性的能力）、知諸眾生過去未來現在業處因果智力（karma-vipāka-jñāna-bala，瞭解眾生過去、現在和未來行為及其結果的能力）、知諸禪定解脫三昧正受有煩惱無煩惱智力（dhyāna-vimokṣa-samādhi-samāpatti-jñāna-bala，瞭解禪定、解脫、三昧和正受中存在或不存在煩惱的能力）、知他壽命知他眾生根差別智力（indriya-parāpara-jñāna-bala，瞭解他人壽命和眾生根器差異的能力）、知眾生種種無量欲智力（nānādhimukti-jñāna-bala，瞭解眾生各種不同慾望的能力）、知諸眾生種種無量性智力（nānādhātu-jñāna-bala，瞭解眾生各種不同性質的能力）、知一切至處道智力（sarvatragāminī-pratipad-jñāna-bala，瞭解所有通往涅槃的道路的能力）、知宿命智力（pūrva-nivāsānusmṛti-jñāna-bala，瞭解過去世的能力）、知一切眾生死智力（cyuty-upapāda-jñāna-bala，瞭解眾生死生情況的能力）、知漏盡智力（āsravakṣaya-jñāna-bala，瞭解斷盡煩惱的能力）。 『再者，童子！如果具足口戒的菩薩摩訶薩能得到四無畏、十八不共法，這就叫做口戒具足。 『再者，童子！如果具足口戒的菩薩摩訶薩能得到三解脫門、得到四梵住，這就叫做具足口戒。 『再者，童子！具足口戒的菩薩摩訶薩，簡略來說，能得到四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，這就叫做菩薩具足口戒。 『再者，童子！如果具足口戒的菩薩摩訶薩能得到大悲梵住、得到大舍梵住、得到安隱覺、得到寂滅覺，這就叫做菩薩具足口戒。 『再者，童子！如果菩薩摩訶薩具足口戒，就能遠離妄語、兩舌、惡口、綺語，對於父母師長不出口粗惡之言，一切有過失和罪惡的言語，菩薩都能完全遠離。對於這些言說，如實了知它們如迴響、如夢境、如幻象。』
【English Translation】 English version: 『O son! What is the precept of speech? If a Bodhisattva-mahāsattva (great being of Bodhisattva) accomplishes the precept of speech, they will attain the sixty kinds of unobstructed, pure, and wonderful voices of the Buddha, which are inconceivable. This is called the precept of speech.』 『Furthermore, O son! If a Bodhisattva-mahāsattva who is complete in the precept of speech says something, people will believe and accept it. This is called the precept of speech.』 『Furthermore, O son! A Bodhisattva-mahāsattva complete in the precept of speech attains the thirty-two major marks of a great man and the ten powers of the Tathagata (Tathāgata) – namely, the power of knowing what is possible and impossible (sthānāsthāna-jñāna-bala), the power of knowing the karmic causes and effects of all beings in the past, present, and future (karma-vipāka-jñāna-bala), the power of knowing whether there are afflictions or no afflictions in all meditations, liberations, samadhis, and correct receptions (dhyāna-vimokṣa-samādhi-samāpatti-jñāna-bala), the power of knowing the lifespan of others and the differences in the faculties of beings (indriya-parāpara-jñāna-bala), the power of knowing the various and limitless desires of beings (nānādhimukti-jñāna-bala), the power of knowing the various and limitless natures of beings (nānādhātu-jñāna-bala), the power of knowing the path that leads to all destinations (sarvatragāminī-pratipad-jñāna-bala), the power of knowing past lives (pūrva-nivāsānusmṛti-jñāna-bala), the power of knowing the death and rebirth of all beings (cyuty-upapāda-jñāna-bala), and the power of knowing the extinction of outflows (āsravakṣaya-jñāna-bala).』 『Furthermore, O son! If a Bodhisattva-mahāsattva complete in the precept of speech can attain the four fearlessnesses and the eighteen unshared qualities, this is called the complete precept of speech.』 『Furthermore, O son! If a Bodhisattva-mahāsattva complete in the precept of speech can attain the three doors of liberation and the four Brahmaviharas, this is called the complete precept of speech.』 『Furthermore, O son! A Bodhisattva-mahāsattva complete in the precept of speech, briefly speaking, can attain the four foundations of mindfulness, the four right exertions, the four bases of miraculous power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path. This is called the Bodhisattva's complete precept of speech.』 『Furthermore, O son! If a Bodhisattva-mahāsattva complete in the precept of speech can attain the Brahmavihara of great compassion, the Brahmavihara of great equanimity, the awakening of peace, and the awakening of tranquility, this is called the Bodhisattva's complete precept of speech.』 『Furthermore, O son! If a Bodhisattva-mahāsattva is complete in the precept of speech, they will be able to abstain from false speech, divisive speech, harsh speech, and frivolous speech. They will not utter coarse words to their parents and teachers. The Bodhisattva will completely abstain from all faulty and evil speech. Regarding these speeches, they truly know them to be like echoes, like dreams, like illusions.』
、如化、如陽焰、如光影，於此響聲乃至光影悉無所得、無分別、無取、無緣、無執著，是名菩薩具足口戒。
「童子！清凈口戒菩薩摩訶薩得一切佛語、得一切佛神足、得一切佛神通。」
爾時，世尊而說頌曰：
「若與口戒相應者， 是諸菩薩必獲得， 一切諸法無礙智， 是名具足於口戒； 若與口戒相應者， 獲三十二大人相、 得佛十力、不共法， 是名具足於口戒； 若與口戒相應者， 能得一切諸佛法， 謂我已說諸佛法， 是名具足於口戒； 若與口戒相應者， 能獲梵住及辯才， 逮不思議希有法， 是名具足於口戒； 若與口戒相應者， 得四念處及正勤， 具四神足、根、力等， 是名具足於口戒； 若與口戒相應者， 得於大舍無所畏， 得大悲愍清凈住， 是名具足於口戒； 若與口戒相應者， 能得清凈安隱覺， 及得寂靜覺觀等， 是名具足於口戒； 若與口戒相應者， 遠離妄語及兩舌， 復離惡口及綺語， 是名具足於口戒； 若與口戒相應者， 終不誹謗于正法， 亦不毀訾于如來， 是名具足於口戒； 若與口戒相應者， 于其父母、師長所， 不作非法粗惡言， 是名具
【現代漢語翻譯】 現代漢語譯本 『童子！譬如幻化、譬如陽焰（指陽光照射在空氣中產生的虛幻景象）、譬如光影，對於這些響聲乃至光影，都無所得、無分別、無取捨、無因緣、無執著，這叫做菩薩具足口戒。』
『童子！清凈口戒的菩薩摩訶薩（ महानसत्व ，偉大的眾生）能得到一切諸佛的語言、得到一切諸佛的神足（指神通的足跡）、得到一切諸佛的神通。』
這時，世尊（ भगवान ，指釋迦牟尼佛）用偈頌說道：
『如果與口戒相應，這些菩薩必定獲得，一切諸法無礙的智慧，這叫做具足口戒； 如果與口戒相應，獲得三十二大人相（指佛的三十二種殊勝的身體特徵）、得到佛的十力（指佛的十種力量）、不共法（指佛獨有的功德），這叫做具足口戒； 如果與口戒相應，能得到一切諸佛的法，就是我已經說的諸佛之法，這叫做具足口戒； 如果與口戒相應，能獲得梵住（指四種清凈的禪定狀態）和辯才（指善於辯論和說法的能力），獲得不可思議的稀有之法，這叫做具足口戒； 如果與口戒相應，得到四念處（指觀身不凈、觀受是苦、觀心無常、觀法無我）和正勤（指精進修行），具足四神足（指通過禪定獲得的超自然能力）、根、力等，這叫做具足口戒； 如果與口戒相應，得到大舍（指無私的佈施）而無所畏懼，得到大悲憫（指對眾生的深切同情）的清凈住處，這叫做具足口戒； 如果與口戒相應，能得到清凈安隱的覺悟，以及得到寂靜的覺觀等，這叫做具足口戒； 如果與口戒相應，遠離妄語和兩舌（指挑撥離間的言語），又遠離惡口（指粗暴惡劣的言語）和綺語（指華麗而無意義的言語），這叫做具足口戒； 如果與口戒相應，終究不會誹謗正法（指正確的佛法），也不會譭謗如來（指佛），這叫做具足口戒； 如果與口戒相應，對於父母、師長，不做非法和粗惡的言語，這叫做具足口戒；』
【English Translation】 English version 『O son! Like an illusion, like a mirage (referring to the illusory scene produced by sunlight shining on the air), like a light and shadow, regarding these sounds and even light and shadows, there is no attainment, no discrimination, no taking, no condition, no attachment. This is called a Bodhisattva fully possessing the precept of speech.』
『O son! A Bodhisattva-Mahasattva ( महानसत्व , great being) with pure speech precepts can obtain all the languages of all Buddhas, obtain all the divine feet (referring to the supernatural footprints) of all Buddhas, and obtain all the supernatural powers of all Buddhas.』
At that time, the World-Honored One ( भगवान , referring to Shakyamuni Buddha) spoke in verse, saying:
『If one is in accordance with the precept of speech, these Bodhisattvas will surely obtain unobstructed wisdom of all dharmas, this is called fully possessing the precept of speech; If one is in accordance with the precept of speech, one obtains the thirty-two major marks (referring to the thirty-two special physical characteristics of the Buddha), obtains the ten powers of the Buddha (referring to the ten powers of the Buddha), and the unshared dharmas (referring to the unique merits of the Buddha), this is called fully possessing the precept of speech; If one is in accordance with the precept of speech, one can obtain all the dharmas of all Buddhas, that is, the dharmas of all Buddhas that I have already spoken, this is called fully possessing the precept of speech; If one is in accordance with the precept of speech, one can obtain the Brahma-viharas (referring to the four pure states of meditation) and eloquence (referring to the ability to debate and preach well), and attain inconceivable and rare dharmas, this is called fully possessing the precept of speech; If one is in accordance with the precept of speech, one obtains the Four Foundations of Mindfulness (referring to the contemplation of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of dharmas) and Right Diligence (referring to diligent practice), and possesses the Four Supernatural Powers (referring to the supernatural abilities obtained through meditation), roots, powers, etc., this is called fully possessing the precept of speech; If one is in accordance with the precept of speech, one obtains great giving (referring to selfless giving) and is fearless, and obtains a pure abode of great compassion (referring to deep sympathy for sentient beings), this is called fully possessing the precept of speech; If one is in accordance with the precept of speech, one can obtain pure and peaceful enlightenment, and obtain quiet contemplation, etc., this is called fully possessing the precept of speech; If one is in accordance with the precept of speech, one is far from false speech and divisive speech (referring to words that incite discord), and also far from harsh speech (referring to rude and unpleasant words) and frivolous speech (referring to ornate and meaningless words), this is called fully possessing the precept of speech; If one is in accordance with the precept of speech, one will never slander the True Dharma (referring to the correct Buddhist teachings), nor will one defame the Tathagata (referring to the Buddha), this is called fully possessing the precept of speech; If one is in accordance with the precept of speech, one will not use unlawful and harsh words towards one's parents and teachers, this is called fully possessing the precept of speech;』
足於口戒； 若與口戒相應者， 終不起口一切過， 彼能悉離無有餘， 是名具足於口戒； 若與口戒相應者， 能知語言猶如響， 覺了音聲猶如夢， 是名具足於口戒； 了知無我及壽命， 緣起虛妄猶如夢， 能知語言如是者， 是名具足於口戒； 滅諦不實猶如夢， 涅槃之體如夢性， 菩薩知言如是者， 是名具足於口戒； 諸餘語言不可得， 無有分別、無滯著、 無有攀緣、無取執， 是名具足於口戒。
「童子！云何名意戒？若具足意戒菩薩摩訶薩，得一切佛法、得一切神通、心得不動解脫，若具足意戒菩薩摩訶薩得金剛三昧定，是名意戒成就。
「複次，童子！若具足意戒菩薩摩訶薩得熾然光明，是名具足意戒；若具足意戒菩薩摩訶薩得六十種美妙音聲相應，是名具足意戒。
「複次，童子！若具足意戒菩薩摩訶薩得三十二大人相、十力、四無畏、四無礙智、十八不共法，是名具足意戒。
「複次，童子！具足意戒菩薩摩訶薩得三解脫門——謂空、無相、無愿——是名具足意戒。
「複次，童子！具足意戒菩薩摩訶薩得四梵住——謂大慈、大悲、大喜、大舍——是名具足意戒。
「複次，童子！具足意戒菩薩摩
【現代漢語翻譯】 現代漢語譯本： 圓滿的口戒： 如果能守護好口戒， 就不會造作任何口頭的過失， 能夠完全地遠離一切惡行， 這被稱為圓滿的口戒。 如果能守護好口戒， 就能明白語言如同迴響， 覺悟到聲音如同夢幻， 這被稱為圓滿的口戒。 了知沒有『我』和壽命， 緣起（pratītyasamutpāda）的法則是虛妄的，如同夢幻， 能夠明白語言也是如此， 這被稱為圓滿的口戒。 滅諦（nirodha-satya）不是真實的，如同夢幻， 涅槃（nirvāṇa）的本體也如同夢幻的性質， 菩薩（bodhisattva）如果能這樣理解語言， 這被稱為圓滿的口戒。 其他的語言都不可得， 沒有分別、沒有滯留執著、 沒有攀緣、沒有抓取執持， 這被稱為圓滿的口戒。
『童子！什麼叫做意戒？如果具足意戒的菩薩摩訶薩（bodhisattva-mahāsattva），獲得一切佛法、獲得一切神通、心得不動解脫，如果具足意戒的菩薩摩訶薩獲得金剛三昧定（vajra-samādhi），這稱為意戒成就。』
『再者，童子！如果具足意戒的菩薩摩訶薩獲得熾然光明，這稱為具足意戒；如果具足意戒的菩薩摩訶薩獲得六十種美妙音聲相應，這稱為具足意戒。』
『再者，童子！如果具足意戒的菩薩摩訶薩獲得三十二大人相、十力、四無畏、四無礙智、十八不共法，這稱為具足意戒。』
『再者，童子！具足意戒的菩薩摩訶薩獲得三解脫門——即空（śūnyatā）、無相（animitta）、無愿（apraṇihita）——這稱為具足意戒。』
『再者，童子！具足意戒的菩薩摩訶薩獲得四梵住——即大慈（maitrī）、大悲（karuṇā）、大喜（muditā）、大舍（upekṣā）——這稱為具足意戒。』
『再者，童子！具足意戒的菩薩摩訶
【English Translation】 English version: Perfected Speech Discipline: If one is sufficient in speech discipline, Then one will never commit any verbal transgressions, One can completely abandon all evils without remainder, This is called being perfected in speech discipline. If one is sufficient in speech discipline, Then one can know language is like an echo, Awakening to sound as if it were a dream, This is called being perfected in speech discipline. Knowing there is no 'self' and no lifespan, The principle of dependent origination (pratītyasamutpāda) is false, like a dream, Being able to know language in this way, This is called being perfected in speech discipline. The truth of cessation (nirodha-satya) is not real, like a dream, The essence of nirvāṇa (nirvāṇa) is also like the nature of a dream, If a Bodhisattva (bodhisattva) understands language in this way, This is called being perfected in speech discipline. All other languages are unattainable, Without discrimination, without stagnation or attachment, Without clinging, without grasping or holding, This is called being perfected in speech discipline.
