T15n0649_觀察諸法行經

大正藏第 15 冊 No. 0649 觀察諸法行經

No. 649

觀察諸法行經卷第一

隋天竺三藏阇那崛多譯

無邊善方便行品第一

爾時，婆伽婆更游王舍鷲鳥丘中，共大比丘眾滿千比丘，共菩薩摩訶薩有八十俱致菩薩摩訶薩，種種佛剎來集，皆得陀羅尼忍三摩地，一生補處，證得過去、未來智道；言說清凈，不作詐善，不自稱讚，無有貪婪；外道不勝，過魔羅業，得諸佛法，具成無畏；法障已過、業障已滅，於法本性已得無疑；說歌頌句，心無窮盡；不可思劫愿鎧莊嚴；笑顏先語，面無顰蹙，辯才不斷；已得等忍三摩地陀羅尼，具成無邊辯才及勝無畏，百千俱致那由多劫善說一句；信解諸法猶如幻焰、水月、夢影、響等，無來、無去，無生、無滅，空、無相、無愿，顯不可取，無有障礙；善知無邊智慧，善覺諸眾生心行智，如彼眾生信解，隨其信解善為說法；禁攝自心離法、渴愛，具無慢忍，善巧勝妙；如本性法攝取佛剎，功德莊嚴無邊作愿，善能案行無數世界，唸佛三摩地常現在前，善勸請無量佛；善知滅纏、順眠煩惱，善知遊戲非一百千三摩地海。

彼謂：慈氏菩薩摩訶薩、曼殊尸利童真、觀世自在菩薩摩訶薩、大勢至菩薩摩訶薩、云音菩薩摩訶薩、

【現代漢語翻譯】現代漢語譯本《觀察諸法行經》卷第一

隋朝天竺三藏阇那崛多譯

無邊善方便行品第一

那時，婆伽婆（Bhagavan，世尊）在王舍城的鷲鳥丘中游化，與一千位大比丘眾在一起，還有八十俱致（Koti，千萬）菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），他們從各種佛剎聚集而來，都已獲得陀羅尼（Dharani，總持）忍三摩地（Samadhi，禪定），是候補一生就能成佛的菩薩，證得了過去、未來的智慧之道；言語表達清凈，不做虛偽的善行，不自我讚揚，沒有貪婪；外道無法戰勝他們，超越了魔羅（Mara，魔）的境界，獲得了諸佛的法，具備了無畏的勇氣；法障已經超越，業障已經滅除，對於法的本性已經沒有疑惑；他們吟唱讚頌的語句，心中充滿無盡的智慧；以不可思議的劫數所發的誓願作為鎧甲來莊嚴自身；總是面帶笑容，先和他人打招呼，臉上沒有愁容，辯才無礙；已經獲得了等忍三摩地陀羅尼，具備了無邊的辯才和殊勝的無畏，即使經過百千俱致那由他（Nayuta，億）劫也能善巧地說出一句話；他們相信和理解一切諸法都如同幻象、火焰、水中月、夢境、迴響等等，沒有來處，沒有去處，沒有生起，沒有滅亡，是空性、無相、無愿的，顯現出來卻不可執取，沒有任何障礙；他們善於瞭解無邊的智慧，善於覺察眾生的心念和行為，根據眾生的信念和理解，善巧地為他們說法；他們約束自己的心，遠離對法的渴愛，具備沒有傲慢的忍辱，善巧而殊勝；如同本性之法攝取佛剎，以功德莊嚴無邊，發下廣大的誓願，善於在無數世界中行走，憶念佛的三摩地常常在眼前顯現，善於勸請無量的佛；他們善於瞭解滅除煩惱的纏縛和隨眠，善於瞭解並非一百千種三摩地之海的遊戲。

他們是：慈氏菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，彌勒菩薩），曼殊尸利童真（Manjusri，文殊菩薩），觀世自在菩薩摩訶薩（Avalokitesvara Bodhisattva-Mahasattva，觀音菩薩），大勢至菩薩摩訶薩（Mahasthamaprapta Bodhisattva-Mahasattva，大勢至菩薩），云音菩薩摩訶薩，

【English Translation】 English version The Sutra on the Practice of Observing All Dharmas, Volume 1

Translated by Tripiṭaka Jñānagupta of India during the Sui Dynasty

Chapter 1: Boundless Skillful Means Practice

At that time, the Bhagavan (Blessed One) was further traveling in the Vulture Peak of Rajagriha, together with a great assembly of Bhikshus numbering one thousand, and with eighty Koti (ten million) Bodhisattva-Mahasattvas (Great Bodhisattvas), who had gathered from various Buddha-lands. All of them had attained Dharani (memorization) Endurance Samadhi (meditative absorption), were in their last life before Buddhahood, and had realized the path of wisdom regarding the past and future. Their speech was pure, they did not engage in false goodness, they did not praise themselves, and they were without greed. Non-Buddhists could not overcome them, they had transcended the works of Mara (the demon), they had attained the Dharmas of all Buddhas, and they were fully endowed with fearlessness. They had transcended the obstacles of Dharma and extinguished the obstacles of karma, and they had no doubts about the fundamental nature of Dharma. They spoke in verses of praise, and their minds were inexhaustible. They were adorned with the armor of vows made over inconceivable kalpas (eons). They spoke with smiling faces, without frowning, and their eloquence was unceasing. They had attained the Samadhi Dharani of Equal Endurance, were fully endowed with boundless eloquence and supreme fearlessness, and could skillfully speak a single sentence even after hundreds of thousands of Koti Nayutas (hundreds of millions) of kalpas. They believed and understood that all Dharmas are like illusions, flames, the moon in water, dreams, echoes, etc., without coming, without going, without arising, without ceasing, empty, without characteristics, without wishes, appearing but not graspable, and without obstacles. They were skilled in knowing boundless wisdom, skilled in perceiving the minds and actions of all beings, and according to the beliefs and understanding of those beings, they skillfully taught the Dharma to them. They restrained their own minds, were free from craving for the Dharma, possessed patience without arrogance, and were skillful and wonderful. Like the fundamental nature of Dharma, they embraced Buddha-lands, adorned them with boundless merit, made vast vows, were skilled in traveling through countless worlds, and the Samadhi of Buddha-recollection was constantly present before them. They were skilled in exhorting countless Buddhas, skilled in knowing how to extinguish the entanglements and latent afflictions, and skilled in the play of not just one hundred thousand Samadhi seas.

These were: Maitreya Bodhisattva-Mahasattva, Manjusri (Gentle Glory) the Youth, Avalokitesvara (The Regarder of the World's Sounds) Bodhisattva-Mahasattva, Mahasthamaprapta (Great Strength Arrived) Bodhisattva-Mahasattva, Cloud Sound Bodhisattva-Mahasattva,

善百千開華智菩薩摩訶薩、無邊攀緣出意菩薩摩訶薩、電莊嚴鳴音王菩薩摩訶薩、無數俱致劫普生智菩薩摩訶薩、師子吼王菩薩摩訶薩、等不等觀菩薩摩訶薩、凈密金無疑王菩薩摩訶薩、寂觀菩薩摩訶薩、智王菩薩摩訶薩、不空見菩薩摩訶薩、賢護為首十六大善丈夫、象香手者菩薩、無邊寶藏菩薩、智積菩薩、辯積菩薩、師子吼鳴音王菩薩、珠莊嚴瓔珞行菩薩、師子行步菩薩、陀羅尼自在王菩薩、得無邊辯才無畏菩薩、名稱菩薩摩訶薩、喜王菩薩摩訶薩。如是為首，共八十俱致菩薩摩訶薩。

若此三千大千世界大王——或釋、或梵、或大梵、或天王、或龍王、或夜叉主、阿修羅、伽留茶、緊那羅、摩睺羅伽、人非人主——彼共眷屬圍繞，執持華鬘、涂香、衣蓋、幢幡、鼓樂，詣于佛所。到已，頂禮佛足，作三匝繞，隨所執持華鬘、香、涂香、末香、衣蓋、幡幢、鼓樂，於世尊所作供養已，尊重受教，合掌而住。

爾時，喜王菩薩摩訶薩七日斷食已，若經行、若立、若坐，不臥、不睡，精勤求法——何等三摩地令菩薩摩訶薩于無上大乘轉取遍智、財寶智等？

彼作此因緣已，即起于座，一肩整衣，右膝著地，合掌向佛而白佛言：「大德世尊！我于如來、應、正遍知隨分欲問，若婆伽婆賜我空閑，如我

【現代漢語翻譯】現代漢語譯本：善百千開華智菩薩摩訶薩（具有開啟智慧之花的菩薩）、無邊攀緣出意菩薩摩訶薩（具有無邊攀緣和卓越意念的菩薩）、電莊嚴鳴音王菩薩摩訶薩（以閃電般莊嚴的聲音著稱的菩薩）、無數俱致劫普生智菩薩摩訶薩（在無數劫中普遍產生智慧的菩薩）、師子吼王菩薩摩訶薩（以獅子吼般的聲音著稱的菩薩）、等不等觀菩薩摩訶薩（以平等和不平等之觀著稱的菩薩）、凈密金無疑王菩薩摩訶薩（以純凈、秘密、堅定不移著稱的菩薩）、寂觀菩薩摩訶薩（以寂靜之觀著稱的菩薩）、智王菩薩摩訶薩（智慧之王）、不空見菩薩摩訶薩（具有不虛妄之見的菩薩）、賢護為首十六大善丈夫（以賢護為首的十六位大善丈夫）、象香手者菩薩（具有象鼻般香氣之手的菩薩）、無邊寶藏菩薩（具有無邊寶藏的菩薩）、智積菩薩（積累智慧的菩薩）、辯積菩薩（積累辯才的菩薩）、師子吼鳴音王菩薩（以獅子吼般的聲音著稱的菩薩）、珠莊嚴瓔珞行菩薩（以珍珠瓔珞莊嚴其行的菩薩）、師子行步菩薩（以獅子般的步伐行走的菩薩）、陀羅尼自在王菩薩（在陀羅尼中自在的菩薩）、得無邊辯才無畏菩薩（獲得無邊辯才和無畏的菩薩）、名稱菩薩摩訶薩（具有美名的菩薩）、喜王菩薩摩訶薩（歡喜之王）。如上這些菩薩為首，共有八十俱致（俱致是一個大數字單位）菩薩摩訶薩。

如果此三千大千世界的大王——或是釋天（Indra），或是梵天（Brahma），或是大梵天（Mahabrahma），或是天王（Deva-raja），或是龍王（Naga-raja），或是夜叉主（Yaksa），阿修羅（Asura），伽留茶（Garuda），緊那羅（Kinnara），摩睺羅伽（Mahoraga），人非人主——他們與其眷屬圍繞，手持華鬘（花環）、涂香（香油）、衣蓋（衣服和傘蓋）、幢幡（旗幟）、鼓樂，來到佛陀所在之處。到達后，頂禮佛足，繞佛三圈，將所持的華鬘、香、涂香、末香（香粉）、衣蓋、幡幢、鼓樂，供養世尊，恭敬地接受教誨，合掌站立。

這時，喜王菩薩摩訶薩已經七天沒有進食，無論是經行（行走）、站立、坐著，都不躺臥、不睡覺，精勤地尋求佛法——什麼樣的三摩地（Samadhi，禪定）能讓菩薩摩訶薩在無上大乘（Mahayana）中獲得遍智（Sarvajnata，一切智）、財寶智等等？

因為這個因緣，他從座位上起身，整理好一邊的衣服，右膝跪地，合掌向佛陀說道：『大德世尊！我想向如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）請教一些問題，如果世尊能賜予我空閑，我...

【English Translation】 English version: The Bodhisattva Mahasattvas Good Hundred Thousand Opening Flower Wisdom, the Bodhisattva Mahasattvas Boundless Climbing Arising Thought, the Bodhisattva Mahasattvas Electric Adornment Sound King, the Bodhisattva Mahasattvas Innumerable Koti Kalpas Universally Arising Wisdom, the Bodhisattva Mahasattvas Lion's Roar King, the Bodhisattva Mahasattvas Equal and Unequal Observation, the Bodhisattva Mahasattvas Pure Secret Golden Doubtless King, the Bodhisattva Mahasattvas Silent Observation, the Bodhisattva Mahasattvas Wisdom King, the Bodhisattva Mahasattvas Not Empty Seeing, the Sixteen Great Good Men headed by Worthy Protector, the Bodhisattva Elephant Fragrant Hand, the Bodhisattva Boundless Treasure, the Bodhisattva Wisdom Accumulation, the Bodhisattva Eloquence Accumulation, the Bodhisattva Lion's Roar Sound King, the Bodhisattva Jewel Adornment Garland Conduct, the Bodhisattva Lion's Walking Step, the Bodhisattva Dharani自在王(King of Dharani Freedom), the Bodhisattva Obtaining Boundless Eloquence Fearlessness, the Bodhisattva Name Mahasattva, the Bodhisattva Joy King. These are the leaders, with a total of eighty koti (koti is a large numerical unit) Bodhisattva Mahasattvas.

If the great kings of this three thousand great thousand worlds—whether they are Indra (釋), Brahma (梵), Mahabrahma (大梵), Deva-raja (天王), Naga-raja (龍王), Yaksa (夜叉) lords, Asuras (阿修羅), Garudas (伽留茶), Kinnaras (緊那羅), Mahoragas (摩睺羅伽), or human and non-human lords—they, surrounded by their retinues, holding flower garlands (華鬘), scented oils (涂香), clothing and canopies (衣蓋), banners and streamers (幢幡), drums and musical instruments, approach the Buddha's location. Having arrived, they prostrate at the Buddha's feet, circumambulate the Buddha three times, and offer the flower garlands, incense, scented oils, powdered incense (末香), clothing and canopies, banners and streamers, drums and musical instruments they hold to the World Honored One. They respectfully receive the teachings and stand with their palms joined.

At that time, the Bodhisattva Mahasattva Joy King, having fasted for seven days, whether walking, standing, or sitting, not lying down, not sleeping, diligently sought the Dharma—what kind of samadhi (三摩地) enables a Bodhisattva Mahasattva to obtain Sarvajnata (遍智, all-knowing wisdom), treasure wisdom, and so on, in the unsurpassed Mahayana (大乘)?

Having made this cause and condition, he arose from his seat, arranged his robe over one shoulder, knelt on his right knee, joined his palms, and said to the Buddha: 'Great Virtue World Honored One! I wish to ask the Tathagata (如來), Arhat (應供), Samyaksambuddha (正遍知) some questions, if the Bhagavan (婆伽婆) grants me leisure, I...'

問已即為解說。」

如是語已，佛告喜王菩薩摩訶薩言：「喜王！如來、應、正遍知常作空閑，解說問難。喜王！汝若如是欲問如來、應、正遍知，我即于汝彼彼所問如問解說，當令歡喜。」

如是語已，喜王菩薩摩訶薩而白佛言：「世尊！何等三摩地？菩薩摩訶薩具成三摩地故，菩薩摩訶薩如實知諸眾生心行、能入諸佛、世尊說意，所說無倒，順入隨音實智。能見現在諸佛、世尊無有障礙，順得無瞋諍法，于如聞、如念法奉行而住。雖於世法中行而不為世法所染，雖行遍智定中而於彼自在不生，雖行涅槃法中而不于中間涅槃——以未滿諸佛法故——雖行聲聞獨覺法中實行而不于彼乘涅槃。

「出無邊念，心不忘失，入諸眾生種種界門、無窮盡問，辯說相續，攝取無邊功德莊嚴佛剎。于別智中得無餘智，雖成熟眾生不依眾生想而說法，彼無有見住而將置涅槃，亦無一法可欲寂靜。雖行菩提而不依住，大智具成，舍離有、無二邊故。雖知諸法緣生而於緣生法中不著，速證阿耨多羅三藐三菩提，降伏摩羅及與徒眾，諸他論師以法屈伏，當轉無上法輪，為天等世作法吼鳴。

「世尊！然佛法不可思、菩薩法不可思、菩薩行不可思。甚善，世尊！我向問如來者，世尊以無數不可思諸種勝具佛智為我演

【現代漢語翻譯】現代漢語譯本：問本身就是一種解說。'

說完這些話后，佛陀告訴喜王（喜悅之王）菩薩摩訶薩（偉大的菩薩）說：'喜王！如來（佛的稱號之一，指從真如而來）、應（應供，值得受人供養）、正遍知（對一切法都能正確普遍地了知）總是保持清凈空閑，來解答各種疑問。喜王！如果你想這樣向如來、應、正遍知提問，我就會根據你所提出的問題如實解答，讓你感到歡喜。'

說完這些話后，喜王菩薩摩訶薩對佛說：'世尊！什麼是三摩地（禪定）？菩薩摩訶薩因為具備了三摩地，才能如實地瞭解眾生的心念和行為，能夠領會諸佛、世尊所說的意旨，所說的話沒有錯誤，能夠順應並理解各種聲音所蘊含的真實智慧。能夠毫無障礙地見到現在的諸佛、世尊，順利獲得沒有嗔恨爭訟的法，對於聽聞和憶念的佛法能夠奉行並安住其中。雖然在世俗的事務中活動，卻不被世俗的事務所污染；雖然在遍智定（普遍智慧的禪定）中修行，卻不執著于其中的自在；雖然在涅槃（寂滅）的法中修行，卻不會在中途就進入涅槃——因為還沒有圓滿諸佛的功德——雖然在聲聞（聽聞佛法而悟道者）和獨覺（不依師而自悟者）的法中修行，只是實行其中的內容，而不會依此乘進入涅槃。'

'能夠生起無邊的念頭，心不迷失，進入各種眾生的不同境界，面對無窮無盡的提問，辯才無礙，能夠不斷地說法，攝取無邊的功德來莊嚴佛剎（佛的國土）。在個別的智慧中獲得完全的智慧，雖然成熟眾生，卻不執著于眾生的想法而說法，他們沒有固定的見解，卻能引導眾生進入涅槃，也沒有任何事物可以追求寂靜。雖然修行菩提（覺悟），卻不執著于菩提，圓滿成就大智慧，捨棄有和無兩種極端。雖然知道諸法是因緣而生，卻不執著于因緣所生的法，迅速證得阿耨多羅三藐三菩提（無上正等正覺），降伏摩羅（魔）及其黨羽，用佛法折服其他的論師，將要轉動無上的法輪（佛法的傳播），為天人等世間眾生髮出法獅吼。'

'世尊！佛法是不可思議的，菩薩的法是不可思議的，菩薩的修行是不可思議的。太好了，世尊！我向如來提出的問題，世尊用無數不可思議的各種殊勝的佛智為我演說。'

【English Translation】 English version: 'The question itself is an explanation.'

Having spoken thus, the Buddha said to Bodhisattva Mahasattva（Great Bodhisattva） Joyful King (King of Joy): 'Joyful King! The Tathagata（One of the Buddha's titles, meaning 'the one who has thus come'）, Arhat（Worthy of offerings）, Samyak-sambuddha（Perfectly Enlightened One） always maintains solitude and explains questions and difficulties. Joyful King! If you wish to ask the Tathagata, Arhat, Samyak-sambuddha in this way, I will explain each of your questions as they are asked, so as to make you happy.'

Having spoken thus, Bodhisattva Mahasattva Joyful King said to the Buddha: 'World Honored One! What is Samadhi（Meditation）? Because Bodhisattva Mahasattvas possess Samadhi, they can truly know the thoughts and actions of all beings, understand the meaning of what the Buddhas and World Honored Ones say, speak without error, and enter into the true wisdom contained in various sounds. They can see the present Buddhas and World Honored Ones without obstruction, smoothly obtain the Dharma（teachings） free from anger and strife, and abide by practicing the Dharma as they have heard and remembered it. Although they act in worldly affairs, they are not defiled by them; although they practice in the Samadhi of Omniscience, they do not cling to its freedom; although they practice in the Dharma of Nirvana（liberation）, they do not enter Nirvana midway—because they have not yet fulfilled the Dharma of all Buddhas—although they practice in the Dharma of Sravakas（Hearers） and Pratyekabuddhas（Solitary Buddhas）, they only practice its contents and do not enter Nirvana by that vehicle.'

'They can generate boundless thoughts without losing their minds, enter into the various realms of all beings, face endless questions, speak eloquently and continuously, and gather boundless merits to adorn the Buddha-fields（Buddha's land）. They obtain complete wisdom within individual wisdom, and although they mature beings, they do not preach based on the idea of beings; they have no fixed views, yet they lead beings to Nirvana, and there is nothing to seek for tranquility. Although they practice Bodhi（Enlightenment）, they do not cling to it, they fully accomplish great wisdom, and abandon the two extremes of existence and non-existence. Although they know that all Dharmas arise from conditions, they do not cling to conditioned Dharmas, they quickly attain Anuttara-samyak-sambodhi（Unsurpassed Perfect Enlightenment）, subdue Mara（Demon） and his followers, and defeat other debaters with the Dharma, and they will turn the unsurpassed Dharma wheel（spreading of the Dharma）, roaring the Dharma lion's roar for the world of gods and humans.'

'World Honored One! The Buddha-dharma is inconceivable, the Bodhisattva-dharma is inconceivable, and the Bodhisattva's practice is inconceivable. Excellent, World Honored One! The questions I asked the Tathagata, the World Honored One has explained to me with countless inconceivable and various excellent Buddha-wisdom.'

說。若我於世尊邊聞已，如實當行；如實行已，當滿諸種勝具佛智。」

喜王菩薩摩訶薩如是語已，復以歌頌問佛。此歌頌者，所謂：

「我問論師月、　　世親人上者，　若諸菩薩行，　　次第為解說。　多眾等來無有邊，　　人、天、夜叉眾如信，　聞勝功德佛法已，　　多百欲與覺相應。　佛勝德中生信已，　　我問渡諸功德岸，　名稱無邊知我心，　　他非我證除勝者。　解散分別十力行，　　人、天渴樂勝者德，　菩提德行最無比，　　百大方便說智行。　如破黑親共力者，　　如速放出智光明；　如動三千所有地，　　如菩薩行當為說。　婆吒勝覺樹，　　住此而抖擻，　如放光照剎，　　俱致那由他。　如大地震動，　　觸證最勝智，　善行於行者，　　如行當為說。　如有當得開華相、　　如生無邊音住持、　如得正定等迷留、　　如菩薩行當為辯；　如有開華相無垢、　　如有善巧聞持意、　如有不動似迷留，　　滿百功德如行說。　無等、無稱、無諂詐、　　無我、應供、無三垢，　智眾所贊勝沙門，　　我今問彼勝人行。　善意行持開華言，　　勝言無錯、無濁語，　善夫牛王利除垢，　　如速作佛為我說。　若有多人來集此，　　晝

【現代漢語翻譯】現代漢語譯本：說：『如果我從世尊（Bhagavan，佛陀）那裡聽聞了這些，我將如實地去實踐；如實地實踐之後，我將圓滿各種殊勝的具備佛陀智慧的條件。』

喜王菩薩摩訶薩（Pusparaja Bodhisattva-Mahasattva，喜王大菩薩）這樣說完之後，又用歌頌來向佛陀提問。這些歌頌的內容是：

『我向論師月（acarya-candra，導師之月）、世親人上者（lokabandhu，世間親友）提問，如果諸位菩薩要修行，請依次為我解說。眾多的人聚集在此，數量無邊無際，人和天人、夜叉（yaksa，一種守護神）都深信不疑，聽聞了殊勝功德的佛法之後，許多人都希望與覺悟相應。因為對佛陀殊勝的功德生起了信心，我才向您提問，您是渡過一切功德之岸的人，您的名稱無邊無際，您知道我的心，除了殊勝者您之外，沒有人能證明我的心。請您解散並分別說明十力（dasabala，佛陀的十種力量）的修行，人和天人都渴望殊勝者的功德，菩提（bodhi，覺悟）的功德和修行是無與倫比的，請用百種大的方便法門來說明智慧的修行。就像破除黑暗的親友和合力一樣，就像迅速放出智慧的光明一樣；就像震動三千大千世界一樣，請您為我說說菩薩的修行。婆吒（bhata，戰士）在殊勝的覺悟之樹下，安住於此而抖擻精神，就像放出光明照耀無數的剎土（ksetra，佛土）一樣。就像大地震動一樣，觸證到最殊勝的智慧，對於善於修行的人，請您為我說說如何修行。如果有人能夠得到開花的相，就像生出無邊音聲來住持一樣，就像得到正定（samadhi，禪定）等同於迷留山（Sumeru，須彌山）一樣，請您為我辨說菩薩的修行；如果有人能夠得到開花的相，沒有垢染，如果有人能夠善巧地聽聞並持守其意，如果有人能夠像迷留山一樣不動搖，請您像述說圓滿百種功德一樣，述說修行。您是無與倫比、無可稱量、沒有諂媚虛詐的，您是無我、應供、沒有三種煩惱的，您是被智慧大眾所讚歎的殊勝沙門（sramana，修行者），我今天向您請教殊勝之人的修行。請您用善良的意念來修行，用開花的語言來說法，用殊勝的語言來說明沒有錯誤、沒有污濁的語言，請您這位善良的丈夫、牛王（rsabha，比喻最勝者）迅速地去除垢染，請您為我說說如何快速成佛。如果有很多的人聚集在這裡，日夜不停地...

【English Translation】 English version: He said, 'If I hear this from the Blessed One (Bhagavan, the Buddha), I will practice it truthfully; having practiced it truthfully, I will fulfill all the excellent conditions for possessing the wisdom of a Buddha.'

Having spoken thus, Pusparaja Bodhisattva-Mahasattva (喜王大菩薩, the Great Bodhisattva King of Flowers) further questioned the Buddha with a song. This song is as follows:

'I ask the Teacher Moon (acarya-candra, moon of teachers), the Best Friend of the World (lokabandhu, friend of the world), if the Bodhisattvas are to practice, please explain the order to me. Many beings have come here, countless and boundless, humans, gods, and yakshas (夜叉, a type of guardian spirit) believe deeply, having heard the Dharma of excellent merit, many wish to be in accordance with awakening. Having generated faith in the excellent merits of the Buddha, I ask you, who have crossed the shore of all merits, your name is boundless, you know my mind, other than the Excellent One, no one can attest to my mind. Please dissolve and separately explain the practice of the Ten Powers (dasabala, the ten powers of a Buddha), humans and gods thirst for the merits of the Excellent One, the merit and practice of Bodhi (bodhi, enlightenment) are incomparable, please explain the practice of wisdom with a hundred great skillful means. Like the combined power of a close friend who dispels darkness, like quickly emitting the light of wisdom; like shaking the three thousand great thousand worlds, please tell me about the practice of a Bodhisattva. The warrior (bhata, warrior) under the excellent tree of awakening, dwells here and shakes himself, like emitting light to illuminate countless Buddha-fields (ksetra, Buddha-lands). Like the great earth shaking, touching and attesting to the most excellent wisdom, for those who are good at practicing, please tell me how to practice. If someone can obtain the sign of a blooming flower, like generating boundless sounds to uphold, like obtaining samadhi (samadhi, meditative concentration) equal to Mount Sumeru (Sumeru, mythical mountain at the center of the world), please explain the practice of a Bodhisattva for me; If someone can obtain the sign of a blooming flower, without defilement, if someone can skillfully hear and hold its meaning, if someone can be unmoving like Mount Sumeru, please describe the practice as you would describe fulfilling a hundred merits. You are incomparable, unmeasurable, without flattery or deceit, you are selfless, worthy of offerings, without the three poisons, you are the excellent sramana (沙門, ascetic) praised by the wise masses, today I ask you about the practice of the excellent person. Please practice with good intention, use flowering language to teach the Dharma, use excellent language to explain language without error, without turbidity, please, good husband, bull-king (rsabha, metaphor for the most excellent one), quickly remove defilement, please tell me how to quickly become a Buddha. If many people gather here, day and night...

夜精勤無異心，　彼等聞此勝行已，　　當住如實菩提行。　此多人、天樂佛德，　　晝夜決力勤不餘，　彼聞此行當奉行，　　當得十力破他力。　如當得於三摩地、　　如得通智及辯才、　如佛光照無邊方，　　當問智慧無邊稱。　笑顏如如說如是，　　善知如如諸法中，　如得智通廣住持，　　見十方佛百無垢。　云何當得無比智？　　善那由多俱致經，　當於說時無有錯，　　如菩薩行當為辯。　我不問有樂，　　去離有趣者；　我不問小行，　　去離諸行者。　如得最勝德，　　百種功德圓，　為我如是說，　　顏容喜笑者。　我今不問有樂道、　　我今不問境界依，　勝者！我欲生甘露，　　十力所行如實說。　善逝！云何當凈施？　　云何持戒振去塵？　云何忍慈皆欲樂？　　如有精進彼當說。　云何愛智樂斷惑？　　云何智度斷名言？　當如智海不可動，　　如菩薩行當為說。　若我不得問善逝，　　于中我智盡不超。　得度遍智功德岸！　　為我皆說無邊德。」

如是語已，佛告喜王菩薩摩訶薩言：「甚善，喜王！甚善，喜王！汝今發行為多人利益故，為多人安樂故，為憐愍世間故，以義利益安樂天人故，亦為此時及未來菩薩摩訶薩不斷佛種性

【現代漢語翻譯】現代漢語譯本夜裡精勤修行沒有二心，他們聽聞這種殊勝的修行后，應當安住于如實的菩提行。眾多的人和天都樂於稱頌佛的功德，日夜決心努力不懈怠，他們聽聞這種修行應當奉行，應當獲得如來的十力（Tathāgata-balas，佛的十種力量）以破除其他力量。如何才能獲得三摩地（Samādhi，禪定），如何才能獲得神通智慧和辯才，如同佛光照耀無邊的地方，應當請問智慧無邊的人。面帶笑容如實地說這些，善於瞭解諸法如如的實相，如何才能獲得智慧神通並廣為住持，見到十方佛而沒有絲毫垢染。如何才能獲得無比的智慧？善於理解那由他（Nayuta，數量單位）俱胝（Koti，數量單位）的經典，應當在說法時沒有錯誤，如同菩薩的修行應當為此辯說。我不問那些有世俗快樂的人，遠離那些沉溺於有趣事物的人；我不問那些小乘的修行，遠離那些執著于諸行的人。如何才能獲得最殊勝的功德，圓滿百種功德，請為我這樣解說，面帶喜悅笑容的人。我今天不問那些有世俗快樂的道，我今天不問那些依賴境界的修行，殊勝者！我想要生起甘露法味，請如實地說說十力（Tathāgata-balas，佛的十種力量）所行的境界。善逝（Sugata，如來的稱號）！如何才能清凈佈施？如何才能持戒以振去塵垢？如何才能使忍辱和慈悲都成為快樂？如果有人精進修行，請為他們解說。如何才能以愛和智慧來樂於斷除迷惑？如何才能以智慧來斷除名言概念？應當像智慧之海一樣不可動搖，如同菩薩的修行應當為此解說。如果我不能向善逝（Sugata，如來的稱號）請問，我的智慧就無法超越這些。愿能得到度脫，到達遍知的功德彼岸！請為我解說這無邊的功德。」這樣說完后，佛告訴喜王菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）說：「很好，喜王！很好，喜王！你現在發起修行是爲了給更多人帶來利益，爲了給更多人帶來安樂，爲了憐憫世間，爲了以正義利益安樂天人，也是爲了此時和未來的菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）不斷絕佛的種性。

【English Translation】 English version At night, diligently without a divided mind, Having heard of this supreme practice, they should abide in the true Bodhi practice. Many humans and devas rejoice in the Buddha's virtues, day and night, resolutely diligent without rest, Having heard of this practice, they should follow it, and attain the Ten Powers (Tathāgata-balas, the ten powers of the Buddha) to break other powers. How to attain Samadhi (Samādhi, meditative absorption), how to attain supernormal wisdom and eloquence, Like the Buddha's light shining in boundless directions, one should ask the one with boundless wisdom. With a smiling face, speak thus truthfully, well knowing the suchness of all dharmas, How to attain wisdom and supernormal powers and widely uphold them, seeing the Buddhas of the ten directions without any defilement. How to attain unparalleled wisdom? Be skilled in Nayuta (Nayuta, a unit of quantity) Koti (Koti, a unit of quantity) of sutras, One should be without error when speaking, and should expound it as a Bodhisattva practices. I do not ask those who have worldly pleasures, those who are far from interesting things; I do not ask those of small practice, those who are far from all actions. How to attain the most supreme virtue, perfecting hundreds of merits, Please explain it to me in this way, with a joyful and smiling face. Today I do not ask about the path of worldly pleasures, today I do not ask about practices that rely on realms, Victorious One! I wish to generate the taste of nectar, please truthfully speak of the realm practiced by the Ten Powers (Tathāgata-balas, the ten powers of the Buddha). Sugata (Sugata, an epithet of the Buddha)! How to purify giving? How to uphold precepts to shake off dust? How to make patience and loving-kindness all joyful? If there is diligent practice, please explain it. How to love wisdom and delight in cutting off delusions? How to cut off nominal concepts with wisdom? One should be like the immovable ocean of wisdom, and should explain it as a Bodhisattva practices. If I cannot ask the Sugata (Sugata, an epithet of the Buddha), my wisdom will not surpass these. May I attain liberation and reach the shore of omniscient merits! Please explain to me these boundless virtues. Having spoken thus, the Buddha said to Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, great Bodhisattva) Joyful King: 'Very good, Joyful King! Very good, Joyful King! You now initiate practice for the benefit of many, for the happiness of many, for the compassion of the world, to benefit and bring happiness to devas and humans with righteousness, and also for the Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattva) of this time and the future to not cut off the Buddha's lineage.'

故，不斷法種性、僧種性故，汝于如來、應、正遍知今問此義；如汝于恒伽河沙等佛、世尊邊已曾問難、出生解說。喜王！彼宜善聽、善作正念，我當爲說菩薩因何三摩地得此及異功德、知諸眾生心行。」

喜王菩薩摩訶薩言：「世尊！如是樂聞。」

佛言：「喜王！有三摩地說名決定觀察諸法行，菩薩摩訶薩若因此三摩地，得八十四千三摩地、得八十四千陀羅尼、得八十四千波羅蜜，速證阿耨多羅三藐三菩提已，轉無上法輪、為天人等世當作鳴吼。

「喜王！彼何者是說名決定觀察諸法行三摩地？彼所謂：如說如作、如作如說、身凈、語凈、心凈、求于利益、作朋友心、不為求欲、不捨于悲、不為取法(十)、不失於信、自誓不動、善入眾生、言辭作調順、業順、斂于身、舍離惡語、心無欺誑、苦者令潤、樂者教修(二十)、放逸者覺察、發勤者令決合法、悔者令出散、不住法想、離眾生想、不分別事想、舍諸取著、觀知于相、取戒、不動(三十)、常求于智、離世所言、求出世語、自進、不忘、順念於法、入如所作、順作儀式、于業必信、舍離不信(四十)、多有信解、于佛作念、有罪顯說、于福隨喜、勸請于佛、應禮者禮、無有高慢、不厭善根、常勤相應、不捨勤合(五十)。

「通

【現代漢語翻譯】現代漢語譯本：因此，爲了不斷絕佛法種姓和僧侶種姓，你現在向如來、應供、正遍知（如來的十個稱號之一，意為完全覺悟者）詢問這個道理；就像你過去在恒河沙數般的佛、世尊（佛的稱號之一，意為世間尊貴者）面前曾經提問、獲得解答一樣。喜王（菩薩名）！你應該好好聽，好好地以正念思考，我將為你解說菩薩因何種三摩地（Samadhi，禪定）能夠獲得這種以及其他的功德，並且瞭解所有眾生的心念和行為。喜王菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）說：『世尊！我非常樂意聽聞。』佛說：『喜王！有一種三摩地，名為『決定觀察諸法行』。菩薩摩訶薩如果依靠這種三摩地，就能獲得八萬四千種三摩地、八萬四千種陀羅尼（Dharani，總持，記憶法門）、八萬四千種波羅蜜（Paramita，到彼岸，指菩薩的修行），迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即成佛），然後轉動無上法輪（Dharmacakra，佛法之輪），為天人等世間眾生髮出獅子吼（Simhanada，比喻佛的說法如獅子吼般威猛）。』『喜王！什麼是名為『決定觀察諸法行』的三摩地呢？那就是：如所說般實行、如所行般宣說、身清凈、語清凈、心清凈、追求利益眾生、以朋友之心待人、不為滿足私慾、不捨棄慈悲、不執取於法（十）、不失去信心、發誓后不動搖、善於深入眾生、言辭柔和順暢、行為端正、約束自身、捨棄惡語、心中沒有欺騙、使痛苦者得到滋潤、教導快樂者繼續修行（二十）、提醒放逸者覺醒、鼓勵精進者堅定正確的法、使後悔者消除悔恨、不住於法想、遠離眾生想、不分別事物、捨棄各種執著、觀察並瞭解事物的真相、受持戒律、不動搖（三十）、常常追求智慧、遠離世俗的言語、追求出世間的言語、自我提升、不忘失正念、順應正法、進入如實的境界、遵循儀軌、對業果深信不疑、捨棄不信（四十）、具有廣大的信心和理解力、對佛陀作憶念、坦白地承認罪過、對別人的福德隨喜讚歎、勸請佛陀住世說法、應禮敬者就禮敬、沒有高慢之心、不厭倦善根、常常勤奮地相應、不捨棄勤奮的修行（五十）。』『通』

【English Translation】 English version: Therefore, in order to prevent the extinction of the Buddha-dharma lineage and the Sangha lineage, you are now asking the Tathagata (one of the titles of the Buddha, meaning 'Thus Gone'), Arhat (one who is worthy of offerings), Samyak-sambuddha (Perfectly Enlightened One) about this meaning; just as you have previously questioned and received explanations from Buddhas and World Honored Ones (another title of the Buddha, meaning 'Honored by the World') as numerous as the sands of the Ganges River. Joyful King (name of a Bodhisattva)! You should listen well and contemplate with right mindfulness, and I will explain to you by what Samadhi (meditative state) a Bodhisattva can attain this and other merits, and understand the thoughts and actions of all beings. The Bodhisattva-Mahasattva (Great Bodhisattva) Joyful King said: 'World Honored One! I am very eager to hear.' The Buddha said: 'Joyful King! There is a Samadhi called 'Determined Observation of the Conduct of All Dharmas (phenomena)'. If a Bodhisattva-Mahasattva relies on this Samadhi, he will attain eighty-four thousand Samadhis, eighty-four thousand Dharanis (mnemonic devices, retainers of teachings), eighty-four thousand Paramitas (perfections, practices of a Bodhisattva), and quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment, Buddhahood). Then, he will turn the unsurpassed Dharma wheel (wheel of the Dharma), and roar like a lion (Simhanada, metaphor for the Buddha's powerful teaching) for the world, including gods and humans.' 'Joyful King! What is this Samadhi called 'Determined Observation of the Conduct of All Dharmas'? It is: acting as one speaks, speaking as one acts, purity of body, purity of speech, purity of mind, seeking the benefit of others, treating others with a friendly heart, not seeking personal desires, not abandoning compassion, not clinging to the Dharma (ten), not losing faith, remaining steadfast in one's vows, skillfully entering into the lives of beings, speaking gentle and harmonious words, acting with righteousness, restraining oneself, abandoning harsh speech, having no deceit in the heart, nourishing those who are suffering, teaching those who are happy to continue practicing (twenty), awakening those who are negligent, encouraging diligent practitioners to firmly establish the correct Dharma, helping those who are remorseful to dispel their regret, not dwelling on thoughts of Dharma, abandoning thoughts of beings, not discriminating between things, abandoning all attachments, observing and understanding the true nature of things, upholding the precepts, remaining steadfast (thirty), constantly seeking wisdom, avoiding worldly speech, seeking transcendental speech, improving oneself, not forgetting mindfulness, conforming to the Dharma, entering into the realm of reality, following the proper rituals, having unwavering faith in karma, abandoning disbelief (forty), having great faith and understanding, contemplating the Buddha, openly confessing sins, rejoicing in the merits of others, requesting the Buddha to remain in the world and teach the Dharma, paying respects to those who are worthy of respect, having no arrogance, not being weary of good roots, constantly engaging in diligent practice, not abandoning diligent practice (fifty).' 'Through'

出生句、信因、作業、而受其報、于緣覺察、不著虛實、有所言說(六十)、不住欲界、不同色界相、不著無色界、于業報果隨之而信、均與物分、有平等心、不害法教、合不合中無有瞋恚、他得利中亦不有嫉、滿其所望(七十)、度於法誓、不捨戒聚、除慢、離瞋、普割愚癡、不生貪行、隨得知足、不求眷屬、得利不高、無利不下(八十)、法利喜分、不作貯積、惡言不報、自護口言、顯明菩提、察發勤合、顯明解脫、問于智者不放、斂攝不捨、住阿蘭拏(九十)、于頭多功德及以減省、普有喜樂、信解于空、不著諸事、聚中不依、界中不念、入中不見、境中不愛、除滅顛倒、心令念持智慧發生(一百)。

「行於聖行、順斂於心、隨順到福田地、除舍諸行、施不求報、戒中不念、不分別忍、不覆精進、不依定意、智知諸法(一百一十)、入六度地、不念自德、不惡他德、不依諸行、不稱量行、于涅槃中無有攀緣、走避流轉、于解脫中無有怖想、于受聚中有害者想、愛于滅度(一百二十)、安住于忍、顏容喜笑、先言問訊、面無顰蹙、敬老少中、其心凈信、不逼惱他、作主滅諍、贊說寂靜、勤教和合(一百三十)、愛憎等心、求陀羅尼、諸眾生中如父母兄弟姊妹兒子親屬尊長朋友平等愛念、愛聖如父、于近誦

中如愛尊重、于菩薩中愛念如佛、法中愛念亦如自我、于多聞中無有厭足、行中奉行、供養如來(一百四十)、上妙信解、無有縮小、作三寶種、忍不定言、身中不惜、命中不惜、清凈活命、于乞食行而不捨軛、平等乞食以為愛美、善住阿讕拏處(一百五十)。

「舍離在眾、心常喜樂、不雜俗家、于出家者亦喜不雜、不作詐善、不自稱讚、說于愛語、菩薩乘中教化眾生、入于方便、常順唸佛(一百六十)、思惟於法、常尊重僧、供養智者、親近解者、守護定意者、扶持勤合者、說菩提道、念修於法、信于福德、于眾生所教以善根(一百七十)、愛念信者、出散苦者、凈于威儀、慚而有畏、懼見慚悔、離於惡人、住如法行、向于除滅、求于聖行、熏修念處(一百八十)、恒住正斷、普得神足、取于諸根、成就於力、觀菩提分、道不顛倒、入舍摩他、察發毗撥舍那、於心不喜、法中普喜(一百九十)、超過攀緣地中、而能不住、不驚、無見、生不墮想、護菩薩行、于佛行中作無量想、厭棄惡行、舍先所作、凈于自業(二百)。

「秘毗那耶禁別解脫、不毀法教、以時而行、離於非時、善巧入出、知于愿量、活命事中、足而等喜、入諸智通、修三摩地入于所行(二百一十)、入于妙寶、如來所說取不可得、勤

【現代漢語翻譯】現代漢語譯本：『于愛重中如尊重他人，于菩薩中愛念如佛陀，于佛法中愛念亦如自己，對於廣博的學識沒有厭倦滿足的時候，在修行中身體力行，供養如來（一百四十），具有上等的微妙的信心和理解，沒有絲毫退縮，作為三寶的種子，安忍于不確定的言語，不吝惜自己的身體，不吝惜自己的生命，以清凈的方式生活，對於乞食的行為不捨棄，平等地乞食並以此為美，安住在寂靜的處所（一百五十）。』

『捨棄在人群中，內心常常喜悅快樂，不與世俗家庭混雜，對於出家修行的人也喜歡不混雜，不做虛假的善良行為，不自我稱讚，說令人喜愛的言語，在菩薩乘中教化眾生，進入方便之門，常常憶念佛陀（一百六十），思惟佛法，常常尊重僧眾，供養有智慧的人，親近理解佛法的人，守護禪定的人，扶持精進修行的人，宣說菩提之道，憶念並修行佛法，相信福德，在眾生那裡教導他們行善的根本（一百七十），愛念有信心的人，救助受苦的人，清凈自己的威儀，有慚愧心並有所畏懼，害怕見到慚愧和後悔的事情，遠離惡人，安住于如法的行為，趨向于滅除煩惱，尋求聖潔的行為，熏修四念處（一百八十），恒常安住於四正斷，普遍獲得神足通，攝取諸根，成就五力，觀察菩提分的修行，所修的道不顛倒，進入奢摩他（止），觀察毗婆舍那（觀），對於內心不生歡喜，對於佛法普遍歡喜（一百九十），超越攀緣的境界，卻又能不住于其中，不驚慌，沒有成見，生起不墮落的念想，守護菩薩的修行，在佛陀的修行中產生無量的念想，厭棄惡行，捨棄先前所作的惡業，清凈自己的業（二百）。』

『嚴守毗奈耶（戒律）和別解脫戒，不毀壞佛法教義，按照適當的時間而行事，遠離不適當的時間，善巧地進入和退出禪定，知道自己的願望和能力，在生活所需的事情上，知足並感到快樂，進入各種智慧神通，修行三摩地並進入所修行的境界（二百一十），進入微妙的寶藏，如來所說的不可執取，勤奮修行。

【English Translation】 English version: 'In loving respect, be like respecting others; in Bodhisattvas, cherish them as Buddhas; in Dharma, cherish it as yourself; never be satisfied with extensive learning; practice diligently; make offerings to the Tathagata (one hundred and forty); possess supreme faith and understanding, without any shrinking back; act as seeds of the Three Jewels; endure uncertain words; be unsparing of your body; be unsparing of your life; live purely; do not abandon the practice of begging for alms; beg for alms equally and regard it as beautiful; dwell peacefully in secluded places (one hundred and fifty).'

'Abandon being in crowds, let your mind always be joyful and happy; do not mix with worldly families; also rejoice in not mixing with those who have left home; do not act with false kindness; do not praise yourself; speak loving words; in the Bodhisattva vehicle, teach sentient beings; enter the gate of skillful means; constantly be mindful of the Buddha (one hundred and sixty); contemplate the Dharma; always respect the Sangha; make offerings to the wise; be close to those who understand; protect those who are in meditative concentration; support those who are diligently practicing; speak of the Bodhi path; contemplate and practice the Dharma; have faith in merit; teach sentient beings to plant roots of goodness (one hundred and seventy); cherish those who have faith; deliver those who are suffering; purify your demeanor; be ashamed and have fear; fear seeing shame and regret; stay away from evil people; abide in righteous conduct; move towards the cessation of suffering; seek holy conduct; cultivate the four foundations of mindfulness (one hundred and eighty); constantly abide in the four right exertions; universally attain the supernatural powers; gather the faculties; accomplish the powers; observe the practices of the factors of enlightenment; let the path you cultivate not be inverted; enter Shamatha (calm abiding); observe Vipassana (insight); do not rejoice in the mind; universally rejoice in the Dharma (one hundred and ninety); transcend the realm of clinging, yet be able to not abide in it; be not alarmed; have no fixed views; give rise to the thought of not falling; protect the practice of the Bodhisattva; in the practice of the Buddha, generate immeasurable thoughts; detest evil deeds; abandon what was done before; purify your own karma (two hundred).'

'Strictly adhere to the Vinaya (discipline) and Pratimoksha (rules of individual liberation); do not destroy the teachings of the Dharma; act according to the appropriate time; stay away from inappropriate times; skillfully enter and exit meditation; know your wishes and abilities; in matters of livelihood, be content and joyful; enter various wisdoms and superknowledges; practice Samadhi and enter the realm of practice (two hundred and ten); enter the subtle treasure; what the Tathagata speaks of is unobtainable; practice diligently.'

合者喜、顯明佛子、令聲聞者聞行、令獨覺者順知一道、菩薩財物、聲聞游處、智者所行、是調順者所趣(二百二十)、重說法者、察多信者、示現佛道、求財者藏、求果者田、三火熱惱者園、得三摩地者華池、生白法者母、不信身者、令止系緣于相(二百三十)、佈置諸好、等住佛剎、得陀羅尼、出種種智、熏修勤合、超摩羅境、勇健鬥戰、割斷煩惱、摧滅不善、熾然于善(二百四十)、勤作愿者瓔珞、摩羅所不能破、所說無盡、世間不等、外道不知、已過聲聞法中、已出獨覺、安住遍智中、眾生入道之所趣到、善朋友言(二百五十)。

「如實覺察、是受報者等喜、欲飲者味、欲喜樂者鬘、向涅槃者乘、趣岸者船、欲度者筏、生盲者燈、欲見者眼、說法者炬(二百六十)、不虛者誓、欲施者財、欲解脫者方便、求戲者喜樂、等喜者凈信、歡喜者愛、求聞者性處、得三摩地者迷留、望得眼者帝釋、入鬥戰者勇健、欲住者窟、自心行者梵心、勤合者喜樂(二百七十)、不退轉者游處、得無生法忍者凈心、智行者念、初業者方便、丈夫智者橦弩、三摩地者弓、說無我者那羅延、遍智者道、令解脫者生平等智、諸天所禮(二百八十)、諸龍奉華、眾人供養、學者所難、作無學者向禮、菩薩所贊、法主所念、覆藏根者

【現代漢語翻譯】現代漢語譯本：和合者喜悅，彰顯佛子，令聲聞者聞法修行，令獨覺者順應了知唯一之道，菩薩的財物，聲聞遊歷之處，智者所行之路，是調伏順從者所趨向的地方（二百二十）。

重述佛法者，觀察多信之人，示現佛道，求財者之寶藏，求果者之田地，被三火熱惱者之園林，得三摩地者之華池，生白凈法者之母親，不信自身者，令其止息繫念于外相（二百三十）。

佈置種種美好事物，平等安住于佛剎，獲得陀羅尼（總持），生出種種智慧，勤奮修行，超越魔境，勇猛健壯地戰鬥，割斷煩惱，摧滅不善，熾盛善法（二百四十）。

勤奮發愿者之瓔珞，魔羅所不能破壞，所說之法無有窮盡，世間無與倫比，外道所不能知，已經超越聲聞之法，已經脫離獨覺之境，安住于遍智之中，是眾生入道所趨向的地方，是善知識的言語（二百五十）。

如實覺察，是受報者等同的喜悅，如欲飲者之美味，如欲喜樂者之花鬘，如嚮往涅槃者之乘具，如欲渡岸者之船隻，如欲度河者之木筏，如生來盲者之燈火，如欲見物者之眼睛，說法者如火炬（二百六十）。

不虛妄者之誓言，如欲佈施者之財物，如欲解脫者之方便，如求嬉戲者之喜樂，如等同喜悅者之凈信，如歡喜者之愛，如求聞法者之住所，如得三摩地者之須彌山，如希望得到眼睛者之帝釋天，如進入戰鬥者之勇健，如欲安住者之洞窟，如隨自心行者之梵心，如勤奮修行者之喜樂（二百七十）。

不退轉者之遊歷之處，如得無生法忍者之清凈心，如智者所行之念，如初學者之方便，如大丈夫之智慧如橦弩，如三摩地如弓，如說無我者之那羅延（Narayan），如遍智者之道，如令解脫者生平等智，為諸天所禮敬（二百八十），為諸龍所奉獻鮮花，為眾人所供養，為學者所難及，為無學者所向往禮敬，為菩薩所讚歎，為法主所憶念，覆蓋隱藏諸根者 English version: He is the joy of those who are harmonious, he manifests the Buddha's son, he causes the Shravakas (hearers) to hear and practice, he causes the Pratyekabuddhas (solitary realizers) to accord with and know the one path, he is the wealth of the Bodhisattvas (enlightenment beings), the place where the Shravakas roam, the path traveled by the wise, the destination of those who are disciplined and compliant (two hundred and twenty).

He is the one who repeats the Dharma (teachings), observes those who have much faith, demonstrates the Buddha's path, he is the treasure of those who seek wealth, the field of those who seek fruit, the garden of those who are tormented by the three fires, the lotus pond of those who attain Samadhi (concentration), the mother of those who generate white (pure) Dharma, for those who do not believe in their own body, he causes them to cease and fix their minds on external appearances (two hundred and thirty).

He arranges all good things, dwells equally in the Buddha-fields, obtains Dharani (total retention), produces various kinds of wisdom, diligently cultivates and unites, transcends the realm of Mara (demon), bravely and vigorously fights, cuts off afflictions, destroys unwholesomeness, and ignites goodness (two hundred and forty).

He is the garland of those who diligently make vows, he cannot be broken by Mara, what he speaks is inexhaustible, he is unequaled in the world, he is not known by the heretics, he has already passed beyond the Dharma of the Shravakas, he has already emerged from the state of the Pratyekabuddhas, he abides in omniscience, he is the place where beings enter the path and reach, he is the words of a good friend (two hundred and fifty).

Realizing truthfully, he is the equal joy of those who receive retribution, the taste of those who desire to drink, the garland of those who desire joy, the vehicle for those who are heading towards Nirvana (liberation), the boat for those who are heading towards the shore, the raft for those who desire to cross over, the lamp for those who are born blind, the eye for those who desire to see, the Dharma speaker is like a torch (two hundred and sixty).

He is the oath of those who are not false, the wealth of those who desire to give, the skillful means of those who desire liberation, the joy of those who seek amusement, the pure faith of those who equally rejoice, the love of those who are joyful, the place of nature for those who seek to hear, Mount Meru for those who attain Samadhi, Indra (ruler of gods) for those who hope to gain eyes, the courage of those who enter battle, the cave for those who desire to dwell, the Brahma-mind for those who follow their own mind, the joy of those who diligently unite (two hundred and seventy).

