T15n0643_佛說觀佛三昧海經

大正藏第 15 冊 No. 0643 佛說觀佛三昧海經

No. 643

佛說觀佛三昧海經卷第一

東晉天竺三藏佛陀跋陀羅譯

六譬品第一

如是我聞：

一時佛住迦毗羅城尼拘樓陀精舍。爾時釋摩男請佛及僧供養三月，七月十五日僧自恣竟。

爾時父王閱頭檀，佛姨母憍曇彌，來詣僧房供養眾僧，禮拜既畢奉上楊枝及澡豆已，呼阿難言：「吾今欲往至世尊所，為可爾不？」

爾時阿難即宣此言以白世尊，佛告阿難：「父王來者必問妙法，汝行遍告諸比丘僧，及往林中命摩訶迦葉、舍利弗、目揵連、迦栴延、阿那律等，彌勒菩薩、跋陀婆羅十六賢士，一時來會。」如此音聲遍至諸方。

爾時天主、夜叉主、乾闥婆主、阿修羅主、迦樓羅主、緊那羅主、摩睺羅伽主、龍主等及諸眷屬，皆悉已集。

爾時父王及釋摩男、三億諸釋入佛精舍。當入之時見佛精舍如頗梨山，為佛作禮，未舉頭頃，即見佛前有大蓮華眾寶所成，于蓮華上有大光臺。父王見已心生歡喜嘆未曾有，繞佛三匝卻坐一面。

是時父王即從坐起白佛言：「世尊！佛是吾子，吾是佛父，今我在世見佛色身，但見其外不睹其內。悉達在宮，相師皆見三十二相，今者成佛光明

【現代漢語翻譯】現代漢語譯本《佛說觀佛三昧海經》卷第一

東晉天竺三藏佛陀跋陀羅譯

六譬品第一

我是這樣聽說的：

一時，佛陀住在迦毗羅城（Kapilavastu）的尼拘樓陀精舍（Nigrodharama）。當時，釋摩男（釋迦族人，摩訶男）請佛陀和僧眾供養三個月，七月十五日僧眾舉行自恣儀式完畢。

當時，父王閱頭檀（Suddhodana），佛陀的姨母憍曇彌（Mahapajapati Gotami），來到僧房供養眾僧，禮拜完畢后奉上楊枝和澡豆，呼喚阿難（Ananda）說：『我現在想去世尊那裡，可以嗎？』

當時，阿難立即將此話稟告世尊，佛陀告訴阿難：『父王前來必定要問妙法，你行走遍告各位比丘僧，並前往林中請摩訶迦葉（Mahakasyapa）、舍利弗（Sariputra）、目揵連（Maudgalyayana）、迦旃延（Katyayana）、阿那律（Aniruddha）等，彌勒菩薩（Maitreya Bodhisattva）、跋陀婆羅十六賢士（Bhadravarga）等，一時前來集會。』這樣的聲音傳遍各個方向。

當時，天主、夜叉主、乾闥婆主、阿修羅主、迦樓羅主、緊那羅主、摩睺羅伽主、龍主等以及他們的眷屬，都已聚集。

當時，父王和釋摩男、三億諸釋進入佛陀的精舍。當進入時，看見佛陀的精舍如同頗梨山（水晶山），向佛陀作禮，還未抬頭，就看見佛陀面前有大蓮華，由各種珍寶構成，在蓮華上有巨大的光臺。父王看見后，心中生起歡喜，讚歎從未有過，繞佛三圈後退坐在一旁。

這時，父王即從座位上起身，對佛陀說：『世尊！佛陀是我的兒子，我是佛陀的父親，現在我活著見到佛陀的色身，但只見其外表，不睹其內在。悉達多（Siddhartha）在宮中時，相師都說他有三十二相，現在成佛光明

【English Translation】 English version The Sutra of the Sea of Samadhi of Visualizing the Buddha Spoken by the Buddha, Volume 1

Translated by Tripitaka Master Buddhabhadra of Tianzhu (India) of the Eastern Jin Dynasty

Chapter 1: Six Parables

Thus have I heard:

At one time, the Buddha was dwelling in the Nigrodharama (Nigrodha Monastery) in the city of Kapilavastu (Kapilavastu). At that time, Sakyamana (a Sakyan, Mahanama) invited the Buddha and the Sangha for offerings for three months, and on the fifteenth day of the seventh month, the Sangha completed the Pravāraṇā ceremony (self-surrender ceremony).

At that time, King Suddhodana (Suddhodana), the Buddha's aunt Mahapajapati Gotami (Mahapajapati Gotami), came to the Sangha's residence to make offerings to the Sangha. After bowing, they offered toothpicks and cleansing powder, and called to Ananda (Ananda), saying, 'I now wish to go to the World Honored One, is that permissible?'

At that time, Ananda immediately reported this to the World Honored One. The Buddha told Ananda, 'The King will surely ask about the wonderful Dharma. You should go and inform all the Bhikshus (monks), and go to the forest to summon Mahakasyapa (Mahakasyapa), Sariputra (Sariputra), Maudgalyayana (Maudgalyayana), Katyayana (Katyayana), Aniruddha (Aniruddha), and others, as well as Maitreya Bodhisattva (Maitreya Bodhisattva), the Sixteen Worthies of Bhadravarga (Bhadravarga), to come together at once.' This voice spread in all directions.

At that time, the Lord of the Devas (gods), the Lord of the Yakshas (demons), the Lord of the Gandharvas (celestial musicians), the Lord of the Asuras (demons), the Lord of the Garudas (mythical birds), the Lord of the Kinnaras (celestial musicians), the Lord of the Mahoragas (serpent deities), the Lord of the Dragons (dragons), and their retinues, had all gathered.

At that time, the King, Sakyamana, and three hundred million Sakyas entered the Buddha's monastery. As they entered, they saw the Buddha's monastery like a crystal mountain (Mount Crystal), and paid homage to the Buddha. Before they could raise their heads, they saw a great lotus flower in front of the Buddha, made of various treasures, and on the lotus flower was a great platform of light. When the King saw this, joy arose in his heart, and he exclaimed that he had never seen such a thing before. He circumambulated the Buddha three times and then sat down to one side.

At this time, the King rose from his seat and said to the Buddha, 'World Honored One! The Buddha is my son, and I am the Buddha's father. Now I am alive and see the Buddha's physical body, but I only see its exterior and do not see its interior. When Siddhartha (Siddhartha) was in the palace, the fortune-tellers all said that he had the thirty-two marks, and now he has become a Buddha of light.'

益顯，過逾昔日百千萬倍。佛涅槃後後世眾生，當云何觀佛身色相，如佛光明常行尺度？惟愿天尊！今當爲我及后眾生分別解說。」

爾時世尊入遍凈色身三昧，從三昧起即便微笑，諸佛笑法有五色光。時五色光化五百色，從佛口出照父王頂；從父王頂照光明臺；從光明臺照于精舍，遍娑婆界還入佛頂。

爾時世尊告父王言：「諦聽諦聽，善思念之！如來當說來世眾生得見佛法。」

父王白佛：「唯然世尊！我今愿聽。」

佛告父王：「閻浮提中有師子王！名毗摩羅。其師子法，滿四十年牝牡乃會，一交會已跳踉鳴吼，婉轉自撲體無損傷。其師子子在胎之時，如父獸王等無有異。大王當知，欲使胎中便能鳴吼飛落走伏，未有斯事。」

父王白佛：「獸王之子在母胎時，頭目牙爪與父相似？」

佛告大王：「與父無異，但其力能不及其父百千萬倍。」佛告父王：「如是如是！未來世中，諸善男子善女人等及與一切，若能至心繫念在內，端坐正受觀佛色身，當知是人心如佛心與佛無異。雖在煩惱，不為諸惡之所覆蔽，于未來世雨大法雨。

「複次父王！譬如伊蘭俱與栴檀生末利山，牛頭栴檀生伊蘭叢中，未及長大在地下時，芽莖枝葉如閻浮提竹筍，眾人不知，言此山中純是伊

【現代漢語翻譯】現代漢語譯本：益發顯得，超過往昔百千萬倍。佛陀涅槃后，後世的眾生，應當如何觀察佛的身色相，以及佛的光明常行的尺度？唯愿天尊！現在為我和後世眾生分別解說。這時，世尊進入遍凈色身三昧（一種禪定狀態），從三昧中出來后就微笑，諸佛微笑時有五色光。這五色光變化成五百種顏色，從佛口中發出，照耀父王（指凈飯王，Suddhodana）的頭頂；從父王的頭頂照耀光明臺（一種建築）；從光明臺照耀于精舍（寺廟），遍照娑婆界（Saha world，指我們所居住的這個世界），然後返回進入佛的頭頂。這時，世尊告訴父王說：『仔細聽，仔細聽，好好思考！如來將要說未來世的眾生如何得見佛法。』父王對佛說：『是的，世尊！我現在願意聽。』佛告訴父王：『在閻浮提（Jambudvipa，指我們所居住的大陸）中有一隻獅子王！名叫毗摩羅（Vimala）。這獅子的習性是，滿了四十年雌雄才交配，一次交配后就跳躍鳴叫，婉轉地撲打自身而身體沒有損傷。這獅子的幼崽在胎中時，和它的父親獸王一樣沒有差別。大王應當知道，想要讓胎中的幼崽就能鳴叫飛落走伏，沒有這樣的事。』父王對佛說：『獸王的幼崽在母胎中時，頭目牙爪和它的父親相似嗎？』佛告訴大王：『和它的父親沒有差別，但是它的力量不能及它的父親的百千萬倍。』佛告訴父王：『是的，是的！未來世中，各位善男子善女人等以及一切眾生，如果能夠至誠地將心念集中在內心，端正地坐著，以正確的方式觀想佛的色身，應當知道這人的心如同佛心一樣，和佛沒有差別。雖然身處煩惱之中，卻不會被各種惡事所遮蔽，在未來世降下大的法雨。『再次，父王！譬如伊蘭（一種臭草）和栴檀（Sandalwood，一種香木）一起生長在末利山（Malaya Mountain），牛頭栴檀（一種珍貴的栴檀）生長在伊蘭叢中，還沒有長大，還在地下時，它的芽莖枝葉如同閻浮提的竹筍，眾人不知道，說這座山中全是伊蘭。』

【English Translation】 English version: It appears even more, exceeding the past by hundreds of thousands of times. After the Buddha's Nirvana, how should future generations of sentient beings observe the Buddha's physical form and the constant measure of the Buddha's light? I wish, Heavenly Honored One! Now, please explain and differentiate for me and future sentient beings. At that time, the World Honored One entered the Samadhi (a state of meditative consciousness) of Pure Color Body, and upon arising from the Samadhi, He smiled. When the Buddhas smile, there are five-colored lights. These five-colored lights transformed into five hundred colors, emanating from the Buddha's mouth, illuminating the crown of His father, King Suddhodana; from the crown of the father, illuminating the Bright Light Terrace; from the Bright Light Terrace, illuminating the Jetavana Vihara (monastery), pervading the Saha world (the world we live in), and then returning into the Buddha's crown. At that time, the World Honored One said to His father, the King: 'Listen carefully, listen carefully, and contemplate well! The Tathagata (another name for Buddha) will now speak of how future sentient beings can see the Buddha's Dharma (teachings).' The father, the King, said to the Buddha: 'Yes, World Honored One! I am now willing to listen.' The Buddha said to the King: 'In Jambudvipa (the continent we live on), there is a lion king! Named Vimala. The lion's habit is that the male and female only mate after forty years. After one mating, they leap and roar, gracefully striking themselves without injury. When the lion cub is in the womb, it is no different from its father, the beast king. Great King, you should know that there is no such thing as a cub in the womb being able to roar, fly, fall, walk, and crawl.' The father, the King, said to the Buddha: 'When the beast king's cub is in the mother's womb, are its head, eyes, teeth, and claws similar to its father's?' The Buddha said to the King: 'It is no different from its father, but its strength is not even a hundred thousandth of its father's.' The Buddha said to the King: 'Yes, yes! In the future world, if good men and good women, and all beings, can sincerely focus their minds inward, sit upright, and correctly contemplate the Buddha's physical form, know that this person's mind is like the Buddha's mind, and there is no difference from the Buddha. Although they are in afflictions, they will not be obscured by various evils, and in the future world, they will rain down great Dharma rain. 'Furthermore, Father King! For example, the Eranda (a type of weed) and Sandalwood (a fragrant wood) grow together on Malaya Mountain, and the Gosirsha Chandana (a precious type of Sandalwood) grows in the Eranda thicket. Before it grows up, while it is still underground, its sprouts, stems, branches, and leaves are like bamboo shoots of Jambudvipa. People do not know it and say that this mountain is full of Eranda.'

蘭無有栴檀。而伊蘭臭，臭若膀尸薰四十由旬，其華紅色甚可愛樂，若有食者發狂而死。牛頭栴檀雖生此林，未成就故不能髮香。仲秋月滿卒從地出成栴檀樹，眾人皆聞牛頭栴檀上妙之香，永無伊蘭臭惡之氣。」

佛告父王：「唸佛之心亦復如是！以是心故能得三種菩提之根。

「複次父王！閻浮提中及四天下，有金翅鳥名正音迦樓羅王，于諸鳥中快得自在。此鳥業報應食諸龍，于閻浮提日食一龍王及五百小龍；明日復于弗婆提，食一龍王及五百小龍；第三日復于瞿耶尼，食一龍王及五百小龍；第四日復于郁單越，食一龍王及五百小龍。週而復始經八千歲。此鳥爾時死相已現，諸龍吐毒無由得食，彼鳥饑逼周慞求食了不能得，遊巡諸山永不得安，至金剛山然後暫住。從金剛山直下至大水際，從大水際至風輪際，為風所吹還至金剛山，如是七返然後命終。其命終已以其毒故，令十寶山同時火起。

「爾時難陀龍王懼燒此山，即大降雨澍如車軸，鳥肉散盡惟有心在，其心直下如前七返，然後還住金剛山頂。難陀龍王取此鳥心以為明珠，轉輪王得為如意珠。」

佛告父王：「諸善男子及善女人！若唸佛者其心亦爾！

「複次大王，雪山有樹名殃伽陀，其果甚大其核甚小。推其本末從香山來，

以風力故得至雪山。孟冬盛寒，羅剎、夜叉在山曲中屏㟪之處，糞穢不凈盈流於地，猛風吹雪以覆其上，漸漸成塹五十由旬，因糞力故此果得生，根莖枝葉華實滋茂，春陽三月八方同時皆悉風起，消融冰雪唯果樹在。其果形色，閻浮提果無以為譬。其形團圓滿半由旬，婆羅門食即得仙道五通具足，壽命一劫不老不死；凡夫食之向須陀洹、阿那含食成阿羅漢，三明六通罔不悉備。有人持種至閻浮提糞壤之地，然後乃生，高一多羅樹，樹名拘律陀，果名多勒，如五斗瓶，閻浮提人有食之者，能除熱病。」

佛告大王：「諸善男子及善女人！正念思惟諸佛境界，亦復如是！

「複次大王，如帝釋樹生歡喜園，名波利質多羅。天女見之身心喜悅不自勝持，帝釋見之即生欲想，八萬四千諸婇女等即得樂覺。此樹生時曲枝在地，即于地下華敷成果，其果金色光明赫奕，且其華葉終不萎落，十色具足開現光明有諸樂音，至秋八月從地踴出，高三百四十五萬由旬。諸天見之喜悅非恒。」佛告大王：「觀佛三昧在煩惱地，亦復如是！其出生時，如彼寶樹嚴顯可觀。

「複次大王，如劫初時，火起一劫、雨起一劫、風起一劫、地起一劫。

「地劫成時，光音諸天飛行世間在水澡浴，以澡浴故四大精氣即入身中，身

【現代漢語翻譯】現代漢語譯本因為風力的緣故，才能到達雪山。在寒冷的孟冬時節，羅剎（惡鬼）、夜叉（一種神）在山間的彎曲之處和隱蔽的地方，糞便污穢堆積流淌在地上，猛烈的風吹起雪覆蓋在上面，漸漸形成深五十由旬（長度單位）的溝壑，因為糞便的肥力，這種果樹才能生長，根莖枝葉花朵果實都生長茂盛。春天的三月，四面八方同時颳起風，融化冰雪，只有果樹存在。這種果實的形狀和顏色，閻浮提（我們所居住的這個世界）的果實無法比擬。它的形狀是圓滿的半由旬，婆羅門（印度教祭司）吃了就能獲得仙道，五種神通具足，壽命長達一劫，不會衰老死亡；凡夫吃了就能達到須陀洹（小乘佛教修行第一階段）、阿那含（小乘佛教修行第三階段），吃了阿那含果就能成為阿羅漢（小乘佛教修行最高階段），三明六通無不具備。有人把種子帶到閻浮提的糞土之地，然後才能生長，長到一多羅樹（棕櫚樹）那麼高，樹名叫拘律陀，果實名叫多勒，像五斗瓶那麼大，閻浮提的人吃了，能夠去除熱病。」

佛告訴大王：「各位善男子和善女人！以正念思惟諸佛的境界，也是這樣！」

「再者，大王，就像帝釋天（佛教護法神）的樹生長在歡喜園，名叫波利質多羅（如意樹）。天女們看到它，身心喜悅，無法自持，帝釋天看到它，就生起慾望，八萬四千位婇女等立刻感受到快樂。這棵樹生長的時候，彎曲的樹枝在地上，就在地下開花結果，果實是金色的，光明閃耀，而且它的花和葉子永遠不會凋謝，十種顏色都具備，顯現光明，有各種樂音，到了秋天八月，從地裡涌出來，高達三百四十五萬由旬。諸天看到它，喜悅非常。」佛告訴大王：「觀佛三昧（通過觀想佛像而達到的一種禪定狀態）在煩惱之地，也是這樣！它出生的時候，就像那棵寶樹一樣莊嚴顯赫，值得觀看。

「再者，大王，就像劫初的時候，火災發生一劫（極長的時間單位），水災發生一劫，風災發生一劫，地災發生一劫。

「地劫形成的時候，光音天（色界天第二層）的諸天在世間飛行，在水中洗澡，因為洗澡的緣故，四大精氣就進入身體中，身體

【English Translation】 English version Due to the power of the wind, one can reach the Snow Mountains. In the severe cold of mid-winter, Rakshasas (demons) and Yakshas (a type of spirit) reside in the mountain's curves and secluded places. Filthy excrement overflows the ground, and fierce winds blow snow to cover it, gradually forming trenches fifty yojanas (a unit of distance) deep. Because of the power of the excrement, this fruit tree is able to grow, with roots, stems, branches, leaves, flowers, and fruits flourishing. In the third month of spring, winds arise simultaneously from all directions, melting the ice and snow, leaving only the fruit tree. The shape and color of this fruit are unparalleled by any fruit in Jambudvipa (the world we inhabit). Its shape is a perfect half yojana in diameter. If a Brahmin (Hindu priest) eats it, they will attain the path of immortality, possessing the five supernatural powers, living for a kalpa (an extremely long period of time) without aging or dying. If an ordinary person eats it, they will progress towards becoming a Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism), an Anagamin (non-returner, the third stage of enlightenment in Theravada Buddhism). Eating the Anagamin fruit will lead to becoming an Arhat (the highest stage of enlightenment in Theravada Buddhism), fully equipped with the three insights and six supernatural powers. If someone takes the seed to the filthy soil of Jambudvipa, it will then grow, reaching the height of one Tala tree (palm tree). The tree is called Kuruta, and the fruit is called Tarala, resembling a five-斗 bottle. If people in Jambudvipa eat it, it can cure feverish illnesses.'

The Buddha said to the Great King: 'Good men and good women! Contemplate with right mindfulness the realms of all Buddhas, and it is just like this!'

'Furthermore, Great King, like the tree of Indra (king of the gods in Buddhism) that grows in the Garden of Delight, named Parijata (wish-fulfilling tree). When the heavenly maidens see it, their bodies and minds are filled with joy, unable to contain themselves. When Indra sees it, he immediately arises with desire, and the eighty-four thousand consorts immediately experience pleasure. When this tree grows, its curved branches lie on the ground, and flowers bloom and fruits appear underground. The fruit is golden in color, with radiant light, and its flowers and leaves never wither. It possesses all ten colors, manifesting light and various musical sounds. In the eighth month of autumn, it springs forth from the ground, reaching a height of three million four hundred and fifty thousand yojanas. When the gods see it, their joy is extraordinary.' The Buddha said to the Great King: 'The Samadhi (a state of meditative concentration) of contemplating the Buddha in the realm of afflictions is also like this! When it is born, it is as magnificent and worthy of seeing as that precious tree.'

'Furthermore, Great King, like at the beginning of a kalpa, a fire arises for one kalpa (an extremely long period of time), rain arises for one kalpa, wind arises for one kalpa, and earth arises for one kalpa.'

'When the kalpa of earth is formed, the gods of Abhasvara (the second dhyana heaven in the Form Realm) fly in the world and bathe in the water. Because of bathing, the four essential elements enter their bodies, and the bodies'

觸樂故精流水中，八風吹去墮淤泥中，自然成卵。經八千歲其卵乃開，生一女人。其形青黑猶如淤泥，有九百九十九頭；頭有千眼，九百九十九口，一口四牙，牙上出火狀如霹靂；二十四手，手中皆捉一切武器；其身高大如須彌山，入大海中拍水自樂。有旋嵐風吹大海水，水精入體即便懷妊，經八千歲然後生男，其兒身體高大四倍倍勝於母。兒有九頭，頭有千眼，口中出火，有九百九十九手八腳，海中出聲，號毗摩質多羅阿修羅王。此鬼食法，惟啖淤泥及蕖藕根。其兒長大，見於諸天婇女圍繞，即白母言：『人皆伉儷，我何獨無？』其母告曰：『香山有神名乾闥婆，其神有女，容姿美妙色逾白玉，身諸毛孔出妙音聲，甚適我意。今為汝娉，適汝愿不？』阿修羅言：『善哉善哉！愿母往求。』

「爾時其母行詣香山，到香山已告彼樂神：『我有一子威力自在，於四天下而無等倫，汝有令女可適吾子？』其女聞已，愿樂隨從適阿修羅。

「時阿修羅納彼女已，心意泰然與女成禮，未久之間即便懷妊，經八千歲乃生一女，其女儀容端正挺特，天上天下無有其比，色中上色以自莊嚴，面上姿媚八萬四千，左邊亦有八萬四千，右邊亦有八萬四千，前亦八萬四千，后亦八萬四千。阿修羅見以為瑰異，如月處星甚為奇特

【現代漢語翻譯】現代漢語譯本觸樂（指感受）的緣故，精液落入流水中，被八風吹走，掉進淤泥里，自然形成卵。經過八千歲，這卵才裂開，生出一個女人。她的形狀青黑，像淤泥一樣，有九百九十九個頭；每個頭有一千隻眼睛，九百九十九張嘴，每張嘴有四顆牙齒，牙齒上冒出火焰，形狀像霹靂；有二十四隻手，手中都拿著各種武器；她的身高像須彌山一樣高大，進入大海中拍打水面，自娛自樂。有旋嵐風吹動大海的水，水精進入她的身體，她就懷孕了，經過八千歲然後生下一個男孩，這男孩的身體高大，比他的母親大四倍。這男孩有九個頭，每個頭有一千隻眼睛，口中噴火，有九百九十九隻手八隻腳，在大海中發出聲音，號稱毗摩質多羅阿修羅王（Vimacitraraja Asura，阿修羅王的名字）。這個鬼吃法，只吃淤泥和蓮藕根。他的兒子長大后，看到諸天婇女圍繞著（其他男子），就對母親說：『別人都有配偶，為什麼我沒有？』他的母親告訴他說：『香山有神名叫乾闥婆（Gandharva，一種音樂神），這個神有女兒，容貌美麗，顏色勝過白玉，身體的每個毛孔都發出美妙的聲音，我很喜歡。現在為你求娶她，你願意嗎？』阿修羅說：『好啊好啊！希望母親去求娶。』『那時，他的母親前往香山，到達香山後告訴那位樂神：『我有一個兒子，威力自在，在四天下沒有能與他相比的，你有一個女兒可以嫁給我的兒子嗎？』那個女兒聽了之後，願意跟隨（阿修羅的母親）嫁給阿修羅。『當時阿修羅迎娶了那個女子，心情舒暢，與她成婚，沒過多久就懷孕了，經過八千歲才生下一個女兒，這個女兒的儀容端莊美麗，天上天下沒有能與她相比的，用最好的顏色來莊嚴自己，臉上美麗的姿態有八萬四千種，左邊也有八萬四千種，右邊也有八萬四千種，前面也有八萬四千種，後面也有八萬四千種。阿修羅見了，認為非常珍貴奇異，就像月亮周圍環繞著星星一樣，非常奇特。

【English Translation】 English version Due to the touch and pleasure, semen entered the flowing water, blown away by the eight winds, and fell into the mud, naturally forming an egg. After eight thousand years, the egg cracked open, giving birth to a woman. Her form was blue-black, like mud, with nine hundred and ninety-nine heads; each head had a thousand eyes, nine hundred and ninety-nine mouths, each mouth with four teeth, from which flames erupted like lightning; she had twenty-four hands, each holding various weapons; her height was as great as Mount Sumeru, and she entered the great ocean, splashing water and enjoying herself. A whirlwind blew the water of the great ocean, and the essence of the water entered her body, causing her to become pregnant. After eight thousand years, she gave birth to a boy, whose body was four times larger than his mother's. The boy had nine heads, each with a thousand eyes, fire coming from his mouth, nine hundred and ninety-nine hands, and eight feet. He made a sound in the ocean and was called Vimacitraraja Asura (Vimacitraraja Asura, the name of the Asura king). This ghost consumed dharma, only eating mud and lotus roots. When his son grew up, seeing the celestial maidens surrounding (other men), he said to his mother: 'Everyone has a spouse, why am I alone?' His mother told him: 'There is a god named Gandharva (Gandharva, a type of music deity) on Fragrant Mountain, and this god has a daughter, whose appearance is beautiful, her color surpassing white jade, and from every pore of her body comes forth wonderful sounds, which greatly please me. Now I will seek her for you, are you willing?' The Asura said: 'Excellent, excellent! I hope mother will go and seek her.' 'At that time, his mother went to Fragrant Mountain, and upon arriving, she told the music god: 'I have a son whose power is unrestrained, and there is no equal to him in the four continents. Do you have a daughter who can marry my son?' Upon hearing this, the daughter was willing to follow (the Asura's mother) and marry the Asura.' 'At that time, the Asura took the woman as his wife, his heart was at peace, and he married her. Before long, she became pregnant, and after eight thousand years, she gave birth to a daughter. This daughter's appearance was dignified and beautiful, and there was no comparison to her in heaven or on earth. She adorned herself with the best colors, and her face had eighty-four thousand charming expressions, and there were eighty-four thousand on the left side, and eighty-four thousand on the right side, and eighty-four thousand in front, and eighty-four thousand in the back. The Asura saw her and thought she was precious and strange, like the moon surrounded by stars, very peculiar.'

。

「憍尸迦聞，即遣使下詣阿修羅而求此女。阿修羅言：『汝天福德，汝能令我乘七寶宮，以女妻汝。』帝釋聞此心生踴躍，即脫寶冠持用擬海，十善報故，令阿修羅坐勝殿上。時阿修羅踴躍歡喜以女妻之，帝釋即以六種寶臺，而往迎之。于宮闕中有大蓮華，自然化生八萬四千諸妙寶女，譬如壯士屈申臂頃，即至帝釋善法堂上，爾時天宮過逾於前百千萬倍，釋提桓因為其立字號曰悅意。諸天見之嘆未曾有，視東忘西，視南忘北。三十二輔臣，亦見悅意身心歡喜，乃至毛髮皆生悅樂。

「帝釋若至歡喜園時，共諸綵女入池遊戲。爾時悅意即生嫉妒，遣五夜叉往白父王：『今此帝釋不復見寵，與諸婇女自共遊戲。』父聞此語心生瞋恚，即興四兵往攻帝釋。立大海水踞須彌頂，九百九十九手同時俱作，撼喜見城、搖須彌山，四大海水一時波動。釋提桓因驚怖惶懼，靡知所趣。

「時宮有神白天王言：『莫大驚怖，過去佛說《般若波羅蜜》，王當誦持，鬼兵自碎。』

「是時帝釋坐善法堂，燒眾名香發大誓願：『般若波羅蜜是大明咒、是無上咒、無等等咒，審實不虛，我持此法當成佛道，令阿修羅自然退散。』作是語時，于虛空中有四刀輪，帝釋功德故自然而下，當阿修羅上時，阿修羅耳鼻手足一

【現代漢語翻譯】現代漢語譯本：『憍尸迦（Kauśika，帝釋天的別名）聽聞此事，立即派遣使者前往阿修羅（Asura，一種神道生物）處求娶此女。阿修羅說：『你天福深厚，如果你能讓我乘坐七寶宮殿，我就把女兒嫁給你。』帝釋（帝釋天）聽聞此言，心中歡喜踴躍，立即脫下寶冠，打算用它來抵押大海。由於他過去所行的十善業的果報，阿修羅得以坐在殊勝的殿堂之上。當時，阿修羅歡喜踴躍，將女兒嫁給了帝釋。帝釋立即用六種寶臺前去迎娶。在宮殿之中，有一朵巨大的蓮花，自然化生出八萬四千位美妙的女子，如同壯士屈伸手臂那樣迅速，她們立即到達了帝釋的善法堂上。那時，天宮的景象勝過以往百千萬倍，釋提桓因（Śakro devānām indraḥ，帝釋天的另一個名字）為他的新夫人取名為悅意（Yuèyì，意為『令人愉悅』）。諸天見到她，都驚歎前所未有，看東邊就忘了西邊，看南邊就忘了北邊。三十二位輔臣也見到悅意，身心歡喜，甚至連毛髮都感到快樂。

『帝釋如果到歡喜園時，會和眾多彩女進入池中嬉戲。這時，悅意就會產生嫉妒，派遣五位夜叉（Yakṣa，一種鬼神）去稟告她的父王：『現在這位帝釋不再寵愛我，而是和眾多婇女獨自嬉戲。』她的父親聽到這些話，心中生起嗔恚，立即興起四種軍隊，前去攻打帝釋。他站立在大海水之中，頭頂須彌山（Sumeru，佛教宇宙觀中的聖山），九百九十九隻手同時動作，撼動喜見城（Sudarsana，帝釋天的都城）、搖動須彌山，四大海水一時波動。釋提桓因驚恐害怕，不知該往何處。

『這時，宮殿中的一位神祇稟告天王說：『不要過於驚慌害怕，過去諸佛曾說過《般若波羅蜜》（Prajñāpāramitā，智慧到彼岸），大王應當誦持，鬼兵自然就會潰散。』

『這時，帝釋坐在善法堂上，焚燒各種名貴的香，發出宏大的誓願：『般若波羅蜜是大明咒、是無上咒、是無等等咒，真實不虛。我持誦此法，當成就佛道，令阿修羅自然退散。』說完這些話時，在虛空中出現四個刀輪，由於帝釋的功德自然而下，當刀輪到達阿修羅上方時，阿修羅的耳鼻手足一

【English Translation】 English version: 『Kauśika (another name for Indra, the lord of gods) heard of this and immediately sent a messenger to the Asura (a type of demigod) to request the daughter. The Asura said, 『You have heavenly blessings. If you can let me ride in a seven-jeweled palace, I will give you my daughter in marriage.』 Indra (Śakra) heard this and his heart leaped with joy. He immediately took off his jeweled crown, intending to use it as collateral for the sea. Because of the merit of his past ten virtuous deeds, the Asura was able to sit on a magnificent palace. At that time, the Asura rejoiced and happily gave his daughter to Indra in marriage. Indra immediately went to welcome her with six kinds of jeweled platforms. In the palace, there was a large lotus flower that naturally produced eighty-four thousand beautiful women, as quickly as a strong man could bend and stretch his arm. They immediately arrived at Indra's Sudharma Hall. At that time, the heavenly palace surpassed its previous state by a hundred thousand times. Śakro devānām indraḥ (another name for Indra) named his new wife Yuèyì (meaning 『delightful』). The gods saw her and marveled at how unprecedented she was, forgetting the west when looking east, and forgetting the north when looking south. The thirty-two ministers also saw Yuèyì and their bodies and minds rejoiced, even their hair felt pleasure.

『If Indra went to the Garden of Delight, he would enter the pond and play with the many colorful women. At this time, Yuèyì would become jealous and send five Yakṣas (a type of spirit) to report to her father, 『Now this Indra no longer favors me, but is playing alone with the many women.』 Her father heard these words and anger arose in his heart. He immediately raised four kinds of troops to attack Indra. He stood in the great ocean, with his head atop Mount Sumeru (the sacred mountain in Buddhist cosmology), and his nine hundred and ninety-nine hands acted simultaneously, shaking Sudarsana (Indra's capital city), rocking Mount Sumeru, and causing the four great oceans to surge at once. Śakro devānām indraḥ was terrified and did not know where to go.

『At this time, a deity in the palace reported to the heavenly king, 『Do not be too alarmed. The Buddhas of the past have spoken of the Prajñāpāramitā (the perfection of wisdom). The king should recite it, and the demon troops will naturally collapse.』

『At this time, Indra sat in the Sudharma Hall, burned various precious incenses, and made a great vow: 『The Prajñāpāramitā is the great bright mantra, the unsurpassed mantra, the unequaled mantra, truly not false. I uphold this Dharma and shall attain Buddhahood, causing the Asuras to naturally retreat.』 As he spoke these words, four wheel-shaped knives appeared in the sky, descending naturally due to Indra's merit. When the knives reached above the Asuras, the Asuras' ears, noses, hands, and feet were one

時盡落，令大海水赤如絳汁。

「時阿修羅即便驚怖，遁走無處入藕絲孔。彼以貪慾、瞋恚、愚癡鬼幻力故，尚能如是！豈況佛法不可思議？」

佛告大王：「諸善男子及善女人！繫心思惟諸佛境界，亦能安住諸三昧海，其人功德不可稱計，譬如諸佛等無有異。

序觀地品第二

「云何名為觀諸佛境界？諸佛如來出現於世，有二種法以自莊嚴。何等為二？一者、先說十二部經，令諸眾生讀誦通利，如是種種名為法施。二者、以妙色身，示閻浮提及十方界，令諸眾生見佛色身具足莊嚴，三十二相、八十種隨形好，無缺減相，心生歡喜。

「觀如是相因何而得？皆由前世百千苦行，修諸波羅蜜及助道法而生此相。」

佛告父王：「若有眾生慾念佛者、欲觀佛者、欲見佛者、分別相好者、識佛光明者、知佛身內者、學觀佛心者、學觀佛頂者、學觀佛足下千輻相輪者、欲知佛生時相者、欲知佛納妃時者、欲知佛出家時者、欲知佛苦行時者、欲知佛降魔時者、欲知佛得阿耨多羅三藐三菩提時者、欲知如來轉法輪時相者、欲知如來寶馬藏相者、欲知如來升忉利天為母摩耶夫人說法時相者、欲知如來下忉利天時相者、欲知如來行住坐臥四威儀中光明相者、欲知如來詣拘尸那降度力士相者、欲知

【現代漢語翻譯】現代漢語譯本：時間到了盡頭，使得大海水變得像絳汁一樣紅。『那時阿修羅（Ashura，一種神道生物）即便感到驚恐，想要逃遁卻無處可去，只能進入藕絲的孔隙中。他們憑藉貪慾、瞋恚、愚癡的鬼幻力量，尚且能夠做到如此！更何況是不可思議的佛法呢？』佛告訴大王：『各位善男子和善女人！集中精神思惟諸佛的境界，也能安住在各種三昧海中，這樣的人的功德不可稱量，譬如與諸佛相等沒有差異。序觀地品第二『怎樣叫做觀諸佛境界？諸佛如來出現在世間，有兩種法用來莊嚴自身。哪兩種呢？一是先說十二部經，讓眾生讀誦通利，像這樣種種名為法施。二是憑藉妙色身，示現於閻浮提（Jambudvipa，我們所居住的娑婆世界）及十方世界，讓眾生見到佛的色身具足莊嚴，三十二相、八十種隨形好，沒有缺減，心生歡喜。『觀察這樣的相由什麼原因而得到？都是由於前世百千苦行，修習各種波羅蜜（Paramita，到達彼岸的方法）及助道法而生出這些相。』佛告訴父王：『如果有眾生想要憶念佛，想要觀察佛，想要見到佛，分別佛的相好，認識佛的光明，瞭解佛的身內，學習觀察佛的心，學習觀察佛的頂，學習觀察佛足下的千輻相輪，想要知道佛出生時的景象，想要知道佛納妃時的景象，想要知道佛出家時的景象，想要知道佛苦行時的景象，想要知道佛降伏魔時的景象，想要知道佛證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時的景象，想要知道如來轉法輪時的景象，想要知道如來的寶馬藏相，想要知道如來上升到忉利天（Trayastrimsa Heaven，欲界六天之一）為母親摩耶夫人（Maya，釋迦牟尼佛的生母）說法時的景象，想要知道如來從忉利天下來的景象，想要知道如來在行住坐臥四種威儀中的光明相，想要知道如來前往拘尸那（Kushinagar，佛陀涅槃之地）降伏力士的景象，想要知道

【English Translation】 English version: When the time came to an end, it caused the water of the great ocean to become as red as crimson juice. 『At that time, the Ashuras (Ashura, a type of divine being) would be terrified and want to flee, but there would be nowhere to go, only able to enter the holes of lotus threads. They, with the ghostly power of greed, hatred, and ignorance, are still able to do such things! How much more so is the inconceivable Buddha-dharma?』 The Buddha told the Great King: 『All good men and good women! Concentrating your minds on contemplating the realms of all Buddhas, you can also abide in the various samadhi seas. The merits of such a person are immeasurable, like being equal to all Buddhas without difference.』 Chapter Two: Introductory Contemplation of the Ground 『What is called contemplating the realms of all Buddhas? When the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) appear in the world, they have two kinds of Dharma to adorn themselves. What are the two? First, they speak the twelve divisions of scriptures, causing all beings to read, recite, and understand them thoroughly. All such things are called Dharma-giving. Second, with their wondrously beautiful bodies, they appear in Jambudvipa (Jambudvipa, the world we live in) and the ten directions, causing all beings to see the Buddha's body fully adorned with the thirty-two major marks and eighty minor marks, without any deficiencies, and their hearts filled with joy. 『What is the cause for observing and obtaining such marks? All are due to hundreds of thousands of kalpas of ascetic practices in previous lives, cultivating the various Paramitas (Paramita, perfections or means of crossing over) and auxiliary practices, which give rise to these marks.』 The Buddha told King Suddhodana: 『If there are beings who wish to remember the Buddha, wish to contemplate the Buddha, wish to see the Buddha, distinguish the marks and characteristics of the Buddha, recognize the Buddha's light, understand the Buddha's inner body, learn to contemplate the Buddha's mind, learn to contemplate the Buddha's crown, learn to contemplate the thousand-spoked wheel marks under the Buddha's feet, wish to know the signs of the Buddha's birth, wish to know the signs of the Buddha's marriage, wish to know the signs of the Buddha's renunciation, wish to know the signs of the Buddha's ascetic practices, wish to know the signs of the Buddha's subduing Mara, wish to know the signs of the Buddha's attainment of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), wish to know the signs of the Tathagata turning the Dharma wheel, wish to know the signs of the Tathagata's treasure horse, wish to know the signs of the Tathagata ascending to Trayastrimsa Heaven (Trayastrimsa Heaven, Heaven of the Thirty-three) to preach the Dharma for his mother, Maya (Maya, the birth mother of Shakyamuni Buddha), wish to know the signs of the Tathagata descending from Trayastrimsa Heaven, wish to know the signs of the Tathagata's light in the four dignities of walking, standing, sitting, and lying down, wish to know the signs of the Tathagata going to Kushinagar (Kushinagar, the place of Buddha's Parinirvana) to subdue the strongmen, wish to know』

如來伏曠野鬼神毛孔光明相者。」

佛告父王：「佛涅槃后，若四部眾及諸天、龍、夜叉等，欲繫念者、欲思惟者、欲行禪者、欲得三昧正受者。」佛告父王：「云何名系念？自有眾生樂觀如來具足身相；自有眾生樂觀如來諸相好中一一相好者；自有眾生樂觀如來隨順相好；自有眾生樂觀如來逆相好者；自有眾生樂觀如來光明者。自有眾生樂觀如來行者；自有眾生樂觀如來住者；自有眾生樂觀如來坐者；自有眾生樂觀如來臥者。自有眾生樂觀如來乞食者；自有眾生樂觀如來初生者；自有眾生樂觀如來納妃時者；自有眾生樂觀如來出家時者；自有眾生樂觀如來苦行時者；自有眾生樂觀如來降魔時者；自有眾生樂觀如來成佛時者；自有眾生樂觀如來轉法輪時者；自有眾生樂觀如來升忉利天為母說法時者；自有眾生樂觀如來降伏曠野鬼神者；自有眾生樂觀如來於那干訶羅降伏諸龍留影時者；自有眾生樂觀如來在拘尸那城，降伏六師、尼提賤人及諸惡律儀殷重邪見人者。

「如是父王，我涅槃后諸眾生等，業行若干、意想若干，所識不同，隨彼眾生心想所見，應當次第教其繫念，如我住世不須繫念。譬如日出冥者皆明，惟無目者而無所睹。

「未來世中諸弟子等應修三法。何等為三？一者、誦修多羅甚深經

【現代漢語翻譯】現代漢語譯本：『如來伏曠野鬼神毛孔光明相』是什麼樣的？」

佛陀告訴凈飯王：『佛陀涅槃后，如果四部弟子以及諸天、龍、夜叉等，想要繫念佛陀、想要思惟佛陀、想要修行禪定、想要獲得三昧正受。』佛陀告訴凈飯王：『什麼叫做繫念呢？有的眾生喜歡觀察如來具足的身相；有的眾生喜歡觀察如來諸相好中一一的相好；有的眾生喜歡觀察如來隨順的相好；有的眾生喜歡觀察如來逆向的相好；有的眾生喜歡觀察如來的光明。有的眾生喜歡觀察如來的行走；有的眾生喜歡觀察如來的住立；有的眾生喜歡觀察如來的坐姿；有的眾生喜歡觀察如來的臥姿。有的眾生喜歡觀察如來的乞食；有的眾生喜歡觀察如來的初生；有的眾生喜歡觀察如來納妃的時候；有的眾生喜歡觀察如來出家的時候；有的眾生喜歡觀察如來苦行的時候；有的眾生喜歡觀察如來降伏魔軍的時候；有的眾生喜歡觀察如來成佛的時候；有的眾生喜歡觀察如來轉法輪的時候；有的眾生喜歡觀察如來上升到忉利天（Trayastrimsa，三十三天）為母親說法的時候；有的眾生喜歡觀察如來降伏曠野鬼神的時候；有的眾生喜歡觀察如來在那干訶羅（Naganahara）降伏諸龍留下身影的時候；有的眾生喜歡觀察如來在拘尸那城（Kusinagara），降伏六師外道、尼提（Niti）以及諸惡律儀、殷重邪見的人的時候。

『像這樣，父王，我涅槃后，各種眾生，業行各有不同、意念各有不同，所認識的也不同，應當隨著那些眾生心中所想所見，次第教導他們繫念，就像我住世時不需要繫念一樣。譬如太陽出來，黑暗的地方都明亮了，只有沒有眼睛的人才什麼也看不見。

『未來世中的弟子們應當修習三種法。哪三種呢？第一種，是誦讀修多羅（Sutra）甚深經典。

【English Translation】 English version: 『What is the appearance of the Tathagata subduing the wild ghosts and spirits, with light emanating from his pores?』

The Buddha told King Suddhodana: 『After the Buddha's Nirvana, if the fourfold assembly, as well as devas, nagas, yakshas, etc., wish to contemplate, wish to meditate, wish to practice dhyana, wish to attain samadhi.』 The Buddha told King Suddhodana: 『What is called contemplation? Some beings like to observe the Tathagata's complete physical form; some beings like to observe each and every characteristic of the Tathagata's features; some beings like to observe the Tathagata's conforming features; some beings like to observe the Tathagata's opposing features; some beings like to observe the Tathagata's light. Some beings like to observe the Tathagata walking; some beings like to observe the Tathagata standing; some beings like to observe the Tathagata sitting; some beings like to observe the Tathagata lying down. Some beings like to observe the Tathagata begging for food; some beings like to observe the Tathagata's birth; some beings like to observe the Tathagata's marriage; some beings like to observe the Tathagata's renunciation; some beings like to observe the Tathagata's ascetic practices; some beings like to observe the Tathagata subduing Mara (demon); some beings like to observe the Tathagata's enlightenment; some beings like to observe the Tathagata turning the Dharma wheel; some beings like to observe the Tathagata ascending to Trayastrimsa Heaven to preach to his mother; some beings like to observe the Tathagata subduing wild ghosts and spirits; some beings like to observe the Tathagata subduing the nagas and leaving his shadow in Naganahara; some beings like to observe the Tathagata in Kusinagara, subduing the six heretical teachers, Niti, and those with evil precepts and deeply rooted wrong views.』

『Thus, O King, after my Nirvana, beings will have different karmic actions, different thoughts, and different perceptions. According to what they see in their minds, they should be taught to contemplate in order, just as there is no need for contemplation when I am alive in the world. For example, when the sun rises, all darkness is illuminated, but only those without eyes cannot see.』

『In the future, disciples should cultivate three practices. What are the three? First, reciting the Sutras (Sutra), the profound scriptures.』

典。二者、凈持禁戒威儀無犯。三者、繫念思惟心不散亂。

「云何名系念？或有欲繫心觀于佛頂上者；或有欲繫心觀佛毛髮者；或有欲繫心觀佛髮際者；或有欲繫心觀佛額廣平正相者；或有欲繫心觀佛眉間白毫相者；或有欲繫心觀佛眉者；或有欲繫心觀佛牛王眼相者；或有欲繫心觀佛修直鼻相者；或有欲繫心觀佛鷹王嘴相者。自有眾生樂觀如來髭鬢如蝌斗形流出光明者；自有眾生樂觀如來唇上腭際者；自有眾生樂觀如來唇色赤好如頻婆果者；自有眾生樂觀如來下唇如缽頭摩華莖者，其色紅赤上入頻婆果色中者；自有眾生樂觀如來口四十齒相者；自有眾生樂觀如來齒白齊密相者；自有眾生樂觀如來齒上印文相者；自有眾生樂觀如來齒畫界者；自有眾生樂觀如來上腭相者，八萬四千畫了了分明；自有眾生樂觀如來下龂如優曇缽華莖色者；自有眾生樂觀如來咽喉如琉璃筒，狀如累蓮華相者；自有眾生樂觀如來廣長舌相蓮華葉形，上色五畫五彩分明，舌下十脈眾光流出，舌相廣長遍覆其面者；自有眾生樂觀如來咽喉節中有三相者；自有眾生樂觀如來咽膺相如金翅鳥眼者；自有眾生樂觀如來頭相者；自有眾生樂觀如來八萬四千發相者；自有眾生樂觀如來毛右旋者；自有眾生樂觀如來一一孔一毛旋生者；自有眾生樂觀如來

【現代漢語翻譯】現代漢語譯本：經典。第二，清凈地持守禁戒，威儀沒有違犯。第三，繫念思惟，內心不散亂。

『什麼叫做繫念？有的人想要把心專注于觀察佛的頭頂；有的人想要把心專注于觀察佛的毛髮；有的人想要把心專注于觀察佛的髮際；有的人想要把心專注于觀察佛的額頭寬廣平正之相；有的人想要把心專注于觀察佛的眉間白毫相；有的人想要把心專注于觀察佛的眉毛；有的人想要把心專注于觀察佛的牛王眼相；有的人想要把心專注于觀察佛的修直鼻相；有的人想要把心專注于觀察佛的鷹王嘴相。有的眾生喜歡觀察如來的鬍鬚像蝌蚪形一樣流出光明；有的眾生喜歡觀察如來的上唇和上顎；有的眾生喜歡觀察如來的嘴唇顏色紅潤美好，像頻婆果（一種紅色水果）一樣；有的眾生喜歡觀察如來的下唇像缽頭摩華（紅蓮花）的花莖一樣，顏色紅赤，向上融入頻婆果的顏色之中；有的眾生喜歡觀察如來的口中有四十顆牙齒之相；有的眾生喜歡觀察如來的牙齒潔白整齊緊密之相；有的眾生喜歡觀察如來的牙齒上有印文之相；有的眾生喜歡觀察如來的牙齒有畫界；有的眾生喜歡觀察如來的上顎之相，八萬四千種紋路清晰分明；有的眾生喜歡觀察如來的下齦像優曇缽華（優曇花）的花莖顏色；有的眾生喜歡觀察如來的咽喉像琉璃筒一樣，形狀像重疊的蓮花之相；有的眾生喜歡觀察如來的廣長舌相，像蓮花葉的形狀，上面的顏色有五種紋路，五種色彩分明，舌頭下面有十條脈絡，眾多光明流出，舌相寬廣而長，遍覆整個面部；有的眾生喜歡觀察如來的咽喉節中有三種紋路之相；有的眾生喜歡觀察如來的咽喉和胸膛之相，像金翅鳥的眼睛；有的眾生喜歡觀察如來的頭部之相；有的眾生喜歡觀察如來的八萬四千根頭髮之相；有的眾生喜歡觀察如來的毛髮向右旋轉；有的眾生喜歡觀察如來的每一個毛孔都有一根毛髮旋轉而生；有的眾生喜歡觀察如來的……'

【English Translation】 English version: The scriptures. Secondly, to purely uphold the precepts and conduct without violating any rules of decorum. Thirdly, to focus the mind on contemplation without distraction.

『What is called focusing the mind? Some may wish to focus their mind on observing the crown of the Buddha's head; some may wish to focus their mind on observing the Buddha's hair; some may wish to focus their mind on observing the Buddha's hairline; some may wish to focus their mind on observing the Buddha's broad and even forehead; some may wish to focus their mind on observing the white hair between the Buddha's eyebrows (urna); some may wish to focus their mind on observing the Buddha's eyebrows; some may wish to focus their mind on observing the Buddha's eyes like those of a bull king; some may wish to focus their mind on observing the Buddha's straight nose; some may wish to focus their mind on observing the Buddha's nose like the beak of an eagle king. Some beings delight in observing the Tathagata's (another name for Buddha) beard and sideburns, shaped like tadpoles, emitting light; some beings delight in observing the Tathagata's upper lip and palate; some beings delight in observing the Tathagata's lips, which are red and beautiful like the Bimba fruit (a red fruit); some beings delight in observing the Tathagata's lower lip, like the stem of a Paduma lotus (red lotus), its color red and merging into the color of the Bimba fruit; some beings delight in observing the Tathagata's mouth with its forty teeth; some beings delight in observing the Tathagata's teeth, which are white, even, and close together; some beings delight in observing the Tathagata's teeth with imprinted marks; some beings delight in observing the Tathagata's teeth with defined borders; some beings delight in observing the Tathagata's upper palate, with eighty-four thousand lines, clearly and distinctly defined; some beings delight in observing the Tathagata's lower gums, the color of the stem of an Utpala flower (blue lotus); some beings delight in observing the Tathagata's throat, like a crystal tube, shaped like stacked lotus flowers; some beings delight in observing the Tathagata's broad and long tongue, shaped like a lotus leaf, with five lines of five distinct colors, ten veins beneath the tongue emitting numerous lights, the tongue broad and long, covering the entire face; some beings delight in observing the three lines in the Tathagata's throat; some beings delight in observing the Tathagata's throat and chest, like the eyes of a Garuda (mythical bird); some beings delight in observing the Tathagata's head; some beings delight in observing the Tathagata's eighty-four thousand hairs; some beings delight in observing the Tathagata's hair spiraling to the right; some beings delight in observing the Tathagata's each pore with a single hair spiraling out; some beings delight in observing the Tathagata's...』

頭皮者；自有眾生樂觀如來肉髻骨者；自有眾生樂觀如來腦者；自有眾生樂觀如來耳普垂睡者；自有眾生樂觀如來耳輪郭相者；自有眾生樂觀如來耳旋生七毛相者；自有眾生樂觀如來缺盆骨滿相，于彼相中旋生光臺者；自有眾生樂觀如來腋下滿相，于其相中懸生五珠，如摩尼珠上跓佛腋者；自有眾生樂觀如來臂𦟛纖圓如象王鼻者；自有眾生樂觀如來肘骨如龍王發婉轉相著，文彩不壞，節頭槃龍不見其跡，手指參差不失其所，于指節端十二輪現；自有眾生樂觀如來赤銅爪，其爪八色了了分明；自有眾生樂觀如來合曼掌相，張時則見𣫍指不見，如真珠網了了分明，勝閻浮檀金百千萬倍，其色明達過於眼界，於十指端各生卍字，卍字點間有千輻輪，眾相具足如和合百千蓮華；自有眾生樂觀如來掌文間成如自在天宮，其掌平正人天無類，當於掌中生千輻相，於十方面開摩尼光，于其輪下有十種畫，一一畫如自在天眼清白分明，然後入掌相中；自有眾生樂觀如來手背毛上向靡，如紺琉璃，流出五色光入網曼中者；自有眾生樂觀如來手足柔軟如天劫貝；自有眾生樂觀如來手內外握；自有眾生樂觀如來胸德字萬印相，三摩尼光相者；自有眾生樂觀如來臍如毗楞伽寶珠；自有眾生樂觀如來脅肋，大小正等婉轉相著；自有眾生樂觀如來諸

【現代漢語翻譯】現代漢語譯本：有的眾生喜歡觀看如來的頭皮；有的眾生喜歡觀看如來的肉髻骨（Uṣṇīṣa，佛頂的骨肉隆起）；有的眾生喜歡觀看如來的大腦；有的眾生喜歡觀看如來耳朵的普垂睡相；有的眾生喜歡觀看如來耳朵的輪廓相；有的眾生喜歡觀看如來耳朵的旋生七毛相；有的眾生喜歡觀看如來的缺盆骨（鎖骨）豐滿相，在那相中旋轉生出光臺；有的眾生喜歡觀看如來腋下豐滿相，在那相中懸生五顆寶珠，就像摩尼寶珠（Maṇi，如意寶珠）停留在佛的腋下；有的眾生喜歡觀看如來的手臂纖細圓潤，像象王的鼻子；有的眾生喜歡觀看如來的肘骨像龍王的髮髻一樣婉轉相連，文彩不壞，關節處盤繞的龍看不見痕跡，手指參差有致，不失其位，在指節的末端顯現十二輪；有的眾生喜歡觀看如來的赤銅色指甲，指甲的八種顏色清晰分明；有的眾生喜歡觀看如來的合曼掌相，張開時能看見手指，合攏時看不見，像真珠網一樣清晰分明，勝過閻浮檀金（Jambudvīpa，一種金色）百千萬倍，其顏色明亮通達，超過眼界的範圍，在十個指尖各自生出卍字（Svastika，吉祥的標誌），卍字的點之間有千輻輪，各種相好具足，像和合的百千蓮花；有的眾生喜歡觀看如來的掌紋間形成像自在天宮（Maheśvara，濕婆神）一樣的圖案，其手掌平正，人天沒有差別，在手掌中生出千輻輪相，在十個方面開放摩尼光，在輪下有十種圖案，每一種圖案都像自在天眼一樣清白分明，然後融入掌相中；有的眾生喜歡觀看如來的手背毛向上生長，像紺琉璃（Indranila，深藍色寶石）一樣，流出五色光芒進入網狀圖案中；有的眾生喜歡觀看如來的手足柔軟，像天劫貝（一種柔軟的絲織品）；有的眾生喜歡觀看如來的手內外握；有的眾生喜歡觀看如來胸前的德字萬印相，以及三摩尼光相；有的眾生喜歡觀看如來的肚臍像毗楞伽寶珠（Vaidūrya，青色寶珠）；有的眾生喜歡觀看如來的脅肋，大小正等，婉轉相連；有的眾生喜歡觀看如來的各種...

【English Translation】 English version: Some beings delight in observing the scalp of the Tathāgata (如來，Thus Gone One); some beings delight in observing the cranial bone protuberance (Uṣṇīṣa, 佛頂的骨肉隆起) of the Tathāgata; some beings delight in observing the brain of the Tathāgata; some beings delight in observing the drooping ears of the Tathāgata; some beings delight in observing the ear contours of the Tathāgata; some beings delight in observing the seven hairs spiraling from the ears of the Tathāgata; some beings delight in observing the full collarbones of the Tathāgata, from which a platform of light emanates; some beings delight in observing the full armpits of the Tathāgata, from which five jewels hang, like Maṇi jewels (摩尼，Wish-fulfilling jewel) resting on the armpits of the Buddha; some beings delight in observing the slender and round arms of the Tathāgata, like the trunk of an elephant king; some beings delight in observing the elbow bones of the Tathāgata, like the coiled hair of a dragon king, with patterns that do not fade, the coiled dragon at the joint unseen, the fingers arranged without losing their place, with twelve wheels appearing at the tips of the finger joints; some beings delight in observing the reddish-copper nails of the Tathāgata, the eight colors of the nails clearly distinct; some beings delight in observing the joined-hand gesture of the Tathāgata, where the fingers are visible when open but not when closed, like a net of pearls, clearly distinct, surpassing Jambudvīpa gold (閻浮檀金，A type of gold) by hundreds of thousands of times, its color bright and penetrating, exceeding the limits of sight, with each of the ten fingertips bearing a Svastika (卍，Auspicious symbol), and a thousand-spoked wheel between the points of the Svastika, all features complete like a harmonious hundred thousand lotuses; some beings delight in observing the patterns between the palm lines of the Tathāgata, forming like the palace of Maheśvara (自在天宮，Shiva), the palms even and just, with no distinction between humans and gods, bearing a thousand-spoked wheel in the palm, opening Maṇi light in ten directions, with ten kinds of drawings beneath the wheel, each drawing as clear and white as the eye of Maheśvara, then merging into the palm; some beings delight in observing the hairs on the back of the hands of the Tathāgata growing upwards, like Indranila (紺琉璃，A deep blue gem), flowing with five-colored light into a net-like pattern; some beings delight in observing the hands and feet of the Tathāgata, soft like heavenly silk; some beings delight in observing the hands of the Tathāgata, grasping inward and outward; some beings delight in observing the mark of virtue and the swastika on the chest of the Tathāgata, as well as the three Maṇi light marks; some beings delight in observing the navel of the Tathāgata, like a Vaidūrya jewel (毗楞伽寶珠，A blue gem); some beings delight in observing the ribs of the Tathāgata, equal in size, gently connected; some beings delight in observing the various...

骨支節，槃龍相結其間密緻者；自有眾生樂觀如來鉤鎖骨卷舒自在不相妨礙；自有眾生樂觀如來骨色鮮白，頗梨雪山不得為譬，上有紅光間錯成文，凝液如脂；自有眾生樂觀如來伊尼鹿王𨄔相者；自有眾生樂觀如來踝相者；自有眾生樂觀如來足趺平正相者；自有眾生樂觀如來足趺上色，閻浮檀金色，毛上向靡，足指網間如羅文彩，于其文間眾彩玄黃，不可具名；自有眾生樂觀如來赤銅爪相，于其爪端有五師子口；自有眾生樂觀如來腳指端䗍文相，如毗紐羯磨天所畫之印；自有眾生樂觀如來足下平滿不容一毛，足下千輻輪相，轂輞具足魚鱗相次，金剛杵相者。足跟亦有梵王頂相，眾䗍不異，如是名樂順觀者。自有眾生樂逆觀者，從足下千輻輪相，從下觀至足指上，一一相、一一好、一一色，從下至上了了逆觀，是名逆觀法。自有眾生樂觀如來金色，佛生閻浮提故，作色中上色，如百千日耀紫金山不可得具見；自有眾生樂觀如來巨身丈六者；自有眾生樂觀如來圓光一尋者；自有眾生樂觀如來舉身光明者；自有眾生樂觀如來說法時瑞應相者；自有眾生樂觀如來臍，上向相、下向相者。」

觀相品第三之一

佛告父王：「云何名觀如來頂？如來頂骨團圓猶如合卷，其色正白，若見薄皮則為紅色，或見厚皮則金剛色

【現代漢語翻譯】現代漢語譯本骨節和骨節之間，像盤繞的龍一樣相互連線，非常緊密；有的眾生喜歡觀看如來的骨骼像鉤鎖一樣，可以捲曲舒展，彼此不妨礙；有的眾生喜歡觀看如來的骨骼顏色鮮亮潔白，即使是頗梨（一種透明的寶石）和雪山也不能比擬，上面有紅色的光芒交錯形成紋路，凝結的液體像油脂一樣；有的眾生喜歡觀看如來的伊尼鹿王𨄔相（指如來像鹿王一樣莊嚴的相）；有的眾生喜歡觀看如來的踝相（指如來腳踝的相）；有的眾生喜歡觀看如來的足趺平正相（指如來腳背平整的相）；有的眾生喜歡觀看如來的足趺上的顏色，像閻浮檀金（一種金子的名稱）的顏色，毛髮向上生長，腳趾之間的網狀像羅文一樣色彩斑斕，在這些紋路之間，各種色彩玄妙而豐富，無法一一說出；有的眾生喜歡觀看如來的赤銅爪相（指如來指甲像赤銅一樣的相），在指甲的末端有五個獅子的口；有的眾生喜歡觀看如來的腳趾末端的䗍文相（指如來腳趾末端像蝎子尾巴一樣的紋路），像毗紐羯磨天（印度教的工匠神）所畫的印記；有的眾生喜歡觀看如來的腳下平滿，沒有一絲毫毛，腳下有一千個輻條的輪相，輪轂和輪輞都完備，像魚鱗一樣排列，還有金剛杵相（一種法器）。腳後跟也有梵王頂相（指腳後跟像梵天頭頂一樣的相），各種䗍文沒有差異，這叫做樂順觀。有的眾生喜歡逆向觀看，從腳下的千輻輪相開始，從下往上觀看直到腳趾上，每一個相、每一個好、每一種顏色，從下到上完全逆向觀看，這叫做逆觀法。有的眾生喜歡觀看如來的金色，佛陀出生在閻浮提（指我們所居住的這個世界）的緣故，呈現出顏色中最上等的顏色，像成百上千個太陽照耀著紫金山一樣，無法完全看清楚；有的眾生喜歡觀看如來巨大的身軀，有一丈六尺高；有的眾生喜歡觀看如來的圓形光環，有一尋（古代長度單位）那麼大；有的眾生喜歡觀看如來全身的光明；有的眾生喜歡觀看如來說法時的瑞應相（指說法時出現的吉祥徵兆）；有的眾生喜歡觀看如來的肚臍，向上或向下。觀相品第三之一佛告訴父王：『什麼叫做觀看如來的頭頂？如來的頭頂骨骼團圓，就像合攏的卷軸，它的顏色是純正的白色，如果看到薄的面板，則是紅色，或者看到厚的面板，則是金剛色。』

【English Translation】 English version The joints and bones are connected like coiled dragons, closely and intricately; some beings delight in observing the Tathagata's (如來 - Thus Come One) bones like interlocking chains, able to curl and stretch freely without obstruction; some beings delight in observing the Tathagata's bones, their color bright and pure white, surpassing even crystal (頗梨 - a type of transparent gemstone) and snow mountains, adorned with red light interwoven into patterns, the congealed liquid like fat; some beings delight in observing the Tathagata's appearance resembling the Ini deer king (伊尼鹿王𨄔相 - the appearance of the Tathagata being as majestic as a deer king); some beings delight in observing the Tathagata's ankle appearance (踝相 - the appearance of the Tathagata's ankles); some beings delight in observing the Tathagata's feet, their soles perfectly level (足趺平正相 - the appearance of the Tathagata's feet being perfectly level); some beings delight in observing the color of the Tathagata's feet, like the color of Jāmbūnada gold (閻浮檀金色 - a type of gold), the hairs growing upwards, the webbing between the toes like brocade patterns, with various colors, profound and rich, indescribable; some beings delight in observing the Tathagata's copper-red nails (赤銅爪相 - the appearance of the Tathagata's nails being copper-red), at the tips of which are five lion mouths; some beings delight in observing the scorpion-tail patterns at the tips of the Tathagata's toes (腳指端䗍文相 - the appearance of scorpion-tail patterns at the tips of the Tathagata's toes), like the marks painted by Vishvakarman (毗紐羯磨天 - the Hindu divine architect); some beings delight in observing the Tathagata's feet, perfectly flat and without a single hair, with a thousand-spoked wheel mark (千輻輪相 - a mark of a thousand-spoked wheel) on the soles, the hub and rim complete, arranged like fish scales, and also the vajra (金剛杵相 - a ritual object symbolizing indestructibility) mark. The heels also have the appearance of Brahma's crown (梵王頂相 - the appearance of Brahma's crown on the heels), the various scorpion-tail patterns being no different; this is called joyful sequential observation. Some beings delight in observing in reverse, starting from the thousand-spoked wheel mark on the soles of the feet, observing upwards to the toes, each mark, each excellence, each color, completely observing in reverse from bottom to top; this is called the method of reverse observation. Some beings delight in observing the Tathagata's golden color, because the Buddha was born in Jambudvipa (閻浮提 - the world we inhabit), manifesting the most superior color, like hundreds of thousands of suns illuminating Mount Sumeru (紫金山 - a mythical golden mountain), impossible to see completely; some beings delight in observing the Tathagata's immense body, sixteen feet tall; some beings delight in observing the Tathagata's circular halo, one fathom (尋 - an ancient unit of length) in size; some beings delight in observing the Tathagata's entire body radiating light; some beings delight in observing the auspicious signs (瑞應相 - auspicious signs) when the Tathagata preaches the Dharma; some beings delight in observing the Tathagata's navel, pointing upwards or downwards. Chapter 3.1: Observing the Marks The Buddha said to King Suddhodana (父王 - father king): 'What is called observing the Tathagata's crown of the head? The Tathagata's crown bone is round like a closed scroll, its color is pure white; if thin skin is seen, it is red, or if thick skin is seen, it is the color of vajra.'

，髮際金色，腦頗梨色。有十四脈眾畫具足，亦十四光其光如脈分明了了。于腦脈中旋生諸光上衝頭骨，從頭骨出乃至髮際，有十四色圍繞眾發，發下金色亦生眾光，入十四色中。是名如來生王宮中頂腦肉髻。惟其頂上五大梵相生，時摩耶及佛姨母皆悉不見。其五梵相開現光明至於梵世，復過上方無量世界，化成宮臺，諸佛境界，十地菩薩之所不見。

「今為父王說生頂相，若有聞者應當思惟佛勝頂相，其相光明，如三千界大地微塵，不可具說。後世眾生若聞是語，思是相者心無悔恨，如見世尊頂勝相光，閉目得見，以心想力了了分明如佛在世。雖觀是相不得眾多，從一事起復想一事，想一事已復想一事，逆順反覆經十六反，如是心相極令明利。然後住心繫念一處，如是漸漸舉舌向腭令舌政住，經二七日，然後身心可得安隱。復當繫心還觀佛頂，觀佛頂法先隨毛孔入。」

佛告父王及敕阿難：「諦聽諦聽，善思念之！如來今者頭上有八萬四千毛，皆兩向靡右旋而生，分齊分明四抓分明，一一毛孔旋生五光，入前十四色光中。昔我在宮，乳母為我沐頭，時大愛道來至我所：『悉達生時多諸奇特。人若問我：「汝子之發為長幾許？」我云何答？今當量發知其尺度。』即敕我申發，母以尺量。長一丈二尺五寸，

【現代漢語翻譯】現代漢語譯本：髮際線是金色的，頭部是頗梨色（一種寶石色）。有十四條脈絡，各種圖案都具備，也有十四道光，光芒像脈絡一樣清晰明瞭。在頭部的脈絡中旋轉產生各種光芒，向上衝擊頭骨，從頭骨出來直到髮際線，有十四種顏色圍繞著頭髮，頭髮下的金色也產生各種光芒，進入十四種顏色之中。這叫做如來在王宮中出生的頂腦肉髻。只有頭頂上的五大梵相顯現時，摩耶（佛的生母）和佛的姨母都看不見。這五種梵相開放顯現光明，到達梵天世界，又超過上方無量世界，化成宮臺，是諸佛的境界，十地菩薩都無法看見。『現在為父王您解說頭頂的相，如果有人聽聞，應當思惟佛殊勝的頭頂相，這個相的光明，像三千大千世界大地的微塵一樣多，無法完全說盡。後世的眾生如果聽到這些話，思惟這個相，心中就不會有後悔遺憾，就像親眼看見世尊殊勝的頭頂相光，閉上眼睛也能看見，用心想的力量清晰分明，就像佛在世一樣。雖然觀想這個相不能同時觀想很多，從一件事開始，再想另一件事，想完一件事再想另一件事，逆向順向反覆十六次，這樣心相就會變得非常明利。然後把心安住，繫念在一個地方，這樣漸漸地抬起舌頭抵住上顎，讓舌頭固定在那裡，經過十四天，然後身心就可以得到安穩。還要把心繫住，回頭觀想佛的頭頂，觀想佛頂的方法先隨著毛孔進入。』佛告訴父王並且告誡阿難：『仔細聽，仔細聽，好好思念！如來現在頭上有八萬四千根頭髮，都向兩邊倒，向右旋轉而生長，分界線分明，四抓分明，每一根毛孔旋轉產生五道光芒，進入前面的十四種顏色光芒中。以前我在王宮裡，乳母為我洗頭，當時大愛道（佛的姨母）來到我這裡說：「悉達（佛的俗名）出生時有很多奇特的現象。如果有人問我：『你的兒子的頭髮有多長？』我該怎麼回答？現在應該量一下頭髮，知道它的長度。」就讓我伸開頭髮，母親用尺子量，長一丈二尺五寸，'

【English Translation】 English version: His hairline is golden, and his head is the color of pori (a type of gemstone). He has fourteen veins with all kinds of patterns complete, and also fourteen rays of light, the light as clear as the veins. Within the veins of the head, various lights rotate and arise, surging upwards to the skull, emerging from the skull up to the hairline, with fourteen colors surrounding the hair. The golden color beneath the hair also generates various lights, entering into the fourteen colors. This is called the 'fleshly protuberance on the crown of the head' (頂腦肉髻) of the Tathagata (如來) born in the royal palace. Only when the five great Brahma aspects (五大梵相) on the crown of his head manifest, Maya (摩耶, Buddha's birth mother) and Buddha's aunt are unable to see them. These five Brahma aspects open and manifest light, reaching the Brahma world, and surpassing the immeasurable worlds above, transforming into palace platforms, which are the realms of all Buddhas, unseen by the Bodhisattvas of the ten grounds (十地菩薩). 『Now, I will explain the characteristics of the crown of the head to my royal father. If anyone hears this, they should contemplate the Buddha's supreme crown characteristics. The light of this characteristic is as numerous as the dust particles of the three thousand great thousand worlds (三千大千世界), impossible to fully describe. If sentient beings in later ages hear these words and contemplate this characteristic, their hearts will be without regret or remorse, as if they are seeing the supreme light of the World Honored One's (世尊) crown. Even with closed eyes, they can see it, with the power of mental visualization, clearly and distinctly as if the Buddha were in the world. Although contemplating this characteristic, one should not contemplate too many things at once. Start with one thing, then contemplate another, and after contemplating one thing, contemplate another. Reverse and repeat sixteen times, so that the mental image becomes extremely clear and sharp. Then, settle the mind and focus on one place. Gradually raise the tongue towards the palate, allowing the tongue to rest there for fourteen days, and then the body and mind can attain peace and stability. One should also focus the mind and turn back to contemplate the Buddha's crown, contemplating the method of the Buddha's crown, first entering through the pores.』 The Buddha told his royal father and instructed Ananda (阿難): 『Listen carefully, listen carefully, and contemplate well! The Tathagata now has eighty-four thousand hairs on his head, all leaning to both sides, growing in a rightward spiral, with clear divisions and distinct four-partings. Each pore spirals and generates five rays of light, entering into the fourteen colors of light mentioned earlier. In the past, when I was in the palace, my wet nurse was washing my hair. At that time, Mahaprajapati (大愛道, Buddha's aunt) came to me and said, 「Siddhartha (悉達, Buddha's given name) has many extraordinary signs at birth. If someone asks me, 『How long is your son's hair?』 How should I answer? Now I should measure the hair to know its length.」 So she asked me to stretch out my hair, and my mother measured it with a ruler. It was one zhang (丈) two chi (尺) and five cun (寸) long,'

放已右旋還成䗍文。

「欲納妃時復更沭頭，母復敕言：『前者量發，正長一丈二尺五寸，今當更量。』即申量之，長一丈三尺五寸。我出家時天神捧去，亦長丈三尺五寸。今者父王，欲看發相不？」

父王白言：「唯然天尊！樂見佛發。」

如來即以手申其發，從尼拘樓陀精舍，至父王宮，如紺琉璃，繞城七匝。于佛發中大眾皆見若干色光，不可具說，是一一光普照一切，作紺琉璃色。于琉璃色中有諸化佛不可稱數。現是相已斂髮捲光，右旋婉轉，還住佛頂即成䗍文，是名如來真實發相。

「若有比丘及比丘尼、諸優婆塞、優婆夷等，欲觀佛發當作是觀，不得他觀。若他觀者名為邪觀、名為狂亂、名為失心、名為邪見、名顛倒心，設得定者無有是處。如是父王，佛真發相事實如此。

「觀發相已，次觀髮際，如赤真珠色，婉轉下垂。有五千光間錯分明，皆上向靡圍繞諸發，從頂上出繞頂五匝，如天畫師所作畫法，團圓正等細如一絲。于其絲間生諸化佛，有化菩薩以為眷屬，諸天八部一切色象亦于中現，色如日輪不可具見，是名觀佛髮際。如此觀者名為正觀，若異觀者名為邪觀。」佛告父王：「此名如來發際實觀。

「云何觀如來額廣平正相？額廣平正相中有三相：一者所謂白

【現代漢語翻譯】現代漢語譯本：

頭發放下後又右旋，形成䗍文（佛發上的螺紋）。

『當要為我選妃的時候，又重新洗頭，母親又告誡我說：「之前量你的頭髮，正好長一丈二尺五寸，現在應當重新量一下。」就展開來量，長一丈三尺五寸。我出家的時候，天神捧走了我的頭髮，也長一丈三尺五寸。現在父王，您想看我的頭髮的相嗎？』

父王稟告說：『是的，天尊（對佛的尊稱）！我樂意看到佛的發相。』

如來就用手伸展開他的頭髮，從尼拘樓陀精舍（佛陀居住的精舍名）到父王的宮殿，像紺琉璃（深青色的琉璃）一樣，圍繞城市七圈。在佛的頭髮中，大眾都看到各種顏色的光芒，無法完全說盡，這每一道光都普照一切，呈現深青色的琉璃色。在琉璃色中，有無數的化佛。顯現這個景象后，收攏頭髮捲起光芒，右旋婉轉，回到佛的頭頂，就形成了䗍文，這叫做如來的真實發相。

『如果有比丘（出家男子）、比丘尼（出家女子）、諸優婆塞（在家男居士）、優婆夷（在家女居士）等，想要觀看佛的發相，應當這樣觀看，不能用其他方式觀看。如果用其他方式觀看，就叫做邪觀、叫做狂亂、叫做失心、叫做邪見、叫做顛倒心，即使得到禪定也沒有這樣的情況。像這樣父王，佛的真實發相事實就是這樣。』

『觀看發相后，接著觀看髮際，像紅色的真珠色，婉轉下垂。有五千道光芒交錯分明，都向上圍繞著頭髮，從頭頂上出來，圍繞頭頂五圈，像天上的畫師所作的畫一樣，團圓端正，細如一絲。在這些絲線之間，生出各種化佛，有化菩薩作為眷屬，諸天八部（佛教中的八類護法神）一切色象也都在其中顯現，顏色像日輪一樣無法完全看見，這叫做觀看佛的髮際。這樣觀看叫做正觀，如果用其他方式觀看就叫做邪觀。』佛告訴父王：『這叫做如來發際的真實觀想。』

『如何觀想如來額頭的廣闊平正之相？額頭的廣闊平正之相中有三種相：第一種叫做白

【English Translation】 English version:

Having released it, it then spirals to the right, forming a '䗍文' (snail-shell pattern on the Buddha's hair).

'When you were about to choose a consort for me, you washed my hair again, and my mother instructed, "Previously, when we measured your hair, it was exactly one '丈' (Chinese foot, approx. 33cm) two '尺' (Chinese inch, approx. 3.3cm) and five '寸' (approx. 0.33cm) long. Now we should measure it again." So they stretched it out and measured it, and it was one '丈' three '尺' and five '寸' long. When I left home, the gods held it away, and it was also one '丈' three '尺' and five '寸' long. Now, Father King, do you wish to see the marks of my hair?'

The Father King replied, 'Yes, Honored One (a respectful term for the Buddha)! I would be delighted to see the Buddha's hair marks.'

The Tathagata (如來, another name for the Buddha) then extended his hair with his hand, from the Nigrodha Monastery (尼拘樓陀精舍, the name of the monastery where the Buddha resided) to the Father King's palace, like dark blue lapis lazuli (紺琉璃), encircling the city seven times. Within the Buddha's hair, the assembly all saw various colors of light, which cannot be fully described. Each of these lights illuminated everything, appearing as dark blue lapis lazuli. Within the lapis lazuli color, there were countless manifested Buddhas. Having displayed this appearance, he gathered his hair, rolled up the light, spiraled to the right, and returned to the top of the Buddha's head, forming the '䗍文' (snail-shell pattern). This is called the Tathagata's true hair mark.

'If there are Bhikshus (比丘, monks), Bhikshunis (比丘尼, nuns), Upasakas (優婆塞, male lay devotees), Upasikas (優婆夷, female lay devotees), etc., who wish to observe the Buddha's hair, they should observe it in this way, and not in any other way. If they observe it in any other way, it is called a perverse view, called madness, called loss of mind, called a wrong view, called a deluded mind. Even if they attain Samadhi (禪定, meditative concentration), there is no such thing. Thus, Father King, the true appearance of the Buddha's hair is truly like this.'

'Having observed the hair marks, next observe the hairline, like the color of red pearls, gently hanging down. There are five thousand rays of light, distinct and clearly spaced, all facing upwards, surrounding the hair, emerging from the top of the head, encircling the top five times, like the paintings made by heavenly artists, round, even, and as fine as a thread. Within these threads, various manifested Buddhas are born, with manifested Bodhisattvas (菩薩, enlightened beings) as their retinue. All the colors and forms of the eight classes of gods and demigods (諸天八部, eight types of protective deities in Buddhism) also appear within them, the color like the sun, impossible to see completely. This is called observing the Buddha's hairline. Observing in this way is called right observation; observing in any other way is called wrong observation.' The Buddha told the Father King, 'This is called the true contemplation of the Tathagata's hairline.'

'How to contemplate the Tathagata's broad and even forehead? The broad and even forehead has three aspects: the first is called white'

毛相。佛初生時，王與夫人將太子詣阿私陀仙，令相太子。仙人披㲲，初見太子眉間白毛旋生，于白毛邊有諸輪郭隨白毛旋，相師舒毛見毛長大，即取尺度量其長短，足滿五尺如琉璃筒，放已右旋如頗梨珠，顯現無量百千色光，是名菩薩初生時白毫相光。

「至年八歲，姨母復觀悉達年大，其眉間毛亦隨年長。今試看之，即舒白毛，見毛正直如白琉璃筒，于其毛端出五色光明還入毛孔，母甚憐念情無已已，告語諸人：『我子毛相乃至如此。』諸人見已，如前右旋甚可愛念。是名菩薩童子時白毫毛相。

「云何名菩薩納妃時白毫毛相？耶輸陀羅父自遣相師來相太子，見三十二相炳然如畫，惟于白毛其心不了。相師即言：『地天太子！其餘眾相同金輪王，唯此白毛流出眾光非我所明，今欲舒看為可爾不？』太子告言：『隨汝所欲。』爾時相師以手申毛，其毛流出如牛王乳，射相師眼，其眼明凈，即于毛中見百千轉輪聖王七寶千子皆悉具足。相師驚愕白言：『地天太子！我申白毛欲觀長短，不知何意如牛王乳來射我眼，為是實見、為是夢見、為是狂亂？今者悉忘。太子相好一切都盡，惟見百千轉輪聖王七寶千子及四種兵從四面起，我心歡喜，如婆羅門得梵世樂。』語已放毛，右旋婉轉還複本處。

「爾時

【現代漢語翻譯】現代漢語譯本毛相（Urna）：佛陀初生時，國王和王后帶太子去拜見阿私陀仙人（Asita），請他為太子看相。仙人打開裹身的獸皮衣，初見太子眉間有白色毫毛盤旋而生，在這白毛的周圍有各種輪廓隨著白毛旋轉，相師舒展開毫毛，見毫毛長大，就用尺子測量它的長短，足有五尺長，像琉璃筒一樣，放開後向右旋轉，像頗梨珠（Sphatika）一樣，顯現出無量百千種顏色的光芒，這就是菩薩初生時的白毫相光。

到八歲時，姨母又觀察悉達（Siddhartha）太子長大，他眉間的毫毛也隨著年齡增長。現在試著看看它，就舒展開白毛，見毫毛正直如白琉璃筒，從毫毛的末端發出五色光明，又返回到毛孔中，姨母非常憐愛，感情沒有止境，告訴眾人：『我的孩子毛相竟然是這樣。』眾人看見后，像之前一樣右旋，非常可愛。這就是菩薩童子時的白毫毛相。

什麼叫做菩薩納妃時的白毫毛相？耶輸陀羅（Yasodhara）的父親親自派遣相師來為太子看相，見三十二相（Lakshana）鮮明如畫，唯獨對白毛心中不明白。相師就說：『地天太子！其餘的相與轉輪聖王（Chakravartin）相同，唯獨這白毛流出眾光，不是我所能明白的，現在想舒展開看看可以嗎？』太子說：『隨你所愿。』當時相師用手伸展開毫毛，那毫毛流出的光芒像牛王乳一樣，射向相師的眼睛，他的眼睛變得明亮清澈，就在毫毛中看見百千轉輪聖王七寶千子全都具備。相師驚愕地說：『地天太子！我伸展白毛想看它的長短，不知道為什麼像牛王乳一樣來射我的眼睛，這是真實所見、還是夢中所見、還是狂亂所見？現在全都忘記了。太子的相好一切都消失了，只看見百千轉輪聖王七寶千子以及四種軍隊從四面升起，我心中歡喜，像婆羅門（Brahmana）得到梵世的快樂。』說完就放開毫毛，右旋婉轉，恢復到原來的位置。

當時

【English Translation】 English version The Urna: When the Buddha was first born, the king and queen took the prince to see the Rishi Asita, asking him to examine the prince's features. The Rishi opened his animal skin garment and saw for the first time a white hair spiraling between the prince's eyebrows. Around this white hair were various contours that rotated with it. The physiognomist stretched out the hair and saw it grow long. He used a ruler to measure its length, finding it to be five feet long, like a crystal tube. When released, it rotated to the right, like a Sphatika bead, displaying countless hundreds of thousands of colors of light. This is called the light of the white hair mark of the Bodhisattva at his birth.

When he was eight years old, his aunt observed that Siddhartha was growing up, and the hair between his eyebrows was also growing longer with age. Now, let's try to look at it. She stretched out the white hair and saw it straight like a white crystal tube. From the tip of the hair, five-colored light emanated and returned into the hair follicle. His aunt felt great affection, her emotions without end, and told everyone, 'My child's hair mark is like this.' When everyone saw it, it rotated to the right as before, and was very lovely. This is called the white hair mark of the Bodhisattva as a child.

What is called the white hair mark of the Bodhisattva at the time of his marriage? The father of Yasodhara personally sent a physiognomist to examine the prince's features. He saw the thirty-two Lakshanas clearly like a painting, but he did not understand the white hair in his heart. The physiognomist then said, 'Earthly Prince! The other marks are the same as those of a Chakravartin, but this white hair emits many lights that I cannot understand. May I stretch it out to look at it?' The prince said, 'As you wish.' At that time, the physiognomist stretched out the hair with his hand, and the light emanating from the hair was like the milk of a king cow, shooting into the physiognomist's eyes. His eyes became bright and clear, and in the hair he saw hundreds of thousands of Chakravartins, complete with the seven treasures and a thousand sons. The physiognomist was astonished and said, 'Earthly Prince! I stretched out the white hair to see its length, but I do not know why it shot into my eyes like the milk of a king cow. Is this a real vision, a dream, or madness? Now I have forgotten everything. All of the prince's excellent features have disappeared, and I only see hundreds of thousands of Chakravartins, complete with the seven treasures and a thousand sons, and four kinds of armies rising from all sides. My heart is joyful, like a Brahmana obtaining the bliss of the Brahma world.' After speaking, he released the hair, and it rotated to the right, returning to its original position.

At that time

相師名牢度跋多，見此事已，五體投地禮于太子：『太子眾相不可具見，如我相法，見一相者王四天下快得自在。今太子相如摩醯首羅，自在神力不可記錄，當云何知？』太子告言：『吾不達此，汝自歸家往白汝王。』

「爾時相師即還本國，以如上事具向王說。王聞是語駕乘名象導從百千，詣迦毗羅城，到凈飯王宮，以水澡太子手，持女上之，因為作禮：『地天太子！愿受我女可備灑掃，相師所見上妙毛相，我今欲見，為可爾不？』太子告言：『隨意看之。』

「爾時耶輸陀羅父，以手申太子白毛，見其白毛，如頗梨憧，節節相當，于眾節間見有無量百千梵王、釋提桓因，諸勝天子與宮殿俱，了了而見，如於明鏡自觀面像。見已歡喜，尋復放舍，如前右旋還住眉間，光明赫奕四面佈散，入輪郭中不可悉說，是名菩薩納妃時白毫相。」

佛告父王：「佛涅槃后四部之眾，其欲觀菩薩為童子時及納妃時白毫相者，當作是觀。如此觀者是名正觀，若異觀者是名邪觀。」

佛告父王：「云何名如來出家時白毫相？我欲出家時，父王及母遣諸婇女，常以衛護，門施關鍵開闔有聲，如師子吼。于窗牖間密懸諸鈴，金鎖相鉤，龍、鬼、夜叉無從得入。爾時四天王于虛空中遙發聲言：『地天太子！日時已至

【現代漢語翻譯】現代漢語譯本：相士名叫牢度跋多（Laoduobaduo），看到這件事後，五體投地向太子行禮：『太子的各種相貌無法全部看到，以我的相法來看，見到一種吉相就能統治四方天下，快速獲得自在。如今太子的相貌如同摩醯首羅（Maheishiluo），自在的神力不可估量，要如何才能瞭解呢？』太子告訴他說：『我不瞭解這些，你還是自己回家去告訴你的國王吧。』當時，相士立即返回自己的國家，將上述事情全部告訴國王。國王聽了這些話，就乘坐著名叫象的寶象，帶領著成百上千的隨從，前往迦毗羅城（Jiapiluo cheng），到達凈飯王（Jingfan wang）的王宮，用水洗太子的手，獻上自己的女兒，並向太子行禮：『地天太子！希望您能接受我的女兒，讓她可以為您灑掃。相士所見的最殊勝的毛髮之相，我現在也想看看，可以嗎？』太子告訴他說：『請隨意觀看。』當時，耶輸陀羅（Yeshutaluo）的父親，用手拉開太子的白毫，看到那白毫，如同水晶柱一般，一節一節對應相合，在各個節間看到有無數百千的梵王（Fan wang）、釋提桓因（Shiti Huan yin），以及各位殊勝的天子和他們的宮殿，清清楚楚地看到，就像在明鏡中自己觀看自己的面容一樣。看完后，心生歡喜，隨即放開，白毫又像之前一樣向右旋轉，回到眉間，光明閃耀，向四面八方散佈，進入輪廓之中，無法完全描述，這叫做菩薩納妃時的白毫相。』佛告訴父王：『佛涅槃后，四部大眾，如果想要觀看菩薩做童子時以及納妃時的白毫相，應當這樣觀看。如此觀看才叫做正觀，如果用其他方式觀看，就叫做邪觀。』佛告訴父王：『怎樣叫做如來出家時的白毫相呢？我想要出家時，父王和母后派遣眾多的婇女，經常加以衛護，門上設定了關鍵，開合時發出聲音，如同獅子吼。在窗戶之間，秘密地懸掛著各種鈴鐺，用金鎖相互連線，龍、鬼、夜叉都無法進入。當時，四大天王在虛空中遙遠地發出聲音說：『地天太子！時間已經到了！』

【English Translation】 English version: The physiognomist named Laoduobaduo, having seen this, prostrated himself before the prince: 'The prince's various marks cannot be fully seen. According to my physiognomy, seeing one auspicious mark allows one to rule the four corners of the world and quickly attain freedom. Now, the prince's appearance is like Maheishiluo's, whose power of freedom is immeasurable. How can one understand it?' The prince told him: 'I do not understand these things. You should return home and tell your king yourself.' At that time, the physiognomist immediately returned to his own country and told the king all the aforementioned matters. Upon hearing these words, the king rode a precious elephant named Elephant, leading hundreds and thousands of followers, and went to Kapilavastu (Jiapiluo cheng), arriving at King Suddhodana's (Jingfan wang) palace. He washed the prince's hands with water, offered his daughter, and paid homage to the prince: 'Earthly Heavenly Prince! May you accept my daughter, so she can sweep and clean for you. The most excellent hair mark that the physiognomist saw, I now also wish to see. Is it permissible?' The prince told him: 'Look as you please.' At that time, Yashodhara's (Yeshutaluo) father, pulled the prince's white hair with his hand, and saw that white hair, like a crystal pillar, with each segment corresponding and fitting together. Between each segment, he saw countless hundreds and thousands of Brahma Kings (Fan wang), Shakra Devanam Indra (Shiti Huan yin), and various victorious heavenly beings with their palaces, seeing them clearly, as if looking at his own face in a bright mirror. Having seen this, he rejoiced and then released it. The white hair then rotated to the right as before, returning to the space between the eyebrows, its light shining brightly and spreading in all directions, entering the outline, which cannot be fully described. This is called the white hair mark of the Bodhisattva at the time of taking a consort.' The Buddha told his father: 'After the Buddha's Nirvana, if the fourfold assembly wishes to see the white hair mark of the Bodhisattva as a child and at the time of taking a consort, they should observe it in this way. Observing in this way is called right observation, and observing in any other way is called wrong observation.' The Buddha told his father: 'What is called the white hair mark at the time of the Tathagata's renunciation? When I wanted to renounce the world, my father and mother sent many consorts to constantly protect me. The doors were secured with locks, and their opening and closing made a sound like a lion's roar. Between the windows, various bells were secretly hung, connected to each other with golden locks, so that dragons, ghosts, and yakshas could not enter. At that time, the Four Heavenly Kings, in the empty sky, spoke from afar, saying: 'Earthly Heavenly Prince! The time has come!'

，宜當學道。我今欲往供養太子，恐殿有聲無緣得入。』爾時太子以手申毛，至四天王所，色如天繒柔軟可愛。時四天王見心甚愛敬，以愛敬故，即于毛中見化菩薩，結加趺坐形如太子。一一菩薩，復有無量諸大菩薩，共為眷屬。此相現時，無量諸天龍夜叉等，俱時得入。敕語車匿：『汝往後廄被揵陟來。』車匿白言：『今此地中若舉足時，此地振吼如大象聲，云何得往？』爾時太子復申白毛令車匿見，猶如蓮華葉葉相次其白如雪。車匿見已心眼即開，于其葉間見化菩薩結加趺坐，猶如微塵不可稱數，是諸化人眉間白毛亦復如是！

「爾時車匿見宮中地如頗梨色，表裡堅實猶如金剛，躡足無聲，疾至后廄被馬金鞍牽至殿前，車匿白太子言：『諸天颙颙合掌叉手，住在空中，同聲讚歎出家功德，太子宜時速疾乘馬。』

「爾時太子復舒白毛持擬諸女，令諸侍女身心悅樂，猶如比丘得第三禪。爾時此毛婉轉右旋還入眉間。諸天覆見太子眉間有百千光，譬如乳河周流一切。于乳河中有化菩薩，乘化蓮華，皆共讚歎出家功德。一一化菩薩，眉間乳河流出光明亦復如是！」

佛告父王：「是名菩薩出家時白毛相種種瑞應。若佛滅后諸四部眾，欲觀如來出家時白毛相者，當作是觀，若異觀者是名邪觀。」

【現代漢語翻譯】現代漢語譯本：『你應該學習正道。我現在想去供養太子，但恐怕宮殿里聲音嘈雜，沒有機會進去。』當時，太子伸出手，從眉間放出白毫，一直延伸到四天王（佛教護法神）所在之處，白毫的顏色像天上的絲綢一樣柔軟可愛。當時，四天王看到后，心中非常喜愛和尊敬，因為喜愛和尊敬的緣故，就在白毫中看到化現的菩薩，結跏趺坐，形象如同太子。每一位菩薩，又有無量諸大菩薩，共同作為眷屬。這種景象顯現時，無量諸天、龍、夜叉（守護神）等，同時得以進入宮殿。太子命令車匿（太子的侍從）說：『你到後面的馬廄，把揵陟（太子的馬）帶來。』車匿稟告說：『現在這地面上，如果舉足行走，地面就會震動吼叫，像大象的聲音一樣，怎麼能去呢？』當時，太子再次伸出白毫讓車匿看見，白毫猶如蓮花的花瓣一片接著一片，它的潔白像雪一樣。車匿看見后，心眼立即打開，在花瓣之間看見化現的菩薩結跏趺坐，猶如微塵一樣不可計數，這些化身的人眉間的白毫也同樣如此！當時，車匿看見宮殿中的地面像頗梨（水晶）一樣，表裡堅固，猶如金剛，踩在上面沒有聲音，迅速到達後面的馬廄，給馬披上金鞍，牽到殿前，車匿稟告太子說：『諸天都仰著頭，合掌叉手，住在空中，一同讚歎出家的功德，太子應該儘快騎馬出發。』當時，太子再次舒展白毫，對著眾侍女，讓眾侍女身心喜悅，猶如比丘（佛教僧侶）得到第三禪（禪定的一種境界）。當時，這白毫婉轉地向右旋轉，回到眉間。諸天又看見太子眉間有成百上千的光芒，譬如乳河一樣周流一切。在乳河中有化現的菩薩，乘坐化現的蓮花，都一同讚歎出家的功德。每一位化現的菩薩，眉間乳河所流出的光明也同樣如此！』佛告訴父王（凈飯王）：『這叫做菩薩出家時白毫相的種種瑞應。如果佛滅度后，諸四部眾（比丘、比丘尼、優婆塞、優婆夷），想要觀看如來出家時的白毫相，應當這樣觀看，如果用不同的方式觀看，就叫做邪觀。』

【English Translation】 English version: 'You should learn the path. I now wish to go and make offerings to the Prince, but I fear the palace is noisy and there will be no opportunity to enter.' At that time, the Prince extended his hand and emitted a white hair from between his eyebrows, reaching all the way to where the Four Heavenly Kings (Buddhist guardian deities) were. The color of the hair was like heavenly silk, soft and lovely. When the Four Heavenly Kings saw it, their hearts were filled with love and reverence. Because of their love and reverence, they saw within the hair manifested Bodhisattvas, sitting in the lotus position, their forms like the Prince. Each Bodhisattva was accompanied by countless great Bodhisattvas as their retinue. When this phenomenon appeared, countless devas, nagas, yakshas (guardian spirits), and others were able to enter the palace at the same time. The Prince commanded Channa (the Prince's attendant): 'Go to the rear stable and bring Kanthaka (the Prince's horse) here.' Channa replied: 'Now, if I were to lift my foot on this ground, the ground would shake and roar like an elephant, how can I go?' At that time, the Prince again extended his white hair for Channa to see, the hairs were like lotus petals, one after another, their whiteness like snow. When Channa saw this, his mind's eye immediately opened, and between the petals he saw manifested Bodhisattvas sitting in the lotus position, as numerous as dust particles, impossible to count. The white hairs between the eyebrows of these manifested beings were also like this! At that time, Channa saw that the ground in the palace was like crystal (beryl), solid inside and out, like diamond. He stepped without a sound, quickly reached the rear stable, put the golden saddle on the horse, and led it to the front of the palace. Channa reported to the Prince: 'The devas are looking up, joining their palms and holding them together in the air, praising the merit of renunciation in unison. The Prince should quickly mount the horse and depart.' At that time, the Prince again extended his white hair towards the maidens, causing the maidens to feel joy in body and mind, like a bhikshu (Buddhist monk) attaining the third dhyana (a state of meditative absorption). At that time, this hair gently rotated to the right and returned between his eyebrows. The devas again saw hundreds of thousands of rays of light between the Prince's eyebrows, like a river of milk flowing everywhere. In the river of milk were manifested Bodhisattvas, riding on manifested lotus flowers, all praising the merit of renunciation together. The light emanating from the river of milk between the eyebrows of each manifested Bodhisattva was also like this!' The Buddha told his father (King Suddhodana): 'This is called the various auspicious responses of the white hair mark when the Bodhisattva renounces the world. If, after the Buddha's parinirvana, the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) wishes to observe the white hair mark of the Tathagata (Buddha) at the time of his renunciation, they should observe it in this way. If they observe it in a different way, it is called a false view.'

佛告父王：「云何名苦行時白毫毛相？如我逾出宮城已，去伽耶城不遠，詣阿輸陀樹，吉安天子等百千天子皆作是念：『菩薩若於此坐，必須坐具，我今應當獻于天草。』即把天草清凈柔軟，名曰吉祥，菩薩受已鋪地而坐。是時諸天諦觀菩薩身相可愛，復見白毛圍如三寸，右旋婉轉有百千色，流入諸相。是諸天子觀白毫時，各作是念：『菩薩今者惟受我草不受汝草。』時白毛中，有萬億菩薩結加趺坐，各取其草坐此樹下。一一天子，各見白毫中有如此相。是時吉安天子而讚歎言：『善哉勝士！修大慈悲，慈悲力故得大人相，于其相中無量變現，能滿諸天一切善愿，不生諍訟起菩提心。』

「釋梵諸天見於菩薩坐此樹下，各獻甘露持用供養。菩薩是時，為欲降伏彼六師故不受彼供，天令左右自生麻米，菩薩不食，諸天皆曰：『此善男子！不食多日，氣力惙然余命無幾，云何當能成辦菩提？』菩薩是時入滅意三昧，三昧境界名寂諸根。諸天啼泣淚下如雨，勸請菩薩當起飲食。作是請時，聲遍三千大千世界，菩薩不覺。

「有一天子名曰悅意。見地生草穿菩薩肉上生至肘，告諸天曰：『奇哉男子！苦行乃爾！不食多時，喚聲不聞，草生不覺。』即以右手申其白毛，其毛端直，正長一丈四尺五寸，如天白寶中外

【現代漢語翻譯】現代漢語譯本佛告訴凈飯王：『什麼叫做苦行時的白毫毛相？就像我離開宮城后，在離伽耶城不遠的地方，來到阿輸陀樹下，吉安天子等成百上千的天子都這樣想：『菩薩如果在這裡坐禪，必須要有坐具，我現在應當獻上天上的草。』於是他們拿出清凈柔軟的天草，名叫吉祥草，菩薩接受后鋪在地上坐下。這時，諸天仔細觀看菩薩的身相，非常可愛，又看見白色的毫毛圍繞著，大約三寸長，向右旋轉，婉轉流動，有成百上千種顏色，流入各種妙相之中。這些天子觀看白毫時，各自這樣想：『菩薩現在只接受禪定，不接受你的草。』當時，白毫之中，有萬億菩薩結跏趺坐，各自取用那些草，坐在這樹下。每一位天子，都看見白毫中有這樣的景象。這時，吉安天子讚歎說：『太好了，殊勝的修行者！修習廣大的慈悲，因為慈悲的力量，得到大丈夫相，在這相中，有無量的變化顯現，能夠滿足諸天一切美好的願望，不產生爭論訴訟，發起菩提心。』

『釋提桓因、梵天等諸天看見菩薩坐在這樹下，各自獻上甘露，拿來供養。菩薩當時，爲了降伏那些六師外道，所以不接受他們的供養，諸天就讓菩薩的左右兩邊自己生長出麻米。菩薩不吃，諸天都說：『這位善男子！不吃東西已經很多天了，氣力衰弱，生命所剩無幾，怎麼能夠成就菩提呢？』菩薩當時進入滅意三昧，三昧的境界是寂靜諸根。諸天啼哭，眼淚像下雨一樣，勸請菩薩應當起來飲食。作這樣的勸請時，聲音遍佈三千大千世界，菩薩卻沒有察覺。

『有一天子名叫悅意。看見地上生長的草穿過菩薩的肉，向上生長到手肘，告訴諸天說：『真是奇特的男子！苦行竟然到了這種程度！不吃東西已經很多天了，呼喚的聲音聽不見，草生長出來也沒有察覺。』於是用右手伸直他的白毫，那毫毛端正筆直，長度有一丈四尺五寸，像天上的白色寶物一樣，內外通透。』

【English Translation】 English version The Buddha told King Suddhodana: 'What is called the characteristic of the white hair between the eyebrows during ascetic practice? It is like this: after I left the palace city, not far from Gaya, I went to the Ashvattha tree (Bodhi tree), and hundreds of thousands of devas (deities), including the Shubhakiirti deva (deva of auspicious fame), all thought: 'If the Bodhisattva sits here, he must have a seat. I should now offer heavenly grass.' They then took clean and soft heavenly grass, called auspicious grass, and the Bodhisattva accepted it and spread it on the ground to sit on. At that time, the devas carefully observed the Bodhisattva's body, which was lovely, and they also saw the white hair surrounded like three inches, spiraling to the right, gently flowing, with hundreds of thousands of colors, flowing into all the auspicious marks. When these devas observed the white hair, they each thought: 'The Bodhisattva now only accepts samadhi (meditative absorption) and does not accept your grass.' At that time, within the white hair, there were trillions of Bodhisattvas sitting in the lotus position, each taking the grass and sitting under this tree. Each deva saw such a sight in the white hair. At that time, the Shubhakiirti deva praised, saying: 'Excellent, victorious one! Cultivating great compassion, because of the power of compassion, you have attained the marks of a great man, and within these marks, there are limitless transformations, able to fulfill all the good wishes of the devas, without giving rise to disputes or lawsuits, and arousing the mind of Bodhi (enlightenment).'

'Shakra (Indra), Brahma, and other devas, seeing the Bodhisattva sitting under this tree, each offered nectar to use as offerings. The Bodhisattva at that time, in order to subdue those six heretical teachers, did not accept their offerings, so the devas caused flax and rice to grow on his left and right sides. The Bodhisattva did not eat, and the devas all said: 'This good man! Has not eaten for many days, his strength is weak, and his life is nearly exhausted. How will he be able to accomplish Bodhi?' The Bodhisattva at that time entered the Nirodha-samapatti (cessation of perception) samadhi, the state of samadhi is the quiescence of all senses. The devas wept, tears falling like rain, urging the Bodhisattva to arise and eat. When they made this request, the sound spread throughout the three thousand great thousand worlds, but the Bodhisattva did not notice.

'There was a deva named Priiti (delight). Seeing the grass growing from the ground, piercing the Bodhisattva's flesh, growing up to his elbow, he told the devas: 'What a strange man! His ascetic practice has reached this extent! He has not eaten for many days, he does not hear the sound of calling, and he does not notice the grass growing.' Then he stretched out his right hand to straighten his white hair, the hair was upright and straight, its length was one丈 four尺 five寸 (approximately 1.45 meters), like a white treasure of the heavens, transparent inside and out.'

俱空，天見毛內有百億光，其光微妙不可具宣。于其光中現化菩薩，皆修苦行如此不異，菩薩不小毛亦不大。諸天見已嘆未曾有，即放白毛右旋婉轉，與光明俱還複本處。

「爾時諸天諦觀白毛目不暫舍，見白毛中下生五筒，從面門入，流注甘露滴滴不絕，從舌根上流入于身，表裡清徹如琉璃山，百千萬億諸大菩薩於己身內現。諸天見已合掌歡喜：『前言愚癡，言此大人命不云遠。今見是相，必當成佛了了無疑，無上慧日照世不久。』作是語已，繞百千匝各還宮殿，如此音聲聞六慾天。」

佛告父王：「佛滅度后，若四部眾，欲觀如來苦行時白毫相者，當作是觀。如此觀者是名正觀，若異觀者名為邪觀。」

佛說觀佛三昧海經卷第一大正藏第 15 冊 No. 0643 佛說觀佛三昧海經

佛說觀佛三昧海經卷第二

東晉天竺三藏佛陀跋陀羅譯觀相品第三之二

佛告父王：「云何名菩薩降魔時白毫相光？魔王波旬遙以天眼觀閻浮提，見釋迦子棄國如唾，坐道樹下肌骨枯槁，形體羸瘠如久病人；唯有金色光明益顯，其眼陷黑如井底星，骨節相跓失蟠龍文。波旬喜曰：『瞿曇體羸骨如腐草，雖有光色余命無幾，曼道未成，宜往敗之。』瞋目大怒敕諸夜叉速集軍眾：『吾今欲

【現代漢語翻譯】現代漢語譯本：俱空，諸天看見一根毫毛內有百億光明，那光明微妙難以完全述說。在那光明中顯現化生的菩薩，都修習苦行，像這樣沒有差異，菩薩不小，毫毛也不大。諸天看見后讚歎說未曾有過，隨即放出白毫，向右旋轉婉轉，與光明一同返回原來的地方。『這時，諸天仔細觀看白毫，眼睛不曾片刻離開，看見白毫中降生五個筒，從面門進入，流注甘露，滴滴不斷絕，從舌根上流入身體，表裡清澈如同琉璃山，百千萬億諸大菩薩在自己身內顯現。』諸天看見后合掌歡喜：『先前說愚癡的話，說這位大人壽命不遠。現在看見這樣的瑞相，必定能夠成佛，完全沒有疑問，無上的智慧之日照耀世間不久。』說完這些話后，繞行百千圈，各自返回宮殿，這樣的聲音傳遍六慾天（佛教宇宙觀中的六個天界）。』佛告訴父王：『佛滅度后，如果四部眾（比丘、比丘尼、優婆塞、優婆夷）想要觀看如來修苦行時的白毫相，應當這樣觀看。這樣觀看才稱為正觀，如果不是這樣觀看，就稱為邪觀。』《佛說觀佛三昧海經》卷第一大正藏第 15 冊 No. 0643 《佛說觀佛三昧海經》《佛說觀佛三昧海經》卷第二東晉天竺三藏佛陀跋陀羅譯《觀相品》第三之二佛告訴父王：『怎樣稱為菩薩降伏魔時白毫相光？魔王波旬（佛教中的欲界之主）遙遠地用天眼觀看閻浮提（我們所居住的這個世界），看見釋迦牟尼的兒子（指釋迦牟尼佛）拋棄國家如同唾棄，坐在菩提樹下，肌肉枯槁，形體羸弱如同久病之人；只有金色光明更加顯耀，他的眼睛深陷發黑如同井底的星星，骨節相互牴觸，失去了蟠龍文。』波旬高興地說：『瞿曇（釋迦牟尼佛的姓）身體羸弱，骨頭如同腐爛的草木，雖然有光色，剩餘的壽命沒有多少了，曼道（指佛道）還沒有成就，應該前去破壞他。』他怒目圓睜，命令諸位夜叉（一種鬼神）迅速聚集軍隊：『我現在想要』

【English Translation】 English version: All is emptiness. The Devas (gods) saw within a single hair pore hundreds of billions of rays of light, the subtlety of which is beyond complete description. Within that light appeared manifested Bodhisattvas (enlightenment beings), all practicing asceticism in the same way, without difference. The Bodhisattvas were not small, nor was the hair pore large. Having seen this, the Devas exclaimed that it was unprecedented, and immediately released a white hair, spiraling to the right, returning with the light to its original place. 『At that time, the Devas gazed intently at the white hair, their eyes not leaving it for a moment, and saw five tubes descending from the white hair, entering through the face, flowing with nectar, dripping continuously, flowing from the root of the tongue into the body, clear and transparent like a crystal mountain, with hundreds of thousands of millions of great Bodhisattvas appearing within their own bodies.』 Having seen this, the Devas joined their palms in joy: 『Previously, we spoke foolishly, saying that this great man's life was not far off. Now, seeing this auspicious sign, he will surely become a Buddha (enlightened one), without any doubt, and the sun of supreme wisdom will illuminate the world soon.』 After saying these words, they circled hundreds of thousands of times and returned to their respective palaces, and this sound was heard throughout the Six Desire Heavens (the six heavens of the desire realm in Buddhist cosmology).』 The Buddha told his father: 『After the Buddha's Parinirvana (death), if the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) wishes to contemplate the white hair mark of the Tathagata (Buddha) during his ascetic practices, they should contemplate in this way. Such contemplation is called right contemplation, and any other contemplation is called wrong contemplation.』 The Sutra on the Samadhi Sea of Visualization of the Buddha, Volume 1 T15 No. 0643 The Sutra on the Samadhi Sea of Visualization of the Buddha The Sutra on the Samadhi Sea of Visualization of the Buddha, Volume 2 Translated by Tripitaka Master Buddhabhadra of Eastern Jin, India, Chapter 3, Part 2: Contemplation of Marks The Buddha told his father: 『What is called the white hair mark light when the Bodhisattva subdues Mara (demon)? Mara, King Papiyas (the lord of the desire realm in Buddhism), from afar, used his heavenly eye to observe Jambudvipa (the world we live in), and saw the son of Shakya (referring to Shakyamuni Buddha) abandoning his kingdom as if spitting it out, sitting under the Bodhi tree, his muscles withered, his body emaciated like a person with a long illness; only his golden light shone even more brightly, his eyes sunken and dark like stars at the bottom of a well, his joints rubbing against each other, having lost the coiled dragon pattern.』 Papiyas rejoiced and said: 『Gautama (Buddha's surname) is weak in body, his bones like rotten grass, although he has light and color, he has little life left, the path of enlightenment (referring to the Buddha's path) is not yet accomplished, I should go and destroy him.』 He glared angrily and ordered the Yakshas (a type of spirit) to quickly gather the troops: 『I now wish to』

行下閻浮提往征瞿曇。』

「是時魔子名薩多羅，長跪白父：『凈飯王子其生之時，萬神侍御光徹眾天，其人慈悲普覆一切，今為群生坐于道樹，父王云何興惡逆意？』魔即怒曰：『汝幼無知，乃言瞿曇有勝道德。瞿曇身羸如枯骨人，竟何所能而言慈悲？』子復白言：『瞿曇體羸不食故爾，觀其光色如金剛山紫焰流出，恬坐六年心無傾搖；觀其面貌曾無畏色。唯愿大王！且住天宮不願往攻。』波旬復言：『汝但默然，何須多雲？』

「時夜叉主名曰翅陀，即至魔所，頭面著地為魔作禮，白言天王：『何所敕令？』波旬告曰：『汝以我聲遍敕六天，告下鬼王並諸八部，及曠野鬼、十八地獄閻羅王神，一切皆集往瞿曇所。』

「是時諸鬼，猶如雲起從四面集，或有諸鬼首如牛頭有四十耳，于其耳中生諸鐵箭，赤焰上起高一由旬，有十八角角端擎山，山上有龍，銜熱鐵丸。復有諸鬼首如狐頭，有十千眼，眼睫長大如霹靂炎，項上有口口吐熾火，身上諸毛猶如劍樹。復有諸鬼倒住空中有十二腳，于其足跟有千刀輪，頭如太山，于其頭上五百劍樹，樹頭火起。復有諸鬼，婉轉腹行，負鐵圍山穹脊而至。復有諸鬼，一頸多頭口有千舌，于其舌上生棘刺樹，毛鬣上衝毛端雨血，吐刺疾走騰空而至。

「毗舍

【現代漢語翻譯】『正在閻浮提（Jambudvipa，人世間）前往征討瞿曇（Gautama，釋迦牟尼佛）。』

『這時，魔王之子名叫薩多羅（Sādara），長跪稟告他的父親：『凈飯王（Śuddhodana）的王子出生之時，萬神侍奉護衛，光明照徹眾天，這個人慈悲普施一切眾生，如今爲了眾生坐在菩提樹下，父王您為何要興起邪惡違逆之意？』魔王聽后憤怒地說：『你年幼無知，竟然說瞿曇有殊勝的道德。瞿曇身體羸弱如同枯骨之人，究竟有什麼能力可言慈悲？』魔子再次稟告說：『瞿曇是因為身體羸弱不進食才這樣的，觀察他的光彩氣色如同金剛山，紫色的火焰流溢而出，安靜地坐了六年，內心沒有絲毫動搖；觀察他的面容，沒有絲毫畏懼之色。只希望大王！暫且安住在天宮，不要前往攻打。』波旬（Māra，魔王）又說：『你只管沉默，何必多說？』

『這時，夜叉（Yaksa，一種鬼神）之主名叫翅陀（Citra），立即來到魔王處，頭面著地為魔王作禮，稟告說：『天王有何吩咐？』波旬告誡說：『你用我的聲音遍告六慾天，告知下方的鬼王以及諸位八部眾（天龍八部），以及曠野之鬼、十八地獄的閻羅王等神，讓他們一切都聚集到瞿曇那裡。』

『這時，各種鬼怪，猶如雲彩般從四面八方聚集而來，有的鬼怪頭如牛頭，長有四十隻耳朵，在它們的耳朵中生長出各種鐵箭，紅色的火焰向上升起，高達一由旬（Yojana，長度單位），長有十八隻角，角端頂著山，山上有龍，口銜炙熱的鐵丸。又有鬼怪頭如狐貍頭，長有一萬隻眼睛，眼睫毛又長又大，如同霹靂閃電，脖子上有口，口中吐出熾熱的火焰，身上所有的毛髮猶如劍樹。又有鬼怪倒立在空中，長有十二隻腳，在它們的腳後跟上有成千上萬的刀輪，頭如太山，在它們的頭上長有五百棵劍樹，樹頂燃起火焰。又有鬼怪，彎曲著身體在地上爬行，揹負著鐵圍山，彎著脊背而來。又有鬼怪，一個脖子上長著多個頭，口中有成千條舌頭，在它們的舌頭上生長著帶刺的樹木，毛髮倒豎向上沖，毛髮末端下著血雨，吐著尖刺，快速奔跑，騰空而來。

『毗舍（Piśāca，食人鬼）

【English Translation】 'Going down to Jambudvipa (the human world) to attack Gautama (Shakyamuni Buddha).'

'At that time, the demon king's son, named Sādara, knelt down and reported to his father: 'When Prince Śuddhodana was born, myriad gods attended and protected him, his light illuminated all the heavens, this person compassionately benefits all beings, and now he sits under the Bodhi tree for the sake of all beings, why does Father King intend to raise evil and rebellious thoughts?' The demon king angrily said: 'You are young and ignorant, actually saying that Gautama has superior virtue. Gautama's body is weak like a skeleton, what ability does he have to speak of compassion?' The demon son reported again: 'Gautama is like this because his body is weak and he doesn't eat, observe his radiance and complexion like Vajra Mountain, purple flames flow out, he has been sitting quietly for six years, his heart has not wavered in the slightest; observe his face, there is no fear at all. I only hope, Great King! Stay in the heavenly palace for now, do not go to attack.' Māra (the demon king) then said: 'You just be silent, why say so much?'

'At that time, the Yaksha (a type of ghost or spirit) chief named Citra, immediately came to the demon king's place, prostrated himself before the demon king, and reported: 'What are your orders, Heavenly King?' Māra instructed: 'Use my voice to announce throughout the six desire heavens, inform the ghost kings below and all the eight classes of beings (Devas and Dragons), as well as the ghosts of the wilderness, the Yama kings of the eighteen hells, and all the spirits, let them all gather at Gautama's place.'

'At that time, various ghosts and monsters gathered from all directions like clouds, some ghosts had heads like bull heads, with forty ears, and various iron arrows grew in their ears, red flames rose upwards, as high as one Yojana (a unit of length), they had eighteen horns, the tips of the horns held up mountains, and on the mountains were dragons, holding hot iron balls in their mouths. There were also ghosts with heads like fox heads, with ten thousand eyes, their eyelashes were long and large, like thunderbolts, they had mouths on their necks, and their mouths spewed out blazing flames, all the hairs on their bodies were like sword trees. There were also ghosts standing upside down in the air, with twelve feet, and on their heels were thousands of knife wheels, their heads were like Mount Tai, and on their heads were five hundred sword trees, with flames rising from the tops of the trees. There were also ghosts, wriggling and crawling on the ground, carrying the Iron Ring Mountains on their arched backs. There were also ghosts, with many heads on one neck, with thousands of tongues in their mouths, and thorny trees grew on their tongues, their manes bristled upwards, and blood rained from the ends of their manes, spitting thorns, running fast, and soaring through the air.

'Piśāca (flesh-eating ghost)'

阇鬼發大惡聲，氣踴如雲雨熱鐵丸倏忽而到；鳩槃茶鬼蹲踞土埵現其醜形；富單那鬼其形黑瘦，頭戴大鑊盛熱鐵丸，手執刀輪，左腳踏狗，右腳踏狼，奔走而至；諸羅剎王背黑如漆，胸白如月，眼如盛火，頭髮蓬亂如縛刺束，狗牙上出，狀如釤劍，手十指爪利如鋒芒，腳有十爪縱橫如劍，以鐵羈頭疾走而至；曠野鬼神大將軍等，一頸六頭胸有六面，膝頭兩面，舉體生毛狀如箭鏃，奮身射人，張眼焰赤血出流下，與諸兇類疾走而到。

「復有諸鬼，首如虎頭有十二眼，鼻如象鼻有十三鼻，左肩擔山右肩負火，手捉利劍腳躡師子，哮吼而至。復有諸鬼其身如雲，霹靂火起如團雲頭，于團云邊有百千萬龍，不見其身但見吐毒，於十方面，一切惡事如雲而集；鬼子母神將其諸子，各執一石壁方十里，巖崿可畏競馳而至。復有諸鬼卷脊挾尾，以鼻嗅地鼻出諸火，火焰上化化生諸鬼，擔面而走。

「是時魔王，顧視夜叉告令諸鬼：『今者鬼兵既已雲集，瞿曇善人，或能知咒，當興四兵。』以魔王珠化作四兵，像馬車步列仗如林，甚可怖畏，直從空下至道樹邊。

「魔復更念：『如此軍眾或不能淹降伏瞿曇。』復脫寶冠持擬地下，其冠光明逕至下方，當閻羅王化人宮上，高聲大呼告敕諸鬼：『汝等獄卒及閻羅王，

【現代漢語翻譯】現代漢語譯本：阇（shé）鬼發出巨大的惡聲，氣息涌動如同雲雨，熾熱的鐵丸瞬間飛到；鳩槃茶（jiū pán chá）鬼蹲踞在土堆上，顯現出醜陋的形狀；富單那（fù dān nà）鬼形體黑瘦，頭戴著巨大的鐵鑊，裡面盛著熾熱的鐵丸，手執刀輪，左腳踩著狗，右腳踩著狼，奔跑而來；各位羅剎（luó chà）王，背部黑如漆，胸部白如月，眼睛如同燃燒的火焰，頭髮蓬亂如同捆紮的刺束，狗牙向上突出，形狀如同彎刀，手上的十個指甲鋒利如刀刃，腳上的十個爪子縱橫交錯如同劍，用鐵鏈束縛著頭部，快速奔跑而來；曠野鬼神大將軍等，一個脖子上有六個頭，胸前有六張面孔，膝蓋上也有兩張面孔，全身長滿毛，形狀如同箭鏃，奮力射向人們，睜大的眼睛裡冒著火焰，鮮血流淌下來，與各種兇惡的同類一起快速奔跑而來。

『又有各種鬼，頭如同虎頭，有十二隻眼睛，鼻子如同象鼻，有十三個鼻孔，左肩扛著山，右肩揹著火，手握著鋒利的劍，腳踩著獅子，吼叫著而來。又有各種鬼，身體如同云，雷電火焰升起，如同成團的雲頭，在成團的云邊有成百上千萬條龍，看不見它們的身體，只能看見它們噴吐毒液，從四面八方，一切惡事如同云一樣聚集；鬼子母神帶著她的孩子們，各自拿著一塊方圓十里的石壁，山巖陡峭可怕，競相奔跑而來。又有各種鬼，彎著脊背夾著尾巴，用鼻子嗅著地面，鼻子噴出各種火焰，火焰向上變化，化生出各種鬼，揹著臉奔跑。』

『這時，魔王環顧夜叉（yè chā），命令眾鬼：『現在鬼兵已經雲集，瞿曇（qú tán）善人，或許懂得咒語，應當興起四種軍隊。』用魔王的寶珠化作四種軍隊，像兵、馬兵、車兵、步兵排列成陣，如同樹林一樣，非常可怕，直接從空中降落到菩提樹邊。

魔王又想：『這樣的軍隊或許不能夠制服瞿曇。』又脫下寶冠，拿著它指向地面，寶冠的光明直接到達下方，到達閻羅（yán luó）王變化的人宮之上，高聲大呼，告誡眾鬼：『你們這些獄卒和閻羅王，』

【English Translation】 English version: The Ḍākinīs (spirits) emitted great, evil sounds, their breath surging like clouds and rain, and hot iron pellets arrived in an instant. The Kumbhāṇḍa (a class of demigods) demons squatted on mounds of earth, revealing their hideous forms. The Pūtanā (a type of female demon) demons were black and emaciated, wearing large iron cauldrons filled with hot iron pellets on their heads, wielding sword wheels in their hands, their left feet stepping on dogs, their right feet stepping on wolves, rushing forth. The Rakshasa (a type of demon) kings had backs as black as lacquer, chests as white as the moon, eyes like blazing fires, hair disheveled like bound thorn bushes, dog teeth protruding upwards like scimitars, ten fingers with claws as sharp as blades, and ten toes with claws crisscrossing like swords, their heads bound with iron chains, rushing forth swiftly. The great generals of the wilderness ghosts and spirits, etc., had six heads on one neck, six faces on their chests, two faces on their knees, their bodies covered in hair like arrowheads, fiercely shooting at people, their wide eyes blazing red, blood flowing down, rushing forth swiftly with all kinds of fierce beings.

'Moreover, there were various demons with heads like tiger heads, having twelve eyes; noses like elephant trunks, having thirteen nostrils; the left shoulder carrying a mountain, the right shoulder bearing fire; hands grasping sharp swords, feet treading on lions, roaring as they came. Moreover, there were various demons whose bodies were like clouds, with thunder and lightning arising like clustered cloud heads, and at the edges of the clustered clouds were hundreds of thousands of dragons, their bodies unseen, only their venomous breath visible, from all ten directions, all evil deeds gathered like clouds; the Hārītī (demoness who eats children) goddess, with her children, each holding a stone wall ten square li (Chinese mile), with terrifying cliffs and crags, raced forth. Moreover, there were various demons with curved spines and tucked tails, sniffing the ground with their noses, their noses emitting various fires, the flames transforming upwards, creating various demons, running with their faces covered.'

'At that time, the Māra (demon) king, looking at the Yakshas (a class of demigods), commanded the demons: 'Now that the demon troops have gathered like clouds, Gautama (Buddha), the virtuous one, may know mantras, and we should raise the fourfold army.' With the Māra king's jewel, he transformed it into the fourfold army: elephants, horses, chariots, and infantry, arrayed like a forest, extremely terrifying, descending directly from the sky to the Bodhi tree.

The Māra further thought: 'Such an army may not be able to subdue Gautama.' He then removed his jeweled crown, holding it towards the ground, the light of the crown directly reaching downwards, arriving above the palace transformed by Yama (the god of death), the king of the underworld, loudly proclaiming and commanding the demons: 'You jailers and Yama, the king of the underworld,'

阿鼻地獄刀輪劍戟、火車爐炭，一切都舉向閻浮提，欲滅瞿曇擲置其中。』

「阿鼻地獄縱廣正等八萬由旬，七重鐵城，下十八鬲，四面劍林亦十八行，東方復有十八小地獄，以為圍繞；南方十八鬲以為圍繞；西方十八鬲以為圍繞；北方十八鬲以為圍繞。地下自然有熾猛火，燒然鐵城鐵網俱熾，一切熱焰週迴還旋，下過十八鬲。若有眾生犯五逆者，身滿其中受如此苦，晝夜不息間無空缺，劫欲盡時四門自開。諸罪人等見東門外一切劍林，如清涼林，從下鬲起至第二鬲，第二鬲起至第三鬲，乃至於上走趣東門。羅剎獄卒以熱鐵叉逆刺其眼，精如融銅流出于地，即時躄倒遍滿十八鬲中，其心迷悶滿一小劫，爾乃還起復向南門。如是四方如前無異，晝夜受苦逕一大劫，劫盡更生余小地獄。其餘眾獄形狀大小受報輕重，形類好醜一切雜報，慈三昧中當復廣說。

「時諸獄卒，城東八千，三方亦爾。一一獄卒頭髮如山，生刀輪劍戟，耳如驢耳有百千種，一一耳中煙焰俱起，唇口牙齒過於羅剎百千萬倍，角如牛角角端生劍，五方異見，身體赤黑如癩病狗，有四百尾。于其尾頭濃血沸屎，有鐵嘴蟲纏其身體，手捉鐵叉腳下踏輪，刀輪上刺直徹心髓，駛疾如風，各以鐵叉叉罪人腰，直上而走，阿鼻地獄如影隨形，逐罪人來

【現代漢語翻譯】現代漢語譯本：『阿鼻地獄（Avici Hell，無間地獄）的刀輪、劍戟（各種兵器）、火車、爐炭，一切都舉向閻浮提（Jambudvipa，我們所居住的這個世界），想要毀滅瞿曇（Gautama，釋迦牟尼佛），並將他擲入其中。』『阿鼻地獄縱橫正等八萬由旬（Yojana，古印度長度單位），有七重鐵城，下分十八鬲（地獄的層級），四面都是劍林，也有十八行，東方又有十八個小地獄，作為圍繞；南方十八鬲作為圍繞；西方十八鬲作為圍繞；北方十八鬲作為圍繞。地下自然有熾盛的猛火，燃燒鐵城，鐵網也一同熾熱，一切熱焰週迴旋轉，向下穿過十八鬲。若有眾生犯下五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），身體充滿其中，承受這樣的痛苦，晝夜不停息，沒有空缺，劫數將盡時，四個門會自然打開。各種罪人看到東門外的一切劍林，如同清涼的樹林，從下層地獄開始，到第二層地獄，第二層地獄到第三層地獄，乃至向上，跑向東門。羅剎（Rakshasa，惡鬼）獄卒用熱鐵叉逆向刺他們的眼睛，精髓像融化的銅一樣流到地上，立刻倒地，遍滿十八鬲中，他們的心迷悶，滿一個中劫（Kalpa，時間單位），然後才起身，又走向南門。像這樣四方都和之前一樣，晝夜受苦，經過一大劫，劫數盡了，又生到其他小地獄。其餘各種地獄的形狀大小，所受的報應輕重，形貌好醜，各種各樣的雜報，在慈三昧（狀態）中將會詳細解說。』『當時，各個獄卒，城東有八千，其他三方也是這樣。每一個獄卒頭髮像山一樣，生長著刀輪劍戟，耳朵像驢耳朵一樣，有百千種，每一個耳朵中煙焰一起升起，嘴唇牙齒比羅剎還要可怕百千萬倍，角像牛角一樣，角端生長著劍，五方所見到的景象不同，身體赤黑，像患了癩病的狗，有四百條尾巴。在他們的尾巴頭上，濃血沸騰，還有鐵嘴蟲纏繞他們的身體，手裡拿著鐵叉，腳下踩著輪子，刀輪向上刺，直接穿透心髓，速度像風一樣快，各自用鐵叉叉罪人的腰，直接向上走，阿鼻地獄如影隨形，追逐罪人而來。』

【English Translation】 English version: 『The knife wheels, swords and spears (various weapons), fire carts, and burning coals of Avici Hell (the hell of incessant suffering) are all raised towards Jambudvipa (the world we live in), intending to destroy Gautama (Shakyamuni Buddha) and throw him into it.』『Avici Hell is eighty thousand yojanas (an ancient Indian unit of distance) square, with seven iron walls, divided into eighteen levels (tiers of hell), surrounded on all sides by forests of swords, also in eighteen rows. To the east are eighteen smaller hells as an enclosure; to the south, eighteen levels as an enclosure; to the west, eighteen levels as an enclosure; to the north, eighteen levels as an enclosure. Beneath the ground, there is naturally fierce fire, burning the iron city, and the iron nets are also ablaze. All the flames swirl around and descend through the eighteen levels. If there are beings who commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and creating disunity in the Sangha), their bodies fill the space, enduring such suffering, day and night without ceasing, with no respite. When the kalpa (an eon of time) is about to end, the four gates will open on their own. The various sinners see all the sword forests outside the east gate as cool and refreshing groves, starting from the lowest level to the second level, from the second level to the third level, and so on upwards, running towards the east gate. Rakshasa (demon) jailers stab their eyes with hot iron forks, their essence flowing out onto the ground like molten copper. They immediately collapse, filling all eighteen levels. Their minds are confused for a medium kalpa, and then they rise again and head towards the south gate. In this way, all four directions are the same as before, suffering day and night for a great kalpa. When the kalpa ends, they are reborn in other smaller hells. The shapes and sizes of the other various hells, the lightness or severity of the retribution, the beauty or ugliness of their forms, and all kinds of mixed retributions will be explained in detail in the Samadhi of Loving-kindness.』『At that time, the jailers, eight thousand in the east of the city, and the same in the other three directions. Each jailer has hair like a mountain, growing knife wheels, swords, and spears. Their ears are like donkey ears, of a hundred thousand kinds, and from each ear, smoke and flames rise together. Their lips, mouths, and teeth are a hundred thousand times more terrifying than Rakshasas. Their horns are like bull horns, with swords growing from the tips. The sights seen in the five directions are different. Their bodies are red and black, like mangy dogs, with four hundred tails. On the tips of their tails, thick blood boils, and there are iron-mouthed worms纏繞纏繞 their bodies. They hold iron forks in their hands and step on wheels with their feet. The knife wheels stab upwards, piercing straight through the marrow of the heart, as swift as the wind. Each uses an iron fork to stab the sinner's waist, lifting them straight up and running. Avici Hell follows the sinner like a shadow.』

。

「俄頃之間到道樹邊，一時雲集欲興惡逆。菩薩是時儼然不動，入勝意慈。魔王诪張奮武振吼，敕諸兵眾：『汝等速疾逼害瞿曇。』上震天雷雨熱鐵丸，刀輪武器更相加積交橫空中，四面諸鬼同時俱作，然其火箭不近菩薩。

「是時菩薩，徐舉右臂申眉間毛，下向用擬阿鼻地獄，令諸罪人見白毛中流出眾水，澍如車軸雨大火上，大火暫滅唯煙氣在，令受罪人心得小悟，自憶前世百生、千生、百千萬生所作諸罪。諸獄卒等持大鐵叉舉起罪人，盡其身力不能得動。忽然自見大鐵叉頭如白銀山，龕室千萬，有白師子盤身為座，于其座上生白蓮華，有妙菩薩入勝意慈，如是莊嚴如須彌山。放叉擲地，有七寶華生叉根下，有白色光明，照諸地獄及獄卒身，令閻羅王及諸獄卒作白銀山，猶如電光暫時得見。諸受罪人，六情諸根猛火速起，節頭火然筋脈生釘，暫得一起，合掌叉手向白毫相，即時心開。見白毛中人如己無異，坐蓮華林，以水澆灌諸罪人頂，令心熱惱暫得清涼，即皆同時稱：『南無佛』。以是因緣，受罪畢訖直生人中，諸情完具正見出家，既出家已，破二十億洞然之結，成須陀洹。

「魔見是相，憔悴懊惱卻臥床上。魔有三女，長名悅彼，中名喜心，小名多媚。時魔三女至父王所，長跪叉手為父

【現代漢語翻譯】現代漢語譯本『頃刻之間到達菩提樹邊，一時之間聚集起來想要作惡。菩薩當時安然不動，進入殊勝的慈悲禪定。魔王誇張地炫耀武力，大聲吼叫，命令眾兵士：『你們迅速逼近傷害喬達摩（Gautama，釋迦牟尼的姓）。』天上震動雷聲，下起熱鐵丸雨，刀輪武器互相疊加交錯在空中，四面八方的鬼怪同時行動，然而他們的火箭無法靠近菩薩。『這時菩薩，緩緩舉起右臂，伸出眉間白毫相，向下指向阿鼻地獄（Avici，八大地獄中最下層，無間地獄），讓地獄中的罪人看見白毫中流出眾水，像車軸一樣粗的雨水澆在大火上，大火暫時熄滅只剩下煙氣，讓受罪的人心中稍微醒悟，回憶起前世百生、千生、百千萬生所造的各種罪業。獄卒們拿著大鐵叉舉起罪人，用盡全身力氣也不能移動他們。忽然自己看見大鐵叉頭如白銀山，山上有千萬個龕室，有白色的獅子盤繞身體作為座位，在座位上生長出白色的蓮花，有美妙的菩薩進入殊勝的慈悲禪定，這樣的莊嚴如同須彌山（Mount Sumeru，佛教宇宙觀中的聖山）。獄卒放下鐵叉擲在地上，有七寶蓮華從鐵叉根下生長出來，有白色的光明，照耀著各個地獄以及獄卒的身體，讓閻羅王（Yama，地獄之王）以及各個獄卒變成白銀山，猶如電光一樣暫時得見。各個受罪的人，六根（Six Sense Organs，眼、耳、鼻、舌、身、意）猛火迅速燃起，關節處火焰燃燒，筋脈上生出釘子，暫時能夠起身，合掌叉手面向白毫相，立刻心開意解。看見白毫相中的人與自己沒有差別，坐在蓮花林中，用水澆灌各個罪人的頭頂，讓心中熱惱暫時得到清涼，隨即都同時稱念：『南無佛（Namo Buddha，皈依佛陀）』。因為這個因緣，受罪完畢后直接轉生到人間，六根完好具足，以正見出家，出家之後，破除二十億洞然之結，成就須陀洹（Sotapanna，小乘佛教四果中的初果）。』魔看見這種景象，憔悴懊惱地躺回床上。魔有三個女兒，大女兒名叫悅彼，二女兒名叫喜心，小女兒名叫多媚。當時魔的三個女兒來到父王那裡，長跪合掌為父

【English Translation】 English version 『In an instant, they arrived at the Bodhi tree, gathering together to commit evil deeds. The Bodhisattva remained still and unperturbed, entering into the supreme state of loving-kindness. The demon king, exaggerating his power, roared loudly, commanding his troops: 『Quickly approach and harm Gautama (Gautama, the surname of Sakyamuni).』 Thunder rumbled in the sky, and a rain of hot iron pellets fell, with bladed wheels piling up and crisscrossing in the air. Ghosts from all directions acted simultaneously, but their fiery arrows could not approach the Bodhisattva. 『At that moment, the Bodhisattva slowly raised his right arm, extended the white hair between his eyebrows, and pointed it downwards towards Avici Hell (Avici, the lowest of the eight great hells, the uninterrupted hell), causing the sinners in hell to see streams of water flowing from the white hair, raining down like cart axles upon the great fire. The great fire temporarily extinguished, leaving only smoke, allowing the suffering beings to awaken slightly, recalling the various sins they had committed in hundreds, thousands, and hundreds of millions of past lives. The hell guards, holding large iron forks, lifted the sinners, exerting all their strength but unable to move them. Suddenly, they saw the head of the iron fork as a white silver mountain, with millions of niches, and a white lion coiled as a seat. On the seat grew a white lotus flower, and a wondrous Bodhisattva entered the supreme state of loving-kindness, adorned like Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology). The guards dropped the forks to the ground, and seven-jeweled flowers grew from the roots of the forks, with white light illuminating all the hells and the bodies of the hell guards, transforming Yama (Yama, the king of hell) and the hell guards into a white silver mountain, visible for a moment like lightning. The six sense organs (Six Sense Organs, eye, ear, nose, tongue, body, mind) of the suffering beings were quickly ignited by fierce flames, with fire burning at the joints and nails growing from the veins. They were able to rise momentarily, joining their palms and facing the white hair mark, and their minds immediately opened. They saw the person in the white hair mark as no different from themselves, sitting in a lotus forest, pouring water on the heads of the sinners, temporarily cooling their burning minds, and they all simultaneously exclaimed: 『Namo Buddha (Namo Buddha, Homage to the Buddha)』. Because of this cause, they completed their suffering and were reborn directly into the human realm, with their six senses complete and perfect, and they left home with right view. After leaving home, they broke through twenty billion bonds of defilement and attained Sotapanna (Sotapanna, the first fruit of the four fruits of Hinayana Buddhism).』 Seeing this scene, the demon lay back on his bed, haggard and frustrated. The demon had three daughters, the eldest named Delightful, the second named Joyful Mind, and the youngest named Charming. At that time, the demon's three daughters came to their father, knelt with palms together for their father

作禮，啟言：『父王！今日何故愁悴乃爾！』其父答言：『沙門瞿曇結誓深重，今坐道樹要壞我民，是故愁耳！』女白父言：『我能往亂，愿父莫愁。』即自莊飾著雜寶冠，容媚挺特過逾魔后百千萬倍。眄目作姿現諸妖冶，瓔珞晃耀光翳六天，乘羽寶車，安施寶帳垂諸天華，于華須頭諸化玉女，手執樂器鼓樂絃歌，聲萬種音凡在世人之所喜樂。一一玉女從五百女以為侍御，繒蓋幢幡如雲而下，身毛孔中香菸芬馥有百千色，玄黃昱爍甚適人目，安庠徐步至菩薩所，下車合掌禮敬菩薩，旋繞七匝，白菩薩言：『太子生時，萬神侍御七寶來臻，何棄天位來此樹下？我是天女盛美無比，顏貌紅輝六天無雙，今以微身奉上太子，供給左右可備灑掃。我等善能調身按摩，今欲親附愿遂下情。太子坐樹身體疲懈，宜須偃息服食甘露。』即以寶器獻天百味。

「太子寂然身心不動，以白毫擬，令天三女自見身內膿囊涕唾、九孔筋脈一切根本，大腸小腸、生藏熟藏，于其中間，回伏婉轉踴生諸蟲，其數滿足有八千戶，戶有九億諸小蟲等，蟲遊戲時走入小腸，皆有四口張口上向，大蟲遊戲入大腸中，從大腸出復入胃中。冷病起時胃管閉塞，蟲不得入，故食不消。脾、腎、肝、肺、心、膽、喉嚨，肺腴肝鬲，如是中間復生四蟲，如四蛇

【現代漢語翻譯】現代漢語譯本行禮，說道：『父王！今天為何如此憂愁憔悴！』他的父親回答說：『沙門瞿曇（釋迦牟尼佛出家后的稱謂）發下深重的誓願，現在坐在菩提樹下，將要破壞我的子民，因此我才憂愁啊！』女兒對父親說：『我能前去擾亂他，希望父王不要憂愁。』隨即自己打扮起來，戴上各種珠寶裝飾的頭冠，容貌嫵媚動人，超過魔后百千萬倍。她轉動眼珠，做出各種姿態，顯現出各種妖艷的姿態，身上的瓔珞閃耀著光芒，遮蔽了六慾天的光輝，乘坐著羽毛裝飾的寶車，安置著寶帳，垂掛著各種天花，在花蕊之上幻化出各種玉女，手持樂器，敲鑼打鼓，彈奏歌唱，發出各種世人喜愛的聲音。每一個玉女都有五百個侍女跟隨，絲綢傘蓋和旗幟像云一樣降落，身體的毛孔中散發出各種顏色的香菸，玄妙的黃色光芒閃耀，非常悅人眼目，安詳地慢慢走到菩薩所在的地方，下車合掌，禮敬菩薩，圍繞菩薩轉了七圈，對菩薩說：『太子出生的時候，萬神侍奉，各種七寶都來祝賀，為何捨棄天上的尊位來到這樹下？我是天女，容貌盛美無比，容顏紅潤光輝，六天之內無人能比，現在將我這微薄的身體奉獻給太子，供太子左右驅使，可以用來灑掃。我們善於調理身體和性慾，現在想要親近太子，希望能夠滿足我的心願。太子坐在樹下，身體疲憊，應該休息一下，服用甘露。』隨即用寶器獻上各種天上的美味佳餚。太子寂然不動，身心不動搖，用白毫光照耀，讓三個天女自己看到自己身體內的膿液、鼻涕唾液、九孔、筋脈等一切根本，大腸小腸、生臟熟臟，在這些器官中間，迴旋彎曲，涌出各種蟲子，蟲子的數量足夠有八千戶，每一戶有九億個小蟲子，蟲子嬉戲的時候，走入小腸，都有四個口，張開向上，大蟲子嬉戲的時候，進入大腸中，從大腸出來又進入胃中。冷病發作的時候，胃管閉塞，蟲子不能進入，所以食物不能消化。脾、腎、肝、肺、心、膽、喉嚨，肺部的脂肪，肝臟的膈膜，在這些器官中間又生出四種蟲子，像四條蛇一樣。

【English Translation】 English version She made obeisance and said: 'Father King! Why are you so worried and haggard today?' Her father replied: 'The Shramana Gautama (the title of Shakyamuni Buddha after renunciation) has made a profound vow and is now sitting under the Bodhi tree, about to destroy my people, that is why I am worried!' The daughter said to her father: 'I can go and disturb him, I hope Father King will not worry.' Then she adorned herself, wearing crowns decorated with various jewels, her appearance was charming and moving, surpassing the demon queen by hundreds of thousands of times. She turned her eyes, made various gestures, and showed various enchanting postures. The necklaces on her body shone with light, obscuring the light of the six desire heavens. She rode in a treasure chariot decorated with feathers, with a treasure tent set up, hanging various heavenly flowers. On the stamens of the flowers, various jade maidens were transformed, holding musical instruments, drumming and singing, making various sounds that people in the world loved. Each jade maiden had five hundred maids to follow, silk umbrellas and banners descended like clouds, and fragrant smoke of various colors emanated from the pores of her body, the mysterious yellow light shone, very pleasing to the eye. She walked slowly and peacefully to where the Bodhisattva was, got out of the chariot, put her palms together, paid homage to the Bodhisattva, circled the Bodhisattva seven times, and said to the Bodhisattva: 'When the Prince was born, all the gods served him, and various seven treasures came to congratulate him. Why did he abandon the heavenly position and come under this tree? I am a heavenly maiden, with unparalleled beauty, my face is rosy and radiant, unmatched in the six heavens. Now I offer my humble body to the Prince, to be at the Prince's disposal, to be used for sweeping. We are good at regulating the body and sexual desire, and now we want to be close to the Prince, hoping to fulfill my wishes. The Prince is sitting under the tree, his body is tired, he should rest and take nectar.' Then she offered various heavenly delicacies with treasure vessels. The Prince was silent and motionless, his body and mind did not move, and he illuminated with the white hair light, allowing the three heavenly maidens to see for themselves the pus, nasal mucus, nine orifices, tendons and veins, and all the roots inside their bodies, the large intestine, the small intestine, the raw organs, the cooked organs, in between these organs, twisting and turning, various worms gushing out. The number of worms was enough to have eight thousand households, each household had nine hundred million small worms. When the worms played, they entered the small intestine, and all had four mouths, opening upwards. When the large worms played, they entered the large intestine, and came out of the large intestine and entered the stomach again. When a cold disease occurred, the stomach tube was blocked, and the worms could not enter, so the food could not be digested. The spleen, kidneys, liver, lungs, heart, gallbladder, throat, the fat of the lungs, the diaphragm of the liver, in between these organs, four kinds of worms were born again, like four snakes.