'Young man! What is called mind discipline? If a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) who is complete in mind discipline obtains all Buddha-dharmas, obtains all supernormal powers, and whose mind attains immovable liberation, if a Bodhisattva-Mahasattva complete in mind discipline obtains the Vajra Samadhi (vajra-samādhi), this is called the accomplishment of mind discipline.'
'Furthermore, young man! If a Bodhisattva-Mahasattva complete in mind discipline obtains blazing light, this is called being complete in mind discipline; if a Bodhisattva-Mahasattva complete in mind discipline obtains correspondence with sixty kinds of beautiful sounds, this is called being complete in mind discipline.'
'Furthermore, young man! If a Bodhisattva-Mahasattva complete in mind discipline obtains the thirty-two major marks of a great man, the ten powers, the four fearlessnesses, the four unobstructed wisdoms, and the eighteen unshared dharmas, this is called being complete in mind discipline.'
'Furthermore, young man! A Bodhisattva-Mahasattva complete in mind discipline obtains the three doors of liberation—namely, emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita)—this is called being complete in mind discipline.'
'Furthermore, young man! A Bodhisattva-Mahasattva complete in mind discipline obtains the four Brahmaviharas—namely, great loving-kindness (maitrī), great compassion (karuṇā), great joy (muditā), and great equanimity (upekṣā)—this is called being complete in mind discipline.'
'Furthermore, young man! A Bodhisattva-Maha
訶薩得四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，是名具足意戒。
「複次，童子！若具足意戒菩薩摩訶薩得住大悲、得住大舍、得安隱覺、得寂滅覺、得利益、得威儀、得勝行，是名具足意戒。
「複次，童子！若菩薩摩訶薩棄捨邪見，不與邪見俱；斷除瞋恚，不與瞋恚俱；斷除慳貪，不與慳貪俱；棄捨懈怠，不與懈怠俱；于父母師長所不起諂曲心、貪瞋癡心，亦不與俱；不捨菩提心、不捨信樂心，諸餘過惡覺觀心悉皆舍離，亦不與俱，是名具足意戒。
「善知諸法如幻、如夢、如化、如焰、如響、如光影，無去、無來，亦復知苦如夢、知無我如夢、知無常如夢、知無眾生如夢、知空如夢，意無所得、無分別、無滯著、無攀緣、無取執。童子！是名菩薩具足意戒。
「若菩薩具足清凈意戒法者便遠離一切諸難，得不可思議一切諸佛法、得一切諸佛神通、得心解脫不動。童子！是名具足意戒。」
爾時，世尊而說頌曰：
「一心諦聽勿亂想， 所說意戒凈無垢， 得聞法已起諸行， 便能速悟于菩提。 智者若持于意戒， 第一寂靜廣不動， 佛法難思未曾有， 是則名為意戒凈； 智者若持于意戒， 心得解脫常不動， 得如金剛最勝定
【現代漢語翻譯】 現代漢語譯本 訶薩（菩薩）獲得四念處（觀察身、受、心、法四種對像）、四正勤（斷惡、修善、持善、增善）、四如意足（欲、勤、心、觀四種禪定）、五根（信、進、念、定、慧五種能力）、五力（信、進、念、定、慧五種力量）、七覺分（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），這被稱為具足意戒。
『再者，童子！如果具足意戒的菩薩摩訶薩能夠安住于大悲心、安住于大舍心、獲得安穩的覺悟、獲得寂滅的覺悟、獲得利益、獲得威儀、獲得殊勝的修行，這被稱為具足意戒。』
『再者，童子！如果菩薩摩訶薩捨棄邪見，不與邪見同在；斷除瞋恚，不與瞋恚同在；斷除慳貪，不與慳貪同在；捨棄懈怠，不與懈怠同在；對於父母師長，不起諂媚虛偽的心、貪婪瞋恨愚癡的心，也不與這些心同在；不捨棄菩提心、不捨棄信樂心，其餘的過惡覺觀之心全部舍離，也不與這些心同在，這被稱為具足意戒。』
『善於了知諸法如幻、如夢、如化、如焰、如響、如光影，沒有來處，沒有去處，也了知痛苦如夢、了知無我如夢、了知無常如夢、了知無眾生如夢、了知空性如夢，心中沒有所得、沒有分別、沒有滯留執著、沒有攀緣、沒有取捨執取。童子！這被稱為菩薩具足意戒。』
『如果菩薩具足清凈意戒之法，便能遠離一切諸難，獲得不可思議的一切諸佛之法、獲得一切諸佛的神通、獲得心的解脫而不動搖。童子！這被稱為具足意戒。』
這時，世尊以偈頌說道：
『一心專注仔細聽， 不要胡思亂猜想， 所說意戒清凈無垢， 聽聞佛法後起修行， 便能迅速覺悟于菩提。 智者如果持守意戒， 第一寂靜廣大不動， 佛法難思不可思議， 這便稱為意戒清凈； 智者如果持守意戒， 心得解脫常住不動， 獲得如同金剛最勝定』
【English Translation】 English version The Bodhisattva obtains the four Smrtyupasthanas (Four Foundations of Mindfulness: mindfulness of body, feelings, mind, and phenomena), the four Samyakprahānas (Four Right Exertions: preventing evil, cultivating good, maintaining good, and increasing good), the four Rddhipadas (Four Supports for Supernatural Power: desire, effort, mind, and investigation), the five Indriyas (Five Roots: faith, vigor, mindfulness, concentration, and wisdom), the five Balas (Five Powers: faith, vigor, mindfulness, concentration, and wisdom), the seven Bodhyangas (Seven Factors of Enlightenment: discrimination, vigor, joy, tranquility, mindfulness, concentration, and equanimity), and the eight Aryamargas (Eightfold Noble Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). This is called the complete intention precepts.
『Furthermore, young man! If a Bodhisattva-Mahasattva who possesses the complete intention precepts dwells in great compassion, dwells in great equanimity, obtains peaceful awakening, obtains tranquil awakening, obtains benefit, obtains dignity, and obtains supreme practice, this is called the complete intention precepts.』
『Furthermore, young man! If a Bodhisattva-Mahasattva abandons wrong views, not being with wrong views; cuts off anger, not being with anger; cuts off stinginess, not being with stinginess; abandons laziness, not being with laziness; towards parents and teachers, does not arise with a flattering and deceitful mind, a greedy, hateful, and deluded mind, nor is with these minds; does not abandon the Bodhi-mind, does not abandon the mind of faith and joy, and completely abandons all other evil thoughts and observations, not being with these thoughts either, this is called the complete intention precepts.』
『Knowing well that all dharmas are like illusions, like dreams, like transformations, like flames, like echoes, like light and shadows, without going, without coming, and also knowing that suffering is like a dream, knowing that no-self is like a dream, knowing that impermanence is like a dream, knowing that no sentient beings is like a dream, knowing that emptiness is like a dream, the mind has no attainment, no discrimination, no clinging, no attachment, no grasping. Young man! This is called the Bodhisattva's complete intention precepts.』
『If a Bodhisattva possesses the pure intention precepts, then he will be far away from all difficulties, obtain all the inconceivable Buddha-dharmas, obtain all the Buddha's supernatural powers, and obtain the liberation of the mind without being moved. Young man! This is called the complete intention precepts.』
At that time, the World Honored One spoke in verse, saying:
『Listen attentively with one mind, do not have confused thoughts, The intention precepts spoken are pure and without defilement, Having heard the Dharma, arise in practice, Then one can quickly awaken to Bodhi. If a wise person holds the intention precepts, It is the first stillness, vast and unmoving, The Buddha-dharma is inconceivable and unprecedented, This is then called the purity of the intention precepts; If a wise person holds the intention precepts, The mind obtains liberation and is always unmoving, Obtaining the most supreme Samadhi like Vajra.』
， 是則名為意戒凈； 智者若能發起此， 稱欲敷演廣利益， 獲得六十微妙聲， 是則名為意戒凈； 智者意戒最為上， 得三十二大人相， 得佛十力、諸功德， 是則名說勝意戒； 智者若持于意戒， 獲得辯才及無畏、 得勝希有難思法， 是則名為勝意戒； 智者若持于意戒， 得四念處及神足， 復獲正勤及根、力， 是名已說勝意戒； 智者若持于意戒， 能得清凈七覺支， 亦能獲得八聖道， 是則已說勝意戒； 智者若持于意戒， 獲得最勝大舍住， 及大悲住凈無垢， 是名已說勝意戒； 智者若持于意戒， 得安隱覺凈無垢， 得遠離覺諸功德， 是則名說勝意戒； 智者若持于意戒， 不與一切邪見居， 恒常不起無明恚， 是則名為意戒凈。 若能具足意戒者， 乃至少時不諂曲， 父母、師所無諂偽， 是則已說意戒凈； 智者若具于意戒， 貪、瞋等事悉永離， 愚癡之法亦皆斷， 是則已說勝意戒； 智者若具于意戒， 恒常不捨菩提心， 信心決定終不壞， 是則已說勝意戒； 智者若具于意戒， 所有一切諸過惡， 皆悉遠離不與居， 是則已說勝意戒； 心能入
【現代漢語翻譯】 現代漢語譯本： 是這樣就叫做意戒清凈； 智者如果能夠發起這種意戒，就能夠宣揚廣大的利益， 獲得六十種微妙的聲音，這就是意戒清凈； 智者的意戒最為殊勝，能夠得到三十二種大丈夫相（佛陀所具有的三十二種特殊體貌特徵）， 得到佛陀的十力（佛陀所具有的十種力量）、各種功德，這就叫做宣說殊勝的意戒； 智者如果能夠持守意戒，就能夠獲得辯才和無畏， 得到殊勝稀有難以思議的佛法，這就叫做殊勝的意戒； 智者如果能夠持守意戒，就能夠得到四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）和神足（通過禪定生起的超自然能力）， 還能獲得正勤（四正勤：已生惡令斷滅，未生惡令不生，未生善令生起，已生善令增長）以及五根、五力（信、精進、念、定、慧五種增上之法），這已經宣說了殊勝的意戒； 智者如果能夠持守意戒，就能夠得到清凈的七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）， 也能獲得八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定），這已經宣說了殊勝的意戒； 智者如果能夠持守意戒，就能夠獲得最殊勝的大舍住（平等無私的慈悲心）， 以及大悲住清凈無垢，這已經宣說了殊勝的意戒； 智者如果能夠持守意戒，就能夠得到安穩的覺悟清凈無垢， 得到遠離煩惱的覺悟和各種功德，這就叫做宣說殊勝的意戒； 智者如果能夠持守意戒，就不會與一切邪見同住， 恒常不起無明和嗔恚，這就是意戒清凈。 如果能夠具足意戒的人，哪怕是極短的時間裡都不諂媚虛偽， 對父母、師長都沒有諂媚虛偽，這已經宣說了意戒清凈； 智者如果具足意戒，貪婪、嗔恨等事情全部永遠遠離， 愚癡的法也全部斷除，這已經宣說了殊勝的意戒； 智者如果具足意戒，恒常不捨棄菩提心（追求覺悟的心）， 信心堅定最終不會退轉，這已經宣說了殊勝的意戒； 智者如果具足意戒，所有一切的過失和罪惡， 都全部遠離不與它們同住，這已經宣說了殊勝的意戒； 心能夠進入...
【English Translation】 English version: This is called purity of mental precepts; If a wise person can initiate this, it is said to widely expound great benefits, Obtaining sixty subtle sounds, this is called purity of mental precepts; The mental precepts of the wise are the most supreme, obtaining the thirty-two major marks (the thirty-two special physical characteristics of the Buddha), Obtaining the ten powers of the Buddha (the ten powers possessed by the Buddha), and all merits, this is called expounding the supreme mental precepts; If a wise person can uphold mental precepts, they will obtain eloquence and fearlessness, Obtaining supreme, rare, and inconceivable Dharma, this is called supreme mental precepts; If a wise person can uphold mental precepts, they will obtain the four foundations of mindfulness (contemplation of the body as impure, feeling as suffering, mind as impermanent, and phenomena as without self) and supernatural powers (supernatural abilities arising from meditation), Also obtaining right diligence (the four right exertions: to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to arouse wholesome states that have not yet arisen, and to maintain and perfect wholesome states that have arisen) and the five roots and five powers (faith, energy, mindfulness, concentration, and wisdom), this is said to be the supreme mental precepts; If a wise person can uphold mental precepts, they will obtain the pure seven factors of enlightenment (mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity), And also obtain the Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), this is said to be the supreme mental precepts; If a wise person can uphold mental precepts, they will obtain the most supreme great equanimity dwelling (impartial and selfless compassion), And the great compassion dwelling, pure and without defilement, this is said to be the supreme mental precepts; If a wise person can uphold mental precepts, they will obtain peaceful awakening, pure and without defilement, Obtaining awakening free from afflictions and all merits, this is called expounding the supreme mental precepts; If a wise person can uphold mental precepts, they will not dwell with any wrong views, Constantly not arising ignorance and hatred, this is called purity of mental precepts. If one can be complete with mental precepts, even for a short time without deceit or hypocrisy, Without flattery or falsehood towards parents and teachers, this is said to be purity of mental precepts; If a wise person is complete with mental precepts, greed, anger, and other things are all forever abandoned, The Dharma of ignorance is also completely cut off, this is said to be the supreme mental precepts; If a wise person is complete with mental precepts, they constantly do not abandon Bodhicitta (the mind of seeking enlightenment), Faith is firm and will never be destroyed, this is said to be the supreme mental precepts; If a wise person is complete with mental precepts, all faults and evils, Are all kept far away and do not dwell with them, this is said to be the supreme mental precepts; The mind can enter...