The place of roaming for those who do not regress, the pure mind for those who obtain the patience of non-origination of Dharmas, the mindfulness of those who practice wisdom, the skillful means for beginners, the wisdom of a great man is like a catapult, Samadhi is like a bow, Narayana (a Hindu deity) is like one who speaks of no-self, the path of the omniscient, he causes those who are liberated to generate equal wisdom, he is revered by the gods (two hundred and eighty), he is offered flowers by the dragons, he is worshiped by the people, he is difficult for the learners, he is revered by those who have nothing more to learn, he is praised by the Bodhisattvas, he is remembered by the Dharma Lord, he covers and conceals the roots.

【English Translation】 He is the joy of those who are harmonious, he manifests the Buddha's son, he causes the Shravakas (hearers) to hear and practice, he causes the Pratyekabuddhas (solitary realizers) to accord with and know the one path, he is the wealth of the Bodhisattvas (enlightenment beings), the place where the Shravakas roam, the path traveled by the wise, the destination of those who are disciplined and compliant (two hundred and twenty). He is the one who repeats the Dharma (teachings), observes those who have much faith, demonstrates the Buddha's path, he is the treasure of those who seek wealth, the field of those who seek fruit, the garden of those who are tormented by the three fires, the lotus pond of those who attain Samadhi (concentration), the mother of those who generate white (pure) Dharma, for those who do not believe in their own body, he causes them to cease and fix their minds on external appearances (two hundred and thirty). He arranges all good things, dwells equally in the Buddha-fields, obtains Dharani (total retention), produces various kinds of wisdom, diligently cultivates and unites, transcends the realm of Mara (demon), bravely and vigorously fights, cuts off afflictions, destroys unwholesomeness, and ignites goodness (two hundred and forty). He is the garland of those who diligently make vows, he cannot be broken by Mara, what he speaks is inexhaustible, he is unequaled in the world, he is not known by the heretics, he has already passed beyond the Dharma of the Shravakas, he has already emerged from the state of the Pratyekabuddhas, he abides in omniscience, he is the place where beings enter the path and reach, he is the words of a good friend (two hundred and fifty). Realizing truthfully, he is the equal joy of those who receive retribution, the taste of those who desire to drink, the garland of those who desire joy, the vehicle for those who are heading towards Nirvana (liberation), the boat for those who are heading towards the shore, the raft for those who desire to cross over, the lamp for those who are born blind, the eye for those who desire to see, the Dharma speaker is like a torch (two hundred and sixty). He is the oath of those who are not false, the wealth of those who desire to give, the skillful means of those who desire liberation, the joy of those who seek amusement, the pure faith of those who equally rejoice, the love of those who are joyful, the place of nature for those who seek to hear, Mount Meru for those who attain Samadhi, Indra (ruler of gods) for those who hope to gain eyes, the courage of those who enter battle, the cave for those who desire to dwell, the Brahma-mind for those who follow their own mind, the joy of those who diligently unite (two hundred and seventy). The place of roaming for those who do not regress, the pure mind for those who obtain the patience of non-origination of Dharmas, the mindfulness of those who practice wisdom, the skillful means for beginners, the wisdom of a great man is like a catapult, Samadhi is like a bow, Narayana (a Hindu deity) is like one who speaks of no-self, the path of the omniscient, he causes those who are liberated to generate equal wisdom, he is revered by the gods (two hundred and eighty), he is offered flowers by the dragons, he is worshiped by the people, he is difficult for the learners, he is revered by those who have nothing more to learn, he is praised by the Bodhisattvas, he is remembered by the Dharma Lord, he covers and conceals the roots.

城、善方便者道、勤合者利、疑者令散(二百九十)、欲者令斷、煩惱者吐、欲渡者浮、病者良藥、不顛倒見者治、箭者拔出、欲作凈者自在、欲作吼者無畏相、欲聞者所趣(三百)。

「涅槃者道、惡趣者遠離、欲色無色者超過、嚴佛土者瓔珞、金剛喻三摩地者生因、最後生者坐師子座、令福德者不失、求者令取之者策進、墮者令起、懈怠者令發力(三百一十)、發事者建立、過發事者令止於定、令入諸事令舍取、斗諍者令其棄除、于遍知者令其滿足、得出生無邊門、說勝義者令其不失、令說空者畢竟寂靜、信無相者令滅分別、信無愿者止斷急務(三百二十)、令信舍者超過三世、順至諸處、善方便中於覺為燈、于未學者心不輕賤、于說法者無有所求、其錯法中不生瞋恚、于等乘者無有謗毀、不望其物而為說法、于說法者諸事供養、于聽法中心不散亂(三百三十)、于徒眾所無有欺念、於法施中無有斷絕、于純直者難可為問、于瞋恨者住于忍心、悔者令散、于道不息、求于智聚、令依取者而得解脫、惡者令調、無住處者令舍(三百四十)、欲順念者令其正念、發起菩薩、顯示諸佛、令四眾喜、味勝者美味、欲戲者雷、于甘露為門、涅槃行者所趣令欲、得不怖者有涼無熱、是得道者解脫繫縛(三百五十)。

【現代漢語翻譯】現代漢語譯本城：對於那些需要庇護的人，如同堅固的城堡。善方便者道：對於那些善於使用方便法門（upaya，指引導眾生解脫的巧妙方法）的人，指引正確的道路。勤合者利：對於那些精勤修行的人，帶來利益。疑者令散：驅散那些心懷疑惑的人的疑慮。欲者令斷：斷除那些心懷貪慾的人的貪慾。煩惱者吐：幫助那些被煩惱困擾的人擺脫煩惱。欲渡者浮：幫助那些想要渡過生死苦海的人找到依靠。病者良藥：對於那些身患疾病的人，如同良藥一般。不顛倒見者治：糾正那些持有顛倒見解的人的錯誤觀念。箭者拔出：拔出那些刺傷人心的煩惱之箭。欲作凈者自在：讓那些想要獲得清凈的人獲得自在。欲作吼者無畏相：讓那些想要發出正義之聲的人展現無畏的形象。欲聞者所趣：滿足那些想要聽聞佛法的人的需求。

涅槃者道：涅槃（nirvana，指解脫生死輪迴的境界）是通往解脫的道路。惡趣者遠離：使眾生遠離惡趣（指地獄、餓鬼、畜生三道）。欲色無色者超過：超越欲界、色界、無色界（指三界，即眾生輪迴的場所）。嚴佛土者瓔珞：用莊嚴的瓔珞來裝飾佛土（指佛所居住的清凈世界）。金剛喻三摩地者生因：金剛喻三摩地（vajropama-samadhi，指一種堅不可摧的禪定）是產生智慧的根本原因。最後生者坐師子座：對於那些最後一次投生的人，讓他們安坐于師子座（simhasana，指佛或菩薩的座位，象徵威嚴和力量）。令福德者不失：使那些擁有福德的人不會失去福德。求者令取之者策進：激勵那些尋求佛法並努力修行的人。墮者令起：幫助那些墮落的人重新站起來。懈怠者令發力：激勵那些懈怠的人發奮努力。發事者建立：幫助那些發起事業的人建立功業。過發事者令止於定：引導那些過度熱衷於事業的人迴歸禪定。令入諸事令舍取：使人們在處理各種事務時能夠捨棄執取。斗諍者令其棄除：使那些爭鬥不休的人放棄爭鬥。于遍知者令其滿足：使那些追求遍知（指佛的智慧）的人得到滿足。得出生無邊門：獲得出生于無邊法門的途徑。說勝義者令其不失：使那些宣說勝義諦（paramartha-satya，指最高的真理）的人不會迷失。令說空者畢竟寂靜：使那些宣說空性（sunyata，指一切事物沒有固定不變的自性）的人達到究竟的寂靜。信無相者令滅分別：使那些相信無相（指沒有具體形象的真理）的人滅除分別心。信無愿者止斷急務：使那些相信無愿（指不追求任何慾望的境界）的人停止追求緊急事務。令信舍者超過三世：使那些相信捨棄的人超越過去、現在、未來三世。順至諸處：順利到達各個地方。善方便中於覺為燈：在善巧方便中，以覺悟為明燈。于未學者心不輕賤：對於尚未學習的人，心中不輕視他們。于說法者無有所求：對於說法的人，沒有任何索求。其錯法中不生瞋恚：對於錯誤的法，不生起嗔恨。于等乘者無有謗毀：對於修習相同法門的人，沒有誹謗和詆譭。不望其物而為說法：不期望得到任何東西而為他人說法。于說法者諸事供養：對於說法的人，以各種事物進行供養。于聽法中心不散亂：在聽法時，內心不散亂。于徒眾所無有欺念：對於僧團大眾，沒有欺騙的念頭。於法施中無有斷絕：在法佈施中，沒有斷絕。于純直者難可為問：對於純潔正直的人，難以提出問題。于瞋恨者住于忍心：對於嗔恨的人，安住于忍辱之心。悔者令散：使後悔的人消除悔恨。于道不息：在修道的道路上永不停止。求于智聚：尋求智慧的聚集。令依取者而得解脫：使那些依靠佛法修行的人獲得解脫。惡者令調：調伏那些邪惡的人。無住處者令舍：使那些沒有安身之處的人捨棄流浪。欲順念者令其正念：使那些想要順從正念的人保持正念。發起菩薩：發起菩薩心。顯示諸佛：顯現諸佛的功德。令四眾喜：使比丘、比丘尼、優婆塞、優婆夷四眾弟子歡喜。味勝者美味：對於那些追求殊勝味道的人，給予美味。欲戲者雷：對於那些喜歡遊戲的人，給予雷霆般的震撼。于甘露為門：以甘露為通往涅槃之門。涅槃行者所趣令欲：使那些修行涅槃的人心生嚮往。得不怖者有涼無熱：使那些獲得無畏的人感到清涼而沒有熱惱。是得道者解脫繫縛：使那些得道的人解脫束縛。

【English Translation】 English version City: For those who need shelter, like a strong fortress. Those with skillful means, a path: For those who are skilled in using expedient means (upaya, referring to skillful methods to guide beings to liberation), guide them to the correct path. Diligent union, benefit: Bring benefits to those who practice diligently. Doubters, dispel: Dispel the doubts of those who harbor doubts. Desirers, cut off: Cut off the desires of those who harbor greed. Afflicted, vomit: Help those who are troubled by afflictions to get rid of them. Those who want to cross over, float: Help those who want to cross the sea of birth and death to find support. The sick, good medicine: For those who are sick, like good medicine. Those with non-inverted views, cure: Correct the wrong views of those who hold inverted views. Arrows, pull out: Pull out the arrows of affliction that pierce people's hearts. Those who want to be pure, at ease: Let those who want to be pure be at ease. Those who want to roar, fearless appearance: Let those who want to make a righteous voice show a fearless image. Those who want to hear, what they are interested in: Meet the needs of those who want to hear the Dharma.

Nirvana, a path: Nirvana (referring to the state of liberation from the cycle of birth and death) is the path to liberation. Evil destinies, stay away: Keep sentient beings away from evil destinies (referring to the three evil paths of hell, hungry ghosts, and animals). Desire, form, formless, surpass: Transcend the desire realm, form realm, and formless realm (referring to the three realms, the places where sentient beings reincarnate). Adorn Buddha lands, ornaments: Use solemn ornaments to decorate the Buddha lands (referring to the pure world where the Buddha lives). Vajra-like samadhi, the cause of birth: Vajra-like samadhi (referring to an indestructible samadhi) is the root cause of generating wisdom. The last birth, sit on the lion throne: For those who are born for the last time, let them sit on the lion throne (simhasana, referring to the seat of the Buddha or Bodhisattva, symbolizing majesty and power). Let those with merit not lose it: Ensure that those who have merit do not lose it. Those who seek, let them take it, urge them forward: Encourage those who seek the Dharma and work hard to practice. Those who fall, let them rise: Help those who have fallen to stand up again. The lazy, let them exert strength: Encourage the lazy to work hard. Those who initiate affairs, establish: Help those who initiate undertakings to establish achievements. Those who over-initiate affairs, let them stop in samadhi: Guide those who are overly enthusiastic about undertakings to return to samadhi. Let them enter all affairs, let them abandon taking: Enable people to abandon attachment when dealing with various affairs. Those who fight, let them abandon: Make those who fight endlessly give up fighting. For those who are all-knowing, let them be satisfied: Satisfy those who seek all-knowing (referring to the wisdom of the Buddha). Obtain the birth of boundless gates: Obtain the path to be born in boundless Dharma gates. Those who speak of the ultimate meaning, let them not lose it: Ensure that those who speak of the ultimate truth (paramartha-satya, referring to the highest truth) do not get lost. Let those who speak of emptiness be completely silent: Enable those who speak of emptiness (sunyata, referring to the fact that all things have no fixed and unchanging self-nature) to achieve ultimate silence. Those who believe in no form, let them extinguish discrimination: Enable those who believe in no form (referring to the truth without specific form) to extinguish discriminatory thoughts. Those who believe in no wish, stop urgent matters: Enable those who believe in no wish (referring to the state of not pursuing any desires) to stop pursuing urgent matters. Let those who believe in abandonment surpass the three worlds: Enable those who believe in abandonment to transcend the past, present, and future three worlds. Smoothly reach all places: Smoothly reach all places. In skillful means, enlightenment is the lamp: In skillful means, take enlightenment as the lamp. Do not despise those who have not learned: Do not despise those who have not yet learned. For those who speak the Dharma, there is nothing to ask for: For those who speak the Dharma, there is nothing to ask for. Do not be angry with those who are wrong in the Dharma: Do not be angry with the wrong Dharma. There is no slander for those who are on the same vehicle: There is no slander or defamation for those who practice the same Dharma. Do not expect anything to speak the Dharma: Do not expect to get anything to speak the Dharma for others. Offerings to those who speak the Dharma: Offerings to those who speak the Dharma with various things. Do not be distracted when listening to the Dharma: Do not be distracted when listening to the Dharma. There is no deception in the Sangha: There is no deception in the Sangha. There is no interruption in Dharma giving: There is no interruption in Dharma giving. It is difficult to ask questions to those who are pure and upright: It is difficult to ask questions to those who are pure and upright. Abide in patience for those who are angry: Abide in patience for those who are angry. Let those who regret dispel their regrets: Let those who regret dispel their regrets. Never stop on the path: Never stop on the path of cultivation. Seek the gathering of wisdom: Seek the gathering of wisdom. Let those who rely on it be liberated: Let those who rely on the Dharma to practice be liberated. Let the wicked be tamed: Tame the wicked. Let those who have no place to live abandon wandering: Let those who have no place to live abandon wandering. Let those who want to follow mindfulness be mindful: Let those who want to follow mindfulness be mindful. Initiate Bodhisattvas: Initiate the Bodhisattva mind. Show the Buddhas: Show the merits of the Buddhas. Make the four assemblies happy: Make the four assemblies of disciples, bhikkhus, bhikkhunis, upasakas, and upasikas, happy. Those who taste victory, delicious: Give delicious food to those who pursue superior tastes. Those who want to play, thunder: Give thunderous shock to those who like to play. For nectar is the door: Take nectar as the door to Nirvana. Nirvana practitioners want to go: Make those who practice Nirvana yearn for it. Those who are not afraid have coolness and no heat: Make those who have gained fearlessness feel cool and have no heat. Those who have attained the Tao are freed from bondage: Those who have attained the Tao are freed from bondage.

「於樂心所請與利益、其心放息、意樂、身樂、智者所取、堅受、不捨、不轉如來、方便道行、熏諸善根、害諸不善根、是無智者所學、入方便中者所成、不誑者相、順佛教者所行、智聚者明、示現佛剎、禮拜俱致、諸佛能作、俱致問難、斷其所疑、生長諸白凈法、棄捨助黑、不失諸福喜、福者愛生、喜樂者勇健、欲說者辯、說法者護、令諸因者生愛、于諸法中而有善巧、知于生滅、示現如如、于徒眾中自心調伏、合方便者令喜、慢者令散、方便成就者坐、令思察者飽足(四百)。

「觀視無惡、法主者雷名稱、丈夫者勇步、煩惱垢者令止、諸見行者令害、聞者令持、總持於法、令說法者無錯、不轉菩提、善諸入門、善根者聚、不斷佛眼、熾然法眼、攝於聖眾、伏他論師、善作法語、菩薩所行、等心者月、求業者日、欲學者師、諸修多羅者護、智者將導、白法種子甘露熟果、順念于生、不染流轉、癡凡業者厭棄、如來功德者真實、讚歎者得無邊報、持者遍智因來、讀者利得所趣(四百三十)、書寫者入無邊功德智、說者無量福德、是不來者度津、是不動者住處、諸世欲受者為說、諸佛已說稱揚、過去佛眾滿、未來佛所望、是現在佛智藏、諸眾生行入門、聲聞乘者普燈、獨覺乘者燭明、佛乘者持、諸出生者不

【現代漢語翻譯】現代漢語譯本『對於那些樂於接受佛法並從中獲益的人，他們的內心會得到平靜，充滿喜悅。他們的意念會感到快樂，身體也會感到舒適。這是智者所選擇的道路，他們堅定地接受，永不放棄，永不背離如來。這是方便的修行之道，熏習各種善根，斷除各種不善根。這是沒有智慧的人所不能理解的，是進入方便之門的人才能成就的。這是不欺騙的象徵，是順從佛教教義的人所遵循的道路，是智慧匯聚的人所擁有的光明，是示現清凈佛剎的途徑，是禮拜諸佛並獲得加持的方法，是諸佛所能做到的，是提出問題並消除疑惑的途徑，是生長各種純潔善良之法，拋棄助長黑暗之法，不失去各種福報喜悅的方法。擁有福報的人會熱愛生命，擁有喜悅的人會變得勇敢和健康，想要說法的人會擁有辯才，說法的人會得到護佑，使各種因緣具足的人產生愛意，在各種佛法中擁有善巧，瞭解生滅的規律，示現如如不動的真理，在徒眾中調伏自己的內心，使那些與方便法門相應的人感到喜悅，使那些傲慢的人感到消散，使那些方便成就的人安坐，使那些思考問題的人感到滿足(四百)。』『觀察事物時沒有邪惡的念頭，作為法主的人擁有如雷貫耳的名聲，作為大丈夫的人擁有勇猛的步伐，使煩惱的污垢停止，使各種錯誤的見解停止滋生，使聽聞佛法的人能夠牢記，總持一切佛法，使說法的人不會出錯，不會背離菩提之道，精通各種入門的方法，使各種善根匯聚，不斷絕佛眼，使法眼熾盛光明，攝受聖眾，降伏其他論師，善於運用法語，這是菩薩所行的道路，以平等之心待人如待月亮，追求事業的人如追逐太陽，想要學習的人以老師為榜樣，守護各種修多羅，智者引導方向，白法種子結出甘露般的成熟果實，順應正念而生，不被流轉所污染，厭棄愚癡凡夫的作為，如來功德真實不虛，讚歎如來功德的人會得到無邊的回報，受持佛法的人會獲得遍知的因緣，閱讀佛經的人會獲得利益和所追求的目標(四百三十)，書寫佛經的人會進入無邊功德智慧之中，說法的人會獲得無量的福德，這是不來之人度過生死苦海的津樑，是不動之人安住的處所，為那些沉溺於世俗慾望的人說法，諸佛已經宣說並稱揚，過去諸佛的願望已經圓滿，未來諸佛的希望，是現在諸佛的智慧寶藏，是眾生修行的入門，是聲聞乘的普照之燈，是獨覺乘的燭光，是佛乘的護持，對於那些已經出生的人來說，不…』

【English Translation】 English version 'For those who are pleased to receive the Dharma and benefit from it, their hearts will be calmed and filled with joy. Their minds will feel happy, and their bodies will feel comfortable. This is the path chosen by the wise, which they firmly accept, never give up, and never deviate from the Tathagata (如來, Thus Come One). This is the path of expedient practice, cultivating various good roots, and eliminating various unwholesome roots. This is what the unwise cannot understand, and what those who enter the gate of expediency can achieve. This is a symbol of non-deception, the path followed by those who follow Buddhist teachings, the light possessed by those who gather wisdom, the way to manifest pure Buddha-fields (佛剎, Buddha lands), the method of worshiping all Buddhas and receiving blessings, what all Buddhas can do, the way to ask questions and eliminate doubts, the way to grow all pure and good dharmas, abandon what promotes darkness, and not lose all blessings and joys. Those who have blessings will love life, those who have joy will become brave and healthy, those who want to speak the Dharma will have eloquence, those who speak the Dharma will be protected, and those who have all the necessary conditions will generate love, have skill in all Dharmas, understand the laws of arising and ceasing, and manifest the unchanging truth. In the assembly, they will subdue their own minds, make those who are in harmony with expedient methods happy, make those who are arrogant feel dispersed, make those who have achieved expediency sit peacefully, and make those who contemplate problems feel satisfied (four hundred).' 'Observing things without evil thoughts, those who are lords of the Dharma have thunderous names, those who are great men have courageous steps, stop the defilements of afflictions, stop the growth of various wrong views, enable those who hear the Dharma to remember it firmly, uphold all the Dharma, enable those who speak the Dharma not to make mistakes, not to deviate from the path of Bodhi (菩提, enlightenment), be proficient in various methods of entry, gather various good roots, not cut off the Buddha-eye, make the Dharma-eye shine brightly, gather the Sangha (聖眾, holy assembly), subdue other debaters, be good at using Dharma language, this is the path practiced by Bodhisattvas (菩薩, enlightenment beings), treat people with an equal mind like the moon, those who pursue careers pursue the sun, those who want to learn take teachers as examples, protect various Sutras (修多羅, discourses), the wise guide the direction, the seeds of white Dharma bear fruit like nectar, follow right mindfulness and arise, not be contaminated by the flow of transmigration, despise the actions of ignorant ordinary people, the merits of the Tathagata are true and not false, those who praise the merits of the Tathagata will receive boundless rewards, those who uphold the Dharma will obtain the causes and conditions for omniscience, those who read the Sutras will obtain benefits and what they seek (four hundred and thirty), those who write the Sutras will enter into boundless merit and wisdom, those who speak the Dharma will obtain immeasurable merit, this is the ferry for those who do not come to cross the sea of birth and death, the place where those who do not move abide, speak the Dharma for those who are immersed in worldly desires, the Buddhas have already spoken and praised, the wishes of the past Buddhas have been fulfilled, the hopes of the future Buddhas, is the treasure of wisdom of the present Buddhas, is the entrance to the practice of sentient beings, is the lamp that illuminates the Sravaka (聲聞, Hearer) vehicle, is the candlelight of the Pratyekabuddha (獨覺, Solitary Realizer) vehicle, is the support of the Buddha vehicle, for those who have already been born, not...'

失、示現佛手者印、是不覆藏者實、得疾智者轉生、能令問佛功德、令欲作者無厭、令煩惱火寂滅(四百五十)。

「得方便智、令解地界、令入水界、等入火界、不住風界、出生解脫虛空界、凈于智界、順入法界、厭棄諸行、遮斷順眠、散於瞋礙、除舍愛憎、善巧自行、善巧他行、令欲說者辯才無盡、諸出生中令不入著、令相應者不可言說、舍於我相、除我所相、遠離入著(四百七十)、下心如犬、最妙入門、善繫於定、是乏者蔭、令渡于流、外論所不能破、于純直者、不可說惡、遠離睡眠、親近說法者、超過掉悔、除滅于疑、散於貪慾、遠離懶惰、不見於我、顯明無我、不建立命、法中不觸、說中不諍、所辯合理、善於思惟、不作於行、有調順體、有不怯弱、畢竟信解、入眾不縮、自德不譽、他德不嫉、其心常行遍智、不取住處(五百)。

「離不合言、常凈等行、不愛其身、斂攝其心、於行善巧、思惟順念、不毀、不慢、求于解脫、欲得無疑、念修梵行、于慈等心、于悲順攝、于喜當念、舍滅憎愛、于戒順攝、定皆出生、慧悉覺知、所出生字、言辭善巧(五百二十)、入諸說音、不為財利廣演說法、不喜共眾、一宿移行、既不舉取亦不下置、其中覺知不著諸法、顯明於如、不誑諸眾生、不斷三寶種

【現代漢語翻譯】現代漢語譯本：失、示現佛手者印（顯示佛的手印），是不覆藏者實（真實不隱瞞），得疾智者轉生（快速獲得智慧的人轉世），能令問佛功德（能夠使提問佛陀的人獲得功德），令欲作者無厭（使想做善事的人不感到厭倦），令煩惱火寂滅（使煩惱的火焰熄滅）（四百五十）。

『得方便智（獲得方便的智慧），令解地界（理解地界的本質），令入水界（進入水界的境界），等入火界（平等進入火界的境界），不住風界（不住留于風界的境界），出生解脫虛空界（從虛空界中獲得解脫），凈于智界（凈化智慧的境界），順入法界（順應進入法界），厭棄諸行（厭惡各種行為），遮斷順眠（阻止順應睡眠），散於瞋礙（驅散嗔恨的障礙），除舍愛憎（去除捨棄愛和憎恨），善巧自行（擅長自己修行），善巧他行（擅長幫助他人修行），令欲說者辯才無盡（使想要說法的人辯才無盡），諸出生中令不入著（在各種出生中不執著），令相應者不可言說（使相應的人達到不可言說的境界），舍於我相（捨棄我相），除我所相（去除我所執著的相），遠離入著（遠離執著）（四百七十）、下心如犬（謙卑的心像狗一樣），最妙入門（最好的入門方法），善繫於定（善於進入禪定），是乏者蔭（是缺乏者的庇護），令渡于流（使人渡過生死之流），外論所不能破（外道的理論不能夠駁倒），于純直者（對於純潔正直的人），不可說惡（不能說壞話），遠離睡眠（遠離睡眠），親近說法者（親近說法的人），超過掉悔（超越掉舉和後悔），除滅于疑（消除疑惑），散於貪慾（驅散貪慾），遠離懶惰（遠離懶惰），不見於我（不見我），顯明無我（顯明無我），不建立命（不建立生命），法中不觸（在佛法中不觸犯），說中不諍（說法中不爭論），所辯合理（所辯論的合乎道理），善於思惟（善於思考），不作於行（不做作的行為），有調順體（有調順的身體），有不怯弱（有不怯懦的精神），畢竟信解（最終相信和理解），入眾不縮（進入人群不畏縮），自德不譽（不讚美自己的德行），他德不嫉（不嫉妒他人的德行），其心常行遍智（他的心常常行於遍智），不取住處（不執著于住所）（五百）。』

『離不合言（遠離不合時宜的話），常凈等行（常常保持清凈等行為），不愛其身（不愛惜自己的身體），斂攝其心（收斂攝持自己的心），於行善巧（對於行為善巧），思惟順念（思考順應正念），不毀、不慢（不譭謗，不傲慢），求于解脫（尋求解脫），欲得無疑（想要獲得無疑的境界），念修梵行（唸誦修行清凈的行為），于慈等心（對於慈愛等心），于悲順攝（對於悲憫順應攝取），于喜當念（對於喜悅應當憶念），舍滅憎愛（捨棄滅除憎恨和愛），于戒順攝（對於戒律順應攝取），定皆出生（禪定都能夠出生），慧悉覺知（智慧都能夠覺知），所出生字（所出生的文字），言辭善巧（言辭善巧）（五百二十）、入諸說音（進入各種說法的聲音），不為財利廣演說法（不爲了財利而廣泛演說佛法），不喜共眾（不喜歡和大眾在一起），一宿移行（住一晚就離開），既不舉取亦不下置（既不舉起也不放下），其中覺知不著諸法（其中覺知不執著于各種法），顯明於如（顯明於如實），不誑諸眾生（不欺騙眾生），不斷三寶種（不斷絕三寶的種子）』

【English Translation】 English version: Loss, the mudra (hand gesture) of showing the Buddha's hand, is the truth of the unhidden (not concealing anything), the rebirth of those who quickly attain wisdom, able to bring merit to those who question the Buddha, causing those who wish to act (in good deeds) to be without weariness, causing the fire of afflictions to be extinguished (four hundred and fifty).

'Obtaining expedient wisdom, enabling understanding of the earth realm (the nature of the earth element), enabling entry into the water realm (the state of the water element), equally entering the fire realm (the state of the fire element), not dwelling in the wind realm (the state of the wind element), giving rise to liberation from the space realm (the realm of emptiness), purifying the wisdom realm, harmoniously entering the dharma realm,厭棄諸行(disgusted with all actions),遮斷順眠(blocking the sleep), scattering anger and obstacles, removing and abandoning love and hatred, skillfully practicing oneself, skillfully helping others practice, enabling those who wish to speak to have inexhaustible eloquence, in all births not becoming attached, enabling those who are in accord to be beyond words, abandoning the appearance of self, removing the appearance of what belongs to self, दूर रहना(stay away from attachment) (four hundred and seventy), a humble heart like a dog, the most wonderful entry, well-connected to samadhi (meditative concentration), is the shade for the lacking, enabling crossing the stream (of samsara), cannot be broken by external theories, for the pure and upright, evil cannot be spoken, staying away from sleep, being close to those who speak the Dharma, surpassing restlessness and regret, removing doubts, scattering greed, staying away from laziness, not seeing self, revealing no-self, not establishing life, not touching in the Dharma, not arguing in speech, what is argued is reasonable, good at thinking, not acting artificially, having a harmonious body, having no timidity, ultimately believing and understanding, not shrinking when entering the crowd, not praising one's own virtues, not being jealous of others' virtues, one's mind constantly practices pervasive wisdom, not taking a dwelling place (five hundred).'

'Departing from discordant words, constantly practicing purity and so on, not loving one's body, restraining and gathering one's mind, skillful in action, thinking in accordance with mindfulness, not destroying, not being arrogant, seeking liberation, desiring to obtain a state of no doubt, mindfully practicing pure conduct, towards loving-kindness and so on, towards compassion harmoniously gathering, towards joy one should be mindful, abandoning and extinguishing hatred and love, towards precepts harmoniously gathering, samadhi is all born, wisdom is all aware, the words that are born, skillful in speech (five hundred and twenty), entering all sounds of speech, not widely expounding the Dharma for the sake of wealth and benefit, not liking to be with the crowd, moving after one night, neither lifting up nor putting down, in it being aware of not being attached to all dharmas, revealing the suchness, not deceiving all sentient beings, not cutting off the seed of the Three Jewels.'

姓、於法攝取(五百三十)、滿牢固愿、不羨小乘、與定相應、晝夜不捨、滿諸凈心智慧功德(依梵本合有五百三十五句，其中分句——長短、離合——無一定準，極少乃至二字為句、極多乃至五字始成一句，此乃隨義分句故也，不可一一句後記數，宜好詳之也)。

「喜王！此謂說名決定觀察諸法行三摩地，是菩薩摩訶薩境界，入眾生行、取遍知智。」

此中法本說時，九十二那由多菩薩無生法中忍生；五千眾生先未發生阿耨多羅三藐三菩提心於今悉生；三十那由多畢竟凈心天及人等遠塵離垢、煩惱中出、諸法中法眼生；十百千比丘不受故，無漏心解脫。

此三千大千世界六種振動，大光遍世。

爾時，世尊復令此義無量顯明，即說歌頌：

「所行清凈聖者道，　　其心解脫隨順法，　菩提分眼辯法中，　　此三摩地善逝行；　降伏摩羅遠離垢，　　除滅瞋障斷有愛，　名稱及智善具德，　　此三摩地德智幢；　于智為地及善道，　　諸聖者姓破摩羅，　解脫于有善逝贊，　　此三摩地德智財；　細入法行諸際門，　　順覺過惡已作斷，　除滅于苦入勝樂，　　此三摩地善逝行；　此是覺念、覺分華，　　慚愧具足攝於善，　菩提分鬘善逝趣，　　勝三摩地此已說。

【現代漢語翻譯】現代漢語譯本姓、於法攝取 (五百三十) (關於法的攝取)、滿牢固愿 (願望圓滿而牢固)、不羨小乘 (不羨慕小乘佛法)、與定相應 (與禪定相應)、晝夜不捨 (日夜不放棄修行)、滿諸凈心智慧功德 (圓滿各種清凈心、智慧和功德) (依梵文字合有五百三十五句，其中分句——長短、離合——無一定準，極少乃至二字為句、極多乃至五字始成一句，此乃隨義分句故也，不可一一句後記數，宜好詳之也)。

『喜王！此謂說名決定觀察諸法行三摩地 (Samadhi) (通過觀察諸法來決定名稱的三摩地)，是菩薩摩訶薩 (Bodhisattva-Mahasattva) (大菩薩) 境界，入眾生行、取遍知智。』

此中法本說時，九十二那由他 (Nayuta) (數量單位) 菩薩無生法中忍生；五千眾生先未發生阿耨多羅三藐三菩提心 (Anuttara-samyak-sambodhi-citta) (無上正等正覺之心) 於今悉生；三十那由他畢竟凈心天及人等遠塵離垢、煩惱中出、諸法中法眼生；十百千比丘不受故，無漏心解脫。

此三千大千世界六種振動，大光遍世。

爾時，世尊復令此義無量顯明，即說歌頌：

『所行清凈聖者道，　　其心解脫隨順法，菩提分眼辯法中，　　此三摩地善逝行；降伏摩羅 (Mara) (魔) 遠離垢，　　除滅瞋障斷有愛，名稱及智善具德，　　此三摩地德智幢；于智為地及善道，　　諸聖者姓破摩羅，解脫于有善逝贊，　　此三摩地德智財；細入法行諸際門，　　順覺過惡已作斷，除滅于苦入勝樂，　　此三摩地善逝行；此是覺念、覺分華，　　慚愧具足攝於善，菩提分鬘善逝趣，　　勝三摩地此已說。』

【English Translation】 English version Name, embracing the Dharma (530) (embracing the Dharma), fulfilling firm vows (fulfilling firm vows), not envying the Hinayana (not envying the Hinayana Buddhism), corresponding with Samadhi (corresponding with Samadhi), not abandoning day and night (not abandoning practice day and night), fulfilling all pure mind, wisdom, and merits (fulfilling all pure mind, wisdom, and merits) (According to the Sanskrit version, there are a total of 535 lines, among which the division of sentences—long and short, separated and combined—is not fixed. Some are as short as two characters per sentence, and some are as long as five characters to form a sentence. This is because the sentences are divided according to meaning, so it is not possible to record the number after each sentence. It is advisable to examine it carefully).

'King Joy! This is called the Samadhi (Samadhi) of determining names and observing all dharmas, which is the realm of Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) (Great Bodhisattvas), entering the conduct of sentient beings and obtaining all-knowing wisdom.'

When this Dharma text was spoken, ninety-two Nayutas (Nayuta) (unit of quantity) of Bodhisattvas generated forbearance in the Dharma of non-origination; five thousand sentient beings who had not previously generated the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta) (mind of unsurpassed complete enlightenment) now all generated it; thirty Nayutas of beings, both gods and humans, with ultimately pure minds, were far from dust and defilement, emerged from afflictions, and the Dharma eye was generated in all dharmas; ten hundred thousand Bhikshus (Bhikshus) (monks) did not accept, therefore their minds were liberated from outflows.

This three thousand great thousand world trembled in six ways, and great light pervaded the world.

At that time, the World Honored One further clarified this meaning infinitely and spoke in verse:

'The path of the pure sages is followed, Their minds are liberated and accord with the Dharma, In the eye of the Bodhi divisions, discriminating the Dharma, This Samadhi is the conduct of the Well-Gone One; Subduing Mara (Mara) (demon) and being far from defilement, Eliminating anger and obstruction, cutting off love of existence, Name and wisdom, well-endowed with virtues, This Samadhi is the banner of virtue and wisdom; Wisdom is the ground and the good path, The lineage of the sages breaks Mara, Liberation from existence, praised by the Well-Gone One, This Samadhi is the wealth of virtue and wisdom; Subtly entering the gates of the Dharma practice, Following awareness, faults and evils are cut off, Eliminating suffering and entering supreme bliss, This Samadhi is the conduct of the Well-Gone One; This is the flower of awareness and mindfulness, Shame and remorse are complete, embracing goodness, The garland of Bodhi divisions leads to the Well-Gone One, This supreme Samadhi has been spoken.'

菩提分場解脫光，　　過彼星宿作明照，　作于光明超三有，　　贊彼如是法勝月。　三種方便望得凈，　　親近解脫最勝王、　舍知識利及詐善，　　此三摩地應成就。　於他毀辱當遠離，　　莫因知識自讚譽，　常行乞食但三衣，　　勿作貯積與此合。　望得諸聖等分戒，　　常應尊敬問智者，　問已如實修行住，　　彼故當得寂靜定；　若有戒美諸世中，　　遠眾欲喜舍摩他，　勿作詐善莫慢生，　　彼故速當得勝定；　于尊師所常恭敬，　　若老、若中、如初者，　諸處如是常受教，　　欲求善逝所有財；　勿作瞋面莫羞怯，　　見諸世人常共語，　勿作貢高、慢、自在，　　彼故當得寂靜定；　應當捨身莫愛惜，　　勿有懶惰多睡眠，　晝夜修念意相應，　　彼于勝定則當得；　等心諸世喜于慈，　　以悲意行菩提行，　喜、舍平等稱量意，　　彼于勝定則當得；　應常守護十力財，　　於法破盡苦世時，　若常守護法財物，　　彼當得此寂靜定；　意常不著三界中，　　隨順憶念流轉苦，　欲求涅槃安隱處，　　速得最勝無比身；　隨順憶念無我、空，　　于諸相中普遠離，　亦離三有所作愿，　　彼即速得大悲者；　行施自守若調伏，　　持戒

【現代漢語翻譯】現代漢語譯本菩提分場解**，超越星辰，光明照耀，以光明超越三有（欲界、色界、無色界），讚美那如法殊勝的月亮。三種方便可以期望獲得清凈，親近解脫的最勝之王，捨棄知識的利益以及虛偽的善良，這三種三摩地（專注）應當成就。對於他人的譭謗應當遠離，不要因為知識而自我讚譽，經常乞食，只穿三衣，不要積蓄財物，並與此相應。期望獲得諸聖同等的戒律，應當經常尊敬地請教智者，請教之後如實地修行安住，因此他們應當獲得寂靜的禪定；如果在所有世間中擁有美好的戒律，遠離大眾的慾望和喜好，捨棄世俗的事務，不要虛偽作善，不要輕慢他人，因此他們迅速應當獲得殊勝的禪定；對於尊敬的師長，永遠恭敬，無論是年老的、中年的、還是初學的，在所有地方都這樣經常接受教導，想要獲得善逝（佛陀）的所有財富；不要面帶怒容，不要感到羞怯，見到世人經常與他們交談，不要貢高自大、傲慢、放縱，因此他們應當獲得寂靜的禪定；應當捨棄身體，不要愛惜，不要懶惰，不要貪睡，日夜修行，念頭與正法相應，他們就應當獲得殊勝的禪定；以平等心對待所有世間，喜悅于慈悲，以悲憫之心行菩薩行，喜、舍平等地衡量意念，他們就應當獲得殊勝的禪定；應當經常守護十力（佛陀的十種力量）的財富，在正法破滅、苦難的世間，如果經常守護正法的財富，他們就應當獲得這種寂靜的禪定；意念經常不執著於三界之中，隨順憶念流轉的痛苦，想要獲得涅槃（寂滅）的安穩之處，迅速獲得最殊勝無比的身軀；隨順憶念無我、空性，對於一切相狀普遍遠離，也遠離三有（欲界、色界、無色界）所產生的願望，他們就迅速成為大悲者；實行佈施，自我守護，如果調伏（身心），持戒

【English Translation】 English version Understanding the field of Bodhi (enlightenment), surpassing the stars, shining brightly, With light surpassing the three realms (desire realm, form realm, formless realm), praise that Dharma-victorious moon. Three skillful means can be hoped to attain purity, to be close to the most victorious king of liberation, Abandoning the benefits of knowledge and false goodness, these three samadhis (concentration) should be accomplished. One should stay away from others' slander, and not praise oneself because of knowledge, Always begging for food, wearing only three robes, not accumulating wealth, and being in accordance with this. Hoping to obtain the precepts equal to those of the saints, one should always respectfully ask the wise, After asking, truly practice and abide, therefore they should obtain peaceful meditation; If one has beautiful precepts in all the worlds, staying away from the desires and joys of the masses, abandoning worldly affairs, Do not falsely pretend to be good, do not be arrogant, therefore they should quickly obtain superior meditation; Always be respectful to the venerable teachers, whether they are old, middle-aged, or beginners, In all places, always receive teachings in this way, wanting to obtain all the wealth of the Sugata (Buddha); Do not have an angry face, do not feel shy, always talk to people when you see them, Do not be arrogant, conceited, or unrestrained, therefore they should obtain peaceful meditation; One should give up the body, not cherish it, do not be lazy, do not be greedy for sleep, Practicing day and night, thoughts in accordance with the Dharma, they should obtain superior meditation; Treating all worlds with equanimity, rejoicing in loving-kindness, practicing the Bodhisattva path with compassion, Measuring thoughts with joy, equanimity, and impartiality, they should obtain superior meditation; One should always guard the wealth of the ten powers (of the Buddha), in the world of Dharma destruction and suffering, If one always guards the wealth of the Dharma, they should obtain this peaceful meditation; The mind is always not attached to the three realms, following the recollection of the suffering of transmigration, Wanting to obtain the peaceful place of Nirvana (extinction), quickly obtain the most victorious and incomparable body; Following the recollection of no-self, emptiness, universally staying away from all appearances, Also staying away from the desires produced by the three realms (desire realm, form realm, formless realm), they quickly become the greatly compassionate one; Practicing giving, self-guarding, if taming (body and mind), upholding the precepts

、及忍、如精進，　常喜于定、解脫智，　　此三摩地彼速得。　如我昔行數百劫、　　如我說此菩提行、　如我得覺寂靜安，　　如是等行速已觸。　我是遍智善牛王，　　學我諸勝所有行；　若行如我往昔行，　　彼當得佛人勝者。　衣慚及食解脫味，　　心信于定喜空閑，　無我歌詠常愛作，　　云何他智當觸樂？　擔負罵詈堪忍他，　　勿懷怨恨不供養，　應于業報當普信，　　彼于勝定則當得；　遠離有見及惡道，　　當親近空聖所趣，　晝夜精進力發起，　　彼於此定則當得。　遠離二邊不愛道，　　近平等道若實路，　如此修行佛所愛，　　若觀不生、不作法，　最勝不求妙華香、　　妙衣及以幢蓋等，　若於法空隨順行，　　此是最勝第一供。」

觀察諸法行經卷第一大正藏第 15 冊 No. 0649 觀察諸法行經

觀察諸法行經卷第二

隋天竺三藏阇那崛多譯

先世勤相應品第二

爾時，世尊復告喜王菩薩摩訶薩言：「喜王！又復菩薩應覺諸法不依，應覺諸法不出、不滅，不作、不生，遠離輕虛，自空不牢，不取、不捨；應覺諸法無常、苦、無我、寂靜；應覺諸法空、無相、無愿；應覺諸法無我、無眾生、無命、無富

【現代漢語翻譯】現代漢語譯本及忍辱、如精進，　常喜于禪定、解脫之智慧，　　此種三摩地他能迅速獲得。　如我過去修行數百年劫、　　如我所說此菩提之行，　如我證得覺悟的寂靜安樂，　　如此等等修行迅速就能證觸。　我是遍知一切的善牛王，　　學習我這些殊勝的所有修行；　若能如我往昔一樣修行，　　他將證得佛果，成為人中勝者。　以慚愧為衣，以解脫為食，品嚐解脫之味，　　內心堅信禪定，喜好空閑之處，　常常喜愛吟唱無我之歌，　　其他智慧如何能觸及此樂？　能夠忍受他人的辱罵，　　不懷怨恨，不停止供養，　應當普遍相信業報，　　他就能獲得殊勝的禪定；　遠離有見和惡道，　　應當親近空性，這是聖者所趨之道，　晝夜精進，發起力量，　　他就能獲得此禪定。　遠離二邊，不貪著于愛慾之道，　　親近平等之道，這才是真實之路，　如此修行，為佛所喜愛，　　若能觀照諸法不生、不滅，　最殊勝的供養不是追求美妙的鮮花香氣、　　華麗的衣裳以及幢幡寶蓋等等，　若能隨順法性空性而行，　　這才是最殊勝的第一供養。'

觀察諸法行經卷第一大正藏第 15 冊 No. 0649 觀察諸法行經

觀察諸法行經卷第二

隋朝天竺三藏阇那崛多（Jnanagupta）譯

先世勤相應品第二

這時，世尊又告訴喜王菩薩摩訶薩（Joyful King Bodhisattva Mahasattva）說：'喜王！菩薩還應覺悟諸法不依任何事物而存在，應覺悟諸法不出現、不消失，不造作、不產生，遠離輕浮虛假，其自性為空，不堅固，不應執取，也不應捨棄；應覺悟諸法無常、苦、無我、寂靜；應覺悟諸法為空性、無相、無愿；應覺悟諸法無我、無眾生、無命、無富饒。'

【English Translation】 English version And endurance, like diligence, 　Always delighting in meditation, liberation wisdom,　　He quickly attains this Samadhi (state of meditative consciousness). 　As I practiced for hundreds of kalpas (eons) in the past,　　As I speak of this Bodhi (enlightenment) practice, 　As I attained the peaceful bliss of awakening,　　Such practices will quickly be touched. 　I am the all-knowing, virtuous King of Cows,　　Learn from me all the superior practices; 　If one practices as I did in the past,　　He shall attain Buddhahood, the victor among men. 　With shame as clothing and the taste of liberation as food,　　With heart believing in meditation, delighting in solitude, 　Always loving to sing songs of no-self,　　How can other wisdom touch this joy? 　Bearing insults, enduring others, 　Without harboring resentment, not ceasing offerings, 　One should universally believe in karmic retribution,　　He shall then attain superior meditation; 　Away from views of existence and evil paths,　　One should draw near to emptiness, the path taken by the saints, 　Day and night, diligently arousing strength,　　He shall then attain this meditation. 　Away from the two extremes, not loving the path of desire, 　Near the path of equality, the true road, 　Such practice is loved by the Buddha,　　If one contemplates the unarisen, uncreated Dharma (teachings), 　The most supreme does not seek exquisite flowers and fragrances,　　Exquisite garments and canopies, etc., 　If one practices in accordance with the emptiness of Dharma,　　This is the most supreme, the foremost offering.'

The Sutra on the Practice of Observing Dharmas, Volume 1 Tripitaka Volume 15, No. 0649, The Sutra on the Practice of Observing Dharmas

The Sutra on the Practice of Observing Dharmas, Volume 2

Translated by Jnanagupta (Jnanagupta), a Tripitaka master from India during the Sui Dynasty

Chapter 2: Corresponding to Diligence in Past Lives

At that time, the World Honored One (世尊) again told the Bodhisattva Mahasattva Joyful King (喜王菩薩摩訶薩): 'Joyful King! Furthermore, a Bodhisattva (菩薩) should realize that all Dharmas (諸法) do not rely on anything, should realize that all Dharmas do not arise, do not cease, are not made, are not born, are far from being light and empty, are empty in themselves, are not solid, should not be grasped, nor should they be abandoned; should realize that all Dharmas are impermanent, suffering, without self, and tranquil; should realize that all Dharmas are empty, without characteristics, without wishes; should realize that all Dharmas are without self, without sentient beings, without life, without wealth.'

伽羅(二十)；應覺諸法不合、不可作，無自體、無相、無有；應覺諸法離染不行、離戲論不行，到最勝、不種種(三十)，無戲論、離戲論，不可取、不持，無住處、不來、不去、不住，無字不可說(四十)，諸法不可言、不可將來，無業、無報；應覺諸法不分別、無種種分別、斷普分別。

「諸想及念皆已除斷，破天等世得度五趣、度于眾生，勝魔羅眾、超過煩惱魔羅、出聚魔羅、斷死魔羅，滿無著智，攝取三世勝色，為諸眾生所愛、為智者所供養，能于諸法見其法體。

「得肉眼凈到天眼明，到智眼行不動法眼，具足佛眼如月顯照，知諸眾生心行，不勤合者當作覺察，舍諸所取(二十)。

「於三千大千世界中為諸天人作支帝相隨順，得凈行地、通無我際、知于出界，諸眾生所當作親尊，離增上慢，有于忍力超五障礙，能于名色知其本性，順覺諸佛所說言辭、順覺三十二相(三十)，于得、不得心有所取，皆已超過於世間得而得世法不染。

「于諸眾生當爲作舍，開涅槃門令諸眾生入無畏城，與甘露味演說於法，覺煩惱睡、散眾生熱，斷其所著諸見縛等，六根不染而為眾生說法，得十六字門所出陀羅尼。

「何者是彼十六種陀羅尼？所謂阿字不生義故、波字最勝義故、遮字四實

【現代漢語翻譯】現代漢語譯本：伽羅(二十)：應當覺悟一切法不和合、不可造作，沒有自體、沒有相狀、沒有存在；應當覺悟一切法遠離染污而不行、遠離戲論而不行，到達最殊勝的境界、沒有種種差別(三十)，沒有戲論、遠離戲論，不可取、不可執持，沒有住處、不來、不去、不住，沒有文字不可言說(四十)，一切法不可言說、不可將來，沒有業、沒有報應；應當覺悟一切法不分別、沒有種種分別、斷除普遍的分別。

『諸種妄想和念頭都已除斷，破除天界等世間，得到解脫五道輪迴、度脫眾生，戰勝魔羅的軍隊、超越煩惱魔羅、脫離蘊聚魔羅、斷除死亡魔羅，圓滿無執著的智慧，攝取三世殊勝的色相，為眾生所愛戴、為智者所供養，能夠在一切法中見到其法性本體。

『得到清凈的肉眼，到達光明天眼，以智慧之眼行於不動的法眼，具足佛眼如明月般顯照，知曉眾生的心念行為，對於不勤奮修習和合的人應當覺察，捨棄一切執取(二十)。』

『在三千大千世界中，為諸天人和合地示現支帝相，得到清凈的修行之地、通達無我之境、知曉超出世間之法，作為眾生所應當親近和尊敬的對象，遠離增上慢，具有忍辱的力量超越五種障礙，能夠在名色中知曉其本性，隨順覺悟諸佛所說的言辭、隨順覺悟三十二相(三十)，對於得到和得不到心有所取，都已超越，在世間得到世間法而不被污染。

『對於眾生應當作為捨棄，開啟涅槃之門，令眾生進入無畏之城，給予甘露之味，演說佛法，覺醒煩惱的睡眠、驅散眾生的熱惱，斷除他們所執著的各種見解束縛等，六根不被染污而為眾生說法，得到十六字門所出的陀羅尼。

『什麼是那十六種陀羅尼？所謂阿字是不生之義，波字是最勝之義，遮字是四實

【English Translation】 English version: Gala (20): One should realize that all dharmas are uncompounded, cannot be created, have no self-nature, no form, and no existence; one should realize that all dharmas are free from defilement and do not proceed, free from conceptual proliferation and do not proceed, reaching the most excellent state, without various differences (30), without conceptual proliferation, free from conceptual proliferation, cannot be grasped, cannot be held, have no dwelling place, do not come, do not go, do not abide, without words and cannot be spoken (40), all dharmas cannot be spoken, cannot be in the future, without karma, without retribution; one should realize that all dharmas are without discrimination, without various discriminations, cutting off universal discriminations.

'All thoughts and notions have been eliminated and cut off, destroying the worlds of gods and others, attaining liberation from the five realms of existence, delivering sentient beings, defeating the armies of Mara (魔羅), transcending the Mara of afflictions, escaping the Mara of aggregates, cutting off the Mara of death, fulfilling unobstructed wisdom, embracing the excellent forms of the three times, being loved by all sentient beings, being revered by the wise, and being able to see the essence of the Dharma in all dharmas.'

'Attaining the purity of the physical eye, reaching the brightness of the divine eye, acting with the eye of wisdom in the immovable Dharma eye, possessing the Buddha eye like the moon shining brightly, knowing the thoughts and actions of all sentient beings, one should be aware of those who are not diligent in practicing union, abandoning all attachments (20).'

'In the three thousand great thousand worlds, acting in harmony with the appearance of a stupa (支帝相) for all gods and humans, attaining the pure ground of practice, penetrating the realm of no-self, knowing the Dharma beyond the world, being a close and respected object for all sentient beings, free from arrogance, possessing the power of patience to overcome the five obstacles, being able to know the nature of name and form, following the words spoken by all Buddhas, following the thirty-two marks (30), having surpassed all attachments to gain and loss, attaining worldly dharmas without being defiled.

'One should act as a giver to all sentient beings, opening the gate of Nirvana, leading all sentient beings into the city of fearlessness, giving the taste of nectar, expounding the Dharma, awakening the sleep of afflictions, dispelling the heat of sentient beings, cutting off their attachments to various views and bonds, speaking the Dharma to sentient beings without being defiled by the six senses, attaining the Dharani (陀羅尼) that comes from the sixteen-syllable gate.

'What are those sixteen kinds of Dharani? The syllable 'a' means non-arising, the syllable 'pa' means most excellent, the syllable 'ca' means four realities.'