合，上下同時唼食諸藏，滓盡汁出，入眼為淚，入鼻為涕，聚口成唾，放口涎流。薄皮厚皮，筋髓諸脈悉生諸蟲，細于秋毫數甚眾多不可具說。

「其女見此即便嘔吐從口而出，無有窮盡。即自見身，左生蛇頭，右生狐頭，中首狗頭，頭上化生九色死屍，如九相觀。

「九相觀者：一者、新死相：或見死人，身體正直無所復知，想我此身亦當復爾，與此無異，故曰新死相。二者、青瘀相：或見死人，一日至於七日，身體青膀瘀黑相，我所愛身亦當復爾，與此無異，故曰青瘀相。三者、膿血相：或見死人，身已爛壞血流涂漫，極為可惡不可瞻視，我所愛身亦當復爾，故曰膿血相。四者、絳汁相：或見死人，身體縱橫黃水流出狀似絳汁，我所愛身亦當復爾，故曰絳汁相。五者、食不消相：或見死人，為烏鳥所食，蟲狼所啖，為蠅所蛆，其肉慾盡或半身在，我所愛身亦當復爾，故曰食不消相。六者、筋纏束薪相：或見死人，皮肉已盡止有筋骨相連，譬似束薪，由是得成而不解散，我所愛身亦當復爾，故曰筋纏束薪相。七者、骨節分離相：或見死人，筋已爛壞骨節縱橫不在一處，我所愛身亦當復爾，故曰骨節分離相。八者、燒燋可惡相：或見死人，為家火所燒，野火所焚，燋縮在地，極為可惡不可瞻視，我所愛身

【現代漢語翻譯】現代漢語譯本：合在一起，上下同時吞食各種臟器，把雜質都濾掉，汁液流出，進入眼睛變成眼淚，進入鼻子變成鼻涕，聚集在口中變成唾沫，張開口就流口水。薄的皮厚的皮，筋脈骨髓等所有脈絡里都生出各種蟲子，比秋毫還細，數量極多，無法一一說盡。那女子看到這些景象，立刻就從口中嘔吐出來，沒有窮盡。隨即看到自己的身體，左邊長出蛇頭，右邊長出狐貍頭，中間是狗頭，頭上幻化出九種顏色的死屍，就像九相觀一樣。九相觀是：第一，新死相：或者看到死人，身體正直，什麼都不知道了，想到我的身體也會這樣，和這沒有區別，所以叫新死相。第二，青瘀相：或者看到死人，從死後一天到七天，身體青紫瘀黑，想到我所喜愛的身體也會這樣，和這沒有區別，所以叫青瘀相。第三，膿血相：或者看到死人，身體已經腐爛，血流滿地，非常噁心，無法觀看，想到我所喜愛的身體也會這樣，所以叫膿血相。第四，絳汁相：或者看到死人，身體縱橫，流出黃色的水，形狀像絳紅色的汁液，想到我所喜愛的身體也會這樣，所以叫絳汁相。第五，食不消相：或者看到死人，被烏鴉鳥吃，被蟲狼啃食，被蒼蠅蛆蟲啃食，陰部都被吃光了，或者半個身子都沒了，想到我所喜愛的身體也會這樣，所以叫食不消相。第六，筋纏束薪相：或者看到死人，皮肉已經沒有了，只剩下筋骨相連，就像捆在一起的柴火，因此得以成形而不解散，想到我所喜愛的身體也會這樣，所以叫筋纏束薪相。第七，骨節分離相：或者看到死人，筋已經腐爛，骨頭關節縱橫交錯，不在一處，想到我所喜愛的身體也會這樣，所以叫骨節分離相。第八，燒焦可惡相：或者看到死人，被家裡的火燒，被野火焚燒，燒焦蜷縮在地上，非常噁心，無法觀看，想到我所喜愛的身體

【English Translation】 English version: Combined, they simultaneously devour all the internal organs, filtering out the impurities and letting the juices flow. Entering the eyes, they become tears; entering the nose, they become mucus; gathering in the mouth, they become saliva; opening the mouth, they become drool. Thin skin, thick skin, tendons, marrow, all the veins are filled with various insects, finer than autumn down, countless in number, impossible to describe in detail. When the girl saw this, she immediately vomited from her mouth without end. Then she saw her own body, with a snake's head growing on the left, a fox's head growing on the right, and a dog's head in the middle. On her head, nine-colored corpses manifested, like the Nine Contemplations of Death (Nine Aspects of Corpse). The Nine Contemplations of Death are: First, the New Corpse Aspect: One sees a dead person, the body straight and without any awareness. One thinks, 'My body will also be like this, no different from this.' Therefore, it is called the New Corpse Aspect. Second, the Bluish-Purple Aspect: One sees a dead person, from one to seven days after death, the body bluish-purple and black. One thinks, 'My beloved body will also be like this, no different from this.' Therefore, it is called the Bluish-Purple Aspect. Third, the Pus and Blood Aspect: One sees a dead person, the body already rotten, blood flowing and smeared everywhere, extremely disgusting and unbearable to look at. One thinks, 'My beloved body will also be like this.' Therefore, it is called the Pus and Blood Aspect. Fourth, the Reddish-Fluid Aspect: One sees a dead person, the body lying in disarray, yellow fluid flowing out, resembling reddish juice. One thinks, 'My beloved body will also be like this.' Therefore, it is called the Reddish-Fluid Aspect. Fifth, the Undigested Food Aspect: One sees a dead person, being eaten by crows and birds, devoured by insects and wolves, infested by flies and maggots, the genitals completely eaten away, or half the body gone. One thinks, 'My beloved body will also be like this.' Therefore, it is called the Undigested Food Aspect. Sixth, the Tendons Binding Faggots Aspect: One sees a dead person, the skin and flesh already gone, only the tendons and bones remaining connected, like bundled firewood, thus forming a shape that does not fall apart. One thinks, 'My beloved body will also be like this.' Therefore, it is called the Tendons Binding Faggots Aspect. Seventh, the Separated Bones Aspect: One sees a dead person, the tendons already rotten, the bones and joints scattered in disarray, not in one place. One thinks, 'My beloved body will also be like this.' Therefore, it is called the Separated Bones Aspect. Eighth, the Burned and Charred Disgusting Aspect: One sees a dead person, burned by household fire, consumed by wildfire, charred and shriveled on the ground, extremely disgusting and unbearable to look at. One thinks, 'My beloved body

亦當復爾，故曰燒燋可惡相。九者、故骨相：或見久昔干骨，若五十歲，至百歲、二百歲、三百歲時，骨還變白，日曝徹中，火從骨上焰焰而起，火燒之後風吹入地還歸於土。是名略說九相，是為菩薩始在樹下初開不凈觀門。

「時三魔女，自見背上，復負老母，發白面皺，唇口喎僻，手腳繚戾，顏色津黑猶如殭屍。胸前復抱一死小兒，於六竅中流出諸膿，膿中生蟲正似蛔蟲。諸女見此愕然驚嗥，卻行而去，低頭視臍，臍生六龍，龍吐水火，耳出諸風，體堅如鐵。自見女形，丑狀鄙穢，乃當如是。于其鄙處有諸小蟲，蟲有四頭二上二下，唼食女身。口出五毒，毒有五脈，上至心下乃至咽喉，從六根中生諸脈根，九十有九，直下流注至諸蟲頂，共相灌注徹諸蟲心。諸女人等，從無數世造諸邪行，惡業因緣獲得如是不凈丑身。復有諸蟲如手臂釧，團欒相持而有眾口，口生五毒唼食女根。諸女人等先世之時，邪淫行故，獲臭惡身以為莊嚴。

「諸女見已心極酸苦如箭入心，卻行之時匍匐而去，如羸駝步，初舉足時節節火起，其發黃黑如刺棘林，以自纏身，呼嗟嘆息至魔王前。魔王心怒，奮劍豎色即欲直前，魔子諫曰：『父王無辜自招瘡疣，菩薩行凈難動如地，云何可壞？』

「作是諫時，菩薩復以白毫光

【現代漢語翻譯】現代漢語譯本：也應當像這樣觀想，所以叫做燒焦可憎之相。第九種是故骨相（已經成為骨頭的樣子）：或者看見很久以前的乾枯骨頭，如果是五十年，到一百年、二百年、三百年的時候，骨頭還會變成白色，被太陽曝曬而內部通透，火焰從骨頭上熊熊燃燒起來，火燒之後被風吹入地裡，最終迴歸于泥土。這叫做簡略地說明九種不凈觀，這是菩薩剛開始在菩提樹下初步開啟不凈觀法門。

『這時，三個魔女，自己看見背上，又揹著老母，頭髮花白麵容皺紋，嘴唇歪斜，手腳彎曲，顏色黝黑就像殭屍。胸前又抱著一個死去的小孩，從六個孔竅中流出各種膿液，膿液中生出蟲子，很像蛔蟲。這些魔女看見這些景象，驚愕地尖叫，後退而去，低頭看自己的肚臍，肚臍里生出六條龍，龍吐出水和火，耳朵里冒出各種風，身體堅硬如鐵。自己看見自己的女身，醜陋污穢，應當就是這樣。在那些污穢的地方有各種小蟲，蟲子有四個頭，兩個向上，兩個向下，啃食女身。口中吐出五種毒，毒有五條脈絡，向上到達心下，向下到達咽喉，從六根中生出各種脈絡的根，九十九條，直接向下流注到各種蟲子的頭頂，互相灌注，貫穿各種蟲子的心。這些女人等，從無數世以來造作各種邪惡的行為，因為惡業的因緣而獲得這樣不乾淨醜陋的身體。又有各種蟲子像手臂上的手鐲一樣，團團相抱，有很多口，口中生出五種毒，啃食女根。這些女人等在前世的時候，因為邪淫的行為，獲得這樣臭惡的身體作為裝飾。

『眾魔女看見這些景象后，心中極其酸楚痛苦，就像箭射入心中一樣，後退的時候匍匐著離去，像瘦弱的駱駝走路一樣，剛抬起腳的時候，關節處就燃起火焰，頭髮又黃又黑，像帶刺的荊棘叢林一樣，用來纏繞自身，呼喊嘆息著來到魔王面前。魔王心中憤怒，揮舞著劍，怒目圓睜，就要直接衝上前去，魔子勸諫說：『父王不要無緣無故地自找麻煩，菩薩的清凈行為難以動搖，就像大地一樣，怎麼可以破壞呢？』

『在魔子作這樣的勸諫的時候，菩薩又用白毫光（眉間白毫所放出的光明）……』

【English Translation】 English version: It should also be contemplated in this way, hence it is called the burnt and detestable appearance. The ninth is the appearance of old bones: one may see dried bones from a long time ago, perhaps fifty years, up to one hundred, two hundred, or three hundred years. The bones will still turn white, be exposed to the sun until the inside is transparent, and flames will rise from the bones. After being burned by fire, the wind blows them into the ground, returning them to the earth. This is called a brief explanation of the nine aspects of impurity, and it is the initial opening of the gate of contemplation on impurity by the Bodhisattva when he first sits under the Bodhi tree.

'At this time, the three demon daughters saw on their backs that they were carrying old mothers, with white hair and wrinkled faces, crooked lips, twisted hands and feet, and dark complexions like corpses. On their chests, they were also holding dead infants, from whose six orifices flowed various pus, and in the pus were born worms resembling roundworms. Seeing this, the daughters were shocked and screamed, retreating and looking down at their navels, from which six dragons were born. The dragons spewed water and fire, and various winds came out of their ears. Their bodies were as hard as iron. They saw their female forms as ugly and filthy, and it should be like this. In those filthy places were various small worms, with four heads, two up and two down, devouring the female bodies. From their mouths came five poisons, and the poisons had five veins, reaching up to below the heart and down to the throat. From the six roots were born the roots of various veins, ninety-nine in number, flowing directly down to the tops of the worms, mutually irrigating and penetrating the hearts of the worms. These women, from countless lifetimes, have committed various evil deeds, and due to the karmic causes of evil, they have obtained such unclean and ugly bodies. There were also various worms like arm bracelets, holding each other in a circle, with many mouths, and from the mouths came five poisons, devouring the female roots. These women, in their past lives, due to their evil and lustful conduct, obtained such foul and evil bodies as adornments.'

'Having seen this, the daughters felt extremely bitter and painful, like arrows piercing their hearts. As they retreated, they crawled away, like weak camels walking. When they first lifted their feet, flames arose from their joints. Their hair was yellow and black, like a thorny thicket, used to entangle themselves. Crying and sighing, they came before the demon king. The demon king was angry, brandishing his sword and glaring, ready to rush forward. The demon son advised, 'Father, do not needlessly invite trouble upon yourself. The Bodhisattva's pure conduct is difficult to shake, like the earth. How can it be destroyed?'

'As the demon son was giving this advice, the Bodhisattva again emitted a white ray of light (the light emitted from the white hair between the eyebrows)...'

擬，令魔眷屬身心安樂，譬如比丘入第三禪。餓鬼見白毛，毛端皆有百千萬億諸大菩薩，是諸菩薩亦入勝意慈心三昧，各以右手將左指頭，爪端生乳灑滅猛火，猛火滅已即得清涼，自然飽滿身心踴悅，發菩提心，因是心故舍餓鬼苦。是諸鬼等自見其身，如似白玉，似琉璃山、似頗梨山、似黃金山、似馬瑙山、身諸毛孔似真珠貫，眼目明凈似明月珠，身諸煙焰如雜寶云，所執刀杖似七寶臺，七寶臺內重鋪綩綖安置丹枕，左右自然有化梵王。見化菩薩坐于花臺，各各異說諸罪人報：『汝等前世坐作惡業故，獲如此可惡之形。』說是語時，是諸鬼神有發無上菩提心者；有種聲聞辟支佛因緣者；有于來世當生人天勝樂處者。

「是時魔王忽然還宮，白毫隨從直至六天。于其中間，無數天子天女，見白毛孔通中皆空，團圓可愛如梵王幢。于其空間，有百千萬恒河沙微塵諸寶蓮華，一一蓮華，無量無邊諸妙白色以為其臺，臺上有化菩薩，放白毫大人相光，亦復如是！諸菩薩頂有妙蓮華，其華金色，過去七佛在其華上，是諸化佛自說名字，與修多羅等無差別。

「復有諸天宿善根者，見化菩薩一毛孔中生一菩薩，菩薩頂上皆有化佛，如前不異。時諸化佛眉間出華，百寶莊嚴，諸天世間無色可比。有化光臺，臺上化佛如前

【現代漢語翻譯】現代漢語譯本：

『我將施展神通，使魔的眷屬身心安樂，就像比丘進入第三禪定一樣。餓鬼們看見白毫，每一根毫毛的末端都有百千萬億諸大菩薩，這些菩薩也進入殊勝的慈心三昧，各自用右手將左手的指頭，指甲端生出乳汁來熄滅猛火，猛火熄滅后立即得到清涼，自然飽滿，身心踴躍歡喜，發起菩提心，因為這個菩提心的緣故，捨棄了餓鬼的痛苦。這些鬼等自己看見他們的身體，好像白玉一樣，像琉璃山、像頗梨山、像黃金山、像瑪瑙山，身上的毛孔像真珠串，眼目明亮清凈像明月珠，身上的煙焰像雜寶云，所執著的刀杖像七寶臺，七寶臺內重重鋪設著精美的地毯，安置著紅色的枕頭，左右自然有化生的梵天王。看見化生的菩薩坐在花臺上，各自不同地說著罪人的報應：『你們前世因為造作惡業的緣故，獲得如此可憎惡的形體。』說這些話的時候，這些鬼神有的發起無上菩提心；有的種下聲聞、辟支佛的因緣；有的在來世將要生到人天殊勝快樂的地方。

『這時，魔王忽然回到宮殿，白毫跟隨著他直到六慾天。在這些天界中間，無數的天子天女，看見白毫孔洞中都是空無一物，團圓可愛像梵天王的幢幡。在這些空間里，有百千萬恒河沙微塵那麼多的諸寶蓮華，每一朵蓮華，都用無量無邊的各種美妙白色作為蓮臺，蓮臺上有化生的菩薩，放出白毫大人相光，也是這樣！諸位菩薩的頭頂上有美妙的蓮華，那蓮華是金色的，過去七佛就在蓮華上，這些化佛自己說出名字，與修多羅（Sutra，經）等沒有差別。

『又有諸天宿世有善根的人，看見化生菩薩的一個毛孔中生出一個菩薩，菩薩的頭頂上都有化佛，像前面一樣沒有不同。這時，諸位化佛的眉間放出蓮華，用百寶莊嚴，諸天世間沒有顏色可以相比。有化生的光臺，光臺上化生的佛像和前面一樣。』

【English Translation】 English version:

'I will use my supernatural powers to bring peace and happiness to the retinue of Mara (魔王，the king of demons), just as a Bhiksu (比丘，Buddhist monk) enters the third Dhyana (禪定，meditative state). The hungry ghosts see the white hair, and at the tip of each hair, there are hundreds of thousands of millions of great Bodhisattvas (菩薩，enlightenment being). These Bodhisattvas also enter the supreme Samadhi (三昧，meditative absorption) of loving-kindness, each using their right hand to take the fingertip of their left hand, and from the tip of their nail, milk is produced to extinguish the fierce fire. Once the fierce fire is extinguished, they immediately obtain coolness, naturally becoming full, their bodies and minds leaping with joy, and they generate the Bodhi-mind (菩提心，the mind of enlightenment). Because of this mind, they abandon the suffering of hungry ghosts. These ghosts see their own bodies as if they were white jade, like a Vaidurya (琉璃，lapis lazuli) mountain, like a Sphatika (頗梨，crystal) mountain, like a golden mountain, like an agate mountain, the pores of their bodies like strings of pearls, their eyes bright and clear like bright moon pearls, the smoke and flames on their bodies like clouds of mixed treasures, the knives and staffs they hold like seven-jeweled platforms, inside the seven-jeweled platforms, exquisite carpets are laid upon carpets, and red pillows are placed, and naturally there are transformation Brahma Kings (梵王，king of the Brahma heaven) on the left and right. They see the transformation Bodhisattvas sitting on flower platforms, each differently speaking of the retribution of sinners: 'You, in your previous lives, because you committed evil deeds, obtained such a hateful form.' When these words are spoken, some of these ghosts and spirits generate the unsurpassed Bodhi-mind; some plant the causes and conditions for Sravakas (聲聞，hearers) and Pratyekabuddhas (辟支佛，solitary Buddhas); some will be born in the future in the superior and joyful places of humans and Devas (天，gods).

'At this time, the Mara King suddenly returns to his palace, and the white hair follows him all the way to the six desire heavens. In between these heavens, countless Deva sons and Deva daughters see that the holes of the white hair are all empty, round and lovely like the banners of the Brahma King. In these spaces, there are hundreds of thousands of millions of Ganges-river-sand-like dust motes of jeweled lotus flowers, and each lotus flower uses immeasurable and boundless various wonderful white colors as its platform, and on the platform, there are transformation Bodhisattvas, emitting the light of the white hair, the marks of a great man, and it is also like this! On the crowns of the heads of the Bodhisattvas, there are wonderful lotus flowers, and the flowers are golden, and the past seven Buddhas are on the flowers, and these transformation Buddhas speak their own names, and are no different from the Sutras (修多羅，discourses of the Buddha).

'Furthermore, there are Devas who have good roots from past lives, who see a Bodhisattva being born from one pore of a transformation Bodhisattva, and on the crowns of the heads of the Bodhisattvas, there are transformation Buddhas, no different from before. At this time, the transformation Buddhas emit flowers from between their eyebrows, adorned with hundreds of treasures, and there is no color in the heavens and the world that can compare. There are transformation light platforms, and the transformation Buddhas on the platforms are like before.'

不異。諸化菩薩身毛孔中，化出一切十方眾生所希見事。化人足下有化光臺，生諸天宮，勝過六慾魔王宮殿，亦勝大梵儼身之宮。諸梵頂相從化菩薩足輞間生。如是白毛上至無色，遍照一切無量無邊諸天世界，皆如白寶頗梨明鏡。

「諸天見此勝瑞相已，不樂天樂發菩提心，魔王八萬四千天女，視波旬身狀如死狗，亦似燋木。但瞻菩薩白毫相光，心意悅樂無以為譬，怒恚波旬：『前所為事，規欲壞他自失軍眾。』作是語時，百千無數天子天女，復發無上菩提道意。」

佛告大王：「如是種種諸勝相事，但從菩薩眉間白毫而生此耳！不勞其餘身份功德。

「佛滅度后諸四部眾，若能暫時舍離散亂，繫心正觀菩薩降魔白毫相者，滅無數劫黑業惡障，亦除十惡諸煩惱障，能于現世見佛影像了了分明，如是種種觀相境界不可具說。

「如我滅后，欲觀如來降伏魔時白毛相者，當作此觀，如是觀者名為正觀，若異觀者名為邪觀」。

「云何名為如來成佛時大人相、覺人相、不動人相、解脫人相、光明人相、滿智慧人相、具足諸波羅蜜相、首楞嚴等諸三昧海相？菩薩摩訶薩，從勝意慈三昧起，入滅意定；從滅意定起，還入首楞嚴；從首楞嚴起，入慧炬三昧；從慧炬三昧起，入諸法相三昧；從諸法相

【現代漢語翻譯】現代漢語譯本：沒有不同。諸化菩薩的身毛孔中，化現出一切十方眾生所希望見到的景象。化人的足下有化光臺，生出諸天宮殿，勝過六慾魔王（指欲界六天的統治者）的宮殿，也勝過大梵天（色界初禪天的天主）莊嚴的身宮。諸梵天的頂相從化菩薩的足輞間生出。這樣，白毫光向上到達無色界天（色界以上四空天），遍照一切無量無邊的諸天世界，都像白色的寶玉和頗梨（一種透明的寶石）一樣明亮。

諸天見到這種殊勝的瑞相后，不再貪戀天上的快樂，發起菩提心。魔王波旬（欲界第六天魔王）的八萬四千天女，看波旬的身體就像死狗一樣，也像燒焦的木頭。她們只瞻仰菩薩的白毫相光，心中喜悅，無法比喻，憤怒地責備波旬：『先前所做的事情，想要破壞他人，反而失去了自己的軍隊。』說這些話的時候，成百上千無數的天子天女，又發起了無上菩提道心。

佛告訴大王：『像這樣種種殊勝的景象，都只是從菩薩眉間的白毫相而生出來的！不需要其他身份的功德。』

『佛滅度后，所有的四部弟子（比丘、比丘尼、優婆塞、優婆夷），如果能暫時舍離散亂，專心正念地觀想菩薩降魔時的白毫相，就能消滅無數劫以來的黑業惡障，也能消除十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）等各種煩惱障礙，能在現世見到佛的影像，清清楚楚，像這樣種種觀想的境界，無法完全說盡。』

『我滅度后，想要觀想如來降伏魔時白毫相的人，應當這樣觀想，這樣觀想才稱為正觀，如果用其他方法觀想，就稱為邪觀。』

『什麼叫做如來成佛時的大人相、覺人相、不動人相、解脫人相、光明人相、圓滿智慧人相、具足諸波羅蜜相、首楞嚴（一種甚深的禪定）等各種三昧海相？菩薩摩訶薩，從勝意慈三昧（一種殊勝的慈悲禪定）起，進入滅意定（一種滅除意識的禪定）；從滅意定起，又進入首楞嚴；從首楞嚴起，進入慧炬三昧（一種智慧如火炬般照亮一切的禪定）；從慧炬三昧起，進入諸法相三昧（一種觀照一切法真實相的禪定）；從諸法相

【English Translation】 English version: No different. From the pores of the bodies of the transformed Bodhisattvas emanate all the sights that beings in the ten directions long to see. Beneath the feet of the transformed beings are transformed light platforms, giving rise to heavenly palaces that surpass the palaces of the Six Desire Realm Demon Kings (rulers of the six heavens of the desire realm), and also surpass the majestic body palaces of the Great Brahma (lord of the first dhyana heaven in the form realm). The crown appearances of the Brahmas arise from between the toes of the transformed Bodhisattvas. Thus, the white hair light extends upwards to the Formless Realm (the four formless heavens above the form realm), illuminating all immeasurable and boundless heavenly worlds, all like white jewels and crystal mirrors.

Having seen these auspicious signs, the devas no longer delight in heavenly pleasures and generate the Bodhi mind. The eighty-four thousand heavenly women of Mara Papiyas (demon king of the sixth heaven of the desire realm) view Papiyas's body as like a dead dog, or like charred wood. They only gaze upon the light of the white hair mark of the Bodhisattva, their hearts filled with joy beyond compare, and angrily rebuke Papiyas: 'What you did before, intending to destroy others, has only resulted in losing your own army.' As they spoke these words, hundreds of thousands of countless devas and heavenly women again generated the unsurpassed Bodhi mind.

The Buddha said to the Great King: 'Such various auspicious signs arise only from the white hair mark between the eyebrows of the Bodhisattva! They do not require the merit of other parts of the body.'

'After the Parinirvana of the Buddha, if the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) can temporarily abandon distraction and focus their minds on contemplating the white hair mark of the Bodhisattva subduing Mara, they will extinguish countless kalpas of dark karma and evil obstructions, and also remove the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views) and all afflictive obstructions. They will be able to see the image of the Buddha clearly and distinctly in this present life. Such various realms of contemplation cannot be fully described.'

'After my Parinirvana, those who wish to contemplate the white hair mark of the Tathagata subduing Mara should contemplate in this way. Such contemplation is called right contemplation; any other contemplation is called wrong contemplation.'

'What are called the marks of a great man, the marks of an awakened man, the marks of an immovable man, the marks of a liberated man, the marks of a luminous man, the marks of a man of complete wisdom, the marks of one who has perfected the Paramitas, and the samadhi sea marks such as the Shurangama (a profound state of samadhi)? The Bodhisattva Mahasattva, arising from the Samadhi of Superior Intent and Compassion (a superior samadhi of loving-kindness and compassion), enters the Cessation of Thought Samadhi (a samadhi that extinguishes consciousness); arising from the Cessation of Thought Samadhi, he re-enters the Shurangama; arising from the Shurangama, he enters the Wisdom Torch Samadhi (a samadhi where wisdom illuminates everything like a torch); arising from the Wisdom Torch Samadhi, he enters the Samadhi of the Characteristics of All Dharmas (a samadhi that contemplates the true characteristics of all dharmas); arising from the Samadhi of the Characteristics of All Dharmas

三昧起，入光明相三昧；從光明相三昧起，入師子音聲三昧；從師子音聲三昧起，入師子奮迅三昧；從師子奮迅三昧起，入海意三昧；從海意三昧起，入普智三昧；從普智三昧起，入陀羅尼印相三昧；從陀羅尼印相三昧起，入普現色身三昧；從普現色身三昧起，入法界性三昧；從法界性三昧起，入師子吼力王三昧；從師子吼力王三昧起，入滅諸魔相三昧；從滅諸魔相三昧起，入空慧三昧；從空慧三昧起，入解空相三昧；從解空相三昧起，入大空智三昧；從大空智三昧起，入遍一切處色身三昧；從遍一切處色身三昧起，入寂心相三昧；從寂心相三昧起，入菩薩摩訶薩金剛相三昧；從金剛相三昧起，入金剛頂三昧；從金剛頂三昧起，入一切三昧海；從一切三昧海起，入一切陀羅尼海三昧；從一切陀羅尼海三昧起，入一切佛境界海三昧；從一切佛境界海三昧起，入一切諸佛解脫、解脫知見海三昧；從解脫、解脫知見海三昧起，然後方入無量微塵數諸三昧海門；從諸三昧海門起，入寂意滅意三昧；從寂意滅意三昧起，入金剛譬定大解脫三昧相門。

「爾時道場地化似金剛，滿八十里其色正白，不可具見。此相現時，菩薩眉間白毫相光，端潔正直矗然東向，長一丈五尺，有十楞現。彌迦女人同類五女，無數萬億天、龍、鬼

【現代漢語翻譯】現代漢語譯本：從三昧（Samadhi，禪定）中起身，進入光明相三昧（Samadhi of the Aspect of Light）；從光明相三昧起身，進入師子音聲三昧（Samadhi of the Lion's Roar Sound）；從師子音聲三昧起身，進入師子奮迅三昧（Samadhi of the Lion's Vigorous Speed）；從師子奮迅三昧起身，進入海意三昧（Samadhi of the Ocean's Meaning）；從海意三昧起身，進入普智三昧（Samadhi of Universal Wisdom）；從普智三昧起身，進入陀羅尼印相三昧（Samadhi of the Dharani Seal Aspect）；從陀羅尼印相三昧起身，進入普現色身三昧（Samadhi of Universally Manifesting the Body of Form）；從普現色身三昧起身，進入法界性三昧（Samadhi of the Nature of the Dharma Realm）；從法界性三昧起身，進入師子吼力王三昧（Samadhi of the Lion's Roar, King of Strength）；從師子吼力王三昧起身，進入滅諸魔相三昧（Samadhi of Extinguishing All Demonic Aspects）；從滅諸魔相三昧起身，進入空慧三昧（Samadhi of the Wisdom of Emptiness）；從空慧三昧起身，進入解空相三昧（Samadhi of Understanding the Aspect of Emptiness）；從解空相三昧起身，進入大空智三昧（Samadhi of Great Wisdom of Emptiness）；從大空智三昧起身，進入遍一切處色身三昧（Samadhi of the Body of Form Pervading All Places）；從遍一切處色身三昧起身，進入寂心相三昧（Samadhi of the Aspect of Tranquil Mind）；從寂心相三昧起身，進入菩薩摩訶薩金剛相三昧（Samadhi of the Vajra Aspect of the Bodhisattva Mahasattva）；從金剛相三昧起身，進入金剛頂三昧（Samadhi of the Vajra Peak）；從金剛頂三昧起身，進入一切三昧海（Ocean of All Samadhis）；從一切三昧海起身，進入一切陀羅尼海三昧（Samadhi of the Ocean of All Dharanis）；從一切陀羅尼海三昧起身，進入一切佛境界海三昧（Samadhi of the Ocean of All Buddha Realms）；從一切佛境界海三昧起身，進入一切諸佛解脫、解脫知見海三昧（Samadhi of the Ocean of All Buddhas' Liberation and Knowledge of Liberation）；從解脫、解脫知見海三昧起身，然後才進入無量微塵數諸三昧海門（Gates to the Ocean of Samadhis as Numerous as Limitless Dust Motes）；從諸三昧海門起身，進入寂意滅意三昧（Samadhi of Tranquil Intention and Extinguished Intention）；從寂意滅意三昧起身，進入金剛譬定大解脫三昧相門（Gate to the Aspect of the Great Liberation Samadhi of Vajra-like Concentration）。『爾時道場地化似金剛，滿八十里其色正白，不可具見。此相現時，菩薩眉間白毫相光，端潔正直矗然東向，長一丈五尺，有十楞現。彌迦女人（Miga woman）同類五女，無數萬億天、龍、鬼』

【English Translation】 English version: Arising from Samadhi (concentration), entering the Samadhi of the Aspect of Light; arising from the Samadhi of the Aspect of Light, entering the Samadhi of the Lion's Roar Sound; arising from the Samadhi of the Lion's Roar Sound, entering the Samadhi of the Lion's Vigorous Speed; arising from the Samadhi of the Lion's Vigorous Speed, entering the Samadhi of the Ocean's Meaning; arising from the Samadhi of the Ocean's Meaning, entering the Samadhi of Universal Wisdom; arising from the Samadhi of Universal Wisdom, entering the Samadhi of the Dharani Seal Aspect; arising from the Samadhi of the Dharani Seal Aspect, entering the Samadhi of Universally Manifesting the Body of Form; arising from the Samadhi of Universally Manifesting the Body of Form, entering the Samadhi of the Nature of the Dharma Realm; arising from the Samadhi of the Nature of the Dharma Realm, entering the Samadhi of the Lion's Roar, King of Strength; arising from the Samadhi of the Lion's Roar, King of Strength, entering the Samadhi of Extinguishing All Demonic Aspects; arising from the Samadhi of Extinguishing All Demonic Aspects, entering the Samadhi of the Wisdom of Emptiness; arising from the Samadhi of the Wisdom of Emptiness, entering the Samadhi of Understanding the Aspect of Emptiness; arising from the Samadhi of Understanding the Aspect of Emptiness, entering the Samadhi of Great Wisdom of Emptiness; arising from the Samadhi of Great Wisdom of Emptiness, entering the Samadhi of the Body of Form Pervading All Places; arising from the Samadhi of the Body of Form Pervading All Places, entering the Samadhi of the Aspect of Tranquil Mind; arising from the Samadhi of the Aspect of Tranquil Mind, entering the Samadhi of the Vajra Aspect of the Bodhisattva Mahasattva; arising from the Samadhi of the Vajra Aspect, entering the Samadhi of the Vajra Peak; arising from the Samadhi of the Vajra Peak, entering the Ocean of All Samadhis; arising from the Ocean of All Samadhis, entering the Samadhi of the Ocean of All Dharanis; arising from the Samadhi of the Ocean of All Dharanis, entering the Samadhi of the Ocean of All Buddha Realms; arising from the Samadhi of the Ocean of All Buddha Realms, entering the Samadhi of the Ocean of All Buddhas' Liberation and Knowledge of Liberation; arising from the Samadhi of Liberation and Knowledge of Liberation, then entering the Gates to the Ocean of Samadhis as Numerous as Limitless Dust Motes; arising from the Gates to the Ocean of Samadhis, entering the Samadhi of Tranquil Intention and Extinguished Intention; arising from the Samadhi of Tranquil Intention and Extinguished Intention, entering the Gate to the Aspect of the Great Liberation Samadhi of Vajra-like Concentration. 『At that time, the place of enlightenment transformed to resemble vajra, filling eighty 'li' (Chinese mile), its color perfectly white, impossible to see in its entirety. When this sign appeared, the white hair curl light between the eyebrows of the Bodhisattva, perfectly pure, upright, and directly facing east, was one 'zhang' (Chinese unit of length) and five 'chi' (Chinese foot) long, with ten facets visible. Miga woman and five women of the same kind, countless trillions of devas, nagas, and ghosts』

神，彌勒賢劫諸菩薩等、跋陀婆羅等，無量無邊阿僧祇微塵數諸大菩薩，亦見此相。

「此相現時，佛菩提樹，白毛力故根下自然化生寶華，縱廣正等四十由旬，其華金色金剛為臺。佛眉間光照此華臺，其光直下至金剛際，于金剛際自然化生二金剛座，互相掁觸，聲振三千大千世界，令此大地六種振動。其金剛座上衝蓮華，至蓮華根，其蓮華根亦是金剛，三種金剛共相掁觸，直還下過至金剛際往旋十返，白毫光明圍繞十匝，令金剛座鏗然不動。

「佛坐此坐，消除三障成菩提道，佛心境界說不可盡，若廣說者，一切眾生至十地菩薩，亦不能知亦非所解。是故於此白毫相中，隱而不說。

「如是白毛光明力故，令菩提樹，金剛為莖，根亦金剛，楷七寶成，楷上生光，各各有七圍繞佛身，化成寶縵，樹葉金色，華百寶色，華上有光百千寶色，諸天寶光不得為譬，果白寶色，夜摩天上微妙白寶不得為比，其果光明化摩尼網彌覆樹上，于其網間猶如白絲，婉轉下垂，化成寶鈴。

「鈴四角頭有大寶臺，其臺高顯過於上方無量世界。過是界已，復更化成諸大寶臺，其臺高妙不可具說，光顯微妙。譬如和合百千萬億諸須彌山，于其臺上有大寶蓋純金剛成，雜色間錯微妙光明，光明下垂化成幡帳。于幡帳中

【現代漢語翻譯】神（指天神），彌勒（Maitreya，未來佛）賢劫（Bhadrakalpa，賢善劫）諸菩薩等、跋陀婆羅（Bhadra-pala，賢護）等，無量無邊阿僧祇（Asamkhya，無數）微塵數諸大菩薩，亦見此相。

『此相現時，佛菩提樹（Bodhi tree，覺悟之樹），白毛力故根下自然化生寶華，縱廣正等四十由旬（Yojana，古印度長度單位），其華金色金剛為臺。佛眉間光照此華臺，其光直下至金剛際，于金剛際自然化生二金剛座，互相掁觸，聲振三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙），令此大地六種振動。其金剛座上衝蓮華，至蓮華根，其蓮華根亦是金剛，三種金剛共相掁觸，直還下過至金剛際往旋十返，白毫光明圍繞十匝，令金剛座鏗然不動。

『佛坐此坐，消除三障成菩提道，佛心境界說不可盡，若廣說者，一切眾生至十地菩薩，亦不能知亦非所解。是故於此白毫相中，隱而不說。

『如是白毛光明力故，令菩提樹，金剛為莖，根亦金剛，楷七寶成，楷上生光，各各有七圍繞佛身，化成寶縵，樹葉金色，華百寶色，華上有光百千寶色，諸天寶光不得為譬，果白寶色，夜摩天（Yama，欲界第三天）上微妙白寶不得為比，其果光明化摩尼（Mani，寶珠）網彌覆樹上，于其網間猶如白絲，婉轉下垂，化成寶鈴。

『鈴四角頭有大寶臺，其臺高顯過於上方無量世界。過是界已，復更化成諸大寶臺，其臺高妙不可具說，光顯微妙。譬如和合百千萬億諸須彌山（Sumeru，佛教宇宙觀中的聖山），于其臺上有大寶蓋純金剛成，雜色間錯微妙光明，光明下垂化成幡帳。于幡帳中

【English Translation】 Gods, Bodhisattvas such as Maitreya (the future Buddha) and the Bodhisattvas of the Bhadrakalpa (the current fortunate eon), Bhadra-pala (Guardian of Virtue), and countless Asamkhya (innumerable) of great Bodhisattvas, also saw this sign.

'When this sign appeared, the Bodhi tree (the tree of enlightenment) of the Buddha, by the power of the white hair, naturally produced a precious flower from its roots, forty Yojana (an ancient Indian unit of distance) in length and width, with a golden diamond as its base. The light from the Buddha's brow illuminated this flower base, and the light went straight down to the edge of the diamond realm. At the edge of the diamond realm, two diamond seats naturally arose, striking each other, and the sound shook the Trisahasra-Mahasahasra-lokadhatu (a great trichiliocosm, a Buddhist cosmological term for a universe), causing the earth to shake in six ways. The diamond seats rose up to the lotus flower, to the root of the lotus flower, and the root of the lotus flower was also diamond. The three kinds of diamonds struck each other, going straight down to the edge of the diamond realm, revolving ten times, and the white hair light surrounded it ten times, making the diamond seat unshakeable.

'The Buddha sat on this seat, eliminating the three obstacles and attaining the Bodhi path. The Buddha's mind realm is inexhaustible. If it were to be explained in detail, all beings, even Bodhisattvas of the tenth stage, would not be able to know or understand it. Therefore, this white hair sign is hidden and not spoken of.

'Because of the power of the white hair light, the Bodhi tree has a diamond stem, and the root is also diamond, adorned with the seven treasures. Light arises from the adornments, each with seven surrounding the Buddha's body, transforming into a precious curtain. The leaves of the tree are golden, the flowers are of a hundred precious colors, and the flowers have light of a hundred thousand precious colors. The precious light of the heavens cannot be compared to it. The fruit is of white precious color, and the subtle white treasure of the Yama heaven (the third heaven of the desire realm) cannot be compared to it. The light of the fruit transforms into a Mani (jewel) net covering the tree, and in the net, like white silk, gently hangs down, transforming into precious bells.

'At the four corners of the bells are great precious platforms, which are high and prominent, surpassing the immeasurable worlds above. Beyond this realm, more great precious platforms are transformed, and their height and subtlety cannot be fully described, their light is brilliant and subtle. It is like combining hundreds of millions of Sumeru mountains (the central world-mountain in Buddhist cosmology). On the platforms are great precious canopies made of pure diamond, with various colors interspersed, subtle light, and the light hangs down, transforming into banners and curtains. In the banners and curtains

雨寶蓋云，寶蓋雲中雨幢幡云，幢幡雲中雨妓樂云，妓樂雲中雨寶光云，寶光雲中雨諸香云，諸香雲中雨師子座云，師子座雲中雨華鬘云，華鬘雲中雨妙音云，妙音雲中雨偈頌云，偈頌雲中雨諸珍寶供養具云。如是等種種供具，皆從菩提樹白毫相光明中出。

「時白毛光下垂照地，令道場邊金剛地上化作七池，池生德水，水有七色，七色分明，色有十光上照樹王。其池四岸眾寶合成，一岸百寶所共合成，一寶流出百億光明，池底純是金剛摩尼以為底沙。水生諸華純黃金葉，葉上千光化成光輪。池有七渠水自涌出，池口生華葉葉相次，于蓮華須流出諸水，如琉璃珠映徹分明。于渠兩邊列生諸華，八萬四千，眾寶嚴飾。此渠中水更相灌注，當水流時光亦隨轉，映菩提樹。此樹光中，一一葉上生寶蓮華，其華遍佈一切世界，于其華上化白寶臺，遍至十方無量世界，其白毫光從佛眉間出，寶蓮華團圓正等滿一由旬。如是相次過於上方，無量無邊不可算數微塵世界。華華相次，一一華上見一佛坐，身黃金色方身丈六，結加趺坐坐蓮華臺，其金剛座及菩提樹，如上所說等無有異，乃至十方亦復如是！

「于白毫中復出寶華，勝前寶華百億萬倍，華上有佛，如釋迦文等無有異，一華須頭復有一佛身亦丈六，入深禪定心不

【現代漢語翻譯】雨寶蓋云（珍貴的傘狀云），寶蓋雲中降下幢幡云（裝飾華麗的旗幟云），幢幡雲中降下妓樂云（音樂和舞蹈的云），妓樂雲中降下寶光云（珍貴的光芒云），寶光雲中降下諸香云（各種香氣的云），諸香雲中降下師子座云（獅子寶座云），師子座雲中降下華鬘云（花環云），華鬘雲中降下妙音云（美妙聲音的云），妙音雲中降下偈頌云（讚美詩的云），偈頌雲中降下諸珍寶供養具云（各種珍寶供品的云）。像這樣等等的各種供品，都從菩提樹（覺悟之樹）的白毫相（佛眉間白毫的光明）光明中出現。

『當時，白毫光向下垂照大地，使道場（舉行儀式的場所）旁邊的金剛地（堅固的地面）上化作七個池子，池中生出具有功德的水，水有七種顏色，七種顏色分明，每種顏色都有十道光芒向上照射菩提樹王（菩提樹之王）。池子的四岸由各種珍寶合成，每一岸由一百種珍寶共同合成，每一種珍寶流出百億道光明，池底完全是金剛摩尼（一種珍貴的寶石）作為底沙（沙子）。水中生長出各種花朵，花朵是純金色的葉子，葉子上有一千道光芒化成光輪。池子有七條水渠，水自然涌出，池口生長著花朵，花朵的葉子相互連線，從蓮花的須中流出各種水，像琉璃珠一樣映照得清澈分明。在水渠的兩邊排列生長著各種花朵，有八萬四千種，用各種珍寶裝飾。這些水渠中的水互相灌注，當水流動時，光芒也隨著轉動，映照著菩提樹。這棵樹的光芒中，每一片葉子上都生長出寶蓮華（珍貴的蓮花），這些蓮花遍佈一切世界，在這些蓮花上化現出白寶臺（白色的珍寶平臺），遍及十方無量世界，這白毫光從佛的眉間發出，寶蓮華團圓正等，充滿一由旬（古印度長度單位）。像這樣依次超過上方，無量無邊不可計算的微塵世界。花朵與花朵相連，每一朵花上都顯現出一尊佛坐著，身體是黃金色，身形方正，高一丈六尺，結跏趺坐（一種坐姿）在蓮花臺上，那金剛座（堅固的座位）和菩提樹，就像上面所說的一樣，沒有差別，乃至十方世界也是這樣！』

『在白毫中又出現寶華，比之前的寶華勝過百億萬倍，花上有佛，像釋迦牟尼佛（佛教的創始人）一樣沒有差別，一朵花的須頭上又有一尊佛，身體也是一丈六尺，進入深深的禪定，心中不動。』

【English Translation】 'Rain of jeweled canopies clouds, from the jeweled canopy clouds rain down pennant clouds, from the pennant clouds rain down clouds of music and dance, from the music and dance clouds rain down clouds of jeweled light, from the jeweled light clouds rain down clouds of various fragrances, from the various fragrances clouds rain down lion throne clouds, from the lion throne clouds rain down garland clouds, from the garland clouds rain down clouds of wondrous sounds, from the wondrous sounds clouds rain down clouds of verses, from the verses clouds rain down clouds of various jeweled offerings. Such various offerings all emerge from the light of the white hair mark (urna) between the eyebrows of the Bodhi tree (tree of enlightenment).'

'At that time, the white hair light descended and illuminated the earth, causing seven ponds to appear on the Vajra (diamond) ground beside the Bodhimanda (place of enlightenment). The ponds produced water of merit, the water had seven colors, the seven colors were distinct, and each color had ten rays of light shining upwards towards the King of Trees (Bodhi tree). The four banks of the ponds were composed of various jewels, each bank was composed of a hundred jewels, and each jewel emitted a hundred billion rays of light. The bottom of the ponds was purely made of Vajra Mani (diamond jewel) as the sand. Various flowers grew in the water, with pure golden leaves, and a thousand rays of light on each leaf transformed into a halo. The ponds had seven channels from which water naturally gushed forth, and flowers grew at the mouths of the channels, with the leaves of the flowers connected to each other. Various waters flowed from the stamens of the lotus flowers, as clear and distinct as crystal beads. Various flowers were arranged on both sides of the channels, eighty-four thousand in number, adorned with various jewels. The water in these channels irrigated each other, and when the water flowed, the light also turned with it, illuminating the Bodhi tree. In the light of this tree, jeweled lotus flowers grew on each leaf, and these flowers spread throughout all worlds. On these flowers, white jeweled platforms manifested, reaching throughout the ten directions and countless worlds. This white hair light emanated from between the Buddha's eyebrows, and the jeweled lotus flowers were perfectly round and equal, filling a Yojana (ancient Indian unit of distance). In this way, they successively exceeded the upper direction, countless and immeasurable dust-mote worlds. Flowers were connected to flowers, and on each flower, a Buddha was seen sitting, with a golden body, a square form, sixteen feet tall, sitting in the lotus position on a lotus platform. The Vajra seat (diamond seat) and the Bodhi tree were the same as described above, without any difference, and the same was true in the ten directions!'

'From the white hair mark, jeweled flowers emerged again, a hundred billion times more magnificent than the previous jeweled flowers. On the flowers were Buddhas, like Shakyamuni Buddha (founder of Buddhism), without any difference. On the stamen of each flower was another Buddha, also sixteen feet tall, entering deep Samadhi (meditative state), with an unmoving mind.'

傾動。

「如是光明，照于東方無量無數百千世界，令諸世界皆作金色。彼眾生見化佛毛孔開現光明，亦復如是出無量百千寶光，一一光中，復有無量百億化佛。

「時諸天、龍、鬼神、夜叉、乾闥婆等，睹此光明繞佛千匝，照十方國見十方國，高下大小了了分明，如執明鏡自見面像。是諸大眾，波旬眷屬八萬億眾，諸鬼神、天、龍、夜叉等，各見白毫端直丈五，十方光見，映蔽眾目如萬億日，不可具見。但于光中，見無量無數百億千萬化釋迦文，眉間白毛正長丈五，一一毛中出無量光，一一光中無量化佛，化佛眉間亦復如是！是白毫光輪郭之中，流出眾光上至佛額，顯發額廣平正之相，額上諸毛毛皆上靡，其毛根下梵摩尼色，適眾生心，毛端流光如融紫金，光相上靡入于髮際，婉轉垂下至耳輪邊，然後佈散上入發間，圍繞䗍文數百千匝，從枕骨生，如金蓮華葉日照開敷，蓮華葉間及蓮華須，如帝釋畫了了分明，眾色異現。于其色間無量化佛，一佛七菩薩諸天以為侍者，手執寶華白中白者，華有五光五色分明，隨從化佛不失其所，此名如來初成佛時白毫相光。

「因白毫光初生項光，生王宮時此光如日，見不了了，圓光一尋別自當說。時諸八部睹白毫光所見不同，有見白毛猶如諸佛；有見白毫如諸

【現代漢語翻譯】現代漢語譯本：傾動。

『這樣的光明，照耀東方無量無數百千世界，使所有世界都變成金色。那些眾生看見化佛的毛孔中顯現光明，也同樣發出無量百千寶光，每一道光中，又有無量百億化佛。

『當時諸天、龍（Nāga，蛇神）、鬼神、夜叉（Yakṣa，夜叉）、乾闥婆（Gandharva，香神）等，看到這光明圍繞佛千匝，照耀十方國土，見到十方國土，高低大小都清清楚楚，就像拿著明鏡照見自己的面容。這些大眾，波旬（Pāpīyas，惡魔）的眷屬八萬億眾，以及諸鬼神、天、龍、夜叉等，各自看見佛的白毫端正挺直，長一丈五尺，十方光明照耀，遮蔽了眾人的眼睛，如同萬億個太陽，無法完全看清。但在這光明中，看見無量無數百億千萬化釋迦文（Śākyamuni，釋迦牟尼佛），眉間白毛端正挺直，長一丈五尺，每一根毛中發出無量光明，每一道光明中又有無量化佛，化佛眉間也同樣如此！這白毫光輪廓之中，流出眾光向上到達佛的額頭，顯現出額頭寬廣平正的相，額頭上的毛都向上貼伏，毛根下呈現梵摩尼（Brahma-mani，梵天寶珠）的顏色，使眾生心生歡喜，毛端流出的光芒如同熔化的紫金，光相向上貼伏進入髮際，婉轉垂下到耳輪邊，然後散佈開來向上進入頭髮間，圍繞䗍文（Uṣṇīṣa，肉髻）數百千匝，從枕骨生出，如同金蓮花葉在陽光下開放，蓮花葉間以及蓮花須，如同帝釋天（Indra，帝釋天）所畫一樣清清楚楚，各種顏色奇異地顯現。在這些顏色之間有無量化佛，一佛七菩薩諸天作為侍者，手執寶華，白中更白，花有五光五色分明，跟隨化佛不離其左右，這名為如來初成佛時白毫相光。

『因為白毫光初生項光，在王宮出生時這光如同太陽，見得不清楚，圓光一尋另外再說。當時諸八部（天龍八部）看到白毫光所見不同，有的看見白毛猶如諸佛；有的看見白毫如諸

【English Translation】 English version: Inclination.

『Such is the light, shining upon immeasurable, countless hundreds of thousands of worlds in the east, causing all worlds to become golden. Those beings see light emanating from the pores of the manifested Buddhas, also emitting immeasurable hundreds of thousands of precious lights, and within each light, there are immeasurable hundreds of billions of manifested Buddhas.

『At that time, the Devas (gods), Nāgas (serpent deities), ghosts, Yakṣas (demons), Gandharvas (celestial musicians), and others, witnessing this light encircling the Buddha thousands of times, illuminating the ten directions, and seeing the ten directions clearly, with their heights and sizes distinctly differentiated, as if looking at one's own face in a bright mirror. These multitudes, the retinue of Pāpīyas (Mara, the Evil One), numbering eighty billion, along with the ghosts, Devas, Nāgas, Yakṣas, and others, each saw the white hair between the Buddha's eyebrows, straight and upright, fifteen feet long, the light of the ten directions shining, obscuring their eyes like billions of suns, making it impossible to see everything clearly. However, within this light, they saw immeasurable, countless hundreds of billions of manifested Śākyamunis (Śākyamuni Buddha), the white hair between their eyebrows straight and upright, fifteen feet long, each hair emitting immeasurable light, and within each light, there were immeasurable manifested Buddhas, and the manifested Buddhas' eyebrows were the same! Within the outline of this white hair light, streams of light flowed upward to the Buddha's forehead, revealing the broad and even appearance of the forehead, the hairs on the forehead all lying flat upward, the color of Brahma-mani (Brahma's jewel) beneath the roots of the hairs, pleasing the minds of beings, the light flowing from the tips of the hairs like molten purple gold, the light phase lying flat upward, entering the hairline, gently drooping down to the edge of the ear, and then spreading out, entering the hair, encircling the Uṣṇīṣa (cranial protuberance) hundreds of thousands of times, arising from the occipital bone, like golden lotus leaves opening in the sunlight, the spaces between the lotus leaves and the lotus stamens, as clear as if painted by Indra (the king of gods), with various colors appearing strangely. Within these colors, there are immeasurable manifested Buddhas, one Buddha with seven Bodhisattvas and Devas as attendants, holding precious flowers, whiter than white, the flowers having five lights and five distinct colors, following the manifested Buddhas without losing their place, this is called the white hair light of the Tathāgata (Buddha) at the time of his initial enlightenment.

『Because the white hair light initially gives rise to the neck light, this light was like the sun when he was born in the royal palace, not seen clearly, the circular light of one fathom will be discussed separately. At that time, the eight classes of beings (Devas, Nāgas, etc.) saw the white hair light differently, some saw the white hair as if it were all Buddhas; some saw the white hair as if it were all

菩薩；有見白毛如己父母，一切世間可尊敬事，悉于毛端了了得見，見已歡喜。有發無上菩提心者；有發聲聞、緣覺心者，如是諸鬼見白毛者，自然慈心無諸惡意。」

佛告父王：「如來白毛，自從初生乃至成佛，于其中間微細小事可得觀見。既成佛已，白毫光明眾相具足，諸修多羅中佛已廣說，白毫相光究竟之處，十地菩薩爾乃得見，先說小者，應諸世間此事易見。」

佛告父王及敕阿難：「諦聽諦聽，善思念之！傳語後世諸弟子等皆令得知，若我滅后諸比丘等，若問是事，此白毫相菩薩本昔修何行得？汝當答言：『佛白毫相從無量劫舍心不慳，不見前相不憶財物，心無封著而行佈施，以身心法攝身威儀，護持禁戒如愛雙目，然其心內豁然虛寂，不見犯起及捨墮法，心安如地無有動搖。設有一人，以百千刀屠截其身；設復有人，以諸棘刺鞭撻其身，菩薩初無一念瞋恚；設復有人頭有千舌舌出千言，種種異辭罵辱，菩薩顏色不變，如凈蓮華，心無所著身心不懈，無疲惓意如救頭然。如身毛孔生那利瘡，求覓良醫晝夜精進，心無染污如琉璃珠表裡俱凈，攝身斂意，閉目叉手端坐正受，其心如海湛然不動，如金剛山不可沮壞。雖作是意不隨禪生，灰心滅智，無所適莫，亦無覺觀非不觀法，心智猛利攝諸方便，

【現代漢語翻譯】現代漢語譯本：菩薩見到佛的白毫相，就如同見到了自己的父母，世間一切值得尊敬的事物，都能在白毫的毫端清晰地看見，看見後心生歡喜。有的鬼因此發起了無上菩提心（anuttara-samyak-sambodhi-citta，證悟成佛之心）；有的鬼因此發起了聲聞、緣覺之心。像這樣的鬼見到白毫相，自然生起慈悲心，沒有各種惡意。

佛陀告訴凈飯王：『如來的白毫相，自從最初生出直到成佛，在這期間的細微小事都可以從中看見。已經成佛之後，白毫光明具足各種殊勝的相，在各種修多羅（sutra，經）中佛陀已經廣泛地講述過。白毫相的光明究竟之處，十地菩薩才能得見，先說小的方面，是適應世間容易看見的事情。』

佛陀告訴凈飯王並且告誡阿難：『仔細聽，仔細聽，好好地思考！傳達給後世的弟子們，讓他們都知道，如果我滅度后，各位比丘（bhikkhu，出家男眾）等，如果有人問這件事，這白毫相是菩薩過去修行什麼功德得到的？你應該回答說：『佛陀的白毫相是從無量劫以來，捨棄之心沒有吝嗇，不看重外在的表相，不回憶過去的財物，心中沒有執著而行佈施，用身心和佛法來約束身心的威儀，守護戒律如同愛護自己的雙眼，然而他的內心豁然開朗，虛空寂靜，不見任何犯戒的行為以及捨棄佛法的行為，心像大地一樣安穩，沒有動搖。假設有一個人，用成百上千的刀來屠殺割截他的身體；假設又有一個人，用各種荊棘刺鞭打他的身體，菩薩最初沒有一絲一毫的嗔恨；假設又有一個人，頭上有千條舌頭，每條舌頭發出千種言語，用各種不同的言辭來謾罵侮辱，菩薩的臉色不變，像清凈的蓮花一樣，心中沒有執著，身心不懈怠，沒有疲憊厭倦的心意，就像拯救自己的頭一樣急迫。就像身體的毛孔里生出那利瘡（nali sore，一種惡瘡），尋求良醫，日夜精進，心中沒有染污，像琉璃珠一樣表裡都清凈，約束身心，收斂心意，閉上眼睛，合起雙手，端正地坐著，其心像大海一樣湛然不動，像金剛山一樣不可摧毀。雖然有這樣的意念，但不隨禪定而生，灰心喪氣，滅絕智慧，無所適從，也沒有覺觀，並非不觀想佛法，心智猛利，攝取各種方便之法。』

【English Translation】 English version: Bodhisattvas, upon seeing the white hair of the Buddha, feel as if they are seeing their own parents. All things in the world worthy of respect can be clearly seen at the tip of the hair, and upon seeing them, joy arises. Some ghosts thus generate the unsurpassed Bodhi mind (anuttara-samyak-sambodhi-citta, the mind of enlightenment to become a Buddha); some generate the mind of Sravakas and Pratyekabuddhas. Such ghosts, upon seeing the white hair, naturally develop a compassionate heart, free from all malice.

The Buddha said to King Suddhodana: 'The white hair of the Tathagata, from its initial growth until becoming a Buddha, even the most subtle and minor matters in between can be seen within it. Having become a Buddha, the white hair is complete with light and various auspicious marks. In various sutras (sutra, discourses), the Buddha has extensively spoken about it. The ultimate place of the white hair's light can only be seen by Bodhisattvas of the Tenth Ground. First, I speak of the smaller aspects, which are easier for the world to see.'

The Buddha said to King Suddhodana and instructed Ananda: 'Listen carefully, listen carefully, and contemplate well! Convey this to future disciples, so that they all may know. If, after my Parinirvana, any Bhikkhus (bhikkhu, ordained male monastics) ask about this matter, asking what meritorious deeds the Bodhisattva cultivated in the past to obtain this white hair mark, you should answer: 'The Buddha's white hair mark comes from countless kalpas of unreserved generosity, not valuing external appearances, not dwelling on past possessions, giving without attachment, using body and mind and the Dharma to restrain bodily conduct and uphold the precepts as if cherishing one's own eyes. Yet, his inner mind is open and serene, empty and still, not seeing any transgression or abandonment of the Dharma. His mind is as stable as the earth, without wavering. Suppose someone were to slaughter and cut his body with hundreds of thousands of knives; suppose someone were to whip his body with thorns, the Bodhisattva would not have a single thought of anger; suppose someone with a thousand tongues in his head, each tongue uttering a thousand words, were to revile and insult him with various different words, the Bodhisattva's countenance would not change, like a pure lotus flower, his mind without attachment, his body and mind unflagging, without weariness or fatigue, as urgent as saving his own head. Like a nali sore (nali sore, a type of malignant sore) growing in the pores of his body, seeking a good doctor, diligently striving day and night, his mind without defilement, like a crystal bead, pure inside and out, restraining body and mind, collecting his thoughts, closing his eyes, folding his hands, sitting upright in correct samadhi, his mind like the ocean, still and unmoving, like a diamond mountain, indestructible. Although he has such intentions, he does not arise with meditation, disheartened and extinguishing wisdom, without any direction, neither with nor without contemplation of the Dharma, his mind and wisdom sharp and keen, gathering all expedient means.'

不見有法若大若小，有細微相，如是眾多名波羅蜜。亦從三十七助菩提法，復從十力、四無所畏、大慈大悲三念處諸妙功德，得此白毫。』

「若我滅后佛諸弟子，舍離諸惡，去憒鬧相，樂少語法，不務多事，晝夜六時，能於一時，於一時中分為少分，少分之中能須臾間，唸佛白毫令心了了，無謬亂想分明正住，注意不息唸白毫者，若見相好若不得見，如是等人，除卻九十六億那由他恒河沙微塵數劫生死之罪。

「設復有人，但聞白毛心不驚疑，歡喜信受，此人亦除卻八十億劫生死之罪。若諸比丘比丘尼、優婆塞優婆夷，犯四根本罪，不如等罪及五逆罪，除謗方等，如是眾人若欲懺悔，晝夜六時身心不懈。譬如人在深草中行，四面火起，猛風吹來欲燒其身，此人作念：『若火燒我，未死之間支節解散，我當云何得滅此火？若不設計命必不濟，誰有智者多諸方便能救我命？設命全濟于彼人所無所吝惜？』作是思惟已，如太山崩，五體投地號泣雨淚，合掌向佛，讚歎如來種種德行。作是贊已，誦懺悔法，繫念在前，唸佛眉間白毫相光，一日至七日，前四種罪可得輕微，三七日時罪相漸滅，七七日後，然後羯磨，事在他經。若比丘，犯不如罪，觀白毫光闇黑不現，應當入塔觀像眉間，一日至三日，合掌啼泣一心

【現代漢語翻譯】『不見有法若大若小，有細微相，如是眾多名波羅蜜（Paramita，意為「到達彼岸」）。亦從三十七助菩提法（Bodhi，意為「覺悟」），復從十力、四無所畏、大慈大悲三念處諸妙功德，得此白毫。』

『若我滅后佛諸弟子，舍離諸惡，去憒鬧相，樂少語法，不務多事，晝夜六時，能於一時，於一時中分為少分，少分之中能須臾間，唸佛白毫令心了了，無謬亂想分明正住，注意不息唸白毫者，若見相好若不得見，如是等人，除卻九十六億那由他（Nayuta，意為「極多」）恒河沙微塵數劫生死之罪。

『設復有人，但聞白毛心不驚疑，歡喜信受，此人亦除卻八十億劫生死之罪。若諸比丘（Bhikkhu，意為「出家男眾」），比丘尼（Bhikkhuni，意為「出家女眾」）、優婆塞（Upasaka，意為「在家男眾」）、優婆夷（Upasika，意為「在家女眾」），犯四根本罪，不如等罪及五逆罪，除謗方等，如是眾人若欲懺悔，晝夜六時身心不懈。譬如人在深草中行，四面火起，猛風吹來欲燒其身，此人作念：『若火燒我，未死之間支節解散，我當云何得滅此火？若不設計命必不濟，誰有智者多諸方便能救我命？設命全濟于彼人所無所吝惜？』作是思惟已，如太山崩，五體投地號泣雨淚，合掌向佛，讚歎如來種種德行。作是贊已，誦懺悔法，繫念在前，唸佛眉間白毫相光，一日至七日，前四種罪可得輕微，三七日時罪相漸滅，七七日後，然後羯磨（Karma，意為「業」），事在他經。若比丘，犯不如罪，觀白毫光闇黑不現，應當入塔觀像眉間，一日至三日，合掌啼泣一心

【English Translation】 'There is no Dharma (law/teaching) seen as large or small, with subtle characteristics; such numerous things are called Paramita (perfection). Also, from the thirty-seven aids to Bodhi (enlightenment), and from the ten powers, four fearlessnesses, great compassion, great pity, the three foundations of mindfulness, and all wonderful merits, this white hair is obtained.'

'If, after my Nirvana (death), the Buddha's disciples abandon all evils, leave behind noisy environments, delight in few words, do not engage in many affairs, and during the six periods of day and night, can, in one period, divide that one period into small portions, and in those small portions, for a short moment, contemplate the Buddha's white hair, making their minds clear, without confused thoughts, clearly and correctly abiding, attentively and unceasingly contemplating the white hair; whether they see the marks and characteristics or do not see them, such people will eliminate the sins of ninety-six billion Nayuta (a large number) times the number of Ganges sand grains of kalpas (aeons) of birth and death.'

'Suppose there is someone who, upon hearing of the white hair, is not surprised or doubtful, but joyfully believes and accepts it; this person will also eliminate the sins of eighty billion kalpas of birth and death. If Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (laymen), or Upasikas (laywomen) commit the four root offenses, offenses similar to them, or the five rebellious acts, except for slandering the Vaipulya sutras, such people, if they wish to repent, should be diligent in body and mind during the six periods of day and night. It is like a person walking in deep grass, with fire rising on all sides, and a strong wind blowing to burn their body. This person thinks: 'If the fire burns me, and my limbs are scattered before I die, how can I extinguish this fire? If I do not devise a plan, my life will not be saved. Who is wise and has many means to save my life? If my life is completely saved, what should I not begrudge to that person?' Having thought this, like Mount Tai collapsing, they prostrate with their five limbs on the ground, weeping and raining tears, joining their palms towards the Buddha, praising the Tathagata's (Buddha's) various virtues. Having made this praise, they recite the repentance Dharma, focusing their minds on the light of the white hair between the Buddha's eyebrows, for one to seven days. The first four kinds of offenses can be lessened, and after three seven-day periods, the signs of the offenses gradually disappear. After seven seven-day periods, then Karma (action) is performed, the matter is in other sutras. If a Bhikkhu commits an offense similar to the root offenses, and the light of the white hair appears dark and invisible, they should enter the stupa (pagoda) and contemplate the space between the eyebrows of the image, for one to three days, joining their palms, weeping, and with one mind.'

諦觀，然後入僧說前罪事，此名滅罪。前五種罪，唸白毫光經八百日，然後復有別羯磨法。」

佛告父王：「如來有無量相好，一一相中，八萬四千諸小相好，如是相好不及白毫少分功德。是故今日，為于來世諸惡眾生，說白毫相大慧光明消惡觀法。若有邪見極重惡人，聞此觀法具足相貌，生瞋恨心，無有是處。縱使生瞋，白毫相光亦復覆護，暫聞是語除三劫罪，後身生處生諸佛前，如是種種百千億種，觀諸光明微妙境界，不可悉說，唸白毫時自然當生。如此觀者名為正觀，若異觀者名為邪觀。

「云何名觀額廣平正額廣平正相？二輪光明，光明輪郭，千輻轂輞，成摩尼珠，形如毗紐羯磨天畫。于畫中流出上妙金色之光，來入白毫，繞毫七匝，上入額上諸毛孔中，乃至髮際諸色相中，婉轉下垂至於耳輪，上散入發，繞發七匝。從枕骨出繞前蓮華相，團圓七匝七畫分明，畫有七色色生七華，華有一佛有七菩薩以為侍者，恭敬圍繞右旋而轉。如是額廣平正三相：髮際相、頭諸毛孔相、腦中相。腦中亦有十四光，現諸脈中，中外俱徹明顯可愛，踴出白光紅紫間錯，其色微細從枕骨出，亦繞前者三匝。一一畫間有一佛坐，有二菩薩以為侍者，益更明顯勝前數倍。

「云何觀如來眉相？左右二眉形如月初，卷

【現代漢語翻譯】現代漢語譯本：諦觀，然後進入僧團陳述之前的罪行，這叫做滅罪。前面五種罪，唸誦《白毫光經》八百日，然後還有特別的羯磨法（佛教儀式）。」

佛陀告訴父王（指凈飯王）：「如來有無量的相好，每一個相中，有八萬四千個小相好，這樣的相好都比不上白毫少分的功德。所以今天，爲了未來世的各種惡劣眾生，宣說白毫相大智慧光明消除罪惡的觀想方法。如果有人邪見極重，是惡人，聽到這種觀想方法，看到具足的相貌，就生起嗔恨心，這是不可能的。縱然生起嗔恨，白毫相的光明也會覆蓋保護他，暫時聽到這些話就能消除三劫的罪業，後世出生的地方會在諸佛面前，像這樣種種百千億種，觀想各種光明的微妙境界，是無法完全說盡的，唸誦白毫時自然會產生。這樣觀想的叫做正觀，如果不是這樣觀想的叫做邪觀。」

『什麼叫做觀想額頭寬廣平正的相？額頭寬廣平正的相：兩個輪的光明，光明輪的輪廓，千輻的輪轂輪輞，形成摩尼珠（如意寶珠），形狀像毗紐羯磨天（工巧天）所畫。在畫中流出上妙的金色之光，進入白毫，圍繞白毫七圈，向上進入額頭上的各個毛孔中，乃至髮際的各種色相中，婉轉下垂到耳輪，向上散入頭髮，圍繞頭髮七圈。從枕骨出來，圍繞前面的蓮華相，團圓七圈，七畫分明，畫有七個蓮苞，蓮苞生出七朵蓮花，每朵蓮花上有一尊佛，有七位菩薩作為侍者，恭敬圍繞著右旋而轉。像這樣額頭寬廣平正的三種相：髮際相、頭上的各個毛孔相、腦中的相。腦中也有十四道光，顯現在各個脈絡中，內外都通徹，明顯可愛，涌出白色光芒，紅紫色交錯，顏色微細，從枕骨出來，也圍繞著前面三圈。每一畫之間有一尊佛坐著，有兩位菩薩作為侍者，更加明顯，勝過前面數倍。』

『如何觀想如來的眉毛相？左右兩邊的眉毛形狀像新月，彎曲。

【English Translation】 English version: 'Contemplate carefully, and then enter the Sangha to confess previous transgressions; this is called the eradication of sins. For the previous five kinds of offenses, recite the Sutra of the White Hair Mark for eight hundred days, and then there will be a separate Karma ritual (Buddhist ceremony).'

The Buddha told King Father (referring to King Suddhodana): 'The Tathagata has immeasurable marks and characteristics; in each mark, there are eighty-four thousand minor marks and characteristics. Such marks and characteristics are not equal to even a small fraction of the merit of the white hair mark. Therefore, today, for the sake of all evil beings in the future, I will explain the method of contemplating the great wisdom light of the white hair mark to eliminate evil. If there is someone with extremely heavy wrong views, an evil person, who hears this method of contemplation and sees the complete marks and characteristics, and then generates anger, this is impossible. Even if anger arises, the light of the white hair mark will still cover and protect them. Temporarily hearing these words can eliminate the sins of three kalpas (aeons). In future lives, they will be born in the presence of all Buddhas. In this way, in hundreds of thousands of billions of ways, contemplate the subtle realms of various lights, which cannot be fully described. When reciting the white hair mark, it will naturally arise. Such contemplation is called right contemplation; if it is not contemplated in this way, it is called wrong contemplation.'

'What is called contemplating the mark of a broad, flat, and upright forehead? The mark of a broad, flat, and upright forehead: the light of two wheels, the outline of the light wheel, the thousand spokes of the hub and rim, forming a Mani jewel (wish-fulfilling jewel), shaped like a painting by Vishvakarman (god of craftsmanship). From the painting flows a supreme golden light, entering the white hair mark, circling the white hair mark seven times, ascending into the various pores on the forehead, and even into the various colors and forms at the hairline, gently descending to the earlobes, scattering upwards into the hair, circling the hair seven times. Emerging from the occipital bone, circling the lotus mark in front, forming a complete circle seven times, with seven distinct lines. The painting has seven buds, and the buds produce seven lotuses. Each lotus has a Buddha, with seven Bodhisattvas as attendants, respectfully surrounding and turning to the right. Such are the three marks of a broad, flat, and upright forehead: the hairline mark, the mark of the various pores on the head, and the mark in the brain. There are also fourteen lights in the brain, appearing in the various veins, both inside and outside, clear and lovely, surging forth with white light, interspersed with red and purple, the color subtle, emerging from the occipital bone, also circling the front three times. Between each line, there is a Buddha sitting, with two Bodhisattvas as attendants, even more clear, surpassing the previous ones several times.'

'How to contemplate the eyebrows of the Tathagata? The left and right eyebrows are shaped like a crescent moon, curved.'

生諸毛稀稠得所隨月形轉，其色艷紫，毛端紺青，琉璃妙光色無與比，眉光兩靡散入諸發，既入發已上至發杪，其光䗍起，蜂翠孔雀色無以類。猶如聚墨比琉璃光，亦復下垂從枕骨出，右旋宛轉繞光四匝，一一畫中出一化佛，有二菩薩及二比丘翼侍左右，皆悉住立蓮華須上，明顯可愛勝前數倍。眉下三畫及眼眶中，旋生四光青黃赤白，上向艷出入眉骨中，出眉毛端亦如前法。從枕骨出繞光四匝，四色分明：黃色化佛身黃金色，白色化佛身白銀色，青色化佛身金精色，赤色化佛身車𤦲色。如是右旋益更明顯勝前數倍。

「云何觀如來眼睫相？如來眼睫上下各生有五百毛，柔軟可愛如優曇華須，于其毛端流出一光，如頗梨色入前眾相，光明色中繞頭一匝，從枕骨生圍繞前光，純生微妙諸青蓮華，蓮華臺上有青色蓋，有梵天王手執是蓋。此相現時佛眼青白，白者過於白寶百億萬倍；青者勝青蓮華及紺琉璃百億萬倍。上下俱眴如牛王眼，眼雙眥頭旋出二光，如青蓮華極為微細，繞發一匝從枕骨出，映飾諸華令華開敷，光明益顯，如是勝相無量功德，名如來眼。

「若有欲觀如來眼者，當作此觀，作此觀者減損諸惡。閉目端坐正觀佛眼，一日至七日，于未來世常得見佛，終不盲冥，亦不生於邊地邪見無佛法處，慧眼

恒開不生愚癡。」

佛告父王：「是故智者為除盲冥，當觀佛眼。佛有五眼，此觀法中先說肉眼。明凈光現觀眼心利，傍生境界不可具說，諦觀佛眼于少時間及觀像眼，未來世中經五生處，眼常明凈眼根無病，除卻七劫生死之罪。」佛告阿難敕諸四眾：「勤觀佛眼慎勿休廢，觀佛眼者必獲無量微妙功德。髮際額廣及發䗍文，眼眶眼眉，眼睫眼畫，如是等眾相光明，若能暫見，除六十劫生死之罪。未來生處必見彌勒，賢劫千佛威光所護，心如蓮華而無所著，終不墮於三涂八難。若坐不見當入塔觀，入塔觀時，亦當作此諸光明想，至心合掌䠒跪諦觀，一日至三日心不錯亂，命終之後生兜率天，面見彌勒菩薩色身端嚴，應感化導，既得見已身心歡喜入正法位。」佛告父王：「如是觀者名為正觀，若異觀者名為邪觀。」

佛說觀佛三昧海經卷第二大正藏第 15 冊 No. 0643 佛說觀佛三昧海經

佛說觀佛三昧海經卷第三

東晉天竺三藏佛陀跋陀羅譯觀相品第三

佛告父王：「云何觀佛耳？佛耳普垂埵旋生七毛輪郭眾相，及生王宮初穿耳時，令兩耳孔內外生華，此蓮華中及耳七毛，流出諸光有五百支，支五百色，色出五百化佛，佛五菩薩，有五比丘以為侍者，繞光右旋其數五匝

【現代漢語翻譯】現代漢語譯本：恒常開啟智慧，遠離愚癡。'

佛陀告訴父王：'因此，智者爲了消除盲昧，應當觀想佛眼。佛有五眼，這種觀想方法中先說肉眼。觀想佛眼明亮清凈，光芒顯現，眼根和心識敏利，傍生道的境界無法完全述說。仔細觀想佛眼，即使是短暫的時間，或者觀想佛像的眼睛，未來世中經歷五次轉生，眼睛常常明亮清凈，眼根沒有疾病，消除七劫的生死罪業。'佛陀告訴阿難，告誡所有四眾弟子：'勤奮觀想佛眼，不要停止廢棄，觀想佛眼的人必定獲得無量微妙的功德。觀想佛的髮際、寬廣的額頭以及髮際的紋路，眼眶、眼眉、眼睫毛、眼線，像這樣種種相的光明，如果能夠暫時見到，就能消除六十劫的生死罪業。未來轉生之處必定見到彌勒（Maitreya，未來佛），受到賢劫千佛的威光所護佑，心像蓮花一樣清凈而不執著，最終不會墮入三塗（three evil destinies）八難（eight difficulties）。如果坐著不能見到，應當進入佛塔觀想，進入佛塔觀想時，也應當作這些光明的觀想，至誠合掌，雙膝跪地仔細觀想，從一天到三天，心中不散亂，命終之後就能往生兜率天（Tushita Heaven），面見彌勒菩薩，他的色身端正莊嚴，以應機說法來教化引導，既然得見彌勒菩薩，身心歡喜，進入正法之位。'佛陀告訴父王：'像這樣觀想，稱為正觀，如果與此不同的觀想，稱為邪觀。'

《佛說觀佛三昧海經》卷第二大正藏第 15 冊 No. 0643 《佛說觀佛三昧海經》

《佛說觀佛三昧海經》卷第三

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）譯觀相品第三

佛陀告訴父王：'如何觀想佛耳？佛耳普遍下垂，有埵旋（auspicious whorls）生出七根毛髮，輪廓圓滿具足各種妙相，以及在王宮中初次穿耳時，令兩耳孔內外生出蓮花，這些蓮花中以及耳朵的七根毛髮，流出各種光芒，有五百個分支，每個分支有五百個光芒，每個光芒中化出五百尊化佛，每尊佛有五位菩薩，有五位比丘作為侍者，圍繞著光芒向右旋轉，旋轉的次數是五圈。'

【English Translation】 English version: 'Constantly opening wisdom, never generating foolishness.'

The Buddha told King Father: 'Therefore, the wise should contemplate the Buddha's eyes to dispel blindness and ignorance. The Buddha has five eyes, and this method of contemplation first discusses the physical eye. Contemplate the Buddha's eyes as bright and clear, with radiant light manifesting, the eye faculty and consciousness sharp and keen. The realms of animals cannot be fully described. Carefully contemplate the Buddha's eyes, even for a short time, or contemplate the eyes of an image. In future lives, after five rebirths, the eyes will always be bright and clear, the eye faculty free from disease, eliminating the karmic sins of seven kalpas of birth and death.' The Buddha told Ananda, instructing all four assemblies: 'Diligently contemplate the Buddha's eyes, do not cease or abandon this practice. Those who contemplate the Buddha's eyes will surely obtain immeasurable and subtle merits. Contemplate the hairline, the broad forehead, and the lines at the hairline, the eye sockets, eyebrows, eyelashes, and eyeliner. If one can see the light of these various features even temporarily, one can eliminate the karmic sins of sixty kalpas of birth and death. In future rebirths, one will surely see Maitreya (the future Buddha), protected by the majestic light of the Thousand Buddhas of the Auspicious Kalpa, the mind like a lotus flower, pure and unattached, and will ultimately not fall into the three evil destinies and eight difficulties. If one cannot see while sitting, one should enter a pagoda to contemplate. When entering a pagoda to contemplate, one should also visualize these lights, sincerely joining palms, kneeling and carefully contemplating, from one to three days, without mental distraction. After the end of life, one will be reborn in Tushita Heaven, face to face with Maitreya Bodhisattva, whose form is upright and dignified, teaching and guiding with appropriate Dharma. Having seen Maitreya Bodhisattva, one's body and mind will be joyful, and one will enter the position of the Right Dharma.' The Buddha told King Father: 'Contemplation like this is called right contemplation, and contemplation different from this is called wrong contemplation.'

The Sutra of Contemplating the Buddha Samadhi Sea, Volume 2 Taisho Tripitaka Volume 15, No. 0643, The Sutra of Contemplating the Buddha Samadhi Sea

The Sutra of Contemplating the Buddha Samadhi Sea, Volume 3

Translated by Buddhabhadra (Buddhabhadra), Tripitaka Master from India of the Eastern Jin Dynasty. Chapter 3: On Contemplating the Marks

The Buddha told King Father: 'How to contemplate the Buddha's ears? The Buddha's ears universally droop down, with auspicious whorls (auspicious whorls) growing seven hairs, the outline round and complete with various wonderful marks, and when the ears were first pierced in the royal palace, lotus flowers grew inside and outside the two ear holes. From these lotus flowers and the seven hairs of the ears, various lights flow out, with five hundred branches, each branch with five hundred rays, each ray manifesting five hundred manifested Buddhas, each Buddha with five Bodhisattvas, and five Bhikkhus as attendants, circling the light clockwise, five times.'

，上下正等映照佛耳，佛耳可愛，如寶蓮華懸處日光。佛在世時，一切大眾咸見是相，是名佛耳色相光明。」

佛告父王：「若四部眾遠離憒鬧，正念思惟佛耳相者，此人生處耳根清凈無諸穢惡，耳常得聞無上微妙十二部經，聞已信解如說修行，除滅八十劫生死之罪。若不見者，如前入塔諦觀像耳，一日至十四日，亦得如向所說功德，是故智者當勤修集正觀佛耳，勿使廢失；若病苦時倚側偃臥，亦當觀佛清凈耳相。如是觀像耳，如前所想心不懈退，後身生處亦常得與陀羅尼人以為眷屬，聞法憶持譬如貫珠。如是觀者名為正觀，若異觀者名為邪觀。

「云何觀如來方頰車相？如來頰上六畫中，左右正等有妙光色，輝艷倍常，閻浮檀金光色遍照，令佛面相如凈金色，譬如和合百千日月，是名如來方頰車相。

「佛滅度后佛諸弟子，繫念思惟作是觀者，除滅百劫生死之罪，面見諸佛了了無疑。如是觀者名為正觀，若異觀者名為邪觀。

「云何觀如來師子欠相？佛張口時，如師子王口方正等，口兩吻邊流出三光，其光金色過逾前光百千萬倍，上入耳光圍繞諸發，從枕骨出繞前圓光，一一畫間有三化佛；一一化佛有二梵王以為侍者，是名如來師子欠相。

「佛滅度后四部弟子作是觀者，除滅十劫

【現代漢語翻譯】現代漢語譯本：上下端正對稱，映照著佛的耳朵，佛耳可愛，如同寶蓮花懸掛在日光之中。佛在世時，所有大眾都能見到這種相，這叫做佛耳的色相光明。佛告訴父王說：『如果四部大眾遠離喧鬧，以正念思惟佛耳之相，此人所生之處耳根清凈，沒有各種污穢邪惡，耳朵常能聽聞無上微妙的十二部經，聽聞后信受理解，如所說而修行，能消除八十劫生死之罪。如果不能見到佛真身，就像前面所說的那樣，進入佛塔仔細觀看佛像的耳朵，從一日到十四日，也能得到像前面所說的功德。所以智者應當勤奮修習正觀佛耳，不要使之廢棄喪失；如果生病痛苦時，側身躺臥，也應當觀想佛的清凈耳相。像這樣觀想佛像的耳朵，如前面所想的那樣，心不懈怠退縮，後世所生之處也常常能與持陀羅尼（Dharani，總持，咒語）的人成為眷屬，聽聞佛法憶持不忘，就像用繩子貫穿珠子一樣。像這樣觀想叫做正觀，如果與此不同的觀想就叫做邪觀。』『如何觀想如來方正的臉頰之相？如來臉頰上的六道紋路中，左右端正對稱，有美妙的光色，光輝艷麗超過尋常，像閻浮檀金（Jambudvipa gold，一種金色）的光色遍照，使佛的面相如同純凈的金色，譬如和合百千個日月的光芒，這叫做如來方頰之相。』『佛滅度后，佛的各位弟子，繫念思惟，作這樣的觀想，能消除一百劫生死之罪，親眼見到諸佛，了了分明，沒有疑惑。像這樣觀想叫做正觀，如果與此不同的觀想就叫做邪觀。』『如何觀想如來獅子張口之相？佛張開口時，像獅子王一樣，口形方正端正，口的兩邊流出三道光芒，那光芒的金色超過之前的光芒百千萬倍，向上進入耳光，圍繞著頭髮，從枕骨發出，圍繞著前面的圓光，每一道紋路之間有三尊化佛；每一尊化佛有兩位梵天王（Brahma，色界天主）作為侍者，這叫做如來獅子張口之相。』『佛滅度后，四部弟子作這樣的觀想，能消除十劫』

【English Translation】 English version: 'The upper and lower parts are upright and symmetrical, reflecting the Buddha's ears. The Buddha's ears are lovely, like a precious lotus flower hanging in the sunlight. When the Buddha was in the world, all the assembly could see this characteristic. This is called the light of the color and form of the Buddha's ears.' The Buddha told his father: 'If the fourfold assembly stays away from noisy disturbances and contemplates the characteristics of the Buddha's ears with right mindfulness, the roots of the ears of those born in such a place will be pure and free from all defilements. Their ears will always be able to hear the unsurpassed and subtle twelve divisions of scriptures. Having heard them, they will believe, understand, and practice as taught, eliminating the sins of eighty kalpas (aeon) of birth and death. If they cannot see the real body of the Buddha, they can enter the pagoda and carefully observe the ears of the Buddha image, as mentioned before. From one day to fourteen days, they can also obtain the merits mentioned earlier. Therefore, the wise should diligently cultivate the right contemplation of the Buddha's ears and not let it be abandoned. If they are sick and suffering, lying on their side, they should also contemplate the pure ears of the Buddha. Contemplating the ears of the image in this way, without懈怠退縮 (xie dai tui suo, laxity and regression) in their minds as previously thought, they will often be associated with those who uphold Dharani (總持, zong chi, mantras) as family members in their future lives. Hearing the Dharma, they will remember and retain it, like stringing beads together. Such contemplation is called right contemplation, and any different contemplation is called wrong contemplation.' 'How to contemplate the square cheek and jaw characteristics of the Tathagata (如來, Ru Lai, Thus Come One)? Among the six lines on the Tathagata's cheeks, the left and right sides are upright and symmetrical, with wonderful light and color, its brilliance surpassing the ordinary. The color of Jambudvipa gold (閻浮檀金, Yan Fu Tan Jin, a type of gold) illuminates everywhere, making the Buddha's face like pure gold, like the combined light of hundreds of thousands of suns and moons. This is called the square cheek and jaw characteristics of the Tathagata.' 'After the Buddha's Parinirvana (滅度, Mie Du, passing away), if the Buddha's disciples focus their minds and contemplate in this way, they can eliminate the sins of one hundred kalpas of birth and death, and clearly see all the Buddhas without doubt. Such contemplation is called right contemplation, and any different contemplation is called wrong contemplation.' 'How to contemplate the lion's yawn characteristics of the Tathagata? When the Buddha opens his mouth, like the lion king, the mouth is square and upright. Three rays of light flow out from both sides of the mouth, the golden color of the light surpassing the previous light by hundreds of thousands of times, entering the ear light above, surrounding the hair, emanating from the occipital bone, surrounding the round light in front. Between each line, there are three manifested Buddhas; each manifested Buddha has two Brahma Kings (梵天王, Fan Tian Wang, lords of the Form Realm) as attendants. This is called the lion's yawn characteristics of the Tathagata.' 'After the Buddha's Parinirvana, if the fourfold assembly contemplates in this way, they can eliminate ten kalpas'

生死之罪，後身生處，口中恒有優缽華香，有所宣說人皆信受，譬如帝釋三十二天一切信用。如是觀者是名正觀，若異觀者名為邪觀。

「云何名觀如來鼻相？如來鼻高修而且直，當於面門，如來鼻端如鷹王嘴，鼻孔流光，上下灌注。上者上入眼、眉、白毫相、髮際，如是直入頂肉髻骨，譬如金幢，從枕骨出變成眾華，華上皆有天諸樂神手執樂器，遍入一切諸化佛間，以為導從，繞光十匝。下者直至入佛髭中，圍繞髭毛，令髭毛根有華開敷，如稊米粒，流入唇腭至諸齒間映飾咽喉，下至佛胸成光明雲，表裡清凈無諸塵翳，如琉璃器成金光焰，是名如來真凈鼻相。

「佛滅度后佛諸弟子如是觀者，除滅千劫極重惡業，未來生處聞上妙香，心意了了不著于香，常以戒香為身瓔珞。如是觀者名為正觀，若異觀者是名邪觀。

「云何觀如來髭？諸髭毛端開敷三光，紫紺紅色，如是光明，直從口邊旋頸上照，圍繞圓光作三種畫，其畫分明。色中上者，一一畫間生一寶珠，其珠光明有百千色，珠下白華莖莖相跓，滿三匝已，然後彼光還入髭中，是名如來髭毛光相。

「佛滅度後作是觀者，除三十劫生死之罪，後身生處身諸毛孔有自然光，心不樂著家居眷屬世間之樂，常樂出家修頭陀行。如是觀者名為正觀

【現代漢語翻譯】現代漢語譯本因生死所造的罪業，在來世出生的地方，口中常有優缽羅花（梵文 Utpala，意為青蓮花）的香氣，所說的話都能得到人們的信任和接受，就像帝釋天（梵文 Indra，三十三天之主）所說的話，三十二天的人都相信一樣。這樣觀想就叫做正觀，如果不是這樣觀想就叫做邪觀。

『如何觀想如來的鼻相？如來的鼻子高挺修長而且端正，位於面部的中央。如來的鼻尖像鷹王的嘴，鼻孔中流出光明，上下灌注。向上，光明進入眼睛、眉毛、白毫相（梵文 Urna，位於兩眉之間的白色毫毛）、髮際，這樣一直進入頭頂的肉髻骨（梵文 Ushnisha，佛頂的隆起）。就像金色的柱子，從枕骨發出，變成各種各樣的花，花上都有天上的樂神手持樂器，遍佈在一切變化出來的佛之間，作為引導和隨從，圍繞光明十圈。向下，光明直接進入佛的鬍鬚中，圍繞著鬍鬚，使鬍鬚的根部有花開放，像稊米粒一樣，流入嘴唇和上顎之間，到達牙齒之間，映照裝飾著咽喉，向下到達佛的胸部，形成光明的云，內外清凈沒有塵埃，像琉璃器皿一樣發出金色的光焰，這就是如來真實的清凈鼻相。

佛陀滅度后，佛的弟子如果這樣觀想，可以消除一千劫的極重惡業，未來出生的地方能聞到上妙的香氣，心意清明，不會執著于香氣，常常以戒香作為身上的瓔珞。這樣觀想就叫做正觀，如果不是這樣觀想就叫做邪觀。

『如何觀想如來的鬍鬚？每根鬍鬚的毛端都開放出三種光芒，紫色、紺色和紅色。這樣的光明，直接從嘴角旋轉著向上照耀頸部，圍繞著圓光形成三種圖案，這些圖案非常清晰。在這些顏色中，每一種圖案之間都生出一顆寶珠，寶珠的光明有成百上千種顏色，寶珠下面有白色的花，花莖互相支撐，滿了三圈之後，這些光芒又回到鬍鬚中，這就是如來的鬍鬚光相。

佛陀滅度后，如果這樣觀想，可以消除三十劫生死的罪業，來世出生的地方，身體的每個毛孔都有自然的光芒，內心不喜歡執著於家庭眷屬和世間的快樂，常常喜歡出家修行頭陀行（梵文 Dhuta，指苦行）。這樣觀想就叫做正觀。

【English Translation】 English version The sins of birth and death, in the place of future birth, the mouth constantly has the fragrance of Utpala flowers (Sanskrit Utpala, meaning blue lotus), and what is said is trusted and accepted by all, just as what Sakra (Sanskrit Indra, lord of the Thirty-three Heavens) says is trusted by all the thirty-two heavens. Such contemplation is called right contemplation; any different contemplation is called wrong contemplation.

'How to contemplate the nasal characteristics of the Tathagata (meaning 'Thus Gone One', an epithet of the Buddha)? The nose of the Tathagata is high, long, and straight, located in the center of the face. The tip of the Tathagata's nose is like the beak of the eagle king, and light flows from the nostrils, pouring upwards and downwards. Upwards, the light enters the eyes, eyebrows, urna (Sanskrit Urna, the white hair between the eyebrows), and hairline, directly entering the ushnisha (Sanskrit Ushnisha, the protuberance on the crown of the Buddha's head). Like a golden pillar, it emerges from the occipital bone and transforms into various flowers, on which celestial musicians hold musical instruments, spreading among all the manifested Buddhas, serving as guides and attendants, circling the light ten times. Downwards, the light directly enters the Buddha's beard, surrounding the beard hairs, causing flowers to bloom at the roots of the beard hairs, like kodo millet grains, flowing into the lips and palate, reaching between the teeth, illuminating and adorning the throat, and downwards to the Buddha's chest, forming clouds of light, pure inside and out without any dust, like a crystal vessel emitting golden flames. This is the true and pure nasal characteristic of the Tathagata.'

After the Buddha's parinirvana (Sanskrit Parinirvana, the final passing away), if the Buddha's disciples contemplate in this way, they can eliminate extremely heavy evil karma of a thousand kalpas (Sanskrit Kalpa, an aeon), and in the place of future birth, they will smell the supreme and wonderful fragrance, their minds will be clear and not attached to fragrance, and they will always use the fragrance of precepts as ornaments for their bodies. Such contemplation is called right contemplation; any different contemplation is called wrong contemplation.

'How to contemplate the Tathagata's beard? At the tip of each beard hair, three lights bloom, purple, dark blue, and red. Such light shines directly upwards from the corners of the mouth, illuminating the neck, surrounding the halo and forming three patterns, which are very clear. Among these colors, a jewel is born between each pattern, and the light of the jewel has hundreds of thousands of colors. Below the jewel are white flowers, with stems supporting each other, filling three circles, and then the light returns to the beard. This is the light characteristic of the Tathagata's beard.'

After the Buddha's parinirvana, if one contemplates in this way, one can eliminate the sins of birth and death for thirty kalpas, and in the place of future birth, each pore of the body will have natural light, and the mind will not be attached to family, relatives, and worldly pleasures, but will always enjoy leaving home to practice dhuta (Sanskrit Dhuta, ascetic practices). Such contemplation is called right contemplation.

，若異觀者名為邪觀。

「云何觀如來唇色赤好如頻婆果相？于上下唇及與龂腭，和合出光，其光團圓，猶如百千赤真珠貫，從佛口出入于佛鼻；從佛鼻出入于白毫；從白毫出入諸發間；從發間出入圓光中，映飾諸華。口四十齒印上生光，其光紅白光光相照，照四十齒，令四十齒根，自然齊白如頗梨壁，上下齊平無參差者，齒間文畫流出諸光，亦紅白色。如是眾色，佛在世時，映耀人目，佛滅度后，當以心眼觀見此色。

「佛諸弟子作此觀者，除二千劫生死之罪，後身生處唇口微妙齒不疏缺，得色中上色，雖得是色心不貪著，常見諸佛、聲聞、緣覺，為之說法令心不疑。如是觀者名為正觀，若異觀者名為邪觀。

「云何觀如來廣長舌相？如來舌者，是十波羅蜜十善報得，其舌根下及舌兩邊，有二寶珠，流注甘露渧舌根上，諸天世人、十地菩薩無此舌相亦無此味。舌上五畫如寶印文，如此上味入印文中，流注上下入琉璃筒。諸佛笑時動其舌根，此味力故舌出五光，五色分明，繞佛七匝還從頂入。佛出舌時，如蓮華葉，上至髮際遍覆佛面，舌下亦有眾雜色脈。如此上味，流入脈中，其味力故變成眾光，有十四色。

「二光上照無量世界，一一光間有一光臺，其色眾妙不可具名；一一光臺龕室無數

【現代漢語翻譯】若有不同的觀察，就稱為邪觀。

『如何觀察如來嘴唇的顏色紅潤美好，如同頻婆果（一種紅色水果）的顏色？上下嘴唇以及牙齦，相互配合發出光芒，那光芒團圓，就像用百千顆赤色真珠串聯起來一樣，從佛的口中發出，進入佛的鼻孔；從佛的鼻孔發出，進入白毫（眉間白毫相）；從白毫髮出，進入頭髮之間；從頭髮之間發出，進入圓光之中，映照裝飾著各種花朵。口中四十顆牙齒的齒印上生出光芒，那光芒紅白相間，光光相互輝映，照耀著四十顆牙齒，使四十顆牙齒的牙根，自然潔白如頗梨（水晶）墻壁，上下整齊平整沒有參差不齊的，牙齒間的紋路流出各種光芒，也是紅色和白色。這些顏色，佛在世的時候，映耀著人們的眼睛，佛滅度之後，應當用心眼來觀察這些顏色。

『佛的各位弟子如果作這樣的觀想，可以消除兩千劫的生死之罪，後世所生之處嘴唇和牙齒都微妙美好，沒有疏漏殘缺，得到容貌中最好的容貌，即使得到了這樣的容貌，心中也不會貪戀執著，常常見到諸佛、聲聞、緣覺，為他們說法，使內心沒有疑惑。這樣觀想的稱為正觀，如果不同的觀想就稱為邪觀。

『如何觀察如來廣長舌相？如來的舌頭，是修持十波羅蜜（十種到彼岸的方法）和十善所得到的果報，他的舌根下和舌頭的兩邊，有兩顆寶珠，流淌著甘露滴在舌根上，諸天世人、十地菩薩都沒有這樣的舌相，也沒有這樣的味道。舌頭上有五道紋路，如同寶印的印文，這種上妙的味道進入印文之中，流淌上下進入琉璃筒。諸佛微笑的時候，會動他的舌根，因為這種味道的力量，舌頭會發出五種光芒，五種顏色分明，圍繞佛七圈，然後從頭頂進入。佛伸出舌頭的時候，像蓮花葉一樣，向上到達髮際，遍覆佛面，舌頭下面也有各種雜色的脈絡。這種上妙的味道，流入脈絡之中，因為這種味道的力量，會變成各種光芒，有十四種顏色。

『兩種光芒向上照耀無量世界，每一道光芒之間都有一座光臺，它的顏色眾多美妙，無法完全說出名字；每一座光臺都有無數的龕室

【English Translation】 If there is a different observation, it is called a wrong observation.

'How to contemplate the Tathagata's (another name for Buddha) lips, which are red and beautiful like the color of a Bimbo fruit (a type of red fruit)? The upper and lower lips, together with the gums, combine to emit light, that light is round, like hundreds of thousands of red pearls strung together, emanating from the Buddha's mouth and entering the Buddha's nostrils; emanating from the Buddha's nostrils and entering the white hair (the white hair mark between the eyebrows); emanating from the white hair and entering between the hairs; emanating from between the hairs and entering the halo, illuminating and adorning various flowers. The imprints of the forty teeth in the mouth emit light, that light is red and white, the lights illuminate each other, shining on the forty teeth, causing the roots of the forty teeth to naturally become white like crystal walls, the upper and lower rows are even and without unevenness, the patterns between the teeth flow out various lights, also red and white. These colors, when the Buddha was in the world, illuminated people's eyes, after the Buddha's Nirvana (death), one should use the mind's eye to observe these colors.'

'If the Buddha's disciples make such contemplation, they can eliminate the sins of two thousand kalpas (an immense period of time) of birth and death, and in their future lives, their lips and teeth will be subtle and beautiful, without gaps or defects, they will obtain the best appearance among appearances, even if they obtain such an appearance, their hearts will not be greedy or attached, they will often see the Buddhas, Sravakas (disciples who hear the Buddha's teachings), and Pratyekabuddhas (those who attain enlightenment on their own), who will preach the Dharma (teachings) to them, causing their hearts to have no doubts. Such contemplation is called right contemplation, if there is a different contemplation, it is called wrong contemplation.'

'How to contemplate the Tathagata's long and broad tongue mark? The Tathagata's tongue is the result of cultivating the ten Paramitas (ten perfections) and the ten good deeds, at the base of his tongue and on both sides of his tongue, there are two precious pearls, flowing with nectar dripping onto the base of the tongue, neither gods nor humans, nor the Bodhisattvas (enlightenment-being) of the ten Bhumis (stages), have such a tongue mark, nor do they have such a taste. On the tongue there are five lines, like the seal marks of a precious seal, this supreme taste enters the seal marks, flowing up and down into the crystal tube. When the Buddhas smile, they move the base of their tongues, because of the power of this taste, the tongue emits five lights, the five colors are distinct, encircling the Buddha seven times, and then entering from the top of the head. When the Buddha extends his tongue, it is like a lotus leaf, reaching up to the hairline, covering the Buddha's face, under the tongue there are also various colored veins. This supreme taste flows into the veins, because of the power of this taste, it transforms into various lights, there are fourteen colors.'

'Two lights shine upwards illuminating countless worlds, between each light there is a light platform, its colors are numerous and wonderful, impossible to fully name; each light platform has countless niches'

；一一龕中，無量化佛結加趺坐，聲聞菩薩一切大眾，皆悉圍繞。過於上方無量世界，化為一佛，佛身高顯如須彌山，如是諸佛其數無量，皆出舌相亦復如是！

「二光下照至阿鼻獄，令阿鼻獄如黃金色，佛舌力故令受苦人暫得休息，自慨前世所作惡事。如是下過無量世界，一一界中化寶華樹，葉如佛舌，舌相放光，光光相照變成化佛，其化佛身純白銀色身相具足；一一化佛出廣長舌，舌相光中有諸化佛，如是化佛其數無量，化佛光明成一銀山，其山高大無量無邊。于其山間，純生銀樹、金華、銀果，樹下皆有白玉蓮華，華上覆有白玉化人，玉人臍中化生六龍，其龍口黑，龍色純白，是化玉人其數無量。復更下過照無量界，見白玉樹，從下方出至娑婆界，復更蓊蔚至三界頂，枝條扶疏其葉有色，色九十八，一一樹葉遍覆三界，其諸葉間復有龍、象、虎、狼、師子、毒蟲、惡獸、貓貍、鼷鼠，無事不有，其餘境界，坐者自見。

「見一光照東方，令東方地皆作金色，山河樹木一切火燒，火光、金光各不相障。于金光端有諸化佛，佛佛相次，乃至東方無量世界，譬如稻麻間無空缺。一佛皆有無量菩薩以為侍者，是諸菩薩亦出舌相與佛正等，如是舌相，無量光明化成光云，于光雲中，如微塵等無量化佛結加趺坐

【現代漢語翻譯】現代漢語譯本：每一個小龕中，都有無量化身佛結跏趺坐，聲聞（聽聞佛陀教誨的弟子）菩薩（立志成佛的修行者）以及一切大眾，都圍繞在他們周圍。超過上方無量世界，化現為一尊佛，佛的身高顯現如須彌山（佛教中的聖山），像這樣的佛數量無量，都伸出舌相，也是如此！二光向下照到阿鼻地獄（佛教中最底層的地獄），使阿鼻地獄如同黃金的顏色，佛舌的力量使受苦的人暫時得到休息，各自慨嘆前世所做的惡事。這樣向下經過無量世界，每一個世界中都化現出寶華樹，葉子像佛的舌頭，舌相放出光明，光光相互照耀變成化身佛，這些化身佛的身體純粹是白銀色，身相具足；每一個化身佛都伸出廣長舌，舌相的光明中有各種化身佛，像這樣的化身佛數量無量，化身佛的光明形成一座銀山，這座山高大無量無邊。在山間，純粹生長著銀樹、金華、銀果，樹下都有白玉蓮華，蓮華上又有白玉化人，玉人臍中化生出六條龍，龍的口是黑色的，龍的顏色純粹是白色，這些化玉人數量無量。又向下照過無量世界，看見白玉樹，從下方出現直到娑婆界（我們所居住的世界），又更加茂盛直到三界（欲界、色界、無色界）的頂端，枝條扶疏，葉子上有，九十八，每一片樹葉遍佈覆蓋三界，這些葉子之間又有龍、象、虎、狼、獅子、毒蟲、惡獸、貓貍、鼷鼠，沒有不存在的，其餘的境界，禪坐的人自己可以看見。看見一道光照向東方，使東方的大地都變成金色，山河樹木都被火燃燒，火光、金光各自不互相妨礙。在金光的頂端有各種化身佛，佛與佛相連線，乃至東方無量世界，譬如稻子和麻子之間沒有空缺。每一尊佛都有無量菩薩作為侍者，這些菩薩也伸出舌相與佛相等，這樣的舌相，無量光明化成光云，在光雲中，像微塵一樣多的無量化身佛結跏趺坐。

【English Translation】 English version: In each niche, countless manifested Buddhas sit in the lotus position, surrounded by Shravakas (disciples who hear the Buddha's teachings), Bodhisattvas (practitioners who aspire to become Buddhas), and all the great assembly. Passing beyond countless worlds above, they transform into one Buddha, whose height manifests like Mount Sumeru (the sacred mountain in Buddhism). Such Buddhas are countless, and they all extend their tongues in the same way! The second light shines down to Avici Hell (the lowest level of hell in Buddhism), turning it into the color of gold. The power of the Buddha's tongue allows those suffering to rest temporarily, each lamenting the evil deeds they committed in past lives. Passing down through countless worlds in this way, each world manifests a treasure flower tree, its leaves like the Buddha's tongue. The tongue's appearance emits light, and the lights illuminate each other, transforming into manifested Buddhas. These manifested Buddhas are purely silver in color, with complete physical characteristics. Each manifested Buddha extends a broad and long tongue, and within the light of the tongue's appearance are various manifested Buddhas. Such manifested Buddhas are countless, and their light forms a silver mountain, vast and boundless. Within the mountain, pure silver trees, golden flowers, and silver fruits grow. Beneath the trees are white jade lotus flowers, and upon the flowers are white jade transformed beings. From the navels of these jade beings, six dragons are born, their mouths black and their color purely white. These transformed jade beings are countless. Further down, the light shines through countless realms, revealing white jade trees that emerge from below and reach the Saha world (the world we live in), growing even more lush to the top of the Three Realms (Desire Realm, Form Realm, Formless Realm). The branches are spreading, and the leaves have *, * ninety-eight. Each leaf covers the Three Realms, and between the leaves are dragons, elephants, tigers, wolves, lions, poisonous insects, evil beasts, cats, civets, and mice—nothing is absent. The remaining realms can be seen by those who meditate. Seeing a light shining eastward, turning the eastern land into gold, the mountains, rivers, trees, and forests are all burned by fire, the firelight and golden light not obstructing each other. At the end of the golden light are various manifested Buddhas, Buddha after Buddha in succession, extending to countless worlds in the east, like rice and sesame seeds with no space in between. Each Buddha has countless Bodhisattvas as attendants, and these Bodhisattvas also extend their tongues, equal to the Buddhas. Such tongues, with countless light, transform into light clouds, and within the light clouds, countless manifested Buddhas, as numerous as dust motes, sit in the lotus position.

，如是光明其數無量。時火焰端有五夜叉手執利劍，頭有四口吸火而走，如是諸鬼其數無量，乃至東方亦復如是！

「一光照南方無量世界，令其世界作琉璃色，琉璃地上生黃金華；黃金華上生馬腦華；馬腦華上生車𤦲華；車𤦲華上生玫瑰華；玫瑰華上生虎魄華；虎魄華上生珊瑚華；珊瑚華上生金精華；金精華上生金剛華；金剛華上生摩尼光華；摩尼光華一一葉間，有無量色百億寶華。一一華須，有無量釋迦牟尼，結加趺坐，菩薩大眾以為圍繞，時諸大眾身毛孔中亦出此華；一一華上現希有事，亦如上說。是諸化佛出廣長舌相開現光明，倍勝是相百千萬倍。于諸華間有妙寶座，高顯可觀如梵王床；一一床上有大菩薩，身相端嚴猶如彌勒，亦出廣長舌相，其舌光明作摩尼網，覆諸化佛及與大眾，摩尼網間出大寶光，其寶光端。復有無量無邊化佛，一一化佛各有無數比丘侍從，時諸比丘坐金蓮華身黃金色，安禪合掌入唸佛定，身諸毛孔出金色光，此一一光化成化佛，猶如金山，圍繞比丘，有化比丘亦圍繞佛，如是眾多數不可說。

「一光照西方，令西方地作頗梨色，頗梨地上有金剛云；金剛雲中有白寶云；白寶雲中有赤真珠云；赤真珠雲中有白真珠云；白真珠雲中有紫真珠云；紫真珠雲中有綠真珠云；綠真珠

【現代漢語翻譯】現代漢語譯本：這些光明的數量是無法估量的。那時，在火焰的頂端有五個夜叉（Yakshas，一種鬼神），手持鋒利的劍，頭部有四個口，吸食火焰而行走，這樣的鬼的數量也是無法估量的，乃至東方也是如此！

一道光芒照耀南方無量的世界，使那個世界呈現琉璃的顏色，琉璃的地面上生長出黃金的花；黃金的花上生長出馬腦（agate，一種寶石）的花；馬腦的花上生長出車𤦲（一種寶石）的花；車𤦲的花上生長出玫瑰的花；玫瑰的花上生長出虎魄（amber，琥珀）的花；虎魄的花上生長出珊瑚的花；珊瑚的花上生長出金精華；金精華上生長出金剛的花；金剛的花上生長出摩尼（Mani，如意寶珠）光華；摩尼光華的每一片葉子之間，有無量的色彩和百億的寶華。每一朵花的須蕊上，有無量的釋迦牟尼（Sakyamuni，佛教創始人），結跏趺坐（盤腿而坐），菩薩大眾圍繞著他們，那時，這些大眾的身毛孔中也發出這樣的花；每一朵花上都顯現出稀有的事情，也如上面所說的那樣。這些化佛（Nirmanakaya Buddha，應化身佛）伸出廣長的舌相，展現光明，比之前的景象還要勝過百千萬倍。在這些花之間有美妙的寶座，高顯而令人矚目，如同梵王（Brahma，印度教的創造之神）的床座；每一個床座上都有一位大菩薩，身相端莊美麗，猶如彌勒（Maitreya，未來佛），也伸出廣長的舌相，他的舌頭的光明形成摩尼寶珠網，覆蓋著所有的化佛以及大眾，摩尼寶珠網之間發出巨大的寶光，寶光的頂端又有無量無邊的化佛，每一位化佛各有無數的比丘（Bhikkhu，佛教僧侶）侍從，那時，這些比丘坐在金蓮花上，身體呈現黃金色，安靜地禪坐，合掌進入唸佛的禪定，身體的毛孔中發出金色的光芒，這一道道光芒化成化佛，猶如金山一般，圍繞著比丘，也有化現的比丘圍繞著佛，這樣的眾生數量多得不可計數。

一道光芒照耀西方，使西方的地面呈現頗梨（crystal，水晶）的顏色，頗梨的地面上有金剛云；金剛雲中有白寶云；白寶雲中有赤真珠云；赤真珠雲中有白真珠云；白真珠雲中有紫真珠云；紫真珠雲中有綠真珠云；綠真珠雲中

【English Translation】 English version: The number of these lights is immeasurable. At that time, at the tip of the flames, there were five Yakshas (Yakshas, a type of spirit) holding sharp swords, with four mouths on their heads, sucking fire and walking, and the number of such ghosts was also immeasurable, even to the east!

A ray of light illuminates the immeasurable worlds of the south, causing that world to appear in the color of lapis lazuli, and golden flowers grow on the lapis lazuli ground; agate (agate, a type of gemstone) flowers grow on the golden flowers; carnelian (a type of gemstone) flowers grow on the agate flowers; rose flowers grow on the carnelian flowers; amber (amber) flowers grow on the rose flowers; coral flowers grow on the amber flowers; golden essence grows on the coral flowers; diamond flowers grow on the golden essence; Mani (Mani, wish-fulfilling jewel) radiance grows on the diamond flowers; between each leaf of the Mani radiance, there are immeasurable colors and hundreds of billions of precious flowers. On each stamen of the flowers, there are immeasurable Sakyamunis (Sakyamuni, the founder of Buddhism), sitting in the lotus position, with the Bodhisattva assembly surrounding them, and at that time, such flowers also emanate from the pores of the bodies of these assemblies; rare events appear on each flower, as described above. These Nirmanakaya Buddhas (Nirmanakaya Buddha, emanation body Buddha) extend their broad and long tongues, revealing light, surpassing the previous scene by hundreds of thousands of times. Among these flowers are wonderful thrones, high and conspicuous, like the seats of Brahma (Brahma, the Hindu god of creation); on each throne is a great Bodhisattva, with a dignified and beautiful appearance, like Maitreya (Maitreya, the future Buddha), also extending his broad and long tongue, the light of his tongue forming a Mani jewel net, covering all the emanation Buddhas and the assembly, and great precious light emanates from the Mani jewel net, and at the tip of the precious light, there are immeasurable and boundless emanation Buddhas, each emanation Buddha having countless Bhikkhus (Bhikkhu, Buddhist monks) attending, and at that time, these Bhikkhus sit on golden lotus flowers, their bodies appearing golden in color, quietly meditating, joining their palms and entering the samadhi of Buddha-recitation, golden light emanating from the pores of their bodies, and each of these lights transforms into an emanation Buddha, like a golden mountain, surrounding the Bhikkhus, and there are also emanation Bhikkhus surrounding the Buddha, and the number of such beings is countless.

A ray of light illuminates the west, causing the ground of the west to appear in the color of crystal (crystal), and there are diamond clouds on the crystal ground; white treasure clouds in the diamond clouds; red pearl clouds in the white treasure clouds; white pearl clouds in the red pearl clouds; purple pearl clouds in the white pearl clouds; green pearl clouds in the purple pearl clouds; in the green pearl clouds

雲中有紅真珠云；紅真珠雲中有閻浮檀金沙云；金沙雲中有金剛摩尼微塵云；金剛摩尼微塵雲中有一切寶色微塵云。如是一一雲中，有五十六億色，微妙鮮好過於眼界，惟有寂心可與此合。如是諸相，復有無量微塵化佛，一一化佛，無量微塵諸化弟子，諸塵不大，諸佛不小，端嚴微妙如釋迦文，亦出舌相。

「一光照北方，令北方地作車𤦲色，車𤦲地上有金剛塔，一一佛塔百千妙塔以為圍繞，其數無量，塔極小者，高五十億那由他由旬；一一塔中，復有百億塵數龕窟；一一窟中，無量無邊諸寶色水自然踴出，是諸水上有大蓮華開現光明，其光現時香氣微妙，勝海此岸栴檀之香百千萬倍。是香變為微妙光明，諸光明中有諸化佛，身色微妙，寶中上者，一切眾寶從舌相出。時一一窟無量光明；一一光明無量化佛；一一化佛復出舌相，光明無量，亦成香塔，過於北方無量世界，不可窮盡，但從唸佛三昧海生。

「一光照東南方，令東南方其地馬瑙色，馬瑙地上有虎魄山，虎魄山上生七寶林，七寶林間有十泉水，水十寶色，水色放光，普照東南方無量世界，光所照處有大寶山，一一山間一一樹下，生曼陀羅華、摩訶曼陀羅華。于華臺上有一化佛，純琉璃色內外清徹不可具名，雜寶色光繞身千匝，一一光中無量化佛

【現代漢語翻譯】現代漢語譯本：雲中有紅真珠云；紅真珠雲中有閻浮檀金沙云（Jambudvipa gold sand cloud，指帶有閻浮檀金色澤的沙云）；金沙雲中有金剛摩尼微塵云（diamond mani micro dust cloud，指由金剛和摩尼寶珠形成的微塵云）；金剛摩尼微塵雲中有一切寶色微塵云。如是一一雲中，有五十六億色，微妙鮮好過於眼界，惟有寂心可與此合。如是諸相，復有無量微塵化佛，一一化佛，無量微塵諸化弟子，諸塵不大，諸佛不小，端嚴微妙如釋迦文（Sakyamuni，佛教創始人），亦出舌相。『一光照北方，令北方地作車𤦲色（chē qú sè，指硨磲的顏色），車𤦲地上有金剛塔，一一佛塔百千妙塔以為圍繞，其數無量，塔極小者，高五十億那由他由旬（nayuta yojana，古印度長度單位）；一一塔中，復有百億塵數龕窟；一一窟中，無量無邊諸寶色水自然踴出，是諸水上有大蓮華開現光明，其光現時香氣微妙，勝海此岸栴檀之香百千萬倍。是香變為微妙光明，諸光明中有諸化佛，身色微妙，寶中上者，一切眾寶從舌相出。時一一窟無量光明；一一光明無量化佛；一一化佛復出舌相，光明無量，亦成香塔，過於北方無量世界，不可窮盡，但從唸佛三昧海生。『一光照東南方，令東南方其地馬瑙色（agate color，指瑪瑙的顏色），馬瑙地上有虎魄山（amber mountain，指琥珀山），虎魄山上生七寶林，七寶林間有十泉水，水十寶色，水色放光，普照東南方無量世界，光所照處有大寶山，一一山間一一樹下，生曼陀羅華（Mandala flower，佛教中的曼陀羅花）、摩訶曼陀羅華（maha Mandala flower，大曼陀羅花）。于華臺上有一化佛，純琉璃色內外清徹不可具名，雜寶色光繞身千匝，一一光中無量化佛

【English Translation】 English version: There are red pearl clouds in the clouds; in the red pearl clouds, there are Jambudvipa gold sand clouds (Jambudvipa gold sand cloud, referring to clouds of sand with the color of Jambudvipa gold); in the gold sand clouds, there are diamond mani micro dust clouds (diamond mani micro dust cloud, referring to micro dust clouds formed by diamonds and mani jewels); in the diamond mani micro dust clouds, there are clouds of micro dust of all precious colors. In each of these clouds, there are five billion six hundred million colors, subtle and beautiful beyond the realm of the eyes, only a tranquil mind can unite with this. Such are these appearances, and there are also countless transformation Buddhas of micro dust, each transformation Buddha has countless transformation disciples of micro dust, the dust is not large, the Buddhas are not small, dignified and subtle like Sakyamuni (Sakyamuni, the founder of Buddhism), also emitting tongue-light. 『One light shines to the north, causing the northern land to be the color of tridacna (chē qú sè, referring to the color of tridacna shell), on the tridacna ground there are diamond pagodas, each pagoda surrounded by hundreds of thousands of wonderful pagodas, their number is immeasurable, the smallest of the pagodas is fifty billion nayuta yojanas (nayuta yojana, an ancient Indian unit of length) in height; in each pagoda, there are hundreds of millions of dust-like niches; in each niche, countless and boundless waters of precious colors spring forth naturally, on these waters, great lotus flowers open and manifest light, when the light appears, the fragrance is subtle, surpassing the fragrance of sandalwood on this shore of the sea by hundreds of millions of times. This fragrance transforms into subtle light, in the lights there are transformation Buddhas, their bodies are subtle in color, the best among treasures, all precious treasures come forth from the tongue-light. At that time, each niche has immeasurable light; each light has immeasurable transformation Buddhas; each transformation Buddha again emits tongue-light, the light is immeasurable, also forming fragrant pagodas, surpassing the immeasurable worlds of the north, inexhaustible, but born from the Samadhi sea of mindfulness of the Buddha.』『One light shines to the southeast, causing the southeastern land to be the color of agate (agate color, referring to the color of agate), on the agate ground there are amber mountains (amber mountain, referring to mountains of amber), on the amber mountains grow forests of seven treasures, between the forests of seven treasures there are ten springs of water, the water is of ten precious colors, the color of the water emits light, illuminating the immeasurable worlds of the southeast, where the light shines there are great treasure mountains, between each mountain and under each tree, grow Mandala flowers (Mandala flower, the Mandala flower in Buddhism), and maha Mandala flowers (maha Mandala flower, great Mandala flower). On the flower platform there is a transformation Buddha, purely of lapis lazuli color, clear inside and out, indescribable, light of various precious colors surrounds the body a thousand times, in each light there are immeasurable transformation Buddhas

；一一化佛無量大眾皆琉璃色以為圍繞；一一化佛出舌相光明化成寶山。如是寶山，復過東南方無量世界。

「一光照西南方無量世界，令西南方地純珊瑚色，珊瑚地上生碧玉樓，樓極下者高五十億由旬。樓一億柱，此一一柱百億寶色；一一寶放無數光；此一一光化為無量千億寶樹；一一樹下有六泉水，其水從樹根入從樹條出，流出之時有六寶色；一一水中生一蓮華，其華鮮白。華上覆有一白化佛，其身極白過逾一切，白色之上有五百色，微妙光明圍繞佛身，一一光明化無數佛；一一化佛有無數菩薩，樓閣諸柱皆放光明；一一光中無數化佛。青色化佛，在於珊瑚地上經行，白色化佛，在於青玉樓上經行。樓閣龕室皆有如是無數化佛，亦出舌相放大光明，其光微妙，照西南方無量世界，不可窮盡。

「一光照西北方，令西北方作虎魄地，于虎魄地上生真珠山，真珠山上有珊瑚樹、白玉葉、摩尼華、黃金果、金精須，樹下自然有大師子，其身七寶。師子眼中放大光明，照虎魄地，令虎魄地生一大蓮華，其華周圓無量無邊，一一華上有光明雲，其云紫色，云上有網綠真珠色，真珠網間生金蓮華，金蓮華上有一化佛，身紫金色，青黃赤白五色光明，以為圍繞。一一光中無數化佛；一一化佛無量大眾，是諸化佛出廣

【現代漢語翻譯】現代漢語譯本：每一尊化佛都被無量的大眾圍繞，這些大眾都呈現琉璃的顏色。每一尊化佛都伸出舌相，舌相的光明變化成寶山。這樣的寶山，甚至超過東南方無量的世界。

一束光芒照耀西南方無量的世界，使得西南方的大地呈現純粹的珊瑚色，在珊瑚色的土地上生長出碧玉樓閣，樓閣最低的也有五十億由旬（Yojana，古印度長度單位）高。每一座樓閣有一億根柱子，每一根柱子都呈現百億種寶物的顏色；每一件寶物都放出無數的光芒；每一道光芒都變化成無量千億棵寶樹；每一棵樹下都有六眼泉水，泉水從樹根流入，從樹枝流出，流出的時候呈現六種寶物的顏色；每一眼泉水中都生長出一朵蓮花，蓮花潔白鮮艷。蓮花上又有一尊白色的化佛，他的身體極其潔白，超越一切，在白色之上又有五百種顏色，微妙的光明圍繞著佛身，每一道光明都變化出無數的佛；每一尊化佛都有無數的菩薩，樓閣的柱子都放出光明；每一道光芒中都有無數的化佛。青色的化佛，在珊瑚色的土地上行走，白色的化佛，在青玉樓閣上行走。樓閣的龕室裡都有這樣無數的化佛，也伸出舌相放出巨大的光明，光明微妙，照耀西南方無量的世界，無法窮盡。

一束光芒照耀西北方，使得西北方變成琥珀地，在琥珀地上生長出珍珠山，珍珠山上有珊瑚樹、白玉葉、摩尼華（Mani flower，如意寶珠花）、黃金果、金精須，樹下自然有大師子，身體呈現七寶的顏色。獅子的眼中放出巨大的光明，照耀琥珀地，使得琥珀地上生長出一朵巨大的蓮花，蓮花周圓無量無邊，每一朵蓮花上都有光明雲，云是紫色的，云上有網，呈現綠色的珍珠色，珍珠網間生長出金色的蓮花，金色的蓮花上有一尊化佛，身體呈現紫金色，青黃赤白五種顏色的光明，圍繞著他。每一道光芒中都有無數的化佛；每一尊化佛都有無量的大眾，這些化佛伸出廣長的舌頭。

【English Translation】 English version: Each manifested Buddha is surrounded by immeasurable multitudes, all of whom are the color of lapis lazuli. Each manifested Buddha extends his tongue, and the light from his tongue transforms into a jeweled mountain. Such jeweled mountains even surpass the immeasurable worlds to the southeast.

A ray of light shines upon the immeasurable worlds to the southwest, causing the land in the southwest to become pure coral in color. On the coral land grow jade pavilions, the lowest of which are fifty billion yojanas (Yojana, ancient Indian unit of length) in height. Each pavilion has one hundred million pillars, and each pillar has one hundred billion jewel colors; each jewel emits countless rays of light; each ray of light transforms into immeasurable trillions of jeweled trees; under each tree are six springs, the water flowing in from the roots and out from the branches, flowing out with six jewel colors; in each spring grows a lotus flower, the flower being pure white. Upon the flower is a white manifested Buddha, his body extremely white, surpassing all others, and above the white are five hundred colors, subtle light surrounding the Buddha's body, each ray of light transforming into countless Buddhas; each manifested Buddha has countless Bodhisattvas, the pillars of the pavilions all emitting light; in each ray of light are countless manifested Buddhas. Blue manifested Buddhas walk on the coral land, white manifested Buddhas walk on the jade pavilions. The niches of the pavilions all have such countless manifested Buddhas, also extending their tongues and emitting great light, the light being subtle, illuminating the immeasurable worlds to the southwest, inexhaustible.

A ray of light shines upon the northwest, causing the northwest to become amber land, and on the amber land grow pearl mountains, on the pearl mountains are coral trees, white jade leaves, Mani flowers (Mani flower, wish-fulfilling jewel flower), golden fruits, and golden filaments, and under the trees are naturally great lions, their bodies being of seven jewels. The lions' eyes emit great light, illuminating the amber land, causing the amber land to grow a great lotus flower, the flower being immeasurable and boundless in circumference, each flower having a cloud of light, the cloud being purple, and on the cloud is a net of green pearl color, and between the pearl nets grow golden lotus flowers, and on the golden lotus flowers is a manifested Buddha, his body being purple-golden, with blue, yellow, red, and white five-colored light surrounding him. In each ray of light are countless manifested Buddhas; each manifested Buddha has immeasurable multitudes, and these manifested Buddhas extend their broad and long tongues.

長舌相，亦復如是！如是遍照西北方無量世界，舌相光明不可窮盡。

「一光照東北方，令東北方地純金剛色，于金剛地上生華七寶合成。華上生幢閻浮金色，幢頭有華，其華無量百千寶色，有無數葉，一一華葉，化為無量百千寶帳；一一帳角有七寶幢；一一幢頭有七寶蓋，其蓋彌覆東北方地一切世界。蓋有五幡純黃金成，幡有萬億無量寶鈴，鈴出妙音，讚歎佛名、讚歎禮佛、讚歎唸佛、讚歎懺悔。出是聲已，寶帳下地大光踴出，其光微妙無數千億，一一光中無量化佛結加趺坐，坐寶帳內。復有踴身住虛空中，東踴西沒西踴東沒，南踴北沒北踴南沒，邊踴中沒中踴邊沒。或現大身滿虛空中，大復現小，身如芥子，于虛空中行住坐臥，身上出水身下出火，身下出水身上出火，履地如水履水如地。水中生蓮華大如車輪，華上有佛結加趺坐，如是化佛無量無邊，同時見佛踴身空中作十八變，火上生一金須彌山、星宿日月七寶莊嚴、諸龍夜叉及大海水。如是眾多須彌山，左右一切諸有皆悉出現。如是眾山其數無量，山頂有佛亦出舌相，舌相光明，遍照東北方無量世界，不可窮盡。

「一光上照從閻浮提四天王宮，令四天王皆見釋迦牟尼世尊人中之日乘七寶臺。與諸大眾往彼天上，諸天見已發菩提心，乃至無色界一

【現代漢語翻譯】現代漢語譯本：長舌相，也是這樣！這樣遍照西北方無量世界，舌相的光明不可窮盡。

『一道光照向東北方，使東北方的大地變成純粹的金剛色，在金剛地上生長出七寶合成的蓮花。蓮花上生出閻浮檀金色的寶幢，寶幢頂端有蓮花，那蓮花有無量百千種寶色，有無數的花葉，每一片花葉，都化為無量百千個寶帳；每一個寶帳的角落都有七寶寶幢；每一座寶幢的頂端都有七寶寶蓋，那寶蓋覆蓋著東北方大地的一切世界。寶蓋上有五支幡，都是純黃金做成，幡上有萬億無量的寶鈴，寶鈴發出美妙的聲音，讚歎佛的名號、讚歎禮佛、讚歎唸佛、讚歎懺悔。發出這種聲音之後，寶帳下的地面涌出巨大的光明，那光明微妙無數千億，每一道光明中都有無量化佛結跏趺坐，坐在寶帳內。又有化佛踴身住在虛空中，從東邊踴起向西邊沒入，從西邊踴起向東邊沒入，從南邊踴起向北邊沒入，從北邊踴起向南邊沒入，從邊上踴起向中間沒入，從中間踴起向邊上沒入。或者顯現巨大的身軀充滿虛空，巨大之後又顯現微小的身軀，身軀像芥子一樣，在虛空中行走、站立、坐著、躺著，身上出水身下出火，身下出水身上出火，踩在地上像踩在水上一樣，踩在水上像踩在地上一樣。水中生長出蓮花，大如車輪，蓮花上有佛結跏趺坐，像這樣的化佛無量無邊，同時看見佛踴身在空中作出十八種變化，火上生出一座金色的須彌山（Sumeru Mountain，佛教宇宙觀中的聖山），用星宿、日月、七寶來莊嚴，還有諸龍（Nagas，印度神話中的蛇神）、夜叉（Yakshas，佛教中的守護神）以及大海水。像這樣眾多的須彌山，左右一切諸有都全部出現。像這樣的山，數量無量，山頂上有佛也伸出舌相，舌相的光明，遍照東北方無量世界，不可窮盡。

『一道光向上照耀，從閻浮提（Jambudvipa，我們所居住的娑婆世界）到四天王宮（Four Heavenly Kings' Palaces，佛教中的第一層天），使四天王（Four Heavenly Kings，佛教中的護法天神）都看見釋迦牟尼世尊（Sakyamuni Buddha，佛教的創始人）如同人中之日，乘坐七寶臺。與諸位大眾前往天上，諸天看見后發起菩提心，乃至無上正等正覺。』

【English Translation】 English version: The long tongue is also like this! It illuminates the immeasurable worlds of the northwest in this way, and the light of the tongue cannot be exhausted.

'One ray of light shines towards the northeast, causing the land in the northeast to become pure diamond color. Seven treasures combined to form lotuses grow on the diamond ground. A Jambudvipa-gold banner arises from the lotus, and there are lotuses on top of the banner. Those lotuses have immeasurable hundreds of thousands of precious colors, and countless petals. Each petal transforms into immeasurable hundreds of thousands of precious tents; each corner of each tent has a seven-treasure banner; each top of each banner has a seven-treasure canopy, and that canopy covers all the worlds in the northeast. There are five streamers on the canopy, all made of pure gold, and the streamers have ten thousand billions of immeasurable precious bells. The bells emit wonderful sounds, praising the Buddha's name, praising the bowing to the Buddha, praising the mindfulness of the Buddha, and praising repentance. After this sound is emitted, great light surges forth from the ground beneath the precious tent. That light is subtle and countless trillions, and in each ray of light, immeasurable manifested Buddhas sit in the lotus position, sitting inside the precious tent. There are also manifested Buddhas who leap up and dwell in the empty space, leaping from the east and disappearing in the west, leaping from the west and disappearing in the east, leaping from the south and disappearing in the north, leaping from the north and disappearing in the south, leaping from the edge and disappearing in the middle, leaping from the middle and disappearing on the edge. Sometimes they manifest great bodies filling the empty space, and after being great, they manifest small bodies, bodies like mustard seeds, walking, standing, sitting, and lying in the empty space. Water comes out from above their bodies and fire comes out from below their bodies, water comes out from below their bodies and fire comes out from above their bodies, treading on the ground as if treading on water, treading on water as if treading on the ground. Lotuses grow in the water, as large as chariot wheels, and on the lotuses, Buddhas sit in the lotus position. Like this, the manifested Buddhas are immeasurable and boundless. At the same time, they see the Buddhas leaping into the air and performing the eighteen transformations, a golden Mount Sumeru (Sumeru Mountain, the sacred mountain in Buddhist cosmology) arising from the fire, adorned with constellations, the sun and moon, and the seven treasures, as well as Nagas (Nagas, serpent deities in Indian mythology), Yakshas (Yakshas, guardian deities in Buddhism), and the great ocean waters. Like this, numerous Mount Sumerus, and all beings on the left and right, all appear. Like these mountains, their number is immeasurable, and on the top of the mountains, there are Buddhas who also extend their tongues, and the light of their tongues illuminates the immeasurable worlds of the northeast, inexhaustibly.'

'One ray of light shines upwards, from Jambudvipa (Jambudvipa, the world we live in) to the Four Heavenly Kings' Palaces (Four Heavenly Kings' Palaces, the first heaven in Buddhism), causing the Four Heavenly Kings (Four Heavenly Kings, guardian deities in Buddhism) to see Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) like the sun among men, riding on a seven-treasure platform. Together with the great assembly, they go to the heavens, and the devas, upon seeing this, generate the Bodhi mind, up to unsurpassed, complete, and perfect enlightenment.'