于如幻法， 猶如睡夢、陽焰等， 亦如光影、呼聲響， 是則已說勝意戒； 知苦惱事猶如夢， 及與無常、空無我， 心意能知如是者， 是則已說勝意戒； 知無眾生、無壽命， 悟諸因緣如輪轉， 無所從來、無去處， 是則已說勝意戒； 推求彼意無可得， 亦無分別、無滯著、 無有攀緣、無取執， 是則已說勝意戒； 第一義諦猶如夢， 觀知涅槃亦復然， 智者若了意如是， 是則已說勝意戒。
「童子！彼云何名業清凈？見於三有猶如夢想，于彼厭離不起貪愛，是名業清凈。
「云何名過於攀緣？謂知陰界入如幻而遠離故。
「云何名了知諸陰？謂悟知諸陰猶如陽焰故。
「云何得諸界平等？謂知界等如化而棄捨故。
「云何遣除諸入？謂入如光影而棄捐故。
「云何名斷除渴愛？謂於一切法無諸攀緣故。
「云何名證於無生忍？於一切法無所得故。
「云何名知于諸業？謂發起精進斷除諸苦故。
「云何名顯示諸因？謂陰如響，無有生故。
「云何名不壞於果？謂業果如夢而無所壞故。
「云何名現見諸法？謂諸法中得無生忍故。
「云何名修集於道？於一切法無所修故。
【現代漢語翻譯】 現代漢語譯本 對於如幻之法，猶如睡夢、陽焰等，也如光影、呼聲之響，這便是已說的殊勝之戒； 知曉苦惱之事猶如夢幻，以及無常、空與無我，心意能夠知曉這些，這便是已說的殊勝之戒； 知曉沒有眾生、沒有壽命，領悟諸因緣如車輪般流轉，無所從來、無所去處，這便是已說的殊勝之戒； 推求那意念而不可得，也沒有分別、沒有滯著，沒有攀緣、沒有取執，這便是已說的殊勝之戒； 第一義諦猶如夢幻，觀知涅槃（Nirvana，佛教術語，指解脫）也是如此，智者如果瞭解意念如此，這便是已說的殊勝之戒。
『童子！什麼叫做業清凈？見到三有（指欲有、色有、無色有）猶如夢想，對於它們厭離而不生起貪愛，這就叫做業清凈。』
『什麼叫做超越攀緣？就是知曉陰（Skandha，構成個體的五種要素，即色、受、想、行、識）、界（Dhatu，構成經驗世界的元素）、入（Ayatana，感覺器官及其對像）如幻而遠離它們的緣故。』
『什麼叫做了解諸陰？就是領悟知曉諸陰猶如陽焰的緣故。』
『怎樣才能得到諸界平等？就是知曉諸界等同於幻化而捨棄它們的緣故。』
『怎樣才能遣除諸入？就是諸入如同光影而拋棄它們的緣故。』
『什麼叫做斷除渴愛？就是對於一切法沒有諸般攀緣的緣故。』
『什麼叫做證得無生忍（Anutpattika-dharma-kshanti，對事物不生不滅的真理的領悟）？對於一切法沒有所得的緣故。』
『什麼叫做知曉諸業？就是發起精進斷除諸苦的緣故。』
『什麼叫做顯示諸因？就是陰如同聲響，沒有生起的緣故。』
『什麼叫做不壞於果？就是業果如同夢幻而沒有所壞的緣故。』
『什麼叫做現見諸法？就是在諸法中得到無生忍的緣故。』
『什麼叫做修集於道？對於一切法沒有所修的緣故。』
【English Translation】 English version Regarding the illusory Dharma, like dreams, mirages, etc., also like light and shadows, the sound of an echo, this is what has been said as the supreme precept; Knowing that suffering is like a dream, and also impermanence, emptiness, and no-self, if the mind can understand these, this is what has been said as the supreme precept; Knowing that there are no sentient beings, no life spans, understanding that all causes and conditions revolve like a wheel, with nowhere to come from and nowhere to go, this is what has been said as the supreme precept; Seeking after that thought and finding nothing, also without discrimination, without attachment, without clinging, without grasping, this is what has been said as the supreme precept; The ultimate truth is like a dream, observing and knowing that Nirvana (Nirvana, a Buddhist term referring to liberation) is also like this, if a wise person understands the mind in this way, this is what has been said as the supreme precept.
'Young man! What is called purity of karma? Seeing the three realms of existence (referring to the desire realm, the form realm, and the formless realm) as like dreams, and not giving rise to greed or love for them, this is called purity of karma.'
'What is called surpassing clinging? It is knowing that the Skandhas (Skandha, the five aggregates that constitute an individual, namely form, feeling, perception, mental formations, and consciousness), Dhatus (Dhatu, elements that constitute the world of experience), and Ayatanas (Ayatana, sense organs and their objects) are like illusions and therefore distancing oneself from them.'
'What is called understanding the Skandhas? It is realizing that the Skandhas are like mirages.'
'How can one attain equality of the Dhatus? It is knowing that the Dhatus are like illusions and abandoning them.'
'How can one eliminate the Ayatanas? It is abandoning the Ayatanas as if they were light and shadows.'
'What is called cutting off craving? It is having no clinging to any Dharma.'
'What is called attaining the patience of non-origination (Anutpattika-dharma-kshanti, the realization of the truth of the non-arising and non-ceasing of things)? It is having no attainment in any Dharma.'
'What is called knowing the karmas? It is generating diligence to cut off all suffering.'
'What is called revealing the causes? It is that the Skandhas are like echoes, without arising.'
'What is called not destroying the result? It is that the result of karma is like a dream and is not destroyed.'
'What is called directly seeing the Dharmas? It is attaining the patience of non-origination in all Dharmas.'
'What is called cultivating the path? It is having nothing to cultivate in any Dharma.'
「云何名值遇諸佛？謂具一切諸佛戒行故。
「云何名智慧明利？謂於一切法獲無生忍故。
「云何名入諸眾生樂欲？謂知諸眾生前後根差別故。
「云何名得於法智？謂於一切法無所得故。
「云何名無礙辯智？謂能達如實法式故。
「云何名善知文字差別智？謂知三種語言差別故。
「云何名過於諸事？謂悟解無事故。
「云何名知于音聲？謂入音聲如響智故。
「云何名得歡喜？謂於一切法無所得，遠離苦惱、棄捨重擔而出離故。
「云何名得於愛喜？謂于乞求者令得歡喜，知施時見利益故。
「云何名心調正直？謂能了知四真諦故。
「云何名正直威儀？謂調均身故。
「云何名遠離怒色？謂斷諸瞋過故。
「云何名面常怡悅？謂善戒共住安隱故。
「云何名美妙言？謂與他人說利益事故。
「云何名先言慰喻？謂先言：『善來。』速起迎接故。
「云何名不懈怠？謂不捨策勤故。
「云何名恭敬尊長？謂敬懼尊長如善知識想故。
「云何名供養尊長？謂隨所侍養從教故。
「云何名生便知足？謂於一切資生而不樂著故。
「云何名求白法無厭？謂集諸善法故。
【現代漢語翻譯】 現代漢語譯本 『什麼叫做值遇諸佛（Yuzhufuo）？』 意思是具備諸佛的一切戒律和德行。 『什麼叫做智慧明利？』 意思是對一切法獲得無生法忍。 『什麼叫做進入眾生的喜好？』 意思是瞭解眾生前世和今生的根器差別。 『什麼叫做獲得法智？』 意思是對一切法沒有執著。 『什麼叫做無礙辯智？』 意思是能夠通達如實的法度。 『什麼叫做善於瞭解文字的差別智？』 意思是瞭解三種語言的差別。 『什麼叫做超越諸事？』 意思是領悟到沒有事情。 『什麼叫做了解音聲？』 意思是進入音聲如同迴響的智慧。 『什麼叫做獲得歡喜？』 意思是對一切法沒有執著，遠離痛苦煩惱，拋棄沉重負擔而得到解脫。 『什麼叫做獲得愛喜？』 意思是讓乞求者得到歡喜，知道佈施時能見到利益。 『什麼叫做心調柔正直？』 意思是能夠了知四聖諦。 『什麼叫做正直的威儀？』 意思是調和均勻身形。 『什麼叫做遠離怒容？』 意思是斷除各種嗔恨的過失。 『什麼叫做面容常常喜悅？』 意思是與持戒的人共同安穩地生活。 『什麼叫做美妙的言語？』 意思是與他人說有利益的事情。 『什麼叫做先用言語安慰？』 意思是先說：『歡迎您來。』 迅速起身迎接。 『什麼叫做不懈怠？』 意思是不放棄自我鞭策和勤奮努力。 『什麼叫做恭敬尊長？』 意思是尊敬畏懼尊長，如同看待善知識一樣。 『什麼叫做供養尊長？』 意思是隨從侍奉供養，聽從教誨。 『什麼叫做生來便知足？』 意思是對於一切生活所需不貪戀執著。 『什麼叫做追求清凈之法沒有厭倦？』 意思是積聚各種善法。
【English Translation】 English version 『What is called encountering all Buddhas (Yuzhufuo)?』 It means possessing all the precepts and conduct of all Buddhas. 『What is called wisdom being bright and sharp?』 It means obtaining the forbearance of non-origination regarding all dharmas. 『What is called entering the desires of all sentient beings?』 It means understanding the differences in the faculties of sentient beings in their past and present lives. 『What is called obtaining the wisdom of dharma?』 It means having no attachment to all dharmas. 『What is called unobstructed eloquence?』 It means being able to understand the true dharma. 『What is called being skilled in understanding the differences in languages?』 It means understanding the differences in three kinds of languages. 『What is called surpassing all affairs?』 It means realizing that there are no affairs. 『What is called understanding sounds?』 It means entering the wisdom of sounds like echoes. 『What is called obtaining joy?』 It means having no attachment to all dharmas, being far from suffering and afflictions, abandoning heavy burdens, and attaining liberation. 『What is called obtaining love and joy?』 It means causing those who beg to be joyful, knowing that one sees benefits when giving. 『What is called the mind being tamed and upright?』 It means being able to understand the Four Noble Truths. 『What is called upright demeanor?』 It means harmonizing and balancing the body. 『What is called being far from angry expressions?』 It means cutting off all faults of anger. 『What is called the face always being joyful?』 It means living peacefully together with those who uphold the precepts well. 『What is called beautiful speech?』 It means speaking about beneficial matters with others. 『What is called comforting with words first?』 It means saying first: 『Welcome.』 Quickly rising to greet them. 『What is called not being lazy?』 It means not abandoning self-exhortation and diligent effort. 『What is called respecting elders?』 It means respecting and revering elders as if regarding them as good teachers. 『What is called making offerings to elders?』 It means following and serving with offerings, and obeying their teachings. 『What is called being content from birth?』 It means not being attached to all necessities of life. 『What is called seeking pure dharma without weariness?』 It means accumulating all good dharmas.
「云何名命清凈？謂隨宜所得便生知足，若不知足便生諂曲、夸談、誑誘、激發他人、以利求利，是事悉舍故。
「云何名不捨住阿蘭若處？所謂不棄策勤，樂於邊閑及以叢林、巖穴、澗谷，愛樂於法，不與在家、出家交遊，不著利養，斷除渴愛，受禪定喜故。
「云何名地地住處智？謂聲聞果處智、辟支佛果處智，菩薩地住處智故。
「云何名憶念不忘？謂念無常、苦、空、無我故。
「云何名得陰巧便智？謂知陰、界、入差別而無所得故。
「云何名證於神通？謂獲四神足能為變現故。
「云何名滅諸煩惱？謂斷除貪、瞋、癡故。
「云何名斷除習氣？謂厭昔愚行，不樂聲聞、辟支佛地故。
「云何名為轉勝行？謂能起如來力、無畏、四無礙辯故。
「云何名修習因？謂斷除憎愛故。
「云何名知犯方便？謂知波羅提木叉、知毗尼、知戒故。
「云何名斷諸悔惱？于諸罪過至誠懺悔，更不重造，修諸善法故。
「云何名斷除愛戀？拔於三界渴愛枝條，發生未起之善、已生之善令不壞失故。
「云何名越過諸有？謂于諸三界而無所得又不顧念，是名過於諸有。
「云何名明達宿命？謂憶知過去世事故。
「云何
【現代漢語翻譯】 現代漢語譯本 『什麼叫做命清凈？』就是說，隨順適合的情況得到所需就感到滿足，如果不知足，就會產生諂媚、誇耀、欺騙引誘、鼓動他人、用利益來謀取利益的行為，捨棄這些行為就叫做命清凈。 『什麼叫做不捨棄住在阿蘭若（Aranya，寂靜處）的地方？』就是說，不放棄精進努力，喜歡在偏遠安靜的地方以及叢林、巖穴、山澗，喜愛佛法，不與在家、出家的人過多交往，不貪著利養，斷除對世間的渴愛，享受禪定的喜悅。 『什麼叫做對各種果位的智慧？』就是說，瞭解聲聞（Sravaka，聽聞佛法而悟道者）果位的智慧、辟支佛（Pratyekabuddha，獨覺佛）果位的智慧，以及菩薩（Bodhisattva，追求覺悟的修行者）各個階段的智慧。 『什麼叫做憶念不忘？』就是說，憶念世間萬物都是無常、是苦、是空、無我的。 『什麼叫做獲得對五陰（Skandha，構成個體存在的五種要素）的巧妙智慧？』就是說，瞭解五陰、十二界（Ayatana，感覺器官與感覺對像）、十八入（Dhatu，構成經驗世界的元素）的差別，但心中不執著于任何所得。 『什麼叫做證得神通？』就是說，獲得四神足（Rddhipada，通過禪定獲得的超自然能力），能夠隨心所欲地變化顯現。 『什麼叫做滅除各種煩惱？』就是說，斷除貪婪、嗔恨、愚癡。 『什麼叫做斷除習氣？』就是說，厭惡過去愚昧的行為，不喜好聲聞、辟支佛的境界。 『什麼叫做轉為更殊勝的修行？』就是說，能夠生起如來的十種力量（Dasabala，佛陀所具有的十種智慧力量）、四無畏（Vaisaradya，佛陀在眾人面前宣說佛法時的四種無所畏懼的境界）、四無礙辯（Patisambhida，佛陀所具有的四種無礙的辯才）。 『什麼叫做修習因？』就是說，斷除憎恨和愛戀。 『什麼叫做了解犯戒的方便？』就是說，瞭解波羅提木叉（Pratimoksa，戒律）、瞭解毗尼（Vinaya，戒律）、瞭解戒條。 『什麼叫做斷除各種後悔和煩惱？』就是說，對於各種罪過真心誠意地懺悔，不再重複犯錯，修習各種善法。 『什麼叫做斷除愛戀？』就是說，連根拔除三界（Trailokya，欲界、色界、無色界）的渴愛枝條，使未產生的善念得以產生，已產生的善念不至於壞滅。 『什麼叫做超越各種存在？』就是說，對於三界的一切都不執著，也不顧念，這就叫做超越各種存在。 『什麼叫做明白通達宿命？』就是說，能夠回憶並知道過去世的事情。 『什麼叫做……』
【English Translation】 English version 『What is called purity of life?』 It means being content with whatever one obtains as suitable. If one is not content, then flattery, boasting, deception, inducement, and inciting others to seek profit through profit arise. Abandoning these things is called purity of life. 『What is called not abandoning the dwelling in Aranya (Aranya, a quiet place)?』 It means not giving up diligent effort, delighting in secluded places, as well as forests, caves, ravines, and valleys, loving the Dharma, not associating excessively with laypeople or monastics, not being attached to gain and offerings, cutting off craving, and experiencing the joy of meditative absorption. 『What is called wisdom of dwelling in various grounds?』 It means understanding the wisdom of the Sravaka (Sravaka, one who attains enlightenment by hearing the Dharma) fruition, the wisdom of the Pratyekabuddha (Pratyekabuddha, a solitary Buddha) fruition, and the wisdom of the Bodhisattva's (Bodhisattva, a practitioner seeking enlightenment) various stages. 『What is called unforgetting mindfulness?』 It means being mindful of impermanence, suffering, emptiness, and non-self. 『What is called obtaining skillful wisdom regarding the Skandhas (Skandha, the five aggregates that constitute existence)?』 It means understanding the distinctions of the five Skandhas, the twelve Ayatanas (Ayatana, sense bases), and the eighteen Dhatus (Dhatu, elements of existence), without clinging to any attainment. 『What is called attaining supernatural powers?』 It means obtaining the four Rddhipadas (Rddhipada, the bases of supernatural power), being able to manifest transformations at will. 『What is called extinguishing all afflictions?』 It means cutting off greed, hatred, and delusion. 『What is called cutting off habitual tendencies?』 It means being disgusted with past foolish actions and not delighting in the grounds of Sravakas and Pratyekabuddhas. 『What is called transforming into a superior practice?』 It means being able to generate the ten powers of the Tathagata (Dasabala, the ten powers of a Buddha), the four fearlessnesses (Vaisaradya, the four kinds of fearlessness of a Buddha), and the four unimpeded eloquence (Patisambhida, the four kinds of analytical knowledge). 『What is called cultivating the cause?』 It means cutting off hatred and attachment. 『What is called knowing the means of transgression?』 It means understanding the Pratimoksa (Pratimoksa, the code of monastic discipline), understanding the Vinaya (Vinaya, monastic rules), and understanding the precepts. 『What is called cutting off all remorse and vexation?』 It means sincerely repenting for all transgressions, not repeating them, and cultivating all good Dharmas. 『What is called cutting off attachment?』 It means uprooting the branches of craving in the three realms (Trailokya, the three realms of existence: desire realm, form realm, and formless realm), causing unarisen wholesome qualities to arise, and preventing arisen wholesome qualities from deteriorating. 『What is called transcending all existences?』 It means not being attached to or mindful of anything in the three realms, which is called transcending all existences. 『What is called clearly understanding past lives?』 It means being able to recall and know the events of past lives. 『What is called...』
名于業果無疑？謂離諸斷常故。
「云何名思惟於法？謂思念如實之法故。
「云何名習於多聞？謂修習、受持聲聞藏、辟支佛藏、菩薩藏故。
「云何名得捷利智？謂觀無生智猶如夢故。
「云何名樂欲于智？所謂常習智慧故。
「云何名通達智慧？所謂起于阿耨多羅三藐三菩提故。
「云何名得調伏地？謂菩薩所修學處故。
「云何名譬如於山？所謂不捨菩提心故。
「云何不動？所謂無分別，不為煩惱所奪故。
「云何名不躁動？所謂於一切相無緣念故。
「云何名不退相？謂於六波羅蜜無所缺減，恒常得見他剎諸佛故。
「云何名出生善法？謂親近阿耨多羅三藐三菩提故。
「云何名厭離惡業？所謂堅持禁戒，更不起惡故。
「云何名不行煩惱？所謂不起無明、有愛及瞋故。
「云何名不捨于戒？所謂信因果、恭敬如來故。
「云何名分別諸禪？所謂知心及數，善巧方便而得一心故。
「云何名知一切眾生樂欲？所謂知根差別故。
「云何名善分別生處智？所謂知五趣差別故。
「云何名無邊智？所謂自然知於世間、出世間法故。
「云何名言語次第智？所謂能知如來權密言說故。
【現代漢語翻譯】 現代漢語譯本 『因果報應之名是否確定無疑？』因為遠離了斷滅和常存的兩種極端觀點。
『什麼叫做思惟於法？』就是思念如實不虛的佛法。
『什麼叫做習於多聞？』就是修習、受持聲聞藏、辟支佛藏、菩薩藏。
『什麼叫做獲得敏捷的智慧？』就是觀照無生之智如同夢幻泡影。
『什麼叫做樂於智慧？』就是常常修習智慧。
『什麼叫做通達智慧？』就是發起阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
『什麼叫做獲得調伏之地？』就是菩薩所修學的戒律。
『什麼叫做譬如於山？』就是不捨棄菩提心。
『什麼叫做不動？』就是沒有分別心，不被煩惱所動搖。
『什麼叫做不躁動？』就是對於一切現象沒有攀緣執念。
『什麼叫做不退相？』就是在六波羅蜜（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）上沒有缺失減少，並且恒常能夠見到其他佛土的諸佛。
『什麼叫做出生善法？』就是親近阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
『什麼叫做厭離惡業？』就是堅持禁戒，不再造作惡業。
『什麼叫做不行煩惱？』就是不起無明、有愛和嗔恨。
『什麼叫做不捨于戒？』就是相信因果報應，恭敬如來。
『什麼叫做分別諸禪？』就是了解心的狀態和作用，善用方便法門而得到一心不亂。
『什麼叫做知一切眾生樂欲？』就是了解眾生根性的差別。
『什麼叫做善分別生處智？』就是了解五趣（五道輪迴）的差別。
『什麼叫做無邊智？』就是自然而然地瞭解世間法和出世間法。
『什麼叫做言語次第智？』就是能夠了解如來的權巧方便和秘密言說。
【English Translation】 English version 'Is the name of karma and its result undoubtedly established?' It is because it is apart from the extremes of both annihilation and permanence.