義故、那字知名色生義故、陀字調伏義故、沙字超過著義故、迦字不失業報義故、娑字諸法平等義故、伽字甚深義故、他字勢力義故、阇字超過生老死義故、車字斷煩惱無餘義故、蹉字高出義故、詫字住義故、𠻬字教化邊地彌黎車義故(梵本亦少一字)。善家子！此是得十六字所出陀羅尼，名得陀羅尼。

「所出巧智解知諸法自空，選擇諸眾生心，出離諸煩惱，吐諸凡夫所取。通彼法相，度流轉海，善說令喜，設法施會。巧生諸字音智解知于空，樂佛解脫，舍愛、不愛而無吝惜。

「于諸外道、他論如法降伏，說師子吼，得於佛智，興於法施，吐諸煩惱，破怨惡義。

「信諸佛轉法輪，通達于如乃至知法，瞋、慢已離，欲泥不染。調御眾生除去于垢，能以悲水洗于眾生；統領徒眾順得勢力，超過老、死念千數劫；總持法藏通達寂界，得空等智，順學盡法。

「諸眾生等所應讚歎，滿無障智、得無熱惱，熏習順行摧魔羅軍，蔭覆三千大千世界，順念前世，招涅槃地作依止趣，其在家者盡皆覆護。

「知處非處，不捨先誓，于諸眾生以慈遍滿；知聚無生，所念聞意當作正直。

「得栴檀那戒香，斷生死道，順得涅槃，知諸法如那字觸住。

「喜王！彼如那字已上無字，彼亦無

【現代漢語翻譯】現代漢語譯本因為『義』的緣故，『那』字知名，因為『色』產生之義的緣故；『陀』字是調伏之義；『沙』字是超過執著之義；『迦』字是不失業報之義；『娑』字是諸法平等之義；『伽』字是甚深之義；『他』字是勢力之義；『阇』字是超過生老死之義；『車』字是斷煩惱無餘之義；『蹉』字是高出之義；『詫』字是住之義；『𠻬』字是教化邊地彌黎車（Mleccha，指邊境野蠻人）之義（梵文字也少一個字）。善家子！這是從十六字所得的陀羅尼（Dharani，總持），名為得陀羅尼。

『從這陀羅尼所出的巧妙智慧，能瞭解諸法自性本空，能選擇諸眾生的心，能出離諸煩惱，能吐出諸凡夫所執取之物。通達彼法之相，度過流轉之海，善於說法令人歡喜，設立法施之會。巧妙地產生諸字音的智慧，瞭解空性，樂於佛的解脫，捨棄愛與不愛而無所吝惜。

『對於諸外道、其他論點，能如法降伏，說出獅子吼，獲得佛的智慧，興辦法施，吐出諸煩惱，破除怨恨惡毒之義。

『相信諸佛所轉的法輪（Dharmacakra，佛法之輪），通達于如（Tathata，真如）乃至知法，嗔恨、傲慢已經遠離，不被慾望的泥淖所染污。調御眾生，除去垢穢，能以悲水洗滌眾生；統領徒眾，順利獲得勢力，超過老死，憶念千數劫；總持法藏，通達寂滅之界，獲得空等智慧，順應學習一切法。

『諸眾生等所應當讚歎，圓滿無障礙的智慧、獲得無熱惱，熏習順行，摧毀魔羅（Mara，魔）的軍隊，蔭覆三千大千世界，順應憶念前世，招感涅槃（Nirvana，寂滅）之地作為依止和趣向，對於在家之人盡皆覆護。

『知是處非處，不捨棄先前的誓願，對於諸眾生以慈悲遍滿；知聚集無生，所念所聞之意應當正直。

『獲得栴檀那（Chandana，檀香）的戒香，斷絕生死之道，順利獲得涅槃，知曉諸法如『那』字般觸住。

『喜王！彼如『那』字以上沒有字，彼亦無。』

【English Translation】 English version Because of the meaning of 'meaning', the letter 'na' is known, because of the meaning of 'form' arising; the letter 'dha' means taming; the letter 'sha' means exceeding attachment; the letter 'ka' means not losing karmic retribution; the letter 'sa' means the equality of all dharmas; the letter 'ga' means profound; the letter 'ta' means power; the letter 'ja' means exceeding birth, old age, and death; the letter 'ca' means completely cutting off afflictions; the letter 'cha' means being superior; the letter 'ca' means abiding; the letter 'ksha' means teaching the border Mlecchas (barbarians). (The Sanskrit version is also missing one letter). Good son! This is the Dharani (mantra) obtained from the sixteen letters, called the Obtained Dharani.

『The skillful wisdom that comes from this Dharani can understand that the nature of all dharmas is empty, can choose the minds of all beings, can escape all afflictions, and can spit out what all ordinary people cling to. Understand the characteristics of that Dharma, cross the sea of transmigration, be good at speaking Dharma to make people happy, and establish Dharma giving assemblies. Skillfully generate the wisdom of the sounds of all letters, understand emptiness, be happy with the Buddha's liberation, and give up love and non-love without being stingy.

『For all non-Buddhists and other arguments, be able to subdue them according to the Dharma, speak the lion's roar, obtain the wisdom of the Buddha, promote Dharma giving, spit out all afflictions, and destroy the meaning of resentment and evil.

『Believe in the Dharma wheel (Dharmacakra) turned by all Buddhas, understand Suchness (Tathata) and even know the Dharma, hatred and arrogance have been abandoned, and not be contaminated by the mud of desire. Tame sentient beings, remove defilements, and be able to wash sentient beings with the water of compassion; lead the multitude and smoothly obtain power, exceed old age and death, and remember thousands of kalpas; uphold the Dharma treasury, understand the realm of stillness, obtain wisdom such as emptiness, and learn all dharmas accordingly.

『All sentient beings should praise, have complete and unobstructed wisdom, obtain no heat and annoyance, cultivate and follow the path, destroy the army of Mara (the demon), cover the three thousand great thousand worlds, follow and remember past lives, attract the land of Nirvana (liberation) as a refuge and destination, and protect all those who are at home.

『Know what is appropriate and inappropriate, do not abandon previous vows, and fill all sentient beings with compassion; know that gathering is without birth, and the intention of what is thought and heard should be upright.

『Obtain the fragrance of the precepts of Chandana (sandalwood), cut off the path of birth and death, smoothly obtain Nirvana, and know that all dharmas touch and abide like the letter 'na'.

『King of Joy! There are no letters above the letter 'na', and there is also nothing.』

名、亦不可說、亦無有聲，不施設名、不知名說，彼諸聲言辭中，彼不過去、不未來、不現在，彼諸佛不已說、不今說、不當說，不生、不出，如是等相諸法菩薩當知。

「喜王！復有十六字陀羅尼所入門，所謂：覺字行相說勝義法、度於四流、說無有名色法、善巧佈施、自守住忍、不倚六根、行於六度、令滅欲煩惱故而為眾生說法、巧知諸法差別、得深無疑、說處非處、知諸眾生所行、忍粗惡言、舍皮肉髓、知念意行安住法界、解知那字盡入諸法。喜王！此是十六種字陀羅尼入門。

「喜王！若菩薩摩訶薩正覺如是十六種字陀羅尼入門，如阿字無生義故、波字最勝義故、遮字度四流義故、那字說名色義故、陀字佈施自守和合義故、沙字六通智義故、迦字不見業報義故、沙字諸法平等義故、伽字甚深義故、他字示現勢力義故、阇字示現生死義故、叉字示現忍力義故、車字吐極惡煩惱義故、娑摩字自大證覺義故、娑他字說處非處義故、多字說盡邊義故，彼則得此說名決定觀察諸法行三摩地。

「因此十六種字陀羅尼，菩薩摩訶薩不為智者所訶，棄欲、瞋、癡，演說到彼岸道。得四無畏，受那羅延身，利割欲枝；得十力力，值遇妙音；得滅熱惱，授聲聞獨覺記，遠離左道；得如來地，如所言說、如作即

【現代漢語翻譯】名，也不可說，也沒有聲音，不施加名稱，不能用名稱來表達。在這些聲音和言辭中，它不屬於過去，不屬於未來，也不屬於現在。這些佛陀不說過去、現在和未來，不生起，也不顯現。菩薩應當瞭解諸法就是這樣的狀態。

『喜王（Ratnakumara，菩薩名）！還有十六字陀羅尼所入門，即：覺字代表勝義諦的行相，能度過四種瀑流（四種煩惱），說的是沒有名稱和色法的法，善於佈施，安住于忍辱，不依賴六根，修行六波羅蜜，爲了滅除眾生的慾望煩惱而為他們說法，巧妙地瞭解諸法的差別，獲得深刻的無疑，宣說適宜與不適宜之處，瞭解眾生所行的道路，忍受粗惡的言語，捨棄皮肉骨髓，瞭解念頭、意圖和行為安住於法界，理解「那」字包含了一切諸法。喜王！這就是十六種字陀羅尼的入門。』

『喜王！如果菩薩摩訶薩正確地覺悟這十六種字陀羅尼的入門，例如，「阿」字代表無生之義，「波」字代表最殊勝之義，「遮」字代表度過四流之義，「那」字代表宣說名色之義，「陀」字代表佈施、自守和合之義，「沙」字代表六神通智慧之義，「迦」字代表不見業報之義，「沙」字代表諸法平等之義，「伽」字代表甚深之義，「他」字代表示現勢力之義，「阇」字代表示現生死之義，「叉」字代表示現忍辱之力之義，「車」字代表吐出極惡煩惱之義，「娑摩」字代表自我證悟之義，「娑他」字代表宣說適宜與不適宜之處之義，「多」字代表宣說窮盡邊際之義，那麼他就能獲得這種名為決定觀察諸法行的三摩地。』

『因此，通過這十六種字陀羅尼，菩薩摩訶薩不會被智者所呵責，捨棄慾望、嗔恨和愚癡，演說到達彼岸的道路。獲得四無所畏，得到那羅延（Narayana，毗濕奴神）的身軀，利落地割斷慾望的枝條；獲得十力，值遇妙音；獲得滅除熱惱，被授予聲聞和獨覺的授記，遠離邪道；獲得如來果位，如所說的那樣，如所做的那樣。

【English Translation】 It cannot be named, it cannot be spoken, and it has no sound. It does not apply names, and it cannot be expressed by names. In these sounds and words, it does not belong to the past, it does not belong to the future, and it does not belong to the present. These Buddhas do not speak of the past, present, and future; they do not arise, nor do they appear. Bodhisattvas should understand that all dharmas are in such a state.

'Ratnakumara! There is also an entrance through the sixteen-syllable Dharani, namely: the syllable '覺' (jue, awakening) represents the aspect of ultimate truth, able to cross the four streams (four afflictions), speaking of dharmas without name and form, being skilled in giving, abiding in patience, not relying on the six senses, practicing the six paramitas, speaking the Dharma for beings to extinguish their desires and afflictions, skillfully understanding the differences of all dharmas, obtaining profound certainty, proclaiming what is appropriate and inappropriate, understanding the paths that beings take, enduring coarse and evil words, abandoning skin, flesh, and marrow, understanding that thoughts, intentions, and actions abide in the Dharmadhatu, and understanding that the syllable '那' (na) encompasses all dharmas. Ratnakumara! This is the entrance to the sixteen kinds of syllable Dharani.'

'Ratnakumara! If a Bodhisattva-Mahasattva correctly awakens to the entrance of these sixteen kinds of syllable Dharani, for example, the syllable '阿' (a) represents the meaning of non-arising, the syllable '波' (pa) represents the meaning of the most excellent, the syllable '遮' (zhe) represents the meaning of crossing the four streams, the syllable '那' (na) represents the meaning of proclaiming name and form, the syllable '陀' (tuo) represents the meaning of giving, self-guarding, and harmony, the syllable '沙' (sha) represents the meaning of the wisdom of the six superknowledges, the syllable '迦' (jia) represents the meaning of not seeing karmic retribution, the syllable '沙' (sha) represents the meaning of the equality of all dharmas, the syllable '伽' (qie) represents the meaning of profoundness, the syllable '他' (ta) represents the meaning of demonstrating power, the syllable '阇' (she) represents the meaning of demonstrating birth and death, the syllable '叉' (cha) represents the meaning of demonstrating the power of patience, the syllable '車' (che) represents the meaning of expelling extremely evil afflictions, the syllable '娑摩' (suo mo) represents the meaning of self-realization, the syllable '娑他' (suo ta) represents the meaning of proclaiming what is appropriate and inappropriate, and the syllable '多' (duo) represents the meaning of proclaiming the exhaustion of boundaries, then he will obtain this samadhi called the determination to observe the conduct of all dharmas.'

'Therefore, through these sixteen kinds of syllable Dharani, a Bodhisattva-Mahasattva will not be reproached by the wise, abandoning desire, hatred, and delusion, expounding the path to the other shore. Obtaining the four fearlessnesses, receiving the body of Narayana (Vishnu), skillfully cutting off the branches of desire; obtaining the ten powers, encountering wonderful sounds; obtaining the extinguishing of heat and affliction, being granted the prediction of becoming a Sravaka or Pratyekabuddha, staying away from wrong paths; obtaining the Tathagata state, as spoken, as done.'

得。

「高慢眾生當令解脫，作佛事業，順得聚智；疑得眾生斷其疑惑，以有和善共住安樂。滿足大悲，超摩羅境；滿足美音，除慢放逸而得於忍。善入深定，令度諸趣而為說法；于諸法中令得淺處，為住彼岸令到陸處。

「知諸眾生所行、知諸法方便行，念無數劫持諸法體、寂滅諸惡、清凈諸疑、得空等智。順到滅煩惱處，速踐覺場，天龍當贊；順覺諸智，巧滅燒熱，說諸眾生自體。食甘露食，斷諸疑睡，舍離隨著所有習氣，以其大悲覆諸眾生，念前宿世，見於涅槃功德。

「順覺凡夫所行，得密大智，害諸異念，鳴於法螺，令住佛智，超種種相。順覺出生，知眾生處，能使佛剎豐滿，無彼熾然，離於老、病，速能順覺方便密語，斷生死道。順到安隱涅槃，于惡摩羅速能降伏，于無量世界中見佛、世尊。離欲已而聽法，亦不忘智，如所希望攝取佛剎，巧知遊戲，出生諸三摩地。

「喜王！菩薩摩訶薩若得此說——決定觀察諸法行三摩地——當知亦得薩婆若。何以故？然彼何時欲證阿耨多羅三藐三菩提？若一生、若二、若三、若四、若五、若十、若二十、若百生、若千生、若百千生、若一劫、若百劫、若千劫、若百千劫，乃至欲于久時，彼亦久乃證覺，以愿自在於流轉中盡后際劫。何以故？

【現代漢語翻譯】現代漢語譯本『對於驕慢的眾生，要讓他們得到解脫，成就佛的事業，順利獲得聚集的智慧；對於有疑惑的眾生，要斷除他們的疑惑，因為有了和善才能共同安樂地居住。要滿足廣大的慈悲心，超越摩羅（Mara，魔）的境界；要滿足美好的音聲，去除驕慢放逸而得到忍辱。要善於進入甚深的禪定，使眾生脫離諸趣（輪迴的各個道）而為他們說法；在一切法中使他們得到淺顯易懂之處，爲了讓他們安住于彼岸而引導他們到達陸地（解脫）。』『了知一切眾生的行為、了知一切法的方便之行，憶念無數劫來所持有的諸法之體性，寂滅一切惡行、清凈一切疑惑、獲得等同於空的智慧。順利到達滅除煩惱之處，迅速地踐行覺悟的場所，天龍（Devas and Nagas，天神和龍）應當讚歎；順利覺悟一切智慧，巧妙地滅除燒灼的熱惱，宣說一切眾生的自體。食用甘露之食，斷除一切疑惑之睡眠，舍離隨之而來的所有習氣，以廣大的慈悲覆蓋一切眾生，憶念前世的宿命，見到涅槃的功德。』『順利覺悟凡夫的行為，獲得秘密的廣大智慧，損害一切不同的念頭，鳴響法螺（Dharma conch，象徵佛法的傳播），使眾生安住于佛的智慧，超越種種的相。順利覺悟出生，了知眾生所處的境地，能夠使佛剎（Buddha-field，佛的國土）豐滿，沒有那些熾盛的煩惱，遠離衰老和疾病，迅速地能夠順利覺悟方便的秘密語言，斷除生死之道。順利到達安穩的涅槃，對於邪惡的摩羅能夠迅速地降伏，在無量的世界中見到佛、世尊（Bhagavan，佛的尊稱）。脫離慾望之後而聽聞佛法，也不忘失智慧，如所希望地攝取佛剎，巧妙地了知遊戲神通，出生種種的三摩地（Samadhi，禪定）。』『喜王（King of Joy，菩薩名）！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）如果得到這句說法——決定觀察諸法之行的三摩地——應當知道也得到了薩婆若（Sarvajna，一切智）。為什麼呢？因為他什麼時候想要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？如果一生、或者二生、或者三生、或者四生、或者五生、或者十生、或者二十生、或者百生、或者千生、或者百千生、或者一劫（Kalpa，極長的時間單位）、或者百劫、或者千劫、或者百千劫，乃至想要在很久的時間之後，他也終究會在很久之後證得覺悟，因為他發願自在地在流轉中直到未來的盡頭。為什麼呢？』

【English Translation】 English version 『For arrogant beings, one should liberate them, accomplish the work of the Buddha, and smoothly obtain accumulated wisdom; for beings with doubts, one should dispel their doubts, for with harmony, they can live together in peace and happiness. Fulfill great compassion, transcend the realm of Mara (the demon); fulfill beautiful sounds, eliminate arrogance and negligence, and attain patience. Skillfully enter deep Samadhi (meditative absorption), liberate beings from all destinies (realms of rebirth) and preach the Dharma (teachings); in all Dharmas (teachings), enable them to find the easy-to-understand aspects, and guide them to the shore (liberation) so they can reach the land (enlightenment).』『Know the conduct of all beings, know the expedient practices of all Dharmas, remember the essence of all Dharmas held for countless Kalpas (eons), extinguish all evils, purify all doubts, and attain wisdom equal to emptiness. Smoothly reach the place of extinguishing afflictions, quickly tread the field of awakening, and the Devas and Nagas (gods and dragons) should praise; smoothly awaken all wisdom, skillfully extinguish burning heat, and speak of the self-nature of all beings. Eat the food of nectar, cut off all sleep of doubt, abandon all habits that follow, cover all beings with great compassion, remember past lives, and see the merits of Nirvana (liberation).』『Smoothly awaken the conduct of ordinary beings, attain secret great wisdom, harm all different thoughts, sound the Dharma conch (symbolizing the spread of Dharma), enable beings to abide in the wisdom of the Buddha, and transcend all forms. Smoothly awaken birth, know the places of beings, be able to make the Buddha-field (Buddha's realm) abundant, without that burning heat, away from old age and sickness, quickly be able to smoothly awaken the secret language of expedients, and cut off the path of birth and death. Smoothly reach the peaceful Nirvana, quickly subdue the evil Mara, and see the Buddhas, the Bhagavans (the Blessed Ones), in immeasurable worlds. Having detached from desire, listen to the Dharma, and do not forget wisdom, gather Buddha-fields as desired, skillfully know the play of supernatural powers, and give rise to all Samadhis (meditative absorptions).』『King of Joy (a Bodhisattva's name)! If a Bodhisattva-Mahasattva (Great Bodhisattva) obtains this saying—the Samadhi of decisively observing the conduct of all Dharmas—know that they also obtain Sarvajna (all-knowing wisdom). Why? Because when does he wish to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)? Whether in one life, or two, or three, or four, or five, or ten, or twenty, or a hundred, or a thousand, or a hundred thousand lives, or one Kalpa (eon), or a hundred, or a thousand, or a hundred thousand Kalpas, even if he wishes to do so after a long time, he will eventually attain enlightenment after a long time, because he vows to freely remain in Samsara (cycle of rebirth) until the end of the future. Why?』

然後于諸法中自在故。」

又，佛說此陀羅尼字門品法本時，三十二千菩薩得忍。彼時此三千大千世界六種振動。

爾時，世尊說此歌頌：

「無錯、無濁、無穢雜，　　離非趣行到甘露，　應天地供作無等，　　持此方便十力行；　喜作離怨滅荒塵，　　面如開華人天樂，　應勝者德度有流，　　持此方便十力行；　除滅他眾善他行，　　人天愛重拂他意，　分別他行善巧意，　　此道中行十力行。　舍增有取不如行，　　覺察人天如意決，　行顯亦如空中月，　　此有眼行智者行。　人天常愛彼意者，　　不樂有趣境無錯，　分別百行眾中吼，　　此智者行照諸方；　得十、二十復有二，　　諸相妍妙人天奉，　得、失不著離二取，　　彼得此行照諸方。　甘露施主善行施，　　常與勝財世牛王，　十力大力降他力，　　不久得此智者行。　分別多德勝念意，　　寂滅多苦與多樂，　多人尊重善奉事，　　喜佛功德智學此。　降眾不久如牛王，　　滅百熱惱離諸熱，　飛虛空道多百剎，　　行此方便照諸方。　信處善巧諸世信，　　信慚意住念無等，　振去百著作世香，　　持此方便百德聚；　分別多德吐三垢，　　彼有潤膩美妙言，　善說百分天地

【現代漢語翻譯】現代漢語譯本：『然後在一切法中獲得自在。』

此外，佛陀宣說這部《陀羅尼字門品》法本時，有三萬二千位菩薩證得了忍位（Kṣānti，對真理的確認和接受）。當時，這個三千大千世界發生了六種震動。

那時，世尊說了這首偈頌：

『沒有錯誤、沒有污濁、沒有穢雜，脫離非正道，到達甘露（Amṛta，不死）。應受天地供養，無與倫比，奉行此方便，實踐十力（Daśabala，佛陀的十種力量）；歡喜行善，遠離怨恨，滅除荒蕪的塵埃，面容如盛開的蓮花，人天歡喜，應以殊勝的功德，度脫生死輪迴，奉行此方便，實踐十力；消除滅除他人的惡行，增進他人的善行，人天愛戴尊重，順應他人心意，分辨他人的行為，具有巧妙的心思，在這條道路上行進，實踐十力。捨棄增長有為法，不採取不如法的行為，覺察人天的心意，如意決斷，行為顯赫，如同空中的明月，這是有眼之人（指有智慧者）的行徑，智者的行徑。人天常常喜愛那些順應他們心意的人，不貪戀有趣的境界，沒有錯誤，在眾人之中分辨百種行為，如獅子吼，這是智者的行徑，照亮四方；獲得十種、二十種，以及更多的功德，各種相好莊嚴，人天供奉，對於得與失不執著，遠離二取（對立的執取），他們獲得這種行徑，照亮四方。甘露的施主，行善佈施，常常給予殊勝的財富，是世間的牛王（指領導者），具有十力的大力，降伏其他力量，不久就能獲得這種智者的行徑。分辨多種功德，殊勝的念頭和意念，寂滅多種痛苦，給予多種快樂，許多人尊重，善意奉事，歡喜佛陀的功德，智慧地學習這些。降伏大眾不久就像牛王一樣，滅除百種熱惱，遠離各種熱惱，在虛空中飛行，穿越眾多剎土（Kṣetra，佛土），奉行此方便，照亮四方。在可信之處，善巧地讓所有世間都信服，以信心、慚愧之心安住，念頭無與倫比，振奮精神，去除百種造作，成為世間的馨香，奉行此方便，聚集百種功德；分辨多種功德，吐出三種垢染（貪嗔癡），他們擁有滋潤、細膩、美妙的言語，善於宣說百分之百的天地……』

【English Translation】 English version: 『And thus, being free among all dharmas.』

Furthermore, when the Buddha spoke this Dharma text of the 『Dharani Syllable Gate Chapter,』 thirty-two thousand Bodhisattvas attained forbearance (Kṣānti, acceptance and confirmation of the truth). At that time, this three-thousand great-thousand world trembled in six ways.

Then, the World Honored One spoke this verse:

『Without error, without turbidity, without impure mixture, Departing from the wrong path, reaching Amrita (Amṛta, immortality). Deserving of offerings from heaven and earth, unparalleled, Practicing this expedient, practicing the ten powers (Daśabala, the ten powers of the Buddha); Joyfully doing good, staying away from resentment, extinguishing the desolate dust, The face like an opening lotus, humans and gods rejoice, Deserving to cross the stream of existence with superior virtue, Practicing this expedient, practicing the ten powers; Eliminating and extinguishing the evil deeds of others, increasing the good deeds of others, Loved and respected by humans and gods, complying with the intentions of others, Distinguishing the actions of others, having skillful thoughts, Walking on this path, practicing the ten powers. Abandoning the increase of conditioned dharmas, not taking improper actions, Perceiving the minds of humans and gods, deciding as desired, Actions are prominent, like the moon in the sky, This is the path of those with eyes (referring to the wise), the path of the wise. Humans and gods often love those who comply with their intentions, Not delighting in interesting realms, without error, Distinguishing hundreds of actions among the crowd, roaring like a lion, This is the path of the wise, illuminating all directions; Obtaining ten, twenty, and even more merits, Various beautiful appearances, offered by humans and gods, Not attached to gain and loss, staying away from dualistic grasping, They obtain this path, illuminating all directions. The giver of Amrita, giving good deeds, Often giving superior wealth, the king of the world (referring to a leader), Having the great power of the ten powers, subduing other powers, Soon obtaining this path of the wise. Distinguishing many virtues, superior thoughts and intentions, Extinguishing many sufferings, giving many joys, Many people respect, serving with good intentions, Joyfully learning these virtues of the Buddha with wisdom. Subduing the masses soon like a bull king, Extinguishing hundreds of afflictions, staying away from all afflictions, Flying in the empty sky, traversing many Buddha-lands (Kṣetra, Buddha-fields), Practicing this expedient, illuminating all directions. In trustworthy places, skillfully making all the world believe, Dwelling with faith and shame, thoughts unparalleled, Invigorating the spirit, removing hundreds of fabrications, becoming the fragrance of the world, Practicing this expedient, gathering hundreds of virtues; Distinguishing many virtues, spitting out the three poisons (greed, hatred, delusion), They have moist, delicate, and beautiful speech, Skilled in speaking one hundred percent of heaven and earth...』

中，　　持此德財勝無等；　度人、天住無畏城，　　振去闇塵如言說，　如行無惱行如行，　　持此方便十力行；　甘露財勝名聞至，　　勝德無等如行得，　如意人天如言說，　　智者學此甘露道；　無塵至處照十方，　　脫慢眾生直無曲，　至無畏城離荒慢，　　持此方便十力行；　言說善合化人天，　　不喜樂欲喜樂法，　說作作者說百行，　　學此方便善意者；　等意等行凈眾生，　　善合、善美、善行說，　諸法中巧常與樂，　　行此方便喜甘露；　惡摩羅力不久降，　　振去荒垢散三垢，　行於此地與大財，　　持此方便十力行。　超過惡趣行勝趣，　　像、馬、獸主戲行者，　贊德持德百德滿，　　不久得此智者行。　善巧處行不住有，　　勢力示現決勝力，　至陸住水離諸膩，　　若學此行十力行。　舍城及與村落地，　　舍愛、不愛不樂境，　及舍勝樹、舍怨眾，　　智者學此決進力。　憶念過去多百劫，　　念諸世中生及死，　及念已先所聞法，　　持此寂靜勝定意；　法炬熾然常令有，　　喜法彼施於財法，　及持十力所行者，　　持此寂靜勝定意；　住舍摩他有慈意，　　寂靜止意寂靜根，　凈戒甜美愛語音，　　當有持此三摩地；

【現代漢語翻譯】現代漢語譯本擁有這種功德財富，殊勝無比；度化人天，安住于無畏之城（指涅槃），如所說般，抖落黑暗塵垢，如實踐無惱之行，如是而行，堅持這種方便，實踐十力（Tathāgatabala）之行；甘露般的財富和殊勝的名聲到來，殊勝的功德無比，如實踐而得，如意自在，人天如所說般，智者應學習這甘露之道；到達無塵之處，照亮十方，使懈怠的眾生正直無邪，到達遠離荒蕪和驕慢的無畏之城，堅持這種方便，實踐十力（Tathāgatabala）之行；言語善巧，教化人天，不喜好世俗慾望，而喜好佛法，宣說行為的作者，宣說百種修行，學習這種方便，成為善良之人；以平等之心對待眾生，以平等之行凈化眾生，善於結合，善於讚美，善於宣說，在諸法中巧妙運用，常與快樂相伴，實踐這種方便，歡喜甘露；惡魔的勢力不久就會降伏，抖落荒蕪的污垢，驅散貪嗔癡三垢，行於此地，給予巨大的財富，堅持這種方便，實踐十力（Tathāgatabala）之行。超越惡趣，行向殊勝之境，像、馬、獸主，嬉戲於此行者，讚歎功德，持有功德，百種功德圓滿，不久就能獲得智者的行為。善巧地在各種境界中行走，不住于有（bhava），以勢力示現決勝之力，到達陸地，安住於水中，遠離各種執著，如果學習這種行為，就能實踐十力（Tathāgatabala）之行。捨棄城市以及村落地，捨棄喜愛、不喜愛和不樂意的境界，以及捨棄殊勝的樹木，捨棄怨恨的眾人，智者應學習這種決斷前進的力量。憶念過去無數百劫的事情，憶念諸世中的生與死，以及憶念過去所聽聞的佛法，堅持這種寂靜殊勝的禪定之意；使佛法的火炬熾盛燃燒，常令其存在，喜好佛法，他們佈施財物和佛法，以及堅持十力（Tathāgatabala）所行之道的人，堅持這種寂靜殊勝的禪定之意；安住于奢摩他（Śamatha，止）之中，懷有慈悲之心，寂靜止息意念，寂靜根，清凈持戒，言語甜美，令人喜愛，應當持有這種三摩地（Samādhi，等持）；

【English Translation】 English version Holding this virtue and wealth, surpassing all equals; Delivering humans and gods, dwelling in the city of fearlessness (referring to Nirvana), shaking off the dust of darkness as spoken, Like practicing the conduct of non-affliction, acting accordingly, upholding this skillful means, practicing the conduct of the Ten Powers (Tathāgatabala); Nectar-like wealth and surpassing fame arrive, surpassing merits are unparalleled, obtained through practice, As desired, humans and gods are as spoken, the wise should learn this path of nectar; Reaching the place without dust, illuminating the ten directions, straightening the indolent beings without crookedness, Reaching the city of fearlessness, away from desolation and arrogance, upholding this skillful means, practicing the conduct of the Ten Powers (Tathāgatabala); Skillful in speech, transforming humans and gods, not delighting in worldly desires, but delighting in the Dharma, Proclaiming the author of actions, proclaiming hundreds of practices, learning this skillful means, becoming a virtuous person; Treating beings with equanimity, purifying beings with equal conduct, skillfully combining, skillfully praising, skillfully proclaiming, Skillfully applying in all dharmas, always accompanied by joy, practicing this skillful means, rejoicing in nectar; The power of the evil Mara will soon be subdued, shaking off the desolate defilements, dispelling the three poisons of greed, hatred, and delusion, Walking on this ground, bestowing great wealth, upholding this skillful means, practicing the conduct of the Ten Powers (Tathāgatabala). Transcending the evil destinies, walking towards the surpassing realm, elephants, horses, lords of beasts, frolicking in this practitioner, Praising virtues, holding virtues, hundreds of virtues are fulfilled, soon one can attain the conduct of the wise. Skillfully walking in various realms, not dwelling in existence (bhava), manifesting the power of decisive victory with strength, Reaching the land, dwelling in water, away from all attachments, if one learns this conduct, one can practice the conduct of the Ten Powers (Tathāgatabala). Abandoning cities and villages, abandoning the realms of like, dislike, and displeasure, And abandoning surpassing trees, abandoning hateful beings, the wise should learn this power of decisive advancement. Recalling the events of countless hundreds of kalpas in the past, recalling birth and death in all worlds, And recalling the Dharma that has been heard in the past, upholding this serene and surpassing intention of Samadhi; Making the torch of the Dharma burn brightly, always causing it to exist, delighting in the Dharma, they give alms of wealth and Dharma, And those who uphold the path practiced by the Ten Powers (Tathāgatabala), upholding this serene and surpassing intention of Samadhi; Dwelling in Śamatha (calm abiding), having a compassionate heart, serene and stilling thoughts, serene roots, Purely upholding precepts, sweet speech, lovable voice, one should hold this Samādhi (concentration);

喻如犀行無我所，　　得到閑方與閑道，　離八不閑隨處住，　　持此寂靜勝定意。　于念覺知自性行，　　亦當善巧知盡法，　示現最勝堪忍力，　　於此中學勝義行。　應得諸世所讚歎，　　多百數天當贊彼，　作處、作者、作寂靜，　　於此智海親近住。　鳥飛足跡當順行，　　于諸煩惱得寂滅，　摩羅不行彼方便，　　此寂難見勤相應。　說決定覺善逝行，　　拔斷有愛作無有，　得彼世中常供奉，　　持此寂靜勝定意；　所應斷者於此凈，　　斷煩惱已照三有，　彼作蔭覆遍諸方，　　若持此勝三摩地；　念他所行及自所，　　念已為說如順行，　無慢行體勝者行，　　持此寂靜勝定意。　有施捨已調伏意，　　善逝所趣速能行，　施與無畏說無畏，　　此勝上定則便得。　于諸世中當作親，　　錯誤已脫復令解，　共集言議有善巧。　　若人修此三摩地，　身等金剛全一合，　　速能破散魔羅軍。　純白凈照無有垢，　　持此寂靜勝定意，　是處而住處所應，　　于處不住上意得；　于處、非處有善巧，　　若此定意人能持，　無著辯說佛功德，　　出生俱致多覺解；　彼無疑惑不正意，　　此勝寂定有能持，　于彼甘露速能信，　　亦常信于與樂

【現代漢語翻譯】現代漢語譯本如同犀牛獨行般不執著于『我』（無我所），獲得閑暇之處和通往解脫的道路（閑道），遠離八種沒有閑暇的狀態（八不閑），隨處安住，保持這種寂靜殊勝的禪定意念。對於念頭的生起覺知其自性執行，也應當善於了知一切法的究竟，展現最殊勝的堪忍之力，在此禪定中學習殊勝的解脫之行。應當獲得世間一切眾生的讚歎，無數百計的天人應當讚美他，對於『作處』（行為的場所）、『作者』（行為的主體）、『作寂靜』（行為的止息），親近安住于這智慧之海。如同鳥兒飛過留下足跡一樣順其自然地修行，對於各種煩惱獲得寂滅，摩羅（Mara，魔）無法找到他的方便，這種寂靜難以見到，需要勤奮相應。宣說決定覺悟的善逝（Sugata，佛）之行，徹底拔除有愛，使其不再生起，獲得世間永恒的供奉，保持這種寂靜殊勝的禪定意念；所應當斷除的在此得以清凈，斷除煩惱之後照亮三有（三界），他所作的廕庇遍及四方，如果能保持這種殊勝的三摩地（Samadhi，禪定）；憶念他人所行和自己所行，憶念之後為他們宣說如實的順行，以無慢的行持作為殊勝者的行為，保持這種寂靜殊勝的禪定意念。因為已經佈施而調伏心意，能夠迅速地行於善逝（Sugata，佛）所趣之道，施與無畏，宣說無畏之法，就能獲得這種殊勝的上等禪定。在世間一切眾生中成為親近的人，使從錯誤中脫離，並且使他人也解脫，共同集會討論，具有善巧方便，如果有人修習這種三摩地（Samadhi，禪定），身如金剛般完全結合爲一體，能夠迅速地破散魔羅（Mara，魔）的軍隊，純潔清凈，光明照耀，沒有污垢，保持這種寂靜殊勝的禪定意念，安住于應當安住之處，對於處所不執著，就能獲得更高的意境；對於『處』（適當的）和『非處』（不適當的）有善巧的瞭解，如果有人能夠保持這種禪定意念，就能以無礙的辯才宣說佛陀的功德，出生無數的覺悟和理解；他沒有疑惑和不正的念頭，如果有人能夠保持這種殊勝的寂靜禪定，就能迅速地相信甘露（Amrita，不死之藥），也常常相信給予快樂之法。

【English Translation】 English version Like a rhinoceros walking alone, without attachment to 『self』 (Anatta), Obtaining a secluded place and the path to liberation (Nirvana), Dwelling anywhere, away from the eight unfavorable conditions (eight unfree states), Holding this peaceful and supreme meditative intention. Being aware of the nature of thoughts as they arise, Also being skillful in knowing the ultimate nature of all dharmas, Demonstrating the most excellent power of endurance, Learning the supreme practice of liberation in this meditation. One should receive praise from all beings in the world, Hundreds and thousands of devas (gods) should praise him, For 『the place of action』, 『the actor』, and 『the cessation of action』, Closely dwelling in this ocean of wisdom. Like birds flying, following the traces of their feet, Attaining the pacification of all afflictions, Mara (the demon) cannot find a way to him, This peace is difficult to see, requiring diligent practice. Expounding the conduct of the Sugata (Buddha) who has attained definite enlightenment, Uprooting craving for existence, making it non-existent, Receiving eternal offerings in the world, Holding this peaceful and supreme meditative intention; What should be abandoned is purified here, Having extinguished afflictions, illuminating the three realms (of existence), His shade covers all directions, If one holds this supreme Samadhi (meditative concentration); Remembering the actions of others and one's own actions, Having remembered, speaking to them of the true path, With conduct free from pride, acting like the supreme ones, Holding this peaceful and supreme meditative intention. Having given alms, subduing the mind, Being able to quickly walk the path traversed by the Sugata (Buddha), Giving fearlessness, speaking of the fearless Dharma, This supreme and excellent Samadhi (meditative concentration) is then attained. Becoming intimate with all beings in the world, Freeing from error and enabling others to be freed, Gathering together to discuss with skillful means, If one cultivates this Samadhi (meditative concentration), The body becomes like a diamond, completely unified, Quickly able to shatter the army of Mara (the demon), Pure, white, and shining, without defilement, Holding this peaceful and supreme meditative intention, Dwelling in the place where one should dwell, Without attachment to the place, one attains a higher state of mind; Having skillful understanding of 『place』 (appropriate) and 『non-place』 (inappropriate), If one can hold this meditative intention, One can expound the virtues of the Buddha with unobstructed eloquence, Generating countless awakenings and understandings; He has no doubts or wrong intentions, If one can hold this supreme peaceful meditation, One can quickly believe in Amrita (the nectar of immortality), And always believe in the Dharma that gives happiness.

者；　得到果已護他世，　　此勝寂定有能持，　解知于聚常自空，　　彼無錯誤無迷惑；　諸行行到三有中，　　若人持此三摩地，　當得舍離於老、病，　　不被他降巧為直；　其心相續喜持戒，　　若此定意人能持，　割斷生樹是聖道，　　涅槃寂靜速能觸；　彌黎車地彼不多，　　若人持此三摩地，　不自讚揚巧妙語，　　功德名稱上普德。　端正顯現眾中入，　　如昴宿月月凈空，　眷屬、眾具、家姓名，　　善逝親眷彼時得，　彼所有辯如水王，　　謂當持此三摩地。　法自性相無我行，　　于諸世中順覺已，　速作三千勇健主，　　此經希有平等行。　乃至三千世中林，　　人姓三種眾生行，　于彼勝上得智門，　　此勤相應觸甘露。　毒、刀及火不行入，　　不畏枷縛諸逼惱，　夜叉、羅剎不生害，　　若凈信心此相應。　財無所失、財不離，　　無病、無憂、無業報，　不盲、不瞎亦不啞，　　如是有持此四句。　六十三億二足上，　　普念於此相應者，　彼所若與總持藏，　　此寂難見已相應。　若於菩提欲疾觸、　　最安隱德若欲取，　應令此勝經典行，　　諸所希望則滿足。　彼故聞已善喜樂，　　若人于中求菩提，　彼勤相應若四日

，　　彼當得此勝寂定。　八十俱致二足上、　　余勝六十那由多，　普念與此相應者，　　轉誦作此三摩地。　若聞於此善得利，　　聞已若有作信解，　佛功德中彼無惑，　　如到菩提如是持。　彼故聞已此實行，　　莫得懶惰喜無德，　諸福決定到手中，　　若持此經、若書寫。　我念于先百數劫，　　有最勝者名辯幢，　彼說此勝三摩地。　　王子月妙聞彼已，　疾舍王位而出家，　　彼聞一夜及一日，　于彼分中死時到，　　至余剎土而復生。　如恒伽沙復多彼，　　見已復見無邊勝，　諸處聞此三摩地，　　於三劫中證勝覺，　名曰寶炎最勝者，　　勝者然燈為說記。　如是大利由聞此，　　彼故聞已莫懶惰。　我今欲作告汝等，　　天人所有美妙音，　我於此中開寶藏，　　十力財物汝當取。

「又，喜王！先過去世不可數劫、過不可數廣遠、無量不可思不可量，于彼時節有佛名辯才瓔珞莊嚴云鳴出吼顯音如來、應、正遍知出世，明行具足、善逝、世間解、無上調御丈夫、天人教師、佛、婆伽婆。其佛剎土名無邊寶功德莊嚴，世界名無垢，劫名愛見。

「又，喜王！彼辯才瓔珞莊嚴云鳴出吼顯音如來、應供、正遍知有無量聲聞、有七十二俱致菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本彼當獲得這種殊勝的寂靜禪定。八十俱致（俱致：古印度計數單位，相當於千萬）二足尊（指佛）之上，還有超過六十那由多（那由多：古印度計數單位，相當於萬萬），普遍憶念與此禪定相應的修行者，轉誦此經，修習這種三摩地（三摩地：禪定）。如果聽聞此經能獲得大利益，聽聞之後如果有人產生信心和理解，那麼他對佛的功德不會有疑惑，如同到達菩提（菩提：覺悟）一樣堅信。因此聽聞此經后要切實修行，不要懶惰，喜歡無德之事，各種福報必定會來到手中，如果受持此經，或者書寫此經。我回憶過去無數劫之前，有一位最殊勝者名為辯幢（辯幢：佛名），他說過這種殊勝的三摩地。王子月妙聽聞之後，立即捨棄王位而出家，他聽聞一夜和一日，在他臨終之際，往生到其他佛土。如同恒河沙數那麼多，又超過他們，見到並再次見到無邊殊勝的佛，在各處聽聞這種三摩地，在三劫之中證得殊勝的覺悟，名為寶炎的最殊勝者，勝者然燈佛（然燈佛：過去佛）為他授記。像這樣聽聞此經有大利益，因此聽聞之後不要懶惰。我現在想告訴你們，天人所有美妙的聲音，我在此開啟寶藏，十力（十力：佛的十種力量）的財物你們應當取用。

『還有，喜王（喜王：菩薩名）！過去世不可數劫、超過不可數廣遠、無量不可思不可量，在那個時候有一位佛名為辯才瓔珞莊嚴云鳴出吼顯音如來（辯才瓔珞莊嚴云鳴出吼顯音如來：佛名）、應供、正遍知出世，明行具足、善逝、世間解、無上調御丈夫、天人教師、佛、婆伽婆（婆伽婆：世尊）。那位佛的剎土名為無邊寶功德莊嚴，世界名為無垢，劫名為愛見。

『還有，喜王！那位辯才瓔珞莊嚴云鳴出吼顯音如來、應供、正遍知有無量聲聞、有七十二俱致菩薩摩訶薩（菩薩摩訶薩：大菩薩）。』

【English Translation】 English version He will obtain this supreme, tranquil Samadhi (Samadhi: meditative consciousness). Eighty Kotis (Koti: An ancient Indian unit of counting, equivalent to ten million) above the two-legged, and more than sixty Nayutas (Nayuta: An ancient Indian unit of counting, equivalent to ten million) surpassing, Those who universally contemplate and are in accordance with this, recite and practice this Samadhi. If one hears this, they will gain great benefit; having heard it, if one has faith and understanding, Then they will have no doubt about the Buddha's merits, holding it as firmly as reaching Bodhi (Bodhi: enlightenment). Therefore, having heard this, practice it diligently; do not be lazy and delight in unwholesome deeds, All blessings will surely come into your hands if you uphold this Sutra or write it down. I recall hundreds of Kalpas (Kalpa: an aeon) ago, there was a most supreme being named Bian幢 (Bian幢: name of a Buddha), He spoke of this supreme Samadhi. Prince Yue Miao, having heard it, Immediately renounced his kingdom and became a monk; he heard it for one night and one day, At the time of his death, he was reborn in another Buddha-land. Like the sands of the Ganges River, and even more than that, having seen and seen again countless supreme Buddhas, Having heard this Samadhi in various places, he attained supreme enlightenment in three Kalpas, Named Bao Yan, the most supreme one, the Victorious Ran Deng Buddha (Ran Deng Buddha: Dipamkara Buddha) gave him a prophecy. Such great benefit comes from hearing this, therefore, having heard it, do not be lazy. I now wish to tell you, all the beautiful sounds of gods and humans, I am opening a treasure here; you should take the wealth of the Ten Powers (Ten Powers: the ten powers of a Buddha).

'Also, King Xi (King Xi: name of a Bodhisattva)! In the past, countless Kalpas ago, beyond countless vast distances, immeasurable and inconceivable, at that time there was a Buddha named Bian Cai Ying Luo Zhuang Yan Yun Ming Chu Hou Xian Yin Tathagata (Bian Cai Ying Luo Zhuang Yan Yun Ming Chu Hou Xian Yin Tathagata: name of a Buddha), Arhat, Samyaksambuddha, who appeared in the world, endowed with knowledge and conduct, Sugata, Lokavidu, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan (Bhagavan: World-Honored One). That Buddha's Buddha-land was named Boundless Treasure Merit Adornment, the world was named Immaculate, and the Kalpa was named Love and Views.'

'Also, King Xi! That Bian Cai Ying Luo Zhuang Yan Yun Ming Chu Hou Xian Yin Tathagata, Arhat, Samyaksambuddha had countless Sravakas, and seventy-two Kotis of Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva: great Bodhisattvas).'

——並皆得忍到灌頂地。

「又，喜王！于彼菩薩眾中有菩薩說法者，名無邊功德辯幢遊戲鳴音，彼有過量念行慚辯，于陀羅尼中游步盡至得五通智。彼白彼佛令其觀已，為四部眾廣說此說決定觀察諸法行三摩地。

「又，喜王！于彼時節有王子名福報清凈多人所愛鳴聲自在，而彼妙形端正可觀，最勝凈色成滿具足，于無上正覺中久已發行。

「喜王！福報清凈多人所愛鳴聲自在王子，聞有無邊功德辯幢遊戲鳴音菩薩說法者說此名決定觀察諸法行三摩地——若入村城、聚邑、王都中說。

「時彼王子于彼說法者邊聞此三摩地，聞已歡喜踴躍，愛悅滿意，善意更生。詣向彼說法者菩薩摩訶薩所，到已頂禮彼說法者足，尊重愛敬，合掌而住。於此三摩地中復過量喜欲聞此三摩地，彼說法者復知彼過量凈信已，彼時廣說此三摩地。

「喜王！如是，彼王子于彼說法者邊聞此三摩地已，又復過量歡喜踴躍，愛悅滿意，善意更生。隨所著衣而以奉覆，說如是言：『令諸眾生得此三摩地寶。』如此說法者菩薩摩訶薩，彼以于彼說法者所舍施善根，于現法中承事八十恒伽河沙等諸佛、世尊，于彼諸佛、世尊邊聞此三摩地，彼諸佛、世尊所皆作最勝供養，于彼諸佛、世尊教法中出家攝受正法，諸所不聞

【現代漢語翻譯】 ——並且都能夠獲得忍位，直至灌頂地（菩薩修行的高級階段）。

『此外，喜王（國王名）！在那菩薩眾中，有一位說法的菩薩，名叫無邊功德辯幢遊戲鳴音（菩薩名），他具有過量的念力、修行、慚愧和辯才，在陀羅尼（總持，記憶和理解佛法的能力）中自由自在地遊走，最終獲得五神通智。他稟告佛陀，請求佛陀觀察后，為四部眾（比丘、比丘尼、優婆塞、優婆夷）廣泛宣說這個名為決定觀察諸法行三摩地（禪定名）。』

『此外，喜王！在那個時候，有一位王子名叫福報清凈多人所愛鳴聲自在（王子名），他容貌端正美好，令人喜愛，擁有最殊勝清凈的色相，圓滿具足，在無上正覺（成佛）中早已發起了菩提心。』

『喜王！福報清凈多人所愛鳴聲自在王子，聽聞有無邊功德辯幢遊戲鳴音菩薩說法者宣說這個名為決定觀察諸法行三摩地——無論在村莊、城鎮、聚落、王都中宣說。』

『當時，那位王子在那位說法者身邊聽聞了這個三摩地，聽聞后歡喜踴躍，愛悅滿意，善意更加增長。於是前往那位說法者菩薩摩訶薩（大菩薩）處，到達后頂禮那位說法者的足，尊重愛敬，合掌而立。對於這個三摩地，他非常渴望聽聞。那位說法者知道他具有過量的清凈信心后，當時就廣泛地宣說了這個三摩地。』

『喜王！就這樣，那位王子在那位說法者身邊聽聞了這個三摩地后，又更加歡喜踴躍，愛悅滿意，善意更加增長。他將自己所穿的衣服奉獻覆蓋在那位說法者身上，並且說道：『愿一切眾生都能得到這個三摩地寶。』如此的說法者菩薩摩訶薩，他憑藉著在那位說法者處所作的佈施善根，在現世中承事八十恒河沙數般的諸佛、世尊，在那些諸佛、世尊身邊聽聞這個三摩地，對那些諸佛、世尊都作最殊勝的供養，在那些諸佛、世尊的教法中出家，攝受正法，所有未曾聽聞的佛法

【English Translation】 ——and all will attain forbearance up to the stage of initiation.

『Furthermore, King Delight! Among those Bodhisattvas, there is a Bodhisattva who teaches the Dharma, named Immeasurable Merit Banner Playful Sound (Bodhisattva's name). He possesses excessive mindfulness, practice, shame, and eloquence. He roams freely in Dharani (total retention, the ability to remember and understand the Dharma), ultimately attaining the five supernormal wisdoms. He informs the Buddha, requesting the Buddha to observe, and then widely proclaims this Samadhi (meditative state) named Determination of Observing the Conduct of All Dharmas to the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas).』

『Furthermore, King Delight! At that time, there was a prince named Merit Purity Beloved by Many Sound Freedom (Prince's name). He had a beautiful and pleasing appearance, was loved by many, possessed the most supreme and pure complexion, was perfectly complete, and had long ago generated the Bodhi mind in unsurpassed perfect enlightenment (becoming a Buddha).』

『King Delight! Prince Merit Purity Beloved by Many Sound Freedom, heard that the Bodhisattva Dharma teacher named Immeasurable Merit Banner Playful Sound was proclaiming this Samadhi named Determination of Observing the Conduct of All Dharmas—whether speaking in villages, towns, settlements, or royal capitals.』

『At that time, that prince heard this Samadhi from that Dharma teacher. Having heard it, he rejoiced, leaped with joy, was delighted and satisfied, and his good intentions increased. He then went to that Dharma teacher Bodhisattva Mahasattva (Great Bodhisattva), and upon arriving, prostrated at the feet of that Dharma teacher, respecting and revering him, and stood with his palms joined. He greatly desired to hear this Samadhi. When that Dharma teacher knew that he had excessive pure faith, he then widely proclaimed this Samadhi.』

『King Delight! In this way, after that prince heard this Samadhi from that Dharma teacher, he rejoiced even more, leaped with joy, was delighted and satisfied, and his good intentions increased. He offered and covered the clothes he was wearing to that Dharma teacher, and said: 『May all sentient beings attain this treasure of Samadhi.』 Such a Dharma teacher Bodhisattva Mahasattva, by virtue of the meritorious roots of offering made to that Dharma teacher, in this present life, serves eighty Ganges river sands worth of Buddhas and World Honored Ones, hears this Samadhi from those Buddhas and World Honored Ones, makes the most supreme offerings to those Buddhas and World Honored Ones, ordains in the teachings of those Buddhas and World Honored Ones, embraces the true Dharma, and all the Dharma that has not been heard

百千俱致修多羅而能辯說，生念常滿，受變化生得五通智、得陀羅尼無著辯才。彼順次第行諸助菩提法滿已，于無邊功德寶莊嚴佛剎中證覺阿耨多羅三藐三菩提，壽量無量、聲聞眾無量、菩薩眾無量、光明無量、愿功德莊嚴無量。

「又，喜王！彼時節中有名無邊功德辯幢遊戲鳴音說法者，汝意莫作異見。何以故？喜王！彼大眼如來是也，不動如來為記菩提。

「又，彼王子名福報清凈多人所愛鳴聲自在者，彼無量壽如來即是彼時王子也。

「又，喜王！彼王子聞此三摩地已，七十千劫業障皆悉滅盡，即得分別諸法句品、出無邊門名陀羅尼、及不遠離三摩地、乃至菩提場。

「喜王！彼因緣故，如是當知：此三摩地于諸菩薩摩訶薩所如是多作凈諸業障轉、莊嚴凈剎功德轉、速滿佛法轉。

「又，喜王！先過去世不可數劫、過不可數廣遠、無量不可思不可量，于彼時節有名凈面無垢月妙威藏如來、應、正遍知出世，明行具足、善逝、世間解、無上士、調御丈夫、天人教師、佛、婆伽婆。

「又，喜王！彼凈面無垢月妙威藏如來、應、正遍知所有佛剎功德莊嚴，我今不可一劫廣說，乃有如是無量功德莊嚴聚集，佛剎清凈，菩薩摩訶薩眾于佛法中皆悉決定。

「喜王！于彼時節

【現代漢語翻譯】現代漢語譯本能通達百千俱致（百千俱致：數量單位，形容極多）修多羅（修多羅：佛經）並且善於辯論解說，生起的念頭常常是圓滿具足的，通過變化而生，獲得五神通的智慧，得到總持（陀羅尼）沒有滯礙的辯才。他們按順序修行各種幫助證得菩提的方法圓滿后，在無邊功德珍寶所莊嚴的佛剎中證悟阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺），壽命無量，聲聞眾無量，菩薩眾無量，光明無量，願力功德莊嚴無量。

『還有，喜王（喜王：人名）！那個時候有一位名叫無邊功德辯幢遊戲鳴音說法者，你不要作其他想法。為什麼呢？喜王！那位就是大眼如來，不動如來為他授記菩提。

『還有，那位王子名叫福報清凈多人所愛鳴聲自在者，那位無量壽如來就是當時的王子。

『還有，喜王！那位王子聽聞這個三摩地（三摩地：禪定）后，七十千劫的業障全部滅盡，立即能夠分辨各種法句品，得到名為出無邊門的陀羅尼，並且不遠離三摩地，直到菩提場。

『喜王！因為這個因緣，應當這樣知道：這個三摩地對於諸位菩薩摩訶薩（菩薩摩訶薩：大菩薩）來說，能夠多次地清凈各種業障，轉變莊嚴清凈佛剎的功德，迅速圓滿佛法。

『還有，喜王！在過去世不可計數劫之前，經過不可計數廣遠、無量不可思議不可測量的時節，在那個時候有一位名叫凈面無垢月妙威藏如來、應、正遍知出世，明行具足、善逝、世間解、無上士、調御丈夫、天人教師、佛、婆伽婆（婆伽婆：世尊）。

『還有，喜王！那位凈面無垢月妙威藏如來、應、正遍知所有的佛剎功德莊嚴，我現在用一劫的時間也無法詳細述說，具有如此無量的功德莊嚴聚集，佛剎清凈，菩薩摩訶薩眾在佛法中都完全堅定。

『喜王！在那個時候

【English Translation】 English version Accomplished in expounding hundreds of thousands of kotis of Sutras (Sutras: Buddhist scriptures), their minds are constantly filled with perfect thoughts. They are born through transformation, possessing the wisdom of the five supernormal powers, and attaining unobstructed eloquence with Dharani (Dharani: mantras). Having sequentially practiced and perfected all the auxiliary practices for Bodhi, they awaken to Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi: unsurpassed, complete and perfect enlightenment) in Buddha-fields adorned with boundless merits and treasures. Their lifespans are immeasurable, their assemblies of Sravakas (Sravakas: disciples who learn by hearing) are immeasurable, their assemblies of Bodhisattvas are immeasurable, their light is immeasurable, and the adornments of their vows and merits are immeasurable.