切諸天皆見是相，了了分明心不謬亂，令無色天不謗涅槃起菩提想。

「一光下照諸阿修羅、諸夜叉等、諸乾闥婆、諸迦樓羅、諸緊那羅、諸摩睺羅伽、諸龍、諸羅剎、諸富單那、諸金毗羅、諸啖人精氣鬼、諸鳩槃茶、諸吉遮、諸曠野鬼、諸餓鬼、諸食吐鬼、諸食涕唾鬼、諸食膿血鬼、諸食屎尿鬼、諸山神、諸樹神、諸水神。如是等若干百千諸鬼神等，其身暫時作天身色柔軟悅樂，譬如比丘入第三禪，是諸鬼等各隨業行，自發三種菩提之心。諸餓鬼等，舌相光現時，猶如冷水滅節間火，火既滅已，融銅墮地直陷入地。時諸餓鬼皆悉張口唱言：『饑饑，于千萬歲不曾見水，今遇此水除熱清涼，是誰力耶？』空中聲曰：『愚癡餓鬼，有佛世尊放舌光明，其光照汝，令汝苦毒悉得休息。』作是語已，一一鬼前見一慈母坐蓮華臺，譬如慈母抱持嬰兒與乳令飲，使鬼飽滿；既飽滿已，發菩提心；既發心已，一一慈母化成一佛。時一一佛亦放舌相救諸餓鬼。」

佛攝舌相，此光千色繞佛千匝，光有千佛從佛頂入。入已，佛身嚴顯，三十二相八十隨形好，皆悉明耀遍體流光，晃晃昱昱勝於百千無數億日。

佛告父王：「如來舌相及舌功德，觀舌境界其事如是！佛滅度后，唸佛心利觀佛舌者，心眼境界如向所說。作

【現代漢語翻譯】現代漢語譯本：諸天都看見了這個景象，清清楚楚，明明白白，心中沒有迷惑錯亂，使無色界諸天不誹謗涅槃，生起對菩提的嚮往。一道光明下照到諸阿修羅（非天，好戰的神）、諸夜叉（捷疾鬼）、諸乾闥婆（香神，帝釋天的樂神）、諸迦樓羅（金翅鳥）、諸緊那羅（歌神）、諸摩睺羅伽（大蟒神）、諸龍、諸羅剎（惡鬼）、諸富單那（臭鬼）、諸金毗羅（守門鬼）、諸啖人精氣鬼、諸鳩槃茶（甕形鬼）、諸吉遮（食人精氣鬼）、諸曠野鬼、諸餓鬼、諸食吐鬼、諸食涕唾鬼、諸食膿血鬼、諸食屎尿鬼、諸山神、諸樹神、諸水神。像這樣成百上千的各種鬼神，他們的身體暫時變得像天人一樣，顏色柔和，心情喜悅，就像比丘進入第三禪定一樣。這些鬼等各自隨著自己的業力，自然而然地生起三種菩提之心。諸餓鬼等，當佛的舌相光明顯現時，就像涼水澆滅了竹節間的火焰，火焰熄滅后，融化的銅掉在地上，直接陷入地裡。這時，諸餓鬼都張開嘴巴喊道：『飢餓啊，飢餓啊，已經千萬年沒有見過水了，現在遇到這水，消除了熱惱，清涼無比，這是誰的力量啊？』空中傳來聲音說：『愚癡的餓鬼，是佛世尊放出舌頭的光明，這光明照耀著你們，使你們的痛苦都得到休息。』說完這話，每一個鬼的面前都出現一位慈母，坐在蓮花臺上，就像慈母抱著嬰兒餵奶一樣，使鬼得到飽滿；得到飽滿后，生起菩提心；生起菩提心后，每一位慈母都化成一尊佛。這時，每一尊佛也放出舌相，救度諸餓鬼。佛收回舌相，這光明化成千種顏色，圍繞佛身千圈，光明中有千尊佛，從佛的頭頂進入佛身。進入后，佛身更加莊嚴顯赫，三十二相和八十隨形好，都明亮照耀，遍佈全身，光芒閃耀，勝過百千無數億個太陽。佛告訴父王說：『如來的舌相和舌頭的功德，觀察舌頭的境界，事情就是這樣！佛滅度后，以憶念佛的心專注地觀察佛的舌頭，心眼所見的境界就像剛才所說的那樣。』

【English Translation】 English version: All the Devas (gods) saw this sign, clearly and distinctly, without any confusion in their minds, causing the Arūpadhātu (formless realm) Devas not to slander Nirvāṇa (liberation) and to give rise to thoughts of Bodhi (enlightenment). A ray of light shone down upon all the Asuras (demi-gods, titans), all the Yakshas (swift spirits), all the Gandharvas (celestial musicians), all the Garudas (mythical birds), all the Kinnaras (celestial musicians), all the Mahoragas (great serpents), all the Dragons, all the Rakshasas (demons), all the Putanas (foul-smelling demons), all the Kumbhiras (crocodile-like demons), all the demons who devour human essence, all the Kumbhandas (pot-shaped demons), all the Pisacas (flesh-eating demons), all the wilderness ghosts, all the hungry ghosts, all the ghosts who eat vomit, all the ghosts who eat mucus and saliva, all the ghosts who eat pus and blood, all the ghosts who eat excrement and urine, all the mountain gods, all the tree gods, all the water gods. These and other several hundred thousand ghosts and spirits temporarily had bodies like those of Devas, with soft and pleasing colors, like a Bhikshu (monk) entering the third Dhyana (meditative state). These ghosts, each according to their karma, spontaneously gave rise to three kinds of Bodhi-citta (enlightenment mind). When the light of the Buddha's tongue appeared to the hungry ghosts, it was like cold water extinguishing a fire between sections of bamboo. Once the fire was extinguished, molten copper fell to the ground and sank straight into it. At that time, all the hungry ghosts opened their mouths and cried out: 'Hunger, hunger! For millions of years, we have not seen water. Now we encounter this water, which removes heat and is cool and refreshing. Whose power is this?' A voice in the air said: 'Foolish hungry ghosts, it is the World Honored One, the Buddha, who emits the light of his tongue. This light shines upon you, allowing your suffering to cease.' After these words were spoken, each ghost saw a compassionate mother sitting on a lotus platform, like a compassionate mother holding an infant and giving it milk to drink, making the ghost full. Once they were full, they generated Bodhi-citta. Once they generated Bodhi-citta, each compassionate mother transformed into a Buddha. At that time, each Buddha also emitted the light of their tongue to save the hungry ghosts. The Buddha retracted his tongue. This light transformed into a thousand colors, encircling the Buddha a thousand times. Within the light were a thousand Buddhas, entering the Buddha from the crown of his head. After entering, the Buddha's body became even more majestic and radiant. The thirty-two major marks and eighty minor characteristics of a Buddha all shone brightly, with light flowing throughout his body, dazzling and radiant, surpassing hundreds of thousands of countless billions of suns. The Buddha told his father, 'The Tathagata's (Buddha's) tongue and the merits of the tongue, observing the realm of the tongue, are like this! After the Buddha's Parinirvana (death), those who single-mindedly contemplate the Buddha's tongue will have a mental vision as described above.'

是觀者，除去百億八萬四千劫生死之罪，捨身他世，值遇八十億佛。于諸佛所，皆見諸佛廣長舌相，放大光明，亦復如是！然後得受菩提道記。」

佛告阿難：「汝持佛語莫令忘失，告諸弟子，正身正意端坐正受觀廣長舌者，如我在世等無有異。若有眾生聞此說者，心不驚疑不生誹謗，不惱唸佛者、勸進唸佛者，供養恭敬尊重讚歎。如是等人雖不念佛，以善心故，除卻百劫極重惡業，當來生處值遇彌勒，乃至樓至佛，于千佛所聞法受化，常得如是觀佛三昧。」

佛告父王：「如是觀者名為正觀，若異觀者名為邪觀。

「云何觀如來頸相、缺瓫骨滿相、臆德字相、萬字印相？是眾字間出生圓光，頸𦟛圓相如琉璃筒，懸好金幢；咽喉上有點相分明，猶如伊字。一一點中流出二光，其一一光繞前圓光，足滿七匝眾畫分明；一一畫間有妙蓮華，其蓮華上有七化佛；一一化佛有七菩薩以為侍者；一一菩薩二手皆執如意寶珠，其珠金光，青黃赤白及摩尼色皆悉具足。如是圍繞諸光畫中，是名佛頸出圓光相、胸德字文，萬字印中，缺瓫滿相、腋下珠相。是諸相中，一一勝相，有五百色雜色光明，共相映發各不相妨；一一色光圍繞頸光足五百匝；一一畫中五百化佛；一一化佛五百菩薩以為侍者，五百比丘手執白拂侍

【現代漢語翻譯】是觀想者，可以消除百億八萬四千劫的生死重罪，捨棄此身轉生到他世，值遇八十億尊佛。在這些佛的處所，都能見到諸佛廣長舌相，放出廣大光明，也是如此！然後就能得到菩提道的授記。

佛告訴阿難（Ananda，佛陀的十大弟子之一）: 『你要記住我的話，不要忘記，告訴所有弟子，端正身心，以正確的意念端坐，接受觀想廣長舌相，就像我還在世一樣沒有差別。如果有人聽到這種說法，心中不驚慌懷疑，不產生誹謗，不惱亂唸佛的人、勸勉精進唸佛的人，供養恭敬尊重讚歎他們。這樣的人即使不念佛，因為有善良的心，也能消除百劫的極重惡業，將來轉生之處會遇到彌勒（Maitreya，未來佛），乃至樓至佛（Rocana Buddha，報身佛），在千佛處聽聞佛法，接受教化，常常能夠得到這種觀佛三昧（Samadhi，正定）。』

佛告訴父王（國王凈飯王，佛陀的父親）: 『這樣的觀想稱為正觀，如果與此不同的觀想就稱為邪觀。』

『如何觀想如來的頸相、缺瓫骨滿相、臆德字相、萬字印相？這些眾字之間出生圓光，頸項圓相像琉璃筒，懸掛著美好的金幢；咽喉上有清晰的點相，就像伊字。每一點中流出兩道光芒，每一道光芒圍繞著前面的圓光，足足有七圈，各種圖案清晰分明；每一個圖案之間都有美妙的蓮花，蓮花上有七尊化佛；每一尊化佛有七位菩薩作為侍者；每一位菩薩雙手都拿著如意寶珠，寶珠發出金色的光芒，青色、黃色、紅色、白色以及摩尼寶珠的顏色都完全具備。像這樣圍繞在各種光芒圖案中，這就是佛頸項發出圓光相、胸前的德字文，萬字印中，缺瓫滿相、腋下的珠相。這些相中，每一個殊勝的相，都有五百種雜色光明，互相輝映，各自不相妨礙；每一種顏色的光芒圍繞著頸項的光芒足足有五百圈；每一個圖案中有五百尊化佛；每一尊化佛有五百位菩薩作為侍者，五百位比丘手執白拂侍

【English Translation】『This contemplator can eliminate the sins of birth and death for a hundred billion eight thousand four hundred kalpas (aeons), abandon this body and be reborn in another world, encountering eighty billion Buddhas. In the presence of these Buddhas, they will all see the Buddhas' broad and long tongues, emitting great light, just like this! Then they will receive the prediction of Bodhi (enlightenment).』

The Buddha told Ananda (one of the ten principal disciples of the Buddha): 『You must remember my words and not forget them. Tell all the disciples to straighten their bodies and minds, sit upright with correct intention, and accept the contemplation of the broad and long tongue, just as if I were still in the world, there is no difference. If there are sentient beings who hear this teaching, their hearts will not be startled or doubtful, they will not give rise to slander, they will not disturb those who recite the Buddha's name, encourage those who diligently recite the Buddha's name, and offer them offerings, respect, reverence, and praise. Even if such people do not recite the Buddha's name, because of their good hearts, they can eliminate the extremely heavy evil karma of a hundred kalpas, and in their future rebirths, they will encounter Maitreya (the future Buddha), and even Rocana Buddha (the Sambhogakaya Buddha), and in the presence of a thousand Buddhas, they will hear the Dharma (teachings) and receive transformation, and they will always be able to attain this Buddha-contemplation Samadhi (concentration).』

The Buddha told King Suddhodana (the Buddha's father): 『Such contemplation is called correct contemplation, and any contemplation that differs from this is called incorrect contemplation.』

『How to contemplate the Tathagata's (Buddha's) neck mark, the full-basin bone mark, the chest '德' (virtue) character mark, and the swastika mark? From among these characters, a round halo is born, the roundness of the neck is like a crystal tube, hanging a beautiful golden banner; there are clear dot marks on the throat, like the '伊' (I) character. From each dot, two rays of light flow out, each ray of light encircling the round halo in front, fully seven times, with various patterns clearly distinguished; between each pattern, there are wonderful lotus flowers, and on each lotus flower, there are seven manifested Buddhas; each manifested Buddha has seven Bodhisattvas as attendants; each Bodhisattva holds a wish-fulfilling jewel in both hands, the jewel emitting golden light, with blue, yellow, red, white, and mani jewel colors all fully present. Like this, surrounding the various light patterns, this is called the Buddha's neck emitting a round halo mark, the '德' (virtue) character on the chest, the full-basin mark in the swastika, and the jewel mark under the armpits. In each of these marks, each excellent mark has five hundred colors of mixed light, shining together and not interfering with each other; each color of light encircles the neck light fully five hundred times; in each pattern, there are five hundred manifested Buddhas; each manifested Buddha has five hundred Bodhisattvas as attendants, and five hundred Bhikkhus (monks) holding white whisks attending.』

立左右。諸化佛光、化菩薩光、化比丘光，于眾光中皆悉顯現，大須彌山四天王宮、諸天宮殿、日月星辰、龍宮神宮、阿修羅宮，十寶山神、四海水神，及諸水性乾闥婆等。諸婆羅門所尊敬事，九十五種神仙異術，父母所親歷世因緣，如是等神，于佛光中悉皆顯現。

「復有百億無量鬼神，影現圓光，為閻浮提人說孝養事。此影化人，見眾人時，皆自說言：『我是汝父，我是汝母，無量世中，汝字某甲，我名某甲。』如是眾多無量大眾，皆是眾生所尊敬事，于佛圓光了了如畫如鏡見面，如是眾相名為圓光。圍繞佛頸，上亦一尋下亦一尋，左亦一尋右亦一尋，足滿八尺，于圓光中流出化佛。一切眾生所希見事，皆于中現了了分明，于圓光上有金色艷，如摩尼珠嚴顯可愛，摩尼艷間化生華樹，其樹金色，百千萬億閻浮檀金，不得為比，一一樹下有寶蓮華，華上化佛真黃金色，如琉璃蓋以覆佛上，顯發金顏分齊分明，如是化像其數無量。

「佛在世時，世尊行時此光照地，前一由旬純黃金色；后一由旬純黃金色；左一由旬純黃金色；右一由旬純黃金色。有人近佛左右行者，其人臭穢皆悉不現，人遠望之同爲金色。佛坐樹下此光赫奕，如眾金華散祇樹間。有人諦觀佛項光者，前行看者見佛在前；從后看者見佛在後

【現代漢語翻譯】現代漢語譯本：佛像的左右，各種化現的佛光、化現的菩薩光、化現的比丘光，都在眾光之中完全顯現出來。大須彌山（Mahāsumeru，佛教宇宙觀中的中心山）的四大天王宮、諸天宮殿、日月星辰、龍宮神宮、阿修羅宮（Asura，一種神道），十寶山神、四海水神，以及各種水性的乾闥婆（Gandharva，一種天神）等。還有婆羅門（Brahmin，印度教中的祭司階層）所尊敬的事物，九十五種神仙的奇異法術，父母所經歷的世代因緣，像這樣的神靈，都在佛光中完全顯現。

又有百億無量的鬼神，身影顯現在圓光之中，為閻浮提（Jambudvipa，我們所居住的這個世界）的人們講述孝養之事。這些影化的人，見到眾人的時候，都自己說：『我是你的父親，我是你的母親，在無量世中，你的名字叫某甲，我的名字叫某甲。』像這樣眾多的無量大眾，都是眾生所尊敬的事物，在佛的圓光中清晰得如同圖畫，如同鏡子照面，像這樣的眾多景象被稱為圓光。圓光圍繞著佛的頸部，上方一尋（古代長度單位，約八尺），下方一尋，左邊一尋，右邊一尋，總共八尺，在圓光中流出化現的佛。一切眾生希望見到的事物，都在其中顯現得清清楚楚，在圓光上有金色的光彩，如同摩尼珠（Mani，一種寶珠）一樣莊嚴可愛，在摩尼珠的光彩間化生出華樹，那樹是金色的，百千萬億閻浮檀金（Jambudvipa gold，一種純金）都不能與之相比，每一棵樹下都有寶蓮華，華上的化佛是真正的黃金色，如同琉璃蓋一樣覆蓋在佛的上方，顯現出金色的容顏，分界分明，像這樣的化像數量無量。

佛在世的時候，世尊行走時，這光芒照耀大地，前面一由旬（Yojana，古代印度長度單位，約合13-16公里）是純黃金色；後面一由旬是純黃金色；左邊一由旬是純黃金色；右邊一由旬是純黃金色。有人靠近佛的左右行走，那人的臭穢都完全不顯現，人們遠遠望去都如同金色。佛坐在樹下，這光芒閃耀，如同眾多的金華散落在祇樹（Jeta tree）之間。有人仔細觀看佛項上的光芒，從前面看的人看見佛在前面；從後面看的人看見佛在後面。

【English Translation】 English version: To the left and right of the Buddha image, various manifested Buddha lights, manifested Bodhisattva lights, and manifested Bhikshu lights all appear within the multitude of lights. The palaces of the Four Heavenly Kings of Mount Sumeru (Mahāsumeru, the central mountain in Buddhist cosmology), the palaces of the heavens, the sun, moon, and stars, the dragon palaces, the palaces of the gods, the palaces of the Asuras (a type of deity), the gods of the Ten Treasure Mountains, the gods of the Four Seas, and various aquatic Gandharvas (a type of celestial being), etc. Also, the things revered by Brahmins (the priestly class in Hinduism), the extraordinary arts of ninety-five kinds of immortals, the karmic connections of parents through generations, such deities all appear completely within the Buddha's light.

Furthermore, hundreds of billions of immeasurable ghosts and spirits have their shadows manifested in the halo, speaking of filial piety to the people of Jambudvipa (the world we inhabit). These shadow-manifested people, when seeing the multitude, all say themselves: 'I am your father, I am your mother, in immeasurable lifetimes, your name is so-and-so, my name is so-and-so.' Such a vast immeasurable multitude, all are things revered by sentient beings, appearing clearly in the Buddha's halo as if in a painting, as if seeing one's face in a mirror. Such numerous appearances are called the halo. The halo surrounds the Buddha's neck, one 'xun' (ancient unit of length, approximately eight feet) above, one 'xun' below, one 'xun' to the left, one 'xun' to the right, totaling eight feet. Within the halo, manifested Buddhas flow forth. All things that sentient beings hope to see appear clearly within it. On the halo, there is golden brilliance, as majestic and lovely as a Mani jewel (a type of gem). Between the brilliance of the Mani jewel, flower trees are manifested, the trees are golden, hundreds of thousands of billions of Jambudvipa gold (a type of pure gold) cannot compare. Under each tree, there is a treasure lotus flower, the manifested Buddha on the flower is true golden color, like a crystal canopy covering the Buddha, revealing the golden countenance, with clear distinctions. Such manifested images are immeasurable in number.

When the Buddha was in the world, when the World Honored One walked, this light illuminated the earth, one 'yojana' (ancient Indian unit of length, approximately 13-16 kilometers) ahead was pure golden color; one 'yojana' behind was pure golden color; one 'yojana' to the left was pure golden color; one 'yojana' to the right was pure golden color. If someone walked near the Buddha's left or right, their foulness would completely disappear, and people viewing from afar would see them as golden. When the Buddha sat under a tree, this light shone brightly, like numerous golden flowers scattered among the Jeta trees. If someone carefully observed the light on the Buddha's neck, those walking in front would see the Buddha in front; those viewing from behind would see the Buddha behind.

；左邊看之見佛在左；右邊看之見佛在右。八方人來遙見項光，各作是言：『瞿曇沙門，在金山中游行自在，來向我所。』如是眾人各各異見，是名項光。見此光時，佛頂肉髻生萬億光，光光相次，乃至上方無量世界，諸天世人、十地菩薩，亦不能見其發右旋上妙䗍文，蜂翠孔雀色不得比，有千光明赫奕而起，此光起時佛肉髻骨及佛頭中，一切妙相皆悉映現，滿足面相光明可愛，人天凈國報得妙華，不得為譬。佛面光明益更明顯；佛頸、佛胸及以佛臂，勝前數倍光更明顯；佛膝出光，其光白色，分為四支，隨身上轉化作白華入項光下；臍出五光，光有二支，支有五色入脅骨中，如白玉筒盛眾色水從兩肩后自然踴出，如金摩尼焰焰相跓，諸摩尼光有妙蓮華，一一蓮華上有七化佛，如畫如印，隨佛身轉不相障礙，鹿王𨄔，鉤鎖骨，蟠龍結間。如是中間出諸金光，此一一光從一節出入一節間，如是和合成一大光，如金摩尼，住佛肘后艷至頂光，赤銅爪，足指縵網各各有光，其光赫奕琉璃頗梨，備七寶色從佛足趺，副稱佛身如摩尼珠，亦如前光上至圓光。

「足下輪相及長足跟，各生一華，其華微妙，猶如凈國優缽羅華佛足跟出，圍繞諸光滿足十匝，華華相次。一一華中有五化佛；一一化佛五十菩薩以為侍者；一一菩薩

【現代漢語翻譯】現代漢語譯本：從左邊看，能看見佛在左邊；從右邊看，能看見佛在右邊。四面八方的人遠遠地看見佛的項光（頸部發出的光芒），各自說道：『瞿曇沙門（釋迦牟尼佛的出家弟子），在金山中**自在，向我這裡走來。』像這樣，眾人各自有不同的看見，這就是項光。看見這光的時候，佛頂的肉髻（佛頂上的肉瘤，是三十二相之一）生出萬億光芒，光芒相互連線，乃至上方無量世界，諸天世人、十地菩薩，也不能看見佛發右旋向上微妙的䗍文（佛發紋路），蜂、翠、孔雀的顏色都不能比擬，有千萬光明赫然升起，這光升起的時候，佛肉髻骨以及佛頭中的一切妙相都全部映現，圓滿的面相光明可愛，人天凈土報得的妙華，不能用來比喻。佛面上的光明更加明顯；佛的頸部、胸部以及手臂，勝過之前的數倍，光芒更加明顯；佛的膝蓋發出光芒，那光芒是白色的，分為四支，隨著身體向上轉化，變成白色的花朵，進入項光之下；肚臍發出五道光芒，光芒有兩支，每支有五種顏色，進入脅骨之中，像白玉筒盛著各種顏色的水，從兩肩后自然涌出，像金色的摩尼寶珠（如意寶珠）火焰般相互輝映，各種摩尼寶珠的光芒中有美妙的蓮花，每一朵蓮花上有七個化佛，像畫的一樣，像印的一樣，隨著佛身轉動而不互相妨礙，鹿王𨄔（鹿王之印），鉤鎖骨（鎖骨），蟠龍結間（盤繞的龍）。像這樣，中間發出各種金光，這一道道光芒從一節骨頭中發出，進入另一節骨頭之間，這樣融合成為一大道光芒，像金色的摩尼寶珠，停留在佛的肘后，光彩艷麗直至頭頂的光芒，赤銅色的爪，腳趾間的縵網（佛的三十二相之一）各自都有光芒，那光芒赫然閃耀，像琉璃、頗梨（水晶），具備七寶的顏色，從佛的足背，副稱佛身，像摩尼寶珠一樣，也像前面的光芒一樣，向上到達圓光。足下的輪相（佛的三十二相之一）以及長長的足跟，各自生出一朵花，那花微妙，猶如凈土的優缽羅華（藍色蓮花），佛的足跟發出，圍繞著各種光芒，滿足十匝，花和花相互連線。每一朵花中有五個化佛；每一個化佛有五十個菩薩作為侍者；每一個菩薩...

【English Translation】 English version: Looking from the left, one sees the Buddha on the left; looking from the right, one sees the Buddha on the right. People from all directions see the halo (項光 xiàng guāng - neck halo) from afar, and each says: 'The Gautama Shramana (瞿曇沙門 Qútán shāmén - a renunciate disciple of Shakyamuni Buddha), is **free in the golden mountain, coming towards me.' Like this, each person has a different view, this is called the neck halo. When seeing this light, the ushnisha (肉髻 ròujì - protuberance on the crown of the Buddha's head, one of the thirty-two marks) on the Buddha's crown emits billions of lights, the lights connecting to each other, even to the immeasurable worlds above, the gods, humans, and tenth-ground Bodhisattvas, cannot see the Buddha's hair spiraling upwards in a subtle whorl (䗍文 shéwén - hair whorls), the colors of bees, kingfishers, and peacocks cannot compare, there are thousands of bright lights rising up, when this light rises, the ushnisha bone and all the wonderful marks in the Buddha's head are all reflected, the complete face is bright and lovely, the wonderful flowers obtained as a reward in the pure lands of humans and gods, cannot be used as a comparison. The light on the Buddha's face is even more obvious; the Buddha's neck, chest, and arms, are several times better than before, the light is even more obvious; the Buddha's knees emit light, that light is white, divided into four branches, transforming upwards along the body, becoming white flowers, entering under the neck halo; the navel emits five lights, the lights have two branches, each branch has five colors, entering into the rib bones, like a white jade tube holding various colored waters, naturally gushing out from behind the two shoulders, like golden mani jewels (摩尼寶珠 mání bǎozhū - wish-fulfilling jewel) flames reflecting each other, in the lights of the various mani jewels there are wonderful lotus flowers, on each lotus flower there are seven manifested Buddhas, like a painting, like a print, turning with the Buddha's body without obstructing each other, the deer king seal (鹿王𨄔 lùwáng chuí), hook-linked bones (鉤鎖骨 gōusuǒ gǔ - collarbone), coiled dragon knot (蟠龍結間 pánlóng jié jiān - coiled dragon). Like this, various golden lights are emitted in the middle, each of these lights emits from one joint and enters between another joint, like this merging into one great light, like a golden mani jewel, staying behind the Buddha's elbow, the brilliance reaching up to the light on the crown of the head, the reddish-copper nails, the webbed fingers and toes (縵網 mànwǎng - webbed fingers and toes, one of the thirty-two marks) each have light, that light shines brightly, like lapis lazuli, crystal (頗梨 pōlí - crystal), possessing the colors of the seven treasures, from the Buddha's instep, matching the Buddha's body like a mani jewel, also like the previous light, reaching up to the round halo. The wheel marks (輪相 lúnxiàng - wheel marks on the soles of the feet, one of the thirty-two marks) on the soles of the feet and the long heels, each produce a flower, that flower is subtle, like the utpala flower (優缽羅華 yōubōluó huá - blue lotus) of the pure land, emitted from the Buddha's heel, surrounding the various lights, fulfilling ten circumambulations, flower and flower connecting to each other. In each flower there are five manifested Buddhas; each manifested Buddha has fifty Bodhisattvas as attendants; each Bodhisattva...

其頂上生摩尼珠光，此相現時，佛身毛孔一一孔中，旋生八萬四千微細諸小光明，嚴飾身光極令可愛，如是種種雜色，名為常光，名適意光，亦名隨諸眾生所樂見光，亦名施眾生眼光。此光一尋其相眾多，瞿師羅觀佛此光隨小，乃至他方諸大菩薩，觀佛之時此光隨大，如《雜華》說。」

佛告父王及敕阿難：「吾今為汝悉現具足身相光明。」作是語已，佛從坐起告阿難言：「汝諸比丘，並諸釋子！皆悉起立合掌向佛，諦觀如來，從頂光明下至足光，從頂肉髻下至足下，平滿之相。」復敕比丘：「復從足下平滿相，上乃至肉髻，亦觀如來身光、項光。」復敕：「從佛一一毛孔盡一身份，一一事觀皆令了了，如人執鏡自觀面像。若生垢惡不善心者；若有毀犯佛禁戒者，見像純黑猶如炭人。」

釋子眾中五百釋子，見佛色身猶如炭人；比丘眾中有一千人，見佛色身如赤土人；優婆塞眾中有十六人，見佛色身如黑象腳；優婆夷眾中二十四人，見佛身色猶如聚墨。如是四眾各各異見。比丘尼眾中有比丘尼，見佛色身如白銀色；優婆夷眾中有優婆夷，見佛色身如藍染青色，如是四眾觀佛色身所見不同。

時諸四眾聞佛是語，啼哭雨淚合掌白佛：「我等今者不見妙色。」五百釋子自拔頭髮，舉身投地鼻中血出：「

【現代漢語翻譯】現代漢語譯本：其頭頂上生出摩尼寶珠的光芒，這種景象顯現時，佛身每一個毛孔中，都旋轉生出八萬四千個微細的小光明，莊嚴修飾佛身的光芒，使其極其可愛。像這樣種種雜色的光芒，名為常光，名為適意光，也名為隨順眾生所喜見的光，又名施予眾生眼目的光明。這種光芒在一尋（古代長度單位）的範圍內，其景象眾多。瞿師羅（Ghosila，人名）觀佛時，此光隨之變小，乃至他方諸大菩薩觀佛之時，此光隨之變大，正如《雜華經》所說。

佛告訴父王（指凈飯王，Suddhodana）並敕令阿難（Ananda，佛陀的十大弟子之一）說：『我現在為你們完全顯現具足的身相光明。』說完這些話后，佛從座位上站起來，告訴阿難說：『你們各位比丘（bhikkhu，佛教出家男子），以及各位釋迦族的子弟！都全部站立起來，合掌面向佛，仔細觀看如來（Tathagata，佛的稱號之一），從頭頂的光明下至足底的光明，從頭頂的肉髻下至足下的平滿之相。』又命令比丘們說：『再從足下的平滿之相，向上乃至肉髻，也觀看如來的身光、項光。』又命令說：『從佛的每一個毛孔，盡全身的每一部分，一一仔細觀看，都要清清楚楚，就像人拿著鏡子自己觀看面容一樣。如果生起污垢邪惡不善的心；如果有毀犯佛所制定的戒律的人，所見到的佛像就是純黑色的，就像炭人一樣。』

釋迦族的子弟中有五百人，看見佛的色身猶如炭人；比丘眾中有一千人，看見佛的色身如紅土人；優婆塞（upasaka，在家男居士）眾中有十六人，看見佛的色身如黑象的腳；優婆夷（upasika，在家女居士）眾中有二十四人，看見佛的身色猶如聚集的墨。像這樣四眾各自所見不同。比丘尼（bhikkhuni，佛教出家女子）眾中有比丘尼，看見佛的色身如白銀色；優婆夷眾中有優婆夷，看見佛的色身如藍染的青色，像這樣四眾觀看佛的色身，所見到的景象各不相同。

當時，各位四眾聽到佛的這些話，哭泣流淚，合掌對佛說：『我們現在看不見妙好的色相。』五百釋迦族子弟自己拔掉頭髮，全身投地，鼻中流出血：

【English Translation】 English version: On the crown of his head arose the light of a Mani jewel. When this sign appeared, from each and every pore of the Buddha's body, eighty-four thousand subtle small lights spiraled forth, adorning the body's light, making it extremely lovely. Such various colors are called 'Constant Light,' 'Pleasing Light,' also called 'Light that Pleases All Beings,' and also called 'Light that Bestows Sight on Beings.' This light, within a fathom's reach, has numerous appearances. When Ghosila (a person's name) observes the Buddha, this light becomes smaller; even when great Bodhisattvas (enlightened beings) from other realms observe the Buddha, this light becomes larger, as described in the Avatamsaka Sutra.

The Buddha told his father, King Suddhodana (Buddha's father), and instructed Ananda (one of the Buddha's ten principal disciples): 'Now I will fully reveal to you the complete light of my body.' After saying this, the Buddha rose from his seat and told Ananda: 'You bhikkhus (Buddhist monks), and all you descendants of the Shakya clan! All of you, stand up and join your palms facing the Buddha, carefully observe the Tathagata (one of the Buddha's titles), from the light on the crown of his head down to the light at his feet, from the protuberance of flesh on his head down to the level, full appearance beneath his feet.' He further instructed the bhikkhus: 'Again, from the level, full appearance beneath the feet, up to the protuberance of flesh on the head, also observe the Tathagata's body light and neck light.' He further instructed: 'From each and every pore of the Buddha, throughout every part of the body, observe each and every detail clearly, just as a person holds a mirror and observes their own face. If one harbors defiled, evil, or unwholesome thoughts; if one has violated the precepts established by the Buddha, the image they see will be purely black, like a person made of charcoal.'

Among the descendants of the Shakya clan, five hundred people saw the Buddha's body as if made of charcoal; among the bhikkhus, one thousand people saw the Buddha's body as if made of red clay; among the upasakas (male lay devotees), sixteen people saw the Buddha's body as if it were the feet of a black elephant; among the upasikas (female lay devotees), twenty-four people saw the Buddha's body as if it were a mass of ink. Thus, the four assemblies each saw differently. Among the bhikkhunis (Buddhist nuns), there were bhikkhunis who saw the Buddha's body as if it were silver; among the upasikas, there were upasikas who saw the Buddha's body as if it were indigo-dyed blue. Thus, the four assemblies observed the Buddha's body, and what they saw was different.

At that time, the four assemblies, hearing these words of the Buddha, wept and shed tears, joining their palms and saying to the Buddha: 'We cannot see the wonderful form now.' Five hundred descendants of the Shakya clan tore out their hair, threw themselves to the ground, and blood flowed from their noses:

佛生我家。佛初生時，眾人皆見純黃金色，唯有我等，恒見佛身猶如炭人，亦如羸瘦諸婆羅門，我等宿世有何罪咎？惟愿佛日，為我解說。」說是語已，自拔頭髮，號哭如前婉轉自撲。

爾時慈父出梵音聲，安慰諸釋及諸四眾：「善男子等！如來佛日出現世間，正為除滅汝等罪咎，汝等還起，佛自知時當爲汝說。」爾時大眾從地起已，繞佛三匝禮世尊足。

五百釋子詣阿難所，敬禮阿難白言：「尊者！我之與汝俱生釋家，汝獨聰明總持佛語，猶如瀉水置於異器，我宿罪故不見佛身，何況聞法？」說是語已，對阿難哭。

爾時如來以梵音聲告諸釋子，及敕大眾：「諸兄弟等，勿復號哭，過去有佛，名毗婆尸如來、應供、正遍知，出現於世教化眾生。度人周訖般涅槃后，于像法中有一長者，名日月德，有五百子，聰明多智，廣知世間一切文藝、星宿、歷數無不貫練。其父長者信敬佛法，常為諸子說觀佛心，亦說甚深十二因緣。諸子聞已疑惑不信，言：『父老耄，為諸沙門之所誑惑，我諸書籍都無是義，父今何處求覓得此？』時父長者愍諸子故，隱匿佛法不為宣說。是時諸子同遇重病，父觀諸子命不支久，到諸子所，一一兒前泣淚合掌，語言：『汝等邪見不信正法，今無常刀割切汝身，汝心煩悶為何所怙

【現代漢語翻譯】現代漢語譯本：佛陀降生在我家。佛陀剛出生時，眾人都看見佛身是純金色的，唯獨我們，總是看見佛身猶如黑炭之人，也像那些瘦弱的婆羅門。我們前世究竟有什麼罪過？只希望佛陀如太陽般的光輝，為我們解說。」說完這些話，他們就拔下自己的頭髮，像之前一樣婉轉地哭號，並撲倒在地。

這時，慈悲的佛陀發出梵音，安慰各位釋迦族人和四眾弟子：『各位善男子！如來佛陀如太陽般出現在世間，正是爲了消除你們的罪過。你們先起來，佛陀自會知道時機，會為你們解說。』這時，大眾從地上起身，繞佛三圈，禮拜世尊的腳。

五百位釋迦族的子弟來到阿難尊者處，恭敬地向阿難行禮並說道：『尊者！我們和你一同出生在釋迦族，唯獨你聰明，能夠總持佛陀的教誨，就像把水從一個容器倒入另一個容器一樣。我們因為前世的罪過，看不見佛陀的真身，更何況聽聞佛法呢？』說完這些話，他們對著阿難哭泣。

這時，如來用梵音告訴各位釋迦族的子弟，並告誡大眾：『各位兄弟，不要再哭泣了。過去有一尊佛，名叫毗婆尸如來（Vipashyin Tathagata，過去七佛之一）、應供（Arhat，值得供養的聖者）、正遍知（Samyaksambuddha，對一切法都能正確普遍了知的佛陀），出現在世間教化眾生。度化眾生完畢，進入涅槃之後，在像法時期，有一位長者，名叫日月德（Chandra-Surya-Deva），有五百個兒子，聰明多智，廣泛地瞭解世間一切文藝、星宿、歷數，沒有不精通的。這位長者父親信奉佛法，經常為兒子們講述觀佛之心，也講述甚深的十二因緣。兒子們聽了之後，疑惑不信，說：『父親老糊塗了，被那些沙門所欺騙迷惑，我們的書籍里都沒有這些道理，父親現在從哪裡求來這些東西？』當時，長者父親憐憫這些兒子，隱藏佛法，不為他們宣說。這時，這些兒子一同得了重病，父親看到兒子們的生命不久將盡，來到每個兒子面前，流著眼淚合掌，說道：『你們因為邪見而不相信正法，現在無常之刀正在切割你們的身體，你們心中煩悶，又能依靠什麼呢？』

【English Translation】 English version: 'The Buddha was born in my house. When the Buddha was first born, everyone saw a pure golden color, but only we constantly see the Buddha's body as a charcoal person, or like those emaciated Brahmins. What sins did we commit in our past lives? We only hope that the Buddha's sun will explain it for us.' After saying these words, they pulled out their hair, wailing and throwing themselves on the ground as before.

At that time, the compassionate Buddha emitted a Brahma-like voice, comforting the Shakyas and the four assemblies: 'Good men! The Tathagata Buddha, like the sun, appears in the world precisely to eliminate your sins. You should rise, and the Buddha will know when the time is right to explain it to you.' At that time, the assembly rose from the ground, circumambulated the Buddha three times, and prostrated at the feet of the World Honored One.

Five hundred Shakya sons went to Venerable Ananda, respectfully bowed to Ananda and said: 'Venerable One! You and I were born into the Shakya clan together, but you alone are intelligent and able to uphold the Buddha's teachings, like pouring water from one vessel into another. Because of our past sins, we cannot see the Buddha's body, let alone hear the Dharma?' After saying these words, they wept before Ananda.

At that time, the Tathagata, with a Brahma-like voice, told the Shakya sons and instructed the assembly: 'Brothers, do not weep anymore. In the past, there was a Buddha named Vipashyin Tathagata (Vipashyin Tathagata, one of the past seven Buddhas), Arhat (Arhat, a worthy of offerings), Samyaksambuddha (Samyaksambuddha, a Buddha who correctly and universally knows all dharmas), who appeared in the world to teach sentient beings. After completing the deliverance of beings and entering Nirvana, in the Dharma-resemblance age, there was an elder named Chandra-Surya-Deva, who had five hundred sons, intelligent and wise, widely knowledgeable in all worldly arts, astronomy, and calendrical calculations, with nothing they were not proficient in. The elder father believed in the Buddha's Dharma and often spoke to his sons about contemplating the Buddha's mind, and also spoke of the profound Twelve Links of Dependent Origination. After hearing this, the sons were doubtful and did not believe, saying: 'Our father is old and senile, deceived and deluded by those Shramanas. There is no such meaning in our books. Where did our father seek and obtain these things?' At that time, the elder father, out of compassion for his sons, concealed the Buddha's Dharma and did not proclaim it to them. At that time, these sons all suffered from serious illnesses. The father, seeing that his sons' lives would not last long, went to each of his sons, weeping and joining his palms, saying: 'Because of your wrong views and disbelief in the true Dharma, now the knife of impermanence is cutting your bodies. Your minds are troubled, what can you rely on?'

？有佛世尊名毗婆尸，汝可稱之。』諸子聞已，敬其父故，稱：『南無佛』。父復告言：『汝可稱法、汝可稱僧。』未及三稱，其子命終。以稱佛故，得生天上四天王處，天上壽盡，前邪見業墮大地獄，地獄受苦，獄卒羅剎以熱鐵叉刺壞其眼。受是苦時憶父長者所教誨事，以唸佛故從地獄出，還生人中貧窮下賤，尸棄佛出亦得值遇，但聞佛名不睹佛形；毗舍佛出亦聞佛名；拘樓孫佛出亦聞其名；拘那含牟尼佛出亦聞其名；迦葉佛出亦聞其名。以聞六佛名因緣故，與我同生，雖生此處，我今身相端嚴乃爾！汝見我身如羸婆羅門，我身金色，閻浮檀金色不得比，汝見我色猶如炭人。」

佛告諸釋子：「汝今可稱過去佛名，為佛作禮；並稱汝父，禮過去佛；亦稱我名，敬禮於我，未來有佛號曰彌勒，亦當敬禮。說汝先世邪見之罪，今佛現世沙門大眾一切雲集，汝當向諸大德眾僧發露悔過，隨順佛語懺悔諸罪，佛法眾中，五體投地如太山崩。向佛懺悔心眼得開，見佛色身端嚴微妙，如須彌山光顯大海。」

既見佛已心大歡喜，白佛言：「世尊！我今見佛三十二相、八十種好，身黃金色，一一相好無量光明。」作是語已，尋時得道，成須陀洹。白父王言：「我等今者，欲于佛法出家學道。」

父王告言：「汝

【現代漢語翻譯】現代漢語譯本：『有佛世尊名為Vipassī（毗婆尸，過去七佛之首），你可以稱念他的名號。』眾子聽后，因為尊敬他們的父親，便稱念：『Namo Buddha（南無佛，皈依佛陀）』。父親又告訴他們說：『你們可以稱念Dharma（法，佛法）、你們可以稱念Sangha（僧，僧團）。』還沒等他們稱念三遍，他的兒子就命終了。因為稱念佛陀的名號，得以轉生到天上的四天王處，在天上壽命終盡后，由於前世邪見的業力墮入大地獄，在地獄中受苦，獄卒Rākṣasa（羅剎，惡鬼）用燒紅的鐵叉刺瞎了他的眼睛。在遭受這種痛苦的時候，他憶起了父親長者所教誨的事情，因為憶念佛陀的緣故從地獄中出來，又轉生到人間，但非常貧窮。當Śikhī Buddha（尸棄佛，過去七佛之第二佛）出世時，他也得以值遇，但只能聽到佛陀的名號，而不能親眼見到佛陀的形像；當Viśvabhū Buddha（毗舍浮佛，過去七佛之第三佛）出世時，他也聽聞了佛陀的名號；當Krakucchanda Buddha（拘樓孫佛，過去七佛之第四佛）出世時，他也聽聞了佛陀的名號；當Kanakamuni Buddha（拘那含牟尼佛，過去七佛之第五佛）出世時，他也聽聞了佛陀的名號；當Kāśyapa Buddha（迦葉佛，過去七佛之第六佛）出世時，他也聽聞了佛陀的名號。因為聽聞這六尊佛的名號的因緣，才與我一同出生。雖然出生在這裡，但我現在的身相卻如此端正莊嚴！你看到我的身體像一個瘦弱的婆羅門，我的身體是金色的，即使是Jambudvīpa（閻浮檀，一種金色）的金子也無法相比，你看到我的膚色卻像一個燒焦的炭人。』佛陀告訴各位釋迦族的弟子：『你們現在可以稱念過去諸佛的名號，為佛陀作禮；並且稱念你們的父親，禮敬過去諸佛；也稱念我的名號，恭敬禮拜我。未來有佛名為Maitreya（彌勒，未來佛），你們也應當恭敬禮拜。』說出你前世邪見的罪過，現在佛陀現世，沙門大眾全部聚集在這裡，你們應當向各位大德眾僧坦白懺悔，順從佛陀的教誨懺悔各種罪過，在佛法僧眾之中，五體投地，如同太山崩塌一般。向佛陀懺悔，心眼得以開啟，見到佛陀的色身端正莊嚴微妙，如同須彌山一樣光明顯耀于大海之中。見到佛陀之後，內心非常歡喜，對佛陀說：『世尊！我現在見到佛陀的三十二相、八十種好，身體是黃金色的，每一個相好都具有無量的光明。』說完這些話后，立刻證得了聖果，成就了Srotaāpanna（須陀洹，入流果）。對父王說：『我們現在想要在佛法中出家學道。』父王告訴他們說：『你們……』

【English Translation】 English version: 『There was a Buddha, World-Honored One, named Vipassī (the first of the past seven Buddhas), you can call upon his name.』 The sons, having heard this, and out of respect for their father, recited: 『Namo Buddha (Homage to the Buddha).』 The father further told them: 『You can call upon the Dharma (the teachings of the Buddha), you can call upon the Sangha (the monastic community).』 Before they could recite it three times, his son passed away. Because of reciting the name of the Buddha, he was reborn in the Heaven of the Four Heavenly Kings. When his lifespan in heaven was exhausted, due to the karma of his previous wrong views, he fell into the great hell. Suffering in hell, the Rākṣasa (demon) jailers pierced his eyes with hot iron forks. While enduring this suffering, he remembered the teachings of his father, the elder. Because of remembering the Buddha, he was released from hell and reborn among humans, but he was very poor. When Śikhī Buddha (the second of the past seven Buddhas) appeared, he was able to encounter him, but he could only hear the Buddha's name and not see the Buddha's form. When Viśvabhū Buddha (the third of the past seven Buddhas) appeared, he also heard the Buddha's name. When Krakucchanda Buddha (the fourth of the past seven Buddhas) appeared, he also heard his name. When Kanakamuni Buddha (the fifth of the past seven Buddhas) appeared, he also heard his name. When Kāśyapa Buddha (the sixth of the past seven Buddhas) appeared, he also heard his name. Because of the karmic connection of hearing the names of these six Buddhas, he was born with me. Although born here, my current form is so upright and dignified! You see my body like a weak Brahmin, my body is golden, even Jambudvīpa (a type of gold) gold cannot compare, but you see my complexion like a charred charcoal person.』 The Buddha told the Śākya disciples: 『You can now recite the names of the Buddhas of the past, and pay homage to the Buddhas; and recite the name of your father, and pay homage to the Buddhas of the past; also recite my name, and respectfully bow to me. In the future, there will be a Buddha named Maitreya (the future Buddha), you should also respectfully bow to him.』 Speak of the sins of your past wrong views. Now that the Buddha is present in the world, and the Śrāmaṇa (monastic) assembly is all gathered here, you should confess and repent to all the virtuous monks, follow the Buddha's teachings and repent of all sins. In the Buddha's Dharma and Sangha, prostrate yourselves with your five limbs touching the ground, like Mount Tai collapsing. Repent to the Buddha, and the eyes of your heart will be opened, and you will see the Buddha's form upright, dignified, and subtle, like Mount Sumeru shining brightly in the great ocean. Having seen the Buddha, their hearts were filled with great joy, and they said to the Buddha: 『World-Honored One! Now I see the Buddha's thirty-two marks and eighty minor characteristics, his body is golden, and each mark and characteristic has immeasurable light.』 After saying these words, they immediately attained the path and became Srotaāpanna (stream-enterers). They said to their father the king: 『We now wish to renounce the world and study the path in the Buddha's Dharma.』 The father king told them: 『You...』

自白佛，佛聽汝不？」

即往佛所白言：「世尊！我欲出家。」佛告釋子：「善來比丘！」鬚髮自落即成沙門，身所著衣化成法服，合掌禮佛稱南無佛，未舉頭頃成阿羅漢，三明六通皆悉具足。

佛告父王：「大王今者，見諸釋子懺悔除罪成羅漢不？」

父王白佛：「唯然已見！」

佛告父王：「是諸比丘前世之時，以噁心故謗佛正法，但為父故稱南無佛，生生常得聞諸佛名，乃至今世遭值我出，見佛色身及見眾僧，聞佛所說懺悔眾罪，因懺悔故諸障消除，諸障除故成阿羅漢。」

佛告阿難：「我涅槃后諸天世人，若稱我名及稱南無諸佛，所獲福德無量無邊，況復繫念念諸佛者，而不滅除諸障礙耶？」

佛告諸比丘：「汝等所以見佛色身如赤土者，汝等前世于然燈佛末法之中出家學道，既出家已，于師和上起不凈心；然其和上得羅漢道，知弟子心，告言：『法子！汝于和上及眾僧所莫起疑意，若起疑意，于諸凈戒永無得理。』時諸比丘聞和上說，心生瞋恨。是時和上知弟子心，漸漸自制不為其說。時千弟子，隨壽修短各欲命終，和上猶存而不涅槃。是時和上到弟子所，而說是言：『汝諸比丘！初受法時疑師、疑戒，虛食信施，汝等今者欲何所怙？』諸人聞是心驚毛豎，白言：『

【現代漢語翻譯】現代漢語譯本『如果我向佛懺悔，佛會聽我的嗎？』

於是立刻前往佛陀處稟告說：『世尊！我想要出家。』佛陀告訴釋迦族的弟子們：『善來比丘（bhiksu，出家男子）！』他們的鬚髮自然脫落，立刻成為沙門（sramana，出家修行者），身上所穿的衣服化為法服，合掌禮拜佛陀，稱念『南無佛（Namo Buddha，皈依佛陀）』，還沒抬起頭就已經成為阿羅漢（arhat，斷盡煩惱的聖者），具備三明六通（trayo vidyah sadabhijnah，三種智慧和六種神通）。

佛陀告訴父王（凈飯王Suddhodana）：『大王現在，看見這些釋迦族的弟子懺悔消除罪業成為阿羅漢了嗎？』

父王稟告佛陀：『是的，我已經看見了！』

佛陀告訴父王：『這些比丘（bhiksu，出家男子）在前世的時候，因為心懷惡意而誹謗佛陀的正法，但爲了父親的緣故稱念『南無佛』，生生世世都能聽聞諸佛的名號，直到今生遇到我出世，見到佛陀的色身以及眾僧，聽聞佛陀所說的懺悔罪業之法，因為懺悔的緣故，各種障礙得以消除，各種障礙消除的緣故，成就阿羅漢。』

佛陀告訴阿難（Ananda，佛陀的侍者）：『我涅槃（nirvana，寂滅）之後，諸天世人，如果稱念我的名號以及稱念『南無諸佛』，所獲得的福德無量無邊，更何況是念念不忘諸佛的人，怎麼會不能滅除各種障礙呢？』

佛陀告訴眾比丘：『你們之所以看見佛陀的色身像紅土一樣，是因為你們前世在燃燈佛（Dipamkara Buddha）末法時期出家學道，出家之後，對自己的師父和和尚（upadhyaya，親教師）生起不清凈的心；然而那位和尚已經證得阿羅漢道，知道弟子的心思，告訴他們說：『法子！你們對於和尚以及眾僧不要生起懷疑之心，如果生起懷疑之心，對於各種清凈的戒律永遠無法獲得。』當時這些比丘聽了和尚的話，心中生起嗔恨。這時和尚知道弟子的心思，漸漸地自我剋制，不為他們說法。當時一千個弟子，隨著壽命長短各自將要命終，和尚仍然存在而不入涅槃。這時和尚來到弟子們的地方，這樣說道：『你們這些比丘！最初受法的時候懷疑師父、懷疑戒律，虛假地接受信徒的供養，你們現在想要依靠什麼呢？』這些人聽了這話，心中驚恐，毛髮豎立，稟告說：』

【English Translation】 English version 『If I confess to the Buddha, will the Buddha listen to me?』

Then he immediately went to the Buddha and said: 『World Honored One! I wish to renounce the household life.』 The Buddha told the disciples of the Shakya clan: 『Welcome, Bhikshus (bhiksu, ordained men)!』 Their hair and beards fell off naturally, and they immediately became Sramanas (sramana, wandering ascetics), and the clothes they wore transformed into Dharma robes. They joined their palms and bowed to the Buddha, reciting 『Namo Buddha (Namo Buddha, Homage to the Buddha)』. Before they even raised their heads, they became Arhats (arhat, enlightened beings who have extinguished all afflictions), possessing the Three Clear Knowledges and Six Supernatural Powers (trayo vidyah sadabhijnah, three kinds of wisdom and six kinds of supernatural powers).

The Buddha said to the King (King Suddhodana): 『Great King, now, have you seen these Shakya disciples repent and eliminate their sins, becoming Arhats?』

The King replied to the Buddha: 『Yes, I have seen it!』

The Buddha told the King: 『These Bhikshus in their past lives, because of their malicious minds, slandered the Buddha's true Dharma, but for the sake of their father, they recited 『Namo Buddha』. In every life, they were able to hear the names of all the Buddhas, and in this life, they encountered my appearance, saw the Buddha's physical body and the Sangha, and heard the Buddha's teachings on repentance of sins. Because of repentance, all obstacles were eliminated, and because all obstacles were eliminated, they attained Arhatship.』

The Buddha told Ananda (Ananda, the Buddha's attendant): 『After my Nirvana (nirvana, complete liberation), if gods and people in the world recite my name and recite 『Namo Buddhas』, the merit they obtain will be immeasurable and boundless. How much more so for those who constantly remember all the Buddhas, how could they not eliminate all obstacles?』

The Buddha told the Bhikshus: 『The reason why you see the Buddha's physical body like red earth is because in your past lives, during the Dharma-ending age of Dipamkara Buddha, you renounced the household life to study the Way. After renouncing the household life, you developed impure thoughts towards your teacher and Upadhyaya (upadhyaya, preceptor). However, that Upadhyaya had already attained the path of Arhatship and knew the thoughts of his disciples, so he told them: 『Dharma sons! You must not harbor doubts about the Upadhyaya and the Sangha. If you harbor doubts, you will never be able to obtain the pure precepts.』 At that time, these Bhikshus heard the Upadhyaya's words and became angry. At this time, the Upadhyaya knew the thoughts of his disciples and gradually restrained himself, not teaching them the Dharma. At that time, a thousand disciples, according to the length of their lives, were about to die, but the Upadhyaya still existed and did not enter Nirvana. At this time, the Upadhyaya came to the disciples and said: 『You Bhikshus! When you first received the Dharma, you doubted the teacher and doubted the precepts, and falsely accepted the offerings of the faithful. What do you want to rely on now?』 When these people heard these words, their hearts were terrified, and their hair stood on end, and they replied:』

和上！為我說法。』和上告曰：『汝今事切，不宜余處教汝懺悔，汝今但當稱然燈佛、如來、應供、正遍知十號具足。』

「爾時諸比丘用和上語，咸皆稱言南無諸佛。既稱佛已尋即命終，乘善心故得生天上，上生忉利封受自然，畢天之壽下生世間，坐前世罪（虛食信施），墮餓鬼中，烊銅灌咽，壽命長遠八萬四千歲。餓鬼罪畢生畜生中，畜生罪畢還生人中，貧窮下賤以為莊嚴。既生人中聞諸佛名，因於前世出家力故信心內發，如前宿識稱南無佛，以稱佛名因緣功德，八千世中常值佛世，而眼不睹諸佛色身，況復聞法？乃至今日遭值我世，見我身體狀如赤土。」

佛告諸比丘：「汝等先世，于不疑處橫生疑見，于可信處橫生不信。以是罪故，不見諸佛、不聞正法，如我今者現生王宮，我色真正色中最上，汝見赤土。」

時諸比丘聞佛此語，各自悔責，偏袒右肩合掌向佛，而作是言：「我於前世無量劫時，邪見疑師、虛受信施，此因緣故墮地獄中，今雖得出，于無量世不見諸佛但聞其名，今見世尊身赤土色正長五尺。」

是時世尊披僧祇支示胸德字，令比丘讀誦德字已，知佛功德智慧莊嚴，于萬字印中，說佛八萬四千諸功德行。比丘見已，讚歎佛言：「世尊甚奇特，但于胸字說無量義，何況佛

【現代漢語翻譯】現代漢語譯本：'和尚！請為我說法。'和尚說：'你現在情況緊急，不適合在其他地方教你懺悔，你現在只需稱念然燈佛（Dipamkara Buddha，過去佛之一）、如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養者）、正遍知（Samyaksambuddha，完全覺悟者）這十個名號即可。'

'當時，眾比丘聽從和尚的話，都稱念南無諸佛（Namo Buddhas，皈依諸佛）。稱念佛名后隨即命終，憑藉善心的緣故得以升到天上，上生到忉利天（Trayastrimsa Heaven，三十三天），享受自然而生的福報，天壽終了後下生到世間，因為前世的罪業（虛耗信徒的供養），墮入餓鬼道中，被灌注熔化的銅汁，壽命極其漫長，有八萬四千歲。餓鬼道的罪業結束後轉生為畜生，畜生道的罪業結束后又轉生為人，以貧窮和醜陋作為裝飾。轉生為人後，聽到諸佛的名號，因為前世出家的力量，內心的信心自然生髮，像過去熟悉的一樣稱念南無佛（Namo Buddha，皈依佛），憑藉稱念佛名的因緣功德，在八千世中常常遇到佛出世，但是眼睛卻看不到諸佛的色身，更何況是聽聞佛法呢？直到今天，才遭遇到我出世，看到我的身體像紅色的泥土。'

佛告訴眾比丘：'你們前世，在不應該懷疑的地方橫生懷疑，在可以相信的地方橫生不信。因為這樣的罪業，所以見不到諸佛，聽不到正法，就像我現在顯現在王宮中，我的相貌端正，是所有相貌中最殊勝的，而你們卻看到的是紅色的泥土。'

當時，眾比丘聽到佛的這些話，各自悔恨自責，袒露右肩，合掌向佛，說道：'我們在前世無量劫時，邪見懷疑師長，虛耗信徒的供養，因為這樣的因緣墮入地獄中，如今雖然得以脫離，在無量世中見不到諸佛，只能聽到他們的名號，如今見到世尊的身體是紅土的顏色，身高只有五尺。'

這時，世尊掀開僧祇支（Sanghati，一種袈裟）露出胸前的德字，讓比丘們讀誦德字，瞭解佛的功德智慧莊嚴，在萬字印中，宣說了佛的八萬四千種功德行。比丘們看到后，讚歎佛說：'世尊真是太奇特了，僅僅在胸前的德字上就宣說了無量的意義，更何況是佛

【English Translation】 English version: 'Venerable monk! Please explain the Dharma for me.' The monk said, 'Your situation is urgent, it is not suitable to teach you repentance elsewhere. Now you should just recite the ten complete titles of Dipamkara Buddha (Dipamkara Buddha, one of the past Buddhas), Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one).'

'At that time, the Bhikshus (Bhikshus, monks) followed the monk's words and all recited Namo Buddhas (Namo Buddhas, Homage to all Buddhas). After reciting the Buddha's name, they immediately died. Due to their good intentions, they were able to ascend to heaven, being reborn in Trayastrimsa Heaven (Trayastrimsa Heaven, the Heaven of Thirty-Three), enjoying naturally arising blessings. After their heavenly lifespan ended, they were reborn in the world. Because of their past sins (vainly consuming the offerings of believers), they fell into the realm of hungry ghosts, being poured with molten copper. Their lifespan was extremely long, lasting eighty-four thousand years. After the sins of the hungry ghost realm were exhausted, they were reborn as animals. After the sins of the animal realm were exhausted, they were reborn as humans, adorned with poverty and ugliness. After being reborn as humans, they heard the names of the Buddhas. Because of the power of their past monastic life, the faith in their hearts naturally arose. Like they were familiar with in the past, they recited Namo Buddha (Namo Buddha, Homage to the Buddha). By the meritorious virtue of reciting the Buddha's name, they often encountered the Buddha's appearance in eight thousand lifetimes, but their eyes could not see the Buddha's physical body, let alone hear the Dharma? Until today, they encountered my appearance and saw my body like red clay.'

The Buddha told the Bhikshus: 'In your past lives, you harbored doubts where there should have been no doubt, and you harbored disbelief where there should have been belief. Because of these sins, you could not see the Buddhas and could not hear the true Dharma, just as I now appear in the royal palace, my appearance is upright and the most supreme of all appearances, but you see only red clay.'

At that time, the Bhikshus, hearing these words of the Buddha, each repented and blamed themselves, baring their right shoulders, joining their palms towards the Buddha, and said: 'In countless kalpas (kalpas, eons) in the past, we had wrong views and doubted our teachers, and we vainly consumed the offerings of believers. Because of these causes and conditions, we fell into hell. Although we have now escaped, we have not seen the Buddhas in countless lifetimes, only hearing their names. Now we see the World Honored One's body is the color of red earth, and the height is only five feet.'

At this time, the World Honored One lifted his Sanghati (Sanghati, a type of robe) to reveal the character of merit on his chest, allowing the Bhikshus to read the character of merit. After understanding the Buddha's meritorious virtues and wisdom adornments, within the Swastika (Swastika) seal, he spoke of the Buddha's eighty-four thousand meritorious practices. After seeing this, the Bhikshus praised the Buddha, saying: 'World Honored One is truly extraordinary, speaking of limitless meanings from just the character of merit on the chest, let alone the Buddha

心所有功德？」說是語已向佛懺悔，五體投地如太山崩，悲號雨淚對佛啼哭。

是時世尊軟言安慰，令諸比丘心得歡喜。既歡喜已，猶如風吹重云四散，顯發金顏三十二相炳然睹見。既見佛已，心大歡喜發菩提心。

佛告父王：「此千比丘慇勤求法心無懈息，于未來世過算數劫，當得作佛，號南無光照如來、應供、正遍知，十號具足。其作佛時，地純金色，七寶行樹、妙寶樓閣以為莊嚴，其土眾生，皆是慚愧懺悔之徒，純是菩薩發無上意。如是千佛次第出世，亦如賢劫千菩薩等次第成佛。」

佛告大王：「是諸比丘疑師、疑僧，獲大重罪。如向所說，稱南無佛所得果報，今於我世現前受記，何況正念思惟佛者！」

諸比丘尼見佛銀色，從座而起偏袒右肩，為佛作禮白言：「世尊！如來今者自說身色，除諸眾生無量重罪，我等何故從生出家，乃至今日見佛銀色、銀華、銀光，諸莊嚴具悉皆是銀？我等云何不見如來金光赫艷，亦不見佛三十二相果報功德？」

是時如來聞諸尼語，即便微笑，有金色光從面門出，繞佛銀身足滿十匝。此光現時，諸尼見佛身紫金色三十二相，光明顯照不可具說。諸尼見已，觀眉間白毫相右旋婉轉，見已歡喜，應時即成阿羅漢道，三明六通具八解脫。

諸

【現代漢語翻譯】現代漢語譯本：『心中所擁有的功德是什麼？』說完這些話后，他們向佛陀懺悔，五體投地，如同泰山崩塌，悲傷地哭泣，淚如雨下，對著佛陀哭訴。這時，世尊用柔和的語言安慰他們，使眾比丘心中感到歡喜。歡喜之後，就像風吹散厚重的雲層一樣，顯露出佛陀金色的容顏和三十二種殊勝的相好，清晰可見。看到佛陀后，他們心中大為歡喜，發起了菩提心（Bodhicitta，覺悟之心）。佛陀告訴父王（指凈飯王，Śuddhodana）：『這些千名比丘慇勤地尋求佛法，心無懈怠，在未來的無數劫之後，將成佛，佛號為南無光照如來（Namo Guangzhao Tathagata）、應供（Arhat，值得供養者）、正遍知（Samyak-saṃbuddha，正等覺者），十種名號具足。他們成佛時，大地純粹是金色，以七寶行樹、精妙的寶樓閣作為莊嚴，其國土中的眾生，都是具有慚愧心和懺悔心的人，純粹是發起了無上菩提心的菩薩。』像這樣，千佛將次第出世，也像賢劫（Bhadrakalpa，現在這個賢善之劫）中的千位菩薩一樣次第成佛。佛陀告訴大王：『這些比丘因為懷疑他們的老師（指佛陀）和僧團（Sangha，佛教僧侶團體），獲得了極大的罪過。就像之前所說的，稱念南無佛（Namo Buddha，皈依佛陀）所得到的果報，現在在我的時代就顯現出來，並被授記，更何況是那些正念思惟佛陀的人呢！』眾比丘尼（Bhikkhuni，女性佛教僧侶）看到佛陀的身體呈現銀色，從座位上站起來，袒露右肩，向佛陀行禮並說道：『世尊！如來（Tathagata，佛陀的稱號）現在親自說自己的身色，能夠消除眾生無量的罪業，我們為何從出生就出家，直到今天所見到的佛陀身色是銀色、銀色的光華、銀色的光芒，所有的莊嚴之物都是銀色的？我們為什麼看不到如來金色的光芒，也看不到佛陀三十二相的果報功德？』這時，如來聽到眾比丘尼的話，就微微一笑，有一道金色的光芒從面門中射出，圍繞著佛陀銀色的身體，足足繞了十圈。這道光芒顯現時，眾比丘尼看到佛陀的身體呈現紫金色，具有三十二相，光明照耀，無法完全用語言描述。眾比丘尼看到后，觀察佛陀眉間的白毫相（urna，眉間白毫），向右旋轉婉轉，看到後心生歡喜，應時就成就了阿羅漢道（Arhatship，斷盡煩惱的境界），具備了三明（tisro vidyāḥ，三種智慧）、六通（ṣaṭ abhijñāḥ，六種神通）和八解脫（aṣṭa vimokṣaḥ，八種解脫）。

【English Translation】 English version: 'What are the merits contained in the mind?' Having spoken these words, they repented to the Buddha, prostrating themselves with their five limbs touching the ground, like Mount Tai collapsing, weeping sorrowfully with tears like rain before the Buddha. At that time, the World-Honored One comforted them with gentle words, causing the bhikkhus (Buddhist monks) to feel joy in their hearts. After they were joyful, it was like the wind blowing away heavy clouds, revealing the Buddha's golden face and the thirty-two excellent marks, clearly visible. Having seen the Buddha, their hearts were filled with great joy, and they generated Bodhicitta (the mind of enlightenment). The Buddha told his father, the King (Śuddhodana): 'These thousand bhikkhus diligently seek the Dharma (Buddhist teachings) without any懈怠, and in the future, after countless kalpas (eons), they will become Buddhas, named Namo Guangzhao Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyak-saṃbuddha (Perfectly Enlightened One), complete with the ten titles. When they become Buddhas, the earth will be pure gold, adorned with rows of seven-jeweled trees and exquisite jeweled pavilions. The beings in their lands will all be those who possess shame and repentance, purely Bodhisattvas (enlightenment beings) who have generated the supreme intention. In this way, a thousand Buddhas will appear in succession, just like the thousand Bodhisattvas in the Bhadrakalpa (Fortunate Aeon) who will become Buddhas in succession.' The Buddha told the King: 'These bhikkhus have incurred great offenses by doubting their teacher (the Buddha) and the Sangha (Buddhist monastic community). As mentioned before, the merit of reciting Namo Buddha (Homage to the Buddha) is now manifested and predicted in my time, how much more so for those who mindfully contemplate the Buddha!' The bhikkhunis (Buddhist nuns), seeing the Buddha's body as silver, arose from their seats, bared their right shoulders, and bowed to the Buddha, saying: 'World-Honored One! The Tathagata (the Buddha) now personally speaks of his body's color, which can eliminate the immeasurable offenses of sentient beings. Why have we renounced our homes since birth, and even today we see the Buddha's body as silver, silver radiance, silver light, and all the adornments are silver? Why do we not see the Tathagata's golden light and the meritorious virtues of the thirty-two marks?' At that time, the Tathagata, hearing the words of the bhikkhunis, smiled, and a golden light emanated from his face, encircling the Buddha's silver body ten times. When this light appeared, the bhikkhunis saw the Buddha's body as purple-gold, with the thirty-two marks, and the light shone brightly, beyond description. Having seen this, the bhikkhunis observed the white hair mark (urna) between the Buddha's eyebrows, spiraling to the right, and upon seeing it, they rejoiced and immediately attained Arhatship (the state of liberation), possessing the three kinds of knowledge (tisro vidyāḥ), the six supernormal powers (ṣaṭ abhijñāḥ), and the eight liberations (aṣṭa vimokṣaḥ).

比丘尼自識宿命，曾於前世無量劫時，有佛出世，亦名釋迦文。彼佛滅後有諸弟子出家學道，僧中一人遊行教化，見五百童女在山澤中歡娛自樂。時彼比丘攝持威儀，安庠徐步至諸女所，敷尼師檀在地而坐。諸女見已各各歡喜，而作是言：「此空閑處神仙所游，忽然有此勝士比丘，來在此坐此必非凡，我宜供養。」各脫銀镮散比丘上：「比丘精進德行純備，后必成佛，愿我見之時，如所散镮。」

「汝等貪著銀寶色故，生生常在白銀山中，受銀山神寶女之身；以禮沙門奉獻銀镮，今遭我世沐浴清化成阿羅漢。爾時比丘則我身是！時諸女者汝身是也！汝於前世供養沙門禮諸佛故，從是已來恒值諸佛。」

佛告父王：「佛人中寶祐利處多，若聞名者，禮拜供養獲大重報，何況繫念思佛正顏！」

優婆塞眾中見佛世尊如黑象腳者，即從坐起偏袒右肩，合掌向佛，而作是言：「我生此國，我國王子出家成佛，阿私陀仙見三十二相，即為我說：『地天太子成佛無疑。』我聞是語歸依于佛，從是以來恒隨佛后，受三歸依、受持八齋、受五戒法。然我罪咎，但聞佛聲不見佛形，每見佛時如黑象腳，何酷之甚？」說是語已，舉手椎胸號泣躄地。

是時如來以梵音聲，猶如慈父安慰其子，告諸優婆塞言：「法子

【現代漢語翻譯】現代漢語譯本一位比丘尼回憶起自己的前世，在無量劫之前，有一位佛出世，也名為釋迦文（釋迦牟尼佛）。那位佛涅槃后，有一些弟子出家修行。僧團中有一位比丘負責教化，他看到五百位童女在山澤中嬉戲玩樂。當時，那位比丘舉止莊嚴，緩緩地走到那些童女所在的地方，鋪開尼師檀（坐具）坐在地上。童女們看到后都非常高興，說道：『這個空曠的地方是神仙遊玩的地方，突然來了一位如此出色的比丘，坐在這裡，這一定不是凡人，我們應該供養他。』於是她們各自脫下銀手鐲，散落在比丘身上：『比丘精進修行，德行純正完備，將來必定成佛，希望我們將來見到佛時，就像現在散落的銀手鐲一樣。』

『你們因為貪戀銀子的光澤，生生世世都在白銀山中，做銀山神的女眷；因為以禮敬沙門（出家修行者）的心奉獻銀手鐲，今天才能在我的時代，受到清凈教化的恩澤，成為阿羅漢（斷絕煩惱，證得解脫的聖者）。當時的比丘就是我！當時的那些童女就是你們！你們在前世供養沙門，禮敬諸佛，所以從那時以來，總是能夠遇到諸佛。』

佛告訴凈飯王（佛陀的父親）：『佛是人中的珍寶，能夠帶來許多利益和佑護，如果有人聽到佛的名號，禮拜供養，就能獲得巨大的福報，更何況是繫念思念佛的莊嚴相貌呢！』

一位優婆塞（在家男居士）在聽眾中看到佛世尊的形象如同黑象的腳，立刻從座位上站起來，袒露右肩，合掌向佛，說道：『我出生在這個國家，我們國家的王子出家成佛，阿私陀仙（一位預言家）看到佛的三十二相（佛的特殊身體特徵），就對我說：『地天太子必定成佛無疑。』我聽到這句話后就歸依了佛，從那以後一直跟隨在佛的後面，受三歸依（歸依佛、法、僧）、受持八齋（八條戒律）、受五戒法（五條基本戒律）。然而我的罪業深重，只能聽到佛的聲音，卻看不到佛的形象，每次見到佛時都像看到黑象的腳，這是多麼痛苦啊！』說完，他舉起手捶打胸口，號啕大哭，癱倒在地。

這時，如來用清凈的聲音，就像慈父安慰自己的孩子一樣，告訴各位優婆塞說：『法子（佛法的繼承人）……』

【English Translation】 English version A Bhikshuni (female monastic) recalled her past life, countless kalpas (eons) ago, when a Buddha appeared in the world, also named Shakyamuni (the current Buddha). After that Buddha passed away, some disciples renounced the world to practice the Dharma. One of the monks in the Sangha (monastic community) was in charge of teaching and saw five hundred young girls playing and enjoying themselves in the mountains and marshes. At that time, the Bhikshu, with dignified demeanor, slowly walked to where the girls were, spread out his Nishidan (sitting cloth) and sat down. The girls were very happy to see him and said, 'This empty place is where the gods wander. Suddenly, such an excellent Bhikshu has come to sit here. This must not be an ordinary person, we should make offerings to him.' So they each took off their silver bracelets and scattered them on the Bhikshu: 'The Bhikshu is diligent in practice, and his virtue is pure and complete. He will surely become a Buddha in the future. May we see the Buddha in the future, just like the silver bracelets we scatter now.'

'Because you are greedy for the color of silver treasures, you are always in the Silver Mountain in life after life, taking the form of the treasure women of the Silver Mountain God; because you respectfully offered silver bracelets to the Shramana (ascetic), you are now in my era, bathed in the purification of the Dharma, and become Arhats (enlightened beings who have eradicated afflictions). The Bhikshu at that time was me! The girls at that time were you! You offered to the Shramana and paid homage to all the Buddhas in your past lives, so since then, you have always been able to meet the Buddhas.'

The Buddha told King Suddhodana (Buddha's father): 'The Buddha is a treasure among people, who can bring many benefits and blessings. If someone hears the name of the Buddha, pays homage and makes offerings, they will receive great rewards, let alone contemplating the Buddha's majestic appearance!'

An Upasaka (layman) in the audience saw the World Honored Buddha's image as the foot of a black elephant, immediately stood up from his seat, bared his right shoulder, put his palms together towards the Buddha, and said: 'I was born in this country, and the prince of our country renounced the world and became a Buddha. The Rishi Asita (a seer) saw the Buddha's thirty-two marks (special physical characteristics of the Buddha) and said to me: 'The prince of the earth and heaven will surely become a Buddha.' After hearing these words, I took refuge in the Buddha, and since then I have always followed behind the Buddha, receiving the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha), observing the Eight Precepts (eight rules of conduct), and receiving the Five Precepts (five basic moral precepts). However, my sins are heavy, I can only hear the Buddha's voice, but I cannot see the Buddha's image. Every time I see the Buddha, it is like seeing the foot of a black elephant, how painful is this!' After saying this, he raised his hand and beat his chest, wailing and collapsing to the ground.

At this time, the Tathagata (Buddha), with a pure voice, like a loving father comforting his child, told the Upasakas: 'Dharma sons (heirs of the Dharma)...'

還坐，佛當爲汝除斷疑悔，滅諸障礙。」說是語已，告諸優婆塞：「汝等先世無量劫時，于閻浮提各作國王，王領諸國快得自在。有諸沙門為利養故，為汝邪說不順佛教，法說非法、非法說法，汝等諸人皆信用之。是人以此諸惡教故，命終之後墮阿鼻地獄，汝等隨順惡友教故，命終亦墮黑闇地獄。由前聞法善心力故，今遭我世受持五戒，汝今應當佛、法、僧前，說汝邪見邪友所教，誠心懺悔。」

諸優婆塞聞佛此語，稱南無佛、稱南無法、稱南無僧，說諸罪咎誠心懺悔。

時佛即放眉間大人相光，照諸人心心意開解，同時即得須陀洹道。諸優婆塞既得道已，見佛色身，端嚴微妙世間無比，求佛出家成阿羅漢。

優婆夷眾中見佛色身猶如聚墨者，即從坐起合掌向佛，雨淚號哭悲不能言，舉手拍頭，氣絕躄地。是時世尊見是事已，以梵音聲安慰諸女，告言：「諸女！何故愁憂乃至如是？」

是時諸女聞佛語聲，諸情根開，即起合掌，白世尊言：「佛日出世普照一切，眾人皆見如月盛滿，唯我不見。佛說法時諸人皆聞八種音聲，我獨不聞如生聾人。尊者舍利弗為我授戒，乃聞其說有五戒法，每至佛會，見佛世尊猶如聚墨。唯愿天尊！大慈悲故除我罪咎，令我得見。」

是時世尊！于師子座還

【現代漢語翻譯】現代漢語譯本：讓他們坐下，佛陀將為你們消除疑慮和後悔，滅除一切障礙。』說完這些話后，佛陀告訴各位優婆塞（在家男居士）：『你們在前世無量劫時，在閻浮提（我們所居住的這個世界）各自做國王，統治著各個國家，享受著自由自在的快樂。有些沙門（出家修行者）爲了利益供養的緣故，為你們宣說不正的教義，不符合佛教的教導，把正法說成非法，把非法說成正法，你們這些人全都相信他們。這些人因為這些邪惡的教導，命終之後墮入阿鼻地獄（八大地獄中最苦之處），你們因為隨順惡友的教導，命終之後也墮入黑暗地獄。由於之前聽聞佛法的善心力量，現在才能在我的時代受持五戒，你們現在應當在佛、法、僧三寶面前，說出你們被邪見邪友所教導的內容，誠心懺悔。』各位優婆塞聽了佛陀的這些話，稱念南無佛（皈依佛）、稱念南無法（皈依法）、稱念南無僧（皈依僧），說出自己的罪過，誠心懺悔。這時，佛陀從眉間放出大人相光（佛的三十二相之一，眉間白毫相），照亮每個人的內心，使他們的心意開解，同時證得了須陀洹道（小乘初果）。各位優婆塞證得果位后，見到佛陀的色身，端正莊嚴，微妙無比，世間罕見，於是請求佛陀允許他們出家，最終成為阿羅漢（小乘最高果位）。優婆夷（在家女居士）眾中，有人見到佛陀的色身猶如一團墨，立刻從座位上站起來，合掌向佛，淚如雨下，號啕大哭，悲傷得說不出話，舉手拍打頭部，氣絕倒地。這時，世尊見到這種情況，用梵音（清凈的聲音）安慰各位女子，告訴她們：『各位女子！為什麼如此憂愁悲傷呢？』這時，各位女子聽到佛陀的聲音，諸情根（眼、耳、鼻、舌、身、意）開解，立刻起身合掌，對世尊說：『佛陀如太陽般出現於世，普照一切，眾人都能看見佛陀如同滿月般圓滿，唯獨我們看不見。佛陀說法時，眾人都能聽到八種音聲（佛的八種美妙音聲），唯獨我們聽不見，如同天生的聾人。尊者舍利弗（佛陀的十大弟子之一，智慧第一）為我們授戒時，我們才聽說有五戒法，每次參加佛會，見到佛陀世尊猶如一團墨。唯愿天尊！以大慈悲的緣故，消除我們的罪過，讓我們能夠看見佛陀。』這時，世尊在獅子座上還

【English Translation】 English version: 'Sit down, and the Buddha will eliminate your doubts and regrets, and destroy all obstacles.' After saying these words, the Buddha told the Upasakas (male lay devotees): 'In countless past kalpas, you were each kings in Jambudvipa (the world we live in), ruling various countries and enjoying freedom and happiness. Some Shramanas (ordained practitioners), for the sake of profit and offerings, preached incorrect teachings to you, teachings that did not conform to the Buddha's teachings, calling Dharma non-Dharma, and non-Dharma Dharma, and all of you believed them. Because of these evil teachings, these people fell into Avici Hell (the most painful of the eight great hells) after death, and because you followed the teachings of evil friends, you also fell into the dark hell after death. Due to the power of the good intention of hearing the Dharma before, you are now able to uphold the Five Precepts in my era. You should now, in front of the Buddha, Dharma, and Sangha (the Three Jewels), speak out what you were taught by heretical views and evil friends, and sincerely repent.' The Upasakas, hearing these words of the Buddha, recited Namo Buddha (taking refuge in the Buddha), recited Namo Dharma (taking refuge in the Dharma), recited Namo Sangha (taking refuge in the Sangha), spoke of their sins, and sincerely repented. At this time, the Buddha emitted a great man's light (one of the thirty-two marks of the Buddha, the white hair mark between the eyebrows) from between his eyebrows, illuminating everyone's hearts, causing their minds to open up, and at the same time attaining the Sotapanna path (the first fruit of the Hinayana). After the Upasakas attained the fruit, they saw the Buddha's physical body, upright and dignified, subtle and incomparable, rare in the world, and then requested the Buddha to allow them to leave home and eventually become Arhats (the highest fruit of the Hinayana). Among the Upasikas (female lay devotees), some saw the Buddha's physical body as a mass of ink, immediately stood up from their seats, put their palms together towards the Buddha, shed tears like rain, wailed and cried, unable to speak from grief, raised their hands and slapped their heads, fainted and fell to the ground. At this time, the World Honored One, seeing this situation, comforted the women with Brahma's voice (pure voice), and told them: 'Women! Why are you so sad and sorrowful?' At this time, the women heard the Buddha's voice, and their senses (eyes, ears, nose, tongue, body, mind) opened up, and they immediately got up, put their palms together, and said to the World Honored One: 'The Buddha appears in the world like the sun, illuminating everything, and everyone can see the Buddha as full as the full moon, but we alone cannot see. When the Buddha preaches the Dharma, everyone can hear the eight kinds of sounds (the Buddha's eight wonderful sounds), but we alone cannot hear, like a person born deaf. When the Venerable Shariputra (one of the Buddha's ten great disciples, foremost in wisdom) gave us the precepts, we only heard that there were Five Precepts, and every time we attended the Buddha's assembly, we saw the Buddha World Honored One as a mass of ink. May the Heavenly Honored One! Out of great compassion, eliminate our sins, so that we can see the Buddha.' At this time, the World Honored One, still on the lion throne

坐申腳，出千輻輪相以示諸女，諸女但見眾妙蓮華從輪相出，華上化佛猶如墨人。復更合掌向佛作禮，白言：「世尊！為佛弟子已經多時，惟有今日見妙蓮華，見諸化佛猶如墨涂。宿有何罪，眼闇乃爾？」

佛告諸女：「諦聽諦聽，善思念之！如來今者為汝分別。過去久遠無量世時，時世有佛，號一寶蓋燈王如來、應供、正遍知。彼佛滅後於像法中，有諸比丘入村乞食，執缽持錫威儀不犯，至淫女家。時諸淫女取比丘缽，盛滿缽飯戲比丘言：『汝釋種子！顏色可惡猶如聚墨，身所著衣狀如乞人，汝之可惡天下無比，自言無慾誰當念汝？』爾時比丘聞此語已，擲缽空中飛騰而去。諸女見已慚愧懺悔，而作是言：『我等今者施沙門食，愿于來世身得自在猶如沙門。』」

佛告諸女：「爾時諸女飯羅漢者，今汝等是！汝以善心施比丘食，二千劫中常不飢渴；坐前惡罵淫慾因緣，六十小劫墮黑闇獄；由前發願善心不滅，今遭我世得受五戒，乃是供養阿羅漢故，見舍利弗不見我身。」

爾時世尊說是語已，即于臍中出大蓮華，其大蓮華化成光臺，其光臺中有百千無數聲聞比丘，如舍利弗、目健連等，于佛光臺神通自在作十八變。諸女見已心生歡喜，應時即以智慧火燒二十億洞然之結，得須陀洹道。諸優婆夷既

【現代漢語翻譯】現代漢語譯本：世尊伸出腳，顯現出千輻輪相給眾女子看，眾女子卻只看見無數美妙的蓮花從輪相中生出，蓮花上化現的佛像如同墨人一般。她們再次合掌向佛作禮，說道：『世尊！我們做佛的弟子已經很久了，唯獨今天看見如此的妙蓮華，看見諸佛化身如同被墨塗抹一般。過去生中有什麼罪業，導致我們眼力如此昏暗？』佛告訴眾女子：『仔細聽，仔細聽，好好思考！我現在為你們分別解說。過去很久遠無量的世代之前，當時世上有一尊佛，名號為一寶蓋燈王如來（Eka-ratna-chatra-dipankaara-tathāgata，佛名）、應供（Arhat，值得供養者）、正遍知（Samyak-saṃbuddha，完全覺悟者）。這尊佛滅度后，在像法時期，有一些比丘（bhikṣu，出家男眾）進入村莊乞食，手持缽盂和錫杖，威儀沒有絲毫違犯，來到家。當時這些拿過比丘的缽盂，盛滿缽飯，戲弄比丘說：『你這釋迦（Śākya，釋迦族）的後代！顏色醜陋得像一團墨，身上穿的衣服像個乞丐，你的醜陋天下無雙，自己說沒有慾望，誰會理你？』當時比丘聽了這些話，將缽拋向空中，騰空飛走。眾女子看見后，慚愧懺悔，說道：『我們現在佈施食物給沙門（śrāmaṇa，出家修行者），愿來世能夠身得自在，如同沙門一般。』佛告訴眾女子：『當時供養羅漢（Arhat，阿羅漢）飯食的那些女子，就是你們！你們以善良的心施捨食物給比丘，兩千劫中常常不會感到飢渴；因為先前惡語辱罵的淫慾因緣，要墮入六十小劫的黑暗地獄；由於先前發願的善心沒有泯滅，現在遇到我的時代，能夠受持五戒，這是因為供養阿羅漢的緣故，所以只能看見舍利弗（Śāriputra，佛陀十大弟子之一），而看不見我的真身。』當時世尊說完這些話，立即從臍中生出一朵大蓮花，這朵大蓮花化成一座光臺，光臺中有一百千無數的聲聞比丘（Śrāvaka-bhikṣu，聽聞佛法而出家的比丘），如同舍利弗（Śāriputra）和目犍連（Maudgalyāyana，佛陀十大弟子之一）等，在佛的光臺中神通自在地示現十八種變化。眾女子看見後心生歡喜，當下就以智慧之火燒掉了二十億的煩惱結縛，證得了須陀洹道（Srotāpanna，入流果）。眾優婆夷（Upāsikā，在家女眾）既然

【English Translation】 English version: The World-Honored One extended his foot, displaying the thousand-spoked wheel mark to the women. However, the women only saw countless wonderful lotus flowers emerging from the wheel mark, and the manifested Buddhas on the flowers appeared like figures made of ink. They then joined their palms together and bowed to the Buddha, saying: 'World-Honored One! We have been disciples of the Buddha for a long time, but only today do we see such wonderful lotus flowers, and see the manifested Buddhas as if smeared with ink. What sins did we commit in the past that our eyesight is so dim?' The Buddha told the women: 'Listen carefully, listen carefully, and contemplate well! Now I will explain it to you in detail. In the distant past, countless ages ago, there was a Buddha named Eka-ratna-chatra-dipankaara-tathāgata (One Jewel Canopy Lamp King Thus Come One), Arhat (Worthy of Offerings), Samyak-saṃbuddha (Perfectly Enlightened One). After that Buddha passed away, during the Dharma-resemblance period, there were some bhikṣus (monks) who entered villages to beg for food, holding their bowls and staffs, with their conduct impeccable, and they arrived at the homes of **. At that time, these ** took the bhikṣus' bowls, filled them with rice, and mocked the bhikṣus, saying: 'You descendants of the Śākya (Shakya clan)! Your color is as ugly as a lump of ink, and the clothes you wear are like those of beggars. Your ugliness is unparalleled in the world. You claim to be without desire, but who will care about you?' At that time, the bhikṣus, upon hearing these words, threw their bowls into the air and flew away. The women, seeing this, felt ashamed and repented, saying: 'We now offer food to the śrāmaṇas (ascetics), and we wish to be free in future lives, like the śrāmaṇas.' The Buddha told the women: 'Those women who offered food to the Arhats (worthy ones) at that time are you! Because you offered food to the bhikṣus with good intentions, you will not experience hunger or thirst for two thousand kalpas (eons); because of the karmic connection of the previous evil words of abuse and lust, you will fall into the dark hells for sixty small kalpas; because the good intentions of the previous vows have not been extinguished, you are now able to receive the five precepts in my era. This is because of offering to the Arhats, so you can only see Śāriputra (Sariputta, one of the Buddha's ten great disciples) and not see my true form.' At that time, after the World-Honored One spoke these words, he immediately emitted a large lotus flower from his navel. This large lotus flower transformed into a light platform, and within the light platform were hundreds of thousands of countless Śrāvaka-bhikṣus (monk disciples who hear the teachings), such as Śāriputra (Sariputta) and Maudgalyāyana (Moggallana, one of the Buddha's ten great disciples), who freely displayed the eighteen transformations with their supernatural powers on the Buddha's light platform. The women, seeing this, felt joyful, and immediately burned away twenty billion bonds of affliction with the fire of wisdom, attaining the Srotāpanna (stream-enterer) path. The Upāsikās (female lay followers) since

得道已，見佛色身端嚴微妙，惟不見佛白毫相光。

佛告父王：「戲弄惡口，乃至得道所見不明。是故諸人當勤護口，專心正意觀佛三昧，以見佛故獲無量福。」

是時世尊！欲令大眾見佛色身了了分明，佛即化精舍如白玉山，高妙大小猶如須彌，百千龕窟，于眾龕窟影現諸像與佛無異。時佛前地有大蓮華，其華千葉，葉有千光，光千化佛，佛千弟子以為侍者。

佛告阿難：「佛滅度后，佛諸弟子，若能割捐諸事，捐棄諸惡，繫念思惟佛常光者，佛不現在亦名見佛。以見佛故，一切諸惡皆得消除，隨其所愿于未來世當成三種菩提之道。」

佛告阿難：「如此觀者是名正觀，若異觀者名為邪觀。」

佛說觀佛三昧海經卷第三大正藏第 15 冊 No. 0643 佛說觀佛三昧海經

佛說觀佛三昧海經卷第四

東晉天竺三藏佛陀跋陀羅譯觀相品第三之四

佛告父王：「云何觀如來放常光相？如來今者，為未來世諸凡夫人，當現少光，彼諸凡夫當學是觀，如是觀者亦如今日見佛光相無有異也。」

爾時世尊放肉髻光，其光千色，色作八萬四千支。一一支中，八萬四千諸妙化佛。其化佛身身量無邊，化佛頂上亦放此光，光光相次乃至上方無量世界。于上方界

【現代漢語翻譯】現代漢語譯本證悟之後，（父王）見佛陀的色身端正莊嚴，微妙無比，只是看不見佛陀的白毫相光（眉間白毫所放之光）。

佛陀告訴父王：『因為戲弄和惡語傷人，乃至證悟之後所見也不清晰。因此，你們應當勤加守護自己的口，專心正意地修習觀佛三昧（通過禪定觀想佛陀），因為見到佛陀的緣故，可以獲得無量的福報。』

這時，世尊爲了讓大眾清楚明白地見到佛陀的色身，佛陀立即變化精舍，使其如同白玉山一般，高妙廣大，猶如須彌山（佛教中的聖山），有成百上千的龕窟，在眾多的龕窟中顯現出各種佛像，與佛陀沒有差別。當時，在佛陀面前的地上，有巨大的蓮花，蓮花有千片花瓣，每片花瓣都放出千道光芒，每道光芒都化現出千尊佛，每尊佛都有千名弟子作為侍者。

佛陀告訴阿難（佛陀的弟子）：『佛陀滅度之後，佛陀的弟子們，如果能夠割捨諸事，捐棄諸惡，繫念思惟佛陀的常光，即使佛陀不在世，也算是見到佛陀。因為見到佛陀的緣故，一切諸惡都可以消除，並且隨著他們的願望，在未來世將成就三種菩提之道（三種覺悟的途徑）。』

佛陀告訴阿難：『像這樣觀想，就叫做正觀，如果與此不同的觀想，就叫做邪觀。』

《佛說觀佛三昧海經》卷第三大正藏第15冊 No. 0643 《佛說觀佛三昧海經》

《佛說觀佛三昧海經》卷第四

東晉天竺三藏佛陀跋陀羅譯《觀相品》第三之四

佛陀告訴父王：『要如何觀想如來所放的常光相呢？如來現在，爲了未來世的凡夫俗子，將顯現少許光芒，那些凡夫俗子應當學習這種觀想，像這樣觀想，也就像今天見到佛光相一樣，沒有什麼差別。』

這時，世尊從肉髻（佛頂上的肉髻）放出光明，那光明有千束，每束又化作八萬四千支。每一支中，又有八萬四千尊微妙的化佛。這些化佛的身量無邊無際，化佛的頂上也放出這樣的光明，光明相互連線，乃至上方無量世界。在上方世界

【English Translation】 English version Having attained enlightenment, (the king) saw the Buddha's physical form, which was dignified, sublime, and wonderfully subtle, but he could not see the light emanating from the Buddha's urna (the white curl of hair between the eyebrows).

The Buddha told his father: 'Because of frivolous talk and harsh language, even after enlightenment, one's vision remains unclear. Therefore, you should diligently guard your speech, concentrate your mind, and contemplate the Buddha with proper intention through the Samadhi of Visualizing the Buddha, for by seeing the Buddha, you can obtain immeasurable blessings.'

At that time, the World-Honored One, desiring to enable the assembly to see the Buddha's physical form clearly and distinctly, immediately transformed the Vihara (monastery) into a white jade mountain, lofty and vast, like Mount Sumeru (the sacred mountain in Buddhism), with hundreds of thousands of niches. Within the numerous niches, various Buddha images appeared, indistinguishable from the Buddha. At that time, on the ground before the Buddha, there was a great lotus flower with a thousand petals, each petal emitting a thousand rays of light, and each ray of light manifesting a thousand Buddhas, each Buddha attended by a thousand disciples.

The Buddha told Ananda (the Buddha's disciple): 'After the Buddha's Parinirvana (passing away), if the Buddha's disciples can relinquish all affairs, abandon all evils, and focus their minds on contemplating the Buddha's constant light, even if the Buddha is not present, it is still considered seeing the Buddha. Because of seeing the Buddha, all evils can be eliminated, and according to their wishes, in the future they will attain the three paths of Bodhi (three paths to enlightenment).'

The Buddha told Ananda: 'Contemplating in this way is called right contemplation; contemplation that differs from this is called wrong contemplation.'

The Sutra on the Samadhi of Visualizing the Buddha Sea, Volume 3 Taisho Tripitaka, Volume 15, No. 0643, Sutra on the Samadhi of Visualizing the Buddha Sea

Sutra on the Samadhi of Visualizing the Buddha Sea, Volume 4

Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty, Chapter 3.4: On Visualizing the Marks

The Buddha told his father: 'How should one contemplate the constant light emanating from the Tathagata (another name for the Buddha)? Now, for the sake of ordinary people in the future, the Tathagata will manifest a small amount of light. Those ordinary people should learn this contemplation. Contemplating in this way is no different from seeing the Buddha's light today.'

At that time, the World-Honored One emitted light from his ushnisha (the protuberance on the crown of the Buddha's head), and that light had a thousand rays, each ray transforming into eighty-four thousand branches. Within each branch, there were eighty-four thousand wondrously transformed Buddhas. The bodies of these transformed Buddhas were boundless in size, and the tops of the heads of the transformed Buddhas also emitted this light, the lights connecting with each other, extending to the immeasurable worlds above. In the upper realms

有化菩薩，如雲微塵從空而下圍繞諸佛。此光現時，十方微塵世界諸佛亦悉得見，此光直照諸佛頂上，諸佛放光，其光亦照釋迦文頂。

佛告阿難：「眾生欲觀釋迦文佛肉髻光明，當作是觀，作是觀者，若心不利，夢中得見，雖是心想能除無量百千重罪。如是觀者，現身必見諸大菩薩，見菩薩故聞其說法，聞說法故得陀羅尼，其陀羅尼名旋憶持。如是觀者名為正觀，若異觀者名為邪觀。」

佛告父王：「云何名為觀于如來眉間光明？如來今者，為此後世諸眾生故，當少現於白毫相光。」

作是語時，時佛眉間即放白毫大人相光，其光分為八萬四千支，亦八萬四千色，遍照十方無量世界。一一光色化一金山；一一金山無量龕窟；一一窟中有一化佛，結加趺坐入深禪定，聲聞菩薩百千大眾以為眷屬。時佛窟中有諸化佛，皆放白毫大人相光，亦照十方無量世界，皆如金色。金色地上有金蓮華，金蓮華上皆有化佛，亦皆同號名釋迦文。諸佛眉間，亦放此光，其光遍照十方世界，猶如百千億須彌山王共合一處。諸須彌山映現諸佛，佛身高顯與山正等，是等化佛眉間光明，繞諸化佛滿七匝已，還入釋迦牟尼眉間。此光入時，佛身毛孔一毛孔中有一化像，一一化像身毛孔中，化成八萬四千妙像，皆是三千大千世界

【現代漢語翻譯】現代漢語譯本有化菩薩（Transformation Bodhisattvas），如同雲朵般的微塵從空中降下，圍繞著諸佛。當此光明顯現時，十方微塵世界的所有佛陀都能看見，此光直接照耀在諸佛的頭頂上，諸佛也放出光明，他們的光芒也照耀在釋迦文佛（Sakyamuni Buddha）的頭頂上。

佛陀告訴阿難（Ananda）: 『眾生如果想要觀看釋迦文佛的肉髻光明（ushnisha-light），應當這樣觀想。這樣觀想的人，即使心性不夠敏銳，也能在夢中得見。即使只是心中的觀想，也能消除無量百千重的罪業。如此觀想的人，今生必定能見到諸大菩薩。因為見到菩薩的緣故，能聽聞他們說法；因為聽聞說法的緣故，能得到陀羅尼（dharani），這個陀羅尼名為旋憶持（whirling memory）。這樣觀想，才稱為正觀；如果不是這樣觀想，就稱為邪觀。』

佛陀告訴父王（King Suddhodana）: 『怎樣觀想如來的眉間光明呢？如來現在爲了後世的眾生，將稍微顯現白毫相光（urna-light）。』

當佛陀說這些話的時候，他的眉間立刻放出白毫大人相光，這道光分為八萬四千支，也有八萬四千種顏色，遍照十方無量世界。每一道光色都化成一座金山；每一座金山都有無量的龕窟；每一個龕窟中都有一尊化佛（transformation Buddha），結跏趺坐（lotus position）進入深禪定，有聲聞（sravaka）、菩薩（bodhisattva）和百千大眾作為眷屬。這時，佛窟中的諸化佛，都放出白毫大人相光，也照耀十方無量世界，一切都如同金色。金色的地上有金蓮華（golden lotus flower），金蓮華上都有化佛，也都同樣名為釋迦文。諸佛的眉間，也放出這樣的光明，這光明遍照十方世界，猶如百千億須彌山王（Mount Sumeru）共同聚集在一處。諸須彌山映現出諸佛，佛陀的身高顯現得與山一樣高大，這些化佛眉間的光明，圍繞著諸化佛滿了七圈之後，又回到釋迦牟尼佛的眉間。當這光明進入時，佛陀身體的每一個毛孔中都有一尊化像，每一尊化像的毛孔中，又化成八萬四千種妙像，都是三千大千世界（three thousand great thousand worlds）。

【English Translation】 English version Transformation Bodhisattvas, like clouds of fine dust, descended from the sky and surrounded all the Buddhas. When this light appeared, all the Buddhas in the ten directions' countless worlds could see it. This light shone directly on the crowns of all the Buddhas, and the Buddhas also emitted light, which also shone on the crown of Sakyamuni Buddha.

The Buddha said to Ananda: 'If sentient beings wish to contemplate the ushnisha-light of Sakyamuni Buddha, they should contemplate in this way. Those who contemplate in this way, even if their minds are not sharp, will be able to see it in their dreams. Even just this mental contemplation can eliminate immeasurable hundreds of thousands of heavy sins. Those who contemplate in this way will surely see the great Bodhisattvas in this very life. Because they see the Bodhisattvas, they will hear them preach the Dharma; because they hear the Dharma, they will obtain dharanis. This dharani is called the Whirling Memory. Such contemplation is called right contemplation; any other contemplation is called wrong contemplation.'

The Buddha said to King Suddhodana: 'How should one contemplate the urna-light between the eyebrows of the Tathagata? The Tathagata, for the sake of sentient beings in future generations, will now slightly reveal the urna-light.'

As the Buddha spoke these words, the urna-light of the Great Man immediately shone forth from between his eyebrows. This light divided into eighty-four thousand rays, also of eighty-four thousand colors, illuminating countless worlds in the ten directions. Each ray of light transformed into a golden mountain; each golden mountain had countless caves; in each cave was a transformation Buddha, sitting in the lotus position in deep samadhi, with sravakas, bodhisattvas, and hundreds of thousands of beings as attendants. At that time, the transformation Buddhas in the Buddha-caves all emitted the urna-light of the Great Man, also illuminating countless worlds in the ten directions, all like gold. On the golden ground were golden lotus flowers, and on each golden lotus flower was a transformation Buddha, all with the same name, Sakyamuni. The Buddhas' eyebrows also emitted this light, which illuminated the ten directions, like hundreds of thousands of millions of Mount Sumerus gathered together in one place. The Mount Sumerus reflected the Buddhas, and the Buddhas' bodies appeared as tall as the mountains. The light from the eyebrows of these transformation Buddhas circled the transformation Buddhas seven times and then returned to Sakyamuni Buddha's eyebrows. As this light entered, each pore of the Buddha's body contained a transformation image, and each pore of the transformation image transformed into eighty-four thousand wondrous images, all of which were three thousand great thousand worlds.

，一切眾生所希見事，是名如來八十好中一好光明。如是八十隨形好光，說不可盡。

如來少現白毫光明，父王所將眾中有八千人，遠塵離垢得法眼凈。

佛告阿難：「如來白毫相光，諸修多羅中佛已廣說，如是妙光惟佛佛見，十地菩薩見不明瞭。是故此中少分而說，說少分者為凡夫人。佛滅度后，如是觀者名為正觀，若異觀者名為邪觀。此光除罪如向所說，惟見光者，心得了了見百億佛，見白毛者是心想見。

「云何觀如來額廣平正相、如來面上三輪相、髮際相？如是眾相，一一相中皆出金光，其金色光化成金床；一一床上有千菩薩，拘樓孫馱為始下逮樓至，是千菩薩皆放光明坐金床上，如是百億千萬菩薩，百億千萬金床。其金床上皆有寶帳，一一寶帳有千光明；一一光明成千寶幢；一一幢上千萬寶蓋，眾寶蓋下有諸寶幡，諸寶幡中無量化佛。是諸化佛皆說苦、空、無常、無我。說此偈時，一切化佛亦皆說此。釋迦文佛方身丈六，在行者前舉其右手，而作是言：『善哉善哉，善男子！汝今能觀諸佛相好，我等先世行菩薩道，與汝無異；汝今能觀諸佛境界，此境界者，但是汝心妄想所生。』作是語已即滅不現，額上諸光復更明顯，其光流出有百千億，一一光明照寶床上諸菩薩面，彼菩薩面亦出光明

【現代漢語翻譯】現代漢語譯本：一切眾生所希望見到的事物，這被稱為如來八十種好相中的一種光明。像這樣八十種隨形好相的光明，是說不完的。如來稍微顯現白毫（眉間白毫，象徵佛陀智慧）光明，父王（指凈飯王）所帶領的眾人中有八千人，遠離塵垢，得到清凈的法眼。佛告訴阿難：「如來的白毫相光，在各種修多羅（佛經）中佛已經廣泛地解說了，這樣的妙光只有佛與佛才能完全見到，十地菩薩（菩薩修行的十個階段）見到也不夠明瞭。因此在這裡只說少部分，說少部分是爲了凡夫俗人。佛滅度后，像這樣觀想的人稱為正觀，如果用不同的方式觀想就稱為邪觀。這種光明消除罪業就像前面所說的，僅僅見到光明的人，心中就能清楚地見到百億佛，見到白毫相的人是心想所見。「要如何觀想如來額頭寬廣平正的相、如來面上的三輪相、髮際相？像這樣的各種相，每一個相中都發出金光，那金色光芒化成金床；每一張金床上有一千位菩薩，以拘樓孫馱（過去七佛之一）為開始直到樓至（賢劫千佛之一），這一千位菩薩都放出光明坐在金床上，像這樣有百億千萬位菩薩，百億千萬張金床。那些金床上都有寶帳，每一個寶帳有千道光明；每一道光明變成千個寶幢；每一個寶幢上有千萬個寶蓋，眾多寶蓋下有各種寶幡，各種寶幡中有無量化佛。這些化佛都說苦、空、無常、無我。說這偈語時，一切化佛也都說這個。釋迦文佛（本師釋迦摩尼佛）方身丈六，在修行者面前舉起右手，這樣說道：『善哉善哉，善男子！你現在能夠觀想諸佛的相好，我們過去世修行菩薩道，和你沒有什麼不同；你現在能夠觀想諸佛的境界，這個境界，只是你心中妄想所生。』說完這話就消失不見，額頭上的各種光芒又更加明顯，那些光芒流出有百千億道，每一道光明照耀寶床上各位菩薩的臉，那些菩薩的臉也發出光明。

【English Translation】 English version: All things that all sentient beings hope to see, this is called one of the eighty minor marks of excellence of the Tathagata (another name for the Buddha), the light of a good mark. The light of these eighty secondary marks of excellence cannot be fully described. When the Tathagata slightly reveals the light from the white hair between his eyebrows (Ushnisha, a mark of enlightenment), among the assembly led by his father, the King (King Suddhodana), eight thousand people were freed from dust and defilement and attained the pure Dharma eye. The Buddha told Ananda: 'The light of the white hair mark of the Tathagata has been extensively explained by the Buddha in various Sutras (Buddhist scriptures). Such wonderful light can only be fully seen by Buddhas, and even Bodhisattvas (enlightenment-seeking beings) of the tenth stage (the highest stage of Bodhisattva practice) do not see it clearly. Therefore, only a small portion is described here, and this small portion is described for ordinary people. After the Buddha's Parinirvana (death), those who contemplate in this way are called right contemplation, and those who contemplate differently are called wrong contemplation. This light eliminates sins as mentioned earlier. Those who only see the light can clearly see hundreds of billions of Buddhas in their minds, and those who see the white hair mark see it through mental imagination.' 'How to contemplate the Tathagata's broad and upright forehead mark, the three wheel marks on the Tathagata's face, and the hairline mark? Each of these marks emits golden light, and that golden light transforms into golden beds; on each bed there are a thousand Bodhisattvas, starting with Krakucchanda (one of the past seven Buddhas) and extending down to Lokeśvararāja (one of the thousand Buddhas of the Bhadrakalpa), these thousand Bodhisattvas all emit light and sit on golden beds, like this there are hundreds of billions of Bodhisattvas, hundreds of billions of golden beds. On those golden beds there are jeweled canopies, each jeweled canopy has a thousand lights; each light transforms into a thousand jeweled banners; on each banner there are tens of millions of jeweled canopies, under the many jeweled canopies there are various jeweled streamers, and within the various jeweled streamers there are immeasurable manifested Buddhas. These manifested Buddhas all speak of suffering, emptiness, impermanence, and non-self. When this verse is spoken, all the manifested Buddhas also speak this. Shakyamuni Buddha (the historical Buddha) with a body of sixteen feet, raises his right hand in front of the practitioner and says: 'Excellent, excellent, good man! You are now able to contemplate the marks and characteristics of the Buddhas, we practiced the Bodhisattva path in past lives, and are no different from you; you are now able to contemplate the realm of the Buddhas, this realm is only produced by the delusions of your mind.' After saying this, he disappears, and the various lights on the forehead become even more distinct, those lights flow out in hundreds of billions, each light illuminates the faces of the Bodhisattvas on the jeweled beds, and the faces of those Bodhisattvas also emit light.'

，照釋迦文，此相現時，行者真觀佛面了了無疑。」

佛告阿難：「佛滅度后，佛諸弟子，能如是觀真見佛面，與我住世等無有異。作此觀者，除卻一億劫生死之罪，後身生處面見諸佛，生諸佛家，諸佛菩薩以為眷屬。如是觀者名為正觀，若異觀者名為邪觀。

「云何觀如來鼻出光明？鼻出光明分為四支，上入佛眼、佛眉、佛睫。出大光明，其光叆叇如龍象形，遍照十方無量世界，入諸佛眼，此相現時十方大明。是時行者見十方界地及虛空，諸佛滿中。一一佛眼、眉睫、鼻孔放大光明，亦復如是！佛眼兩光其明遍照入諸佛眼，于虛空中化成光臺，其光臺上純是光云，光云青白世界無比，于青光中有青色化佛；于白光中有白色化佛。此青白色佛左右分明，百寶色光以為其云，如神通人飛騰雲間，身諸毛孔猶如華樹；一一華樹上至梵世，諸華葉間，有百千億聲聞比丘；一一比丘著千納衣，千納千色；一一色中百千化佛，皆純金色。是諸比丘，踴身雲中亦隨佛后，如大龍象行其子隨從。」

佛告阿難：「佛滅度后佛諸弟子，若能正心觀佛眼光，即于現世重障得除，于當來世常得觀佛不離佛日，雖處母胎常入三昧。在母胎時見十方佛，皆放眼光來照其身，胎㲉中時常受妙法，況出於外！如是觀者名為正觀，

【現代漢語翻譯】現代漢語譯本：『照釋迦文（Śākyamuni，佛教創始人），此相現時，修行者真實觀見佛的面容，清清楚楚，毫無疑問。』

佛告訴阿難（Ānanda，佛陀的十大弟子之一）: 『佛滅度后，佛的弟子們，如果能這樣觀想，真實見到佛的面容，就和我住世時沒有差別。作這種觀想的人，可以消除一億劫的生死重罪，後世出生之處就能面見諸佛，生在諸佛之家，諸佛菩薩作為眷屬。這樣觀想稱為正觀，如果不是這樣觀想，就稱為邪觀。』

『如何觀想如來（Tathāgata，佛的稱號之一）的鼻子放出光明？鼻子放出的光明分為四個分支，向上進入佛的眼睛、佛的眉毛、佛的睫毛。放出巨大的光明，那光明濃厚，像龍和象的形狀，遍照十方無量世界，進入諸佛的眼睛，這種景象出現時，十方世界一片光明。這時修行者看見十方世界的大地和虛空，充滿諸佛。每一尊佛的眼睛、眉毛、睫毛、鼻孔都放出巨大的光明，也是這樣！佛眼的兩道光芒，光明遍照，進入諸佛的眼睛，在虛空中化成光臺，那光臺上全是光云，光云青白，世間無比，在青光中有青色化佛；在白光中有白色化佛。這青白色佛左右分明，用百寶色光作為雲彩，像有神通的人在云間飛騰，身體的每個毛孔都像花樹；每一棵花樹向上到達梵天世界，每朵花的葉子之間，有百千億聲聞比丘（Śrāvaka，聽聞佛法而修行的出家弟子）；每一位比丘穿著千衲衣，千衲衣有千種顏色；每一種顏色中都有百千化佛，都是純金色。這些比丘，在雲中跳躍，也跟隨著佛，像大龍象行走，小龍象跟隨。』

佛告訴阿難：『佛滅度后，佛的弟子們，如果能以正心觀想佛的眼光，就能在現世消除重大的業障，在未來世常常能夠觀見佛，不離開佛的光輝，即使在母胎中也能常入三昧（Samādhi，禪定）。在母胎時，看見十方諸佛，都放出眼光來照耀他的身體，在胎㲉中時，常常接受妙法，更何況是出生在外！這樣觀想稱為正觀，』

【English Translation】 English version: 『Reflect on Śākyamuni (the founder of Buddhism). When this image appears, the practitioner truly sees the Buddha's face clearly and without doubt.』

The Buddha told Ānanda (one of the Buddha's ten principal disciples): 『After the Buddha's Parinirvana (death), if the Buddha's disciples can contemplate in this way and truly see the Buddha's face, it is no different from my being in the world. Those who practice this contemplation can eliminate the sins of birth and death for one billion kalpas (an immense period of time), and in their future lives, they will see all the Buddhas, be born into the families of the Buddhas, and have all the Buddhas and Bodhisattvas as their retinue. Such contemplation is called right contemplation, and any other contemplation is called wrong contemplation.』

『How to contemplate the light emanating from the nose of the Tathāgata (one of the titles of the Buddha)? The light emanating from the nose is divided into four branches, ascending into the Buddha's eyes, eyebrows, and eyelashes. It emits great light, which is dense and resembles the shape of dragons and elephants, illuminating countless worlds in the ten directions, entering the eyes of all the Buddhas. When this image appears, the ten directions are filled with great light. At this time, the practitioner sees the earth and space of the ten directions, filled with Buddhas. Each Buddha's eyes, eyebrows, eyelashes, and nostrils emit great light in the same way! The two lights from the Buddha's eyes illuminate everywhere, entering the eyes of all the Buddhas, transforming into light platforms in the empty space. These light platforms are filled with light clouds, which are blue and white, unparalleled in the world. In the blue light, there is a blue transformation Buddha; in the white light, there is a white transformation Buddha. These blue and white Buddhas are clearly distinguished on the left and right, with light of a hundred treasures as their clouds, like supernatural beings flying in the clouds. Each pore of their bodies is like a flower tree; each flower tree reaches up to the Brahma world. Between the leaves of each flower, there are hundreds of thousands of Śrāvaka Bhikkhus (ordained disciples who learn by hearing the teachings); each Bhikkhu wears a thousand-patched robe, with a thousand colors; in each color, there are hundreds of thousands of transformation Buddhas, all of pure gold. These Bhikkhus leap in the clouds and follow the Buddha, like great dragons and elephants walking, with their offspring following.』

The Buddha told Ānanda: 『After the Buddha's Parinirvana, if the Buddha's disciples can contemplate the light of the Buddha's eyes with a righteous mind, they can eliminate heavy karmic obstacles in this present life, and in future lives, they will always be able to see the Buddha and not be separated from the Buddha's light. Even in the mother's womb, they will always enter Samādhi (a state of meditative consciousness). While in the mother's womb, they will see all the Buddhas in the ten directions, all emitting light from their eyes to illuminate their bodies. While in the womb, they will always receive the wonderful Dharma (teachings), let alone when they are born! Such contemplation is called right contemplation,』

若異觀者名為邪觀。

「鼻出二光，其光遍照十方世界，其一一光化成大水，其水住空流入諸光，此水入時一切光明惟更明顯，一一光間出頗梨山，頗梨山間生七寶華，其華臺上踴出衆水，其水金色猶如金幢，其金幢內有百千萬無量化佛；一一化佛方身丈六，身毛孔中八萬四千上妙寶色，諸寶色中復放光明，其光微妙有恒沙色。」

佛告阿難：「佛滅度后佛諸弟子，作是觀者，除卻千劫極重惡業，後世生處心無所著，不處胞胎恒常化生，既化生已身光具足不離諸佛。如是觀者名為正觀，若異觀者名為邪觀。

「云何觀如來面門光明？其光白色猶如寶山內外俱凈，于寶山內無量化佛真金精色。時諸化佛面門出光，其光五色遍照十方入諸佛面門。此相現時，行者行住坐臥，恒聞如來說四念處（身、受、心、法），並說境界令行者聞。聞已憶持閉目思惟，此光力故即得四念處法。時十方佛及釋迦文，於三昧中各申右手摩行者頂，而作是言：『善哉善哉，善男子！汝能真實行唸佛定。』如是觀者名為正觀，若異觀者名為邪觀。

「云何觀如來耳？耳出五光其光千色，色千化佛，佛放千光，如是光明遍照十方無量世界化成一華，其華甚大量不可知，除佛心力無能知者。是蓮華中，百千萬億無量佛剎皆于

【現代漢語翻譯】現代漢語譯本：如果與此不同的觀想，就稱為邪觀。

『從鼻孔放出二道光芒，光芒遍照十方世界，每一道光芒都化成大水，這些水停留在空中流入光中，水流入時一切光明更加明顯，每一道光芒之間出現頗梨山（水晶山），頗梨山間生長出七寶華，花臺上涌出眾水，這些水呈金色，猶如金幢，金幢內有百千萬無量化佛；每一尊化佛的身高都是一丈六，身上的毛孔中放出八萬四千種上妙寶色，各種寶色中又放出光明，光明微妙，有如恒河沙數般的顏色。』

佛告訴阿難：『佛滅度后，佛的弟子，如果作這樣的觀想，就能消除千劫的極重惡業，後世出生時內心沒有執著，不從胞胎中出生，而是恒常化生，化生之後身光具足，不離諸佛。這樣觀想稱為正觀，如果與此不同的觀想，就稱為邪觀。』

『如何觀想如來的面門光明？光明呈白色，猶如寶山，內外都清凈，寶山內有無量化佛，呈現真金的精純顏色。這時，諸化佛的面門放出光明，光明呈五色，遍照十方，進入諸佛的面門。這種景象出現時，修行者無論行走、站立、坐臥，都能恒常聽到如來說四念處（身、受、心、法），並且講述境界，讓修行者聽聞。聽聞后憶持，閉目思維，因為這光明的力量，就能得到四念處法。這時，十方佛以及釋迦文佛，在三昧中各自伸出右手，摩修行者的頭頂，並說：『善哉善哉，善男子！你能夠真實地修行唸佛禪定。』這樣觀想稱為正觀，如果與此不同的觀想，就稱為邪觀。』

『如何觀想如來的耳朵？耳朵放出五道光芒，光芒化成千*（原文如此，應為「千道」），每一道光芒化成千尊化佛，化佛放出千道光芒，這樣的光明遍照十方無量世界，化成一朵蓮華，蓮華非常巨大，不可測量，除了佛的心力，沒有人能夠知道。在這蓮華中，百千萬億無量佛剎都存在於

【English Translation】 English version: If it is a different contemplation, it is called a wrong contemplation.

'From the nose emanate two rays of light, which illuminate the ten directions of the world. Each ray of light transforms into great waters, which dwell in the sky and flow into the lights. As the waters enter, all the light becomes even more brilliant. Between each ray of light appears a Crystal Mountain (Poli Mountain), and within the Crystal Mountain grow seven-jeweled flowers. From the flower platforms spring forth many waters, which are golden in color, like golden banners. Within the golden banners are hundreds of thousands of countless manifested Buddhas; each manifested Buddha is sixteen feet tall, and from the pores of their bodies emanate eighty-four thousand supreme and wondrous jewel colors. Within the various jewel colors, light is emitted again, the light is subtle and has colors like the sands of the Ganges River.'

The Buddha told Ananda: 'After the Buddha's Parinirvana, if the Buddha's disciples cultivate this contemplation, they will eliminate extremely heavy evil karma from a thousand kalpas. In future lives, their minds will be without attachment, they will not be born from the womb but will always be born through transformation. Once born through transformation, their bodies will be complete with light and they will not be separated from the Buddhas. Such contemplation is called right contemplation, if it is a different contemplation, it is called a wrong contemplation.'

'How to contemplate the light from the Tathagata's face? The light is white, like a jeweled mountain, pure both inside and out. Within the jeweled mountain are countless manifested Buddhas, with the pure color of true gold. At this time, the manifested Buddhas emit light from their faces, the light is five-colored, illuminating the ten directions and entering the faces of all the Buddhas. When this appearance manifests, the practitioner, whether walking, standing, sitting, or lying down, will constantly hear the Tathagata speaking of the Four Foundations of Mindfulness (body, sensation, mind, dharma), and describing the realms, allowing the practitioner to hear. Having heard, they remember and hold it, and contemplate with closed eyes. Because of the power of this light, they will attain the Four Foundations of Mindfulness. At this time, the Buddhas of the ten directions and Shakyamuni Buddha, each extend their right hand in Samadhi and rub the crown of the practitioner's head, and say: 'Excellent, excellent, good man! You are able to truly practice the Buddha Recitation Samadhi.' Such contemplation is called right contemplation, if it is a different contemplation, it is called a wrong contemplation.'

'How to contemplate the Tathagata's ears? The ears emit five rays of light, the light transforms into a thousand * (original text, should be 'thousand rays'), each ray of light transforms into a thousand manifested Buddhas, the manifested Buddhas emit a thousand rays of light, such light illuminates the ten directions of countless worlds, transforming into a lotus flower, the lotus flower is extremely large, immeasurable, except for the power of the Buddha's mind, no one can know. Within this lotus flower, hundreds of thousands of millions of countless Buddha lands all exist in

中現，百千萬億諸大菩薩坐一蓮華須，華須不大菩薩不小亦不相妨。如是菩薩耳普垂睡，如金蓮華懸處日光，亦于耳中旋生五光。此相現時，佛耳中毛如帝釋樹眾所喜見。」

佛告阿難：「佛滅度后，佛諸弟子作是觀者，常聞百億千佛及諸菩薩說眾妙法不壞耳根。如是觀者名為正觀，若異觀者名為邪觀。

「云何觀如來頸相？頸相出二光，其光萬色，遍照十方一切世界。有諸眾生善根熟者遇斯光明，悟十二緣成辟支佛，此光照諸辟支佛頸。此相現時，行者遍見十方一切諸辟支佛，擲缽虛空作十八變，諸辟支佛一一足下皆有文字，其字演說十二因緣（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）；一字一光，一光十二音。一音說苦、空、無常、無我；一音演說十二因緣。如是辟支佛足下光中皆有是字，逆順往復凡十二遍，是名生死之根本也。此光照諸辟支佛已，還入佛頸。作此觀者，不生人中生兜率天，值遇一生補處菩薩為說妙法，既聞法已身心歡喜，學諸菩薩觀緣起法。如是觀者名為正觀，若異觀者名為邪觀。

「云何觀如來缺瓫骨滿相？滿相光明遍照十方，作虎魄色，若有眾生遇此光者，自然興發聲聞道意。是諸聲聞見

此光明分為十支，一支千色，十千光明，光有化佛，一一化佛有四比丘以為侍者；一一比丘皆說苦、空、無常、無我。分別四諦，說八人義、說四果相、說三三昧，令彼眾生於此法中求出家法，出家不久成阿羅漢。如是光明遍照十方諸羅漢頂，照頂之時，如人執瓶灌藥入頂，其狀色貌猶如醍醐，從頂入已貫徹表裡。爾時行者身心安隱，其心恬然無有惡相，不見諸使及結相貌，如是霍然成阿羅漢。此光復變作金色蓋，其數無量，一一蓋中百千七佛；一一七佛有四比丘以為侍者；一一比丘入四大定，四大定中遍現一切結使相貌，八萬戶蟲宛轉而出，小蟲種類亦皆隨從。此相現時火大先起，火大起者初如芥子，從毛孔出后漸漸長，遍燒諸身身如火聚。諸蟲鳴吼如師子聲，此聲出時行者心怖迷悶躄地，出定見身，如野火行傍樹為燋；此相現時，復當起心作一藥想，先作身想，身想既成，開頂令空作梵王想、作帝釋想、作諸天手持寶瓶想、持藥灌想。藥入頂時，遍入四體及諸脈中，見脈及身如琉璃筒，但見諸蟲如萎死華。

「爾時諸脈更相流注，惟有眾水，水至之處火則隨滅。是時行者，節節水出如人仰射，水至梵際水水相次至於梵天，見身中水如四大海，但見諸蟲頭萎摧茹手摺足戾，惟心生火分為十支，火入眾水不相消

【現代漢語翻譯】現代漢語譯本此光明分為十支，每一支都有一千種顏色，總共十千光明。在光明中顯現出化佛（佛的化身），每一尊化佛都有四位比丘（出家修行的男性佛教徒）作為侍者。每一位比丘都在宣說苦、空、無常、無我（佛教的基本教義）。他們分別闡述四諦（佛教關於痛苦和解脫的四個真理），講解八人義（證悟不同果位的聖者），說明四果相（聲聞乘修行的四個階段），宣說三三昧（三種禪定狀態），使那些眾生能夠在此佛法中尋求出家之法。出家后不久，他們便能證得阿羅漢果（解脫生死輪迴的聖者）。這樣的光明遍照十方所有阿羅漢的頭頂。照耀頭頂的時候，就像有人拿著瓶子將藥物灌入頭頂一樣，其狀態和顏色就像醍醐（提煉過的乳酪，比喻佛法精髓）。光明從頭頂進入后，貫穿身體的表裡。這時，修行者身心安穩，內心平靜，沒有惡念，看不到諸使（煩惱的使者）和結（煩惱的束縛）的相貌。就這樣，突然之間便證得阿羅漢果。這光明又變化成金色的傘蓋，數量無量無邊。每一頂傘蓋中都有百千尊七佛（過去七佛）；每一尊七佛都有四位比丘作為侍者；每一位比丘都進入四大定（地、水、火、風四種禪定）。在四大定中，遍現一切結使的相貌，八萬戶蟲（比喻眾多的煩惱）蜿蜒而出，小蟲的種類也全都跟隨而出。這種景象出現時，火大（火元素）首先生起，火大生起時，最初像芥子一樣小，從毛孔中出來，然後漸漸長大，遍佈燃燒全身，身體就像一個火堆。各種蟲子鳴叫吼叫，像獅子的聲音一樣。這種聲音發出時，修行者內心恐懼，迷悶倒地。出定后看到自己的身體，就像野火燒過，旁邊的樹木被燒焦一樣。這種景象出現時，應當再次生起一個藥想，先觀想自己的身體，身體觀想完成後，打開頭頂，使其空虛，觀想自己是梵王（色界天的天王）、是帝釋（忉利天天主），觀想諸天神手持寶瓶，持藥灌頂。藥物進入頭頂時，遍佈四肢和各個脈絡中，看到脈絡和身體就像琉璃筒一樣，只看到各種蟲子像枯萎死去的花朵。這時，各個脈絡互相流動灌注，只有眾水（水元素）。水到達的地方，火就隨之熄滅。這時，修行者身體的各個關節都涌出水，就像人仰頭射箭一樣，水從梵穴（頭頂的穴位）一直向上，水水相連，到達梵天（色界天的最高處）。看到身體中的水就像四大海一樣，只看到各種蟲子頭萎縮，身體摧殘，手腳折斷。只有心中生起的火分為十支，火進入眾水中，卻不能被消滅。

【English Translation】 English version This light is divided into ten branches, each branch having a thousand colors, totaling ten thousand lights. Within the light, manifested are transformation Buddhas (Nirmanakaya Buddhas), each transformation Buddha attended by four Bhikkhus (ordained male Buddhist monastics). Each Bhikkhu is expounding on suffering, emptiness, impermanence, and non-self (the fundamental teachings of Buddhism). They separately elaborate on the Four Noble Truths (the Buddhist teachings on suffering and liberation), explain the meaning of the Eight Persons (saints who have attained different stages of enlightenment), describe the characteristics of the Four Fruits (the four stages of attainment in the Sravaka path), and proclaim the Three Samadhis (three states of meditative concentration), enabling those beings to seek the Dharma of renunciation within this teaching. Soon after renouncing the world, they are able to attain the state of Arhat (a liberated being who has transcended the cycle of birth and death). Such light illuminates the crowns of the heads of all Arhats in the ten directions. When illuminating the crown of the head, it is like a person holding a bottle and pouring medicine into the crown of the head, its state and color resembling ghee (clarified butter, a metaphor for the essence of the Dharma). After the light enters from the crown of the head, it penetrates the inside and outside of the body. At this time, the practitioner's body and mind are peaceful and secure, their mind is tranquil, without any evil thoughts, and they do not see the appearances of the messengers (agents of affliction) and bonds (fetters of affliction). In this way, suddenly, they attain the state of Arhat. This light then transforms into golden canopies, countless in number. Within each canopy are hundreds of thousands of Seven Buddhas (the Seven Buddhas of the Past); each of the Seven Buddhas is attended by four Bhikkhus; each Bhikkhu enters the Four Great Dhyanas (the four meditative absorptions of earth, water, fire, and wind). Within the Four Great Dhyanas, the appearances of all fetters and afflictions are manifested, and eighty thousand types of insects (a metaphor for numerous afflictions) wriggle out, with small insects of all kinds following along. When this phenomenon appears, the fire element (Tejas) first arises, and when the fire element arises, it is initially as small as a mustard seed, emerging from the pores, and then gradually growing larger, spreading and burning throughout the body, the body becoming like a pile of fire. Various insects cry out and roar, like the sound of a lion. When this sound is emitted, the practitioner's mind is fearful, confused, and falls to the ground. Upon emerging from the samadhi, they see their body as if it has been scorched by a wildfire, with the nearby trees burned. When this phenomenon appears, they should again generate a thought of medicine, first contemplating their body. Once the body contemplation is complete, open the crown of the head, making it empty, and contemplate oneself as Brahma (the king of the Form Realm heavens), as Indra (the lord of the Trayastrimsa Heaven), and contemplate the gods holding precious bottles, holding medicine and pouring it onto the crown of the head. When the medicine enters the crown of the head, it spreads throughout the four limbs and various meridians, seeing the meridians and body as if they were tubes of crystal, only seeing the various insects as withered and dead flowers. At this time, the various meridians flow and irrigate each other, with only the mass of water (Apah). Where the water arrives, the fire is extinguished. At this time, water emerges from each joint of the practitioner's body, like a person shooting an arrow upwards. The water rises from the Brahmarandhra (the aperture at the crown of the head) all the way up, with water connecting to water, reaching the Brahma Heaven (the highest point of the Form Realm). Seeing the water in the body as if it were the Four Great Oceans, only seeing the various insects with withered heads, destroyed bodies, and broken hands and feet. Only the fire arising in the heart is divided into ten branches, and when the fire enters the mass of water, it cannot be extinguished.

滅，水光上衝，火光隨逐，水火二光皆從心出，互相交錯，上極三界頂，下至阿鼻獄，盡一世界際，純見水火流，東西南北火亦隨走。

「爾時心端自然生一黑毛，于其毛端出大黑風，其風四色隨心根起，如旋嵐風，狀如煙焰，其風遍吹一切諸水，其水波動沫聚成𧂐，火亦入中，得火力故沫堅如冰。復有風來，吹諸塵穢九十八種惡不凈物持置冰上，冰力弱故，隨不凈敗著處即解。此冰解時八人執刀，斫冰段取各持而去，塵土坌污心悶而臥，風火水等合聚一處，火力大故燒壞眾物，有四惡蛇含一寶珠，從火焰出凌虛飛逝；有六大龍，迎四小螭吞吸而走，龍頂生樹至無色界。有一小草細若秋毫，色正金色，從樹秸生下入樹根，從樹根生上入樹莖；從樹莖生散入枝葉，其華白色亦有紅赤，其果欲熟猶作四色，至八月半純黃金色，如此光明照諸聲聞，變化無量百千境界。如是觀者名為正觀，若異觀者名為邪觀。

「若有比丘入此定時，身如芭蕉無有堅實。出定之時，身體支節悉皆疼痹，若不服藥發狂而死，應當隨時眾藥訊息。作是觀者除無數劫生死之罪，如大水流不久當得阿羅漢道。」

佛告阿難：「汝持佛語真實莫忘，為諸比丘當廣宣說。」說是語時，五百比丘得四大定，同時皆得四沙門果。

「

【現代漢語翻譯】現代漢語譯本（觀想）熄滅時，水光向上衝擊，火光緊隨其後，水和火兩種光芒都從心中發出，互相交錯，向上到達三界（欲界、色界、無色界）的頂端，向下到達阿鼻地獄（八大地獄中最下層），充滿整個世界，完全看見水和火在流動，東西南北方向的火焰也隨之蔓延。

『這時，心的末端自然生出一根黑毛，從這根黑毛的末端發出巨大的黑風，這風呈現四種顏色，隨著心根而起，像旋風一樣，形狀像煙焰，這風吹遍一切水，水波動盪，泡沫聚集形成冰塊，火焰也進入其中，因為有火力的緣故，泡沫變得像冰一樣堅硬。又有風吹來，把各種塵土和九十八種污穢不凈之物帶到冰上，因為冰的力量弱小，隨著不凈之物腐敗，接觸的地方就融化。當冰融化時，八個人拿著刀，砍斷冰塊，各自拿著離去，塵土飛揚，污染，（觀想者）心中煩悶而臥倒，風、火、水等聚集在一起，因為火力強大，燒燬各種事物，有四條惡蛇含著一顆寶珠，從火焰中出來，凌空飛逝；有六條大龍，迎接四條小螭（古代傳說中一種沒有角的龍），吞吸著寶珠逃走，龍的頭頂上長出樹木，直到無色界（三界之一，指沒有物質存在的境界）。有一棵小草，細得像秋天的毫毛，顏色是純金色，從樹的秸稈中生長出來，向下進入樹根，從樹根生長向上進入樹莖；從樹莖生長散開進入枝葉，它的花是白色的，也有紅色，它的果實將要成熟時呈現四種顏色，到了八月半變成純黃金色，這樣的光明照耀著各位聲聞（聽聞佛陀教誨而證悟的弟子），變化出無量百千種境界。像這樣觀想的，稱為正觀，如果觀想不同於此，就稱為邪觀。』

『如果有比丘進入這種禪定狀態，身體就像芭蕉樹一樣，沒有堅實之處。出定的時候，身體的各個關節都會疼痛麻木，如果不服用藥物，就會發狂而死，應當隨時服用各種藥物來調理。作這種觀想，可以消除無數劫的生死之罪，像大水流一樣，不久就能證得阿羅漢（斷絕一切煩惱，達到涅槃境界的聖者）的果位。』

佛告訴阿難（佛陀的十大弟子之一）: 『你要記住佛所說的真實之語，不要忘記，為各位比丘廣泛宣說。』說了這些話的時候，五百位比丘證得了四大定（地、水、火、風四種禪定），同時都證得了四沙門果（聲聞乘的四種果位，即須陀洹果、斯陀含果、阿那含果、阿羅漢果）。』

【English Translation】 English version When (contemplation) ceases, the light of water surges upward, followed closely by the light of fire. Both the light of water and fire emanate from the mind, intertwining and intermingling. Ascending, they reach the summit of the Three Realms (Desire Realm, Form Realm, Formless Realm); descending, they reach the Avici Hell (the lowest of the Eight Great Hells), filling the expanse of an entire world. One sees purely the flow of water and fire, with flames spreading in all directions—east, west, north, and south.

『At that time, a black hair naturally arises from the tip of the mind. From the tip of this hair emerges a great black wind, displaying four colors, originating from the root of the mind. Like a whirlwind, resembling smoky flames, this wind blows across all waters. The waters ripple, and foam gathers, forming ice. Fire also enters into it, and due to the power of the fire, the foam becomes as solid as ice. Then, another wind comes, carrying various dusts and ninety-eight kinds of impure and unclean things, placing them upon the ice. Because the ice is weak, it melts wherever the impurities decay and touch it. As the ice melts, eight people, holding knives, chop the ice into sections, each taking a piece away. Dust flies, causing pollution, and (the contemplator) feels distressed and lies down. Wind, fire, water, and other elements gather together, and because the fire is strong, it burns and destroys various things. Four evil serpents, each holding a precious pearl, emerge from the flames and fly away into the void. Six great dragons greet four small chi (a type of hornless dragon in ancient legends), swallowing and carrying away the pearls. Trees grow on the heads of the dragons, reaching up to the Realm of Non-Perception (a state in the Formless Realm, one of the Three Realms, referring to a realm without material existence). A small grass, as fine as an autumn hair, of pure golden color, grows from the stalk of the tree, descending into the roots, and ascending from the roots into the stem. From the stem, it spreads into branches and leaves. Its flowers are white, and some are red. Its fruits, when about to ripen, display four colors, and by the middle of the eighth month, they become pure golden. Such light illuminates all Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings), transforming into countless hundreds and thousands of realms. Such contemplation is called right contemplation; if the contemplation differs from this, it is called wrong contemplation.』

『If a Bhiksu (Buddhist monk) enters this Samadhi (state of meditative consciousness), his body will be like a banana tree, without solidity. When he emerges from Samadhi, all the joints of his body will be painful and numb. If he does not take medicine, he will go mad and die. He should take various medicines at all times to regulate himself. Practicing this contemplation can eliminate the sins of countless kalpas (eons) of birth and death. Like a great flowing river, he will soon attain the state of Arhat (a perfected being who has extinguished all afflictions and attained Nirvana).』

The Buddha told Ananda (one of the Buddha's ten principal disciples): 『You must remember the true words spoken by the Buddha, do not forget them, and widely proclaim them to all the Bhiksus.』 As he spoke these words, five hundred Bhiksus attained the Four Great Samadhis (the four meditative absorptions of earth, water, fire, and wind), and at the same time, they all attained the Four Fruits of Sramana (the four stages of enlightenment in the Hearer Vehicle: Stream-enterer, Once-returner, Non-returner, and Arhat).

云何觀如來胸德字、萬字相？腋下摩尼珠皆放光明，其光紅紫中有金華，其華開敷，化為無量百千萬億無數眾華，一一華上有無量佛，是諸化佛各有千光，光一化佛，其光五色。若有眾生遇此光明，狂者得正、亂者得定、病者得愈、貧窮者自然得寶、盲者得視、聾者得聽、啞者能言、癃跛疥癩皆得除愈，遍入十方諸佛頂上。入已諸佛胸中有百千光，從萬字生；一一光中歌百千偈，演說檀波羅蜜。如是眾光演說六波羅蜜，其偈無量，行者正坐聞無量佛皆說是法；一一化佛遣一化人，端嚴微妙狀如彌勒，安慰行者而作是言：『善哉善哉，善男子！汝繫念故見諸佛光，諸佛光中說無相施、說無相戒、說無相忍、說無相精進、說無相定、說無相慧。汝聞此法慎勿驚怖，過去諸佛繫念思惟，亦聞是法、亦解是相。解是相已不畏生死，處大地獄阿鼻猛火盛不能燒，雖處地獄如游天宮，是故萬字名實相印。諸佛如來無量無邊阿僧祇劫學得此印，得此印故不畏生死、不染五欲。』」

佛告阿難：「佛滅度后佛諸弟子，見佛胸相光者，除卻十二萬億劫生死之罪，若不能見胸相分明者入塔觀之。如是觀者名為正觀，若異觀者名為邪觀。

「云何觀如來臂𦟛纖圓如象王鼻相？手十指合鞔掌千輻理，各各皆放百千光明，一一光明分

【現代漢語翻譯】現代漢語譯本如何觀想如來胸前的功德之字和萬字相（Srivatsa，吉祥的標誌）？觀想如來腋下的摩尼寶珠（Mani，珍寶）都放出光明，其光芒呈紅紫色，其中有金色光華，這些光華綻放開來，化為無量百千萬億無數的眾華。每一朵華上都有無量佛，這些化佛各有千道光明，每一道光明又化為一尊佛，其光芒呈五色。如果有眾生遇到這種光明，瘋狂的人會變得正常，心緒紛亂的人會得到安定，生病的人會痊癒，貧窮的人自然會得到財寶，盲人會重見光明，耳聾的人會恢復聽力，啞巴能說話，肢體殘疾、面板病患者都能痊癒，光明遍入十方諸佛的頭頂之上。進入之後，諸佛胸中生出百千光明，從萬字相中產生；每一道光明中都歌唱百千偈頌，演說檀波羅蜜（Dānapāramitā，佈施波羅蜜）。這些光明演說六波羅蜜（Six Pāramitās，六度），其偈頌無量無邊。修行者端正坐著，聽到無量佛都在宣說此法；每一尊化佛派遣一位化人，儀容端莊微妙，如同彌勒菩薩（Maitreya），安慰修行者並這樣說：『善哉善哉，善男子！你因為繫念的緣故，見到了諸佛的光明，諸佛的光明中宣說無相的佈施、無相的持戒、無相的忍辱、無相的精進、無相的禪定、無相的智慧。你聽到此法，千萬不要驚慌恐懼，過去諸佛繫念思惟，也聽聞過此法，也理解這種景象。理解這種景象之後，就不再畏懼生死，即使身處大地獄阿鼻地獄（Avīci，無間地獄）的猛烈火焰中，也不能燒燬，雖然身處地獄，卻如同在天宮遊玩一般。因此，萬字相被稱為實相印。諸佛如來經過無量無邊阿僧祇劫（Asaṃkhya，無數）的學習才得到此印，得到此印的緣故，不畏懼生死，不被五欲所染。』

佛告訴阿難（Ānanda）：『佛滅度后，佛的弟子們，見到佛胸前萬字相光明的人，可以消除十二萬億劫的生死之罪。如果不能清楚地見到胸前的萬字相，就進入佛塔觀想。這樣觀想才稱為正觀，如果不是這樣觀想，就稱為邪觀。』

『如何觀想如來的手臂圓潤纖細，如同象王的鼻子？手的十指之間有蹼相連，手掌有千輻輪相（Dharmacakra，法輪），每一處都放出百千光明，每一道光明又分化……』

【English Translation】 English version How to contemplate the virtues of the Tathāgata's (如來) chest, the Srivatsa (萬字相, auspicious mark)? Contemplate that the Mani jewels (摩尼珠, precious jewels) under the armpits all emit light, the light being reddish-purple with golden radiance within. These radiances bloom and transform into countless hundreds of thousands of millions of innumerable flowers. On each flower, there are immeasurable Buddhas. Each of these manifested Buddhas has a thousand rays of light, and each ray of light transforms into a Buddha, the light being five-colored. If sentient beings encounter this light, the mad will become sane, the disturbed will find stability, the sick will be healed, the poor will naturally obtain treasures, the blind will gain sight, the deaf will regain hearing, the mute will be able to speak, and those with physical disabilities and skin diseases will all be cured, the light pervading the crowns of all Buddhas in the ten directions. Having entered, hundreds of thousands of lights arise from the chests of the Buddhas, originating from the Srivatsa; within each light, a hundred thousand verses are sung, expounding Dānapāramitā (檀波羅蜜, the perfection of giving). These lights expound the Six Pāramitās (六波羅蜜, Six Perfections), the verses being immeasurable. The practitioner sits upright, hearing countless Buddhas all proclaiming this Dharma; each manifested Buddha sends a manifested being, with a dignified and subtle appearance like Maitreya (彌勒), comforting the practitioner and saying: 'Excellent, excellent, good son! Because of your mindfulness, you see the light of the Buddhas, and in the light of the Buddhas, they speak of selfless giving, selfless morality, selfless patience, selfless diligence, selfless concentration, and selfless wisdom. When you hear this Dharma, do not be alarmed or afraid. Past Buddhas, through mindfulness and contemplation, also heard this Dharma and understood this appearance. Having understood this appearance, they are no longer afraid of birth and death. Even when in the great hell, the fierce flames of Avīci (阿鼻, the hell of incessant suffering) cannot burn them. Although in hell, it is like wandering in a heavenly palace. Therefore, the Srivatsa is called the seal of true reality. The Buddhas and Tathāgatas, through immeasurable, boundless Asaṃkhya (阿僧祇劫, countless eons), learn to obtain this seal. Having obtained this seal, they are not afraid of birth and death and are not defiled by the five desires.'