'What is called contemplating the Dharma?' It means contemplating the Dharma as it truly is.
'What is called being accustomed to much learning?' It means practicing and upholding the Śrāvakapiṭaka (collection of the Hearers), Pratyekabuddhapiṭaka (collection of the Solitary Buddhas), and Bodhisattvapiṭaka (collection of the Bodhisattvas).
'What is called obtaining quick and sharp wisdom?' It means contemplating the wisdom of non-origination as being like a dream.
'What is called delighting in wisdom?' It means constantly practicing wisdom.
'What is called penetrating wisdom?' It means giving rise to Anuttara-samyak-sambodhi (supreme perfect enlightenment).
'What is called obtaining the ground of taming?' It means the precepts that Bodhisattvas cultivate.
'What is called being like a mountain?' It means not abandoning the Bodhicitta (mind of enlightenment).
'What is called immovability?' It means having no discrimination and not being swayed by afflictions.
'What is called non-agitation?' It means having no clinging thoughts towards all phenomena.
'What is called the aspect of non-regression?' It means having no deficiency in the Six Pāramitās (ṣaṭ-pāramitā, giving, morality, patience, diligence, meditation, and wisdom) and constantly being able to see the Buddhas in other Buddha-lands.
'What is called giving rise to wholesome dharmas?' It means drawing near to Anuttara-samyak-sambodhi (supreme perfect enlightenment).
'What is called being disgusted with evil karma?' It means upholding the precepts and not creating evil again.
'What is called not engaging in afflictions?' It means not giving rise to ignorance, craving, and anger.
'What is called not abandoning the precepts?' It means believing in cause and effect and respecting the Tathāgata (Thus Come One).
'What is called distinguishing the various dhyānas (meditative states)?' It means understanding the state and function of the mind, skillfully using expedient methods, and attaining single-mindedness.
'What is called knowing the desires of all beings?' It means understanding the differences in their faculties.
'What is called skillfully distinguishing the wisdom of birth places?' It means understanding the differences in the five destinies (of rebirth).
'What is called boundless wisdom?' It means naturally knowing the worldly and supramundane dharmas.
'What is called the wisdom of sequential speech?' It means being able to understand the Tathāgata's (Thus Come One) skillful and secret speech.
「云何名棄捨俗緣？所謂身心遠離而出家故。
「云何名不樂三界？所謂於三界如實見過故。
「云何名不下劣心？所謂不捨於心，若入正受亦復不捨故。
「云何名于諸法無執著？所謂於一切法棄捨愛故。
「云何名攝受正法？所謂護佛如是修多羅故，是名攝受正法。
「云何名守護正法？所謂一切謗法眾生以法降伏，是名護法。
「云何名信于業報？所謂于諸惡業羞恥厭離，修習善法故。
「云何名知律方便？所謂知自性犯不犯、知性罪犯不犯故。
「云何名滅諸違諍？所謂棄捨眾鬧故。
「云何名不相違返？所謂不喜一切世間語言故。
「云何名忍地？所謂忍于身心逼惱故。
「云何名攝受于忍？所謂於他所說粗惡語言悉能棄捨，忍辱無減故。
「云何名選擇於法？所謂知陰界入差別，知有漏助道、清凈助道，于彼法而無所得故。
「云何名決定巧便？所謂於一切法無所言說故。
「云何名善知句義差別智？所謂通達一切諸法故。
「云何名法句出生善巧智？所謂說于如實法故。
「云何名知義非義差別智？所謂知法性無增、無減故。
「云何名前際智？所謂因智故。
「云何名后
【現代漢語翻譯】 現代漢語譯本 『什麼叫做捨棄世俗的因緣？』就是指身心遠離世俗而出家的緣故。
『什麼叫做不喜愛三界（指欲界、色界、無色界）？』就是指對於三界的實相如實地覺察和看透的緣故。
『什麼叫做不生下劣之心？』就是指不捨棄自己的本心，即使進入真正的禪定狀態也不捨棄的緣故。
『什麼叫做對於一切法沒有執著？』就是指對於一切法都捨棄貪愛的緣故。
『什麼叫做攝受正法？』就是指守護佛所說的修多羅（佛經）的緣故，這就叫做攝受正法。
『什麼叫做守護正法？』就是指對於一切誹謗正法的眾生，用佛法來降伏他們，這就叫做護法。
『什麼叫做相信業報？』就是指對於各種惡業感到羞恥和厭惡，並且努力修習各種善法的緣故。
『什麼叫做了解戒律的方便？』就是指了解哪些行為本質上是犯戒，哪些不是；瞭解哪些行為本身就是罪過，哪些不是的緣故。
『什麼叫做止息各種爭論？』就是指捨棄眾人聚集喧鬧的場合的緣故。
『什麼叫做不互相違背？』就是指不喜歡一切世俗言語的緣故。
『什麼叫做安忍于各種境地？』就是指忍受身心所受到的逼迫和惱亂的緣故。
『什麼叫做攝受安忍？』就是指對於他人所說的粗暴惡劣的語言，完全能夠捨棄，忍辱之心沒有絲毫減少的緣故。
『什麼叫做選擇佛法？』就是指了解陰（五蘊）、界（十八界）、入（十二入）的差別，瞭解有漏的助道之法和清凈的助道之法，並且對於這些法都不執著的緣故。
『什麼叫做決定的善巧方便？』就是指對於一切法都沒有任何言說的緣故。
『什麼叫做善於瞭解語句含義差別的智慧？』就是指通達一切諸法的緣故。
『什麼叫做從佛法語句中產生善巧智慧？』就是指宣說如實之法的緣故。
『什麼叫做了解意義和非意義的差別智慧？』就是指了解法性沒有增加也沒有減少的緣故。
『什麼叫做前際智？』就是指因緣的智慧的緣故。
『什麼叫做后際智？』
【English Translation】 English version 『What is called abandoning worldly connections?』 It means being physically and mentally distant from the world and becoming a renunciate.
『What is called not delighting in the Three Realms (desire realm, form realm, formless realm)?』 It means truly seeing the reality of the Three Realms.
『What is called not having an inferior mind?』 It means not abandoning one's own mind, and not abandoning it even when entering into proper samadhi (meditative absorption).
『What is called not being attached to any dharmas (teachings, phenomena)?』 It means abandoning love and attachment to all dharmas.
『What is called embracing the True Dharma?』 It means protecting the Sutras (discourses of the Buddha) spoken by the Buddha; this is called embracing the True Dharma.
『What is called guarding the True Dharma?』 It means subduing all beings who slander the Dharma with the Dharma; this is called protecting the Dharma.
『What is called believing in karmic retribution?』 It means feeling ashamed and disgusted with all evil deeds, and diligently cultivating good deeds.
『What is called knowing the skillful means of the Vinaya (monastic rules)?』 It means knowing which actions are inherently violations and which are not; knowing which actions are inherently sinful and which are not.
『What is called extinguishing all disputes?』 It means abandoning crowded and noisy places.
『What is called not being contradictory?』 It means not delighting in any worldly language.
『What is called enduring the ground (of suffering)?』 It means enduring the oppression and affliction of body and mind.
『What is called embracing endurance?』 It means being able to completely abandon the coarse and evil words spoken by others, and one's forbearance does not diminish.
『What is called choosing the Dharma?』 It means knowing the differences between the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), knowing the defiled aids to enlightenment and the pure aids to enlightenment, and not being attached to those dharmas.
『What is called decisive skillful means?』 It means not speaking about any dharmas.
『What is called the wisdom of skillfully knowing the differences in the meaning of sentences?』 It means thoroughly understanding all dharmas.
『What is called the skillful wisdom of the arising of Dharma sentences?』 It means speaking the Dharma as it truly is.
『What is called the wisdom of knowing the difference between meaning and non-meaning?』 It means knowing that the nature of Dharma neither increases nor decreases.
『What is called knowledge of the past limit?』 It means knowledge of causes.
『What is called knowledge of the future limit?』
際智？所謂緣智故。
「云何名三世平等智？所謂於一切事法了知無有差別，安住無事法故。
「云何名知三世差別智？所謂於三世法無所得，亦無思念故。
「云何名心住？所謂不得於心故。
「云何名身住？所謂身念處，是名身住。
「云何名護威儀？所謂威儀無有錯亂故。
「云何名不壞威儀？所謂覆藏善事故。
「云何名不分別威儀？所謂離樂欲噁心故。
「云何名諸根端嚴？所謂思量法趣，所說相應、能知時節，于如實法如實演說故。
「云何名世諦智？善知去來法故，是名世智。
「云何名解脫舍？所謂隨所有財不隱藏、不慳嫉故。
「云何名常舒施手？所謂善共同戒故。
「云何名無有吝心？所謂信心盡施故。
「云何名慚？所謂恥諸暴惡故。
「云何名愧？所謂羞諸愚害故。
「云何名憎棄噁心？所謂知愚癡法，棄之不與共俱故。
「云何名不捨頭陀？所謂要期堅固而無退轉故。
「云何名受于信義？所謂如言所作故。
「云何名起于喜行？所謂思念善法利益故。
「云何名近尊長住？所謂棄捨憍慢，離懈怠事故。
「云何名降伏憍慢？所謂我不可得，無攀緣故。
【現代漢語翻譯】 現代漢語譯本 『際智』是什麼？就是因為『緣智』的緣故。
『什麼叫做三世平等智？』就是對於一切事物和法則，了知它們沒有差別，安住于沒有事物和法則的狀態。
『什麼叫做知三世差別智？』就是對於過去、現在、未來三世的法則，沒有執著，也沒有思念。
『什麼叫做心住？』就是不能執著於心。
『什麼叫做身住？』就是安住于身念處，這就叫做身住。
『什麼叫做護威儀？』就是威儀沒有錯亂。
『什麼叫做不壞威儀？』就是能夠覆藏善事。
『什麼叫做不分別威儀？』就是遠離對快樂的慾望和厭惡的心。
『什麼叫做諸根端嚴？』就是能夠思量佛法的趣味，所說的話與佛法相應，能夠知道合適的時機，對於真實的佛法如實地演說。
『什麼叫做世諦智？』就是善於瞭解過去和未來的法則，這就叫做世智。
『什麼叫做解脫舍？』就是對於自己所有的財物，不隱藏，不吝嗇，不嫉妒。
『什麼叫做常舒施手？』就是能夠很好地共同遵守戒律。
『什麼叫做沒有吝嗇心？』就是以完全的信心盡力佈施。
『什麼叫做慚？』就是以羞恥之心遠離各種暴行和惡行。
『什麼叫做愧？』就是以羞愧之心遠離各種愚蠢和有害的行為。
『什麼叫做憎棄噁心？』就是認識到愚癡的法則，拋棄它，不與它同流合污。
『什麼叫做不捨頭陀？』就是立下堅定的誓願，不退轉。
『什麼叫做受于信義？』就是按照自己所說的話去做。
『什麼叫做起于喜行？』就是思念善法的利益。
『什麼叫做近尊長住？』就是拋棄驕傲和傲慢，遠離懈怠的事情。
『什麼叫做降伏憍慢？』就是認識到『我』是不可得的，沒有可以攀緣的。
【English Translation】 English version 『What is 『limit of wisdom』 (際智)?』 It is because of 『wisdom of conditions』 (緣智).