『Furthermore, King Joy (King Joy: a name)! Do not think differently about the one named the Banner of Eloquence of Boundless Merits, who delights in expounding the Dharma at that time. Why? King Joy! That is the Tathagata Great Eye, and the Tathagata Immovable predicted his Bodhi.

『Also, the prince named Pure Fortune, Beloved by Many, with Free and Melodious Voice, that Tathagata Amitayus (Amitayus: Infinite Life) was that prince at that time.

『Furthermore, King Joy! After hearing this Samadhi (Samadhi: meditative absorption), that prince extinguished all the karmic obstacles of seventy thousand kalpas, and immediately gained the ability to distinguish the categories of Dharma phrases, obtained the Dharani named Entering the Door of Boundless Realms, and did not stray from Samadhi, even until the Bodhi field.

『King Joy! Because of this cause, you should know that this Samadhi, for all the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattvas: great Bodhisattvas), frequently purifies various karmic obstacles, transforms and adorns the merits of pure Buddha-fields, and quickly fulfills the Buddhadharma.

『Furthermore, King Joy! In the past, countless kalpas ago, beyond countless vast distances, immeasurable and inconceivable, at that time, there appeared in the world a Tathagata, Arhat, Samyak-Sambuddha named Pure Face, Immaculate Moon, Wonderful Majestic Treasury, endowed with perfect knowledge and conduct, a Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavan (Bhagavan: World Honored One).

『Furthermore, King Joy! The meritorious adornments of the Buddha-field of that Tathagata, Arhat, Samyak-Sambuddha, Pure Face, Immaculate Moon, Wonderful Majestic Treasury, I cannot fully describe even in one kalpa. There is such an immeasurable accumulation of meritorious adornments, the Buddha-field is pure, and the assemblies of Bodhisattva-Mahasattvas are all steadfast in the Buddhadharma.

『King Joy! At that time

有長者子名曰顯妙廣身。彼詣凈面無垢月妙威藏如來所，到已頂禮彼世尊足，即以無量摩尼寶珠、瓔珞百千間錯奉覆彼佛，在前而住，以欲法故。彼如來知彼凈信已，於此三摩地初、中、后廣說。

「喜王！如是，彼長者子于彼佛邊聞此三摩地已，歡喜踴躍，愛悅滿意，善意更生，得大法力；得法力已，不用求天人中。彼七十千婦女舍已、普一逾阇那四大藏無邊寶滿舍已、八百園林舍已、諸所受用眾具舍已，于彼世尊教中剃除鬚髮，著袈裟衣，以信出家非家而行。

「又，喜王！彼長者子先在家時，地不敷衣不曾足蹈。既行出家已，十千歲中仍不敷衣足不蹈地，中不坐、不臥，唯除食受用時；十千歲中睡眠不入，乃至於彈指頃亦不曾分別欲、分別瞋、分別害；十千歲中異心不生，唯于遍智相應發行精進，得諸辭聲、攝諸佛語名陀羅尼、成就普音入門名陀羅尼。彼如是熾然精進具足，乃有六十那由多天于彼菩薩所勤行給侍，起作相應，令其身心安樂，精進堪能。

「彼如是行出家已熾然精進，聞此三摩地故，九十九俱致百千劫流轉皆悉背舍，現在值遇七十千佛；于諸處中行出家已，此三摩地持、讀、思惟、為他廣說。彼發行精進故、不放逸行故，成就此三摩地，於八劫中證覺阿耨多羅三藐三菩提，逮

【現代漢語翻譯】現代漢語譯本：有一位名叫顯妙廣身的富家子弟。他前往凈面無垢月妙威藏如來（佛名，意為具有清凈面容、無垢之月般美妙威嚴的佛陀）處，到達后頂禮世尊的雙足，立即用無量的摩尼寶珠和裝飾著成百上千種珍寶的瓔珞覆蓋在佛陀身上，然後站在佛前，因為渴求佛法。如來得知他純凈的信心后，就對此三摩地（佛教禪定的一種）從初、中、后三個階段進行了廣泛的講解。

『喜王（對國王的稱呼）！確實如此，那位富家子弟在佛陀那裡聽聞此三摩地后，歡喜雀躍，喜愛滿足，善意更加增長，獲得了巨大的法力；獲得法力后，不再追求天人和人間的福報。他捨棄了七萬名婦女，捨棄了遍佈一逾阇那（古印度長度單位）的四大寶藏，其中充滿了無邊的珍寶，捨棄了八百座園林，捨棄了所有受用的器具，在世尊的教導下剃除鬚髮，穿上袈裟，以堅定的信心出家修行。』

『喜王！那位富家子弟先前在家時，連一塊完整的衣服都覺得不夠用，雙腳從未完全著地。出家修行后，一萬年中仍然覺得衣服不夠用，雙腳不著地，除了吃飯和接受供養時，從不坐臥；一萬年中從不睡眠，甚至連彈指的瞬間都不曾生起對慾望的分別、對嗔恨的分別、對傷害的分別；一萬年中沒有產生過其他的念頭，只是與遍智（佛的智慧）相應，發起精進，獲得了各種辭藻的聲音，掌握了所有佛語，名為陀羅尼（總持），成就了普音入門，名為陀羅尼。他如此熾盛地精進修行，有六十那由他（數量單位）的天人在他身邊勤奮地侍奉，做著相應的事務，使他的身心安樂，能夠精進修行。』

『他如此出家修行，熾盛精進，因為聽聞此三摩地，就背離了九十九俱致（數量單位）百千劫的流轉輪迴，現在值遇了七萬尊佛；在各個地方出家修行后，對此三摩地進行受持、讀誦、思惟，併爲他人廣泛宣說。他因為發起精進，不放逸修行，成就了此三摩地，在八劫中證悟了阿耨多羅三藐三菩提（無上正等正覺），獲得了解脫。』

【English Translation】 English version: There was a wealthy man's son named Xian Miao Guang Shen (Manifest Wondrous Extensive Body). He went to the Tathagata (Buddha) named Jing Mian Wu Gou Yue Miao Wei Zang (Pure Face, Immaculate Moon, Wondrous Majestic Treasury), and upon arriving, he prostrated at the feet of that World-Honored One. Immediately, he covered the Buddha with immeasurable mani jewels and necklaces adorned with hundreds of thousands of intermingled treasures, and stood before him, desiring the Dharma. Knowing his pure faith, the Tathagata extensively explained this Samadhi (a state of meditative consciousness) in its beginning, middle, and end.

'King Xi (Joyful King, an address to a king)! Indeed, that wealthy man's son, having heard this Samadhi from that Buddha, rejoiced and leaped with joy, feeling delighted and satisfied, and generating even greater good intentions, he obtained great Dharma power. Having obtained Dharma power, he no longer sought heavenly or human rewards. He abandoned his seventy thousand women, abandoned the four great treasures spanning one Yojana (an ancient Indian unit of distance), filled with boundless jewels, abandoned eight hundred gardens, abandoned all the implements he used, and under the guidance of the World-Honored One, he shaved his head and beard, donned the kasaya robe, and with faith, left home to practice non-attachment.'

'Furthermore, King Xi! When that wealthy man's son was still at home, he never had enough clothing to cover himself completely, nor did his feet ever fully touch the ground. After leaving home to practice, for ten thousand years, he still felt he did not have enough clothing, his feet did not touch the ground, and he did not sit or lie down, except when eating and receiving offerings. For ten thousand years, he did not sleep, and not even for the snap of a finger did he ever discriminate between desire, anger, or harm. For ten thousand years, no other thoughts arose in him, only the corresponding development of diligence in accordance with Omniscience (Buddha's wisdom), obtaining all kinds of eloquent sounds, mastering all the Buddha's words, called Dharani (a mnemonic device), and achieving the gateway to universal sound, called Dharani. As he practiced with such blazing diligence, sixty Nayutas (a large number) of devas (gods) diligently served that Bodhisattva (an enlightened being), performing corresponding tasks, making his body and mind comfortable, and enabling him to be diligent.'

'Having left home to practice in this way, and practicing with blazing diligence, because he heard this Samadhi, he turned away from the cycle of ninety-nine Kotis (a large number) of hundreds of thousands of kalpas (an immense period of time), and now he has encountered seventy thousand Buddhas. Having left home to practice in various places, he upholds, recites, contemplates, and widely explains this Samadhi to others. Because he initiated diligence and practiced without negligence, he achieved this Samadhi, and in eight kalpas, he awakened to Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment), attaining liberation.'

得如是佛剎功德莊嚴相住，如彼世尊——凈面無垢月妙威藏如來——所有剎土。

「我今見彼于南方分中四十四百千佛剎過已，名大莊嚴世界，彼中作佛，有名善意喜樂如來說法，無量菩薩摩訶薩眾集數不可盡。

「喜王！彼諸菩薩摩訶薩若欲速于諸法隨順得自在者，此三摩地當聞、當持、當說、當念。」

爾時，世尊復欲過量贊說此三摩地功德，令高出故，即說歌頌：

「我念先世無邊劫，　　猶如恒伽沙無量，　時有智者世間導，　　辯才鳴聲諸方聞。　彼勝教中有比丘，　　持法智人說法者，　此寂靜定彼說已，　　王子已於彼邊聞，　即以自衣而奉覆，　　迴向最勝菩提道，　復見無邊諸導師，　　得道彼號無量命。　彼先所有慧作業，　　皆盡無餘、無報果，　聞此大妙三摩地，　　有辯才者具功德。　彼於後時中，　　若有欲求道，　應當聞此定，　　諸惡自當除。　又佛無垢月，　　說此三摩地，　長者子聞已，　　即取行出家。　彼於十千年，　　思惟三摩地，　足不蹈無衣、　　亦不入眠寢。　此得勝菩提，　　唯有共聽故，　不愛於家中、　　亦無慾財物。　彼至諸佛剎，　　于彼皆已聞，　諸行所入門，　　順覺已不久。　其心彼

【現代漢語翻譯】現代漢語譯本：應如是安住于佛剎功德莊嚴的景象中，如同那位世尊——凈面無垢月妙威藏如來（Jingmian Wu Gou Yue Miao Wei Zang Rulai）——所擁有的剎土一樣。『我現在見到，在南方分中，經過四十四百千佛剎之後，有一個名為大莊嚴世界（Da Zhuangyan Shijie）的世界，其中有一尊佛在說法，名為善意喜樂如來（Shanyi Xile Rulai），聚集了無量不可計數的菩薩摩訶薩眾。』『喜王（Xi Wang）！如果那些菩薩摩訶薩想要迅速在諸法中隨順獲得自在，就應當聽聞、受持、宣說、憶念這個三摩地。』當時，世尊爲了更加讚揚這個三摩地的功德，使其更加突出，於是說了以下偈頌：『我回憶起過去無邊劫，猶如恒河沙一樣無量，當時有一位智者，是世間的導師，辯才的聲音傳遍四方。在那殊勝的教法中，有一位比丘，是持法有智慧的人，是說法者，當他說完這個寂靜的禪定時，一位王子在他身邊聽聞，立刻用自己的衣服覆蓋其身，迴向于最殊勝的菩提道，又見到無邊諸導師，得道后名號為無量命（Wuliang Ming）。他先前所有的智慧作業，都已完全消盡，沒有剩餘、沒有報應果。聽聞這個大妙的三摩地，有辯才的人具備功德。他在後來的時間裡，如果有人想要尋求道，應當聽聞這個禪定，各種罪惡自然消除。還有佛陀無垢月（Wugou Yue），宣說了這個三摩地，一位長者之子聽聞后，立刻採取行動出家。他在一萬年中，思惟這個三摩地，腳不踩沒有衣服的地方，也不入于睡眠。他獲得殊勝的菩提，僅僅是因為共同聽聞的緣故，不愛家中的事物，也沒有貪慾財物。他到達各個佛剎，在那裡都聽聞過，諸行所入門徑，順應覺悟已經不遠。他的心……』

【English Translation】 English version: One should abide in the appearance of the meritorious adornment of a Buddha-field, just like the Buddha-field possessed by that World-Honored One—the Tathagata Pure-Faced Immaculate Moon Wonderful Majestic Treasury (Jingmian Wu Gou Yue Miao Wei Zang Rulai). 『I now see that, passing forty-four hundred thousand Buddha-fields in the southern direction, there is a world called Great Adornment World (Da Zhuangyan Shijie), in which a Buddha is teaching the Dharma, named the Tathagata Good Intention Joyful Bliss (Shanyi Xile Rulai), gathering immeasurable and countless Bodhisattva-Mahasattvas.』『King Joy (Xi Wang)! If those Bodhisattva-Mahasattvas wish to quickly attain freedom in accordance with all dharmas, they should hear, uphold, speak, and contemplate this Samadhi.』 At that time, the World-Honored One, wishing to further praise the merits of this Samadhi and make it more prominent, spoke the following verses: 『I recall countless eons in the past, as numerous as the sands of the Ganges, At that time, there was a wise man, a guide for the world, whose voice of eloquence was heard in all directions. In that supreme teaching, there was a Bhikshu, a Dharma-holder with wisdom, a speaker of the Dharma, When he finished speaking about this peaceful Samadhi, a prince heard it by his side, Immediately covered himself with his own robe, dedicating it to the most supreme path of Bodhi, And saw countless guides, who, upon attaining the Way, were named Immeasurable Life (Wuliang Ming). All his previous wise actions were completely exhausted, with no remainder, no karmic retribution. Hearing this great and wonderful Samadhi, those with eloquence possess merit. In later times, if anyone desires to seek the Way, They should hear this Samadhi, and all evils will naturally be eliminated. Furthermore, the Buddha Immaculate Moon (Wugou Yue) spoke of this Samadhi, A son of a wealthy man, upon hearing it, immediately took action and renounced the household life. For ten thousand years, he contemplated this Samadhi, His feet did not step on places without clothing, nor did he indulge in sleep. He attained supreme Bodhi, solely because of hearing it together, He did not love the things of his home, nor did he desire wealth. He reached various Buddha-fields, where he had heard of it, The entrance to all practices, aligning with enlightenment, was not far off. His mind...』

先滿、　　亦滿彼意車，　彼速得菩提，　　此何不勤作？　后時當來世，　　多有求菩提，　無資財無樂、　　不欲行出家、　瞋罵而叱責、　　毀辱說惡語，　各各共聞已，　　而言：『當作佛。』　千數非一苦，　　忍受為欲故，　為愛慾作奴，　　而言：『當作佛。』　夢中見佛已，　　彼暫得蘇息，　於他當欺慢，　　菩提我不疑。　此經彼聞已，　　言聲不會義，　而蘇息自心，　　不久當作佛。　彼等聞此實，　　若所聞此已，　彼無有所著，　　亦如空中風。　有此出家已，　　多有求菩提，　為知識故瞋，　　各各而生起。　彼貧窮少福，　　限聞即喜樂，　於他有欺心，　　我到菩提岸。　見光得界已，　　眾生而供養，　以此少等喜，　　知當到菩提。　彼菩提大遠，　　若嫉妒、諂曲，　我到智數數，　　大遠最勝者。　聞此經典已，　　知當得菩提，　見無量壽剎，　　作佛當不久。　大遠彼菩提，　　依止有得見，　心若不相應，　　我當不記彼。　及此長者子，　　財聚已舍離，　於後出家已，　　后著乞食家。　如此三摩地，　　于先然燈所，　若聞好當作，　　不復渴愛生。　彼剃髮出家，　　繫縛知識利，　

【現代漢語翻譯】現代漢語譯本先裝滿他的意車（指願望），他就能迅速獲得菩提（Bodhi，覺悟），我們為何不努力修行呢？未來世中，會有很多人尋求菩提（Bodhi，覺悟），他們沒有資財，也沒有快樂，不願出家修行。他們會嗔罵、叱責，毀辱、說惡語，彼此聽到這些話后，會說：『我將成佛。』爲了愛慾，他們忍受無數的痛苦，像奴隸一樣被愛慾驅使，卻說：『我將成佛。』在夢中見到佛后，他們暫時得到安慰，然後欺騙他人，說：『我對獲得菩提（Bodhi，覺悟）毫不懷疑。』他們聽到這部經后，不理解其中的含義，卻以此安慰自己的心，認為：『不久我將成佛。』如果他們聽到這些真話，或者聽到這些話后，他們將不會執著任何事物，就像空中的風一樣。有些人出家后，也尋求菩提（Bodhi，覺悟），但因為知見不同而嗔恨，彼此爭鬥。他們貧窮少福，聽到一點點（關於菩提的）說法就感到喜悅，然後欺騙他人，說：『我將到達菩提（Bodhi，覺悟）的彼岸。』見到光芒，獲得一點境界后，得到眾生的供養，他們因為這一點點喜悅，就認為自己將到達菩提（Bodhi，覺悟）。菩提（Bodhi，覺悟）非常遙遠，如果心懷嫉妒、諂媚，即使我到達智慧的頂峰，也離最殊勝的菩提（Bodhi，覺悟）非常遙遠。聽到這部經典后，他們認為自己將獲得菩提（Bodhi，覺悟），見到無量壽剎（Amitabha』s Pure Land），認為自己不久將成佛。菩提（Bodhi，覺悟）非常遙遠，需要依靠修行才能得見，如果心不相應，我就不會記說他們。還有這位長者子，捨棄了所有的財富，後來出家，卻又依戀乞食的生活。如果能像這樣修習三摩地（Samadhi，禪定），在過去燃燈佛（Dipankara Buddha）那裡，如果能好好地修行，就不會再生起渴愛。他們剃髮出家，卻被錯誤的知見束縛，

【English Translation】 English version If one first fills his intention-chariot (referring to wishes), he will quickly attain Bodhi (Enlightenment), why should we not diligently practice? In future lives, there will be many who seek Bodhi (Enlightenment), they have no wealth, no joy, and are unwilling to renounce the household life. They will scold and rebuke, insult and speak evil words, and after hearing these words from each other, they will say: 'I shall become a Buddha.' For the sake of love and desire, they endure countless sufferings, driven like slaves by love and desire, yet they say: 'I shall become a Buddha.' Having seen a Buddha in a dream, they are temporarily comforted, and then deceive others, saying: 'I have no doubt about attaining Bodhi (Enlightenment).' Having heard this sutra, they do not understand its meaning, but use it to comfort their own minds, thinking: 'Soon I shall become a Buddha.' If they hear these truths, or after hearing these words, they will not be attached to anything, like the wind in the sky. Some, after renouncing the household life, also seek Bodhi (Enlightenment), but they hate each other because of differing views, and they fight each other. They are poor and have little merit, they rejoice upon hearing a little (about Bodhi), and then deceive others, saying: 'I shall reach the shore of Bodhi (Enlightenment).' Having seen light and gained a little realm, and receiving offerings from sentient beings, they think they will reach Bodhi (Enlightenment) because of this little joy. Bodhi (Enlightenment) is very far away, if one harbors jealousy and flattery, even if I reach the peak of wisdom, I am still very far from the most excellent Bodhi (Enlightenment). Having heard this sutra, they think they will attain Bodhi (Enlightenment), seeing Amitabha』s Pure Land (Sukhavati), they think they will soon become Buddhas. Bodhi (Enlightenment) is very far away, it can only be seen by relying on practice, if the mind is not in accordance, I will not record them. And this son of a wealthy man, having abandoned all his wealth, later renounced the household life, but then became attached to the life of begging. If one can practice Samadhi (Meditation) like this, in the past with Dipankara Buddha (the Buddha who predicted Shakyamuni's enlightenment), if one practices well, craving will not arise again. They shave their heads and leave home, but are bound by wrong views,

海中取麻擔，　　而舍于珍寶。　聞中非決凈，　　無戒非出家，　修行菩提道，　　彼故莫放逸。　后時若有處，　　說時當聽聞，　彼為知識故，　　復行不讚說；　在前當禮拜、　　及當與稱善，　如是以衣散，　　復行不讚說。　泣淚灑作已，　　奉施於自身，　彼覆在眾中，　　而說其惡行。　不愛阿遮梨、　　不重近誦者，　為少而相破，　　以家相嫉惡，　唯信他福德，　　自德不思惟，　當生猛毒惡，　　知他富供養。　華香及末香、　　幢蓋、幡鬘等、　鼓樂供養我，　　當言：『得菩提。』　此我實供養，　　聞此勝定已，　當舍知識利，　　修行則相應。　何供養色身？　　諸聚我已舍；　應供養法身，　　亦如善實供。　愛命舍離已，　　常宿阿蘭拏，　念此修多羅，　　當盡于命世。　喜王！我告汝：　　修行此已聞，　決莫共彼輩，　　諂曲作伴黨。　于中我不讚，　　在眾中當言：『此實、此不實。』　　于中莫欲信。　不于境界所，　　有欲佛菩提，　所有彼諸行，　　彼菩提大遠。　我所有神通，　　此見大體力，　諸此有禁戒，　　修行我得已。　愛、戒作分者，　　眾中似野獸，　已舍知識利，　　獨宿阿蘭

【現代漢語翻譯】現代漢語譯本在海中撈取麻屑，卻捨棄了珍貴的寶物。聽聞佛法卻不能明辨真偽，沒有持守戒律卻自稱出家人，這樣修行菩提道（bodhi-path），終將一無所成，切莫放縱自己。以後如果有人說法，應當用心聽聞，因為他們是你的善知識（kalyana-mitra），不要去批評或讚美他們；在他們面前應當恭敬禮拜，並稱讚他們說得好，不要像散衣一樣隨意，更不要去批評或讚美他們。有人哭泣流淚，甚至獻出自己的身體，但他卻在眾人面前宣揚別人的惡行。不愛戴阿遮梨（acariya，導師），不尊重誦經者，爲了微小的利益而互相爭鬥，因為家族的緣故而互相嫉妒憎恨，只相信別人的福德，卻不反思自己的德行，心中充滿強烈的嫉妒，只看到別人得到豐厚的供養。如果有人用鮮花、香料、末香（powdered incense）、幢幡、綵帶、花環等，以及鼓樂來供養我，他們會說：『這樣就能獲得菩提（bodhi，覺悟）。』『這些才是我真正的供養，』聽聞這些殊勝的教義后，應當捨棄對善知識的依賴，修行才能相應。供養色身（rupa-kaya）有什麼用呢？我已經捨棄了這些聚合之物；應當供養法身（dharma-kaya），這才是真正的供養。即使要捨棄生命，也要遠離塵囂，常住在阿蘭拏（aranya，寂靜處），憶念這些修多羅（sutra，經），直到生命終結。喜王（King Joy）！我告訴你：聽聞這些修行方法后，千萬不要與那些諂媚虛偽的人為伍。對於所聽聞的，我不會輕易贊同，在眾人面前應當說：『這個是真實的，這個是不真實的。』對於其中內容，不要輕易相信。如果不在清凈的境界中，卻想要獲得佛菩提（Buddha-bodhi），那麼他所有的行為，都與菩提（bodhi，覺悟）相去甚遠。我所擁有的神通（siddhi），以及所見證的強大力量，都是因為持守禁戒，精進修行而獲得的。那些喜愛爭鬥，破壞戒律的人，在僧團中就像野獸一樣，他們已經捨棄了善知識的利益，獨自住在阿蘭拏（aranya，寂靜處）。

【English Translation】 English version To take hemp from the ocean, and discard jewels. Hearing without decisive purity, without precepts, not a renunciate, Practicing the path to enlightenment, therefore, do not be negligent. Later, if there is a place, when speaking, listen, Because they are spiritual friends, again, do not praise or criticize; In their presence, prostrate and praise them, Like scattering clothes, again, do not praise or criticize. Having wept and shed tears, offering their own body, They then, in the assembly, speak of their evil deeds. Not loving the acariya (teacher), not respecting those who recite closely, Breaking apart for little, envying and hating each other because of family, Only believing in the merit of others, not contemplating their own merit, They will generate fierce and evil [thoughts], knowing others have rich offerings. Flowers, incense, and powdered incense, banners, canopies, streamers, garlands, etc., Drums and music to offer to me, they will say: 'Attain enlightenment.' 'This is my true offering,' having heard this supreme teaching, One should abandon the benefit of spiritual friends, then practice accordingly. What is the use of offering the rupa-kaya (form body)? I have already abandoned these aggregates; One should offer the dharma-kaya (dharma body), which is like a truly good offering. Having abandoned love of life, constantly dwell in the aranya (secluded place), Mindful of these sutra (discourses), until the end of life. King Joy! I tell you: Having heard these practices, Never associate with those who are flattering and deceitful. Among them, I do not praise, in the assembly, one should say: 'This is true, this is not true.' Among them, do not desire to believe. If not in a pure realm, yet desiring Buddha-bodhi (Buddha-enlightenment), All their actions are far from bodhi (enlightenment). All my siddhi (spiritual powers), this seeing great strength, All these have prohibitions, practicing, I have attained them. Those who love and divide precepts, in the assembly, are like wild beasts, Having abandoned the benefit of spiritual friends, dwelling alone in the aranya (secluded place).

拏。　我無有是處、　　我不說無實，　久后末世時，　　此經付囑汝。」　無量壽放光、　　及不動法王、　六十三億佛，　　眾會皆已見，　教師皆付彼，　　久后令護法。「如此經智印，　　我普持在後。」　三千即震動，　　諸天稱善言，　多有華雨落，　　聞此付囑故。

觀察諸法行經卷第二大正藏第 15 冊 No. 0649 觀察諸法行經

觀察諸法行經卷第三

隋天竺三藏阇那崛多譯先世勤相應品第二之二

爾時，喜王菩薩摩訶薩共三十千菩薩，聞如此等久后末世五十年正法破滅，淚出、身動、毛豎、腋汗，即起于座，一肩整理上衣，右膝著地向佛合掌，共一咽喉而白佛言：「世尊！我等於久后末世五十年正法沒時、彼中大厄至時、各各破時、說法者逼切時、遍智滅時、白法散時、空無命時、正法教破滅時、謗正法時、少智言語現時、共住雜話滿時、惡求活命時、各各行不讚譽時、摩羅嚴仗熾盛時、彼中轉大逼惱時，世尊！我等舍自身命及棄諸知識樂，如犀牛行——若林、若小林中——離諸愛著。于如此等修多羅所取如來智、到大法體智藏種性、不顛倒行所印，攝受無量善根陀羅尼經所印，破諸外論，順覺遍智，攝受正法，示現諸眾生樂，我等皆

【現代漢語翻譯】拏 (Na)。我沒有這樣的處所，我不說沒有真實。很久以後的末世時代，這部經就交付給你了。無量壽佛 (Amitayus Buddha) 放出光明，以及不動法王 (Akshobhya Buddha)，六十三億佛，所有集會都已看見，教師們都交付給他，很久以後讓他護持佛法。像這樣的經是智慧的印記，我普遍地在以後持有。三千大千世界立刻震動，諸天稱讚說好，有很多花像下雨一樣落下，因為聽到了這樣的交付。

觀察諸法行經卷第二大正藏第 15 冊 No. 0649 觀察諸法行經

觀察諸法行經卷第三

隋朝天竺三藏阇那崛多 (Jnanagupta) 翻譯的先世勤相應品第二之二

這時，喜王菩薩摩訶薩 (Pusparaja Bodhisattva Mahasattva) 和三萬菩薩一起，聽到這樣很久以後末世五十年正法要破滅，流出眼淚、身體顫動、毛髮豎立、腋下出汗，立刻從座位上站起來，整理好右肩的衣服，右膝跪地向佛合掌，用同一個聲音對佛說：『世尊！我們在很久以後末世五十年正法沒落的時候，那個時候大災難到來的時候，各自破滅的時候，說法的人受到逼迫的時候，普遍的智慧滅絕的時候，清凈的佛法消散的時候，空虛沒有生命的時候，正法的教義破滅的時候，誹謗正法的時候，缺少智慧的言語出現的時候，共同居住的人充滿雜亂的話語的時候，用邪惡的手段求取活命的時候，各自修行不互相讚美的時候，魔羅 (Mara) 的權杖熾盛的時候，那個時候轉生到充滿巨大逼惱的地方，世尊！我們捨棄自身的生命以及拋棄各種知識和快樂，像犀牛一樣獨自修行——無論在森林還是小森林中——遠離各種愛戀和執著。對於像這樣的修多羅 (Sutra) 所包含的如來 (Tathagata) 的智慧，到達大法的本體智慧寶藏的種性，不顛倒的修行所印證，攝受無量善根的陀羅尼 (Dharani) 經所印證，破除各種外道理論，順應覺悟的普遍智慧，攝受正法，向所有眾生展示快樂，我們都…』

【English Translation】 Na. I have no such place; I do not speak of what is unreal. In the distant future, in the age of decline, this sutra is entrusted to you. Amitayus Buddha (無量壽佛) emits light, as does Akshobhya Buddha (不動法王), Sixty-three billion Buddhas, all the assemblies have seen, The teachers are all entrusted to him, to protect the Dharma long after. Such a sutra is the seal of wisdom; I universally hold it in the future. The three thousand great thousand worlds immediately shake, the devas praise and say 'Good!', Many flowers fall like rain because they have heard of this entrustment.

Observing the Conduct of All Dharmas Sutra, Volume 2 Taisho Tripitaka Volume 15, No. 0649, Observing the Conduct of All Dharmas Sutra

Observing the Conduct of All Dharmas Sutra, Volume 3

Translated by Jnanagupta (阇那崛多), a Tripitaka master from India during the Sui Dynasty, Chapter 2.2: Corresponding to Diligence in Previous Lives

At that time, Pusparaja Bodhisattva Mahasattva (喜王菩薩摩訶薩), along with thirty thousand Bodhisattvas, hearing that in the distant future, in the age of decline, after fifty years, the true Dharma would be destroyed, shed tears, their bodies trembled, their hair stood on end, and sweat poured from their armpits. They immediately rose from their seats, adjusted their upper robes over one shoulder, knelt on their right knees, and, with palms joined, spoke to the Buddha in unison: 'World Honored One! In the distant future, in the age of decline, after fifty years, when the true Dharma is extinguished, when great calamities arrive, when each is destroyed, when those who preach the Dharma are oppressed, when universal wisdom is extinguished, when the pure Dharma is scattered, when emptiness lacks life, when the teachings of the true Dharma are destroyed, when the true Dharma is slandered, when words lacking wisdom appear, when those who dwell together are filled with miscellaneous talk, when they seek to survive by evil means, when each practices without praising others, when the scepter of Mara (魔羅) is blazing, when they are reborn in places filled with great oppression, World Honored One! We will abandon our own lives and discard all knowledge and joy, practicing alone like a rhinoceros—whether in forests or small forests—far from all love and attachment. Regarding such Sutras (修多羅) that contain the wisdom of the Tathagata (如來), that reach the nature of the treasure of the body of the great Dharma, that are sealed by undeviating practice, that are sealed by Dharani (陀羅尼) Sutras that gather immeasurable good roots, that destroy all externalist theories, that accord with the universal wisdom of enlightenment, that gather the true Dharma, that show joy to all beings, we all...'

當寫、讀、持、說。世尊！我等堪忍住泥羅耶，為此三摩地寶故，我等亦復不捨如來、法、僧，及不捨無上正覺。」

爾時，彼諸菩薩摩訶薩——喜王為首——一意一聲于佛及諸天等世前無上大法師子吼說已，說此歌頌：

「應知我等心，　　如我欲求覺，　無有異證明，　　唯除丈夫上。　自然已知我等心，　　如我欲求勝佛智，　我三有中無異證，　　如勝眾德到岸者。　身命已棄捨，　　無餘兩足上，　持此三摩地，　　於後大怖時。　于身不愛及離命，　　諸親利樂舍無餘，　行此無塵三摩地，　　后時中難有大惡。　若劫無邊不可量，　　住泥羅耶惡苦畏，　持此無塵三摩地，　　我當堪忍恒時中；　如是苦惱無有邊，　　住泥羅耶困無護，　持此無塵三摩地，　　我當堪忍惡害苦。　于中我堪忍，　　不動牢精進，　我請諸眾生，　　法施不求物，　親利、眾生利、　　供具、諸所有、　名聞及贊毀，　　我已忍舍離；　我請諸眾生，　　實法不求物，　我當廣說法，　　眾生法足飽，　清凈既已有，　　當行菩提行、　當作廣義利，　　為憐愍眾生。　皮、肉及以骨、　　髓、血皆枯燥，　我當不懈怠，　　以見苦眾生。　皮、肉與薄皮、　　

【現代漢語翻譯】現代漢語譯本：『當書寫、讀誦、受持、演說此法門。世尊！我們能夠安忍住在泥羅耶（naraka，地獄），爲了這三摩地（samādhi，禪定）之寶，我們也不會捨棄如來（Tathāgata，佛）、法（Dharma，佛法）、僧（Saṃgha，僧團），以及不捨棄無上正覺（anuttarā-samyak-saṃbodhi，無上正等正覺）。』

當時，那些菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）——以喜王為首——一心一意地在佛陀以及諸天等世人面前，如無上大法師子吼般說完之後，說了這首偈頌：

『應當知曉我們的心，正如我欲求證悟一樣，沒有其他的證明，唯有丈夫（指佛陀）之上。自然已經知曉我們的心，正如我欲求勝過佛陀的智慧，我在三有（指欲界、色界、無色界）中沒有其他的證明，如勝過一切功德到達彼岸者。身命已經棄捨，無餘地奉獻給兩足尊（指佛陀），受持這三摩地，于未來大恐怖之時。對於身體不貪愛以及遠離生命，諸親友的利益安樂全部捨棄，修行這無塵的三摩地，未來之時難免有大惡。若有無邊不可計量的劫數，住在泥羅耶（地獄）遭受惡苦畏懼，受持這無塵的三摩地，我應當堪忍恒常之時；如是苦惱沒有邊際，住在泥羅耶（地獄）困頓無依，受持這無塵的三摩地，我應當堪忍惡害之苦。于其中我能堪忍，不動搖地牢固精進，我請諸位眾生，以佛法佈施不求任何事物，親友的利益、眾生的利益、供養之物、所有的一切、名聞以及讚揚或詆譭，我已經忍受捨棄遠離；我請諸位眾生，以真實之法佈施不求任何事物，我應當廣泛說法，讓眾生以佛法滿足，清凈既然已經獲得，應當修行菩提之行、應當做廣大的利益，爲了憐憫眾生。皮、肉以及骨頭、骨髓、血液都枯燥，我當不懈怠，爲了看見受苦的眾生。皮、肉與薄皮、』

【English Translation】 English version: 『When writing, reading, holding, and speaking [this Dharma]. World-Honored One! We can endure dwelling in Niraya (naraka, hell), for the sake of this Samadhi (samādhi, concentration) jewel, we will also not abandon the Tathagata (Tathāgata, Buddha), the Dharma (Dharma, Buddhist teachings), the Sangha (Saṃgha, monastic community), and will not abandon the Unsurpassed Perfect Enlightenment (anuttarā-samyak-saṃbodhi, unsurpassed complete and perfect enlightenment).』

At that time, those Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas)—with Joy King as their leader—with one mind and one voice, before the Buddha and the worlds of gods and others, roared like an unsurpassed great Dharma lion, and then spoke this verse:

『You should know our minds, Just as I desire to seek enlightenment, There is no other proof, Only above the Man (referring to the Buddha). Naturally, [He] already knows our minds, Just as I desire to surpass the Buddha's wisdom, I have no other proof in the Three Realms (referring to the desire realm, form realm, and formless realm), Like the one who has surpassed all virtues and reached the shore. Body and life have already been abandoned, Without reservation, offered to the Two-Legged One (referring to the Buddha), Holding this Samadhi, In the great fear of the future. Without love for the body and detachment from life, The benefits and happiness of all relatives and friends are completely abandoned, Practicing this dustless Samadhi, In the future, it is difficult to avoid great evil. If there are immeasurable and uncountable kalpas, Dwelling in Niraya (hell) enduring evil suffering and fear, Holding this dustless Samadhi, I shall endure constantly; Such suffering has no end, Dwelling in Niraya (hell) trapped and helpless, Holding this dustless Samadhi, I shall endure the suffering of evil harm. In it, I can endure, Unwavering, firmly diligent, I invite all beings, To give the Dharma without seeking anything, The benefit of relatives, the benefit of beings, Offerings, all possessions, Fame and praise or blame, I have already endured, abandoned, and distanced myself; I invite all beings, To give the true Dharma without seeking anything, I shall extensively speak the Dharma, Let beings be satisfied with the Dharma, Since purity has already been attained, One should practice the Bodhi conduct, One should do great benefit, For the sake of compassion for beings. Skin, flesh, and bones, Marrow and blood are all dried up, I shall not be lazy, In order to see suffering beings. Skin, flesh, and thin skin,』

及血我令燥，　我今破此身，　　不生小精進。　見此眾生苦，　　病觸大畏中，　當令度苦海，　　陸處安無畏。　我住阿蘭拏，　　舍離諸愛已，　慈想已遍滿，　　與樂令無熱。　閑林阿蘭拏，　　少聲我住止，　舍離諸雜言，　　不共彼為愛。　我當有慈意，　　與諸眾生樂，　甘露勝樂與，　　病斷得樂性；　彼所不順學，　　若彼離如言，　我當修行住，　　如此經中說。　我等不復彼，　　順學其所行，　若彼凡非行，　　不實離如道；　我等當常住，　　實語自境中，　如此經中說，　　我當有彼意；　我當不放逸，　　如佛陀所知，　于眾生與力，　　于中我前行。　我當常有不放逸，　　如勝者知遍智見，　諸眾生中我與力，　　我目前行佛智中。　我當墮火聚、　　若當食毒食，　不為知識供、　　不說佛菩提。　我為法故墮火中，　　食于毒食我入苦，　不復繫縛知識利、　　無上菩提不廣說。　摩羅若無量，　　作礙於我邊，　已舍諸摩羅，　　當作世支帝。　摩羅百千不可量，　　于中彼為我作礙，　我皆已離無煩惱，　　無上支帝世當生。」

又，于中喜王菩薩摩訶薩以師子吼說時，此三千大千世界六種振動，大光遍

【現代漢語翻譯】現代漢語譯本：愿我的血肉枯竭，我今要破除這個身體，不再產生微小的精進。見到這些眾生的苦難，身處疾病和巨大恐懼之中，我應當讓他們渡過苦海，到達安穩無畏的彼岸。我住在阿蘭拏（Aran̄ṇa，寂靜處），捨棄了所有的愛慾，慈悲的念想已經遍滿，給予快樂，使他們沒有熱惱。在寂靜的阿蘭拏（Aran̄ṇa，寂靜處）中，我止息于少聲之處，捨棄各種雜亂的言語，不與它們產生愛戀。我應當懷有慈悲之心，給予一切眾生快樂，給予他們甘露般的殊勝之樂，使疾病斷除，獲得快樂的本性；對於那些不順從教導的人，如果他們背離真如之言，我應當修行安住，就像經中所說的那樣。我們不再像他們那樣，順從他們所做的事情，如果他們所做的是虛妄而非真實，背離了真如之道；我們應當常常安住在真實的語言和自己的境界中，就像經中所說的那樣，我應當懷有這樣的意念；我應當不放逸，如佛陀所知，對於眾生給予力量，在其中我走在最前面。我應當常常不放逸，如勝者所知，具有普遍的智慧和見地，在一切眾生中我給予力量，我應當走在佛陀智慧的最前面。我寧願墮入火聚，或者吃下毒藥，也不為知識供養，不說佛陀的菩提。爲了佛法，我寧願墮入火中，吃下毒藥，承受痛苦，也不再爲了知識的利益而被束縛，無上的菩提不廣為宣說。即使有無量的摩羅（Māra，魔），在我身邊製造障礙，我已經捨棄了所有的摩羅（Māra，魔），應當成為世間的支柱帝（Sthiti，穩固）。即使有成百上千不可計量的摩羅（Māra，魔），在其中他們為我製造障礙，我都已經遠離，沒有煩惱，無上的支柱帝（Sthiti，穩固）將在世間產生。又，在喜王菩薩摩訶薩（Harsḥarāja Bodhisattva Mahāsattva）以獅子吼宣說時，這三千大千世界發生了六種震動，大光明遍照。

【English Translation】 English version: May my blood and flesh dry up, I will now break this body, and not generate small efforts. Seeing the suffering of these beings, in the midst of sickness and great fear, I shall lead them across the sea of suffering, to the shore of peace and fearlessness. I dwell in Aran̄ṇa (Aran̄ṇa, a quiet place), having abandoned all desires, Thoughts of loving-kindness have pervaded, giving joy, making them without heat. In the quiet Aran̄ṇa (Aran̄ṇa, a quiet place), I abide in a place of few sounds, Abandoning all kinds of mixed speech, not generating love with them. I shall have a mind of loving-kindness, giving joy to all beings, Giving them the supreme joy of nectar, causing sickness to cease, attaining the nature of joy; For those who do not follow the teachings, if they depart from the words of Suchness, I shall practice and abide, as it is said in the sutras. We will no longer be like them, following what they do, If what they do is false and not real, departing from the path of Suchness; We shall always abide in true speech and our own realm, As it is said in the sutras, I shall have this intention; I shall not be negligent, as the Buddha knows, Giving strength to beings, in that I go forward. I shall always be diligent, as the Victor knows, having universal wisdom and vision, Among all beings I give strength, I shall go forward in the wisdom of the Buddha. I would rather fall into a pile of fire, or eat poisonous food, Than to offer to knowledge, and not speak of the Bodhi of the Buddha. For the sake of the Dharma, I would rather fall into the fire, eat poisonous food, and endure suffering, Than to be bound by the benefit of knowledge, and not widely proclaim the supreme Bodhi. Even if there are immeasurable Māras (Māra, demons), creating obstacles by my side, I have abandoned all the Māras (Māra, demons), I shall become the Sthiti (Sthiti, support) of the world. Even if there are hundreds of thousands of immeasurable Māras (Māra, demons), among them they create obstacles for me, I have all departed, without affliction, the supreme Sthiti (Sthiti, support) will arise in the world." Moreover, when Harsḥarāja Bodhisattva Mahāsattva (Harsḥarāja Bodhisattva Mahāsattva) spoke with a lion's roar, this three-thousand great thousand world shook in six ways, and great light pervaded.

世，諸眾皆以散華奉散上虛空中。非一諸天，乃有俱致那由多百千，出聲稱善，復作無量無數俱致那由多百千音樂，說如是言：「此喜王菩薩摩訶薩不久向菩提場，當作如來師子吼說，如如來吼諸天世前。」

爾時，世尊于喜王菩薩摩訶薩所與稱善言：「甚善甚善。喜王！汝能攝受正法，說此無上大師子吼——如汝已於恒伽河沙等佛、世尊邊如是師子吼說。

「喜王！善聽善聽，正念作意，當爲汝說所有菩薩摩訶薩攝受正法所生福聚。喜王！我今為汝作譬，以此譬故，于中有一智者丈夫知所說義。

「喜王！如彼東方分中恒伽河沙等佛剎，如是，南、西、北方、及下、上方分中——如是十方——及不正方中恒伽河沙等佛剎，彼等皆作一城垣墻圍繞。然其墻量至有頂際，彼乃至爾許大，縱廣大城蔓菁子滿，尖頭繫住，不概令平。時有異丈夫出生，以分別故，若彼諸蔓菁子右手取已擲于上空，所擲無間。彼大蔓菁子聚，乃至彼時如是風吹彼大蔓菁子聚，動散破已，擲至十方一一剎中，一一蔓菁子墮，終無有二，乃至所有大蔓菁子聚，諸佛剎中一一蔓菁子墮。

「喜王！于意云何？彼佛剎數能得方便知邊際不？」

答言：「不爾，婆伽婆！不爾，修伽多！唯有如來還如是知。」

佛言

【現代漢語翻譯】現代漢語譯本：世間所有的人都用鮮花供養，將鮮花撒向天空。不僅僅是一些天人，而是有俱胝那由他百千（俱胝：一千萬，那由他：一億）的天人，發出聲音稱讚，並且演奏無量無數俱胝那由他百千的音樂，說道：『這位喜王菩薩摩訶薩不久將前往菩提道場，將像如來一樣發出獅子吼，就像如來在諸天世人面前發出的獅子吼一樣。』這時，世尊對喜王菩薩摩訶薩稱讚道：『很好，很好。喜王！你能夠領悟正法，說出這無上的大師子吼——就像你已經在恒河沙數那麼多的佛、世尊面前這樣發出獅子吼一樣。』『喜王！仔細聽，仔細聽，專心憶念，我將為你講述所有菩薩摩訶薩領悟正法所產生的福德聚集。喜王！我現在為你打個比方，通過這個比方，其中有智慧的人就能理解所說的含義。』『喜王！比如東方有恒河沙數那麼多的佛剎（佛剎：佛所教化的世界），南方、西方、北方、下方、上方——像這樣十方——以及不正的方位，也有恒河沙數那麼多的佛剎，這些佛剎都被城墻圍繞。城墻的高度直到有頂天（有頂天：色界最高的色究竟天），那座城池非常巨大，裡面裝滿了蔓菁子（蔓菁子：一種植物的種子），尖頭朝上堆積，沒有被刮平。這時，有一個人出現，因為他有分別能力，他用右手拿起那些蔓菁子，然後拋向天空，拋擲沒有間斷。那些巨大的蔓菁子堆，甚至在那個時候被風吹動，散開，破碎，然後被拋到十方世界的每一個佛剎中，每一個佛剎中都落下一顆蔓菁子，沒有兩顆落在一起的情況，直到所有巨大的蔓菁子堆都被拋完，每一個佛剎中都落下一顆蔓菁子。』『喜王！你認為怎麼樣？那些佛剎的數量能夠方便地知道邊際嗎？』回答說：『不能，婆伽婆（婆伽婆：世尊）！不能，修伽多（修伽多：善逝）！只有如來才能像這樣知道。』佛說

【English Translation】 English version: Then, all beings offered flowers, scattering them into the sky. It wasn't just a few deities, but kotis and nayutas (koti: ten million, nayuta: one hundred million) of them, who praised aloud and played immeasurable and countless kotis and nayutas of musical instruments, saying, 'This Joyful King Bodhisattva Mahasattva will soon go to the Bodhi field and roar like a Tathagata, just as the Tathagata roars before the gods and the world.' At that time, the World Honored One praised the Joyful King Bodhisattva Mahasattva, saying, 'Excellent, excellent. Joyful King! You are able to embrace the Dharma and utter this supreme great lion's roar—just as you have roared like this before Buddhas and World Honored Ones as numerous as the sands of the Ganges River.' 'Joyful King! Listen carefully, listen carefully, and focus your mind. I will tell you about the accumulation of merit that all Bodhisattva Mahasattvas generate by embracing the Dharma. Joyful King! I will now give you a simile, and through this simile, a wise person will understand the meaning of what is said.' 'Joyful King! Suppose there are Buddha-lands as numerous as the sands of the Ganges River in the eastern direction. Similarly, in the southern, western, northern, lower, and upper directions—in these ten directions—and in the intermediate directions, there are also Buddha-lands as numerous as the sands of the Ganges River. All these Buddha-lands are surrounded by city walls. The height of the walls reaches the peak of existence (the highest heaven in the Realm of Form). That city is so vast that it is filled with mustard seeds, piled up with the pointed ends facing upwards, not leveled off. Then, a person appears who has the ability to distinguish. He picks up those mustard seeds with his right hand and throws them into the sky without interruption. Those huge piles of mustard seeds are even blown by the wind at that time, scattered, broken apart, and then thrown into every Buddha-land in the ten directions. One mustard seed falls into each Buddha-land, and no two seeds fall together, until all the huge piles of mustard seeds are thrown away, and one mustard seed falls into each Buddha-land.' 'Joyful King! What do you think? Can the number of those Buddha-lands be easily known or measured?' He replied, 'No, Bhagavan (Bhagavan: World Honored One)! No, Sugata (Sugata: Well-Gone One)! Only the Tathagata can know it in this way.' The Buddha said

：「喜王！若復有信解施菩薩乃至無量無數復不可數佛剎以七寶滿作已而用施與，若有其餘尊重正法菩薩攝受正法、乃至一日夜中堪忍——為令正法久住故——此如是于彼過多福生。何以故？喜王！於一如來所攝受正法已，即於過去、未來、現在佛、世尊所而得攝受正法。

「喜王！諸寶舍時，共漏、共取。喜王！又，法施時無漏、無取，諸苦轉滅。喜王！彼故，汝等當信解法施，莫信解世財；汝等應以法供養供養於我，莫以世財供養；以法恭敬恭敬於我，莫以財物恭敬。何以故？喜王！諸佛、世尊菩提從法而出，不由財出。」

爾時，喜王菩薩摩訶薩而白佛言：「世尊！我等亦當尊重正法，不尊重財。何以故？世尊！必以法故，菩薩摩訶薩證覺阿耨多羅三藐三菩提，不以財物。又，財令煩惱長故，法令煩惱盡故而轉。」

佛于喜王菩薩摩訶薩所與稱善言：「甚善甚善。喜王！善說此言：法令煩惱滅故而轉。又，喜王！善聽善聽，正念作意，當爲汝說。如先菩薩摩訶薩攝受正法，勤與相應，不惜身命，舍離諸樂及以知識、財利恭敬，而於正法攝受。」

喜王菩薩摩訶薩言：「如是，世尊！我甚樂聞。」

佛言：「喜王！于先過去世時不可數劫、復過無數無量、廣不可量不可思惟，于彼

【現代漢語翻譯】現代漢語譯本：『喜王（Prīti-rāja），即使有具信心的菩薩，以至於用無量無數、不可勝數的佛土都裝滿七寶，然後用來佈施，如果還有其他尊重正法的菩薩，爲了讓正法長久住世，攝受正法，乃至一日一夜中能夠忍受（種種困難），那麼後者比前者產生更多的福德。為什麼呢？喜王，一旦攝受了一位如來所攝受的正法，就等於攝受了過去、未來、現在一切佛世尊所攝受的正法。喜王，佈施財寶的時候，有遺漏，也有被取走的可能。喜王，而法佈施沒有遺漏，也不會被取走，能使一切痛苦都消滅。喜王，因此，你們應當信解法佈施，不要信解世俗的財物；你們應當用佛法供養我，不要用世俗的財物供養；用佛法恭敬我，不要用財物恭敬。為什麼呢？喜王，諸佛世尊的菩提都是從佛法中產生的，不是從財物中產生的。』當時，喜王菩薩摩訶薩對佛說：『世尊，我們也應當尊重正法，不尊重財物。為什麼呢？世尊，菩薩摩訶薩必定是因為佛法的緣故，才能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），而不是因為財物。而且，財物會使煩惱增長，而佛法能使煩惱止息。』佛對喜王菩薩摩訶薩稱讚說：『很好，很好。喜王，你說得很好：佛法能使煩惱止息。還有，喜王，好好聽，好好聽，以正念作意，我將為你講述。就像過去的菩薩摩訶薩攝受正法，勤奮地與正法相應，不吝惜身命，捨棄各種享樂以及親友、財利和恭敬，而攝受正法。』喜王菩薩摩訶薩說：『是的，世尊，我非常樂意聽聞。』佛說：『喜王，在過去世不可勝數的劫之前，又經過無數無量、廣闊不可測量不可思議的劫數，在那時……』

【English Translation】 English version: 'Prīti-rāja (Joyful King)! If there is a Bodhisattva who has faith and understanding in giving, even to the extent of filling countless, innumerable, and immeasurable Buddha-fields with the seven treasures and using them for giving, if there is another Bodhisattva who respects the True Dharma, who embraces the True Dharma, and who can endure (hardships) even for one day and one night—for the sake of the True Dharma enduring long—this one generates more merit than the former. Why is that? Prīti-rāja, once one embraces the True Dharma embraced by one Tathagata (如來), one has embraced the True Dharma embraced by all Buddhas, World-Honored Ones, of the past, future, and present. Prīti-rāja, when giving treasures, there are leakages and things can be taken away. Prīti-rāja, moreover, when giving the Dharma, there are no leakages and nothing can be taken away, and all sufferings are extinguished. Prīti-rāja, therefore, you should have faith and understanding in giving the Dharma, and not have faith and understanding in worldly wealth; you should make offerings to me with the Dharma, and not make offerings with worldly wealth; respect me with the Dharma, and not respect me with material things. Why is that? Prīti-rāja, the Bodhi (Enlightenment) of all Buddhas, World-Honored Ones, comes from the Dharma, not from wealth.' At that time, the Bodhisattva Mahasattva Prīti-rāja said to the Buddha, 'World-Honored One, we should also respect the True Dharma and not respect wealth. Why is that? World-Honored One, it is certainly because of the Dharma that a Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), not because of wealth. Moreover, wealth causes afflictions to increase, while the Dharma causes afflictions to cease.' The Buddha praised the Bodhisattva Mahasattva Prīti-rāja, saying, 'Excellent, excellent. Prīti-rāja, you have spoken well: the Dharma causes afflictions to cease. Moreover, Prīti-rāja, listen well, listen well, with right mindfulness and attention, I will tell you. Just like the Bodhisattva Mahasattvas of the past embraced the True Dharma, diligently corresponded with it, did not spare their lives, abandoned all pleasures, as well as friends, wealth, profit, and respect, and embraced the True Dharma.' The Bodhisattva Mahasattva Prīti-rāja said, 'Yes, World-Honored One, I am very eager to hear.' The Buddha said, 'Prīti-rāja, in the past, countless eons ago, and beyond countless, immeasurable, vast, immeasurable, and inconceivable eons, at that time...'