The Buddha said to Ānanda (阿難): 'After the Tathāgata's Parinirvana (滅度), those disciples of the Buddha who see the light of the Srivatsa on the Buddha's chest will eliminate the sins of birth and death for twelve hundred thousand million kalpas. If they cannot clearly see the Srivatsa on the chest, they should enter the stupa and contemplate it. Such contemplation is called right contemplation; if it is different, it is called wrong contemplation.'

'How to contemplate the Tathāgata's arms, slender and round like the trunk of an elephant king? The ten fingers of the hand are webbed, and the palm has a thousand-spoked wheel (Dharmacakra, 法輪), each emitting hundreds of thousands of lights, and each light divides...'

為千支純作紅色。如是眾光遍照十方無量世界，照世界已化成金水，金水之中有一妙水如水精色，餓鬼見者除熱清涼；畜生見者自識宿命；狂象見者為師子王；師子見之為金翅鳥；諸龍見之為金翅鳥王。是諸畜生各見所尊，心生恐怖合掌恭敬，以恭敬故命終生天。眾人見者如梵天王，或如日月星辰，見已歡喜，命終生兜率天。行者見之心眼即開，時十方界滿中化佛，一一化佛手出光明入行者眼，閉目開目恒見諸佛，自觀身相如妙寶瓶中有不凈。如是見者雖未得通，遍至十方歷侍諸佛，見一一佛出手光明亦復如是！如是觀者名為正觀，若異觀者名為邪觀。

「云何觀如來臍相？如來臍中有萬億寶華，一一寶華萬億那由他葉；一一葉萬億那由他色；一一色萬億那由他光。此相現時，一切大眾見佛心相，如來心者如紅蓮華，金華映蔽，妙紫金光以為間錯，妙琉璃筒懸在佛胸，見佛身內萬億化佛，是諸化佛游佛心間，佛臍出光，其光叇然如須彌山，眾山中間有無量寶山，如須彌山。此眾華上皆有化佛，嚴顯可觀如須彌山。其光千種有十千色，分為十億支，億億支照下方；億億支照上方；億億支照東方；億億支照南方；億億支照西方；億億支照北方；億億支照東南方；億億支照西南方；億億支照西北方；億億支照東北方。

【現代漢語翻譯】現代漢語譯本將一千支蓮花全部觀想成紅色。這樣，這些光芒普照十方無量世界，照耀世界后化成金色的水，這金水之中有一種妙水，顏色如同水晶。餓鬼道的眾生見到這水，便能消除熱惱，感到清涼；畜生道的眾生見到這水，便能回憶起自己的前世；狂象見到這水，會將其視為獅子王；獅子見到這水，會將其視為金翅鳥；諸龍見到這水，會將其視為金翅鳥王。這些畜生各自見到自己所尊敬的對象，心中生起恐懼，合掌恭敬。因為這份恭敬，他們命終后便能昇天。眾人見到這景象，如同見到了梵天王，或者如同見到了日月星辰，見到後心生歡喜，命終后便能升到兜率天。修行者見到這景象，心眼便會開啟。這時，十方世界充滿化佛，每一尊化佛的手中都放出光明，進入修行者的眼中。修行者無論是閉眼還是睜眼，都能恒常見到諸佛，並且能觀察到自己的身體如同一個美妙的寶瓶，其中卻充滿了不凈之物。這樣觀想的人，即使還沒有得到神通，也能遍至十方，歷劫侍奉諸佛，見到每一尊佛的手中都放出光明，景象也是如此！這樣觀想，才稱為正觀，如果觀想的結果與此不同，就稱為邪觀。

『如何觀想如來的臍相呢？如來的臍中有一萬億朵寶華，每一朵寶華有一萬億那由他（Niyuta，數量單位，意為億萬）片葉子；每一片葉子有一萬億那由他種顏色；每一種顏色有一萬億那由他道光芒。這種景象顯現時，一切大眾都能見到佛的心相。如來的心，如同紅色的蓮花，被金色的蓮花映照遮蔽，以美妙的紫金光芒作為間隔錯落，一個美妙的琉璃筒懸掛在佛的胸前，能見到佛身內有一萬億尊化佛，這些化佛在佛的心間遊動，佛的臍中放出光明，那光芒濃厚盛大，如同須彌山（Sumeru，佛教宇宙觀中的聖山），在眾山中間有無量寶山，也如同須彌山。這些蓮花上都有化佛，莊嚴顯赫，令人歎爲觀止，如同須彌山。那光芒有千種，每一種有十千種顏色，分為十億支，每一支都照耀下方；億億支照耀上方；億億支照耀東方；億億支照耀南方；億億支照耀西方；億億支照耀北方；億億支照耀東南方；億億支照耀西南方；億億支照耀西北方；億億支照耀東北方。

【English Translation】 English version Imagine a thousand lotus flowers, all red. In this way, these lights illuminate countless worlds in the ten directions. After illuminating the worlds, they transform into golden water. Within this golden water, there is a wondrous water, the color of crystal. Hungry ghosts who see it are relieved of heat and feel cool; animals who see it recognize their past lives; mad elephants who see it regard it as the lion king; lions who see it regard it as the garuda; dragons who see it regard it as the king of garudas. These animals each see what they revere, and their hearts are filled with fear, so they join their palms in reverence. Because of this reverence, they are reborn in the heavens after death. People who see this are like seeing Brahma, or like seeing the sun, moon, and stars. Seeing this, they rejoice and are reborn in the Tushita Heaven after death. Practitioners who see this have their wisdom eyes opened. At this time, the ten directions are filled with manifested Buddhas. Each manifested Buddha emits light from their hands, which enters the practitioner's eyes. Whether the practitioner closes their eyes or opens them, they constantly see the Buddhas, and they observe their own body as a wondrous treasure vase filled with impurity. Those who see in this way, even if they have not yet attained supernatural powers, can travel to the ten directions and attend to the Buddhas throughout the kalpas, seeing each Buddha emit light from their hands in the same way! Such contemplation is called right contemplation; if the contemplation is different, it is called wrong contemplation.

'How does one contemplate the navel mark of the Tathagata (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha)? In the Tathagata's navel, there are ten trillion precious flowers, each precious flower having ten trillion nayutas (Niyuta, a unit of measurement meaning hundreds of millions) of leaves; each leaf having ten trillion nayutas of colors; each color having ten trillion nayutas of rays of light. When this mark appears, all the assembly sees the heart mark of the Buddha. The heart of the Tathagata is like a red lotus flower, obscured by golden flowers, with wondrous purple-gold light interspersed. A wondrous lapis lazuli tube hangs on the Buddha's chest, and one sees ten trillion manifested Buddhas within the Buddha's body. These manifested Buddhas roam within the Buddha's heart, and light emanates from the Buddha's navel, the light being thick and vast like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). Among the mountains are countless precious mountains, also like Mount Sumeru. On these flowers are all manifested Buddhas, dignified and magnificent to behold, like Mount Sumeru. The light has a thousand kinds, each with ten thousand colors, divided into ten billion branches, each branch illuminating downwards; ten billion branches illuminating upwards; ten billion branches illuminating eastwards; ten billion branches illuminating southwards; ten billion branches illuminating westwards; ten billion branches illuminating northwards; ten billion branches illuminating southeastwards; ten billion branches illuminating southwestwards; ten billion branches illuminating northwestwards; ten billion branches illuminating northeastwards.'

如是十方各有諸華，華極小者猶如百億須彌山大，一須彌上有百億萬諸大菩薩，身極小者如須彌山。諸化菩薩臍中各生一大蓮華，其諸蓮華遍覆三千大千世界，一一華間有金色光，其光猶如閻浮檀金；一一金光化微塵數釋迦牟尼；一一釋迦臍中光明亦復如是！如是眾光合成光臺，其眾光臺亦有無量微塵恒沙諸大化佛，佛佛相次放臍光明，其光大盛直照上方無量世界，復過是界。如是眾界數如三千大千世界無量微塵，是世界中皆有琉璃頗梨億寶以為佛窟；是眾窟中各有萬億無量諸佛，諸佛臍中各各皆生一大蓮華，與前無異。是諸光明照諸一切十地菩薩，是諸菩薩遇斯光已，即入微妙首楞嚴門，復得入于金剛譬定。諸天遇者深發無上正真道意，心眼開明見諸佛相。如此光明照菩薩已，令諸菩薩身諸毛孔，一毛孔中出阿僧祇諸供養云及眾供具，蓋極小者覆閻浮提，如是眾多雜寶供具不可悉說，此諸供具從首楞嚴海生。」

佛告阿難：「若善男子善女人作是思惟時，如是憶想者、夢見此事者，生生之處恒常值遇普賢、文殊！是法王子，為眾行者夢中恒說過去未來三世佛法；說《首楞嚴三昧》、《般舟三昧》，亦說《觀佛三昧》以為瓔珞，覺已憶持無所忘失。此人現世功德天女以為給使，除卻十萬億劫生死之罪。如是觀者

【現代漢語翻譯】現代漢語譯本：如果十方世界各有各種各樣的蓮華，蓮華極小的也像百億個須彌山（Sumeru，佛教宇宙觀中的山）那麼大，一座須彌山上又有百億萬諸大菩薩（Bodhisattva，指發願成佛的修行者），菩薩身體極小的也像須彌山那麼大。這些化現的菩薩臍中各自生出一朵大蓮華，這些蓮華遍佈覆蓋三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個大世界），每一朵蓮華之間都有金色的光芒，那光芒就像閻浮檀金（Jambudvipa gold，一種珍貴的金色）。每一道金色光芒化現出微塵數目的釋迦牟尼（Sakyamuni，佛教的創始人）；每一個釋迦牟尼臍中的光明也同樣如此！這些光明匯合成光臺，這些光臺中也有無量微塵數目的恒河沙數諸大化佛，佛與佛相繼放出臍中光明，那光明非常盛大，直接照向上方無量世界，甚至超過這個世界。這樣的世界數量就像三千大千世界無量微塵那麼多，這些世界中都有用琉璃、頗梨等億萬種寶物做成的佛窟；這些佛窟中各有萬億無量諸佛，諸佛臍中各自都生出一朵大蓮華，與前面的蓮華沒有區別。這些光明照耀著一切十地菩薩（Dasabhumi-Bodhisattva，指修行達到很高層次的菩薩），這些菩薩遇到這些光明后，就進入微妙的首楞嚴門（Surangama，一種深奧的禪定），又得以進入金剛譬定（Vajropama-samadhi，一種堅不可摧的禪定）。諸天（Deva，指天神）遇到這些光明后，深深地發起無上正真道意（Anuttara-samyak-sambodhi-citta，指追求最高智慧的願望），心眼開明，見到諸佛的形象。如此光明照耀菩薩后，令諸菩薩身上的每一個毛孔，一個毛孔中出現阿僧祇（Asankhya，佛教中的一個極大數字）那麼多的供養雲和各種供具，蓋子極小的也能覆蓋閻浮提（Jambudvipa，指我們所居住的世界），像這樣眾多的雜寶供具無法一一述說，這些供具都是從首楞嚴海（Surangama-sagara，比喻深奧的禪定境界）中產生的。'

佛告訴阿難（Ananda，釋迦牟尼的十大弟子之一）：『如果善男子善女人作這樣的思惟時，像這樣憶念想像的人，或者夢見這件事的人，生生世世都常常遇到普賢（Samantabhadra，佛教四大菩薩之一）、文殊（Manjusri，佛教四大菩薩之一）！這兩位法王子，為眾修行人在夢中常常講述過去、未來、現在三世的佛法；講述《首楞嚴三昧》（Surangama-samadhi，一種深奧的禪定）、《般舟三昧》（Pratyutpanna-samadhi，一種唸佛三昧），也講述《觀佛三昧》（Buddhanusmrti-samadhi，一種觀想佛的三昧）作為裝飾，醒來后憶持不忘。這個人現世會有功德天女（Sri-devi，掌管功德和財富的女神）作為侍者，消除十萬億劫的生死之罪。像這樣觀想的人』

【English Translation】 English version: If in each of the ten directions there are various lotuses, even the smallest of these lotuses are as large as a hundred billion Mount Sumerus (Sumeru, the central mountain in Buddhist cosmology). On one Mount Sumeru, there are a hundred billion great Bodhisattvas (Bodhisattva, an enlightened being who postpones nirvana to help others), and the smallest of these Bodhisattvas are as large as Mount Sumeru. From the navel of each of these transformed Bodhisattvas grows a great lotus flower, and these lotus flowers cover the entire three thousand great thousand worlds (Trisahasra-Mahasahasra-Lokadhatu, a vast cosmic system in Buddhist cosmology). Between each flower is a golden light, like the color of Jāmbūdvīpa gold (Jambudvipa gold, a precious type of gold). Each golden light transforms into as many Sakyamunis (Sakyamuni, the founder of Buddhism) as there are fine dust particles. From the navel of each Sakyamuni, light shines forth in the same way. These lights combine to form a light platform, and on this light platform are countless transformed Buddhas, as numerous as the sands of the Ganges. Each Buddha emits light from their navel in succession, and this light shines brightly, directly illuminating countless worlds above, even beyond this realm. The number of such realms is like the countless fine dust particles in three thousand great thousand worlds. In these worlds, there are Buddha caves made of lapis lazuli, crystal, and billions of treasures. Within each of these caves are trillions of countless Buddhas, and from the navel of each Buddha grows a great lotus flower, identical to the previous ones. These lights illuminate all the Bodhisattvas of the ten stages (Dasabhumi-Bodhisattva, Bodhisattvas who have reached a high level of spiritual attainment). When these Bodhisattvas encounter this light, they enter the subtle Surangama Gate (Surangama, a profound state of samadhi), and they also attain the Vajropama Samadhi (Vajropama-samadhi, a diamond-like samadhi). When the Devas (Deva, deities) encounter this light, they deeply awaken the intention for unsurpassed, true, and perfect enlightenment (Anuttara-samyak-sambodhi-citta, the aspiration for supreme enlightenment), their minds and eyes become clear, and they see the forms of the Buddhas. After this light illuminates the Bodhisattvas, it causes each pore on their bodies to emit as many offering clouds and various offerings as there are Asankhyas (Asankhya, an extremely large number in Buddhism). Even the smallest of these coverings can cover Jambudvipa (Jambudvipa, the continent where we live). Such numerous and diverse treasure offerings cannot be fully described, and these offerings arise from the Surangama Sea (Surangama-sagara, a metaphor for the profound state of samadhi).

The Buddha told Ananda (Ananda, one of the ten principal disciples of the Buddha): 'If a good man or good woman contemplates in this way, if they remember and imagine in this way, or if they dream of this, then in every life they will always encounter Samantabhadra (Samantabhadra, one of the four great Bodhisattvas) and Manjusri (Manjusri, one of the four great Bodhisattvas)! These two Dharma Princes will constantly speak the Buddhadharma of the past, future, and present to practitioners in their dreams. They will speak of the Surangama Samadhi (Surangama-samadhi, a profound state of samadhi), the Pratyutpanna Samadhi (Pratyutpanna-samadhi, a samadhi of mindfulness of the Buddha), and also speak of the Buddhanusmrti Samadhi (Buddhanusmrti-samadhi, a samadhi of contemplating the Buddha) as ornaments. Upon awakening, they will remember and retain everything without forgetting. In this life, the goddess of merit (Sri-devi, the goddess of merit and wealth) will serve this person, and they will eliminate the sins of birth and death for ten trillion kalpas. Such is the benefit of this contemplation.'

名為正觀，若異觀者名為邪觀。

「億億光照下方，令下方地如閻浮提水色，于眾水中有恒沙寶樓，眾寶樓下有一寶城如乾闥婆城，于寶樓上有大寶樹，其樹枝葉一切火起，其火光焰上下俱燒，燒此眾水化成琉璃。琉璃地上覆生諸樹，樹有四龍，其龍頂上有如意珠，其珠光明遍照龍身，令龍及樹純黃金色。其龍奮迅，龍諸毛孔出金色光，其光直照下方無量世界，復過下方，復照無量世界，令下方地皆作金色。金色地上有金剛華，金剛華上有金天女，一一天女百千天女以為眷屬，是諸天女皆贊慈心三昧海。從下方出直至上方迦毗羅城，其聲如雷贊說慈心。說是語時，諸龍毛端出諸寶云，一一雲中有恒沙佛剎；一一剎中塵數化佛；一一化佛出此光明。此光現時，下方世界有百萬金山，于其巖間百億寶窟，如雲踴起，是眾窟中純諸白佛，白妙菩薩及聲聞眾以為侍者，金精寶光在佛左右，猶如斷山眾寶映錯。有妙寶蓋如須彌山無量寶成，一一寶間百億光明，迴旋宛轉。于眾光中有百億師子座；一一師子座上有百億那由他菩薩大眾結加趺坐。時彼菩薩身毛孔中有阿僧祇光，一一光中有一化佛，其身修圓如須彌山，是諸化佛以百千偈，贊說不殺慈為根本、慈是妙藥除生死患、慈為凈目導諸天人，是諸化佛讚歎慈已，各作變化

【現代漢語翻譯】現代漢語譯本：名為正觀，如果與此不同的觀點就被稱為邪觀。

『億億光芒照耀下方，使下方的大地如同閻浮提（Jambudvipa，我們所居住的世界）的水色，在眾多的水中出現像恒河沙粒一樣多的寶樓，這些寶樓下有一座寶城，如同乾闥婆城（Gandharva city，海市蜃樓），在寶樓上有巨大的寶樹，樹的枝葉都燃起火焰，火焰的光芒上下燃燒，將這些水燒成琉璃。琉璃地面上又生長出各種樹木，樹上有四條龍，龍的頭頂上有如意珠，如意珠的光明遍照龍身，使龍和樹都呈現純金的顏色。這些龍奮力飛騰，龍的每個毛孔都發出金色的光芒，這些光芒直接照耀下方無量無數的世界，超過下方，再次照耀無量無數的世界，使下方的大地都變成金色。在金色的地面上有金剛華，金剛華上有金天女，每一位天女都有成百上千的天女作為眷屬，這些天女都讚美慈心三昧海。從下方發出的聲音，一直到達上方的迦毗羅城（Kapilavastu，釋迦牟尼佛的故鄉），其聲音如雷鳴般讚頌慈心。當說這些話的時候，龍的毛端發出各種寶云，每一朵雲中都有像恒河沙粒一樣多的佛剎（Buddha-field，佛所居住的清凈國土）；每一個佛剎中都有像塵土一樣多的化佛；每一尊化佛都發出光明。當這些光芒顯現時，下方世界出現百萬座金山，在金山的巖石間出現百億個寶窟，像云一樣涌起，這些寶窟中都是白色的佛，白妙菩薩以及聲聞眾作為侍者，金精寶光在佛的左右，就像斷裂的山巒，各種寶物相互輝映。有美妙的寶蓋，像須彌山（Mount Sumeru，佛教宇宙觀中的聖山）一樣由無量寶物構成，每一件寶物之間都有百億道光明，迴旋婉轉。在眾多的光芒中有百億個獅子座；每一個獅子座上都有百億那由他（Nayuta，巨大的數字單位）菩薩大眾結跏趺坐。這時，那些菩薩的身毛孔中有阿僧祇（Asamkhya，極大的數字單位）的光芒，每一道光芒中都有一尊化佛，其身形高大圓滿如須彌山，這些化佛用成百上千的偈頌，讚頌不殺的慈悲是根本、慈悲是妙藥能消除生死之患、慈悲是清凈的眼睛能引導諸天和人，這些化佛讚歎慈悲之後，各自進行變化。』

【English Translation】 English version: It is called right contemplation, and if there is a different view, it is called wrong contemplation.

'Billions of rays of light shine downwards, making the land below like the color of the water of Jambudvipa (Jambudvipa, the continent where we live), and in the waters there are treasure towers as numerous as the sands of the Ganges. Beneath these treasure towers is a treasure city like a Gandharva city (Gandharva city, a mirage). On the treasure towers are great treasure trees, and the branches and leaves of the trees are all ablaze. The flames burn upwards and downwards, burning all the water and transforming it into lapis lazuli. On the lapis lazuli ground, various trees grow again, and on the trees are four dragons. On the heads of the dragons are wish-fulfilling jewels, and the light of the jewels illuminates the bodies of the dragons, making the dragons and trees pure gold in color. The dragons soar vigorously, and golden light emanates from the pores of the dragons, shining directly on the immeasurable worlds below, surpassing the lower regions, and illuminating immeasurable worlds again, making the land below all golden. On the golden ground are Vajra flowers, and on the Vajra flowers are golden heavenly maidens. Each heavenly maiden has hundreds of thousands of heavenly maidens as attendants. These heavenly maidens all praise the Samadhi Sea of Loving-kindness. The sound from below rises straight up to Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha), and the sound is like thunder, praising loving-kindness. When these words are spoken, various treasure clouds emanate from the tips of the dragons' hairs, and in each cloud are Buddha-fields (Buddha-field, the pure land where a Buddha resides) as numerous as the sands of the Ganges; in each Buddha-field are transformation Buddhas as numerous as dust particles; each transformation Buddha emits light. When this light appears, millions of golden mountains appear in the lower world, and hundreds of millions of treasure caves arise like clouds in the rocks of the mountains. In these caves are pure white Buddhas, with white and wonderful Bodhisattvas and Sravakas as attendants. The essence of golden light is on the left and right of the Buddhas, like broken mountains reflecting various treasures. There are wonderful treasure canopies, made of immeasurable treasures like Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology), and between each treasure are hundreds of millions of rays of light, revolving and turning. In the multitude of lights are hundreds of millions of lion thrones; on each lion throne are hundreds of millions of Nayuta (Nayuta, a large numerical unit) of Bodhisattvas sitting in full lotus posture. At this time, the pores of the bodies of those Bodhisattvas contain Asamkhya (Asamkhya, an extremely large numerical unit) of light, and in each ray of light is a transformation Buddha, whose body is tall and round like Mount Sumeru. These transformation Buddhas use hundreds of thousands of verses to praise that non-killing compassion is the root, compassion is the wonderful medicine that removes the suffering of birth and death, and compassion is the pure eye that guides gods and humans. After these transformation Buddhas praise compassion, they each perform transformations.'

為琉璃山。于其山內百億菩薩，一一菩薩有萬梵王以為侍者，到行者前于寶山內，異口同音皆說是法，告言：『善男子！汝于唸佛海應修慈心，諸佛菩薩以慈心故得佛大慈，汝今應當修不殺戒行大慈悲。』爾時亦有天龍八部一切眾生，遇此光者、聞是語者，命終之後必生梵世。」

佛告阿難：「汝持此語慎勿忘失，告諸比丘令行是事。佛滅度后佛諸弟子，若聞是語思是法者、有正念者、有正受者、三昧不動者、心不懈退者、發大乘者，當知是人恒于夢中見此光明，亦聞化佛說慈心法，覺已憶持深解義趣，思其義故即得慈定。如是觀者名為正觀，若異觀者名為邪觀。佛滅度后佛諸弟子，思是法者、持是法者，當知是人其心清凈如諸佛心，除卻億劫生死之罪，常生梵世值遇諸佛請轉法輪，既聞法已發菩提心，于未來世必成佛道。

「億億光照東方，乃至東方無量世界，令東方地白如雪山，于眾山上有白寶云，其白寶云狀如寶臺，眾寶羅網寶鈴萬億，眾鈴網間有一億白光，是諸白光化成金臺，一金臺上有四化佛，一一化佛四億菩薩以為侍者，佛與菩薩皆說慈法讚歎不殺，凡千億偈。如是觀者名為正觀，若異觀者名為邪觀。」

佛告阿難：「佛滅度后佛諸弟子，如是觀者，除半億劫生死之罪。

「億

【現代漢語翻譯】現代漢語譯本：到達琉璃山（Vaiḍūrya Mountain）。在那座山裡，有百億菩薩，每一位菩薩都有萬梵王（Brahma Kings）作為侍者，來到修行者面前，在寶山內，異口同聲地宣說此法，告訴他說：『善男子！你于唸佛海中應當修習慈心，諸佛菩薩因為慈心的緣故而得到佛的大慈，你現在應當修習不殺戒，行大慈悲。』那時也有天龍八部（Devas, Nāgas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas）一切眾生，遇到這光明的人、聽到這些話的人，命終之後必定往生梵世（Brahma World）。

佛告訴阿難（Ānanda）：『你記住這些話，不要忘記，告訴眾比丘（bhikkhus），讓他們實行此事。佛滅度后，佛的弟子們，如果聽到這些話、思惟這些法的人、有正念的人、有正受的人、三昧（samādhi）不動搖的人、心不懈怠退縮的人、發大乘心的人，應當知道這個人常常在夢中見到這種光明，也聽到化佛宣說慈心法，醒來后憶持不忘，深刻理解其中的意義，思惟其中的意義，就能得到慈定（mettā-samādhi）。這樣觀想的人，名為正觀，如果與此不同的觀想，名為邪觀。佛滅度后，佛的弟子們，思惟這些法的人、持守這些法的人，應當知道這個人其心清凈如諸佛之心，消除億劫生死之罪，常生梵世，值遇諸佛，請諸佛轉法輪，聽聞佛法后，發起菩提心，在未來世必定成就佛道。

『億億光明照耀東方，乃至東方無量世界，使東方大地白如雪山，在眾山上有白寶云，那白寶云的形狀如同寶臺，眾寶羅網，寶鈴萬億，眾鈴網間有一億白光，這些白光化成金臺，一個金臺上有四化佛，每一位化佛有四億菩薩作為侍者，佛與菩薩都宣說慈法，讚歎不殺，共有千億偈。這樣觀想的人，名為正觀，如果與此不同的觀想，名為邪觀。』

佛告訴阿難：『佛滅度后，佛的弟子們，這樣觀想的人，消除半億劫生死之罪。

『億』

【English Translation】 English version: To the Vaiḍūrya Mountain. Within that mountain, there are a hundred billion Bodhisattvas, each Bodhisattva having ten thousand Brahma Kings as attendants, who come before the practitioner. Inside the treasure mountain, with one voice, they all proclaim this Dharma, saying: 'Good man! You should cultivate loving-kindness in the ocean of Buddha-recitation. Because of loving-kindness, all Buddhas and Bodhisattvas attain the great loving-kindness of the Buddha. Now you should cultivate the precept of non-killing and practice great compassion.' At that time, there are also all beings of the eight divisions of gods and dragons (Devas, Nāgas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas). Those who encounter this light and hear these words will surely be reborn in the Brahma World after their lives end.

The Buddha told Ānanda: 'Hold these words and do not forget them. Tell the bhikkhus to practice this matter. After the Buddha's Parinirvana, if the Buddha's disciples hear these words, contemplate these Dharmas, have right mindfulness, have right reception, have unwavering samādhi, have unflagging and unretreating minds, and generate the Mahayana mind, they should know that these people constantly see this light in their dreams. They also hear the transformation Buddhas speaking the Dharma of loving-kindness. After awakening, they remember and hold it without forgetting, deeply understanding its meaning and purpose. Contemplating its meaning, they will attain the samādhi of loving-kindness (mettā-samādhi). Such contemplation is called right contemplation. Contemplation different from this is called wrong contemplation. After the Buddha's Parinirvana, if the Buddha's disciples contemplate these Dharmas and uphold these Dharmas, they should know that these people's minds are as pure as the minds of all Buddhas, eliminating the sins of billions of kalpas of birth and death. They will constantly be born in the Brahma World, encounter all Buddhas, and request them to turn the Dharma wheel. Having heard the Dharma, they will generate the Bodhi mind and will surely attain Buddhahood in the future.

'Billions upon billions of lights illuminate the East, even to the immeasurable worlds of the East, making the eastern land as white as a snow mountain. On the mountains, there are white treasure clouds, and the shape of the white treasure clouds is like a treasure platform. There are billions of treasure nets and treasure bells. Among the nets of bells, there are a hundred million white lights. These white lights transform into golden platforms. On one golden platform, there are four transformation Buddhas, each transformation Buddha having four hundred million Bodhisattvas as attendants. The Buddhas and Bodhisattvas all speak the Dharma of loving-kindness and praise non-killing, with a thousand billion verses. Such contemplation is called right contemplation. Contemplation different from this is called wrong contemplation.'

The Buddha told Ānanda: 'After the Buddha's Parinirvana, if the Buddha's disciples contemplate in this way, they will eliminate half a billion kalpas of the sins of birth and death.

'Billion'

億光照南方，令南方地皆作紅色，此紅色光乃至南方無量世界變成白雲，紅白分明。于眾云間有諸化佛，白真珠色，毗琉璃光，上妙金華以為佛座。于金華上百億菩薩，皆黃金色，百億寶光映蔽白雲，一一光中五百化佛，是諸化佛異口同音亦贊不殺及大慈悲。如是觀者名為正觀，若異觀者名為邪觀。」

佛告阿難：「佛滅度后佛諸弟子，聞是法者、思是法者、觀是法者，此人恒于夢中見釋迦文放臍光明，持以照之此光明相如向所說，其人生處不處胞胎恒生凈國，若生天上自然化生。

「億億光照西方乃至西方無量世界，其光雜色如月如星，眾星月間有七寶珠，一珠出水、一珠出火、一珠生樹，其樹七寶金剛為果、一珠生華，于月光中有梵宮殿，梵王眷屬及梵眾寶皆悉具足，其星光中，有摩醯首羅宮及其眷屬，一一天宮百萬億梵王；一一梵王，無量無數諸天大眾以為眷屬，摩醯首羅等數不可知。是諸寶珠出琉璃光，琉璃光內有真金像，其真金像坐白寶座，項佩赤真珠光，赤真珠光中有綠真珠化佛，是諸化佛及諸天眾，異口同音贊說不殺，勸進行者行大慈悲。」

佛告阿難：「如是觀者名為正觀，若異觀者名為邪觀。佛滅度后佛諸弟子，有憶想者、有思惟者、如此觀者，常于夢中夢見諸佛為說慈法，除

【現代漢語翻譯】現代漢語譯本：億萬道光芒照耀南方，使南方的大地都變成紅色，這紅色的光芒乃至使南方無量的世界變成白雲，紅白分明。在眾多的雲彩之間有諸多的化佛（Buddha manifested from transformation），呈現出白珍珠的顏色，散發著毗琉璃（Vaiḍūrya，一種寶石）的光芒，用上等的金色蓮花作為佛座。在金色的蓮花上有百億菩薩，都呈現出黃金的顏色，百億寶光映照遮蔽著白雲，每一道光芒中都有五百化佛，這些化佛異口同聲地讚歎不殺生以及偉大的慈悲。像這樣觀想的人稱為正觀，如果與此不同的觀想則稱為邪觀。佛告訴阿難（Ānanda，佛陀的十大弟子之一）說：『佛陀滅度后，佛陀的弟子們，聽到這種法的人、思念這種法的人、觀想這種法的人，這個人常常在夢中見到釋迦文（Śākyamuni，佛教的創始人）從臍部放出光明，用這光明照耀他，這光明的景象如先前所說，這個人出生之處不會在胞胎中，恒常出生在清凈的國土，如果生在天上，自然是化生。』『億萬道光芒照耀西方，乃至西方無量的世界，那光芒呈現出各種顏色，像月亮像星星一樣，眾星月之間有七寶珠，一顆寶珠出水、一顆寶珠出火、一顆寶珠生樹，那樹以七寶金剛為果實、一顆寶珠生花，在月光中有梵宮殿（Brahma Palace），梵王（Brahmā，色界諸天之王）的眷屬以及梵眾寶都完全具備，在星光中，有摩醯首羅宮（Maheśvara Palace）以及他的眷屬，每一座天宮都有百萬億梵王；每一位梵王，都有無量無數的諸天大眾作為眷屬，摩醯首羅（Maheśvara，大自在天）等的數量不可知。這些寶珠發出琉璃光，琉璃光內有真金的佛像，那真金的佛像坐在白色的寶座上，脖子上佩戴著紅色的真珠光芒，紅色的真珠光芒中有綠色的真珠化佛，這些化佛以及諸多的天眾，異口同聲地讚歎宣說不殺生，勸進行者奉行偉大的慈悲。』佛告訴阿難說：『像這樣觀想的人稱為正觀，如果與此不同的觀想則稱為邪觀。佛陀滅度后，佛陀的弟子們，有憶念的人、有思惟的人、像這樣觀想的人，常常在夢中夢見諸佛為他們宣說慈悲之法，消除

【English Translation】 English version: Countless rays of light illuminate the South, causing the land in the South to turn red. This red light transforms the immeasurable worlds in the South into white clouds, distinctly separated into red and white. Among the many clouds, there are numerous manifested Buddhas (Buddha manifested from transformation), appearing in the color of white pearls, emitting the light of Vaiḍūrya (a type of gemstone), using supreme golden lotuses as their Buddha seats. Upon the golden lotuses are hundreds of billions of Bodhisattvas, all appearing in the color of gold, with hundreds of billions of precious lights illuminating and obscuring the white clouds. Within each ray of light are five hundred manifested Buddhas. These manifested Buddhas, with one voice, praise non-killing and great compassion. Such contemplation is called right contemplation; any different contemplation is called wrong contemplation. The Buddha told Ānanda (one of the ten principal disciples of the Buddha): 'After the Buddha's Parinirvana, those disciples of the Buddha who hear this Dharma, contemplate this Dharma, and visualize this Dharma, will constantly see Śākyamuni (the founder of Buddhism) emitting light from his navel in their dreams, using this light to illuminate them. The appearance of this light is as described before. The place where this person is born will not be in a womb; they will always be born in a pure land. If they are born in the heavens, they will naturally be born through transformation.' 'Countless rays of light illuminate the West, extending to the immeasurable worlds in the West. The light displays various colors, like the moon and the stars. Among the stars and the moon are seven precious jewels: one jewel produces water, one jewel produces fire, one jewel produces trees, with the trees bearing fruits of seven precious vajras, and one jewel produces flowers. In the moonlight, there are Brahma Palaces (Brahma Palace), complete with Brahma's (the king of the form realm heavens) retinue and Brahma's treasures. In the starlight, there are Maheśvara Palaces (Maheśvara Palace) and their retinues. Each heavenly palace has a million billion Brahmas; each Brahma has countless multitudes of heavenly beings as their retinue. The number of Maheśvaras (Great自在天) and others is unknowable. These precious jewels emit lapis lazuli light. Within the lapis lazuli light are golden Buddha images, and these golden Buddha images sit on white jeweled thrones, wearing red true pearl light around their necks. Within the red true pearl light are green true pearl manifested Buddhas. These manifested Buddhas and the multitudes of heavenly beings, with one voice, praise and proclaim non-killing, encouraging practitioners to practice great compassion.' The Buddha told Ānanda: 'Such contemplation is called right contemplation; any different contemplation is called wrong contemplation. After the Buddha's Parinirvana, those disciples of the Buddha who remember, contemplate, and visualize in this way will often dream of Buddhas expounding the Dharma of compassion for them, removing

卻七億劫生死之罪。

「億億光照北方，乃至北方無量世界，令北方地皆珊瑚色，虎魄、玫瑰、真珠、馬瑙、頗梨等寶以為間錯，一一寶中有一億光；一一光化作一師子。師子背上有七寶蓋，其蓋高妙如須彌山，琉璃為竿，雜寶彩華以為莊嚴，一一華上有百億化佛；一一佛面如閻浮檀金色、發紺琉璃色、身百億寶色、臂紅真珠色、爪真金色、手中相白蓮華色、鹿王𨄔優曇華色、足下相毗楞摩尼色。從足下放五色光上至髮際，身諸毛孔皆有化光，一毛孔中有一億菩薩；一一菩薩臍有一大蓮華，其華高大如須彌山百寶所成，華上有佛其佛高大，與華正等亦出臍光。此相現時，眾寶師子奮迅若驚，師子眾毛，一一毛端有百億佛剎；一一佛剎，無量百億眾寶蓮華以為莊嚴，其蓮華上亦有百千大菩薩眾。是諸菩薩亦出臍相如上菩薩。如是菩薩眾色光明合成一山，其山高顯如真金臺，其臺四角有四梵幢，幢端皆有四億佛剎；一一剎中有百千塔，塔極小者，從閻浮提至於梵世，無數眾妙一切寶像以為莊嚴。是諸寶塔及化菩薩，皆共讚歎喜舍二法。若有眾生遇斯光者，得大智慧如舍利弗，總持不失猶如阿難。」

佛告阿難：「佛滅度后佛諸弟子，欲見是相者，當發慈心修不殺戒，普為十方一切眾生，行是行者雖不坐禪，恒

【現代漢語翻譯】現代漢語譯本：可以消減七億劫的生死重罪。

『億億光芒照耀北方，乃至北方無量世界，使北方大地都呈現珊瑚色，以虎魄（一種寶石）、玫瑰、珍珠、瑪瑙、頗梨（水晶）等寶物交錯裝飾，每一件寶物中都有一億道光芒；每一道光芒都化作一頭獅子。獅子背上有七寶蓋，寶蓋高妙如同須彌山（佛教中的聖山），以琉璃為竿，各種寶物彩華作為莊嚴，每一朵華上都有一百億化佛；每一尊佛的面容都如同閻浮檀金色（純金色），頭髮是紺琉璃色（深藍色），身體呈現百億種寶物的顏色，手臂是紅色珍珠的顏色，爪子是純金色，手中的手相是白色蓮花的顏色，鹿王𨄔（佛的三十二相之一）是優曇華色（祥瑞之花），足下的足相是毗楞摩尼色（青色寶珠）。從足下放出五色光芒向上到達髮際，身體的各個毛孔都有化光，一個毛孔中有一億菩薩；每一位菩薩的臍部都有一朵大蓮華，蓮華高大如同須彌山，由百寶構成，蓮華上有佛，佛像高大，與蓮華相等，也放出臍光。這種景象顯現時，眾寶獅子奮迅驚躍，獅子的每一根毛端都有百億佛剎（佛土）；每一個佛剎，都用無量百億眾寶蓮華作為莊嚴，蓮華上也有百千大菩薩眾。這些菩薩也顯現如上的臍相。這樣的菩薩眾的顏色光明合成一座山，山高顯如同真金臺，金臺的四個角有四根梵幢（旗幟），每一根幢的頂端都有四億佛剎；每一個佛剎中都有百千寶塔，寶塔極小的，從閻浮提（我們所居住的世界）到達梵世（色界天），用無數眾妙一切寶像作為莊嚴。這些寶塔以及化現的菩薩，都共同讚歎喜舍二法（歡喜佈施）。如果有眾生遇到這種光芒，就能獲得像舍利弗（佛陀的十大弟子之一，以智慧著稱）一樣的大智慧，總持不失就像阿難（佛陀的十大弟子之一，以記憶力著稱）一樣。』

佛告訴阿難（佛陀的十大弟子之一）: 『佛滅度后，佛的弟子們，想要見到這種景象，應當發起慈悲心，修不殺戒，普遍爲了十方一切眾生，行持這種行為的人，即使不坐禪，也能經常...

【English Translation】 English version: It can eliminate the sins of birth and death for seven hundred million kalpas (aeons).

'Billions upon billions of lights illuminate the north, extending to the immeasurable worlds of the north, causing the northern land to appear coral-colored, adorned with amber (a type of gemstone), roses, pearls, agate, crystal, and other treasures, each treasure containing a billion lights; each light transforming into a lion. The lions have seven-jeweled canopies on their backs, the canopies as lofty and wondrous as Mount Sumeru (the sacred mountain in Buddhism), with lapis lazuli as the pole, and various jeweled decorations, each flower having a hundred billion manifested Buddhas; each Buddha's face is like Jambudvipa gold (pure gold), hair is dark lapis lazuli color, the body displays a hundred billion jewel colors, arms are red pearl color, claws are pure gold, the hand gesture is white lotus flower color, the deer king 𨄔 (one of the thirty-two marks of the Buddha) is udumbara flower color (auspicious flower), the foot gesture is beryl color. From the soles of the feet, five-colored lights radiate upwards to the hairline, and all the pores of the body emit manifested light, each pore containing a billion Bodhisattvas; each Bodhisattva has a large lotus flower at their navel, the flower as tall and large as Mount Sumeru, made of a hundred treasures, and upon the flower is a Buddha, the Buddha as tall as the flower, also emitting light from the navel. When this appearance manifests, the jeweled lions leap and rejoice, and each hair tip of the lions contains a hundred billion Buddha-lands; each Buddha-land is adorned with immeasurable hundreds of billions of jeweled lotus flowers, and upon the lotus flowers are also hundreds of thousands of great Bodhisattvas. These Bodhisattvas also emit the navel appearance as the Bodhisattvas above. The colors and lights of these Bodhisattva assemblies combine to form a mountain, the mountain as tall and prominent as a pure gold platform, and at the four corners of the platform are four Brahma banners, each banner having four hundred million Buddha-lands at its tip; each land containing hundreds of thousands of pagodas, the smallest of which extend from Jambudvipa (the world we live in) to the Brahma world (the form realm heavens), adorned with countless wonderful and precious images. These jeweled pagodas and manifested Bodhisattvas all together praise the two dharmas of joy and giving (joyful generosity). If any sentient being encounters this light, they will attain great wisdom like Shariputra (one of the Buddha's ten great disciples, known for his wisdom), and maintain perfect retention like Ananda (one of the Buddha's ten great disciples, known for his memory).'

The Buddha told Ananda (one of the Buddha's ten great disciples): 'After the Buddha's Parinirvana (death), if the Buddha's disciples wish to see this appearance, they should generate compassion, cultivate the precept of non-killing, universally for all sentient beings in the ten directions, those who practice this, even if they do not meditate, will constantly...'

于夢中得見眾色如向所說。」

佛告阿難：「持是語者即持佛心，作是觀者能觀佛心，諸佛如來以大慈悲而以為心，戒、定、慧、解脫、解脫知見而以為身，十力、四無所畏、十八不共法、大悲三念處而自莊嚴。如是觀者名觀佛心。」

佛告阿難：「此臍相中略而解之，佛心境界后自當說。如是觀者名為正觀，若異觀者名為邪觀。佛滅度后佛諸弟子，思是法者、持是法者、觀是法者，此人現世惡業罪障皆悉清凈。

「億億光照東南方，乃至東南方無量世界，化成金輪，一一金輪七寶隨從；一一金輪百億轉輪聖王；一一轉輪聖王，千子四兵皆悉具足，其神珠寶出大光明如煙如雲。一一光中有大蓮華華華相合，合華之中出大日光；一一日光有金色象，菩薩化乘，乘象之時萬億瑞應不可宣說。諸菩薩光合成一佛，其佛金色身量無邊，亦出臍相，臍相光明亦如上說。諸光中人皆贊五戒、說十善法，諸轉輪王手執金輪宣十善法。」

佛告阿難：「如是觀者名為正觀，若異觀者名為邪觀。佛滅度后佛諸弟子，憶想是者、思惟是者、觀是法者，除卻二十萬億劫生死之罪，常生天上聞十善教。

「億億光照西南方，乃至西南方無量世界，至彼界已其光如雨，似雜色珠，一一珠中出百億光；一一光合成寶

【現代漢語翻譯】現代漢語譯本：『在夢中得見各種景象，就像之前所說的那樣。』

佛告訴阿難：『受持這些話的人，就是受持佛的心；作這樣觀想的人，能夠觀想佛的心。諸佛如來以大慈悲作為心，以戒、定、慧、解脫、解脫知見作為身，以十力（Tathāgatabala，如來十種力）、四無所畏（catu vaiśāradyāni，四種無所畏懼的自信）、十八不共法（aṣṭādaśa āveṇikadharmah，佛獨有的十八種功德）、大悲（mahākaruṇā，偉大的慈悲）和三念處（trīṇi smṛtyupasthānāni，三種憶念的處所）來莊嚴自己。像這樣觀想的人，就叫做觀想佛的心。』

佛告訴阿難：『這臍相（nābhi-lakṣaṇa，肚臍的相）中的含義，我簡略地解釋一下，佛心（buddha-citta，佛陀的心）的境界以後再詳細說。像這樣觀想的人，就叫做正確的觀想；如果與此不同的觀想，就叫做錯誤的觀想。佛滅度（parinirvāṇa，圓寂）后，佛的弟子們，思念這個法的人、受持這個法的人、觀想這個法的人，這個人現世的惡業罪障都能夠完全清凈。』

『億億的光芒照耀東南方，乃至東南方無量的世界，化成金輪（cakra，金色的輪），每一個金輪都有七寶（sapta ratnāni，七種珍寶）跟隨；每一個金輪都有百億轉輪聖王（cakravartin，統治世界的理想君主）；每一個轉輪聖王，都有千子和四兵（caturaṅga-bala，像兵、馬兵、車兵、步兵）完全具備，他的神珠寶（divya-ratna，神奇的珠寶）發出巨大的光明，像煙像云一樣。每一道光中都有巨大的蓮華（padma，蓮花），蓮華相互結合，結合的蓮華中發出巨大的日光；每一道日光中都有金色的象，菩薩（bodhisattva，覺悟的生命）化身乘坐，乘坐象的時候，萬億種瑞應不可宣說。諸菩薩的光芒合成一尊佛，這尊佛的金色身量無邊無際，也發出臍相，臍相的光明也像上面所說的那樣。諸光中的人都讚美五戒（pañca-śīlāni，不殺生、不偷盜、不邪淫、不妄語、不飲酒）、宣說十善法（daśa kuśala karmāṇi，十種善業），諸轉輪王手執金輪宣說十善法。』

佛告訴阿難：『像這樣觀想的人，就叫做正確的觀想；如果與此不同的觀想，就叫做錯誤的觀想。佛滅度后，佛的弟子們，憶念這個的人、思惟這個的人、觀想這個法的人，能夠消除二十萬億劫生死（saṃsāra，輪迴）的罪業，常常生到天上聽聞十善教。』

『億億的光芒照耀西南方，乃至西南方無量的世界，到達那個世界后，那光芒像雨一樣，像雜色的珠子，每一顆珠子中發出百億光；每一道光合成寶

【English Translation】 English version: 'In dreams, one sees various forms as described before.'

The Buddha told Ānanda (one of the principal disciples of the Buddha): 'One who upholds these words upholds the Buddha's mind; one who contemplates in this way can contemplate the Buddha's mind. All Buddhas and Tathāgatas (title of the Buddha) take great compassion (mahākaruṇā) as their mind, precepts (śīla), concentration (samādhi), wisdom (prajñā), liberation (vimukti), and the knowledge and vision of liberation (vimukti-jñānadarśana) as their body, and adorn themselves with the ten powers (Tathāgatabala), the four fearlessnesses (catu vaiśāradyāni), the eighteen unshared qualities (aṣṭādaśa āveṇikadharmah), great compassion (mahākaruṇā), and the three establishments of mindfulness (trīṇi smṛtyupasthānāni). Such contemplation is called contemplating the Buddha's mind.'

The Buddha told Ānanda: 'I will briefly explain the meaning of this navel mark (nābhi-lakṣaṇa). The realm of the Buddha's mind (buddha-citta) will be explained in detail later. Such contemplation is called right contemplation; any different contemplation is called wrong contemplation. After the Buddha's parinirvāṇa (passing away), those disciples of the Buddha who think of this Dharma (teachings), uphold this Dharma, and contemplate this Dharma will have all their evil karma and defilements purified in this present life.'

'Billions upon billions of lights shine towards the southeast, reaching countless worlds in the southeast, transforming into golden wheels (cakra), each golden wheel followed by the seven treasures (sapta ratnāni); each golden wheel has hundreds of millions of Cakravartins (ideal universal ruler); each Cakravartin has a thousand sons and the four divisions of the army (caturaṅga-bala) fully equipped, and their divine jewel (divya-ratna) emits great light like smoke and clouds. In each light, there is a great lotus (padma), and the lotuses combine with each other, and from the combined lotuses emerges great sunlight; in each sunlight, there is a golden elephant, and Bodhisattvas (enlightenment-being) transform and ride on it, and when riding the elephant, billions of auspicious signs are beyond description. The lights of all the Bodhisattvas combine into one Buddha, whose golden body is immeasurable, and also emits the navel mark, and the light of the navel mark is also as described above. The people in all the lights praise the five precepts (pañca-śīlāni) and expound the ten wholesome actions (daśa kuśala karmāṇi), and all the Cakravartins hold golden wheels and proclaim the ten wholesome actions.'

The Buddha told Ānanda: 'Such contemplation is called right contemplation; any different contemplation is called wrong contemplation. After the Buddha's parinirvāṇa, those disciples of the Buddha who remember this, contemplate this, and contemplate this Dharma will eliminate the sins of two hundred trillion kalpas (aeon) of birth and death (saṃsāra), and will always be born in the heavens to hear the teachings of the ten wholesome actions.'

'Billions upon billions of lights shine towards the southwest, reaching countless worlds in the southwest, and when they reach that world, the light is like rain, like multi-colored pearls, and each pearl emits hundreds of millions of lights; each light combines into a treasure

臺；一一臺角有十二須彌山；一一須彌山龕室無量；一一龕中有無量化佛；一一化佛有無量菩薩以為眷屬，是眾化佛及化菩薩，亦皆讚歎說十善法。如是觀者名為正觀，若異觀者名為邪觀。」

佛告阿難：「佛滅度后佛諸弟子，憶想是者、思惟是者、觀是法者，除十二億劫生死之罪，若欲往生他方凈剎隨意無礙。

「億億光照西北方，乃至西北方無量世界，其光玉色，頗梨紅紫更相映飾。一一光中百億寶車、白車白馬、紫車紫馬、紅車紅馬、諸馬毛鬣皆真金色。如是車上有七寶軒，軒上皆悉有蓋，其蓋十層，于軒蓋中有千光明，寶鬘垂下，光明隨流回入車中化成化佛。佛身高顯萬億由旬，一一佛臍中出無數光，其光遍照無量化佛，遇此光者永脫三塗無三惡患。此光迴旋正立空中如雲上升；一一云間百千化佛；一一化佛百億弟子，如大迦葉，勤修十二頭陀苦行，心無所著厭離世間。如是觀者名為正觀，若異觀者名為邪觀。」

佛告阿難：「佛滅度后佛諸弟子，想是法者、思惟是法者、觀是法者，當知此人常見諸佛速成大乘，除卻十億劫生死之罪。

「億億光照東北方，乃至東北方無量世界，其光清凈無諸濁穢，如頗梨鏡內外俱現。于彼光中見十方佛，皆出臍相，一一佛臍，光明遍照十方無量諸

【現代漢語翻譯】現代漢語譯本：臺座的每一個角上都有十二座須彌山（Sumeru Mountain，佛教宇宙觀中的聖山）；每一座須彌山都有無量的龕室；每一個龕室中都有無量的化身佛；每一個化身佛都有無量的菩薩作為眷屬。這些化身佛和化身菩薩，都讚歎宣說十善法。這樣觀想的，稱為正觀；如果與此不同的觀想，稱為邪觀。」

佛告訴阿難（Ananda，佛陀的十大弟子之一）：「佛陀滅度后，佛的弟子們，憶念這些景象、思惟這些景象、觀想這些法門的，可以消除十二億劫的生死之罪。如果想要往生到其他凈土，可以隨意自在，沒有任何障礙。

『億萬道光明照耀西北方，乃至西北方無量的世界，那裡的光芒呈現玉色，頗梨（Sphatika，意為水晶或透明的寶石）、紅色、紫色互相輝映裝飾。每一道光明中都有百億輛寶車，有白色的車配白色的馬，紫色的車配紫色的馬，紅色的車配紅色的馬，所有的馬的鬃毛都是真正的金色。這樣的車上都有七寶裝飾的車軒，車軒上都有傘蓋，傘蓋有十層，在車軒的傘蓋中有千萬道光明，寶珠串成的花鬘垂下來，光明隨著流動回入車中，化成化身佛。佛的身高顯現萬億由旬（Yojana，古印度長度單位），每一尊佛的臍中發出無數的光芒，這些光芒遍照無量的化身佛，遇到這些光芒的眾生，永遠脫離三塗（Three Lower Realms，地獄、餓鬼、畜生）之苦，沒有三種惡道的憂患。這些光芒迴旋，端正地立在空中，像云一樣上升；每一朵雲間有成百上千的化身佛；每一尊化身佛有百億弟子，就像大迦葉（Mahakasyapa，佛陀的十大弟子之一），勤奮地修持十二頭陀苦行（Dhuta，佛教的苦行），心中沒有任何執著，厭離世間。這樣觀想的，稱為正觀；如果與此不同的觀想，稱為邪觀。』

佛告訴阿難：『佛陀滅度后，佛的弟子們，想念這些法門、思惟這些法門、觀想這些法門的，應當知道這個人常常能見到諸佛，迅速成就大乘（Mahayana，佛教的一個主要流派），消除十億劫的生死之罪。

『億萬道光明照耀東北方，乃至東北方無量的世界，那裡的光芒清凈，沒有任何污濁，像頗梨鏡一樣，內外都顯現光明。在那光明中，見到十方諸佛，都從臍部發出光芒，每一尊佛的臍部，光明遍照十方無量的世界

【English Translation】 English version: On each corner of the platform, there are twelve Sumeru Mountains (Sumeru Mountain, the sacred mountain in Buddhist cosmology); each Sumeru Mountain has immeasurable chambers; in each chamber, there are immeasurable manifested Buddhas; each manifested Buddha has immeasurable Bodhisattvas as attendants. These manifested Buddhas and manifested Bodhisattvas all praise and expound the Ten Virtuous Dharmas. Such contemplation is called right contemplation; any different contemplation is called wrong contemplation.』

The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples): 『After the Buddha's Parinirvana (death), those disciples of the Buddha who remember these scenes, contemplate these scenes, and contemplate these Dharmas can eliminate the sins of twelve billion kalpas (aeons) of birth and death. If they wish to be reborn in other pure lands, they can do so freely and without any hindrance.

『Billions of rays of light shine towards the northwest, even to the immeasurable worlds in the northwest. The light there is jade-colored, with Sphatika (Sphatika, meaning crystal or transparent gem), red, and purple colors mutually reflecting and adorning. In each ray of light, there are hundreds of billions of jeweled carriages, white carriages with white horses, purple carriages with purple horses, red carriages with red horses, and the manes of all the horses are pure gold. Such carriages have seven-jeweled canopies, and each canopy has ten layers. Within the canopies, there are thousands of lights, and jeweled garlands hang down. The light flows back into the carriages and transforms into manifested Buddhas. The height of the Buddhas is manifested as hundreds of millions of yojanas (Yojana, an ancient Indian unit of length). From the navel of each Buddha, countless lights emanate, illuminating immeasurable manifested Buddhas. Those who encounter this light will be forever freed from the suffering of the three lower realms (Three Lower Realms, hell, hungry ghosts, animals) and will have no suffering from the three evil paths. This light revolves and stands upright in the sky like clouds rising; in each cloud, there are hundreds of thousands of manifested Buddhas; each manifested Buddha has hundreds of billions of disciples, like Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples), diligently practicing the twelve dhuta (Dhuta, ascetic practices in Buddhism) austerities, with no attachment in their hearts, and renouncing the world. Such contemplation is called right contemplation; any different contemplation is called wrong contemplation.』

The Buddha told Ananda: 『After the Buddha's Parinirvana, those disciples of the Buddha who remember these Dharmas, contemplate these Dharmas, and contemplate these Dharmas should know that these people will often see all the Buddhas, quickly attain the Mahayana (Mahayana, a major branch of Buddhism), and eliminate the sins of ten billion kalpas of birth and death.

『Billions of rays of light shine towards the northeast, even to the immeasurable worlds in the northeast. The light there is pure and without any turbidity, like a Sphatika mirror, both inside and outside manifesting light. In that light, one sees the Buddhas of the ten directions, all emitting light from their navels. From the navel of each Buddha, light illuminates the immeasurable worlds of the ten directions

佛剎土；一一佛剎有微塵數化佛；一一化佛，微塵數菩薩以為眷屬。如是菩薩臍相光明，猶如金柱。其金柱端，萬億天衣寶箱寶篋，譬如雲臺從空而下；一一箱篋萬億光明，一億光明合成一佛，一佛身中，無量微塵無數化光，于諸光端有諸化佛，猶如芥子，此小佛身亦出臍相，如上所說。此臍光明遍照十方入諸佛臍，從諸佛臍出入諸菩薩胸；從諸菩薩胸出入諸聲聞頂；從諸聲聞頂出，譬如大云，無量金色眾寶間錯，入佛足下；入足下已，足下千輻輪相中出大光明，其光如華，華華相次繞佛億匝。從赤銅爪足趺毛孔乃至頂髻，佛身諸毛如蓮華敷，一毛孔中有八萬四千蓮華，一蓮華上八萬四千化佛；一一化佛八萬四千諸大菩薩以為眷屬；一一菩薩眉間眾光，出妙音聲贊佛色身。」

釋迦文佛現此光已，告大王言：「如來色身份別色相，除佛心已，其餘境界如向所現。」

佛說是已，爾時父王即從坐起，正衣服為佛作禮，繞佛七匝，䠒跪合掌白佛言：「世尊！如來身色一切睹見，惟佛心內有何境界、有何相貌、修行何事、佛心所念為是何物、佛心光明何所像類？」

是時如來即便微笑，其舌相光如上所說，繞佛七匝從佛頂入。爾時如來入解脫相三昧，令父王見。如琉璃窟，成真金像，真金像內，于佛胸中

【現代漢語翻譯】現代漢語譯本：佛剎土（Buddha-land）；每一個佛剎土都有微塵數（innumerable）的化佛（manifestation Buddhas）；每一個化佛，都有微塵數菩薩（Bodhisattvas）作為眷屬。這些菩薩的臍相光明，猶如金柱。那金柱的頂端，有萬億天衣寶箱寶篋，就像雲臺從空中降下；每一個箱篋都有萬億光明，一億光明合成一佛，一佛身中，有無量微塵無數化光，在這些光芒的頂端有諸多的化佛，猶如芥子一般，這小佛身也發出臍相光明，如上面所說。這臍光明遍照十方，進入諸佛的臍部，從諸佛的臍部出來，進入諸菩薩的胸膛；從諸菩薩的胸膛出來，進入諸聲聞（Śrāvakas）的頭頂；從諸聲聞的頭頂出來，就像巨大的雲朵，無量的金色眾寶交錯，進入佛的足下；進入足下之後，從足下的千輻輪相中發出大光明，那光芒如花朵，花朵相繼環繞佛億萬圈。從赤銅色的爪足、足背的毛孔，乃至頂髻，佛身的所有毛髮都像蓮花般舒展，一個毛孔中有八萬四千蓮花，一朵蓮花上有八萬四千化佛；每一個化佛都有八萬四千諸大菩薩作為眷屬；每一個菩薩眉間的光芒，發出美妙的聲音讚歎佛的色身。

釋迦文佛（Śākyamuni Buddha）顯現此光之後，告訴凈飯大王（King Śuddhodana）說：『如來的色身可以分別色相，除了佛心之外，其餘的境界就像剛才所顯現的那樣。』

佛說完這些話后，當時的父王立刻從座位上站起來，整理好衣服向佛作禮，繞佛七圈，跪下合掌對佛說：『世尊！如來的身色一切都能看見，只是佛心內有什麼樣的境界、有什麼樣的相貌、修行什麼樣的事、佛心所念的是什麼、佛心光明像什麼？』

這時如來就微笑起來，他的舌相光如上面所說，繞佛七圈從佛頂進入。當時如來進入解脫相三昧（Samadhi of the Appearance of Liberation），讓父王看見，就像琉璃窟，成了真金像，真金像內，在佛的胸中

【English Translation】 English version: Buddha-lands; in each Buddha-land are countless manifestation Buddhas; each manifestation Buddha has countless Bodhisattvas as attendants. The light from the navel mark of these Bodhisattvas is like a golden pillar. At the top of that golden pillar are trillions of celestial robe treasure chests and caskets, like cloud platforms descending from the sky; each chest and casket has trillions of lights, one hundred million lights combining to form one Buddha, and within the body of that Buddha are immeasurable, countless manifestation lights, and at the ends of these lights are numerous manifestation Buddhas, like mustard seeds. This small Buddha body also emits light from its navel mark, as described above. This navel light illuminates the ten directions, entering the navels of all Buddhas, and emerging from the navels of all Buddhas, entering the chests of all Bodhisattvas; emerging from the chests of all Bodhisattvas, entering the crowns of the heads of all Śrāvakas; emerging from the crowns of the heads of all Śrāvakas, like great clouds, with immeasurable golden treasures interspersed, entering beneath the feet of the Buddha; having entered beneath the feet, great light emerges from the thousand-spoked wheel mark beneath the feet, and that light is like flowers, flowers following one another, encircling the Buddha hundreds of millions of times. From the copper-red nails and insteps, the pores of the feet, up to the crown of the head, all the hairs of the Buddha's body are spread out like lotus flowers, and in one pore are eighty-four thousand lotus flowers, and on one lotus flower are eighty-four thousand manifestation Buddhas; each manifestation Buddha has eighty-four thousand great Bodhisattvas as attendants; and from the light between the eyebrows of each Bodhisattva comes forth a wondrous sound praising the Buddha's physical form.

After Śākyamuni Buddha manifested this light, he said to King Śuddhodana: 'The physical form of the Tathāgata can be distinguished by its characteristics, but apart from the Buddha's mind, the remaining realms are as they have just been shown.'

After the Buddha spoke these words, the father king immediately rose from his seat, adjusted his robes, paid homage to the Buddha, circumambulated the Buddha seven times, knelt down, joined his palms, and said to the Buddha: 'World-Honored One! All of the Tathāgata's physical form can be seen, but what kind of realm is within the Buddha's mind, what kind of appearance does it have, what kind of practices are cultivated, what does the Buddha's mind contemplate, and what is the likeness of the Buddha's mind's light?'

At that time, the Tathāgata smiled, and the light from his tongue mark, as described above, encircled the Buddha seven times and entered from the crown of the Buddha's head. At that time, the Tathāgata entered the Samadhi of the Appearance of Liberation, allowing the father king to see, as if a crystal cave, becoming a true golden image, and within the true golden image, in the Buddha's chest

如琉璃筒，從佛咽喉下，見如來心如紅蓮華，金華映飾，紅華金光，不開不合團圓如心，八萬四千脈，一一脈如天畫師所畫之脈；一一畫中八萬四千光明；一一光明八萬四千種色；一一色中無量微塵數化佛；一一化佛坐金剛臺，其金剛臺放金色光明，其光無數不可具說；一一光中亦有化佛，數如上說。是諸化佛皆出廣長舌相上至髮際；一一佛舌有一億光，其光合聚為十千段；一一光上有百億化佛，結加趺坐，入普現色身三昧，十方諸佛微妙色身，入此三昧海中。

當佛入此三昧時，迦毗羅城及尼拘樓陀精舍，並閻浮提如大寶華，于華臺上有頗梨幢，頗梨幢端有頗梨鏡，十方無量諸佛凈國皆于中現。

時會大眾睹見諸佛，或見佛身量同虛空純黃金色；或見佛身如須彌山四寶所成；或見佛身毗琉璃色長十丈者；或見佛身作白銀色長百千丈。見釋迦文身故長丈六；或見七尺；或見三尺；或見遍至梵世；或見七寸，見入缽支，諸鬼神等見如微塵、見如芥子、見如金粟。諸鬼見已，小身鬼等皆大歡喜。

佛說觀佛三昧海經卷第四大正藏第 15 冊 No. 0643 佛說觀佛三昧海經

佛說觀佛三昧海經卷第五

東晉天竺三藏佛陀跋陀羅譯

觀佛心品第四

爾時佛心如紅蓮

【現代漢語翻譯】現代漢語譯本：如琉璃筒，從佛的咽喉向下看，能見到如來的心，像紅色的蓮花一樣，金色的光華映照裝飾，紅色的蓮花閃耀著金色的光芒，不開放也不閉合，圓潤如心。八萬四千條脈絡，每一條脈絡都像是天上的畫師所描繪的；每一幅畫中都有八萬四千道光明；每一道光明中都有八萬四千種顏色；每一種顏色中都有無數微塵數目的化佛（應化之佛）；每一尊化佛都坐在金剛臺上，那金剛臺放出金色的光明，那光明無數，無法完全述說；每一道光明中也有化佛，數量如上所說。這些化佛都伸出廣長的舌相，向上到達髮際；每一尊佛的舌頭上都有一億道光芒，這些光芒匯聚成一萬段；每一道光芒上都有百億化佛，結跏趺坐，進入普現色身三昧（一種禪定狀態），十方諸佛微妙的色身，都進入這三昧海中。

當佛陀進入這種三昧狀態時，迦毗羅城（Kapilavastu）和尼拘樓陀精舍（Nigrodha-arama），以及整個閻浮提（Jambudvipa）都像一朵巨大的寶華，在華臺上有頗梨幢（水晶柱），頗梨幢的頂端有頗梨鏡（水晶鏡），十方無量諸佛的清凈國土都於其中顯現。

當時在法會的大眾，都看到了諸佛，有人看到佛的身量如同虛空一樣，純粹是黃金的顏色；有人看到佛的身像須彌山（Mount Sumeru）一樣，由四寶所構成；有人看到佛的身是毗琉璃色（beryl-colored），長十丈；有人看到佛的身是白銀色，長百千丈。看到釋迦文佛（Sakyamuni Buddha）的身高，有的是一丈六尺；有的是七尺；有的是三尺；有的是遍及梵世（Brahma-loka）；有的是七寸，看到進入缽支（patra，缽盂）。諸鬼神等看到的佛身，有的像微塵、有的像芥子、有的像金粟。諸鬼看到之後，小身鬼等都非常歡喜。

《佛說觀佛三昧海經》卷第四大正藏第 15 冊 No. 0643 《佛說觀佛三昧海經》

《佛說觀佛三昧海經》卷第五

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）譯

觀佛心品第四

這時，佛的心像紅蓮花一樣。

【English Translation】 English version: Like a crystal tube, looking down from the Buddha's throat, one can see the Tathagata's (如來) [Tathagata, 'Thus Gone One', an epithet of the Buddha] heart, like a red lotus flower, adorned with golden radiance, the red flower shining with golden light, neither opening nor closing, perfectly round like the heart. Eighty-four thousand channels, each channel like a painting drawn by a heavenly artist; in each painting, eighty-four thousand lights; in each light, eighty-four thousand colors; in each color, countless dust-mote numbers of manifested Buddhas (化佛) [Nirmanakaya Buddhas, transformation bodies of the Buddha]; each manifested Buddha sits on a vajra (金剛) [vajra, diamond/thunderbolt] platform, that vajra platform emits golden light, that light is countless and cannot be fully described; in each light, there are also manifested Buddhas, their number as described above. These manifested Buddhas all extend their broad and long tongues, reaching up to the hairline; each Buddha's tongue has one hundred million rays of light, these rays of light converge into ten thousand segments; on each ray of light, there are one hundred million manifested Buddhas, sitting in the lotus position, entering the Samadhi (三昧) [Samadhi, meditative absorption] of Universally Manifesting the Body, the subtle bodies of all the Buddhas of the ten directions enter this Samadhi sea.

When the Buddha enters this Samadhi, Kapilavastu (迦毗羅城) [Kapilavastu, the city where the Buddha grew up] and Nigrodha-arama (尼拘樓陀精舍) [Nigrodha-arama, a monastery] and the entire Jambudvipa (閻浮提) [Jambudvipa, the continent where humans live] are like a great precious flower, on the flower platform there is a crystal banner (頗梨幢) [crystal banner], at the top of the crystal banner there is a crystal mirror (頗梨鏡) [crystal mirror], the pure lands of countless Buddhas of the ten directions all appear within it.

At that time, the assembly saw all the Buddhas, some saw the Buddha's body as vast as space, purely golden in color; some saw the Buddha's body like Mount Sumeru (須彌山) [Mount Sumeru, the central world-mountain], made of four treasures; some saw the Buddha's body as beryl-colored (毗琉璃色), ten fathoms tall; some saw the Buddha's body as silver-colored, hundreds of thousands of fathoms tall. They saw Sakyamuni Buddha's (釋迦文佛) [Sakyamuni Buddha, the historical Buddha] body sometimes as sixteen feet tall; sometimes as seven feet; sometimes as three feet; sometimes pervading the Brahma-loka (梵世) [Brahma-loka, the realm of Brahma]; sometimes as seven inches, entering the patra (缽支) [patra, alms bowl]. The various ghosts and spirits saw the Buddha's body sometimes as dust motes, sometimes as mustard seeds, sometimes as golden millet. When the ghosts saw this, the small-bodied ghosts were all greatly delighted.

'Sutra on the Samadhi Sea of Visualizing the Buddha', Volume 4 Taisho Tripitaka Volume 15, No. 0643, 'Sutra on the Samadhi Sea of Visualizing the Buddha'

'Sutra on the Samadhi Sea of Visualizing the Buddha', Volume 5

Translated by Buddhabhadra (佛陀跋陀羅) [Buddhabhadra, a translator of Buddhist scriptures] of the Eastern Jin Dynasty from India

Chapter 4: Contemplation of the Buddha's Mind

At this time, the Buddha's mind is like a red lotus flower.

華，蓮華葉間有八萬四千諸白色光，其光遍照五道眾生，此光出時受苦眾生皆悉出現。

所謂苦者：阿鼻地獄、十八小地獄、十八寒地獄、十八黑闇地獄、十八小熱地獄、十八刀輪地獄、十八劍輪地獄、十八火車地獄、十八沸屎地獄、十八鑊湯地獄、十八灰河地獄、五百億劍林地獄、五百億刺林地獄、五百億銅柱地獄、五百億鐵機地獄、五百億鐵網地獄、十八鐵窟地獄、十八鐵丸地獄、十八尖石地獄、十八飲銅地獄。如是等眾多地獄。

佛告阿難：「云何名阿鼻地獄？阿言無，鼻言遮；阿言無，鼻言救；阿言無間，鼻言無動；阿言極熱，鼻言極惱；阿言不閑，鼻言不住，不閒不住名阿鼻地獄；阿言大火，鼻言猛熱，猛火入心名阿鼻地獄。」

佛告阿難：「阿鼻地獄縱廣正等八千由旬，七重鐵城七層鐵網，下十八鬲，周匝七重皆是刀林，七重城內復有劍林，下十八鬲，鬲八萬四千重。于其四角有四大銅狗，其身廣長四十由旬，眼如掣電牙如劍樹，齒如刀山舌如鐵刺，一切身毛皆出猛火，其煙臭惡，世間臭物無以可譬。有十八獄卒，頭羅剎頭，口夜叉口，六十四眼，眼散迸鐵丸如十里車，狗牙上出高四由旬，牙頭火流燒前鐵車，令鐵車輪一一輪輞化為一億火，刀鋒、刃、劍、戟，皆從火出。如是流火燒

【現代漢語翻譯】現代漢語譯本：華（Hua），蓮花葉間有八萬四千諸白色光，這些光遍照五道眾生（五道指地獄、餓鬼、畜生、人、天），當這些光出現時，所有受苦的眾生都會顯現出來。

所說的苦難包括：阿鼻地獄（Avici Hell）、十八小地獄、十八寒地獄、十八黑闇地獄、十八小熱地獄、十八刀輪地獄、十八劍輪地獄、十八火車地獄、十八沸屎地獄、十八鑊湯地獄、十八灰河地獄、五百億劍林地獄、五百億刺林地獄、五百億銅柱地獄、五百億鐵機地獄、五百億鐵網地獄、十八鐵窟地獄、十八鐵丸地獄、十八尖石地獄、十八飲銅地獄。像這樣的地獄還有很多。

佛（Buddha）告訴阿難（Ananda）：「什麼叫做阿鼻地獄呢？阿（A）的意思是『無』，鼻（vici）的意思是『遮』；阿的意思是『無』，鼻的意思是『救』；阿的意思是『無間』，鼻的意思是『無動』；阿的意思是『極熱』，鼻的意思是『極惱』；阿的意思是『不閑』，鼻的意思是『不住』，不閒不住就叫做阿鼻地獄；阿的意思是『大火』，鼻的意思是『猛熱』，猛火入心就叫做阿鼻地獄。」

佛告訴阿難：「阿鼻地獄縱橫都是八千由旬（Yojana，古印度長度單位），有七重鐵城和七層鐵網，下面有十八層間隔，周圍七重都是刀林，七重城內還有劍林，下面有十八層間隔，每一層間隔有八萬四千重。在地獄的四個角有四大銅狗，身軀廣闊長達四十由旬，眼睛像閃電一樣，牙齒像劍樹一樣，齒如刀山，舌頭像鐵刺，全身的毛都發出猛烈的火焰，那煙氣臭穢不堪，世間沒有東西可以比擬。有十八個獄卒，長著羅剎（Rakshasa）的頭，夜叉（Yaksa）的嘴，有六十四隻眼睛，眼睛裡射出鐵丸，像十里長的車一樣，狗牙向上伸出高達四由旬，牙頭上流淌著火焰，燒著前面的鐵車，使鐵車的每一個輪輞都化為一億火焰，刀鋒、刀刃、劍、戟，都從火焰中產生。這樣的火焰燃燒

【English Translation】 English version: Hua, within the lotus leaves, there are eighty-four thousand white lights, which illuminate all beings in the five realms (five realms referring to hell, hungry ghosts, animals, humans, and gods). When these lights appear, all suffering beings manifest.

The sufferings include: Avici Hell, eighteen minor hells, eighteen cold hells, eighteen dark hells, eighteen small hot hells, eighteen knife-wheel hells, eighteen sword-wheel hells, eighteen fire-car hells, eighteen boiling excrement hells, eighteen cauldron hells, eighteen ash river hells, five hundred billion sword forest hells, five hundred billion thorn forest hells, five hundred billion copper pillar hells, five hundred billion iron mortar hells, five hundred billion iron net hells, eighteen iron cave hells, eighteen iron ball hells, eighteen sharp stone hells, eighteen molten copper drinking hells. There are many hells like these.

The Buddha said to Ananda: 'What is called Avici Hell? A means 'no,' vici means 'obstruct'; A means 'no,' vici means 'save'; A means 'uninterrupted,' vici means 'unmoving'; A means 'extreme heat,' vici means 'extreme torment'; A means 'not idle,' vici means 'not dwelling,' not idle and not dwelling is called Avici Hell; A means 'great fire,' vici means 'fierce heat,' fierce fire entering the heart is called Avici Hell.'

The Buddha told Ananda: 'Avici Hell is eight thousand yojanas (Yojana, an ancient Indian unit of distance) in length and width, with seven layers of iron walls and seven layers of iron nets, and eighteen layers of partitions below. The surrounding seven layers are all knife forests, and within the seven layers of walls, there are also sword forests, with eighteen layers of partitions below, each partition having eighty-four thousand layers. At the four corners of the hell, there are four great copper dogs, their bodies forty yojanas in length and width, their eyes like lightning, their teeth like sword trees, their teeth like knife mountains, their tongues like iron thorns, and all the hairs on their bodies emit fierce flames, the smoke is foul and unbearable, and there is nothing in the world to compare it to. There are eighteen hell guards, with Rakshasa heads, Yaksa mouths, and sixty-four eyes, shooting out iron balls like ten-li long carts, the dog teeth extending upwards to a height of four yojanas, the flames flowing from the tips of the teeth, burning the iron carts in front, causing each rim of the iron cart to transform into one hundred million flames, knife edges, blades, swords, and halberds, all emerging from the flames. Such flames burn'

阿鼻城，令阿鼻城赤如融銅。獄卒頭上有八牛頭，一一牛頭有十八角；一一角頭皆出火聚，火聚復化成十八輞，火輞復變作火刀輪，如車輪許，輪輪相次在火焰間滿阿鼻城。銅狗張口吐舌在地，舌如鐵刺，舌出之時化無量舌滿阿鼻地。七重城內有七鐵幢，幢頭火踴如沸踴泉，其鐵流迸滿阿鼻城。阿鼻四門于門閫上有八十釜，沸銅踴出從門漫流，滿阿鼻城。一一鬲間有八萬四千鐵蟒大蛇，吐毒吐火身滿城內，其蛇哮吼如天震雷，雨大鐵丸滿阿鼻城。此城苦事八萬億千，苦中苦者集在此城。五百億蟲，蟲八萬四千嘴，嘴頭火流如雨而下滿阿鼻城，此蟲下時，阿鼻猛火其焰大熾，赤光火焰照八萬四千由旬，從阿鼻地獄上衝大海沃燋山下，大海水滴如車軸許，成大鐵尖滿阿鼻城。」

佛告阿難：「若有眾生殺父害母，罵辱六親，作是罪者命終之時，銅狗張口化十八車，狀如金車，寶蓋在上，一切火焰化為玉女，罪人遙見心生歡喜：『我欲往中，我欲往中。』風刀解時寒急失聲：『寧得好火在車上坐，然火自爆。』作是念已即便命終，揮霍之間已坐金車，顧瞻玉女，皆捉鐵斧斬截其身，身下火起如旋火輪，譬如壯士屈伸臂頃，直落阿鼻大地獄中。從於上鬲如旋火輪，至下鬲際身遍鬲內，銅狗大吼嚙骨唼髓，獄卒羅剎捉大鐵

【現代漢語翻譯】現代漢語譯本：阿鼻城（Avīci，無間地獄），使得阿鼻城紅得像熔化的銅。獄卒頭上有八個牛頭，每一個牛頭有十八個角；每一個角都冒出火團，火團又變化成十八個輪輞，火輞又變成火刀輪，像車輪那麼大，輪輪相接在火焰間充滿阿鼻城。銅狗張開嘴巴吐出舌頭在地上，舌頭像鐵刺，舌頭吐出的時候化成無數的舌頭，充滿阿鼻地。七重城內有七個鐵幢，幢頭上的火焰涌起像沸騰的泉水，鐵水飛濺充滿阿鼻城。阿鼻城的四個門，門檻上有八十個釜，沸騰的銅水涌出，從門檻漫流，充滿阿鼻城。每一個釜之間有八萬四千條鐵蟒大蛇，吐毒吐火，身體充滿城內，這些蛇的吼叫聲像天上的雷鳴，下著巨大的鐵丸，充滿阿鼻城。這座城裡的苦事有八萬億千種，最痛苦的事情都集中在這座城裡。五百億隻蟲子，蟲子有八萬四千張嘴，嘴裡流出火焰像雨一樣落下，充滿阿鼻城，這些蟲子落下的時候，阿鼻的猛火火焰更加旺盛，紅色的光芒照耀八萬四千由旬（Yojana，古印度長度單位），從阿鼻地獄向上衝擊大海，在沃燋山下，大海的水滴像車軸那麼大，變成巨大的鐵尖，充滿阿鼻城。

佛告訴阿難（Ānanda，釋迦牟尼的十大弟子之一）:'如果有的眾生殺害父親母親，謾罵侮辱六親，做了這種罪惡，命終的時候，銅狗張開嘴巴變化成十八輛車，形狀像金車，寶蓋在上面，一切火焰變化成玉女，罪人遠遠看見，心裡生出歡喜：『我想要到裡面去，我想要到裡面去。』風刀解體的時候，寒冷得厲害，失聲叫喊：『寧願得到好火在車上坐，然後被火燒死。』產生這種想法后，就立刻命終，轉眼之間已經坐在金車上，回頭看那些玉女，都拿著鐵斧砍斷他的身體，身下燃起火焰像旋轉的火輪，譬如壯士屈伸手臂那麼短的時間，直接落入阿鼻大地獄中。從上面的鬲間像旋轉的火輪一樣，到下面的鬲間，身體遍佈鬲內，銅狗大聲吼叫，啃咬骨頭吸食骨髓，獄卒羅剎（Rākṣasa，惡鬼）拿著大鐵

【English Translation】 English version: The Avīci (無間地獄, the hell of incessant suffering) city, causing the Avīci city to be as red as molten copper. The prison guards have eight bull heads, each bull head having eighteen horns; each horn emits clusters of fire, which transform into eighteen rims, and the rims further transform into fire-knife wheels, as large as chariot wheels, wheel after wheel connected in the flames, filling the Avīci city. Copper dogs open their mouths and spit out their tongues on the ground, the tongues like iron thorns, and when the tongues come out, they transform into countless tongues, filling the Avīci ground. Within the sevenfold city are seven iron pillars, the flames on the pillar heads surging like boiling springs, the molten iron splashing and filling the Avīci city. The four gates of Avīci have eighty cauldrons on their thresholds, boiling copper surging out, overflowing from the thresholds, filling the Avīci city. Between each cauldron are eighty-four thousand iron python snakes, spitting poison and fire, their bodies filling the city, the snakes roaring like thunder in the sky, raining down large iron pellets, filling the Avīci city. This city has eighty trillion and one thousand kinds of suffering, the most painful things are concentrated in this city. Five hundred billion insects, each insect having eighty-four thousand mouths, fire flowing from their mouths like rain, falling and filling the Avīci city, when these insects fall, the fierce fire of Avīci blazes even more intensely, the red light illuminating eighty-four thousand Yojana (古印度長度單位, ancient Indian unit of distance), surging upwards from the Avīci hell, impacting the great sea below Mount Vokkyo, the drops of water in the great sea as large as chariot axles, forming large iron spikes, filling the Avīci city.

The Buddha told Ānanda (釋迦牟尼的十大弟子之一, one of the ten principal disciples of the Buddha): 'If there are sentient beings who kill their father and mother, curse and insult their six kinds of relatives, committing such sins, at the time of their death, copper dogs open their mouths and transform into eighteen chariots, shaped like golden chariots, with jeweled canopies above, all the flames transforming into jade maidens, the sinners seeing them from afar, their hearts filled with joy: 'I want to go inside, I want to go inside.' When the wind-knife dismembers them, they feel extremely cold and cry out: 'I would rather have a good fire to sit on in the chariot, and then be burned by the fire.' Having this thought, they immediately die, and in an instant, they are already sitting in the golden chariot, looking back at the jade maidens, who are all holding iron axes, chopping off their bodies, flames rising beneath their bodies like spinning fire wheels, like a strong man flexing and extending his arm, they fall directly into the Avīci great hell. From the upper cauldron like a spinning fire wheel, to the lower cauldron, their bodies spread throughout the cauldron, the copper dogs roar loudly, gnawing at their bones and sucking their marrow, the prison guard Rākṣasa (惡鬼, a type of demon) holding a large iron

叉，叉頭令起，遍體火焰滿阿鼻城，鐵網雨刀從毛孔入，化閻羅王大聲告敕：『癡人獄種，汝在世時，不孝父母邪慢無道，汝今生處名阿鼻地獄，汝不知恩無有慚愧，受此苦惱為樂不耶！』作是語已即滅不現。

「爾時獄卒復驅罪人，從於下鬲乃至上鬲，經歷八萬四千鬲中，𢫫身而過至鐵網際，一日一夜爾乃周遍，阿鼻地獄一日一夜，此閻浮提日月歲數六十小劫，如是壽命盡一大劫。五逆罪人無慚無愧造作五逆，五逆罪故臨命終時，十八風刀如鐵火車，解截其身，以熱逼故便作是言：『得好色華清涼大樹，于下游戲不亦樂乎！』作此念時，阿鼻地獄八萬四千諸惡劍林，化作寶樹，華果茂盛行列在前，大熱火焰化為蓮華在彼樹下，罪人見已：『我所愿者今已得果。』作是語時，疾于暴雨坐蓮華上，坐已須臾，鐵嘴諸蟲從火華起，穿骨入髓，徹心穿腦攀樹而上，一切劍枝削肉徹骨，無量刀杖當上而下，火車爐炭十八苦事一時來迎。此相現時陷墜地下，從下鬲上，身如華敷遍滿下鬲，從下鬲起，火焰猛熾至於上鬲，至上鬲已身滿其中，熱惱急故張眼吐舌。此人罪故，萬億融銅百千刀輪，從空中下頭入足出，一切苦事，過於上說，百千萬倍。具五逆者，其人受罪足滿五劫。

「復有眾生犯四重禁，虛食信施，誹謗

【現代漢語翻譯】現代漢語譯本：獄卒用叉子，叉起罪人，罪人遍身燃起火焰，充滿整個阿鼻地獄（Avici Hell，佛教中最底層的地獄），鐵網和刀雨從罪人的毛孔進入。閻羅王（Yama，掌管地獄的冥王）大聲呵斥道：『愚癡的罪人，你生前不孝順父母，邪惡傲慢，沒有道義。你現在所處的地方名叫阿鼻地獄。你不知感恩，毫無慚愧，以受此苦惱為樂嗎！』說完這些話，閻羅王就消失不見了。這時，獄卒又驅趕罪人，從下層地獄到上層地獄，經歷八萬四千層地獄，擠身而過，到達鐵網邊緣。這樣一日一夜才能周遍阿鼻地獄。阿鼻地獄的一日一夜，相當於閻浮提（Jambudvipa，我們所居住的這個世界）的日月歲數六十小劫（kalpa，佛教的時間單位）。這樣的壽命要盡一大劫。犯下五逆罪（matricide, patricide, arhat-slaying, injuring a Buddha, and creating schism in the sangha）的罪人，沒有慚愧之心，造作五逆之罪。因為五逆罪的緣故，臨命終時，十八風刀（十八種地獄之風）像鐵火車一樣，肢解罪人的身體。因為熱的逼迫，罪人便會說：『如果能在好顏色的華麗清涼大樹下游戲，那該多麼快樂啊！』產生這個念頭時，阿鼻地獄的八萬四千個惡劍林，就會化作寶樹，鮮花和果實茂盛，排列在罪人面前，大熱的火焰化為蓮花在樹下。罪人看見後會想：『我所希望的現在已經實現了。』說完這句話時，罪人比暴雨還快地坐到蓮花上。坐上去之後，瞬間，鐵嘴的蟲子從火蓮花中生出，穿透骨頭進入骨髓，穿透心臟，穿透大腦，攀爬到樹上，所有的劍枝都削割罪人的肉，穿透骨頭，無數的刀杖從上而下砍來，火車、爐炭等十八種苦事一時都來迎接罪人。這種景象出現時，罪人就陷墜到地下，從下層地獄開始，身體像花一樣展開，遍滿下層地獄。從下層地獄升起，火焰猛烈燃燒，到達上層地獄，到達上層地獄后，身體充滿其中，因為熱的惱怒，罪人張大眼睛，吐出舌頭。因為這個人的罪過，萬億融化的銅汁和成百上千的刀輪，從空中落下，從頭進入，從腳出來。一切苦事，比上面所說的，還要超過百千萬倍。犯下五逆罪的人，要受罪足足五劫。還有眾生，犯下四重禁（the four root downfalls of monks and nuns），虛假地接受信徒的供養，誹謗...

【English Translation】 English version: The prison warden uses a fork to lift the sinner, and flames ignite all over the sinner's body, filling the entire Avici Hell (the deepest hell in Buddhism). Iron nets and rain of knives enter from the sinner's pores. Yama (the lord of death who governs hell) loudly proclaims: 'Foolish sinner, when you were alive, you were unfilial to your parents, evil, arrogant, and without morality. The place where you are now is called Avici Hell. You are ungrateful and without shame, do you take pleasure in suffering this torment!' After saying these words, Yama disappears. At this time, the prison warden drives the sinner again, from the lower hell to the upper hell, passing through eighty-four thousand hells, squeezing through to the edge of the iron net. It takes a day and a night to traverse the Avici Hell. One day and one night in Avici Hell is equivalent to sixty small kalpas (a unit of time in Buddhism) in Jambudvipa (the world we live in). Such a lifespan lasts for one great kalpa. Sinners who have committed the five heinous crimes (matricide, patricide, arhat-slaying, injuring a Buddha, and creating schism in the sangha), without shame, commit the five heinous crimes. Because of the five heinous crimes, at the time of death, eighteen wind knives (eighteen types of hellish winds) dismember the sinner's body like an iron train. Because of the heat, the sinner will say: 'How happy it would be to play under a beautiful, cool, and splendid tree!' When this thought arises, the eighty-four thousand evil sword forests of Avici Hell will transform into precious trees, with lush flowers and fruits, arranged in front of the sinner, and the intense heat of the flames will transform into lotuses under the trees. When the sinner sees this, they will think: 'What I have wished for has now come to fruition.' As soon as these words are spoken, the sinner sits on the lotus faster than a rainstorm. As soon as they sit down, iron-beaked insects emerge from the fire lotuses, piercing through bones into the marrow, piercing through the heart, piercing through the brain, climbing up the tree, all the sword branches cut the sinner's flesh, piercing through the bones, countless knives and staffs strike down from above, the iron train, furnace charcoal, and eighteen kinds of suffering come to greet the sinner all at once. When this scene appears, the sinner falls into the ground, starting from the lower hell, the body spreads out like a flower, filling the lower hell. Rising from the lower hell, the flames burn fiercely, reaching the upper hell. After reaching the upper hell, the body fills it, and because of the heat and annoyance, the sinner opens their eyes wide and sticks out their tongue. Because of this person's sins, trillions of molten copper and hundreds of thousands of knife wheels fall from the sky, entering from the head and exiting from the feet. All the sufferings are a hundred million times greater than what was said above. Those who have committed the five heinous crimes will suffer for five full kalpas. There are also sentient beings who violate the four heavy prohibitions (the four root downfalls of monks and nuns), falsely accept offerings from believers, slander...

邪見不識因果，斷學般若毀十方佛，偷僧祇物淫泆無道，逼略凈戒諸比丘尼，姊妹親戚不知慚愧，毀辱所親造眾惡事。此人罪報臨命終時，風刀解身，偃臥不定如被楚撻，其心荒越發狂癡想，見己室宅男女大小，一切皆是不凈之物，屎尿臭處盈流於外。

「爾時罪人即作是語：『云何此處無好城郭及好山林使吾遊戲，乃處如此不凈物間？』作是語已，獄卒羅剎以大鐵叉，擎阿鼻獄及諸刀林，化作寶樹及清涼池，火焰化作金葉蓮華，諸鐵嘴蟲化為鳧雁，地獄痛聲如詠歌音。罪人聞已：『如此好處吾當游中。』念已尋時坐火蓮華，諸鐵嘴蟲從身毛孔唼食其軀，百千鐵輪從頂上入，恒沙鐵叉挑其眼睛，地獄銅狗化作百億鐵狗，競分其身取心而食。俄爾之間身如截華，滿十八鬲，一一華葉八萬四千；一一葉頭身手支節，在一鬲間，地獄不大此身不小，遍滿如此大地獄中，此等罪人墮此地獄，經歷八萬四千大劫，此泥犁滅。

「復入東方十八鬲中，如前受苦。此阿鼻獄南亦十八鬲、西亦十八鬲、北亦十八鬲。謗方等經、具五逆罪、破壞僧祇、污比丘尼，斷諸善根，如此罪人具眾罪者，身滿阿鼻獄，四支復滿十八鬲中。此阿鼻獄，但燒如此獄種眾生，劫欲盡時東門即開。見東門外，清泉流水華果林樹一切俱現，是諸罪

【現代漢語翻譯】現代漢語譯本邪見之人不明白因果報應的道理，斷絕學習般若智慧，誹謗十方諸佛，偷盜僧團的財物，放縱淫慾毫無節制，逼迫玷污持守清凈戒律的比丘尼，與姐妹親戚行淫不知羞恥，侮辱親人，造作各種惡事。這種人罪業深重，臨命終時，四大分離如同被刀割一般痛苦，身體僵硬無法動彈，像被鞭打一樣，內心極度恐慌，精神錯亂，看到自己的房屋、妻兒老小，一切都變得污穢不堪，屎尿等污物充滿流淌在外面。

『這時罪人就會說：『為什麼這裡沒有美好的城池和山林供我遊玩，卻處在如此污穢不堪的地方？』說完這話，獄卒羅剎就會用大鐵叉，將阿鼻地獄和刀山劍樹，變化成寶樹和清涼的池塘，火焰化作金葉蓮花，鐵嘴蟲化為野鴨大雁，地獄的痛苦哀嚎聲如同美妙的歌聲。罪人聽到後心想：『這麼好的地方我應該去遊玩。』剛一動念就坐到了火蓮花上，無數的鐵嘴蟲從他身上的毛孔中鉆進去啃食他的身體，成百上千的鐵輪從頭頂進入，無數的鐵叉挑他的眼睛，地獄裡的銅狗變成數不清的鐵狗，爭搶著撕咬他的身體，掏出他的心來吃。轉眼之間，他的身體就像被切開的花朵一樣，佈滿了十八個隔間，每一個花瓣都有八萬四千片；每一片花瓣的頂端都有身體、手腳等肢體，在一個隔間里，地獄不大，他的身體也不小，遍佈整個大地獄中，這些罪人墮入這種地獄，要經歷八萬四千個大劫，這個泥犁地獄才會毀滅。

『從這裡出來后，又進入東方十八個隔間中，像之前一樣遭受痛苦。這個阿鼻地獄的南方也有十八個隔間，西方也有十八個隔間，北方也有十八個隔間。誹謗方等經典，犯下五逆重罪，破壞僧團，玷污比丘尼，斷絕一切善根，像這樣的罪人，身犯眾罪，身體充滿阿鼻地獄，四肢又充滿十八個隔間中。這個阿鼻地獄，專門焚燒像這樣造下地獄之業的眾生，劫數將要結束時，東邊的門就會打開。罪人看到東門外，有清澈的泉水、花果樹林，一切都顯現出來，這些都是罪人…』

【English Translation】 English version Those with perverse views do not understand the principle of cause and effect, cut off the study of Prajna (wisdom), slander the Buddhas of the ten directions, steal Sangha (monastic community) property, indulge in unrestrained lust, force and defile Bhikkhunis (nuns) who uphold pure precepts, engage in incestuous relations with sisters and relatives without shame, and insult loved ones, creating all kinds of evil deeds. Such a person, burdened with heavy sins, at the time of death, experiences the disintegration of the body like being cut by knives, lies stiff and unable to move as if being flogged, the mind is extremely panicked, and suffers from mental derangement, seeing their houses, wives, children, and all things as filthy and impure, with excrement and urine overflowing outside.

『At this time, the sinner will say: 『Why is there no beautiful city or forest for me to play in, but instead I am in such a filthy place?』 After saying this, the prison guard Rakshasa (demon) will use a large iron fork to transform the Avici Hell (hell of incessant suffering) and the sword-tree forest into jeweled trees and cool ponds, the flames into golden-leafed lotuses, the iron-beaked insects into ducks and geese, and the painful cries of hell into beautiful songs. The sinner, hearing this, thinks: 『Such a good place, I should go and play there.』 As soon as the thought arises, they sit on the fire lotus, and countless iron-beaked insects enter their body through the pores and devour them, hundreds and thousands of iron wheels enter from the top of their head, countless iron forks pierce their eyes, the copper dogs of hell transform into countless iron dogs, vying to tear apart their body and eat their heart. In an instant, their body is like a cut flower, filled with eighteen compartments, each petal having eighty-four thousand leaves; at the tip of each leaf are bodies, hands, feet, and limbs, all within one compartment. The hell is not large, and their body is not small, filling the entire great hell. These sinners fall into this hell and endure for eighty-four thousand great kalpas (eons), before this Niraya (hell) is destroyed.』

『After coming out of here, they enter the eighteen compartments in the east, suffering as before. This Avici Hell also has eighteen compartments in the south, eighteen compartments in the west, and eighteen compartments in the north. Those who slander the Vaipulya Sutras (Mahayana sutras), commit the five heinous crimes, destroy the Sangha, defile Bhikkhunis, and cut off all roots of goodness, such sinners, burdened with all kinds of sins, their bodies fill the Avici Hell, and their limbs fill the eighteen compartments. This Avici Hell is specifically for burning such beings who have created the karma for hell. When the kalpa is about to end, the east gate will open. The sinners see outside the east gate, clear springs, flowing water, flower and fruit trees, all appearing, these are all the sinners…』

人從下鬲見，眼火暫歇，從下鬲起婉轉腹行，𢫫身上走到上鬲中，手攀刀輪，時虛空中雨熱鐵丸。走趣東門，既至門閫，獄卒羅剎手捉鐵叉逆刺其眼，鐵狗嚙心悶絕而死，死已復生。見南門開如前不異，如是西門、北門亦皆如是！如此時間經歷半劫，阿鼻獄死生寒冰中，寒冰獄死生黑闇處，八千萬歲目無所見，受大蟲身婉轉腹行。諸情闇塞無所解知，百千狐狼牽掣食之，命終之後生畜生中，五千萬身受鳥獸形，還生人中聾盲瘖啞、疥癩癰疽、貧窮下賤，一切諸衰以為嚴飾，受此賤形逕五百身，后復還生餓鬼道中。

「餓鬼道中，遇善知識諸大菩薩，呵責其言：『汝於前身無量世時，作無根罪，誹謗不信，墮阿鼻獄，受諸苦惱不可具說，汝今應當發慈悲心。』時諸餓鬼聞是語已稱：『南無佛！』稱佛恩力，尋即命終生四天處。生彼天已，悔過自責發菩提心，諸佛心光不捨是等，攝受是輩慈哀是等如羅睺羅，教避地獄如愛眼目。」

佛告大王：「欲知佛心光明所照，常照如此無間無救諸苦眾生，佛心所緣常緣此等極惡眾生，以佛心力自莊嚴故，過算數劫，令彼罪人發菩提心。」

佛告阿難：「云何名十八寒地獄？寒地獄者：八方冰山，山十八鬲；復有十八諸小冰山，如頗梨色。此等寒冰滿冰山間，如凡

【現代漢語翻譯】現代漢語譯本：罪人從下鬲（身體部位，指胸膈膜下方）看見，眼中的火焰暫時熄滅，然後從下鬲開始，身體彎曲著在地上爬行，艱難地爬到上鬲（身體部位，指胸膈膜上方）的位置，雙手攀住刀輪。這時，虛空中下起熱鐵丸的雨。罪人努力地走向東門，剛到門檻，獄卒羅剎（惡鬼）就手持鐵叉，反過來刺向他的眼睛。鐵狗撕咬他的心臟，罪人悶絕而死，但死後又立刻復生。他看到南門開啟，情形和之前一樣沒有區別。西門、北門的情況也都是如此！這樣的時間要經歷半劫（極長的時間單位）。在阿鼻地獄（佛教地獄名）中，罪人在生死之間往復，有時在寒冰之中，有時在寒冰地獄中死後又生於黑暗之處，八千萬年中眼睛什麼也看不見，只能以大蟲（巨大的蟲類）的身體彎曲著在地上爬行。各種感覺都閉塞遲鈍，什麼也無法理解，成百上千的狐貍和狼撕咬吞食他。命終之後，又轉生到畜生道中，五千萬世都承受鳥獸的形體。即使還生到人道中，也是聾盲瘖啞、身患疥癩癰疽、貧窮困苦，一切的衰敗都用來裝飾他，以這樣低賤的形體度過五百世，之後又再次墮入餓鬼道中。在餓鬼道中，他遇到善知識（指可以引導人向善的良師益友）和諸大菩薩（覺悟的有情），他們呵斥他說：『你前世無量世的時候，造作了無根罪（沒有事實根據的罪行），誹謗佛法，不肯相信，所以墮入阿鼻地獄，所受的各種苦惱無法一一述說。你現在應當發起慈悲心。』這時，眾餓鬼聽到這些話后，稱念『南無佛（皈依佛）！』憑藉稱念佛號的恩德和力量，立刻命終，轉生到四天處（佛教欲界的第一層天）。生到天上之後，他們悔恨過去的罪過，自我責備，併發起菩提心（求證悟的願望）。諸佛的心光永遠不會捨棄他們，攝受他們，慈悲憐憫他們，就像羅睺羅（佛陀的兒子）一樣，教導他們遠離地獄，就像愛護自己的眼睛一樣。』佛（覺悟者）告訴大王：『想要知道佛心的光明所照耀的地方嗎？它經常照耀著這些無間無救的受苦眾生。佛心所關注的，經常是這些極其邪惡的眾生。因為佛心的力量能夠自我莊嚴，所以經過無數劫的時間，能夠讓這些罪人發起菩提心。』佛告訴阿難（佛陀的弟子）：『什麼叫做十八寒地獄呢？寒地獄是這樣的：八方都是冰山，山有十八鬲（間隔）；還有十八個小冰山，像頗梨（水晶）的顏色。這些寒冰充滿在冰山之間，就像凡...

【English Translation】 English version: The sinner sees from the lower diaphragm (part of the body, referring to below the chest diaphragm), the fire in his eyes temporarily ceases, and then starting from the lower diaphragm, his body bends and crawls on the ground, struggling to climb to the upper diaphragm (part of the body, referring to above the chest diaphragm), his hands clutching the wheel of knives. At this time, a rain of hot iron pellets falls from the void. The sinner strives to go towards the east gate, and as soon as he reaches the threshold, the prison guard Rakshasa (demon) holds an iron fork and stabs him in the eyes. Iron dogs bite his heart, and the sinner faints and dies, but immediately revives after death. He sees the south gate open, and the situation is the same as before. The situations at the west and north gates are also the same! Such time passes for half a kalpa (an extremely long unit of time). In Avici Hell (Buddhist hell), the sinner alternates between life and death, sometimes in the ice, and sometimes after dying in the ice hell, he is born in a place of darkness, unable to see anything for eighty million years, only able to crawl on the ground with the body of a large worm (a huge insect). All senses are blocked and dull, unable to understand anything, and hundreds and thousands of foxes and wolves tear and devour him. After his life ends, he is reborn into the animal realm, enduring the form of birds and beasts for fifty million lifetimes. Even if he is reborn into the human realm, he is deaf, blind, mute, afflicted with scabies and ulcers, poor and miserable, and all kinds of decay adorn him. He spends five hundred lifetimes in this lowly form, and then falls back into the realm of hungry ghosts. In the realm of hungry ghosts, he encounters good teachers (referring to virtuous teachers and friends who can guide people towards goodness) and great Bodhisattvas (enlightened beings), who scold him, saying: 'In your previous lives, countless ages ago, you committed rootless sins (groundless accusations), slandered the Dharma, and refused to believe, so you fell into Avici Hell, and the various sufferings you endured cannot be fully described. Now you should generate compassion.' At this time, the hungry ghosts, upon hearing these words, recite 'Namo Buddha (Homage to the Buddha)!' By the grace and power of reciting the Buddha's name, they immediately die and are reborn in the Four Heavenly Kings' Realm (the first heaven of the desire realm in Buddhism). After being born in heaven, they regret their past sins, blame themselves, and generate Bodhicitta (the aspiration for enlightenment). The light of the Buddhas' hearts will never abandon them, embracing them, compassionately pitying them, just like Rahula (Buddha's son), teaching them to avoid hell as if cherishing their own eyes.' The Buddha (the Awakened One) tells the Great King: 'Do you want to know where the light of the Buddha's heart shines? It constantly shines on these suffering beings who are without interval and without salvation. The Buddha's heart is always concerned with these extremely evil beings. Because the power of the Buddha's heart can adorn itself, it can cause these sinners to generate Bodhicitta after countless kalpas.' The Buddha tells Ananda (Buddha's disciple): 'What are the eighteen cold hells? The cold hells are like this: all eight directions are ice mountains, and the mountains have eighteen diaphragms (intervals); there are also eighteen small ice mountains, like the color of sphatikam (crystal). These ice fill the spaces between the ice mountains, like ordinary...

蓮華，高十八由旬，上有冰輪，縱廣正等十二由旬，如天雨雹從空而下。世間自有無慈心者，劫奪無道抄盜剝脫凍殺眾生。此人罪報，欲命終時，一切刀風化為熱火，罪人作念：『我今云何不臥冰上？』為火所逼作是念時，獄卒羅剎手執冰輪，如白鶴翔躡虛而至，罪人見已除熱清涼，心便愛念，氣絕命終生冰山上。既生之後，十八冰山如以扇扇，一切寒冰從毛孔入，十八鬲中遍滿一鬲，剖裂擗坼如赤蓮華，冰輪上下遍覆其身，八方冰山一時俱合，更無餘辭，但言阿羅啰。爾時罪人即作是念：『我於何時，當免寒冰生熱火中？』

「爾時空中有諸鐵鳥，口嘴吐火從空中下，破頭啄腦，罪人即死。命終之後，獄卒復以鐵叉打地，喚言：『活活。』應聲即穌。起已思念：『我今身上大火猛熾，愿得前冰以滅此火。』獄卒復以冰輪迎接，置與獄中，如是十八鬲中無不經歷。此寒地獄壽命歲數，如四天王日月八千萬歲。罪既畢已，生賤人中貧窮鄙陋，五百世中為人奴婢，衣不蔽形食不充口，此罪畢已遇善知識發菩提心。」

佛告阿難：「云何名黑闇地獄？黑闇地獄者：十八重黑山、十八重黑網、十八重鐵床、十八重鐵縵。一一山高八萬四千由旬；一一縵亦厚八萬四千由旬；一一縵間，十八重黑鐵圍山，羅列如林蔭闇

【現代漢語翻譯】現代漢語譯本：蓮花（Lianhua），高十八由旬（youxun，古印度長度單位），上面有冰輪，縱橫廣度相等，都是十二由旬，就像天上下冰雹一樣從空中落下。世間自有那些沒有慈悲心的人，他們搶劫掠奪，不講道義，抄盜剝削，凍殺眾生。這種人的罪報是，當他將要命終的時候，一切刀風都會化為熱火，罪人會想：『我現在為什麼不躺在冰上呢？』因為被火逼迫而產生這種想法的時候，獄卒羅剎（Luosha，惡鬼）手持冰輪，像白鶴一樣在空中飛翔而來，罪人看見后，覺得清涼，心裡便生出愛戀，氣絕命終，生在冰山上。既生之後，十八座冰山就像用扇子扇動一樣，一切寒冰從毛孔進入，十八個鬲（ge，指身體的各個部分）中遍佈，一個鬲中都充滿了寒冰，剖裂開來，就像紅色的蓮花一樣，冰輪從上下遍佈覆蓋他的身體，八方的冰山一時全部合攏，再沒有其他的聲音，只有『阿羅啰（A luo la）』的叫聲。這時罪人就會想：『我什麼時候，才能免於寒冰之苦，而生到熱火之中呢？』這時空中有許多鐵鳥，口嘴裡噴著火從空中落下，啄破罪人的頭，罪人立刻死去。命終之後，獄卒又用鐵叉打地，喊道：『活活。』罪人應聲立刻復甦。起來后就想：『我現在身上大火猛烈燃燒，希望得到之前的冰來熄滅這火。』獄卒又用冰輪來迎接他，把他放置在獄中，像這樣十八個鬲中沒有不經歷的。這寒地獄的壽命歲數，相當於四天王（Si tianwang）日月八千萬歲。罪業完畢之後，就會生在**中，貧窮卑賤，五百世中做人奴婢，衣服不能遮蔽身體，食物不能滿足口腹，這種罪業完畢之後，遇到善知識，發起菩提心（Puti xin，覺悟之心）。』佛（Fo，覺悟者）告訴阿難（Anan，佛陀的十大弟子之一）說：『什麼叫做黑闇地獄（Hei an diyu）？黑闇地獄就是：十八重黑山、十八重黑網、十八重鐵床、十八重鐵縵。每一座山高八萬四千由旬；每一重縵也厚八萬四千由旬；每一重縵之間，有十八重黑鐵圍山，羅列得像樹林一樣黑暗。

【English Translation】 English version: Lianhua, eighteen youxun (youxun, an ancient Indian unit of length) in height, has an ice wheel on top, with a length and width of twelve youxun, like hailstones falling from the sky. In the world, there are those without compassion, who rob and plunder, act without righteousness, steal and exploit, and freeze living beings to death. The karmic retribution for such people is that when they are about to die, all the knife-winds will transform into hot fire, and the sinner will think: 'Why am I not lying on ice now?' When this thought arises due to the torment of the fire, the prison guard Rakshasa (Luosha, a demon) will hold an ice wheel in his hand, flying through the air like a white crane. When the sinner sees it, he will feel cool and refreshed, and love will arise in his heart. He will die and be reborn on the ice mountain. After being born there, the eighteen ice mountains will be like being fanned by a fan, and all the cold ice will enter through the pores, filling all eighteen gelis (ge, referring to various parts of the body), so that each geli is filled with ice, splitting and tearing apart like a red lotus flower. The ice wheel will cover his body from above and below, and the ice mountains from all eight directions will close in at once. There will be no other sound, only the cry of 'A luo la'. At this time, the sinner will think: 'When will I be free from the suffering of the cold ice and be born into the hot fire?' At this time, many iron birds in the sky will spew fire from their mouths and descend from the sky, pecking and breaking the sinner's head, and the sinner will die immediately. After death, the prison guard will strike the ground with an iron fork and shout: 'Live, live.' The sinner will immediately revive in response. After getting up, he will think: 'Now the great fire on my body is burning fiercely, I hope to get the previous ice to extinguish this fire.' The prison guard will again greet him with the ice wheel and place him in the prison, so that all eighteen gelis will experience this. The lifespan in this cold hell is equivalent to eighty million years of the sun and moon of the Four Heavenly Kings (Si tianwang). After the karmic debts are exhausted, he will be born in ** poverty and lowliness, and will be a slave for five hundred lifetimes, with clothes that cannot cover his body and food that cannot satisfy his hunger. After this karmic debt is exhausted, he will meet a good teacher and generate Bodhicitta (Puti xin, the mind of enlightenment).' The Buddha (Fo, the enlightened one) told Ananda (Anan, one of the Buddha's ten great disciples): 'What is called the Black Darkness Hell (Hei an diyu)? The Black Darkness Hell is: eighteen layers of black mountains, eighteen layers of black nets, eighteen layers of iron beds, and eighteen layers of iron veils. Each mountain is eighty-four thousand youxun in height; each veil is also eighty-four thousand youxun in thickness; between each veil, there are eighteen layers of black iron surrounding mountains, arranged like a dark forest.'

此山。世間自有愚癡眾生，偷佛法僧燈明，偷盜父母、師長、和上，謗說法者，亦毀世俗論義師等，不忌尊卑不知慚愧。以此罪故命欲終時，眼有電光睒睒不停，即作是念：『我有何罪常見是火？』即閉兩目，不願欲見及日月光。命欲終時，獄卒羅剎擎大鐵床，張大鐵傘，如大隊云乘空而至。

「爾時空中無形有聲：『此處黑闇汝欲往不？』罪人聞聲尋即起心欲往彼所。氣絕命終坐鐵床上，如雁王翔落黑闇處，既入中已，刀輪上下斬剉其身，有大鐵烏嘴距長利，從山飛來摷啄罪人，痛急疾走求明不得，足下蒺藜穿骨徹髓。如是慞惶經五百萬億歲，亦如四天王日月歲數。彼人頭打諸黑闇山，腦流眼出，獄卒羅剎以鐵叉叉還安眼眶，罪畢乃出為貧窮人，眼目角睞盲冥無見，或被癩病人所驅逐。如是罪報經五百身，過是以後，遇善知識發菩提心。」

佛告阿難：「云何名為十八小熱地獄？十八小熱地獄者，如阿鼻獄，亦七重城、七重鐵網，無量諸惡以為莊嚴。自有眾生，不順師教興惡逆心，不知恩養，盜師害師，污師凈食，坐師床座，捉師缽盂藏棄不凈，作五種惡。云何為五：所謂罵師、謗師、打師、殺師、以諸毒藥持以飲師。若沙門、婆羅門，作諸非法害師謗師，此罪惡人無有慚愧，剝像破塔劫法寶物，殺伯

【現代漢語翻譯】現代漢語譯本：『此山。世間自有愚癡眾生，偷盜佛、法、僧的燈明，偷盜父母、師長、和尚（佛教寺院的住持或長老），誹謗說法之人，也詆譭世俗的論義導師等，不顧尊卑，不知慚愧。因為這些罪過，臨命終時，眼睛裡有電光閃爍不停，就產生這樣的念頭：『我有什麼罪，總是看見火？』於是閉上雙眼，不願意看見日月的光明。臨命終時，獄卒羅剎（惡鬼）拿著巨大的鐵床，張開巨大的鐵傘，像大片的雲彩一樣乘空而來。

『這時空中無形的聲音說：『這裡黑暗，你想去嗎？』罪人聽到聲音，立刻生起想去那裡的念頭。氣絕身亡后，坐在鐵床上，像雁王一樣飛落到黑暗之處，進入其中后，刀輪上下斬割他的身體，有巨大的鐵烏鴉，嘴和爪子又長又利，從山上飛來啄食罪人，痛苦得急速奔走，卻求不到光明，腳下蒺藜刺穿骨頭，直達骨髓。這樣驚慌失措地經過五百萬億年，也像四天王天的日月歲數一樣漫長。那人頭撞擊在黑暗的山上，腦漿流出，眼睛突出，獄卒羅剎用鐵叉把眼睛叉回眼眶裡，罪報完畢后，轉世成為貧窮的人，眼睛斜視，盲瞎無見，或者被麻風病人驅趕。這樣的罪報要經歷五百世，過了這些以後，遇到善知識，發起菩提心。』

佛告訴阿難（佛陀的十大弟子之一）：『什麼叫做十八小熱地獄？十八小熱地獄，就像阿鼻地獄（佛教中最底層的地獄），也有七重城、七重鐵網，用無量的罪惡來作為裝飾。有些眾生，不聽從師長的教誨，生起邪惡叛逆之心，不知感恩圖報，偷盜師長，加害師長，玷污師長的清凈食物，坐師長的床座，拿師長的缽盂，藏棄不凈之物，造作五種惡行。哪五種呢？就是：謾罵師長、誹謗師長、毆打師長、殺害師長、用各種毒藥給師長飲用。如果沙門（出家修道者）、婆羅門（古印度僧侶），做出各種非法之事，加害師長，誹謗師長，這些罪惡之人毫無慚愧之心，剝佛像，破壞佛塔，搶劫佛法寶物，殺害伯

【English Translation】 English version: 『This mountain. In the world, there are foolish beings who steal the lamp offerings to the Buddha, Dharma, and Sangha (the Buddhist monastic community), steal from their parents, teachers, and Upadhyayas (preceptors), slander those who preach the Dharma, and also denigrate secular teachers of debate, showing no respect for rank and having no sense of shame. Because of these sins, when their lives are about to end, their eyes have flickering electric lights that do not stop, and they immediately think: 『What sin have I committed that I constantly see fire?』 Then they close both eyes, unwilling to see the light of the sun and moon. When their lives are about to end, the prison guards, Rakshasas (demons), holding large iron beds and spreading large iron umbrellas, arrive through the air like a large cloud.

『At that time, a formless voice in the air says: 『This place is dark, do you want to go?』 The sinner, hearing the voice, immediately arises the thought of going there. When their breath ceases and their life ends, they sit on the iron bed, like a king of geese flying down to the dark place. Once inside, the wheel of knives cuts and chops their body up and down. There are large iron crows with long and sharp beaks and claws, flying from the mountain to peck at the sinner. In extreme pain, they run quickly seeking light but cannot find it, and thorns under their feet pierce through their bones to the marrow. In such panic, they spend five million billion years, which is also like the years of the sun and moon of the Four Heavenly Kings. That person's head hits the dark mountains, brain fluid flows out, and eyes pop out. The prison guard Rakshasas use iron forks to put the eyes back into their sockets. After the sin is completed, they are reborn as poor people, with squinting eyes, blind and unable to see, or chased away by lepers. Such sinful retribution is experienced for five hundred lifetimes. After that, they encounter a good teacher and generate Bodhicitta (the mind of enlightenment).』

The Buddha told Ananda (one of the Buddha's ten principal disciples): 『What are the Eighteen Small Hot Hells? The Eighteen Small Hot Hells are like Avici Hell (the lowest level of hell in Buddhism), also having sevenfold cities and sevenfold iron nets, adorned with immeasurable evils. There are beings who do not follow the teachings of their teachers, give rise to evil and rebellious minds, do not know gratitude, steal from their teachers, harm their teachers, defile their teachers' pure food, sit on their teachers' beds, take their teachers' bowls and hide unclean things, committing five kinds of evil. What are the five? They are: scolding the teacher, slandering the teacher, beating the teacher, killing the teacher, and giving the teacher various poisons to drink. If Sramanas (wandering ascetics) and Brahmins (priests in ancient India) commit various illegal acts, harm the teacher, and slander the teacher, these sinful people have no sense of shame, peel off Buddha images, destroy pagodas, rob Dharma treasures, and kill their

叔、父母、兄弟姊妹。如是罪人命欲終時，阿鼻地獄十八獄卒，各以鐵叉擎一鬲獄，如是眾獄如大寶蓋，雨微細雨雨渧如華。此人罪報熱惱入心，如火燒已見雨清涼，即作念言：『愿我得坐蔭蓋之下，涼雨灑我不亦樂耶！』作是語已氣絕命終，如擲鞠頃，即便坐于大劍床上，百億劍刃，刃皆出火燒刺其身，空中寶蓋化為火輪，從上而下直劈其頂，其身碎裂為數千段，上雨銅丸從毛孔入，獄卒羅剎以大鐵叉刺罪人眼，或以鐵箭射其心者，悶絕而死。須臾還活坐劍床上，旋嵐猛風吹墮地獄。既入獄已，時閻羅王與宮殿俱在虛空中，告言：『獄種！汝作眾惡，殺師謗師，汝今生處名拔舌阿鼻，汝在此獄當經三劫。』作是語已即滅不現，此獄苦痛如上所說」。

佛告阿難：「云何名十八刀輪地獄？刀輪地獄者：四面刀山，于眾山間積刀如㙛，虛空中有八百萬億極大刀輪，隨次而下猶如雨渧。自有眾生，樂苦惱他殺害眾生，命終之時患逆氣病，心悶煩滿心堅如石，即作是愿：『得一利刀削此諸患不亦快乎！』是時獄卒頂戴刀輪翳令不現，至罪人所卑言遜辭：『我有利刀能割重病。』罪人歡喜即自念言：『惟此為快。』氣絕命終生刀輪上，如醉象走墮刀山間。是時四山一時俱合，四種刀山割切其身，不自勝持悶絕而死。獄卒

【現代漢語翻譯】現代漢語譯本叔叔、伯伯、父母、兄弟姐妹。像這樣的罪人壽命將要終結時，阿鼻地獄的十八個獄卒，各自用鐵叉舉著一個鬲獄（一種地獄），這些眾多的地獄像巨大的寶蓋一樣，下著細微的雨，雨滴像花一樣。這人的罪報熱惱進入心中，像火燒一樣，看到雨水清涼，就想：『我如果能坐在蔭蓋之下，涼雨灑在身上，那不是很快樂嗎！』說完這話，氣絕身亡，像扔球一樣，立刻坐在大劍床上，億萬把劍刃，每把都冒著火燒刺他的身體，空中的寶蓋化為火輪，從上而下直接劈他的頭頂，他的身體碎裂成數千段，天上降下銅丸，從毛孔進入，獄卒羅剎用大鐵叉刺罪人的眼睛，或者用鐵箭射他的心，悶絕而死。一會兒又活過來，坐在劍床上，旋風猛烈地吹他墮入地獄。進入地獄后，閻羅王和宮殿都在虛空中，宣告說：『獄種！你作惡多端，殺害老師、誹謗老師，你現在所生的地獄名叫拔舌阿鼻，你在這地獄裡要經歷三劫（極長的時間單位）。』說完就消失不見了，這地獄的苦痛如上面所說的那樣」。

佛告訴阿難：「什麼叫做十八刀輪地獄？刀輪地獄是：四面都是刀山，在眾山之間堆積刀像土堆一樣，虛空中有八百萬億個極大的刀輪，依次而下，像雨滴一樣。有些眾生，喜歡苦惱他人、殺害眾生，臨命終時患逆氣病，心中煩悶，心像石頭一樣堅硬，就想：『如果有一把鋒利的刀削去這些病痛，那不是很快嗎！』這時獄卒頭頂戴著刀輪，遮蔽起來不讓罪人看見，來到罪人那裡，謙卑地說：『我有利刀能割除重病。』罪人很高興，心想：『只有這樣才快樂。』氣絕身亡，生在刀輪上，像喝醉的像一樣走入刀山之間。這時四面的山一時合攏，四種刀山割切他的身體，無法承受，悶絕而死。獄卒 English version Uncle, aunt, parents, siblings. When such a sinner is about to die, the eighteen hell guards of Avici Hell (the lowest level of hell) each hold up a 'ge' hell (a type of hell) with an iron fork. These many hells are like a great jeweled canopy, raining down fine rain, with raindrops like flowers. The suffering and heat of this person's sins enter their heart, like being burned by fire. Seeing the coolness of the rain, they think: 'If I could sit under the shade of the canopy, with the cool rain sprinkling on me, wouldn't that be delightful!' As soon as they say this, they die. In the time it takes to throw a ball, they immediately sit on a large sword bed, with hundreds of millions of sword blades, each emitting fire, burning and piercing their body. The jeweled canopy in the sky transforms into a fire wheel, descending from above and directly splitting their head. Their body is shattered into thousands of pieces. Copper pellets rain down from above, entering through their pores. Hell guards and Rakshasas (a type of demon) pierce the sinner's eyes with large iron forks, or shoot their heart with iron arrows, causing them to faint and die. After a short while, they revive and sit on the sword bed, and a whirlwind blows them down into hell. After entering hell, Yama (the lord of death) and his palace are in the void, announcing: 'Hell-spawn! You have committed many evils, killing teachers and slandering teachers. The hell you are born into is called Tongue-Pulling Avici. You will remain in this hell for three kalpas (an extremely long unit of time).' After saying this, he disappears. The suffering of this hell is as described above."

The Buddha told Ananda (Buddha's primary disciple): "What is called the Eighteen Sword Wheel Hells? The Sword Wheel Hells are: mountains of swords on all four sides, with swords piled up like mounds between the mountains. In the void, there are eight hundred million trillion extremely large sword wheels, descending in order like raindrops. Some beings enjoy causing suffering to others and killing living beings. When they are about to die, they suffer from rebellious energy disease, their hearts are vexed and full, and their hearts are as hard as stone. They think: 'If I could have a sharp knife to cut away these illnesses, wouldn't that be wonderful!' At this time, the hell guards wear the sword wheel on their heads, concealing it so that the sinner cannot see it. They come to the sinner and humbly say: 'I have a sharp knife that can cut away serious illnesses.' The sinner is very happy and thinks: 'Only this would be joyful.' They die and are born on the sword wheel, like a drunken elephant walking into the mountains of swords. At this time, the four mountains close together at once, and the four types of sword mountains cut their body. Unable to bear it, they faint and die. The hell guards

【English Translation】 English version Uncle, aunt, parents, siblings. When such a sinner is about to die, the eighteen hell guards of Avici Hell (the lowest level of hell) each hold up a 'ge' hell (a type of hell) with an iron fork. These many hells are like a great jeweled canopy, raining down fine rain, with raindrops like flowers. The suffering and heat of this person's sins enter their heart, like being burned by fire. Seeing the coolness of the rain, they think: 'If I could sit under the shade of the canopy, with the cool rain sprinkling on me, wouldn't that be delightful!' As soon as they say this, they die. In the time it takes to throw a ball, they immediately sit on a large sword bed, with hundreds of millions of sword blades, each emitting fire, burning and piercing their body. The jeweled canopy in the sky transforms into a fire wheel, descending from above and directly splitting their head. Their body is shattered into thousands of pieces. Copper pellets rain down from above, entering through their pores. Hell guards and Rakshasas (a type of demon) pierce the sinner's eyes with large iron forks, or shoot their heart with iron arrows, causing them to faint and die. After a short while, they revive and sit on the sword bed, and a whirlwind blows them down into hell. After entering hell, Yama (the lord of death) and his palace are in the void, announcing: 'Hell-spawn! You have committed many evils, killing teachers and slandering teachers. The hell you are born into is called Tongue-Pulling Avici. You will remain in this hell for three kalpas (an extremely long unit of time).' After saying this, he disappears. The suffering of this hell is as described above."

The Buddha told Ananda (Buddha's primary disciple): "What is called the Eighteen Sword Wheel Hells? The Sword Wheel Hells are: mountains of swords on all four sides, with swords piled up like mounds between the mountains. In the void, there are eight hundred million trillion extremely large sword wheels, descending in order like raindrops. Some beings enjoy causing suffering to others and killing living beings. When they are about to die, they suffer from rebellious energy disease, their hearts are vexed and full, and their hearts are as hard as stone. They think: 'If I could have a sharp knife to cut away these illnesses, wouldn't that be wonderful!' At this time, the hell guards wear the sword wheel on their heads, concealing it so that the sinner cannot see it. They come to the sinner and humbly say: 'I have a sharp knife that can cut away serious illnesses.' The sinner is very happy and thinks: 'Only this would be joyful.' They die and are born on the sword wheel, like a drunken elephant walking into the mountains of swords. At this time, the four mountains close together at once, and the four types of sword mountains cut their body. Unable to bear it, they faint and die. The hell guards

羅剎驅蹙罪人令登刀山，未至山頂刀傷足下乃至於心，畏獄卒故匍匐而上。既至山頂，獄卒手執一切刀樹，撲殺罪人，未死之間鐵狗嚙心，楚毒百端，鐵蟲唼食肉皆都盡，尋復唱活，腳著鐵輪從空而下，一日一夜六十億生六十億死。如是眾多凡十八種，此人罪故遂更增劇，如四天王壽八千萬歲，罪畢生世墮在畜生，五百世中身供眾口，復五百世受卑賤形，然後乃遇大善知識發菩提心。」

佛告阿難：「云何名劍輪地獄？劍輪地獄者：縱廣正等五十由旬，滿中劍樹，其樹多少數如稻、麻、竹、葦，一一劍樹高四十由旬，八萬四千劍輪為葉；八萬四千劍輪為華；八萬四千劍輪為果；八萬四千沸銅為枝。世間自有愚癡眾生，樂殺無厭，如此罪人臨命終時，遇大熱病，即作念言：『我今身體時熱時寒，舉身堅強猶如鐵砧？』即作愿言：『得金剛劍割卻此患，樂不可言。』是時獄卒即自化身，如己父母親友之形，在其人前而告之言：『我有秘法，如卿所念當用相遺。』罪人聞已心甚愛念急急欲得。氣絕命終，如馬奔走生劍華中，無量劍刃削骨破肉，碎如豆許。復有鐵鳥從樹上下挑眼啄耳，有大羅剎手捉鐵斧破頭出腦，鐵狗來舐。死已唱活，驅令上樹，未至樹端身碎如塵，一日之中身經諸樹；一夜之中復經諸樹；一日一夜殺

【現代漢語翻譯】現代漢語譯本羅剎（惡鬼）驅趕著罪人登上刀山，還沒到山頂，刀刃就割傷了他們的腳，甚至傷到心臟。因為害怕獄卒，所以只能匍匐向上爬。到達山頂后，獄卒手持各種刀樹，撲殺罪人。在他們還沒死的時候，鐵狗啃噬他們的心臟，各種酷刑折磨，鐵蟲吞食他們的肉，直到全部吃光。之後又復活，腳踩著鐵輪從空中落下，一天一夜經歷六十億次生和六十億次死。像這樣眾多的酷刑共有十八種。這個人因為罪孽深重，所以受到的刑罰更加劇烈，如同四天王活了八千萬歲一樣漫長。罪孽結束后，轉世投胎墮落為畜生，五百世中身體供人食用，又五百世遭受卑賤的形體，然後才能遇到大善知識，發起菩提心。

佛告訴阿難：『什麼叫做劍輪地獄？劍輪地獄是：縱橫長寬都是五十由旬（古印度長度單位），裡面長滿了劍樹，樹的數量就像稻子、麻、竹子、蘆葦一樣多，每一棵劍樹高四十由旬，八萬四千個劍輪作為樹葉；八萬四千個劍輪作為花朵；八萬四千個劍輪作為果實；八萬四千個沸騰的銅汁作為樹枝。世間自有愚癡的眾生，喜歡殺戮沒有厭足的時候，這樣的罪人在臨死的時候，遇到大熱病，就會產生這樣的念頭：『我現在身體時冷時熱，全身堅硬就像鐵砧一樣？』於是就許願說：『如果能得到金剛劍割掉這種痛苦，那快樂就無法形容了。』這時獄卒就會自己化身，變成罪人父母親友的樣子，在那個人面前告訴他說：『我有一種秘法，就像你所想的那樣，可以用來幫助你。』罪人聽了之後，心裡非常喜愛，急切地想要得到。氣息斷絕，性命終結，就像馬奔跑一樣，出生在劍花之中，無數的劍刃削骨破肉，碎成豆子一樣大小。又有鐵鳥從樹上飛下來，挑眼啄耳，有大羅剎（惡鬼）手拿鐵斧劈開頭顱取出腦髓，鐵狗來舔食。死後又復活，被驅趕著上樹，還沒到樹頂，身體就碎成灰塵。一天之中，身體經歷各種樹的摧殘；一夜之中，又經歷各種樹的摧殘；一天一夜被殺

【English Translation】 English version Rakshasas (demons) drive sinners to climb the Mountain of Knives. Before reaching the summit, the blades wound their feet, even piercing their hearts. Fearing the prison guards, they crawl upwards. Upon reaching the summit, the guards wield all kinds of knife-trees, slaughtering the sinners. While they are not yet dead, iron dogs gnaw at their hearts, inflicting all sorts of tortures. Iron insects devour their flesh until it is completely gone. Then they are revived and, with iron wheels attached to their feet, descend from the sky. In one day and one night, they experience sixty billion births and sixty billion deaths. There are eighteen such tortures. Because of this person's grave sins, the punishment is even more severe, lasting as long as the eighty million years of the Four Heavenly Kings. After the sins are expiated, they are reborn as animals, their bodies serving as food for others for five hundred lifetimes, and then they endure base and lowly forms for another five hundred lifetimes. Only then can they encounter a great and virtuous teacher and awaken the Bodhi mind (enlightenment mind).

The Buddha told Ananda (Buddha's primary disciple): 'What is called the Sword Wheel Hell? The Sword Wheel Hell is: fifty yojanas (ancient Indian unit of distance) in length, width, and height, filled with sword-trees. The number of trees is as numerous as rice plants, hemp, bamboo, and reeds. Each sword-tree is forty yojanas high, with eighty-four thousand sword wheels as leaves; eighty-four thousand sword wheels as flowers; eighty-four thousand sword wheels as fruits; and eighty-four thousand boiling copper streams as branches. In the world, there are foolish beings who take endless pleasure in killing. When such sinners are near death, they suffer from a high fever and think: 'My body is sometimes hot and sometimes cold, and my whole body is as hard as an iron anvil?' Then they make a vow: 'If I could get a Vajra (diamond) sword to cut away this suffering, the joy would be indescribable.' At this time, the prison guards transform themselves into the forms of the sinner's parents, relatives, and friends, and tell the person: 'I have a secret method that can help you as you wish.' Upon hearing this, the sinner is overjoyed and eagerly desires to obtain it. When their breath ceases and their life ends, they are born in the sword-flowers like a galloping horse, and countless sword blades shave their bones and tear their flesh into pieces as small as beans. Then, iron birds fly down from the trees, pecking out their eyes and ears. A great Rakshasa (demon) holds an iron axe, splitting their heads and extracting their brains, which iron dogs come to lick. After death, they are revived and driven up the trees. Before reaching the top, their bodies are crushed into dust. In one day, their bodies are subjected to the destruction of various trees; in one night, they are again subjected to the destruction of various trees; they are killed in one day and one night

身如塵不可稱數。殺人罪故受如此殃，經八萬億歲生畜生中，身常負重死復剝皮。經五百世還生人中，貧窮短命多病消瘦，過是已后遇善知識發菩提心。」

佛告阿難：「云何名火車地獄？火車地獄者：一一銅鑊縱廣正等四十由旬，滿中盛火，下有十二輪，上有九十四火輪。自有眾生為佛弟子，及事梵天九十六種，出家徒眾及在家者，誑惑邪命諂曲作惡。如此罪人慾命終時，風大先動身冷如冰，即作是念：『何時當得大猛火聚，入中坐者永除冷病？』作是念已，獄卒羅剎化作火車如金蓮華，獄卒在上如童男像，手執白拂鼓舞而至。罪人見已心生愛著：『如此金華光色顯赫，照我令熱必除寒冷，若得坐上快不可言。』作是語已氣絕命終，載火車上支節火然，墮火聚中身體燋散。獄卒唱活應聲還活，火車轢身凡十八返，身碎如塵，天雨沸銅遍灑身體即便還活。如是往返，上至湯際下墮鑊中，火車所轢一日一夜，九十億死九十億生。此人罪畢，生貧賤家為人所使，系屬於他不得自在，償利養畢爾乃得脫，由前出家善心功德，遇善知識為其說法，心開意解成阿羅漢。」

佛告阿難：「云何名沸屎地獄？沸屎地獄者：八十由旬十八鐵城，一一鐵城有十八鬲；一一鬲中四壁皆有百億萬劍樹，地如刀刃，刃厚三尺，于其

【現代漢語翻譯】現代漢語譯本：身體像塵土一樣多得數不清。因為殺人的罪過，所以要遭受這樣的災殃，要經歷八萬億年投生到畜生道中，身體經常揹負重物，死了還要被剝皮。經歷五百世還要投生到人間，貧窮短命，多病消瘦，過了這些之後才能遇到善知識，發起菩提心。

佛告訴阿難：『什麼叫做火車地獄？火車地獄是這樣的：每一個銅鑊縱橫都是四十由旬（yóu xún，古印度長度單位），裡面盛滿了火，下面有十二個輪子，上面有九十四個火輪。有些眾生作為佛的弟子，以及侍奉梵天九十六種外道，出家的僧眾以及在家的信徒，用欺騙迷惑的邪命方式，諂媚奸詐地作惡。這樣的罪人在臨命終時，四大分離，風大先動，身體寒冷如冰，就產生這樣的念頭：『什麼時候能夠得到一大堆猛烈的火焰，進入其中坐著，永遠消除寒冷的病痛？』產生這樣的念頭后，獄卒羅剎變化成火車，像金蓮花一樣，獄卒在上面像童男一樣，手裡拿著白拂塵，敲鼓跳舞而來。罪人看見后，心裡產生愛戀：『這樣的金華光色顯赫，照耀我使我溫暖，必定能消除寒冷，如果能坐上去，快樂得無法形容。』說完這句話后，氣絕身亡，被載到火車上，四肢百骸被火焰點燃，掉入火堆中，身體被燒焦散落。獄卒喊叫『活！』應聲就又活了過來，火車碾壓身體共十八次，身體碎裂如塵土，天空降下沸騰的銅汁遍灑身體，隨即又活了過來。就這樣往返，向上到達沸騰的邊緣，向下墮入銅鑊之中，被火車碾壓，一日一夜，九十億次死亡，九十億次出生。這個人罪業完畢后，投生到貧賤人家，被人役使，受制於人不得自由，償還完所貪圖的利養后才能脫離，由於之前出家時所種下的善心功德，遇到善知識為他說法，心開意解，最終成為阿羅漢（ā luó hàn，佛教修行證果的等級）。』

佛告訴阿難：『什麼叫做沸屎地獄？沸屎地獄是這樣的：八十由旬（yóu xún，古印度長度單位）有十八座鐵城，每一座鐵城有十八個隔間；每一個隔間的四壁都有百億萬把劍樹，地面像刀刃一樣，刀刃厚三尺，在那裡』

【English Translation】 English version: The body is like dust, too numerous to count. Because of the sin of killing, one suffers such calamity, and for eighty trillion years one is born into the animal realm, the body constantly bearing heavy burdens, and after death, the skin is peeled off. After five hundred lifetimes, one is reborn among humans, poor, short-lived, sickly, and emaciated. After this, one encounters a good teacher and awakens the Bodhi mind (bó tí xīn, the mind of enlightenment).'

The Buddha told Ananda (ā nán, one of the principal disciples of the Buddha): 'What is called the Chariot of Fire Hell? The Chariot of Fire Hell is like this: each copper cauldron is forty yojanas (yóu xún, an ancient Indian unit of distance) in length and width, filled with fire, with twelve wheels below and ninety-four fire wheels above. Some beings, as disciples of the Buddha, and serving the ninety-six kinds of heretics of Brahma (fàn tiān, a Hindu god), monks and laypeople, deceive and mislead with wicked livelihoods, and act wickedly with flattery and deceit. When such sinners are about to die, the four elements separate, the wind element moves first, and the body is as cold as ice, and they have this thought: 'When will I obtain a great pile of fierce flames, and sit in it, to forever eliminate the cold sickness?' After having this thought, the hell warden Rakshasa (luó chà, a type of demon) transforms into a chariot of fire, like a golden lotus flower, the hell warden on top like a young boy, holding a white whisk in his hand, drumming and dancing as he comes. When the sinner sees it, love arises in his heart: 'Such a golden flower has a brilliant light, illuminating me and warming me, surely it will eliminate the cold, if I could sit on it, the joy would be indescribable.' After saying these words, he dies, and is carried onto the chariot of fire, his limbs are ignited by the flames, he falls into the fire pile, and his body is burned and scattered. The hell warden shouts 'Live!', and in response, he comes back to life, the chariot of fire crushes his body eighteen times, his body is shattered like dust, and boiling copper rain falls and sprinkles his body, and then he comes back to life. Thus, going back and forth, upwards reaching the edge of the boiling, downwards falling into the cauldron, crushed by the chariot of fire, in one day and one night, ninety billion deaths, ninety billion births. After this person's sins are exhausted, he is born into a poor and lowly family, and is enslaved by others, controlled by others and not free, after repaying the benefits he coveted, he is then released, due to the merits of the good heart he planted when he was a monk, he encounters a good teacher who speaks the Dharma (fǎ, the teachings of the Buddha) for him, his mind opens and he understands, and he finally becomes an Arhat (ā luó hàn, a perfected person who has attained Nirvana).'