『What is called 『wisdom of equality of the three times』 (三世平等智)?』 It means understanding that all things and dharmas are without difference, and dwelling in the state of no things and no dharmas.
『What is called 『wisdom of knowing the differences of the three times』 (知三世差別智)?』 It means having no attachment to the dharmas of the past, present, and future, and having no thoughts about them.
『What is called 『abiding in the mind』 (心住)?』 It means not being attached to the mind.
『What is called 『abiding in the body』 (身住)?』 It means dwelling in mindfulness of the body; this is called abiding in the body.
『What is called 『protecting dignified behavior』 (護威儀)?』 It means that dignified behavior is without disorder.
『What is called 『not destroying dignified behavior』 (不壞威儀)?』 It means concealing good deeds.
『What is called 『not discriminating dignified behavior』 (不分別威儀)?』 It means being apart from the mind of desire for pleasure and aversion.
『What is called 『the adornment of the faculties』 (諸根端嚴)?』 It means contemplating the taste of the Dharma, speaking in accordance with the Dharma, knowing the appropriate time, and expounding the true Dharma as it is.
『What is called 『worldly wisdom』 (世諦智)?』 It means being skilled in understanding the laws of the past and future; this is called worldly wisdom.
『What is called 『renunciation of liberation』 (解脫舍)?』 It means not hiding one's possessions, not being stingy, and not being jealous.
『What is called 『always extending a giving hand』 (常舒施手)?』 It means being good at jointly upholding the precepts.
『What is called 『having no miserly mind』 (無有吝心)?』 It means giving completely with faith.
『What is called 『shame』 (慚)?』 It means being ashamed of all violent and evil deeds.
『What is called 『remorse』 (愧)?』 It means being ashamed of all foolish and harmful actions.
『What is called 『hating and abandoning evil mind』 (憎棄噁心)?』 It means recognizing the laws of ignorance, abandoning them, and not associating with them.
『What is called 『not abandoning dhūta practices』 (不捨頭陀)?』 It means making firm vows and not regressing.
『What is called 『receiving trust and righteousness』 (受于信義)?』 It means acting according to one's words.
『What is called 『arising in joyful conduct』 (起于喜行)?』 It means contemplating the benefits of good dharmas.
『What is called 『dwelling near venerable elders』 (近尊長住)?』 It means abandoning pride and arrogance, and staying away from laziness.
『What is called 『subduing pride and arrogance』 (降伏憍慢)?』 It means realizing that 『I』 is unattainable and there is nothing to cling to.
「云何名攝伏於心？所謂思念一切白法不失利益智故。
「云何名策舉心智？所謂知精進果不失智故。
「云何名知義辯智？所謂通達如實智故。
「云何名了知于智？所謂知世間法、出世法故。
「云何名遠離非智智？所謂于如實法遠離取執故。
「云何名入心智？所謂不生滅智故。
「云何名部分別巧便智？所謂明利差別智故。
「云何名知諸言音智？所謂示如實法智故。
「云何名知處所智？所謂入于如實智故。
「云何名義決定方便智？所謂奉覲一切諸佛、菩薩、聲聞故。
「云何名棄捨非義？所謂善入過彼諸有故。
「云何名親近善人與共同事？所謂親覲諸佛、菩薩、聲聞故。
「云何名遠離惡人？所謂遠離取我、懈怠故。
「云何名修禪發通？所謂離於欲刺、不捨禪喜故。
「云何名不著禪味？所謂欲出三界故。
「云何名神通自在？謂住五通，佛法難知而能為他顯示故。
「云何名解假名？所謂了知名不究竟故。
「云何名了言說施設？所謂知世俗名數、文字故。
「云何名出過假名？謂了知無言說智故。
「云何名離世間？所謂先觀世間過惡故。
「云何不欣
【現代漢語翻譯】 現代漢語譯本 『什麼叫做攝伏於心（controlling the mind）？』 意思是說，思念一切清凈的法，不失去利益的智慧。 『什麼叫做策舉心智（stimulating the mind）？』 意思是說，知道精進的果報，不失去智慧。 『什麼叫做知義辯智（understanding meaning and eloquence）？』 意思是說，通達如實的智慧。 『什麼叫做了知于智（understanding wisdom）？』 意思是說，知道世間法和出世間法。 『什麼叫做遠離非智智（avoiding non-wisdom）？』 意思是說，對於如實的法，遠離取著和執著。 『什麼叫做入心智（entering the mind）？』 意思是說，不生不滅的智慧。 『什麼叫做部分別巧便智（skillful discernment）？』 意思是說，明白而銳利的差別智慧。 『什麼叫做知諸言音智（understanding all languages）？』 意思是說，開示如實之法的智慧。 『什麼叫做知處所智（knowing locations）？』 意思是說，進入如實的智慧。 『什麼叫做義決定方便智（wisdom of decisive meaning and skillful means）？』 意思是說，奉覲一切諸佛（all Buddhas）、菩薩（Bodhisattvas）、聲聞（Śrāvakas）。 『什麼叫做棄捨非義（abandoning what is meaningless）？』 意思是說，善於進入超越諸有的境界。 『什麼叫做親近善人與共同事（associating with good people and working together）？』 意思是說，親近諸佛（all Buddhas）、菩薩（Bodhisattvas）、聲聞（Śrāvakas）。 『什麼叫做遠離惡人（avoiding evil people）？』 意思是說，遠離執著於我、懈怠。 『什麼叫做修禪發通（cultivating dhyana and developing supernormal powers）？』 意思是說，遠離欲界的煩惱，不捨棄禪定的喜悅。 『什麼叫做不著禪味（not being attached to the taste of dhyana）？』 意思是說，想要超出三界。 『什麼叫做神通自在（mastery of supernormal powers）？』 意思是說，安住於五神通，佛法難以理解，卻能為他人顯示。 『什麼叫做解假名（understanding conventional names）？』 意思是說，明白名字不是究竟的。 『什麼叫做了言說施設（understanding verbal designations）？』 意思是說，知道世俗的名數和文字。 『什麼叫做出過假名（transcending conventional names）？』 意思是說，了知沒有言說的智慧。 『什麼叫做離世間（detachment from the world）？』 意思是說，首先觀察世間的過失和罪惡。 『什麼叫做不欣
【English Translation】 English version 『What is called controlling the mind (攝伏於心)?』 It means contemplating all pure dharmas (一切白法) without losing the wisdom of benefit. 『What is called stimulating the mind (策舉心智)?』 It means knowing the result of diligence without losing wisdom. 『What is called understanding meaning and eloquence (知義辯智)?』 It means thoroughly understanding true wisdom. 『What is called understanding wisdom (了知于智)?』 It means knowing mundane and supramundane dharmas. 『What is called avoiding non-wisdom (遠離非智智)?』 It means, regarding true dharmas, avoiding grasping and attachment. 『What is called entering the mind (入心智)?』 It means the wisdom of non-birth and non-death. 『What is called skillful discernment (部分別巧便智)?』 It means clear and sharp discriminating wisdom. 『What is called understanding all languages (知諸言音智)?』 It means the wisdom of revealing true dharmas. 『What is called knowing locations (知處所智)?』 It means entering true wisdom. 『What is called wisdom of decisive meaning and skillful means (義決定方便智)?』 It means reverently attending to all Buddhas (諸佛), Bodhisattvas (菩薩), and Śrāvakas (聲聞). 『What is called abandoning what is meaningless (棄捨非義)?』 It means skillfully entering beyond all existences. 『What is called associating with good people and working together (親近善人與共同事)?』 It means closely attending to all Buddhas (諸佛), Bodhisattvas (菩薩), and Śrāvakas (聲聞). 『What is called avoiding evil people (遠離惡人)?』 It means avoiding attachment to self and laziness. 『What is called cultivating dhyana and developing supernormal powers (修禪發通)?』 It means being free from the thorns of desire and not abandoning the joy of dhyana. 『What is called not being attached to the taste of dhyana (不著禪味)?』 It means desiring to transcend the three realms. 『What is called mastery of supernormal powers (神通自在)?』 It means abiding in the five supernormal powers, and although the Buddha's teachings are difficult to understand, being able to reveal them to others. 『What is called understanding conventional names (解假名)?』 It means understanding that names are not ultimate. 『What is called understanding verbal designations (了言說施設)?』 It means knowing worldly terms, numbers, and letters. 『What is called transcending conventional names (出過假名)?』 It means understanding the wisdom beyond words. 『What is called detachment from the world (離世間)?』 It means first observing the faults and evils of the world. 『What is called not rejoicing』
名利？所謂自性少欲故。
「云何不著利養？所謂無諸貪求、離惡欲故。
「云何聞人譏罵不生瞋嫌？所謂體知諸陰界故。
「云何聞嘆實德不生欣悅？所謂隱覆善法功德，知利養過故。
「云何不悕恭敬？體知因果故。
「云何不得恭敬心不嫌恨？所謂不捨禪定心故。
「云何毀辱不恚？所謂觀察世法悟因果故。
「云何聞讚譽不高？為求善法出家故。
「云何名無諸利養心不憂戚？所謂觀察昔所作業故。
「云何不與俗人交通？所謂不悕資生故。
「云何名不樂非法出家人同止？所謂親近如法人、不近非法人故。
「云何遠離非境界處？所謂棄捨五蓋故。
「云何名住所行境界？謂修四念處故。
「云何成就法式？所謂將護彼故。
「云何遠離非法？為自護善法故。
「云何不污他家？所謂離於親知過故。
「云何名護法？所謂具足求法，如法作故。
「云何名宴默少言？所謂得寂滅智故。
「云何名善巧問答？所謂隨問能答智故。
「云何名降伏怨仇？所謂分別顯示如實法，遠離取著故。
「云何知時？所謂能知歲月時故。
「云何不親凡愚？所謂見愚法過故。
【現代漢語翻譯】 現代漢語譯本 名利是什麼？ 意思是說，因為自性本來就少有慾望。 什麼叫做不執著于利益供養？ 意思是說，沒有各種貪求，遠離邪惡的慾望。 什麼叫做聽到別人譏諷謾罵不產生嗔恨？ 意思是說，能夠體悟瞭解諸陰界（諸陰：色、受、想、行、識五蘊。諸界：眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識，合稱十八界）的虛幻不實。 什麼叫做聽到別人讚歎真實的功德不產生歡喜？ 意思是說，隱藏自己的善法功德，並且知道利益供養是過患。 什麼叫做不希望得到恭敬？ 意思是說，能夠體悟瞭解因果的道理。 什麼叫做得不到恭敬心裡也不嫌恨？ 意思是說，不捨棄禪定的心。 什麼叫做受到譭謗侮辱不發怒？ 意思是說，觀察世間法，領悟因果的道理。 什麼叫做聽到讚美不驕傲自滿？ 意思是說，爲了尋求善法而出家。 什麼叫做沒有各種利益供養心裡也不憂愁悲傷？ 意思是說，觀察過去所造的業。 什麼叫做不與世俗之人交往？ 意思是說，不希望從他們那裡獲得生活所需。 什麼叫做不喜歡與不守戒律的出家人同住？ 意思是說，親近如法修行的人，不親近不如法修行的人。 什麼叫做遠離不應去的場所？ 意思是說，捨棄五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋）。 什麼叫做安住于所行的境界？ 意思是說，修習四念處（身念處、受念處、心念處、法念處）。 什麼叫做成就佛法的規範？ 意思是說，守護和愛護其他修行人。 什麼叫做遠離不如法的行為？ 意思是說，爲了保護自己的善法。 什麼叫做不玷污施主家？ 意思是說，遠離與施主親屬的過度交往。 什麼叫做護持佛法？ 意思是說，具足尋求佛法的意願，並且如法奉行。 什麼叫做安靜少言？ 意思是說，證得寂滅的智慧。 什麼叫做善於巧妙地問答？ 意思是說，能夠根據所問的問題給出解答的智慧。 什麼叫做降伏怨恨和仇敵？ 意思是說，分別顯示如實的佛法，遠離執取和貪著。 什麼叫做知道時節因緣？ 意思是說，能夠知道年月時節的變化。 什麼叫做不親近凡夫和愚人？ 意思是說，看到愚癡之法的過患。
【English Translation】 English version What is 'fame and gain'? It means that one's inherent nature has few desires. What does it mean to 'not be attached to offerings and support'? It means having no greed and being free from evil desires. What does it mean to 'not become angry or resentful when hearing others criticize or scold'? It means being able to understand the nature of the skandhas (five aggregates: form, feeling, perception, mental formations, and consciousness) and realms (the eighteen realms: six sense organs, six sense objects, and six sense consciousnesses). What does it mean to 'not become joyful when hearing others praise true virtues'? It means concealing one's own virtuous qualities and knowing the faults of offerings and support. What does it mean to 'not hope for reverence'? It means being able to understand the principle of cause and effect. What does it mean to 'not resent or hate when not receiving reverence'? It means not abandoning the mind of meditative concentration. What does it mean to 'not be angry when insulted or humiliated'? It means observing worldly phenomena and understanding the principle of cause and effect. What does it mean to 'not become arrogant when hearing praise'? It means having left home to seek good Dharma. What does it mean to 'not be sad or worried when lacking various offerings and support'? It means observing the actions one has done in the past. What does it mean to 'not associate with worldly people'? It means not hoping to obtain necessities from them. What does it mean to 'not enjoy dwelling with non-virtuous monks'? It means associating with those who practice the Dharma correctly and not associating with those who do not. What does it mean to 'stay away from inappropriate places'? It means abandoning the five coverings (desire, aversion, drowsiness, restlessness, and doubt). What does it mean to 'abide in the realm of practice'? It means cultivating the four foundations of mindfulness (mindfulness of body, feelings, mind, and phenomena). What does it mean to 'accomplish the Dharma rules'? It means protecting and cherishing other practitioners. What does it mean to 'stay away from unlawful actions'? It means protecting one's own good Dharma. What does it mean to 'not defile the donor's family'? It means staying away from excessive association with the donor's relatives. What does it mean to 'protect the Dharma'? It means having the desire to seek the Dharma and practicing it correctly. What does it mean to be 'quiet and speak little'? It means attaining the wisdom of quiescence. What does it mean to be 'skillful in questions and answers'? It means having the wisdom to answer questions according to what is asked. What does it mean to 'subdue enemies and hatred'? It means distinguishing and revealing the true Dharma and staying away from attachment and clinging. What does it mean to 'know the time'? It means being able to know the changes of years and seasons. What does it mean to 'not associate with ordinary and foolish people'? It means seeing the faults of foolish Dharma.