時節有佛名廣凈厚金普無疑光威王如來出世，應、正遍知、明行具足、善逝、世解、無上調御丈夫、天人教師、佛、婆伽婆。

「又，喜王！彼廣凈厚金普無疑光威王如來、應、正遍知壽量無量，及有無邊功德莊嚴佛剎，及有七十俱致百千聲聞眷屬圍繞，並無量菩薩眾——悉已出無邊行、順入法界。

「喜王！如是，彼世尊廣凈厚金普無疑光威王如來過去滅已，于久后時正法沒時，有說法者名無邊寶振聲凈行聚。其說法者盡到行處，得五通智，總持自在，不斷辯才，順入法行。彼入村城、坊邑、王都而為眾生說法，所謂亦說此決定觀察諸法行三摩地以為發起，彼隨次第建立六十俱致那由多百千眾生於無上正覺。

「于彼時中，多比丘出似下入道(謂外道)、著富伽羅，彼等不用此三摩地，亦不能忍。彼以妒慳所纏，于彼說法者比丘所——謂王治境諸處村城、坊邑、王都——不聽知、不令入、不共言、不比數。

「喜王！爾時彼說法者被驅出村，無怯避心、無小劣心、無瞋動心、無厚濁心、無雜污心，唯于正法如是順護。不惜身命、舍諸財利恭敬已，有大林王，其名二生(二生者，鳥也。初產卵一生也，后出㲉二生也。凡卵生者皆應二生，以鳥卵生者多，故獨得二生之號)，振聲散華而往趣彼

【現代漢語翻譯】現代漢語譯本：某個時期，有佛名為廣凈厚金普無疑光威王如來（Guangjing Houjin Puwuyi Guangwei Wang Rulai），出世，是應供、正遍知、明行足、善逝、世間解、無上調御丈夫、天人師、佛、世尊。

『喜王（Xi Wang）！而且，那位廣凈厚金普無疑光威王如來（Guangjing Houjin Puwuyi Guangwei Wang Rulai）、應供、正遍知的壽命是無量的，並且擁有無邊功德莊嚴的佛剎，以及有七十俱致百千聲聞眷屬圍繞，還有無量菩薩眾——他們都已經證得出無邊行，順入法界。

『喜王（Xi Wang）！像這樣，那位世尊廣凈厚金普無疑光威王如來（Guangjing Houjin Puwuyi Guangwei Wang Rulai）過去滅度之後，在很久以後正法衰沒之時，有一位說法者名為無邊寶振聲凈行聚（Wubian Baozhensheng Jingxingju）。那位說法者窮盡所行之處，獲得五神通智，總持自在，辯才無礙，順入法行。他進入村莊、城鎮、街市、王都為眾生說法，也就是宣說這決定觀察諸法行三摩地作為開端，他次第地建立六十俱致那由他百千眾生於無上正覺。

『在那時，很多比丘顯現出好像下劣的入道者（指外道），穿著富伽羅（Fujialuo，一種衣服），他們不用這個三摩地，也不能忍受。他們被嫉妒慳吝所纏縛，對於那位說法者的比丘——也就是在國王統治的境地中的各個村莊、城鎮、街市、王都——不聽聞、不讓他進入、不與他交談、不與他交往。

『喜王（Xi Wang）！那時那位說法者被驅逐出村莊，沒有怯懦之心、沒有卑劣之心、沒有嗔恨動搖之心、沒有粗厚污濁之心、沒有雜亂污染之心，只是對於正法這樣順從守護。不吝惜身命、捨棄各種財利恭敬之後，有一位大林王，它的名字是二生（Ersheng，二生指的是鳥。第一次產卵是一生，後來破殼是二生。凡是卵生的都應該有二生，因為鳥類卵生居多，所以獨得二生之號），振動翅膀散播花朵前往接近他。

【English Translation】 English version: At one time, there appeared in the world a Buddha named Guangjing Houjin Puwuyi Guangwei Wang Rulai (Guangjing Houjin Puwuyi Guangwei Wang Rulai, meaning 'Vast Pure Thick Gold Universal Doubtless Light Majestic King Thus Come One'), an Arhat, a Perfectly Enlightened One, perfect in knowledge and conduct, a Well-Gone One, Knower of the World, Unsurpassed Trainer of those who can be trained, Teacher of gods and humans, Buddha, Bhagavan.

'Moreover, King Xi (Xi Wang)! That Guangjing Houjin Puwuyi Guangwei Wang Rulai (Guangjing Houjin Puwuyi Guangwei Wang Rulai), Arhat, Perfectly Enlightened One, has immeasurable lifespan, and a Buddha-field adorned with boundless merits, surrounded by seventy kotis of hundreds of thousands of Shravaka disciples, and countless Bodhisattvas—all of whom have manifested boundless practices and entered the realm of Dharma.

'King Xi (Xi Wang)! Thus, after that Bhagavan Guangjing Houjin Puwuyi Guangwei Wang Rulai (Guangjing Houjin Puwuyi Guangwei Wang Rulai) had passed away in the past, after a long time when the Proper Dharma had declined, there was a Dharma speaker named Wubian Baozhensheng Jingxingju (Wubian Baozhensheng Jingxingju, meaning 'Boundless Treasure Resounding Pure Conduct Assembly'). That Dharma speaker exhausted all places he went, attained the five supernormal knowledges, had mastery of dharani, unceasing eloquence, and entered the practice of Dharma. He entered villages, towns, cities, and royal capitals to preach the Dharma to sentient beings, that is, he expounded this Samadhi of Decisive Observation of the Practices of All Dharmas as the beginning, and he gradually established sixty kotis of nayutas of hundreds of thousands of sentient beings in Unsurpassed Perfect Enlightenment.

'At that time, many Bhikshus appeared to be like inferior entrants into the Path (referring to non-Buddhists), wearing Fugialuo (Fujialuo, a type of clothing), they did not use this Samadhi, nor could they endure it. They were bound by jealousy and stinginess, and towards that Bhikshu who was a Dharma speaker—that is, in the various villages, towns, cities, and royal capitals within the king's domain—they did not listen, did not allow him to enter, did not speak with him, and did not associate with him.

'King Xi (Xi Wang)! At that time, that Dharma speaker was driven out of the village, without a timid heart, without an inferior heart, without an angry and agitated heart, without a thick and turbid heart, without a mixed and defiled heart, but only thus followed and protected the Proper Dharma. Not sparing his life, abandoning all wealth and benefits with reverence, there was a great forest king, whose name was Ersheng (Ersheng, meaning 'Twice-Born,' refers to a bird. The first birth is laying an egg, and the second birth is hatching from the shell. All oviparous creatures should have two births, but because birds are mostly oviparous, they alone have the title of Twice-Born'), flapping its wings and scattering flowers, approaching him.

，到已入坐，共三十千俱致菩薩。

「彼于彼林王中游行，其四大王身天乃至色究竟天——為聞法故——來詣其所。

「彼于大天眾中說法，彼邊三逾阇那百千天人滿中顯現，于彼林王中為四大王身天眾如是如是說法，令九十百千天不退轉阿耨多羅三藐三菩提，及無量百千天子證見道智。彼所四大王天、三十三天主及梵天娑訶主勤來給侍，隨其所為；若彼說法者給侍亦有三十千俱致菩薩。

「喜王！于彼時節，有王名多人無憂普欲喜音出閻浮洲，法王以法於四洲中自在轉輪，七寶具足。

「喜王！又，彼多人無憂普欲喜音王滿足千子，然悉化生，加趺中出，正念不失；內宮婦女八十四千皆有梵行。又，彼多人無憂普欲喜音王常順梵行、常入正定。

「喜王！爾時，無邊功德寶振聲凈行聚說法者，知彼王心已於先世相應成就、決定發行阿耨多羅三藐三菩提，彼于寂靜夜中變化自身作摩那婆像入月輪中。彼王在殿諸內宮圍繞，時從彼林王升虛空中——猶如雁王而無所著——詣彼多人無憂普欲喜音王所已，出月輪中作梵色像，于彼王前空中而住，普遍宮殿作光明已，即為彼王而說歌頌：

「『莫非法行人地主，　　名聞稱譽必不增；　　以非法行不得樂，　　現在無樂人中主。　　地

【現代漢語翻譯】現代漢語譯本：到達已經入座的位置，總共有三萬俱致（俱致(Koti)：印度數字單位，相當於一千萬）菩薩。

『在那片林王之中，四大王身天（四大王身天：四大天王所統領的天眾）乃至色究竟天（色究竟天：色界天的最高層）——爲了聽聞佛法——來到那個地方。

『他在廣大的天眾之中說法，他身邊三逾阇那（逾阇那(Yojana)：古印度長度單位，約合7-9英里）範圍內顯現出百千天人，在那片林王之中，他為四大王身天眾這樣這樣地說法，使得九十百千天人不退轉于阿耨多羅三藐三菩提（阿耨多羅三藐三菩提(Anuttara-samyak-sambodhi)：無上正等正覺），以及無量百千天子證得了見道智。四大王天、三十三天主（三十三天主：帝釋天）以及梵天娑訶主（梵天娑訶主：大梵天王）勤奮地前來侍奉，隨從他的需求；如果那位說法者需要侍奉，也有三萬俱致菩薩。

『喜王！在那個時候，有一位國王名叫多人無憂普欲喜音（多人無憂普欲喜音：國王名），出現在閻浮洲（閻浮洲(Jambudvipa)：四大部洲之一，我們所居住的地球），法王以佛法在四洲之中自在地轉動法輪，七寶具足。

『喜王！而且，那位多人無憂普欲喜音王有滿足一千個兒子，然而全部是化生而來，從跏趺坐中出生，正念不失；內宮的八萬四千婦女都奉行梵行。而且，那位多人無憂普欲喜音王常常遵循梵行，常常進入正定。

『喜王！那時，無邊功德寶振聲凈行聚說法者，知道那位國王的心已經與先世相應成就，決定發起阿耨多羅三藐三菩提之心，他在寂靜的夜晚變化自身，化作摩那婆（摩那婆(Manava)：青年男子）的形象進入月輪之中。那位國王在宮殿中被眾多內宮圍繞，這時從那片林王升到虛空中——猶如雁王一樣沒有執著——到達那位多人無憂普欲喜音王所在的地方，從月輪中出來，化作梵天的形象，在那位國王面前的空中停留，普遍地照亮宮殿，然後為那位國王說了這首偈頌：

『不奉行佛法的統治者，名聲和稱譽必定不會增長；以不合佛法的方式行事不會得到快樂，現在也沒有快樂，人中之主。

【English Translation】 English version: Arriving at their seats, there were a total of thirty thousand Koti (Koti: An Indian numerical unit, equivalent to ten million) Bodhisattvas.

'In that King of Forests, the Four Great King Body Heavens (Four Great King Body Heavens: The heavens under the rule of the Four Heavenly Kings) and even the Akanistha Heaven (Akanistha Heaven: The highest level of the Form Realm heavens) – came to that place – for the sake of hearing the Dharma.'

'He preached the Dharma among the great assembly of gods. Within three Yojana (Yojana: An ancient Indian unit of distance, approximately 7-9 miles) around him, hundreds of thousands of gods and humans appeared. In that King of Forests, he preached the Dharma to the Four Great King Body Heavens in this way, causing ninety hundred thousand gods to not regress from Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: Unsurpassed Perfect Enlightenment), and countless hundreds of thousands of gods to attain the wisdom of the Path of Seeing. The Four Great King Heavens, the Lord of the Thirty-three Heavens (Lord of the Thirty-three Heavens: Indra), and the Brahma Sahampati (Brahma Sahampati: The Great Brahma King) diligently came to serve him, following his needs; if that Dharma speaker needed service, there were also thirty thousand Koti Bodhisattvas.'

'King Joy! At that time, there was a king named Bahujanarogaprahladitasvara (Bahujanarogaprahladitasvara: Name of a king), appearing in Jambudvipa (Jambudvipa: One of the four continents, the Earth we live on), the Dharma King freely turning the Wheel of Dharma in the four continents, possessing the seven treasures.'

'King Joy! Moreover, that King Bahujanarogaprahladitasvara had a full thousand sons, yet all were born through transformation, emerging from the lotus position, with mindfulness not lost; the eighty-four thousand women in the inner palace all practiced pure conduct. Furthermore, that King Bahujanarogaprahladitasvara always followed pure conduct, always entered into right concentration.'

'King Joy! At that time, the Dharma speaker, Boundless Merit Treasure Resounding Voice Pure Conduct Assembly, knowing that king's mind had already corresponded and achieved with past lives, determined to generate the mind of Anuttara-samyak-sambodhi, he transformed himself in the silent night, transforming into the image of a Manava (Manava: A young man) and entered the moon disc. That king was surrounded by many inner palace members in the palace, at this time, he ascended into the empty space from that King of Forests – like a Swan King without attachment – arriving at the place of that King Bahujanarogaprahladitasvara, emerging from the moon disc, transforming into the image of Brahma, staying in the empty space in front of that king, universally illuminating the palace, and then spoke this verse for that king:'

'A ruler who does not practice the Dharma, fame and praise will certainly not increase; acting in a way that does not accord with the Dharma will not obtain happiness, there is no happiness now, lord of humans.'

主！汝先亦法行，　　四洲自在利今得，　　護法種性無令斷，　　人主順護於法行。　　于正法眼應順護，　　正法護已樂歡喜，　　多比丘出無禁行，　　誹謗善逝及菩提。　　我等發行佛菩提，　　如是眾生及見舍；　　若為此等行行時，　　如是眾生墮惡趣。　　此閻浮洲有比丘，　　無邊聚地振聲者，　　觀察于義說正定，　　無我、無命、富伽羅。　　彼說此寂三摩地，　　比丘諸世而驅遣，　　振聲凈妙林王中，　　于中宿住善護法。　　彼住彼林善喜樂，　　色究竟等天悉來；　　彼說此寂三摩地，　　多天俱致發行道。　　王像若汝何處欲，　　聞功德海三摩地、　　及為眾生多作利？　　今應詣彼說法者。　　如來出生甚難得，　　說正法友復甚難，　　求法眾生常最難，　　護法人主最難得。　　此閻浮洲汝自在，　　攝受正法汝應為，　　常與無畏說法者，　　如是說法城中到。　　若我所言王當作，　　當來多利必恒得、　　及為眾生當作利，　　復當得攝佛菩提。』

「喜王！如是彼說法者于彼王所覺察作已，如是還虛空道入于月輪，復詣彼林王所。

「彼王聞此覺察已，歡喜踴躍，愛悅滿意，善意更生。彼夜過已，共滿千子及四

【現代漢語翻譯】現代漢語譯本主啊！您先前也奉行佛法，如今已在四大洲獲得自在，利益眾生。請保護佛法傳承的種子，不要讓它斷絕，人主應當順應並守護佛法。對於正法之眼，應當順應守護，守護正法后，便能獲得快樂和歡喜。不要讓眾多比丘做出違禁之事，誹謗善逝（Sugata，佛陀的稱號）和菩提（Bodhi，覺悟）。我們發起佛菩提之心，如同看待那些眾生和被捨棄之物一樣；如果爲了這些（錯誤）而行事，這樣的眾生將會墮入惡趣。在這閻浮洲（Jambudvipa，我們所居住的大陸）有比丘，他們的聲音響徹無邊大地，觀察義理，宣說正定，闡述無我（Anatta，佛教教義，指沒有永恒不變的自我）、無命（指沒有常存的靈魂）、無補特伽羅（Pudgala，一種認為存在不可分割、不可言說的「人」的理論，佛教反對這種理論）。他們宣說這寂靜的三摩地（Samadhi，禪定），比丘們在各個世界驅逐（邪見），清凈美妙的聲音在林王中迴盪，在那裡安住，善於守護佛法。他們安住在林中，充滿喜樂，色究竟天（Akanistha，佛教宇宙觀中最高的色界天）等天神都前來；他們宣說這寂靜的三摩地，眾多天神共同發起修道的決心。國王啊，您想去哪裡？是想聽聞功德如海的三摩地，還是想為眾生多作利益？現在應該去拜訪那位說法者。如來（Tathagata，佛陀的稱號）出世非常難得，宣說正法的善友也很難得，尋求佛法的眾生常常是最難得的，守護佛法的人主也是最難得的。在這閻浮洲，您是自在的，您應當攝受正法，常常與無畏的說法者在一起，這樣說法者就會來到您的城中。如果我所說的話國王能夠做到，未來必定能獲得許多利益、並且能為眾生帶來利益，還能獲得攝受佛菩提的機會。』喜王（King Sivi）！那位說法者在國王那裡完成了覺察之事後，就這樣返回虛空，進入月輪，又回到那片林王之中。國王聽到這些覺察之語后，歡喜踴躍，愛悅滿足，善意更生。那天夜裡過去後，與滿千之數的王子以及四位...

English version O Lord! You have previously practiced the Dharma, and now you have attained freedom in the four continents, benefiting all beings. Please protect the seed of the Dharma lineage, do not let it be cut off. The ruler should follow and protect the Dharma. Towards the eye of the true Dharma, one should follow and protect it. Having protected the true Dharma, one can obtain happiness and joy. Do not let many Bhikkhus (monks) commit forbidden acts, slandering the Sugata (Tathagata, epithet of the Buddha) and Bodhi (Enlightenment). We generate the mind of Buddha-Bodhi, like regarding those beings and abandoned things; If one acts for these (wrongdoings), such beings will fall into evil realms. In this Jambudvipa (the continent we live in), there are Bhikkhus whose voices resonate throughout the boundless land, Observing the meaning, proclaiming right Samadhi (concentration), expounding Anatta (no-self, Buddhist doctrine referring to the absence of a permanent self), no-life (referring to the absence of a permanent soul), no-Pudgala (a theory that posits an indivisible, inexpressible 'person', which Buddhism opposes). They proclaim this tranquil Samadhi, the Bhikkhus drive away (wrong views) in all worlds, Pure and wonderful sounds echo in the King of Forests, dwelling there, skillfully protecting the Dharma. They dwell in the forest, full of joy and happiness, Akanistha (the highest heaven in the Form Realm in Buddhist cosmology) and other Devas (gods) come; They proclaim this tranquil Samadhi, many Devas together generate the resolve to practice the path. O King, where do you wish to go? Do you wish to hear the Samadhi whose merits are like the ocean, Or do you wish to benefit many beings? Now you should visit that Dharma speaker. It is very rare for a Tathagata (Buddha) to appear in the world, it is also very rare to have a virtuous friend who speaks the true Dharma, It is always most rare to find beings who seek the Dharma, and it is also most rare to find a ruler who protects the Dharma. In this Jambudvipa, you are free, you should embrace the true Dharma, Always be with fearless Dharma speakers, so that the Dharma speaker will come to your city. If what I say, the King can do, in the future, many benefits will surely be obtained, And it will bring benefits to beings, and one will also have the opportunity to embrace Buddha-Bodhi.』 King Sivi! After that Dharma speaker completed the task of awakening the King, he returned to the void, entered the lunar disc, and returned to that King of Forests. After the King heard these words of awakening, he rejoiced, leaped with joy, felt love and satisfaction, and generated even more good intentions. After that night passed, together with a thousand princes and four...

【English Translation】 O Lord! You have previously practiced the Dharma, and now you have attained freedom in the four continents, benefiting all beings. Please protect the seed of the Dharma lineage, do not let it be cut off. The ruler should follow and protect the Dharma. Towards the eye of the true Dharma, one should follow and protect it. Having protected the true Dharma, one can obtain happiness and joy. Do not let many Bhikkhus (monks) commit forbidden acts, slandering the Sugata (Tathagata, epithet of the Buddha) and Bodhi (Enlightenment). We generate the mind of Buddha-Bodhi, like regarding those beings and abandoned things; If one acts for these (wrongdoings), such beings will fall into evil realms. In this Jambudvipa (the continent we live in), there are Bhikkhus whose voices resonate throughout the boundless land, Observing the meaning, proclaiming right Samadhi (concentration), expounding Anatta (no-self, Buddhist doctrine referring to the absence of a permanent self), no-life (referring to the absence of a permanent soul), no-Pudgala (a theory that posits an indivisible, inexpressible 'person', which Buddhism opposes). They proclaim this tranquil Samadhi, the Bhikkhus drive away (wrong views) in all worlds, Pure and wonderful sounds echo in the King of Forests, dwelling there, skillfully protecting the Dharma. They dwell in the forest, full of joy and happiness, Akanistha (the highest heaven in the Form Realm in Buddhist cosmology) and other Devas (gods) come; They proclaim this tranquil Samadhi, many Devas together generate the resolve to practice the path. O King, where do you wish to go? Do you wish to hear the Samadhi whose merits are like the ocean, Or do you wish to benefit many beings? Now you should visit that Dharma speaker. It is very rare for a Tathagata (Buddha) to appear in the world, it is also very rare to have a virtuous friend who speaks the true Dharma, It is always most rare to find beings who seek the Dharma, and it is also most rare to find a ruler who protects the Dharma. In this Jambudvipa, you are free, you should embrace the true Dharma, Always be with fearless Dharma speakers, so that the Dharma speaker will come to your city. If what I say, the King can do, in the future, many benefits will surely be obtained, And it will bring benefits to beings, and one will also have the opportunity to embrace Buddha-Bodhi.』 King Sivi! After that Dharma speaker completed the task of awakening the King, he returned to the void, entered the lunar disc, and returned to that King of Forests. After the King heard these words of awakening, he rejoiced, leaped with joy, felt love and satisfaction, and generated even more good intentions. After that night passed, together with a thousand princes and four...

分力眾並余大多人眾，詣彼二生振聲散華大林王，到已向彼說法者所。于彼時分，彼說法者為彼大天眾及菩薩摩訶薩廣說此三摩地。爾時，彼王及子與人圍繞，共見彼說法者及菩薩摩訶薩，即得大愛，凈信歡喜。彼等以凈信心頂禮彼說法者足及頂禮彼菩薩摩訶薩足已，於一邊坐。彼隨坐已，彼說法者為說此三摩地。彼聞此三摩地已，得大踴躍，愛悅凈信。爾時，彼王即得此三摩地，及彼大多人眾中八十四千眾生皆發無上正覺之心，及彼千子皆亦順得不斷辯才。

「喜王！如是，多人無憂普欲喜音王歡喜踴躍遍滿其意，即起于座，以得無價二衣奉覆彼比丘說法者。王諸所有皆以與之，及施無畏蘇息乃至盡壽給侍，隨其所為請與衣食，作如是言：『比丘！汝宜下入村城、坊邑、王都，我為侍者，令諸眾生當得此智。』

「喜王！彼王如是語已，頂禮彼說法者及眷屬足已，出還本宮。

「喜王！爾時，無邊功德寶振聲凈行聚說法者從彼林王中起出已，入于村城、坊邑、王都中，發起為眾生等說法。

「彼王于諸人處宣教敕云：『莫有一人於此比丘不愛念、不意喜、不敬重、不比數。』彼王千子隨彼說法者后，相續擁護為於法利；及餘三十千人王子眷屬亦為彼菩薩摩訶薩而作給侍，隨其所為，令解諸

【現代漢語翻譯】現代漢語譯本：當時，分力（Samarthabala）等眾多人，前往二生振聲散華大林王（Dvija-ghoṣa-puṣpa-vikīrṇa-mahāvana-rāja）處，到達後走向說法者所在的地方。那時，那位說法者為眾多天人和菩薩摩訶薩（Bodhisattva-mahāsattva）廣講這種三摩地（Samādhi）。當時，那位國王和他的兒子們以及隨從，一同見到那位說法者和菩薩摩訶薩，立即生起大愛、清凈的信心和歡喜。他們以清凈的信心頂禮那位說法者的腳，以及頂禮那位菩薩摩訶薩的腳后，在一旁坐下。他們坐下後，那位說法者為他們宣說這種三摩地。他們聽聞這種三摩地后，感到非常踴躍、喜愛和清凈的信心。當時，那位國王立即證得這種三摩地，並且在眾多人中，有八萬四千眾生都發起了無上正等正覺之心，並且他的那一千個兒子也都順利地獲得了不間斷的辯才。喜王（Prīti-rāja）！就像這樣，許多人像無憂普欲喜音王（Aśoka-sarva-kāma-prīti-ghoṣa-rāja）一樣歡喜踴躍，內心充滿喜悅，於是從座位上站起來，用自己得到的無價的兩件衣服覆蓋那位比丘說法者。國王將自己所有的一切都獻給他，並且施予無畏的庇護，直到壽命終結都供養侍奉他，按照他的需求提供衣食，並且這樣說道：『比丘！您應該下到村莊、城鎮、街市、王都，我來做您的侍者，讓眾生能夠獲得這種智慧。』喜王！那位國王這樣說完后，頂禮那位說法者和他的眷屬的腳后，就回到自己的宮殿。喜王！當時，無邊功德寶振聲凈行聚說法者（Ananta-guṇa-ratna-ghoṣa-viśuddha-caryā-saṃcaya-dharmabhāṇaka）從那片林王中出來后，進入村莊、城鎮、街市、王都中，開始為眾生說法。那位國王在眾人面前宣告命令說：『任何人都不可以不愛念、不喜悅、不敬重、不尊重這位比丘。』國王的一千個兒子跟隨在那位說法者身後，持續不斷地擁護他，爲了法的利益；以及其餘三萬個王子眷屬也為那位菩薩摩訶薩做侍奉，按照他的需求，幫助他解決各種問題。

【English Translation】 English version: At that time, Samarthabala (分力) and many other people went to Dvija-ghoṣa-puṣpa-vikīrṇa-mahāvana-rāja (二生振聲散華大林王), and upon arriving, they approached the place where the Dharma speaker was. At that time, that Dharma speaker was extensively explaining this Samādhi (三摩地) to the great assembly of gods and Bodhisattva-mahāsattvas (菩薩摩訶薩). At that time, that king and his sons, along with their entourage, saw that Dharma speaker and the Bodhisattva-mahāsattva, and immediately developed great love, pure faith, and joy. With pure faith, they bowed at the feet of that Dharma speaker and at the feet of that Bodhisattva-mahāsattva, and then sat down on one side. After they had sat down, that Dharma speaker explained this Samādhi to them. After hearing this Samādhi, they felt great elation, love, and pure faith. At that time, that king immediately attained this Samādhi, and among the great multitude, eighty-four thousand beings all generated the mind of unsurpassed perfect enlightenment, and his thousand sons also smoothly obtained uninterrupted eloquence. Prīti-rāja (喜王)! Just like that, many people, like Aśoka-sarva-kāma-prīti-ghoṣa-rāja (無憂普欲喜音王), rejoiced and were filled with joy, and then rose from their seats and covered that Bhikṣu Dharma speaker with the priceless two garments they had obtained. The king gave him everything he owned, and offered fearless protection, serving and attending to him until the end of his life, providing him with clothing and food according to his needs, and said: 'Bhikṣu! You should go down into the villages, towns, cities, and royal capitals, and I will be your attendant, so that beings may obtain this wisdom.' Prīti-rāja! After that king had spoken in this way, he bowed at the feet of that Dharma speaker and his retinue, and then returned to his palace. Prīti-rāja! At that time, Ananta-guṇa-ratna-ghoṣa-viśuddha-caryā-saṃcaya-dharmabhāṇaka (無邊功德寶振聲凈行聚說法者) arose from that forest king and entered the villages, towns, cities, and royal capitals, and began to preach the Dharma for the sake of beings. That king proclaimed an edict to the people, saying: 'Let no one fail to love, delight in, respect, or esteem this Bhikṣu.' The king's thousand sons followed behind that Dharma speaker, continuously protecting him for the benefit of the Dharma; and the remaining thirty thousand princes and their retinues also served that Bodhisattva-mahāsattva, helping him to resolve various issues according to his needs.

樂行故。

「喜王！如是，彼說法者為成熟眾生故，自身命量持經半劫，彼令無量眾生於三乘中皆已成熟。

「彼王及子、並眾眷屬、若彼王子給使作彼菩薩給使者，于中皆已發菩提心。彼以聞此三摩地善根前行故，皆共於八十劫中承事六十頻婆羅諸佛、世尊，諸處皆聞此三摩地，如其所欲攝取佛剎——于中或有到菩提者、或有現行菩薩行者，為成熟眾生故。

「喜王！如彼時節中有說法者名無邊功德寶振聲凈行聚，汝意疑謂：『異耶？』莫如是見。何以故？無量壽如來是彼時節中說法也。

「又，喜王！如彼時節中有王名多人無憂普欲喜音，汝謂：『異耶？』莫如是見。何以故？不動如來是也。

「又，喜王！彼時節中彼王千子，汝謂：『異耶？』莫如是見。何以故？此賢劫中菩薩摩訶薩——若於賢大劫中千佛當出是也。

「又，喜王！彼時節中彼無邊功德寶振聲凈行聚說法者所有彼三十千菩薩朋友，隨彼後後相續圍繞，汝意疑謂：『異耶？』莫如是見。何以故？彼諸菩薩摩訶薩於一劫中證覺無上正覺。

「喜王！如是，攝受正法、勤與相應，菩薩摩訶薩為無量無數眾生而作義利及速得此三摩地。

「喜王！彼故，若我現前、若我滅度，此三摩地應當受持、讀、

【現代漢語翻譯】樂行故。

『喜王（Joyful King）！確實如此，那位說法者爲了成熟眾生，以自身壽命持經半劫，他使得無量眾生在聲聞乘、緣覺乘、菩薩乘這三乘中都已成熟。』

『那位國王和王子，以及所有眷屬，還有那些王子手下作為那位菩薩侍從的人，都在其中發起了菩提心。他們因為聽聞此三摩地的善根前行，都在八十劫中承事六十頻婆羅（Vipula）諸佛、世尊，在各處都聽聞此三摩地，如他們所愿攝取佛剎——其中有些到達菩提，有些現行菩薩行，都是爲了成熟眾生。』

『喜王（Joyful King）！如那時節中有一位說法者，名叫無邊功德寶振聲凈行聚（Boundless Merit Treasure Resounding Pure Conduct Assembly），你是否懷疑：『是其他人嗎？』不要這樣認為。為什麼呢？無量壽如來（Amitayus Tathagata）就是那時節中的說法者。』

『又，喜王（Joyful King）！如那時節中有一位國王，名叫多人無憂普欲喜音（Many People Without Sorrow Universally Desiring Joyful Sound），你是否認為：『是其他人嗎？』不要這樣認為。為什麼呢？不動如來（Akshobhya Tathagata）就是他。』

『又，喜王（Joyful King）！那時節中的那位國王的千子，你是否認為：『是其他人嗎？』不要這樣認為。為什麼呢？他們就是此賢劫（Bhadrakalpa）中的菩薩摩訶薩——也就是將在賢劫中出現的千佛。』

『又，喜王（Joyful King）！那時節中那位無邊功德寶振聲凈行聚（Boundless Merit Treasure Resounding Pure Conduct Assembly）說法者的所有那三萬菩薩朋友，跟隨在他身後不斷圍繞，你是否懷疑：『是其他人嗎？』不要這樣認為。為什麼呢？那些菩薩摩訶薩將在一劫中證覺無上正覺。』

『喜王（Joyful King）！如此，攝受正法、勤奮相應，菩薩摩訶薩為無量無數眾生而作利益，並且迅速獲得此三摩地。』

『喜王（Joyful King）！因此，無論我現前住世，還是我滅度之後，此三摩地都應當受持、讀誦、'

【English Translation】 Due to joyful conduct.

'Joyful King! Indeed, that Dharma speaker, for the sake of maturing sentient beings, maintained the sutra for half a kalpa with his own lifespan, causing immeasurable sentient beings to mature in the three vehicles.'

'That king and his sons, along with all their retinues, and those servants of the princes who served that Bodhisattva, all generated the Bodhicitta within that assembly. Because of hearing the preliminary good roots of this Samadhi, they all served sixty Vipula Buddhas, World Honored Ones, for eighty kalpas, hearing this Samadhi in all places, taking hold of Buddha-fields as they wished—some attaining Bodhi within them, some presently practicing the Bodhisattva path, all for the sake of maturing sentient beings.'

'Joyful King! In that time, there was a Dharma speaker named Boundless Merit Treasure Resounding Pure Conduct Assembly. Do you doubt, 'Is it someone else?' Do not see it that way. Why? Amitayus Tathagata was the Dharma speaker in that time.'

'Also, Joyful King! In that time, there was a king named Many People Without Sorrow Universally Desiring Joyful Sound. Do you think, 'Is it someone else?' Do not see it that way. Why? Akshobhya Tathagata is he.'

'Also, Joyful King! The thousand sons of that king in that time, do you think, 'Are they someone else?' Do not see it that way. Why? They are the Bodhisattva Mahasattvas in this Bhadrakalpa—that is, the thousand Buddhas who will appear in the Bhadrakalpa.'

'Also, Joyful King! The thirty thousand Bodhisattva friends of that Dharma speaker, Boundless Merit Treasure Resounding Pure Conduct Assembly, in that time, who followed and continuously surrounded him, do you doubt, 'Are they someone else?' Do not see it that way. Why? Those Bodhisattva Mahasattvas will realize Anuttara-Samyak-Sambodhi in one kalpa.'

'Joyful King! Thus, by embracing the true Dharma and diligently engaging with it, the Bodhisattva Mahasattva creates benefit for immeasurable and countless sentient beings and quickly attains this Samadhi.'

'Joyful King! Therefore, whether I am present or after my Parinirvana, this Samadhi should be upheld, read,'

說、思惟、為他廣演，速當破摩羅軍。」

爾時，世尊欲令此義過量高出即復說此歌頌：

「于諸眾生若與樂，　　千那由多不思歲，　不得譬此福德量，　　若此心生菩提因。　所有眾生十方中，　　彼等皆成勝獨覺，　千俱致劫供養彼，　　凈心以樂常與之，　若此菩提生欲已，　　云：『我當得二足上。』　此三摩地持一頌，　　此于彼福勝有餘。　彼諸眾生得佛世，　　千俱致劫供養彼，　彼亦不得喻此福，　　若一心生勝菩提。　若於佛法守護者，　　此三摩地四句頌，　非菩提心爾許福，　　如彼守護正法者。　此世界中眾生等，　　若有化彼以菩提，　于不受道若聞已，　　不生恐怖此福勝。　若有菩薩行施與，　　如恒伽沙俱致劫，　以諸珍寶滿於剎，　　亦不聞此三摩地；　如是若有聞此定，　　四句歌頌智者持，　過多取于福德聚，　　非多億劫而施與。　若護菩提勝者可，　　此不可思無塵定，　不可以言皆具說，　　若彼有福攝取者。　于死時中見多佛，　　彼所有念未曾忘，　于中所欲行剎土，　　此三摩地應書持。　身所有樂如心樂，　　得生天上會聖者，　當生未曾得苦惱，　　三摩地王隨喜故。　千那由多所入門，　　無邊

【現代漢語翻譯】現代漢語譯本：『宣說、思惟、為他人廣泛演說，迅速就能摧破魔羅的軍隊。』

這時，世尊爲了使這個意義更加超勝高出，就再次宣說了這個偈頌：

『如果對於一切眾生給予安樂，即使經過千那由他（Nayuuta，數量單位，意為億）個不可思議的歲月，也不能比得上這種福德的量，如果心中生起菩提（Bodhi，覺悟）的因。所有十方世界中的眾生，他們全都成就殊勝的獨覺（Pratyekabuddha，不依師而自悟的聖者），用千俱致（Koti，數量單位，意為千萬）劫的時間供養他們，用清凈的心經常給予他們安樂，如果有人對菩提生起希求，說：『我應當證得二足尊（佛的尊稱）。』受持這三摩地（Samadhi，禪定）中的一句偈頌，這種福德勝過前者。那些眾生證得佛果，用千俱致劫的時間供養他們，也不能比得上這種福德，如果一心生起殊勝的菩提心。如果有人對於佛法進行守護，即使只是這三摩地中的四句偈頌，守護正法的福德勝過僅僅生起菩提心的福德。這個世界中的眾生等，如果有人引導他們發起菩提心，對於那些不接受正道的人，如果聽聞后不生恐怖，這種福德更為殊勝。如果有菩薩行佈施，如同恒河沙（Ganga sand，極大的數量）俱致劫的時間，用各種珍寶充滿佛剎（Buddha-kshetra，佛所教化的國土），也沒有聽聞此三摩地的福德；像這樣如果有人聽聞此禪定，智者受持其中的四句歌頌，所獲得的福德聚，勝過多億劫的佈施。如果守護菩提的殊勝者，這種不可思議無塵的三摩地，不可以用言語完全說盡，如果有人有福德能夠攝取它。在臨死的時候見到許多佛，他所有的念頭都未曾忘失，在其中所希望前往的剎土，應當書寫受持此三摩地。身體所感受的快樂如同心中所感受的快樂，能夠生到天上與聖者相會，將要出生時未曾得到苦惱，因為隨喜三摩地王的緣故。千那由他所入門，無邊

【English Translation】 English version: 'Speaking, contemplating, and widely expounding it to others, one will quickly destroy the army of Mara (the demon of death and desire).'

At that time, the World Honored One, desiring to make this meaning exceedingly superior and prominent, again spoke this verse:

'If one gives happiness to all beings, even for a thousand Nayutas (Nayuuta, a unit of measurement, meaning a billion) of inconceivable years, it cannot be compared to the measure of this merit, if this mind arises as the cause of Bodhi (Bodhi, enlightenment). All beings in the ten directions, they will all become supreme Pratyekabuddhas (Pratyekabuddha, a self-enlightened being who does not rely on a teacher), and for a thousand Kotis (Koti, a unit of measurement, meaning ten million) of kalpas (aeons) one offers to them, constantly giving them happiness with a pure mind, if someone arises with a desire for Bodhi, saying: 'I shall attain the Two-Footed Supreme One (an epithet for the Buddha).' Holding one verse from this Samadhi (Samadhi, meditation), this merit surpasses the former. Those beings who attain Buddhahood, and for a thousand Kotis of kalpas one offers to them, it cannot be compared to this merit, if one single-mindedly generates supreme Bodhicitta (the mind of enlightenment). If someone protects the Dharma (the teachings of the Buddha), even just these four lines of verse from this Samadhi, the merit of protecting the Dharma surpasses the merit of merely generating Bodhicitta. The beings in this world, if someone transforms them with Bodhi, for those who do not accept the path, if upon hearing this they do not generate fear, this merit is even more supreme. If a Bodhisattva (an enlightened being) practices giving, for as many Kotis of kalpas as there are sands in the Ganges (Ganga sand, an immense number), filling Buddha-ksetras (Buddha-kshetra, the land where a Buddha teaches) with various jewels, there is still no merit in hearing this Samadhi; likewise, if someone hears this Samadhi, and a wise person holds these four lines of verse, the accumulation of merit obtained surpasses giving for many billions of kalpas. If one protects the supreme Bodhi, this inconceivable, dust-free Samadhi, cannot be fully described in words, if someone has the merit to grasp it. At the time of death, seeing many Buddhas, all their thoughts will never be forgotten, and to whatever Buddha-ksetra they wish to go, they should write and hold this Samadhi. The happiness of the body is like the happiness of the mind, and one will be born in the heavens to meet the sages, and will not experience suffering at birth, because of rejoicing in the King of Samadhis. A thousand Nayutas of entrances, boundless

光明勝者許，　我已住于勝力說，　　要由此定得菩提。　如總持門得辯才，　　得三摩地如神足，　智所得者聖無流，　　若演說此三摩地。　智者所生諸剎中，　　彼當現前見諸佛、　及聞彼法並受持，　　由於此定誦習轉；　若得端正不少根、　　三十二種百福相，　眾生見已得踴躍，　　由於此定誦習轉；　智者美音悅意言，　　具六十分音岸到，　攝取佛音凈眾生，　　由聞此定贊言善；　彼當得慧而善利、　　彼亦得智而無濁，　彼又知諸眾生心，　　若持此寂三摩地；　無有一聲所入門，　　彼于其中不生辯，　于諸聲中得善巧，　　由誦無塵三摩地；　得不小心、不羞怖，　　又得歡喜生踴躍，　彼所喜樂未曾減，　　由廣說此三摩地。　我今所見如到手，　　汝等今應作正心，　汝等是子順我教，　　發行此定當令得。　此有爾許我能說，　　汝等凈心行相應，　至我今住應勤作，　　莫於後時當熱惱。」

(說諸法無邊行三摩地中攝受正法，讚歎〈先世勤相應品分〉第二竟)

觀察諸法行經授記品第三之一

爾時，喜王菩薩摩訶薩白佛言：「希有，婆伽婆！最善希有，修伽多！乃至如來，此攝受正法菩薩摩訶薩所有功德稱說讚歎。世

【現代漢語翻譯】現代漢語譯本光明勝者許，我已安住于殊勝力量的宣說中，要由此禪定獲得菩提（Buddhi，覺悟）。如能獲得總持門（Dharani-mukha，記憶和理解一切佛法的能力）而得到辯才，獲得如神足通（Rddhi-pāda，以神通到達任何地方的能力）般的三摩地（Samādhi，禪定），智者所獲得的聖潔無漏之法，如果能演說此三摩地。智者所生的各個佛土中，他們將親眼見到諸佛，並且聽聞佛法並接受奉持，由於此禪定而誦習和轉述；如果能得到端正的相貌，沒有殘缺的根器，具備三十二種大丈夫相和百種福德之相，眾生見了之後會感到歡欣鼓舞，由於此禪定而誦習和轉述；智者擁有美妙動聽的聲音，具備六十分的完美音質，能夠以佛音來攝受和凈化眾生，因為聽聞此禪定而讚歎說好；他們將獲得智慧而受益，他們也將獲得清凈無染的智慧，他們又能瞭解眾生的心念，如果能持有此寂靜的三摩地；沒有任何聲音能夠進入他的意識，他也不會在其中產生爭辯，對於各種聲音都能運用自如，由於誦持無塵的三摩地；能獲得不輕率、不羞怯的品質，又能獲得歡喜和踴躍的心情，他們所喜愛的快樂不會減少，由於廣泛宣說此三摩地。我現在所見就像在手中一樣清晰，你們現在應當端正心念，你們是我的弟子，應當聽從我的教導，發起此禪定必定能夠獲得。關於此禪定，我能說的就這麼多了，你們應當以清凈的心去實踐相應，努力達到我現在所安住的境界，不要在以後感到懊惱。」

（宣說諸法無邊行三摩地中攝受正法，讚歎〈先世勤相應品分〉第二結束）

觀察諸法行經授記品第三之一

這時，喜王菩薩摩訶薩（Hsi Wang Bodhisattva-Mahāsattva，喜王大菩薩）對佛說：「希有，婆伽婆（Bhagavān，世尊）！最善希有，修伽多（Sugata，善逝）！乃至如來（Tathāgata，如來），您對這位攝受正法的菩薩摩訶薩所有的功德都稱揚讚歎。世尊！」

【English Translation】 English version O Light, Victorious One, I dwell in the discourse of victorious power, I shall attain Bodhi (覺悟) through this Samādhi (禪定). As one obtains the Dharani-mukha (記憶和理解一切佛法的能力) gate and eloquence, obtains Samādhi like the Rddhi-pāda (以神通到達任何地方的能力), The undefiled, sacred Dharma obtained by the wise, if one expounds this Samādhi. In the Buddha-fields where the wise are born, they shall appear before all Buddhas, And hear their Dharma and uphold it, through this Samādhi recite, study, and transmit it; If one obtains a handsome appearance, complete faculties, the thirty-two major marks and hundred blessings, Sentient beings, seeing this, will rejoice, through this Samādhi recite, study, and transmit it; The wise with beautiful and pleasing speech, possessing sixty kinds of perfect sound, Able to gather and purify sentient beings with the Buddha's voice, hearing this Samādhi, they praise it as good; They shall obtain wisdom and benefit, they shall also obtain wisdom without turbidity, They shall also know the minds of all sentient beings, if they hold this tranquil Samādhi; No sound can enter their consciousness, they will not engage in disputes therein, They will be skillful in all sounds, through reciting the undefiled Samādhi; They will obtain qualities of not being careless, not being shy or fearful, and also obtain joy and elation, Their joy will never diminish, through widely expounding this Samādhi. What I see now is as clear as in my hand, you should now set your minds aright, You are my disciples, follow my teachings, initiating this Samādhi, you shall surely attain it. This is all I can say about this Samādhi, you should practice accordingly with pure minds, Strive to reach the state where I now dwell, do not feel regret later.」

(The second section, 'Praising the Diligent Practice in Past Lives,' concludes, within the discourse on the Samādhi of Boundless Conduct of All Dharmas.)

Chapter Three, Part One: The Prophecy of the Sutra on Observing the Conduct of All Dharmas

At that time, Hsi Wang Bodhisattva-Mahāsattva (喜王大菩薩) said to the Buddha: 'Rare, Bhagavān (世尊)! Most excellently rare, Sugata (善逝)! Even the Tathāgata (如來) praises and extols all the merits of this Bodhisattva-Mahāsattva who upholds the True Dharma. World Honored One!'

尊！何法具足，菩薩得此三摩地？」

佛言：「喜王！一法具足菩薩得此三摩地。何者為一？喜王！于中菩薩牢固誓願住阿耨多羅三藐三菩提中。彼所若有破壞、若對前調弄、若向他毀呰、若違諍、若瞋罵、若訶責，彼于其中無忿、無嫌、無結恨生。于上觀察自心而住：『我發菩提心時無人請我——若天、若龍、若夜叉、阿修羅、伽留茶、揵闥婆、緊那羅、摩睺羅伽及非人非非人——亦不有一世間他人請我，唯我自心思惟生阿耨多羅三藐三菩提心。然我彼心生時諸佛皆知。我今不應如此：若我為他自在所破、若他對前調弄、若瞋罵、若訶責、若輕欺、若戲學、若害言、若打欲令恐怖舍于菩提、或舍眾生，若復我作小意、或聲聞心、或獨覺心生，我則欺誑諸佛、世尊。若此心生菩提，我今須住牢禁誓願。』彼心生時終不放舍，乃至未坐菩提場。喜王！此是一法具足菩薩得此三摩地。」

爾時，世尊欲令此義過量普明即復說此歌頌：

「智者常生牢固誓，　　為求無上大菩提，　我于中間不疲乏，　　以不疲心行菩提。　若被調弄及違諍、　　瞋罵、訶責、不供養，　自心如是順安慰，　　于中無有瞋破生。『若我菩提心生時，　　非天、龍等而請我，　諸眾生中我生悲，　　生心緣于菩提故。

【現代漢語翻譯】現代漢語譯本：『尊者！具備什麼法，菩薩才能獲得這種三摩地（Samadhi，一種高度集中的冥想狀態）？』

佛說：『喜王（King Joy）！具備一種法，菩薩就能獲得這種三摩地。哪一種呢？喜王！在這種情況下，菩薩堅定地發誓要安住于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中。如果有人破壞他的誓願，或者當面調戲他，或者背後詆譭他，或者與他爭論，或者嗔罵他，或者呵斥他，他都不會因此而生起憤怒、嫌隙或怨恨。他會向上觀察自己的內心，並安住于這種觀察中：『我發菩提心（Bodhi-citta，覺悟之心）的時候，沒有人請求我——無論是天（Deva）、龍（Naga）、夜叉（Yaksa）、阿修羅（Asura）、伽留茶（Garuda）、揵闥婆（Gandharva）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）以及非人非非人——也沒有任何一個世間的人請求我，只是我自己思考而生起阿耨多羅三藐三菩提心。然而，我生起這個心的時候，諸佛都知道。我現在不應該這樣：如果我因為他人隨意破壞我的誓願，或者他人當面調戲我，或者嗔罵我，或者呵斥我，或者輕視欺騙我，或者戲弄我，或者用惡語傷害我，或者毆打我想要讓我恐懼而捨棄菩提，或者捨棄眾生，如果我生起狹隘的想法，或者生起聲聞（Sravaka）之心，或者生起獨覺（Pratyekabuddha）之心，我就是在欺騙諸佛、世尊。如果這個心是爲了菩提而生，我現在必須安住于牢固的誓願中。』他生起這個心的時候，終究不會放棄，直到坐在菩提樹下。喜王！這就是具備一種法，菩薩就能獲得這種三摩地。』

當時，世尊爲了讓這個道理更加明白，就又說了這首偈頌：

『智者常生牢固誓，　　為求無上大菩提，　我于中間不疲乏，　　以不疲心行菩提。　若被調弄及違諍、　　瞋罵、訶責、不供養，　自心如是順安慰，　　于中無有瞋破生。『若我菩提心生時，　　非天、龍等而請我，　諸眾生中我生悲，　　生心緣于菩提故。

【English Translation】 English version: 『Venerable! What qualities must a Bodhisattva possess to attain this Samadhi (Samadhi, a state of highly concentrated meditation)?』

The Buddha said: 『King Joy! A Bodhisattva attains this Samadhi by possessing one quality. Which one? King Joy! In this case, the Bodhisattva firmly vows to abide in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). If someone violates their vow, or teases them in person, or slanders them behind their back, or argues with them, or scolds them, or rebukes them, they will not give rise to anger, resentment, or hatred. They will look inward at their own mind and abide in this observation: 『When I generated the Bodhi-citta (Bodhi-citta, the mind of enlightenment), no one asked me—neither Devas (Deva), Nagas (Naga), Yakshas (Yaksa), Asuras (Asura), Garudas (Garuda), Gandharvas (Gandharva), Kinnaras (Kinnara), Mahoragas (Mahoraga), nor non-humans or non-non-humans—nor did any other person in the world ask me; it was only I who thought and generated the mind of Anuttara-samyak-sambodhi. However, when I generated this mind, all the Buddhas knew. I should not be like this now: if my vow is arbitrarily violated by others, or others tease me in person, or scold me, or rebuke me, or despise and deceive me, or mock me, or harm me with evil words, or beat me wanting to frighten me into abandoning Bodhi, or abandoning sentient beings, if I generate narrow-minded thoughts, or generate the mind of a Sravaka (Sravaka), or generate the mind of a Pratyekabuddha (Pratyekabuddha), I am deceiving all the Buddhas, the World Honored Ones. If this mind is generated for Bodhi, I must now abide in a firm vow.』 When they generate this mind, they will never abandon it until they sit under the Bodhi tree. King Joy! This is how a Bodhisattva attains this Samadhi by possessing one quality.』

At that time, the World Honored One, in order to make this principle even clearer, spoke this verse again:

『The wise always generate firm vows,　　To seek unsurpassed great Bodhi, 　I will not be weary in the middle,　　With an unwearied mind, I practice Bodhi. 　If teased and argued with,　　Scolded, rebuked, and not offered to, 　The mind thus soothes and comforts itself,　　In it, no anger or breakage arises. 『When my Bodhi mind arose,　　No Devas, Nagas, etc., asked me, 　Among all beings, I generate compassion,　　Generating the mind for the sake of Bodhi.』

若復我今作小意，　　我則欺誑諸世尊，　我當牢進不作疲，　　守護誓願而作佛。』　如是行者大名稱，　　此三摩地有現前，　根本住立菩提心，　　行法菩提不難得。

「喜王！又別二法具足，菩薩得此三摩地。何者為二？如言如作、諸白法行取而不厭。

「喜王！于中何者如言如作？此菩薩聞有菩薩行、聞有佛法普滿，彼則取此而作：『我亦行此。』菩薩行已，因此當覺無上佛法。彼如所言即取而作，如行成就、所行清凈，此是如言如作。

「云何諸善行中不厭？此菩薩作是念：『遍智無量，如是，眾生無量。我作義利，彼不可以少善根少行，于無量遍智而得普滿、為無量眾生而作義利。』彼若發起如是善時，彼諸無量回向而以迴向，當如大海，求聞不厭。

「喜王！此是二法具足菩薩得此三摩地。」

于中又說此言：

「如言即如作，　　彼無不如言，　彼亦不言說，　　若有別異此。　彼菩薩者如言說，　　如是相行聞已行，　智者如說即如作，　　彼得此定佛功德。　不厭足白法，　　彼等無有厭，　彼無量菩提、　　無量功德性。　又不厭足於白法，　　意常不足猶如海，　無量無邊眾生界，　　不可小意而厭足。　如所言說即如作，

【現代漢語翻譯】現代漢語譯本『如果我現在產生懈怠的想法，我就欺騙了所有的佛。我應當堅定精進，不生疲倦，守護我的誓願而成佛。』像這樣修行的人，名聲遠揚，這種三摩地（Samadhi，禪定）會自然顯現。根本在於樹立菩提心（Bodhi-citta，覺悟之心），修行佛法，證得菩提（Bodhi，覺悟）並不困難。

喜王（King Joy）！還有另外兩種法，如果菩薩（Bodhisattva，立志成佛的修行者）具備，就能獲得這種三摩地。是哪兩種呢？就是言行一致，以及對於各種善法的修行永不厭倦。

喜王！其中什麼是言行一致呢？這位菩薩聽到有菩薩的修行，聽到有佛法普滿一切，他就會接受這些並實踐：『我也要這樣修行。』菩薩通過修行，因此能夠覺悟無上的佛法。他像所說的那樣立即行動，修行圓滿，所行清凈，這就是言行一致。

什麼是對於各種善行不厭倦呢？這位菩薩這樣想：『遍智（Omniscience，無所不知的智慧）是無量的，同樣，眾生也是無量的。我所做的利益，不能僅僅依靠少量的善根和修行，才能在無量的遍智中得到圓滿，才能為無量的眾生帶來利益。』他如果發起這樣的善念，他所做的各種無量回向，就像大海一樣，求法聞法永不厭倦。

喜王！這就是具備這兩種法，菩薩就能獲得這種三摩地。

其中又說了這些話：

『所說即所做，他沒有不兌現的承諾，他也不會輕易承諾，如果言行不一。這位菩薩言行一致，聽到這樣的修行就去實踐，智者所說即所做，他能獲得這種禪定和佛的功德。對於善法永不厭足，他們永遠不會感到厭倦，他們擁有無量的菩提，無量的功德。又不厭倦于善法，心意永遠不會滿足，就像大海一樣，無量無邊的眾生界，不能因為小小的成就而感到滿足。如所言說即如作，'

【English Translation】 English version 'If I now generate a small thought of laziness, I would be deceiving all the Buddhas. I shall firmly advance without fatigue, guarding my vows and becoming a Buddha.' Such a practitioner, with great renown, will have this Samadhi (concentration) manifest before them. The foundation lies in establishing Bodhi-citta (the mind of enlightenment), practicing the Dharma, and attaining Bodhi (enlightenment) is not difficult.