The Buddha told Ananda: 'What is called the Boiling Excrement Hell? The Boiling Excrement Hell is like this: eighty yojanas (yóu xún, an ancient Indian unit of distance) with eighteen iron cities, each iron city with eighteen compartments; each compartment with hundreds of billions of sword trees on all four walls, the ground like a blade, the blade three feet thick, therein'

刃上百千蒺梨不可稱計；一一蒺梨及劍樹間，生諸鐵蟲其數無量；一一鐵蟲有百千頭；一一頭有百千嘴，嘴頭皆有百千蛔蟲口吐熱屎，沸如融銅滿鐵城內，上有鐵網鐵烏。世間自有眾生破八戒齋，污沙彌戒、沙彌尼戒、污式叉摩尼戒、自污凈戒、污比丘戒、比丘尼戒、污優婆塞戒、優婆夷戒。諸比丘、比丘尼、諸優婆塞及優婆夷、沙彌、沙彌尼、式叉摩尼，如是七眾及餘一切，污僧凈飯、污父母食，偷竊先啖，不凈手捉，及僧知事以自恃故污僧凈食，四部弟子以不凈身坐僧祇床，犯偷蘭遮久不懺悔，虛食僧食，坐僧眾中與僧布薩。如是眾多無量不凈惡業罪人，臨命終時，舉身皆香如麝香子，不可堪處，即作是念：『當於何處不聞此香，如此香氣猶如狂風來熏我心。』作此念已，獄卒羅剎自化己身，猶如畫瓶中盛糞穢，至罪人所以手摩觸，令彼罪人心生愛著。氣絕命終，猶如風吹墮沸屎中，墮已糜爛眾蟲唼食，東西走時削骨徹髓，飢渴逼故飲熱沸屎，蛔蟲、疽蟲唼其舌根，一日一夜，九十億生九十億死，罪畢乃出生貧賤家，系屬於他不得自在。設生世時，恒值惡王屬邪見主，種種惡事逼切其身，癭瘇惡瘡以為衣服，宿世聞法善因緣故，遇善知識出家學道成阿羅漢，三明六通具八解脫。」

佛告阿難：「云何名十八

【現代漢語翻譯】現代漢語譯本刀刃之上佈滿數不清的蒺藜，每一顆蒺藜和劍樹之間，都生出無數的鐵蟲；每一隻鐵蟲都有成百上千的頭；每一個頭都有成百上千的嘴，嘴裡都長著成百上千的蛔蟲，口中吐出滾燙的糞便，像融化的銅一樣充滿鐵城之內，上面還有鐵網和鐵烏鴉。世間自有眾生，破壞八關齋戒，玷污沙彌戒、沙彌尼戒、式叉摩尼戒，自己玷污清凈戒律，玷污比丘戒、比丘尼戒，玷污優婆塞戒、優婆夷戒。諸比丘、比丘尼、諸優婆塞及優婆夷、沙彌、沙彌尼、式叉摩尼，這七眾弟子以及其他一切人，玷污僧眾的凈飯、玷污父母的食物，偷竊后先吃，用不乾淨的手拿取，以及僧眾的知事因為自恃的緣故玷污僧眾的清凈食物，四部弟子用不乾淨的身體坐在僧眾的床榻上，犯了偷蘭遮罪很久不懺悔，虛假地食用僧眾的食物，坐在僧眾之中參與僧眾的布薩。像這樣眾多無量不清凈的惡業罪人，臨命終時，全身都散發著像麝香一樣的臭氣，令人無法忍受，於是就想：『應當到什麼地方才能聞不到這種臭氣，這種臭氣就像狂風一樣熏我的心。』產生這種想法后，獄卒羅剎自己變化身體，就像畫瓶中盛滿了糞便，用手去摩擦接觸罪人，使罪人心中產生愛戀執著。氣息斷絕命終后，就像被風吹落到沸騰的糞便中，墮落後身體糜爛，被眾蟲啃食，東西奔走時，骨頭被削，骨髓被穿透，因為飢渴的逼迫，飲用滾燙的糞便，蛔蟲、疽蟲啃食他們的舌根，一日一夜，九十億次生，九十億次死，罪業完畢后才出生在貧賤的家庭，被他人束縛不得自在。假設轉生到世上，總是遇到惡王，歸屬於邪見之主，各種惡事逼迫他們的身體，長著癭瘤惡瘡作為衣服，因為前世聽聞佛法的善因緣，遇到善知識出家學道，成就阿羅漢，具備三明六通八解脫。」佛告訴阿難：『什麼叫做十八……』

【English Translation】 English version Upon the blades are hundreds of thousands of '蒺梨' (a type of caltrop), uncountable; between each '蒺梨' and sword tree, countless iron insects are born; each iron insect has hundreds of thousands of heads; each head has hundreds of thousands of mouths, and in each mouth are hundreds of thousands of roundworms, spewing hot excrement, boiling like molten copper, filling the iron city, above which are iron nets and iron crows. In the world, there are beings who break the eight precepts of fasting, defile the '沙彌' (Śrāmaṇera) precepts, '沙彌尼' (Śrāmaṇerī) precepts, '式叉摩尼' (Śikṣamāṇā) precepts, defile their own pure precepts, defile the '比丘' (bhikṣu) precepts, '比丘尼' (bhikṣuṇī) precepts, defile the '優婆塞' (Upāsaka) precepts, '優婆夷' (Upāsikā) precepts. The '比丘' (bhikṣus), '比丘尼' (bhikṣuṇīs), '優婆塞' (Upāsakas) and '優婆夷' (Upāsikās), '沙彌' (Śrāmaṇeras), '沙彌尼' (Śrāmaṇerīs), '式叉摩尼' (Śikṣamāṇās), these seven assemblies and all others, defile the pure food of the Sangha, defile the food of their parents, steal and eat first, touch with unclean hands, and the Sangha's stewards, relying on themselves, defile the pure food of the Sangha, the fourfold disciples sit on the Sangha's beds with unclean bodies, commit '偷蘭遮' (sthūlātyaya) offenses for a long time without repentance, falsely eat the Sangha's food, and sit among the Sangha during the Sangha's '布薩' (Poṣadha). Such numerous, immeasurable, impure, evil-karma sinners, when nearing the end of their lives, their entire bodies emit a fragrance like musk, unbearable, and they think: 'Where can I go to not smell this fragrance, this fragrance is like a mad wind熏 my heart.' Having this thought, the prison guard '羅剎' (Rākṣasa) transforms his body, like a painted bottle filled with excrement, and touches the sinner with his hand, causing the sinner to develop love and attachment. When their breath ceases and they die, they fall into boiling excrement as if blown by the wind, and after falling, their bodies rot, and they are devoured by insects, and when they run east and west, their bones are shaved and their marrow is pierced, and because of hunger and thirst, they drink hot boiling excrement, and roundworms and carbuncle worms devour their tongues, and in one day and one night, they are born ninety billion times and die ninety billion times, and when their sins are exhausted, they are born into poor and lowly families, and are bound to others and cannot be free. If they are born into the world, they always encounter evil kings and belong to heretical lords, and various evil deeds oppress their bodies, and they have goiters and malignant sores as clothing, and because of the good karmic conditions of hearing the Dharma in past lives, they encounter good teachers and leave home to study the Way and become '阿羅漢' (Arhats), possessing the three insights, six supernatural powers, and eight liberations.' The Buddha said to '阿難' (Ānanda): 'What are the eighteen...'

鑊湯地獄？鑊湯地獄者，有十八鑊，一一鑊縱廣正等四十由旬，七重鐵網滿中沸鑊，五百羅剎鼓大石炭燒其銅鑊。此石火焰焰焰相承，經六十日火不可滅，閻浮提日滿十二萬歲，如是鑊沸上涌如星，化成火輪還入鑊中。自有眾生毀佛禁戒，殺生祠祀，為啖肉故，焚燒山野傷害眾生，生燖眾生以火焚燒。如此罪人，欲命終時身心煩悶，失大小便不自禁制，或熱如湯或冷如冰，即作是念：『得大溫水入中沐浴不亦樂乎！』獄卒羅剎化作僮僕，手擎湯瓫至罪人所，罪人心喜愛樂此瓫，氣絕命終生鑊湯中，速疾消爛惟余骨在，鐵叉摷出，鐵狗嗗之嘔吐在地，尋復還活。獄卒驅蹙還令入鑊，畏鑊熱故攀劍樹上，骨肉斷壞落鑊湯中。殺生罪故，一日一夜恒河沙死恒河沙生，罪畢乃出生畜生中，䐗羊雞狗短命之處，無不經歷。如是受身八千萬歲，命終之後還生人中，受二種報：一者多病，二者短命。短命多病以為眷屬，過算數劫遇善知識，受持五戒行六波羅蜜。」

佛告阿難：「云何名灰河地獄？灰河地獄者，長二百由旬廣十二由旬，下有利刀、岸上劍樹，滿中猛火厚十二丈。復有融灰以覆火上，厚四十丈。世間自有無慚眾生，偷盜父母、偷盜師長、偷盜善友兄弟姊妹。如是癡人無有慚愧，不識恩養心無反覆，貪利慾得不識殃

【現代漢語翻譯】現代漢語譯本：鑊湯地獄？鑊湯地獄是指，有十八個鑊，每一個鑊的縱、橫、高都相等，都是四十由旬（Yojana，古印度長度單位），七重鐵網覆蓋著裝滿沸騰液體的鑊，五百個羅剎（Rakshasa，惡鬼）敲打著巨大的石炭來燃燒這些銅鑊。這些石炭火焰持續不斷地燃燒，經過六十天火焰也不會熄滅，相當於閻浮提（Jambudvipa，我們所居住的這個世界）的十二萬年。這樣的鑊中沸騰的液體向上涌起，像星星一樣，然後化成火輪又落回鑊中。有些眾生，因為毀壞佛的禁戒，殺生祭祀，爲了吃肉的緣故，焚燒山野傷害眾生，或者活煮眾生，用火焚燒他們。這樣的罪人，在臨死的時候身心煩悶，大小便失禁，有時感覺像被湯燙一樣，有時感覺像冰一樣寒冷，這時他們會想：『如果能有溫水進入其中沐浴，那該有多快樂啊！』獄卒羅剎就變化成童僕，手裡拿著湯罐來到罪人面前，罪人心裡非常喜歡這個湯罐，斷氣死亡后就生到鑊湯中，迅速消爛只剩下骨頭，獄卒用鐵叉把骨頭撈出來，鐵狗吞吃后又嘔吐在地上，隨即罪人又復活。獄卒驅趕著罪人再次進入鑊中，罪人因為害怕鑊的熱度，就攀爬劍樹，結果骨肉斷裂掉入鑊湯中。因為殺生的罪過，一日一夜之間，像恒河沙粒一樣多的眾生死去，又像恒河沙粒一樣多的眾生出生，罪報結束后才能脫離地獄，轉生到畜生道中，比如豬羊雞狗等短命的地方，沒有不經歷的。這樣受報八千萬歲，死後還能投胎做人，但會受到兩種果報：一是多病，二是短命。短命多病總是伴隨著他們，經過無數劫后，如果遇到善知識，受持五戒，修行六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）。佛告訴阿難（Ananda，釋迦牟尼的十大弟子之一）說：『什麼叫做灰河地獄？灰河地獄長二百由旬，寬十二由旬，下面有利刀，岸上有劍樹，裡面充滿猛烈的火焰，火焰有十二丈厚。火焰上覆蓋著融化的灰燼，灰燼有四十丈厚。世間有一些沒有羞恥心的眾生，偷盜父母的東西，偷盜師長的東西，偷盜善友、兄弟姐妹的東西。這些愚癡的人沒有慚愧心，不記得別人對自己的恩情，心裡沒有悔改，貪圖利益，不認識到這樣做會帶來災禍。

【English Translation】 English version: What is the Hell of Boiling Cauldrons? The Hell of Boiling Cauldrons has eighteen cauldrons, each cauldron being forty Yojana (ancient Indian unit of distance) in length, width, and height. Seven layers of iron nets cover the boiling liquid within. Five hundred Rakshasas (demon-like beings) beat large stone coals to burn the copper cauldrons. The flames from these stones burn continuously, not extinguishing for sixty days, equivalent to one hundred and twenty thousand years in Jambudvipa (the continent where we live). The boiling liquid in the cauldrons surges upwards like stars, then transforms into fiery wheels and falls back into the cauldrons. Some beings, due to breaking the Buddha's precepts, killing for sacrifices, burning mountains and fields to harm living beings for the sake of eating meat, or boiling living beings alive and burning them with fire, suffer here. When such sinners are about to die, their bodies and minds are disturbed, they lose control of their bowels and bladder, and they feel either as hot as boiling water or as cold as ice. They then think: 'How delightful it would be to have warm water to bathe in!' The Rakshasa jailers transform into servants, holding soup pots in their hands and approaching the sinners. The sinners are delighted by these pots, and upon death, they are born into the boiling cauldrons, quickly dissolving until only bones remain. The jailers use iron forks to pull out the bones, which are then devoured by iron dogs, who vomit them onto the ground. The sinners are then revived. The jailers drive them back into the cauldrons. Fearing the heat of the cauldrons, they climb the sword trees, but their flesh and bones break and fall into the boiling liquid. Due to the sin of killing, as many beings die and are born as there are grains of sand in the Ganges River in a single day and night. Only after their karmic retribution is complete can they escape hell and be reborn into the animal realm, such as pigs, sheep, chickens, and dogs, experiencing short lives in all these places. After suffering in this way for eighty million years, they may be reborn as humans, but they will suffer two kinds of retribution: first, frequent illness, and second, a short lifespan. Short lives and frequent illnesses will always accompany them. After countless kalpas (eons), if they encounter a virtuous teacher, uphold the Five Precepts, and practice the Six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna).' The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'What is called the Hell of Ash River? The Hell of Ash River is two hundred Yojana long and twelve Yojana wide. Below are sharp knives, and on the banks are sword trees. It is filled with fierce flames twelve Zhang (ancient Chinese unit of length) thick. Molten ashes cover the flames, forty Zhang thick. In the world, there are shameless beings who steal from their parents, steal from their teachers, and steal from their virtuous friends, siblings. These foolish people have no shame, do not remember the kindness shown to them, have no remorse, are greedy for gain, and do not recognize the calamities they bring upon themselves.'

禍，不順師教。此人罪報欲命終時，氣滿心腹喘息不續，即作是念：『我心如泥氣滿胸中，得一微火爆我身者不亦快乎！』獄卒羅剎應念即至，化作妻子，手擎火爐微灰覆上，至罪人所。是時罪人心大歡喜，以歡喜故氣絕命終生灰河中。諸劍樹間有一羅剎，手執利劍欲來傷害，是人恐怖走于灰河，舉足下足刀傷其腳，劍樹雨刀從毛孔入，羅剎以叉叉其心出，躄地悶死尋復還活。是人偷盜師長父母罪因緣故，一日一夜五百億生五百億死，飢渴逼故張口欲食，劍樹雨刀從舌頭入，劈腹裂胸悶絕而死。由前聞佛法僧名故，罪畢之後得生人中貧窮下賤，覺世非常出家學道，世無佛時成辟支佛，世若有佛成阿羅漢。」

佛告阿難：「云何名劍林地獄？劍林地獄者：八千由旬滿中劍樹，有熱鐵丸以為其果，如此劍樹高二十四由旬。自有眾生，不孝父母不敬師長，作惡口業，無慈愛心刀杖加人。此人罪報臨命終時，心如胡膠處處生著，即作此念：『我心縛著觸事不捨，耽酒嗜色，身雖遇患心猶不息，得一利刀割截此愛。』獄卒羅剎應聲即至，化為侍者，執明鏡示語罪人言：『汝心多著可觀此鏡。』觀此鏡時，見於鏡中有利劍像，即作是念：『我今體羸不堪欲事，得此利劍割斷我心不亦快乎！』作此念時氣絕命終，受餓鬼身，諸

【現代漢語翻譯】現代漢語譯本違背師長的教誨，就會招致災禍。這種人罪業的報應，在臨終的時候，會感到氣息充滿胸腹，喘息難以接續，於是就想：『我的心就像泥一樣，氣息充滿胸中，如果有一點微小的火來焚燒我的身體，那該有多好啊！』獄卒羅剎（地獄中的惡鬼）立刻應念而至，化作（罪人的）妻子，手裡拿著火爐，用微灰覆蓋（罪人的）身體。這時罪人心裡非常歡喜，因為歡喜的緣故，氣絕身亡，墮入灰河之中。在劍樹林中，有一個羅剎，手執利劍想要加害（罪人），這人非常恐怖，逃到灰河中，抬腳落腳時，腳被刀所傷，劍樹像下雨一樣落下刀，從毛孔進入身體，羅剎用叉子叉出他的心，（罪人）倒地悶死，隨即又復活。這個人因為偷盜師長父母的罪業因緣，一日一夜要經歷五百億次生，五百億次死，因為飢渴的逼迫張開口想要吃東西，劍樹像下雨一樣落下刀，從舌頭進入，劈開腹部，裂開胸膛，悶絕而死。由於之前聽聞過佛法僧（佛教三寶）的名字，罪業完畢之後，能夠轉生到人間，但是會非常貧窮**，覺悟到世事無常，出家學道，在沒有佛的時代，可以成為辟支佛（一種不依靠他人教導而自己覺悟的修行者），在有佛的時代，可以成為阿羅漢（斷絕了一切煩惱，達到涅槃境界的修行者）。』

佛告訴阿難（佛陀的十大弟子之一）：『什麼叫做劍林地獄？劍林地獄就是：八千由旬（古印度長度單位）之內，到處都是劍樹，上面結著熱鐵丸作為果實，這樣的劍樹高達二十四由旬。有一些眾生，不孝順父母，不尊敬師長，造作惡口（惡語）的業，沒有慈愛之心，用刀杖加害他人。這種人罪業的報應，在臨命終時，心就像胡膠一樣，處處粘著，於是就想：『我的心被束縛著，對各種事物都放不下，沉迷於酒和美色，身體雖然遭遇患病，心卻仍然不能停止，如果有一把鋒利的刀來割斷這種愛戀就好了。』獄卒羅剎立刻應聲而至，化作侍者，拿著明鏡給罪人看，告訴罪人說：『你的心有很多執著，可以看看這面鏡子。』當（罪人）看這面鏡子的時候，看到鏡子中有鋒利的劍的影像，於是就想：『我現在身體虛弱，不能做那些淫慾之事，如果能用這把利劍割斷我的心，那該有多好啊！』當他這樣想的時候，就氣絕身亡，轉生為餓鬼，

【English Translation】 English version Calamity arises from disobeying the teacher's instructions. The retribution for such a person's sins, at the time of death, is that their chest and abdomen feel full of air, and their breathing becomes labored. They then think: 'My heart is like mud, and my chest is full of air. How wonderful it would be if a small fire could burn my body!' The prison guard Rakshasa (a demon in hell) immediately appears in response to this thought, transforming into the sinner's wife, holding a stove and covering the sinner with ashes. At this time, the sinner feels great joy, and because of this joy, they die and fall into the River of Ashes. In the forest of sword trees, there is a Rakshasa holding a sharp sword, intending to harm the sinner. The sinner, terrified, flees into the River of Ashes, and with each step, their feet are wounded by the swords. The sword trees rain down swords that enter through their pores. The Rakshasa uses a fork to pull out their heart, and the sinner falls to the ground, dying in agony, only to be revived again. Because of the sins of stealing from teachers and parents, this person experiences five hundred billion births and five hundred billion deaths in a single day and night. Driven by hunger and thirst, they open their mouth to eat, but the sword trees rain down swords that enter through their tongue, splitting their abdomen and tearing their chest, causing them to die in agony. Because they had previously heard the names of the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), after their sins are exhausted, they will be reborn in the human realm, but they will be very poor**. Realizing the impermanence of the world, they will renounce the world and study the Way. In a world without a Buddha, they can become a Pratyekabuddha (a solitary Buddha who attains enlightenment without the guidance of a teacher), and in a world with a Buddha, they can become an Arhat (a perfected being who has extinguished all defilements and attained Nirvana).'

The Buddha said to Ananda (one of the Buddha's ten principal disciples): 'What is called the Sword Forest Hell? The Sword Forest Hell is a place filled with sword trees for eight thousand yojanas (an ancient Indian unit of distance), with hot iron balls as their fruit. These sword trees are twenty-four yojanas high. There are beings who are not filial to their parents, do not respect their teachers, create evil karma through harsh speech, and have no compassion, using knives and clubs to harm others. The retribution for such a person's sins, at the time of death, is that their heart is like glue, clinging to everything. They then think: 'My heart is bound and attached, unable to let go of anything, indulging in wine and lust. Although my body is suffering, my mind still cannot rest. How wonderful it would be to have a sharp knife to cut off this attachment!' The prison guard Rakshasa immediately appears in response, transforming into an attendant, holding a bright mirror and showing it to the sinner, saying: 'Your heart has many attachments, you can look at this mirror.' When the sinner looks at the mirror, they see the image of a sharp sword in the mirror, and they think: 'My body is now weak and unable to engage in lustful activities. How wonderful it would be to use this sharp sword to cut off my heart!' As they think this, they die and are reborn as a hungry ghost,

劍樹間忽然化生，生已鐵丸從頂上入從口而出，腸胃燋爛躄地。獄卒復以鐵叉打撲驅令上樹，上一樹已鐵嘴蟲啖，以恐怖故踴身上樹。如是展轉悉經劍林，一日一夜八萬生八萬死，罪畢之後生饑饉世及疾疫劫，為人卑賤口氣恒臭人所惡見，過算數劫遇善知識發菩提心。」

佛告阿難：「云何名五百億刺林地獄？刺林地獄者：八千由旬滿中鐵刺，一一刺端有十二劍，樹上覆有大熱鐵鉗。世間自有愚癡眾生，惡口、兩舌、綺語、不義語，調戲無節枉說是非，說經典過、毀論義師。如此罪報命欲終時，咽燥舌干，即作此念：『得一利刺刺頸出血，令眾脈間流注眾水不亦快乎！』作是念時，獄卒羅剎化作父母，手執月珠，珠頭生刺持用擬口，如水欲渧，罪人歡喜：『我所愿者今已得果。』作是念已氣絕命終，如大電頃生刺林間。既生之後，獄卒羅剎手執鐵鉗拔舌令出，八十鐵牛有大鐵犁耕破其舌，刺林諸樹有風吹來撲打其軀，一日一夜六百生六百死。過是已后得生人中，唇咃面皺語言𡄓吃。如此罪人，體生諸創膿血盈流，經五百世人所惡見。過是已后，雖有所說人不信受，遇善知識發菩提心。」

佛告阿難：「云何名五百億銅柱地獄？銅柱地獄者：有一銅柱狀如大山，高六百由旬，下有猛火，火上鐵床上有刀輪，

【現代漢語翻譯】現代漢語譯本：劍樹林中忽然化生，剛一出生，鐵丸就從頭頂進入，從口中而出，腸胃被燒焦爛，倒在地上。獄卒又用鐵叉擊打驅趕，命令他上樹，剛一上樹就被鐵嘴蟲啃食，因為恐懼而跳躍著上另一棵樹。就這樣輾轉經過所有的劍樹林，一日一夜要經歷八萬次生和八萬次死，罪業結束后，會投生到饑荒和瘟疫流行的時代，為人卑賤，口中常有臭氣，被人厭惡。經過無數劫后，遇到善知識才能發起菩提心。

佛陀告訴阿難：『什麼叫做五百億刺林地獄？刺林地獄是這樣的：八千由旬的範圍內佈滿了鐵刺，每一根刺的頂端都有十二把劍，樹上還有熾熱的鐵鉗。世間有一些愚癡的眾生，喜歡惡語傷人、搬弄是非、花言巧語、說不義之語，無節制地調戲，隨意顛倒黑白，說經典的過失，詆譭論義的法師。這樣的罪報，在臨命終時，會感到咽喉乾燥，舌頭乾裂，這時就會產生這樣的念頭：『如果能用鋒利的刺刺破頸部，讓血液從脈絡中流出，讓水流遍全身，那該多麼痛快啊！』當他產生這樣的念頭時，獄卒羅剎（Yaksha，夜叉）會幻化成他的父母，手中拿著月珠，珠子的頂端生出刺，拿著它靠近罪人的嘴邊，好像要滴水一樣，罪人非常高興：『我所希望的現在終於實現了！』產生這樣的念頭后，氣息斷絕，命終，像閃電一樣迅速地投生到刺林地獄中。剛一出生，獄卒羅剎就用鐵鉗拔出他的舌頭，八十頭鐵牛用巨大的鐵犁耕破他的舌頭，刺林中的樹木被風吹動，撲打他的身體，一日一夜要經歷六百次生和六百次死。過了這些之後，才能投生到人間，但嘴唇外翻，面容醜陋，說話口吃。這樣的罪人，身上長滿瘡，膿血不斷流淌，要經歷五百世被人厭惡。過了這些之後，即使說些什麼，也沒有人相信，要遇到善知識才能發起菩提心。』

佛陀告訴阿難：『什麼叫做五百億銅柱地獄？銅柱地獄是這樣的：有一根銅柱，形狀像一座大山，高六百由旬，下面有猛烈的火焰，火焰之上的鐵床上還有刀輪，』

【English Translation】 English version: Suddenly, he is born amidst a forest of sword trees. As soon as he is born, iron pellets enter from the top of his head and exit from his mouth, his intestines and stomach are scorched and he collapses to the ground. The prison guards then strike and drive him with iron forks, ordering him to climb the trees. As soon as he climbs a tree, he is devoured by iron-beaked insects. Out of terror, he leaps onto another tree. In this way, he traverses the entire forest of swords, experiencing eighty thousand births and eighty thousand deaths in a single day and night. After his sins are exhausted, he is born into an age of famine and pestilence, becoming a lowly person with perpetually foul breath, loathed by all. After countless kalpas (aeons), he encounters a virtuous teacher and awakens the Bodhi mind (Bodhicitta, 菩提心).'

The Buddha told Ananda (阿難): 'What is called the five hundred billion thorn forest hell (刺林地獄)? The thorn forest hell is like this: eight thousand yojanas (由旬, ancient Indian unit of distance) are filled with iron thorns, each thorn tip has twelve swords, and there are also large hot iron tongs on the trees. In the world, there are foolish beings who engage in harsh speech, divisive speech, frivolous speech, and unrighteous speech, indulging in unrestrained jesting, falsely judging right and wrong, speaking ill of the sutras, and slandering the teachers of doctrine. As a result of such sins, when their lives are about to end, their throats become dry and their tongues parched. At that moment, they will have this thought: 'How delightful it would be to have a sharp thorn pierce my neck, allowing blood to flow from the veins and water to flow throughout my body!' When they have this thought, the Yaksha (羅剎, a type of demon) prison guards transform into their parents, holding a moon pearl in their hands. The pearl has thorns on its tip, and they hold it near the sinner's mouth, as if to drip water. The sinner rejoices: 'What I have wished for is now fulfilled!' After having this thought, their breath ceases, and they die, instantly being reborn in the thorn forest hell. As soon as they are born, the Yaksha prison guards use iron tongs to pull out their tongues, and eighty iron oxen use large iron plows to plow and break their tongues. The trees in the thorn forest are blown by the wind, striking their bodies, and they experience six hundred births and six hundred deaths in a single day and night. After this, they are reborn among humans, but their lips are everted, their faces are wrinkled, and their speech is stuttering. Such sinners are covered in sores, with pus and blood constantly flowing, and they are loathed by all for five hundred lifetimes. After this, even if they say something, no one believes them, and they must encounter a virtuous teacher to awaken the Bodhi mind.'

The Buddha told Ananda: 'What is called the five hundred billion copper pillar hell (銅柱地獄)? The copper pillar hell is like this: there is a copper pillar, shaped like a large mountain, six hundred yojanas high, with fierce flames below, and a wheel of knives on an iron bed above the flames,'

諸刀輪間有鐵嘴蟲，鐵烏在傍。世間自有愚癡眾生，貪惑滋多染愛不凈，犯邪淫行，非處非時行不凈業。設有比丘、比丘尼、婆羅門等諸梵行者，若於非時、非處犯不凈法，乃至一切犯邪行者，作不凈業。如此罪人臨命終時，舉身反強振掉不定，猶如弓弩不自勝持，即作此念：『得一堅大銅鐵柱者，縛此身體令不動搖。』獄卒羅剎應時即至，化作僮僕手執鐵杖，至罪人所，白言：『長者！汝今身強余物皆弱，可捉此杖。』心即歡喜氣絕命終。如弄杖頃生銅柱頭，猛火焰熾焚燒其身，驚怖下視，見鐵床上有端正女，若是女人見端正男心生愛著，從銅柱上欲投于地，銅柱貫身鐵鋼絡頸，鐵嘴諸蟲唼食其軀，落鐵床上，男女俱時六根火起，有鐵嘴蟲從眼而入，從男女根出。若污戒者，別有九億諸小蟲輩，如瘭疽蟲有十二嘴，嘴頭出火唼食其體。此邪淫報，一日一夜九百億生九百億死，罪畢乃出生鳩鴿中，受鳩鴿身經五百世；復生龍中經五百身，後生人中，無根、二根及不定根、黃門之身經五百世。設得為人，妻不貞良、子不慈孝、奴婢不順。過是已后，遇善知識發菩提心。」佛告阿難：「云何名五百億鐵機地獄？鐵機地獄者：有一鐵床縱廣正等四百由旬，上安諸𢭄，𢭄間皆有萬億鐵弩，鐵弩鏃頭百億鋒刃。世間自有愚癡眾生

，為貪慾故，不孝父母，不敬師長，不順善教，殺害眾生食諸奸人。此人罪報命欲終時，身體振動，身諸六竅汁自流出。如此罪人，見自己床如兜羅綿，即生是念：『何時得一堅冷之處，安身臥眠不亦快耶！』作是念時，獄卒羅剎以叉擎床，敷大榻㲪至罪人所，罪人見已心生歡喜，欲臥榻㲪，氣絕命終生鐵機上。萬億鐵𢭄關從下動，鐵𢭄低昂，無量鐵弩同時皆張，一一鐵箭射罪人心，一日一夜六百億生六百億死。如是罪人受罪畢已，生畜生中經五百世，還生人間，貧窮下賤為人所使，多墮刑獄恒受鞭撻。過是已后，遇善知識發菩提心。」

佛告阿難：「云何名鐵網地獄？鐵網地獄者：八十九重諸鐵羅網，一一網間百億鐵針；一一鐵針施五關𢭄。世間自有虛妄眾生，邪心諂曲妖媚惑人，心懷讒賊晝夜惡念，剎那剎那頃成就惡念。此人罪報臨命終時，身體搔癢，即作此念：『得一束針镵刺疥蟲不亦樂乎！』作是念時，獄卒羅剎化為良醫，手執利針唱言：『治病』。罪人心喜，氣絕命終生鐵網間，𢫫身下過眾𢭄皆動，無量諸針射入毛孔。如是婉轉諸鐵網間，剎那頃死剎那頃生，罪畢乃出生于邊地無佛法處，亦不聞說世間善語，何況正法？雖生人中三惡道攝，過算數劫遇善知識，雖得聞法心不解了。」

佛告阿難

【現代漢語翻譯】現代漢語譯本：因為貪慾的緣故，不孝順父母，不尊敬師長，不聽從好的教誨，殺害眾生，吃那些奸詐之人的食物。這種人罪報臨近，壽命將終時，身體會劇烈顫動，身上所有的六個孔竅都會流出汁液。這樣的罪人，看到自己的床如同柔軟的兜羅綿，就會生起這樣的念頭：『什麼時候能得到一個堅硬寒冷的地方，安穩地躺下睡覺，那該有多麼快樂啊！』當他產生這個念頭時，獄卒羅剎（地獄中的惡鬼）會用叉子抬起床，鋪開巨大的榻㲪，送到罪人面前。罪人看到后，心中歡喜，想要躺在榻㲪上，卻氣絕身亡，生到鐵機之上。萬億個鐵製的機關從下面啟動，鐵製的機關上下起伏，無數的鐵弩同時張開，每一支鐵箭都射入罪人的心中，一日一夜經歷六百億次生和六百億次死。這樣的罪人受罪完畢后，會轉生到畜生道中，經歷五百世，然後轉生到人間，貧窮困苦，被人奴役，經常墮入刑獄，遭受鞭打。經歷這些之後，遇到善知識，才能發起菩提心。」

佛告訴阿難（佛陀的弟子）：「什麼叫做鐵網地獄？鐵網地獄是：八十九重鐵製的羅網，每一張網之間有百億根鐵針；每一根鐵針都設定了五個機關。世間自有虛妄的眾生，心懷邪惡，諂媚奸詐，用妖媚之術迷惑他人，心中懷著讒言賊心，日夜想著惡念，剎那剎那之間都在成就惡念。這種人罪報臨近，壽命將終時，身體會感到搔癢，就會產生這樣的念頭：『如果能得到一把針來刺那些疥蟲，那該有多麼快樂啊！』當他產生這個念頭時，獄卒羅剎會化身為良醫，手中拿著鋒利的針，喊道：『治病了！』罪人心中歡喜，氣絕身亡，生到鐵網之間，身體順著鐵網向下移動，所有的機關都啟動，無數的針射入他的毛孔。就這樣在鐵網之間婉轉掙扎，剎那間死去，剎那間又活過來，罪報完畢后，才能出生在邊遠地區，沒有佛法的地方，也聽不到世間的善語，更何況是正法？即使轉生到人間，也被三惡道所攝持，經過無數劫后，才能遇到善知識，即使能夠聽聞佛法，內心也無法理解。」

佛告訴阿難（佛陀的弟子）：

【English Translation】 English version: 'Due to greed, they are unfilial to their parents, disrespectful to their teachers, disobedient to good teachings, killing sentient beings and consuming the food of treacherous people. When the retribution for this person's sins approaches and their life is about to end, their body will tremble violently, and fluids will flow from all six orifices. Such a sinner, seeing their bed as soft as silk-cotton, will have this thought: 'When can I find a firm and cold place to lie down and sleep comfortably!' As this thought arises, the prison guard Rakshasa (demon in hell) will lift the bed with a fork, spread out a large mattress, and bring it to the sinner. Upon seeing it, the sinner will rejoice and desire to lie on the mattress, but will die with their last breath and be born on an iron machine. Hundreds of millions of iron mechanisms will activate from below, the iron mechanisms will rise and fall, and countless iron crossbows will be drawn simultaneously, each iron arrow piercing the sinner's heart, experiencing six hundred billion births and six hundred billion deaths in a single day and night. After such a sinner has completed their punishment, they will be reborn into the animal realm for five hundred lifetimes, and then be reborn as a poor and enslaved human, often falling into prisons and suffering whippings. After this, they will encounter a virtuous teacher and awaken the Bodhi mind.'

The Buddha told Ananda (Buddha's disciple): 'What is called the Iron Net Hell? The Iron Net Hell consists of eighty-nine layers of iron nets, with hundreds of millions of iron needles between each net; each iron needle is equipped with five mechanisms. In the world, there are false beings with evil and deceitful hearts, who use seductive charms to mislead others, harboring slanderous and treacherous thoughts, and constantly generating evil thoughts day and night. When the retribution for this person's sins approaches and their life is about to end, their body will feel itchy, and they will have this thought: 'How delightful it would be to have a bundle of needles to prick these scabies!' As this thought arises, the prison guard Rakshasa will transform into a good doctor, holding sharp needles and proclaiming: 'Curing diseases!' The sinner will rejoice, die with their last breath, and be born within the iron nets. As their body descends through the nets, all the mechanisms will activate, and countless needles will pierce their pores. Thus, they will writhe and struggle within the iron nets, dying and being reborn in an instant, until their punishment is complete, and they are born in a remote land where there is no Buddha's teaching, nor do they hear good words of the world, let alone the true Dharma? Even if they are reborn as humans, they are still bound by the three evil realms, and after countless eons, they may encounter a virtuous teacher, but even if they hear the Dharma, their hearts will not understand it.'

The Buddha told Ananda (Buddha's disciple):

：「云何名鐵窟地獄。鐵窟地獄者：餓鬼道中最上苦法，有一鐵山縱廣正等二十五由旬，山上覆有五百萬億大熱鐵丸，一一鐵丸團圓正等十三由旬，山間復有百千刀劍。是時彼山東向開張有一小孔，如摩伽陀鬥口但出黑煙。世間自有愚癡眾生，慳貪縛著心如金剛，但樂求索無有厭足，父母妻子悉不給與，師長教授視如糞穢，奴婢親友不施衣食。如是慳人不慮無常，護惜財物猶如眼目，此人罪報命欲終時，諸情閉塞口噤不語，心中默唸：『我死之後是諸惡人，食我財物如啖鐵丸，居我屋宅如處闇室。』作是念已，獄卒羅剎化為慳人，幻收財物至罪人所，以火焚之。罪人心喜氣絕命終，生火山上，猶如融銅鑄鐵窟中。既入窟中，劍蟲、刀蟲唼食其軀，煙燻其眼不見火炎，周慞惶怖東西馳走，頭打鐵山鐵丸上下，從頂而入從足而出，一念頃死一念頃生，罪畢乃出生餓鬼中，其身長大數十由旬，咽如針筒腹如大山，東西求食融銅灌咽，經八千歲乃得苦畢，生食唾鬼、食膿鬼、食血鬼中，罪畢復生廁神豬狗，罪畢復生貧窮卑賤無衣食處，遇善知識發菩提心。」

佛告阿難：「云何名鐵丸地獄？鐵丸地獄者：八十由旬滿中鐵城八十八鬲，一一鬲中有五刀山持用覆上，下有十八大惡鐵蛇，蛇皆吐舌舌出鐵劍，劍頭火然。世間自

【現代漢語翻譯】現代漢語譯本：『什麼是鐵窟地獄？鐵窟地獄是餓鬼道中最極端的苦難之處。有一座鐵山，縱橫都是二十五由旬（Yojana，古印度長度單位），山上還有五百萬億個巨大的熾熱鐵丸，每個鐵丸都是圓形的，直徑十三由旬。山間還有成百上千的刀劍。這時，那座鐵山的東面裂開一個小孔，像摩伽陀（Magadha）的鬥口一樣，只冒出黑煙。世間有一些愚癡的眾生，吝嗇貪婪，心像金剛一樣堅硬，只喜歡索取而沒有滿足的時候，對父母妻子都不肯給予，對師長教授視如糞土，對奴婢親友也不施捨衣食。像這樣慳吝的人不考慮無常，愛護財物就像愛護自己的眼睛一樣。這種人罪報來臨，壽命將終結時，各種感覺閉塞，口也閉緊說不出話，心中默默唸道：『我死之後，那些惡人會像吞吃鐵丸一樣吃我的財物，住在我的屋子裡就像身處黑暗的房間。』這樣想完，獄卒羅剎（Rakshasa，惡鬼）就變化成慳吝的人，幻化出收取財物的景象到罪人那裡，用火焚燒。罪人心裡高興，斷氣命終，生到火山上，就像融化的銅鐵被澆鑄在鐵窟中一樣。進入鐵窟后，劍蟲、刀蟲啃食他的身體，煙燻他的眼睛，看不見火焰，驚慌失措地四處奔走，頭撞鐵山，鐵丸從他的頭頂進入，從腳底穿出，一念之間死去，一念之間又活過來，罪報完畢后才得以從鐵窟中出來，生到餓鬼道中，他的身體長大到幾十由旬，咽喉像針筒一樣細，肚子像大山一樣大，四處尋找食物，只能喝融化的銅汁，經過八千歲才能結束這種痛苦，轉生到食唾鬼、食膿鬼、食血鬼中，罪報完畢后又轉生為廁神、豬狗，罪報完畢后又轉生到貧窮卑賤沒有衣食的地方，如果遇到善知識，才能發起菩提心。』

佛告訴阿難（Ananda，佛陀的十大弟子之一）：『什麼是鐵丸地獄？鐵丸地獄是：八十由旬的範圍內都是鐵城，有八十八個隔間，每個隔間里都有五座刀山覆蓋在上面，下面有十八條巨大的惡鐵蛇，蛇都吐出舌頭，舌頭變成鐵劍，劍頭燃燒著火焰。世間自

【English Translation】 English version: 『What is called the Iron Cave Hell? The Iron Cave Hell is the most extreme suffering in the realm of hungry ghosts. There is an iron mountain that is twenty-five yojanas (Yojana, an ancient Indian unit of distance) in length and width. On the mountain, there are five million trillion large, hot iron balls, each iron ball being perfectly round and thirteen yojanas in diameter. Between the mountains, there are hundreds of thousands of swords. At this time, the east side of that iron mountain opens up a small hole, like the mouth of a Magadha (Magadha, an ancient Indian kingdom) pot, but only emitting black smoke. In the world, there are foolish beings who are stingy and greedy, their hearts as hard as diamonds, only enjoying seeking and never being satisfied, not giving to their parents and wives, regarding their teachers and professors as filth, and not giving clothes and food to their servants and friends. Such stingy people do not consider impermanence, cherishing their wealth as if it were their own eyes. When the karmic retribution of such a person comes and their life is about to end, their senses are blocked, their mouths are closed and they cannot speak, and they silently think in their hearts: 『After I die, those evil people will eat my wealth like swallowing iron balls, and live in my house as if they were in a dark room.』 After thinking this, the prison guard Rakshasa (Rakshasa, a demon) transforms into a stingy person, illusionally collecting wealth and bringing it to the sinner, burning it with fire. The sinner is happy in his heart, breathes his last, and is born on a volcano, like molten copper being cast in an iron cave. After entering the cave, sword worms and knife worms devour his body, the smoke burns his eyes, he cannot see the flames, and he runs around in panic, hitting his head against the iron mountain, the iron balls entering from the top of his head and exiting from the soles of his feet, dying in one thought and being reborn in the next. After his sins are exhausted, he is able to come out of the iron cave and is born into the realm of hungry ghosts, his body growing to tens of yojanas in length, his throat as thin as a needle, and his belly as big as a mountain, seeking food everywhere, only able to drink molten copper, and after eight thousand years he is able to end this suffering, and is reborn among the pus-eating ghosts, and blood-eating ghosts. After his sins are exhausted, he is reborn as a toilet god, pigs, and dogs, and after his sins are exhausted, he is reborn in a poor and lowly place without food and clothing, and if he encounters a good teacher, he can arouse the Bodhi mind.』

The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples): 『What is called the Iron Ball Hell? The Iron Ball Hell is: an iron city within a range of eighty yojanas, with eighty-eight compartments, each compartment having five knife mountains covering it, and below there are eighteen large evil iron snakes, all the snakes spitting out their tongues, the tongues turning into iron swords, the tips of the swords burning with flames. In the world, there are

有愚癡眾生，毀辱佈施言施無報，勸人藏積。如是癡人，向國王、大臣、沙門、婆羅門及一切眾說施無因亦無果報。如此罪人臨命終時，頸強脈縮回轉不語，不喜見人低視而臥，心中但念：『我積財寶得與我俱快不可言。』獄卒羅剎化作其妻，捉熱鐵丸化作寶器，在其人前語言：『我隨汝死，婉轉相著終不相離。』氣絕命終生鐵城中，東西馳走鐵蛇出毒纏繞其身，節頭火然，即作是念：『愿天愛我降注甘雨。』應念即雨大熱鐵丸，從頂而入足下而出，罪畢乃為貧窮孤獨瘖啞之人，是人歲數如鐵窟說，遇善知識發菩提心。」

佛告阿難：「云何名尖石地獄？尖石地獄者：有二十五石山，一一石山有八冰池；一一冰池有五毒龍。世間自有愚癡眾生，比丘、比丘尼、沙彌、沙彌尼、式叉摩尼、優婆塞、優婆夷、九十五種諸梵志等，法說非法，非法說法，或犯輕戒久不懺悔，心無慚愧猶如猿猴。此人罪報命欲終時，心下氣滿腹脹如鼓，飲食噎吐水漿不下，即作是念：『得一石尖塞我咽喉不亦快乎！』作是念時，獄卒羅剎化作良醫，幻捉石尖作大藥丸，著其口中告言：『閉口。』心生歡喜，氣絕命終生石山間，無量尖石從背上入從胸前出。獄卒復以鐵叉叉口以石內中，一日一夜六十億死六十億生，此是生報，從此命終墮黑

【現代漢語翻譯】現代漢語譯本：有愚癡的眾生，詆譭佈施，說佈施沒有果報，勸人積攢財物。這樣的愚癡之人，對國王、大臣、沙門（出家修道的人）、婆羅門（祭司）以及所有的人說佈施沒有原因也沒有結果。這樣的罪人在臨死的時候，脖子僵硬，脈搏收縮，頭頸迴轉說不出話，不喜歡見人，低著頭躺著，心中只想著：『我積攢的財寶能夠和我在一起，真是快樂無比。』獄卒羅剎（惡鬼）變化成他的妻子，拿著燒紅的鐵丸，變化成寶器，在那人面前說：『我隨著你死，纏綿相愛，終究不會分離。』這人斷氣死去後，就生在鐵城之中，東西奔跑，鐵蛇出來噴出毒液纏繞他的身體，每一節都燃燒著火焰，這時他就會想：『希望天神可憐我，降下甘甜的雨水。』剛一這樣想，天上就下起滾燙的鐵丸，從頭頂進入，從腳底穿出，罪報完畢后，就轉世成為貧窮孤獨、又聾又啞的人。這個人所受的苦難就像鐵窟所描述的那樣漫長，如果遇到善知識，才能發起菩提心（覺悟之心）。

佛告訴阿難（佛陀的弟子）說：『什麼叫做尖石地獄？尖石地獄是這樣的：有二十五座石山，每一座石山都有八個冰池；每一個冰池裡都有五條毒龍。世間自有愚癡的眾生，包括比丘（出家男子）、比丘尼（出家女子）、沙彌（小出家男子）、沙彌尼（小出家女子）、式叉摩尼（預備出家的女子）、優婆塞（在家男居士）、優婆夷（在家女居士）、以及九十五種其他的梵志（修行人）等等，他們用佛法來解釋非法，用非法來解釋佛法，或者觸犯了輕微的戒律很久也不懺悔，心中沒有慚愧，就像猿猴一樣。這種人受罪報，在臨死的時候，下身的氣充滿，肚子脹得像鼓一樣，吃東西嚥不下去，水也喝不下去，這時他就會想：『如果有一塊尖石塞住我的咽喉，那該有多好啊！』剛一這樣想的時候，獄卒羅剎就變化成好醫生，變幻地拿著尖石做成大藥丸，放在他的口中，告訴他說：『閉上嘴巴。』這人心生歡喜，斷氣死去後就生在石山之間，無數的尖石從他的背上進入，從胸前穿出。獄卒又用鐵叉叉開他的嘴巴，把石頭塞進去，一天一夜要死六十億次，生六十億次，這是他所受的生報，從這裡死去之後，就會墮入黑

【English Translation】 English version: There are foolish beings who slander charity, saying that giving brings no reward, and encourage people to hoard wealth. Such foolish people tell kings, ministers, shramanas (ascetics), brahmanas (priests), and all others that giving has no cause and no result. When such a sinner is about to die, their neck stiffens, their pulse contracts, they turn their head and cannot speak, they dislike seeing people, they lie down with their eyes lowered, and in their heart they think only: 'The treasures I have accumulated will be with me, how wonderful!' The prison guard rakshasa (demon) transforms into their wife, holding hot iron balls transformed into precious vessels, and says to that person: 'I will follow you in death, clinging to you intimately and never separating.' When their breath expires and they die, they are born in an iron city, running east and west as iron snakes emerge, spewing venom and coiling around their body, each joint burning with fire. Then they think: 'May the heavens have mercy on me and send down sweet rain.' In response to this thought, a rain of large, hot iron balls falls, entering from the top of their head and exiting from their feet. When their sins are exhausted, they are reborn as a poor, lonely, mute person. The years of suffering for this person are as long as described in the Iron Cave, and only by encountering a good teacher can they awaken the bodhicitta (mind of enlightenment).

The Buddha said to Ananda (Buddha's disciple): 'What is called the Sharp Stone Hell? The Sharp Stone Hell is this: there are twenty-five stone mountains, and each stone mountain has eight ice ponds; each ice pond has five poisonous dragons. In the world, there are foolish beings, including bhikshus (monks), bhikshunis (nuns), shramaneras (novice monks), shramanerikas (novice nuns), shikshamanas (probationary nuns), upasakas (male lay devotees), upasikas (female lay devotees), and ninety-five kinds of other brahmacharis (religious students), who use the Dharma to explain what is not Dharma, and use what is not Dharma to explain the Dharma, or who violate minor precepts for a long time without repenting, and whose hearts are without shame, like monkeys. When such a person is about to die and receive the retribution for their sins, the lower part of their body is filled with gas, their abdomen swells like a drum, they cannot swallow food, and they cannot drink water. Then they think: 'How wonderful it would be to have a sharp stone to block my throat!' As soon as they think this, the prison guard rakshasa transforms into a good doctor, magically holding a sharp stone and making it into a large pill, placing it in their mouth and saying: 'Close your mouth.' Their heart fills with joy, and when their breath expires and they die, they are born among the stone mountains, with countless sharp stones entering from their back and exiting from their chest. The prison guard then uses an iron fork to pry open their mouth and inserts stones into it, dying sixty billion times and being born sixty billion times in one day and one night. This is the retribution they receive in life, and after dying from this, they will fall into the Black

繩地獄。黑繩地獄者：八百鐵鎖八百鐵山，豎大鐵幢兩頭系鎖，獄卒羅剎驅蹙罪人，令負鐵山、鐵繩上走，不勝落地墮鑊湯中，羅剎驅起，渴急飲鐵吞石而走，一日一夜經歷是苦凡十萬遍。罪畢生世為人僮僕，遇善知識為說實法，如好白㲲易染受色，得阿羅漢，三明六通具八解脫。」

佛告阿難：「云何名十八飲銅地獄？飲銅地獄者：千二百種雜色銅車，一銅車上六千銅丸。自有眾生，慳貪嫉妒邪見惡說，不施父母、妻子、眷屬及與一切，心生慳嫉，見他得利如箭入心。如是罪人慾命終時，多病消瘦昏言囈語，口中自說：『欲得果食。』作是語時，獄卒羅剎化己銅車滿車載果至罪人所，罪人得已心生歡喜，即作念言：『得此美果食不知厭，甚適我願。』歡喜踴躍，氣絕命終。未經幾時生銅車上，不久即往生銅山間，銅車轢頸，獄卒羅剎以鉗，㭦口飲以烊銅，飲烊銅已迷悶躄地，唱言：『饑饑。』尋時獄卒擘口令開，以銅鐵丸置其口中，吞十八丸節節火然，東西馳走經於一日，爾乃命終。獄卒唱言：『汝前身時諂諛邪見，慳貪嫉妒，以是因緣受鐵丸報；或曾出家毀犯輕戒，久不悔過虛食信施，以此因緣食諸鐵丸。』此人罪報億千萬歲不識水谷，受罪畢已還生人中，五百世中言語𡄓吃不自辯了，以宿習故，食后啖炭

【現代漢語翻譯】現代漢語譯本：黑繩地獄。黑繩地獄是這樣的：有八百條鐵鎖和八百座鐵山，豎立著巨大的鐵柱，兩頭繫著鎖鏈。獄卒羅剎驅趕著罪人，讓他們揹負鐵山，在鐵繩上行走，無法承受而墜落到鑊湯之中。羅剎又把他們驅趕起來，罪人極度口渴，只能飲鐵吞石而繼續行走。這樣一日一夜要經歷十萬遍這樣的痛苦。罪業完畢后，轉生為人，成為奴僕，如果遇到善知識為他們講說真實的佛法，就像潔白的細絹容易染色一樣，能夠證得阿羅漢果位（梵文：Arhat，斷盡煩惱，證入涅槃的聖者），具足三明六通和八解脫。

佛告訴阿難（梵文：Ananda，釋迦牟尼佛的十大弟子之一，以記憶力超群著稱）說：『什麼叫做十八飲銅地獄呢？飲銅地獄是這樣的：有一千二百種不同顏色的銅車，每輛銅車上有六千個銅丸。有些眾生，因為慳吝貪婪、嫉妒他人、持邪見、惡語傷人，不肯佈施給父母、妻子、親屬以及其他人，心中充滿慳吝和嫉妒，看到別人得到利益就像箭射入心中一樣痛苦。這樣的罪人在臨命終時，會生很多病，身體消瘦，神志不清，胡言亂語，口中會自言自語說：『想要得到水果吃。』當他們說出這樣的話時，獄卒羅剎會變化出銅車，裝滿水果來到罪人面前。罪人得到水果后，心中非常歡喜，心想：『得到這些美味的水果，吃也吃不夠，真是太滿足我的願望了。』他們歡喜雀躍，然後氣絕身亡。沒過多久，他們就生到銅車上，很快又來到銅山之間，銅車碾壓著他們的脖頸，獄卒羅剎用鉗子撬開他們的嘴，灌入熔化的銅汁。喝下熔化的銅汁后，他們昏迷倒地，喊叫著：『飢餓，飢餓。』這時，獄卒會掰開他們的嘴，把銅鐵丸塞進他們的口中，吞下十八個銅鐵丸，身體的每一處都燃燒著火焰，東西奔跑一天，然後才死去。獄卒會呵斥他們說：『你前世諂媚虛偽，持邪見，慳吝貪婪，嫉妒他人，因為這些原因，所以要受吞食鐵丸的報應；或者曾經出家，但違犯了輕微的戒律，很久都沒有懺悔，白白地享用信徒的供養，因為這些原因，所以要吞食鐵丸。』這些罪人要經歷億萬年的時間，無法吃到水和食物。受罪完畢后，還會轉生到人間，五百世中說話結巴，表達不清自己的意思，因為前世的習氣，吃完飯後還想吃炭。』

【English Translation】 English version: The Hell of Black Ropes. The Hell of Black Ropes is like this: there are eight hundred iron chains and eight hundred iron mountains. A large iron pillar stands, with chains tied to both ends. The prison wardens, Rakshasas (Sanskrit: Rākṣasa, a type of demon or goblin), drive and press the sinners, making them carry the iron mountains and walk on the iron ropes. Unable to bear it, they fall into the cauldron of boiling soup. The Rakshasas drive them up again, and the sinners, extremely thirsty, can only drink iron and swallow stones as they continue to walk. In this way, they experience such suffering ten thousand times in a single day and night. When their sins are exhausted, they are reborn as human beings, becoming servants. If they encounter a virtuous teacher who explains the true Dharma (Sanskrit: Dharma, the teachings of the Buddha), like a clean white cloth easily dyed, they can attain the state of Arhat (Sanskrit: Arhat, a perfected being who has attained Nirvana), possessing the three kinds of knowledge, six supernatural powers, and eight liberations.

The Buddha told Ananda (Sanskrit: Ānanda, one of the ten principal disciples of the Buddha, known for his excellent memory): 'What is called the Eighteenth Hell of Drinking Copper? The Hell of Drinking Copper is like this: there are one thousand two hundred kinds of copper carts of various colors, with six thousand copper balls on each cart. Some beings, due to their stinginess, greed, jealousy, wrong views, and evil speech, do not give to their parents, wives, relatives, or anyone else. Their hearts are filled with stinginess and jealousy, and seeing others gain benefits is like an arrow piercing their hearts. When such sinners are about to die, they suffer from many illnesses, become emaciated, and speak deliriously. They will mutter to themselves, saying, 'I want to eat fruit.' When they say these words, the prison wardens, Rakshasas, will transform copper carts, fully loaded with fruit, and bring them to the sinners. When the sinners receive the fruit, they are overjoyed, thinking, 'Getting these delicious fruits, I can't eat enough of them, it truly fulfills my wishes.' They rejoice and leap for joy, and then their breath expires and they die. Not long after, they are born on the copper carts, and soon they arrive among the copper mountains. The copper carts crush their necks, and the prison wardens, Rakshasas, use tongs to pry open their mouths and pour molten copper into them. After drinking the molten copper, they faint and fall to the ground, crying out, 'Hunger, hunger.' At this time, the prison wardens will pry open their mouths and place copper and iron balls into them. Swallowing eighteen copper and iron balls, every part of their body burns with flames. They run east and west for a day, and then they die. The prison wardens will scold them, saying, 'In your previous life, you were flattering and deceitful, held wrong views, were stingy, greedy, and jealous of others. Because of these reasons, you must suffer the retribution of swallowing iron balls; or you may have been a monk who violated minor precepts, and for a long time did not repent, vainly consuming the offerings of believers. Because of these reasons, you must swallow iron balls.' These sinners will experience hundreds of millions of years without being able to eat water or food. After their sins are exhausted, they will be reborn among humans, and for five hundred lifetimes they will stutter and be unable to express themselves clearly. Due to the habits of their previous lives, they will want to eat charcoal after eating food.'

及啖土塊，過是以後，遇善知識發菩提心。」

佛說觀佛三昧海經卷第五大正藏第 15 冊 No. 0643 佛說觀佛三昧海經

佛說觀佛三昧海經卷第六

東晉天竺三藏佛陀跋陀羅譯

觀四無量心品第五

爾時世尊說是語時，佛心力故，十種白光從佛心出，其光遍照十方世界，一一光中無量化佛乘寶蓮華。時會大眾見佛光明，如頗梨水或見如乳，見諸化佛從佛胸出入于佛臍，游佛心間乘大寶船，經往五道受罪人所，一一罪人見諸化佛，如己父母善友所親，漸漸為說出世間法。是時空中有大音聲告諸大眾：「汝等今者應觀佛心，諸佛心者是大慈也，大慈所緣緣苦眾生。」

佛告阿難：「云何名慈心？慈心者：應當繫念緣苦眾生。苦眾生者，謂三惡道極苦惱者。」

佛說是語，時會大眾，見於地獄、餓鬼、畜生，解脫相三昧力故，令諸眾生自識宿命，見受苦者皆是前世無量劫中，父母師徒諸善親友，見已啼泣，為佛作禮白言：「世尊！我等今者因佛力故見苦眾生，悉是我等父母師長。」

佛告大眾：「三界眾生輪迴六趣，如旋火輪，或為父母、兄弟、宗親，三界一切無不是汝所親之者，云何起意生殺嫉心？」

作是語已，凈飯王等一切大眾白佛言：

【現代漢語翻譯】現代漢語譯本：『甚至吞食泥土，此後，遇到善知識而發起菩提心。』

《佛說觀佛三昧海經》卷第五大正藏第15冊 No. 0643 《佛說觀佛三昧海經》

《佛說觀佛三昧海經》卷第六

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）譯

觀四無量心品第五

爾時世尊說這些話的時候，由於佛的心力，十種白光從佛的心中發出，這些光遍照十方世界，每一道光中都有無量化佛乘坐寶蓮華。當時集會的大眾見到佛的光明，如同頗梨水，或者見到如同乳汁，見到諸化佛從佛的胸口出來，進入佛的臍部，在佛的心間遊走，乘坐大寶船，前往五道受罪人的地方，每一個罪人見到諸化佛，如同自己的父母、善友和親人，漸漸地為他們宣說出世間法。這時空中有巨大的聲音告訴大眾：『你們現在應當觀佛的心，諸佛的心就是大慈悲啊，大慈悲所緣的對象是受苦的眾生。』

佛告訴阿難（Ananda）：『什麼叫做慈心？慈心就是：應當繫念緣于受苦的眾生。受苦的眾生，指的是三惡道中極度苦惱的眾生。』

佛說完這些話，當時集會的大眾，見到地獄、餓鬼、畜生道的眾生，因為解脫相三昧的力量，讓這些眾生自己認識到宿命，見到受苦的眾生都是前世無量劫中的父母、師長和各位善友親人，見到之後啼哭，為佛作禮說道：『世尊！我們現在因為佛的力量，見到受苦的眾生，都是我們的父母師長。』

佛告訴大眾：『三界眾生在六道中輪迴，如同旋轉的火輪，有時是父母、兄弟、宗親，三界一切沒有不是你們親人的，為什麼還要生起殺害和嫉妒的心呢？』

說完這些話，凈飯王（Suddhodana）等一切大眾對佛說：

【English Translation】 English version: 'And even ate lumps of earth, after which, encountered a wise teacher and generated Bodhicitta (the mind of enlightenment).'

The Sutra of the Ocean of Buddha Contemplation Samadhi, Volume 5 Taisho Tripitaka Volume 15, No. 0643 The Sutra of the Ocean of Buddha Contemplation Samadhi

The Sutra of the Ocean of Buddha Contemplation Samadhi, Volume 6

Translated by Buddhabhadra (Buddhabhadra), a Tripitaka master from India of the Eastern Jin Dynasty

Chapter 5: Contemplation on the Four Immeasurable Minds

At that time, when the World Honored One spoke these words, due to the power of the Buddha's mind, ten kinds of white light emanated from the Buddha's heart, and the light illuminated the ten directions of the world. In each light, there were countless manifested Buddhas riding on jeweled lotus flowers. The assembly at that time saw the Buddha's light, like crystal water, or like milk. They saw the manifested Buddhas emerging from the Buddha's chest, entering the Buddha's navel, traveling in the Buddha's heart, riding on great jeweled boats, going to the places of sentient beings suffering in the five paths. Each suffering being saw the manifested Buddhas as their own parents, good friends, and relatives, and gradually, they expounded the Dharma of transcending the world for them. At this time, there was a great voice in the sky telling the assembly: 'You should now contemplate the Buddha's mind. The minds of all Buddhas are great compassion. The object of great compassion is suffering sentient beings.'

The Buddha told Ananda (Ananda): 'What is called the mind of loving-kindness (慈心)? The mind of loving-kindness is: one should focus one's thoughts on suffering sentient beings. Suffering sentient beings refer to those who are extremely afflicted in the three evil realms.'

When the Buddha spoke these words, the assembly at that time saw the beings in hell, hungry ghosts, and animals. Because of the power of the Samadhi of Liberation, these beings were able to recognize their past lives. They saw that the suffering beings were all their parents, teachers, and good friends from countless kalpas in the past. After seeing this, they wept and prostrated to the Buddha, saying: 'World Honored One! Because of the Buddha's power, we now see that the suffering beings are all our parents and teachers.'

The Buddha told the assembly: 'Sentient beings in the three realms transmigrate in the six paths, like a revolving fire wheel. Sometimes they are parents, brothers, or relatives. There is nothing in the three realms that is not related to you. Why do you give rise to thoughts of killing and jealousy?'

After saying these words, King Suddhodana (Suddhodana) and the entire assembly said to the Buddha:

「世尊！云何名為慈心三昧，惟愿世尊為我略說。」

佛告大眾：「夫慈心者，應當起想先緣所親，繫念之時念己父母受諸苦惱有不孝者；念己妻子、所愛眾生受諸苦惱；有見眾生，癩病㿈瘡。見已作念：『當云何救？』一想成已應作二想；二想成已應作三想；三想成已滿一室想；一室想成已滿於僧坊；一僧坊成已滿一由旬；一由旬成已滿一閻浮提；閻浮提成已滿弗婆提；弗婆提成已滿三天下，如是漸廣滿十方界。

「見東方眾生儘是其父；見西方眾生悉是其母；見南方眾生悉是其兄；見北方眾生悉是其弟；見下方眾生悉是妻子；見上方眾生悉是師長；其餘四維悉是沙門、婆羅門等。見是眾生皆受苦惱，或遇重病；或見在於刀山劍樹火車爐炭。一切苦事見已悲泣，欲拔其苦自作我想，乘寶蓮華詣諸人所，調身按摩為洗癩瘡，見地獄火憂悲雨淚欲滅其火。見諸餓鬼，刺身出血化作乳想，供給餓鬼令得飽滿，既飽滿已為其說法，贊佛、贊法、贊比丘僧，作是贊已益更憂悲心無暫舍。如是慈心極令通利，事事廣說如慈三昧，如是慈心名習慈者。

「既習慈已次當行悲，悲者見眾受苦，如箭入心如破眼目，心極悲苦遍體雨血欲拔彼苦，如此悲者有百億門，廣說如大悲三昧。

「行慈悲已次行大喜，見

【現代漢語翻譯】現代漢語譯本：『世尊！什麼是慈心三昧（Citta-samādhi of loving-kindness）？懇請世尊為我簡略地解說。』

佛告訴大眾：『所謂慈心，應當首先觀想與自己親近的人，在繫念時觀想自己的父母遭受各種苦惱，甚至有不孝順的行為；觀想自己的妻子、兒女以及所愛的眾生遭受各種苦惱；看見眾生身患癩病、惡瘡。看見這些后，心中思念：『應當如何救助他們呢？』當一種觀想成就后，就應當進行第二種觀想；第二種觀想成就后，就應當進行第三種觀想；第三種觀想成就后，就觀想充滿整個房間；整個房間的觀想成就后，就觀想充滿整個僧房；整個僧房的觀想成就后，就觀想充滿一由旬（yojana）；一由旬的觀想成就后，就觀想充滿整個閻浮提（Jambudvīpa）；閻浮提的觀想成就后，就觀想充滿弗婆提（Pūrvavideha）；弗婆提的觀想成就后，就觀想充滿三天下，這樣逐漸擴大，充滿十方世界。

『看見東方眾生都像是自己的父親；看見西方眾生都像是自己的母親；看見南方眾生都像是自己的兄長；看見北方眾生都像是自己的弟弟；看見下方的眾生都像是自己的妻子兒女；看見上方的眾生都像是自己的師長；其餘四維方向的眾生都像是沙門（śrāmaṇa）、婆羅門（brāhmaṇa）等。看見這些眾生都遭受苦惱，或者身患重病；或者看見他們身處刀山、劍樹、火車、爐炭之中。看見一切苦難之事後，悲傷哭泣，想要拔除他們的痛苦，自己化作蓮花，前往這些人所在之處，調整身體，**為他們清洗癩瘡，看見地獄之火，憂愁悲傷，流淚想要熄滅火焰。看見各種餓鬼，刺破身體流出血，觀想這些血變成乳汁，供給餓鬼，讓他們得到飽滿，他們飽滿后，為他們說法，讚歎佛、讚歎法、讚歎比丘僧（bhikṣu-saṃgha），作這樣的讚歎后，更加憂愁悲傷，心中沒有片刻的捨棄。像這樣慈心極其通達順利，事事廣為宣說，就像慈三昧一樣，像這樣修習慈心，就叫做習慈者。

『已經修習慈心后，接下來應當行悲，悲憫之心是看見眾生遭受痛苦，就像箭射入心中，就像眼睛被刺破一樣，心中極其悲痛，全身流血，想要拔除他們的痛苦，像這樣悲憫之心有百億種門徑，廣泛宣說就像大悲三昧一樣。

『行慈悲之後，接下來修行大喜，看見……』

【English Translation】 English version: 『World Honored One! What is called the Citta-samādhi of loving-kindness? I beseech the World Honored One to briefly explain it for me.』

The Buddha told the assembly: 『Regarding loving-kindness, one should first contemplate those close to oneself. While focusing the mind, contemplate one's parents suffering various afflictions, even those who are unfilial; contemplate one's wife, children, and beloved beings suffering various afflictions; see beings afflicted with leprosy and sores. Having seen this, one should think: 『How should I save them?』 Once one thought is accomplished, one should proceed to the second thought; once the second thought is accomplished, one should proceed to the third thought; once the third thought is accomplished, one should contemplate filling an entire room; once the contemplation of an entire room is accomplished, one should contemplate filling an entire monastery; once the contemplation of an entire monastery is accomplished, one should contemplate filling one yojana; once the contemplation of one yojana is accomplished, one should contemplate filling the entire Jambudvīpa; once the contemplation of Jambudvīpa is accomplished, one should contemplate filling Pūrvavideha; once the contemplation of Pūrvavideha is accomplished, one should contemplate filling three thousand worlds, gradually expanding in this way to fill the ten directions.

『See beings in the east as if they were one's own father; see beings in the west as if they were one's own mother; see beings in the south as if they were one's own elder brother; see beings in the north as if they were one's own younger brother; see beings below as if they were one's own wife and children; see beings above as if they were one's own teachers; see beings in the remaining four intermediate directions as if they were śrāmaṇas, brāhmaṇas, and so on. Seeing these beings all suffering, either afflicted with severe illness; or seeing them in the mountain of knives, the sword trees, the fiery chariots, and the charcoal furnaces. Having seen all these suffering events, weep with sorrow, desiring to remove their suffering, transform oneself into a lotus flower, go to the places where these people are, adjust one's body, ** wash their leprous sores, seeing the fires of hell, worry and grieve, shedding tears desiring to extinguish the flames. Seeing the various hungry ghosts, pierce one's body and draw blood, contemplate this blood transforming into milk, providing it to the hungry ghosts, allowing them to be satiated, once they are satiated, speak the Dharma for them, praise the Buddha, praise the Dharma, praise the bhikṣu-saṃgha, having made these praises, increase even more the sorrowful and grieving heart, without abandoning it for even a moment. In this way, make the loving-kindness extremely thorough and smooth, extensively explain everything, just like the samādhi of loving-kindness, practicing loving-kindness in this way is called a practitioner of loving-kindness.

『Having practiced loving-kindness, one should next practice compassion, compassion is seeing beings suffering, like an arrow entering the heart, like an eye being pierced, the heart is extremely sorrowful, the entire body sheds blood, desiring to remove their suffering, compassion like this has hundreds of billions of paths, extensively explained like the great compassion samādhi.

『Having practiced loving-kindness and compassion, one should next practice great joy, seeing...』

諸眾生安隱受樂，心生歡喜如己無異。

「既生喜已次行舍法，是諸眾生無來去相從心想生（心想生者，因緣和合假名為心）。如此心想猶如狂華從顛倒起，苦從想起、樂從想生，心如芭蕉中無堅實，廣說如經十譬。作是觀時不見身心，見一切法同如實性，是名菩薩身、受、心、法。依因此法廣修三十七助菩提分，若取證者是聲聞法，不取證者是菩薩法。」

作是語已佛心光明益更明顯，從佛心端諸光明中生諸寶華，一一寶華恒沙寶華以為眷屬；一一華上無量無邊微妙化佛，方身丈六如釋迦文。此相現時，佛身毛孔八萬四千諸寶蓮華；一一華上八萬四千諸大化佛身量無邊，如是化佛身諸毛孔，及心光明亦如向說。

如是光明遍照十方，從佛頂入從佛眉間白毫相出；從白毫出遍照十方猶如金幢，令十方地作真金色，卷諸化佛入佛口中從佛口出，亦照十方來入佛胸；從佛胸出復照十方來入佛臍。此光入時，佛身之內如琉璃水澄清不動，三界五道一切眾生映現佛心，見諸化佛乘大寶臺，猶如寶船游佛心間，一一化佛贊說不殺、讚歎唸佛、讚歎念法、讚歎念僧、讚歎念戒、讚歎念施、讚歎念天、贊六和敬、贊慈三昧。「如此六念能生善法，此六念者是諸佛因，佛心者是六念心，因六和敬而得此法，欲成佛道

【現代漢語翻譯】現代漢語譯本愿所有眾生都安穩快樂，心中充滿歡喜，如同自己一樣。

『產生歡喜之後，接下來要修習舍法。這些眾生沒有來去之相，都是從心想生出來的（所謂心想生，是指因緣和合，假名為心）。這樣的心想，就像瘋狂的鮮花，從顛倒中產生；苦從想產生，樂也從想產生。心就像芭蕉樹，中間沒有堅實的東西，詳細的解釋就像經中所說的十個譬喻。』當這樣觀察時，就看不到身和心，看到一切法的本性都是如實不變的。這叫做菩薩的身、受、心、法。依靠這個法，廣泛地修習三十七道品。如果執著于證悟，那就是聲聞法；如果不執著于證悟，那就是菩薩法。

說完這些話后，佛心的光明更加明顯。從佛心的頂端，各種光明中生出各種寶華，每一朵寶華都有像恒河沙一樣多的寶華作為眷屬；每一朵華上都有無量無邊的微妙化佛，身形方正，高一丈六尺，就像釋迦牟尼佛一樣。當這種景象出現時，佛身毛孔中涌出八萬四千朵寶蓮華；每一朵華上都有八萬四千尊大化佛，身量無邊。這些化佛的身上的毛孔，以及心發出的光明，也像前面所說的一樣。

這樣的光明遍照十方，從佛頂進入，從佛眉間的白毫相發出；從白毫相發出，遍照十方，就像金色的旗幟，使十方大地都變成真金色。然後，所有的化佛捲起進入佛口中，又從佛口中出來，也照耀十方，進入佛的胸膛；從佛的胸膛出來，再次照耀十方，進入佛的肚臍。當這些光進入時，佛身之內就像琉璃水一樣澄清不動，三界五道的一切眾生都映現在佛心中，看到各種化佛乘坐著巨大的寶臺，就像寶船一樣在佛心間遊動，每一尊化佛都讚歎不殺生、讚歎唸佛、讚歎念法、讚歎念僧、讚歎念戒、讚歎念施、讚歎念天、讚歎六和敬、讚歎慈三昧。『像這樣的六念能夠產生善法，這六念是諸佛的因，佛心就是六念心，因為六和敬而得到這個法，想要成就佛道』

【English Translation】 English version May all beings be peaceful and happy, their hearts filled with joy, just like oneself.

'Having generated joy, next practice the Dharma of equanimity (舍法, she fa). These beings have no coming or going, arising from thoughts in the mind (心想生, xin xiang sheng) (those arising from thoughts in the mind are provisionally named 'mind' due to the aggregation of conditions). Such thoughts are like mad flowers arising from delusion; suffering arises from thought, and joy arises from thought. The mind is like a banana tree, without any solidity inside, as explained extensively in the ten metaphors in the scriptures.' When contemplating in this way, one does not see the body and mind, but sees all dharmas as being of the same true nature. This is called the body, reception, mind, and Dharma of a Bodhisattva. Relying on this Dharma, extensively cultivate the thirty-seven factors of enlightenment (三十七助菩提分, sanshiqi zhu puti fen). If one grasps at attainment, that is the Dharma of a Śrāvaka (聲聞, sheng wen); if one does not grasp at attainment, that is the Dharma of a Bodhisattva.

After speaking these words, the light of the Buddha's heart became even more apparent. From the tip of the Buddha's heart, various precious flowers were born from the lights, each precious flower having as its retinue precious flowers as numerous as the sands of the Ganges; on each flower were immeasurable and boundless subtle manifested Buddhas, with square bodies sixteen feet tall, like Śākyamuni (釋迦文, Shijia wen). When this appearance manifested, eighty-four thousand precious lotus flowers emerged from the pores of the Buddha's body; on each flower were eighty-four thousand great manifested Buddhas, their bodies immeasurable. The pores of the bodies of these manifested Buddhas, and the light from their hearts, were also as described above.

Such light illuminated the ten directions, entering from the crown of the Buddha's head and emerging from the white hair mark (白毫相, bai hao xiang) between the Buddha's eyebrows; emerging from the white hair mark, it illuminated the ten directions like a golden banner, causing the ten directions to become true golden in color. Then, all the manifested Buddhas rolled up and entered the Buddha's mouth, and emerged from the Buddha's mouth, also illuminating the ten directions, and entered the Buddha's chest; emerging from the Buddha's chest, it again illuminated the ten directions, and entered the Buddha's navel. When this light entered, the inside of the Buddha's body was like crystal-clear water, still and unmoving, and all beings of the three realms and five paths were reflected in the Buddha's heart, seeing various manifested Buddhas riding on great precious platforms, like precious boats traveling in the Buddha's heart, each manifested Buddha praising non-killing, praising mindfulness of the Buddha, praising mindfulness of the Dharma, praising mindfulness of the Sangha, praising mindfulness of the precepts, praising mindfulness of giving, praising mindfulness of the devas, praising the six harmonies and reverence (六和敬, liu he jing), and praising the samādhi of loving-kindness (慈三昧, ci sanmei). 'Such six recollections can generate good dharmas; these six recollections are the cause of all Buddhas, the Buddha's heart is the heart of the six recollections, and this Dharma is obtained through the six harmonies and reverence, desiring to achieve the Buddha path.'

當學佛心。」

說是語已，如來身光倍更明顯，佛身化佛及寶蓮華數不可知，一一華光如雜華說。「如是觀者名為正觀，若異觀者名為邪觀。佛滅度后佛諸弟子，修六念者名唸佛心。唸佛心者除十二億劫生死之罪，作是觀者生生之處，終不邪見心不僻謬，恒得值遇無生菩薩。如是之人若生邊地無佛法處，唸佛功力自然悟解成辟支佛。」爾時世尊說是語已，還攝身光如本無異。

佛告父王：「如大人相白毫光明及一切相，有能逆觀、順觀、分別觀者，全觀圓光及丈六者，但發是心如見不見除卻眾罪，如向所說。設有施主具五神通，得如意珠飛遍十方，十方世界一一世界，眾生之數不可得知，但以無量無邊總為其數。如是眾生皆是羅漢，是大施主盡算數劫，供養賢聖四事無乏，是人得福寧為多不？」

父王白言：「但使供養一方羅漢得福無量，何況十方無量羅漢！」

佛告父王：「正使有人成熟邪見眾生，數如上說，皆令彼人得羅漢道、三明六通具八解脫，不如發心趣向佛慧，唸佛須臾。」

佛說是語時，釋子眾中一億釋子，發阿耨多羅三藐三菩提心，自誓不求聲聞、辟支佛道，白佛言：「世尊！諸佛身份乃至一毛無量化佛，諸聲聞身如燋敗種，為何所益？」

觀四威儀品第六之一

【現代漢語翻譯】現代漢語譯本：應當學習佛的心。

說完這些話后，如來的身光更加明顯，佛身所化現的佛和寶蓮華數量不可計數，每一朵蓮花的光芒都像雜華一樣散發出來。『這樣觀想的稱為正觀，如果與此不同的觀想則稱為邪觀。佛陀滅度后，佛的弟子們，修習六唸的，就叫做唸佛心。唸佛心可以消除十二億劫的生死之罪，這樣觀想的人，生生世世都不會有邪見，心也不會偏頗謬誤，總是能夠遇到無生菩薩。這樣的人如果出生在邊地沒有佛法的地方，憑藉唸佛的功力，自然能夠領悟而成為辟支佛（Pratyekabuddha，獨覺佛）。』那時，世尊說完這些話后，收回身光，恢復如初。

佛陀告訴父王說：『像大人相（Mahapurusa-lakshana，大丈夫相）中的白毫光明（urna，眉間白毫）以及一切相，如果有人能夠逆觀、順觀、分別觀，完全觀想圓光和丈六金身（身高一丈六尺的佛身），只要發起這樣的心，就像看見或沒看見一樣，就能消除眾多罪過，就像之前所說的那樣。假設有施主具備五神通（Panca-abhijna，天眼通、天耳通、他心通、宿命通、神足通），得到如意珠（Cintamani，能滿足願望的寶珠），能夠飛遍十方，十方世界中每一個世界的眾生數量都不可得知，就用無量無邊來總括他們的數量。如果這些眾生都是阿羅漢（Arhat，斷盡煩惱的聖者），這位大施主用盡無數劫的時間，供養賢聖四事供養（飲食、衣服、臥具、醫藥）沒有缺乏，這個人得到的福報難道不多嗎？』

父王回答說：『僅僅是供養一方的阿羅漢，得到的福報就已經無量了，何況是供養十方無量的阿羅漢！』

佛陀告訴父王說：『即使有人能夠使成熟邪見的眾生，數量如上面所說的那樣，都讓他們證得阿羅漢道，具備三明六通（Tisro vidya，六神通），具足八解脫（asta-vimoksha，八種解脫），也不如發起趣向佛慧的心，唸佛哪怕是片刻。』

佛陀說這些話的時候，釋迦族（Sakya，佛陀的種族）的弟子中，有一億釋迦族人，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），發誓不求聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛道，對佛說：『世尊！諸佛的身份乃至一根毫毛，都能化現出無量的佛，而聲聞的身就像焦枯敗壞的種子，有什麼益處呢？』

《觀四威儀品》第六之一

【English Translation】 English version: One should cultivate the mind of the Buddha.

Having spoken these words, the light of the Tathagata's (如來) body became even more apparent. The number of Buddhas transformed from the Buddha's body and the precious lotus flowers was uncountable. Each flower's light shone like a mixed array of flowers. 'Such contemplation is called right contemplation, and any different contemplation is called wrong contemplation. After the Buddha's Parinirvana (滅度), those disciples of the Buddha who cultivate the six recollections are said to have the mind of Buddha-recollection. The mind of Buddha-recollection can eliminate the sins of twelve billion kalpas (劫) of birth and death. Those who contemplate in this way will never have wrong views in any life, nor will their minds be biased or erroneous. They will always encounter the Anutpattika-dharma-kshanti Bodhisattvas (無生菩薩). If such people are born in border regions where there is no Buddha-dharma, they will naturally awaken and become Pratyekabuddhas (辟支佛) through the power of Buddha-recollection.' At that time, after the World-Honored One (世尊) spoke these words, He retracted His body's light, returning it to its original state.

The Buddha told his father, 'Regarding the urna (白毫光明) light between the eyebrows and all the other marks of a great man (Mahapurusa-lakshana), if someone can contemplate them in reverse, in sequence, or separately, fully contemplating the halo and the sixteen-foot-tall body, merely generating such a thought, like seeing or not seeing, can eliminate numerous sins, as mentioned before. Suppose there is a donor who possesses the five supernormal powers (Panca-abhijna) and obtains the Cintamani (如意珠), enabling them to fly throughout the ten directions. The number of beings in each world of the ten directions is unknowable, but let's use immeasurable and boundless as their total number. If all these beings are Arhats (阿羅漢), and this great donor spends countless kalpas offering the four requisites (四事供養) to the virtuous and sages without lacking anything, would this person's merit be great or not?'

The father replied, 'Just offering to Arhats in one direction would bring immeasurable merit, let alone offering to immeasurable Arhats in the ten directions!'

The Buddha told his father, 'Even if someone could mature beings with wrong views, in numbers as mentioned above, and enable them all to attain the path of Arhatship, possessing the three insights (Tisro vidya) and six supernormal powers (六神通), and fully endowed with the eight liberations (asta-vimoksha), it would not be as good as generating the mind that aspires to the wisdom of the Buddha, even for a moment of Buddha-recollection.'

When the Buddha spoke these words, among the Shakya (釋迦族) disciples, one hundred million Shakya people generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心), vowing not to seek the path of Sravakas (聲聞) or Pratyekabuddhas, and said to the Buddha, 'World-Honored One! From the body of the Buddhas, even a single hair can transform into countless Buddhas. The bodies of the Sravakas are like scorched and decayed seeds, what benefit is there?'

Chapter Six, Part One: Contemplation of the Four Modes of Conduct

爾時世尊于大眾中，即便起行足步虛空，父王觀見心甚歡喜亦隨佛行。佛舉足時足下千輻相輪，一一輪相皆雨八萬四千眾寶蓮華；一一蓮華復化八萬四千億那由他華；一一蓮華化為一臺；一一華臺一一華葉，遍覆十方無量世界；一一蓮華八萬四千葉，釋迦牟尼足步虛空悉雨寶華，如是眾華復有無量微塵數佛足步虛空。父王見已心大歡喜得阿那含，五體投地為佛作禮。時會大眾皆睹此事白佛：「世尊！十方世界無數化佛，何者真佛？誰是化佛？」

佛告大眾：「諸佛如來入空寂處，解脫三昧隨意自在，無有真、化。所以者何？佛心空寂，復入空寂解脫光明王三昧。此定力故，諸佛如來化無邊身，無邊身者是薩婆若；薩婆若者名無著三昧；無著三昧故如來現行，若現乞食、若或經行，如是二法饒益眾生。若有眾生，佛在世時見佛行者，步步之中見千輻輪相，除卻千劫極重惡罪。佛去世后，三昧正受想佛行者，亦除千劫極重惡業，雖不想行見佛跡者、見像行者，步步亦除千劫極重惡業。」

佛告阿難：「汝從今日持如來語遍告弟子：『佛滅度后，造好形像令身相足，亦作無量化佛色像，及通身光及畫佛跡，以微妙彩及頗梨珠安白毫處，令諸眾生得見是相，但見此相心生歡喜，此人除卻百億那由他恒河沙

【現代漢語翻譯】現代漢語譯本那時，世尊在大眾之中，隨即起身行走，足步虛空。父王（指佛陀的父親，凈飯王）看見后內心非常歡喜，也跟隨佛陀行走。佛陀舉足時，足下顯現千輻輪相，每一個輪相都降下八萬四千種珍寶蓮花；每一朵蓮花又化為八萬四千億那由他（梵文音譯，數量單位，意為極大的數目）朵蓮花；每一朵蓮花化為一個臺座；每一個華臺、每一片花葉，遍覆十方無量世界；每一朵蓮花有八萬四千片花葉。釋迦牟尼（佛陀的名字）足步虛空，到處降下珍寶蓮花，像這樣眾多的蓮花，又有無量微塵數佛足步虛空。父王看見后內心大為歡喜，證得阿那含（小乘佛教果位之一，指不還果），五體投地為佛陀作禮。當時在場的大眾都看到了這件事，問佛陀：『世尊！十方世界無數的化佛，哪一個是真佛？誰是化佛？』佛陀告訴大眾：『諸佛如來進入空寂之處，以解脫三昧（佛教禪定的一種）隨意自在，沒有真佛、化佛的區別。為什麼這樣說呢？因為佛心空寂，又進入空寂解脫明王三昧。憑藉這種禪定之力，諸佛如來能化現無邊身，這無邊身就是薩婆若（梵文音譯，一切智），薩婆若就叫做無著三昧（佛教禪定的一種）；因為無著三昧的緣故，如來才顯現種種行為，或者顯現乞食，或者顯現經行（佛教修行方式之一，指散步）。這兩種行為都能饒益眾生。如果有眾生，在佛陀在世的時候，看見佛陀行走，每一步都能看見千輻輪相，就能消除千劫的極重惡罪。佛陀去世后，以三昧正受（佛教禪定的一種）觀想佛陀行走，也能消除千劫的極重惡業，即使沒有觀想佛陀行走，只是看見佛陀的足跡，或者看見佛像行走，每一步也能消除千劫的極重惡業。』佛陀告訴阿難（佛陀的十大弟子之一）：『你從今天開始，要記住如來說的話，並告訴所有弟子：『佛陀滅度后，要造作美好的佛像，使佛像的身相圓滿具足，也要製作無量化佛的色像，以及佛像通身的光芒，還要描繪佛陀的足跡，用精美的色彩和頗梨珠（一種寶石）安放在白毫（佛像眉間的一根白毛）之處，讓眾生能夠看見這些佛相，只要看見這些佛相，內心生起歡喜，這個人就能消除百億那由他恒河沙（數量單位，形容極多）

【English Translation】 English version At that time, the World Honored One, in the midst of the assembly, immediately arose and walked, his feet stepping into the void. The King (referring to Buddha's father, King Suddhodana) seeing this, was greatly pleased and followed the Buddha. When the Buddha lifted his foot, a thousand-spoked wheel appeared beneath his feet, and from each wheel, eighty-four thousand jeweled lotus flowers rained down. Each lotus flower further transformed into eighty-four thousand nayutas (Sanskrit transliteration, a unit of quantity, meaning an extremely large number) of flowers. Each lotus flower transformed into a platform; each flower platform and each petal covered the ten directions of immeasurable worlds. Each lotus flower had eighty-four thousand petals. Shakyamuni (Buddha's name) walked in the void, and jeweled flowers rained down everywhere. Like these many flowers, there were also countless dust-mote numbers of Buddha's feet walking in the void. The King, seeing this, was greatly pleased and attained Anagamin (one of the stages of enlightenment in Theravada Buddhism, meaning 'non-returner'), prostrating himself on the ground to pay homage to the Buddha. The assembly present all witnessed this event and asked the Buddha: 'World Honored One! In the ten directions of the world, there are countless manifested Buddhas. Which one is the true Buddha? Who is the manifested Buddha?' The Buddha told the assembly: 'The Tathagatas (another name for Buddha) enter the state of emptiness and stillness, freely abiding in the Samadhi (a state of meditative consciousness) of liberation, without any distinction between true and manifested Buddhas. Why is this so? Because the Buddha's mind is empty and still, and they enter the Samadhi of Emptiness and Stillness Liberation King. By the power of this Samadhi, the Tathagatas can manifest boundless bodies. These boundless bodies are Sarvajna (Sanskrit transliteration, all-knowing wisdom); Sarvajna is called the Samadhi of Non-Attachment; because of the Samadhi of Non-Attachment, the Tathagatas manifest various actions, sometimes begging for food, sometimes walking in meditation (one of the Buddhist practices, referring to walking meditation). These two actions benefit sentient beings. If there are sentient beings who, when the Buddha is in the world, see the Buddha walking and see the thousand-spoked wheel at each step, they can eliminate extremely heavy evil karma from a thousand kalpas (an immense period of time). After the Buddha's passing, if one contemplates the Buddha walking with Samadhi, they can also eliminate extremely heavy evil karma from a thousand kalpas. Even if one does not contemplate the Buddha walking, but only sees the Buddha's footprints, or sees the Buddha's image walking, each step can also eliminate extremely heavy evil karma from a thousand kalpas.' The Buddha told Ananda (one of the Buddha's ten principal disciples): 'From today onwards, remember the words of the Tathagata and tell all the disciples: 'After the Buddha's Parinirvana (the death of a Buddha), create beautiful Buddha images, making the Buddha's form complete and perfect. Also, create images of countless manifested Buddhas, as well as the light surrounding the Buddha's body, and depict the Buddha's footprints. Use exquisite colors and place crystal beads (a type of gemstone) at the location of the urna (a tuft of white hair between the eyebrows of a Buddha image), so that sentient beings can see these images. As long as they see these images and their hearts generate joy, this person can eliminate a hundred billion nayutas of Ganges sands (a unit of quantity, describing an extremely large number)'

劫生死之罪。』」說此語已如來還坐。

父王復問佛：「出世間有何利事，能令眾生得安樂耶？」

爾時世尊告大王言：「舍衛城中須達長者，有一老母名毗低羅，謹勤家業，長者敕使守執庫鑰，出內取與一切委之。須達長者請佛及僧，供給所須。時病比丘多所求索，老母慳貪瞋嫌佛法及與眾僧，而作是言：『我家長者愚癡迷惑受沙門術，是諸乞士多求無厭，何道之有？』作是語已復發惡愿：『何時當得不聞佛名、不聞僧名、不見剃髮染衣之人？』如是惡聲一人聞已，復聞二人，展轉遍滿舍衛城中。

「末利夫人聞此語已，而作是言：『云何須達如好蓮華人所樂見？云何復有毒蛇護之？』作是語已敕須達言：『遣汝婦來，吾欲與語。』阿那邠坻馳詣王宮，到作禮畢卻住一面，末利夫人命令就座，坐已語言：『汝家老婢惡口誹謗，何不驅擯？』阿那邠坻跪白：『夫人！佛日出世多所潤益，鴦掘摩羅大惡之人，尼提賤人氣噓栴陀羅，佛能調伏，何況老婢而不能調？』末利夫人聞是語已，心大歡喜：『我欲請佛，汝遣婢來，明日食時，請佛及僧，于宮供養。』長者遣婢持滿瓶金摩尼珠蓋，勸助王家供養眾僧，告言：『可信，汝持此物貢上王家。』婢聞是語，歡喜踴躍持寶瓶走。末利夫人見彼婢來：『此邪

【現代漢語翻譯】『斷絕生死之罪。』說完這些話，如來回到座位。

父王再次問佛：『出世間有什麼利益的事情，能夠讓眾生得到安樂呢？』

這時，世尊告訴大王說：『舍衛城中須達長者（Sudatta，給孤獨長者），有一位老母親名叫毗低羅（Vidila），勤勞地操持家業，長者讓她掌管倉庫的鑰匙，一切出入取用都委託給她。須達長者請佛和僧眾，供給他們所需。當時生病的比丘有很多需求，老母親慳吝貪婪，嗔恨誹謗佛法以及僧眾，並且這樣說：『我家長者愚癡迷惑，相信沙門的法術，這些乞討的人貪得無厭，有什麼道義可言？』說完這些話后，又發出惡毒的願望：『什麼時候才能聽不到佛的名字、聽不到僧的名字、看不到剃髮染衣的人？』這樣惡毒的聲音，一個人聽到后，又傳給兩個人，輾轉傳遍了整個舍衛城。

末利夫人（Mallika）聽到這些話后，這樣說：『為什麼須達長者像美好的蓮花一樣讓人樂於見到？為什麼又有毒蛇守護著他呢？』說完這些話后，命令須達長者說：『讓你家的媳婦來，我想和她談談。』阿那邠坻（Anathapindika，給孤獨長者）快步前往王宮，到達後行禮完畢，退到一旁站立，末利夫人命令她就座，坐下後說：『你家的老婢女惡語誹謗，為什麼不驅逐她？』阿那邠坻跪下稟告說：『夫人！佛陀出世就像太陽照耀世間，利益很多，鴦掘摩羅（Angulimala，殺人魔王）這樣的大惡之人，尼提（Niti）是卑賤的旃陀羅（Chandalas，賤民），佛陀都能調伏，何況一個老婢女而不能調伏呢？』末利夫人聽到這些話后，心中非常歡喜：『我想請佛，你讓婢女來，明天吃飯的時候，請佛和僧眾，在王宮裡供養。』長者派婢女拿著裝滿金摩尼珠的寶瓶，勸助王家供養僧眾，告訴她說：『要相信，你拿著這些東西獻給王家。』婢女聽到這些話，歡喜雀躍地拿著寶瓶跑去。末利夫人看到那個婢女來了：『這個邪

【English Translation】『Cut off the sins of birth and death.』 After speaking these words, the Tathagata returned to his seat.

The King Father then asked the Buddha: 『What beneficial thing in the world can bring peace and happiness to sentient beings?』

At that time, the World Honored One told the Great King: 『In the city of Shravasti (Savatthi), there is a wealthy householder named Sudatta (Anathapindika), who has an old mother named Vidila. She diligently manages the household affairs, and the householder has entrusted her with the keys to the treasury, entrusting all matters of entry, exit, and distribution to her. Sudatta invites the Buddha and the Sangha, providing them with their needs. At that time, the sick Bhikkhus had many requests, and the old mother was stingy and greedy, harboring anger and slander towards the Buddha's teachings and the Sangha, saying: 『My householder is foolish and deluded, believing in the magic of the Shramanas (ascetics). These beggars are insatiable, what morality is there?』 After saying these words, she also made a malicious vow: 『When will I be able to not hear the name of the Buddha, not hear the name of the Sangha, and not see people with shaved heads and dyed robes?』 Such malicious words, once heard by one person, were then heard by two people, spreading throughout the entire city of Shravasti.

When Queen Mallika (Mallika) heard these words, she said: 『Why is Sudatta like a beautiful lotus flower, pleasing to see? Why is he guarded by poisonous snakes?』 After saying these words, she ordered Sudatta: 『Send your daughter-in-law here, I want to speak with her.』 Anathapindika hurried to the royal palace, and upon arriving, paid respects and stood to one side. Queen Mallika ordered her to sit down, and after she sat, said: 『Your old maidservant speaks slanderously, why don't you expel her?』 Anathapindika knelt and reported: 『Your Majesty! The Buddha's appearance in the world is like the sun shining upon the world, bringing many benefits. Even a great evil person like Angulimala (a murderer), and Niti (a sweeper) who is a lowly Chandalas (outcaste), can be tamed by the Buddha, how much more so an old maidservant?』 When Queen Mallika heard these words, her heart was greatly pleased: 『I want to invite the Buddha, have the maidservant come, and tomorrow at mealtime, invite the Buddha and the Sangha to be offered food in the palace.』 The householder sent the maidservant with a precious vase filled with gold and Mani jewels, to assist the royal family in offering to the Sangha, telling her: 『Be trustworthy, take these things and present them to the royal family.』 When the maidservant heard these words, she joyfully ran with the precious vase. Queen Mallika saw the maidservant coming: 『This evil』

見人佛當教化，我見此人受化之時必獲法利。』

「爾時世尊從正門入，難陀在左，阿難在右，羅睺佛后，老母見佛心驚毛豎：『可惡此人隨我后至。』即時欲退，從狗竇出，狗竇即閉，四方小巷一時閉塞，惟正路開，老母覆面以扇自障不喜見佛。佛在其前，令扇如鏡無所障礙。回頭東視東方有佛；南視南方有佛；西視西方有佛；北視北方有佛；舉頭仰看上方有佛；低頭伏地地化為佛；以手覆面時手十指皆化為佛。老母閉目心眼即開，見虛空中一切化佛滿十方界。

「此相現時舍衛城中，有二十五旃陀羅女，五十婆羅門女及諸雜類，並末利夫人宮中合五百女，心生誹謗不信佛法，見佛如來足步虛空，為于老母現無數身，心大歡喜裂邪見網，頭腦頂禮世尊足下。

「爾時世尊！以梵音聲，安慰諸女告言：『諸女！汝今可稱釋迦牟尼，稱我名故觀我身相可得解脫。』作是語已諸女同聲稱：『南無佛！』佛放眉間白毫相光照諸女心，女見佛行威儀詳序，足下雨華猶如華蓋，化佛如林不可稱計，諸女見已發阿耨多羅三藐三菩提心。老母見佛邪見不信，猶能除卻八十萬億劫生死之罪，況復善意恭敬禮拜？

「爾時老母，以得見佛巷陌還開，疾走歸家白大家言：『我於今日遇大惡對沙門瞿曇，在王宮門多

【現代漢語翻譯】現代漢語譯本：『如果見到有人，佛應當教化他，我見到這個人被教化的時候必定獲得佛法的利益。』

「當時，世尊從正門進入，難陀（Nanda，佛陀的堂弟）在左邊，阿難（Ananda，佛陀的十大弟子之一）在右邊，羅睺羅（Rāhula，佛陀的兒子）在佛陀身後。老母見到佛陀，內心驚恐，毛髮豎立，心想：『可惡啊，這個人跟在我後面來了。』立刻想要退走，從狗洞里出去，狗洞立刻關閉，四面八方的小巷子一時都封閉了，只有正路是開著的。老母用扇子遮住臉，不想見到佛陀。佛陀就在她前面，讓扇子像鏡子一樣，沒有任何阻礙。她回頭向東看，東方有佛；向南看，南方有佛；向西看，西方有佛；向北看，北方有佛；抬頭向上看，上方有佛；低頭趴在地上，地面化為佛；用手遮住臉，這時手的十個手指都化為佛。老母閉上眼睛，心眼立刻打開，見到虛空中一切化佛充滿十方世界。

「這種景象出現的時候，舍衛城（Śrāvastī，古印度城市）中有二十五位旃陀羅（Caṇḍāla，古印度社會中的賤民）女子，五十位婆羅門（Brāhmaṇa，古印度社會中的祭司階層）女子以及各種各樣的人，加上末利夫人（Mallikā，拘薩羅國國王波斯匿王的王后）宮中的五百名女子，她們內心產生誹謗，不相信佛法。見到佛陀如來在虛空中行走，爲了老母顯現無數化身，內心非常歡喜，破除了邪見的羅網，頭頂禮拜世尊的腳下。

「當時，世尊用梵音，安慰這些女子，告訴她們說：『各位女子！你們現在可以稱念釋迦牟尼（Śākyamuni，佛陀的稱號），稱念我的名號，觀看我的身相，就可以得到解脫。』說完這些話后，這些女子同聲稱念：『南無佛（Namo Buddha，皈依佛陀）！』佛陀從眉間的白毫相（ūrṇā，佛的三十二相之一）中放出光明，照耀這些女子的內心，女子們見到佛陀的舉止威儀詳和有序，腳下雨落鮮花，猶如華蓋，化佛如林，不可計數。這些女子見到后，發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。老母見到佛陀，雖然有邪見不相信，尚且能夠消除八十萬億劫生死之罪，更何況心懷善意恭敬禮拜呢？

「當時老母，因為得見佛陀，巷子道路又重新打開，她快速跑回家，告訴家裡人說：『我今天遇到了大惡人沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛出家時的稱號），在王宮門前……』

【English Translation】 English version: 『If I see someone, the Buddha should teach them. When I see this person being taught, they will surely gain the benefits of the Dharma.』

「At that time, the World Honored One entered through the main gate, with Nanda (Nanda, Buddha's cousin) on the left, Ananda (Ananda, one of Buddha's ten main disciples) on the right, and Rāhula (Rāhula, Buddha's son) behind the Buddha. The old woman saw the Buddha and was terrified, her hair standing on end. She thought, 『How awful, this person is following me.』 Immediately, she wanted to retreat and exit through a dog hole, but the dog hole immediately closed. The alleys in all directions were blocked at once, with only the main road open. The old woman covered her face with a fan, not wanting to see the Buddha. The Buddha was right in front of her, making the fan like a mirror, without any obstruction. She turned her head to look east, and there was a Buddha in the east; she looked south, and there was a Buddha in the south; she looked west, and there was a Buddha in the west; she looked north, and there was a Buddha in the north; she looked up, and there was a Buddha above; she lowered her head and prostrated on the ground, and the ground transformed into a Buddha; she covered her face with her hands, and at that moment, all ten fingers of her hands transformed into Buddhas. The old woman closed her eyes, and her mind's eye immediately opened, seeing all the manifested Buddhas in the empty space filling the ten directions.

「When this phenomenon appeared, in the city of Śrāvastī (Śrāvastī, an ancient Indian city), there were twenty-five Caṇḍāla (Caṇḍāla, outcastes in ancient Indian society) women, fifty Brāhmaṇa (Brāhmaṇa, the priestly class in ancient Indian society) women, and various other people, along with five hundred women in Queen Mallikā's (Mallikā, the queen of King Prasenajit of Kosala) palace. They harbored slander and did not believe in the Buddha's teachings. Seeing the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) walking in the sky, manifesting countless bodies for the old woman, they were overjoyed, broke the net of wrong views, and bowed their heads at the feet of the World Honored One.

「At that time, the World Honored One, in a Brahma voice, comforted the women, telling them, 『Ladies! You can now recite Śākyamuni (Śākyamuni, the Buddha's title). By reciting my name and observing my form, you can attain liberation.』 After saying these words, the women recited in unison, 『Namo Buddha (Namo Buddha, Homage to the Buddha)!』 The Buddha emitted light from the white hair mark (ūrṇā, one of the 32 marks of the Buddha) between his eyebrows, illuminating the women's hearts. The women saw the Buddha's dignified and orderly demeanor, with flowers raining down beneath his feet like a canopy, and the manifested Buddhas were like a forest, countless. After seeing this, the women generated the mind of anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, perfect enlightenment). The old woman, although having wrong views and disbelief, was still able to eliminate the sins of birth and death for eighty million kalpas (kalpa, an aeon), how much more so for those who have good intentions, respect, and bow in worship?

「At that time, because the old woman had seen the Buddha, the alleys and roads reopened. She quickly ran home and told her family, 『Today I encountered the great evil one, the Śramaṇa Gautama (Śramaṇa Gautama, the title of Śākyamuni Buddha when he renounced the world), at the palace gate...』

眾之前，作諸妖幻。身如金山眾華映飾，目逾青蓮有萬億光不可具見，沙門善幻世間無比，大家年少可不喜見。』作是語已入木籠中，以百張皮覆木籠上，白㲲纏頭卻臥闇處。

「爾時世尊還祇陀林，末利夫人白言：『世尊！愿化邪女莫還精舍。』佛告末利：『此女罪重於佛無緣，于羅睺羅有大因緣，佛今日行為其除罪。』作是語已即還精舍，告羅睺羅：『汝詣須達大長者家度惡老母。』作是語時千二百五十沙門皆作是言：『我等今日愿欲隨從。』

「爾時羅睺承佛威神入如意定，禮拜既畢繞佛七匝，即自化身作轉輪聖王，阿難侍左、難陀侍右，千二百五十比丘化為千子。阿難為典藏臣，難陀為主兵臣，七寶四兵皆悉具足。時金輪寶在虛空中乘蓮華臺，逕往須達大長者家。夜叉唱言：『聖王出世，擯諸惡人，宣揚善法。』老母聞已心大歡喜：『聖王出者有如意珠，無所求索此當可言。』

「爾時聖王椎鐘鳴鼓乘大寶輿至須達家，老母見已甚大歡喜：『聖王出世多所潤益，識別善惡，必當不為沙門所惑。』從木籠出敬禮聖王。聖王即遣主寶藏臣往至女所告言：『姊妹！汝宿有福應王者相，聖王今者欲以姊妹為玉女寶。』老母白言：『我身卑賤猶如糞穢，聖王顧問喜慶無量，何所堪任應玉女寶？若見念

【現代漢語翻譯】現代漢語譯本：『在眾人面前，施展各種妖術幻術。身體像金山一樣，各種鮮花映照裝飾，眼睛比青蓮花還要美，有萬億道光芒無法完全看見，這位沙門（出家人）擅長幻術世間無比，大家年輕，難道不喜歡看嗎？』說完這些話，就進入木籠中，用一百張皮革覆蓋在木籠上，用白色粗布纏住頭，然後躺在黑暗的地方。

『這時，世尊（釋迦牟尼佛）回到祇陀林（祇樹給孤獨園），末利夫人稟告說：『世尊！希望那個行邪法的女子不要再回到精舍（僧舍）。』佛告訴末利：『這個女子的罪業深重，與佛沒有緣分，但與羅睺羅（釋迦牟尼佛的兒子）有很大的因緣，佛今天所做的事情是爲了消除她的罪業。』說完這些話，就回到精舍，告訴羅睺羅：『你到須達（給孤獨長者）大長者家去度化那個惡老母。』說完這些話的時候，一千二百五十個沙門都說：『我們今天願意跟隨您一同前往。』

『這時，羅睺羅承蒙佛的威神之力，進入如意定（一種禪定狀態），禮拜完畢后繞佛七圈，然後自己化身成為轉輪聖王（擁有統治世界的理想君王），阿難（釋迦牟尼佛的十大弟子之一）侍立在左邊，難陀（釋迦牟尼佛的弟弟）侍立在右邊，一千二百五十個比丘化為一千個兒子。阿難擔任典藏臣，難陀擔任主兵臣，七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）和四兵（步兵、車兵、騎兵、象兵）全都具備。這時，金輪寶在虛空中乘坐蓮花臺，直接前往須達大長者家。夜叉（一種神）高聲唱道：『聖王出世，驅逐各種惡人，宣揚善良的佛法。』老母聽到後心中非常歡喜：『聖王出現就好像有如意珠一樣，沒有什麼求不到的，這件事情可以試試。』

『這時，聖王敲鐘鳴鼓，乘坐大寶輿來到須達家，老母看見后非常歡喜：『聖王出世，能夠帶來很多利益，能夠識別善惡，一定不會被沙門所迷惑。』從木籠中出來，恭敬地禮拜聖王。聖王就派遣主寶藏臣前往那個女子那裡，告訴她說：『姊妹！你前世有福報，具有王者的相貌，聖王現在想要讓姊妹做玉女寶（轉輪聖王的配偶）。』老母回答說：『我身份卑賤，就像糞土一樣，聖王詢問我，真是喜慶無量，我怎麼能夠勝任玉女寶呢？如果聖王您可憐我』

【English Translation】 English version: 『Before the assembly, she performed various illusions and magical transformations. Her body was like a golden mountain, adorned with various flowers, her eyes more beautiful than blue lotuses, with billions of rays of light that could not be fully seen. This Shramana (ascetic) is skilled in illusions, unparalleled in the world. Everyone is young, wouldn't you like to see it?』 After saying these words, she entered a wooden cage, covered the cage with a hundred sheets of leather, wrapped her head with white coarse cloth, and lay down in the darkness.

『At that time, the World Honored One (Shakyamuni Buddha) returned to Jeta Grove (Jetavana Anathapindika's Park). Lady Mallika reported, 『World Honored One! I hope that the heretical woman will not return to the monastery (vihara).』 The Buddha told Mallika, 『This woman's sins are heavy, she has no affinity with the Buddha, but she has a great affinity with Rahula (Shakyamuni Buddha's son). What the Buddha does today is to eliminate her sins.』 After saying these words, he returned to the monastery and told Rahula, 『Go to the house of Sudatta (Anathapindika) the great elder to convert that evil old woman.』 When he said these words, twelve hundred and fifty Shramanas all said, 『We are willing to follow you today.』

『At that time, Rahula, relying on the majestic power of the Buddha, entered the Samadhi of Wish Fulfillment (a state of meditative concentration), after bowing and circumambulating the Buddha seven times, he transformed himself into a Chakravartin King (an ideal universal ruler), Ananda (one of Shakyamuni Buddha's ten great disciples) stood on the left, Nanda (Shakyamuni Buddha's brother) stood on the right, and the twelve hundred and fifty Bhikshus transformed into a thousand sons. Ananda served as the Minister of Treasury, Nanda served as the Minister of War, and the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, amber) and the four divisions of the army (infantry, chariots, cavalry, elephants) were all complete. At that time, the golden wheel treasure rode on a lotus platform in the void, going directly to the house of Sudatta the great elder. A Yaksha (a type of spirit) loudly proclaimed, 『The Holy King has appeared in the world, expelling all evil people and propagating the good Dharma.』 The old woman was overjoyed when she heard this, 『The appearance of the Holy King is like having a wish-fulfilling jewel, there is nothing that cannot be obtained, this matter can be tried.』

『At that time, the Holy King struck the bell and beat the drum, riding in a great treasure carriage to Sudatta's house. The old woman was very happy when she saw it, 『The Holy King's appearance in the world can bring many benefits, he can distinguish between good and evil, and he will certainly not be deceived by the Shramanas.』 She came out of the wooden cage and respectfully bowed to the Holy King. The Holy King then sent the Minister of Treasury to the woman's place, telling her, 『Sister! You have blessings from a previous life, possessing the appearance of a king, the Holy King now wants to make you the Jade Woman Treasure (the consort of the Chakravartin King).』 The old woman replied, 『My status is humble, like dirt and filth, the Holy King inquiring about me is truly immeasurable joy, how can I be worthy of being the Jade Woman Treasure? If the Holy King takes pity on me』

者敕我大家，放我令脫所賜已多。』

「爾時聖王告須達言：『卿家老女眾相巍巍，吾今欲以充玉女寶。』須達白言：『惟命是從，愿上大王。』老婢聞放喜悅非常。聖王即便以如意珠照耀女面，令女自見如玉女寶，倍大歡喜而作是言：『諸沙門等高談大語，自言有道無一效驗。聖王出世弘利處多，令我老弊如玉女寶。』作是語已五體投地禮于聖王。時典藏臣宣王優令揚十善法，女聞十善心大歡喜，即作是念：『聖王所說義無不善。』為王作禮，悔過自責心即調伏。

「時羅睺羅還複本身，老母舉頭見千二百五十比丘，即作此言：『佛法清凈不捨眾生，如我弊惡猶尚化度。』作是語已求受五戒。時羅睺羅為說三歸受五戒法，母聞此法未舉頭頃成須陀洹。地神歡喜從地踴出告須達言：『善哉長者！裂邪見網，如來出世正為此耳！』

「時羅睺羅將此老母詣祇陀林，到已見佛身相紫金，歡喜合掌為佛作禮，懺悔前罪求佛出家。佛告羅睺：『汝將此母詣憍曇彌。』未至中間，羅睺為說苦、空、非常、無我等法，老母聞已頭髮自落成比丘尼，三明六通具八解脫，身升虛空作十八變。

「波斯匿王末利夫人，見此變化心大歡喜：『善哉！佛日出現世間破無明闇，能令邪見得應真道。』作是語已為佛作禮

【現代漢語翻譯】現代漢語譯本『他們欺騙我，說要放我走，實際上是爲了讓我報答他們給我的恩惠。』

這時，聖王告訴須達（Sudatta，給孤獨長者）說：『你家的老婦人相貌端莊，我打算讓她來充當我的玉女寶。』須達回答說：『一切聽從您的命令，願意獻給大王。』老婢女聽到要被釋放，非常高興。聖王立刻用如意珠照耀她的臉，讓她自己看到自己如同玉女寶一般，更加歡喜，說道：『那些沙門（Shramana，出家修道者）高談闊論，自稱有道，卻沒有一點效驗。聖王出世，弘揚利益的事情很多，能讓我這個老婢女如同玉女寶一般。』說完，五體投地禮拜聖王。當時，典藏臣宣揚聖王的優良命令，宣揚十善法，老婦人聽到十善法，心中非常歡喜，心想：『聖王所說沒有不善的。』於是向聖王行禮，懺悔自己的過錯，內心立刻調伏。

這時，羅睺羅（Rahula，佛陀的兒子）恢復了原來的身形，老母抬頭看見一千二百五十位比丘（Bhiksu，出家男子），立刻說道：『佛法清凈，不捨棄任何眾生，像我這樣卑賤醜惡的人，佛法尚且要度化。』說完，請求受持五戒。當時，羅睺羅為她說三歸依、受五戒法，老母聽到這些法，還沒抬起頭，就證得了須陀洹（Srotapanna，入流果）。地神歡喜，從地裡涌出來，告訴須達說：『太好了，長者！您破除了邪見之網，如來（Tathagata，佛陀的稱號之一）出世正是爲了這件事啊！』

這時，羅睺羅帶著這位老母前往祇陀林（Jetavana，祇樹給孤獨園），到達后，看見佛陀的身體呈現紫金色，歡喜地合掌向佛陀作禮，懺悔以前的罪過，請求在佛陀這裡出家。佛陀告訴羅睺羅：『你把這位母親送到憍曇彌（Gotami，佛陀的姨母，也是第一位比丘尼）那裡去。』還沒到達目的地，羅睺羅為她說苦、空、無常、無我等法，老母聽了之後，頭髮自然脫落，成為比丘尼（Bhiksuni，出家女子），證得了三明六通，具足八解脫，身體升到空中，示現十八種變化。

波斯匿王（Prasenajit，古代憍薩羅國國王）的末利夫人（Mallika，波斯匿王的王后），看見這種變化，心中非常歡喜：『太好了！佛陀的太陽出現在世間，破除了無明的黑暗，能夠讓邪見的人得到真正的道。』說完，向佛陀作禮。

【English Translation】 English version 'They deceived me, saying they would release me, but in reality, it was to make me repay the favors they bestowed upon me.'

At that time, the Holy King said to Sudatta (Sudatta, Anathapindika): 'The old woman in your household has a dignified appearance. I intend to make her my Jade Maiden Treasure.' Sudatta replied, 'I will obey your command and offer her to the Great King.' The old servant woman was overjoyed to hear that she would be released. The Holy King immediately illuminated her face with a wish-fulfilling pearl, allowing her to see herself as if she were a Jade Maiden Treasure, and she was even more delighted, saying, 'Those Shramanas (Shramana, renunciates) talk grandly, claiming to have the Way, but they have no effect. The Holy King's appearance in the world brings many benefits, making me, an old servant woman, like a Jade Maiden Treasure.' After saying this, she prostrated herself before the Holy King. At that time, the minister in charge of the treasury proclaimed the Holy King's excellent commands, proclaiming the ten virtues. The old woman heard the ten virtues and was overjoyed, thinking, 'What the Holy King says is all good.' So she bowed to the Holy King, repented of her faults, and her mind was immediately subdued.

At that time, Rahula (Rahula, Buddha's son) restored his original form. The old mother looked up and saw twelve hundred and fifty Bhikshus (Bhiksu, ordained monks), and immediately said, 'The Buddha's Dharma is pure and does not abandon any sentient beings. Even someone as lowly and wicked as I am is still to be transformed.' After saying this, she requested to receive the five precepts. At that time, Rahula explained the Three Refuges and the five precepts to her. Before the old mother could even raise her head, she attained Srotapanna (Srotapanna, stream-enterer). The earth deity rejoiced and sprang from the earth, saying to Sudatta, 'Excellent, Elder! You have shattered the net of wrong views. The Tathagata's (Tathagata, one of the Buddha's titles) appearance in the world is precisely for this purpose!'

At that time, Rahula took this old mother to Jetavana (Jetavana, Jeta Grove). Upon arriving, she saw the Buddha's body adorned with purple-gold, joyfully clasped her palms, bowed to the Buddha, repented of her past sins, and requested to become a renunciate under the Buddha. The Buddha told Rahula, 'Take this mother to Gotami (Gotami, Buddha's aunt and the first Bhikkhuni).' Before reaching their destination, Rahula explained the teachings of suffering, emptiness, impermanence, and non-self to her. Upon hearing these teachings, the old mother's hair naturally fell out, and she became a Bhikkhuni (Bhiksuni, ordained nun), attained the three insights and six supernormal powers, and possessed the eight liberations. Her body rose into the air and manifested eighteen transformations.

King Prasenajit (Prasenajit, King of Kosala) and Queen Mallika (Mallika, Queen of Prasenajit) saw this transformation and were overjoyed: 'Excellent! The Buddha's sun has appeared in the world, dispelling the darkness of ignorance, and enabling those with wrong views to attain the true path.' After saying this, she bowed to the Buddha.

白言：『世尊！如此老母宿有何罪，生卑賤處為人婢使；復何福慶值遇世尊，如好白㲲易受染色，應時即得阿羅漢道？』」

「佛告大王：『諦聽諦聽，善思念之！如來為王分別解說。過去久遠無數劫時，有佛世尊名一寶蓋燈王如來，十號具足。彼佛滅後於像法中，有王名曰雜寶華光，其王有子名曰快見，求欲出家父即聽許，王子詣山到僧坊中求欲出家。時有比丘聰明多智深解實相，受為弟子。復有比丘名德華光，善說法要誘進初學。王子比丘雖復出家猶懷憍慢，和上為說甚深妙法般若波羅蜜大空之義，王子聞已謬解邪說，比丘滅后即作此言：「我大和上空無智慧，但能讚歎虛無空事，愿我後生不樂見也；我阿阇梨智慧辯才，愿于生生為善知識。」王子比丘作是語已，法說非法、非法說法，教諸徒眾皆行邪見，雖持禁戒威儀不缺，以謬解故命終之後，如射箭頃墮阿鼻獄，八十億劫恒受苦惱，罪畢乃出為貧賤人，五百身中聾癡無目，千二百身恒為人婢。』佛說是時，末利夫人有五百婢，懺悔自責發菩提心，愿于來世解深空法。

「佛告大王：『爾時和上者今我身是！阿阇梨者今羅睺羅是！王子比丘此老母是！徒眾弟子，今日邪見女等，發菩提心者是！』佛說此時，舍衛城中二萬優婆塞，發菩提心得唸佛定，

【現代漢語翻譯】白言：『世尊（Bhagavan，受人尊敬者）！如此老母過去有什麼罪業，以至於出生在卑賤的地方，做別人的婢女；又有什麼福德因緣，能夠遇到世尊您，就像上好的白㲲一樣容易被染色，立刻就證得了阿羅漢（Arhat，已斷除煩惱，不再輪迴的人）的果位？』

佛告訴波斯匿王：『仔細聽，仔細聽，好好地思考！如來（Tathagata，佛的稱號之一）為你詳細地解說。過去很久遠無數劫以前，有一位佛，名號是寶蓋燈王如來（Ratnaketu-dipamkara-tathagata），具足十種稱號。在那位佛滅度之後，在像法時期，有一位國王名叫雜寶華光，這位國王有一個兒子名叫快見，想要出家，國王就允許了他。王子來到山中的僧院，請求出家。當時有一位比丘（bhiksu，出家修行的男性）聰明多智，深刻理解實相，就收他為弟子。還有一位比丘名叫德華光，善於說法要，引導初學者。王子比丘雖然出家了，但仍然懷有驕慢之心，和尚（Upadhyaya，親教師）為他說甚深微妙的般若波羅蜜（Prajnaparamita，通過智慧到達彼岸）大空之義，王子聽了之後錯誤地理解，說了邪見之說，比丘滅度之後，他就說：「我的和尚沒有智慧，只會讚歎虛無空洞的事情，我希望來世不要再見到他；我的阿阇梨（Acarya，軌範師）有智慧有辯才，希望生生世世都做我的善知識。」王子比丘說了這些話之後，以法說非法，以非法說法，教導他的徒眾都行邪見，雖然持守戒律，威儀沒有缺失，但因為錯誤理解的緣故，命終之後，像射箭一樣迅速地墮入了阿鼻地獄（Avici，無間地獄），八十億劫都在那裡遭受苦惱，罪業結束之後才出來，轉生為貧窮的**，五百世中又聾又癡又瞎，一千二百世都做別人的婢女。』佛說這些話的時候，末利夫人（Mallika）的五百個婢女，都懺悔自己的罪業，發菩提心（bodhicitta，追求覺悟的心），希望來世能夠理解甚深的空性之法。

佛告訴波斯匿王：『當時的和尚就是現在的我！當時的阿阇梨就是現在的羅睺羅（Rahula）！當時的王子比丘就是這位老母！當時的徒眾弟子，就是今天這些有邪見的女人們，她們現在都發了菩提心！』佛說這些話的時候，舍衛城（Sravasti）中有兩萬優婆塞（upasaka，在家男居士），發了菩提心，得到了唸佛三昧（samadhi，禪定）。

【English Translation】 Bai said: 'Bhagavan (World-Honored One)! What sins did this old woman commit in her past life that she was born into a lowly position as a servant; and what blessings did she accumulate that she encountered the World-Honored One, and like fine white wool easily dyed, immediately attained the state of Arhat (one who has extinguished all defilements and will not be reborn)?'

The Buddha told King Prasenajit: 'Listen carefully, listen carefully, and contemplate well! The Tathagata (Thus Come One) will explain it to you in detail. In the distant past, countless eons ago, there was a Buddha named Ratnaketu-dipamkara-tathagata (Jewel Canopy Lamp King Thus Come One), complete with the ten titles. After that Buddha passed away, during the Dharma-resemblance period, there was a king named Miscellaneous Jewel Light, and this king had a son named Quick Sight, who desired to renounce the world, and the king granted his permission. The prince went to a monastery in the mountains, seeking to renounce the world. At that time, there was a bhiksu (monk) who was intelligent and wise, deeply understanding the true nature of reality, and he accepted him as a disciple. There was also a bhiksu named Virtue Light, who was skilled in expounding the essential Dharma and guiding beginners. Although the prince bhiksu had renounced the world, he still harbored arrogance. The Upadhyaya (preceptor) explained to him the profound and subtle meaning of Prajnaparamita (Perfection of Wisdom), the Great Emptiness. Upon hearing this, the prince misunderstood and spoke heretical views. After the bhiksu passed away, he said, "My Upadhyaya has no wisdom, only praising empty and void matters. I wish not to see him in future lives; my Acarya (teacher) has wisdom and eloquence, I wish him to be my good teacher in every life." After the prince bhiksu spoke these words, he taught Dharma as non-Dharma, and non-Dharma as Dharma, leading his disciples to all practice wrong views. Although he upheld the precepts and his demeanor was flawless, due to his misunderstanding, after his life ended, he fell into Avici (uninterrupted hell) as quickly as an arrow shot, suffering torment there for eighty billion kalpas. After his sins were exhausted, he was reborn as a poor **, deaf, mute, and blind for five hundred lives, and a servant for one thousand two hundred lives.' When the Buddha spoke these words, Mallika's five hundred maids repented of their sins, generated bodhicitta (the mind of enlightenment), and wished to understand the profound Dharma of emptiness in future lives.

The Buddha told King Prasenajit: 'The Upadhyaya at that time is now myself! The Acarya at that time is now Rahula! The prince bhiksu at that time is this old woman! The disciples at that time, are these women with wrong views today, who have now generated bodhicitta!' When the Buddha spoke these words, twenty thousand upasakas (lay male devotees) in Sravasti generated bodhicitta and attained the samadhi (meditative absorption) of mindfulness of the Buddha.

常于定中見佛說法。」

佛告父王：「邪見惡人見佛行時，尚得如此無量福德，何況觀佛行及像行者？」

父王白佛：「佛母摩耶生忉利天，佛今光相神通具足，云何當往為母說法？」

佛告大王：「如來當如轉輪聖王足行之法，從閻浮提上忉利天，問訊檀越為說妙法。」

爾時會中有菩薩摩訶薩，名曰持地，即從座起，入首楞嚴三昧，三昧力故從金剛際，金剛為輪、金剛為根、金剛為花，花花相次出閻浮提。時四龍王：難陀、跋難陀、阿耨達多、娑伽羅龍王等，各持七寶詣持地所，奉上七寶，為佛世尊作三道寶階，左白銀、右頗梨、中黃金。從閻浮提金剛地際上忉利宮，一一寶階七重欄楯，是諸欄楯百億寶成，百億光明；一一光明百億寶花；一一花中無量樂器自然踴出。爾時持地以恒河沙七寶蓮華敷佛蹈處，于階道側豎諸寶幢，無量寶幡懸其幢頭，百億寶蓋彌覆其上，忉利諸天雨曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華，嚴飾其間。時梵天王手擎香爐，與萬梵俱侍立階側；一一香菸如琉璃云，彌滿虛空，于其雲中百千妓樂不鼓自鳴。難陀龍等，持海此岸栴檀末香漫散道中，香光上出如金光焰，高一多羅樹化為金臺：無量諸天，持天瓔珞嚴飾階道，如是供具不可稱計。

爾

【現代漢語翻譯】現代漢語譯本：『常常在禪定中見到佛陀說法。』

佛陀告訴凈飯王：『持有邪見作惡的人，見到佛陀行走尚且能獲得如此無量的福德，更何況是觀想佛陀行走以及佛像行走的人呢？』

凈飯王稟告佛陀：『佛母摩耶夫人已經往生到忉利天，如今佛陀您的光明相好和神通都具足圓滿，打算如何前往忉利天為母親說法呢？』

佛陀告訴凈飯王：『如來應當像轉輪聖王以足行走的方法一樣，從閻浮提上升到忉利天，問候施主併爲她說微妙的佛法。』

這時，法會中有一位菩薩摩訶薩（ महानसत्त्व，偉大的菩薩），名叫持地（Dharanimdhara），立即從座位上站起，進入首楞嚴三昧（śūraṃgama samādhi，一種強大的禪定狀態）。憑藉三昧的力量，從金剛地際（vajra，堅固不壞）涌出，以金剛為輪、金剛為根、金剛為花，花朵依次相連，出現在閻浮提（Jambudvipa，我們所居住的娑婆世界）。當時，四位龍王：難陀（Nanda，歡喜龍王）、跋難陀（Upananda，近喜龍王）、阿耨達多（Anavatapta，無熱惱池龍王）、娑伽羅龍王（Sāgara，海龍王）等，各自拿著七寶來到持地菩薩所在之處，奉上七寶，為佛世尊建造三道寶階，左邊是白銀，右邊是頗梨（sphatika，水晶），中間是黃金。從閻浮提的金剛地際通往忉利天宮，每一道寶階都有七重欄楯，這些欄楯由百億種寶物構成，發出百億光明；每一道光明中都顯現出百億寶花；每一朵花中都有無量的樂器自然涌現出來。這時，持地菩薩用恒河沙數般的七寶蓮花鋪在佛陀將要行走的地方，在階梯道路的兩側豎立起各種寶幢，無數的寶幡懸掛在寶幢的頂端，百億寶蓋覆蓋在上方，忉利天的諸天散落下曼陀羅華（mandārava，天界的白色花）、摩訶曼陀羅華（mahāmandārava，大曼陀羅華）、曼殊沙華（mañjūṣaka，天界的紅色花）、摩訶曼殊沙華（mahāmañjūṣaka，大曼殊沙華），來莊嚴裝飾其間。當時，梵天王（Brahmā，色界天的天王）手持香爐，與萬名梵天一起侍立在階梯的兩側；每一縷香菸都像琉璃云一樣，瀰漫在虛空中，在這些雲中，有成百上千的伎樂不用敲打自然發出聲音。難陀龍王等，拿著大海此岸的栴檀末香（candana，一種名貴的香料）灑在道路中間，香氣和光明向上散發，像金色的火焰一樣，高達一多羅樹（tāla，棕櫚樹）的高度，化為金色的臺座：無數的天人，拿著天界的瓔珞來莊嚴裝飾階梯道路，這樣的供養器具多得不可計數。

【English Translation】 English version: 『Always sees the Buddha preaching in meditation.』

The Buddha told King Suddhodana: 『Even an evil person with wrong views, upon seeing the Buddha walking, can obtain such immeasurable blessings. How much more so for those who contemplate the Buddha walking and the image of the Buddha walking?』

King Suddhodana said to the Buddha: 『The Buddha's mother, Maya, has been born in the Trayastrimsa Heaven (Trāyastriṃśa, Heaven of the Thirty-three). Now that the Buddha's light and divine powers are complete, how will you go to preach the Dharma to your mother?』

The Buddha told the King: 『The Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) shall ascend from Jambudvipa (Jambudvīpa, the continent where we live) to the Trayastrimsa Heaven, like a Chakravartin King (cakravartin, a universal monarch) traveling on foot, to greet the benefactor and preach the wonderful Dharma.』

At that time, in the assembly, there was a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) named Dharanimdhara (Dharaṇīṃdhara, Earth Holder), who immediately rose from his seat and entered the Shurangama Samadhi (śūraṃgama samādhi, a powerful meditative state). By the power of the Samadhi, he emerged from the Vajra (vajra, diamond-like, indestructible) ground, with Vajra as wheels, Vajra as roots, and Vajra as flowers. The flowers appeared one after another in Jambudvipa. At that time, the four Dragon Kings: Nanda (Nanda, Joyful Dragon King), Upananda (Upananda, Near Joyful Dragon King), Anavatapta (Anavatapta, Lake Without Heat Dragon King), and Sagara Dragon King (Sāgara, Ocean Dragon King), each holding seven treasures, went to where Dharanimdhara was, offered the seven treasures, and built three jeweled stairways for the Buddha, the World Honored One. The left side was silver, the right side was crystal (sphatika), and the middle was gold. From the Vajra ground of Jambudvipa to the Trayastrimsa Palace, each jeweled stairway had seven layers of railings. These railings were made of hundreds of billions of treasures, emitting hundreds of billions of lights; each light manifested hundreds of billions of jeweled flowers; in each flower, countless musical instruments naturally emerged. At that time, Dharanimdhara covered the ground where the Buddha would walk with Ganges-river-sands-like seven-jeweled lotus flowers, erected various jeweled banners on the sides of the stairway, countless jeweled banners hung from the tops of the banners, and hundreds of billions of jeweled canopies covered above. The Trayastrimsa Heaven gods rained down Mandarava flowers (mandārava, heavenly white flowers), Maha-Mandarava flowers (mahāmandārava, great Mandarava flowers), Manjushaka flowers (mañjūṣaka, heavenly red flowers), and Maha-Manjushaka flowers (mahāmañjūṣaka, great Manjushaka flowers) to adorn the space. At that time, Brahma King (Brahmā, King of the Form Realm) held a censer in his hand and stood by the side of the stairway with ten thousand Brahmas; each wisp of incense smoke was like a lapis lazuli cloud, filling the void, and in those clouds, hundreds of thousands of musical instruments played themselves without being struck. Nanda Dragon King and others scattered sandalwood powder (candana, a precious fragrant wood) from the shore of the sea in the middle of the road, the fragrance and light rose upwards like golden flames, as high as one Tala tree (tāla, palm tree), transforming into a golden platform: countless gods held heavenly necklaces to adorn the stairway, such offerings were countless.

時世尊于閻浮提執持三衣，告敕阿難、難陀、羅睺羅等五百比丘，足步大地，始舉足時地六種動；下足之時，地生寶宮如梵王宮，宮宮相次懸在空中，隨映佛后在階道側。持地菩薩並彌勒等一千菩薩一時合掌，以萬億音歌詠如來無量德行。爾時梵王無數百千諸梵天等，手擎香爐無量妓樂，以供養佛立侍左階；釋提桓因無數天子百千天女，鼓樂絃歌亦立左階；無數聲聞菩薩大眾侍立右階。

爾時世尊放大光明照階道邊，其光如雲百千億色猶如重閣，佛處其中八萬四千化佛圍繞，五百分身諸佛與佛政等，執持衣缽威儀詳序，分身諸佛，亦有阿難、難陀以為侍者。

時魔波旬，于虛空中與諸魔眾，讚誦妙偈嘆如來功德。釋提桓因白摩耶言：「如來世雄，為報恩故來至此處。」摩耶夫人聞佛已來，遣諸天女持諸天寶及天妓樂、曼陀羅華，在階道邊以迎世尊。

爾時如來舉足下足無數宮殿，一一宮殿五百化佛結加趺坐；一一如來五百菩薩以為侍者。

爾時五百分身諸釋迦文入忉利天宮，諸天歡喜而說此偈：

「毗婆尸佛！　　吉祥中尊；　　亦放光明，　來至此處。　　尸棄如來！　　大吉祥尊；　化身無數，　　來至此處。　　毗舍滿月！　放白毫光；　　普照一切，　　來至此處。　拘

【現代漢語翻譯】現代漢語譯本當時世尊在閻浮提（Jambudvipa，指我們所居住的這個世界）拿著三衣，告誡阿難（Ananda，佛陀的十大弟子之一）、難陀（Nanda，佛陀的弟弟）、羅睺羅（Rahula，佛陀的兒子）等五百比丘，用腳行走于大地之上，剛抬起腳時，大地發生六種震動；當腳落下來的時候，地上生出寶宮，如同梵王宮殿一般，宮殿一個接著一個懸在空中，隨著佛陀的身影映照在後面，位於階梯道路的兩側。持地菩薩（Dharanimdhara Bodhisattva）和彌勒（Maitreya，未來佛）等一千位菩薩同時合掌，用萬億種聲音歌頌如來無量的德行。那時，無數百千的梵天（Brahma）等，手裡拿著香爐和無數的歌舞伎樂，用來供養佛陀，站在左邊的臺階旁侍奉；釋提桓因（Śakra，帝釋天）和無數的天子、百千天女，敲鑼打鼓，彈奏歌唱，也站在左邊的臺階旁；無數的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）和菩薩大眾侍立在右邊的臺階旁。這時，世尊放出巨大的光明，照亮臺階道路的旁邊，那光明像云一樣，有百千億種顏色，猶如重重疊疊的樓閣，佛陀處在光明之中，有八萬四千化佛圍繞著他，五百個分身佛與佛陀的真身一樣，拿著衣缽，威儀詳和有序，分身出來的諸佛，也有阿難、難陀作為侍者。這時，魔波旬（Mara Papiyas，欲界第六天之主，常擾亂修行者）在虛空中與眾魔一起，讚誦美妙的偈語，讚歎如來的功德。釋提桓因告訴摩耶夫人（Maya，釋迦牟尼佛的生母）說：『如來世雄，爲了報答恩情，來到這裡。』摩耶夫人聽到佛陀已經來了，派遣諸位天女拿著各種天上的寶物和天上的歌舞伎樂、曼陀羅華（Mandala flower，天界的奇花），在臺階道路旁邊迎接世尊。這時，如來抬起腳落下腳，無數的宮殿顯現出來，每一個宮殿里都有五百化佛結跏趺坐；每一位如來都有五百位菩薩作為侍者。這時，五百個分身釋迦文佛（Sakyamuni，釋迦牟尼佛）進入忉利天宮（Trayastrimsa Heaven，欲界第二天），諸天歡喜，並說了這首偈語：『毗婆尸佛（Vipassi Buddha）！吉祥中最尊貴；也放出光明，來到這裡。尸棄如來（Sikhi Buddha）！大吉祥之尊；化身無數，來到這裡。毗舍滿月（Visabhu Buddha）！放出白毫光；普照一切，來到這裡。拘留孫'

【English Translation】 English version At that time, the World Honored One, in Jambudvipa (the world we live in), held the three robes and instructed Ananda (one of the Buddha's ten great disciples), Nanda (the Buddha's brother), Rahula (the Buddha's son), and five hundred other Bhikshus (monks), to walk on the earth. When they first lifted their feet, the earth shook in six ways; when their feet landed, jeweled palaces arose from the ground, like the palaces of Brahma (the creator god in Hinduism). The palaces appeared one after another, suspended in the air, reflecting behind the Buddha and on the sides of the steps. Dharanimdhara Bodhisattva (Earth-holding Bodhisattva) and Maitreya (the future Buddha), along with a thousand other Bodhisattvas, simultaneously joined their palms and sang praises of the Tathagata's (another name for Buddha) immeasurable virtues with billions of voices. At that time, countless hundreds of thousands of Brahmas (gods in the Brahma realm), holding incense burners and countless musical instruments, offered them to the Buddha, standing and attending on the left side of the steps; Śakra (the lord of the gods in Buddhism) and countless Devas (male deities), hundreds of thousands of Devis (female deities), played drums and sang songs, also standing on the left side of the steps; countless Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Bodhisattvas stood in attendance on the right side of the steps. At this time, the World Honored One emitted great light, illuminating the sides of the steps. The light was like clouds, with hundreds of thousands of billions of colors, like layers upon layers of pavilions. The Buddha was in the midst of the light, surrounded by eighty-four thousand manifested Buddhas. The five hundred manifested Buddhas were equal to the Buddha's true form, holding robes and alms bowls, with dignified and orderly demeanor. The manifested Buddhas also had Ananda and Nanda as attendants. At this time, Mara Papiyas (the demon king who tempts beings away from enlightenment), in the empty sky, together with his demon hosts, chanted wonderful verses, praising the Tathagata's merits. Śakra said to Maya (the Buddha's mother): 'The World Honored One, the hero of the world, has come here to repay his gratitude.' When Maya heard that the Buddha had come, she sent the Devis to bring various heavenly treasures, heavenly music, and Mandala flowers (celestial flowers), to welcome the World Honored One on the sides of the steps. At this time, as the Tathagata lifted and lowered his feet, countless palaces appeared. In each palace, there were five hundred manifested Buddhas sitting in the lotus position; each Tathagata had five hundred Bodhisattvas as attendants. At this time, the five hundred manifested Sakyamuni Buddhas (the historical Buddha) entered the Trayastrimsa Heaven (the Heaven of Thirty-three Gods). The Devas rejoiced and spoke this verse: 'Vipassi Buddha (one of the previous Buddhas)! The most honored among the auspicious; also emitting light, coming to this place. Sikhi Buddha (one of the previous Buddhas)! The greatly auspicious one; manifesting countless bodies, coming to this place. Visabhu Buddha (one of the previous Buddhas)! Emitting white light from the urna (a mark of enlightenment); illuminating all, coming to this place. Krakucchanda'

樓孫佛！　　面門出光；　　照十方界，　來至此處。　　迦那含佛！　　化身無數，　放大光明；　　來至此處。　　迦葉世尊！　身如寶臺；　　足步虛空，　　來至此處。　釋迦牟尼！　　分身五百，　　無數化佛；　照耀一切，　　來至此處。　彌勒菩薩！　　賢劫尊者！　　亦放光明，　當至此處；　　此處吉祥，　　安隱無為。　諸佛所游，　　牟尼生地；　　名涅槃窟，　慧者智度。」

爾時世尊入忉利宮，即放眉間白毫相光，其光化作七寶大蓋覆摩耶上，七寶飾床奉摩耶坐。佛母摩耶見佛入宮，合掌恭敬為佛作禮，五百化佛一時申手，諸天扶持不聽禮敬，八萬四千諸化如來皆悉起立。

爾時摩耶夫人宮中，自然踴出五百億光，此光明中有大寶臺，一一臺上有十方佛。如是諸佛，自說名字安慰佛母。東方善德佛，持妙寶花散釋迦牟尼及摩耶上，化成花蓋，此花蓋中百億化佛，合掌起立問訊佛母；南方栴檀德佛，持寶蓮花散釋迦牟尼及散佛母上，化成花蓋，于花蓋中無數化佛，合掌起立問訊佛母；西方無量明佛，以寶蓮花散釋迦牟尼及佛母上，化成花蓋，無數化佛合掌起立問訊佛母；北方相德佛，以寶蓮花散釋迦牟尼及佛母上，化成花蓋，無數化佛合掌起立問訊佛母。東

【現代漢語翻譯】現代漢語譯本樓孫佛！（Krakucchanda Buddha）面門出光；照十方界，來至此處。迦那含佛！（Kanakamuni Buddha）化身無數，放大光明；來至此處。迦葉世尊！（Kasyapa Buddha）身如寶臺；足步虛空，來至此處。釋迦牟尼！（Sakyamuni Buddha）分身五百，無數化佛；照耀一切，來至此處。彌勒菩薩！（Maitreya Bodhisattva）賢劫尊者！亦放光明，當至此處；此處吉祥，安隱無為。諸佛所游，牟尼生地；名涅槃窟，慧者智度。

爾時世尊入忉利宮（Trayastrimsa Heaven），即放眉間白毫相光，其光化作七寶大蓋覆摩耶（Maya）上，七寶飾床奉摩耶坐。佛母摩耶見佛入宮，合掌恭敬為佛作禮，五百化佛一時申手，諸天扶持不聽禮敬，八萬四千諸化如來皆悉起立。

爾時摩耶夫人宮中，自然踴出五百億光，此光明中有大寶臺，一一臺上有十方佛。如是諸佛，自說名字安慰佛母。東方善德佛，持妙寶花散釋迦牟尼及摩耶上，化成花蓋，此花蓋中百億化佛，合掌起立問訊佛母；南方栴檀德佛，持寶蓮花散釋迦牟尼及散佛母上，化成花蓋，于花蓋中無數化佛，合掌起立問訊佛母；西方無量明佛，以寶蓮花散釋迦牟尼及佛母上，化成花蓋，無數化佛合掌起立問訊佛母；北方相德佛，以寶蓮花散釋迦牟尼及佛母上，化成花蓋，無數化佛合掌起立問訊佛母。

【English Translation】 English version Krakucchanda Buddha! (Krakucchanda Buddha) Light emanates from his face; illuminating the ten directions, he comes to this place. Kanakamuni Buddha! (Kanakamuni Buddha) Manifesting countless bodies, emitting great light; he comes to this place. Kasyapa Buddha! (Kasyapa Buddha) His body is like a jeweled platform; his feet tread the void, he comes to this place. Sakyamuni! (Sakyamuni Buddha) Manifesting five hundred bodies, countless manifested Buddhas; illuminating all, he comes to this place. Maitreya Bodhisattva! (Maitreya Bodhisattva) Venerable one of the Bhadrakalpa! Also emitting light, he will come to this place; this place is auspicious, peaceful, and free from action. A place frequented by all Buddhas, the birthplace of Muni; named the Nirvana Cave, wisdom is attained by the wise.