「云何不輕凌貧賤者？所謂於一切眾生起平等心故。
「云何以財速施貧苦？所謂有乞求者即令施財、施法故。
「云何于貧窮所能無礙施？所謂于彼眾生起于悲愍，任乞求意舍內、外物故。
「云何救濟破戒？所謂除犯戒業，安置凈戒中故。
「云何名為利益之事？謂能長養眾生故。
「云何名悲智？能見眾生未來苦惱故。
「云何名攝受於法？謂能令眾生入于如實法故。
「云何棄捨資財？所謂舍離諸陰，以財惠彼故。
「云何不營積聚？所謂厭離資生，見守護過故。
「云何贊述持戒？所謂善知持戒果報故。
「云何訶責毀戒？所謂善解犯戒過故。
「云何以無諂心奉事持戒？所謂于持戒者生難遭想故。
「云何名一切棄捨？所謂善信樂故。
「云何名增上信誠心勸請？所謂為他求樂，利眾生故。
「云何如說能行？所謂具足善信，聞即受行故。
「云何奉事比丘智人？所謂請問善事故。
「云何共他言論能生愛樂？所謂有證智教智故。
「云何名譬喻智？所謂以喻曉知法相本末故。
「云何名前際善巧？所謂自識宿命多聞故。
「云何名以善根為首？所謂于菩提起增上信復勸他故。
【現代漢語翻譯】 現代漢語譯本 『怎樣才能不輕視貧窮卑賤的人呢？』 意思是說，要對一切眾生生起平等心。
『怎樣才能迅速地用財物佈施給貧困痛苦的人呢？』 意思是說，對於前來乞求的人，立即施捨財物和佛法。
『怎樣才能在面對貧窮的人時，能夠毫無障礙地施捨呢？』 意思是說，對於那些眾生生起悲憫之心，隨他們的意願，捨棄內外的財物。
『怎樣才能救濟那些破戒的人呢？』 意思是說，消除他們犯戒的業障，將他們安置在清凈的戒律之中。
『什麼叫做利益之事呢？』 意思是說，能夠增長養育眾生的行為。
『什麼叫做悲智呢？』 意思是說，能夠預見到眾生未來所要承受的苦惱。
『什麼叫做攝受佛法呢？』 意思是說，能夠引導眾生進入如實的佛法。
『怎樣才能捨棄資財呢？』 意思是說，捨棄對五蘊（諸陰）的執著，用財物來恩惠他人。
『怎樣才能不經營積聚呢？』 意思是說，厭惡對生活物資的貪戀，看到守護財物的過患。
『怎樣才能讚美持戒的人呢？』 意思是說，清楚地瞭解持戒的果報。
『怎樣才能呵責毀戒的人呢？』 意思是說，清楚地瞭解犯戒的過失。
『怎樣才能以沒有諂媚的真心來奉事持戒的人呢？』 意思是說，對於持戒的人，生起難得一見的想法。
『什麼叫做一切棄捨呢？』 意思是說，具有堅定的信仰和喜樂。
『什麼叫做以增上的信心和真誠心來勸請呢？』 意思是說，爲了他人求得快樂，利益眾生。
『怎樣才能如所說的那樣去實行呢？』 意思是說，具備充分的善信，聽到佛法后立即接受並實行。
『怎樣才能奉事比丘（Bhikkhu，佛教出家男眾）中的智者呢？』 意思是說，向他們請教善事。
『怎樣才能與他人交談時，使對方產生愛慕和喜悅呢？』 意思是說，具有證悟的智慧和教導的智慧。
『什麼叫做譬喻智呢？』 意思是說，用比喻來曉喻他人，使人瞭解佛法現象的本末。
『什麼叫做前際善巧呢？』 意思是說，自己能夠認識宿命，並且博學多聞。
『什麼叫做以善根為首呢？』 意思是說，對於菩提（Bodhi，覺悟）生起增上的信心，並且勸導他人。
【English Translation】 English version 『How does one not despise the poor and lowly?』 It means to generate a mind of equality towards all sentient beings.
『How does one quickly bestow wealth upon the poor and suffering?』 It means to immediately give wealth and Dharma to those who come seeking.
『How can one give unhindered to the poor?』 It means to generate compassion towards those beings, and to give away internal and external possessions according to their wishes.
『How does one rescue those who have broken the precepts?』 It means to remove the karmic obstacles of breaking the precepts and to place them within pure precepts.
『What is called a beneficial deed?』 It means an action that can nurture and grow sentient beings.
『What is called compassion and wisdom?』 It means being able to foresee the future suffering of sentient beings.
『What is called embracing the Dharma?』 It means being able to lead sentient beings into the Dharma as it truly is.
『How does one abandon possessions?』 It means to abandon attachment to the skandhas (諸陰), and to bestow wealth upon others.
『How does one not engage in accumulation?』 It means to be disgusted with the craving for material resources and to see the faults in guarding possessions.
『How does one praise those who uphold the precepts?』 It means to clearly understand the karmic rewards of upholding the precepts.
『How does one rebuke those who break the precepts?』 It means to clearly understand the faults of breaking the precepts.
『How does one serve those who uphold the precepts with a sincere mind free from flattery?』 It means to generate the thought that those who uphold the precepts are rare and hard to encounter.
『What is called abandoning everything?』 It means having firm faith and joy.
『What is called urging with increased faith and sincerity?』 It means seeking happiness for others and benefiting sentient beings.
『How can one act as one speaks?』 It means to have sufficient good faith, and to immediately accept and practice upon hearing the Dharma.
『How does one serve wise Bhikkhus (比丘, Buddhist ordained monks)?』 It means to inquire about virtuous matters.
『How can one generate love and joy in conversation with others?』 It means to have both the wisdom of realization and the wisdom of teaching.
『What is called the wisdom of analogy?』 It means to use analogies to explain and make others understand the origin and end of the characteristics of the Dharma.
『What is called skillfulness regarding the past?』 It means to be able to recognize one's past lives and to be learned.
『What is called having good roots as the foremost?』 It means to generate increased faith in Bodhi (菩提, enlightenment) and to encourage others to do so.
「云何名善巧方便？所謂懺悔、隨喜、勸請，所作善根悉善迴向故。
「云何名斷除有相？所謂觀察諸事，見諸法如夢故。
「云何名斷除于想？所謂遠離顛倒想故。
「云何名善觀事相？所謂得無相智故。
「云何名善說諸經？所謂能顯示譬喻本事，善非善法故。
「云何名分別于諦？滅無明已，名色不起故。
「云何名證於解脫？所謂得金剛三昧不動，無分別故。
「云何名但說一言？所謂厭惡外道，證於無生智故。
「云何名得於無畏？所謂知佛法力故。
「云何名安住于戒？所謂禁防身、口，波羅提木叉戒故。
「云何名入於三昧？所謂不染三界故。
「云何名得於智慧？所謂善得無功用智故。
「云何名樂於獨靜？所謂遠離憒鬧之過，常不捨空閑故。
「云何名喜少親知？所謂少欲知足故。
「云何名不濁心？所謂入禪定除諸蓋故。
「云何名棄捨諸見？所謂遠離取著見故。
「云何名得陀羅尼？所謂隨所見法如實不忘顯示故。
「云何名得智照明？所謂知自性入故。
「云何名處？所謂心處所故。
「云何名安住？所謂信心所住故。
「云何名行？所謂住信行法
【現代漢語翻譯】 現代漢語譯本 『什麼是善巧方便？』 就是說，懺悔以往的罪業，隨喜他人的功德，勸請佛陀住世說法，並將所做的所有善根都完全迴向給一切眾生。 『什麼是斷除有相？』 就是說，觀察世間諸事，了知一切法都如夢幻泡影一般虛幻不實。 『什麼是斷除于想？』 就是說，遠離一切顛倒妄想。 『什麼是善觀事相？』 就是說，證得無相的智慧。 『什麼是善說諸經？』 就是說，能夠運用譬喻和佛陀的本生故事，來闡明什麼是善法，什麼是不善法。 『什麼是分別于諦？』 就是說，當無明（avidya）滅除之後，名色（nama-rupa）便不再生起。 『什麼是證於解脫？』 就是說，證得金剛三昧（Vajra Samadhi），內心不動搖，沒有任何分別。 『什麼是但說一言？』 就是說，厭惡外道，證得無生智（anutpāda-jñāna）。 『什麼是得於無畏？』 就是說，了知佛法的力量。 『什麼是安住于戒？』 就是說，通過波羅提木叉戒（Prātimokṣa）來約束身、口的行為。 『什麼是入於三昧？』 就是說，不被三界（欲界、色界、無色界）所染污。 『什麼是得於智慧？』 就是說，善於獲得無功用智（anābhogajñāna）。 『什麼是樂於獨靜？』 就是說，遠離喧囂和擾亂，經常不捨棄空閑寂靜之處。 『什麼是喜少親知？』 就是說，少欲知足。 『什麼是不濁心？』 就是說，進入禪定，去除各種煩惱。 『什麼是棄捨諸見？』 就是說，遠離對各種見解的執著。 『什麼是得陀羅尼（dhāraṇī）？』 就是說，對於所見之法，能夠如實不忘地加以闡述。 『什麼是得智照明？』 就是說，了知自性並證入。 『什麼是處？』 就是說，心所處的地方。 『什麼是安住？』 就是說，信心所安住的地方。 『什麼是行？』 就是說，安住于信行之法。
【English Translation】 English version 'What is called skillful means (upāya)?' It means repenting, rejoicing, requesting the Buddhas to teach, and dedicating all the accumulated merits to all sentient beings. 'What is called eliminating appearances (saṃjñā)?' It means observing all phenomena and seeing all dharmas as dreams. 'What is called eliminating thoughts (saṃjñā)?' It means being far away from perverse thoughts. 'What is called skillfully observing phenomena (lakṣaṇa)?' It means attaining the wisdom of no-appearance (animitta-jñāna). 'What is called skillfully expounding the sutras?' It means being able to explain good and non-good dharmas by displaying parables and past events. 'What is called distinguishing the Truths (satya)?' It means that when ignorance (avidya) is extinguished, name and form (nama-rupa) do not arise. 'What is called realizing liberation (vimoksha)?' It means attaining the Vajra Samadhi (Vajra Samadhi), being unmoving, and having no discriminations. 'What is called speaking only one word?' It means detesting external paths and realizing the wisdom of non-arising (anutpāda-jñāna). 'What is called attaining fearlessness?' It means knowing the power of the Buddha's Dharma. 'What is called abiding in precepts (śīla)?' It means guarding the body and speech through the Prātimokṣa (Prātimokṣa) precepts. 'What is called entering samadhi (samādhi)?' It means not being defiled by the three realms (tridhātu). 'What is called attaining wisdom (prajñā)?' It means skillfully attaining effortless wisdom (anābhogajñāna). 'What is called delighting in solitude?' It means being far away from the faults of noise and always not abandoning empty and quiet places. 'What is called delighting in few intimate friends?' It means being content with few desires. 'What is called not turbid mind?' It means entering into meditation (dhyāna) and removing all the coverings (nivaraṇa). 'What is called abandoning all views?' It means being far away from grasping and clinging to views. 'What is called attaining dhāraṇī (dhāraṇī)?' It means being able to display the dharmas as they are seen, without forgetting. 'What is called attaining the illumination of wisdom?' It means knowing and entering into one's own nature. 'What is called a place?' It means the place where the mind dwells. 'What is called abiding?' It means the place where faith abides. 'What is called practice?' It means abiding in the Dharma of faith and practice.
故。
「云何名辯智？所謂知辯道故。
「云何名因？所謂無明因生諸行故。
「云何名相應？所謂應解脫法故。
「云何名法？所謂斷除渴愛故。
「云何名門？所謂斷除諸過故。
「云何名道？所謂無常、苦、空、無我智故。
「云何名地？所謂十種無愿地故。
「云何遠離於生？所謂斷除生法故。
「云何名智地？所謂不忘智故。
「云何舍離無知？所謂斷除愚故。
「云何安住于智？所謂智無所住故。
「云何名方便地？所謂修三十七助菩提法故。
「云何名菩薩境界？所謂行六波羅蜜故。
「云何親近善人？所謂近諸佛故。
「云何遠離惡人？所謂離於外道見取故。
「云何名如來所說？謂住如來力、智，自性解脫故。
「云何名佛地？謂得一切善法故。
「云何名智者隨喜？所謂過去、未來、現在諸佛、聲聞、辟支佛隨喜故。
「云何名愚者所謗？所謂一切愚者不能知故。
「云何名聲聞不能知？謂佛法不可思議故。
「云何名外道地？謂外道見慢方便故。
「云何名為如來所攝？所謂為大醫王難可得故。
「云何名速得十力？所謂勤修方便故。
【現代漢語翻譯】 現代漢語譯本 因此。
『什麼叫做辯智？』 意思是說，因為知道辯論的途徑。
『什麼叫做因？』 意思是說，因為無明（avidyā）產生諸行（saṃskāra）。
『什麼叫做相應？』 意思是說，與解脫之法相應。
『什麼叫做（正）法？』 意思是說，斷除渴愛（tṛṣṇā）。
『什麼叫做（解脫之）門？』 意思是說，斷除各種過失。
『什麼叫做（正）道？』 意思是說，具有無常（anitya）、苦（duḥkha）、空（śūnyatā）、無我（anātman）的智慧。
『什麼叫做地？』 意思是說，具有十種無愿地。
『什麼叫做遠離於生？』 意思是說，斷除生法。
『什麼叫做智地？』 意思是說，具有不忘失的智慧。
『什麼叫做舍離無知？』 意思是說，斷除愚癡。
『什麼叫做安住于智？』 意思是說，智慧無所執著。
『什麼叫做方便地？』 意思是說，修習三十七道品（saptatriṃśad-bodhipākṣika-dharmā）。
『什麼叫做菩薩境界？』 意思是說，修行六波羅蜜（ṣaṭ-pāramitā）。
『什麼叫做親近善人？』 意思是說，親近諸佛。
『什麼叫做遠離惡人？』 意思是說，遠離外道的見取。
『什麼叫做如來所說？』 意思是說，安住于如來的十力（daśa-bala）、智慧，以及自性解脫。
『什麼叫做佛地？』 意思是說，獲得一切善法。
『什麼叫做智者隨喜？』 意思是說，對過去、未來、現在諸佛、聲聞（śrāvaka）、辟支佛（pratyekabuddha）隨喜。
『什麼叫做愚者所謗？』 意思是說，一切愚者不能理解。
『什麼叫做聲聞不能知？』 意思是說，佛法不可思議。
『什麼叫做外道地？』 意思是說，外道的見解、我慢和方便。
『什麼叫做如來所攝？』 意思是說，（如來）是大醫王，難以遇到。
『什麼叫做速得十力？』 意思是說，勤奮修習方便。
【English Translation】 English version Therefore:
'What is called 'discriminating wisdom' (辯智)?' It means knowing the path of debate.
'What is called 'cause' (因)?' It means that ignorance (avidyā) is the cause for the arising of actions (saṃskāra).'
'What is called 'correspondence' (相應)?' It means corresponding with the Dharma of liberation.
'What is called 'Dharma' (法)?' It means cutting off craving (tṛṣṇā).'
'What is called 'gate' (門)?' It means cutting off all faults.
'What is called 'path' (道)?' It means having the wisdom of impermanence (anitya), suffering (duḥkha), emptiness (śūnyatā), and non-self (anātman).'
'What is called 'ground' (地)?' It means having the ten grounds of no-desire.
'What is called 'being far from birth' (生)?' It means cutting off the Dharma of birth.