King Joy! Furthermore, there are two other qualities that, when possessed by a Bodhisattva (a being who aspires to become a Buddha), enable them to attain this Samadhi. What are the two? They are acting as one speaks, and engaging in all virtuous practices without weariness.

King Joy! Among these, what does it mean to act as one speaks? This Bodhisattva hears of the practices of Bodhisattvas, hears of the Dharma pervading all things, and they accept this and act upon it: 'I too shall practice in this way.' Through this practice, the Bodhisattva will awaken to the unsurpassed Buddha Dharma. They act immediately as they have spoken, their practice is complete, and their conduct is pure. This is acting as one speaks.

What does it mean to be unwearied in all virtuous practices? This Bodhisattva thinks: 'Omniscience (all-knowing wisdom) is immeasurable, and likewise, beings are immeasurable. The benefit I provide cannot rely solely on a small amount of merit and practice to achieve completeness in immeasurable Omniscience and to benefit immeasurable beings.' If they generate such a virtuous thought, all the immeasurable dedications they make are like the ocean, seeking and hearing the Dharma without weariness.

King Joy! These are the two qualities that, when possessed by a Bodhisattva, enable them to attain this Samadhi.

Furthermore, it is said:

'As one speaks, so one acts, they have no unfulfilled promises, nor do they make promises lightly, if there is a difference between words and deeds. This Bodhisattva acts as they speak, hearing of such practices and then practicing them, the wise act as they speak, they attain this Samadhi and the merits of the Buddha. Never weary of virtuous practices, they are never weary, they possess immeasurable Bodhi, immeasurable qualities. Nor are they weary of virtuous practices, their mind is never satisfied, like the ocean, the immeasurable and boundless realm of beings, cannot be satisfied by small achievements. As one speaks, so one acts,'

又不厭法於法求，　於此二法順學時，　　彼得此定佛功德。

「喜王！又別三法具足，菩薩得此三摩地。何者為三？此菩薩三種禁戒成就，何者為三？彼謂身、語、意戒；又無三種煩惱燒熱，何者為三？彼謂貪慾燒熱、瞋惡燒熱、愚癡燒熱；及三界中不依而行梵行。此三法具足，菩薩得此三摩地。」

于中又說此言：

「禁閉三種處，　　身、語及意等、　已寂三煩惱、　　不依三界中。

「禁閉身、語及意等、　　三種煩惱意復寂、　及三界中不作依，　　彼故速得三摩地。

「喜王！又別四法具足，菩薩得此三摩地。何者為四？彼謂知因生法。知彼因已及知因生法已，即舍其因及不著因生法。彼如是知具足，菩薩不見有一法非因生者，彼如是念：『若彼法因緣生者，彼空本性不生。』又彼如是智具足已，不起無明，令滅無明故為眾生說法；不起諸行，令知諸行故為眾生說法，如是，乃至不起老、死，令超老、死故為眾生說法。喜王！此四法具足菩薩得此三摩地。」

于中又說此言：

「既知于因緣，　　亦知因生者，　彼則無有見，　　如斷及以常；　及因亦普知，　　若相、若自體，　若法屬於因，　　于中智不著；　因緣所生者，　　若有實是空，　

【現代漢語翻譯】現代漢語譯本又不厭倦于從法中尋求佛法，當依順這兩種佛法修學時，他便能獲得這種禪定和佛的功德。

『喜王（Ratnakumara，菩薩名）！還有另外三種條件具足，菩薩才能獲得這種三摩地（Samadhi，禪定）。哪三種呢？這位菩薩成就三種禁戒，哪三種呢？就是身戒、語戒和意戒；又沒有三種煩惱的燒灼，哪三種呢？就是貪慾的燒灼、瞋恚的燒灼和愚癡的燒灼；以及在三界（Trailokya，欲界、色界、無色界）中不依賴任何事物而修行梵行（Brahmacarya，清凈的行為）。這三種條件具足，菩薩就能獲得這種三摩地。』

其中又說了這些話：

『禁閉三種處所，身、語和意等，已經寂滅三種煩惱，不依賴三界之中。

禁閉身、語和意等，三種煩惱意念寂滅，以及在三界中不執著，因此他迅速獲得三摩地。

『喜王！還有另外四種條件具足，菩薩才能獲得這種三摩地。哪四種呢？就是了知因緣生法。知曉了那些因緣，並且知曉了因緣所生之法后，就捨棄那些因緣，並且不執著于因緣所生之法。他像這樣具足了知見，菩薩就看不到有任何一種法不是因緣所生的，他這樣想：『如果那些法是由因緣而生的，那麼它們的空性本質就是不生的。』而且他像這樣具足了智慧后，就不生起無明（Avidya，對事物真相的迷惑），爲了滅除無明而為眾生說法；不生起諸行（Samskara，意志行為），爲了讓眾生了知諸行而為眾生說法，像這樣，乃至不生起老死（Jara-marana，衰老和死亡），爲了讓眾生超越老死而為眾生說法。喜王！這四種條件具足，菩薩就能獲得這種三摩地。』

其中又說了這些話：

『既然知道了因緣，也知道了因緣所生之法，他就不會有斷見和常見；以及對因緣也普遍知曉，無論是相狀還是自體，如果法屬於因緣，他的智慧就不會執著于其中；因緣所生之法，如果存在，其實是空性的，』

【English Translation】 English version Moreover, not being weary of seeking the Dharma within the Dharma, When diligently studying these two Dharmas, one attains this Samadhi (meditative state) and the merits of the Buddha.

'O Ratnakumara (Joyful Prince, a Bodhisattva's name)! Furthermore, possessing three distinct qualities, a Bodhisattva attains this Samadhi. What are the three? This Bodhisattva perfects three kinds of precepts. What are the three? They are the precepts of body, speech, and mind; also, being free from the burning heat of three afflictions. What are the three? They are the burning heat of greed, the burning heat of hatred, and the burning heat of delusion; and practicing pure conduct (Brahmacarya) in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) without reliance. Possessing these three qualities, a Bodhisattva attains this Samadhi.'

Within this, it is also said:

'Restraining the three places, body, speech, and mind, etc., Having pacified the three afflictions, not relying on the three realms.'

'Restraining body, speech, and mind, etc., the mind is pacified from the three afflictions, And not relying on the three realms, therefore, one quickly attains Samadhi.'

'O Ratnakumara! Furthermore, possessing four distinct qualities, a Bodhisattva attains this Samadhi. What are the four? They are knowing the Dharma born from causes. Having known those causes and having known the Dharma born from causes, one abandons those causes and does not cling to the Dharma born from causes. Having such complete knowledge, a Bodhisattva does not see any Dharma that is not born from causes. He thinks thus: 'If those Dharmas are born from causes and conditions, then their empty nature is unborn.' Moreover, having such complete wisdom, he does not arise ignorance (Avidya, delusion about the true nature of things), and teaches the Dharma to beings to extinguish ignorance; he does not arise volitional actions (Samskara, mental formations), and teaches the Dharma to beings to make them understand volitional actions, and so on, until he does not arise old age and death (Jara-marana, aging and death), and teaches the Dharma to beings to transcend old age and death. O Ratnakumara! Possessing these four qualities, a Bodhisattva attains this Samadhi.'

Within this, it is also said:

'Having known the causes and conditions, and also knowing what is born from causes, He then has no view of annihilation or permanence; And also universally knows the causes, whether they are characteristics or self-nature, If a Dharma belongs to causes, his wisdom does not cling to it; What is born from causes and conditions, if it exists, is actually empty,'

于中若智轉，　　彼得三摩地；　普知無明已，　　諸行則不生，　如知亦如說，　　利益眾生故。　若有此四法，　　菩薩諸勝者，　彼不難得此，　　佛贊三摩地。

「喜王！又別五法具足，菩薩得此三摩地。何者為五？喜王！彼謂菩薩知作、知合、知門、知行、知道。

「于中何者是作？所言作者，若於諸眾生中等心、舍種種想、諸眾生中以一味慈，此名為作。

「于中何者是合？若知身中報熟，所作善業迴向菩提，于中不觸，此名為合。

「于中何者是門？所言門者，空門及甘露門(依梵本名云不死，昔來義名甘露)，于中亦不由他，此名為門。

「于中何者是行？彼謂空行、獨行、如行、諸法本性普凈之行，此名為行。

「于中何者是道？所謂離於我作及我所作，聖正見者，此名為道。

「喜王！此五法具足菩薩得此三摩地。」

于中又說此言：

「等心眾生中，　　彼等作如是，　亦信業報熟，　　則合此無上。

「非道小法普離已，　　求于善法不休廢，　皆以迴向于菩提，　　而於菩提無所觸。

「知于解脫門，　　謂空及無相，　亦不作于愿，　　此是無上門。

「于諸法中有善巧，　　于諸法中常不依，　獨自合於

【現代漢語翻譯】現代漢語譯本如果能在此之中運用智慧轉化，就能獲得彼得三摩地（一種禪定境界）；普遍了知無明（ignorance）的本質后，諸行（karma formations）便不再產生，如實知曉並如實宣說，是爲了利益一切眾生。如果具備這四種法，菩薩（Bodhisattva）這些殊勝者，他們不難獲得這種佛陀讚歎的三摩地（samadhi）。

『喜王（King Joyful）！還有另外五種法具足，菩薩（Bodhisattva）可以獲得這種三摩地（samadhi）。哪五種呢？喜王（King Joyful）！他們是指菩薩（Bodhisattva）知作、知合、知門、知行、知道。』

『其中什麼是作？所說的作，是指對於一切眾生，以平等心對待，捨棄種種分別之想，以純一的慈悲對待一切眾生，這叫做作。』

『其中什麼是合？如果知道自身中的業報成熟，將所作的善業迴向菩提（Bodhi），於此過程中不執著，這叫做合。』

『其中什麼是門？所說的門，是指空門（emptiness）以及甘露門（nectar gate，依梵文版本，意為不死，古譯為甘露），於此過程中不依賴他人，這叫做門。』

『其中什麼是行？他們是指空行（practice of emptiness）、獨行（solitary practice）、如行（practice of suchness）、諸法本性普凈之行（practice of the inherently pure nature of all dharmas），這叫做行。』

『其中什麼是道？所謂道，是指遠離我作以及我所作，具有聖正見者，這叫做道。』

『喜王（King Joyful）！這五種法具足，菩薩（Bodhisattva）就能獲得這種三摩地（samadhi）。』

其中又說了這些話：

『以平等心對待眾生，他們這樣行作，也相信業報成熟，就能契合這無上之境。

『普遍遠離非正道的細小之法，尋求善法永不懈怠，都將功德迴向于菩提（Bodhi），卻對菩提（Bodhi）毫無執著。

『了知解脫之門，即空（emptiness）與無相（lack of characteristics），也不再有所求，這就是無上之門。

『對於諸法具有善巧，對於諸法常常不依賴，獨自契合于…'

【English Translation】 English version If wisdom is transformed within this, then that Peter Samadhi (a state of meditative absorption) is attained; Having universally known the nature of ignorance (Avidya), the formations (Samskaras) then do not arise, Knowing as it is and speaking as it is, is for the benefit of all sentient beings. If one possesses these four dharmas, then Bodhisattvas (Bodhisattva), those victors, It is not difficult for them to attain this Samadhi (Samadhi) praised by the Buddha.

『King Joyful! Furthermore, with five dharmas complete, a Bodhisattva (Bodhisattva) attains this Samadhi (Samadhi). What are the five? King Joyful! They refer to a Bodhisattva (Bodhisattva) knowing action, knowing union, knowing the gate, knowing practice, and knowing the path.』

『Among these, what is action? What is meant by action is, with regard to all sentient beings, treating them with equanimity, abandoning various thoughts of discrimination, and treating all sentient beings with a singular taste of loving-kindness; this is called action.』

『Among these, what is union? If one knows that the karmic retribution in the body is ripe, and dedicates the good deeds performed towards Bodhi (Enlightenment), without clinging to it, this is called union.』

『Among these, what is the gate? What is meant by the gate is the gate of emptiness (Sunyata) and the gate of nectar (Amrita, according to the Sanskrit version, meaning immortality, traditionally translated as nectar); in this process, one does not rely on others; this is called the gate.』

『Among these, what is practice? They refer to the practice of emptiness (Sunyata), solitary practice, the practice of suchness (Tathata), the practice of the inherently pure nature of all dharmas; this is called practice.』

『Among these, what is the path? What is meant by the path is being apart from 'I act' and 'what I act', and those who have the noble right view; this is called the path.』

『King Joyful! With these five dharmas complete, a Bodhisattva (Bodhisattva) attains this Samadhi (Samadhi).』

Among them, these words are also spoken:

『With equanimity towards sentient beings, they act in this way, And also believe in the ripening of karmic retribution, then they unite with this unsurpassed state.

『Having universally abandoned the small dharmas of the wrong path, seeking good dharmas without ceasing, All are dedicated towards Bodhi (Enlightenment), yet without clinging to Bodhi (Enlightenment).

『Knowing the gate of liberation, namely emptiness (Sunyata) and signlessness (Animitta), And also not making vows, this is the unsurpassed gate.

『Having skillfulness in all dharmas, constantly not relying on all dharmas, solitarily uniting with...』

無生境，　　我及我所彼不生。　智者所作、合與行、　　及道四中恒住者，　是合菩提不難得，　　況復此寂三摩地！

「喜王！又別六法具足，菩薩得此三摩地。何者為六？彼謂知眼及知眼自性，彼知眼已及知眼自性已，于意喜色、不意喜色中無有著礙，到于等量，此色眼根不燒；如是，知耳、鼻、舌、身、意及知意自性，彼知意已知意自性已，于意喜法、不意喜法中無有著礙，到于等量，此法意根不燒。喜王！此六法具足菩薩得此三摩地。」

于中又說此言：

「知于眼自性，　　非自性自性，　彼不礙色中，　　若空、若不凈，　色中到等量，　　彼無有欲染，　知本性體已，　　彼無有燒然；　如是，耳、鼻所、　　舌、身及以意，　知彼自性已，　　諸法中不著。　禁六境界中，　　令不走于外，　自性智成具，　　非欲、非離欲。　如是智等最，　　是菩薩勝者，　彼不難得此，　　佛贊三摩地。

「喜王！又別七法具足，菩薩得此三摩地。何者為七？彼謂不諂故、純直故、欲法故、求法故、觀察法故、開法故、行法故。喜王！此七法具足，菩薩得此三摩地。」

于中又說此言：

「無有諂曲恒時直，　　及無異言、意無異，　如意所念如言說

【現代漢語翻譯】現代漢語譯本無生之境，我及我所執著之物皆不生起。智者所行，與四種修行（合：四念住，行：八正道）相應，常住其中，如此與菩提相應的修行不難獲得，更何況這寂靜的三摩地！

『喜王（Ratnakara，菩薩名）！還有另外六種法圓滿具足，菩薩就能獲得這種三摩地。哪六種呢？就是知曉眼根以及知曉眼根的自性，知曉眼根之後又知曉眼根的自性，對於適意的色和不適意的色，心中沒有執著和障礙，達到平等對待，這樣色和眼根就不會被煩惱所燒。同樣，知曉耳、鼻、舌、身、意以及知曉意根的自性，知曉意根之後又知曉意根的自性，對於適意的法和不適意的法，心中沒有執著和障礙，達到平等對待，這樣法和意根就不會被煩惱所燒。喜王！這六種法圓滿具足，菩薩就能獲得這種三摩地。』

其中又說了這些話：

『知曉眼根的自性，並非將非自性視為自性，這樣就不會被色所障礙，無論是空性還是不凈，對於色達到平等對待，心中沒有貪慾的污染，知曉其本性之後，就不會被煩惱所燒燃；同樣，對於耳、鼻、舌、身以及意，知曉它們的自性之後，對於諸法就不會執著。禁止六種境界，不讓它們向外馳騁，自性之智圓滿具足，既不貪著慾望，也不厭離慾望。像這樣智慧等等最為殊勝，是菩薩中的勝者，他們不難獲得這種，佛所讚歎的三摩地。

『喜王（Ratnakara，菩薩名）！還有另外七種法圓滿具足，菩薩就能獲得這種三摩地。哪七種呢？就是不諂媚，純真正直，希求佛法，尋求佛法，觀察佛法，開解佛法，實踐佛法。喜王！這七種法圓滿具足，菩薩就能獲得這種三摩地。』

其中又說了這些話：

『沒有諂媚，恒常正直，沒有虛偽之言，心意一致，心中所想的如同口中所說，

【English Translation】 English version In the realm of non-origination, neither I nor what I consider mine arises. The wise, acting in accordance with, abiding constantly in the union with practice (union: four foundations of mindfulness, practice: eightfold path), Such practice corresponding to Bodhi is not difficult to attain, let alone this tranquil Samadhi!

'Ratnakara (name of a Bodhisattva), furthermore, with six other qualities complete, a Bodhisattva attains this Samadhi. What are the six? They are knowing the eye and knowing the nature of the eye. Having known the eye and having known the nature of the eye, in agreeable sights and disagreeable sights, there is no attachment or hindrance in the mind, reaching equanimity, thus the eye faculty is not burned by afflictions. Likewise, knowing the ear, nose, tongue, body, mind, and knowing the nature of the mind, having known the mind and having known the nature of the mind, in agreeable dharmas and disagreeable dharmas, there is no attachment or hindrance in the mind, reaching equanimity, thus the mind faculty is not burned by afflictions. Ratnakara, with these six qualities complete, a Bodhisattva attains this Samadhi.'

Within this, these words are also spoken:

'Knowing the nature of the eye, not considering non-nature as nature, Thus one is not hindered by sights, whether emptiness or impurity, Reaching equanimity in sights, in the mind there is no defilement of desire, Having known its inherent nature, one is not burned by afflictions; Likewise, for ear, nose, tongue, body, and mind, Having known their nature, one is not attached to dharmas. Restraining the six realms, not letting them wander outward, The wisdom of self-nature is fully complete, neither attached to desire nor averse to desire. Thus, wisdom and so on are most excellent, they are the victors among Bodhisattvas, They do not find it difficult to attain this Samadhi, praised by the Buddha.'

'Ratnakara (name of a Bodhisattva), furthermore, with seven other qualities complete, a Bodhisattva attains this Samadhi. What are the seven? They are being without flattery, being purely upright, desiring the Dharma, seeking the Dharma, observing the Dharma, understanding the Dharma, practicing the Dharma. Ratnakara, with these seven qualities complete, a Bodhisattva attains this Samadhi.'

Within this, these words are also spoken:

'Without flattery, constantly upright, without false words, with mind and intention aligned, What is thought in the mind is as spoken in words,

，　　智者自樂復與他。　順法行法而住中，　　未曾以聲為最勝，　如是勤合則得定，　　疾觸無上大菩提。　彼有欲法大名稱，　　求聞未曾有厭足，　如聞正念而觀察，　　彼還廣說為多人。

「喜王！又別八法具足，菩薩得此三摩地。何者為八？彼謂戒聚普凈故、諸愛著遠離故、常出家心故、樂住寂靜處故、不用諸利養故、不惜身心故、高大信解故、于愛不愛等心故。喜王！此八法具足，菩薩得此三摩地。」

于中又說此言：

「普凈于戒聚，　　善凈中住止，　已離諸愛著，　　勝教中出家。　善逝教比丘，　　應舍于利養，　而求住此寂，　　此定最難見。　若念修此最上行，　　愛、不愛中無有別，　攝取八法而轉行，　　彼得此上三摩地。

「喜王！又別九法具足，菩薩得此三摩地。何者為九？喜王！彼謂此菩薩舍九瞋事、超九眾生住處、成就九次第定、過八邪倒、入八正中、離八不閑、證八解脫、知七識住、修七覺分。喜王！此九法具足，菩薩得此三摩地。」

于中又說此言：

「眾生九住處，　　于中眾生依，　斷離諸見故，　　彼無有依問。　斷離八不閑、　　已觸八解脫、　於七識住處，　　以正念普知。　智者修念七覺分，　　

【現代漢語翻譯】現代漢語譯本：　　智者自得其樂，也使他人快樂。　　遵循佛法，依法而住，不以聲音為最重要。　　如此精勤努力，就能入定，迅速證得無上大菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。　　他們渴望佛法，名聲遠揚，求法聞法永不滿足。　　如理聽聞，以正念觀察，再為眾人廣為宣說。

『喜王（King Joy）！還有另外八法具足，菩薩（Bodhisattva）才能獲得這種三摩地（Samādhi，禪定）。是哪八法呢？他們是指戒律清凈圓滿，遠離各種貪愛執著，常懷出家之心，樂於住在寂靜之處，不追求各種利養，不吝惜身心，具有崇高而廣大的信解，對於喜愛和不喜愛的事物都能平等對待。喜王！這八法具足，菩薩才能獲得這種三摩地。』

其中又說了這些話：

『戒律清凈圓滿，　　安住于清凈之中，　　已經遠離各種貪愛執著，　　在殊勝的教法中出家。　　善逝（Sugata，如來）教導比丘（Bhikkhu，出家男眾），　　應當捨棄利養，　　而尋求安住于寂靜之處，　　這種禪定最難得見。　　如果憶念修習這種最上之行，　　對於喜愛和不喜愛的事物沒有分別，　　攝取這八法而修行，　　他們就能獲得這種殊勝的三摩地。』

『喜王！還有另外九法具足，菩薩才能獲得這種三摩地。是哪九法呢？喜王！他們是指這位菩薩捨棄九種嗔恚之事，超越九種眾生住處，成就九次第定，超越八種邪見顛倒，進入八種正道之中，遠離八種沒有空閑修行的狀態，證得八種解脫，了知七種識住，修習七覺支。喜王！這九法具足，菩薩才能獲得這種三摩地。』

其中又說了這些話：

『眾生有九種住處，　　眾生依止於其中，　　斷離各種見解的緣故，　　他們沒有依賴和疑問。　　斷離八種沒有空閑修行的狀態，　　已經證得八種解脫，　　對於七種識住之處，　　以正念普遍了知。　　智者修習正念七覺支，

【English Translation】 English version: The wise find joy for themselves and bring joy to others. Living in accordance with the Dharma (law), abiding by the law, not considering sound as the most important. Thus diligently striving, one attains Samādhi (concentration), quickly touching the unsurpassed Anuttarā-samyak-saṃbodhi (supreme complete enlightenment). They desire the Dharma, their reputation spreads far, seeking and hearing the Dharma without ever being satisfied. Hearing correctly, observing with right mindfulness, then widely proclaiming it for many.

'King Joy! Furthermore, possessing eight other qualities, a Bodhisattva (enlightenment being) attains this Samādhi. What are the eight? They are: complete purity of the precepts, being far from all attachments, constantly having the mind of renunciation, delighting in dwelling in quiet places, not seeking various gains, not being stingy with body and mind, having lofty and vast faith and understanding, and having equanimity towards what is liked and disliked. King Joy! Possessing these eight qualities, a Bodhisattva attains this Samādhi.'

Within this, it is also said:

'Completely pure in precepts, Abiding in purity, Having abandoned all attachments, Renouncing in the supreme teaching. The Sugata (Tathagata, the Well-Gone One) teaches the Bhikkhu (monk), One should abandon gains, And seek to dwell in this quiet place, This Samādhi is most difficult to see. If one remembers and cultivates this supreme practice, There is no distinction between what is liked and disliked, Taking up these eight qualities and practicing, They will attain this supreme Samādhi.'

'King Joy! Furthermore, possessing nine other qualities, a Bodhisattva attains this Samādhi. What are the nine? King Joy! They are: this Bodhisattva abandoning nine causes of anger, transcending the nine abodes of beings, accomplishing the nine successive concentrations, transcending the eight perverted views, entering into the eight right paths, being free from the eight unfree states, realizing the eight liberations, knowing the seven abodes of consciousness, and cultivating the seven factors of enlightenment. King Joy! Possessing these nine qualities, a Bodhisattva attains this Samādhi.'

Within this, it is also said:

'Beings have nine abodes, Beings rely on them, Because of abandoning all views, They have no reliance or questions. Abandoning the eight unfree states, Having realized the eight liberations, Regarding the seven abodes of consciousness, Knowing them universally with right mindfulness. The wise cultivate the seven factors of enlightenment with mindfulness,

斷諸分別拔煩惱，　如是勤合則得定、　　亦復疾觸勝菩提。

「喜王！又別十法具足，菩薩得此三摩地。何者為十？彼謂舍諸所有故、堪忍純直攝取無量流轉故、滿足出世智故、不得諸眾生而大慈故、持諸所聞以多聞故、超諸施設而大悲故、不用諸樂方便善巧故、普念諸佛故、此十善業道乃至夢中亦不忘失故、說法依菩提心不羨異乘故。喜王！此十法具足，菩薩得此三摩地。」

于中又說此言：

「舍諸所有而歡喜，　　亦有忍語純直心，　俱致劫行無有乏，　　彼速得此三摩地；　有智慧者無煩惱、　　有慈心者無希求，　攝受諸聞不忘失，　　彼得此寂三摩地；　悲諸眾生不戲論，　　諸巧方便不受樂，　普念諸佛正念者，　　彼得此寂三摩地；　護諸十善皆清凈，　　乃至夢中不曾失，　心念到于菩提行，　　未曾羨慕小乘中。　若有如此法最勝，　　于諸佛法不難得，　速得破壞魔羅眾，　　當觸最勝凈菩提。」

又，此法本世尊說時，七十千眾生遠塵離垢法中法眼清凈；七千眾生皆發無上正覺之心，皆與不退轉記；三十千菩薩無生法中得忍，彼於後時欲護法城；無量眾生善根成就。此三千大千世界六種震動，大光遍世，三惡寂止，諸眾生前皆見如來。

【現代漢語翻譯】現代漢語譯本斷除一切分別念，拔除所有煩惱，如此精勤修習，就能獲得禪定，並且迅速證悟殊勝的菩提（Bodhi，覺悟）。

『喜王（King of Joy）！還有另外十種圓滿具足的法，菩薩（Bodhisattva，有情覺）因此能獲得這種三摩地（Samadhi，禪定）。哪十種呢？那就是：因為捨棄一切所有而歡喜；能夠忍受，心懷純真正直，攝取無量眾生的流轉；滿足於出世間的智慧；不執著于眾生而生起大慈悲心；受持所聽聞的佛法，從而廣聞博學；超越一切施設概念，而生起大悲心；不追求各種享樂，善用方便法門；普遍憶念諸佛；這十種善業道，乃至在夢中也不忘失；說法時依菩提心（Bodhi-citta，覺悟之心），不羨慕其他的乘法。喜王！這十種法圓滿具足，菩薩就能獲得這種三摩地。』

其中又說了這些偈頌：

『捨棄一切所有而心生歡喜，也有忍辱之語和純真正直之心，縱然經歷無數劫的修行也毫不懈怠，他們迅速就能獲得這種三摩地；有智慧的人沒有煩惱，有慈悲心的人沒有希求，攝受所聽聞的佛法而不忘失，他們能獲得這種寂靜的三摩地；悲憫一切眾生而不作無意義的戲論，對於各種巧妙的方便法門不貪圖享樂，普遍憶念諸佛，具有正念的人，他們能獲得這種寂靜的三摩地；守護十善業道，保持清凈，乃至在夢中也不曾忘失，心中念念不忘趨向菩提的修行，從不羨慕小乘的法門。如果有人具備如此殊勝的法，對於諸佛的法就不會難以獲得，迅速就能摧毀魔羅（Mara，惡魔）的軍隊，終將證悟最殊勝清凈的菩提。』

此外，世尊（Bhagavan，佛）宣說此法本時，七十千眾生遠離塵垢，在佛法中獲得清凈的法眼；七千眾生都發起了無上正等正覺之心，都被授記為不會退轉；三萬菩薩在無生法中獲得安忍，他們將在未來護持佛法之城；無量眾生的善根得以成就。此時，此三千大千世界發生六種震動，大光明遍照世間，三惡道止息，所有眾生都見到了如來（Tathagata，佛）。

【English Translation】 English version Cutting off all discriminations, uprooting afflictions, Thus diligently striving, one attains Samadhi (meditative absorption), And swiftly touches the supreme Bodhi (enlightenment).

『King of Joy! Furthermore, possessing ten complete qualities, a Bodhisattva (being striving for enlightenment) attains this Samadhi (meditative state). What are the ten? They are: rejoicing in relinquishing all possessions; being patient and upright, embracing the boundless cycle of existence; fulfilling transcendent wisdom; having great compassion without attachment to beings; upholding all that is heard through vast learning; transcending all conceptual constructs with great compassion; not indulging in pleasures, being skillful in means; universally contemplating all Buddhas; not forgetting these ten virtuous paths even in dreams; teaching the Dharma (teachings) based on Bodhi-citta (mind of enlightenment), without envying other vehicles. King of Joy! Possessing these ten complete qualities, a Bodhisattva attains this Samadhi.』

Furthermore, it is said in this:

『Relinquishing all possessions with joy, Also having patient speech and an upright mind, Performing practices for countless eons without deficiency, They swiftly attain this Samadhi; Those with wisdom, free from afflictions, Those with compassion, free from desires, Embracing all that is heard, without forgetting, They attain this tranquil Samadhi; Having compassion for all beings, without idle talk, Not indulging in pleasures with skillful means, Universally contemplating all Buddhas, those with right mindfulness, They attain this tranquil Samadhi; Protecting all ten virtues, maintaining purity, Not even losing them in dreams, With mind focused on the practice of Bodhi, Never envying the Small Vehicle. If one possesses such supreme qualities, Attaining the Buddhas' Dharma is not difficult, Swiftly destroying the hosts of Mara (demon), One will touch the supreme, pure Bodhi.』

Moreover, when the Bhagavan (the Blessed One, Buddha) spoke this Dharma, seventy thousand beings were purified of dust and defilement, and their Dharma eyes were cleansed; seven thousand beings all generated the mind of unsurpassed, perfect enlightenment, and were all given predictions of non-retrogression; thirty thousand Bodhisattvas attained forbearance in the unoriginated Dharma, and they will protect the city of Dharma in the future; countless beings accomplished roots of virtue. This great trichiliocosm shook in six ways, great light pervaded the world, the three evil paths ceased, and all beings saw the Tathagata (the thus-gone one, Buddha) before them.

世尊從身復放光明，以此光故，無量無數世界大光遍滿。彼等眾生光到身已，彼皆于佛隨順正念，與樂相應，去離熱惱。

彼世尊光於十方中無邊珍寶莊嚴——非一百千種色——俱致那由多百千葉蓮華出生諸處，蓮華中有似世尊奢迦牟尼如來像。然彼似如來像彼蓮華中端坐顯現，彼諸處蓮華中蓮華臺上有似喜王菩薩摩訶薩，右膝住于蓮華臺已亦如是問此三摩地，彼諸如來亦如是廣說此三摩地，一一如來覺悟成熟無量俱致那由多百千眾生。

爾時，世尊告喜王菩薩摩訶薩言：「喜王！汝見普十方中似如是無量無數如來蓮華中坐及似喜王菩薩摩訶薩者不？」

答言：「我見，婆伽婆！我見，修伽多！而我不知數量。」

佛言：「喜王！能取恒河沙等數量而不能知彼等諸佛、世尊數量，所有如是諸佛、世尊，汝所見者也，如是彼等似汝菩薩摩訶薩，亦復不能知其數量。」

爾時，世尊攝希有神力已，告喜王菩薩摩訶薩言：「喜王！于意云何？如來從此佛土有處去耶？于坐動耶？汝亦有處去耶？」

答言：「不也，婆伽婆！不也，修伽多！」

佛言：「喜王！以是因緣，應知諸法皆如，生、作、住相分別起出，無來、無去，如所欲、如所作。以無主者故，應見彼等皆空分離。

【現代漢語翻譯】現代漢語譯本：世尊從自身再次放出光明，因為這光明的原因，無量無數的世界都充滿了巨大的光芒。那些眾生被這光芒照到身上后，都對佛陀生起隨順的正念，與快樂相應，遠離熱惱。世尊的光芒在十方中，從無邊珍寶莊嚴——並非一百千種顏色——的俱致那由他百千葉蓮花中生出許多處所，蓮花中顯現出類似世尊釋迦牟尼如來（Śākyamuni Tathāgata）的形象。那些類似如來的形象在蓮花中端坐顯現，在那些蓮花中的蓮花臺上，有類似喜王菩薩摩訶薩（Priyarāja Bodhisattva-mahāsattva），右膝安住于蓮花臺上，也同樣詢問這個三摩地（samādhi），那些如來也同樣廣泛地宣說這個三摩地，每一位如來都覺悟成熟了無量俱致那由他百千的眾生。這時，世尊告訴喜王菩薩摩訶薩說：『喜王！你是否看見普十方中像這樣無量無數的如來坐在蓮花中，以及像喜王菩薩摩訶薩的形象？』回答說：『我看見了，婆伽婆（Bhagavān，世尊）！我看見了，修伽多（Sugata，善逝）！但我不知道他們的數量。』佛說：『喜王！能夠計算出恒河沙的數量，卻不能知道那些諸佛、世尊的數量，所有像這樣的諸佛、世尊，就是你所看見的那些。像他們一樣，那些像你的菩薩摩訶薩，也同樣無法知道他們的數量。』這時，世尊收攝了稀有的神力后，告訴喜王菩薩摩訶薩說：『喜王！你認為如何？如來從這個佛土有去處嗎？在座位上有動搖嗎？你也有去處嗎？』回答說：『沒有，婆伽婆！沒有，修伽多！』佛說：『喜王！因為這個因緣，應當知道諸法都是如如不動的，生、作、住的現象是分別而生起的，沒有來處，沒有去處，如所希望的，如所造作的。因為沒有主宰者，所以應當看到它們都是空性的、分離的。

【English Translation】 English version: The Blessed One again emitted light from his body, and because of this light, immeasurable and countless worlds were filled with great light. When those beings were touched by this light, they all developed right mindfulness in accordance with the Buddha, were in accordance with joy, and were freed from torment. The light of the Blessed One in the ten directions, from the immeasurable and precious adornments—not of a hundred thousand colors—from the lotus flowers of koti-niyuta hundreds of thousands of petals, many places were born, and in the lotus flowers appeared images similar to the Blessed One, Śākyamuni Tathāgata (Śākyamuni Tathāgata). Those images similar to the Tathāgata appeared sitting in the lotus flowers, and on the lotus pedestals in those lotus flowers, there were images similar to Priyarāja Bodhisattva-mahāsattva (Priyarāja Bodhisattva-mahāsattva), with his right knee resting on the lotus pedestal, and he also asked about this samādhi (samādhi). Those Tathāgatas also extensively explained this samādhi, and each Tathāgata awakened and matured immeasurable koti-niyuta hundreds of thousands of beings. Then, the Blessed One said to Priyarāja Bodhisattva-mahāsattva: 'Priyarāja, do you see in the ten directions such immeasurable and countless Tathāgatas sitting in lotus flowers, and images similar to Priyarāja Bodhisattva-mahāsattva?' He replied: 'I see, Bhagavān (Bhagavān, Blessed One)! I see, Sugata (Sugata, Well-gone)! But I do not know their number.' The Buddha said: 'Priyarāja, one can count the number of grains of sand in the Ganges River, but one cannot know the number of those Buddhas, Blessed Ones. All such Buddhas, Blessed Ones, are those that you have seen. Like them, those Bodhisattva-mahāsattvas like you, also cannot know their number.' Then, the Blessed One, having withdrawn his rare miraculous power, said to Priyarāja Bodhisattva-mahāsattva: 'Priyarāja, what do you think? Does the Tathāgata have a place to go from this Buddha-field? Does he move from his seat? Do you also have a place to go?' He replied: 'No, Bhagavān! No, Sugata!' The Buddha said: 'Priyarāja, because of this reason, one should know that all dharmas are suchness, the phenomena of arising, action, and abiding arise separately, without coming, without going, as desired, as created. Because there is no master, one should see that they are all empty and separate.'

「喜王！是故，汝于諸法應當信解，見如焰、夢、影、響、水月、電泡，汝等應如是學。何以故？深深信解菩薩當得此三摩地。」

觀察諸法行經卷第三大正藏第 15 冊 No. 0649 觀察諸法行經

觀察諸法行經卷第四

隋天竺三藏阇那崛多譯授記品第三之二

于中世尊又告喜王菩薩摩訶薩言：「喜王！若復菩薩依我眾生，恒伽河沙等劫施與、護戒、念忍、發進、入定、修智；若復菩薩信解諸法無我，此過多彼福德聚生及速證覺無上正覺。

「何以故？喜王！昔過去世不可數劫、復過無數廣不可量、無量不可思，彼迦羅彼三摩耶有名寶光威輪王如來出世、應、正遍知、明行具足、善逝、世間解、無上調御丈夫、天人教師、佛、婆伽婆，世界名有寶，劫名應往。

「又，喜王！彼迦羅彼三摩耶彼世尊寶光威輪王如來有寶世界，富滿豐足，甚可喜樂，多人雜鬧。平如手掌，無有瓦礫，多饒金銀，如觸迦真鄰泥迦衣，八道交連。純青鞞琉璃夜及有閻浮那多金體蓮華，大地分中自然出生，量如車輪香色妙好。

「彼世界寬廣有六十四俱致百千洲，一一四洲中有六十四俱致百千城。彼諸大城普廣三十二逾阇那，皆有七寶垣墻，有多俱致那由多百千眾生所住。一

【現代漢語翻譯】現代漢語譯本『喜王（得喜悅之王）！因此，你對於一切法應當深信理解，視其如火焰、夢境、影子、迴響、水中月亮、閃電和泡沫。你們應當這樣學習。為什麼呢？因為深深信解的菩薩能夠獲得這種三摩地（專注狀態）。』

觀察諸法行經卷第三大正藏第 15 冊 No. 0649 觀察諸法行經

觀察諸法行經卷第四

隋朝天竺三藏阇那崛多譯授記品第三之二

世尊又對喜王菩薩摩訶薩（偉大的菩薩）說：『喜王（得喜悅之王）！如果菩薩爲了我所教化的眾生，經歷恒河沙數般的劫數，佈施、持戒、修忍辱、精進、入定、修習智慧；如果菩薩信解諸法無我，那麼後者比前者更能積累福德，並且能更快地證得覺悟，成就無上正覺（無上的覺悟）。』

『為什麼呢？喜王（得喜悅之王）！在過去世不可計數劫之前，甚至超過無數廣闊不可衡量、無量不可思議的劫數之前，在那個時候，那時節，有一位名叫寶光威輪王如來（佛的稱號）出世，他是應供（值得供養的）、正遍知（完全覺悟的）、明行具足（智慧和德行圓滿的）、善逝（善於逝去的）、世間解（瞭解世間的）、無上調御丈夫（無上的調御者）、天人教師（天和人的導師）、佛（覺悟者）、婆伽婆（世尊）。他的世界名叫有寶，劫名叫應往。』

『還有，喜王（得喜悅之王）！在那個時候，那時節，那位世尊寶光威輪王如來的有寶世界，富饒豐足，非常令人喜悅，人很多很熱鬧。地面平坦如手掌，沒有瓦礫，到處都是金銀，像觸感柔軟的迦真鄰泥迦衣一樣，八條道路交錯連線。到處都是純青色的鞞琉璃夜（青琉璃）和閻浮那多金體蓮華（閻浮檀金蓮花），在大地之中自然生長出來，大小如車輪，香氣和顏色都非常美妙。』

『那個世界寬廣，有六十四俱致百千洲（數量單位），每一個四洲之中有六十四俱致百千城。那些大城普遍寬廣三十二逾阇那（長度單位），都有七寶垣墻，有許多俱致那由他百千眾生居住。

【English Translation】 English version 『Joyful King! Therefore, you should deeply believe and understand all dharmas, seeing them as flames, dreams, shadows, echoes, the moon in water, lightning, and bubbles. You should learn in this way. Why? Because Bodhisattvas who deeply believe and understand can attain this samadhi (state of concentration).』

Observing the Practice of Dharmas Sutra, Volume 3 Taisho Tripitaka Volume 15, No. 0649, Observing the Practice of Dharmas Sutra

Observing the Practice of Dharmas Sutra, Volume 4

Translated by the Tripiṭaka Master Jñānagupta of Sui Dynasty, Chapter 3.2: Prediction

The World Honored One further said to the Bodhisattva Mahasattva (Great Bodhisattva) Joyful King: 『Joyful King! If a Bodhisattva, for the sake of the beings I teach, gives alms, upholds precepts, practices patience, makes diligent progress, enters into samadhi, and cultivates wisdom for as many kalpas (eons) as there are sands in the Ganges River; if a Bodhisattva believes and understands that all dharmas are without self, the latter accumulates more merit than the former and can quickly attain enlightenment, achieving Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).』

『Why? Joyful King! In the past, countless kalpas ago, even beyond immeasurable, vast, and inconceivable kalpas, at that time, at that juncture, there appeared in the world a Tathagata (title of a Buddha) named Precious Light Majestic Wheel King, an Arhat (worthy of offerings), a Samyak-sambuddha (perfectly enlightened one), endowed with wisdom and conduct, a Sugata (well-gone one), a Lokavidu (knower of the world), an Anuttara (unsurpassed) Purushadamyasarathi (tamer of men), a Teacher of gods and humans, a Buddha (enlightened one), a Bhagavan (World Honored One). His world was named Possessing Treasures, and the kalpa was named Appropriate Going.』

『Furthermore, Joyful King! At that time, at that juncture, in that World Honored One Precious Light Majestic Wheel King Tathagata』s world of Possessing Treasures, it was rich and abundant, very delightful, and crowded with many people. The ground was as flat as the palm of a hand, without rubble, filled with gold and silver, like the touch of soft Kashika-linen cloth, with eight roads intersecting. Everywhere there were pure blue Beryl (blue lapis lazuli) and Jambunada-gold lotus flowers (Jambunada gold lotus), naturally growing from the earth, the size of chariot wheels, with wonderful fragrance and color.』

『That world was vast, with sixty-four koti-hundred-thousand continents (units of measurement), and in each of the four continents there were sixty-four koti-hundred-thousand cities. Those great cities were universally wide, thirty-two yojanas (unit of length), and all had walls of seven jewels, inhabited by many koti-nayuta-hundred-thousand beings.

一大城有十二千村戍、坊邑圍繞，彼諸大城一一有五百受用園，種種諸華、果香、寶樹圍繞莊嚴。

「彼諸園中一一有三十二華池，八分具足水普滿其中，金沙佈散，寶欄圍繞，鞞琉璃夜別以間錯，及有寶體優波羅、波頭摩、究牟陀、奔茶利華而生其中。彼優波羅、波頭摩、究牟陀、奔茶利中，鵝、雁、鵁、鶄、孔雀、鴛鴦、迦羅、類迦、命命鳥眾住已，各各出音。

「喜王！彼迦羅、彼三摩耶、彼世尊寶光威輪王如來有園名愛見，彼中世尊所游、王所治處名為有月，依止而住共七十二俱致聲聞、八十四俱致菩薩——皆不退轉。

「喜王！有月王所治處有七十二俱致眾生所住，彼諸處中八道相通。

「又，喜王！有月王所治處廣六十四逾阇那，七重垣墻，七寶欄楯，種種諸寶門柱及行列多羅樹普掛鈴網。

「又，喜王！彼迦羅彼三摩耶彼中有月王所治處有王名寶月，於四千洲中轉輪自在，為法行法王。

「又，喜王！彼寶月王于彼有月王所治處造立宮舍——七寶所成——普廣四逾阇那，七重垣墻，乃至七寶鈴網懸掛圍繞及摩尼網以覆其上。彼宮舍中四方有四大園：一名、雜畫車，二名、常開華，三名、喜見，四名、正行樂。

「彼大園中有種種樹生——彼謂寶樹、華樹、

【現代漢語翻譯】現代漢語譯本：一個大城有十二千個村莊、駐軍地、坊市圍繞，那些大城每一個都有五百個享用的園林，各種各樣的花、果香、寶樹圍繞裝飾。

『那些園林中每一個都有三十二個蓮花池，完全具備八種功德的水充滿其中，金沙鋪散，寶欄圍繞，用鞞琉璃（一種寶石）和夜別（另一種寶石）交錯裝飾，並且有寶體的優波羅（青蓮花）、波頭摩（紅蓮花）、究牟陀（白蓮花）、奔茶利華（粉紅蓮花）生長在其中。那些優波羅、波頭摩、究牟陀、奔茶利中，鵝、雁、鵁（jiāo，一種水鳥）、鶄（jīng，青色的野鴨）、孔雀、鴛鴦、迦羅（鳥名）、類迦（鳥名）、命命鳥等鳥類居住，各自發出鳴叫。

『喜王！那迦羅（地名）、那三摩耶（地名）、那世尊寶光威輪王如來（佛名）有一個園林名叫愛見，其中世尊遊玩、國王治理的地方名叫有月，依靠它而住的有七十二俱致（古代印度計數單位，一俱致等於一千萬）聲聞（聽聞佛法而悟道的弟子）、八十四俱致菩薩（立志成佛的修行者）——他們都不會退轉。』

『喜王！有月王所治理的地方有七十二俱致眾生居住，那些地方有八條道路相通。』

『又，喜王！有月王所治理的地方寬廣六十四逾阇那（古印度長度單位），有七重城墻，七重寶欄，各種各樣的寶門柱和成行的多羅樹，普遍懸掛鈴鐺網。』

『又，喜王！那迦羅（地名）那三摩耶（地名）那中有月王所治理的地方有一位國王名叫寶月，在四千洲中轉輪自在，以佛法治理國家，是為法行法王。』

『又，喜王！那寶月王在那有月王所治理的地方建造宮殿——用七寶構成——普遍寬廣四逾阇那（古印度長度單位），有七重城墻，乃至七寶鈴網懸掛圍繞，並且用摩尼網覆蓋在上面。那宮殿中四方有四大園林：一名、雜畫車，二名、常開華，三名、喜見，四名、正行樂。』

『那大園林中有各種各樣的樹木生長——那些是寶樹、華樹、

【English Translation】 English version: A great city was surrounded by twelve thousand villages, garrisons, and market towns. Each of those great cities had five hundred pleasure gardens, adorned with various flowers, fragrant fruits, and precious trees.

'In each of those gardens, there were thirty-two lotus ponds, filled with water possessing eight qualities, covered with golden sand, surrounded by jeweled railings, and decorated with alternating beryl and lapis lazuli. Within them grew lotuses of precious substance: utpala (blue lotus), padma (red lotus), kumuda (white lotus), and pundarika (pink lotus). Among those utpala, padma, kumuda, and pundarika, geese, swans, jiao (a type of waterbird), jing (a teal-colored wild duck), peacocks, mandarin ducks, karavika (a type of bird), kalavinka (a type of bird), and jivamjivaka birds dwelled, each emitting their own sounds.'

'King Joy! In that Karala (place name), that Samaya (place name), that World-Honored One, the Jewel Light Majestic Wheel King Tathagata (Buddha's name), had a garden named Beloved Vision. Within it, the place where the World-Honored One wandered and the king governed was called Moonlit. Seventy-two kotis (an ancient Indian unit of counting, one koti equals ten million) of shravakas (disciples who attain enlightenment by hearing the Buddha's teachings) and eighty-four kotis of bodhisattvas (practitioners who aspire to become Buddhas) resided there, all of whom were non-retrogressing.'

'King Joy! The place governed by King Moonlit was inhabited by seventy-two kotis of beings, and those places were connected by eight roads.'

'Furthermore, King Joy! The place governed by King Moonlit was sixty-four yojanas (an ancient Indian unit of length) in breadth, with seven layers of walls, seven jeweled railings, various jeweled gateposts, and rows of tala trees, universally hung with nets of bells.'

'Furthermore, King Joy! In that Karala (place name), that Samaya (place name), in that place governed by King Moonlit, there was a king named Jewel Moon, who reigned freely over the four thousand continents, governing the country with the Dharma, and was a Dharma-abiding Dharma King.'

'Furthermore, King Joy! That King Jewel Moon built a palace in that place governed by King Moonlit—made of seven jewels—universally broad, four yojanas (an ancient Indian unit of length), with seven layers of walls, and even seven jeweled bell nets hanging around it, and covered with a mani-jewel net. In that palace, there were four great gardens in the four directions: the first was named Variegated Painting Chariot, the second was named Ever-Blooming Flowers, the third was named Joyful Vision, and the fourth was named Righteous Practice Pleasure.'

'In those great gardens, various trees grew—those were jewel trees, flower trees,'

香樹、果樹、瓔珞樹、衣樹、音樂樹、富沙樹、月上樹、日上炎樹。

「彼大園中一一有四大華池，栴檀那水普滿其中，寶欄周匝，閻浮那多金沙佈散諸寶，優波羅、波頭摩、究牟陀、奔茶利華以覆其上，鴛鴦和鳴。

「又，喜王！彼寶月王有四十二千婦女，類如諸天童女，于中有一最大天婦謂名有福，其色明顯過於諸天。

「又，喜王！彼寶月王有十二千子，形色勝妙，見者信愛，最上凈色圓滿具足，有二十八大丈夫相普莊嚴身。

「喜王！時寶月王出詣意喜見園中游戲行樂，最大天婦名有福者，懷中忽有小兒化生，加趺而住，形色勝妙，見者信愛，有二十八大丈夫相具足。

「彼于生時如是說言：『諸行無常、無住、無有安止，顛倒向法，彼順相續。』說此伽他：

「『諸行無常、無安止、　　無住、無牢、倒向法，　　凡小念此為常安，　　以欲放逸無正念。　　諸天及人隨有欲，　　皆是無常盡法體，　　于欲未曾有厭足，　　無牢欲苦是苦根。　　有名寶光人中上，　　彼說無垢、無為法，　　諸根于中寂無餘，　　及菩提樂聖無漏。　　尊今聽我此言語，　　如來出生好難得，　　宜共往詣善逝邊，　　天勝於天光明行。』

「喜王！爾時，寶月

【現代漢語翻譯】現代漢語譯本香樹、果樹、瓔珞樹、衣樹、音樂樹、富沙樹、月上樹、日上炎樹。

『彼大園中一一有四大華池，栴檀那水普滿其中，寶欄周匝，閻浮那多金沙佈散諸寶，優波羅（Utpala，青蓮花）、波頭摩（Padma，紅蓮花）、究牟陀（Kumuda，白蓮花）、奔茶利華（Pundarika，大白蓮花）以覆其上，鴛鴦和鳴。

『又，喜王！彼寶月王有四十二千婦女，類如諸天童女，于中有一最大天婦謂名有福，其色明顯過於諸天。

『又，喜王！彼寶月王有十二千子，形色勝妙，見者信愛，最上凈色圓滿具足，有二十八大丈夫相普莊嚴身。

『喜王！時寶月王出詣意喜見園中游戲行樂，最大天婦名有福者，懷中忽有小兒化生，加趺而住，形色勝妙，見者信愛，有二十八大丈夫相具足。

『彼于生時如是說言：『諸行無常、無住、無有安止，顛倒向法，彼順相續。』說此伽他：

『諸行無常、無安止、　　無住、無牢、倒向法，　　凡小念此為常安，　　以欲放逸無正念。　　諸天及人隨有欲，　　皆是無常盡法體，　　于欲未曾有厭足，　　無牢欲苦是苦根。　　有名寶光人中上，　　彼說無垢、無為法，　　諸根于中寂無餘，　　及菩提樂聖無漏。　　尊今聽我此言語，　　如來出生好難得，　　宜共往詣善逝邊，　　天勝於天光明行。』

『喜王！爾時，寶月

【English Translation】 English version Fragrant trees, fruit trees, garland trees, clothing trees, music trees, Fusha trees, moon-rising trees, sun-rising flame trees.