At that time, the World-Honored One entered the Trayastrimsa Heaven (Trayastrimsa Heaven), and immediately emitted a white hair-mark light from between his eyebrows, which transformed into a seven-jeweled canopy covering Maya (Maya), and a seven-jeweled adorned bed was offered for Maya to sit upon. Mother Maya, seeing the Buddha enter the palace, joined her palms in reverence and paid homage to the Buddha. Five hundred manifested Buddhas simultaneously extended their hands, and the gods supported her, preventing her from bowing. Eighty-four thousand manifested Tathagatas all stood up.

At that time, within the palace of Lady Maya, five hundred billion lights naturally sprang forth. Within this light were great jeweled platforms, and upon each platform were Buddhas from the ten directions. These Buddhas, each speaking their names, comforted the Buddha's mother. The Buddha of Eastern Virtue held wondrous jeweled flowers and scattered them upon Sakyamuni and Maya, transforming them into a flower canopy. Within this flower canopy, hundreds of billions of manifested Buddhas joined their palms and stood up to inquire after the Buddha's mother. The Buddha of Southern Sandalwood Virtue held jeweled lotus flowers and scattered them upon Sakyamuni and the Buddha's mother, transforming them into a flower canopy. Within this flower canopy, countless manifested Buddhas joined their palms and stood up to inquire after the Buddha's mother. The Buddha of Western Immeasurable Light scattered jeweled lotus flowers upon Sakyamuni and the Buddha's mother, transforming them into a flower canopy. Countless manifested Buddhas joined their palms and stood up to inquire after the Buddha's mother. The Buddha of Northern Appearance Virtue scattered jeweled lotus flowers upon Sakyamuni and the Buddha's mother, transforming them into a flower canopy. Countless manifested Buddhas joined their palms and stood up to inquire after the Buddha's mother.

南方無憂德佛、西南方寶施佛、西北方花德佛、東北方三乘行佛、上方廣眾德佛、下方明德佛，如是等佛各以寶花，散釋迦牟尼佛上及散佛母，化成花蓋，一一蓋中無數化佛，合掌起立問訊佛母。

時忉利宮滿中化佛，佛母摩耶頂上自然出衆供具，無量幢幡供養諸佛。時幢幡中有妙音聲，贊佛、贊法、贊比丘僧。

佛告阿難：「是名如來從閻浮提升忉利宮，色相光明諸神化事。佛滅度后佛諸弟子，若如是觀是名正觀，若異觀者名為邪觀。作此觀者，除一億劫生死之罪，臨命終時見十方佛，必生他方凈佛國土」。

佛告阿難：「汝持是語，為未來世諸眾生等當廣宣說，聞此語者、思是義者，當知是人十方諸佛之所覆護，命終必當生諸佛前。」

佛告父王：「云何名如來從忉利天下閻浮提時光相變應？我初下時，無數天子百千天女侍從世尊，獨見一佛圓光一尋放千光明，足步虛空躡階而下。時佛光中七佛像現，從佛光出導佛前行。時優填王，戀慕世尊鑄金為像，聞佛當下，像載金像來迎世尊！蓮華色比丘尼化作琉璃山，結加趺坐在山窟中，無量供具奉迎世尊！爾時金像，從象上下猶如生佛，足步虛空足下雨華，亦放光明來迎世尊！時鑄金像，合掌叉手為佛作禮。爾時世尊！亦復長跪合掌向像，時

【現代漢語翻譯】現代漢語譯本：南方無憂德佛（南方無憂功德佛）、西南方寶施佛（西南方寶施佛）、西北方花德佛（西北方花德佛）、東北方三乘行佛（東北方修持三乘之行的佛）、上方廣眾德佛（上方具有廣大功德的佛）、下方明德佛（下方具有光明功德的佛），這些佛各自以寶花散在釋迦牟尼佛身上以及佛母身上，化成花蓋，每一個花蓋中都有無數化佛，合掌站立向佛母問訊。當時忉利宮中充滿了化佛，佛母摩耶的頭頂上自然涌現出各種供具，無數的幢幡用來供養諸佛。當時幢幡中有美妙的聲音，讚歎佛、讚歎法、讚歎比丘僧。佛告訴阿難：『這叫做如來從閻浮提上升到忉利宮，所顯現的色相光明以及諸神的化現之事。佛滅度后，佛的弟子們，如果這樣觀想就叫做正觀，如果不是這樣觀想就叫做邪觀。作這種觀想的人，可以消除一億劫的生死之罪，臨命終時會見到十方佛，必定往生到他方清凈的佛國土。』佛告訴阿難：『你要記住這些話，為未來世的眾生廣為宣說，聽到這些話、思考這些意義的人，應當知道這個人會受到十方諸佛的覆護，命終后必定會往生到諸佛面前。』佛告訴父王：『什麼叫做如來從忉利天下降到閻浮提時的光相變應呢？我最初下降時，無數的天子和成百上千的天女侍奉世尊，（人們）只看見一佛的圓形光環，一尋的範圍內放出千萬光明，（我）腳踩虛空，沿著階梯而下。當時佛光中顯現出七佛的形象，從佛光中出來引導佛前行。當時優填王，因為戀慕世尊，所以鑄造金像，聽說佛要下降，就用大象載著金像來迎接世尊！蓮華色比丘尼化作琉璃山，結跏趺坐在山洞中，用無數的供具奉迎世尊！當時金像，從象背上下來，就像活著的佛一樣，腳踩虛空，腳下雨落鮮花，也放出光明來迎接世尊！當時鑄造的金像，合掌叉手為佛作禮。當時世尊！也長跪合掌向金像還禮，當時……』

【English Translation】 English version: From the south, Worry-Free Virtue Buddha (Buddha of Worry-Free Merit in the South); from the southwest, Treasure-Giving Buddha (Treasure-Giving Buddha in the Southwest); from the northwest, Flower Virtue Buddha (Flower Virtue Buddha in the Northwest); from the northeast, Three Vehicle Practice Buddha (Buddha who practices the Three Vehicles in the Northeast); from above, Extensive Multitude Virtue Buddha (Buddha with Extensive Merit from Above); from below, Bright Virtue Buddha (Buddha with Bright Merit from Below). Each of these Buddhas scattered precious flowers upon Shakyamuni Buddha and the Buddha's mother, transforming them into floral canopies. Within each canopy were countless manifested Buddhas, who stood with palms together, paying respects to the Buddha's mother. At that time, the Trayastrimsa Heaven palace was filled with manifested Buddhas. From the crown of Buddha's mother, Maya, naturally emerged various offerings, and countless banners were offered to all the Buddhas. Within the banners were wondrous sounds, praising the Buddha, praising the Dharma, and praising the Bhikshu Sangha (community of monks). The Buddha told Ananda: 'This is called the Tathagata (another name for Buddha) ascending from Jambudvipa (the continent where humans live) to the Trayastrimsa Heaven palace, the manifested forms and light, and the transformations of the gods. After the Buddha's Parinirvana (death), if the Buddha's disciples contemplate in this way, it is called right contemplation; if they contemplate differently, it is called wrong contemplation. One who practices this contemplation can eliminate the sins of one billion kalpas (eons) of birth and death. At the time of death, they will see the Buddhas of the ten directions and will surely be reborn in a pure Buddha land in another direction.' The Buddha told Ananda: 'You must remember these words and widely proclaim them to the sentient beings of the future. Those who hear these words and contemplate their meaning should know that they will be protected by the Buddhas of the ten directions, and after death, they will surely be reborn before the Buddhas.' The Buddha told his father, the King: 'What is called the Tathagata's descent from the Trayastrimsa Heaven to Jambudvipa, with the transformations of light and form? When I first descended, countless devas (gods) and hundreds of thousands of devis (goddesses) attended the World Honored One. (People) only saw the circular halo of one Buddha, emitting thousands of lights within a radius of one fathom. (I) stepped on empty space, descending along the stairs. At that time, the images of the Seven Buddhas appeared in the Buddha's light, emerging from the light to guide the Buddha's path. At that time, King Udayana, longing for the World Honored One, cast a golden image. Hearing that the Buddha was about to descend, he had an elephant carry the golden image to welcome the World Honored One! The Bhikkhuni (nun) Lotus Color transformed into a crystal mountain, sitting in full lotus posture in a mountain cave, offering countless offerings to welcome the World Honored One! At that time, the golden image descended from the elephant, like a living Buddha, stepping on empty space, with flowers raining down beneath its feet, also emitting light to welcome the World Honored One! At that time, the cast golden image, with palms together, paid homage to the Buddha. At that time, the World Honored One also knelt down with palms together, returning the salute to the image, at that time...'

虛空中百千化佛，亦皆合掌長跪向像。

「爾時世尊而語像言：『汝于來世大作佛事，我滅度后，我諸弟子以付囑汝。』空中化佛，異口同音咸作是言：『若有眾生於佛滅后造立形像，幡、花、眾香持用供養，是人來世必得唸佛清凈三昧。若有眾生知佛下時種種相貌，繫念思惟必自得見。』」

佛告阿難：「佛滅度后佛諸弟子，知佛如來下忉利天及見佛像，除卻千劫極重惡業。如是觀者名為正觀，若異觀者名為邪觀。」

佛說觀佛三昧海經卷第六大正藏第 15 冊 No. 0643 佛說觀佛三昧海經

佛說觀佛三昧海經卷第七

東晉天竺三藏佛陀跋陀羅譯觀四威儀品第六之餘

佛告阿難：「云何如來至曠野澤伏鬼大將？我從舍衛祇陀精舍，放金色光照舍衛城令作金色，舍衛國內有一長者名曰財德，長者有子年始三歲，父教其子令受三歸。散脂鬼神飢火所逼，入舍衛城接取嬰兒。爾時嬰兒稱：『南無佛！』以稱佛故，鬼王口噤不能得食，但眼出火以怖嬰兒。嬰兒見鬼形狀醜惡，胸有三面、臍有二面、兩膝二面，面如象面狗牙上出，眼復出火火皆下流，童子驚怖稱：『南無佛、南無法、南無僧！』爾時世尊天耳遠聞，獨將阿難足步虛空，阿難在後從佛不及，佛以神力化作

【現代漢語翻譯】現代漢語譯本：虛空中無數的化佛，也都合掌長跪，面向佛像。

這時，世尊對佛像說：『你將來在來世會大作佛事，我涅槃之後，我的所有弟子都交付給你。』空中的化佛，異口同聲地說：『如果眾生在佛涅槃后，建造佛像，用幡、花、各種香來供養，這個人來世必定得到唸佛清凈三昧（一種禪定狀態）。如果眾生知道佛降生時的各種相貌，專心憶念思惟，必定能親自見到。』

佛告訴阿難（佛的十大弟子之一）：『佛涅槃后，我的弟子們，如果知道如來從忉利天（佛教的欲界六天之一）降臨，並且見到佛像，就能消除千劫的極重惡業。這樣觀察才稱為正觀，如果不是這樣觀察，就稱為邪觀。』

《佛說觀佛三昧海經》卷第六大正藏第 15 冊 No. 0643 《佛說觀佛三昧海經》

《佛說觀佛三昧海經》卷第七

東晉天竺三藏佛陀跋陀羅譯《觀四威儀品第六之餘》

佛告訴阿難：『如來是怎樣到曠野沼澤去降伏鬼大將的呢？我從舍衛祇陀精舍（佛教寺院），放出金色光芒照亮舍衛城，使舍衛城變成金色。舍衛國內有一個長者，名叫財德，長者有個兒子，年齡才三歲，父親教他的兒子受三歸（皈依佛、法、僧）。散脂鬼神（佛教護法神）被飢餓的火焰所逼迫，進入舍衛城搶奪嬰兒。當時嬰兒稱念：『南無佛！（皈依佛）』因為稱念佛的緣故，鬼王的嘴巴閉合，不能吃掉他，只是眼睛裡冒出火焰來恐嚇嬰兒。嬰兒看見鬼的形狀醜惡，胸前有三張臉、肚臍有兩張臉、兩膝有兩張臉，臉像象面，狗牙向上突出，眼睛裡還冒出火焰，火焰向下流淌，童子驚恐地稱念：『南無佛、南無法、南無僧！（皈依佛、法、僧）』這時，世尊用天耳遠遠地聽見，獨自帶著阿難步行在虛空中，阿難在後面跟隨佛卻跟不上，佛用神力化作

【English Translation】 English version: In the void, hundreds of thousands of manifested Buddhas also joined their palms and knelt facing the image.

At that time, the World Honored One spoke to the image, saying: 'You will perform great Buddha deeds in the future. After my Parinirvana (death), I entrust all my disciples to you.' The manifested Buddhas in the sky, with one voice, all said: 'If there are sentient beings who, after the Buddha's Parinirvana, create images, and use banners, flowers, and various incense to make offerings, these people will surely attain the Samadhi (a state of meditative consciousness) of pure mindfulness of the Buddha in the future. If there are sentient beings who know the various appearances of the Buddha's descent, and concentrate their minds on contemplating them, they will surely see the Buddha themselves.'

The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'After the Buddha's Parinirvana, if my disciples know that the Tathagata (another name for the Buddha) descended from the Trayastrimsa Heaven (one of the heavens in Buddhist cosmology) and see the Buddha image, they will eliminate extremely heavy evil karma accumulated over thousands of kalpas (an immense period of time). Such contemplation is called right contemplation; if it is different, it is called wrong contemplation.'

The Sutra on the Samadhi Sea of Contemplating the Buddha, Volume Six Taisho Tripitaka Volume 15, No. 0643, The Sutra on the Samadhi Sea of Contemplating the Buddha

The Sutra on the Samadhi Sea of Contemplating the Buddha, Volume Seven

Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty, Remaining Part of Chapter Six on Contemplating the Four Modes of Deportment

The Buddha told Ananda: 'How did the Tathagata go to the wilderness swamp to subdue the ghost general? I released golden light from the Jetavana Vihara (Buddhist monastery) in Shravasti (ancient Indian city), illuminating the city of Shravasti and turning it golden. In the country of Shravasti, there was an elder named Caide (Wealth Virtue). The elder had a son who was only three years old. The father taught his son to take the Three Refuges (refuge in the Buddha, Dharma, and Sangha). The Rakshasa (a type of demon) deity Sancizhi, driven by the fire of hunger, entered the city of Shravasti to seize the infant. At that time, the infant recited: 'Namo Buddhaya! (Homage to the Buddha!)' Because of reciting the Buddha's name, the ghost king's mouth closed and he could not eat him, but his eyes emitted fire to frighten the infant. The infant saw the ghost's ugly shape, with three faces on his chest, two faces on his navel, and two faces on his knees, a face like an elephant's face, dog teeth protruding upwards, and fire coming out of his eyes, flowing downwards. The child, terrified, recited: 'Namo Buddhaya, Namo Dharmaya, Namo Sanghaya! (Homage to the Buddha, Dharma, and Sangha!)' At that time, the World Honored One heard from afar with his divine ear, and alone took Ananda, walking through the void. Ananda followed behind the Buddha but could not keep up. The Buddha used his divine power to transform

寶華，其華光明接取阿難。阿難坐華見閻浮提滿中化佛，一一化佛身滿三千大千世界，是諸化佛說三乘法，勸進菩薩修行唸佛，阿難見聞即憶過去九十億佛所說經藏，憶持不失。

「爾時世尊到曠野澤，放眉間白毫大人相光，其光直照怖小兒身。小兒見光，如見父母心無驚懼。時曠野鬼，舉一大石厚十二丈，欲擲世尊！眼出雷電雨雹如雨，一一雹下如赤雞子從空而下，未至佛上化成化佛；一一化佛入火光三昧，諸火光明燒曠野澤，大地洞然鬼王不怖。擲石住空化成寶臺，臺中復有百億化佛，異口同音讚歎慈心，鬼猶不伏。時金剛神，手奮金杵揮大利劍，髭如劍竦眼如電光，以金剛杵擬鬼王額，攘臂大叫聲振天地。鬼王驚怖抱持小兒，長跪上佛，白言：『沙門！唯愿慈愛救我生命。』時金剛神化金剛杵為大鐵山，四面火起繞鬼七匝，猛火炎熾焚燒鬼身，嬰兒舉手敕鬼王言：『稱南無佛！我稱佛故從死得生，汝今可稱南無諸佛！』爾時鬼王，驚怖失聲稱：『南無佛！』白言：『瞿曇可救護我。』

「爾時世尊以梵音聲，猶如慈父安慰諸子，撫慰鬼王亦復如是！密跡金剛敕鬼王言：『汝今速伏，歸依佛、法及與眾僧，汝若不伏，碎汝眷屬萬億八千令如微塵。』時曠野鬼以驚怖故，五體投地為佛作禮白言：『世尊

【現代漢語翻譯】現代漢語譯本：寶華（珍貴的蓮花），其花的光明接引阿難（佛陀的十大弟子之一）。阿難坐在蓮花上，看見閻浮提（我們所居住的這個世界）充滿了化佛（佛的化身），每一尊化佛的身軀都充滿三千大千世界（一個非常大的宇宙）。這些化佛宣說三乘法（聲聞乘、緣覺乘、菩薩乘），勸勉菩薩修行唸佛法門。阿難見聞之後，立即憶起過去九十億佛所說的經藏，憶持不忘。

當時，世尊（釋迦牟尼佛）來到曠野澤，從眉間放出白毫大人相光（佛的三十二相之一，象徵純潔的光明），這光直接照在怖小兒（一個令人生畏的小孩）身上。小兒見到佛光，如同見到父母一般，心中沒有驚恐。當時，曠野鬼（居住在曠野的鬼）舉起一塊巨大的石頭，厚達十二丈，想要投擲世尊！它的眼睛發出雷電，降下冰雹如雨點般，每一顆冰雹都像紅色的雞蛋從空中落下，但還未到達佛的上方就化成了化佛；每一尊化佛都進入火光三昧（一種禪定狀態），諸火的光明燃燒曠野澤，大地洞然，鬼王（鬼的首領）卻不感到害怕。它投擲的石頭停留在空中，化成一座寶臺，臺中又有百億化佛，異口同聲地讚歎慈心，鬼仍然不屈服。這時，金剛神（護法神），手持金剛杵（一種法器）揮舞著鋒利的劍，鬍鬚像劍一樣豎立，眼睛像閃電般明亮，用金剛杵對準鬼王的額頭，揚起手臂大叫，聲音震動天地。鬼王驚恐萬分，抱住小兒，長跪在佛前，說道：『沙門（出家人）！唯愿您慈悲憐愛，救我的性命。』這時，金剛神將金剛杵化為一座巨大的鐵山，四面燃起火焰，圍繞著鬼七圈，猛烈的火焰焚燒著鬼的身軀，嬰兒舉起手命令鬼王說：『稱念南無佛（皈依佛）！我因為稱念佛的名號，才能從死亡中獲得新生，你現在可以稱念南無諸佛！』當時，鬼王驚恐失聲地稱念：『南無佛！』並說道：『瞿曇（釋迦牟尼佛的姓氏），請您救護我。』

當時，世尊用梵音聲（清凈的聲音），猶如慈父安慰自己的孩子，撫慰鬼王也是如此！密跡金剛（金剛力士）命令鬼王說：『你現在立刻降伏，皈依佛、法以及僧眾，你若不降伏，我就將你的眷屬粉碎成微塵。』當時，曠野鬼因為驚恐，五體投地向佛作禮，說道：『世尊！』

【English Translation】 English version: Bao Hua (precious lotus), the light of the flower received Ananda (one of the ten principal disciples of the Buddha). Ananda sat on the lotus and saw Jambudvipa (the continent where we live) filled with manifested Buddhas (emanations of the Buddha), each manifested Buddha's body filled the three thousand great thousand worlds (a very large cosmos). These manifested Buddhas preached the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), encouraging Bodhisattvas to cultivate mindfulness of the Buddha. Upon seeing and hearing this, Ananda immediately recalled the sutra collections spoken by the past ninety billion Buddhas, remembering and retaining them without loss.

At that time, the World Honored One (Shakyamuni Buddha) arrived at a wilderness marsh and emitted a white hair-curl light (one of the thirty-two marks of a Buddha, symbolizing pure light) from between his eyebrows, which directly shone upon the Frightening Child (a fearsome child). Upon seeing the light, the child felt no fear, as if seeing his parents. At that time, a wilderness ghost (a ghost dwelling in the wilderness) lifted a large stone, twelve fathoms thick, intending to throw it at the World Honored One! Its eyes emitted lightning, and hail fell like rain, each hailstone like a red chicken egg falling from the sky, but before reaching the Buddha, they transformed into manifested Buddhas; each manifested Buddha entered the fire-light samadhi (a state of meditative absorption), the light of the fires burning the wilderness marsh, the earth blazing, yet the Ghost King (leader of the ghosts) felt no fear. The stone it threw remained suspended in the air, transforming into a jeweled platform, and within the platform were hundreds of billions of manifested Buddhas, praising loving-kindness with one voice, yet the ghost still did not submit. At this time, a Vajra deity (a protective deity), wielding a vajra (a ritual implement) and brandishing a sharp sword, his beard standing like swords, his eyes like lightning, aimed the vajra at the Ghost King's forehead, raised his arm, and shouted loudly, his voice shaking heaven and earth. The Ghost King, terrified, embraced the child, knelt before the Buddha, and said: 'Shramana (ascetic)! I beseech you to have compassion and save my life.' At this time, the Vajra deity transformed the vajra into a great iron mountain, with flames rising on all sides, encircling the ghost seven times, the fierce flames burning the ghost's body, and the infant raised his hand and commanded the Ghost King, saying: 'Recite Namo Buddha (Homage to the Buddha)! Because I recited the Buddha's name, I was reborn from death, now you can recite Namo Buddhas!' At that time, the Ghost King, terrified and losing his voice, recited: 'Namo Buddha!' and said: 'Gautama (Shakyamuni Buddha's clan name), please protect me.'

At that time, the World Honored One, with a Brahma-like voice (a pure voice), like a loving father comforting his children, comforted the Ghost King in the same way! The Secret Mark Vajra (a Vajra deity) commanded the Ghost King: 'You must submit now, take refuge in the Buddha, the Dharma, and the Sangha, if you do not submit, I will crush your retinue into dust.' At that time, the wilderness ghost, out of fear, prostrated himself before the Buddha, saying: 'World Honored One!'

！我恒啖人，今者不殺當食何物？』佛敕鬼王：『汝但不殺，我敕弟子常施汝食乃至法滅，以我力故令汝飽滿。』鬼王聞已歡喜合掌受佛五戒。受五戒已，見諸火山焰焰相次變成化佛，滿曠野澤皆是化佛，一一佛後有一阿難；一一化佛異口同音皆說五戒。時曠野鬼白金剛神：『因大德故得服甘露無上法味。』時金剛神擲杵空中，佛神力故令金剛杵猶如百億金須彌山，一一須彌百億龕室；一一龕室百億化佛游步經行，是諸化佛舉足下足，足下自然生七寶臺；一一臺上恒沙化佛結加趺坐。」

佛告大王：「佛滅度后佛諸弟子，欲知如來伏曠野鬼自在神通，如是觀者名為正觀，若異觀者名為邪觀。佛滅度后若有眾生，思是法者、觀是法者、得此想者，除百千億劫生死之罪，生生之處不受鬼身，值遇諸佛間無空缺。設無佛時遇辟支佛，無辟支佛恒遇仙人為說正道。」

佛告阿難：「汝今持是境界念想，為未來世一切眾生當廣宣說，是名諸佛神通境界，若失此事則名謗佛斷菩提種。持是法者鬼魅不著，恒為諸佛之所護助。」

佛告阿難：「云何名如來到那干訶羅國、古仙山薝蔔華林毒龍池側、青蓮華泉北羅剎穴中、阿那斯山巖南？爾時彼穴有五羅剎，化作女龍與毒龍通，龍復降雹、羅剎亂行，饑饉疾疫已歷四

【現代漢語翻譯】現代漢語譯本：『我一直以人為食，現在不殺人，我該吃什麼呢？』佛陀告誡鬼王：『你只要不殺生，我就命令我的弟子們經常佈施食物給你，直到佛法滅盡，以我的力量讓你飽滿。』鬼王聽后歡喜地合掌，接受了佛陀的五戒。接受五戒后，他看到所有的火山火焰相繼變成化佛（佛陀的化身），整個曠野沼澤都是化佛，每一尊化佛後面都有一位阿難（佛陀的弟子）；每一尊化佛都異口同聲地說著五戒。當時，曠野的鬼對金剛神（護法神）說：『因為您的恩德，我們才能享用甘露般的無上法味。』當時，金剛神將金剛杵（一種法器）拋向空中，佛陀的神力使金剛杵猶如百億座金須彌山（佛教中的聖山），每一座須彌山都有百億個龕室；每一個龕室都有百億尊化佛游步經行，這些化佛舉足下足，足下自然生出七寶臺；每一座臺上都有恒河沙數般的化佛結跏趺坐（佛教中的坐姿）。』佛陀告訴大王：『佛陀滅度后，佛陀的弟子們，想要知道如來降伏曠野鬼的自在神通，像這樣觀想就稱為正觀，如果不是這樣觀想就稱為邪觀。佛陀滅度后，如果有眾生，思念這個法、觀想這個法、得到這種想法，就能消除百千億劫的生死之罪，生生世世都不會受鬼身，值遇諸佛之間沒有空缺。假設沒有佛時，會遇到辟支佛（獨覺佛），沒有辟支佛時，會經常遇到仙人為他說正道。』佛陀告訴阿難：『你現在要記住這個境界念想，為未來世的一切眾生廣為宣說，這叫做諸佛神通境界，如果遺失這件事，就叫做誹謗佛陀，斷絕菩提種子。持有這個法的人，不會被鬼魅附身，經常受到諸佛的護佑幫助。』佛陀告訴阿難：『什麼叫做如來到那干訶羅國（地名）、古仙山薝蔔華林（森林名）毒龍池側、青蓮華泉（泉水名）北羅剎穴中、阿那斯山巖南？當時那個洞穴里有五個羅剎（惡鬼），化作女龍與毒龍交合，毒龍又降下冰雹，羅剎到處作亂，饑荒和瘟疫已經持續了四年。』

【English Translation】 English version: 'I have always eaten humans. If I don't kill now, what shall I eat?' The Buddha instructed the ghost king: 'As long as you don't kill, I will order my disciples to constantly give you food until the Dharma disappears, and by my power, I will make you full.' Upon hearing this, the ghost king joyfully joined his palms and received the Buddha's five precepts. After receiving the five precepts, he saw all the flames of the volcanoes successively transforming into manifested Buddhas (Buddha's transformation bodies), and the entire wilderness swamp was filled with manifested Buddhas. Behind each manifested Buddha was Ananda (Buddha's disciple); each manifested Buddha spoke in unison, reciting the five precepts. At that time, the wilderness ghost said to the Vajra deity (Dharmapala): 'Because of your virtue, we are able to partake of the nectar-like supreme Dharma flavor.' At that time, the Vajra deity threw the vajra (a ritual implement) into the air, and by the Buddha's divine power, the vajra became like hundreds of billions of golden Mount Sumerus (sacred mountain in Buddhism), each Mount Sumeru having hundreds of billions of chambers; each chamber having hundreds of billions of manifested Buddhas walking and pacing. As these manifested Buddhas lifted and lowered their feet, seven-jeweled platforms naturally arose beneath their feet; on each platform, countless manifested Buddhas sat in the lotus position.' The Buddha told the Great King: 'After the Buddha's Parinirvana, if the Buddha's disciples wish to know the Tathagata's (another name for Buddha) unconstrained supernatural powers in subduing the wilderness ghost, contemplating in this way is called right contemplation, and contemplating in any other way is called wrong contemplation. After the Buddha's Parinirvana, if there are sentient beings who think of this Dharma, contemplate this Dharma, and attain this thought, they will eliminate the sins of birth and death for hundreds of thousands of billions of kalpas (an immense period of time), and in every life, they will not receive a ghost body, and they will encounter Buddhas without interruption. If there is no Buddha, they will encounter Pratyekabuddhas (solitary Buddhas), and if there are no Pratyekabuddhas, they will constantly encounter immortals who will speak the right path to them.' The Buddha told Ananda: 'You must now hold this state of mind and thought, and widely proclaim it for all sentient beings in the future world. This is called the supernatural realm of all Buddhas. If this matter is lost, it is called slandering the Buddha and severing the seed of Bodhi (enlightenment). Those who hold this Dharma will not be possessed by ghosts and demons, and will constantly be protected and assisted by all Buddhas.' The Buddha told Ananda: 'What is meant by the Tathagata going to the country of Nadakanharaka (place name), the ancient Immortal Mountain Champaka Flower Forest (forest name) beside the Poison Dragon Pond, the Rakshasa (evil spirit) cave north of the Blue Lotus Flower Spring (spring name), and south of the Anas Mountain Cliff? At that time, there were five Rakshasas (evil spirits) in that cave, who transformed into female dragons and mated with the poison dragon, and the poison dragon then sent down hailstones, and the Rakshasas ran rampant, and famine and plague had already lasted for four years.'

年。時王驚懼，禱祠神祇於事無益，召諸咒師令咒毒龍，羅剎氣盛咒術不行。王作是念：『得一神人，驅此羅剎降是毒龍，唯除我身其餘無惜。』時有梵志聰明多智白言：『大王！迦毗羅城凈飯王子！其生之日萬神侍御七寶降瑞，阿私陀相：「處國當爲轉輪聖王，若不樂天下，成自然佛。」今者道成，號釋迦文，巨身丈六三十二相、八十種好，足躡蓮華項佩日光，身相端嚴如真金山。』王聞是語心大歡喜，向佛生地自歸作禮：『若梵志語審實不虛，有佛出世名釋迦文！然我相法卻後九劫乃當有佛名釋迦文！云何今日佛日已興？云何不哀至此國界？』空中有聲告言大王：『汝莫疑，佛釋迦牟尼精進勇猛超越九劫。』聞是語已，復更長跪合掌讚歎：『佛通明慧應知我心，愿屈慈悲光臨此國。』

「爾時香菸至佛精舍，如白琉璃云，繞佛七匝化作金蓋，其蓋有鈴出妙音聲，其聲請佛、請比丘僧。爾時如來敕諸比丘：『諸得六通者隨從佛后，受那干訶羅王弗巴浮提請。』

「摩訶迦葉徒眾五百化作琉璃山，山上皆有流泉浴池七寶行樹，樹下皆有金床銀光，光化為窟。摩訶迦葉坐此窟中常坐不臥，敕諸弟子行十二頭陀，其山如雲疾于猛風詣古仙山。大目揵連徒眾五百，化百千龍盤身為座，龍口吐火化成金臺七寶床座

【現代漢語翻譯】現代漢語譯本：當時國王驚恐萬分，向神祇祈禱卻毫無用處，於是召集所有咒師來念咒驅趕毒龍，但羅剎的氣焰正盛，咒術無法生效。國王心想：『如果能得到一位神人，驅趕這羅剎，降伏這毒龍，我除了自己的性命，其他一切都可以捨棄。』當時有一位聰明多智的婆羅門說道：『大王！迦毗羅衛城（Kapilavastu）的凈飯王（Śuddhodana）之子！他出生時有萬神侍衛，七寶降下祥瑞，阿私陀仙人（Asita）曾預言：「如果他治理國家，將成為轉輪聖王（cakravartin）；如果不喜歡世俗，將成就自然佛（svayambuddha）。」如今他已經得道，號為釋迦文（Śākyamuni），身長一丈六尺，具足三十二相（lakṣaṇa）、八十種好（anuvyañjana），足下踩著蓮花，頸項佩戴日光，身相端正莊嚴，如同真正的金山。』國王聽了這話，心中非常歡喜，向著佛陀出生的地方，自己歸依頂禮：『如果婆羅門所說真實不虛，有佛出世，名為釋迦文！然而我的相法卻說要過九劫之後才會有佛出世，名為釋迦文！為何今日佛日已經升起？為何不慈悲地降臨到這個國界？』空中有聲音告訴國王：『你不要懷疑，佛陀釋迦牟尼（Śākyamuni）精進勇猛，超越了九劫。』聽到這話后，國王再次長跪合掌讚歎：『佛陀通明智慧，應該知道我的心意，愿您屈尊慈悲，光臨這個國家。』當時，香菸飄到佛陀的精舍，像白色的琉璃云一樣，圍繞佛陀七圈，化作金色的寶蓋，寶蓋上有鈴鐺發出美妙的聲音，那聲音在迎請佛陀、迎請比丘僧眾。當時，如來（Tathāgata）敕令各位比丘：『凡是得到六神通（ṣaṭ abhijñā）的比丘，跟隨在我身後，接受那干訶羅王（Nagaṁhāra）弗巴浮提（Phusphabhūti）的邀請。』摩訶迦葉（Mahākāśyapa）和他的五百名弟子化作琉璃山，山上都有流動的泉水、浴池和七寶行樹，樹下都有金床銀光，銀光化為石窟。摩訶迦葉（Mahākāśyapa）就坐在這個石窟中，常坐不臥，敕令各位弟子修行十二頭陀行（dhūta），那座山像云一樣，比猛烈的風還要快，前往古仙山。大目犍連（Mahāmaudgalyāyana）和他的五百名弟子，化作百千條龍，盤繞身體作為座位，龍口吐出火焰，化成金臺七寶床座。

【English Translation】 English version: At that time, the king was terrified and prayed to the gods, but to no avail. He summoned all the mantra masters to chant spells to drive away the poisonous dragon, but the Rakshasa's (Rakshasa) power was strong, and the spells were ineffective. The king thought to himself, 'If I could obtain a divine being to drive away this Rakshasa and subdue this poisonous dragon, I would give up everything except my own life.' At that time, a wise and intelligent Brahmin (Brahmin) said, 'Great King! The son of King Śuddhodana (Śuddhodana) of Kapilavastu (Kapilavastu)! On the day of his birth, ten thousand gods attended him, and the seven treasures descended with auspicious signs. The sage Asita (Asita) prophesied: "If he governs the country, he will become a Chakravartin (cakravartin); if he does not enjoy the world, he will become a Svayambuddha (svayambuddha)." Now he has attained enlightenment and is called Śākyamuni (Śākyamuni), with a body of sixteen feet, possessing the thirty-two marks (lakṣaṇa) and eighty minor characteristics (anuvyañjana), his feet treading on lotuses, his neck adorned with sunlight, his appearance dignified and majestic, like a true golden mountain.' Upon hearing these words, the king was overjoyed and prostrated himself towards the place where the Buddha was born, taking refuge: 'If the Brahmin's words are true and not false, and a Buddha has appeared in the world named Śākyamuni! However, my physiognomy says that a Buddha named Śākyamuni will appear only after nine kalpas! Why is the sun of the Buddha rising today? Why does he not compassionately descend to this kingdom?' A voice in the sky told the king, 'Do not doubt, the Buddha Śākyamuni (Śākyamuni) is diligent and courageous, surpassing nine kalpas.' Upon hearing these words, the king knelt down again, joined his palms, and praised, 'The Buddha's wisdom is all-encompassing and should know my heart. May you condescend with compassion and grace this kingdom.' At that time, fragrant smoke reached the Buddha's vihara, like white crystal clouds, circling the Buddha seven times and transforming into a golden canopy. The canopy had bells that emitted wonderful sounds, inviting the Buddha and the Sangha of Bhikkhus. At that time, the Tathāgata (Tathāgata) instructed the Bhikkhus, 'Those who have attained the six supernormal powers (ṣaṭ abhijñā) should follow behind me and accept the invitation of King Nagaṁhāra (Nagaṁhāra) Phusphabhūti (Phusphabhūti).' Mahākāśyapa (Mahākāśyapa) and his five hundred disciples transformed into crystal mountains, with flowing springs, bathing ponds, and rows of seven-jeweled trees. Under the trees were golden beds and silver light, which transformed into caves. Mahākāśyapa (Mahākāśyapa) sat in this cave, always sitting and never lying down, instructing his disciples to practice the twelve dhūta practices (dhūta). The mountain was like a cloud, faster than a fierce wind, heading towards the ancient Immortal Mountain. Mahāmaudgalyāyana (Mahāmaudgalyāyana) and his five hundred disciples transformed into hundreds of thousands of dragons, coiling their bodies as seats, with flames spewing from the dragons' mouths, transforming into golden platforms and seven-jeweled beds.

，寶帳寶蓋及諸幢幡皆悉備足；目連處中，如琉璃人表裡清徹，詣那干訶。舍利弗以神通力，化作雪山，白玉為窟；均提等五百沙彌，坐七寶窟圍繞雪山。時舍利弗坐白玉窟，如黃金人放金色光，其光雜色映耀雪山，敷揚大法沙彌聽受，往詣彼國。

「摩訶迦栴延與其眷屬五百比丘化作蓮華，猶如金臺比丘處上，身下出水化為流泉，流諸華間水不渧地，上有金蓋彌覆比丘，亦往彼國。如是千二百五十大弟子，各有五百比丘作諸神通，如舍利弗、目揵連等，踴身虛空如雁王翔，往詣彼國。

「爾時世尊著衣持缽敕語阿難：『持尼師檀。』爾時世尊足步虛空，佛舉足時，四天王、釋提桓因、梵天王，無數天子百千天女繞佛七匝，為佛作禮侍從佛后。

「爾時世尊！放項金光化作一萬八千諸大化佛，一一化佛復放光明，如此項光亦復化作一萬八千諸大化佛，佛佛相次滿虛空中，如雁王翔往至彼國，始到國界王出奉迎為佛作禮。

「爾時龍王見世尊來，父子徒黨十六大龍，興大云雷震吼雨雹，眼中出火口亦吐火，鱗甲身毛俱出煙焰；五羅剎女現醜惡形，眼如掣電住立佛前。時龍王子！見虛空中滿中化佛，白其父言：『父王吐火欲害一佛，試看空中有無數佛！』時龍吐毒心意猛盛，訶責其子：『惟有一

【現代漢語翻譯】現代漢語譯本：寶帳、寶蓋以及各種幢幡都準備齊全；目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）身處其中，如同琉璃人一般表裡清澈，前往那干訶（Nagaṅgah，地名）。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）以神通力，化作雪山，用白玉做成洞窟；均提（Cundi）等五百沙彌，坐在七寶洞窟中圍繞雪山。當時舍利弗坐在白玉窟中，如同黃金人一般放出金色光芒，那光芒五彩斑斕，映照著雪山，宣揚大法，沙彌們聽受教誨，一同前往那個國家。摩訶迦旃延（Mahākātyāyana，佛陀十大弟子之一，以論議著稱）和他的眷屬五百比丘化作蓮花，猶如金臺一般，比丘們處在蓮花之上，身下涌出水流，化為流泉，在花間流淌，水不滴落到地上，上面有金色的寶蓋覆蓋著比丘，也一同前往那個國家。像這樣，一千二百五十位大弟子，各自帶領五百比丘施展各種神通，如同舍利弗、目犍連等，縱身躍入虛空，如同雁王一般翱翔，前往那個國家。當時世尊穿好衣服，拿著缽，敕令阿難（Ānanda，佛陀十大弟子之一，以記憶力著稱）說：『拿著尼師壇（niṣīdana，坐具）。』當時世尊用腳步行走在虛空中，佛舉起腳時，四大天王、釋提桓因（Śakro devānām indraḥ，忉利天之主）、梵天王（Brahmā，色界之主），無數天子、百千天女圍繞佛七圈，為佛作禮，侍奉在佛身後。當時世尊！從脖頸放出金色光芒，化作一萬八千尊大化佛，每一尊化佛又放出光明，像這樣，從脖頸放出的光芒又化作一萬八千尊大化佛，佛與佛相連，充滿虛空，如同雁王一般翱翔，前往那個國家，剛到國界，國王就出來迎接，為佛作禮。當時龍王見到世尊到來，父子以及徒黨十六條大龍，興起大云，雷聲震動，降下冰雹，眼中噴出火焰，口中也吐出火焰，鱗甲、身毛都冒出煙焰；五個羅剎女顯現出醜惡的形象，眼睛如同閃電一般，站立在佛前。當時龍王子！見到虛空中充滿化佛，告訴他的父親說：『父王吐火想要傷害一佛，試試看空中卻有無數的佛！』當時龍王吐出毒液，心意兇猛強盛，呵斥他的兒子說：『只有一'

【English Translation】 English version: The jeweled tents, jeweled canopies, and various banners were all fully prepared; Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) was in the midst of them, as clear inside and out as a crystal figure, and went to Nagaṅgah (a place name). Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) used his supernatural powers to transform into a snow mountain, with white jade caves; Cundi and five hundred other śrāmaṇeras (novice monks) sat in the seven-jeweled caves surrounding the snow mountain. At that time, Śāriputra sat in the white jade cave, like a golden figure emitting golden light, the light of various colors illuminating the snow mountain, expounding the great Dharma, and the śrāmaṇeras listened and received the teachings, going together to that country. Mahākātyāyana (one of the Buddha's ten great disciples, known for his eloquence) and his retinue of five hundred bhikṣus (monks) transformed into lotus flowers, like golden platforms, with the bhikṣus on top of the lotus flowers, and water flowing from beneath them, transforming into flowing springs, flowing among the flowers, the water not dripping onto the ground, with golden canopies covering the bhikṣus, also going together to that country. In this way, the one thousand two hundred and fifty great disciples, each leading five hundred bhikṣus, displayed various supernatural powers, like Śāriputra, Maudgalyayana, and others, leaping into the sky, soaring like goose kings, going together to that country. At that time, the World-Honored One put on his robes, held his bowl, and instructed Ānanda (one of the Buddha's ten great disciples, known for his memory) saying: 'Hold the niṣīdana (sitting cloth).' At that time, the World-Honored One walked in the sky, and when the Buddha lifted his foot, the Four Heavenly Kings, Śakro devānām indraḥ (the lord of the Trāyastriṃśa Heaven), Brahmā (the lord of the Form Realm), countless devaputras (heavenly sons), and hundreds of thousands of devakanyās (heavenly daughters) circled the Buddha seven times, prostrated to the Buddha, and attended behind the Buddha. At that time, the World-Honored One! emitted golden light from his neck, transforming into eighteen thousand great transformation Buddhas, each transformation Buddha emitting light again, like this, the light emitted from the neck also transformed into eighteen thousand great transformation Buddhas, the Buddhas connected to each other, filling the sky, soaring like goose kings, going together to that country, and as soon as they arrived at the border of the country, the king came out to greet them and prostrated to the Buddha. At that time, the Dragon King saw the World-Honored One arrive, and the father and son and their retinue of sixteen great dragons, raised great clouds, thunder roared, and hail fell, fire spewed from their eyes, and fire also spewed from their mouths, scales, armor, body hair all emitting smoke and flames; five rākṣasīs (female demons) manifested ugly forms, their eyes like lightning, standing before the Buddha. At that time, the Dragon Prince! saw the sky filled with transformation Buddhas, and said to his father: 'Father, you are spewing fire to harm one Buddha, try to see that there are countless Buddhas in the sky!' At that time, the Dragon King spewed venom, his mind fierce and strong, rebuking his son, saying: 'There is only one'

佛何處有多？』

「時金剛神手把大杵化身無數，杵頭火然如旋火輪，輪輪相次從空中下，火焰熱熾猶如融銅，燒惡龍身龍王驚怖，無走遁處走入佛影，佛影清涼如甘露灑，龍得除熱仰頭視空，滿空中佛。一一如來放無數光；一一光中無量化佛；一一化佛亦放無數百千光明，時諸光中一切皆是執金剛神奮金剛杵。龍見諸佛極大歡喜，見諸金剛極大惶怖，合掌恭敬為佛作禮，五羅剎女亦禮如來。時諸天子雨曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花而以供養，天鼓自鳴，諸天叉手空中立侍。

「時彼國王眷屬五千，燒眾名香頭面禮佛請佛就座。時彼龍王從龍池出，獻七寶床手擎敷置，白佛：『世尊！惟愿救我，莫使力士傷害我身。』

「爾時如來以梵音聲，猶如慈母撫䘏嬰兒，令彼龍王及羅剎女受法王化，請佛就座。爾時國王，復敷高床𣰽氀㲩𣰆極細軟者，張白㲲縵，真珠羅網彌覆其上，請佛世尊令處縵中。

「爾時世尊舉足欲行，佛鹿王腨腨出五光，光有五色繞佛七匝，如天妙花化成花帳，眾花葉間百千無數諸化菩薩，合掌贊偈有萬億音，空中化佛放腨光明亦復如是！十六小龍手執山石，霹靂起火來至佛所，大眾驚怖入佛光中。

「爾時世尊出金色臂張合曼掌，指網曼間雨大

【現代漢語翻譯】現代漢語譯本：『佛在何處更多呢？』這時，金剛神手持大杵，化身無數，杵頭燃火，如同旋轉的火輪，火輪接連不斷地從空中降下，火焰熾熱，如同熔化的銅水，燒灼惡龍之身。龍王驚恐萬分，無處可逃，便逃入佛影之中。佛影清涼，如同甘露灑落，龍得以消除熱惱，抬頭仰望天空，只見滿空中都是佛。每一尊如來都放出無數的光芒；每一道光芒中都有無量化佛；每一尊化佛也放出無數百千光明。這時，所有的光芒中，一切都是手執金剛杵的金剛神，奮力揮舞金剛杵。龍見到諸佛，極其歡喜，見到諸金剛，極其惶恐，合掌恭敬地向佛作禮，五位羅剎女也向如來頂禮。這時，諸天子紛紛散下曼陀羅花（mandala flower，天花之一）、摩訶曼陀羅花（maha-mandala flower，大曼陀羅花）、曼殊沙花（manjushaka flower，天花之一）、摩訶曼殊沙花（maha-manjushaka flower，大曼殊沙花）來供養，天鼓自動鳴響，諸天合掌在空中侍立。這時，那位國王和他的五千眷屬，焚燒各種名貴的香，以頭面禮拜佛陀，並請佛陀就座。這時，龍王從龍池中出來，獻上七寶床，親手捧著鋪設好，對佛說：『世尊！惟愿您能救救我，不要讓力士傷害我的身體。』這時，如來以梵音說法，猶如慈母撫慰嬰兒一般，使龍王和羅剎女接受法王的教化，並請佛陀就座。這時，國王又鋪設高床，上面鋪設了極其柔軟的𣰽氀㲩𣰆（一種毛織物），張掛了白色的㲲縵（一種絲織品），用真珠羅網覆蓋在上面，請佛世尊坐在縵帳之中。這時，世尊抬腳想要行走，佛的鹿王腨（小腿）顯現出五道光芒，光芒有五種顏色，圍繞佛陀七圈，如同天上的妙花化成花帳，眾多花葉之間有成百上千無數的化身菩薩，合掌讚頌佛陀，發出萬億種聲音，空中化佛放出的腨光明也是如此！十六條小龍手執山石，帶著霹靂火焰來到佛陀所在之處，大眾驚恐萬分，進入佛光之中。這時，世尊伸出金色的手臂，張開合攏曼妙的手掌，從指網之間降下大雨。

【English Translation】 English version: 'Where are there more Buddhas?' At that time, the Vajra deity, holding a great club, transformed into countless forms. The heads of the clubs were ablaze, like spinning fire wheels, descending one after another from the sky. The flames were intensely hot, like molten copper, burning the body of the evil dragon. The Dragon King, terrified and with nowhere to escape, fled into the Buddha's shadow. The Buddha's shadow was cool and refreshing, like nectar being sprinkled, and the dragon was relieved of its heat. It looked up at the sky and saw Buddhas filling the entire space. Each Tathagata emitted countless rays of light; within each ray of light were immeasurable manifested Buddhas; each manifested Buddha also emitted countless hundreds of thousands of lights. At that time, within all the lights, everything was Vajra deities wielding Vajra clubs with great force. The dragon, seeing the Buddhas, was extremely joyful; seeing the Vajras, it was extremely fearful. It joined its palms together and respectfully paid homage to the Buddha, and the five Rakshasa women also bowed to the Tathagata. At that time, the gods rained down Mandarava flowers (mandala flower, celestial flower), Maha-Mandarava flowers (maha-mandala flower, great celestial flower), Manjushaka flowers (manjushaka flower, celestial flower), and Maha-Manjushaka flowers (maha-manjushaka flower, great celestial flower) as offerings. The celestial drums sounded on their own, and the gods stood in the air with their hands clasped, attending. At that time, the king and his five thousand attendants burned various precious incenses, prostrated before the Buddha, and invited the Buddha to take a seat. At that time, the Dragon King emerged from the dragon pond, presented a seven-jeweled bed, and personally laid it out, saying to the Buddha: 'World Honored One! I beseech you to save me, lest the strongmen harm my body.' At that time, the Tathagata spoke with a Brahma-like voice, like a loving mother caressing an infant, causing the Dragon King and the Rakshasa women to receive the Dharma King's teachings, and invited the Buddha to take a seat. At that time, the king again prepared a high seat, covered with extremely soft '𣰽氀㲩𣰆' (a type of woolen fabric), hung white '㲲縵' (a type of silk fabric), and covered it with a pearl net, inviting the World Honored Buddha to sit within the canopy. At that time, as the World Honored One raised his foot to walk, five rays of light emanated from the Buddha's 'shank' (lower leg), the shank of the deer-king. The light had five colors and circled the Buddha seven times, like celestial flowers transforming into a flower canopy. Among the numerous flower petals, there were hundreds of thousands of countless manifested Bodhisattvas, joining their palms in praise, uttering ten trillion sounds. The light emanating from the manifested Buddhas in the sky was also the same! Sixteen small dragons, holding mountain stones, came to the Buddha's location with thunderous fire, and the assembly, terrified, entered the Buddha's light. At that time, the World Honored One extended his golden arm, opened and closed his wondrous palm, and rained down great rain from between his fingers.

寶花，大眾皆見化成化佛，唯諸龍見是金翅鳥欲搏噬龍，龍畏金翅走入佛影，為佛作禮叩頭求救。佛至縵前敕阿難言：『敷尼師檀。』是時阿難即入縵中，先舉右手從左肩上取尼師檀。時尼師檀即復化成五百億金臺，七寶挍飾，欲敷之時即復化成五百億蓮華七寶莊嚴。政四角時，一角生五百億七寶蓮華，行行相次遍滿縵內。

「爾時世尊就七寶床結加趺坐，諸蓮花上皆有佛坐。時諸比丘見佛坐已，為佛作禮右繞七匝，各敷坐具，比丘坐具皆悉化成琉璃之座。比丘就座時，琉璃座放琉璃光作琉璃窟，諸比丘等，入火光三昧身作金色。時彼國王，見佛神變歡喜合掌，繞佛七匝為佛作禮，睹佛神化，應時即發阿耨多羅三藐三菩提心，敕諸臣下皆使發心。爾時龍王，怖畏金剛大力士故，亦發阿耨多羅三藐三菩提心，五羅剎女亦發菩提心。

「爾時大王！為佛及僧欲設中膳。佛告大王：『但辦食器余無所須。』王受佛敕具諸寶器，佛神力故令諸器內天須陀味自然盈滿。時諸大眾食是食已，自然得入唸佛三昧，見十方佛身量無邊，復聞說法微妙音聲，其音純贊唸佛、念法、念比丘僧，亦有廣說六波羅蜜、三十七品助菩提法。聞是語已倍更歡喜，繞佛千匝。

「爾時國王請佛入城，龍王怒曰：『汝奪我利，吾滅汝

【現代漢語翻譯】現代漢語譯本：寶花（Ratna-puspa），大眾都看見變化出來的化佛，只有眾龍看見的是金翅鳥想要搏擊吞噬它們，龍畏懼金翅鳥，就跑入佛的影子中，向佛作禮叩頭求救。佛走到帷幔前，敕令阿難說：『鋪設尼師檀（Nisidana，坐具）。』這時阿難就進入帷幔中，先舉起右手從左肩上取下尼師檀。當時尼師檀立即又變化成五百億個金臺，用七寶裝飾，將要鋪設的時候，又變化成五百億朵蓮花，用七寶莊嚴。當擺正四個角的時候，一個角生出五百億朵七寶蓮花，一行行相連，遍滿帷幔之內。『這時世尊就坐在七寶床上，結跏趺坐，每朵蓮花上都有佛坐著。當時眾比丘看見佛坐好后，向佛作禮，右繞七匝，各自鋪設坐具，比丘的坐具都變化成琉璃之座。比丘就座的時候，琉璃座放出琉璃光，形成琉璃窟，眾比丘等，進入火光三昧，身體變成金色。當時那位國王，看見佛的神變，歡喜地合掌，繞佛七匝，向佛作禮，看到佛的神化，立刻就發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），敕令眾臣下都使他們發心。當時龍王，因為怖畏金剛大力士的緣故，也發了阿耨多羅三藐三菩提心，五個羅剎女也發了菩提心。『當時大王！爲了佛和僧眾想要設定中午的齋飯。佛告訴大王：『只需準備食器，其餘的都不需要。』國王接受佛的敕令，準備了各種寶器，因為佛的神力，使得各種器皿內自然盈滿了天須陀味（Amrita，天上的美味）。當時大眾吃了這些食物后，自然進入唸佛三昧，看見十方佛身量無邊，又聽聞說法微妙的音聲，那聲音純粹讚歎唸佛、念法、念比丘僧，也有廣說六波羅蜜（Six Paramitas，六度）、三十七品助菩提法。聽了這些話后更加歡喜，繞佛千匝。『當時國王請佛進入城中，龍王憤怒地說：『你奪走了我的利益，我要滅掉你。』

【English Translation】 English version: Ratna-puspa (Treasure Flower), the assembly all saw the transformed Buddha, only the dragons saw it as a Garuda (golden-winged bird) wanting to attack and devour them. The dragons, fearing the Garuda, ran into the Buddha's shadow, prostrated themselves before the Buddha, and begged for help. The Buddha went to the curtain and instructed Ananda, saying, 'Spread out the Nisidana (sitting cloth).' At that time, Ananda entered the curtain, first raising his right hand and taking the Nisidana from his left shoulder. Immediately, the Nisidana transformed into five hundred billion golden platforms, adorned with the seven treasures. As it was about to be spread out, it transformed again into five hundred billion lotus flowers, decorated with the seven treasures. When the four corners were being arranged, five hundred billion seven-jeweled lotus flowers grew from one corner, row upon row, filling the inside of the curtain. 'At that time, the World Honored One sat in the lotus position on the seven-jeweled bed, and on each lotus flower, there was a Buddha sitting. When the Bhiksus (monks) saw the Buddha seated, they bowed to the Buddha, circumambulated him seven times, and each spread out their sitting cloths. The Bhiksus' sitting cloths all transformed into seats of Vaidurya (lapis lazuli). When the Bhiksus sat down, the Vaidurya seats emitted Vaidurya light, forming Vaidurya caves. The Bhiksus, etc., entered the Fire Light Samadhi (concentration), and their bodies turned golden. At that time, the king, seeing the Buddha's miraculous transformations, joyfully joined his palms, circumambulated the Buddha seven times, and bowed to the Buddha. Seeing the Buddha's divine transformations, he immediately generated the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, and perfect enlightenment), and ordered all his ministers to generate this mind. At that time, the Dragon King, fearing the Vajra (diamond) strongman, also generated the Anuttara-samyak-sambodhi-citta, and the five Rakshasi (female demons) also generated the Bodhi-citta (mind of enlightenment).' 'At that time, the great king! Wanted to prepare a midday meal for the Buddha and the Sangha (community). The Buddha told the great king, 'Just prepare the eating utensils, nothing else is needed.' The king accepted the Buddha's instructions and prepared various precious vessels. Due to the Buddha's divine power, the heavenly Amrita (nectar) naturally filled all the vessels. At that time, after the assembly ate this food, they naturally entered the Buddha-Recollection Samadhi, saw the Buddhas of the ten directions with immeasurable bodies, and also heard the subtle sound of the Dharma being preached. The sound purely praised the recollection of the Buddha, the Dharma, and the Bhiksu Sangha, and also extensively expounded the Six Paramitas (Six Perfections), and the thirty-seven factors aiding Bodhi (enlightenment). After hearing these words, they were even more joyful and circumambulated the Buddha a thousand times.' 'At that time, the king invited the Buddha into the city. The Dragon King angrily said, 'You have taken away my benefits, I will destroy you.'

國。』佛告大王：『檀越先歸，佛自知時。』爾時國王為佛作禮逡巡而退。爾時龍王及羅剎女，五體投地求佛授戒，佛即如法為說三歸五戒之法，龍王聞已心大歡喜，龍王眷屬百千諸龍，從池而出為佛作禮，如來應時隨龍音類為其說法，聞法歡喜，佛敕目連為其受戒。

「爾時目連入如意定，即自化身作百千億金翅鳥王，一一鳥王足躡五龍住在虛空。時諸小龍而作是言：『佛敕和上為我受戒，和上云何作恐怖像？』目連告曰：『汝于多劫不恐怖中橫生怖想、于無瞋恚生瞋恚想、于無害所橫生害想，我實是人，汝噁心故見我是鳥。』爾時龍王以恐怖故，自誓不殺不惱眾生以發善心，目連即時還複本身為說五戒。

「爾時龍王長跪合掌勸請世尊：『唯愿如來常住此間，佛若不在，我發噁心無由得成阿耨多羅三藐三菩提，唯愿如來留神垂念常在於此。』慇勤三請如是不止。

「時梵天王！復來禮佛合掌勸請：『愿婆伽婆！為未來世諸眾生故，莫獨偏為此一小龍。』百千梵王異口同音皆作是請。

「爾時如來即便微笑，口出無量百千光明，一一光中無量化佛；一一化佛萬億菩薩以為侍從。時彼龍王于其池中，出七寶臺奉上如來：『唯愿天尊！受我此臺。』爾時世尊告龍王曰：『不須此臺，汝今但以羅

【現代漢語翻譯】現代漢語譯本：國王說：『請允許我先回去，佛陀您自會知道時機。』佛陀告訴國王：『檀越（施主）先回去吧，佛陀自會知道時機。』當時國王向佛陀行禮，慢慢退下。當時龍王和羅剎女，五體投地請求佛陀傳授戒律，佛陀就按照佛法為他們說了三歸（皈依佛、法、僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）之法，龍王聽了之後心裡非常歡喜，龍王的眷屬成百上千的龍，從池中出來向佛陀行禮，如來應時隨著龍的語言種類為它們說法，聽了佛法后非常歡喜，佛陀命令目連（神通第一的佛陀弟子）為它們授戒。

『當時目連進入如意定（一種禪定），就自己化身成為成百上千億的金翅鳥王，每一隻鳥王的腳都踩著五條龍住在虛空中。當時那些小龍就說：『佛陀命令和上（出家人的尊稱）為我們授戒，和上為什麼作出恐怖的形象？』目連告訴它們說：『你們在很多劫中，在不應該恐怖的地方橫生恐怖的想法、在沒有嗔恚的地方生出嗔恚的想法、在沒有傷害的地方橫生傷害的想法，我實際上是人，你們因為噁心的緣故，看見我是鳥。』當時龍王因為恐怖的緣故，發誓不殺害不惱亂眾生，以此發起善心，目連當時就恢復了本來的樣子，為它們說了五戒。

『當時龍王長跪合掌勸請世尊（佛陀的尊稱）：『只希望如來常住在這裡，佛陀如果不在，我發起噁心就沒有辦法成就阿耨多羅三藐三菩提（無上正等正覺），只希望如來留下神識垂念，常在這裡。』慇勤地三次勸請，像這樣沒有停止。

『當時梵天王！又來禮拜佛陀，合掌勸請：『婆伽婆（世尊）！爲了未來世的眾生，不要只偏袒這一條小龍。』成百上千的梵天王異口同聲都這樣勸請。

『當時如來就微笑，口中放出無量成百上千的光明，每一道光明中都有無量化身佛；每一尊化身佛都有萬億菩薩作為侍從。當時那位龍王在他的池中，拿出七寶臺奉獻給如來：『只希望天尊（對佛的尊稱）！接受我的這座臺。』當時世尊告訴龍王說：『不需要這座臺，你現在只要用羅

【English Translation】 English version: The king said, 'Please allow me to return first; the Buddha will know the right time.' The Buddha told the king, 'Dānapati (benefactor), you may return first; the Buddha will know the right time.' At that time, the king bowed to the Buddha and slowly retreated. Then, the Dragon King and the Rakshasa woman prostrated themselves, requesting the Buddha to transmit the precepts. The Buddha then, according to the Dharma, spoke the Three Refuges (refuge in the Buddha, Dharma, and Sangha) and the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, and not consuming intoxicants). The Dragon King was overjoyed upon hearing this. The Dragon King's retinue, hundreds and thousands of dragons, emerged from the pond to pay homage to the Buddha. The Tathagata (another name for Buddha) then spoke to them according to their respective languages, and they were delighted upon hearing the Dharma. The Buddha then instructed Maudgalyayana (the Buddha's disciple known for his supernatural powers) to transmit the precepts to them.

'At that time, Maudgalyayana entered the Samadhi of Suchness (a type of meditation), and transformed himself into hundreds of thousands of millions of Garuda Kings (mythical bird-like creatures), each Garuda King standing on five dragons in the sky. Then, the small dragons said, 'The Buddha ordered the Upadhyaya (a respectful term for a monastic teacher) to transmit the precepts to us, why does the Upadhyaya appear in such a terrifying form?' Maudgalyayana told them, 'For many kalpas (eons), you have been imagining terror where there is no terror, imagining anger where there is no anger, and imagining harm where there is no harm. I am actually a human, but you see me as a bird because of your evil intentions.' At that time, the Dragon King, out of fear, vowed not to kill or disturb sentient beings, thus generating good intentions. Maudgalyayana then immediately returned to his original form and spoke the Five Precepts to them.

'At that time, the Dragon King knelt with palms together, imploring the World Honored One (a title for the Buddha), 'I only wish that the Tathagata would always reside here. If the Buddha is not here, I will not be able to attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment) if I generate evil intentions. I only wish that the Tathagata would remain here in spirit and be mindful of us.' He earnestly pleaded three times without ceasing.

'At that time, Brahma King (a celestial being) also came to bow to the Buddha, joining his palms and urging, 'Bhagavan (another name for the Buddha)! For the sake of sentient beings in the future, do not be partial to this one small dragon.' Hundreds and thousands of Brahma Kings all made the same request in unison.

'At that time, the Tathagata smiled, and from his mouth emitted countless hundreds of thousands of lights, and in each light were countless manifested Buddhas; each manifested Buddha was attended by billions of Bodhisattvas. At that time, the Dragon King took out a seven-jeweled platform from his pond and offered it to the Tathagata, 'I only wish that the Celestial Honored One (a respectful term for the Buddha) would accept this platform from me.' At that time, the World Honored One told the Dragon King, 'There is no need for this platform. You only need to use the La'

剎石窟持以施我。』時梵天王無數天子先入窟中，時彼龍王以諸雜寶以莊挍窟。佛告阿難：『汝教龍王凈掃石窟。』諸天聞已，各脫寶衣競以拂窟。爾時如來還攝身光，卷諸化佛來入佛頂。爾時如來，敕諸比丘皆在窟外，唯佛獨入自敷坐具，敷坐具時，令此石山暫為七寶。時羅剎女及以龍王，為四大弟子、尊者阿難造五石窟。

「爾時世尊坐龍王窟不移坐處，亦受王請入那干訶城，耆阇崛山、舍衛國、迦毗羅城、及諸住處皆見有佛。時虛空中蓮華座上無量化佛，一切世界滿中化佛，龍王歡喜發大誓願：『愿我來世得佛如此。』佛受王請經七日已，王遣一人乘八千里象，持諸供具遍一切國供養眾僧，到處皆見釋迦文佛。信反白王：『如來世尊！不但此國，余國亦有！余國諸佛皆說苦、空、無常、無我、六波羅蜜。』王聞是語，豁然意解得無生忍。

「爾時世尊還攝神足從石窟出，與諸比丘游履先世為菩薩時，兩兒佈施處、投身餓虎處、以頭佈施處、剜身千燈處、挑目佈施處、割肉代鴿處，如是諸處龍皆隨從。是時龍王，聞佛還國，啼哭雨淚白言：『世尊！請佛常住，云何舍我？我不見佛，當作惡事，墜墮惡道。』爾時世尊安慰龍王：『我受汝請坐汝窟中，經千五百歲。』時諸小龍合掌叉手，勸請世尊還入窟

【現代漢語翻譯】現代漢語譯本『剎石窟（Kṣatraka-śilā-guhā，剎帝利種姓的石窟）持以施我。』當時梵天王（Brahmā，色界天之主）和無數天子先進入石窟中，那時龍王（Nāga-rāja，蛇族之王）用各種珍寶來裝飾石窟。佛陀告訴阿難（Ānanda，佛陀的十大弟子之一）說：『你教龍王清掃石窟。』諸天聽到后，各自脫下寶衣爭相拂拭石窟。這時如來（Tathāgata，佛陀的稱號之一）收回身光，將所有化佛收回佛頂。這時如來，命令所有比丘（bhikkhu，出家修行的僧人）都在石窟外，只有佛陀獨自進入，親自鋪設坐具，鋪設坐具時，令這座石山暫時變為七寶。當時羅剎女（Rākṣasī，食人女妖）以及龍王，為四大弟子、尊者阿難建造了五個石窟。

『當時世尊（Bhagavān，佛陀的稱號之一）坐在龍王窟中沒有移動，也應龍王之請進入那干訶城（Nāgānhāra），耆阇崛山（Gṛdhrakūṭa，又名靈鷲山）、舍衛國（Śrāvastī）、迦毗羅城（Kapilavastu）以及各個住處都看見有佛。當時虛空中蓮花座上無數化佛，一切世界都充滿化佛，龍王歡喜地發出大誓願：『愿我來世成佛也像這樣。』佛陀接受龍王的邀請住了七天後，龍王派一個人乘坐八千里的大象，拿著各種供養器具遍及一切國家供養眾僧，到處都看見釋迦文佛（Śākyamuni Buddha，現在佛的名字）。使者回來稟告龍王說：『如來世尊！不只是這個國家，其他國家也有！其他國家的諸佛都說苦、空、無常、無我、六波羅蜜（ṣaṭ pāramitā，菩薩修行的六種方法）。』龍王聽到這些話，豁然開悟，得到了無生法忍（anutpattika-dharma-kṣānti，對事物不生不滅的深刻理解）。』

『當時世尊收回神足，從石窟出來，與眾比丘遊歷過去世作為菩薩（bodhisattva，追求覺悟的修行者）時，將兩個兒子佈施的地方、投身喂餓虎的地方、以頭佈施的地方、剜身點千燈的地方、挖眼佈施的地方、割肉救鴿的地方，像這樣的地方龍王都跟隨。這時龍王，聽到佛陀要回國，啼哭流淚稟告說：『世尊！請佛陀常住於此，為什麼要捨棄我？我見不到佛陀，會做惡事，墜入惡道。』這時世尊安慰龍王說：『我接受你的邀請坐在你的石窟中，經過一千五百歲。』當時諸小龍合掌叉手，勸請世尊再次進入石窟。

【English Translation】 English version 'Kṣatraka-śilā-guhā (the stone cave of the Kshatriya caste) is offered to me.' At that time, Brahmā (the lord of the Brahmā heaven) and countless heavenly beings first entered the cave, and then the Nāga-rāja (king of the nāgas) adorned the cave with various treasures. The Buddha told Ānanda (one of the Buddha's ten great disciples): 'You teach the Nāga-rāja to clean the stone cave.' Upon hearing this, the devas (gods) each took off their precious garments and competed to sweep the cave. At that time, the Tathāgata (one of the titles of the Buddha) retracted his body's light and gathered all the manifested Buddhas back into the crown of his head. Then, the Tathāgata ordered all the bhikkhus (monks) to remain outside the cave, and only the Buddha entered alone to personally lay out his seat. As he laid out the seat, he caused the stone mountain to temporarily transform into seven treasures. At that time, the Rākṣasī (female demon) and the Nāga-rāja built five stone caves for the four great disciples and the venerable Ānanda.

'At that time, the Bhagavan (one of the titles of the Buddha) sat in the Nāga-rāja's cave without moving, and also entered Nāgānhāra at the Nāga-rāja's invitation. The Gṛdhrakūṭa (Vulture Peak Mountain), Śrāvastī, Kapilavastu, and all the dwelling places were seen to have the Buddha. At that time, countless manifested Buddhas were on lotus seats in the sky, and all the worlds were filled with manifested Buddhas. The Nāga-rāja joyfully made a great vow: 'May I become a Buddha like this in the future.' After the Buddha accepted the Nāga-rāja's invitation and stayed for seven days, the Nāga-rāja sent a person riding an elephant that could travel eight thousand li (a Chinese unit of distance), carrying various offerings to provide for the sangha (monastic community) in all countries. Everywhere they went, they saw Śākyamuni Buddha (the name of the current Buddha). The messenger returned and reported to the Nāga-rāja: 'World-Honored One! It is not only in this country, but also in other countries! The Buddhas in other countries all speak of suffering, emptiness, impermanence, non-self, and the six pāramitās (ṣaṭ pāramitā, the six perfections practiced by bodhisattvas).' Upon hearing these words, the Nāga-rāja suddenly understood and attained anutpattika-dharma-kṣānti (the patient acceptance of the non-arising of phenomena).'

'At that time, the World-Honored One retracted his supernatural powers and emerged from the stone cave. He and the bhikkhus traveled to the places where he had practiced as a bodhisattva (a being striving for enlightenment) in past lives: the place where he gave away his two sons, the place where he threw himself to a hungry tiger, the place where he gave away his head, the place where he pierced his body to light a thousand lamps, the place where he gouged out his eyes to give them away, and the place where he cut off his flesh to save a dove. The Nāga-rāja followed him to all these places. At that time, the Nāga-rāja, hearing that the Buddha was returning to his country, wept and said: 'World-Honored One! Please stay here permanently. Why do you abandon me? If I do not see the Buddha, I will do evil deeds and fall into evil realms.' At that time, the World-Honored One comforted the Nāga-rāja: 'I accept your invitation to sit in your cave for one thousand five hundred years.' Then, the young nāgas joined their palms and entreated the World-Honored One to re-enter the cave.'

中。諸龍見佛坐已窟中，身上出水身下出火作十八變，小龍見已，復更增進堅固道心。釋迦文佛踴身入石，猶如明鏡人見面像，諸龍皆見佛在石內映現於外。爾時諸龍合掌歡喜，不出其池常見佛日。

「爾時世尊！結加趺坐在石壁內，眾生見時，遠望則見近則不現，諸天百千供養佛影，影亦說法。時梵天王合掌恭敬，以偈頌曰：

「『如來處石窟，　　踴身入石里；　　如日無障礙，　　金光相具足。　　我今頭面禮，　　牟尼救世尊！』

「爾時世尊化五百寶車，佛處車中分身五百。爾時寶車住虛空中迴旋自在，車轂輞間百千光明，一一光明無數化佛，不動不轉到迦毗羅城，坐師子座如入三昧，一毛孔中有一佛出；一毛孔中還一佛入。如是出入滿虛空中，無量化佛結加趺坐，是名如來坐時境界。佛滅度后佛諸弟子，若欲知佛行者，如向所說；若欲知佛坐者當觀佛影。觀佛影者先觀佛像作丈六想，結加趺坐敷草為座，請像令坐。見坐了了復當作想，作一石窟，高一丈八尺，深二十四步，清白石想；此想成已見坐佛像住虛空中足下雨花，復見行想，入石窟中，入已復令石窟作七寶山想；此想成已復見佛像踴入石壁，石壁無礙猶如明鏡；此想成已如前還想三十二相，相相觀之極令明瞭；此想成已見諸化

【現代漢語翻譯】現代漢語譯本：這時，眾龍看見佛陀已經坐在石窟中，身上出水，身下出火，示現十八種變化，小龍們見了之後，更加增進和堅固了修道的決心。釋迦牟尼佛縱身進入石頭中，就像明亮的鏡子能照見人的面容一樣，眾龍都看見佛陀在石頭內部，卻又清晰地映現在外面。當時，眾龍合掌歡喜，不出離水池，就能常見佛陀（Buddha，覺悟者）如太陽般的光輝。

『這時，世尊（Lokasenna，受人尊敬者）！結跏趺坐在石壁內，眾生觀看時，從遠處看能看見，靠近了反而看不見，諸天以百千種供品供養佛的影子，影子也在說法。當時，梵天王（Brahmā，創造之神）合掌恭敬，用偈頌說道：

『如來（Tathāgata，佛的稱號）處在石窟中，縱身進入石頭裡；如同太陽沒有障礙，金色的光芒，具足各種妙相。我現在以頭面頂禮，牟尼（Muni，聖人）救世尊！』

『這時，世尊化現五百輛寶車，佛陀處在車中，分身成五百。當時，寶車停留在虛空中，迴旋自在，車輪的輻條之間有百千種光明，每一種光明中都有無數的化佛，不移動也不轉動，到達迦毗羅城（Kapilavastu，釋迦牟尼佛的故鄉），坐在獅子座上，如同進入禪定一樣，一個毛孔中有一尊佛出來；一個毛孔中又有一尊佛進去。這樣出入，充滿虛空中，無數的化佛結跏趺坐，這叫做如來坐時的境界。佛陀滅度后，佛陀的弟子們，如果想知道佛陀的行跡，就像前面所說的；如果想知道佛陀的坐姿，應當觀察佛的影子。觀察佛的影子，先觀察佛像，想像佛像有一丈六尺高，結跏趺坐，鋪草作為座位，請佛像坐在上面。看見坐姿清晰之後，再作觀想，想像一個石窟，高一丈八尺，深二十四步，想像是清白色的石頭；這種觀想成功之後，看見坐著的佛像停留在虛空中，腳下雨落鮮花，又看見行走的景象，進入石窟中，進入之後，再讓石窟想像成七寶山；這種觀想成功之後，又看見佛像縱身進入石壁，石壁沒有阻礙，如同明亮的鏡子；這種觀想成功之後，像前面一樣觀想三十二相，一個一個地觀察，務必使之極其明瞭；這種觀想成功之後，看見各種化身』

【English Translation】 English version: Then, the dragons saw the Buddha already seated in the cave, emitting water from his body and fire from below, manifesting eighteen transformations. Upon seeing this, the young dragons further increased and strengthened their resolve to cultivate the path. Shakyamuni Buddha leaped into the stone, just as a bright mirror reflects a person's face. All the dragons saw the Buddha inside the stone, yet clearly reflected on the outside. At that time, the dragons joined their palms in joy, able to constantly see the Buddha's (Buddha, the awakened one) radiance like the sun without leaving the pond.

『At that time, the World Honored One (Lokasenna, the respected one)! Sat in full lotus posture within the stone wall. When sentient beings looked, they could see him from afar, but not when close. The devas offered hundreds of thousands of offerings to the Buddha's shadow, and the shadow also preached the Dharma. At that time, Brahma King (Brahmā, the creator god) joined his palms respectfully and said in verse:

『The Tathagata (Tathāgata, title of the Buddha) dwells in the stone cave, leaping into the stone; like the sun without obstruction, with golden light, complete with all wonderful marks. I now bow with my head and face, Muni (Muni, sage), the World-Saving Honored One!』

『At that time, the World Honored One transformed five hundred jeweled carriages. The Buddha was in the carriages, dividing his body into five hundred. At that time, the jeweled carriages stayed in the empty space, freely revolving. Between the spokes of the wheels were hundreds of thousands of lights, and in each light were countless transformed Buddhas, not moving or turning, arriving at Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha), sitting on lion thrones as if entering samadhi. From one pore came a Buddha; into one pore went a Buddha. Thus, coming and going, filling the empty space, countless transformed Buddhas sat in full lotus posture. This is called the realm of the Tathagata's sitting. After the Buddha's parinirvana, if the Buddha's disciples wish to know the Buddha's actions, it is as described before; if they wish to know the Buddha's sitting posture, they should observe the Buddha's shadow. To observe the Buddha's shadow, first observe the Buddha's image, imagining the Buddha's image to be sixteen feet tall, sitting in full lotus posture, spreading grass as a seat, inviting the image to sit upon it. After seeing the sitting posture clearly, then contemplate, imagining a stone cave, eighteen feet high and twenty-four steps deep, imagining it to be of pure white stone; after this contemplation is successful, see the sitting Buddha image staying in the empty space, with flowers raining down beneath his feet, and also see the walking scene, entering the stone cave. After entering, then imagine the stone cave to be a mountain of seven jewels; after this contemplation is successful, then see the Buddha image leaping into the stone wall, the stone wall without obstruction, like a bright mirror; after this contemplation is successful, then contemplate the thirty-two marks as before, observing them one by one, making them extremely clear; after this contemplation is successful, see all the transformed bodies』

佛，坐大寶花結加趺坐，放身光明普照一切。一一坐佛身毛孔中，雨阿僧祇諸七寶幢；一一幢頭百千寶幡，幡極小者，縱廣正等如須彌山。此寶幡中，復有無數百千化佛；一一化佛，踴身皆入此石窟中佛影、臍里，此想現時如佛心說。如是觀者名為正觀，若異觀者名為邪觀。

「佛滅度后，如我所說觀佛影者，是名真觀如來坐。觀如來坐者，如見佛身等無有異，除百千劫生死之罪。若不能見，當入塔觀一切坐像，見坐像已懺悔障罪。此人觀像因緣功德，彌勒出世，見彌勒佛初始坐于龍華樹下結加趺坐，見已歡喜，三種菩提隨愿覺了。

「云何名觀如來行詣拘尸那時降諸力士？」佛告父王：「如來不久，當於彼國入般涅槃。爾時五百力士除妨路石，盡力士力不能令去。爾時世尊化作沙門，以手挑石石飛住空中。力士驚怖，此石設墮走避無所，仰看空石皆成化佛，猶如金山諸佛圍繞。力士見已心大歡喜。時化沙門，倚臥樹下如人晝眠，有日光明從左脅出，如百億日入右脅中，一一日中有二寶樹，有大寶床諸佛臥上，如是光明遍照十方無量世界；一一世界無量諸佛，倚臥樹下皆有光明，從右脅入左脅而出，如是光明變成寶臺，行者悉見十方世界有一寶臺，此寶臺上有一大佛，身量巨小與十方等，倚臥臺側。爾時

【現代漢語翻譯】現代漢語譯本佛陀端坐在大寶蓮花結跏趺坐之上，全身放出光明，普照一切。每一位坐佛身上的毛孔中，都降下無數（阿僧祇）的各種七寶寶幢；每一寶幢的頂端都有成百上千的寶幡，寶幡中最小的，縱橫也和須彌山一樣大。這寶幡之中，又有無數百千化身佛；每一化身佛，都踴身進入這石窟中的佛影、臍里。這種觀想顯現的時候，就像佛陀的心在說話一樣。像這樣觀想的，稱為正觀，如果與此不同的觀想，就稱為邪觀。

『佛陀滅度之後，如果有人像我所說的那樣觀想佛影，這便是真正的觀想如來坐像。觀想如來坐像的人，如同親眼見到佛身一樣，沒有任何差別，可以消除百千劫的生死之罪。如果不能見到佛影，應當進入佛塔觀想一切坐像，見到坐像之後，懺悔自己的業障罪過。這個人觀想佛像的因緣功德，等到彌勒佛出世時，就能見到彌勒佛最初在龍華樹下結跏趺坐，見到之後心生歡喜，三種菩提（智慧）隨心願而覺悟。

『什麼叫做觀想如來前往拘尸那（Kushinagar，古印度地名，佛陀涅槃之地）時降伏諸位力士的情景？』佛陀告訴父王（凈飯王，Suddhodana）：『如來不久之後，將要在那個國家進入般涅槃（Parinirvana，佛教術語，指佛陀的最終涅槃）。那時，五百位力士想要移開擋路的石頭，用盡全力也無法移動。這時，世尊化作一位沙門（Shramana，指修行者），用手輕輕一挑，石頭就飛到空中。力士們驚恐萬分，心想這石頭如果掉下來，逃跑也無處可逃，抬頭看空中的石頭，都變成了化身佛，如同金山一樣，諸佛圍繞。力士們見到后，心中非常歡喜。這時，化身沙門，靠在樹下，好像在午睡一樣，有一道日光從左脅而出，如同百億個太陽進入右脅之中，每一道日光中都有兩棵寶樹，有巨大的寶床，諸佛臥在上面，這樣的光明遍照十方無量世界；每一個世界都有無量諸佛，靠在樹下，都有光明從右脅進入左脅而出，這樣的光明變成寶臺，修行者都看到十方世界有一座寶臺，這寶臺上有一尊大佛，身量巨大，與十方世界相等，靠在寶臺旁邊。』

【English Translation】 English version The Buddha, seated in the lotus position (vajrasana) on a great jeweled lotus, emitted light from his body, illuminating everything. From each pore of the seated Buddha's body, rained down countless (asamkhya) jeweled banners of seven treasures; each banner had hundreds of thousands of jeweled pennants at its top, the smallest of which was as wide and long as Mount Sumeru (Mount Meru). Within these jeweled pennants, there were countless hundreds of thousands of manifested Buddhas; each manifested Buddha leaped into the Buddha's shadow and navel within this stone cave. When this visualization appears, it is as if the Buddha's mind is speaking. Such visualization is called right contemplation; any different visualization is called wrong contemplation.

'After the Buddha's Parinirvana (death), if someone visualizes the Buddha's shadow as I have described, this is called true contemplation of the Tathagata's (Buddha's) seat. To contemplate the Tathagata's seat is no different than seeing the Buddha's body, and it can eliminate the sins of birth and death for hundreds of thousands of kalpas (eons). If one cannot see the shadow, one should enter a stupa (pagoda) and contemplate all seated images, and after seeing the seated images, repent of one's karmic obstacles and sins. Through the merit of this person's karmic connection with visualizing the images, when Maitreya (the future Buddha) appears in the world, he will see Maitreya Buddha initially seated in the lotus position under the Dragon Flower Tree, and upon seeing him, he will rejoice, and the three kinds of Bodhi (wisdom) will be awakened according to his wishes.'

'What is meant by contemplating the Tathagata's journey to Kushinagar (Kushinara, the place of Buddha's death) and subduing the strongmen?' The Buddha told his father (King Suddhodana): 'The Tathagata will soon enter Parinirvana in that country. At that time, five hundred strongmen tried to remove a stone blocking the road, but they could not move it even with all their strength. Then, the World-Honored One transformed into a Shramana (ascetic), and with a touch of his hand, the stone flew into the air. The strongmen were terrified, thinking that if the stone fell, there would be nowhere to escape. Looking up at the stone in the air, they all turned into manifested Buddhas, like a golden mountain, surrounded by Buddhas. Upon seeing this, the strongmen were overjoyed. At this time, the transformed Shramana leaned against a tree, as if taking a nap, and a ray of light came out from his left side, like hundreds of millions of suns entering his right side. In each ray of light, there were two jeweled trees, and a great jeweled bed, with Buddhas lying on it. This light illuminated countless worlds in the ten directions; in each world, there were countless Buddhas, leaning against trees, with light coming out from their right side and entering their left side. This light transformed into a jeweled platform, and practitioners saw a jeweled platform in every world in the ten directions, with a great Buddha on this platform, whose size was as vast as the ten directions, leaning against the side of the platform.'

彼佛，左脅流水如琉璃珠，一一寶珠如須彌山；一一山內百千臥佛；一一臥佛出大光明，亦如上說。右脅復出萬億乳河流注于下，渧渧化成百千化花，花有化佛臥蓮花上，各以右手灑甘露雨，令一切眾皆得服食，餓鬼眾生見此相時自然飽滿。

「爾時空中有妙音聲，贊四無量心，然後分別空無境界，無心心想寂滅境界，作是觀者名觀如來臥。觀如來臥者先當觀臥像，見臥像已當作是念：『佛在世時所以現臥，諸佛如來體無疲惓，但為降伏剛強力士及諸邪見不善眾生，或復慈愍諸比丘故，現右脅臥。』如來臥者是大悲臥，欲觀佛臥當行慈心。行慈心者：緣一切眾生見受苦時，不惜身份成熟安樂，受苦眾生令得無患。大悲心者：見諸眾生受苦惱時，如己父母、師長、善友，生悲哀心淚如猛雨。如是等心名為大悲。見他受樂心生歡喜，譬如比丘得第三禪，是名為喜。

「舍者：一切眾生無眾生相，作是觀時先觀自身，地大是眾生耶？水、火、風大是眾生耶？色是眾生耶？受、想、行、識是眾生耶？空是眾生耶？非空是眾生耶？如是眾生耶？非如是眾生耶？實際是眾生耶？非實際是眾生耶？有為空是眾生耶？無為空是眾生耶？如是分別解析時，不見眾生、不得眾生、無眾生想，心無所著亦無志求，解如是等清凈法

【現代漢語翻譯】現代漢語譯本彼佛（指觀想中的佛），左脅流出的水如同琉璃珠一般，每一顆寶珠都像須彌山（Sumeru，佛教宇宙觀中的聖山）那樣巨大；每一座須彌山內部都有成百上千的臥佛；每一尊臥佛都發出巨大的光明，也如前面所說的那樣。右脅又流出萬億條乳河，向下流淌，每一滴乳汁都化成成百上千的化生花，花朵上有化生佛臥在蓮花上，各自用右手灑下甘露雨，讓一切眾生都能夠服用，餓鬼道的眾生見到這種景象時自然就飽滿了。

『這時，天空中傳來美妙的聲音，讚歎四無量心（Four Immeasurables，慈、悲、喜、舍），然後分別闡述空無境界，無心心想寂滅境界，這樣觀想的人稱為觀如來臥。觀想如來臥時，首先應當觀想臥佛像，見到臥佛像后應當這樣想：『佛在世的時候之所以示現臥姿，是因為諸佛如來本體並沒有疲倦，只是爲了降伏剛強力士以及各種邪見不善的眾生，或者慈悲憐憫各位比丘的緣故，才示現右脅而臥。』如來臥是大悲之臥，想要觀想佛臥應當修習慈心。修習慈心就是：緣念一切眾生見到他們遭受痛苦的時候，不吝惜自己的身軀，使他們得到安樂，讓受苦的眾生不再有憂患。大悲心就是：見到各種眾生遭受苦惱的時候，如同自己的父母、師長、善友一般，生起悲哀之心，眼淚像猛烈的雨水一樣。像這樣的心就叫做大悲。見到他人得到快樂，心中生起歡喜，譬如比丘得到第三禪（Third Dhyana，禪定的一種境界），這就叫做喜。

『舍（Equanimity）就是：一切眾生沒有眾生相，這樣觀想的時候，首先觀想自身，地大（Earth Element，構成身體的元素）是眾生嗎？水、火、風大（Water, Fire, Wind Elements，構成身體的元素）是眾生嗎？色（Form，物質）是眾生嗎？受、想、行、識（Feeling, Perception, Volition, Consciousness，構成精神的要素）是眾生嗎？空（Emptiness）是眾生嗎？非空是眾生嗎？如是眾生嗎？非如是眾生嗎？實際（Reality）是眾生嗎？非實際是眾生嗎？有為空（Conditioned Emptiness）是眾生嗎？無為空（Unconditioned Emptiness）是眾生嗎？像這樣分別解析的時候，不見眾生、不得眾生、沒有眾生之想，心中沒有執著也沒有追求，理解像這樣清凈的法。

【English Translation】 English version That Buddha (referring to the Buddha in visualization), from the left side flows water like lapis lazuli beads, each precious bead as large as Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology); within each Mount Sumeru are hundreds of thousands of reclining Buddhas; each reclining Buddha emits great light, also as described above. From the right side, a trillion rivers of milk flow downwards, each drop of milk transforming into hundreds of thousands of transformation flowers, upon which transformation Buddhas recline on lotuses, each using their right hand to sprinkle nectar rain, allowing all beings to partake, and hungry ghosts naturally become full upon seeing this sight.

'At that time, a wondrous sound arises in the sky, praising the Four Immeasurables (Four Immeasurables, loving-kindness, compassion, joy, equanimity), and then separately elucidating the realm of emptiness, the realm of no-mind and cessation of thought, one who contemplates in this way is called contemplating the Reclining Tathagata. When contemplating the Reclining Tathagata, one should first contemplate the reclining Buddha image, and upon seeing the reclining Buddha image, one should think: 'The reason the Buddha manifested reclining in the world is not because the Tathagatas are weary, but to subdue strong warriors and beings with wrong views and unwholesome qualities, or out of compassion for the Bhikkhus, they manifest reclining on their right side.' The Reclining Tathagata is a reclining of great compassion, and to contemplate the Buddha reclining, one should practice loving-kindness. Practicing loving-kindness means: contemplating all beings and seeing them suffer, not sparing one's own body to bring them peace and happiness, and freeing suffering beings from affliction. Great compassion means: seeing all beings suffering, feeling sorrow as if they were one's own parents, teachers, or good friends, with tears falling like heavy rain. Such a mind is called great compassion. Seeing others happy, one feels joy in one's heart, like a Bhikkhu attaining the Third Dhyana (Third Dhyana, a state of meditative absorption), this is called joy.

'Equanimity means: all beings are without the characteristic of beings. When contemplating in this way, one should first contemplate oneself: Is the earth element (Earth Element, the element constituting the body) a being? Are the water, fire, and wind elements (Water, Fire, Wind Elements, the elements constituting the body) beings? Is form (Form, matter) a being? Are feeling, perception, volition, and consciousness (Feeling, Perception, Volition, Consciousness, the elements constituting the mind) beings? Is emptiness a being? Is non-emptiness a being? Is suchness a being? Is non-suchness a being? Is conditioned emptiness a being? Is unconditioned emptiness a being? When analyzing and dissecting in this way, one does not see beings, does not obtain beings, and has no thought of beings, the mind is without attachment and without seeking, understanding such pure Dharma.'

者，名為行舍。」

佛告阿難：「若有眾生樂觀佛臥者，是則真觀清凈慈定；若有眾生聞佛臥法，及諸比丘隨順佛語，不壞威儀右脅臥者，當知是人，著慚愧衣服忍辱藥，如此比丘現世坐禪，見十方佛為說大法；若不坐禪不毀戒故，于未來世見十方佛，十方諸佛為說大法，聞法易悟，猶如壯士屈申臂頃，應時即得阿羅漢道，三明六通具八解脫。如來臥者饒益眾生，以饒益故名慈、悲、喜、舍。此四法者，出生諸佛諸菩薩母。」

說是語已，佛于眾中舉身放光，前八萬四千、左八萬四千、右八萬四千、后八萬四千、項八萬四千。是諸毛孔一一毛孔一毛旋生；一一毛端有百萬億塵數蓮花，一蓮花上無量無數微塵化佛，諸化佛身高顯莊嚴，如千萬億諸須彌山；一一佛臍中有五百萬億師子；一一師子吐五百萬億諸供養具；一一供具有五百萬億七寶花云；一一寶花云有五百萬億諸偈頌云，聲聲相次猶如雨渧。

爾時如來！復更明顯八十種好，金色光明從白毫出，一一光明遍照十方化成諸佛。是諸世尊！行者無數、住者無數、坐者無數、臥者無數，是諸化佛說大慈悲、說三十七品助菩提分法、說六波羅蜜，說佛如來十力、無畏、十八不共。此相現時一億諸釋，心無所著悟無生忍，佛為授記：「于未來世，過算數

【現代漢語翻譯】『這被稱為行舍（Xingshe，行為的捨棄）。』

佛陀告訴阿難（Ananda，佛陀的十大弟子之一）: 『如果有眾生樂於觀看佛陀的臥姿，這就是真正觀照清凈慈定（Qingjing Ciding，清凈慈悲的禪定）；如果有眾生聽聞佛陀的臥法，以及各位比丘（Biqiu，佛教出家男眾）隨順佛陀的教誨，不破壞威儀，右脅而臥，應當知道這個人，身著慚愧的衣服，服用忍辱的良藥。這樣的比丘現世坐禪，就能見到十方諸佛為他說大法；如果因為不坐禪而不毀壞戒律，那麼在未來世也能見到十方諸佛，十方諸佛為他說大法，聽聞佛法容易開悟，就像壯士屈伸手臂一樣迅速，應時就能證得阿羅漢（A luohan，斷盡一切煩惱，證得涅槃的聖者）道，具備三明六通八解脫。如來的臥姿能夠饒益眾生，因為饒益的緣故，被稱為慈、悲、喜、舍（Ci, Bei, Xi, She，佛教的四種無量心）。這四種法，是出生諸佛和諸菩薩（Pusa，立志修成佛果的修行者）的母親。』

說完這些話后，佛陀在眾人之中全身放光，前面八萬四千道光，左邊八萬四千道光，右邊八萬四千道光，後面八萬四千道光，脖頸處八萬四千道光。這些毛孔，每一個毛孔都有一根毛髮旋轉而生；每一根毛髮的末端都有百萬億塵數般的蓮花，每一朵蓮花上都有無量無數微塵化成的佛，這些化佛身高顯赫莊嚴，如同千萬億座須彌山（Xumi Shan，佛教宇宙觀中的聖山）；每一尊佛的臍中都有五百萬億隻獅子；每一隻獅子吐出五百萬億種供養具；每一種供養具都有五百萬億七寶花云；每一朵寶花云都有五百萬億首偈頌云，聲音聲聲相連，如同雨滴。

這時，如來更加明顯地顯現出八十種好，金色的光明從白毫（Baihao，佛像眉間的一束白毛，放出光明）中射出，每一道光明遍照十方，化成諸佛。這些世尊，行走的無數，站立的無數，坐著的無數，臥著的無數，這些化佛宣說大慈悲，宣說三十七品助菩提分法（Sanshiqi Pin Zhu Puti Fenfa，通往覺悟的三十七種修行方法），宣說六波羅蜜（Liu Boluomi，六種到達彼岸的方法），宣說佛如來的十力、無畏、十八不共法（Shili, Wuwei, Shiba Bugongfa，佛陀所特有的十種力量、四種無畏和十八種不共的功德）。這種景象顯現時，一億諸釋（Shi，此處指帝釋天，佛教的護法神），心中沒有執著，領悟了無生法忍（Wusheng Faren，對事物不生不滅的真理的深刻理解），佛陀為他們授記：『在未來世，經過無數的劫數』

【English Translation】『This is called the abandonment of action (Xingshe).』

The Buddha told Ananda (one of the ten principal disciples of the Buddha): 『If there are sentient beings who delight in observing the reclining posture of the Buddha, this is truly observing the pure Samadhi of Loving-kindness (Qingjing Ciding); if there are sentient beings who hear the Dharma of the Buddha's reclining posture, and if the Bhikshus (Buddhist monks) follow the Buddha's words, without breaking decorum, and lie down on their right side, know that these people are wearing the clothes of shame and remorse, and taking the medicine of forbearance. Such Bhikshus, in this present life, sitting in meditation, will see the Buddhas of the ten directions expounding the Great Dharma; if they do not meditate but do not break the precepts, in the future they will see the Buddhas of the ten directions, and the Buddhas of the ten directions will expound the Great Dharma for them. Hearing the Dharma, they will easily awaken, as quickly as a strong man bending and stretching his arm, and will immediately attain the state of Arhat (one who has extinguished all afflictions and attained Nirvana), possessing the three kinds of knowledge, the six supernatural powers, and the eight liberations. The reclining posture of the Tathagata (another name for the Buddha) benefits sentient beings; because of this benefit, it is called Loving-kindness, Compassion, Joy, and Equanimity (Ci, Bei, Xi, She, the four immeasurable minds in Buddhism). These four Dharmas are the mothers of all Buddhas and Bodhisattvas (beings who aspire to Buddhahood).』

Having spoken these words, the Buddha emitted light from his entire body in the midst of the assembly, eighty-four thousand rays of light from the front, eighty-four thousand from the left, eighty-four thousand from the right, eighty-four thousand from the back, and eighty-four thousand from the neck. From each of these pores, a single hair spiraled forth; at the tip of each hair, there were a million trillion dust-like lotus flowers, and on each lotus flower, countless infinitesimal Buddhas manifested, these manifested Buddhas were tall, majestic, and adorned, like millions of trillions of Mount Sumerus (the sacred mountain in Buddhist cosmology); in the navel of each Buddha, there were five million trillion lions; each lion emitted five million trillion kinds of offerings; each offering had five million trillion clouds of seven-jeweled flowers; each cloud of jeweled flowers had five million trillion verses of praise, the sounds following one another like raindrops.

At that time, the Tathagata further manifested the eighty minor marks of excellence, golden light emitted from the white hair between his eyebrows (Baihao), each ray of light illuminating the ten directions, transforming into Buddhas. These World Honored Ones, some walking, some standing, some sitting, some reclining, these manifested Buddhas expounded Great Loving-kindness and Great Compassion, expounded the thirty-seven factors conducive to enlightenment (Sanshiqi Pin Zhu Puti Fenfa), expounded the six Paramitas (the six perfections), expounded the ten powers, the four fearlessnesses, and the eighteen unshared qualities of the Buddha Tathagata (Shili, Wuwei, Shiba Bugongfa). When this sign appeared, a billion Shaks (referring to the Devas, protectors of Buddhism), their minds without attachment, awakened to the forbearance of the unproduced Dharma (Wusheng Faren), and the Buddha prophesied to them: 『In a future age, after countless eons』

劫當得作佛，號三昧勝幢如來、應供、正遍知，十號具足。次第作佛凡有一億。彼佛出時娑婆世界清凈莊嚴，猶如聖伏幢世界光明佛剎等無有異。是諸菩薩得佛道時，國土無有毀禁亂意不善之名，純是菩薩，雖有聲聞，不謗大乘。」時諸釋子聞佛授記心大歡喜，各脫瓔珞以散佛上，是諸瓔珞，當佛上住化成花樹，一一花樹有恒沙花；一一花上有恒沙寶樓；一一樓中有恒沙化佛；一一化佛演說八萬四千諸波羅蜜。

復有化佛教諸聲聞數息安般，流光白骨白骨流光，心凈想心不凈想；起結使想滅結使想；斷使支想殺使根想。如是諸想九百億塵數，如數息安般說，是名聲聞法。

菩薩法者唯有四法。何等為四？一者、晝夜六時說罪懺悔。二者、常修唸佛不誑眾生。三者、修六和敬心不恚慢。四者、修行六念如救頭然。

佛告父王：「如是等名未來世觀佛三昧，亦名分別佛身，亦名知佛色相，亦名唸佛三昧，亦名諸佛光明覆護眾生。」

說是語時，天、龍、夜叉、八部鬼神、十二億眾，發阿耨多羅三藐三菩提心，自發誓願：「愿于來世常入三昧，見佛色身如今無異。」

時梵天王、釋提桓因、無數天子！為佛作禮長跪合掌而白佛言：「世尊！我等今者得見如來色中上色，愿當來世濁惡眾生，系

【現代漢語翻譯】現代漢語譯本此劫中，你將成佛，佛號為三昧勝幢如來（Samadhi Victorious Banner Tathagata）、應供（Worthy of Offerings）、正遍知（Perfectly Enlightened），具足十種名號。你將次第成佛，總共有一億尊佛。這些佛出現時，娑婆世界（Saha World）清凈莊嚴，猶如聖伏幢世界（Holy Subdued Banner World）的光明佛剎一樣，沒有任何差別。這些菩薩得佛道時，國土中沒有毀犯禁戒、心意散亂、不善良等惡名，全部都是菩薩，即使有聲聞（Śrāvaka），也不會誹謗大乘佛法。當時，各位釋迦族人（Śākya）聽聞佛陀的授記，心中非常歡喜，各自脫下身上的瓔珞，散在佛陀身上。這些瓔珞停留在佛陀上方，變化成花樹，每一棵花樹都有恒河沙數般的花朵；每一朵花上都有恒河沙數般的寶樓；每一座寶樓中都有恒河沙數般的化身佛；每一尊化身佛都在演說八萬四千種波羅蜜（pāramitā，到彼岸）。又有化身佛教授各位聲聞修習數息觀（counting breaths）和安般念（ānāpānasmṛti，觀呼吸），觀想流光白骨和白骨流光，觀想心凈和心不凈；生起煩惱結使的觀想和滅除煩惱結使的觀想；斷除煩惱支的觀想和殺滅煩惱根的觀想。像這樣的各種觀想，有九百億塵沙數之多，就像數息觀和安般念所說的那樣，這叫做聲聞法。菩薩法只有四種。是哪四種呢？第一，晝夜六時說罪懺悔。第二，常常修習唸佛，不欺騙眾生。第三，修習六和敬，心中沒有嗔恚和傲慢。第四，修行六念，如同救頭燃一樣急迫。佛陀告訴父王說：『像這些名稱，就是未來世的觀佛三昧（Buddha-contemplation Samadhi），也叫做分別佛身，也叫做知佛色相，也叫做唸佛三昧，也叫做諸佛光明覆護眾生。』說完這些話的時候，天（Deva）、龍（Nāga）、夜叉（Yaksa）、八部鬼神、十二億大眾，都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），各自發誓願說：『愿我們在未來世，常常進入三昧，見到佛陀的色身，和現在所見的一樣，沒有任何差別。』當時，梵天王（Brahmā）、釋提桓因（Śakra devānām Indra）、無數天子，為佛陀作禮，長跪合掌，對佛陀說：『世尊！我們今天能夠見到如來色身中最殊勝的色相，希望在未來世，濁惡的眾生，能夠繫念

【English Translation】 English version During this kalpa, you will attain Buddhahood, and your name will be Samadhi Victorious Banner Tathagata (Samādhi-vijaya-dhvaja-tathāgata), Worthy of Offerings (Arhat), Perfectly Enlightened (Samyak-saṃbuddha), complete with the ten titles. You will attain Buddhahood in succession, with a total of one hundred million Buddhas. When these Buddhas appear, the Saha World (Sahā-lokadhātu) will be pure and adorned, just like the radiant Buddha-field of the Holy Subdued Banner World (Śānta-damita-dhvaja-lokadhātu), without any difference. When these Bodhisattvas attain the Buddha-path, the land will be free from any evil reputation of violating precepts, having a disordered mind, or being unwholesome; it will be purely Bodhisattvas. Even if there are Śrāvakas (disciples), they will not slander the Mahayana. At that time, all the Śākyas (Śākya) who heard the Buddha's prediction were overjoyed and took off their necklaces to scatter them over the Buddha. These necklaces remained above the Buddha and transformed into flower trees, each flower tree having as many flowers as the sands of the Ganges; each flower having as many jeweled pavilions as the sands of the Ganges; each pavilion having as many manifested Buddhas as the sands of the Ganges; each manifested Buddha expounding the eighty-four thousand pāramitās (perfections). Moreover, the manifested Buddhas taught the Śrāvakas to practice counting breaths (ānāpānasmṛti) and mindfulness of breathing, contemplating the flowing light of white bones and the flowing light of white bones, contemplating the purity of mind and the impurity of mind; generating the contemplation of afflictions and extinguishing the contemplation of afflictions; severing the contemplation of the branches of afflictions and killing the contemplation of the roots of afflictions. Such contemplations are as numerous as nine hundred billion dust particles, as described in the practice of counting breaths and mindfulness of breathing; this is called the Śrāvaka Dharma. The Bodhisattva Dharma consists of only four practices. What are the four? First, confessing and repenting of sins six times day and night. Second, constantly practicing mindfulness of the Buddha and not deceiving sentient beings. Third, cultivating the six harmonies with respect and without anger or arrogance. Fourth, practicing the six recollections as if saving one's head from burning. The Buddha told his father, 'These names, such as the Contemplation of Buddha Samadhi (Buddha-contemplation Samādhi) in the future, are also called distinguishing the Buddha's body, also called knowing the Buddha's form, also called mindfulness of the Buddha Samadhi, and also called the light of all Buddhas covering and protecting sentient beings.' When these words were spoken, the Devas (gods), Nāgas (dragons), Yakshas (demons), the eight classes of ghosts and spirits, and twelve billion beings all generated the mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and each made a vow, 'May we in future lives always enter samadhi and see the Buddha's form as it is now, without any difference.' At that time, Brahmā (Brahma), Śakra devānām Indra (Śakra), and countless devaputras (gods) bowed to the Buddha, knelt with palms together, and said to the Buddha, 'World Honored One! Today we are able to see the most excellent form among the forms of the Tathagata. May sentient beings in the turbid and evil future be able to fix their minds on'

念思惟見佛色身。此愿不虛，我今所說及我所見真實不虛，愿令我等及諸天眾猶如佛身。」作是語時，自見心中百萬光出，一一光明化成無量百千化佛，自見己身身真金色，猶如難陀等無有異。

時諸梵天白佛言：「如來世雄出現於世，必當利益一切眾生，昔弘誓願今已得滿，不捨眾生此語不虛故，我自見心想境界，未來眾生亦當如是想佛真身！」

佛告梵天：「如汝所說真實不虛，未來眾生但發是念，得無量福身相具足，何況憶想？」

佛說是語時，凈飯王及諸釋子、比丘尼、優婆夷，同時俱起禮佛而退。

爾時父王還至宮中，為諸婇女說佛相好，千二百五十婇女，聞佛白毫相心生歡喜，除百萬億那由他生死之罪。空中有聲告諸女言：「汝聞佛相除諸罪咎，應發無上三菩提心。」聞是語已，即見空中無量諸佛，見諸佛已，亦皆同時得唸佛定。時諸比丘，即從坐起敬禮佛足，繞佛七匝卻住一面。

爾時阿難偏袒右肩，合掌長跪白佛言：「世尊！佛說三十二相余有一相，如來云何不顯說耶？」

爾時世尊！敕諸比丘各令還坐。爾時世尊！自化左右作五百億寶山，一一寶山有四佛坐，四佛世尊讚歎唸佛。佛即微笑，口五色光舌十四光，如此光明化成一佛，其佛臍中流出五水，其色各

【現代漢語翻譯】現代漢語譯本：唸誦、思惟、觀見佛的色身。這個願望不會落空，我現在所說以及我所見到的都是真實不虛的，愿使我們以及諸天眾都像佛的身形一樣。』當說這些話的時候，自己看見心中涌現出百萬道光芒，每一道光芒都化成無量百千尊化身佛，自己看見自己的身體呈現出真正的金色，就像難陀（Nanda，佛陀的堂弟）一樣沒有差別。

這時，諸位梵天（Brahmā，色界天的天神）稟告佛陀說：『如來（Tathāgata，佛的稱號之一）世雄（Lokavīra，世間英雄）出現在世間，必定會利益一切眾生，過去所發的弘大誓願現在已經圓滿，不捨棄眾生的這個說法真實不虛，所以我自己看見心中所想的境界，未來的眾生也應當這樣觀想佛的真身！』

佛陀告訴梵天：『正如你所說，真實不虛，未來的眾生只要發起這樣的念頭，就能得到無量的福報，身相具足，更何況是憶念觀想呢？』

佛陀說完這些話的時候，凈飯王（Śuddhodana，釋迦牟尼佛的父親）以及各位釋迦族的王子、比丘尼（bhikṣuṇī，出家修行的女性）、優婆夷（upāsikā，在家修行的女性），同時一起起身，向佛陀行禮後退下。

當時，父王回到宮中，為各位婇女（cǎinǚ，宮女）講述佛陀的相好莊嚴，一千二百五十位婇女，聽到佛陀眉間的白毫相（ūrṇā，佛三十二相之一）后，心中生起歡喜，消除了百萬億那由他（nayuta，數量單位）的生死之罪。空中有聲音告訴各位婇女說：『你們聽到佛的相好，消除了各種罪過，應當發起無上正等正覺之心（anuttarā-samyak-saṃbodhi-citta，成佛的願望）。』聽到這些話后，立刻看見空中出現無量諸佛，看見諸佛后，也都同時得到了唸佛三昧（buddhānusmṛti-samādhi，憶念佛陀的禪定）。當時，各位比丘（bhikṣu，出家修行的男性）立刻從座位上起身，恭敬地禮拜佛足，繞佛七圈後站立在一旁。

當時，阿難（Ānanda，佛陀的十大弟子之一）袒露右肩，合掌長跪，稟告佛陀說：『世尊（Bhagavan，佛的稱號之一）！佛陀您所說的三十二相（dvātriṃśadvara-lakṣaṇa，佛的三十二種殊勝的身體特徵）中，還有一相沒有說，如來（Tathāgata，佛的稱號之一）為什麼不顯明地說出來呢？』

這時，世尊（Bhagavan，佛的稱號之一）命令各位比丘（bhikṣu，出家修行的男性）各自回到座位上。這時，世尊（Bhagavan，佛的稱號之一）自己化現出左右兩邊各五百億座寶山，每一座寶山上有四尊佛坐著，四尊佛世尊（Bhagavan，佛的稱號之一）讚歎唸佛。佛陀隨即微笑，口中放出五種顏色的光芒，舌頭放出十四種光芒，這些光芒化成一尊佛，這尊佛的臍中流出五種水，水的顏色各不相同。

【English Translation】 English version: Reciting, contemplating, and visualizing the Buddha's physical form. This vow will not be in vain. What I am saying now and what I have seen are true and not false. May we and all the heavenly beings be like the Buddha's form.' When saying these words, one sees a million rays of light emerging from one's heart, each ray of light transforming into immeasurable hundreds of thousands of manifested Buddhas. One sees one's own body as true golden, just like Nanda (Nanda, Buddha's cousin) without any difference.

At that time, the Brahmās (Brahmā, deities of the Form Realm) said to the Buddha: 'The Tathāgata (Tathāgata, one of the titles of the Buddha), the Lion of the World (Lokavīra, Hero of the World), appearing in the world, will surely benefit all sentient beings. The great vows made in the past have now been fulfilled. The statement of not abandoning sentient beings is true and not false. Therefore, I myself see the realm of thought in my heart. Future sentient beings should also visualize the true form of the Buddha in this way!'

The Buddha said to the Brahmās: 'As you have said, it is true and not false. Future sentient beings, as long as they generate such a thought, will obtain immeasurable blessings and have complete physical characteristics, let alone remembering and contemplating?'

When the Buddha spoke these words, King Śuddhodana (Śuddhodana, father of Shakyamuni Buddha) and the Shakya princes, bhikṣuṇīs (bhikṣuṇī, female monastic), and upāsikās (upāsikā, female lay practitioners), all rose together, paid homage to the Buddha, and withdrew.

At that time, the King returned to the palace and told the consorts about the Buddha's excellent marks and characteristics. The one thousand two hundred and fifty consorts, hearing about the white hair-curl (ūrṇā, one of the 32 marks of the Buddha) between the Buddha's eyebrows, felt joy in their hearts and eliminated millions of billions of nayutas (nayuta, a unit of quantity) of sins of birth and death. A voice in the sky told the consorts: 'You have heard about the Buddha's marks and characteristics and eliminated all your faults. You should generate the mind of unsurpassed complete enlightenment (anuttarā-samyak-saṃbodhi-citta, the aspiration to become a Buddha).' After hearing these words, they immediately saw immeasurable Buddhas in the sky. After seeing the Buddhas, they all simultaneously attained the Buddha-recollection samādhi (buddhānusmṛti-samādhi, the concentration of recollecting the Buddha). At that time, the bhikṣus (bhikṣu, male monastic) immediately rose from their seats, respectfully bowed to the Buddha's feet, circumambulated the Buddha seven times, and stood to one side.

At that time, Ānanda (Ānanda, one of the ten great disciples of the Buddha) bared his right shoulder, joined his palms, knelt on his knees, and said to the Buddha: 'World Honored One (Bhagavan, one of the titles of the Buddha)! Among the thirty-two marks (dvātriṃśadvara-lakṣaṇa, the thirty-two excellent physical characteristics of the Buddha) that the Buddha spoke of, there is still one mark that has not been mentioned. Why does the Tathāgata (Tathāgata, one of the titles of the Buddha) not clearly explain it?'

At that time, the World Honored One (Bhagavan, one of the titles of the Buddha) ordered the bhikṣus (bhikṣu, male monastic) to return to their seats. At that time, the World Honored One (Bhagavan, one of the titles of the Buddha) manifested five hundred billion jeweled mountains on both the left and right sides. On each jeweled mountain, there were four Buddhas sitting. The four Buddhas, the World Honored Ones (Bhagavan, one of the titles of the Buddha), praised the Buddha-recollection. The Buddha then smiled, and five-colored lights emanated from his mouth, and fourteen lights emanated from his tongue. These lights transformed into one Buddha, and five kinds of water flowed out from the navel of this Buddha, each with a different color.

異，一一色中有九億菩薩；一一菩薩頂上皆有梵摩尼光，光中皆有恒沙化佛；一一化佛臍中出水亦復如是！如是眾水流入佛臍，是諸化佛並化菩薩皆入佛臍。是時佛身表裡俱凈，過於凈妙勝琉璃珠，于佛身內有師子座；一一師子座如須彌山；一一座上有一如來，九十億菩薩以為侍者，是諸菩薩頂上諸佛如須彌山。如是十方無量諸佛臍中出水，皆與水俱來入釋迦文佛臍，時諸佛不大釋迦不小，釋迦不大諸佛不小，釋迦文佛身內心中有無量佛；一一佛不相障翳，舉身毛孔說唸佛法。時諸化佛，各申右手摩阿難頂：「汝今善持觀佛三昧，莫使忘失一心憶念，為未來眾生開光明目。」作是語時，過去七佛像住立空中，各申右手摩阿難頂，囑累是事。時虛空中有無數光，一一光中有無數化佛，異口同音囑累斯法。

佛說觀佛三昧海經卷第七大正藏第 15 冊 No. 0643 佛說觀佛三昧海經

佛說觀佛三昧海經卷第八

東晉天竺三藏佛陀跋陀羅譯

觀馬王藏品第七

佛告阿難：「未來眾生云何當觀如來陰馬藏相？陰馬藏相者：我在家時，耶輸陀羅及五百侍女咸作是念：『太子生世多諸奇特，唯有一事於我有疑？』婇女眾中有一女子名修曼那，即白妃言：『太子者神人也。《毗陀經》

【現代漢語翻譯】現代漢語譯本阿難，（我所見的景象）奇特之處在於，每一個色蘊之中都有九億菩薩；每一位菩薩的頭頂上都有梵摩尼光（一種光芒），光中都有如恒河沙數般多的化佛（由佛變化而來的佛）；每一尊化佛的臍中涌出的水也是如此！這些水流入佛的臍中，所有的化佛和化菩薩都進入佛的臍中。這時，佛的身軀內外都變得清凈，勝過清凈美妙的琉璃珠，在佛的身內有師子座（一種座位）；每一個師子座都如須彌山（山名）般高大；每一座上都有一尊如來，有九十億菩薩作為侍者，這些菩薩頭頂上的諸佛也如須彌山般高大。像這樣，十方無量諸佛的臍中涌出的水，都與水一同進入釋迦文佛（佛名）的臍中，這時，諸佛沒有變大，釋迦牟尼佛也沒有變小，釋迦牟尼佛沒有變大，諸佛也沒有變小，釋迦文佛的身內心中有無量佛；每一尊佛都不互相阻礙遮蔽，全身的毛孔都在宣說唸佛之法。這時，諸化佛各自伸出右手摩阿難（佛陀弟子名）的頭頂：『你現在要好好地受持觀佛三昧（一種禪定），不要忘記一心憶念，為未來的眾生開啟光明的眼睛。』在說這些話的時候，過去七佛的形象站立在空中，各自伸出右手摩阿難的頭頂，囑託這件事。這時，虛空中有無數光芒，每一道光芒中都有無數化佛，異口同聲地囑託這個法門。

《佛說觀佛三昧海經》卷第七大正藏第 15 冊 No. 0643 《佛說觀佛三昧海經》

《佛說觀佛三昧海經》卷第八

東晉天竺三藏佛陀跋陀羅譯

觀馬王藏品第七

佛告訴阿難：『未來眾生應當如何觀如來的陰馬藏相（指佛的隱密處）？陰馬藏相是這樣的：我在家時，耶輸陀羅（佛的妻子）和五百侍女都這樣想：『太子降生世間，有很多奇特之處，只有一件事我們感到疑惑？』婇女眾中有一位女子名叫修曼那，就對妃子說：『太子是神人。《毗陀經》（古印度經典）

【English Translation】 English version Ānanda, the peculiarity is that in each skandha (aggregate of existence) there are nine hundred million Bodhisattvas; on the top of each Bodhisattva's head there is a Brahma-mani light (a kind of light), and in the light there are as many manifested Buddhas as the sands of the Ganges; the water emerging from the navel of each manifested Buddha is also like this! These waters flow into the Buddha's navel, and all the manifested Buddhas and manifested Bodhisattvas enter the Buddha's navel. At this time, the Buddha's body becomes pure inside and out, surpassing the pure and wonderful Vaidurya (beryl) jewel, and within the Buddha's body there is a lion throne (a kind of seat); each lion throne is as tall as Mount Sumeru (mountain name); on each seat there is a Tathagata (Buddha), with ninety billion Bodhisattvas as attendants, and the Buddhas on the top of these Bodhisattvas' heads are also as tall as Mount Sumeru. In this way, the water emerging from the navels of countless Buddhas in the ten directions, all come with the water and enter Shakyamuni Buddha's (Buddha's name) navel, at this time, the Buddhas do not become larger, and Shakyamuni Buddha does not become smaller, Shakyamuni Buddha does not become larger, and the Buddhas do not become smaller, within Shakyamuni Buddha's body and heart there are countless Buddhas; each Buddha does not obstruct or obscure each other, and the pores of the whole body are proclaiming the Dharma of Buddha-Recollection. At this time, the manifested Buddhas each extend their right hand and rub the top of Ānanda's (Buddha's disciple's name) head: 'You must now uphold the Buddha-Contemplation Samadhi (a kind of meditation) well, do not forget to single-mindedly recollect, and open the eyes of light for future sentient beings.' When these words were spoken, the images of the Seven Past Buddhas stood in the air, each extending their right hand and rubbing the top of Ānanda's head, entrusting this matter. At this time, there are countless lights in the sky, and in each light there are countless manifested Buddhas, entrusting this Dharma with one voice.

The Buddha Speaks of the Samadhi Sea Sutra on the Contemplation of Buddhas, Volume 7 Taisho Tripitaka Volume 15 No. 0643 The Buddha Speaks of the Samadhi Sea Sutra on the Contemplation of Buddhas

The Buddha Speaks of the Samadhi Sea Sutra on the Contemplation of Buddhas, Volume 8

Translated by Tripitaka Master Buddhabhadra of Eastern Jin India

Chapter 7: Contemplation of the Hidden Horse King

The Buddha told Ānanda: 'How should future sentient beings contemplate the Tathagata's hidden horse mark (referring to the Buddha's private parts)? The hidden horse mark is like this: When I was at home, Yashodhara (Buddha's wife) and the five hundred maids all thought: 'The prince was born into the world with many peculiarities, but there is only one thing that we doubt?' Among the maids there was a woman named Sumana, who said to the queen: 'The prince is a divine man. The Veda Sutra (ancient Indian classics)

說：若有神人質性清凈，以梵行故身根平滿。太子今者似梵行人，納妃多載，其諸婇女奉事歷年，不見身根況有世事？』復有一女名曰凈意，白言：『大家！我事太子經十八年，未見太子有便利患，況有諸欲？』爾時諸女各各異說，皆謂太子是不能男。太子晝寢，皆聞諸女欲見太子陰馬藏相。是時太子，誓願力故應諸女人，安徐轉身內衣被髮，見金色身光明晃耀，雙膝暫開，咸睹聖體平如滿月，有金色光猶如日輪。諸女歡喜：『如此神人實可敬愛，但於我等世情望絕！』作是語已悲泣雨淚。爾時太子！于其根處出白蓮華，其色紅白，上一下二三華相連，諸女見已復相謂言：『如此神人有蓮華相，此人云何心有染著？』作是語已噎不能言。是時華中忽有身根如童子形，諸女見已更相謂言：『太子今者現奇特事，忽有身根如是漸漸如丈夫形。』諸女見此滿已情願不勝悅喜。

「現此相時羅睺羅母，見彼身根花花相次如天劫貝，一一花上乃有無數大身菩薩，手執白花圍繞身根，現已還沒如前日輪。此名菩薩陰馬藏相。如來今者成菩提道，是大丈夫具男子身，復當爲汝顯現男相。」

佛告阿難：「汝未出家，時摩偷羅王有一乳母名頭牟婆，乳養彼王經十五載。王既長大，合掌長跪從王求愿，白言大王：『我雖卑賤

【現代漢語翻譯】現代漢語譯本：有人說：『如果真有神人，其質性必定清凈，因為修持梵行的緣故，身體的各個器官都應該是平和圓滿的。太子現在看起來就像是修梵行的人，娶妻多年，那些侍奉他的眾多妃嬪也已經多年，從未見過太子的生殖器官，更何況是世俗的男女之事呢？』又有一個名叫凈意的女子說：『各位！我侍奉太子已經十八年了，從未見過太子有大小便的情況，更何況是情慾呢？』當時，眾女子各自發表不同的看法，都認為太子是沒有效能力的男人。太子白天睡覺的時候，眾女子都希望能看到太子的陰馬藏相（男根隱沒之相，為大丈夫相之一）。這時，太子因為誓願力的緣故，爲了迴應這些女子，緩緩轉身，內衣散開，頭髮也散落了，露出了金色的身體，光明閃耀，雙膝稍微分開，眾女子都看到了太子聖潔的身體，平坦得像滿月一樣，有金色的光芒，就像太陽的光輪。眾女子歡喜地說：『這樣的神人，實在值得敬愛，只是他對我們這些世俗的情愛已經完全斷絕了！』說完這些話，都悲傷地哭泣流淚。這時，太子在他的生殖器官處生出白色的蓮花，顏色是紅白相間的，上面一朵，下面兩朵，三朵花相互連線，眾女子看到后又互相說道：『這樣的神人有蓮花之相，這個人怎麼會有染著之心呢？』說完這些話，就哽咽得說不出話來。這時，花中忽然出現一個像童子一樣的生殖器官，眾女子看到后又互相說道：『太子現在顯現出奇特的事情，忽然出現生殖器官，而且漸漸地像丈夫的形狀。』眾女子看到這個景象，心滿意足，喜悅之情難以言表。現出這種景象的時候，羅睺羅（釋迦牟尼佛的兒子）的母親，看到了太子的生殖器官，花朵和花朵相連，就像天上的劫貝一樣，每一朵花上都有無數的大身菩薩，手執白花圍繞著生殖器官，顯現之後又消失了，就像之前的日輪一樣。這叫做菩薩的陰馬藏相。如來現在已經成就菩提道，是大丈夫，具備男子之身，將來還會為你們顯現男相。』佛告訴阿難：『你還沒有出家的時候，摩偷羅（古印度地名）國王有一個乳母，名叫頭牟婆，餵養這位國王十五年。國王長大后，合掌長跪，向國王請求願望，說道：『大王！我雖然卑賤，

【English Translation】 English version: It is said: 'If there truly is a divine being, their nature must be pure, and because of practicing Brahmacharya (梵行, pure conduct), the physical organs should be peaceful and complete. The prince now appears to be a practitioner of Brahmacharya, having taken wives for many years, and those numerous concubines who have served him for years have never seen the prince's sexual organ, let alone worldly matters of men and women?' Another woman named Jingyi (凈意, Pure Intention) said: 'Everyone! I have served the prince for eighteen years and have never seen the prince have bowel movements or urination, let alone desires?' At that time, the women each expressed different opinions, all believing that the prince was an impotent man. When the prince was sleeping during the day, the women all hoped to see the prince's hidden male organ (陰馬藏相, hidden horse-like organ, one of the marks of a great man). At this time, the prince, because of the power of his vows, in response to these women, slowly turned around, his inner clothing loosened, and his hair scattered, revealing his golden body, shining brightly. His knees slightly parted, and the women all saw the prince's sacred body, as flat as a full moon, with golden light like the sun's halo. The women joyfully said: 'Such a divine being is truly worthy of respect and love, but he has completely cut off worldly love for us!' After saying these words, they all wept sadly. At this time, a white lotus flower emerged from the prince's sexual organ, its color was red and white, with one flower above and two flowers below, the three flowers connected to each other. After the women saw it, they said to each other: 'Such a divine being has the mark of a lotus flower, how could this person have defiled thoughts?' After saying these words, they choked up and could not speak. At this time, a sexual organ like a child suddenly appeared in the flower. After the women saw it, they said to each other: 'The prince is now showing a strange thing, suddenly a sexual organ appears, and gradually it looks like a man's shape.' The women were satisfied with this sight, and their joy was beyond words. 'When this phenomenon appeared, Rahula's (羅睺羅, son of Shakyamuni Buddha) mother saw the prince's sexual organ, with flowers connected to flowers, like celestial Kalpa shells (天劫貝, celestial Kalpa shells), and on each flower there were countless great-bodied Bodhisattvas, holding white flowers and surrounding the sexual organ, appearing and then disappearing, like the previous sun wheel. This is called the hidden male organ of a Bodhisattva. The Tathagata (如來, Thus Come One) has now attained the Bodhi path (菩提道, path to enlightenment), is a great man, possesses a male body, and will show you the male form in the future.' The Buddha told Ananda (阿難, Buddha's attendant): 'When you had not yet left home, the King of Mathura (摩偷羅, ancient Indian city) had a wet nurse named Toumoupo (頭牟婆), who nursed the king for fifteen years. After the king grew up, he put his palms together and knelt down, asking the king for a wish, saying: 'Great King! Although I am humble,

，乳養大王勤劬歷年，伏惟大王乞賜一愿！』王白：『乳母欲求何等？』乳母即言：『在王宮中如功德天，一切無乏，唯闕一事，所謂女人情願所幸。』王白乳母：『當以乳母配一大臣義同伉儷。』乳母不願，白言大王：『貴人多事非我所樂，愿敕國內一切男子，十五已上三十已還皆悉從我。若能來者，我施彼人一大金錢；形醜陋者當施銀錢。』時彼國王，報乳母恩造一高樓，宣令國內敕諸男子：『如上所愿皆悉來集。』經歷年歲乳母衰老，多招諸女遂有五百，一一女人復買諸婢，種種莊飾數滿八千。

「時彼國王遘疾崩亡，太子紹位，智臣白言：『先王報恩恣此老婢，令王國土如淫女村，損辱國望實自不少。用此何為？宜時擯徙！』白已出外，焚燒高樓驅逐諸女。

「諸女惶怖詣舍衛國，既到舍衛，於四衢道造立淫舍作妖如前。舍衛大國多諸人眾，湊諸女家經一宿者輸金錢二百。國有長者名如閭達，積財百億，長者有子名曰華德，兄弟三人遊蕩無度競奔淫舍，始初一往各各皆輸金錢十五，日日夜夜恒輸金錢過倍常人，經一月中一藏金盡。其父長者案行諸藏，見一藏空，問守藏者：『此藏中金為何所在？』典藏白言：『大家諸子日日持金往淫女舍，若不制止用金當盡。』長者聞已椎胸大哭：『嗚呼賊子破

【現代漢語翻譯】現代漢語譯本：乳母辛勤勞苦多年，侍奉大王，懇請大王恩賜一個願望！』國王問道：『乳母想要什麼？』乳母回答說：『在王宮中，我如同功德天女一般，一切都不缺乏，唯獨缺少一件事，那就是女人的情慾和心願。』國王對乳母說：『我應當將乳母許配給一位大臣，像夫妻一樣。』乳母不願意，稟告大王說：『貴人多事，不是我所喜歡的，希望大王下令國內所有男子，十五歲以上三十歲以下的，都來聽我差遣。如果能來的，我賞賜他一大金錢；相貌醜陋的，就賞賜銀錢。』當時那位國王，爲了報答乳母的恩情，建造了一座高樓，向國內宣告，命令所有男子：『按照乳母所愿，都來聚集。』經過多年，乳母衰老，招收了很多女子，總共有五百人，每一個女子又購買婢女，各種裝飾，總數達到八千。

當時那位國王生病去世，太子繼承王位，智臣稟告說：『先王爲了報答恩情，放縱這個老婢女，使得我國的國土如同一個妓女村，損害國家的聲望實在不少。留著她們有什麼用？應該及時驅逐她們！』稟告完畢就出外，焚燒高樓，驅逐所有女子。

這些女子驚慌恐懼，前往舍衛國（Śrāvastī）。到達舍衛國后，在四通八達的道路上建造淫舍，像以前一樣作妖。舍衛國是一個大國，人口眾多，到這些女子家過一夜的人要交金錢二百。國內有一位長者（gṛhapati）名叫如閭達（Nirvyūḍha），積攢了百億財產，長者有一個兒子名叫華德（Śreṣṭhi），兄弟三人遊手好閒，沒有節制，爭先恐後地前往淫舍，一開始每次都要交金錢十五，日日夜夜所交的金錢超過常人一倍，經過一個月，一個倉庫的金子就用完了。他的父親長者檢查各個倉庫，發現一個倉庫空了，問看守倉庫的人：『這個倉庫里的金子在哪裡？』典藏回答說：『大家（指長者的兒子們）每天都拿金子去妓女的住所，如果不加以制止，金子就要用完了。』長者聽了之後捶胸大哭：『唉，這些賊子，敗壞

【English Translation】 English version: The wet nurse diligently and laboriously served the great king for many years. I humbly beseech the great king to grant me one wish!』 The king asked: 『What is it that the wet nurse desires?』 The wet nurse replied: 『In the royal palace, I am like the goddess Śrī (Lakshmi), lacking nothing. However, there is one thing I lack, which is a woman's desires and wishes.』 The king said to the wet nurse: 『I should marry you to a great minister, as husband and wife.』 The wet nurse refused, and said to the great king: 『Noblemen are troublesome, which is not what I desire. I wish that the king would order all men in the country, from fifteen to thirty years of age, to be at my disposal. If they come, I will reward them with a large gold coin; those who are ugly will be rewarded with silver coins.』 At that time, that king, to repay the wet nurse's kindness, built a tall building and proclaimed throughout the country, ordering all men: 『Come and gather according to the wet nurse's wishes.』 After many years, the wet nurse grew old, and recruited many women, totaling five hundred. Each woman then bought maids, with various decorations, totaling eight thousand.

At that time, that king fell ill and died, and the crown prince succeeded to the throne. A wise minister reported: 『The late king indulged this old maidservant to repay her kindness, causing our country to be like a brothel village, greatly damaging the reputation of the country. What is the use of keeping them? We should expel them immediately!』 After reporting, he went out, burned the tall building, and drove away all the women.

The women were terrified and went to Śrāvastī. After arriving in Śrāvastī, they built brothels at the crossroads, creating havoc as before. Śrāvastī was a large country with a large population. Those who spent a night at these women's houses had to pay two hundred gold coins. There was a wealthy householder (gṛhapati) named Nirvyūḍha, who had accumulated a hundred billion in wealth. The householder had a son named Śreṣṭhi, and his three brothers were idle and unrestrained, competing to go to the brothels. Initially, each of them had to pay fifteen gold coins each time, and day and night they paid twice as much gold as ordinary people. After a month, one treasury of gold was exhausted. His father, the householder, inspected the treasuries and found one treasury empty. He asked the treasury keeper: 『Where is the gold in this treasury?』 The treasury keeper replied: 『The masters (referring to the householder's sons) take gold to the brothels every day. If you do not stop them, the gold will be exhausted.』 The householder, upon hearing this, beat his chest and cried: 『Alas, these thieving sons, ruining

我家居。』手執大杖打兒母頭，其婦號哭：『嗚呼賊子，生兒無益偷金藏盡，父無訓范素不嚴敕，見打何為？』長者瞋恚號哭詣王，腹拍王前白言：『大王！國內荒亂，摩偷羅國諸羅剎女，來住此城破我家業。』王語長者：『汝甚大富金藏猶盡，況余凡下寧不困耶？』長者白王：『唯愿大王速誅惡人。』王告長者：『吾受佛戒猶不傷蟻，況欲殺人？』長者聞此，舉手拍頭白言：『大王！臣聞王者誅罰惡人，為國除患當有何罪？今日大王與惡為伴，縱諸淫女壞亂正法，國荒民窮戒將安存？』

「王告長者：『如來出世多所調伏，鴦掘摩羅氣噓旃陀羅，大力鬼王、羅剎、魁膾，一切皆化，今當詣佛啟白此事，卿可小忍。』安慰臣已，駕乘名象，與諸侍從往詣祇洹，為佛作禮繞佛三匝合掌長跪白言：『世尊！摩偷羅國諸淫女等，今來此間惑諸年少，愿佛化之。』佛告大王：『卻後七日佛自知之。』時波斯匿王禮佛而退。

「佛告摩訶迦葉：『汝往須達大長者家，可白檀越：「卻後七日，佛詣試場化諸淫女。」』須達聞已歡喜踴躍辦諸供具，作七寶華高十一丈置佛坐處，懸諸繒蓋香汁灑地，其日已至王擊金鼓，令諸國內諸論議師皆詣試場。須達長者請諸比丘、比丘尼、優婆塞、優婆夷，一切皆集當設供養。明日時

【現代漢語翻譯】現代漢語譯本：『我就住在這裡。』說著，拿起大杖打兒子的母親的頭，那婦人號哭道：『嗚呼，這賊子，生兒子沒用，偷的金子都藏起來了，父親沒有教導，平時也不嚴格管教，被打又能怎麼樣呢？』長者憤怒地號哭著去見國王，在國王面前拍著肚子說道：『大王！國內荒亂，摩偷羅國（Mathura，古印度城市）的羅剎女（Rakshasi，女惡魔），來到這個城市破壞我的家業。』國王對長者說：『你如此富有，金子都被偷光了，何況我等凡人，難道不會困窘嗎？』長者對國王說：『希望大王迅速誅殺惡人。』國王告訴長者：『我受了佛戒，尚且不傷害螞蟻，何況要殺人呢？』長者聽了這話，舉手拍著頭說道：『大王！臣聽說國王誅殺惡人，為國家消除禍患，應當有什麼罪過？今天大王與惡人為伍，放縱這些**敗壞正法，國家荒蕪，百姓困窮，戒律將如何儲存？』

國王告訴長者：『如來（Tathagata，佛的稱號之一）出世，調伏了很多人，鴦掘摩羅（Angulimala，佛教人物）的氣息能使旃陀羅（Chandala，古印度社會中的賤民）屈服，大力鬼王、羅剎、魁膾，一切都被教化，現在我將去佛那裡稟告此事，你可以稍微忍耐一下。』安慰了臣子之後，國王駕著名象，帶著侍從前往祇洹（Jetavana，祇樹給孤獨園），向佛作禮，繞佛三圈，合掌長跪說道：『世尊！摩偷羅國（Mathura，古印度城市）的**們，現在來到這裡迷惑年輕人，希望佛能教化她們。』佛告訴國王：『七天之後，佛自然會知道。』當時，波斯匿王（Prasenajit，古印度拘薩羅國國王）向佛行禮後退下。

佛告訴摩訶迦葉（Mahakasyapa，佛教人物）：『你前往須達（Sudatta，給孤獨長者）大長者家，可以告訴檀越（Danapati，施主）：『七天之後，佛將前往試場教化**。』』須達（Sudatta，給孤獨長者）聽了之後，歡喜踴躍，準備各種供品，製作七寶華，高十一丈，放置在佛的座位處，懸掛各種絲綢傘蓋，用香水灑地，到了那天，國王敲響金鼓，讓國內的論議師都前往試場。須達（Sudatta，給孤獨長者）邀請比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾），一切都聚集在一起，準備設供養。第二天，到時候

【English Translation】 English version: 'I live here.' Saying this, he took a large staff and struck the head of his son's mother. The woman wailed, 'Alas, this thief! It's useless to have a son. He steals gold and hides it all. The father provides no instruction and is usually not strict. What good does it do to be beaten?' The elder, filled with anger and weeping, went to the king, patted his belly before him, and said, 'Great King! The country is in chaos. Rakshasis (Rakshasi, female demons) from Mathura (Mathura, an ancient Indian city) have come to this city and are ruining my family's wealth.' The king said to the elder, 'You are so wealthy, yet your gold is being exhausted. How much more so for ordinary people like us? Are we not in distress?' The elder said to the king, 'I hope that the Great King will quickly execute these evil people.' The king told the elder, 'I have taken the Buddha's precepts and do not even harm ants, how much less would I kill people?' Hearing this, the elder raised his hand and struck his head, saying, 'Great King! I have heard that when a king punishes evil people, it is to eliminate trouble for the country. What fault is there in that? Today, the Great King is associating with evil, allowing these ** to corrupt the true Dharma. The country is desolate, the people are impoverished, how will the precepts be preserved?'