'What is called 'ground of wisdom' (智地)?' It means having wisdom without forgetting.
'What is called 'abandoning ignorance' (無知)?' It means cutting off foolishness.
'What is called 'abiding in wisdom' (智)?' It means that wisdom has no attachment.
'What is called 'ground of skillful means' (方便地)?' It means cultivating the thirty-seven factors conducive to enlightenment (saptatriṃśad-bodhipākṣika-dharmā).'
'What is called 'realm of a Bodhisattva' (菩薩境界)?' It means practicing the six perfections (ṣaṭ-pāramitā).'
'What is called 'being close to good people' (善人)?' It means being close to all Buddhas.
'What is called 'being far from evil people' (惡人)?' It means being far from the views and attachments of external paths.
'What is called 'that which is spoken by the Tathāgata' (如來所說)?' It means abiding in the ten powers (daśa-bala) and wisdom of the Tathāgata, and in self-nature liberation.
'What is called 'Buddha-ground' (佛地)?' It means attaining all good Dharmas.
'What is called 'joy of the wise' (智者隨喜)?' It means rejoicing in the past, future, and present Buddhas, Śrāvakas (śrāvaka), and Pratyekabuddhas (pratyekabuddha).'
'What is called 'slandered by the foolish' (愚者所謗)?' It means that all foolish people cannot understand.
'What is called 'that which the Śrāvakas cannot know' (聲聞不能知)?' It means that the Buddha-dharma is inconceivable.
'What is called 'ground of external paths' (外道地)?' It means the views, arrogance, and skillful means of external paths.
'What is called 'that which is embraced by the Tathāgata' (如來所攝)?' It means that (the Tathāgata) is the great physician king, difficult to encounter.
'What is called 'quickly attaining the ten powers' (十力)?' It means diligently cultivating skillful means.
「云何名為一切諸天供養？所謂善能出生一切樂故。
「云何名梵王禮拜？所謂從彼出生解脫故。
「云何名龍禮拜？所謂能斷一切惡道及諸見故。
「云何名野叉隨喜？所謂蔽諸惡道故。
「云何名甄陀羅讚歎？所謂能致歡喜解脫故。
「云何名羅睺羅嘆美？所謂斷除生死故。
「云何名菩薩所修？所謂能獲一切智故。
「云何名智者所求？謂為得不退轉地故。
「云何名得無上財？所謂能得人天果報及解脫故。
「云何名非財施？所謂能除一切煩惱病故。
「云何名病患良藥？所謂滅貪、瞋、癡患故。
「云何名智藏？所謂常樂修習智故。
「云何名無盡辯？所謂見如實智故。
「云何名遠離憂愁？所謂知虛妄苦而棄捐之，悟無我故。
「云何名知於三界？所謂了知三界如夢幻故。
「云何名舟筏渡于彼岸？所謂信樂入般涅槃，修無常、苦、空無我智故。
「云何名渡四流舡？所謂速得涅槃故。
「云何名求稱譽者？所謂能獲廣大法故。
「云何名贊顯如來功德？稱言施無量功德法藥故。
「云何名美嘆如來名稱？謂言施一切功德解脫，樂施主故。
「云何讚歎十力？謂稱言
【現代漢語翻譯】 現代漢語譯本 『什麼叫做一切諸天的供養？』 這是指能夠善於產生一切快樂的緣故。
『什麼叫做梵王（Brahmā，色界天之王）的禮拜？』 這是指從那裡出生而得到解脫的緣故。
『什麼叫做龍（Nāga，印度神話中的蛇神）的禮拜？』 這是指能夠斷除一切惡道以及各種邪見的緣故。
『什麼叫做夜叉（Yakṣa，一種守護神）的隨喜？』 這是指能夠遮蔽各種惡道的緣故。
『什麼叫做甄陀羅（Gandharva，一種天神，司音樂）的讚歎？』 這是指能夠帶來歡喜和解脫的緣故。
『什麼叫做羅睺羅（Rāhula，佛陀之子）的嘆美？』 這是指斷除生死的緣故。
『什麼叫做菩薩（Bodhisattva，追求覺悟的修行者）所修行的？』 這是指能夠獲得一切智慧的緣故。
『什麼叫做智者所追求的？』 這是指爲了得到不退轉的境界的緣故。
『什麼叫做獲得無上的財富？』 這是指能夠得到人天果報以及解脫的緣故。
『什麼叫做非財富的佈施？』 這是指能夠去除一切煩惱疾病的緣故。
『什麼叫做病患的良藥？』 這是指滅除貪、瞋、癡等煩惱的緣故。
『什麼叫做智慧的寶藏？』 這是指經常喜好修習智慧的緣故。
『什麼叫做無盡的辯才？』 這是指見到如實的智慧的緣故。
『什麼叫做遠離憂愁？』 這是指知道虛妄的痛苦而拋棄它，領悟到無我的緣故。
『什麼叫做了解三界（欲界、色界、無色界）？』 這是指了解三界如同夢幻的緣故。
『什麼叫做舟筏渡到彼岸？』 這是指信樂進入般涅槃（Parinirvana，完全的涅槃），修習無常、苦、空、無我等智慧的緣故。
『什麼叫做渡過四種流的船？』 這是指迅速得到涅槃的緣故。
『什麼叫做尋求稱譽的人？』 這是指能夠獲得廣大的佛法的緣故。
『什麼叫做讚揚顯揚如來的功德？』 稱揚說佈施無量功德的法藥的緣故。
『什麼叫做美妙地讚歎如來的名稱？』 稱揚說佈施一切功德解脫，喜歡佈施的施主的緣故。
『什麼叫做讚歎如來的十力（十種力量）？』 稱揚說
【English Translation】 English version 『What is called the offerings of all the devas (gods)?』 It means being good at generating all happiness.
『What is called the prostration of Brahmā (king of the Form Realm)?』 It means attaining liberation from that birth.
『What is called the prostration of the Nāgas (serpent deities)?』 It means being able to cut off all evil paths and all wrong views.
『What is called the rejoicing of the Yakṣas (a type of guardian spirit)?』 It means obscuring all evil paths.
『What is called the praise of the Gandharvas (celestial musicians)?』 It means being able to bring joy and liberation.
『What is called the admiration of Rāhula (Buddha's son)?』 It means cutting off birth and death.
『What is called the practice of the Bodhisattvas (enlightenment-seeking beings)?』 It means being able to attain all wisdom.
『What is called the pursuit of the wise? 』 It means seeking to attain the stage of non-retrogression.
『What is called obtaining unsurpassed wealth?』 It means being able to obtain the rewards of humans and devas, as well as liberation.
『What is called non-material giving?』 It means being able to remove all afflictions and illnesses.
『What is called good medicine for the sick?』 It means extinguishing the afflictions of greed, hatred, and delusion.
『What is called the treasury of wisdom?』 It means constantly delighting in cultivating wisdom.
『What is called inexhaustible eloquence?』 It means seeing true wisdom as it is.
『What is called being far from sorrow?』 It means knowing illusory suffering and abandoning it, realizing no-self.
『What is called knowing the three realms (desire realm, form realm, formless realm)?』 It means understanding the three realms as like dreams and illusions.
『What is called a boat to cross to the other shore?』 It means believing and delighting in entering Parinirvana (complete Nirvana), cultivating the wisdom of impermanence, suffering, emptiness, and no-self.
『What is called a boat to cross the four streams?』 It means quickly attaining Nirvana.
『What is called those who seek praise?』 It means being able to obtain vast Dharma.
『What is called praising and extolling the merits of the Tathāgata (Buddha)?』 It means praising and saying that he bestows the Dharma medicine of immeasurable merit.
『What is called beautifully praising the name of the Tathāgata?』 It means praising and saying that he bestows liberation from all merits, and is a joyful benefactor.
『What is called praising the ten powers (of the Buddha)?』 It means praising and saying
：『能施難得之法是大法寶主。』故。
「云何名菩薩功德？所謂能學此經三昧法故。
「云何名慈滅瞋恚？所謂對治瞋恚故。
「云何名為悲？謂滅除一切眾生苦惱故。
「云何名為喜？謂於一切眾生所生歡喜故。
「云何名為舍？謂無緣之悲，能作佛所作故。
「云何名為安慰大乘人？隨所樂求，一切佛法悉皆能與充足故。
「云何名為發行師子吼？所謂能致最上法故。
「云何名為佛智慧道？所謂於一切善法無所取著而得善法故。
「云何名為解脫一切眾生？所謂能知從此岸到彼岸故。
「云何名為獲得一切智智？所謂斷除一切不善法故，集一切善法及一切解脫故。
「云何名菩薩園苑？能得喜悅自身安樂，亦令一切眾生安樂故。
「云何名降伏魔軍？所謂能獲一切力、能滅一切煩惱故。
「云何名安隱行咒術？所謂能盡一切苦難故。
「云何成就吉祥事？所謂能獲一切果報故。
「云何名為防捍怨敵？所謂斷除一切邪見及取著見故。
「云何名為降伏怨家？所謂以正法降伏諸外道故。
「云何得無所畏？謂於一切法能善觀察、溫習故。
「云何求如實力？所謂求不顛倒法力故。
「
【現代漢語翻譯】 現代漢語譯本：'能夠施捨難以得到的佛法，是偉大的法寶之主。'所以這樣說。
『什麼叫做菩薩的功德？』就是能夠學習這部經的三昧法門的緣故。
『什麼叫做用慈悲心來滅除瞋恚？』就是用慈悲心來對治瞋恚的緣故。
『什麼叫做悲？』就是滅除一切眾生的苦惱的緣故。
『什麼叫做喜？』就是對於一切眾生所生歡喜的緣故。
『什麼叫做舍？』就是無緣大慈的悲心，能夠做佛所做的事情的緣故。
『什麼叫做安慰大乘修行人？』就是隨著他們所喜愛的，所需求的，一切佛法都能夠給予充足的緣故。
『什麼叫做發出獅子吼？』就是能夠得到最上乘佛法的緣故。
『什麼叫做佛的智慧之道？』就是對於一切善法沒有執著，卻能夠得到善法的緣故。
『什麼叫做解脫一切眾生？』就是能夠知道從這岸到達彼岸的緣故。
『什麼叫做獲得一切智智？』就是斷除一切不善法，聚集一切善法以及一切解脫的緣故。
『什麼叫做菩薩的園苑？』就是能夠得到喜悅，自身安樂，也讓一切眾生安樂的緣故。
『什麼叫做降伏魔軍？』就是能夠獲得一切力量，能夠滅除一切煩惱的緣故。
『什麼叫做安穩行走的咒術？』就是能夠消除一切苦難的緣故。
『什麼叫做成就吉祥的事情？』就是能夠獲得一切果報的緣故。
『什麼叫做防禦怨敵？』就是斷除一切邪見以及執著于各種見解的緣故。
『什麼叫做降伏怨家？』就是用正法來降伏各種外道的緣故。
『怎樣才能得到無所畏懼？』就是在一切法上能夠善於觀察和溫習的緣故。
『怎樣才能求得如實的力量？』就是求得不顛倒的佛法力量的緣故。
【English Translation】 English version: 'Being able to give the Dharma (teachings, laws) that is difficult to obtain is the master of the great Dharma treasure.' Therefore, it is said.
'What is called the merit of a Bodhisattva (enlightened being)?' It is because one can learn the Samadhi (state of meditative consciousness) Dharma of this Sutra (Buddhist scripture).
'What is called extinguishing anger with compassion?' It is because one uses compassion to counteract anger.
'What is called compassion?' It is because one eliminates the suffering of all sentient beings.
'What is called joy?' It is because one generates joy towards all sentient beings.
'What is called equanimity?' It is because of the compassion without conditions, one can do what the Buddha does.
'What is called comforting Mahayana (Great Vehicle) practitioners?' It is because one can fully provide all the Dharma that they desire and seek.
'What is called issuing a lion's roar?' It is because one can attain the supreme Dharma.
'What is called the path of Buddha's wisdom?' It is because one is not attached to any good Dharma, yet one can attain good Dharma.
'What is called liberating all sentient beings?' It is because one can know how to cross from this shore to the other shore.
'What is called obtaining all-knowing wisdom?' It is because one eliminates all unwholesome Dharmas, gathers all wholesome Dharmas, and all liberations.
'What is called the garden of a Bodhisattva?' It is because one can obtain joy, personal peace, and also bring peace to all sentient beings.
'What is called subduing the armies of Mara (demon)?' It is because one can obtain all powers and eliminate all afflictions.
'What is called a mantra (sacred utterance) for safe and peaceful conduct?' It is because one can exhaust all suffering and difficulties.
'What is called accomplishing auspicious events?' It is because one can obtain all karmic rewards.
'What is called defending against enemies?' It is because one eliminates all wrong views and attachments to views.
'What is called subduing enemies?' It is because one uses the Right Dharma to subdue all heretics.
'How can one obtain fearlessness?' It is because one can skillfully observe and review all Dharmas.
'How can one seek power according to reality?' It is because one seeks the power of the Dharma that is not inverted.