『In that great garden, each has four great lotus ponds, filled with sandalwood-scented water, surrounded by jeweled railings, with Jambu River gold sand scattered among various treasures, covered with Utpala (blue lotus), Padma (red lotus), Kumuda (white lotus), and Pundarika (large white lotus) flowers, and mandarin ducks singing in harmony.』

『Furthermore, King Joy! That King Bhaumacandra (寶月王) has forty-two thousand women, like celestial maidens. Among them, there is a chief celestial wife named Subhadra (有福), whose radiance surpasses all the devas.』

『Furthermore, King Joy! That King Bhaumacandra has twelve thousand sons, whose forms and colors are exquisite, inspiring love and faith in those who see them. They possess the most supreme and pure color, perfectly complete, and their bodies are adorned with the thirty-two major marks of a great man.』

『King Joy! At that time, King Bhaumacandra went to the Garden of Delightful Vision to play and enjoy himself. The chief celestial wife, named Subhadra, suddenly had a child born in her arms, sitting in the lotus position, with exquisite form and color, inspiring love and faith in those who saw him, and possessing the thirty-two major marks of a great man.』

『At the time of his birth, he spoke these words: 『All conditioned things are impermanent, without abiding, without any rest, inverted towards the Dharma, they follow in succession.』 He spoke this gatha (verse):

『All conditioned things are impermanent, without rest, Without abiding, without stability, inverted towards the Dharma, Ordinary people mistakenly think this is constant and peaceful, Due to desire and negligence, without right mindfulness. Devas and humans, whoever has desires, All are impermanent and subject to decay, Never having enough of desires, Unstable desires are the root of suffering. One named Ratnaprabha (寶光), supreme among men, He speaks of the undefiled, unconditioned Dharma, Where all the senses are extinguished without remainder, And the bliss of Bodhi, the holy and unconditioned. Venerable one, listen to my words, It is so rare to have a Tathagata (如來) appear, We should go together to the side of the Sugata (善逝), The light of the Deva surpasses even the Devas.』

『King Joy! At that time, Bhaumacandra

王向彼童子復說伽他：

「『汝是天、龍、夜叉神？　　童子！為我說此義。　　汝生即說如是語，　　于佛法所讚歎言。　　汝何處死此間來？　　汝名何等向我說。　　光明皆遍此園中，　　勝德威神汝顯照。』

「童子報言：

「『東方有于丈夫上，　　修迷留聚導師名，　　我于彼死此間來，　　欲見法王寶光者。　　我名法上如是知，　　我今發行勝佛智，　　尊若復欲聽聞法，　　宜共往詣善逝邊。』

「喜王！爾時，寶月王共法上童子並諸婦女，與諸王子及余大多人眾圍繞在前詣愛見園，向彼世尊寶光威輪王如來、應、正遍知所。到已，頂禮佛足，三匝右繞，一邊退住。彼大多人眾亦頂禮彼世尊寶光威輪王如來、應、正遍知足已，一邊退住。

「法上童子禮彼世尊足已，口嗚其足，說如此言：『世尊！修迷留聚如來致問：世尊少病、少惱、起居輕利、氣力樂觸行不？』

「法上童子說已，于彼世尊寶光威輪王如來前住已，向彼世尊而說伽他：

「『思議應供無上尊！　　最勝演說無諍行，　　度脫無量多眾生，　　人主在座我今禮。　　此三千界作教王，　　世尊能以法寶施，　　為他廣說法藏寶，　　破摩羅王羅剎軍。　　眾中如月光普照，　

【現代漢語翻譯】現代漢語譯本國王向那位童子再次說了偈語：『你是天（deva，天神）、龍（nāga，蛇神）、夜叉（yakṣa，一種鬼神）神嗎？童子！請為我說說這其中的含義。你一出生就說這樣的話，讚歎佛法。你從何處死去來到這裡？你叫什麼名字告訴我。你的光明照遍整個園中，以殊勝的功德和威神顯現你的光芒。』童子回答說：『東方有一位勝過丈夫的人，名叫修迷留聚（Sumeru-kūṭa），是導師。我從那裡死去來到這裡，想要見法王寶光（Ratna-prabha）如來。我的名字叫法上（Dharma-uttara），你要這樣知道，我現在發起殊勝的佛智。尊者如果還想聽聞佛法，應該一起前往善逝（Sugata，如來的稱號之一）那裡。』喜王（Harṣa-rāja）！當時，寶月王（Ratna-candra-rāja）與法上童子以及眾多婦女，和各位王子及其他眾多人眾圍繞在前面，前往愛見園（Priya-darśana-vana），去見那位世尊寶光威輪王（Ratna-prabhā-vikrīḍita-rāja）如來、應供（Arhat）、正遍知（Samyak-saṃbuddha）。到達后，頂禮佛足，右繞三匝，退到一邊站立。那些眾多人眾也頂禮世尊寶光威輪王如來、應供、正遍知足后，退到一邊站立。法上童子禮拜世尊的腳后，口唇觸碰佛足，這樣說道：『世尊！修迷留聚如來向您致以問候：世尊您少病少惱嗎？起居安適輕快嗎？氣力充沛，身心安樂嗎？』法上童子說完后，站在世尊寶光威輪王如來面前，向世尊說了偈語：『思議應供無上尊！最殊勝地演說無諍之行，度脫無量眾生，人主（nāyaka，領袖）在座，我今天禮敬您。您是這三千大千世界的教王，世尊您能以法寶施予眾生，爲了他人廣施說法藏之寶，摧破摩羅王（Māra-rāja，魔王）的羅剎（Rākṣasa，惡鬼）軍隊。在眾人中如月光般普照，

【English Translation】 English version The king then spoke the following verses to the boy: 『Are you a deva (deva, god), a nāga (nāga, serpent deity), or a yakṣa (yakṣa, a type of spirit)? Boy! Please tell me the meaning of this. You spoke such words at birth, praising the Dharma. Where did you die and come here from? What is your name? Tell me. Your light shines throughout this garden, displaying your splendor with excellent merit and divine power.』 The boy replied: 『In the east, there is one who surpasses men, named Sumeru-kūṭa (Sumeru-kūṭa), a guide. I died there and came here, desiring to see the Tathāgata Ratna-prabha (Ratna-prabha), the king of Dharma. My name is Dharma-uttara (Dharma-uttara), know this, I now generate excellent Buddha-wisdom. If you, venerable one, still wish to hear the Dharma, you should go together to the Sugata (Sugata, one of the titles of the Tathāgata).』 King Harṣa-rāja (Harṣa-rāja)! At that time, King Ratna-candra-rāja (Ratna-candra-rāja), together with the boy Dharma-uttara and many women, and the princes and many other people, surrounded and preceded him, went to Priya-darśana-vana (Priya-darśana-vana), to see the World-Honored One, the Tathāgata Ratna-prabhā-vikrīḍita-rāja (Ratna-prabhā-vikrīḍita-rāja), the Arhat (Arhat), the Samyak-saṃbuddha (Samyak-saṃbuddha). Having arrived, they bowed at the Buddha's feet, circumambulated him three times to the right, and stood aside. Those many people also bowed at the feet of the World-Honored One, the Tathāgata Ratna-prabhā-vikrīḍita-rāja, the Arhat, the Samyak-saṃbuddha, and stood aside. The boy Dharma-uttara, having bowed at the feet of the World-Honored One, touched his lips to the Buddha's feet, and said thus: 『World-Honored One! The Tathāgata Sumeru-kūṭa sends his greetings: World-Honored One, are you free from illness and affliction? Are your movements light and comfortable? Are your strength and physical and mental well-being flourishing?』 After Dharma-uttara had spoken, standing before the World-Honored One, the Tathāgata Ratna-prabhā-vikrīḍita-rāja, he spoke these verses to the World-Honored One: 『The Incomparable, Worthy of Offerings, worthy of contemplation! The most excellent speaker of non-contentious conduct, Delivering countless beings, the leader (nāyaka, leader) is seated, today I pay homage to you. You are the teaching king of this three-thousand great thousand world, World-Honored One, you can bestow the treasure of the Dharma, To widely bestow the treasure of the Dharma-store for others, destroying the army of the Rākṣasas (Rākṣasa, demons) of Māra-rāja (Māra-rāja, the demon king). Shining universally among the assembly like moonlight,

廣說行渡彼岸道，　　教師五根及五力，　　五眼善逝！我歸命。　　教師離諸煩惱盡，　　行此地中轉輪王，　　除卻三垢猶如眼，　　世間離垢眼普凈。　　摩睺羅伽、眾生人，　　無有不向人上者，　　最勝無高亦無下，　　我今敬禮諸世親。　　得與不得平等行，　　諸相華開丈夫月，　　不染世法如蓮華，　　世親能令愛枝斷。　　具足善調心已伏，　　施戒平等心無瞋；　　難伏眾生多已調，　　伏心善逝人中月。　　言語軟美善順意，　　說時能動於三千，　　天、龍、修羅及人等，　　彼各念：「此為我說。」　　無眾生性此是空、　　無有于相、愿亦離，　　尊說此中無處去、　　亦無有來及無死。　　法界不動無住處，　　前際、后際皆不著，　　于其中間如虛空，　　尊說此法無思念。　　世尊常說于實際，　　此中諸世迷亂轉，　　如盲煩惱瞋恚滿，　　彼等作念：「我及人。」　　此法似如幻與云，　　眼所見者空不動，　　若有得此勝妙忍，　　彼等教師常隨逐。　　猶如種種畫虛空，　　無處無有一處住，　　如是處住覺自然，　　故彼無有一處似。　　諸聲聽時無有實，　　亦不可見無住處，　　若聞、若說亦復然，　　彼等本

【現代漢語翻譯】現代漢語譯本廣為宣說引導眾生渡過生死苦海到達彼岸的修行之道，導師具備五根（信根、精進根、念根、定根、慧根）和五力（信力、精進力、念力、定力、慧力），具備五眼（肉眼、天眼、慧眼、法眼、佛眼）的善逝（如來）！我向您歸命。導師已經脫離一切煩惱，如同轉輪王一樣行走於世間，去除貪慾、嗔恚、愚癡這三種污垢，如同明亮的眼睛一樣，使世間遠離污垢，普遍清凈。摩睺羅伽（一種蛇神）、所有眾生，沒有誰不敬仰導師，導師至高無上，既沒有高下之分，我現在恭敬頂禮一切世親（佛陀的親屬，也指佛法中的重要人物）。對於得到和失去都能平等對待，各種美好的相好如同盛開的鮮花，如同滿月一般莊嚴，不被世俗的法則所污染，如同蓮花一樣清凈，世親能夠斬斷眾生的愛慾之枝。完全具備調伏自心的善巧方便，已經降伏內心，佈施、持戒、忍辱，內心沒有嗔恨；難以調伏的眾多眾生，導師都已經調伏，降伏內心的善逝，是人中之月。言語柔和美好，善於順應眾生的心意，說法時能夠震動三千大千世界，天、龍、修羅（一種神）以及人類等，他們各自都認為：『這是為我說的法。』沒有眾生自性，這就是空性，沒有形相，也遠離愿求，佛陀說，在這種境界中，沒有去處，也沒有來處，也沒有死亡。法界（諸法的本體）不動搖，沒有住處，對於過去和未來都不執著，在過去和未來之間，如同虛空一樣，佛陀說這種法是不可思議的。世尊常常宣說實際理地，在這種境界中，世間眾生迷惑顛倒，如同盲人一樣，心中充滿煩惱和嗔恚，他們執著地認為：『有我，有人。』這種法如同幻象和雲彩一樣，眼睛所見到的都是空虛而不真實的，如果有人能夠獲得這種殊勝的忍辱，那麼這些導師就會常常跟隨在他身邊。如同在虛空中繪畫各種圖案，沒有固定的處所，也沒有一處可以停留，像這樣安住于覺悟的自然狀態，所以這種狀態沒有一處可以比擬。聽到各種聲音時，聲音沒有實體，也不可見，沒有住處，無論是聽聞還是宣說，都是如此，它們的本性都是空性的。

【English Translation】 English version Extensively expounding the path of practice to cross the sea of suffering and reach the other shore, The teacher possesses the five roots (roots of faith, diligence, mindfulness, concentration, and wisdom) and the five powers (powers of faith, diligence, mindfulness, concentration, and wisdom), the Sugata (Tathagata) with the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye! I take refuge in you. The teacher has freed himself from all afflictions, walking in the world like a Chakravartin (wheel-turning king), Removing the three defilements of greed, hatred, and delusion, like bright eyes, purifying the world from defilements, making it universally pure. Mahoraga (a type of serpent deity), all sentient beings, there is no one who does not revere the teacher, The teacher is supreme, without high or low distinctions, I now respectfully prostrate to all Vasubandhus (relatives of the Buddha, also referring to important figures in Buddhism). Treating gain and loss with equanimity, various beautiful marks and characteristics are like blooming flowers, dignified like the full moon, Not being defiled by worldly laws, pure like a lotus flower, Vasubandhu can sever the branches of sentient beings' desires. Fully equipped with skillful means to tame the mind, having subdued the mind, practicing generosity, discipline, and patience, without hatred in the heart; The difficult-to-tame sentient beings, the teacher has already tamed, the Sugata who has subdued the mind, is the moon among humans. Speech is gentle and beautiful, skillfully adapting to the minds of sentient beings, when speaking, able to shake the three thousand great thousand worlds, Gods, dragons, asuras (a type of deity), and humans, etc., each of them thinks: 'This Dharma is spoken for me.' There is no sentient being nature, this is emptiness, there is no form, and it is also free from aspirations, The Buddha said, in this state, there is no place to go, no place to come from, and no death. The Dharmadhatu (the essence of all phenomena) is unmoving, without a dwelling place, not attached to the past or the future, Between the past and the future, like empty space, the Buddha said this Dharma is inconceivable. The World-Honored One often speaks of the actual ground of reality, in this state, sentient beings are confused and deluded, Like blind people, their hearts are filled with afflictions and hatred, they stubbornly believe: 'There is me, there is others.' This Dharma is like illusions and clouds, what the eyes see is empty and unreal, If someone can obtain this supreme patience, then these teachers will always follow him. Like drawing various patterns in the empty sky, there is no fixed place, and no place to stay, Like this, abiding in the natural state of awakening, so this state cannot be compared to any place. When hearing various sounds, the sounds have no substance, are also invisible, and have no dwelling place, Whether hearing or speaking, it is the same, their nature is empty.

性空不動。　　勝者法體相亦無，　　當見如幻所示現；　　若見如體無分別，　　當見善逝亦如是。　　諸土平等土非土，　　諸佛平等佛功德，　　諸法平等法空寂，　　諸眾生等無眾生。　　不盡盡沒於盡中，　　不盡盡沒無盡中，　　其盡、不盡盡不盡，　　此忍如是常隨順；　　分別分別起分別，　　諸法亦復無處起，　　若所起者常不起，　　此忍如是常隨順；　　見見常無有見體，　　若見不如如是觀，　　若其此等法空虛，　　此忍如是常隨順。　　未曾有能知前際，　　實際最勝以不知，　　若知于際常無際，　　彼之前際則隨斷。　　于邊、無邊中不依，　　此岸、彼岸常不住，　　若三有中無住處，　　彼則住于實際中；　　若其住于實際中，　　彼三有中無住處，　　若三有中無住處，　　彼則常住實際中；　　若色似如水聚沫，　　知受亦如浮漚等，　　想念猶如於陽焰，　　若知則住實際中。　　諸聚非固是有為，　　若知似於芭蕉等，　　知意與彼幻相似，　　彼聚殺者則已滅。　　若於慈悲善修念，　　于自及他無依止，　　修念最上清凈行，　　彼當作佛如凈天；　　若離普廣諸煩惱，　　彼則未曾有取著，　　舍諸所有無不

【現代漢語翻譯】現代漢語譯本性空的本性是不動搖的。勝者（Jina，佛的稱號）的法身沒有具體的形象，應當視其如幻象般顯現；如果能視其如本體般無分別，那麼就能明白善逝（Sugata，佛的稱號）也是如此。諸佛土平等，沒有哪個佛土更殊勝；諸佛的功德平等，沒有哪個佛的功德更偉大；諸法的本性平等，都是空寂的；諸眾生的本性平等，沒有哪個眾生是真實存在的。不盡之物最終會消逝於盡滅之中，不盡之物也會消逝于無盡之中，對於盡與不盡、盡與不盡的理解，這種安忍應當始終隨順；分別念產生種種分別，但諸法的本性本來就無處生起，如果認為有所生起，那這種生起也是不真實的，這種安忍應當始終隨順；所見之物本身並沒有實在的見性，如果所見與如實觀照不符，如果明白這些法都是空虛的，這種安忍應當始終隨順。從來沒有人能夠真正瞭解過去，因為實際（Bhūtakoti，真如的別名）最為殊勝，無法被認知，如果認識到邊際（koṭi，極限）是無邊際的，那麼對於過去邊際的執著就會隨之斷除。不依賴於有邊和無邊，不執著於此岸和彼岸，如果在三有（trayo bhava，欲界、色界、無色界）中沒有執著，那麼他就安住于實際之中；如果他安住于實際之中，那麼他在三有之中就沒有執著，如果在三有之中沒有執著，那麼他就常住于實際之中；如果認識到色（rūpa，物質）就像水中的泡沫，認識到受（vedanā，感受）就像水泡一樣，認識到想（saṃjñā，知覺）就像陽焰一樣，那麼他就安住于實際之中。諸蘊（skandha，構成個體的五種要素）並非堅固不變，都是有為法（saṃskṛta，因緣和合而成的事物），如果認識到它們像芭蕉樹一樣空心，認識到意（manas，心）與幻象相似，那麼對於諸蘊的執著就會滅除。如果對慈悲（maitrī-karuṇā）善加修習，對於自身和他人都不會有執著，修習最上清凈的慈悲，他將會像清凈的天空一樣成佛；如果遠離普遍廣大的煩惱，他就不會再有執著，捨棄所有而無所不捨。

【English Translation】 English version The nature of emptiness is unmoving. The Dharma body of the Jina (Victor, Buddha) has no form; it should be seen as an illusionary manifestation; If one sees it as the essence without discrimination, then one will understand that the Sugata (Well-gone, Buddha) is also like this. All Buddha lands are equal; no Buddha land is superior. All the merits of the Buddhas are equal; no Buddha's merit is greater. The nature of all dharmas is equal; they are all empty and still. The nature of all sentient beings is equal; no sentient being is truly existent. That which is not exhausted will eventually vanish into exhaustion; that which is not exhausted will also vanish into the inexhaustible. Regarding the understanding of exhaustion and non-exhaustion, this forbearance should always be in accordance; Discriminating thoughts give rise to various discriminations, but the nature of all dharmas originally arises nowhere, If one thinks something arises, that arising is not real; this forbearance should always be in accordance; What is seen has no real seeing nature in itself; if what is seen does not conform to true observation, If one understands that these dharmas are empty, this forbearance should always be in accordance. No one has ever been able to truly know the past, because the Bhūtakoti (Reality-limit, another name for Suchness) is the most supreme and cannot be known, If one recognizes that the koṭi (limit, extreme) is limitless, then the attachment to the past limit will be cut off accordingly. Not relying on the finite and infinite, not clinging to this shore and the other shore, If there is no attachment in the trayo bhava (three existences: desire realm, form realm, formless realm), then he dwells in the Bhūtakoti; If he dwells in the Bhūtakoti, then he has no attachment in the trayo bhava, If there is no attachment in the trayo bhava, then he always dwells in the Bhūtakoti; If one recognizes that rūpa (form, matter) is like foam on water, and recognizes that vedanā (feeling, sensation) is like a bubble, Recognizing that saṃjñā (perception, cognition) is like a mirage, then he dwells in the Bhūtakoti. The skandha (aggregates, the five components that make up an individual) are not solid and unchanging; they are all saṃskṛta (conditioned things, things that arise from causes and conditions). If one recognizes that they are like the hollow banana tree, Recognizing that manas (mind) is similar to an illusion, then the attachment to the skandha will be extinguished. If one cultivates maitrī-karuṇā (loving-kindness and compassion) well, one will have no attachment to oneself and others, Cultivating the supreme pure compassion, he will become a Buddha like the pure sky; If one is free from universal and vast afflictions, he will no longer have attachments, relinquishing all without exception.

舍，　　彼施善逝所讚歎；　　若身似如水中月、　　知語言道如山響、　　知心亦如空中電，　　彼戒殊勝三有中；　　若於忍調到彼岸，　　彼意外事不能損，　　能知六根如空村，　　彼忍善逝所讚歎；　　若樂閑獨無所畏，　　明智數行境界所，　　身心寂靜純直行，　　彼進殊勝三有中；　　若人煩惱本性滅，　　空無分別寂智者，　　若三有中想不轉，　　彼定善逝所讚歎；　　若知此中無有人，　　彼于上智則當得，　　應離戲論而寂靜，　　彼智殊勝三有中；　　若於有中無疲倦，　　俱致劫中行時苦，　　未曾羨慕下劣乘，　　彼摩羅眾皆恐怖。　　如於海中取滴水，　　我說最勝爾許德，　　佛法寬廣無有邊，　　未曾得於彼邊際。』

「喜王！爾時，法上童子于彼世尊寶光威輪王如來前說此伽他時，遍諸三千大千世界六種震動，百千俱致那由多音樂同時鼓作，及雨諸香、華鬘、涂香、末香，八千菩薩皆于無生法中忍生，其王寶月與諸婦女及諸童子並彼大眾皆發無上正覺之心。

「喜王！爾時，法上童子向彼世尊寶光威輪王如來如是白言：『世尊！何等三摩地令菩薩摩訶薩當得攝取諸法故、當得攝取佛土功德莊嚴故、當得滿足聲聞菩薩眾故、當得無上

【現代漢語翻譯】現代漢語譯本舍，彼施善逝（Sugata，如來）所讚歎；若身似如水中月、知語言道如山響、知心亦如空中電，彼戒殊勝三有（Trailokya，欲界、色界、無色界）中；若於忍調到彼岸，彼意外事不能損，能知六根如空村，彼忍善逝（Sugata，如來）所讚歎；若樂閑獨無所畏，明智數行境界所，身心寂靜純直行，彼進殊勝三有（Trailokya，欲界、色界、無色界）中；若人煩惱本性滅，空無分別寂智者，若三有（Trailokya，欲界、色界、無色界）中想不轉，彼定善逝（Sugata，如來）所讚歎；若知此中無有人，彼于上智則當得，應離戲論而寂靜，彼智殊勝三有（Trailokya，欲界、色界、無色界）中；若於有中無疲倦，俱致劫中行時苦，未曾羨慕下劣乘，彼摩羅（Mara，魔）眾皆恐怖。如於海中取滴水，我說最勝爾許德，佛法寬廣無有邊，未曾得於彼邊際。』

「喜王！爾時，法上童子于彼世尊寶光威輪王如來前說此伽他時，遍諸三千大千世界六種震動，百千俱致那由多音樂同時鼓作，及雨諸香、華鬘、涂香、末香，八千菩薩皆于無生法中忍生，其王寶月與諸婦女及諸童子並彼大眾皆發無上正覺之心。

「喜王！爾時，法上童子向彼世尊寶光威輪王如來如是白言：『世尊！何等三摩地（Samadhi，禪定）令菩薩摩訶薩當得攝取諸法故、當得攝取佛土功德莊嚴故、當得滿足聲聞菩薩眾故、當得無上

【English Translation】 English version 'Giving is praised by the Sugata (the Well-Gone One, Tathagata); If the body is like the moon in water, knowing the path of speech like an echo in the mountains, Knowing the mind is also like lightning in the sky, that discipline is supreme in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm); If one reaches the other shore through patience and taming, unexpected events cannot harm them, Able to know the six senses as an empty village, that patience is praised by the Sugata (the Well-Gone One, Tathagata); If one delights in solitude without fear, in the realm of the wise and discerning, Body and mind are tranquil, purely and directly acting, that progress is supreme in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm); If a person's afflictions are extinguished in their nature, a silent wise one, empty and without discrimination, If thoughts do not turn in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), that concentration is praised by the Sugata (the Well-Gone One, Tathagata); If one knows that there is no person here, then one will attain supreme wisdom, One should be apart from playfulness and be tranquil, that wisdom is supreme in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm); If one is not weary in existence, suffering when acting in kotis of kalpas, Never envying the inferior vehicle, the hosts of Mara (the Evil One) are all terrified. Like taking a drop of water from the sea, I speak of such excellent virtues, The Buddha's Dharma is vast and without limit, never attaining its boundary.'

'King Delight! At that time, when the Dharma-Upholding Youth spoke this gatha before that World-Honored One, the Jewel-Light Majestic Wheel King Tathagata, the entire three-thousand great-thousand world system shook in six ways, hundreds of thousands of kotis of nayutas of musical instruments played simultaneously, and there rained down various incenses, flower garlands, scented unguents, and powdered perfumes. Eight thousand Bodhisattvas all awakened to forbearance in the unoriginated dharma. King Jewel-Moon, together with the women, the youths, and the great assembly, all aroused the mind of unsurpassed perfect enlightenment.'

'King Delight! At that time, the Dharma-Upholding Youth said to that World-Honored One, the Jewel-Light Majestic Wheel King Tathagata, 'World-Honored One! What kind of samadhi (meditative absorption) will enable a Bodhisattva-Mahasattva to gather all dharmas, to gather the meritorious adornments of Buddha-lands, to fulfill the assembly of Shravakas and Bodhisattvas, and to attain unsurpassed'

受用資財故、當得超諸魔羅諸煩惱惡故、當得滿足正念正意正趣慚愧住持智慧故、當得攝受諸所聞故、當得滿足五通勝智故、當得無著樂說總持故、當得滿足辯才故、當得滿足六波羅蜜故、當得滿足生家種姓形色受用故、當得悅意言音作業故、當得滿足諸功德故、當得善知入起諸定解脫三摩地故、當得滿足諸種功德智故、未得普智恒作佛事為眾生故而住其前？』

「如是語已，彼世尊寶光威輪王如來向彼法上童子如是告言：『童子！善聽善聽，善作意念，當爲演說。若三摩地具足，菩薩摩訶薩當得此，及其餘無量無數不可量勝功德，亦當速疾向菩提場。童子！有三摩地名說決定觀察諸法行，若得三摩地已，菩薩摩訶薩超諸魔羅境界，當速證覺無上正覺。』

「時彼如來為彼童子以伽他音廣說此三摩地：

「『如言如所作，　　作已不妄說，　　身、口、意清凈，　　利益有慈心。　　于悲不忘失，　　及厭諸欲行，　　為法常樂求，　　誓智亦不捨。　　善巧言辭中，　　下入眾生智，　　不惜于身業，　　身中亦不貪。　　當離粗惡語，　　於心不戲論，　　給濟苦眾生，　　常覺放逸者。　　勤者教相應、　　悔者令散出，　　不住眾生想，　　(偈文梵本元少一句) 　　事

【現代漢語翻譯】現代漢語譯本：『因為受用資財，所以應當超越諸魔羅（Mara，魔）和諸煩惱惡；因為應當滿足正念、正意、正趣、慚愧、住持智慧；因為應當攝受諸所聞法；因為應當滿足五通勝智；因為應當得到無著的樂說總持；因為應當滿足辯才；因為應當滿足六波羅蜜（Six Paramitas，六度）；因為應當滿足生家種姓形色受用；因為應當得到悅意的言音作業；因為應當滿足諸功德；因為應當善於了知入起諸定解脫三摩地（Samadhi，禪定）；因為應當滿足諸種功德智，未得到普智，所以爲了眾生恒常作佛事而住于其前？』

『如此說完之後，那位世尊寶光威輪王如來向那位法上童子這樣說道：『童子！好好聽，好好聽，好好作意念，我當爲你演說。如果三摩地具足，菩薩摩訶薩應當得到這些，以及其餘無量無數不可量的殊勝功德，也應當快速地趨向菩提道場。童子！有一種三摩地名叫說決定觀察諸法行，如果得到這種三摩地，菩薩摩訶薩就能超越諸魔羅的境界，應當快速證覺無上正覺。』

當時那位如來為那位童子以伽陀（Gatha，偈頌）的音調廣泛地宣說了這種三摩地：

『如言語一樣如實地去作，作了之後不妄說，身、口、意清凈，利益眾生懷有慈心。對於悲心不忘失，以及厭離諸欲的行徑，爲了佛法常常樂於尋求，誓願和智慧也不捨棄。在善巧的言辭中，深入到眾生的智慧中，不吝惜于身業，對於自身也不貪戀。應當遠離粗惡的言語，對於內心不作戲論，救濟困苦的眾生，常常覺悟那些放逸的人。教導勤奮的人與法相應，使懺悔的人消除罪業，不住于眾生的妄想，（偈文梵本元少一句）事』

【English Translation】 English version: 'Because of enjoying resources and wealth, one should transcend all Maras (Mara, demons) and all afflictions and evils; because one should fulfill right mindfulness, right intention, right pursuit, shame, upholding wisdom; because one should gather all that is heard; because one should fulfill the five supernormal powers and excellent wisdom; because one should obtain unattached joyful eloquence and dharani (Dharani, mantras); because one should fulfill eloquence; because one should fulfill the six paramitas (Six Paramitas, perfections); because one should fulfill birth, family, lineage, form, and enjoyment; because one should obtain pleasing speech and actions; because one should fulfill all merits; because one should be skilled in knowing how to enter and arise from all samadhis (Samadhi, meditative states), liberation, and samapatti (Samapatti, attainments); because one should fulfill all kinds of meritorious wisdom, and not yet having obtained universal wisdom, therefore constantly performing Buddha-deeds for sentient beings and abiding before them?'

'Having spoken thus, that World-Honored One, the Tathagata (Tathagata, Thus Come One) Jewel Light Majestic Wheel King, said to that Dharma-Supreme Youth: 'Youth! Listen well, listen well, contemplate well, I shall expound it for you. If samadhi is complete, the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great being) should obtain these, and also countless immeasurable and unsurpassed merits, and should also quickly approach the Bodhi-field (Bodhi-field, place of enlightenment). Youth! There is a samadhi called 'Speaking and Deciding Observation of the Conduct of All Dharmas.' If one obtains this samadhi, the Bodhisattva-Mahasattva will transcend the realm of all Maras and should quickly realize Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, unsurpassed perfect enlightenment).'

At that time, that Tathagata, for that youth, in the tone of a Gatha (Gatha, verse), extensively proclaimed this samadhi:

'As the words are, so is the action, having acted, do not speak falsely, body, speech, and mind are pure, benefit sentient beings with a compassionate heart. Do not forget compassion, and be weary of the conduct of all desires, for the Dharma, always delight in seeking, vows and wisdom are also not abandoned. In skillful speech, deeply enter the wisdom of sentient beings, do not be stingy with bodily actions, and do not be greedy for the body. One should be far from coarse and evil speech, do not engage in frivolous talk in the mind, give aid to suffering sentient beings, and always awaken those who are lax. Teach the diligent to be in accordance with the Dharma, cause those who repent to dispel their sins, do not dwell on the thought of sentient beings, (the original Sanskrit text of the verse is missing a line) matters.'

想不分別，　　遠離於舉取，　　諸相亦當滅，　　不動所受中。　　常當求智慧，　　遠離世事語；　　當求于出世，　　正念不忘失。　　順念于諸法，　　如是當善巧，　　所作行具足、　　及順世間行。　　應當信業報，　　遠離不信心；　　應當信諸佛，　　彼等宜順念。　　常應說罪過，　　福聚當隨喜，　　及勸請諸佛，　　禮拜覆迴向。　　常降伏憍慢，　　作善無厭足；　　亦常勤相應，　　數作莫放舍。　　成就正修行，　　當知所作因，　　莫逐施設名，　　被訶勿起恚。　　莫著于言語，　　勿念此為實，　　不求住欲界、　　色、無色諸種。　　如業所受報，　　應當信彼果，　　分施所用物，　　于教不毀傷。　　等心於眾生，　　一人亦不害，　　勤懈並勿瞋，　　莫妒他所得。　　當滿心所欲，　　如法護誓願，　　于戒莫舍離、　　憍慢當滅除。　　背轉瞋恚過、　　愚癡亦拔斷、　　貪慾不發行，　　隨得便知足。　　舍離諸親知，　　無利心不下，　　得利亦不高，　　唯喜得法利。　　常作平等分，　　當離於藏積，　　所聞惡言辭，　　忍故能含受。　　常護于言語，　　當說菩提乘；　　常勸勤相應，　

【現代漢語翻譯】現代漢語譯本不作分別想，遠離一切執取，各種表象也應當滅除，在不動搖的感受中安住。常常尋求智慧，遠離世俗的言語；應當尋求超越世俗的智慧，保持正念不忘失。順應正念于各種法，這樣才能善於運用，所作所為圓滿具足，並且順應世間的行為。應當相信業報，遠離不相信的心；應當相信諸佛（Buddha，覺悟者），對他們應當順應正念。常常坦白自己的罪過，對於他人的福德積聚應當隨喜，並且勸請諸佛，禮拜並且迴向功德。常常降伏驕慢之心，行善沒有厭倦滿足的時候；也常常勤奮相應，多次修作不要放棄。成就正確的修行，應當明白所作的因，不要追逐虛設的名相，被呵斥不要生起嗔恨。不要執著于言語，不要認為這些是真實的，不追求停留在欲界（Kāmadhātu，眾生對慾望有執著的境界）、色界（Rūpadhātu，脫離粗糙慾望但仍有形體的境界）、無色界（Arūpadhātu，完全脫離形體慾望的境界）的各種境界。如同業力所帶來的果報，應當相信那樣的結果，將所用的東西分施出去，對於教法不毀壞傷害。以平等心對待眾生，不傷害任何一個人，對於勤奮和懈怠都不要嗔恨，不要嫉妒他人所得到的。應當滿足內心的願望，如法地守護誓願，對於戒律不要捨棄，驕慢之心應當滅除。背離嗔恚的過失，愚癡也要徹底拔除，不起貪慾之心，對於所得到的便知足。捨棄諸多的親友故舊，沒有利益的事情不做，得到利益也不驕傲，只喜歡獲得佛法的利益。常常平等地分施，應當遠離積藏，所聽到的惡劣言辭，因為忍耐而能夠包容。常常守護自己的言語，應當宣說菩提乘（Bodhi-yāna，通往覺悟的道路）；常常勸勉他人勤奮相應。

【English Translation】 English version Without making distinctions, far removed from grasping, all appearances should also be extinguished, abiding in the unshaken feeling. Always seek wisdom, stay away from worldly speech; seek transcendence, with mindfulness unforgotten. Accord with mindfulness on all dharmas (teachings, phenomena), thus be skilled, actions complete, and in accordance with worldly conduct. Believe in karmic retribution, stay away from disbelief; believe in all the Buddhas (Buddha, the awakened one), they should be mindfully followed. Always confess transgressions, rejoice in the accumulation of merit, and exhort the Buddhas, prostrate and dedicate merit. Always subdue arrogance, be insatiable in doing good; also be diligent and consistent, practice often and do not abandon. Achieve right practice, understand the cause of actions, do not chase after nominal designations, do not be angered when criticized. Do not cling to words, do not think of this as real, do not seek to dwell in the desire realm (Kāmadhātu, the realm of beings attached to desires), the form realm (Rūpadhātu, the realm of beings detached from gross desires but still possessing form), or the formless realm (Arūpadhātu, the realm of beings completely detached from form and desire). As the retribution received from karma, believe in its result, share what is used, do not harm the teachings. Be equal-minded towards all beings, do not harm even one person, do not be angry at diligence or laziness, do not be jealous of others' gains. Fulfill the desires of the heart, protect vows according to the Dharma, do not abandon precepts, eliminate arrogance. Turn away from the fault of anger, uproot ignorance, do not generate greed, be content with what is obtained. Abandon relatives and acquaintances, do not act for no benefit, do not be arrogant when gaining benefit, only rejoice in gaining the benefit of the Dharma. Always make equal distribution, stay away from hoarding, endure harsh words with patience. Always guard speech, speak of the Bodhi-yāna (Bodhi-yāna, the vehicle to enlightenment); always encourage diligence.

恒近精勤者；　　常應問智者，　　增修細正定。　　莫舍空閑宿，　　住少欲頭多，　　應當信解空，　　於事無觸著，　　聚中不依止，　　界中亦不貪。　　不見得內我、　　不愛著境界，　　滅諸顛倒意，　　於心常住持。　　應當生智慧，　　常行正行業，　　其心不怯小，　　當念凈福田。　　諸行當放舍，　　施已無求望、　　亦不念持戒、　　于忍莫分別、　　不發起精進、　　定中亦不依、　　不忘失諸法、　　常應覺智慧。　　應當入諸波羅蜜，　　自功德中未曾念，　　聞他功德不瞋惡，　　有為、無為心平等。　　恒時攀緣于涅槃，　　常于有為當遠離，　　解脫安隱恒時知，　　聚中想似於殺者。　　于涅槃處常生愛，　　恒時住于和忍中，　　笑面莫為顰蹙顏，　　見於他人先問訊。　　于老宿中慈尊重，　　及心智慧常善續，　　於他亦未曾謫罰，　　諸有斗諍令寂靜。　　于寂靜所常談贊，　　等和眾生常教合，　　愛、不愛中心常等，　　常當求于總持門。　　如母愛于諸眾生、　　如父愛于諸聖眾，　　愛所尊重如近誦，　　愛于菩薩如佛陀。　　愛法亦如愛自身，　　及求所聞無厭足，　　既聞法已正修行，　　亦

【現代漢語翻譯】現代漢語譯本應當時常親近那些精進修行的人；經常應當請教有智慧的人，以增進和修習精微而正確的禪定。不要捨棄空閑寂靜的住所，安住在少欲知足的環境中，應當信解諸法本性是空性的，對於世間事物不應有所執著。不在人群聚集的地方停留，對於世間的疆界也不應貪戀。不執著于能得到什麼的內在自我，不貪愛外在的境界，滅除各種顛倒妄想的念頭，使心常常安住于正念之中。應當生起智慧，常常奉行正確的行為，內心不應怯懦狹隘，應當憶念清凈的福田（指佛、法、僧）。對於一切善行應當放下執著，佈施之後不求回報，也不要執著于持戒，對於忍辱不要分別對待，不特別發起精進的念頭，在禪定中也不要有所依賴，不要忘失諸法的真義，應當時常覺悟智慧。應當進入諸波羅蜜（Paramita，到彼岸），對於自己的功德不應掛念，聽到他人的功德不應心生瞋恨和厭惡，對於有為法和無為法應保持平等心。恒常攀緣于涅槃（Nirvana，寂滅），常常遠離有為法，了知解脫的安穩和寂靜，認為人群聚集的地方如同殺戮的場所。對於涅槃的境界常常生起愛樂之心，恒常安住在平和忍耐之中，保持笑容，不要皺著眉頭，見到他人應先主動問候。對於年長的修行者應慈愛尊重，並且使自己的智慧和善心相續不斷，對於他人也不要輕易責罰，對於各種爭鬥要使其平息。對於寂靜的地方常常讚歎，平等地對待眾生，常常教導他們和合相處，對於喜愛和不喜愛的人，內心都應平等對待，常常應當尋求總持法門（Dharani，陀羅尼）。如同母親愛護所有的眾生，如同父親愛護所有的聖眾，愛護所尊重的人如同愛護經常誦讀的經典，愛護菩薩如同愛護佛陀。愛護佛法也如同愛護自身，並且對於求法聞法永不滿足，聽聞佛法之後，要如法修行，也

【English Translation】 English version One should constantly be near those who are diligent in their practice; One should always inquire of the wise, to increase and cultivate subtle and correct Samadhi (concentration). Do not abandon secluded and quiet dwellings, reside in an environment of few desires and contentment, One should believe and understand that the nature of all Dharmas (teachings, phenomena) is emptiness, and one should not be attached to worldly things. Do not dwell in gatherings of people, and do not be greedy for worldly boundaries. Do not cling to an inner self that can obtain something, and do not crave external realms, Extinguish all inverted and deluded thoughts, and constantly keep the mind abiding in right mindfulness. One should generate wisdom, and constantly practice right conduct, The mind should not be timid or narrow-minded, and one should remember the pure field of merit (referring to the Buddha, Dharma, and Sangha). One should let go of attachment to all good deeds, and not seek reward after giving, Do not be attached to keeping precepts, and do not discriminate in forbearance, Do not particularly generate thoughts of diligence, and do not rely on Samadhi (concentration) either, Do not forget the true meaning of all Dharmas (teachings, phenomena), and one should constantly awaken to wisdom. One should enter the Paramitas (to the other shore), and should not dwell on one's own merits, One should not be angry or disgusted when hearing of the merits of others, and one should maintain equanimity towards conditioned and unconditioned Dharmas (teachings, phenomena). Constantly aspire to Nirvana (cessation), and always stay away from conditioned Dharmas (teachings, phenomena), Know the peace and tranquility of liberation, and regard gatherings of people as places of slaughter. Constantly generate love for the state of Nirvana (cessation), and always abide in peace and patience, Keep a smiling face, do not frown, and greet others first when you see them. Be loving and respectful to elder practitioners, and constantly continue your wisdom and good heart, Do not easily punish others, and pacify all disputes. Constantly praise quiet places, treat all beings equally, and constantly teach them to live in harmony, Treat those you like and dislike with equanimity, and constantly seek the Dharani (mantra) gate. Like a mother cherishes all beings, like a father cherishes all the holy ones, Cherish those you respect as you cherish the scriptures you often recite, cherish Bodhisattvas (enlightening beings) as you cherish the Buddha. Cherish the Dharma (teachings, phenomena) as you cherish yourself, and never be satisfied with seeking and hearing the Dharma (teachings, phenomena), After hearing the Dharma (teachings, phenomena), practice according to the Dharma (teachings, phenomena), and also

常供養于如來。　　于勝上法當信解，　　無羞怯心、無懈怠，　　常當供養於三寶，　　常當堪忍不正言。　　常不愛戀于自身，　　壽命亦復不貪惜，　　清凈活命常乞食，　　不捨頭多常次第。　　宿住空閑未曾離，　　當舍徒眾遠復遠，　　莫樂共住在家者、　　莫作雜亂出家人。　　莫愛、莫詐、先善言，　　教化多人入佛智，　　說法時心無怯小，　　方便善入觀知他。　　于佛數數作意念、　　及常思法不放逸、　　亦于僧所常尊重，　　及於智者常供養。　　亦常親近巧便智，　　常作無諍于定者、　　于精勤者助好心，　　亦念修法信福事。　　教化眾生令作善，　　信者當愛心無曲，　　若觸苦事能開散，　　常依時行舍非時。　　常行恐畏及羞恥，　　彼罪惡中生慚怖，　　諸不正行遠離已，　　得正行者常親承。　　守護于戒為解脫，　　亦復當求于聖行；　　常當念修四念處，　　亦常親近四正斷；　　及當成就如意足，　　亦當出生于諸根；　　應當求力亦如定，　　於七覺分常觀察；　　常當修行八分道，　　亦求聚集舍摩他；　　毗撥舍那常生諦，　　心所隨喜而觀察。　　法中歡喜復生喜，　　亦當超越諸攀緣，　　聞無住處

【現代漢語翻譯】現代漢語譯本常常供養如來（Tathagata）。對於殊勝的佛法應當信受理解，沒有羞怯之心，沒有懈怠，常常應當供養三寶（Triratna），常常應當堪忍不正當的言語。常常不愛戀自己的身體，對於壽命也不貪圖珍惜，以清凈的方式生活，常常乞食，不捨棄頭陀行，常常按照次第。安住在空閑之處，未曾離開，應當捨棄徒眾，越遠越好，不要喜歡與在家之人共同居住，不要做雜亂的出家人。不要貪愛，不要欺詐，先用善言，教化多人進入佛的智慧，說法的時候心中沒有怯懦，善巧方便地深入觀察瞭解他人。對於佛陀常常作意憶念，並且常常思惟佛法，不放逸，也對於僧團常常尊重，以及對於有智慧的人常常供養。也常常親近善巧方便的智者，常常與禪定者不爭論，對於精勤修行的人，以好的心意幫助，也憶念修法和相信福德之事。教化眾生使他們行善，對於有信心的人，應當以真誠的心對待，沒有虛偽，如果遇到痛苦的事情，能夠開解疏散，常常依循時宜而行，捨棄不合時宜的。常常懷有恐懼和羞恥之心，對於罪惡的事情產生慚愧和怖畏，遠離各種不正當的行為之後，對於行持正當行爲的人，常常親近承事。守護戒律是爲了得到解脫，也應當尋求聖潔的行為；常常應當憶念修習四念處（Four Foundations of Mindfulness），也常常親近四正斷（Four Right Exertions）；並且應當成就如意足（Four Bases of Supernormal Powers），也應當生起諸根（Five Spiritual Faculties）；應當尋求五力（Five Powers）也如同禪定一樣，對於七覺支（Seven Factors of Enlightenment）常常觀察；常常應當修行八正道（Eightfold Path），也尋求聚集奢摩他（Samatha，止）毗婆舍那（Vipassanā，觀）常常生起真諦，內心隨喜而觀察。在佛法中歡喜，又生起喜悅，也應當超越各種攀緣，聽聞無住之處

【English Translation】 English version Always making offerings to the Tathagata (Thus Come One). Towards the supreme Dharma (teachings), one should have faith and understanding, without shyness or laziness, One should always make offerings to the Three Jewels (Triratna), and always be able to endure improper speech. One should not be attached to one's own body, nor be greedy or attached to one's lifespan, Living purely, always begging for food, not abandoning the dhuta practices, always in proper order. Dwelling in secluded places, never departing, one should abandon the multitude of followers, the further the better, Do not enjoy living with householders, do not be a disorderly renunciant. Do not be greedy, do not deceive, first speak kindly, teach many people to enter the Buddha's wisdom, When teaching the Dharma, have no fear in your heart, skillfully and conveniently enter into understanding others. Towards the Buddha, constantly bring forth mindfulness, and constantly contemplate the Dharma without negligence, Also, towards the Sangha (community), always be respectful, and always make offerings to the wise. Also, always be close to the wise who are skilled in means, always be non-contentious with those in meditation, Towards those who are diligent, help with a good heart, and also remember to practice the Dharma and believe in meritorious deeds. Teach sentient beings to do good, towards those who have faith, one should treat them with a sincere heart, without crookedness, If encountering painful matters, be able to open up and disperse them, always act according to the proper time, and abandon what is not timely. Always practice fear and shame, and generate shame and fear towards sinful deeds, Having distanced oneself from all improper conduct, always attend to and serve those who practice proper conduct. Guarding the precepts is for liberation, and one should also seek holy conduct; One should always contemplate and cultivate the Four Foundations of Mindfulness (Four Foundations of Mindfulness), and always be close to the Four Right Exertions (Four Right Exertions); And one should accomplish the Bases of Supernormal Powers (Four Bases of Supernormal Powers), and also generate the Five Spiritual Faculties (Five Spiritual Faculties); One should seek the Five Powers (Five Powers) as well as Samadhi (concentration), and constantly observe the Seven Factors of Enlightenment (Seven Factors of Enlightenment); One should always cultivate the Eightfold Path (Eightfold Path), and also seek to gather Samatha (calm abiding); Vipassanā (insight) constantly arises with truth, and observe with a joyful mind. Rejoice in the Dharma, and generate joy again, and one should also transcend all clinging, Hearing of the place of non-abiding

不驚怖，　　不可得處莫放逸。　　常當求望菩提行，　　佛行當作信稱量，　　應當厭棄境界行，　　先作行中亦當舍。　　自業清凈莫說他，　　律行不破恒時作，　　善學禁戒別解脫，　　常依時行舍非時。　　巧能籌量應來去，　　好物知量自禁止，　　及於聖種皆知足，　　亦復求入勝智通。　　三摩地中當攀緣，　　及於定行數知入，　　當入眾生心所欲，　　隨如導師所說言。　　亦應攝取無我說，　　若勤合者令歡喜，　　如最勝體所念修，　　常當念此三摩地；　　聲聞正行聞已信，　　于獨覺道當順學，　　諸佛種性破魔羅，　　常當求此三摩地。　　發行勝覺由於施，　　不退轉者佛所行，　　多俱致劫智者行，　　是聞海者法行處。　　此境界法尊重者，　　若當信解是實財，　　此示現佛所住處，　　於此法藏求寶者。　　於此田中彼求果，　　煩惱熱者喜園中，　　樂持法者此為苑，　　彼愛見者三摩地。　　欲求白法此母生，　　有所欲得無依者，　　勝妙諸相當系取，　　隨相諸好亦佈置。　　國土莊嚴此安住，　　此亦當得諸聞持，　　種種所出此順覺，　　清凈言說實聲語。　　亦能超越魔羅境，　　攝取久遠著鎧甲，　　

【現代漢語翻譯】現代漢語譯本不要驚慌恐懼，在不可能獲得解脫的地方不要放縱自己。應當時常尋求菩提（bodhi）之行，佛陀的行為應當作為信仰的衡量標準。應當厭棄世俗的境界之行，即使是最初的修行也應當捨棄。凈化自己的行為，不要議論他人，持守戒律，不破戒，恒常奉行。好好學習禁戒和別解脫戒（Pratimoksha），經常按照時宜行事，捨棄不合時宜的行為。巧妙地衡量應該去或不應該去的地方，對於美好的事物知道適可而止，自我約束。對於聖種（Arya-vamsa）感到滿足，並且尋求進入殊勝的智慧神通。在三摩地（Samadhi）中攀緣，以及對於禪定的修行次數有所瞭解。應當進入眾生的內心所想，遵循導師（佛陀）所說的話。也應當攝取無我（Anatta）的教義，如果有人勤奮修行，要令他們歡喜。如同最殊勝的身體所念所修，經常憶念這三摩地。聲聞（Sravaka）的正行，聽聞后要信受，對於獨覺（Pratyekabuddha）之道應當順從學習。諸佛的種性能夠破除魔羅（Mara），應當時常尋求這三摩地。發起殊勝的覺悟源於佈施，不退轉是佛陀的行為。經歷無數劫是智者的行為，這是聽聞佛法如海的人所行之處。對於這種境界之法尊重的人，如果能夠相信理解，這就是真實的財富。這顯示了佛陀所居住的地方，對於這個法藏尋求珍寶的人。於此福田中，他們尋求果報，對於煩惱熾熱的人來說，這是喜悅的花園。對於喜歡持法的人來說，這是苑囿，對於那些有愛見的人來說，這是三摩地。想要尋求清凈之法，此三摩地是其母，對於那些想要有所獲得卻無所依靠的人。殊勝美妙的諸相應當繫念，隨順於諸相的種種美好也應當佈置。國土的莊嚴安住於此，也能因此獲得諸種聞持（Dharani）。種種所出都順應覺悟，清凈的言語是真實的聲音。也能超越魔羅的境界，攝取久遠的鎧甲。

【English Translation】 English version Do not be frightened, do not be negligent in places where liberation is unattainable. Always seek the practice of Bodhi (bodhi), the conduct of the Buddha should be the measure of faith. One should renounce the practice of worldly realms, even the initial practices should be abandoned. Purify your own actions, do not speak of others, uphold the precepts, do not break them, and constantly practice them. Learn well the prohibitions and the Pratimoksha (Pratimoksha), often act according to the appropriate time, and abandon untimely actions. Skillfully measure where one should go or not go, know the proper measure for good things, and restrain oneself. Be content with the Arya-vamsa (Arya-vamsa), and seek to enter into the supreme wisdom and supernormal powers. Cling to Samadhi (Samadhi), and understand the number of times one enters into meditative practice. One should enter into the desires of sentient beings' hearts, and follow the words spoken by the teacher (Buddha). One should also embrace the doctrine of Anatta (Anatta), and if someone diligently practices, make them happy. Like the most supreme body that is contemplated and cultivated, constantly remember this Samadhi. The proper conduct of the Sravaka (Sravaka), after hearing it, one should believe and accept it, and one should learn in accordance with the way of the Pratyekabuddha (Pratyekabuddha). The nature of the Buddhas can destroy Mara (Mara), one should constantly seek this Samadhi. Initiating supreme enlightenment arises from giving, non-retrogression is the conduct of the Buddha. Going through countless kalpas is the conduct of the wise, this is the place where those who hear the Dharma like the sea go. For those who respect this Dharma of realms, if they can believe and understand, this is true wealth. This shows the place where the Buddha dwells, for those who seek treasures in this Dharma treasury. In this field of merit, they seek rewards, for those who are burning with afflictions, this is a garden of joy. For those who like to uphold the Dharma, this is a park, for those who have views of love, this is Samadhi. If one wants to seek the white Dharma, this Samadhi is its mother, for those who want to obtain something but have nothing to rely on. The supreme and wonderful characteristics should be kept in mind, and the various beauties that follow the characteristics should also be arranged. The adornment of the land abides here, and one can also obtain various Dharani (Dharani) because of this. All that comes forth accords with enlightenment, pure speech is the true voice. One can also transcend the realm of Mara, and take up the armor of the distant past.