The king told the elder, 'The Tathagata (Tathagata, one of the titles of the Buddha) has appeared in the world and subdued many. Angulimala's (Angulimala, a Buddhist figure) breath could subdue a Chandala (Chandala, a member of the lowest caste in ancient India). Powerful ghost kings, Rakshasas, and executioners have all been transformed. Now I will go to the Buddha and report this matter. You can be patient for a little while.' After comforting the minister, the king rode his famous elephant and, with his attendants, went to Jetavana (Jetavana, the Jetavana Monastery), paid homage to the Buddha, circumambulated him three times, and, with palms joined, knelt and said, 'World Honored One! ** from Mathura (Mathura, an ancient Indian city) have come here and are bewitching the young. I hope the Buddha can transform them.' The Buddha told the king, 'In seven days, the Buddha will know.' At that time, King Prasenajit (Prasenajit, the king of Kosala in ancient India) bowed to the Buddha and withdrew.

The Buddha told Mahakasyapa (Mahakasyapa, a Buddhist figure), 'Go to the house of the great elder Sudatta (Sudatta, Anathapindika) and tell the Danapati (Danapati, benefactor), 'In seven days, the Buddha will go to the trial ground to transform the **.'' Hearing this, Sudatta (Sudatta, Anathapindika) rejoiced and prepared various offerings, making seven-jeweled flowers, eleven measures high, and placing them where the Buddha would sit, hanging various silk canopies, and sprinkling the ground with fragrant water. When the day arrived, the king beat the golden drum, ordering all the debaters in the country to go to the trial ground. Sudatta (Sudatta, Anathapindika) invited Bhikkhus (Bhikkhu, ordained monks), Bhikkhunis (Bhikkhuni, ordained nuns), Upasakas (Upasaka, lay male followers), and Upasikas (Upasika, lay female followers), all to gather and prepare to make offerings. The next day, when the time came

到，王與諸人詣論議場，長者如閭達，遣旃陀羅喚諸淫女，須達長者亦白時到。是時如來敕千二百五十比丘：『汝諸比丘！各隨定意現大神通。』上座憍陳如與四比丘化作一窟，大如香山百千蓮華，一一華上有五比丘結加趺坐，身出金光令身金色，端嚴可愛猶如彌勒。復有化人作十八變，一一變中有十八比丘，作十八變神通可觀，中有入三昧者、中有經行者，光明迴旋猶如金山生諸寶華，比丘在窟身心不散，飛到試場坐于上位。郁毗迦葉，踴身空中化作六龍，蟠身相結為比丘座，在其座上作十八變飛至試場。伽耶那提兄弟二人，踴身虛空化作大石窟，入火光定作十八變飛至試場。大德摩訶迦葉，著千納衣手擎缽盂，執持威儀足步虛空，步步之中化一寶樹；一一樹下有化迦葉，經行林中作十八變亦至試場。大智舍利弗！踴身空中作十八變，身上出千日光明赫奕不相障蔽，身下出千月如秋滿月團圓可愛，作十八變飛至試場。大目揵連踴身空中，化作八萬四千師子座，一一師子閉目伏地白如雪山，大目揵連坐其背上，作十八變飛至試場。尊者優波離踴身空中，于虛空中敷尼師檀，結加趺坐入慈三昧，身諸毛孔流出金光，作十八變飛至試場。大迦旃延踴身空中，化作十五摩醯首羅，一一天子乘一牛王，頭上生華，大迦旃延處此

【現代漢語翻譯】現代漢語譯本：這時，國王和眾人來到論議的場所，長者如閭達，派遣旃陀羅去召喚所有的**，須達長者也稟告時間已到。這時如來告誡一千二百五十比丘：『你們這些比丘！各自隨著自己的定力顯現大神通。』上座憍陳如與四位比丘化作一個石窟，大如香山，其中有百千蓮花，每一朵蓮花上有五位比丘結跏趺坐，身體發出金色的光芒，使身體呈現金色，端莊美麗，猶如彌勒。又有化人顯現十八種變化，每一種變化中有十八位比丘，所作的十八種變化神通非常值得觀看，其中有進入三昧禪定的人，有在經行的人，光明迴旋，猶如金山生出各種寶華，比丘在石窟中身心不散亂，飛到試場坐在上位。郁毗迦葉，縱身空中化作六條龍，盤繞身體相互連線作為比丘的座位，在他的座位上顯現十八種變化飛至試場。伽耶那提兄弟二人，縱身虛空化作大石窟，進入火光定，顯現十八種變化飛至試場。大德摩訶迦葉，身穿千衲衣，手持缽盂，保持著威嚴的儀態，腳步走在虛空中，每一步之中化出一棵寶樹；每一棵樹下都有化現的迦葉，在樹林中經行，顯現十八種變化也來到試場。大智舍利弗！縱身空中顯現十八種變化，身上發出千日的光明，光芒熾盛而不互相遮蔽，身下出現一千個月亮，像秋天的滿月一樣，團圓可愛，顯現十八種變化飛至試場。大目犍連縱身空中，化作八萬四千個獅子座，每一隻獅子閉著眼睛趴在地上，白如雪山，大目犍連坐在它們的背上，顯現十八種變化飛至試場。尊者優波離縱身空中，在虛空中鋪開尼師檀（坐具），結跏趺坐進入慈三昧，身體的每一個毛孔都流出金色的光芒，顯現十八種變化飛至試場。大迦旃延縱身空中，化作十五個摩醯首羅（大自在天），每一位天子乘坐一頭牛王，頭上生出蓮花，大迦旃延處在其中

【English Translation】 English version: Then, the king and the others went to the debating arena. The elder Rulüda sent Chandala to summon all the **. Sudatta also announced that the time had arrived. At that time, the Tathagata instructed the one thousand two hundred and fifty Bhikkhus: 'You Bhikkhus! Each of you, according to your samadhi power, manifest great supernatural powers.' The senior Kaundinya and four Bhikkhus transformed into a cave, as large as Xiang Mountain, with hundreds of thousands of lotuses within it. On each lotus sat five Bhikkhus in the lotus position, their bodies emitting golden light, making their bodies golden, dignified, and lovely, like Maitreya. Some transformed beings manifested eighteen transformations, each transformation containing eighteen Bhikkhus, making eighteen kinds of supernatural transformations that were worth seeing. Among them were those who entered samadhi, and those who were walking, their light revolving like a golden mountain producing various precious flowers. The Bhikkhus remained undisturbed in body and mind within the cave, flying to the arena and sitting in the upper seats. Uruvilva-Kashyapa leaped into the air and transformed into six dragons, coiling around each other to form a seat for the Bhikkhus. On his seat, he manifested eighteen transformations and flew to the arena. Gaya-Kashyapa and Nadi-Kashyapa, two brothers, leaped into the void and transformed into a large stone cave, entered the fire-light samadhi, manifested eighteen transformations, and flew to the arena. The great worthy Mahakashyapa, wearing a thousand-patched robe and holding a bowl in his hand, maintained a dignified demeanor, walking in the void, with each step transforming into a precious tree; under each tree was a transformed Kashyapa, walking in the forest, manifesting eighteen transformations, and also arriving at the arena. The great wisdom Shariputra! Leaped into the air and manifested eighteen transformations, his body emitting the light of a thousand suns, blazing and unobscured, and beneath his body appeared a thousand moons, like the full moon in autumn, round and lovely, manifesting eighteen transformations and flying to the arena. The great Maudgalyayana leaped into the air and transformed into eighty-four thousand lion thrones, each lion closing its eyes and lying prostrate on the ground, white as a snow mountain. The great Maudgalyayana sat on their backs, manifested eighteen transformations, and flew to the arena. The venerable Upali leaped into the air, spread out a Nishidan (sitting cloth) in the void, sat in the lotus position, entered the loving-kindness samadhi, and golden light flowed from every pore of his body, manifesting eighteen transformations and flying to the arena. The great Katyayana leaped into the air and transformed into fifteen Maheshvaras (Great自在天), each deva riding a bull king, with flowers growing on their heads. The great Katyayana was among them.

華座，作十八變飛至試場。須菩提踴身空中，冥然不現但聞語聲，說如是偈：

「『一切法如性，　　無我無眾生；　　亦無淫慾想，　　當復教化誰？　　諸法本無性，　　亦無名字相；　　愛著故起欲，　　當復教化誰？』

「說是語已，作十八變飛至試場。時阿那律踴身空中，化萬梵王作諸梵宮，比丘處中作十八變飛至試場。羅睺羅、難陀！時二比丘踴身空中化作寶樓，比丘處中入深禪定，作十八變飛至試場。如是千二百五十比丘各現異變，亦作十八種神通飛至試場。

「爾時世尊獨將阿難，持尼師檀手執澡罐，世尊在前阿難在後，從佛缽盂中有六蓮華，一一蓮華放金色光，照舍衛國令作金色。澡罐水中有大金幢，其金幢頭有五百光；一一光明化千化佛，三十二相皆悉具足，足步虛空飛至試場。波斯匿王及諸大眾，散華燒香為佛作禮，百千天樂不鼓自鳴，歌詠如來無量功德。波斯匿王長跪合掌，勸請如來令化淫女。佛坐華座為諸大眾，略說苦、空、無常諸波羅蜜，諸女不受。

「時女眾中，有一淫女名曰：可愛，告諸女言：『沙門瞿曇！本性無慾人言不男，故於眾中演說苦空毀欲不凈，若有身份皆具足者，于大眾中應去慚愧如尼揵子，出身示我。審有此相，我等歸伏為其弟子；若無

【現代漢語翻譯】現代漢語譯本：華座（裝飾華麗的座位），施展十八種變化飛到考場。須菩提（佛陀的十大弟子之一，以解空第一著稱）躍身空中，身影隱沒不見，只聽見聲音，說了這樣的偈語：『一切法如其本性，沒有『我』，也沒有眾生；也沒有淫慾的念頭，應當再去教化誰呢？諸法原本就沒有自性，也沒有名字相狀；因為愛戀執著才生起慾望，應當再去教化誰呢？』說完這些話后，須菩提施展十八種變化飛到考場。當時阿那律（佛陀的十大弟子之一，以天眼第一著稱）躍身空中，變化出萬個梵王，建造出各種梵宮，比丘們身處其中，施展十八種變化飛到考場。羅睺羅（佛陀的兒子）、難陀（佛陀的弟弟）！這兩位比丘躍身空中，變化出寶樓，比丘們身處其中，進入深深的禪定，施展十八種變化飛到考場。像這樣，一千二百五十位比丘各自顯現不同的變化，也施展十八種神通飛到考場。這時，世尊（佛陀）獨自帶著阿難（佛陀的十大弟子之一，以多聞第一著稱），拿著尼師檀（坐具），手持澡罐（水壺），世尊在前，阿難在後，從佛陀的缽盂中涌出六朵蓮花，每一朵蓮花都放出金色的光芒，照亮舍衛國（古印度憍薩羅國的都城）使其變成金色。澡罐的水中有巨大的金幢（一種佛教法器），金幢頂端有五百道光芒；每一道光芒都化作千尊化佛，三十二相都完全具備，腳踏虛空飛到考場。波斯匿王（古憍薩羅國國王）以及各位大眾，散花燒香為佛陀行禮，成百上千的天樂不敲自鳴，歌頌如來無量的功德。波斯匿王長跪合掌，勸請如來開始教化。佛陀坐在華座上，為各位大眾，簡略地講述苦、空、無常等波羅蜜（到達彼岸的方法），但這些女子並不接受。當時女眾中，有一位**名叫可愛，告訴各位女子說：『沙門瞿曇（釋迦牟尼佛）！本性沒有慾望，人們說他不是男人，所以在眾人之中演說苦空，毀壞慾望，說不乾淨，如果有人身份都具備的，在大眾之中應該去掉慚愧，像尼揵子（古印度六大外道之一）一樣，出身展示給我們。如果確實有此相，我們歸順服從做他的弟子；如果沒有』

【English Translation】 English version: Huazuo (a splendidly decorated seat), performed eighteen transformations and flew to the examination ground. Subhuti (one of the Buddha's ten major disciples, known for his understanding of emptiness) leaped into the air, his figure disappeared, only his voice was heard, reciting the following verse: 'All dharmas are like their nature, without 'self' and without sentient beings; there is also no thought of lust, whom should I further teach? All dharmas are originally without self-nature, and without names or forms; desire arises from love and attachment, whom should I further teach?' After saying these words, Subhuti performed eighteen transformations and flew to the examination ground. At that time, Aniruddha (one of the Buddha's ten major disciples, known for his divine eye) leaped into the air, transforming into ten thousand Brahma Kings, creating various Brahma palaces, with the monks in them, performing eighteen transformations and flying to the examination ground. Rahula (Buddha's son), Nanda (Buddha's brother)! These two monks leaped into the air, transforming into jeweled towers, with the monks in them, entering deep meditation, performing eighteen transformations and flying to the examination ground. In this way, each of the one thousand two hundred and fifty monks manifested different transformations, and also performed eighteen kinds of supernatural powers to fly to the examination ground. At this time, the World-Honored One (Buddha) alone brought Ananda (one of the Buddha's ten major disciples, known for his great learning), holding a nishidan (sitting cloth) and carrying a zao guan (water pot), the World-Honored One in front, Ananda behind, from the Buddha's alms bowl emerged six lotus flowers, each lotus flower emitting golden light, illuminating Shravasti (the capital of the ancient Indian kingdom of Kosala) making it golden. In the water of the zao guan was a huge golden banner (a type of Buddhist instrument), at the top of the golden banner were five hundred rays of light; each ray of light transformed into a thousand transformation Buddhas, all fully possessing the thirty-two marks, stepping through the void and flying to the examination ground. King Prasenajit (the king of ancient Kosala) and all the assembly, scattered flowers and burned incense to pay homage to the Buddha, hundreds of thousands of heavenly music played without being struck, singing the immeasurable merits of the Tathagata. King Prasenajit knelt with palms together, urging the Tathagata to begin teaching. The Buddha sat on the Huazuo, for all the assembly, briefly explained the paramitas (methods of reaching the other shore) such as suffering, emptiness, and impermanence, but the women did not accept them. At that time, among the women, there was a ** named Lovely, who said to the women: 'Shramana Gautama (Shakyamuni Buddha)! By nature, he has no desire, people say he is not a man, so in the midst of the assembly he speaks of suffering and emptiness, destroying desire, saying it is impure, if there is someone whose body parts are all complete, in the midst of the assembly he should remove shame, like the Nirgranthas (one of the six major heterodox schools of ancient India), show us his body. If he truly has this sign, we will submit and become his disciples; if not'

此相虛說不凈，此無根人性自無慾，云何不說欲為不凈？』說是語已，如來爾時化作一象，如轉輪聖王象寶，時象腳間出一白華，猶如象支漸漸跓地。諸女見已歡喜大笑，各相謂言：『沙門善幻乃化作此。』佛復化作一馬王像，出馬王藏，如琉璃筒下垂至膝，諸女見已彌言是幻。末利夫人見此化相，白諸比丘尼及優婆夷：『我等諸女宜各退還，淫女所說不可聽聞。世尊大慈，今欲化之必作異變，我等宜避。』禮佛而退。

「佛敕阿難：『汝告波斯匿王及諸比丘，各自遊戲。』波斯匿王白諸大德：『如來大慈欲化淫女，我等今者宜各遠去。』作是語已卻行而退，唯此千二百五十比丘侍立佛后。佛告憍陳如：『將汝徒眾經行林中。』五百比丘大智舍利弗為眾上首，猶故合掌侍佛左右。佛告舍利弗：『汝亦隨意與諸論師論講所宜。』五百比丘隨舍利弗后至華林中，為波斯匿王更說四諦。唯阿難在，佛告阿難：『汝留坐具，汝亦宜去。』作是語已，是時世尊獨往女所。

「是時諸女見佛獨在，高聲大笑白言：『沙門汝今為有身份不耶？』佛言：『我具男身是大丈夫。』諸女聞已掩口而笑。爾時世尊敷尼師檀，金剛地神化作金床，七寶為腳在坐具下，佛坐其上，楪僧伽梨披僧祇支，示胸卍字令女見之。諸女見字，如

【現代漢語翻譯】現代漢語譯本：『這種相貌虛假不凈，這種無根的人性本來就沒有慾望，為什麼不說慾望是不凈的呢？』說完這話，如來佛當時化作一頭大象，如同轉輪聖王的象寶，當時象的腳間生出一朵白色的花，好像象的肢體漸漸地接觸地面。眾女子看見后歡喜大笑，互相說道：『沙門（指釋迦牟尼，意為『勤勞』）善於幻術，竟然變化出這個。』佛又化作一匹馬王像，露出馬王的陰藏，像琉璃筒一樣下垂到膝蓋，眾女子看見后更加說是幻術。末利夫人（波斯匿王的王后）看見這種變化之相，告訴各位比丘尼（佛教女出家人）和優婆夷（在家修行的佛教女信徒）：『我們這些女子應該各自退回去，**所說的話不可聽聞。世尊（對佛的尊稱）大慈大悲，現在想要教化她們必定會作出奇異的變化，我們應該避開。』說完，向佛行禮後退下。

『佛命令阿難（釋迦牟尼的十大弟子之一）：『你告訴波斯匿王（古印度拘薩羅國國王）和各位比丘（佛教出家人），各自去遊戲。』波斯匿王告訴各位大德（對有德行的僧人的尊稱）：『如來大慈大悲想要教化**，我們現在應該各自遠離。』說完這話，倒退著離開，只有這一千二百五十位比丘侍立在佛的後面。佛告訴憍陳如（釋迦牟尼最早的五位弟子之一）：『帶領你的徒眾在樹林中經行。』五百位比丘以大智舍利弗（釋迦牟尼的十大弟子之一，以智慧著稱）為首，仍然合掌侍立在佛的左右。佛告訴舍利弗：『你也隨意和各位論師討論講說適宜的道理。』五百位比丘跟隨著舍利弗來到華林中，為波斯匿王再次宣說四諦（佛教的基本教義，包括苦、集、滅、道）。只有阿難留下，佛告訴阿難：『你留下坐具，你也應該離開。』說完這話，這時世尊獨自前往眾女子所在的地方。

『這時眾女子看見佛獨自一人，高聲大笑說道：『沙門你現在有身份嗎？』佛說：『我具有男身，是大丈夫。』眾女子聽了后掩著嘴笑著。當時世尊鋪開尼師檀（坐具），金剛地神變化出金床，用七寶做腳放在坐具下面，佛坐在上面，覆蓋著僧伽梨（佛教僧侶所穿的一種袈裟），披著僧祇支（佛教僧侶所穿的一種內衣），顯露出胸前的卍字（佛教的吉祥標誌）讓眾女子看見。眾女子看見卍字，如同

【English Translation】 English version: 『This appearance is falsely said to be impure, this rootless human nature is inherently without desire, why not say desire is impure?』 After saying these words, the Tathagata (another name for Buddha, meaning 'Thus Gone One') then transformed into an elephant, like the elephant treasure of a Chakravartin (universal ruler). At that time, a white flower emerged from between the elephant's feet, as if the elephant's limbs were gradually touching the ground. The women, seeing this, rejoiced and laughed loudly, saying to each other, 『The Shramana (ascetic, referring to Buddha) is skilled in illusion, actually transforming into this.』 The Buddha further transformed into an image of a Horse King, revealing the Horse King's genitals, hanging down to the knees like a crystal tube. The women, seeing this, said even more that it was an illusion. Lady Mallika (Queen of King Pasenadi) seeing this transformation, said to the Bhikkhunis (Buddhist nuns) and Upasikas (female lay devotees), 『We women should each retreat, what ** says is not to be listened to. The World Honored One (a title for the Buddha) is greatly compassionate, now wanting to transform them, he will surely make strange changes, we should avoid it.』 Having said this, she bowed to the Buddha and retreated.

『The Buddha instructed Ananda (one of the ten principal disciples of the Buddha): 『Tell King Pasenadi (King of Kosala) and the Bhikkhus (Buddhist monks) to each go and play.』 King Pasenadi said to the great virtuous ones (a respectful term for monks): 『The Tathagata is greatly compassionate and wants to transform **, we should each go far away now.』 Having said these words, he retreated backwards, only these one thousand two hundred and fifty Bhikkhus stood behind the Buddha. The Buddha said to Ajnata Kondanna (one of the first five disciples of the Buddha): 『Lead your followers to walk in the forest.』 Five hundred Bhikkhus, with the wise Shariputra (one of the ten principal disciples of the Buddha, known for his wisdom) as their leader, still stood with their palms together on the left and right of the Buddha. The Buddha said to Shariputra: 『You also freely discuss and speak with the various debaters about what is appropriate.』 Five hundred Bhikkhus followed Shariputra to the flower forest, and again spoke the Four Noble Truths (the basic teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation) for King Pasenadi. Only Ananda remained, the Buddha said to Ananda: 『Leave the seat, you should also leave.』 Having said these words, at that time the World Honored One went alone to where the women were.

『At that time, the women, seeing the Buddha alone, laughed loudly and said: 『Shramana, do you now have male organs?』 The Buddha said: 『I have a male body, I am a great man.』 The women, hearing this, covered their mouths and laughed. At that time, the World Honored One spread out a Nishidan (sitting cloth), the Vajra (diamond) earth deity transformed into a golden bed, with seven treasures as legs under the sitting cloth, the Buddha sat on it, covered with a Sanghati (a type of robe worn by Buddhist monks), wearing a Samghati (an inner robe worn by Buddhist monks), revealing the Swastika (a Buddhist auspicious symbol) on his chest for the women to see. The women, seeing the Swastika, like

百千男子年皆盛壯，顏貌奇特甚適女意；佛復披泥洹僧，見佛身體泯然平滿，有金色光猶如千日。諸女見已，皆言：『瞿曇是無根人。』佛聞此語，如馬王法漸漸出現，初出之時猶如八歲童子身根，漸漸長大如少年形。諸女見已皆悉歡喜，時陰馬藏漸漸長大如蓮花幢，一一層間有百億蓮華；一一蓮華有百億寶色；一一色中有百億化佛；一一化佛百億菩薩，無量大眾以為侍者。時諸化佛異口同音，毀諸女人惡欲過患，而說偈言：

「『若有諸男子，　　年皆十五六；　　盛壯多力勢，　　數滿恒河沙；　　持以供給女，　　不滿須臾意。』

「時諸女人聞此語已，心懷慚愧懊憹躄地，舉手拍頭而作是言：『嗚呼惡欲，乃令諸佛說如此事，我等懷噁心著穢欲不知為患，乃令諸佛聞如此弊，猶如盛火焚燒我等！』說是語時，見虛空中一切化佛，廣為諸女說不凈觀，所謂：九想、十想、三十想、數息安般。諸女聞說不凈觀，法樂禪定樂，不樂愛慾。

「爾時世尊還攝身光端坐金床，大眾雲集還到佛所，波斯匿王白言：『世尊！如來出世多所利益，乃於此處現大光明，況余身份無量功德！』一切諸天在虛空中，亦贊如來百千梵行：『如來梵行乃得如此，勝陰馬藏沒無處所，顯出金華化佛無數，是持戒報功德巍

【現代漢語翻譯】現代漢語譯本眾多成年的健壯男子，容貌奇特，非常合乎女人的心意；佛陀又顯現出袈裟，看見佛陀的身體平滑圓滿，有金色的光芒，如同千個太陽。眾女子看見后，都說：『喬達摩（Gautama）是沒有性根的人。』佛陀聽到這話，像馬王一樣漸漸顯現出性根，最初顯現時如同八歲孩童的性根，漸漸長大如少年模樣。眾女子看見后都非常歡喜，這時隱沒的性根漸漸長大如蓮花寶幢，每一層間有百億蓮花；每一朵蓮花有百億寶色；每一種寶色中有百億化佛；每一尊化佛有百億菩薩，無數大眾作為侍者。這時，諸化佛異口同聲，斥責眾女人的邪惡慾望和過患，並說偈語：『如果有眾多男子，年齡都是十五六歲；正值盛年，健壯有力，數量多如恒河沙；用他們來供給女人，也無法滿足片刻的慾望。』這時，眾女人聽到這些話后，心中慚愧懊惱，癱倒在地，舉手拍頭說道：『唉，這邪惡的慾望，竟然讓諸佛說出這樣的話，我們懷著邪惡的心，沉迷於污穢的慾望而不知是禍患，竟然讓諸佛聽到這樣的醜事，猶如熊熊烈火焚燒我們！』說完這些話時，看見虛空中一切化佛，廣泛地為眾女子宣說不凈觀，即：九想、十想、三十想、數息安般。眾女子聽聞不凈觀，感受到了法樂和禪定之樂，不再貪戀愛慾。這時，世尊收回身光，端坐在金床上，大眾雲集回到佛陀處所，波斯匿王（King Pasenadi）稟告說：『世尊！如來出世利益眾多，僅僅在此處顯現如此大的光明，更何況其餘身份無量的功德！』一切諸天在虛空中，也讚歎如來百千梵行：『如來的梵行才能達到如此境界，勝妙的性根隱沒無處可尋，顯現出金蓮化佛無數，這是持戒的果報，功德巍峨！』

【English Translation】 English version Hundreds of thousands of men, all in their prime, with extraordinary appearances that greatly pleased the women; the Buddha then revealed his kasaya robe, and they saw that the Buddha's body was perfectly smooth and full, with golden light like a thousand suns. Upon seeing this, the women all said, 'Gautama (瞿曇) is a rootless person.' Hearing this, the Buddha gradually manifested his male organ like the king of horses, initially appearing like the organ of an eight-year-old child, gradually growing to the form of a young man. The women were all delighted to see this, and then the hidden male organ gradually grew like a lotus banner, with a hundred billion lotuses in each layer; each lotus had a hundred billion precious colors; each color had a hundred billion manifested Buddhas; each manifested Buddha had a hundred billion Bodhisattvas, with countless multitudes as attendants. At that time, all the manifested Buddhas spoke with one voice, denouncing the evil desires and faults of the women, and spoke in verse: 'If there are many men, all fifteen or sixteen years old; In their prime, strong and powerful, their number as many as the sands of the Ganges; Using them to satisfy women, they cannot fulfill their desires even for a moment.' At that time, upon hearing these words, the women felt ashamed and remorseful, collapsing to the ground, raising their hands and striking their heads, saying, 'Alas, these evil desires have caused the Buddhas to speak such things. We harbor evil minds, indulging in defiled desires without knowing the harm, causing the Buddhas to hear such shameful things, like a raging fire burning us!' As they spoke these words, they saw all the manifested Buddhas in the sky, extensively expounding the contemplation of impurity (不凈觀) for the women, namely: the nine thoughts, the ten thoughts, the thirty thoughts, and the practice of counting breaths (數息安般). Upon hearing the contemplation of impurity, the women experienced the joy of Dharma and the joy of meditation, no longer craving sensual desires. At that time, the World Honored One retracted his bodily light and sat upright on the golden bed. The great assembly gathered and returned to the Buddha's place. King Pasenadi (波斯匿王) said, 'World Honored One! The Tathagata's (如來) appearance in the world brings many benefits. Just here, you have manifested such great light, let alone the immeasurable merits of the rest of your body!' All the devas (諸天) in the sky also praised the Tathagata's hundreds of thousands of pure practices: 'The Tathagata's pure practices have reached such a state, the excellent male organ is hidden and cannot be found, revealing countless golden lotus manifested Buddhas. This is the reward of upholding the precepts, the merit is majestic!'

巍。』時諸女人聞此說已，四千女等發阿耨多羅三藐三菩提心，二千女人遠塵離垢得法眼凈，二千女人于未來世過十二劫，次第當得辟支佛道。

「長者如閭達見佛現化惡魔女人，贊言：『善哉善哉！如來昔者破波旬軍，今化諸女與本無異，此相現時無量諸天發菩提心。』波斯匿王所將士眾有五百人求佛出家，鬚髮自落，身所著衣變成袈裟，應時即得阿羅漢道。是時大眾見馬王藏，心歡喜者除五十億劫生死之罪，禮佛而退。」

佛告阿難：「我昔夏安居時，波羅㮈國有一淫樓，樓上有女名曰妙意，昔日于佛有重因緣，我與難陀及將汝往此淫女舍日日乞食，此女於我不曾恭敬，于難陀所偏生愛著，已經七日女心念言：『沙門瞿曇若能遣弟難陀、阿難從我願言，我當種種供養沙門。』佛告阿難、難陀：『汝從今日莫往彼村。』世尊自獨執缽而行至女樓所，一日至三日，放金色光化諸天人，此女不悟。後日世尊復將阿難、難陀在樓下行，淫女愛敬二比丘故，遙以眾華散佛及二比丘，阿難告言：『汝可禮佛？』女愛阿難，應時作禮。

「爾時世尊化三童子，年皆十五面貌端正，勝諸世間一切人類。此女見已身心歡喜，為化年少五體投地，敬禮年少，白言：『丈夫！我今此舍如功德天，福力自在眾寶莊嚴，我

【現代漢語翻譯】現代漢語譯本：『巍。』當時，這些女子聽了這些話后，四千名女子發起了阿耨多羅三藐三菩提心（無上正等正覺之心），兩千名女子遠離塵垢，獲得了法眼凈（清凈的智慧之眼），兩千名女子在未來世經過十二劫后，將依次證得辟支佛道（緣覺乘的果位）。『長者如閭達見到佛陀顯現變化的惡魔女人，讚歎說：』善哉善哉！如來過去降伏波旬（欲界魔王）的軍隊，現在變化這些女人與過去沒有不同，這種景象顯現時，無量諸天發起了菩提心。『波斯匿王（古代印度憍薩羅國國王）所帶領的士兵中有五百人請求跟隨佛陀出家，頭髮和鬍鬚自然脫落，身上穿的衣服變成了袈裟，當時就證得了阿羅漢道（聲聞乘的最高果位）。當時大眾見到馬王藏（佛陀的舍利），心中歡喜的人消除了五十億劫生死之罪，禮拜佛陀後退下。』佛陀告訴阿難：『我過去在夏安居（雨季的閉關修行）時，波羅㮈國（古印度地名，即今瓦拉納西）有一個妓院，妓院裡有個女子名叫妙意，過去與佛陀有很深的因緣，我與難陀（佛陀的堂弟）以及帶著你前往這個舍（妓院）每日乞食，這個女子對我從不恭敬，對難陀卻特別愛慕，已經七天了，這個女子心裡想：』沙門瞿曇（釋迦牟尼佛的尊稱）如果能讓他的弟弟難陀、阿難聽從我的意願，我將種種供養沙門。『佛陀告訴阿難、難陀：』你們從今天起不要去那個村子了。『世尊獨自拿著缽前往女子的樓房，第一天到第三天，放出金色光芒，變化出諸天人，這個女子沒有醒悟。後來世尊又帶著阿難、難陀在樓下行走，因為愛敬兩位比丘的緣故，遠遠地用各種鮮花散向佛陀和兩位比丘，阿難告訴她說：』你可以禮拜佛陀嗎？『女子愛慕阿難，當時就禮拜佛陀。『當時世尊變化出三個童子，年齡都是十五歲，容貌端正，勝過世間一切人類。這個女子見到後身心歡喜，爲了變化出的年少，五體投地，恭敬地禮拜年少，說道：』丈夫！我現在這個住所如同功德天（帶來福德的天神），福力自在，用各種珍寶裝飾，我』

【English Translation】 English version: 『Vai.』 At that time, upon hearing these words, four thousand women generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), two thousand women became free from dust and defilement and attained the pure Dharma-eye (the pure eye of wisdom), and two thousand women, after twelve kalpas (eons) in the future, will successively attain the state of Pratyekabuddha (a Buddha who attains enlightenment on their own). 『The elder Sudatta, seeing the Buddha manifest as demonic women, praised, saying:』Excellent, excellent! The Tathagata (the thus-gone one, an epithet of the Buddha) in the past subdued the army of Mara (the demon king of the desire realm), and now transforming these women is no different from the past. When this appearance manifests, countless devas (gods) generate the Bodhi-mind (the mind of enlightenment).『 Among the soldiers led by King Prasenajit (king of Kosala in ancient India), five hundred people requested to leave home and follow the Buddha, their hair and beards fell off by themselves, and the clothes they wore transformed into kasayas (monk's robes), and they immediately attained the state of Arhat (the highest state of the Hearer vehicle). At that time, those in the assembly who saw the Maraja-garbha (the Buddha's relics) and rejoiced in their hearts eliminated the sins of fifty billion kalpas of birth and death, and retreated after bowing to the Buddha.』 The Buddha told Ananda: 『In the past, during the summer retreat (the rainy season retreat), in the country of Varanasi (an ancient Indian city, now Varanasi), there was a brothel, and in the brothel there was a woman named Wonderful Intention, who had a deep karmic connection with the Buddha in the past. I, along with Nanda (the Buddha's cousin) and taking you, went to this house (brothel) to beg for food every day. This woman was never respectful to me, but was particularly fond of Nanda. For seven days, this woman thought in her heart:』If the Shramana Gautama (an honorific title for Shakyamuni Buddha) can make his brother Nanda and Ananda follow my wishes, I will make all kinds of offerings to the Shramana.『 The Buddha told Ananda and Nanda:』From today onwards, do not go to that village.『 The World-Honored One (an epithet of the Buddha) himself went alone with his bowl to the woman's building. From the first day to the third day, he emitted golden light and transformed into devas (gods), but this woman did not awaken. Later, the World-Honored One again took Ananda and Nanda to walk below the building. Because of loving and respecting the two bhikshus (monks), she scattered various flowers from afar towards the Buddha and the two bhikshus. Ananda told her:』Can you bow to the Buddha?『 The woman loved Ananda and immediately bowed to the Buddha. 『At that time, the World-Honored One transformed into three boys, all fifteen years old, with upright appearances, surpassing all human beings in the world. When this woman saw them, her body and mind rejoiced. For the sake of the transformed youths, she prostrated herself on the ground, respectfully bowing to the youths, and said:』Husbands! My current dwelling is like the Sri-devi (goddess of fortune), with the power of blessings and adorned with various treasures, I』

今以身及與奴婢奉上丈夫，可備灑掃，若能顧納隨我所愿，一切供給無所愛惜。』作是語已化人坐床，未及食頃，女前親近白言：『丈夫！愿遂我意。』化人不違，隨己所欲即附近已。一日一夜心不疲厭；至二日時愛心漸息；至三日時白言：『丈夫！可起飲食？』化人即起纏綿不已，女生厭悔，白言：『丈夫！異人乃爾？』化人告言：『我先世法凡與女通，經十二日爾乃休息。』女聞此語如人食噎，既不得吐又不得咽，身體苦痛如被杵搗；至四日時如被車轢；至五日時如鐵丸入體；至六日時支節悉痛如箭入心，女作念言：『我聞人說迦毗羅城凈飯王子，身紫金色三十二相，愍諸盲冥救濟苦人，恒在此城常行福慶，放金色光濟一切人，今日何故不來救我？』作是念已懊惱自責：『我從今日乃至壽終，終不貪色，寧與虎狼、師子、惡獸同處一穴，不貪色慾受此苦惱。』作是語已復起飯食，行坐共俱無奈之何，化人亦瞋：『咄！弊惡女廢我事業，我今共汝合體一處不如早死，父母宗親若來覓我於何自藏？我寧經死不堪受恥。』女言：『弊物我不用，爾欲死隨意。』

「是時化人取刀刺頸血流滂沱，涂污女身萎沱在地，女不能勝亦不得免。死經二日青瘀臭黑；三日膀脹；四日爛潰，大小便利及諸惡蟲，迸血諸膿涂漫女身

【現代漢語翻譯】現代漢語譯本：現在我將自己以及奴婢都獻給丈夫您，可以用來灑掃庭院。如果能夠顧念並接納我，我會隨您所愿，一切供給都不會吝惜。』說完這話，化人就坐在床上。還沒到吃飯的時候，女子上前親近地說：『丈夫！希望您能滿足我的心意。』化人沒有拒絕，順從她的慾望，立刻與她親近。一天一夜，女子心裡沒有疲倦厭煩；到了第二天，愛心漸漸消退；到了第三天，女子說：『丈夫！可以起來吃點東西嗎？』化人立刻起身，纏綿不休，女子開始厭惡後悔，說：『丈夫！你真是個怪人！』化人告訴她：『我前世的習性是，凡是和女子交合，都要經過十二天才會休息。』女子聽到這話，就像人吃東西被噎住一樣，既吐不出來又咽不下去，身體痛苦得像被杵搗一樣；到了第四天，感覺像被車輪碾壓；到了第五天，感覺像鐵丸進入身體；到了第六天，四肢百骸都疼痛，像箭射入心中一樣。女子心想：『我聽說迦毗羅城（Kapilavastu，古印度城市）的凈飯王子（Suddhodana，釋迦牟尼佛的父親），身紫金色，具足三十二相（32 लक्षणानि，佛的三十二種殊勝的身體特徵），憐憫那些盲昧無知的人，救濟受苦的人，經常在這個城市裡行善積德，放出金色的光芒救濟一切人，今天為什麼不來救我呢？』這樣想著，她懊惱自責：『我從今天開始，直到壽命終結，終究不再貪戀美色，寧願與虎狼、獅子、惡獸同處一穴，也不貪圖**，遭受這樣的苦惱。』說完這話，她又起身吃飯，行走坐臥都和化人在一起，卻又無可奈何。化人也生氣了：『呸！你這惡毒的女人，耽誤了我的事業，我現在和你合為一體，不如早點死了算了。如果我的父母宗親來找我，我該藏到哪裡去呢？我寧願去死，也不堪忍受這樣的恥辱。』女子說：『你這沒用的東西，我不需要你，你想死就隨便你。』這時化人拿起刀刺向自己的脖子，鮮血噴涌而出，涂污了女子的身體，化人也委頓在地，女子無法擺脫，也無法逃避。化人死了兩天後，屍體青紫腫脹發臭；三天後，屍體膨脹；四天後，屍體潰爛，大小便以及各種噁心的蟲子，迸出的血和膿液塗滿了女子的身體。

【English Translation】 English version: 'Now I offer myself and my servants to you, my husband, to be at your service for cleaning and tidying. If you can consider and accept me, I will follow your wishes, and I will spare nothing in providing for you.' After saying this, the transformed man sat on the bed. Before it was time to eat, the woman approached him intimately and said, 'Husband! I hope you can fulfill my desire.' The transformed man did not refuse, but followed her desire and immediately became intimate with her. For a day and a night, the woman's heart did not tire or become weary; by the second day, her love gradually subsided; by the third day, the woman said, 'Husband! Can you get up and eat something?' The transformed man immediately got up and continued to be intimate, and the woman began to feel disgusted and regretful, saying, 'Husband! You are such a strange person!' The transformed man told her, 'My habit from a previous life is that whenever I have intercourse with a woman, it takes twelve days for me to rest.' When the woman heard this, it was as if she had choked on food, unable to spit it out or swallow it down, and her body was in pain as if it were being pounded with a pestle; by the fourth day, it felt as if she were being crushed by a cartwheel; by the fifth day, it felt as if an iron ball had entered her body; by the sixth day, all her limbs and joints ached as if arrows were piercing her heart. The woman thought to herself, 'I have heard people say that Prince Siddhartha (Siddhartha, another name of Sakyamuni Buddha) of Kapilavastu (Kapilavastu, an ancient city in India), whose father was King Suddhodana (Suddhodana, father of Sakyamuni Buddha), has a body of purple-gold color, possesses the thirty-two marks (32 लक्षणानि, the 32 auspicious bodily marks of a Buddha), pities those who are blind and ignorant, and rescues those who are suffering. He constantly performs meritorious deeds in this city, emitting golden light to save all people. Why does he not come to save me today?' Thinking this, she felt remorse and blamed herself: 'From today until the end of my life, I will never again be greedy for beauty. I would rather live in the same cave with tigers, wolves, lions, and evil beasts than to be greedy for ** and suffer such torment.' After saying this, she got up again to eat, and walked, sat, and stayed with the transformed man, but there was nothing she could do. The transformed man was also angry: 'Bah! You wicked woman, you have ruined my business. Now that I am one with you, it would be better to die sooner. If my parents and relatives come looking for me, where can I hide? I would rather die than endure such shame.' The woman said, 'You useless thing, I don't need you. If you want to die, do as you please.' At this time, the transformed man took a knife and stabbed his neck, and blood gushed out, staining the woman's body. The transformed man also collapsed to the ground, and the woman could not escape or avoid it. After the transformed man had been dead for two days, his corpse turned blue and swollen and smelled foul; after three days, the corpse swelled up; after four days, the corpse festered, and the feces, urine, and various disgusting insects, along with the blood and pus that burst out, covered the woman's body.

，女極惡厭而不得離；至五日時皮肉漸爛；至六日時肉落都盡；至七日時唯有臭骨，如膠如漆粘著女身。女發誓愿：『若諸天神及與仙人、凈飯王子能免我苦，我持此舍一切珍寶以用給施。』作是念時，佛將阿難、難陀，帝釋在前擎寶香爐燒無價香，梵王在後擎大寶蓋，無量諸天鼓天妓樂，佛放常光明耀天地，一切大眾皆見，如來詣此女樓。時女見佛心懷慚愧藏骨無處，取諸白㲲無量眾香纏裹臭骨，臭勢如故不可覆藏。女見世尊，為佛作禮，以慚愧故身映骨上，臭骨忽然在女背上，女極慚愧流淚而言：『如來功德慈悲無量，若能令我離此苦者，愿為弟子心終不退。』佛神力故臭骨不現，女大歡喜為佛作禮白佛言：『世尊！我今所珍一切施佛。』佛為咒愿梵音流暢，女聞咒愿心大歡喜，應時即得須陀洹道。五百侍女聞佛音聲，皆發無上菩提道心，無量梵眾見佛神變得無生忍，帝釋所將諸天子等，有發菩提心者，有得阿那含者。」

佛告阿難：「我昔初成道時，伽耶城邊住熙連河側，有五尼揵。第一尼揵名薩阇多，五百徒眾；餘四各有二百五十弟子。時諸尼揵自稱得道，來至我所，以其身根繞身七匝，來至我所敷草而坐，即作是語：『瞿曇！我無慾故梵行相成，我之身根乃能如此如自在天，我今神通過逾沙門百千萬

【現代漢語翻譯】現代漢語譯本：那女子極其厭惡卻無法擺脫；到了第五天，皮肉漸漸腐爛；到了第六天，肉都掉光了；到了第七天，只剩下散發著惡臭的骨頭，像膠像漆一樣粘在女子身上。女子發誓愿：『如果諸天神以及仙人、凈飯王子（Suddhodana，釋迦牟尼佛的父親）能夠免除我的痛苦，我將拿出這座房屋裡的一切珍寶用來佈施。』當她這樣想的時候，佛陀帶領著阿難（Ananda，佛陀的十大弟子之一）、難陀（Nanda，佛陀的弟弟），帝釋（Indra，佛教的護法神）在前面拿著寶香爐燒著無價的香，梵王（Brahma，佛教的護法神）在後面舉著大寶蓋，無數的天人演奏著天上的音樂，佛陀放出常光明照耀天地，所有大眾都看見，如來（Tathagata，佛陀的稱號之一）來到了這女子的樓閣。當時女子見到佛陀，心中懷著慚愧，沒有地方藏匿臭骨，就拿來許多白色的細毛織物和無數的香來纏裹臭骨，但臭味依舊無法掩蓋。女子見到世尊（Bhagavan，佛陀的稱號之一），向佛陀行禮，因為慚愧的緣故，身體映照在骨頭上，臭骨忽然出現在女子的背上，女子極其慚愧，流著眼淚說：『如來的功德慈悲無量，如果能夠讓我脫離這痛苦，我願意成為您的弟子，心意永遠不會退轉。』因為佛陀的神力，臭骨不再顯現，女子非常歡喜，向佛陀行禮，稟告佛陀說：『世尊！我現在所珍視的一切都施捨給佛陀。』佛陀為她念誦咒語，梵音流暢，女子聽聞咒語，心中非常歡喜，應時就證得了須陀洹道（Srotapanna，小乘四果中的初果）。五百名侍女聽見佛陀的聲音，都發起了無上的菩提道心，無數的梵眾看見佛陀的神變，得到了無生法忍，帝釋所帶領的諸天子等，有的發起了菩提心，有的證得了阿那含果（Anagamin，小乘四果中的三果）。」佛陀告訴阿難：『我當初成就佛道的時候，在伽耶城（Gaya）邊，住在熙連河（Nairanjana River）側，有五個尼揵（Nigantha，古印度六大外道之一）。第一個尼揵名叫薩阇多（Sajjata），有五百名徒眾；其餘四個各有二百五十名弟子。當時這些尼揵自稱已經得道，來到我這裡，用他們的身根纏繞身體七圈，來到我這裡鋪草而坐，就說這樣的話：『瞿曇（Gautama，釋迦牟尼佛的姓氏）！我因為沒有慾望，所以梵行（Brahmacharya，清凈的行為）已經成就，我的身根才能夠像自在天（Isvara，印度教主神濕婆的別稱）那樣。我現在神通超過沙門（Sramana，指佛教出家修行者）百千萬倍。

【English Translation】 English version: The woman extremely loathed it but could not get rid of it; by the fifth day, her skin and flesh gradually rotted; by the sixth day, all the flesh had fallen off; by the seventh day, only foul-smelling bones remained, sticking to the woman's body like glue and lacquer. The woman made a vow: 'If the gods and immortals, as well as Prince Suddhodana (Suddhodana, father of Shakyamuni Buddha), can relieve me of this suffering, I will use all the treasures in this house to give alms.' As she thought this, the Buddha, accompanied by Ananda (Ananda, one of the Buddha's ten great disciples) and Nanda (Nanda, Buddha's brother), with Indra (Indra, a protector deity in Buddhism) in front holding a precious incense burner burning priceless incense, and Brahma (Brahma, a protector deity in Buddhism) behind holding a great precious canopy, countless devas playing heavenly music, the Buddha emitted constant light illuminating heaven and earth, and all the assembly saw the Tathagata (Tathagata, one of the titles of the Buddha) arrive at the woman's pavilion. At that time, when the woman saw the Buddha, she felt ashamed and had nowhere to hide the foul-smelling bones, so she took many white woolen cloths and countless incense to wrap the foul-smelling bones, but the stench could not be concealed. When the woman saw the Bhagavan (Bhagavan, one of the titles of the Buddha), she bowed to the Buddha, and because of her shame, her body was reflected on the bones, and the foul-smelling bones suddenly appeared on the woman's back. The woman was extremely ashamed and said with tears: 'The Tathagata's merits and compassion are immeasurable. If you can relieve me of this suffering, I am willing to become your disciple, and my heart will never retreat.' Because of the Buddha's divine power, the foul-smelling bones no longer appeared. The woman was very happy and bowed to the Buddha, reporting to the Buddha: 'Bhagavan! Everything I cherish now I give to the Buddha.' The Buddha chanted mantras for her, the Brahma sounds were fluent, and the woman, hearing the mantras, was very happy in her heart, and immediately attained the Srotapanna path (Srotapanna, the first fruit of the four fruits in Hinayana). The five hundred maids, hearing the Buddha's voice, all aroused the supreme Bodhi mind, and countless Brahma assemblies, seeing the Buddha's divine transformation, obtained the non-origination forbearance, and the devas led by Indra, some aroused the Bodhi mind, and some attained the Anagamin fruit (Anagamin, the third fruit of the four fruits in Hinayana).' The Buddha told Ananda: 'When I first attained enlightenment, I lived near Gaya (Gaya), on the side of the Nairanjana River (Nairanjana River), there were five Niganthas (Nigantha, one of the six major heterodox schools in ancient India). The first Nigantha was named Sajjata (Sajjata), with five hundred followers; the other four each had two hundred and fifty disciples. At that time, these Niganthas claimed to have attained the Way, came to me, wrapped their body roots around their bodies seven times, came to me and spread grass to sit on, and said these words: 'Gautama (Gautama, Shakyamuni Buddha's surname)! Because I have no desires, my Brahmacharya (Brahmacharya, pure conduct) has been accomplished, and my body roots can be like Isvara (Isvara, another name for the Hindu god Shiva). Now my supernatural powers surpass the Sramanas (Sramana, refers to Buddhist monks and nuns) by hundreds of millions of times.'

倍，沙門作一我當作二。』即于地中化作一樹，以其身根絞繞著樹，滿七匝已，令樹雲霧如龍王氣，高聲大喚舉手唱言：『瞿曇！我梵行相事驗如此，汝稱男子，言大丈夫，以何為證？』

「爾時世尊化作寶枷，寶枷兩頭有十四珠，一一明珠有千光明；一一光明化成化佛，作十八變住立空中，世尊現化，倒住空中腳在枷上。時佛二足出千蓮華，一一蓮華萬億光明；一一光中有百億寶臺；一一臺中無數化佛；一一化佛各攝一腳，猶如卷琉璃令腳不現。一切化佛及釋迦文，悉懸一腳倒住空中，唯諸尼揵見佛倒住，無量天龍八部鬼神，見佛世尊安坐講堂敷演大法，所謂：無相、無我等法。

「時空有聲告諸尼揵：『佛已作一，汝可作二。』時諸尼揵即自騰擲，手搏樹枝抱樹而立，盡尼揵術不能倒立。樹神現身手搏其耳，罵言：『狂人！汝如小蟲，敢與獸王師子共戰。汝向大喚：「佛若作一，我當作二。」佛今已住大神通力，汝何不為？』樹神罵已，地神堅牢即從地出住立空中，以大鐵鎖鎖尼揵腳倒懸空中，有五夜叉以杖撾之，尼揵痛急自掣墜地，未至地頃有一尼揵稱：『南無佛！』世尊以手接取尼揵令身不痛。時諸尼揵既至地已，妒心不歇，語地神言：『汝無慈心偏為瞿曇，汝宿罪故受夜叉身在此地下，今日復

【現代漢語翻譯】現代漢語譯本：『如果沙門（Śrāmaṇa，指出家修道者）能變作一個，我就變作兩個。』說完，他就在地上化作一棵樹，用自己的身體根部纏繞著樹，纏繞了七圈之後，讓樹周圍雲霧繚繞，如同龍王吐氣一般，然後高聲大喊，舉手唱道：『喬達摩（Gautama，釋迦牟尼的姓氏）！我梵行（brahmacarya，清凈的修行生活）的相狀和事蹟就是這樣，你自稱男子，說是大丈夫，有什麼證據呢？』「這時，世尊（Bhagavan，佛的尊稱）化作一個寶枷（一種刑具），寶枷兩頭有十四顆明珠，每一顆明珠都發出千道光明；每一道光明又化成一尊化佛，在空中顯現十八種變化，世尊顯現神變，頭朝下腳朝上地站在空中，腳踩在寶枷上。這時，佛的雙腳涌出千朵蓮花，每一朵蓮花都發出萬億道光明；每一道光明中都有百億座寶臺；每一座寶臺中都有無數化佛；每一尊化佛各自收起一隻腳，就像捲起琉璃一樣，讓腳不顯現。所有的化佛和釋迦文佛（Śākyamuni，釋迦牟尼佛的本名），都懸著一隻腳，頭朝下腳朝上地站在空中，只有那些尼揵（Nirgrantha，古印度一個苦行教派）看到佛是倒立的，而無數的天龍八部鬼神，則看到佛世尊安坐在講堂上，敷演大法，所說的法是：無相、無我等法。「這時，空中傳來聲音告訴那些尼揵：『佛已經變作一個了，你們可以變作兩個了。』這時，那些尼揵就自己騰躍起來，用手抓住樹枝，抱著樹站立，用盡了尼揵的法術也不能倒立。樹神現身，用手打他們的耳朵，罵道：『狂人！你們如同小蟲，竟然敢與獸王獅子作戰。你們剛才大喊：「佛如果變作一個，我就變作兩個。」佛現在已經顯現出大神通力，你們為什麼不去做呢？』樹神罵完之後，地神堅牢（Pṛthivī，土地神）就從地裡出來，站在空中，用大鐵鎖鎖住尼揵的腳，把他們倒懸在空中，有五個夜叉（Yakṣa，一種鬼神）用杖擊打他們，尼揵疼痛難忍，自己掙脫墜落到地上，還沒到地面的時候，有一個尼揵稱念：『南無佛（Namo Buddha，皈依佛）！』世尊用手接住尼揵，使他的身體不感到疼痛。這時，那些尼揵已經到了地上，嫉妒之心沒有停止，對地神說：『你沒有慈悲心，偏袒喬達摩，你因為宿世的罪過，所以受夜叉身，在這地下，今天又

【English Translation】 English version: 'If the Śrāmaṇa (ascetic) can manifest as one, I will manifest as two.' Immediately, he transformed into a tree on the ground, wrapping his body's roots around the tree, encircling it seven times. Then, he caused the tree to be surrounded by clouds and mist, like the breath of a Dragon King, and loudly shouted, raising his hand and proclaiming: 'Gautama (the surname of Śākyamuni)! My ascetic practices are evidenced by this. You call yourself a man, a great hero, what is your proof?' At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) transformed into a jeweled yoke (a type of instrument of torture), with fourteen pearls at each end. Each pearl emitted a thousand rays of light; each ray of light transformed into a manifested Buddha, displaying eighteen transformations and standing in the air. The World-Honored One manifested a transformation, standing upside down in the air with his feet on the yoke. At that moment, a thousand lotus flowers emerged from the Buddha's two feet, each lotus emitting billions of rays of light; each ray of light contained hundreds of millions of jeweled platforms; each platform contained countless manifested Buddhas; each manifested Buddha retracted one foot, as if rolling up crystal, so that the foot was not visible. All the manifested Buddhas and Śākyamuni Buddha were suspended in the air, standing upside down on one foot. Only the Nirgranthas (a Jain ascetic) saw the Buddha standing upside down, while countless devas, nāgas, the eight classes of beings, and spirits saw the World-Honored One seated in the lecture hall, expounding the Great Dharma, namely: the Dharma of no-form, no-self, and so on. At that time, a voice in the sky told the Nirgranthas: 'The Buddha has already manifested as one, you can manifest as two.' Then, the Nirgranthas leaped up, grabbing the branches of the tree and standing embracing the tree, but they could not stand upside down despite using all their Nirgrantha techniques. The tree spirit appeared, slapping their ears and scolding them: 'Madmen! You are like small insects, daring to fight with the lion, the king of beasts. You just shouted: "If the Buddha manifests as one, I will manifest as two." The Buddha has now manifested great supernatural power, why don't you do it?' After the tree spirit scolded them, the earth goddess Pṛthivī (earth deity) emerged from the ground, standing in the air, and locked the Nirgranthas' feet with large iron chains, suspending them upside down in the air. Five Yakṣas (a type of spirit) struck them with staffs. The Nirgranthas, in extreme pain, struggled and fell to the ground. Before reaching the ground, one Nirgrantha exclaimed: 'Namo Buddha (Homage to the Buddha)!' The World-Honored One caught the Nirgrantha with his hand, so that his body did not feel pain. At this time, the Nirgranthas, having reached the ground, did not cease their jealousy, and said to the earth goddess: 'You have no compassion, favoring Gautama. Because of your past sins, you received the body of a Yakṣa and dwell under this earth, and today you again'

更無慈普愛，但為瞿曇困苦我等。』時恒河神飛住空中，手執大石告言：『尼揵！如汝癡人，服食牛糞，石灰涂頭，令發褫落裸形無恥，猶如驢馬亦如貧龍不能潤益。如來佛日普照一切，汝今云何持黑闇身與日爭光？』爾時水神唱是語已，勸請世尊伏諸尼揵。

「爾時世尊告諸尼揵：『汝等不知如來身份，若欲見者隨意觀之，如來積劫修行梵行，在家之時無邪欲想，心不染累故得斯報，猶如寶馬隱顯無常，今當爲汝少現身份。』爾時世尊從空而下，即于地上化作四水如四大海，四海之中有須彌山，佛在山下正身仰臥放金色光，其光晃耀映諸天目，徐出馬藏繞山七匝如金蓮華，華華相次上至梵世，從佛身出一億那由他雜寶蓮華，猶如華幢覆蔽馬藏。此蓮華幢有十億層，層有百千無量化佛，一一化佛百億菩薩，無數比丘以為侍者，化佛放光照十方界。尼揵見已大驚心伏：『佛梵行相乃至如此不可思議，形不醜惡猶如蓮華，我今頂禮佛功德海，佛智無邊不可窮盡，受我懺悔攝取我等。』作此語已，五百尼揵合掌叉手長跪在地，求佛出家。佛言：『善來比丘！』佛敕迦葉為辦衣服，迦葉爾時至仙人所告大仙人：『今日世尊伏諸尼揵！唯愿仙士施少衣裳。』時諸仙人取好樹皮，多羅樹葉裁縫為衣。時諸仙人師名曰光目，合

【現代漢語翻譯】現代漢語譯本：『他們沒有慈悲和愛心，只是因為瞿曇（Gautama，釋迦牟尼佛的姓）而讓我們受苦。』當時，恒河神（Ganges River deity）飛到空中，手裡拿著大石頭，說道：『尼揵（Nigantha，耆那教徒）！像你這樣的愚癡之人，吃牛糞，用石灰涂頭，讓頭髮脫落，赤身裸體，就像驢馬一樣，又像貧瘠的龍一樣不能帶來利益。如來（Tathagata，佛的稱號）的佛日普照一切，你現在怎麼能用黑暗的身體與太陽爭光？』當時，水神說了這些話后，勸請世尊（World-Honored One，佛的稱號）降伏各位尼揵。

『當時，世尊告訴各位尼揵：『你們不知道如來的身相，如果想看，可以隨意觀看。如來經過無數劫修行梵行（brahmacharya，清凈的行為），在家的時候沒有邪欲的想法，心中沒有被污染，所以得到這樣的果報，就像寶馬一樣，隱現無常，現在為你們稍微顯現一下身相。』當時，世尊從空中下來，就在地上化作四水，如同四大海，四大海中有須彌山（Mount Sumeru，佛教宇宙觀中的聖山），佛在山下，身體正直仰臥，放出金色光芒，那光芒照耀著諸天的眼睛，慢慢地從馬藏（male organ）中出來，繞山七圈，像金蓮花一樣，蓮花一朵接著一朵，向上到達梵世（Brahma realm，色界天）。從佛身中出現一億那由他（nayuta，數量單位）雜寶蓮花，像華幢一樣覆蓋著馬藏。這蓮花幢有十億層，每一層有百千無量化佛，每一尊化佛有百億菩薩，無數比丘作為侍者，化佛放出光芒照耀十方世界。尼揵們看到后非常驚訝，內心降伏：『佛的梵行之相竟然如此不可思議，形體不醜陋，就像蓮花一樣，我現在頂禮佛的功德海，佛的智慧無邊無際，無法窮盡，請接受我的懺悔，攝取我們。』說了這些話后，五百尼揵合掌叉手，長跪在地上，請求佛允許他們出家。佛說：『善來比丘（Welcome, monks）！』佛命令迦葉（Kasyapa，佛的大弟子之一）為他們準備衣服，迦葉當時到仙人那裡，告訴大仙人：『今天世尊降伏了各位尼揵！希望仙士們施捨一些衣裳。』當時，各位仙人取來好的樹皮，多羅樹葉，裁剪縫製成衣服。當時，各位仙人的老師名叫光目，合掌。

【English Translation】 English version: 『They have no compassion or love, but only cause us suffering because of Gautama (釋迦牟尼佛的姓).』 At that time, the Ganges River deity flew into the air, holding a large stone in his hand, and said: 『Nigantha (耆那教徒)! Like you foolish people, eating cow dung, applying lime to your heads, causing your hair to fall out, and being naked, like donkeys and horses, and like barren dragons unable to bring benefit. The Buddha-sun of the Tathagata (佛的稱號) shines upon all, how can you now use your dark body to compete with the light of the sun?』 At that time, the water deity spoke these words and urged the World-Honored One (佛的稱號) to subdue the Niganthas.

『At that time, the World-Honored One told the Niganthas: 『You do not know the bodily form of the Tathagata; if you wish to see it, you may observe it at will. The Tathagata has cultivated pure conduct (brahmacharya, 清凈的行為) for countless kalpas (劫, eons), and had no impure desires when he was at home, and his mind was not defiled, so he received this reward, like a precious horse, appearing and disappearing unpredictably. Now I will reveal a small part of my body to you.』 At that time, the World-Honored One descended from the sky and transformed into four waters on the ground, like the four great oceans. In the four oceans was Mount Sumeru (佛教宇宙觀中的聖山). The Buddha lay on his back under the mountain, emitting golden light. The light shone upon the eyes of the devas (天人, deities). Slowly, the male organ emerged, circling the mountain seven times like golden lotus flowers, one flower following another, reaching up to the Brahma realm (色界天). From the Buddha's body emerged one hundred million nayutas (數量單位) of various jeweled lotus flowers, like a flower banner covering the male organ. This lotus flower banner had ten million layers, and each layer had hundreds of thousands of immeasurable manifested Buddhas. Each manifested Buddha had one hundred million Bodhisattvas, and countless Bhikkhus (比丘, monks) as attendants. The manifested Buddhas emitted light, illuminating the ten directions. When the Niganthas saw this, they were greatly astonished and their hearts were subdued: 『The aspect of the Buddha's pure conduct is so inconceivable, his form is not ugly, like a lotus flower. I now prostrate to the ocean of the Buddha's merits. The Buddha's wisdom is boundless and inexhaustible. Please accept my repentance and take us in.』 After saying these words, five hundred Niganthas joined their palms together, knelt on the ground, and asked the Buddha to allow them to become monks. The Buddha said: 『Welcome, monks!』 The Buddha ordered Kasyapa (佛的大弟子之一) to prepare robes for them. Kasyapa then went to the hermits and told the great hermits: 『Today the World-Honored One has subdued the Niganthas! May the hermits bestow some robes.』 At that time, the hermits took good tree bark and tala leaves, cut and sewed them into robes. At that time, the teacher of the hermits, named Guangmu, joined his palms together.

掌叉手告諸弟子：『佛德無量弘誓周普，乃攝受此著邪見人。我宜辦衣給裸形者，亦敬佛寶可脫諸苦。』說是語已從迦葉后至世尊所。五百仙人見蓮華臺從佛身出，如眾蓮華圍繞須彌上至梵世。時諸仙人見此事已，歡喜合掌敬禮世尊！諦觀世尊目不暫舍，見佛眉間白毫相光右旋宛轉，及見佛身一切眾相，作是思惟：『此相好者，必從前世無縛無著、無我無作、無心無識、無人無物、無施無受、清凈檀波羅蜜生，亦隨一切平等無相、大智空慧般若波羅蜜生。』思是義已應時即逮無生法忍。五百尼揵著僧伽梨，為佛作禮未舉頭頃，應時即得阿羅漢道，三明六通具八解脫。一一尼揵誓願當度。五百尼揵現此相時，無量諸天、龍、夜叉眾，見佛梵行清凈果報，身心歡喜發阿耨多羅三藐三菩提心。」

佛告阿難：「佛滅度后，天眾、龍眾、夜叉眾、沙門眾、婆羅門眾，問佛世尊過去世時清凈無慾修諸梵行得何果報？汝當答言：『佛有馬王藏相，與身平等七合盈滿，如金剛器中外俱凈，為度眾生出現是相，化佛光明妙蓮華云其數無量，如此身者，從無數世無染安隱善持戒、慧、尸，波羅蜜生。』」

佛敕阿難：「佛滅度后佛諸弟子！欲觀如來陰馬藏相，當作是觀。如是觀者是名正觀，若異觀者名為邪觀。佛滅度后佛諸

【現代漢語翻譯】現代漢語譯本掌叉手告訴他的弟子們：『佛陀的功德無量，他的弘大誓願周遍普及，才能夠攝受這些持有邪見的人。我應該準備衣物供給那些裸形外道，這也是敬重佛寶，可以讓他們脫離各種痛苦。』說完這些話后，掌叉手從迦葉之後來到世尊所在的地方。五百位仙人看見蓮花臺從佛陀身上顯現出來，如同眾多的蓮花圍繞著須彌山，一直上升到梵天世界。當時，這些仙人看到這樣的景象后，歡喜地合掌，恭敬地禮拜世尊！他們專注地觀察世尊，眼睛片刻也不離開，看見佛陀眉間的白毫相光向右旋轉，宛轉光明，並且看見佛陀身上的一切眾妙之相，心中這樣思惟：『這些相好，必定是從前世沒有束縛沒有執著、無我無作、無心無識、無人無物、無施無受、清凈的檀波羅蜜（Dānapāramitā，佈施度）所生，也是隨著一切平等無相、大智空慧的般若波羅蜜（Prajñāpāramitā，智慧度）所生。』思惟這個道理后，他們立刻證得了無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的體悟）。五百位尼揵（Nirgrantha，耆那教苦行僧）穿著僧伽梨（Saṃghāṭī，袈裟），向佛陀作禮，還沒抬起頭的時候，立刻證得了阿羅漢（Arhat，斷盡煩惱的聖者）的果位，具備了三明六通八解脫。每一位尼揵都發誓要度化眾生。五百位尼揵顯現這些瑞相的時候，無量諸天、龍、夜叉等眾，看見佛陀梵行清凈的果報，身心歡喜，發起了阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』佛陀告訴阿難（Ānanda，佛陀的十大弟子之一）：『我滅度之後，天眾、龍眾、夜叉眾、沙門眾、婆羅門眾，如果問佛世尊過去世時清凈無慾，修諸梵行，得到什麼樣的果報？你應當回答說：『佛陀具有馬王藏相，與身體平等，七處盈滿，如同金剛器，內外都清凈，爲了度化眾生而顯現這樣的相，化佛光明妙蓮花云，其數量無量，這樣的身體，是從無數世沒有染污，安穩地善持戒、慧、尸（Śīla，戒律），波羅蜜（Pāramitā，到彼岸）所生。』』佛陀告誡阿難（Ānanda，佛陀的十大弟子之一）：『我滅度之後，我的弟子們！想要觀察如來的陰馬藏相，應當這樣觀察。這樣觀察才叫做正觀，如果用不同的方式觀察，就叫做邪觀。我滅度之後，我的弟子們！』

【English Translation】 English version Pzhangcha Hand told his disciples: 'The Buddha's virtues are immeasurable, and his vast vows are universal, so he can accept those with wrong views. I should prepare clothes to provide for those naked ascetics, which is also respecting the Buddha Jewel and can free them from all suffering.' After saying these words, Zhangcha Hand came to where the World Honored One was, after Kāśyapa. Five hundred immortals saw a lotus platform emerge from the Buddha's body, like many lotuses surrounding Mount Sumeru, rising all the way to the Brahma world. At that time, when these immortals saw this scene, they joyfully joined their palms and respectfully bowed to the World Honored One! They attentively observed the World Honored One, their eyes not leaving for a moment, seeing the white hair mark between the Buddha's eyebrows rotating to the right, winding and bright, and seeing all the wonderful marks on the Buddha's body, they thought in their hearts: 'These auspicious marks must have come from the past life of no bondage, no attachment, no self, no action, no mind, no consciousness, no person, no thing, no giving, no receiving, pure Dānapāramitā (Perfection of Giving), and also follow the Prajñāpāramitā (Perfection of Wisdom) of all equality, no form, great wisdom, and emptiness.' After contemplating this meaning, they immediately attained Anutpattika-dharma-kṣānti (the patient acceptance of the non-arising of all dharmas). Five hundred Nirgranthas (Jain ascetics) wearing Saṃghāṭī (robes) bowed to the Buddha, and before they raised their heads, they immediately attained the state of Arhat (one who has extinguished all afflictions), possessing the three insights, six supernormal powers, and eight liberations. Each Nirgrantha vowed to liberate beings. When the five hundred Nirgranthas manifested these auspicious signs, countless devas, dragons, yakshas, and others saw the pure fruit of the Buddha's Brahma conduct, and with joyful minds and bodies, they aroused the Anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed complete and perfect enlightenment).' The Buddha told Ānanda (one of the Buddha's ten great disciples): 'After my parinirvana, if devas, dragons, yakshas, śrāmaṇas, and Brahmins ask what kind of fruit the World Honored One obtained in past lives by being pure, without desire, and cultivating Brahma conduct, you should answer: 'The Buddha has the mark of the horse king's hidden genitals, equal to the body, full in seven places, like a vajra vessel, pure inside and out, manifesting this mark to liberate sentient beings, transforming Buddha light, wonderful lotus flower clouds, their number immeasurable, such a body, from countless lives without defilement, peacefully and well upholding Śīla (precepts), wisdom, and corpses, Pāramitā (perfections) are born.' The Buddha instructed Ānanda (one of the Buddha's ten great disciples): 'After my parinirvana, my disciples! If you want to observe the Tathagata's hidden genitals like a horse king, you should observe in this way. Observing in this way is called right observation, and observing in a different way is called wrong observation. After my parinirvana, my disciples!'

弟子，若有繫心正念思惟佛梵行相化佛光明者，常于夢中見十方佛，此人生生恒修梵行，除卻二十萬劫生死之罪。」

說是相時，夜叉眾中八千夜叉身心歡喜，讚歎如來無量德行，應時即發阿耨多羅三藐三菩提心。

佛說觀佛三昧海經卷第八大正藏第 15 冊 No. 0643 佛說觀佛三昧海經

佛說觀佛三昧海經卷第九

東晉天竺三藏佛陀跋陀羅譯

本行品第八

佛告阿難：「如來有三十二大人相、八十種隨形好，金色光明，一一光明無量化佛，身諸毛孔一切變現，及佛色身略中略者，我今為此時會大眾及凈飯王，略說相好。佛生人間示同人事，同人相故說三十二，勝諸天故說八十好，為諸菩薩說八萬四千，諸妙相好佛實相好，我初成道摩伽陀國寂滅道場，為普賢、賢首等諸大菩薩，于《雜華經》已廣分別。此尊法中所以略說，為諸凡夫及四部弟子，謗方等經、作五逆罪、犯四重禁、偷僧祇物、淫比丘尼、破八戒齋、作諸惡事、種種邪見，如是等人，若能至心一日一夜繫念在前，觀佛如來一相好者，諸惡罪障皆悉盡滅。是故如來名婆伽婆、名阿羅呵、名三藐三佛陀、名功德日、名智滿月、名清涼池、名除罪珠、名光明藏、名智慧山、名戒品河、名迷衢導、名邪見燈

【現代漢語翻譯】現代漢語譯本：弟子如果能夠以專注和正確的念頭，思惟佛的清凈行為（梵行）的莊嚴相，以及佛所化現的光明，那麼他常常會在夢中見到十方諸佛。這樣的人，生生世世都能修習清凈的行為，消除二十萬劫生死輪迴的罪業。

當佛陀宣說這些佛相時，夜叉眾中的八千夜叉身心歡喜，讚歎如來無量的功德和德行，當下就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）。

《佛說觀佛三昧海經》卷第八大正藏第15冊 No. 0643 《佛說觀佛三昧海經》

《佛說觀佛三昧海經》卷第九

東晉天竺三藏佛陀跋陀羅（Buddhabhadra）譯

本行品第八

佛陀告訴阿難（Ananda）說：『如來具有三十二種大丈夫相、八十種隨形好，身放金色光明，每一道光明都化現出無量的佛。關於佛身諸毛孔的一切變現，以及佛的色身，如果要簡略地說明，我現在就為此時此地的大眾以及凈飯王（Suddhodana），簡略地說說佛的相好。佛陀降生人間，示現與常人相同的事蹟，因為與常人相似，所以說有三十二相；勝過諸天，所以說有八十種好。爲了諸位菩薩，佛陀宣說了八萬四千種微妙的相好，這些才是佛陀真實的相好。我最初在摩伽陀國（Magadha）的寂滅道場證得佛果時，為普賢（Samantabhadra）、賢首（Gandarva）等諸大菩薩，在《雜華經》中已經詳細地分別解說了。這部經中之所以簡略地說，是爲了那些凡夫俗子以及四部弟子，他們誹謗方等經典，造作五逆重罪，觸犯四重禁戒，偷盜僧眾的財物，與比丘尼行淫，破壞八關齋戒，做各種惡事，持有種種邪見。像這樣的人，如果能夠至誠懇切地用一天一夜的時間，將心念專注于佛陀如來的一相好，那麼所有的罪惡業障都能夠完全滅除。因此，如來被稱為婆伽婆（Bhagavan，世尊）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyak-sambuddha，正等覺者）、功德日、智滿月、清涼池、除罪珠、光明藏、智慧山、戒品河、迷途的引導者、邪見的明燈。』

【English Translation】 English version: 'If a disciple can focus their mind with correct mindfulness, contemplating the majestic marks of the Buddha's pure conduct (Brahmacharya) and the light manifested by the Buddha, they will often see Buddhas of the ten directions in their dreams. Such a person will cultivate pure conduct in every lifetime, eliminating the sins of two hundred thousand kalpas of birth and death.'

'When the Buddha spoke of these marks, eight thousand Yakshas (night demons) among the Yaksha assembly rejoiced in body and mind, praising the Tathagata's (Buddha's) immeasurable merits and virtues, and immediately generated the mind of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).'

'The Sutra of Contemplating the Buddha Samadhi Sea, Volume 8' 'Taisho Tripitaka Volume 15, No. 0643, The Sutra of Contemplating the Buddha Samadhi Sea'

'The Sutra of Contemplating the Buddha Samadhi Sea, Volume 9'

Translated by Buddhabhadra (an Indian Tripitaka master of the Eastern Jin Dynasty)

Chapter 8: Fundamental Conduct

The Buddha told Ananda: 'The Tathagata has thirty-two major marks of a great man, eighty minor marks, golden light, and each ray of light manifests countless Buddhas. Regarding all the transformations of the pores of the Buddha's body and the Buddha's physical form, to explain them briefly, I will now, for the assembly here and for King Suddhodana, briefly describe the marks and qualities. The Buddha was born in the human realm, showing the same events as ordinary people. Because of the similarity to ordinary people, it is said that there are thirty-two marks; surpassing the heavens, it is said that there are eighty minor marks. For the Bodhisattvas, the Buddha spoke of eighty-four thousand subtle marks and qualities, which are the true marks and qualities of the Buddha. When I first attained Buddhahood in the Bodhimanda (place of enlightenment) of Magadha, I had already explained them in detail in the Avatamsaka Sutra for Bodhisattvas such as Samantabhadra and Gandarva. The reason for the brief explanation in this sutra is for those ordinary people and the fourfold assembly of disciples who slander the Vaipulya sutras, commit the five heinous crimes, violate the four major precepts, steal the Sangha's property, engage in sexual misconduct with Bhikkhunis (nuns), break the eight precepts, commit all kinds of evil deeds, and hold all kinds of wrong views. If such people can sincerely focus their minds on one of the Buddha Tathagata's marks and qualities for one day and one night, all evil karmic obstacles will be completely extinguished. Therefore, the Tathagata is called Bhagavan (World-Honored One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), Sun of Merit, Full Moon of Wisdom, Cooling Pond, Pearl of Sin Removal, Treasury of Light, Mountain of Wisdom, River of Precepts, Guide for the Lost, and Lamp of Wrong Views.'

、名破煩惱賊、名一切眾生父母、名大歸依處。若有歸依佛世尊者、若稱名者，除百千劫煩惱重障，何況正心修唸佛定？」

佛告阿難：「如來往昔無量無邊阿僧祇劫，以智慧火燒煩惱薪，修無相定不非時證，是故獲得如是勝相，一一相中無量化佛，何況多相？若能繫心觀一毛孔，是人名為行唸佛定。以唸佛故，十方諸佛常立其前，為說正法，此人即為能生三世諸如來種，何況具足唸佛色身？

「如來亦有無量法身，十力、無畏、三昧解脫諸神通事，如此妙處非汝凡夫所學境界，但當深心起隨喜想。起是想已當復繫念唸佛功德，唸佛功德者，所謂：戒、定、智慧、解脫、解脫知見、金色三十二相、八十隨形好、十力、四無所畏、十八不共法、大悲三念處是。若有眾生一聞佛身如上功德相好光明，億億千劫不墮惡道，不生邪見雜穢之處，常得正見勤修不息。但聞佛名獲如是福，何況繫念觀佛三昧？」

爾時世尊說此語時，于虛空中有七寶臺，一一臺上有億寶蓋，天雨寶華供養釋迦牟尼佛。時文殊師利法王子，結加趺坐坐寶臺中，與十億菩薩住虛空中贊言：「善哉善哉！釋迦牟尼大悲世尊！說佛身相示佛威儀，現佛光明顯諸化佛，為未來世凡愚眾生不見佛者，作見佛因。善哉阿難！慈悲法子！汝名歡喜

【現代漢語翻譯】現代漢語譯本：名為破除煩惱的賊寇，名為一切眾生的父母，名為最大的歸依之處。如果有人歸依佛世尊，或者稱念佛的名號，就能消除百千劫的煩惱重障，更何況是正心修習唸佛禪定呢？

佛告訴阿難：『如來在往昔無量無邊阿僧祇劫的時間裡，用智慧之火焚燒煩惱的薪柴，修習無相禪定，不失時機地證悟，因此獲得瞭如此殊勝的相好。每一個相好中都有無量化身佛，更何況是眾多的相好呢？如果能夠專心觀想一個毛孔，這個人就稱為修行唸佛禪定。因爲念佛的緣故，十方諸佛常常站立在他的面前，為他說正法。這個人就能生出三世諸如來的種子，更何況是具足唸佛的色身呢？』

『如來也有無量的法身，十力（Tathāgata-bala，如來十種力）、四無畏（catu-vaiśāradya，佛的四種無所畏懼的自信）、三昧（samādhi，禪定）、解脫（vimoksha，從束縛中解脫）以及各種神通之事。這些微妙之處不是你們凡夫所能學習的境界，只要深心生起隨喜之想就可以了。生起這種想法后，應當繼續專心念佛的功德，唸佛的功德，就是指：戒（śīla，戒律）、定（samādhi，禪定）、智慧（prajñā，般若智慧）、解脫（vimoksha，從束縛中解脫）、解脫知見（vimoksha-jñāna-darśana，對解脫的知見）、金色的三十二相（dvātriṃśadvara-lakṣaṇa，佛的三十二種殊勝的相）、八十隨形好（aśītyanuvyañjana，佛的八十種較小的美好特徵）、十力（Tathāgata-bala，如來十種力）、四無所畏（catu-vaiśāradya，佛的四種無所畏懼的自信）、十八不共法（aṣṭādaśāveṇikadharmāḥ，佛的十八種不與其他聲聞、緣覺共同擁有的功德）、大悲（mahākaruṇā，偉大的慈悲）和三念處（trīṇi smṛtyupasthānāni，三種安住于正念的處所）。如果有眾生一聽到佛身如上的功德相好光明，億億千劫都不會墮入惡道，不會生在邪見雜穢的地方，常常能夠得到正見，勤奮修行而不停止。僅僅是聽到佛的名號就能獲得如此的福報，更何況是專心繫念觀佛三昧呢？』

這時，世尊說這些話的時候，在虛空中出現了七寶臺，每一座臺上都有億萬寶蓋，天空中降下寶華供養釋迦牟尼佛（Śākyamuni Buddha）。當時，文殊師利（Mañjuśrī）法王子，結跏趺坐于寶臺中，與十億菩薩住在虛空中讚歎說：『善哉！善哉！釋迦牟尼（Śākyamuni）大悲世尊！您宣說佛的身相，展示佛的威儀，顯現佛的光明，示現諸多的化身佛，為未來世那些凡夫愚癡的眾生，沒有見過佛的人，種下見佛的因緣。善哉！阿難（Ānanda）！慈悲的法子！你的名字是歡喜！』

【English Translation】 English version: He is named the destroyer of the thief of afflictions, named the father and mother of all sentient beings, named the great refuge. If there are those who take refuge in the Buddha World-Honored One, or those who recite his name, they will eliminate the heavy obstacles of afflictions for hundreds of thousands of kalpas. How much more so for those who cultivate mindfulness of the Buddha Samadhi with a righteous mind?'

The Buddha told Ānanda: 'In the past, immeasurable and boundless asamkhya kalpas ago, the Tathāgata burned the firewood of afflictions with the fire of wisdom, cultivated the formless samadhi, and attained enlightenment without delay. Therefore, he obtained such excellent marks. In each mark, there are immeasurable manifested Buddhas. How much more so for many marks? If one can focus the mind to contemplate a single pore, that person is called practicing mindfulness of the Buddha Samadhi. Because of mindfulness of the Buddha, the Buddhas of the ten directions constantly stand before him, speaking the true Dharma. This person is capable of generating the seeds of all the Tathāgatas of the three times. How much more so for one who possesses a complete form body of mindfulness of the Buddha?'

'The Tathāgata also has immeasurable Dharma bodies, the ten powers (Tathāgata-bala), the four fearlessnesses (catu-vaiśāradya), samadhi (samādhi), liberation (vimoksha), and various miraculous abilities. These wonderful aspects are not realms that you ordinary beings can learn. You should simply deeply generate thoughts of rejoicing. After generating these thoughts, you should continue to focus on the merits of mindfulness of the Buddha. The merits of mindfulness of the Buddha are: precepts (śīla), concentration (samādhi), wisdom (prajñā), liberation (vimoksha), knowledge and vision of liberation (vimoksha-jñāna-darśana), the golden thirty-two marks (dvātriṃśadvara-lakṣaṇa), the eighty minor marks (aśītyanuvyañjana), the ten powers (Tathāgata-bala), the four fearlessnesses (catu-vaiśāradya), the eighteen unshared qualities (aṣṭādaśāveṇikadharmāḥ), great compassion (mahākaruṇā), and the three establishments of mindfulness (trīṇi smṛtyupasthānāni). If there are sentient beings who, upon hearing of the Buddha's body, such as the above-mentioned merits, marks, and light, will not fall into evil paths for billions of kalpas, will not be born in places of wrong views and impurity, and will always obtain right views and diligently cultivate without ceasing. Just hearing the name of the Buddha obtains such blessings, how much more so for focusing the mind on contemplating the Buddha Samadhi?'

At that time, when the World-Honored One spoke these words, in the empty space there appeared seven-jeweled platforms, and on each platform there were billions of jeweled canopies. Heavenly beings rained down precious flowers as offerings to Śākyamuni Buddha. At that time, the Dharma Prince Mañjuśrī, sat in full lotus posture on the jeweled platform, and together with ten billion Bodhisattvas, dwelt in the empty space, praising: 'Excellent! Excellent! Śākyamuni, the World-Honored One of Great Compassion! You expound the Buddha's body, display the Buddha's majestic demeanor, reveal the Buddha's light, and manifest the various manifested Buddhas, creating the cause for seeing the Buddha for those foolish ordinary beings of the future who have not seen the Buddha. Excellent, Ānanda! Compassionate Dharma son! Your name is Joy!'

。依名定實，善持佛語慎勿忘失，未來眾生聞汝說者即是見佛，思此義者具足見佛微妙色身。」爾時文殊說此語已，與諸菩薩眷屬大眾從空而下，敬禮佛足繞佛七匝卻住一面。

佛告文殊：「佛子！汝今在座作此觀時，地生蓮華縱廣正等滿一由旬。」文殊師利及諸菩薩坐蓮華上，爾時文殊師利法王子既已坐竟，白佛言：「世尊！我今自欲說于往昔本生因緣，唯愿世尊加我威神！」

佛告文殊：「速說勿疑！」

文殊師利告諸大眾，對尊者阿難：「阿難當知，我念過去無量數劫，復倍是數不可思算阿僧祇劫，彼世有佛名寶威德如來、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！彼佛出時眾生弊惡與今無異，彼佛世尊亦長丈六身紫金色，說三乘法如釋迦文。爾時彼國有大長者名一切施，長者有子名曰戒護，在母胎時母信敬故，豫為其子受三歸依。子既生已年至八歲，父母請佛於家供養。童子見佛安行徐步，足下生華有大光明，見已歡喜為佛作禮，禮已諦觀目不暫舍，一見佛已即能除卻百萬億那由他劫生死之罪。從是已后，恒得值遇百億那由他恒河沙佛，于諸佛所殖眾德本，是諸世尊皆說如是觀佛三昧，亦贊白毫大人相光，勸多眾生懺悔繫念。

「過是已后復得

【現代漢語翻譯】現代漢語譯本：根據名稱確定實際，好好地保持佛的教誨，謹慎不要忘記丟失。未來眾生如果聽見你所說的，就是見到佛。思考這個意義的人，就完全見到了佛的微妙色身。』當時，文殊菩薩說完這些話后，與各位菩薩眷屬大眾從空中下來，恭敬地禮拜佛的腳，繞佛七圈後站立在一旁。

佛告訴文殊菩薩：『佛子！你現在在座位上作這種觀想的時候，地上生長出蓮花，縱橫方正，足足有一個由旬（yojana，古印度長度單位）。』文殊師利（Manjusri）及各位菩薩坐在蓮花上。當時，文殊師利法王子已經坐定，對佛說：『世尊！我現在想自己講述往昔的本生因緣，只希望世尊加持我的威神力量！』

佛告訴文殊菩薩：『快說吧，不要猶豫！』

文殊師利菩薩告訴各位大眾，對著尊者阿難（Ananda）說：『阿難，你應該知道，我回憶過去無量數劫，再加倍這個數量，是不可思議計算的阿僧祇劫（asamkhya kalpa，極長的時間單位）。那個時候，有一尊佛名叫寶威德如來（Ratnavyuha-tejas Tathagata），應供（Arhat，值得供養的人），正遍知（Samyaksambuddha，完全覺悟的人），明行足（Vidya-charana-sampanna，具有智慧和德行的人），善逝（Sugata，走上正道的人），世間解（Lokavidu，瞭解世界的人），無上士（Anuttara，無上的人），調御丈夫（Purusa-damya-sarathi，調伏眾生的人），天人師（Sasta deva-manusyanam，天和人的導師），佛（Buddha，覺悟者），世尊（Bhagavan，受人尊敬的人）！這尊佛出現的時候，眾生的惡劣與現在沒有什麼不同。這尊佛世尊也身高一丈六尺，身體是紫金色，宣說三乘法（triyana，聲聞乘、緣覺乘、菩薩乘）就像釋迦文佛（Sakyamuni Buddha）一樣。當時，那個國家有一位大長者名叫一切施（Sarvadada），長者有一個兒子名叫戒護（Silasamrakshana），在母親懷孕的時候，因為母親信敬的緣故，預先為兒子受了三歸依（Trisarana，皈依佛、法、僧）。兒子出生後到了八歲，父母請佛到家裡供養。童子看見佛安詳地行走，腳步下生出蓮花，有很大的光明，看見后歡喜地為佛作禮，作禮后仔細地觀看，眼睛不曾離開片刻。僅僅見佛一次，就能消除百萬億那由他劫（nayuta kalpa，極長的時間單位）生死之罪。從此以後，經常能夠遇到百億那由他恒河沙（ganga sand，極大的數量）的佛，在各位佛那裡種植各種德本。這些世尊都宣說這樣的觀佛三昧（Buddhanusmrti-samadhi，觀想佛的禪定），也讚歎白毫大人相光（urna-laksana，佛眉間白毫的光明），勸導眾多眾生懺悔繫念。

『過了這些以後又得到

【English Translation】 English version: 'According to the name, determine the reality. Carefully maintain the Buddha's words, and be cautious not to forget and lose them. If future sentient beings hear you speak, it is the same as seeing the Buddha. Those who contemplate this meaning will fully see the Buddha's subtle and beautiful form.' At that time, Manjusri (Manjusri) finished speaking these words, and with all the Bodhisattvas and the great assembly, descended from the sky, respectfully bowed at the Buddha's feet, circumambulated the Buddha seven times, and then stood to one side.

The Buddha told Manjusri: 'Son of Buddha! When you are sitting here contemplating in this way, lotuses will grow from the ground, perfectly square and equal, filling one yojana (yojana, an ancient Indian unit of length).』 Manjusri (Manjusri) and all the Bodhisattvas sat on the lotuses. At that time, Manjusri, the Dharma Prince, having already sat down, said to the Buddha: 'World Honored One! I now wish to speak about my past lives and the causes and conditions of my birth. I only hope that the World Honored One will add to my majestic and spiritual power!'

The Buddha told Manjusri: 'Speak quickly, do not hesitate!'

Manjusri told the great assembly, speaking to the Venerable Ananda (Ananda): 'Ananda, you should know that I recall countless kalpas (kalpa, an aeon) in the past, and doubling that number, it is an incalculable asamkhya kalpa (asamkhya kalpa, an extremely long unit of time). At that time, there was a Buddha named Ratnavyuha-tejas Tathagata (Ratnavyuha-tejas Tathagata), an Arhat (Arhat, one worthy of offerings), a Samyaksambuddha (Samyaksambuddha, a fully enlightened one), one with perfect knowledge and conduct (Vidya-charana-sampanna, one with wisdom and virtue), a Sugata (Sugata, one who has gone to the good), a Lokavidu (Lokavidu, one who understands the world), an Anuttara (Anuttara, an unsurpassed one), a Purusa-damya-sarathi (Purusa-damya-sarathi, a tamer of beings), a Sasta deva-manusyanam (Sasta deva-manusyanam, a teacher of gods and humans), a Buddha (Buddha, an awakened one), a Bhagavan (Bhagavan, a revered one)! When that Buddha appeared, the wickedness of sentient beings was no different from now. That Buddha, the World Honored One, was also sixteen feet tall, with a body of purple-gold color, and spoke the Three Vehicles (triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) like Sakyamuni Buddha (Sakyamuni Buddha). At that time, in that country, there was a great elder named Sarvadada (Sarvadada), and the elder had a son named Silasamrakshana (Silasamrakshana). When the mother was pregnant, because of her faith and reverence, she preemptively took the Three Refuges (Trisarana, refuge in the Buddha, Dharma, and Sangha) for her son. After the son was born and reached the age of eight, the parents invited the Buddha to their home for offerings. The boy saw the Buddha walking peacefully, with lotuses growing under his feet, and with great light. Seeing this, he joyfully bowed to the Buddha. After bowing, he gazed intently, his eyes not leaving for a moment. Just seeing the Buddha once could eliminate the sins of birth and death for a million billion nayuta kalpas (nayuta kalpa, an extremely long unit of time). From then on, he was constantly able to encounter a hundred billion nayuta Ganges sands (ganga sand, an extremely large number) of Buddhas, and he planted roots of virtue in the presence of all the Buddhas. All these World Honored Ones spoke of such Buddhanusmrti-samadhi (Buddhanusmrti-samadhi, the samadhi of contemplating the Buddha), and also praised the urna-laksana (urna-laksana, the light of the white hair between the Buddha's eyebrows), urging many sentient beings to repent and be mindful.

'After these, he again obtained

值佛，名摩尼光多陀阿伽度、阿羅呵、三藐三佛陀！摩尼光佛出現世時，常放光明以作佛事度脫人民。如是二萬佛皆同一號，名摩尼光。時諸世尊皆以化佛微妙光明誘接眾生。次復有佛，名栴檀摩尼光，十號具足；如是百億佛皆號摩尼光，是諸世尊誓願力故，正以眉間白毫相光，覆護眾生除滅眾罪。

「復有佛出，名栴檀海如來、應供、正遍知，如是百萬佛皆同一字，名栴檀海。是諸世尊！以胸德字卍字印光化度眾生。時彼童子親侍諸佛間無空缺，禮拜供養合掌觀佛，觀佛功德因緣力故，復得值遇百萬阿僧祇佛，彼諸世尊亦以身色化度眾生，從是已后即得百千億唸佛三昧，得百萬阿僧祇旋陀羅尼，既得此已諸佛現前說無相法，須臾之間得首楞嚴三昧。

「時彼童子受三歸依，一禮佛故諦觀佛相心無疲厭，由此因緣值無數佛，何況繫念具足思惟觀佛色身？時彼童子豈異人乎？今我身是！」

爾時世尊贊文殊師利言：「善哉善哉！文殊師利！乃于昔時一禮佛故，得值爾許無數諸佛，何況未來我諸弟子勤觀佛者？」

佛敕阿難：「汝持文殊師利語，遍告大眾及未來世眾生，若能禮拜者、若能唸佛者、若能觀佛者，當知此人與文殊師利等無有異，捨身他世，文殊師利等諸大菩薩為其和上。」

【現代漢語翻譯】現代漢語譯本值佛，名摩尼光多陀阿伽度（Tathagata，如來）、阿羅呵（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者）！摩尼光佛出現於世時，常放光明來做佛事，度脫人民。像這樣有兩萬尊佛都同一個名號，名為摩尼光。當時各位世尊都用化佛微妙的光明來引導接引眾生。之後又有佛出世，名為栴檀摩尼光，十號具足；像這樣有一百億尊佛都號為摩尼光，這些世尊因為誓願力的緣故，專門用眉間白毫相的光芒，覆蓋保護眾生，消除滅除各種罪過。

又有佛出世，名為栴檀海如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha），像這樣有一百萬尊佛都同一個字，名為栴檀海。這些世尊！用胸前德字卍字印的光芒來化度眾生。當時那位童子親自侍奉各位佛，中間沒有空缺，禮拜供養，合掌觀佛，因為觀佛功德因緣力的緣故，又得以值遇百萬阿僧祇（Asamkhya，無數）佛，那些世尊也用身色來化度眾生，從此以後就得到百千億唸佛三昧（Samadhi，正定），得到百萬阿僧祇旋陀羅尼（Dharani，總持），既然得到這些，各位佛就現前宣說無相法，很短的時間內就得到首楞嚴三昧（Surangama Samadhi，勇健定）。

當時那位童子接受三歸依，因為一次禮佛的緣故，仔細觀察佛相，心中沒有疲憊厭倦，因為這個因緣，值遇無數佛，更何況是繫念、具足思惟觀佛色身？當時那位童子難道是別人嗎？就是現在的我啊！'

這時世尊讚歎文殊師利（Manjusri）說：'好啊好啊！文殊師利！你過去因為一次禮佛的緣故，得以值遇這麼多無數的佛，更何況未來我的各位弟子勤奮觀佛呢？'

佛告訴阿難（Ananda）：'你拿著文殊師利的話，普遍告訴大眾以及未來世的眾生，如果能夠禮拜的、如果能夠唸佛的、如果能夠觀佛的，應當知道這個人與文殊師利等沒有差別，捨身到其他世界，文殊師利等各位大菩薩會作為他的和尚（Upadhyaya，親教師）。'

【English Translation】 English version Then a Buddha appeared, named Manigandha Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One)! When Manigandha Buddha appeared in the world, he constantly emitted light to perform Buddha-deeds and deliver people. Like this, twenty thousand Buddhas had the same name, named Manigandha. At that time, all the World Honored Ones used the subtle light of manifested Buddhas to guide and receive sentient beings. Then another Buddha appeared, named Chandana Manigandha, complete with the ten titles; like this, a hundred billion Buddhas were named Manigandha. These World Honored Ones, due to the power of their vows, specifically used the light from the white hair between their eyebrows to cover and protect sentient beings, eliminating and extinguishing all kinds of offenses.

Again, a Buddha appeared, named Chandana Sagara Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha). Like this, a million Buddhas had the same character in their name, named Chandana Sagara. These World Honored Ones! Used the light of the Swastika (卍) symbol of virtue on their chests to transform and deliver sentient beings. At that time, that youth personally attended all the Buddhas without any gaps, prostrating, making offerings, joining his palms, and contemplating the Buddha. Due to the merit and causal power of contemplating the Buddha, he was again able to encounter a million Asamkhya (Asamkhya, countless) Buddhas. Those World Honored Ones also used their bodily form to transform and deliver sentient beings. From then on, he obtained a hundred trillion Samadhis (Samadhi, concentration) of Buddha-Recollection, and obtained a million Asamkhya revolving Dharanis (Dharani, mantra). Having obtained these, all the Buddhas appeared before him and spoke the Dharma of No-Form. In a short time, he obtained the Surangama Samadhi (Surangama Samadhi, Heroic March Samadhi).

At that time, that youth received the Three Refuges. Because of one prostration to the Buddha, he attentively observed the Buddha's form without fatigue or weariness in his mind. Due to this cause and condition, he encountered countless Buddhas. How much more so if one focuses their mind, fully contemplates, and thinks about the Buddha's physical form? Was that youth someone different? It is I myself now!'

At that time, the World Honored One praised Manjusri (Manjusri), saying: 'Excellent, excellent! Manjusri! In the past, because of one prostration to the Buddha, you were able to encounter so many countless Buddhas. How much more so will my disciples in the future diligently contemplate the Buddha?'

The Buddha instructed Ananda (Ananda): 'Take Manjusri's words and universally proclaim them to the masses and sentient beings of the future. If they are able to prostrate, if they are able to recite the Buddha's name, if they are able to contemplate the Buddha, they should know that this person is no different from Manjusri and others. When they relinquish their body in another world, Manjusri and other great Bodhisattvas will be their Upadhyaya (Upadhyaya, preceptor).'

說是語時菩薩眾中有一佛子，名曰財首，即從座起繞佛七匝恭敬禮拜，亦禮文殊師利足，以天曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華，而散佛上，及散文殊師利上，亦散尊者阿難！是諸天華當於佛上化為華臺，于華臺內有十方佛結加趺坐。

東方善德佛告大眾言：「汝等當知，我念過去無量世時有佛世尊，名寶威德上王如來、應、正遍知，彼佛出時亦如今日說三乘法。時彼佛世有一比丘有九弟子，與諸弟子往詣佛塔禮拜佛像，見一寶像嚴顯可觀，既敬禮已目諦視之說偈讚歎，隨壽修短各自命終。既命終已，生於東方寶威德上王佛國土，在大蓮華結加趺坐忽然化生，從此已后恒得值遇無量諸佛，于諸佛所凈修梵行，得唸佛三昧海，既得此已諸佛現前即與授記，於十方面隨意作佛。東方善德佛者則我身是！南方栴檀德佛、西方無量明佛、北方相德佛、東南方無憂德佛、西南方寶施佛、西北方華德佛、東北方三乘行佛、上方廣眾德佛、下方明德佛，如是等十佛世尊，因由禮塔一讚偈故，於十方面得成為佛，豈異人乎？我等十方佛是！」

時十方佛從空而下放千光明，顯現色身白毫相光，各各皆坐釋迦佛床，各伸右手摩阿難頂告言：「法子！汝師和上釋迦牟尼！百千苦行無數精進，求佛智慧報得是身

【現代漢語翻譯】現代漢語譯本：當佛說這些話的時候，菩薩大眾中有一位佛子，名叫財首（意為財富之首），立即從座位上起身，繞佛七圈，恭敬地禮拜，也禮拜文殊師利（Manjushri）的腳，用天上的曼陀羅華（Mandala flower）、摩訶曼陀羅華（Maha-mandala flower）、曼殊沙華（Manjushaka flower）、摩訶曼殊沙華（Maha-manjushaka flower）散在佛的身上，也散在文殊師利身上，也散在尊者阿難（Ananda）身上！這些天花在佛的身上化為華臺，在華臺內有十方諸佛結跏趺坐。東方善德佛（Good Virtue Buddha of the East）告訴大眾說：『你們應當知道，我回憶過去無量世的時候，有一位佛世尊，名叫寶威德上王如來（Treasure Majestic Virtue King Tathagata）、應、正遍知（應供、正等覺），那位佛出世的時候也像今天這樣宣說三乘法（Three Vehicles）。當時那位佛世有一位比丘（bhiksu，和尚）有九個弟子，與眾弟子前往佛塔禮拜佛像，見到一座寶像莊嚴顯赫，非常好看，敬禮完畢后，目不轉睛地注視著它，並用偈頌讚嘆，隨著壽命長短各自命終。命終之後，便生於東方寶威德上王佛的國土，在大蓮花中結跏趺坐，忽然化生，從此以後恒常能夠值遇無量諸佛，在諸佛處清凈地修習梵行，得到唸佛三昧海（Samadhi sea of Buddha recitation），得到這個三昧海之後，諸佛便顯現在眼前，立即為他們授記，在十方世界隨意成佛。東方善德佛就是我的化身！南方栴檀德佛（Sandalwood Virtue Buddha of the South）、西方無量明佛（Immeasurable Light Buddha of the West）、北方相德佛（Form Virtue Buddha of the North）、東南方無憂德佛（Worry-Free Virtue Buddha of the Southeast）、西南方寶施佛（Treasure Giving Buddha of the Southwest）、西北方華德佛（Flower Virtue Buddha of the Northwest）、東北方三乘行佛（Three Vehicle Practice Buddha of the Northeast）、上方廣眾德佛（Vast Assembly Virtue Buddha of the Above）、下方明德佛（Light Virtue Buddha of the Below），像這樣的十佛世尊，因為禮拜佛塔，讚歎了一句偈頌的緣故，在十方世界得以成就佛果，難道是其他人嗎？我們這十方佛就是！』當時，十方諸佛從空中降下，放出千萬光明，顯現色身白毫相光，各自都坐在釋迦佛（Sakyamuni Buddha）的座位上，各自伸出右手摩阿難（Ananda）的頭頂，告訴他說：『法子！你的老師和尚釋迦牟尼，經過百千苦行，無數精進，求得佛的智慧，才得到這樣的果報之身。』

【English Translation】 English version: At the moment when the Buddha spoke these words, among the assembly of Bodhisattvas, there was a Buddha-son named Caisou (meaning 'Chief of Wealth'), who immediately rose from his seat, circumambulated the Buddha seven times, respectfully prostrated, and also paid homage to the feet of Manjushri (Manjushri), scattering celestial Mandala flowers (Mandala flower), Maha-mandala flowers (Maha-mandala flower), Manjushaka flowers (Manjushaka flower), and Maha-manjushaka flowers (Maha-manjushaka flower) upon the Buddha, as well as upon Manjushri, and also upon the Venerable Ananda (Ananda)! These celestial flowers transformed into flower pedestals upon the Buddha, and within these flower pedestals, Buddhas from the ten directions sat in full lotus posture. The Good Virtue Buddha of the East (Good Virtue Buddha of the East) addressed the assembly, saying: 'You should know that I recall in the past, countless eons ago, there was a Buddha World-Honored One named Treasure Majestic Virtue King Tathagata (Treasure Majestic Virtue King Tathagata), Arhat, Samyak-sambuddha (Worthy of Offerings, Perfectly Enlightened One). When that Buddha appeared in the world, he also expounded the Three Vehicles (Three Vehicles) like today. At that time, that Buddha World-Honored One had a bhiksu (bhiksu, monk) with nine disciples, who went with the disciples to a pagoda to worship the Buddha image. They saw a treasure image that was majestic and beautiful. After paying homage, they gazed at it intently and praised it with a verse. Each of them passed away according to the length of their lifespan. After passing away, they were born in the Buddha-land of Treasure Majestic Virtue King Buddha in the East, sitting in full lotus posture within a great lotus flower, suddenly appearing by transformation. From then on, they were constantly able to encounter countless Buddhas, diligently cultivating pure conduct in the presence of these Buddhas, attaining the Samadhi sea of Buddha recitation (Samadhi sea of Buddha recitation). Having attained this, the Buddhas appeared before them and immediately bestowed predictions upon them, allowing them to become Buddhas at will in the ten directions. The Good Virtue Buddha of the East is none other than myself! The Sandalwood Virtue Buddha of the South (Sandalwood Virtue Buddha of the South), the Immeasurable Light Buddha of the West (Immeasurable Light Buddha of the West), the Form Virtue Buddha of the North (Form Virtue Buddha of the North), the Worry-Free Virtue Buddha of the Southeast (Worry-Free Virtue Buddha of the Southeast), the Treasure Giving Buddha of the Southwest (Treasure Giving Buddha of the Southwest), the Flower Virtue Buddha of the Northwest (Flower Virtue Buddha of the Northwest), the Three Vehicle Practice Buddha of the Northeast (Three Vehicle Practice Buddha of the Northeast), the Vast Assembly Virtue Buddha of the Above (Vast Assembly Virtue Buddha of the Above), the Light Virtue Buddha of the Below (Light Virtue Buddha of the Below), these ten Buddha World-Honored Ones, because of paying homage to the pagoda and praising it with a single verse, were able to attain Buddhahood in the ten directions. Are they different people? We, the Buddhas of the ten directions, are they!' At that time, the Buddhas of the ten directions descended from the sky, emitting thousands of rays of light, manifesting their physical bodies with the white hair mark between the eyebrows, each sitting on the seat of Sakyamuni Buddha (Sakyamuni Buddha), each extending their right hand to stroke the crown of Ananda's (Ananda) head, and saying: 'Dharma son! Your teacher, the Upadhyaya Sakyamuni, through hundreds of thousands of hardships and countless efforts, sought the wisdom of the Buddha and attained this body of reward.'

，光明色相今為汝說，汝持佛語為未來世，天、龍、大眾、比丘、比丘尼、優婆塞、優婆夷，廣說觀佛法及唸佛三昧。」說是語已，然後問訊釋迦文佛：「起居安隱？」既問訊已，放大光明各還本國。

時會大眾見十方佛，及諸菩薩國土大小，如於明鏡見眾色像。財首菩薩所散之華，當文殊上即變化成四柱寶臺，于其臺內有四世尊，放身光明儼然而坐，東方阿閦、南方寶相、西方無量壽、北方微妙聲。時四世尊以金蓮華散釋迦佛，未至佛上化為華帳，有萬億葉，一一葉間百千化佛，化佛放光。光中復有無數化佛，寶帳成已四佛世尊從空而下，坐釋迦佛床贊言：「善哉善哉！釋迦牟尼！乃能為于未來之世濁惡眾生，說三世佛白毫光相，令諸眾生得滅罪咎。所以者何？我念昔曾空王佛所出家學道，時四比丘共為同學，習學三世諸佛正法，煩惱覆心，不能堅持佛法寶藏，多不善業當墮惡道。空中聲言：『汝四比丘！空王如來雖復涅槃，汝之所犯謂無救者，汝等今當入塔觀佛，與佛在世等無有異。』我從空聲入塔觀像眉間毫相，即作是念：『如來在世光明色身與此何異？佛大人相愿除我罪。』作是語已，如大山崩五體投地，懺悔諸罪觀佛眉間。懺悔因緣，從是已后八十億阿僧祇劫不墮惡道，生生常見十方諸佛，于諸佛所

【現代漢語翻譯】現代漢語譯本：現在我為你解說光明色相，你應秉持佛的教誨，爲了未來世的天眾、龍眾、大眾、比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），廣泛宣說觀佛之法以及唸佛三昧（samadhi，正定）。』說完這些話后，然後向釋迦文佛（Sakyamuni Buddha）問訊：『起居安好？』問訊完畢，便放出光明各自返回自己的國度。

當時在法會的大眾，見到十方諸佛，以及諸位菩薩的國土大小，就像在明鏡中見到各種色相一樣。財首菩薩（Dhanapati Bodhisattva）所散的花，在文殊（Manjusri）菩薩上方，立即變化成四柱寶臺，在那寶臺之內有四位世尊，放出自身光明端嚴地坐著，分別是東方阿閦（Akshobhya）、南方寶相（Ratnasambhava）、西方無量壽（Amitabha）、北方微妙聲（Amoghasiddhi）。當時這四位世尊用金蓮花散向釋迦牟尼佛，還未到達佛的上方就化為華麗的寶帳，有一萬億片花瓣，每一片花瓣之間都有百千化佛，化佛放出光明。光明之中又有無數化佛，寶帳形成后，四佛世尊從空中降下，坐在釋迦牟尼佛的座位上讚歎道：『善哉！善哉！釋迦牟尼！你竟然能爲了未來世濁惡的眾生，宣說三世諸佛的白毫光相，使一切眾生得以滅除罪過。這是什麼原因呢？我回憶過去曾在空王佛（King of Emptiness Buddha）處出家學道，當時有四位比丘一起作為同學，學習三世諸佛的正法，但因為煩惱覆蓋內心，不能堅持佛法寶藏，造作了很多不善之業，應當墮入惡道。空中傳來聲音說：『你們四位比丘！空王如來雖然已經涅槃（nirvana，寂滅），但你們所犯的罪過並非沒有救贖，你們現在應當進入佛塔觀佛，與佛在世時一樣沒有差別。』我聽從空中的聲音進入佛塔觀看佛像眉間的毫相，立即這樣想：『如來在世時的光明色身與這毫相有什麼不同呢？佛的大丈夫相，愿能消除我的罪過。』說完這些話后，就像大山崩塌一樣五體投地，懺悔各種罪過，觀想佛的眉間毫相。因為懺悔的因緣，從此以後八十億阿僧祇劫（asamkhya kalpas，無數大劫）不墮入惡道，生生世世常見到十方諸佛，在諸佛處

【English Translation】 English version: 'Now I will explain the light and physical characteristics to you. You should uphold the Buddha's words and, for the sake of future generations of gods, dragons, the great assembly, bhiksus (ordained monks), bhiksunis (ordained nuns), upasakas (lay male devotees), and upasikas (lay female devotees), widely expound the Dharma of contemplating the Buddha and the Samadhi (state of meditative consciousness) of reciting the Buddha's name.' After saying these words, they then inquired after Sakyamuni Buddha's well-being: 'Are you at peace?' Having inquired, they emitted great light and each returned to their own country.

At that time, the assembly saw the Buddhas of the ten directions and the size of the lands of the Bodhisattvas, as if seeing various images in a clear mirror. The flowers scattered by Dhanapati Bodhisattva immediately transformed into a four-pillared jeweled platform above Manjusri Bodhisattva. Within the platform were four World Honored Ones, emitting light from their bodies and sitting solemnly: Akshobhya in the east, Ratnasambhava in the south, Amitabha in the west, and Amoghasiddhi in the north. The four World Honored Ones then scattered golden lotus flowers towards Sakyamuni Buddha, which transformed into a flowered canopy before reaching the Buddha, with ten trillion petals. Between each petal were hundreds of thousands of manifested Buddhas, who emitted light. Within the light were countless more manifested Buddhas. After the jeweled canopy was formed, the four World Honored Ones descended from the sky and sat on Sakyamuni Buddha's seat, praising: 'Excellent! Excellent! Sakyamuni! You are able to explain the light and physical characteristics of the white hair curl between the eyebrows of the Buddhas of the three times for the sake of the impure and evil beings of the future, enabling all beings to eradicate their offenses. Why is this so? I recall that in the past, I left home to study the Way under King of Emptiness Buddha. At that time, four bhiksus studied together, learning the correct Dharma of the Buddhas of the three times. However, our minds were covered by afflictions, and we could not uphold the treasure of the Buddha's Dharma. We committed many unwholesome deeds and were destined to fall into evil realms. A voice in the sky said: 'You four bhiksus! Although King of Emptiness Tathagata has entered Nirvana (the state of enlightenment), your offenses are not without salvation. You should now enter the pagoda to contemplate the Buddha, which is no different from the Buddha being in the world.' I followed the voice in the sky and entered the pagoda to contemplate the white hair curl between the eyebrows of the Buddha image, and immediately thought: 'What is the difference between the light and physical body of the Tathagata when he was in the world and this white hair curl? May the marks of a great man of the Buddha remove my offenses.' After saying these words, I prostrated myself on the ground like a collapsing mountain, repenting of all my offenses and contemplating the white hair curl between the eyebrows of the Buddha. Because of the cause and condition of repentance, I have not fallen into evil realms for eighty billion asamkhya kalpas (incalculable eons) since then, and I have always seen the Buddhas of the ten directions in every life. At the places of the Buddhas

受持甚深念佛三昧，得三昧已諸佛現前授我記別。東方有國，國名妙喜，彼土有佛，號曰阿閦，即第一比丘是！南方有國，國名歡喜，佛號寶相，即第二比丘是！西方有國，國名極樂，佛號無量壽，第三比丘是！北方有國，國名蓮華莊嚴，佛號微妙聲，第四比丘是！」

時四如來！各申右手摩阿難頂告言：「法王子！汝持佛語廣為未來諸眾生說。」三說此已各放光明還歸本國。

財首菩薩所散諸華住阿難上者，化成華云遍滿十方，一一云間無數化佛，各申右手摩阿難頂告言：「法王子！諸佛如來所有化身，亦如我等，等無有異。汝今親見，當爲未來一切眾生廣分別說，令諸眾生修行唸佛。若唸佛者，得見化佛與今無異，若有眾生聞汝所說，則為見佛除無量罪。」

爾時財首菩薩白佛言：「世尊！我念過去無量世時，有佛世尊亦名釋迦牟尼！彼佛滅後有一王子名曰金幢，憍慢邪見不信正法。知識比丘名定自在，告王子言：『世有佛像眾寶嚴飾極為可愛，可暫入塔觀佛形像。』時彼王子隨善友語入塔觀像，見像相好，白言比丘：『佛像端嚴猶尚如此，況佛真身？』作是語已比丘告言：『汝今見像若不能禮者，當稱：「南無佛！」』是時王子合掌恭敬稱：『南無佛！』還宮繫念念塔中像，即於後夜夢見佛

【現代漢語翻譯】現代漢語譯本：受持甚深念佛三昧（Samadhi，指專注的禪定狀態），得到三昧后，諸佛現前為我授記（Vyakarana，預言未來成佛）。東方有國，國名妙喜，彼土有佛，號曰阿閦（Akshobhya，不動如來），即第一比丘是！南方有國，國名歡喜，佛號寶相，即第二比丘是！西方有國，國名極樂，佛號無量壽（Amitayus，阿彌陀佛），第三比丘是！北方有國，國名蓮華莊嚴，佛號微妙聲，第四比丘是！」

這時，四如來！各伸出右手摩阿難（Ananda，佛陀的十大弟子之一）的頭頂，告訴他說：『法王子！你應秉持佛語，廣泛地為未來的一切眾生宣說。』這樣說了三次之後，各自放出光明，返回各自的佛國。

財首菩薩（Ratnakara，寶積菩薩）所散的諸華，停留在阿難的上方，化成華云，遍滿十方，每一朵雲間都有無數的化佛，各自伸出右手摩阿難的頭頂，告訴他說：『法王子！諸佛如來的所有化身，也像我們一樣，完全沒有差別。你現在親眼看見，應當為未來的一切眾生廣泛地分別解說，令一切眾生修行唸佛。如果唸佛的人，得見化佛與現在所見沒有差別，如果有眾生聽聞你所說，就等於見佛，可以消除無量的罪業。』

這時，財首菩薩對佛說：『世尊！我回憶過去無量世時，有佛世尊也名叫釋迦牟尼（Sakyamuni，佛教創始人）！那位佛滅度后，有一位王子名叫金幢，他傲慢邪見，不相信正法。一位名叫定自在的知識比丘，告訴王子說：『世間有佛像，用各種珍寶裝飾，非常可愛，可以暫時進入佛塔觀看佛的形像。』當時那位王子聽從善友的話，進入佛塔觀看佛像，見到佛像的莊嚴相好，就對比丘說：『佛像的端莊美好尚且如此，更何況佛的真身？』說了這些話后，比丘告訴他說：『你現在見到佛像，如果不能禮拜，應當稱念：「南無佛！（Namo Buddha，皈依佛）」』當時王子合掌恭敬地稱念：『南無佛！』回到宮中，心中念念不忘佛塔中的佛像，就在當晚的後半夜，夢見佛。

【English Translation】 English version: 'Having upheld the profound Samadhi (state of meditative concentration) of Buddha Recitation, upon attaining the Samadhi, all Buddhas appeared before me and bestowed predictions (Vyakarana, prophecy of future Buddhahood). To the east is a country named Wonderful Joy (Myo喜), where there is a Buddha named Akshobhya (Immovable One), who is the first Bhikshu (monk)! To the south is a country named Joyful, where the Buddha is named Treasure Appearance, who is the second Bhikshu! To the west is a country named Ultimate Bliss (Sukhavati), where the Buddha is named Amitayus (Infinite Life), who is the third Bhikshu! To the north is a country named Lotus Adornment, where the Buddha is named Subtle Sound, who is the fourth Bhikshu!'

At that time, the Four Tathagatas (Buddhas)! Each extended their right hand and stroked Ananda's (one of the ten principal disciples of the Buddha) head, saying, 'Dharma Prince! You should uphold the Buddha's words and widely proclaim them to all sentient beings in the future.' After saying this three times, they each emitted light and returned to their respective Buddha lands.

The flowers scattered by Bodhisattva Ratnakara (Treasure Accumulation), which remained above Ananda, transformed into clouds of flowers that filled the ten directions. Within each cloud were countless manifested Buddhas, each extending their right hand and stroking Ananda's head, saying, 'Dharma Prince! All the manifested bodies of the Buddhas and Tathagatas are just like us, without any difference. Now that you have personally witnessed this, you should widely and distinctly explain it to all sentient beings in the future, enabling them to cultivate Buddha Recitation. If those who recite the Buddha see the manifested Buddhas, it will be no different from what you see now. If there are sentient beings who hear what you say, it will be as if they have seen the Buddha and can eliminate immeasurable sins.'

At that time, Bodhisattva Ratnakara said to the Buddha, 'World Honored One! I recall that in the immeasurable past, there was a Buddha World Honored One also named Sakyamuni (founder of Buddhism)! After that Buddha's Parinirvana (death), there was a prince named Golden Banner, who was arrogant, held wrong views, and did not believe in the Proper Dharma. A knowledgeable Bhikshu named Fixed Freedom told the prince, 'In the world, there are Buddha images adorned with various treasures, which are extremely lovely. You can temporarily enter the pagoda to view the Buddha's form.' At that time, the prince followed the words of the good friend and entered the pagoda to view the image. Seeing the auspicious marks of the image, he said to the Bhikshu, 'The Buddha's image is already so dignified and beautiful, how much more so is the Buddha's true body?' After saying these words, the Bhikshu told him, 'Now that you have seen the image, if you cannot prostrate, you should recite, 'Namo Buddha! (Homage to the Buddha)' At that time, the prince respectfully joined his palms and recited, 'Namo Buddha!' Returning to the palace, he constantly remembered the image in the pagoda, and in the latter part of that night, he dreamed of the Buddha.

像。見佛像故心大歡喜，舍離邪見歸依三寶，隨壽命終，由前入塔稱南無佛因緣功德，恒得值遇九百萬億那由他佛，于諸佛所常勤精進，逮得甚深念佛三昧，三昧力故諸佛現前為其授記，從是以來百萬阿僧祇劫不墮惡道，乃至今日獲得甚深首楞嚴三昧。爾時王子，今我財首是也！」如是等諸大菩薩其數無量，各說本緣依唸佛得，如《本生經》說。

爾時世尊告諸大眾：「我念過去無數劫時，爾時有佛，號栴檀窟莊嚴如來、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！十號具足。在閻浮提諸德山中，于彼山中出家學道，足滿七劫成阿耨多羅三藐三菩提。爾時彼世有二童子，多聞無厭遊行國界問諸婆羅門。時有一婆羅門名牢度叉伽，告言：『童子！世間有佛名栴檀窟，汝等二人可詣彼所求論義法。』時二童子，長者名為一切喜見，第二童子名勇猛鎧，共詣佛所，各持天華共散如來。爾時世尊寂然禪定，入三昧王三昧身心不動，普現一切諸佛色身，光明無數如般若波羅蜜說。時二童子見佛色身及見光明，即時超越那由他恒河沙阿僧祇劫生死之罪，恒得值遇無量無數百千諸佛，于諸佛所修行甚深念佛三昧，現前得見十方諸佛，為其演說不退法輪。爾時第一童子豈異人乎？今彌勒菩薩是

【現代漢語翻譯】現代漢語譯本：見到佛像的緣故，內心非常歡喜，捨棄邪見歸依三寶。隨其壽命終結，由於之前進入佛塔稱念『南無佛』的因緣功德，恒常能夠值遇九百萬億那由他的佛，在諸佛之處常常勤奮精進，獲得甚深的唸佛三昧。因為三昧的力量，諸佛現前為他授記。從此以後，百萬阿僧祇劫不墮入惡道，乃至今日獲得甚深的首楞嚴三昧。當時的王子，就是現在的財首菩薩！』像這樣的大菩薩數量無量，各自述說自己本來的因緣，都是依靠唸佛而得到的，正如《本生經》所說。

那時，世尊告訴大眾：『我回憶過去無數劫時，那時有佛，名為栴檀窟莊嚴如來（Tandanakuta-vyuha-tathagata，如來十號之一）、應供（Arhat，應受人天供養）、正遍知（Samyaksambuddha，真正全面覺知一切法）、明行足（Vidyacarana-sampanna，具有圓滿的智慧和德行）、善逝（Sugata，以智慧到好處去）、世間解（Lokavidu，瞭解世間一切事理）、無上士（Anuttara，無上的導師）、調御丈夫（Purusa-damya-sarathi，能調御一切眾生的大丈夫）、天人師（Sasta deva-manusyanam，天和人的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，世間最尊貴的人）！十種稱號都具備。在閻浮提（Jambudvipa，我們所居住的這個世界）的諸德山中，在那座山中出家學道，足足滿了七劫才成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。那時，那個世界有兩位童子，爲了廣聞佛法而不滿足，在各個國界詢問婆羅門。當時有一位婆羅門名叫牢度叉伽（Laudrakshaka），告訴他們說：『童子！世間有佛名為栴檀窟莊嚴如來，你們二人可以去他那裡求論義法。』當時兩位童子，年長的名為一切喜見（Sarva-harsa-darsana），第二位童子名為勇猛鎧（Vira-varma），一同前往佛所，各自拿著天華共同散在如來身上。那時，世尊寂然禪定，進入三昧王三昧，身心不動，普遍顯現一切諸佛的色身，光明無數，正如《般若波羅蜜經》所說。當時兩位童子見到佛的色身以及光明，立即超越那由他恒河沙阿僧祇劫（Nayuta-ganga-nadi-asankhyeya-kalpa，極長的時間單位）的生死之罪，恒常能夠值遇無量無數百千諸佛，在諸佛之處修行甚深的唸佛三昧，現前得見十方諸佛，諸佛為他們演說不退轉的法輪。當時的第一位童子難道是別人嗎？就是現在的彌勒菩薩（Maitreya Bodhisattva）！』

【English Translation】 English version: 'Because of seeing the Buddha image, their hearts were filled with great joy, they abandoned wrong views and took refuge in the Three Jewels. At the end of their lives, due to the merit and virtue of entering the pagoda and reciting 'Namo Buddha', they were constantly able to encounter nine million trillion nayutas of Buddhas. In the presence of these Buddhas, they were always diligent and assiduous, attaining the profound Samadhi of Buddha Recitation. Because of the power of Samadhi, the Buddhas appeared before them and bestowed predictions upon them. From then on, for a million asankhyeya kalpas, they did not fall into evil paths, and even today, they have attained the profound Shurangama Samadhi. That prince at that time is now the Bodhisattva Wealth Chief!' Countless great Bodhisattvas like these each recounted their original causes and conditions, all obtained through Buddha Recitation, as described in the Jataka tales.

At that time, the World Honored One told the assembly: 'I recall countless kalpas ago, there was a Buddha named Chandanakuta-vyuha-tathagata (One of the ten titles of a Tathagata), Arhat (Worthy of offerings from gods and humans), Samyaksambuddha (Perfectly and Completely Enlightened One), Vidyacarana-sampanna (Endowed with perfect wisdom and conduct), Sugata (Well-gone), Lokavidu (Knower of the world), Anuttara (Unsurpassed), Purusa-damya-sarathi (Tamer of beings), Sasta deva-manusyanam (Teacher of gods and humans), Buddha (Enlightened One), Bhagavan (World Honored One)! Complete with all ten titles. In Jambudvipa (The world we live in), among the Zhude mountains, he renounced his home and practiced the Way in that mountain, completing seven kalpas before attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At that time, there were two boys in that world who were insatiable in their desire to hear the Dharma and asked the Brahmins in various realms. There was a Brahmin named Laudrakshaka who told them: 'Boys! There is a Buddha in the world named Chandanakuta-vyuha-tathagata, you two can go to him to seek the Dharma of debate.' At that time, the two boys, the elder named Sarva-harsa-darsana (All-Joyful Vision), and the second boy named Vira-varma (Heroic Armor), went together to the Buddha's place, each holding heavenly flowers and scattering them upon the Tathagata. At that time, the World Honored One was in silent meditation, entering the Samadhi King Samadhi, his body and mind unmoving, universally manifesting the forms of all Buddhas, with countless lights, as described in the Prajna Paramita Sutra. At that time, the two boys, upon seeing the Buddha's form and light, immediately transcended the sins of birth and death for nayuta-ganga-nadi-asankhyeya-kalpas (Extremely long time units), and were constantly able to encounter countless hundreds of thousands of Buddhas. In the presence of these Buddhas, they practiced the profound Samadhi of Buddha Recitation, and directly saw the Buddhas of the ten directions, who expounded the irreversible Dharma wheel for them. Is the first boy at that time anyone else? He is now the Bodhisattva Maitreya!'

！第二童子今我釋迦牟尼是！我與賢劫諸菩薩，曾於過去栴檀窟佛所，聞是諸佛色身變化觀佛三昧海，以是因緣功德力故，超越九百萬億阿僧祇劫生死之罪，於此賢劫次第成佛，最後樓至如來亦於此處說觀佛三昧。」

佛告阿難：「此觀佛三昧，是一切眾生犯罪者藥、破戒者護、失道者導、盲冥者眼、愚癡者慧、黑闇者燈、煩惱賊中是勇健將，諸佛世尊之所遊戲，首楞嚴等諸大三昧始出生處。」

佛告阿難：「汝今善持慎勿忘失，過去未來三世諸佛，是諸世尊皆說如是念佛三昧，我與賢劫諸大菩薩，因是念佛三昧力故，得一切智威神自在，如是十方無量諸佛，皆由此法成三菩提。」

爾時尊者阿難佛神力故，自識宿命無數劫事，白佛言：「世尊！我念過去無數億劫，有佛世尊名日月燈明，十號具足。我于彼世見佛如來放大光明，其光遍照十方世界，皆作金色，一一光中有諸化佛，我見是已身心歡喜稱：『南無佛！』從是以來常得值遇百千諸佛聞佛說法，猶如瀉水置之異器憶持不忘，是故我今得見世尊親自供侍。」作是語已說諸偈頌，讚歎諸佛微妙色身。

爾時空中有無數佛皆現光明，身身毛孔中所出化佛如釋迦文，皆告阿難言：「法子！汝今持是觀佛三昧，廣為一切大眾分別，令諸凡夫種見

【現代漢語翻譯】現代漢語譯本：『第二童子，現在我釋迦牟尼（Sakyamuni，能仁寂默）是！我與賢劫（Bhadrakalpa，賢善之劫）諸菩薩，曾在過去栴檀窟佛（Sandalwood Cave Buddha）處，聽聞這諸佛色身變化觀佛三昧海（Samadhi of Observing the Buddha's Physical Body and its Transformations），以這因緣功德力，超越九百萬億阿僧祇劫（asamkhya-kalpa，無數劫）生死之罪，於此賢劫次第成佛，最後樓至如來（Rocana Buddha，光明遍照如來）也於此處說觀佛三昧。』

佛告訴阿難（Ananda，慶喜）: 『這觀佛三昧，是一切眾生犯罪者的藥、破戒者的護、失道者的引導、盲冥者的眼、愚癡者的慧、黑暗者的燈、煩惱賊中的勇健將，諸佛世尊所遊戲之處，首楞嚴（Surangama，一切事究竟堅固）等諸大三昧開始出生的地方。』

佛告訴阿難: 『你現在好好地受持，千萬不要忘記喪失。過去、未來、現在三世諸佛，這些世尊都說這樣的唸佛三昧（Buddhanusmrti-samadhi，憶念佛陀的三昧），我與賢劫諸大菩薩，因為這唸佛三昧力的緣故，得到一切智（sarvajna，對一切法無所不知的智慧）威神自在，像這樣十方無量諸佛，都由此法成就三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

這時尊者阿難因為佛的神力，自己認識到宿命無數劫的事情，對佛說: 『世尊！我憶念過去無數億劫，有佛世尊名日月燈明（Candrasuryapradipa Buddha），十號具足。我在那個世界見佛如來放大光明，那光明遍照十方世界，都變成金色，每一道光中有諸化佛，我見到這些身心歡喜，稱念：『南無佛（Namo Buddhaya，皈依佛）！』從那以後常常能夠遇到百千諸佛，聽聞佛說法，猶如傾瀉水放置在不同的器皿中，記憶保持不忘，因此我今天能夠見到世尊親自供養侍奉。』說完這些話后，說了諸偈頌，讚歎諸佛微妙色身。

這時空中有無數佛都顯現光明，身身毛孔中所出化佛如釋迦文，都告訴阿難說：『法子！你現在受持這觀佛三昧，廣泛地為一切大眾分別解說，令諸凡夫種下見佛的因緣。』

【English Translation】 English version: 『Second Child, now I, Sakyamuni (Sakyamuni, the capable and silent one), am! I, along with the Bodhisattvas of this Bhadrakalpa (Bhadrakalpa, the Auspicious Aeon), once at the place of Sandalwood Cave Buddha, heard about this Samadhi of Observing the Buddha's Physical Body and its Transformations. Because of this cause, condition, and the power of merit, we transcended the sins of birth and death for nine million trillion asamkhya-kalpas (asamkhya-kalpa, countless eons), and in this Bhadrakalpa, we will successively become Buddhas. Finally, Rocana Buddha (Rocana Buddha, the Buddha of Universal Illumination) will also speak about the Samadhi of Observing the Buddha here.』

The Buddha told Ananda (Ananda, Joyful): 『This Samadhi of Observing the Buddha is the medicine for all sentient beings who commit offenses, the protector for those who break precepts, the guide for those who lose their way, the eyes for the blind and ignorant, the wisdom for the foolish, the lamp for the darkness, the brave general among the thieves of afflictions, the place where all Buddhas, World Honored Ones, play, and the place where great samadhis such as Surangama (Surangama, ultimate firmness in all matters) begin to arise.』

The Buddha told Ananda: 『Now, hold this well and do not forget or lose it. All the Buddhas of the past, future, and present, all these World Honored Ones, speak of this Buddha-Recollection Samadhi (Buddhanusmrti-samadhi, the samadhi of recollecting the Buddha). I and the great Bodhisattvas of this Bhadrakalpa, because of the power of this Buddha-Recollection Samadhi, attain the all-knowing wisdom (sarvajna, wisdom that knows everything about all dharmas), majestic power, and freedom. Like this, the countless Buddhas in the ten directions all attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete, and perfect enlightenment) through this Dharma.』

At that time, the Venerable Ananda, through the Buddha's spiritual power, recognized his past lives and countless eons of events. He said to the Buddha: 『World Honored One! I remember countless billions of eons ago, there was a Buddha, World Honored One, named Candrasuryapradipa Buddha (Candrasuryapradipa Buddha), complete with the Ten Titles. In that world, I saw the Buddha, the Thus Come One, emit great light, which illuminated the ten directions, all turning golden. In each ray of light, there were transformation Buddhas. Seeing this, my body and mind rejoiced, and I proclaimed: 『Namo Buddhaya (Namo Buddhaya, Homage to the Buddha)!』 Since then, I have often encountered hundreds of thousands of Buddhas, hearing the Buddha speak the Dharma, like pouring water into different vessels, remembering and retaining it without forgetting. Therefore, today I am able to see the World Honored One and personally offer service.』 After saying these words, he spoke verses, praising the subtle and wonderful physical bodies of the Buddhas.

At that time, countless Buddhas in the sky all manifested light. The transformation Buddhas emerging from the pores of their bodies were like Sakyamuni. They all told Ananda: 『Dharma Son! Now, hold this Samadhi of Observing the Buddha, and widely explain it to all the masses, so that all ordinary beings may plant the causes and conditions for seeing the Buddha.』

佛因。」說是語已化佛不現。

爾時世尊為囑累此事故，住立空中威儀自在，作十八變顯一切光，告阿難言：「若有眾生欲觀佛者，當如此觀。」佛說此語時，十二億天子得唸佛三昧，現前受記。

觀像品第九

爾時會中有菩薩摩訶薩名曰彌勒，即從座起，偏袒右肩頂禮佛足，脫身瓔珞奉上如來，以真珠華散佛世尊及文殊師利，所散瓔珞自然踴住于虛空中，化成八萬億寶臺，一一臺中有百億釋迦文佛，皆放光明普現色身，山林河海一切眾生所有妙色，星宿日月諸須彌山，諸天龍神及諸宮殿亦于中現，五通神仙百億咒術，九十五種諸邪見道，醫方技藝工巧文詠，皆於一毛顯現此事，世間邪見穢欲眾生所希見者，亦于光明悉自踴出。地獄、畜生、諸阿修羅，八難、四倒諸不祥事，受報好醜亦於此相自得覺知。所散珠華住佛上者，化作百億白色光明；住文殊上者，化作百千億微妙色光。此諸光明互相交絡，如大龍王蟠身相向，一一光中五億寶光，如僧伽梨割截分明，以金色光縫持令住，縷出入處生四寶華；一一華中賢劫菩薩結加趺坐，十方諸佛及諸化佛坐寶蓮華，為此賢劫諸大菩薩說般舟甚深三昧，亦贊觀佛最初因緣，惟無三昧唸佛境界金剛譬定。說是法已是諸如來各申右手摩阿難頂告言：「法子！汝今

【現代漢語翻譯】佛說：『因為這個緣故。』說完這話，佛就化去不再顯現。

這時，世尊爲了囑託這件事，住立在空中，威儀自在，示現十八種變化，顯現一切光明，告訴阿難說：『如果有眾生想要觀佛，應當這樣觀。』佛說這話時，十二億天子得到唸佛三昧（Samadhi，一種精神集中狀態），在佛前得到授記（Vyakarana，預言未來成佛）。

觀像品第九

這時，法會中有一位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）名叫彌勒（Maitreya，未來佛），即從座位上站起，袒露右肩，頂禮佛足，脫下身上的瓔珞（Necklace），奉獻給如來（Tathagata，佛的稱號），用真珠華散在佛世尊和文殊師利（Manjushri，智慧的象徵）身上。所散的瓔珞自然踴躍停住在虛空中，化成八萬億寶臺，每一座寶臺中都有百億釋迦文佛（Sakyamuni Buddha，現在佛），都放出光明，普遍顯現色身，山林河海一切眾生所有美妙的顏色，星宿日月諸須彌山（Mount Sumeru，佛教宇宙觀中的聖山），諸天龍神及諸宮殿也都在其中顯現，五通神仙百億咒術，九十五種諸邪見道，醫方技藝工巧文詠，都在一毛孔中顯現這件事，世間邪見污穢慾望的眾生所希望見到的，也在光明中全部踴躍而出。地獄、畜生、諸阿修羅（Asura，一種神道），八難、四倒諸不祥的事，受報的好壞也在此相中自己能夠覺知。所散的珠華停留在佛身上，化作百億白色光明；停留在文殊身上，化作百千億微妙色光。這些光明互相交錯纏繞，如大龍王盤繞身體相對，每一道光中有五億寶光，如僧伽梨（Sanghati，僧侶的袈裟）割截分明，用金色光縫合保持住，縷線出入之處生出四寶華；每一朵華中賢劫（Bhadrakalpa，現在這個賢劫）菩薩結跏趺坐，十方諸佛及諸化佛坐在寶蓮華上，為這些賢劫諸大菩薩說般舟（Pratyutpanna，現在佛現在眼前）甚深三昧，也讚歎觀佛最初的因緣，只有無三昧唸佛境界金剛譬如堅定。說完法后，這些如來各自伸出右手摩阿難（Ananda，佛陀的十大弟子之一）的頭頂告訴他說：『法子！你現在』

【English Translation】 The Buddha said, 'It is for this reason.' Having spoken these words, the Buddha transformed and disappeared.

At that time, the World Honored One, in order to entrust this matter, stood in the air with dignified ease, manifesting eighteen transformations and displaying all kinds of light, and said to Ananda (one of the ten major disciples of the Buddha): 'If there are sentient beings who wish to contemplate the Buddha, they should contemplate in this way.' When the Buddha spoke these words, twelve billion devas (deities) attained the Samadhi (a state of mental concentration) of Buddha-Recollection and received predictions (Vyakarana, a prophecy of future Buddhahood) before the Buddha.