云何名為十八不共法初相？所謂作一切善法故。
「云何莊嚴法身？所謂得三十二相莊嚴故。
「云何樂於解脫？所謂得初、中、后善故。
「云何名為所愛長子？謂能獲諸佛父之餘財故。
「云何名為滿足佛智？所謂惟長養一切白法故。
「云何名為非辟支佛地？所謂能獲最上無邊佛法故。
「云何名為清凈心？謂能斷除一切垢穢故。
「云何名為身清凈？所謂滅一切病患故。
「云何成就解脫門？觀察無常、苦、空、無我寂滅故。
「云何名為離諸雜欲？所謂能得甘露法句故。
「云何名離於瞋恚？所謂獲得大慈、大悲故。
「云何名為非愚癡地？所謂得如實明故。
「云何名為阿含智？所謂知一切世間、出世間所作業智故。
「云何名為能發起于明？所謂惟憶念趣一切善道故。
「云何名為斷除無明？謂滅一切非善趣憶想故。
「云何名為滿足解脫？所謂得大聖法故。
「云何名為修禪者猗悅？所謂能得喜樂一心故。
「云何名為眼見者？所謂見於實義無所見故。
「云何名為神通變現？所謂善修無障法故。
「云何名為神足現前？謂能獲一切法無分別智，無有障礙故。
「云
【現代漢語翻譯】 現代漢語譯本 『什麼是十八不共法（十八種不與聲聞、緣覺二乘共通的佛法）的最初相狀？』 答：『就是因為能做一切善法。』 『如何莊嚴法身（佛的法性之身）？』 答：『就是因為能獲得三十二相（佛的三十二種殊勝的身體特徵）的莊嚴。』 『如何樂於解脫？』 答：『就是因為能獲得初善、中善、后善（開始、中間、結尾皆為善）的緣故。』 『如何稱為所愛的長子？』 答：『是指能夠獲得諸佛之父遺留的財富的緣故。』 『如何稱為滿足佛智？』 答：『就是因為唯獨增長一切白法（善良、光明之法）的緣故。』 『如何稱為非辟支佛地（超越辟支佛的境界）？』 答：『就是因為能夠獲得最上無邊的佛法的緣故。』 『如何稱為清凈心？』 答：『是指能夠斷除一切垢穢（污垢）的緣故。』 『如何稱為身清凈？』 答：『就是因為滅除一切病患的緣故。』 『如何成就解脫門？』 答：『觀察無常、苦、空、無我、寂滅的緣故。』 『如何稱為遠離諸雜欲？』 答：『就是因為能夠獲得甘露法句（如甘露般的佛法語句）的緣故。』 『如何稱為遠離於瞋恚（嗔恨）？』 答：『就是因為獲得大慈、大悲（偉大的慈愛和憐憫）的緣故。』 『如何稱為非愚癡地（超越愚癡的境界）？』 答：『就是因為獲得如實明（如實的智慧光明）的緣故。』 『如何稱為阿含智？』 答：『就是因為知曉一切世間、出世間所作業的智慧的緣故。』 『如何稱為能發起于明？』 答：『就是因為唯獨憶念趣向一切善道的緣故。』 『如何稱為斷除無明（愚昧）？』 答：『是指滅除一切非善趣的憶想的緣故。』 『如何稱為滿足解脫？』 答：『就是因為獲得大聖法的緣故。』 『如何稱為修禪者猗悅（禪修者的喜悅）？』 答：『就是因為能夠獲得喜樂一心的緣故。』 『如何稱為眼見者？』 答：『就是因為見到實義而無所見的緣故。』 『如何稱為神通變現？』 答：『就是因為善於修習無障礙法的緣故。』 『如何稱為神足現前？』 答：『是指能夠獲得一切法無分別智，沒有障礙的緣故。』
【English Translation】 English version 『What is the initial characteristic of the Eighteen Uncommon Dharmas (the eighteen dharmas unique to the Buddha, not shared with Shravakas and Pratyekabuddhas)?』 Answer: 『It is because of doing all good dharmas.』 『How is the Dharmakaya (the body of the Buddha's Dharma nature) adorned?』 Answer: 『It is because of obtaining the adornment of the Thirty-two Marks (the thirty-two auspicious physical characteristics of the Buddha).』 『How is one delighted in liberation?』 Answer: 『It is because of obtaining goodness in the beginning, middle, and end.』 『How is one called the beloved eldest son?』 Answer: 『It refers to being able to obtain the remaining wealth of the father of all Buddhas.』 『How is one called fulfilling Buddha wisdom?』 Answer: 『It is because of solely cultivating all white dharmas (wholesome, bright dharmas).』 『How is one called not being in the Pratyekabuddha ground (surpassing the realm of Pratyekabuddhas)?』 Answer: 『It is because of being able to obtain the supreme, boundless Buddha Dharma.』 『How is one called a pure mind?』 Answer: 『It refers to being able to cut off all defilements.』 『How is one called purity of body?』 Answer: 『It is because of extinguishing all illnesses and afflictions.』 『How does one accomplish the gate of liberation?』 Answer: 『By contemplating impermanence, suffering, emptiness, non-self, and quiescence.』 『How is one called being apart from various desires?』 Answer: 『It is because of being able to obtain the nectar-like phrases of the Dharma.』 『How is one called being apart from anger?』 Answer: 『It is because of obtaining great loving-kindness and great compassion.』 『How is one called not being in the ground of ignorance (surpassing the realm of ignorance)?』 Answer: 『It is because of obtaining true and real clarity.』 『How is one called Agama wisdom?』 Answer: 『It is because of knowing the wisdom of all actions done in the world and beyond the world.』 『How is one called being able to initiate clarity?』 Answer: 『It is because of solely recollecting and moving towards all good paths.』 『How is one called cutting off ignorance?』 Answer: 『It refers to extinguishing all recollections of non-wholesome realms.』 『How is one called fulfilling liberation?』 Answer: 『It is because of obtaining the Dharma of the Great Sage.』 『How is one called the joy of a meditator?』 Answer: 『It is because of being able to obtain joy and one-pointedness of mind.』 『How is one called a seer?』 Answer: 『It is because of seeing the true meaning and seeing nothing.』 『How is one called supernatural transformation?』 Answer: 『It is because of skillfully cultivating unobstructed dharmas.』 『How is one called the manifestation of spiritual powers?』 Answer: 『It refers to being able to obtain non-discriminating wisdom regarding all dharmas, without any obstruction.』
何名為樂聞陀羅尼？所謂了知一切法，於一切法能趣向涅槃平等故。
「云何念持不忘？謂一切攀緣自性滅故。
「云何名為如來住持？謂出生諸功德、智慧不可壞故。
「云何名為方便善巧導師？謂令他趣向安隱快樂大城故。
「云何名為微細智猶如毛端？謂難可測知故。
「云何難知、難可相應？謂昔所未曾得故。
「云何遠離文字？謂言語道不可得故。
「云何名為音聲難知？謂一切法不可思議故。
「云何名為智人能知？謂知法是無價寶故。
「云何名為已知調伏智所知？謂如言而作故。
「云何名為知于少欲？謂知多欲過故。
「云何名為勇猛精進？謂知不捨要期故。
「云何名為憶念總持？謂隨所為作不失故。
「云何名為窮盡于苦？謂斷除貪、恚、癡故。
「云何名為一切法無生？謂滅一切識、一切愿故。
「云何名為一言演說能知一切生死諸趣？謂觀一切法猶如夢幻，以不取著故。
「童子！是名解釋三百句法門義了矣。童子！是為一切諸法體性平等無戲論三昧。」
爾時，世尊而說偈言：
「佛法智無量， 演說無窮盡， 廣說諸法已， 普獲諸功德。 廣大如虛空，
【現代漢語翻譯】 現代漢語譯本 什麼是樂聞陀羅尼（Lekhun Dhārani，聽聞后能保持的咒語）？就是完全瞭解一切法，並且在一切法中能夠趨向涅槃（Nirvana，解脫）的平等境界。 什麼是不忘失的念持？就是一切攀緣的自性都已滅盡。 什麼是如來（Tathagata，佛）的住持？就是出生一切功德和智慧，並且不可摧毀。 什麼是方便善巧的導師？就是引導他人趨向安穩快樂的大城。 什麼是像毛端一樣微細的智慧？就是難以測量和知曉。 什麼是難以知曉、難以相應？就是過去從未曾獲得。 什麼是遠離文字？就是言語之道不可得。 什麼是音聲難以知曉？就是一切法不可思議。 什麼是智人能夠知曉？就是知道法是無價之寶。 什麼是已知、調伏智所知？就是如所說的那樣去做。 什麼是知于少欲？就是知道多欲的過患。 什麼是勇猛精進？就是知道不捨棄既定目標。 什麼是憶念總持？就是無論做什麼都不會遺失。 什麼是窮盡于苦？就是斷除貪、嗔、癡（貪婪、憎恨、愚癡）。 什麼是一切法無生？就是滅盡一切識（意識）、一切愿（願望）。 什麼是一言演說能知一切生死諸趣？就是觀察一切法猶如夢幻，因為不執取。 『童子！這就是解釋三百句法門的意義了。童子！這就是一切諸法體性平等無戲論三昧（Samadhi，禪定）。』 當時，世尊（Bhagavan，佛）說了偈語： 『佛法智慧無量，演說無窮無盡，廣說諸法之後，普遍獲得諸功德。 廣大猶如虛空，』
【English Translation】 English version What is called Lekhun Dhārani (the dharani of joyful hearing)? It means fully understanding all dharmas (teachings, phenomena), and being able to move towards the equality of Nirvana (liberation) in all dharmas. What is mindfulness without forgetting? It means that the self-nature of all clinging has ceased. What is the abiding of the Tathagata (the Buddha)? It means the birth of all merits and wisdom, which are indestructible. What is a skillful and expedient guide? It means leading others towards a great city of peace and happiness. What is subtle wisdom like the tip of a hair? It means that it is difficult to measure and know. What is difficult to know and difficult to correspond with? It means that it has never been obtained before. What is being apart from words? It means that the path of language is unattainable. What is the sound that is difficult to know? It means that all dharmas are inconceivable. What can a wise person know? It means knowing that the Dharma is a priceless treasure. What is known and understood by the wisdom of the tamed mind? It means acting as one speaks. What is knowing contentment with few desires? It means knowing the faults of many desires. What is courageous diligence? It means knowing not to abandon the set goal. What is the retention of mindfulness? It means not losing anything that is done. What is the exhaustion of suffering? It means cutting off greed, hatred, and delusion (greed, hatred, ignorance). What is the non-arising of all dharmas? It means extinguishing all consciousness (consciousness) and all wishes (desires). What is speaking one word and knowing all the realms of birth and death? It means observing all dharmas as dreams and illusions, because of not clinging to them. 『Youth! This is the explanation of the meaning of the three hundred phrases of the Dharma. Youth! This is the Samadhi (meditative absorption) of the equality of the nature of all dharmas, free from conceptual proliferation.』 At that time, the Bhagavan (the Blessed One, the Buddha) spoke in verse: 『The wisdom of the Buddha Dharma is immeasurable, its exposition is endless, after extensively explaining all dharmas, universally obtaining all merits. Vast like space,』
是法相如是， 此為究竟寶， 故名為方廣； 眾生行無邊， 為說法亦廣， 無盡阿含義， 故號為方廣。」
說此法時，無量眾生悉發阿耨多羅三藐三菩提心、無量眾生於菩提得不退轉、無量眾生髮辟支佛心、無量眾生證於三果。
復於此三千大千世界六種震動，雨天妙香、灑散天花、擊作百千萬種諸天音樂、于虛空中雨諸天衣，旋轉而下作如是言：「是諸眾生聞此法故，獲大善利；是諸眾生於無量佛所宿殖善本故，聞此法歡喜受持、讀誦、書寫、為人解說，與一切眾生作上福田、成就利益一切眾生，不斷佛種；是諸眾生決定能為菩提先道，聞是法門起如實行。」
爾時，佛告阿難：「汝當受持如是法門，讀誦、受持、書寫、為人廣說。」
阿難白佛言：「當何名斯經？云何奉持？」
佛告阿難：「是經名為『入于大悲』，汝當受持；名為『一切諸法體性平等無戲論三昧』，汝當受持。」
阿難白佛言：「如佛敕旨，我當受持此法門。」
說此經已，爾時月光童子歡喜踴躍，阿逸多菩薩等八十億那由他菩薩，長老阿難及諸四眾——比丘、比丘尼、優婆塞、優婆夷——凈居天子、娑婆世界主梵天王，及天帝釋、四天王等諸天、世人、阿修羅眾，聞佛所說，
【現代漢語翻譯】 現代漢語譯本： 『此法的法相就是如此，這就是究竟的珍寶，所以稱之為方廣（廣大深遠）。眾生的行為無邊無際，為此說法也極其廣博，包含無盡的阿僧祇（無數）含義，因此稱之為方廣。』
在宣說此法時，無量眾生都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），無量眾生在菩提道上獲得了不退轉的境界，無量眾生髮起了辟支佛心（追求獨自覺悟之心），無量眾生證得了三果（聲聞乘的第三個果位）。
並且在這個三千大千世界發生了六種震動，天空中降下美妙的香氣，灑落天花，奏響百千萬種諸天音樂，在虛空中降下諸天衣裳，旋轉而下，併發出這樣的聲音：『這些眾生因為聽聞此法，獲得了巨大的利益；這些眾生在無量佛的處所種下了深厚的善根，所以聽聞此法后歡喜地接受、持守、讀誦、書寫，併爲他人解說，為一切眾生創造了無上的福田，成就利益一切眾生，使佛種不斷絕；這些眾生必定能夠成為菩提道的先驅，聽聞這個法門後會按照所說的去實行。』
當時，佛告訴阿難（佛陀的侍者）: 『你應該受持這個法門，讀誦、受持、書寫，併爲他人廣泛地宣說。』
阿難對佛說：『這部經應當叫什麼名字？我們應當如何奉持？』
佛告訴阿難：『這部經名為『入于大悲』，你應該受持；名為『一切諸法體性平等無戲論三昧』，你應該受持。』
阿難對佛說：『我將按照佛的教誨，受持這個法門。』
說完這部經后，當時的月光童子歡喜踴躍，阿逸多菩薩（彌勒菩薩）等八十億那由他菩薩，長老阿難以及四眾弟子——比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）——凈居天子、娑婆世界主梵天王，以及天帝釋（帝釋天）、四天王等諸天、世人、阿修羅眾，聽聞佛所說，
【English Translation】 English version: 'The Dharma's characteristics are such, this is the ultimate treasure, therefore it is called Vaipulya (extensive and vast); sentient beings' actions are boundless, thus the Dharma spoken is also extensive, containing endless Asankhyeya (innumerable) meanings, therefore it is called Vaipulya.'
When this Dharma was spoken, immeasurable sentient beings all generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right and perfect enlightenment), immeasurable sentient beings attained non-retrogression in Bodhi, immeasurable sentient beings generated the Pratyekabuddha-citta (the mind of a solitary Buddha), immeasurable sentient beings attained the third fruit (the third stage of Arhatship).
Furthermore, in this tri-sahasra-maha-sahasra-lokadhatu (great trichiliocosm) there were six kinds of quakes, heavenly exquisite fragrances rained down, heavenly flowers were scattered, hundreds of thousands of kinds of heavenly music were played, heavenly garments rained down in the empty sky, rotating downwards, making such sounds: 'These sentient beings, because of hearing this Dharma, have obtained great benefits; these sentient beings, having planted deep roots of goodness in the presence of immeasurable Buddhas, therefore, upon hearing this Dharma, joyfully accept, uphold, recite, write, and explain it to others, creating supreme fields of merit for all sentient beings, accomplishing the benefit of all sentient beings, never ceasing the Buddha-seed; these sentient beings will definitely be pioneers on the path to Bodhi, and upon hearing this Dharma, will act accordingly.'
At that time, the Buddha told Ananda (Buddha's attendant): 'You should uphold this Dharma-door, recite, uphold, write, and widely explain it to others.'
Ananda said to the Buddha: 'What should this Sutra be called? How should we uphold it?'
The Buddha told Ananda: 'This Sutra is called 'Entering Great Compassion', you should uphold it; it is called 'The Samadhi of Equality and Non-Discrimination in the Essence of All Dharmas', you should uphold it.'
Ananda said to the Buddha: 'As the Buddha commands, I will uphold this Dharma-door.'
After this Sutra was spoken, at that time, the Moonlight Youth rejoiced and leaped for joy, Ajita Bodhisattva (Maitreya Bodhisattva) and eighty billion nayutas of Bodhisattvas, the Elder Ananda and the fourfold assembly—Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), Upasikas (laywomen)—the Pure Abode Devas, the Brahma King, Lord of the Saha World, and Shakra Devanam Indra (Indra), the Four Heavenly Kings and other Devas, people of the world, and Asura hosts, hearing what the Buddha said,
歡喜奉行。
月燈三昧經卷第十
存疑 卷第八六百頁上段九行思議上疑脫可字。
【現代漢語翻譯】 現代漢語譯本：歡喜地奉行。
《月燈三昧經》卷第十
存疑：卷第八六百頁上段九行，『思議上疑脫可字』。
【English Translation】 English version: Joyfully practice and uphold.
The Moon Lamp Samadhi Sutra, Volume 10
Doubtful point: In Volume 8, page 600, upper section, line 9, it is suspected that the word 'ke (可)' is missing after 'si yi shang yi (思議上疑)'.