Chapter Nine: Contemplating the Image

At that time, in the assembly, there was a Bodhisattva-Mahasattva (a great Bodhisattva) named Maitreya (the future Buddha), who immediately rose from his seat, bared his right shoulder, prostrated himself at the Buddha's feet, removed the necklace (Necklace) from his body, and offered it to the Tathagata (a title of the Buddha), scattering true pearl flowers upon the World Honored One and Manjushri (symbol of wisdom). The scattered necklaces naturally leaped up and remained in the empty space, transforming into eighty billion jeweled platforms. Each platform contained one hundred billion Sakyamuni Buddhas (the present Buddha), all emitting light and universally manifesting their physical forms. All the wonderful colors of mountains, forests, rivers, seas, and all sentient beings, the stars, the sun, the Mount Sumeru (the sacred mountain in Buddhist cosmology), the devas, dragons, spirits, and their palaces also appeared within them. Five kinds of transcendent immortals, one hundred billion mantras, ninety-five kinds of heretical paths, medical techniques, skillful arts, and elegant verses all manifested this event in a single pore. What worldly heretical and defiled beings hoped to see also leaped forth entirely from the light. The hells, animals, Asuras (a type of deity), the eight difficulties, the four inversions, and all inauspicious events, as well as the good and bad results of karmic retribution, could be known through this image. The pearl flowers scattered upon the Buddha transformed into one hundred billion white lights; those scattered upon Manjushri transformed into one hundred trillion subtle colored lights. These lights intertwined with each other, like great dragon kings coiling their bodies facing each other. Within each light were five hundred million jeweled lights, as distinct as the segments of a Sanghati (a monk's robe), held together by golden light, with threads entering and exiting, producing four jeweled flowers. Within each flower, Bodhisattvas of the Bhadrakalpa (the present fortunate eon) sat in full lotus posture. Buddhas of the ten directions and all transformation Buddhas sat on jeweled lotus flowers, speaking the profound Pratyutpanna (the samadhi of encountering the Buddhas of the present) Samadhi to these great Bodhisattvas of the Bhadrakalpa, and also praised the initial causes and conditions for contemplating the Buddha, only the diamond-like determination of the Buddha-Recollection Samadhi is unsurpassed. After speaking this Dharma, these Tathagatas each extended their right hands and stroked the crown of Ananda's (one of the ten major disciples of the Buddha) head, saying, 'Son of Dharma! You now'

應當善持佛語慎勿忘失。」爾時彌勒菩薩白佛言：「世尊！惟愿天尊大慈大悲，憐愍一切未來世中，多有眾生造不善業，佛不現在，何所依怙可除罪咎？」

佛告彌勒：「阿逸多！諦聽諦聽善思念之！如來滅后多有眾生，以不見佛作諸惡法，如是等人當令觀像，若觀像者，與觀我身等無有異。」說是語時空中有華，十方諸佛住立空中，叉手合掌贊言：「善哉佛子！善問此事，惟釋迦文救世苦者，為諸末後盲冥眾生說觀像法，今正是時慎勿疑慮。」彌勒菩薩重更慇勤勸請世尊說觀像法。

爾時世尊放常光明照尼拘樓陀精舍及十方國，皆作金色，佛神力故令金色地分為二分，一一分中五百億佛，從下方界皆自踴出住立空中，合掌讚歎彌勒菩薩摩訶薩言：「善哉佛子！乃能憐愍未來眾生生末法者，勸請世尊說觀像相。」時諸化佛說此語已，踴身虛空作十八變。釋迦文佛即自微笑，笑時口中生大蓮華，其華有光如合百億日月星宿，眾宿月間百億化佛，結加趺坐坐師子床。

爾時釋迦文佛告彌勒菩薩言：「諦聽諦聽，善思念之！如來今者為未來世五苦眾生、犯禁比丘、不善惡人、五逆誹謗、行十六種惡律儀者，為如是等說除罪法。」

爾時阿難白佛：「世尊！佛涅槃后此等愚人，無依無怙無歸依處，云

【現代漢語翻譯】現代漢語譯本：'應當善於受持佛的教誨，謹慎不要忘記和丟失。'當時，彌勒菩薩（Maitreya Bodhisattva，未來佛）對佛說：'世尊！只願天尊您大慈大悲，憐憫一切未來世中，很多眾生造作不善的惡業，佛陀不在世的時候，他們依靠什麼，才能消除罪過呢？' 佛告訴彌勒（Maitreya）：'阿逸多（Ajita，彌勒菩薩的另一個名字）！仔細聽，仔細聽，好好思考！如來佛涅槃之後，很多眾生因為看不見佛，就做各種惡事。對於這樣的人，應當讓他們觀看佛像。如果觀看佛像，就和觀看我的真身一樣，沒有什麼區別。' 佛說這些話的時候，天空中飄落鮮花，十方諸佛站立在空中，雙手合掌讚歎說：'太好了，佛子！你問的這件事太好了，只有釋迦文（Sakyamuni）佛才能救世間的苦難，為那些末法時代盲昧無知的眾生宣說觀看佛像的方法，現在正是時候，不要疑惑。' 彌勒菩薩再次慇勤地勸請世尊宣說觀看佛像的方法。當時，世尊放出常有的光明，照亮尼拘樓陀精舍（Nigrodha Monastery）和十方國土，都變成金色。因為佛的神力，讓金色的地面分成兩部分，每一部分中都有五百億佛，從下方的世界各自涌出，站立在空中，合掌讚歎彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva）說：'太好了，佛子！你能夠憐憫未來世中出生在末法時代的眾生，勸請世尊宣說觀看佛像的方法。' 當這些化佛說完這些話之後，踴身到虛空中，示現十八種變化。釋迦文佛（Sakyamuni Buddha）就自己微笑，微笑的時候，口中生出巨大的蓮花，蓮花的光芒就像合起來的百億個太陽、月亮和星宿。在眾星和月亮之間，有百億化佛，結跏趺坐，坐在獅子座上。當時，釋迦文佛（Sakyamuni Buddha）告訴彌勒菩薩（Maitreya Bodhisattva）說：'仔細聽，仔細聽，好好思考！如來我現在為未來世受五種苦難的眾生、犯戒的比丘、不善良的惡人、犯五逆罪和誹謗佛法的人、以及修行十六種惡律儀的人，為這些人宣說消除罪過的方法。' 當時，阿難（Ananda）問佛：'世尊！佛陀涅槃之後，這些愚昧的人，沒有依靠，沒有救助，沒有歸依之處，該怎麼辦呢？'

【English Translation】 English version: 'You should be good at upholding the Buddha's teachings, and be careful not to forget or lose them.' At that time, Maitreya Bodhisattva (the future Buddha) said to the Buddha: 'World Honored One! I only wish that the Heavenly Honored One would be greatly compassionate and have pity on all sentient beings in the future world who commit unwholesome deeds. When the Buddha is not in the world, what can they rely on to eliminate their sins?' The Buddha told Maitreya: 'Ajita (another name for Maitreya Bodhisattva)! Listen carefully, listen carefully, and think it over carefully! After the Tathagata (another name for Buddha) enters Nirvana, many sentient beings will commit all kinds of evil deeds because they cannot see the Buddha. For such people, they should be made to contemplate the Buddha's image. If they contemplate the Buddha's image, it is no different from contemplating my true body.' When the Buddha spoke these words, flowers fell from the sky, and Buddhas from the ten directions stood in the sky, joining their palms and praising: 'Excellent, Buddha's son! You have asked a very good question. Only Sakyamuni (Sakyamuni) Buddha can save the suffering of the world, and for those ignorant sentient beings in the Dharma Ending Age, he will explain the method of contemplating the Buddha's image. Now is the right time, do not doubt.' Maitreya Bodhisattva earnestly requested the World Honored One to explain the method of contemplating the Buddha's image again. At that time, the World Honored One emitted constant light, illuminating the Nigrodha Monastery and the ten directions of the country, all of which turned golden. Because of the Buddha's divine power, the golden ground was divided into two parts, and in each part there were five hundred billion Buddhas, each emerging from the lower world, standing in the sky, joining their palms and praising Maitreya Bodhisattva-Mahasattva: 'Excellent, Buddha's son! You are able to have compassion for sentient beings who will be born in the Dharma Ending Age in the future, and you have requested the World Honored One to explain the method of contemplating the Buddha's image.' After these manifested Buddhas finished speaking these words, they leaped into the void and manifested eighteen transformations. Sakyamuni Buddha then smiled to himself, and when he smiled, a huge lotus flower grew from his mouth, and the light of the lotus flower was like a hundred billion suns, moons, and stars combined. Among the stars and moons, there were hundreds of billions of manifested Buddhas, sitting in the lotus position on lion thrones. At that time, Sakyamuni Buddha told Maitreya Bodhisattva: 'Listen carefully, listen carefully, and think it over carefully! The Tathagata is now speaking for the sentient beings in the future world who are suffering from the five sufferings, the Bhikkhus (monks) who have broken the precepts, the unkind evil people, those who have committed the five rebellious acts and slandered the Dharma, and those who practice the sixteen kinds of evil precepts, for these people, I will explain the method of eliminating sins.' At that time, Ananda asked the Buddha: 'World Honored One! After the Buddha enters Nirvana, what should these ignorant people do, who have no reliance, no help, and no place to turn to?'

何如來說除罪法？」

佛告阿難：「汝于佛法心未具解，如我在世歸依我者，名歸依佛、名歸依法、名歸依僧。佛滅度后濁惡世中，諸眾生等欲除罪咎，欲于現世得須陀洹至阿羅漢、欲發三菩提心、欲解十二因緣，當勤修習觀佛三昧。」

阿難白佛言：「世尊！如來在世眾生現見，觀佛相好、觀佛光明，尚不了了，況佛滅后佛不現在，當云何觀？」

佛告阿難：「佛滅度后現前無佛，當觀佛像。觀佛像者，若比丘、比丘尼、優婆塞、優婆夷、天龍八部、一切眾生欲觀像者，先入佛塔以好香泥及諸瓦土塗地令凈，隨其力能燒香散華供養佛像，說己過惡禮佛懺悔，如是伏心經一七日。復至眾中塗掃僧地除諸糞穢，向僧懺悔禮眾僧足，復經七日。如是供養心不疲厭，若出家人應誦毗尼，極令通利；若在家人孝養父母恭敬師長，調心令軟。心若不軟當強折伏令心調順，如調象馬不令失御。心柔順已，住于靖處燒眾名香，禮釋迦文而作是言：『南無大德、我大和上、應、正遍知、大悲世尊！愿以慈雲覆護弟子。』作是語已五體投地泣淚像前，從地而起齊整衣服結加趺坐，繫念一處隨前眾生，繫心鼻端、繫心額上、繫心足指。如是種種隨意繫念專置一處，勿令馳散使心動搖，心若動搖舉舌拄腭，閉口閉目叉手端

坐，一日至七日令身安隱，身安隱已然後想像。

「樂逆觀者：從像足指次第仰觀，初觀足指繫心令專，緣佛足指經一七日，閉目開目令了了見金像足指；漸次復觀兩足趺上令了了見；次觀鹿王𨄔，心既專已次第至髻，從髻觀面若不明瞭，復更懺悔倍自苦策，以戒凈故見佛像面，如真金鏡了了分明。作是觀已觀眉間毫，如頗梨珠右旋宛轉，此相現時見佛眉眼，如天畫師之所畫作，見是事已，次觀頂光令分明了，如是眾相名為逆觀。

「順觀像者：從頂上諸䗍文間，一一䗍文繫心諦觀，令心了了見佛䗍文，猶如黑絲右旋宛轉。次觀佛面，觀佛面已，具足觀身漸下至足，如是往返凡十四遍，諦觀一像極令了了，觀一成已出定入定，恒見立像在行者前，見一了了復想二像；見二像已次想三像，乃至想十皆令了了；見十像已想一室內滿中佛像間無空缺；滿一室已復更精進燒香散華，掃塔塗地澡浴眾僧，為父母師長案摩調身，洗浴身體上涂足油，四方乞食得好美者，先上師長分奉父母。作是行已發大誓願：『我今觀佛，以此功德不願人、天、聲聞、緣覺，正欲專求佛菩提道。』發是愿已若實至心求大乘者，當行懺悔；行懺悔已次行請佛；行請佛已次行隨喜；行隨喜已次行迴向；行迴向已次行發願；行發願已正身端坐

【現代漢語翻譯】現代漢語譯本：靜坐，用一天到七天的時間讓身心安穩，身心安穩之後再開始觀想。『樂逆觀』是：從佛像的足趾開始，依次向上觀想，首先觀想足趾，集中意念使之專注，觀想佛的足趾經過一個七天，閉眼和睜眼時都能清楚地看見金像的足趾；然後逐漸觀想兩隻腳的腳背，使之清楚地看見；再觀想鹿王𨄔（佛像胸前的卍字），意念集中后依次向上到髮髻，從髮髻觀想面部，如果看不清楚，就再次懺悔，更加嚴格地要求自己，因為持戒清凈的緣故，就能看見佛像的面容，像真金鏡子一樣清楚明白。做了這樣的觀想后，觀想眉間的白毫相，像頗梨珠（水晶珠）一樣向右旋轉，這個相出現時，就能看見佛的眉毛和眼睛，就像技藝高超的畫師所畫的一樣，看見這些之後，再觀想頭頂的光芒，使之清楚明白，像這樣觀想各種相，叫做逆觀。『順觀像』是：從頭頂上的各個䗍文（佛像頭髮的螺紋）之間，一個一個䗍文集中意念仔細觀想，使意念清楚地看見佛的䗍文，就像黑色的絲線向右旋轉一樣。然後觀想佛的面容，觀想佛的面容之後，完整地觀想身體，逐漸向下到足部，像這樣來回共十四遍，仔細觀想一尊佛像，務必使之非常清楚，觀想一尊佛像成功后，出定和入定的時候，經常能看見站立的佛像在修行者面前，看見一尊佛像清楚后，再觀想兩尊佛像；看見兩尊佛像后，再觀想三尊佛像，乃至觀想到十尊佛像，都使之非常清楚；看見十尊佛像后，觀想一個房間里充滿佛像，中間沒有空隙；充滿一個房間后，再更加精進地燒香散花，打掃佛塔，塗抹地面，為眾僧洗浴，為父母師長按摩調理身體，洗浴身體，在腳上塗油，四處乞食得到美味的食物，先供養師長，再分給父母。做了這些行為后，發下大誓願：『我現在觀想佛，用這個功德不求人、天、聲聞、緣覺的果位，只想專門求取佛的菩提道。』發了這個誓願后，如果真心實意地求取大乘佛法，就應當進行懺悔；進行懺悔后，再進行請佛；進行請佛后，再進行隨喜；進行隨喜后，再進行迴向；進行迴向后，再進行發願；進行發願后，端正身體坐好。

【English Translation】 English version: Sit in meditation, taking one to seven days to make the body and mind peaceful and secure. Once the body and mind are peaceful and secure, then begin to visualize. 『Reverse Contemplation of the Image』 is: Starting from the toes of the Buddha image, contemplate upwards in order, first contemplating the toes, focusing the mind to make it concentrated. Contemplate the Buddha's toes for one period of seven days, so that whether the eyes are closed or open, one can clearly see the toes of the golden image. Gradually contemplate the insteps of both feet, making them clearly visible. Then contemplate the Shrivatsa (auspicious mark on Buddha's chest), once the mind is concentrated, proceed in order to the hair knot. Contemplate the face from the hair knot. If it is not clear, then repent again and be even more strict with oneself. Because of the purity of upholding the precepts, one will be able to see the face of the Buddha image, as clear and distinct as a true golden mirror. After doing this contemplation, contemplate the white hair between the eyebrows, like a crystal pearl rotating to the right. When this mark appears, one will be able to see the Buddha's eyebrows and eyes, as if painted by a skilled artist. After seeing these things, then contemplate the light on the top of the head, making it clear and distinct. Contemplating the various marks in this way is called reverse contemplation. 『Forward Contemplation of the Image』 is: From the spaces between the spiral curls on the top of the head, concentrate the mind on each curl and contemplate carefully, making the mind clearly see the Buddha's curls, like black silk threads rotating to the right. Then contemplate the Buddha's face. After contemplating the Buddha's face, fully contemplate the body, gradually down to the feet. Repeat this process back and forth fourteen times, carefully contemplating one image, making it extremely clear. After successfully contemplating one image, when emerging from and entering into meditation, one will often see the standing Buddha image in front of the practitioner. After seeing one image clearly, then contemplate two images. After seeing two images, then contemplate three images, and so on, until contemplating ten images, making them all very clear. After seeing ten images, contemplate a room filled with Buddha images, with no gaps in between. After filling one room, then be even more diligent in burning incense and scattering flowers, sweeping the pagoda, painting the ground, bathing the Sangha, massaging and adjusting the bodies of parents and teachers, washing the body, applying oil to the feet, and begging for food in all directions, offering the best food obtained first to the teachers, and then sharing it with the parents. After doing these practices, make a great vow: 『Now I contemplate the Buddha, and with this merit, I do not seek the rewards of humans, devas, Shravakas, or Pratyekabuddhas, but only seek the Bodhi path of the Buddha.』 After making this vow, if one truly seeks the Mahayana, then one should practice repentance. After practicing repentance, then practice inviting the Buddha. After practicing inviting the Buddha, then practice rejoicing. After practicing rejoicing, then practice dedicating the merit. After practicing dedicating the merit, then practice making vows. After practicing making vows, sit upright with a straight body.

繫念在前，觀佛境界令漸廣大。一僧坊中滿中佛像，方身丈六，足下蓮華圓光一尋，及通身光摩尼焰相，及眾化佛化佛侍者，光明眾色皆令了了；一僧坊已令心復廣一頃地中滿中佛像。此想成已心得安隱身體悅樂，若行若止心想利故，見一頃地滿中佛像，香華供具及諸幢幡，皆隨像行，以心利故，左右前後盡見像行。心漸廣大，見百頃地滿中佛像，開目閉目皆令心想，想想不絕心心相續，如渴思飲。此想成已見一由旬滿中佛像漸增廣遠，滿百由旬見一切像三十二相、八十隨形好皆悉炳然。此想成已想一閻浮提八千由旬滿中佛像。此想成已次想東方弗婆提界八千六十由旬滿中佛像。此想成已復想西方瞿耶尼界廣八千九百由旬滿中佛像。此想成已復觀北方郁單越界一萬六千由旬滿中佛像。此想成已復更廣遠見百閻浮提滿中佛像。此想成已見百億四天下滿中佛像。此想成已唯除食時除便轉時，一切時中恒見佛像，虛空及地滿中佛像，像像相次間無空缺。念想成已身心歡喜，倍加精進，頂戴恭敬十二部經，于說法者起大師想；于佛法僧起父母想，令心調柔不起瞋想，設瞋恚時當於般若波羅蜜前，五體投地誠心懺悔，如上所說五法次第應行。念想成已閉目叉手端坐正受，更作遠想，滿十方界見一切像，身純金色放大光明。若有犯

【現代漢語翻譯】現代漢語譯本：

心中專注于憶念，觀想佛的境界逐漸廣大。觀想一座僧房中充滿佛像，佛像高一丈六（約合4.8米），足下的蓮花和圓光有一尋（約合2.4米），以及通身的光芒和摩尼寶珠般的火焰紋，還有眾多的化佛和化佛的侍者，所有光明的顏色都清晰可見；觀想一座僧房之後，讓心再擴大，觀想一頃（約合6.7公頃）的土地上充滿佛像。這種觀想成就后，內心會感到安寧，身體感到愉悅，無論是行走還是靜止，因為心中觀想的利益，能看到一頃土地上充滿佛像，香花供品以及各種幢幡，都隨著佛像移動，因為心念的力量，左右前後都能看到佛像移動。心逐漸擴大，看到百頃土地上充滿佛像，睜眼閉眼都讓心中保持觀想，觀想不間斷，心念相續不斷，就像口渴的人渴望飲水一樣。這種觀想成就后，能看到一由旬（約合13-16公里）的範圍內充滿佛像，逐漸增加擴大範圍，直到一百由旬，看到所有佛像都具有三十二相（佛的三十二種殊勝的身體特徵）、八十隨形好（佛的八十種較小的美好特徵），都清晰明亮。這種觀想成就后，觀想整個閻浮提（Jambudvipa，我們所居住的世界）八千由旬的範圍內充滿佛像。這種觀想成就后，接著觀想東方弗婆提（Purvavideha，四大部洲之一）世界八千零六十由旬的範圍內充滿佛像。這種觀想成就后，再觀想西方瞿耶尼（Aparagodaniya，四大部洲之一）世界八千九百由旬的範圍內充滿佛像。這種觀想成就后，再觀想北方郁單越（Uttarakuru，四大部洲之一）世界一萬六千由旬的範圍內充滿佛像。這種觀想成就后，再更加擴大範圍，看到一百個閻浮提充滿佛像。這種觀想成就后，看到百億個四天下（一個須彌山和四大部洲組成的世界）充滿佛像。這種觀想成就后，除了吃飯和大小便的時候，所有時間都能持續看到佛像，虛空和地面都充滿佛像，佛像之間緊密相連，沒有空隙。念想成就后，身心歡喜，更加精進，頂戴恭敬十二部經（佛教經典的不同分類），對於說法的人，生起如同大師一般的敬意；對於佛法僧三寶，生起如同父母一般的敬意，讓心調柔，不起嗔恨的想法，如果生起嗔恨，應當在般若波羅蜜（Prajnaparamita，智慧到彼岸）前，五體投地，誠心懺悔，按照上面所說的五種方法依次修行。念想成就后，閉上眼睛，雙手合十，端正坐好，進入正受（禪定狀態），再進行更遠大的觀想，在充滿十方世界中看到所有佛像，身體純金色，放出巨大的光明。如果有人犯犯戒者，當想自身如羅剎形，手執鐵杖，口中火燃，眼如掣電，來至我前欲打我時，尋復自想我身如佛，放大光明照觸彼身，尋時彼人如融冰泮，尋復更想彼羅剎形，還如本像，心生憐愍，如是觀想，設犯重禁亦得除滅。若人臨命終時，為作如是十六觀想，必生凈土上品之上。

【English Translation】 English version:

With mindfulness foremost, contemplate the Buddha's realm, gradually expanding it. Visualize a monastery filled with Buddha images, each sixteen feet tall, with a lotus flower and a halo of one fathom beneath their feet, and radiating light with mani-jewel-like flames, along with numerous manifested Buddhas and attendants. Clearly perceive all the colors of the light. After visualizing one monastery, expand your mind further to visualize a field of one qing (approximately 6.7 hectares) filled with Buddha images. When this visualization is accomplished, the mind will feel peaceful and the body joyful. Whether walking or standing still, due to the benefit of this mental visualization, you will see the field of one qing filled with Buddha images, along with offerings of incense and flowers, and various banners, all moving with the images. Due to the power of the mind, you will see the images moving to the left, right, front, and back. Gradually expand your mind to see a hundred qing of land filled with Buddha images. Whether your eyes are open or closed, maintain this mental visualization, without interruption, with continuous mindfulness, like a thirsty person longing for water. When this visualization is accomplished, you will see a yojana (approximately 13-16 kilometers) filled with Buddha images, gradually increasing the range until you see a hundred yojanas, with all the images clearly displaying the thirty-two major marks (thirty-two auspicious bodily characteristics of a Buddha) and eighty minor marks (eighty minor perfections of a Buddha). When this visualization is accomplished, visualize the entire Jambudvipa (the world we inhabit), spanning eight thousand yojanas, filled with Buddha images. After this visualization is accomplished, then visualize the eastern Purvavideha (one of the four continents) world, spanning eight thousand and sixty yojanas, filled with Buddha images. After this visualization is accomplished, then visualize the western Aparagodaniya (one of the four continents) world, spanning eight thousand nine hundred yojanas, filled with Buddha images. After this visualization is accomplished, then visualize the northern Uttarakuru (one of the four continents) world, spanning sixteen thousand yojanas, filled with Buddha images. After this visualization is accomplished, expand the range further to see a hundred Jambudvipas filled with Buddha images. After this visualization is accomplished, see a hundred billion four-world systems (a world system consisting of Mount Sumeru and the four continents) filled with Buddha images. After this visualization is accomplished, except during meals and times of excretion, constantly see Buddha images at all times. The sky and the earth are filled with Buddha images, closely connected without any gaps. When the mindfulness visualization is accomplished, the body and mind will be joyful, and you will become even more diligent. Reverently honor the twelve divisions of scriptures (different classifications of Buddhist texts), and regard those who teach the Dharma with the respect due to a great master. Regard the Three Jewels (Buddha, Dharma, Sangha) with the reverence due to parents, making the mind gentle and free from anger. If anger arises, prostrate with the five limbs (forehead, two hands, two knees) before the Prajnaparamita (Perfection of Wisdom), sincerely repent, and practice the five methods described above in sequence. When the mindfulness visualization is accomplished, close your eyes, join your palms, sit upright, and enter into right samadhi (a state of meditative absorption). Then, engage in a more expansive visualization, seeing all the images filling the ten directions, with bodies of pure gold radiating great light. If someone commits a transgression, visualize yourself as a Rakshasa (a type of demon) holding an iron staff, with fire burning in your mouth and eyes like lightning, coming before you to strike you. Immediately visualize yourself as a Buddha, emitting great light that touches their body. Instantly, that person will melt away like ice. Then, visualize the Rakshasa form returning to its original appearance, and generate compassion. By visualizing in this way, even grave offenses can be eradicated. If a person is near death, performing these sixteen visualizations will ensure rebirth in the Pure Land, in the highest of the upper grades.

戒作不善者，先身犯戒及以今身，見諸佛像或黑或白；以懺悔故漸見紅色，見紅色已漸見金色；見金色已身心歡喜，勸請諸像使放光明，起此想時念想利故見一切像，舉身毛孔皆放光明，一一光明百億寶色；一一色中無量雜色，微妙境界悉自踴出，此念想成，名觀立像。」

佛告阿難：「如是觀者名為正觀，若異觀者名為邪觀。余相現者別境界出，當疾除之。作是觀者，除卻六十億劫生死之罪，亦名見佛，于未來世心想利故值遇賢劫千佛世尊，為其和上，于佛法中次第出家，一一佛所見佛身相了了分明，聞佛說法憶持不忘，于星宿劫光明佛所現前受記，粗心觀像尚得如是無量功德，況復繫念觀佛眉間白毫相光？」說是語時，大梵天王無量梵眾，持諸天華奉散世尊！脫身瓔珞以奉上佛！其華如雲在空中住，所上瓔珞變成金臺，于金臺中有金色光，其光變為七佛尊像，端嚴微妙色相悉具。

䗍髻梵王長跪合掌，勸請世尊而作是言：「如來大悲慈愍眾生，愿為來世盲冥眾生，具足演說觀像相法，令諸眾生依佛所說恒得值遇諸佛世尊得唸佛三昧，三昧力故令諸眾生遠離罪惡，以罪滅故現見諸佛。」

佛告梵王：「如是如是！如汝所說。」

爾時世尊復為來世諸眾生故，更說觀像坐法：「觀像坐者：至

【現代漢語翻譯】現代漢語譯本戒除作惡之人，前世犯戒以及今生犯戒，（將會）見到諸佛的形象，或者黑色或者白色；因為懺悔的緣故，逐漸見到紅色，見到紅色之後逐漸見到金色；見到金色之後身心歡喜，勸請諸佛像放出光明，生起這種想法的時候，因爲念想的力量，見到一切佛像，全身的毛孔都放出光明，每一個光明都有百億種寶色；每一種寶色中又有無量的雜色，微妙的境界全部自己涌現出來，這種念想成就，叫做觀立像。

佛告訴阿難：（像這樣）觀想的，叫做正觀，如果不是這樣觀想的，叫做邪觀。其餘的景象出現，是其他的境界出現，應當迅速去除它。作這種觀想的人，可以消除六十億劫生死輪迴的罪過，也可以叫做見佛，在未來世因為心想的力量，值遇賢劫千佛世尊，（千佛世尊）作為他們的和尚（Upadhyaya，親教師），在佛法中次第出家，在每一尊佛那裡，見到佛的身相清清楚楚、明明白白，聽聞佛說法憶持不忘，在星宿劫光明佛那裡，現前得到授記，粗略地觀想佛像尚且能夠得到這樣無量的功德，更何況是繫念觀想佛眉間的白毫相光呢？』說完這些話的時候，大梵天王和無量的梵眾，拿著諸天的鮮花，奉獻散佈給世尊！脫下身上的瓔珞，用來奉獻給佛！這些鮮花像云一樣停留在空中，所奉獻的瓔珞變成金臺，在金臺中又有金色的光芒，這些光芒變為七佛尊像，端莊美好，各種色相全部具備。

䗍髻梵王（Gagga Brahmā，梵天之王）長跪合掌，勸請世尊並且這樣說：『如來大慈大悲，憐憫眾生，希望爲了未來世盲昧的眾生，詳細地演說觀像的方法，讓眾生依靠佛所說的，恒常能夠值遇諸佛世尊，得到唸佛三昧（Samādhi，禪定），因為三昧的力量，讓眾生遠離罪惡，因為罪惡滅除的緣故，顯現見到諸佛。』

佛告訴梵王：『是這樣的，是這樣的！就像你所說的。』

這時世尊又爲了未來世的眾生，再次宣說觀像坐法：『觀像坐者：

【English Translation】 English version 'Those who abstain from doing evil, having violated precepts in previous lives and in this life, will see images of Buddhas, either black or white; through repentance, they will gradually see red, and after seeing red, they will gradually see gold; after seeing gold, their bodies and minds will be filled with joy, and they will urge the images of Buddhas to emit light. When this thought arises, because of the power of mindfulness, they will see all Buddha images, and all the pores of their bodies will emit light, each light having a hundred billion precious colors; in each color, there will be countless mixed colors, and subtle realms will all emerge spontaneously. The accomplishment of this mindfulness is called contemplating a standing image.'

The Buddha told Ānanda (阿難，one of the principal disciples of the Buddha): 'Such contemplation is called right contemplation, and any other contemplation is called wrong contemplation. If other phenomena appear, they are different realms emerging, and they should be quickly removed. Those who practice this contemplation can eliminate the sins of sixty billion kalpas (劫，an extremely long period of time) of birth and death, and it can also be called seeing the Buddha. In future lives, because of the power of mindfulness, they will encounter the thousand Buddhas of the Bhadrakalpa (賢劫，the current 'Fortunate Aeon'), with them as their Upadhyayas (和上，preceptor), and they will ordain into the Sangha (僧伽，Buddhist monastic order) in succession in the Buddhadharma (佛法，Buddha's teachings). At each Buddha's place, they will see the Buddha's form clearly and distinctly, hear the Buddha's teachings and remember them without forgetting, and receive predictions in the presence of the Light Buddha in the Nakshatra-kalpa (星宿劫，constellation kalpa). Even roughly contemplating an image can bring such immeasurable merits, how much more so if one focuses on contemplating the white hair-curl light between the Buddha's eyebrows?' When these words were spoken, the Great Brahmā King (大梵天王，the king of the Brahma heaven) and countless Brahma beings offered and scattered heavenly flowers to the World-Honored One! They removed their necklaces and offered them to the Buddha! The flowers remained in the air like clouds, and the offered necklaces transformed into golden platforms, and in the golden platforms, there was golden light, and the light transformed into seven Buddha images, dignified and beautiful, with all aspects complete.

Gagga Brahmā (䗍髻梵王，a Brahma king) knelt with palms together and urged the World-Honored One, saying: 'The Tathāgata (如來，'Thus Gone One', an epithet of the Buddha) is greatly compassionate and merciful to sentient beings. May you fully explain the method of contemplating images for the blind and ignorant beings of the future, so that beings, relying on what the Buddha has said, may constantly encounter all the Buddhas, the World-Honored Ones, and attain the Samādhi (三昧，concentration) of Buddha-Recollection. Through the power of Samādhi, may sentient beings be able to stay away from evil, and because evil is extinguished, may they manifest and see all the Buddhas.'

The Buddha told Brahmā: 'It is so, it is so! Just as you have said.'

At that time, the World-Honored One, for the sake of future sentient beings, again spoke of the method of contemplating a seated image: 'Contemplating a seated image:'

心繫念令前立像足下生華，此華生時當起想念：『令此大地作黃金色、作七寶色。』隨想而現，一一寶色黃金為界；一一界間生寶蓮華。作此想時有寶蓮華千葉具足，應想而現。既見花已，請諸想像令坐寶華。眾像坐時大地自然出大白光，如琉璃色白凈可愛，眾白光間百億菩薩白如雪山，從想像身毛孔中出，一一菩薩身毛孔中，出金色光其光如山，百千金色閻浮檀金，光明赫奕數不可知，應想而現；一一山頂有一想像高顯可觀，閻浮檀金色其光大盛，照十方界皆作金色，見地及空亦作金色，滿中金像、金光、金蓋、金臺、金華、金幡。見想菩薩純白玉色，手執白拂有執白華，當起想念極令鮮白。若余雜想異境界現當疾除滅，若不除滅隨逐余想，隨他境界喜發風病。此唸佛想，是大甘露利益眾生，觀佛三昧，如服良藥利益四大，服此藥者不老不死。」

佛告阿難：「若有眾生欲觀像坐，當如是觀。作是觀者名為正觀，若他觀者名為邪觀。若有眾生觀像坐者，除五百億劫生死之罪，未來值遇賢劫千佛，過賢劫已星宿劫中，值遇諸佛數滿十萬，一一佛所受持佛語，身心安隱終不謬亂；一一世尊現前授記，過算數劫得成為佛。」

爾時世尊告阿難言：「若有眾生觀像坐已當觀像行。觀像行者：見十方界滿中像行，

【現代漢語翻譯】現代漢語譯本心懷繫念，令（佛）像前方的地面，在（佛）足下生出蓮華。當此蓮華出現時，應當生起這樣的想法：『令此大地變成黃金色，變成七寶色。』隨著你的想法而顯現，每一寶色都以黃金為界限；每一界限之間都生長出寶蓮華。在作此想法時，有千葉具足的寶蓮華，應當隨著你的想法而顯現。已經見到蓮華之後，請諸（佛）像坐于寶華之上。眾（佛）像坐上蓮華時，大地自然發出大白光，像琉璃一樣潔白可愛，在眾白光之間，有百億菩薩像雪山一樣潔白，從（你）想像的身體的毛孔中出現，每一菩薩像的毛孔中，發出金色光芒，其光芒如山一般，百千金色閻浮檀金（一種金色），光明赫奕，數量不可知，應當隨著你的想法而顯現；每一山頂都有一（佛）像高大顯眼，閻浮檀金色，其光芒非常盛大，照耀十方世界都變成金色，見到地面和天空也變成金色，充滿金像、金光、金蓋、金臺、金華、金幡。見到想像中的菩薩像純白玉色，手執白拂，有的執白華，應當生起這樣的想法，使其極其鮮白。如果出現其他雜念，或者其他境界顯現，應當迅速消除，如果不消除，隨著其他想法，隨著其他境界，容易引發風病。這種唸佛之想，是大甘露，利益眾生，觀佛三昧，如同服用良藥，利益四大（地、水、火、風），服用此藥的人，不老不死。』

佛告訴阿難（佛陀的十大弟子之一）: 『如果有眾生想要觀（佛）像坐姿，應當這樣觀想。這樣做觀想，稱為正觀，如果其他觀想，稱為邪觀。如果有眾生觀（佛）像坐姿，可以消除五百億劫生死之罪，未來會遇到賢劫千佛，過賢劫后，在星宿劫中，遇到諸佛數量滿十萬，在每一位佛那裡受持佛語，身心安穩，終不謬亂；每一位世尊都會現前授記，過算數劫后得成佛。』

當時世尊告訴阿難說：『如果有眾生觀（佛）像坐姿之後，應當觀（佛）像行走。觀（佛）像行走：見到十方世界充滿（佛）像行走，'

【English Translation】 English version Focusing the mind, cause lotus flowers to grow from the ground in front of the (Buddha) image, beneath the (Buddha's) feet. When these lotus flowers appear, one should generate the thought: 'May this earth become golden in color, become the color of the seven treasures.' As you think, it manifests, each treasure color bounded by gold; between each boundary, precious lotus flowers grow. While thinking this, a precious lotus flower with a thousand complete petals should appear according to your thought. Having seen the flower, invite all the images to sit upon the precious flower. As the multitude of images sit, the earth naturally emits a great white light, as pure and lovely as lapis lazuli. Within the multitude of white lights, hundreds of billions of Bodhisattvas, as white as snow mountains, emerge from the pores of your imagined body. From each pore of each Bodhisattva's body, golden light emanates, its radiance like a mountain, hundreds of thousands of golden Jāmbūnada gold (a type of gold), its brilliance radiant and countless, should appear according to your thought. On each mountaintop, there is an image, tall and conspicuous, of Jāmbūnada gold, its light exceedingly bright, illuminating the ten directions, all becoming golden. See the ground and the sky also becoming golden, filled with golden images, golden light, golden canopies, golden platforms, golden flowers, golden banners. See the imagined Bodhisattvas, pure white like jade, holding white whisks, some holding white flowers, and generate the thought to make them extremely white. If other miscellaneous thoughts or different realms appear, quickly eliminate them. If you do not eliminate them and follow those other thoughts, following other realms, you are prone to developing wind disorders. This thought of Buddha-recollection is a great nectar, benefiting sentient beings. Contemplation of Buddha Samadhi is like taking good medicine, benefiting the four elements (earth, water, fire, wind). Those who take this medicine will not age or die.'

The Buddha told Ānanda (one of the Buddha's ten great disciples): 'If there are sentient beings who wish to contemplate the seated image, they should contemplate in this way. Contemplating in this way is called right contemplation; other contemplations are called wrong contemplation. If there are sentient beings who contemplate the seated image, they can eliminate the sins of five hundred billion kalpas of birth and death. In the future, they will encounter the thousand Buddhas of the Bhadrakalpa (the current 'Fortunate Aeon'), and after the Bhadrakalpa, in the Star Kalpa, they will encounter Buddhas numbering one hundred thousand. At each Buddha's place, they will receive and uphold the Buddha's teachings, their bodies and minds will be peaceful and never confused; each World-Honored One will appear before them and bestow predictions, and after countless kalpas, they will attain Buddhahood.'

At that time, the World-Honored One told Ānanda: 'If there are sentient beings who have contemplated the seated image, they should then contemplate the walking image. Contemplating the walking image: see the ten directions filled with images walking,'

虛空及地見一一像從座而起；一一像起時五百億寶華；一一華中有無數光；一一光中無數化佛隨心想現，坐像起立未起中間當動身時，眉間白毫旋舒長短，猶如真佛放白光明，為百千色映飾金光，眾白光間無數銀像身白銀色，銀光，銀華、銀蓋、銀幡、銀臺，悉皆是銀。時眾金像與銀像俱動身欲起，諸像臍中各生蓮華，其蓮華中踴出無數百千化佛，一一化佛放金色光照行者身。是時行者，入定之時自見己身三十六物惡露不凈。不凈現時當疾除滅，而作是念：『三世諸佛身心清凈，我今學佛真凈法身，此不凈觀從貪愛生，虛偽不實用此觀為？』作是念已當自觀身，使諸不凈變為白玉，自見己身如白玉瓶內外俱空，作是觀時，宜服酥藥勿使身虛。此想成時，諸像皆起如前立住，見像立時當作想念請像令行。像既行已步步之中，足下生華成蓮華臺，見十方界滿中行像供具妓樂，諸天大眾恭敬圍繞，行像放光照諸大眾令作金色，銀像放光照諸大眾皆作銀色，白玉菩薩放白玉光令諸大眾作白玉色，雜色諸像放雜色光映飾其間。此想成已更起想念：『請諸行像，皆令以手悉摩我頭。』爾時諸像各申右手摩行者頭，是時眾像放大光明照行者身，光照身時，行者自見身黃金色。此想成已出定歡喜，復更至心禮敬諸佛修諸功德，以是功德

【現代漢語翻譯】現代漢語譯本虛空中和地面上，都顯現出一個個佛像從座位上站起來；每一個佛像站起時，都涌現出五百億朵寶華；每一朵寶華中都有無數的光芒；每一道光芒中都有無數的化佛，隨著你的心念而顯現，當這些坐著的佛像起身但還未完全站立起來，正要活動身體的時候，眉間的白毫（Baimao，佛的三十二相之一，位於兩眉之間）開始旋轉舒展，長短如同真正的佛陀所放出的白色光明，用成百上千種顏色映襯裝飾著金色的光芒，在眾多的白色光芒之間，有無數的銀色佛像，身軀呈現銀白色，散發著銀色的光芒，銀色的蓮華、銀色的傘蓋、銀色的幡幢、銀色的蓮花臺，全部都是銀色的。這時，所有的金色佛像和銀色佛像都活動身體，想要站立起來，每一個佛像的臍中都生出蓮華，蓮華中涌現出無數百千的化佛，每一個化佛都放出金色的光芒照耀著修行者的身體。這時，修行者在入定的時候，會看到自己的身體由三十六種不乾淨的物質組成，充滿污穢。當這些不凈之物顯現的時候，應當迅速地去除和消滅它們，並且這樣想：『過去、現在、未來三世諸佛的身心都是清凈的，我現在學習佛陀的真正清凈的法身，這種不凈的觀想是從貪愛產生的，虛假而不真實，要這種觀想有什麼用呢？』這樣想過之後，應當自己觀想自己的身體，使所有不凈之物都變成白玉，自己看到自己的身體像一個白玉瓶一樣，內外都是空明的，在做這種觀想的時候，應該服用酥油之類的藥物，不要使身體虛弱。當這種觀想成功的時候，所有的佛像都會像之前一樣站立起來，當你看到佛像站立起來的時候，應當這樣想，請佛像行走。佛像開始行走之後，每一步都從腳下生出蓮華，形成蓮華臺，看到十方世界都充滿了行走的佛像，以及各種供養的器具和音樂，諸天大眾恭敬地圍繞著佛像，行走的佛像放出光芒照耀著大眾，使他們都變成金色，銀色的佛像放出光芒照耀著大眾，使他們都變成銀色，白玉菩薩放出白玉的光芒，使大眾都變成白玉的顏色，各種顏色的佛像放出各種顏色的光芒，互相映襯裝飾。當這種觀想成功之後，再產生這樣的想法：『請所有的行走的佛像，都用手來摩我的頭。』這時，所有的佛像都伸出右手來摩修行者的頭，這時，眾多的佛像放出巨大的光明照耀著修行者的身體，當光芒照耀身體的時候，修行者會看到自己的身體呈現黃金色。當這種觀想成功之後，從禪定中出來，感到歡喜，再次至誠地禮敬諸佛，修習各種功德，用這些功德……

【English Translation】 English version In the void and on the ground, individual images arise from their seats; as each image arises, five hundred billion precious flowers emerge; within each flower are countless lights; within each light, countless manifested Buddhas appear according to one's thoughts. As the seated images rise but have not yet fully stood, when about to move their bodies, the white hair between the eyebrows (Baimao, one of the thirty-two marks of the Buddha, located between the eyebrows) begins to swirl and extend, its length like the white light emitted by the true Buddha, adorned with hundreds and thousands of colors reflecting golden light. Among the many white lights, countless silver images appear, their bodies silver-white, emitting silver light, with silver lotuses, silver canopies, silver banners, and silver platforms, all made of silver. At this time, all the golden and silver images move their bodies, desiring to rise; from the navel of each image, a lotus flower emerges, and from within the lotus flower, countless hundreds and thousands of manifested Buddhas spring forth, each manifested Buddha emitting golden light, illuminating the practitioner's body. At this time, as the practitioner enters samadhi, they see their own body composed of thirty-six impure substances, filled with filth. When these impurities appear, they should be quickly removed and eliminated, and one should think thus: 'The bodies and minds of the Buddhas of the past, present, and future are all pure; I am now learning the true pure Dharma body of the Buddha; this contemplation of impurity arises from craving and attachment, it is false and unreal, what use is this contemplation?' Having thought thus, one should contemplate one's own body, transforming all impurities into white jade, seeing one's own body like a white jade vase, empty and clear both inside and out. While doing this contemplation, one should take ghee-like medicine, lest the body become weak. When this contemplation is successful, all the images will rise as before and stand upright. When seeing the images standing, one should think and request the images to walk. As the images begin to walk, with each step, a lotus flower emerges from beneath their feet, forming a lotus platform, seeing the ten directions filled with walking images, as well as various offerings and music, with the multitudes of devas respectfully surrounding the images. The walking images emit light, illuminating the multitudes, turning them all golden; the silver images emit light, illuminating the multitudes, turning them all silver; the white jade Bodhisattvas emit white jade light, turning the multitudes all white jade in color; the various colored images emit various colored lights, reflecting and adorning the space between them. When this contemplation is successful, one should then generate the thought: 'Please let all the walking images, with their hands, caress my head.' At this time, all the images extend their right hands to caress the practitioner's head. At this time, the multitude of images emit great light, illuminating the practitioner's body. As the light illuminates the body, the practitioner will see their own body appearing golden. When this contemplation is successful, one emerges from samadhi, feeling joyful, and again sincerely reveres all the Buddhas, cultivating various merits, using these merits...

迴向菩提。

「爾時復當更起想念：『我今想見眾多金像，行坐隨意未見神通。』起心作想，請諸行像及菩薩像作十八變。應念即作十八種變，見滿十方一切眾像，踴身空中作十八變威神自在，普現色身令行者見。見已歡喜請一切像令轉法輪，應念即時一一眾像異口同音讚歎持戒、讚歎唸佛！想聞此已心大歡喜復加精進，以精進故心想得成，心想成時見十方界，一切大地山河石壁皆悉變化為金剛地，金剛地上踴出白光，眾白光間無數化佛坐寶蓮華，一一化佛放無數億百千光明；一一光明復化無數百千化佛。此想現時行者自見身諸毛孔出金色光遍照一切；若余境起當疾除滅。如此心想疾于猛風，須臾之頃見無數化佛，行者心利如明眼人執頗梨鏡自觀面像，行者觀像亦復如是！

「此想成已當作是念：『諸佛世尊住大寂滅，身心清凈無來無去，如我身者，四大五陰所共合成，如芭蕉樹中無堅實，如水上沫、如水中月、如鏡中像、如熱時焰、如野馬行、如乾闥婆城。』作是想已諸像尋滅有金色光，于金光間有金佛影，如鏡中像，行住坐臥四威儀中現一切色。

「此想成時當念如來戒身，念戒身時見諸佛影，眉間光明猶如白絲，空中清凈至行者前，行者見已當作是念：『釋迦牟尼多陀阿伽度、阿羅訶、三藐

【現代漢語翻譯】現代漢語譯本迴向菩提（Bodhicitta，覺悟之心）。

『這時，應當再次生起這樣的念頭：『我現在想見到眾多的金像，行走坐臥隨意自在，但還沒有見到神通。』生起這樣的心念，請這些行走的金像以及菩薩像示現十八變。隨著念頭，立即示現十八種變化，見到充滿十方的一切眾像，躍身空中示現十八種變化，威神自在，普遍示現色身讓修行者見到。見到后歡喜，請一切像轉法輪（Dharmacakra，佛法之輪），隨著念頭，立即每一個眾像異口同聲地讚歎持戒，讚歎唸佛！聽到這些後心中大為歡喜，更加精進，因為精進的緣故，心中所想得以實現，心中所想實現時，見到十方世界，一切大地山河石壁都變化為金剛地，金剛地上涌出白光，眾多白光間無數化佛（Nirmanakaya Buddha，應化身佛）坐在寶蓮華上，每一尊化佛放出無數億百千光明；每一道光明又化出無數百千化佛。這種景象顯現時，修行者自己見到身體的每一個毛孔都發出金色光芒，遍照一切；如果出現其他的境界，應當迅速消除。這樣的心念比猛烈的風還要快，須臾之間見到無數化佛，修行者心力敏銳，就像明眼人拿著頗梨鏡子自己觀看面容，修行者觀看佛像也是這樣！』

『這種觀想成就后，應當這樣想念：『諸佛世尊安住于大寂滅（Mahaparinirvana，大涅槃），身心清凈，沒有來也沒有去，而我的身體，是由四大（四大元素：地、水、火、風）五陰（五蘊：色、受、想、行、識）共同合成的，像芭蕉樹一樣沒有堅實之處，像水上的泡沫、像水中的月亮、像鏡中的影像、像熱天時的陽焰、像野馬奔騰、像乾闥婆城（Gandharva city，海市蜃樓）。』這樣觀想后，諸像隨即消失，只有金色光芒，在金光間有金佛的影子，像鏡中的影像，在行走、站立、坐臥四種威儀中顯現一切色相。

『這種觀想成就時，應當憶念如來的戒身（Silakaya，戒律之身），憶念戒身時見到諸佛的影像，眉間的光明猶如白絲，在空中清凈地來到修行者面前，修行者見到后應當這樣想念：『釋迦牟尼（Sakyamuni）多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三藐

【English Translation】 English version Returning to Bodhi (Bodhicitta, the mind of enlightenment).

『At that time, you should again generate the thought: 『Now I wish to see numerous golden images, freely walking, sitting, and reclining, but I have not yet seen their supernormal powers.』 Generate this thought and request these walking images and Bodhisattva images to manifest the eighteen transformations. According to your thought, they will immediately manifest eighteen kinds of transformations, and you will see all the images filling the ten directions, leaping into the air and performing the eighteen transformations with majestic and unrestrained power, universally manifesting their physical forms for the practitioner to see. Having seen this, rejoice and request all the images to turn the Dharma wheel (Dharmacakra, the wheel of Dharma). According to your thought, each and every image will immediately praise the upholding of precepts and the recitation of the Buddha's name in different voices but with the same meaning! Having heard this, your heart will be greatly joyful, and you will increase your diligence. Because of this diligence, your mental visualizations will be accomplished. When your mental visualizations are accomplished, you will see the ten directions, and all the great earth, mountains, rivers, and stone walls will all transform into diamond ground. From the diamond ground, white light will spring forth, and within the numerous white lights, countless manifested Buddhas (Nirmanakaya Buddha, manifestation body Buddha) will be seated on jeweled lotus flowers. Each manifested Buddha will emit countless billions of hundreds of thousands of rays of light; each ray of light will again transform into countless hundreds of thousands of manifested Buddhas. When this visualization appears, the practitioner will see golden light emanating from every pore of their body, illuminating everything; if any other states arise, they should be quickly eliminated. Such a mental visualization is faster than a fierce wind, and in an instant, you will see countless manifested Buddhas. The practitioner's mind is sharp, like a clear-eyed person holding a crystal mirror and observing their own face; the practitioner's observation of the images is also like this!』

『When this visualization is accomplished, you should think thus: 『The Buddhas, World Honored Ones, dwell in great extinction (Mahaparinirvana, great nirvana), their bodies and minds are pure, without coming or going, while my body is composed of the four great elements (the four elements: earth, water, fire, wind) and the five skandhas (the five aggregates: form, feeling, perception, volition, consciousness), like a banana tree without any solidity, like foam on the water, like the moon in the water, like an image in a mirror, like a mirage in hot weather, like the running of wild horses, like a Gandharva city (Gandharva city, mirage).』 After this visualization, the images will immediately disappear, leaving only golden light, and within the golden light, there will be a shadow of a golden Buddha, like an image in a mirror, manifesting all forms in the four dignities of walking, standing, sitting, and reclining.

『When this visualization is accomplished, you should contemplate the Tathagata's body of precepts (Silakaya, body of precepts). When contemplating the body of precepts, you will see the images of the Buddhas, and the light between their eyebrows will be like white silk, pure in the air, coming before the practitioner. Having seen this, the practitioner should think thus: 『Sakyamuni (Sakyamuni) Tathagata (Tathagata, Thus Come One), Arhat (Arhat, one who is worthy), Samyak-

三佛陀，過去世時以大戒身而自莊嚴，是故今日得戒、定、慧、解脫、解脫知見。』作此念時釋迦文佛坐琉璃窟，身紫金色端嚴微妙，與諸比丘、菩薩、大眾以為眷屬，住行者前告言：『法子！汝修觀佛三昧力故，我以涅槃相力示汝色身令汝諦觀，汝今坐禪不得多觀，汝後世人多作諸惡，但觀眉間白毫相光，作此觀時所見境界如上所說。』爾時一念情無所著心大歡喜，應時即得唸佛三昧。唸佛三昧者：見佛色身了了分明，亦見佛心一切境界；亦如上來觀佛心說；亦見佛身一切光明；亦如上觀佛身光說；亦見佛身一切毛孔，一一毛孔悉生八萬四千蓮華，一一華中復有八萬四千化佛，佛佛相次滿十方界。

「爾時釋迦牟尼佛即申右手摩行者頂，一切化佛亦申右手摩行者頂，得此觀者，名佛現前三昧；亦名唸佛三昧；亦名觀佛色身三昧。爾時諸佛異口同音，各各皆為行者說法，雖未得道，見佛聞法總持不失，此名凡夫唸佛三昧。得此三昧者，剎那剎那頃恒見諸佛，于唸唸頃聞佛說法，所謂大乘方等經典，一日一夜即得通利。父母生身惱濁惡世，以唸佛故得聞總持，捨身他世必得見佛，于諸佛所得千萬億旋陀羅尼，得陀羅尼已八十億佛各申右手摩行者頂，一一諸佛皆說決言：『汝唸佛故過星宿劫得成為佛，身相光明與我

【現代漢語翻譯】現代漢語譯本：三世諸佛，過去世時以嚴謹的戒律來莊嚴自身，因此今日才得以證得戒、定、慧、解脫、解脫知見。』當他這樣想的時候，釋迦牟尼佛坐在琉璃窟中，身色紫金，端莊微妙，與眾比丘、菩薩、大眾作為眷屬，站在修行者面前告訴他：『法子！你因為修習觀佛三昧的緣故，我以涅槃的相好之力，向你示現我的色身，讓你仔細觀看。你現在坐禪，不應過多地觀看其他地方，你後世的人多會造作各種惡業，只需觀看我眉間的白毫相光。作此觀想時，所見的境界如上面所說。』當時，修行者一念之間，心中沒有任何執著，感到非常歡喜，立刻就得到了唸佛三昧。唸佛三昧是：見到佛的色身清清楚楚、分明了了，也見到佛的心和一切境界；也如上面所說的觀佛心；也見到佛身的一切光明；也如上面所說的觀佛身光；也見到佛身的一切毛孔，每一個毛孔都生出八萬四千朵蓮花，每一朵蓮花中又有八萬四千尊化佛，佛佛相連，充滿十方世界。『這時，釋迦牟尼佛伸出右手，摩修行者的頭頂，一切化佛也伸出右手，摩修行者的頭頂。得到這種觀想的人，稱為佛現前三昧；也稱爲念佛三昧；也稱為觀佛色身三昧。』當時，諸佛異口同聲，各自都為修行者說法，雖然還沒有得道，但見到佛、聽到佛法，都能總持不失。這稱為凡夫的唸佛三昧。得到這種三昧的人，剎那剎那之間都能恒常見到諸佛，在念念之間都能聽到佛說法，也就是大乘方等經典，一日一夜就能通達順利。以父母所生的血肉之身，處在充滿煩惱和污濁的惡世，因爲念佛的緣故，能夠聽聞總持，捨棄此身，來世必定能夠見到佛，在諸佛那裡得到千萬億旋陀羅尼。得到陀羅尼后，八十億佛各自伸出右手，摩修行者的頭頂，每一尊佛都說出決定的預言：『你因爲念佛的緣故，經過如星宿般多的劫數，最終將會成佛，身相光明與我

【English Translation】 English version: The three Buddhas, in their past lives, adorned themselves with great precepts. Therefore, today they have attained the precepts, samadhi, wisdom, liberation, and the knowledge and vision of liberation.』 As he thought this, Shakyamuni Buddha sat in the crystal cave, his body the color of purple gold, dignified and subtle, with all the Bhikshus, Bodhisattvas, and the great assembly as his retinue. He stood before the practitioner and said, 『Son of Dharma! Because you cultivate the Samadhi of contemplating the Buddha, I use the power of the marks of Nirvana to show you my physical body, so that you may observe it carefully. Now, as you sit in meditation, you should not observe too many things. People in later generations will commit many evils, but they should only observe the white hair mark between my eyebrows. When you make this contemplation, the realms you see will be as described above.』 At that time, in a single thought, his mind was without attachment and greatly rejoiced, and he immediately attained the Samadhi of Buddha Recitation. The Samadhi of Buddha Recitation is: seeing the Buddha's physical body clearly and distinctly, and also seeing the Buddha's mind and all realms; also as described above in the contemplation of the Buddha's mind; also seeing all the light of the Buddha's body; also as described above in the contemplation of the Buddha's body light; also seeing all the pores of the Buddha's body, each pore producing eighty-four thousand lotus flowers, and each flower containing eighty-four thousand manifested Buddhas, Buddhas following one another, filling the ten directions. 『At that time, Shakyamuni Buddha extended his right hand and stroked the practitioner's head. All the manifested Buddhas also extended their right hands and stroked the practitioner's head. One who attains this contemplation is called the Samadhi of Buddha's Presence; also called the Samadhi of Buddha Recitation; also called the Samadhi of Contemplating the Buddha's Physical Body.』 At that time, all the Buddhas spoke with one voice, each preaching the Dharma for the practitioner. Although they have not yet attained the Way, they can uphold and not lose what they see of the Buddha and hear of the Dharma. This is called the Samadhi of Buddha Recitation for ordinary beings. One who attains this Samadhi constantly sees all the Buddhas in every moment, and hears the Buddha preaching the Dharma in every thought, namely the Great Vehicle Vaipulya Sutras, and can understand them thoroughly in one day and one night. With the physical body born of parents, dwelling in a world of affliction and impurity, because of Buddha Recitation, one can hear and uphold the Dharma. Abandoning this body, in the next life one will surely see the Buddha, and obtain hundreds of thousands of millions of Dharanis from the Buddhas. After obtaining the Dharanis, eighty billion Buddhas each extend their right hands and stroke the practitioner's head, and each of the Buddhas speaks a decisive prophecy: 『Because you recite the Buddha's name, after kalpas as numerous as the stars, you will attain Buddhahood, your bodily form and light will be like mine.』

無異！』說是語已八十億佛一時放光，光中復有無量化佛，一一化佛皆說是語。」

佛告阿難：「如是眾法名觀像法，若觀像時，自當更有無量百千諸勝境界。如是觀者名為正觀，若異觀者名為邪觀。」

佛說觀佛三昧海經卷第九大正藏第 15 冊 No. 0643 佛說觀佛三昧海經

佛說觀佛三昧海經卷第十

東晉天竺三藏佛陀跋陀羅譯

念七佛品第十

佛告阿難：「若有眾生觀像心成，次當復觀過去七佛像。觀七佛者當勤精進，晝夜六時勤行六法，端坐正受當樂少語，除讀誦經廣演法教，終不宣說無義之語，常念諸佛心心相續，乃至無有一念之間不見佛時，心專精故不離佛日。

「過去久遠有佛世尊，名毗婆尸佛，身高顯長六十由旬，其佛圓光百二十由旬，身紫金色八萬四千相，一一相中八萬四千好；一一好中無數金光；一一光中有恒沙化佛；一一化佛有恒沙色光；一一光中無數諸天、聲聞、比丘、菩薩大眾，以為侍者。人人各持一大寶華，華上皆有百千億寶摩尼網艷，網艷相次高百千丈以為佛光。是時佛身益更明顯，如百千日照紫金山，光明艷起化佛無數，一一化佛猶如百億日月俱出，令行者見。毗婆尸佛偏袒右肩出金色臂摩行者頂告言：『法子！汝行

【現代漢語翻譯】現代漢語譯本：『沒有差別！』話音剛落，八十億佛同時放出光明，光中又有無量化佛，每一尊化佛都說著同樣的話。

佛告訴阿難：『這樣的眾多法門名為觀像法，如果觀像時，自然會有無量百千的殊勝境界。這樣觀想的稱為正觀，如果與此不同的觀想則稱為邪觀。』

《佛說觀佛三昧海經》卷第九大正藏第15冊 No. 0643 《佛說觀佛三昧海經》

《佛說觀佛三昧海經》卷第十

東晉天竺三藏佛陀跋陀羅譯

念七佛品第十

佛告訴阿難：『如果眾生觀像的心已經成就，接下來應當觀想過去七佛的佛像。觀想七佛應當勤奮精進，日夜六時勤行六法，端正坐好，以正直的心領受，應當少說話，除了讀誦經典、廣泛演說佛法教義外，終究不說沒有意義的話，常常憶念諸佛，心心相續，乃至沒有一念之間不見佛的時候，因為心專一精進的緣故，不離開佛的日光。

『過去久遠有佛世尊，名為毗婆尸佛（Vipashyi Buddha），身高顯長六十由旬（yojana，長度單位），他的佛光圓滿照耀一百二十由旬，身體是紫金色，具有八萬四千種相，每一種相中又有八萬四千種好；每一種好中又有無數的金光；每一道光中又有恒河沙數般的化佛；每一尊化佛又有恒河沙數般的光色；每一道光中又有無數的諸天、聲聞（Śrāvaka，聽聞佛法者）、比丘（bhiksu，出家男子）、菩薩（bodhisattva，立志成佛者）大眾，作為侍者。每個人都拿著一朵大寶蓮花，花上都有百千億寶摩尼（mani，寶珠）網，光彩奪目，這些寶網層層相疊，高達百千丈，作為佛的光芒。這時佛身更加明顯，如同百千個太陽照耀紫金山，光明閃耀，化佛無數，每一尊化佛都好像百億個日月同時出現，讓修行者看見。毗婆尸佛偏袒右肩，伸出金色手臂，摩修行者的頭頂，告訴他說：『法子！你所行』

【English Translation】 English version: 『There is no difference!』 As soon as these words were spoken, eighty billion Buddhas simultaneously emitted light, and within the light were countless manifested Buddhas, each of whom spoke the same words.

The Buddha told Ananda: 『These many Dharma methods are called the Visualization of Images Dharma. If one visualizes images, one will naturally have countless hundreds of thousands of excellent states. Such visualization is called right visualization, and any different visualization is called wrong visualization.』

The Buddha Speaks the Sutra on the Ocean of Samadhi of Visualizing the Buddha, Volume 9 Taisho Tripitaka Volume 15, No. 0643 The Buddha Speaks the Sutra on the Ocean of Samadhi of Visualizing the Buddha

The Buddha Speaks the Sutra on the Ocean of Samadhi of Visualizing the Buddha, Volume 10

Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty from India

Chapter Ten: Reciting the Seven Buddhas

The Buddha told Ananda: 『If sentient beings have perfected the mind of visualizing images, they should next visualize the images of the Seven Buddhas of the past. When visualizing the Seven Buddhas, one should be diligent and vigorous, practicing the six dharmas diligently during the six periods of the day and night, sitting upright and receiving with a correct mind, and speaking little. Except for reading and reciting scriptures and extensively expounding the Dharma teachings, one should never speak meaningless words, and constantly remember the Buddhas, with the mind continuously connected, to the point where there is not a single moment when one does not see the Buddha. Because the mind is focused and diligent, one does not leave the Buddha's sunlight.

『In the distant past, there was a World Honored One, named Vipashyi Buddha, whose height was sixty yojanas (yojana, a unit of length), and whose Buddha light shone completely for one hundred and twenty yojanas. His body was purple-gold in color, with eighty-four thousand characteristics, and each characteristic had eighty-four thousand minor marks of excellence; each minor mark of excellence had countless golden lights; each light had as many manifested Buddhas as there are sands in the Ganges River; each manifested Buddha had as many colored lights as there are sands in the Ganges River; and each light had countless devas (devas, gods), shravakas (Śrāvaka, listeners of the Dharma), bhikshus (bhiksu, ordained monks), and bodhisattvas (bodhisattva, beings who aspire to Buddhahood) as attendants. Each person held a large precious lotus flower, and on each flower were hundreds of thousands of billions of precious mani (mani, jewels) nets, dazzling and radiant. These nets were stacked upon each other, reaching hundreds of thousands of feet in height, as the Buddha's light. At this time, the Buddha's body became even more apparent, like hundreds of thousands of suns shining on a purple-gold mountain, with radiant light and countless manifested Buddhas. Each manifested Buddha was like hundreds of billions of suns and moons appearing simultaneously, allowing practitioners to see. Vipashyi Buddha bared his right shoulder, extended his golden arm, stroked the practitioner's head, and said: 『Dharma son! Your practice』

觀佛三昧，得唸佛心故我來證汝，汝今可觀我真色身，從一一相次第觀之，汝當至心立金剛誓，我等先昔行佛道時與汝無異。』

「爾時毗婆尸佛慰行人已，即時化作大寶蓮華如須彌山，佛在華上結加趺坐，為於行者說唸佛念法，及說百億旋陀羅尼。行者見已倍加歡喜敬禮彼佛。彼佛告曰：『若有眾生聞我名者、禮拜我者，除卻五百億劫生死之罪，汝今見我消除諸障，得無量億旋陀羅尼，于未來世當得作佛。』」

佛告阿難：「爾時行者見毗婆尸心歡喜故，我與六佛現其人前。上座毗婆尸，為此法子說唸佛三昧。尸棄世尊身長四十二由旬，身紫金色，圓光四十五由旬，通身光明一百由旬，其光網中無數化佛，及諸菩薩聲聞大眾，諸天眷屬以為圍繞，隨從佛后右旋宛轉。是時行者見尸棄佛，復更增益無量百千陀羅尼門；復更增廣得見百千無數化佛。于未來世過算數劫，于其中間恒得值遇諸佛世尊，生菩薩家。」說是語時，復有無數百千天子，聞是事已見佛色身端嚴微妙，同時皆發三菩提心。

「毗舍世尊舉身放光住行者前，其佛身長三十二由旬，圓光四十二由旬，通身光六十二由旬，身紫金色，光明威相如前無異。見此佛已復更增進諸陀羅尼三昧門，于未來世必定不疑生諸佛家。

「拘留孫佛

【現代漢語翻譯】現代漢語譯本：『觀想佛的三昧，因為得到唸佛的心，所以我來為你作證。你現在可以觀想我的真實色身，從每一個相依次觀想。你應當至誠地立下金剛誓願，我們過去修行佛道時與你沒有什麼不同。』毗婆尸佛（Vipashyin Buddha，過去七佛之一）安慰修行人后，立即化作如須彌山般巨大的寶蓮華，佛在華上結跏趺坐，為修行人宣說唸佛、念法，以及百億旋陀羅尼（hundreds of millions of cycles of Dharani）。修行人見到后，倍加歡喜，恭敬禮拜彼佛。彼佛告訴他：『如果有眾生聽聞我的名字、禮拜我，就能消除五百億劫生死之罪。你現在見我，消除各種障礙，得到無量億旋陀羅尼，在未來世應當能夠成佛。』佛告訴阿難（Ananda，佛陀十大弟子之一）：『當時修行人見到毗婆尸佛心生歡喜，所以我與六佛顯現在他面前。上座毗婆尸，為這位法子宣說唸佛三昧。尸棄世尊（Shikhi Buddha，過去七佛之一）身長四十二由旬（Yojana，古印度長度單位），身紫金色，圓光四十五由旬，通身光明一百由旬，其光網中有無數化佛，以及諸菩薩、聲聞大眾，諸天眷屬圍繞，跟隨在佛后右旋宛轉。當時修行人見到尸棄佛，又增益無量百千陀羅尼門；又增廣得見百千無數化佛。在未來世經過算數劫，在其中間恒常能夠值遇諸佛世尊，生於菩薩之家。』佛說這些話時，又有無數百千天子，聽聞此事後，見到佛的色身端嚴微妙，同時都發起了三菩提心（Threefold Bodhi Mind）。毗舍世尊（Vishvabhu Buddha，過去七佛之一）舉身放光，住在修行人面前，這位佛身長三十二由旬，圓光四十二由旬，通身光六十二由旬，身紫金色，光明威相與之前沒有不同。見到這位佛后，又增進各種陀羅尼三昧門，在未來世必定無疑地生於諸佛之家。拘留孫佛（Krakucchanda Buddha，過去七佛之一）

【English Translation】 English version: 'Because of the Samadhi of contemplating the Buddha and attaining the mind of mindfulness of the Buddha, I have come to attest to you. Now you can contemplate my true form, observing each characteristic in sequence. You should sincerely make a Vajra vow, for when we practiced the Buddha-path in the past, we were no different from you.' After comforting the practitioner, Vipashyin Buddha immediately transformed into a great jeweled lotus flower as large as Mount Sumeru. The Buddha sat in the lotus flower in the lotus position, expounding mindfulness of the Buddha, mindfulness of the Dharma, and hundreds of millions of cycles of Dharani for the practitioner. Upon seeing this, the practitioner was overjoyed and reverently prostrated before that Buddha. That Buddha said, 'If there are sentient beings who hear my name and worship me, they will eliminate the sins of birth and death for five hundred billion kalpas. Now that you see me, you eliminate all obstacles and attain immeasurable hundreds of millions of cycles of Dharani. In the future, you shall become a Buddha.' The Buddha told Ananda: 'At that time, because the practitioner was joyful upon seeing Vipashyin Buddha, I and the six Buddhas appeared before him. The elder Vipashyin spoke the Samadhi of mindfulness of the Buddha for this Dharma-son. The World-Honored Shikhi Buddha was forty-two yojanas tall, with a body of purple-gold color, a halo of forty-five yojanas, and light throughout his body of one hundred yojanas. Within his net of light were countless manifested Buddhas, as well as Bodhisattvas, Shravakas, and a great assembly of heavenly beings, surrounding him and following behind the Buddha in a clockwise direction. At that time, the practitioner, upon seeing Shikhi Buddha, further increased immeasurable hundreds of thousands of Dharani gates; he further expanded and saw hundreds of thousands of countless manifested Buddhas. In future lives, after countless kalpas, he will constantly encounter all the World-Honored Buddhas and be born into the family of Bodhisattvas.' As the Buddha spoke these words, countless hundreds of thousands of devas, upon hearing this and seeing the Buddha's form, which was dignified, subtle, and wonderful, simultaneously generated the Threefold Bodhi Mind. The World-Honored Vishvabhu Buddha emitted light from his entire body and stood before the practitioner. That Buddha was thirty-two yojanas tall, with a halo of forty-two yojanas, and light throughout his body of sixty-two yojanas. His body was purple-gold in color, and his light and majestic appearance were no different from before. Upon seeing this Buddha, he further advanced in various Dharani Samadhi gates, and in future lives, he will certainly be born into the family of Buddhas without doubt. Krakucchanda Buddha

亦放光明住行者前，其佛身長二十五由旬，圓光三十二由旬，通身光五十由旬，相好具足如紫金山。見此佛者，常生凈國不處胞胎，臨命終時，諸佛世尊必來迎接。

「拘那含牟尼佛放大光明住行者前，其佛身長二十由旬，圓光三十由旬，舉身光長四十由旬，光相具足。見此佛者，即得百億諸三昧門無數陀羅尼。若出定時，常得諸佛現前三昧，如此三昧證明行者，所以名諸佛現前三昧者。得此三昧，出定、入定、行、住、坐、臥，恒得睹見一切諸佛，以妙色身現其人前。

「迦葉世尊放大光明住其人前，佛長十六丈，身紫金色相好具足。見此佛者，得寂滅光無言相三昧，于未來世恒住大空三昧海中。

「釋迦牟尼佛身長丈六，放紫金光住行者前。彌勒世尊身長十六丈。如是諸佛各入普現色身三昧現其人前，令其行者心得歡喜，以歡喜故是諸化佛各申右手摩行者頂。見七佛已見於彌勒，見彌勒已賢劫菩薩，一一次第逮及樓至，各放光明住行者前。時千菩薩各各讚歎唸佛三昧，及為行者說諸菩薩性、說諸菩薩解脫、說諸菩薩慧，是名因觀像心得唸佛三昧。」

佛告阿難：「佛滅度后佛諸弟子，如是觀者是名正觀，若異觀者名為邪觀。修此三昧者，雖具煩惱不為煩惱之所使也，以是念佛三昧力故，

【現代漢語翻譯】現代漢語譯本：也放出光明，住在修行者前方。那尊佛的身高二十五由旬（yojana，古印度長度單位），圓形的光環三十二由旬，全身的光芒五十由旬，各種相好都具備，如同紫金山一般。見到這尊佛的人，常常往生清凈的佛國，不會經歷胎生，臨命終時，諸佛世尊必定前來迎接。

『拘那含牟尼佛（Kanakamuni Buddha，過去七佛之一）放出大光明，住在修行者前方。那尊佛的身高二十由旬，圓形的光環三十由旬，全身的光芒四十由旬，光明和相好都具備。見到這尊佛的人，就能得到百億種三昧法門和無數陀羅尼（dharani，總持）。如果從禪定中出來，常常能得到諸佛現前三昧。這種三昧可以證明修行者，所以稱為諸佛現前三昧。得到這種三昧，無論出定、入定、行走、站立、坐著、躺臥，都能恒常看見一切諸佛，以美妙的色身顯現在那人面前。

『迦葉世尊（Kasyapa Buddha，過去七佛之一）放出大光明，住在修行者前方。佛身高十六丈，身體是紫金色，各種相好都具備。見到這尊佛的人，能得到寂滅光無言相三昧，在未來世恒常安住于大空三昧海中。

『釋迦牟尼佛（Sakyamuni Buddha，現在佛）身高一丈六尺，放出紫金色的光芒，住在修行者前方。彌勒世尊（Maitreya Buddha，未來佛）身高十六丈。像這樣，諸佛各自進入普現色身三昧，顯現在那人面前，讓修行者心中感到歡喜，因為歡喜的緣故，這些化佛各自伸出右手，摩修行者的頭頂。見到七佛之後，就能見到彌勒佛，見到彌勒佛之後，賢劫（bhadrakalpa，賢善劫）的菩薩，一次又一次地次第到來，直到樓至佛（Rucika Buddha），各自放出光明，住在修行者前方。這時，一千位菩薩各自讚嘆唸佛三昧，並且為修行者宣說諸菩薩的本性、宣說諸菩薩的解脫、宣說諸菩薩的智慧，這叫做因為觀看佛像而得到唸佛三昧。』

佛告訴阿難（Ananda，佛陀十大弟子之一）：『佛滅度后，佛的弟子們，像這樣觀想，這叫做正觀，如果不是這樣觀想，就叫做邪觀。修習這種三昧的人，雖然具有煩惱，但不會被煩惱所驅使，因為有這種唸佛三昧的力量。』

【English Translation】 English version: Also emits light and dwells before the practitioner. That Buddha's body is twenty-five yojanas (yojana, an ancient Indian unit of length) in height, the circular halo is thirty-two yojanas, the light of the entire body is fifty yojanas, and the marks and characteristics are complete, like a purple-gold mountain. Those who see this Buddha are constantly reborn in pure lands and do not experience womb-birth. When approaching the end of life, all Buddhas and World-Honored Ones will surely come to greet them.

'Kanakamuni Buddha (Kanakamuni Buddha, one of the past seven Buddhas) emits great light and dwells before the practitioner. That Buddha's body is twenty yojanas in height, the circular halo is thirty yojanas, the light of the entire body is forty yojanas, and the light and marks are complete. Those who see this Buddha immediately obtain a hundred billion samadhi (samadhi, meditative absorption) gates and countless dharanis (dharani, mnemonic device). If one emerges from samadhi, one constantly obtains the Samadhi of the Buddhas Appearing Before One. This samadhi can attest to the practitioner, therefore it is called the Samadhi of the Buddhas Appearing Before One. Having obtained this samadhi, whether emerging from samadhi, entering samadhi, walking, standing, sitting, or lying down, one constantly sees all Buddhas, appearing before that person with wondrous forms.'

'Kasyapa Buddha (Kasyapa Buddha, one of the past seven Buddhas) emits great light and dwells before that person. The Buddha is sixteen 'zhang' (丈, Chinese unit of length) tall, the body is purple-gold in color, and the marks and characteristics are complete. Those who see this Buddha obtain the Samadhi of Quiescent Light and Wordless Appearance, and in future lives, they will constantly dwell in the Great Empty Samadhi Sea.'

'Sakyamuni Buddha (Sakyamuni Buddha, the present Buddha) is sixteen 'zhang' tall, emits purple-gold light, and dwells before the practitioner. Maitreya Buddha (Maitreya Buddha, the future Buddha) is sixteen 'zhang' tall. Thus, each of these Buddhas enters the Samadhi of Universally Manifesting Forms and appears before that person, causing the practitioner's heart to rejoice. Because of this joy, each of these manifested Buddhas extends their right hand and strokes the practitioner's head. Having seen the Seven Buddhas, one then sees Maitreya. Having seen Maitreya, the Bodhisattvas of the Bhadrakalpa (bhadrakalpa, the fortunate aeon), one by one in order, up to Rucika Buddha, each emits light and dwells before the practitioner. At that time, the thousand Bodhisattvas each praise the Samadhi of Buddha Recitation, and for the practitioner, they speak of the nature of the Bodhisattvas, speak of the liberation of the Bodhisattvas, and speak of the wisdom of the Bodhisattvas. This is called obtaining the Samadhi of Buddha Recitation through contemplating images.'

The Buddha told Ananda (Ananda, one of the ten great disciples of the Buddha): 'After the Buddha's Parinirvana, if the Buddha's disciples contemplate in this way, this is called right contemplation. If they contemplate differently, it is called wrong contemplation. Those who cultivate this samadhi, although possessing afflictions, are not controlled by afflictions, because of the power of this Samadhi of Buddha Recitation.'

十方諸佛放大光明現其人前，光明無比三界特尊。」佛說是語已，時梵天王復更勸請：「愿佛世尊！說十方佛住行者前光明色相。」

念十方佛品第十一

佛告阿難：「云何行者觀十方佛？觀十方佛者：東方為始，東方有世界，國名寶安隱，無量億寶有億千色以用合成，佛號善德，亦放無數光普照百千國；亦與無數億分身諸化佛住於行者前。身色如金山端嚴甚無比，坐大金剛窟，無數雜寶光莊嚴為堂閣，一一堂閣前無量微塵數百億諸寶樹；一一寶樹下八萬四千師子座；一一師子座有一分身佛，結加趺坐三昧坐于寶樹下。善德佛世尊身長二百五十億那由他由旬，一一身毛孔無數億微塵一切勝相好；一一相好中有無數化佛；一一化佛高顯巍巍如須彌山，放大光明坐寶蓮華住虛空中。分身諸佛各各開現微妙光明，顯出無數百千化佛；一一化佛坐寶蓮華；一一蓮華有千幢幡；一一幢幡演出百億微妙音聲，是諸聲中教觀十方無數佛身。此相現時，見十方界猶如金剛，百億寶色不滅不壞，見此相已於諸佛前受法王子位，如是境界名性地菩薩。

「南方栴檀德佛，身相高顯，其佛國土琉璃為地恒沙寶色，于佛光中亦有無數百千堂閣，寶樹行列敷師子座，座上諸佛結加趺坐，寶幢幡蓋說法音聲，如佛海三昧說。

【現代漢語翻譯】現代漢語譯本十方諸佛放出大光明，顯現在修行者面前，光明無比，在三界中最為尊貴。』佛說完這話后，梵天王再次勸請：『佛世尊！請您宣說十方佛住在修行者面前的光明色相。』

念十方佛品第十一

佛告訴阿難：『修行者如何觀想十方佛呢？觀想十方佛，從東方開始。東方有一個世界，國名叫寶安隱（珍寶安穩），用無量億的珍寶和億千種顏色合成。那裡的佛名叫善德（具有善良功德），也放出無數的光芒普照百千個國土；也與無數億的分身諸化佛住在修行者面前。佛的身色如同金山，端正莊嚴無比，坐在大金剛窟中，無數雜寶光莊嚴成為堂閣，每一個堂閣前有無量微塵數目的數百億諸寶樹；每一棵寶樹下有八萬四千個師子座；每一個師子座上有一尊分身佛，結跏趺坐，以三昧的姿勢坐在寶樹下。善德佛世尊身長二百五十億那由他由旬，每一個身毛孔都有無數億微塵數的一切殊勝相好；每一個相好中又有無數化佛；每一尊化佛高顯巍峨如須彌山，放出大光明，坐在寶蓮華上，住在虛空中。分身諸佛各自開顯微妙光明，顯現出無數百千化佛；每一尊化佛都坐在寶蓮華上；每一朵蓮華都有千個幢幡；每一個幢幡都演出百億微妙音聲，這些音聲教導觀想十方無數佛身。這種景象顯現時，見到十方世界猶如金剛，百億寶色不滅不壞，見到這種景象后，在諸佛前接受法王子的地位，這樣的境界名為性地菩薩。

『南方栴檀德佛（具有栴檀功德的佛），身相高顯，他的佛國土以琉璃為地，有恒河沙數般的寶色，在佛的光明中也有無數百千堂閣，寶樹成行排列，鋪設師子座，座上的諸佛結跏趺坐，寶幢幡蓋，說法音聲，如佛海三昧所說。』

【English Translation】 English version The Buddhas of the ten directions emit great light, appearing before the practitioner, the light being unparalleled and supremely honored in the triple realm.』 After the Buddha spoke these words, King Brahma again urged: 『World Honored One! Please explain the luminous appearances of the Buddhas of the ten directions dwelling before the practitioner.』

Chapter Eleven: Contemplation of the Buddhas of the Ten Directions

The Buddha told Ananda: 『How does a practitioner contemplate the Buddhas of the ten directions? To contemplate the Buddhas of the ten directions, begin with the east. In the east, there is a world named Bao An Yin (Treasure of Peace and Security), composed of immeasurable billions of treasures and billions of thousands of colors. The Buddha there is named Shandede (Virtue of Goodness), who also emits countless lights, illuminating hundreds of thousands of lands; and also dwells with countless billions of manifested Buddhas before the practitioner. His body color is like a golden mountain, supremely dignified and unparalleled, seated in a great diamond cave, adorned with countless mixed jewel lights as halls and pavilions. In front of each hall and pavilion are countless dust-mote numbers of hundreds of billions of jewel trees; under each jewel tree are eighty-four thousand lion thrones; on each lion throne is a manifested Buddha, sitting in the lotus position, in samadhi, under the jewel tree. The World Honored One Shandede Buddha is two hundred and fifty billion nayuta yojanas in height, each pore of his body having countless billions of dust-mote numbers of all excellent marks and qualities; within each mark and quality are countless manifested Buddhas; each manifested Buddha is tall and majestic like Mount Sumeru, emitting great light, seated on a jewel lotus, dwelling in empty space. The manifested Buddhas each reveal subtle light, manifesting countless hundreds of thousands of manifested Buddhas; each manifested Buddha sits on a jewel lotus; each lotus has a thousand banners; each banner emits hundreds of billions of subtle sounds, and these sounds teach the contemplation of the countless Buddha bodies of the ten directions. When this appearance manifests, one sees the worlds of the ten directions as if they were diamond, with hundreds of billions of jewel colors that are imperishable and indestructible. Having seen this appearance, one receives the position of Dharma Prince before the Buddhas, and such a state is called a Bodhisattva of the Nature Ground.

『To the south is Chandanadede Buddha (Virtue of Sandalwood), whose body appearance is tall and prominent, his Buddha land having lapis lazuli as its ground and as many jewel colors as the sands of the Ganges. In the Buddha's light, there are also countless hundreds of thousands of halls and pavilions, rows of jewel trees arranged with lion thrones, Buddhas seated in the lotus position on the thrones, jewel banners and canopies, and the sounds of Dharma being spoken, as described in the Buddha Ocean Samadhi.』

「西方無量明佛，國土清凈黃金為地，五百億寶色佛身光明，重閣講堂寶樹行列寶師子座，分身諸佛結加趺坐坐寶樹下，寶幢幡中亦說唸佛海。

「北方相德佛，其地頗梨色，有五百億寶光，寶樹行列，寶師子座重閣講堂幢幡光明，與向無異。

「東南方無憂德佛，其地七寶色，一一色上有七百億雜色，寶樹行列重閣光明百億萬種，一一光明說佛功德海，如佛海說。

「西南方寶施佛，其地五寶色，一一寶上五百億光明；一一光明化為五百億蓮華云；一一蓮華云上有百億重閣；一一重閣如百千萬億梵王宮；一一梵王宮中無數床座，光明蓮華所共合成，是諸座上有諸分身佛結加趺坐，演說諸佛大慈悲法，光明幢幡亦說佛海。

「西北方華德佛，其佛國土琉璃頗梨色，一一色上有無數百千光；一一光化為五百億寶窟；一一窟中無數寶蓋；一一蓋中百億光明；一一光中無數分身佛，結加趺坐放大光明，其光明中說唸佛三昧，因唸佛三昧中，復更得見無數諸佛。

「東北方三乘行佛，其佛國土純白銀色百億萬光，光有千色，莊嚴國界極令清凈，分身化佛寶樹幢幡，行列莊嚴數不可知。

「上方廣眾德佛，其地五百億寶色，一一寶色無數光明；一一光明化為無數百億化佛；一一佛光中

【現代漢語翻譯】現代漢語譯本『西方無量明佛（Amitabha Buddha，阿彌陀佛），他的國土清凈，以黃金為地，五百億寶色佛身放出光明，重重樓閣講堂，寶樹成行排列，寶師子座，分身出來的諸佛結跏趺坐于寶樹下，寶幢寶幡中也在宣說唸佛法門如大海般深廣。』『北方相德佛（Lakshana Sampanna Buddha），他的土地是頗梨色（水晶色），有五百億寶光，寶樹成行排列，寶師子座，重重樓閣講堂，寶幢寶幡放出光明，與前述的無量明佛國土景象沒有差別。』『東南方無憂德佛（Asoka Sri Buddha），他的土地是七寶色，每一種顏色上有七百億種雜色，寶樹成行排列，重重樓閣放出百億萬種光明，每一種光明都在宣說佛的功德如大海般深廣，就像佛海所宣說的那樣。』『西南方寶施佛（Ratna Vitarna Buddha），他的土地是五寶色，每一種寶色上有五百億光明；每一種光明化為五百億蓮花云；每一朵蓮花云上有百億重閣；每一座重閣如同百千萬億梵王宮；每一座梵王宮中有無數床座，由光明和蓮花共同構成，這些座上有諸多分身佛結跏趺坐，演說諸佛的大慈悲法，光明幢幡也在宣說佛法如大海般深廣。』『西北方華德佛（Pushpa Sri Buddha），他的佛國土是琉璃和頗梨色，每一種顏色上有無數百千光；每一種光化為五百億寶窟；每一個寶窟中有無數寶蓋；每一頂寶蓋中有百億光明；每一種光明中有無數分身佛，結跏趺坐，放出大光明，那光明中宣說唸佛三昧（Buddhanusmriti Samadhi），因爲念佛三昧的緣故，又能夠得見無數諸佛。』『東北方三乘行佛（Triyana Gamana Buddha），他的佛國土是純白銀色，有百億萬光，光有千種顏色，莊嚴國土，極其清凈，分身化佛，寶樹幢幡，成行排列，莊嚴景象，數量不可知。』『上方廣眾德佛（Vipula Guna Buddha），他的土地是五百億寶色，每一種寶色有無數光明；每一種光明化為無數百億化佛；每一尊佛的光明中』

【English Translation】 English version 『The Western Immeasurable Light Buddha (Amitabha Buddha), his land is pure, with gold as its ground, five hundred billion precious-colored Buddha bodies emitting light, layered pavilions and lecture halls, rows of precious trees, precious lion thrones, Buddhas manifested from his body sitting in full lotus posture under the precious trees, and within the precious banners and flags, the ocean of Buddha-name recitation is also preached.』『The Northern Lakshana Sampanna Buddha, his land is crystal-colored, with five hundred billion precious lights, rows of precious trees, precious lion thrones, layered pavilions and lecture halls, banners and flags emitting light, no different from the aforementioned Immeasurable Light Buddha's land.』『The Southeastern Asoka Sri Buddha, his land is seven-jeweled colored, each color having seven hundred billion mixed colors, rows of precious trees, layered pavilions emitting hundreds of billions of kinds of light, each light preaching the ocean of Buddha's merits, just as the ocean of Buddha preaches.』『The Southwestern Ratna Vitarna Buddha, his land is five-jeweled colored, each jewel having five hundred billion lights; each light transforming into five hundred billion lotus clouds; each lotus cloud having hundreds of billions of layered pavilions; each layered pavilion like hundreds of thousands of billions of Brahma palaces; each Brahma palace having countless beds and seats, jointly formed by light and lotuses, and on these seats, various manifested Buddhas sit in full lotus posture, expounding the great compassion Dharma of all Buddhas, and the banners and flags of light also preach the ocean of Buddha.』『The Northwestern Pushpa Sri Buddha, his Buddha land is lapis lazuli and crystal-colored, each color having countless hundreds of thousands of lights; each light transforming into five hundred billion precious caves; each cave having countless precious canopies; each canopy having hundreds of billions of lights; each light having countless manifested Buddhas, sitting in full lotus posture, emitting great light, and within that light, the Buddhanusmriti Samadhi is preached, and because of the Buddhanusmriti Samadhi, one is able to see countless Buddhas again.』『The Northeastern Triyana Gamana Buddha, his Buddha land is pure white silver-colored, with hundreds of billions of lights, the light having thousands of colors, adorning the country, making it extremely pure, manifested Buddhas, precious trees, banners and flags, arranged in rows, the adornment and scenery, the number is unknowable.』『The Upper Vipula Guna Buddha, his land is five hundred billion precious-colored, each precious color having countless lights; each light transforming into countless hundreds of billions of manifested Buddhas; within each Buddha's light』

無量寶樹行列莊嚴；一一樹下百億寶師子座。諸佛在上結加趺坐，無數菩薩以為侍者，一切大眾皆悉住佛光明雲中。

「下方明德佛，其地金色、金光、金云，于光雲中無數金堂七寶樓閣，百寶行樹羅列莊嚴。寶幢幡蓋數億千萬，一一樹下百億寶座諸堂樓閣，無數坐具狀如寶華，無數分身一切諸佛，坐寶樹下琉璃座上，眾華色間無數佛會。是諸世尊皆悉講說菩薩行法，如是十方無數化佛，一一化佛顯現光明。

「時十方佛各各悉坐金剛窟中，身量光明如善德佛及諸化佛，威神國土令行者見，如於明鏡自見面像，了了分明，見十方佛心歡喜故，不染諸法住于初心。時十方佛廣為行者各說相似六波羅蜜，聞是法已於初地下十心境界無有疑慮。見此事者，必聞諸佛說般若波羅蜜，聞第一義空心不驚疑，于諸法中得入空三昧，是名相似空相三昧。」

佛告阿難：「佛滅度后，佛諸弟子欲觀十方佛者，于唸佛三昧中但知粗相，當自然知無量妙相。如是觀者是名正觀，若異觀者名為邪觀。得此觀者見佛無數不可限量，入此定者名見一切諸佛色身，亦得漸漸入三空門。游此空者諸佛力故心不著空，于未來世當成阿耨多羅三藐三菩提，得不退轉，是名不忘菩提之心正順佛道。」

說觀十方佛時，十方佛坐金剛

【現代漢語翻譯】現代漢語譯本無量寶樹排列成行，莊嚴無比；每一棵樹下都有百億個珍寶製成的獅子座。諸佛在這些座位上結跏趺坐，無數菩薩作為侍者，所有大眾都安住在佛的光明雲中。

『下方的明德佛（佛名），其土地是金色、金光、金云，在光雲中有無數金色殿堂和七寶樓閣，無數珍寶行樹羅列莊嚴。寶幢幡蓋有數億千萬之多，每一棵樹下都有百億個寶座，諸堂樓閣，無數坐具的形狀如同寶華，無數分身化現的一切諸佛，坐在寶樹下的琉璃座上，在各種華麗的色彩之間有無數佛會。這些世尊都講說菩薩的修行方法，像這樣十方有無數化佛，每一尊化佛都顯現光明。

『這時，十方佛各自都坐在金剛窟中，身量光明如同善德佛（佛名）以及諸化佛，以威神之力使國土讓修行者看見，就像在明鏡中看見自己的面容一樣，清清楚楚，明明白白，看見十方佛內心歡喜的緣故，不被諸法所染，安住在最初的發心。這時，十方佛廣泛地為修行者各自宣說相似的六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），聽聞這些法之後，對於初地之下的十心境界不再有任何疑慮。見到這些景象的人，必定能聽聞諸佛宣說般若波羅蜜（通過智慧到達彼岸），聽聞第一義空（終極真理的空性）內心不會驚慌懷疑，在諸法之中能夠進入空三昧（證悟空性的禪定），這被稱為相似空相三昧。』

佛告訴阿難（佛陀的弟子）: 『佛滅度之後，佛的弟子想要觀想十方佛，在念佛三昧中如果只能知道粗略的相，自然就能知道無量微妙的相。像這樣觀想才稱為正觀，如果不是這樣觀想就稱為邪觀。得到這種觀想的人，所見到的佛無數不可計數，進入這種禪定的人，就能夠見到一切諸佛的色身，也能漸漸進入三空門（空、無相、無愿）。游于這種空性中的人，由於諸佛的力量，內心不會執著于空，在未來世應當成就阿耨多羅三藐三菩提（無上正等正覺），得到不退轉，這稱為不忘菩提之心的正順佛道。』

在宣說觀想十方佛時，十方佛坐在金剛

【English Translation】 English version Immeasurable rows of jeweled trees were adorned with solemnity; beneath each tree were hundreds of billions of jeweled lion thrones. Buddhas sat upon them in the lotus position, with countless Bodhisattvas as attendants, and all the assemblies dwelt within the Buddha's clouds of light.

'The Bright Virtue Buddha (Buddha's name) below, his land is of gold, golden light, and golden clouds. Within the clouds of light are countless golden halls and seven-jeweled pavilions, with hundreds of rows of jeweled trees arranged in solemnity. There are hundreds of millions of jeweled banners and canopies; beneath each tree are hundreds of billions of jeweled thrones, halls, and pavilions. Countless seats are shaped like jeweled flowers, and countless emanations of all the Buddhas sit beneath the jeweled trees on lapis lazuli thrones. Amidst the colors of various flowers are countless Buddha assemblies. These World Honored Ones all expound the practices of the Bodhisattva path. Thus, in the ten directions, there are countless transformation Buddhas, each transformation Buddha manifesting light.

'At that time, the Buddhas of the ten directions each sat in a diamond cave, their body size and light like the Good Virtue Buddha (Buddha's name) and the transformation Buddhas. Their majestic power and lands allowed practitioners to see, as if seeing one's own face in a clear mirror, clearly and distinctly. Seeing the Buddhas of the ten directions brings joy to the heart, and one is not defiled by phenomena, dwelling in the initial aspiration. At that time, the Buddhas of the ten directions extensively expounded similar Six Paramitas (Generosity, Morality, Patience, Diligence, Concentration, Wisdom) to the practitioners. Having heard these teachings, there is no doubt about the ten levels of mind below the first ground. Those who see these things will surely hear the Buddhas expound the Prajna Paramita (Perfection of Wisdom), and upon hearing the emptiness of the ultimate truth, their hearts will not be startled or doubtful. Within all phenomena, they can enter the Samadhi of Emptiness (meditative absorption on emptiness), which is called the Samadhi of Similar Appearance of Emptiness.'

The Buddha told Ananda (Buddha's disciple): 'After the Buddha's Parinirvana, if the Buddha's disciples wish to contemplate the Buddhas of the ten directions, and in the Samadhi of Buddha Recitation only know the coarse aspects, they will naturally know immeasurable subtle aspects. Such contemplation is called right contemplation; if it is different, it is called wrong contemplation. Those who attain this contemplation will see countless Buddhas, beyond description. Those who enter this Samadhi will see the physical bodies of all the Buddhas and will gradually enter the Three Doors of Emptiness (Emptiness, Signlessness, Wishlessness). Those who roam in this emptiness, due to the power of the Buddhas, their minds will not be attached to emptiness, and in the future they will attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment), attaining non-retrogression. This is called not forgetting the Bodhi mind, rightly following the Buddha's path.'

While speaking of contemplating the Buddhas of the ten directions, the Buddhas of the ten directions sat in the diamond

山百寶窟中，各申右手摩阿難頂告言：「法子！汝持佛語，為未來世諸眾生等，當廣宣說慎勿妄傳，當爲堅發三菩提心行唸佛定正受者說。」

佛告阿難：「此唸佛三昧若成就者，有五因緣。何等為五？一者、持戒不犯。二者、不起邪見。三者、不生憍慢。四者、不恚不嫉。五者、勇猛精進如救頭然。行此五事，正念諸佛微妙色身令心不退，亦當讀誦大乘經典，以此功德唸佛力故，疾疾得見無量諸佛。

「見諸佛者，獨一心凈不與他共，應當供養十方諸佛。云何供養？是人出定、入塔見像、念持經時，若禮一佛當作是念：『正遍知諸佛心智無有限礙，我今禮一佛即禮一切佛；若思惟一佛即見一切佛；見一一佛前有一行者，接足為禮皆是己身。』若以一華供養佛時，當作是念：『諸佛法身功德無量，不住不壞湛然常安，我今以華奉獻諸佛，愿佛受之。』作是念已復當起想：『我所執華從草木生，持此供養可用擬想。』即當作想身諸毛孔，令一毛孔出無數華云，以此華云運想擬意供一切佛，一一佛上化成華臺諸佛受之，於十方界施作佛事，供養香時亦復如是！香菸香云於十方界施作佛事，作佛事已還成金臺在行者前。若凡夫人慾供養者，手擎香爐執華供養，亦當起意作華香想，當發是愿：『愿此華香滿十方界

【現代漢語翻譯】現代漢語譯本：在山百寶窟中，他們各自伸出右手，摩著阿難（Ananda，佛陀的十大弟子之一）的頭頂，告訴他說：『法子！你秉持佛的教誨，爲了未來世的眾生，應當廣泛宣說，謹慎不要胡亂傳講，應當為那些堅定發起菩提心、修行唸佛禪定正受的人宣說。』

佛告訴阿難：『這唸佛三昧如果能成就，有五種因緣。是哪五種呢？一是持戒不犯戒。二是不起邪見。三是不生驕慢。四是不嗔恚不嫉妒。五是勇猛精進，如同救頭燃一樣。修行這五件事，以正念憶念諸佛微妙的色身，使心不退轉，也應當讀誦大乘經典，憑藉這功德和唸佛的力量，迅速得見無量諸佛。』

『見到諸佛的人，要獨一其心，清凈不與他人共同。應當供養十方諸佛。如何供養呢？這人在出定、進入佛塔見到佛像、唸誦經文時，如果禮拜一尊佛，應當這樣想：『正遍知諸佛的心智沒有限制和障礙，我現在禮拜一尊佛，就是禮拜一切佛；如果思惟一尊佛，就能見到一切佛；見到每一尊佛前都有一位修行者，接足為禮，都是自己的化身。』如果用一朵花供養佛時，應當這樣想：『諸佛的法身功德無量，不生不滅，湛然常安，我現在用花供獻給諸佛，愿佛接受。』這樣想之後，又應當生起觀想：『我所執的花是從草木中生出來的，用它來供養，可以用擬想的方式。』就應當觀想自身的所有毛孔，讓每一個毛孔都涌出無數的花云，用這些花云，運心擬想，供養一切佛，每一尊佛上都化成華臺，諸佛接受這些供養，在十方世界施行佛事，供養香時也是這樣！香菸香云在十方世界施行佛事，施行佛事後，還變成金臺，在修行者面前。如果凡夫人想要供養，手擎香爐，執花供養，也應當起意，作華香的觀想，應當發這樣的愿：『愿這華香充滿十方世界。』

【English Translation】 English version: In the Mountain of a Hundred Treasures Cave, each of them extended their right hand and stroked Ananda's (Ananda, one of the Buddha's ten great disciples) head, saying: 'Son of Dharma! You uphold the Buddha's teachings, for the sake of all sentient beings in future generations, you should widely proclaim them, and be careful not to transmit them falsely. You should proclaim them to those who firmly generate the Bodhi mind and practice mindfulness of the Buddha in samadhi.'

The Buddha told Ananda: 'If this Samadhi of mindfulness of the Buddha is accomplished, there are five causes and conditions. What are the five? First, upholding the precepts without violating them. Second, not arising with wrong views. Third, not giving rise to arrogance. Fourth, not being angry or jealous. Fifth, being courageous and diligent as if saving one's own head from burning. Practicing these five things, with right mindfulness, remembering the subtle form bodies of all Buddhas, so that the mind does not regress, and also reading and reciting the Mahayana scriptures. By virtue of this merit and the power of mindfulness of the Buddha, one will quickly see countless Buddhas.'

'Those who see the Buddhas should be single-minded, pure, and not share this with others. They should make offerings to the Buddhas of the ten directions. How should they make offerings? When this person emerges from samadhi, enters a pagoda, sees an image, or recites scriptures, if they bow to one Buddha, they should think: 'The wisdom of the Tathagatas is without limit or obstruction. Now I bow to one Buddha, which is to bow to all Buddhas; if I contemplate one Buddha, I see all Buddhas; I see a practitioner before each Buddha, touching their feet in reverence, all of whom are my own manifestations.' If one offers a flower to the Buddha, one should think: 'The Dharma body of the Buddhas has immeasurable merits, it neither abides nor decays, it is serene and eternally at peace. Now I offer this flower to the Buddhas, may the Buddhas accept it.' After thinking this, one should again generate the thought: 'The flower I hold is born from grass and trees, and offering it can be done through visualization.' Then one should visualize all the pores of one's body, causing countless clouds of flowers to emerge from each pore, using these clouds of flowers, with focused intention, to offer to all Buddhas. On each Buddha, these flowers transform into a flower pedestal, which the Buddhas accept, performing Buddha deeds in the ten directions. Offering incense is also the same! Clouds of incense smoke perform Buddha deeds in the ten directions, and after performing these deeds, they transform back into golden pedestals before the practitioner. If ordinary people wish to make offerings, holding an incense burner in their hands and offering flowers, they should also generate the thought of flowers and incense, and should make this vow: 'May this flower and incense fill the ten directions.'

，供養一切佛、化佛並菩薩、無數聲聞眾，受此香華云以為光明臺，廣于無邊界無邊作佛事。』禮佛若坐禪，起是供養心，常當發是愿。繒蓋、幢幡、音樂、偈頌，當作是愿：『我今設此少分供具，愿此供具遍供十方一切諸佛，諸佛受之，于幢幡中化光明雲；于妓樂中、偈頌之中演妙法音。』作是愿已坐時應想，令身毛孔一一孔中作無量幢幡想；一一幢幡中作無量偈頌云想。作是想時心如香爐，流出金色香菸香云，身毛孔中如好華樹，踴出阿僧祇無量雜華云，是諸華云，於十方界諸佛之上，化為一切諸供養具。爾時當於身心分中，起一切供養具想。若得食飲、若施人一錢，當起空、無我想檀波羅蜜。如是等無量供養，皆當起心從心想出，供養十方一切諸佛，是名坐時無量功德從心想海生。如是坐時，入深禪定無量境界諸三昧海，但於心中，出息、入息、唸唸想想相續不絕；於一心中運其心意，作無數供具云。上供諸佛下施一切，作是念者名學普施。此想成時，漸漸減消諸煩惱結，觀法無相，無相力故，當得甚深六波羅蜜。」

觀佛密行品第十二

佛告阿難：「未來眾生其有得是念佛三昧者、觀諸佛相好者、得諸佛現前三昧者，當教是人密身口意，莫起邪命、莫生貢高。若起邪命及貢高法，當知此人是增上

【現代漢語翻譯】現代漢語譯本：『供養一切佛（Buddha，覺悟者）、化佛（Nirmanakaya Buddha，佛的化身）以及菩薩（Bodhisattva，追求覺悟的眾生）、無數聲聞眾（Sravaka，通過聽聞佛法而證悟的弟子），愿他們接受這香華云作為光明臺，在無邊無際的境界中廣作佛事。』禮佛或者坐禪時，生起這樣的供養心，常常應當發起這樣的願望。用繒蓋、幢幡、音樂、偈頌等供養時，應當發願：『我現在設定這少分的供具，愿這些供具遍供十方一切諸佛，諸佛接受這些供具，在幢幡中化作光明雲；在妓樂中、偈頌之中，演說微妙的法音。』發了這個愿之後，坐禪時應當觀想，令自身每一個毛孔中都生出無量的幢幡；每一個幢幡中都生出無量的偈頌云。作這種觀想時，心就像香爐，流出金色香菸香云，身體的毛孔中像美好的華樹，涌出阿僧祇（Asankhya，極大的數字）無量的雜華云，這些華云，在十方界諸佛之上，化為一切諸供養具。這時應當在身心分中，生起一切供養具的觀想。如果得到食物飲料，或者佈施給別人一文錢，應當生起空（Sunyata，空性）、無我（Anatta，無我性）的觀想，修習檀波羅蜜（Dana Paramita，佈施波羅蜜）。像這樣無量的供養，都應當從心中生起，從心想中流出，供養十方一切諸佛，這叫做坐禪時無量功德從心想海中生出。像這樣坐禪時，進入深禪定無量境界的諸三昧海（Samadhi，禪定），但於心中，出息、入息、唸唸想想相續不絕；在一心中運用心意，化作無數供具云。上供諸佛，下施一切眾生，作這種念頭的人，叫做學習普施。這種觀想成就時，漸漸減消各種煩惱結，觀法無相，因為無相的力量，應當得到甚深的六波羅蜜（Sat Paramita，六度）。觀佛密行品第十二佛（Buddha，覺悟者）告訴阿難（Ananda，佛陀的十大弟子之一）:『未來世的眾生，如果有得到唸佛三昧（Buddhanusmrti-samadhi，唸佛禪定）的人、觀諸佛相好的人、得到諸佛現前三昧的人，應當教導這些人秘密地守護身口意，不要以邪命（Ajivika，不正當的謀生方式）為生，不要生起貢高我慢之心。如果生起邪命以及貢高我慢之心，應當知道這個人是增上慢人。』

【English Translation】 English version: 『Offering to all Buddhas (Buddha, the awakened one), Emanation Buddhas (Nirmanakaya Buddha, a manifestation of the Buddha), and Bodhisattvas (Bodhisattva, beings who seek enlightenment), countless Sravakas (Sravaka, disciples who attain enlightenment by hearing the Dharma), may they receive this cloud of incense and flowers as a platform of light, extensively performing Buddha-deeds in boundless realms.』 When bowing to the Buddha or meditating, generate this mind of offering, and always make this vow. When offering with silk canopies, banners, music, and verses, make this vow: 『I now set forth this small portion of offerings, may these offerings universally reach all Buddhas in the ten directions, may the Buddhas receive them, transforming into clouds of light within the banners; within the music and verses, may they proclaim the wonderful Dharma sound.』 After making this vow, when sitting in meditation, one should visualize, causing each pore of the body to generate immeasurable banners; within each banner, generate immeasurable clouds of verses. When making this visualization, the mind is like an incense burner, flowing out golden fragrant smoke and clouds, the pores of the body are like beautiful flower trees, sprouting Asankhya (Asankhya, an extremely large number) of immeasurable clouds of various flowers, these clouds of flowers, above all the Buddhas in the ten directions, transform into all kinds of offerings. At that time, one should generate the visualization of all offerings within the body and mind. If one obtains food and drink, or gives a penny to others, one should generate the visualization of emptiness (Sunyata, emptiness) and non-self (Anatta, non-self), cultivating Dana Paramita (Dana Paramita, the perfection of giving). Such immeasurable offerings, all should arise from the mind, flowing out from the thoughts of the mind, offering to all Buddhas in the ten directions, this is called immeasurable merits arising from the ocean of mental thoughts during meditation. Thus, during meditation, entering the deep Samadhi (Samadhi, meditative absorption) ocean of immeasurable realms, but within the mind, the out-breath and in-breath, the thoughts and reflections continue uninterrupted; within one mind, utilizing the intention, transforming into countless clouds of offerings. Offering above to the Buddhas, bestowing below to all beings, one who makes this thought is called learning universal giving. When this visualization is accomplished, gradually diminishing the knots of afflictions, contemplating the formlessness of phenomena, because of the power of formlessness, one should attain the profound Six Paramitas (Sat Paramita, Six Perfections). Chapter Twelve: Contemplating the Buddha's Secret Practice The Buddha (Buddha, the awakened one) told Ananda (Ananda, one of the ten great disciples of the Buddha): 『Future beings, if there are those who attain the Buddhanusmrti-samadhi (Buddhanusmrti-samadhi, the samadhi of mindfulness of the Buddha), those who contemplate the excellent marks of the Buddhas, those who attain the Samadhi of the Buddhas appearing before them, one should teach these people to secretly guard their body, speech, and mind, not to live by wrong livelihood (Ajivika, improper means of living), not to generate arrogance and pride. If they generate wrong livelihood and arrogance and pride, one should know that this person is an arrogant person.』

慢破滅佛法，多使眾生起不善心，亂和合僧顯異惑眾，是惡魔伴。如是惡人，雖復唸佛失甘露味，此人生處，以貢高故身恒卑小，生下賤家貧窮諸衰，無量惡業以為嚴飾，如此種種眾多惡事，當自防護令永不生。若起如是邪命業者，此邪命業猶如狂象壞蓮華池，此邪命業亦復如是壞敗善根。」

佛告阿難：「有唸佛者，當自防護勿令放逸。唸佛三昧人，若不防護生貢高者，邪命惡風吹憍慢火燒滅善法。善法者：所謂一切無量禪定。諸唸佛法從諸心想生，是名功德藏。」

佛告阿難：「譬如長者多財饒寶，唯有一子，長者自知將死不久，以諸庫藏委付其子。其子得已隨意遊戲，忽於一時值有王難，無量眾賊從四面來，競取藏物不能遮護。惟有一金乃是閻浮檀那紫金，重十六兩，金挺長短亦十六寸，此金一兩價直余寶百千萬兩，為賊所逼無奈金何，即以穢物纏裹真金置泥團中，眾賊見已不識是金腳踐而去。賊去之後財主得金心大歡喜。唸佛三昧亦復如是，當密藏之。」

「複次阿難！譬如有人貧窮薄福，依諸豪賢以存性命。時有王子，遇行出遊執大寶瓶，于寶瓶內藏王印綬。是時貧者詐來親附，得王寶瓶擎持逃走。王子覺已，遺六大兵乘六黑象，手執利劍疾往追之。時持瓶人，走入深草空野澤中，見曠

【現代漢語翻譯】現代漢語譯本：詆譭真正的佛法，多半會使眾生生起不善之心，擾亂和諧的僧團，用怪異的說法迷惑大眾，這是惡魔的同伴。像這樣的惡人，即使唸佛也會失去甘露般的法味。這種人所出生的地方，因為貢高我慢的緣故，身體總是矮小卑微，出生在下賤的家庭，遭受貧窮和各種衰敗，用無量的惡業來裝飾自己。對於如此種種眾多的惡事，應當自我防護，使之永遠不發生。如果生起像這樣邪命的行業，這種邪命的行業就像發狂的大象破壞蓮花池一樣，這種邪命的行業也同樣會破壞敗壞善根。

佛陀告訴阿難：『有唸佛的人，應當自我防護，不要放縱懈怠。修唸佛三昧的人，如果不防護而生起貢高我慢，邪命的惡風會吹動憍慢的火焰，燒燬善法。善法是指：所有一切無量的禪定。各種唸佛法從各種心念想像中產生，這叫做功德藏。』

佛陀告訴阿難：『譬如一位長者，擁有很多財富和珍寶，只有一個兒子。長者自己知道將要去世不久，就把所有的庫藏都委託給他的兒子。他的兒子得到后，隨意嬉戲玩樂，忽然在某個時候遇到王難，無數的盜賊從四面八方而來，爭著搶奪庫藏的財物，他不能遮擋守護。只有一塊金子，是閻浮檀那（Jambudvipa，一種黃金的名稱）紫金，重十六兩，金條的長短也是十六寸，這一兩金子的價值相當於其他珍寶百千萬兩。因為被盜賊所逼迫，對這塊金子無可奈何，就用污穢的東西纏裹住真金，放在泥團中，盜賊們看見后，不認識這是金子，就用腳踩著離開了。盜賊離開之後，財主得到金子，心中非常歡喜。唸佛三昧也是這樣，應當秘密地藏起來。』

『再者，阿難！譬如有一個人，貧窮福薄，依靠各位豪門賢達來維持生命。當時有一位王子，正好出行遊玩，拿著一個大寶瓶，在寶瓶內藏著王室的印綬。這時，這個貧窮的人假裝親近依附，得到王子的寶瓶，拿著就逃走了。王子發覺后，派遣六隊大兵，乘坐六頭黑象，手執利劍，快速地追趕他。當時，拿著寶瓶的人，跑入深草叢生的空曠荒野之中，看見曠

【English Translation】 English version: To slander the true Dharma, mostly causes sentient beings to generate unwholesome thoughts, disrupts the harmonious Sangha, and confuses the masses with strange doctrines; this is a companion of demons. Such an evil person, even if they recite the Buddha's name, will lose the taste of nectar. The place where this person is born, because of arrogance, their body is always short and lowly, born into a base family, suffering poverty and various declines, adorned with immeasurable evil deeds. For such numerous evil things, one should protect oneself, so that they never arise. If one engages in such a crooked livelihood, this crooked livelihood is like a mad elephant destroying a lotus pond; this crooked livelihood is also like that, destroying and ruining good roots.

The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'Those who recite the Buddha's name should protect themselves, not allowing themselves to be lax and negligent. If those who cultivate the Samadhi (a state of meditative consciousness) of Buddha-Recitation do not protect themselves and generate arrogance, the evil wind of crooked livelihood will blow the flames of conceit, burning away good Dharmas. Good Dharmas refer to: all immeasurable Dhyanas (meditative states). All Buddha-Recitation Dharmas arise from various thoughts and imaginations; this is called the treasury of merit.'

The Buddha told Ananda: 'For example, a wealthy elder has much wealth and treasures, and only one son. The elder knows that he will soon die, so he entrusts all the storehouses to his son. After receiving them, his son plays and frolics at will. Suddenly, at one time, he encounters a royal calamity; countless thieves come from all directions, vying to seize the treasures of the storehouses, and he cannot defend or protect them. There is only one piece of gold, which is Jambudvipa (Jambudvipa, name of a gold) purple gold, weighing sixteen taels, and the length of the gold bar is also sixteen inches. One tael of this gold is worth hundreds of millions of taels of other treasures. Because he is forced by the thieves, he can do nothing about this gold, so he wraps the true gold with filthy things and places it in a mud ball. When the thieves see it, they do not recognize that it is gold, and they step on it and leave. After the thieves leave, the owner of the wealth obtains the gold and is very happy. The Samadhi of Buddha-Recitation is also like this; it should be secretly hidden.'

'Furthermore, Ananda! For example, there is a person who is poor and has little fortune, relying on various wealthy and virtuous people to sustain his life. At that time, there was a prince who happened to be traveling, holding a large treasure vase, and inside the treasure vase was hidden the royal seal. At this time, this poor person pretended to be close and attached himself, obtained the prince's treasure vase, and ran away with it. After the prince discovered it, he dispatched six large armies, riding six black elephants, holding sharp swords, and quickly pursued him. At that time, the person holding the vase ran into the deep grass of the empty wilderness, and saw a vast

野澤滿中毒蛇，四面吐毒吸持瓶者。時貧窮人慞惶驚怖馳走東西，蛇亦隨之無藏避處，于空澤中見一大樹，蓊蔚扶疏甚適其意，頭戴寶瓶攀樹而上。既上樹已，六兵乘象駃疾如風尋復來至，貧人見已吞王寶印，持瓶冠頭以手覆面，坐貪惜故不忍見之。時六黑象以鼻絞樹令樹倒躄，貧人落地身體散壞唯金印在，寶瓶現光諸蛇見光四散馳走。」

佛告阿難：「住唸佛者心印不壞，亦復如是！

「複次阿難！譬如長者多饒財寶，無諸子息唯有一女。是時長者年過百歲，自知朽邁將死不久：『我此財寶無男兒故財應屬王。』作是思惟，喚其女子密告之言：『今有妙寶寶中上者當用遺汝，汝得此寶密藏令堅莫令王知。』女受父敕，持摩尼珠及諸珍寶藏之糞穢，室家大小皆亦不知。值世饑饉女夫告妻：『我家貧窮困于衣食，汝可他行求自活處。』妻白夫言：『我父長者臨命終時，以寶賜我，今在某處君可取之。』時夫掘取大獲珍寶並如意珠，持如意珠，燒香禮拜先發愿言：『為我雨食。』隨語即雨百味飲食，如是種種隨意得寶。時夫得已告其妻言：『卿如天女能賜我寶，汝藏此寶我尚不知，況復他人？』」

佛告阿難：「唸佛三昧堅心不動，亦復如是！

「複次阿難！譬如有王暴虐違道，民罹其毒人怨神

【現代漢語翻譯】現代漢語譯本：野澤（荒野沼澤）中有很多毒蛇，四面噴吐毒液，有一個人拿著瓶子。當時一個貧窮的人驚慌恐懼，四處奔走，毒蛇也跟著他，沒有地方可以躲藏。他在空曠的沼澤中看到一棵大樹，枝繁葉茂，非常合他的心意，就頭頂著寶瓶，攀爬上樹。剛爬上樹，六個士兵騎著大象，像風一樣快速地追了上來。窮人看見了，就吞下國王的寶印，頭頂著瓶子，用手摀住臉，因為貪婪和捨不得，不忍心去看。這時，六頭黑象用鼻子纏繞樹幹，把樹絞倒，窮人也摔在地上，身體散架，只有金印還在。寶瓶發出光芒，各種毒蛇見到光芒，四處逃散。

佛告訴阿難（佛陀的十大弟子之一）: 『安住于憶念佛陀的人，他的心印不會壞滅，也是這樣！』

『再次，阿難！譬如有一個長者，非常富有，沒有兒子，只有一個女兒。這時長者已經一百多歲，自己知道衰老將死不久，心想：『我的這些財寶，因為沒有兒子，應該歸國王所有。』這樣想著，就叫來他的女兒，秘密地告訴她說：『現在有一件最好的寶物要留給你，你得到這件寶物后，要秘密地藏好，不要讓國王知道。』女兒接受了父親的囑咐，把摩尼珠（如意寶珠）和各種珍寶藏在糞堆里，家裡所有的人都不知道。遇到饑荒的年頭，女兒的丈夫告訴妻子說：『我們家貧窮，衣食都困難，你可以到別的地方去，自己找活路。』妻子告訴丈夫說：『我父親，那位長者，臨終的時候，給了我一件寶物，現在在某個地方，你可以去取。』當時，丈夫挖掘出來，得到了大量的珍寶和如意珠，拿著如意珠，燒香禮拜，先發愿說：『為我降下食物。』隨著他的話語，立刻降下各種美味的食物，像這樣，各種東西都隨意得到。當時，丈夫得到寶物后，告訴他的妻子說：『你就像天女一樣，能夠賜給我寶物，你藏著這件寶物，我尚且不知道，更何況是其他人呢？』』

佛告訴阿難：『憶念佛陀的三昧（禪定），堅固的心不動搖，也是這樣！』

『再次，阿難！譬如有一個國王，暴虐無道，百姓遭受他的毒害，人民怨恨神靈。

【English Translation】 English version: In the wilderness swamp, there were many poisonous snakes, spewing venom in all directions. A poor man was holding a bottle. At that time, a poor man was terrified and ran around, but the poisonous snakes followed him, leaving him nowhere to hide. In the empty swamp, he saw a large tree, lush and verdant, which suited him very well. He put the precious bottle on his head and climbed up the tree. As soon as he climbed the tree, six soldiers riding elephants quickly approached like the wind. When the poor man saw them, he swallowed the king's precious seal, put the bottle on his head, and covered his face with his hands, unwilling to look because of greed and reluctance. At this time, six black elephants wrapped their trunks around the tree and knocked it down, and the poor man fell to the ground, his body shattered, with only the golden seal remaining. The precious bottle emitted light, and when the various poisonous snakes saw the light, they scattered in all directions.

The Buddha told Ananda (one of the Buddha's ten great disciples): 'One who dwells in mindfulness of the Buddha, his mind-seal will not be destroyed, it is like this!'

'Furthermore, Ananda! Suppose there is an elder, very wealthy, with no sons, only one daughter. At this time, the elder is over a hundred years old, and knows that he is old and will soon die, thinking: 'These treasures of mine, because I have no sons, should belong to the king.' Thinking this way, he called his daughter and secretly told her: 'Now there is an excellent treasure to leave to you. After you get this treasure, hide it secretly and do not let the king know.' The daughter accepted her father's instructions and hid the Mani jewel (wish-fulfilling jewel) and various treasures in the dung heap, unknown to everyone in the household. When they encountered a famine year, the daughter's husband told his wife: 'Our family is poor and has difficulty with food and clothing. You can go elsewhere and find a way to support yourself.' The wife told her husband: 'My father, that elder, gave me a treasure when he was dying, and it is now in a certain place. You can go and get it.' At that time, the husband dug it up and obtained a large amount of treasures and the wish-fulfilling jewel. Holding the wish-fulfilling jewel, he burned incense and made a vow, saying: 'Rain down food for me.' As he spoke, various delicious foods immediately rained down, and in this way, he obtained various things at will. At that time, after the husband obtained the treasure, he told his wife: 'You are like a heavenly woman, able to bestow treasures upon me. You hid this treasure, and I did not even know about it, let alone others!''

The Buddha told Ananda: 'The samadhi (meditative absorption) of mindfulness of the Buddha, the firm mind is unshakable, it is like this!'

'Furthermore, Ananda! Suppose there is a king, tyrannical and without principle, the people suffer from his poison, and the people resent the gods.

怒，國大亢旱求請神祇不能得雨。有臣白言：『大王當知，今此境內林藪之中，有一仙士五通無礙，王可祈請令其咒龍。』大王聞已欣踴無量，遣人詣林祈請仙人。神仙飛往大王殿前，高聲唱言：『大王無道，諸天龍神皆四散去不護王國，云何使我令請雨也？』王聞此語極懷慚愧，改悔先行所作惡事。仙人知王心已軟善，應唸誦咒，神通力故天降甘露，地出涌泉潤澤一切。」

佛告阿難：「慾念佛者如王棄惡，得唸佛者如善咒人。

「複次阿難！譬如力士自恃大力數犯王法，王遣五人收捕力士幽閉囹圄。五處枷鎖極令牢固，奮力大怒舉體血現，枷鎖摧折逾墻逃逝，到海岸邊解髻明珠持僱船師，船師語言：『如此白石海中無數，我用是為？』力士長跪白船師言：『我此明珠有六種色。』即以黃繒裹珠置之水中，水即金色；復還收珠以白繒裹置之水中，水即變白；收取復以綠繒裹置之水中，水色變作綠琉璃色；收取以碧繒裹置之水中，水即變作真金精色；收取復以絳繒裹置之水中，水即變作車𤦲色；收取復以紫繒裹置之水中，水即變成天金剛色，水上覆有紫摩尼光。船師見已，即取寶珠以大寶輿，輿勇猛士置大船上，望風舉帆疾如射箭到于彼岸。到彼岸已，心意泰然安隱無懼，大取珍寶報船師恩。」

【現代漢語翻譯】現代漢語譯本：過去，有個國家遭遇大旱，國王祈求各路神祇都無法得到降雨。有位大臣進言：『大王應該知道，現在我們境內林木茂盛的地方，有一位神通廣大、五通無礙的仙士，大王可以祈求他來念咒召喚龍。』大王聽了非常高興，立刻派人前往林中祈請仙人。神仙飛到大王殿前，高聲說道：『大王您治理國家無道，各路天神龍神都四散離去，不再護佑王國，怎麼能讓我為您祈雨呢？』大王聽了這話，深感慚愧，悔改之前所做的惡事。仙人知道大王的心已經變得善良，於是應國王的請求唸誦咒語，憑藉神通的力量，天空降下甘露，地下涌出泉水，滋潤萬物。

佛陀告訴阿難（Ananda）：『想要念佛的人，就像國王捨棄惡行；能夠唸佛的人，就像善於咒語的人。』

『再者，阿難（Ananda）！譬如一個力士，仗恃自己力氣大，屢次觸犯王法，國王派遣五個人去逮捕這個力士，並將他囚禁在牢獄中。用五處枷鎖將他牢牢鎖住，力士奮力掙扎，怒火中燒，全身血脈賁張，最終摧毀枷鎖，翻墻逃走，來到海邊，解下發髻上的明珠，想要僱傭船師。船師說：『這樣的白色石頭，海里多得是，我要它有什麼用？』力士長跪，對船師說：『我這顆明珠有六種顏色。』隨即用黃色的絲綢包裹明珠，放入水中，水立刻變成金色；又收回明珠，用白色的絲綢包裹，放入水中，水立刻變成白色；取回明珠，用綠色的絲綢包裹，放入水中，水的顏色變成綠琉璃色；取回明珠，用碧色的絲綢包裹，放入水中，水立刻變成真金精色；取回明珠，用絳色的絲綢包裹，放入水中，水立刻變成車𤦲色；取回明珠，用紫色的絲綢包裹，放入水中，水立刻變成天金剛色，水面上還有紫摩尼光。船師見了，立刻取走寶珠，用大寶車抬著這位勇猛的力士，安置在大船上，順風揚帆，速度快如箭矢，到達彼岸。到達彼岸后，力士心意泰然，安穩無懼，拿出大量的珍寶來報答船師的恩情。』

【English Translation】 English version: Once upon a time, a kingdom suffered a severe drought, and the king prayed to various deities for rain without success. A minister suggested, 'Your Majesty should know that there is an immortal recluse within the forests of our kingdom, possessing unobstructed five supernatural powers. Your Majesty can beseech him to chant a mantra to summon the dragon.' The king was overjoyed and immediately sent people to the forest to invite the immortal. The immortal flew to the king's palace and proclaimed loudly, 'Your Majesty governs without virtue, causing all the gods and dragons to scatter and abandon the kingdom. How can you expect me to pray for rain for you?' The king, upon hearing this, felt deeply ashamed and repented for his past misdeeds. The immortal, knowing that the king's heart had softened and become virtuous, then chanted a mantra in response to the king's request. Through his supernatural power, sweet dew descended from the sky, and springs gushed forth from the earth, nourishing all things.

The Buddha told Ananda (Ananda): 'Those who desire to be mindful of the Buddha are like the king abandoning evil; those who are able to be mindful of the Buddha are like those skilled in mantras.'

'Furthermore, Ananda (Ananda)! Suppose there was a strongman who, relying on his great strength, repeatedly violated the king's laws. The king sent five men to arrest this strongman and imprison him in a jail. They secured him with five sets of shackles, making them extremely firm. The strongman struggled fiercely, his anger blazing, his entire body filled with blood. Eventually, he shattered the shackles, scaled the walls, and fled to the seashore. There, he untied a bright pearl from his hair and sought to hire a boatman. The boatman said, 'Such white stones are countless in the sea; what use do I have for it?' The strongman knelt and said to the boatman, 'This pearl of mine has six colors.' He then wrapped the pearl in yellow silk and placed it in the water, and the water immediately turned golden. He retrieved the pearl and wrapped it in white silk, placing it in the water, and the water immediately turned white. He took back the pearl and wrapped it in green silk, placing it in the water, and the water's color transformed into green lapis lazuli. He retrieved the pearl and wrapped it in azure silk, placing it in the water, and the water immediately transformed into the color of true gold essence. He took back the pearl and wrapped it in crimson silk, placing it in the water, and the water immediately transformed into the color of a chariot wheel. He retrieved the pearl and wrapped it in purple silk, placing it in the water, and the water immediately transformed into the color of heavenly diamond, with purple Mani light upon the water. Upon seeing this, the boatman immediately took the precious pearl and carried the valiant strongman in a great treasure carriage, placing him on a large ship. With the wind at their backs, they raised the sails and traveled as swiftly as an arrow to the other shore. Having reached the other shore, the strongman felt peaceful and secure, without fear, and he took out a great amount of treasure to repay the boatman's kindness.'

佛告阿難：「行唸佛者如大力士，𢱍心王枷鎖到慧彼岸。

「複次阿難！譬如劫欲盡時二日並出，山林樹木河池枯涸；三日出時，眾色火起；四日出時，大海消減三分留一；五日出時，大海竭盡；六日出時，須彌崩倒；七日出時，大地烔然乃至色界，唯金剛山不可摧破還住本際。唸佛三昧亦復如是，行是定者，住過去佛實際海中。」

佛告阿難：「吾今欲與十方諸佛報唸佛三昧恩。」爾時世尊說是語已，及十方諸佛賢劫菩薩，入一切色身光明三昧。時諸佛身一一毛孔，踴出衆多不可稱數妙化佛云，是諸化佛結加趺坐住立空中。如是無數一切化佛，各申右手摩阿難頂，及敕釋提桓因：「汝等二人持是妙法慎莫忘失，為未來世濁惡眾生滅眾罪障故。如來正遍知今于大眾中說一切佛身相。」

爾時尊者阿難即從座起，頂禮佛足白佛言：「世尊！當何名此經？此法之要當云何持？」

佛告阿難：「此經名『系想不動』，如是受持；亦名『觀佛白毫相』，如是受持；亦名『逆順觀如來身份』；亦名『一一毛孔分別如來身份』；亦名『觀三十二相八十隨形好諸智慧光明』；亦名『觀佛三昧海』；亦名『唸佛三昧門』；亦名『諸佛妙華莊嚴色身』；亦名『說戒、定、慧、解脫、解脫知見、十力、四無所畏、

【現代漢語翻譯】現代漢語譯本：佛陀告訴阿難（Ananda，佛陀的十大弟子之一）說：『修習唸佛的人，就像大力士一樣，能夠掙脫心識的枷鎖，到達智慧的彼岸。』『再者，阿難！譬如當劫數將盡的時候，兩個太陽同時出現，山林樹木和河流池塘都枯竭了；三個太陽出現的時候，各種顏色都燃燒起來；四個太陽出現的時候，大海的水消減三分，只留下一分；五個太陽出現的時候，大海完全乾涸；六個太陽出現的時候，須彌山（Sumeru，佛教宇宙觀中的聖山）崩塌倒塌；七個太陽出現的時候，大地被燒得通紅，乃至毀滅，只有金剛山（Vajra Mountain，堅不可摧的山）不可摧毀，仍然保持原來的狀態。唸佛三昧（Buddhanusmriti-samadhi，專注唸佛的禪定）也是這樣，修行這種禪定的人，安住在過去諸佛的實際境界之中。』佛陀告訴阿難說：『我現在想要與十方諸佛一起報答唸佛三昧的恩德。』當時，世尊說完這些話后，與十方諸佛、賢劫（Bhadrakalpa，賢善之劫）菩薩，進入一切色身光明三昧（Sarvarupasya-prabha-samadhi，一切色身光明禪定）。這時，諸佛身上每一個毛孔，都涌出眾多不可稱數的微妙化佛云，這些化佛結跏趺坐，住立在空中。像這樣無數的一切化佛，各自伸出右手摩阿難的頭頂，並且告誡釋提桓因（Sakra-devanam-indra，忉利天之主）：『你們二人要保持這個妙法，千萬不要忘記，爲了未來世濁惡的眾生滅除各種罪障。如來正遍知（Tathagata，具有正等覺知的人）現在於大眾中宣說一切佛的身相。』當時，尊者阿難即從座位上站起來，頂禮佛足，對佛說：『世尊！這部經應當叫什麼名字？這部法的要點應當如何受持？』佛陀告訴阿難：『這部經名為『系想不動』，就這樣受持；也名為『觀佛白毫相』，就這樣受持；也名為『逆順觀如來身份』；也名為『一一毛孔分別如來身份』；也名為『觀三十二相八十隨形好諸智慧光明』；也名為『觀佛三昧海』；也名為『唸佛三昧門』；也名為『諸佛妙華莊嚴色身』；也名為『說戒、定、慧、解脫、解脫知見、十力、四無所畏』

【English Translation】 English version: The Buddha said to Ananda (one of the ten principal disciples of the Buddha): 'One who practices mindfulness of the Buddha is like a strong man, who can break free from the shackles of the mind and reach the shore of wisdom.' 'Furthermore, Ananda! For example, when a kalpa (aeon) is about to end, two suns appear simultaneously, and the mountains, forests, trees, rivers, and ponds all dry up; when three suns appear, all colors ignite; when four suns appear, the water in the great ocean diminishes by two-thirds, leaving only one-third; when five suns appear, the great ocean completely dries up; when six suns appear, Mount Sumeru (the sacred mountain in Buddhist cosmology) collapses; when seven suns appear, the earth is scorched red and even destroyed, only Mount Vajra (an indestructible mountain) cannot be destroyed and remains in its original state. The Buddhanusmriti-samadhi (the samadhi of mindfulness of the Buddha) is also like this; one who practices this samadhi dwells in the actual realm of the Buddhas of the past.' The Buddha said to Ananda: 'I now wish to repay the kindness of the Buddhanusmriti-samadhi together with all the Buddhas of the ten directions.' At that time, after the World-Honored One spoke these words, he, together with the Buddhas of the ten directions and the Bodhisattvas of the Bhadrakalpa (the Fortunate Aeon), entered the Sarvarupasya-prabha-samadhi (the samadhi of the light of all forms). At this time, from each pore of the bodies of all the Buddhas, numerous incalculable clouds of wondrous manifested Buddhas emerged, and these manifested Buddhas sat in the lotus position, standing in the air. Like this, countless manifested Buddhas each extended their right hand and stroked the crown of Ananda's head, and instructed Sakra-devanam-indra (the lord of the Trayastrimsa Heaven): 'You two must uphold this wonderful Dharma, and never forget it, for the sake of eradicating the various sins and obstacles of the impure and evil beings of the future world. The Tathagata (the one who has thus come), the Perfectly Enlightened One, is now proclaiming the characteristics of all the Buddhas' bodies in the assembly.' At that time, the Venerable Ananda immediately rose from his seat, prostrated himself at the Buddha's feet, and said to the Buddha: 'World-Honored One! What should this sutra be called? How should the essentials of this Dharma be upheld?' The Buddha said to Ananda: 'This sutra is named 'Fixing Thoughts Without Moving,' thus uphold it; it is also named 'Contemplating the White Hair Mark of the Buddha,' thus uphold it; it is also named 'Observing the Body Parts of the Tathagata in Direct and Reverse Order'; it is also named 'Distinguishing the Body Parts of the Tathagata in Each and Every Pore'; it is also named 'Contemplating the Thirty-Two Marks and Eighty Minor Characteristics, and All the Wisdom and Light'; it is also named 'Contemplating the Ocean of Buddha-Samadhi'; it is also named 'The Gate of Buddhanusmriti-Samadhi'; it is also named 'The Wonderfully Adorned Bodies of All the Buddhas'; it is also named 'Speaking of Precepts, Samadhi, Wisdom, Liberation, Knowledge and Vision of Liberation, the Ten Powers, and the Four Fearlessnesses.'

十八不共法，果報所得微妙色身經』，汝好受持，慎勿忘失。」

佛說是語時，比丘、比丘尼、優婆塞、優婆夷，及菩薩大眾、天龍八部、一切鬼神，聞佛說是微妙身相，有得須陀洹、斯陀含、阿那含、有得阿羅漢者，有種辟支佛道因緣者，有發阿耨多羅三藐三菩提心者，有得無生法忍者，數甚眾多不可稱說。

時諸大眾聞佛說法恭敬頂禮，奉行佛語作禮求退。

是時阿難即從座起，合掌長跪白言：「世尊！如來今者一切身相皆已說竟，唯不顯說無見頂相。唯愿天尊！少說頂相光明瑞應，令未來世凡愚眾生知佛勝相。」

爾時世尊即入頂三昧海，令佛頂上肉髻之中一一毛孔踴出琉璃光，其光如水䗍文右旋，遍滿十方無數世界，如百億世界微塵數海，如是八萬四千諸毛髮中，皆出是水相；一一水相復過是百千萬倍數不可知。是諸琉璃水上，生眾多天寶蓮華，華有無數百千億葉，葉作無數百千億寶色，葉極小者遍覆三千大千世界。如是華上，一一須間有無量阿僧祇百千萬億恒河沙化佛；一一化佛頂肉髻相，流出眾光亦復如是。時諸佛身量同虛空不可得知；如是諸佛，佛佛相次盡世界海際。此相現時，於十方面，各有百億微塵數菩薩，身升虛空現大神變，至釋迦牟尼佛所。時諸菩薩以佛神力故，暫

【現代漢語翻譯】現代漢語譯本：『十八不共法（如來所具有的十八種不 common 的功德），果報所得微妙色身經』，你要好好地接受並保持這些教法，切勿忘記喪失。」

佛陀說這些話的時候，比丘（出家男子）、比丘尼（出家女子）、優婆塞（在家男居士）、優婆夷（在家女居士），以及菩薩大眾、天龍八部（佛教的護法神），一切鬼神，聽聞佛陀所說的微妙身相，有人證得須陀洹（入流果）、斯陀含（一來果）、阿那含（不來果）、有人證得阿羅漢（無學果），有人種下辟支佛道（緣覺乘）的因緣，有人發起阿耨多羅三藐三菩提心（無上正等正覺之心），有人證得無生法忍（對諸法不生不滅的深刻體悟），人數非常眾多，不可稱說。

當時，所有大眾聽聞佛陀說法，都恭敬地頂禮，奉行佛陀的教誨，作禮后請求退下。

這時，阿難（佛陀的十大弟子之一）即從座位上起身，合掌長跪，稟告佛陀說：「世尊！如來（佛陀的稱號）如今一切身相都已經說完，唯獨沒有明顯地說到無見頂相（佛頂上的肉髻，凡人無法看見）。唯愿天尊（對佛陀的尊稱）！稍微說說頂相的光明瑞應，讓未來世的凡夫愚昧眾生知道佛陀殊勝的相好。」

這時，世尊（佛陀的稱號）即入頂三昧海（一種甚深的禪定），令佛頂上肉髻之中的每一個毛孔都涌出琉璃光，那光像水波紋一樣右旋，遍滿十方無數世界，如百億世界微塵數的海一樣，像這樣八萬四千個毛髮中，都出現這樣的水相；每一個水相又超過這百千萬倍數，不可知。這些琉璃水上，生出眾多天寶蓮華，花有無數百千億葉，葉子呈現無數百千億寶色，葉子極小的也遍覆三千大千世界。像這樣華上，每一根鬚間都有無量阿僧祇百千萬億恒河沙數的化佛；每一尊化佛頂上的肉髻相，流出的眾光也像這樣。這時，諸佛的身量同虛空一樣不可得知；像這樣的諸佛，佛佛相次直到世界海的邊際。此相顯現時，在十個方面，各有百億微塵數的菩薩，身升虛空顯現大神變，來到釋迦牟尼佛（現在佛）的處所。當時，諸位菩薩因為佛陀的神力，暫時...

【English Translation】 English version: 『The Eighteen Uncommon Dharmas (eighteen unique qualities of a Buddha), the Sutra of the Subtle Colored Body Obtained as Retribution,』 you should receive and uphold them well, and be careful not to forget or lose them.』

When the Buddha spoke these words, the Bhikshus (ordained monks), Bhikshunis (ordained nuns), Upasakas (lay male devotees), Upasikas (lay female devotees), as well as the great assembly of Bodhisattvas, the Eight Divisions of Gods and Dragons (protectors of Buddhism), and all ghosts and spirits, upon hearing the Buddha's discourse on the subtle bodily characteristics, some attained Srotapanna (stream-enterer), Sakradagamin (once-returner), Anagamin (non-returner), and some attained Arhatship (worthy one), some planted the causes and conditions for Pratyekabuddhahood (solitary Buddha), some aroused the Bodhicitta (the mind of enlightenment) of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and some attained the Kshanti (acceptance) of the non-arising of dharmas (phenomena), their numbers were exceedingly numerous and beyond description.

At that time, all the assemblies, upon hearing the Buddha's teachings, respectfully bowed their heads in reverence, followed the Buddha's instructions, paid their respects, and requested to withdraw.

At that time, Ananda (one of the ten great disciples of the Buddha) immediately rose from his seat, joined his palms together, knelt on his knees, and said to the World-Honored One (a title for the Buddha): 『World-Honored One! The Tathagata (another title for the Buddha) has now spoken of all bodily characteristics, except for the Ushnisha (the protuberance on the crown of the Buddha's head), which has not been clearly explained. May the Heavenly Honored One (a respectful term for the Buddha)! Please speak a little about the auspicious responses of the light of the Ushnisha, so that the foolish and ignorant beings of the future may know the Buddha's supreme characteristics.』

At that time, the World-Honored One immediately entered the Samadhi Sea of the Ushnisha (a profound state of meditation), causing each pore within the Ushnisha on the Buddha's head to emit lapis lazuli light, the light swirling to the right like water ripples, pervading countless worlds in the ten directions, like seas of dust particles in hundreds of billions of worlds, and in this way, from each of the eighty-four thousand hairs, such water-like appearances emerged; each water-like appearance was more than hundreds of thousands of times beyond comprehension. On these lapis lazuli waters, numerous heavenly jeweled lotus flowers grew, the flowers having countless hundreds of thousands of billions of petals, the petals manifesting countless hundreds of thousands of billions of jeweled colors, the smallest of the petals covering the entire three thousand great thousand worlds. In this way, on each flower, between each stamen, there were immeasurable Asankhya hundreds of thousands of billions of Ganges River sands of manifested Buddhas; from the Ushnisha of each manifested Buddha, streams of light flowed forth in the same way. At that time, the body size of all the Buddhas was like the void, impossible to know; like these Buddhas, Buddha following Buddha, reaching the edge of the ocean of worlds. When this appearance manifested, in the ten directions, there were hundreds of billions of dust-particle-like Bodhisattvas, ascending into the sky, manifesting great spiritual transformations, arriving at the place of Shakyamuni Buddha (the present Buddha). At that time, all the Bodhisattvas, due to the Buddha's spiritual power, temporarily...

見一毛孔中少分瑞相，應時即得無量百千金剛相陀羅尼。佛現是相時，賢劫千菩薩及十方諸佛皆現此相。

時會大眾見此少分相者，須陀洹人如剎那頃成阿羅漢；觀因緣者不緣諸緣成阿羅漢；發心菩薩超越境界，增進甚深三昧海門住于性地；無生菩薩倍加增進無量勝法，住首楞嚴三昧。

佛告阿難：「佛滅度后濁惡世中，若有眾生聞佛勝相，心不驚疑不生怖畏，當知是人能滅一切煩惱業障。聞佛勝相生隨喜者，除卻千億劫極重惡業，後世生處，不落三塗不生八難處。」

佛說是語時，長老憍陳如等諸大比丘，彌勒等諸大菩薩、無量大眾，聞佛所說，皆大歡喜，頂戴奉行。

佛說觀佛三昧海經卷第十