殺害煩惱調伏依，　　此亦摧破諸不善。　　欲得諸善令熾盛，　　欲得求愿作莊嚴，　　眾多魔羅不破斯，　　此于說時亦無盡。　　此求與等諸世間，　　外道論師不正說，　　此能超過聲聞法，　　獨覺勝者此為緣。　　一切智智此住持、　　眾生所趣亦此住，　　此能如實教誨他，　　此選時中善友語。　　無垢根者此天眼、　　及於法眼普欲求，　　求說法者此然炬、　　求真誓者此誠諦、　　求財施者此為舍、　　求脫見者此勤合、　　求喜定者此凈信、　　欲聞法海此正行、　　求迷留定此為力、　　欲求法道彼等主。　　為欲凈妙莊嚴者，　　自心調依彼是梵，　　方便求法此喜心，　　及不退者此所行。　　此是言說行所趣，　　常念智慧利根者，　　此是初業方便事，　　丈夫牛王彼智幢。　　欲求勝者彼等弓、　　求無我者那羅夜、　　若向普智此為路、　　求善脫者戒平等。　　此為天等常禮拜、　　此為龍等常散花、　　及為人等作供養、　　夜叉希有作讚美、　　百數羅漢亦作禮、　　菩提勝天亦稱歎、　　若如來等自所念。　　欲護根者彼等城、　　如法住者合方便、　　依止定者彼等得。　　諸有疑者令破散、　　有迷惑者悉令斷

【現代漢語翻譯】現代漢語譯本殺害煩惱調伏依，這也摧毀一切不善。想要諸善法興盛，想要尋求願望作為莊嚴，眾多魔羅無法摧毀它，這在宣說時也是無窮無盡的。這種尋求與世間一切相等，外道論師不能正確解說，這能超越聲聞法，獨覺勝者以此為因緣。一切智智以此為住持，眾生所趨向的也以此為住，這能如實地教誨他人，這是選擇時最好的朋友之語。無垢根者以此為天眼，以及普遍尋求法眼，尋求說法者以此為明燈，尋求真實誓言者以此為誠實，尋求財施者以此為施捨，尋求解脫見者以此為勤奮結合，尋求喜悅禪定者以此為清凈信心，想要聽聞佛法大海者以此為正行，尋求迷留禪定者以此為力量，想要尋求佛法道路者，這是他們的主導。爲了想要清凈美妙的莊嚴，自我調伏依靠，那就是梵行，方便尋求佛法，這是喜悅之心，以及不退轉者所應行的。這是言語行為所趨向的，常念智慧利根之人，這是最初事業的方便之法，大丈夫牛王，那是智慧之幢。想要尋求殊勝者，這是他們的弓箭，尋求無我者，這是那羅延（Narayana，毗濕奴的別名），如果趨向普遍智慧，這是道路，尋求善妙解脫者，這是戒律平等。這為天人等常常禮拜，這為龍等常常散花，以及為人等作供養，夜叉（Yaksa，一種守護神）稀有地作讚美，無數羅漢也作禮敬，菩提勝天也稱讚，如來等自己所憶念的。想要守護根門者，這是他們的城池，如法安住者，結合方便，依止禪定者，他們能獲得。對於有疑惑的人，令其破除消散，對於有迷惑的人，全部令其斷除。

【English Translation】 English version Subduing dependence on killing afflictions, this also destroys all that is unwholesome. Desiring all good things to flourish, desiring to seek wishes as adornments, Numerous Maras (demons) cannot destroy this; this is also inexhaustible when spoken. This seeking is equal to all in the world; non-Buddhist teachers do not explain it correctly. This can surpass the Śrāvakayāna (the vehicle of hearers), and this is the cause for Pratyekabuddhas (solitary Buddhas). All-knowing wisdom abides in this, and beings' destination also abides in this. This can truthfully teach others; this is the speech of a good friend in the selection of time. The one with undefiled roots has this as the divine eye, and universally seeks the Dharma eye. The one seeking to preach the Dharma has this as a torch, the one seeking true vows has this as sincerity, The one seeking to give wealth has this as charity, the one seeking liberation has this as diligent union, The one seeking joyful samādhi (concentration) has this as pure faith, the one desiring to hear the ocean of Dharma has this as right conduct, The one seeking trance-like samādhi has this as strength; those desiring to seek the path of Dharma, this is their leader. For those desiring pure and wonderful adornments, self-discipline and reliance, that is Brahmacharya (holy life). Skillfully seeking the Dharma, this is a joyful mind, and what the non-retreating should practice. This is where speech and action lead, constantly mindful, wise, and sharp-witted people, This is the skillful means for initial endeavors, the great man, the bull king, that is the banner of wisdom. Those desiring to seek victory, this is their bow; those seeking non-self, this is Narayana (another name for Vishnu), If heading towards universal wisdom, this is the path; those seeking good liberation, this is equality in precepts. This is constantly worshiped by gods and others, this is constantly scattering flowers by nāgas (dragons) and others, And making offerings to humans and others, Yakshas (a type of guardian spirit) rarely offer praise, Countless Arhats (enlightened beings) also pay homage, the victorious Bodhi Deva (enlightened deity) also praises, What the Tathāgatas (Buddhas) and others themselves remember. Those desiring to guard their senses, this is their city, Those abiding in accordance with the Dharma, combine skillful means; those relying on samādhi, they can attain. For those who have doubts, cause them to be broken and scattered; for those who are confused, cause them all to be cut off.

、　　高慢煩惱令滅除、　　欲渡彼岸能令渡、　　病纏逼者此良藥、　　其有病者此實治，　　煩惱毒箭能拔出、　　欲合理者作思念。　　眾中無畏師子吼，　　于善逝所求聞法、　　及為涅槃常此道，　　能斷所有諸惡趣。　　於三界所等超越，　　求功德土此莊嚴，　　金剛喻定彼於此，　　及最後生師子座，　　所求福德此不失，　　諸所欲求此攝受。　　常疲乏者令渴仰、　　未有精進此發欲、　　依攀緣者令安立、　　別異發行遮令住。　　有平等體此成就，　　依物憍逸此棄除，　　倒取取物此放舍，　　普知諸種周遍智。　　求智慧者此出生、　　求福設會此不失、　　依三有者令斷愿，　　常無有相求菩提。　　三世空諸法，　　知已而不捨，　　方便智時時，　　為諸世間作。　　嗟慨佛種性，　　佛智是所由，　　莫求于錯失，　　于彼說法者；　　亦復莫欺陵，　　所見於未學；　　勿瞋說法者，　　當尊重近住；　　實聞當知實，　　莫譭謗智者。　　法施莫求物，　　說法亦勿慳，　　聞法共尊重，　　心意莫散亂。　　盡心為說法，　　若見樂欲者，　　莫斷法施說，　　勿緣于餘事，　　堪忍純直問，　　若問為解說。

【現代漢語翻譯】現代漢語譯本　　高慢的煩惱能夠被去除，想要渡過生死苦海能夠被引導渡過。　　被疾病纏身逼迫的人，這是良藥；對於有疾病的人，這確實能治療。　　能夠拔出煩惱的毒箭，想要合理修行的人可以依此作思念。　　在眾人中無所畏懼地如獅子吼，在善逝（Sugata，佛的稱號之一）那裡尋求聽聞佛法，　　並且爲了涅槃（Nirvana，佛教術語，指解脫）常常遵循這條道路，能夠斷除所有惡趣（Apāya，佛教術語，指地獄、餓鬼、畜生三惡道）。　　對於三界（Trailokya，佛教術語，指欲界、色界、無色界）能夠超越，尋求功德之地的莊嚴，　　金剛喻定（Vajropama Samadhi，佛教術語，一種堅固的禪定）就在這裡，以及最後一生（指證悟前的最後一次輪迴）的師子座（Simhasana，佛教術語，指佛或菩薩的座位），　　所尋求的福德不會失去，所有想要的東西都能被攝受。　　對於常常疲乏的人，能令其渴求仰慕；對於沒有精進的人，能引發其精進的慾望；　　對於需要依靠攀緣的人，能令其安立；對於特別的發行，能遮止令其安住。　　具有平等之體，能夠成就，對於依靠外物的憍逸（驕慢放逸）能夠棄除，　　對於顛倒的取著能夠放舍，普遍了知各種事物，具有周遍的智慧。　　尋求智慧的人，智慧由此出生；尋求福德，即使是設會（集會）也不會失去；　　對於依戀三有（指欲有、色有、無色有）的人，能令其斷除願望，常常無有相（Niranimitta，佛教術語，指不執著于外相）地尋求菩提（Bodhi，佛教術語，指覺悟）。　　三世（過去、現在、未來）諸法本性是空的，　　知道這個道理后而不捨棄（眾生），　　方便智慧時時刻刻，　　為世間眾生而作。　　讚歎佛的種性，　　佛的智慧是根本原因，　　不要去尋找過失，　　對於說法的人；　　也不要欺凌，　　所看到的未學習的人；　　不要嗔恨說法的人，　　應當尊重並親近居住；　　真實聽聞的應當知道是真實的，　　不要譭謗有智慧的人。　　法佈施不要尋求物質回報，　　說法也不要吝嗇，　　聽聞佛法共同尊重，　　心意不要散亂。　　盡心盡力地為人說法，　　如果看到喜歡聽法的人，　　不要中斷法佈施的說法，　　不要攀緣于其他事情，　　能夠忍受純正正直的提問，　　如果有人提問就為他解說。

【English Translation】 English version May the arrogance of afflictions be removed, may those who wish to cross the shore be guided across. For those afflicted and oppressed by illness, this is a good medicine; for those who are ill, this is indeed a cure. It can extract the poisonous arrows of afflictions; those who wish to practice reasonably can contemplate this. Fearlessly roar like a lion in the assembly, seek to hear the Dharma from the Sugata (one of the titles of the Buddha), And constantly follow this path for Nirvana (liberation), able to cut off all the evil destinies (Apāya, the three evil realms of hell, hungry ghosts, and animals). Transcending the three realms (Trailokya, the realms of desire, form, and formlessness), seeking the adornment of the land of merit, The Vajropama Samadhi (a diamond-like concentration) is here, as well as the lion throne (Simhasana, the seat of the Buddha or Bodhisattva) of the last life (the final rebirth before enlightenment), The merit sought will not be lost, and all desires will be embraced. For those who are constantly weary, may it inspire longing; for those who lack diligence, may it ignite the desire for diligence; For those who need to rely on clinging, may it establish them; for special emissions, may it restrain them to abide. Having the nature of equality, it can be achieved; arrogance based on external things can be discarded, The inverted grasping can be relinquished, universally knowing all things, possessing pervasive wisdom. For those who seek wisdom, wisdom is born from this; for those who seek merit, even gatherings will not be lost; For those who cling to the three existences, may it sever their desires, constantly seeking Bodhi (enlightenment) without characteristics (Niranimitta). The dharmas of the three times (past, present, future) are empty in nature, Knowing this principle without abandoning (sentient beings), Skillful wisdom at all times, Acting for the sake of all beings in the world. Praising the Buddha's lineage, The Buddha's wisdom is the fundamental cause, Do not seek faults, In those who preach the Dharma; Nor should you bully, Those unlearned whom you see; Do not be angry with those who preach the Dharma, You should respect and live near them; What is truly heard should be known as true, Do not slander the wise. Do not seek material rewards for Dharma giving, Nor be stingy in preaching the Dharma, Respectfully listen to the Dharma together, Do not let your mind be distracted. Wholeheartedly preach the Dharma, If you see those who enjoy listening, Do not interrupt the Dharma preaching, Do not cling to other matters, Be able to endure pure and upright questions, If someone asks, explain it for them.

若噁心見者，　　彼中忍當作，　　悔及於疑惑，　　彼皆汝為斷。　　若見未得道，　　以道為彼說，　　思惟此定時，　　易得於佛智。　　諸所作諸供，　　于說法者邊，　　求八分勝道，　　勿緣于餘事。　　若諍競噁心，　　難伏常令伏；　　無依彼等足，　　神足若欲求，　　念慧及行處；　　彼等求法者，　　發起彼等說；　　若發行菩提，　　示現俱致佛、　　俱彼國土住；　　說化諸眾生，　　若彼說法者，　　此味是最美；　　若彼蘭拏行、　　及求遊戲通，　　而作師子吼；　　彼等智者行，　　為贊于寂滅，　　斷熱有清涼，　　此是不墮句。　　脫縛利益說，　　喜樂發於身，　　其心亦驚喜，　　智者遊戲智。　　彼求周遍智，　　凈信是等法，　　住不退佛智，　　決定為菩提。　　白法順薰習，　　諸惡皆當舍，　　殺害於黑助，　　白法即自來。　　彼等學戒者，　　若欲求福德，　　彼等此成就，　　若求則相應。　　彼等於此得，　　身中端嚴相，　　此行佛順知，　　諸聖親近已。　　明照智智中，　　佛智普智得，　　住此已當見，　　俱致端嚴土。　　此中彼大力，　　智者問于疑，　　除斷此諸疑

【現代漢語翻譯】現代漢語譯本如果有人心懷惡意前來，你應該以中等的忍耐來對待他們，對於他們的後悔和疑惑，你都要幫助他們消除。如果看到有人還沒有得道，就為他們宣說正道，如果能常常這樣思惟，就容易獲得佛的智慧。所有你所做的供養，都應該用於支援說法的人，追求八正道，不要把精力放在其他事情上。如果內心有爭鬥和惡意，要努力降伏它們，對於那些無依無靠的人，要成為他們的依靠。如果想要獲得神通，就要專注于念、慧和行處。對於那些尋求佛法的人，要鼓勵他們去宣說佛法。如果有人發起菩提心（Bodhi-citta），就向他們展示無數的佛（Buddha），以及佛所居住的清凈國土（Buddha-kṣetra）。宣說佛法，教化眾生，這種法味是最美好的。如果有人修持禪定（Dhyana），或者追求神通遊戲，就應該像獅子一樣吼出佛法。這些智者的行為，是爲了讚美寂滅的涅槃（Nirvana），斷除煩惱的熱惱，獲得清涼的境界，這是不會墮落的真理。宣說解脫的利益，使聽者身心充滿喜悅，這就是智者所擁有的智慧遊戲。那些尋求周遍智慧的人，應該以清凈的信心來修持這些法，這樣才能安住于不退轉的佛智，最終必定能夠證得菩提（Bodhi）。要順應白法的熏習，捨棄一切惡行，斷除那些助長黑暗面的行為，這樣白法自然就會到來。那些學習戒律的人，如果想要獲得福德，就應該努力成就這些，如果努力去做，就能相應獲得。他們因此能夠獲得身體的端莊相好，這種行為是佛所讚許的，並且能夠親近諸聖。在明亮的智慧之中，獲得佛的智慧和普遍的智慧，安住於此，就能夠見到無數莊嚴的佛土。在這裡，那些有大力量的智者，可以解答人們的疑惑，消除一切疑問。

【English Translation】 English version If those with malicious minds appear, you should respond with moderate patience. Help them to dispel their regrets and doubts. If you see someone who has not yet attained enlightenment, explain the path to them. If you contemplate this regularly, you will easily attain the wisdom of the Buddha (Buddha). All the offerings you make should be used to support those who teach the Dharma (Dharma), pursuing the Noble Eightfold Path, and not focusing your energy on other matters. If there is strife and malice in your heart, strive to subdue them. For those who are helpless, be their support. If you wish to attain supernormal powers (Abhijñā), focus on mindfulness (Smṛti), wisdom (Prajñā), and the proper conduct. For those who seek the Dharma, encourage them to proclaim it. If someone generates Bodhicitta (Bodhi-citta), show them countless Buddhas (Buddha), and the pure Buddha-kṣetra (Buddha-kṣetra) where the Buddhas reside. To proclaim the Dharma and teach sentient beings, this flavor of Dharma is the most beautiful. If someone practices Dhyana (Dhyana), or seeks supernormal powers for amusement, they should roar the Dharma like a lion. These actions of the wise are to praise the quiescence of Nirvana (Nirvana), cutting off the heat of afflictions and attaining a cool state, this is a truth that does not lead to downfall. To proclaim the benefits of liberation, filling the listener's body and mind with joy, this is the wisdom game of the wise. Those who seek pervasive wisdom should cultivate these Dharmas with pure faith, so that they can abide in the irreversible wisdom of the Buddha, and will surely attain Bodhi (Bodhi). You should accord with the cultivation of white Dharmas, abandon all evil deeds, and cut off those actions that aid the dark side, so that white Dharmas will naturally come. Those who study the precepts, if they wish to obtain merit, should strive to accomplish these things. If they strive to do so, they will attain the corresponding results. They will therefore be able to obtain the dignified and beautiful marks on their bodies. This conduct is praised by the Buddha, and allows one to be close to the saints. In the bright wisdom, attain the wisdom of the Buddha and pervasive wisdom. Abiding in this, you will be able to see countless adorned Buddha-lands. Here, those wise ones with great power can answer people's doubts and dispel all questions.

，　　諸惑皆舍滅。　　此中生佛法，　　勝人所讚歎，　　舍離諸惡世，　　所有煩惱染。　　不失諸福德，　　于福若欲求，　　彼等智者緣，　　愛法為最上。　　及喜此法眼，　　親近猛健人，　　辯藏法泉流，　　欲求巧言語。　　已說彼等護，　　所有說法人、　　及智諸因緣、　　愛見依倚者。　　巧應諸法中，　　和合不和合，　　智體方便分，　　說于諸法已，　　如是現諸法，　　真實智思惟，　　于中斷渴網，　　當舍諸愛著。　　無明於中散，　　當得明現前，　　于中普知數，　　彼所說無著。　　智意種種心，　　於此廣說已，　　攝取色與名，　　彼等於中說，　　觀察六根所，　　猶如見空村，　　于觸知外者，　　佛智當得見。　　若離三種言，　　彼等於中取；　　及滅三種愛，　　彼等於中說。　　于中說棄捨，　　若彼所生處，　　彼等斷于有，　　於此定中說。　　絕生與病合、　　及離死毒箭，　　諸苦於中寂，　　諸流分別者。　　諸憂令歡喜、　　惡意令解散，　　成就凈方便，　　若彼法行者。　　飽足所觀察，　　若所有求勝；　　瞋惡中作明，　　若所有迷眼。　　此中佛雷震，　　轉於法輪

【現代漢語翻譯】現代漢語譯本　　各種迷惑都將捨棄滅除。　　佛法由此而生，這是聖賢所讚歎的，　　捨棄遠離各種罪惡的世間，以及所有的煩惱污染。　　不會失去各種福德，如果想要追求福德，　　那麼智者們認為，愛法是至高無上的。　　以及喜愛這佛法的慧眼，親近那些勇猛剛健的人，　　他們是辯才的寶藏，是佛法的泉源，想要追求巧妙的言語。　　已經說了那些守護者，所有說法的人，　　以及通曉各種因緣，喜愛見解並有所依仗的人。　　巧妙地適應各種法，無論是和諧還是不和諧，　　智慧的本體和方便的區分，在闡述各種法之後，　　像這樣顯現各種法，用真實的智慧去思維，　　對於中斷的渴愛之網，應當捨棄各種愛著。　　無明在其中消散，應當得到光明在眼前顯現，　　在其中普遍知曉數量，他們所說的都是無所執著的。　　智慧、意念和各種心，在這裡廣泛地闡述之後，　　攝取色（rūpa）與名（nāma），他們在這裡闡述，　　觀察六根（ṣaḍāyatana）所對的境界，就像看見空無一人的村莊，　　對於觸知外境的人，佛陀的智慧將會顯現。　　如果遠離三種言語，他們就在其中攝取；　　以及滅除三種愛，他們就在其中闡述。　　在其中闡述棄捨，如果是他們所生之處，　　他們就斷除有（bhava），在這裡的禪定中闡述。　　斷絕生與病的結合、以及遠離死亡的毒箭，　　各種痛苦在其中寂滅，各種煩惱的流分別者。　　使各種憂愁轉化為歡喜、使惡意解散，　　成就清凈的方便，如果是那些奉行佛法的人。　　飽足地觀察，如果所有追求殊勝的人；　　在嗔恨邪惡中產生光明，如果所有被迷惑雙眼的人。　　在這裡佛陀的雷霆之聲，轉動著法輪（Dharmacakra）。

【English Translation】 English version 　　All delusions are abandoned and extinguished. 　　From this, the Buddha's Dharma arises, praised by the wise, 　　Abandoning and distancing from all evil worlds, and all defilements of afflictions. 　　One does not lose various merits; if one desires to seek merit, 　　Then the wise consider love for the Dharma to be supreme. 　　And delight in this Dharma's eye of wisdom, drawing near to the brave and vigorous, 　　They are treasures of eloquence, fountains of the Dharma, desiring to seek skillful speech. 　　Those protectors have been spoken of, all those who preach the Dharma, 　　And those who understand various causes and conditions, loving views and those who rely on them. 　　Skillfully adapting to all Dharmas, whether harmonious or unharmonious, 　　The essence of wisdom and the division of skillful means, after explaining all Dharmas, 　　Thus manifesting all Dharmas, contemplating with true wisdom, 　　Regarding the interrupted net of craving, one should abandon all attachments. 　　Ignorance is scattered within it, one should attain the manifestation of light before one's eyes, 　　Within it, universally knowing numbers, what they speak of is without attachment. 　　Wisdom, intention, and various minds, after extensively explaining them here, 　　Grasping rūpa (form) and nāma (name), they explain within it, 　　Observing what the six āyatana (sense bases) perceive, like seeing an empty village, 　　For those who perceive external objects through contact, the Buddha's wisdom will be seen. 　　If one departs from the three kinds of speech, they grasp within it; 　　And extinguish the three kinds of craving, they explain within it. 　　Within it, they speak of abandonment, if it is the place where they are born, 　　They cut off bhava (existence), they explain in this samādhi (concentration). 　　Severing the union of birth and disease, and departing from the poisonous arrow of death, 　　All suffering is extinguished within it, those who distinguish the streams of afflictions. 　　Transforming all sorrows into joy, dissolving malice, 　　Accomplishing pure skillful means, if they are those who practice the Dharma. 　　Observing with satisfaction, if all those who seek excellence; 　　Creating light in anger and evil, if all those whose eyes are deluded. 　　Here, the Buddha's thunderous voice turns the Dharmacakra (Wheel of Dharma).

時，　　健行此稱揚，　　若彼世間智；　　此中普洗除，　　若濁亂煩惱，　　此中害諸見，　　若所有我依。　　受、取及與持，　　此中皆已說，　　不錯佛智中，　　如是當得勝。　　常增長諸法，　　此是巧智道，　　白法常積聚，　　遠離諸惡業。　　佛法常念修，　　說當無慳吝，　　莫斷佛種性，　　當住于彼中。　　熾然法種性，　　聖眾普能攝，　　應伏諸論師、　　外道欲起者。　　說法稱言善，　　彼等當興贊，　　常行菩提行，　　于彼無念心。　　如月諸眾生，　　常作朋友意；　　如日于諸法，　　恒持正思惟。　　常作教師想，　　于中思此定，　　此定猶如王，　　為眾生廣說。　　為智人導師，　　白法心正信，　　成熟甘露果，　　令念往昔生。　　受胎無染污，　　厭棄癡兒法，　　大仙佛功德，　　贊時無邊者。　　持時佛智慧，　　善逝所說時、　　及智書寫時，　　說時當得福。　　遠離諸外道，　　此是不動處，　　所說世間受，　　諸佛之所說。　　過去佛功德、　　悕望于未來、　　現在住諸佛，　　此是諸寶藏。　　令眾生入行，　　為說聲聞乘，　　于智不忘失，　　佛法此為印。　　此

【現代漢語翻譯】現代漢語譯本那時，健行（菩薩名）如此稱揚，好比世間的智者；此中普遍洗除，如同濁亂的煩惱，此中損害各種邪見，如同所有執著於我的觀念。受、取以及與持，此中都已述說，在無錯謬的佛陀智慧中，如此應當獲得勝利。常增長各種善法，這是巧妙智慧的道路，清凈的善法常積聚，遠離各種惡業。佛法常念常修，說應當沒有慳吝，莫斷絕佛的種性，應當安住于其中。熾盛燃起佛的種性，聖眾普遍能夠攝受，應當降伏各種論師、想要興起的外道。說法時稱揚言語善妙，他們應當興起讚歎，常行菩提之行，于其中沒有雜念之心。如同月亮對待所有眾生，常作朋友之意；如同太陽對待所有法，恒常保持正確的思惟。常作教師之想，于其中思惟此禪定，此禪定猶如國王，為眾生廣為解說。作為智者的導師，以清凈的善法之心正信，成熟甘露之果，令人憶念往昔的生命。受胎沒有染污，厭棄愚癡孩童的作為，大仙佛陀的功德，讚歎時是無邊無際的。持誦時增長佛陀的智慧，善逝（佛陀的稱號）所說之時、以及用智慧書寫之時，說法之時應當獲得福報。遠離各種外道，這是不動的處所，所說世間的感受，是諸佛所宣說的。過去諸佛的功德、希望于未來、現在安住的諸佛，這是各種寶藏。令眾生進入修行，為他們宣說聲聞乘，對於智慧不忘失，佛法以此為印記。此

【English Translation】 English version At that time, Kṣitigarbha (Bodhisattva's name) praised in this way, like the wise men of the world; Herein is universally washed away, like turbid and chaotic afflictions, Herein harms all kinds of wrong views, like all attachments to 'self'. Reception, taking, and holding, all are described herein, In the unerring wisdom of the Buddha, thus one should attain victory. Constantly increasing all good dharmas, this is the path of skillful wisdom, Pure white dharmas constantly accumulate, staying away from all evil deeds. The Buddha's teachings are constantly contemplated and practiced, it is said there should be no stinginess, Do not cut off the Buddha's lineage, one should abide therein. Blazing and igniting the Buddha's lineage, the holy assembly is universally able to embrace, One should subdue all debaters, heretics who wish to arise. When expounding the Dharma, praising words as good, they should arise in praise, Constantly practice the conduct of Bodhi, therein without a distracted mind. Like the moon towards all beings, constantly acting with the intention of friendship; Like the sun towards all dharmas, constantly maintaining correct contemplation. Constantly thinking of oneself as a teacher, therein contemplating this samadhi, This samadhi is like a king, widely explaining for sentient beings. Acting as a guide for the wise, with a pure mind of faith in white dharmas, Ripening the fruit of nectar, causing one to remember past lives. Conception without defilement, rejecting the ways of foolish children, The merits of the great sage Buddha, when praised are boundless. When holding, increasing the wisdom of the Buddha, when spoken by the Sugata (Tathagata's title), And when writing with wisdom, when speaking the Dharma, one should obtain blessings. Staying away from all heretics, this is an immovable place, The worldly feelings that are spoken of, are what all the Buddhas have declared. The merits of the Buddhas of the past, hoping for the future, The Buddhas who dwell in the present, these are all treasures. Causing sentient beings to enter practice, expounding the Śrāvakayāna for them, Not forgetting wisdom, the Buddha's teachings are sealed with this. This

出彼猛健，　　此寶無變改，　　及速得諸智，　　欲問佛功德。　　欲法無厭足，　　散諸煩惱火，　　當得方便智。　　地界別思惟、　　當入水界中、　　入於火界定、　　風界無住處、　　空界不迷惑。　　示現智界中，　　令入於法界；　　厭離於諸行，　　令散諸愛染。　　憎惡諸有海，　　除滅諸膩患，　　令舍于諸法，　　自分別巧知；　　亦巧知他行，　　欲說無有盡，　　方便中無濁，　　出處當順知。　　我見應當舍，　　我所亦遠離，　　染著當棄除，　　憍慢常應伏。　　為食行如狗，　　施中等無貪，　　所食應飽滿，　　訖已當知樂。　　在陰莫為乏，　　大水當急渡，　　諸論不能破，　　純直無攀緣。　　遠離於睡眠、　　親近說法者，　　超過於掉戲，　　亦應滅疑惑、　　及令散諸欲、　　懶惰亦遠離。　　不見得我處，　　無我令明顯；　　不住于命者，　　法亦不應觸。　　不鬥諍法中，　　平等說合義，　　以心善思惟，　　諸行無所有。　　當親近智者，　　諸處無怯弱，　　彼中當信解，　　在眾莫怖畏。　　當說他功德，　　自身勿高舉，　　遍智所行處，　　恒時應須行。　　莫愛著住處，　　

【現代漢語翻譯】現代漢語譯本：從那勇猛精進中生出，這珍寶永不改變，並且迅速獲得各種智慧，想要詢問佛陀的功德。對於佛法沒有厭倦滿足的時候，能夠熄滅各種煩惱之火，應當獲得方便智慧。分別思惟地界（構成世界的堅固性元素）、應當進入水界（構成世界的流動性元素）之中、進入火界（構成世界的溫暖性元素）的禪定、風界（構成世界的運動性元素）沒有固定的住處、空界（構成世界的空間性元素）不會使人迷惑。在智慧的境界中顯現，使人進入於法界（一切法的總稱）；厭離各種行為，使人散去各種愛戀染著。憎恨厭惡各種存在的苦海，消除各種粘膩的煩惱，使人捨棄各種法，自己分別巧妙地知曉；也巧妙地知曉他人的行為，想要說的沒有窮盡，在方便法門中沒有渾濁，出處應當順應知曉。『我見』應當捨棄，『我所』也應當遠離，染著應當拋棄，驕慢常常應當降伏。爲了食物像狗一樣乞食，在佈施中平等沒有貪婪，所食用的應當飽滿，完畢之後應當知道快樂。在五陰（色、受、想、行、識）中不要感到匱乏，大水應當急速渡過，各種論點不能夠駁倒，純潔正直沒有攀緣。遠離睡眠、親近說法的人，超越掉舉和戲論，也應當滅除疑惑、以及使人散去各種慾望、懶惰也應當遠離。不見證得到『我』的地方，使『無我』明顯；不住留在『命者』（生命）上，法也不應當執著。不在佛法中爭鬥，平等地說和合的意義，用心好好地思惟，各種行為沒有實在的自體。應當親近有智慧的人，在各種場合沒有怯懦軟弱，在那其中應當信受理解，在眾人中不要害怕。應當說他人的功德，自身不要高舉，遍智者所行的地方，恒常應當需要奉行。不要愛戀執著住處。

【English Translation】 English version: Emerging from that fierce vigor, this treasure never changes, And quickly attaining all kinds of wisdom, desiring to inquire about the merits of the Buddha. For the Dharma, there is no satiety, able to extinguish all fires of affliction, One should attain skillful wisdom. Separately contemplate the earth element (the solidity element constituting the world), One should enter into the water element (the fluidity element constituting the world), enter into the samadhi of the fire element (the warmth element constituting the world), The wind element (the motion element constituting the world) has no fixed abode, the space element (the spatial element constituting the world) does not confuse people. Manifesting in the realm of wisdom, causing people to enter into the Dharmadhatu (the totality of all dharmas); Detesting various actions, causing people to scatter various attachments and affections. Hating and detesting the sea of suffering of various existences, eliminating various sticky afflictions, Causing people to abandon various dharmas, oneself separately and skillfully knowing; Also skillfully knowing the actions of others, wanting to say without end, In the skillful means, there is no turbidity, the origin should be known accordingly. The 'view of self' should be abandoned, the 'that which belongs to self' should also be kept away, Attachment should be discarded, arrogance should always be subdued. For food, begging like a dog, in giving, equal without greed, What is eaten should be full, after finishing, one should know happiness. In the five skandhas (form, feeling, perception, volition, consciousness), do not feel lacking, the great water should be crossed quickly, Various arguments cannot refute, pure and upright without clinging. Staying away from sleep, being close to those who speak the Dharma, Surpassing agitation and playfulness, one should also extinguish doubts, And cause people to scatter various desires, laziness should also be kept away. Not seeing the place where 'self' is attained, making 'no-self' clear; Not dwelling on 'life', the Dharma should also not be clung to. Not fighting in the Dharma, equally speaking the meaning of harmony, Thinking well with the mind, various actions have no real self. One should be close to the wise, in various situations without timidity or weakness, In that, one should believe and understand, in the crowd, do not be afraid. One should speak of the merits of others, do not exalt oneself, The place where the all-knowing one goes, one should always need to practice. Do not love and cling to the dwelling place.

應去如飛鳥；　　莫行為利養，　　亦勿計我身。　　心亦不減劣，　　巧知經行處，　　當隨順念修，　　莫思亦莫憶。　　亦當求解脫，　　常應在靜地，　　常念修梵行，　　于定速當得。　　慈于平等心，　　悲者順攝受，　　以喜為樂法，　　舍處當舍之。　　以戒憐愍他、　　以定當覺法、　　以智作應作，　　於後無悔惱。　　當出無盡智，　　亦應善巧辭，　　我說入語言，　　說處莫求利。　　莫樂眾雜語，　　是住無疲乏，　　不捨亦不取，　　諸法是菩提。　　莫壞滅諸法，　　如是說明顯，　　于眾生不誑、　　于寶當歸依。　　應攝受正法，　　作愿當牢固，　　莫羨于小乘，　　晝夜應勤合。　　為求諸法故，　　遍智所由來，　　諸佛此為庫，　　三摩地如海。』

「喜王！爾時，寶光威輪王如來為彼法上童子以伽他歌廣說此諸法行決定觀察說三摩地。彼說此三摩地時，寶月王及諸子眷屬得不退轉于無上正覺，滿足一千眾生髮無上正覺之心，無量眾生學地增長。

「喜王！汝意彼迦羅彼三摩耶名法上童子者謂是異乎？莫作如是異見。何以故？汝善家子即是彼迦羅彼三摩耶名法上童子也。善家子！彼迦羅彼三摩耶名寶月王者，今慈

【現代漢語翻譯】現代漢語譯本應當像飛鳥一樣自由自在地離去；不要爲了利益而行動，也不要考慮自身。內心也不要變得低劣，巧妙地知道該去哪裡修行，應當隨順正念修行，不要思慮也不要回憶。也應當求解脫，常常應該在安靜的地方，常常唸誦修行清凈的梵行，對於禪定很快就能獲得。以慈愛對待一切眾生，以悲憫之心順應攝受，以喜悅作為快樂的修行方法，對於應該捨棄的就應當捨棄。以戒律憐憫他人，以禪定覺悟佛法，以智慧做應該做的事情，以後就不會有後悔煩惱。應當發出無盡的智慧，也應該有巧妙的言辭，我說進入語言，在說法的地方不要追求利益。不要喜歡眾多的雜亂言語，這樣安住就不會疲憊，不捨棄也不執取，諸法就是菩提（bodhi，覺悟）。不要破壞毀滅諸法，這樣說明就顯得清晰明白，對於眾生不欺騙，對於佛法僧三寶（Three Jewels）應當歸依。應當攝受正法，發願應當牢固，不要羨慕小乘，晝夜都應該勤奮努力。爲了尋求諸法，這是遍知（Omniscience）所由來的，諸佛以此為寶庫，三摩地（samadhi，禪定）如大海。

『喜王！當時，寶光威輪王如來（Ratnarajavairocanacakra-raja Tathagata）為那位法上童子（Dharmottara-kumara）以偈頌廣泛地宣說了這些諸法行決定觀察說三摩地（samadhi，禪定）。他說此三摩地時，寶月王（Ratnacandra-raja）及諸子眷屬得到了不退轉于無上正覺（Anuttara-samyak-sambodhi），滿足了一千個眾生髮起無上正覺之心，無量眾生在菩薩的階位上得到增長。

『喜王！你認為那位迦羅彼三摩耶（Kalapi-samaya）名為法上童子（Dharmottara-kumara）的是另一個人嗎？不要這樣認為。為什麼呢？你這位善男子就是那位迦羅彼三摩耶（Kalapi-samaya）名為法上童子（Dharmottara-kumara）啊。善男子！那位迦羅彼三摩耶（Kalapi-samaya）名為寶月王（Ratnacandra-raja）的，就是現在的慈氏（Maitreya）。』

English version One should depart like a flying bird; Do not act for the sake of gain, nor consider oneself. The mind should not become inferior, skillfully knowing where to practice, One should cultivate in accordance with right mindfulness, neither thinking nor remembering. One should also seek liberation, always staying in a quiet place, Always reciting and practicing pure conduct, one will quickly attain samadhi (meditative absorption). Treat all beings with loving-kindness, and compassionately embrace them, Take joy as the joyful practice, and abandon what should be abandoned. With precepts, have compassion for others; with samadhi (meditative absorption), awaken to the Dharma; With wisdom, do what should be done, so that there will be no regret or vexation later. One should emit endless wisdom, and also have skillful speech, I speak entering into language, do not seek profit in the place of speaking. Do not delight in many mixed words, this dwelling is without fatigue, Neither abandoning nor grasping, all dharmas are bodhi (enlightenment). Do not destroy or annihilate dharmas, such explanation appears clear and obvious, Do not deceive sentient beings, and take refuge in the Three Jewels (Buddha, Dharma, Sangha). One should embrace the right Dharma, and make firm vows, Do not envy the Hinayana (Small Vehicle), one should diligently strive day and night. For the sake of seeking all dharmas, this is where omniscience (Sarvajna) comes from, The Buddhas take this as a treasury, samadhi (meditative absorption) is like the ocean.』

『King Joy! At that time, Ratnarajavairocanacakra-raja Tathagata extensively explained these practices of all dharmas, determined observation, and spoke of samadhi (meditative absorption) in verses for that Dharmottara-kumara (Virtue-Surpassing Youth). When he spoke of this samadhi, Ratnacandra-raja (Moon Jewel King) and his family attained non-retrogression from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), fulfilling the aspiration of a thousand beings to generate the mind of Unsurpassed Perfect Enlightenment, and countless beings increased in their bodhisattva stages.

『King Joy! Do you think that Kalapi-samaya named Dharmottara-kumara (Virtue-Surpassing Youth) is someone else? Do not have such a different view. Why? You, good son, are that Kalapi-samaya named Dharmottara-kumara (Virtue-Surpassing Youth). Good son! That Kalapi-samaya named Ratnacandra-raja (Moon Jewel King) is now Maitreya (The loving one).』

【English Translation】 English version One should depart like a flying bird; Do not act for the sake of gain, nor consider oneself. The mind should not become inferior, skillfully knowing where to practice, One should cultivate in accordance with right mindfulness, neither thinking nor remembering. One should also seek liberation, always staying in a quiet place, Always reciting and practicing pure conduct, one will quickly attain samadhi (meditative absorption). Treat all beings with loving-kindness, and compassionately embrace them, Take joy as the joyful practice, and abandon what should be abandoned. With precepts, have compassion for others; with samadhi (meditative absorption), awaken to the Dharma; With wisdom, do what should be done, so that there will be no regret or vexation later. One should emit endless wisdom, and also have skillful speech, I speak entering into language, do not seek profit in the place of speaking. Do not delight in many mixed words, this dwelling is without fatigue, Neither abandoning nor grasping, all dharmas are bodhi (enlightenment). Do not destroy or annihilate dharmas, such explanation appears clear and obvious, Do not deceive sentient beings, and take refuge in the Three Jewels (Buddha, Dharma, Sangha). One should embrace the right Dharma, and make firm vows, Do not envy the Hinayana (Small Vehicle), one should diligently strive day and night. For the sake of seeking all dharmas, this is where omniscience (Sarvajna) comes from, The Buddhas take this as a treasury, samadhi (meditative absorption) is like the ocean.』

『King Joy! At that time, Ratnarajavairocanacakra-raja Tathagata extensively explained these practices of all dharmas, determined observation, and spoke of samadhi (meditative absorption) in verses for that Dharmottara-kumara (Virtue-Surpassing Youth). When he spoke of this samadhi, Ratnacandra-raja (Moon Jewel King) and his family attained non-retrogression from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), fulfilling the aspiration of a thousand beings to generate the mind of Unsurpassed Perfect Enlightenment, and countless beings increased in their bodhisattva stages.

『King Joy! Do you think that Kalapi-samaya named Dharmottara-kumara (Virtue-Surpassing Youth) is someone else? Do not have such a different view. Why? You, good son, are that Kalapi-samaya named Dharmottara-kumara (Virtue-Surpassing Youth). Good son! That Kalapi-samaya named Ratnacandra-raja (Moon Jewel King) is now Maitreya (The loving one).』

氏菩薩摩訶薩即是；彼迦羅彼三摩耶名寶月王也若復彼諸王子，即此菩薩摩訶薩眾集會坐者是。

「喜王！爾時，彼法上菩薩摩訶薩與父母、尊長及朋友、知識——滿足三十六千俱致眾生——共於世尊寶光威輪王如來教中舍家出家。喜王！愛樂彼世尊教，作比丘、比丘尼、優婆娑迦、優波斯迦者甚多。」

爾時，世尊此義知已，復欲過量顯明，即於此時說此伽他：

「我念昔多俱致劫，　　時有最勝名寶光，　彼有僧眾亦廣多，　　諸漏已盡及菩薩。　彼之國土凈可愛，　　自然莊嚴如天宮，　城邑、聚落、園莊嚴，　　以華佈散平如掌。　彼中有王名寶月，　　自在王于多千洲，　福慧具足是智者，　　無邊庫藏廣神足。　彼于園林樂遊戲，　　天婦懷抱童子生，　名為法上善可觀，　　金色勝相聚嚴飾。　彼始生已說妙語，　　說于佛法而讚歎、　及在家惡空閑德、　　諸欲罪過亦廣演。　化彼父母及親知：　　『智者念須令凈信。』　彼王歡喜而踴躍，　　發向最勝大仙邊。　童子不復入家內，　　即于彼園與其父、　共諸親知及大眾，　　三十六億詣佛邊。　彼大象王詣到已，　　寶光法王彼已見，　增踴躍心第一愛，　　禮其足已坐於前。　法上亦禮最勝

【現代漢語翻譯】現代漢語譯本那位菩薩摩訶薩就是；那位迦羅彼三摩耶（Kalapi-samaya，時間名稱）名為寶月王。如果那些王子們，就是這些菩薩摩訶薩眾坐者。

『喜王！那時，那位法上菩薩摩訶薩與父母、尊長以及朋友、知識——共計滿足三十六千俱致（koti，數量單位）的眾生——一同在世尊寶光威輪王如來（Ratna-prabha-vikirna-raja-tathagata）的教法中舍家出家。喜王！愛樂那位世尊教法，作為比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆娑迦（upasaka，在家男居士）、優婆斯迦（upasika，在家女居士）的人非常多。』

當時，世尊知曉這個意義后，又想更進一步地顯明，就在這個時候說了這些伽他（gatha，偈頌）：

『我憶念過去多俱致劫（koti-kalpa，億劫），當時有一位最殊勝者名為寶光（Ratna-prabha），他有廣大的僧眾，都是諸漏已盡的阿羅漢（arhat）和菩薩。他的國土清凈可愛，自然莊嚴如同天宮，城邑、聚落、園林都莊嚴，用鮮花鋪散，平坦如手掌。其中有一位國王名為寶月（Ratna-candra），自在地統治著多千洲，福慧具足，是一位智者，擁有無邊的庫藏和廣大的神通。他在園林中快樂地遊戲，天女懷抱著童子出生，名為法上（Dharma-uttara），非常好看，金色身相，殊勝的相好莊嚴。他剛出生就說出妙語，讚歎佛法，廣泛演說在家的過患和空閑的功德，以及諸欲的罪過。教化他的父母和親友：『智者應當憶念，要使信心清凈。』那位國王歡喜而踴躍，前往最殊勝的大仙（指佛）處。童子不再進入家中，就在那個園林中與他的父親，以及所有的親友和大眾，三十六億人一同前往佛陀處。那大象王（指寶月王）到達后，寶光法王（指寶光如來）見到他，更加踴躍，生起第一的愛敬，禮拜他的足後坐在前面。法上也禮拜最殊勝者（指寶光如來），'

【English Translation】 English version That Bodhisattva-Mahasattva is; that Kalapi-samaya (time period) was named Ratna-candra (Jewel Moon) King. If those princes, they are these Bodhisattva-Mahasattvas sitting here.

'King of Joy! At that time, that Dharma-uttara (Supreme Dharma) Bodhisattva-Mahasattva, together with his parents, elders, and friends, acquaintances—fulfilling thirty-six thousand kotis (a unit of measurement) of beings—left home and became a renunciate in the teaching of the World Honored One, Ratna-prabha-vikirna-raja-tathagata (Thus Come One, King of Radiating Jewel Light). King of Joy! Those who loved that World Honored One's teaching and became bhikshus (monks), bhikshunis (nuns), upasakas (male lay followers), and upasikas (female lay followers) were very numerous.'

At that time, the World Honored One, knowing this meaning, and wishing to further clarify it, spoke these gathas (verses) at that time:

'I recall in the past, many koti-kalpas (aeons), there was a most excellent one named Ratna-prabha (Jewel Light), he had a vast sangha (community), all were Arhats (worthy ones) who had exhausted all outflows and Bodhisattvas. His land was pure and lovely, naturally adorned like a heavenly palace, cities, villages, and gardens were adorned, spread with flowers, flat as the palm of a hand. In it was a king named Ratna-candra (Jewel Moon), freely ruling over many thousands of continents, complete with blessings and wisdom, he was a wise man, with boundless treasuries and vast spiritual powers. He happily played in the garden, a heavenly woman conceived and gave birth to a child, named Dharma-uttara (Supreme Dharma), beautiful to behold, with a golden body, adorned with excellent marks and characteristics. As soon as he was born, he spoke wonderful words, praising the Buddha-dharma (Buddha's teachings), and extensively expounding the faults of being at home and the virtues of being in solitude, as well as the transgressions of desires. Transforming his parents and relatives: 'The wise should remember to purify their faith.' That king rejoiced and leaped for joy, heading towards the most excellent great sage (referring to the Buddha). The child no longer entered the house, and in that garden, together with his father, all his relatives, and the great assembly, thirty-six billion went to the Buddha's side. That great elephant king (referring to Ratna-candra King) having arrived, the Ratna-prabha Dharma King (referring to Ratna-prabha Tathagata) saw him, increasing his joy, generating the foremost love and respect, bowing at his feet and sitting before him. Dharma-uttara also bowed to the most excellent one (referring to Ratna-prabha Tathagata),'

足，　　攝取十指而合掌，　如是敬重彼尊已，　　童子歌頌于伽他。　彼于最勝多贊說，　　導師實德諸法體，　王及諸子並徒眾，　　緣于菩提而發心。　法上咨問於世尊：　　『說此寂靜離塵定，　猛健住此三摩地，　　證覺菩提伏魔羅。』　二足上尊知請已，　　知童子心已凈信，　即為說此難見定，　　大威德者歌伽他。　彼尊說此三摩地，　　諸佛菩提離塵寂；　王及諸子共臣民，　　即住佛智不退轉；　彼處多住學、無學，　　如是已聞于寂定；　復餘眾生多俱致，　　緣于菩提而發心。　王及諸子並徒眾，　　皆令厭離五欲福，　彼時童子為上首，　　於此舍家行出家。　所有愛樂於教師，　　諸天及人皆普滿，　彼善逝所眾甚多，　　于中數量不易得。　喜王！汝于往昔時，　　是彼童子名法上；　若於彼中作父王，　　今此慈氏菩薩是；　彼時所有諸王子，　　即是坐此諸會眾，　眾生常在相續界，　　知已令凈行行中。　是故聞此寂定已，　　應當受取常凈信，　常為他說莫慳惜，　　當有佛智得不難。　彼福之量不易得，　　說時多劫俱致數，　若能持此勝上定，　　為眾當說莫放逸。」

爾時，喜王菩薩摩訶薩白佛言：「希有，世

【現代漢語翻譯】現代漢語譯本足，攝取十指而合掌，如是敬重彼尊已，童子歌頌于伽他（Gatha）。彼于最勝多贊說，導師實德諸法體，王及諸子並徒眾，緣于菩提而發心。法上咨問於世尊：『說此寂靜離塵定，猛健住此三摩地（Samadhi），證覺菩提伏魔羅（Mara）。』二足上尊知請已，知童子心已凈信，即為說此難見定，大威德者歌伽他。彼尊說此三摩地，諸佛菩提離塵寂；王及諸子共臣民，即住佛智不退轉；彼處多住學、無學，如是已聞于寂定；復餘眾生多俱致，緣于菩提而發心。王及諸子並徒眾，皆令厭離五欲福，彼時童子為上首，於此舍家行出家。所有愛樂於教師，諸天及人皆普滿，彼善逝所眾甚多，于中數量不易得。喜王！汝于往昔時，是彼童子名法上；若於彼中作父王，今此慈氏菩薩（Maitreya Bodhisattva）是；彼時所有諸王子，即是坐此諸會眾，眾生常在相續界，知已令凈行行中。是故聞此寂定已，應當受取常凈信，常為他說莫慳惜，當有佛智得不難。彼福之量不易得，說時多劫俱致數，若能持此勝上定，為眾當說莫放逸。」爾時，喜王菩薩摩訶薩（Pusa-mohesa）白佛言：「希有，世尊！

【English Translation】 English version With feet, gathering the ten fingers and joining palms, Having thus revered that尊 (Venerable One), the boy sang in Gatha (verse). He praised the most excellent, the teacher's true virtues and the nature of all dharmas, The king and his sons, along with their followers, aspired to Bodhi (enlightenment). Dharma-uttara (the boy named 法上) inquired of the World Honored One: 'Speak of this Samadhi (concentration) that is tranquil and free from dust, How the valiant one dwells in this Samadhi, attains enlightenment, and subdues Mara (the demon king)?' The尊 (Venerable One) with two feet, knowing the request, knowing the boy's pure faith, Then spoke of this Samadhi that is difficult to see, the greatly virtuous one sang in Gatha. That尊 (Venerable One) spoke of this Samadhi, the Bodhi (enlightenment) of all Buddhas, free from dust and tranquil; The king and his sons, together with their ministers and people, then dwelt in the wisdom of the Buddha, without regression; Many who were learning and those who had completed learning dwelt there, having thus heard of the tranquil Samadhi; And many more beings, numerous kotis (millions), aspired to Bodhi. The king and his sons, along with their followers, all became weary of the blessings of the five desires, At that time, the boy was the leader, and in this, they renounced their homes and went forth into homelessness. All who loved the teacher, devas (gods) and humans, were universally filled, The multitude of that Sugata (Buddha) was very great, and the number within it was not easy to obtain. 'King Hri (喜王)! In the past, you were that boy named Dharma-uttara (法上); If you were the father-king at that time, now this is Maitreya Bodhisattva (慈氏菩薩);' The princes at that time are the assembly sitting here now, Beings are constantly in the continuum of existence, knowing this, cause them to purify their conduct. Therefore, having heard this tranquil Samadhi, you should receive it with constant pure faith, Constantly speak of it to others without stinginess, and it will not be difficult to obtain the wisdom of the Buddha. The measure of that merit is not easy to obtain, even if speaking for many kalpas (eons) and kotis (millions) of numbers, If one can hold this supreme Samadhi, one should speak of it for the sake of the multitude without negligence.' At that time, King Hri Bodhisattva-Mahasattva (喜王菩薩摩訶薩) said to the Buddha: 'Rare, World Honored One!'

尊！此三摩地多作利益，乃能與諸菩薩諸功德法令其轉生。世尊！菩薩欲得此三摩地，何等法應當親近、應當念修、應當多作？何等法應當不親近、應當不念修、應當不多作？甚善，世尊！有何等法？無何等法？婆伽婆！愿為廣說。修伽多！愿為分別。菩薩何法有？何法無？」

佛言：「喜王！菩薩于流轉中無有疲倦、菩薩于眾生中無有差別、菩薩于資財中無有受取、菩薩于施無不平等、菩薩于學無不敬重、持戒無有生處、心無熱惱、心無怯弱、無有邪覺、無不思惟而有所作、于眾生中無有殺害、於他財中無有偷盜、於他婦中無有愛著、無語業惡、無破壞言、無有惡口、無有綺語、不貪他財、無隨瞋恚、無有見行稠林、無有過菩提愛、不譭謗法、不欺慢僧、于諸尊中無不敬重、于解脫門無有恐怖、於他作中無有疲倦、不自稱譽、不毀呰他、流轉行中無有隨順、非流轉行中無不隨順、所發誓言終不移墮、于已作事終不重毀、他作知恩自作無求、于無力中無有欺陵、于未學中無有輕賤、不戀妻子無有愛憎、于教師中無有私密、法中作師無有藏隱、于諸法中無害破想、於法施中無有疲倦、于求法中無有懈厭、不以利縛而有所說、不以佈施而作朋友、不諂承事、無有兩舌、不以幻惑親近承事、不惡於法、無我我所、不戀

【現代漢語翻譯】現代漢語譯本：喜王（菩薩名）！這種三摩地（Samadhi，指心神平靜、專注的狀態）能帶來許多利益，能夠讓諸位菩薩和各種功德法轉生。世尊！菩薩想要獲得這種三摩地，應該親近、念修、多作哪些法？不應該親近、念修、多作哪些法？太好了，世尊！有哪些法是應該有的？哪些法是不應該有的？婆伽婆（Bhagavan，佛的稱號，意為『世尊』）！愿您為我們詳細解說。修伽多（Sugata，佛的稱號，意為『善逝』）！愿您為我們分別闡明。菩薩應該具備哪些法？不應該具備哪些法？」

佛說：『喜王！菩薩在輪迴流轉中不會感到疲倦，菩薩對眾生沒有分別心，菩薩對資財沒有貪求，菩薩的佈施沒有不平等，菩薩對學習沒有不敬重，持戒沒有執著于出生之處，內心沒有熱惱，內心沒有怯弱，沒有邪惡的見解，沒有不經過思考就做的事情，對眾生沒有殺害，對他人的財物沒有偷盜，對他人的妻子沒有愛戀，沒有語言上的惡業，沒有破壞性的言語，沒有惡語傷人，沒有花言巧語，不貪圖他人的財物，沒有隨順嗔恚，沒有陷入見解的稠林，沒有過分貪愛菩提，不詆譭佛法，不欺騙輕慢僧眾，對一切值得尊敬的人沒有不敬重，對解脫之門沒有恐懼，對他人的事業沒有疲倦，不自我稱讚，不詆譭他人，在輪迴流轉的道路上沒有隨順，在非輪迴流轉的道路上沒有不隨順，所發的誓言終究不會改變或墮落，對於已經做過的事情終究不會再推翻，知道他人所作的恩德，自己所作的不求回報，對於無力的人沒有欺凌，對於未學習的人沒有輕視，不貪戀妻子，沒有愛憎之心，對於教師沒有隱瞞私密，在佛法中作為導師沒有藏匿隱瞞，對於諸法沒有損害破壞的想法，對於法佈施沒有疲倦，對於求法沒有懈怠厭倦，不因為利益的束縛而有所說，不因為佈施而結交朋友，不諂媚奉承，沒有兩面三刀，不以虛幻迷惑的方式親近奉事，不厭惡佛法，沒有我與我所的執著，不貪戀……』

【English Translation】 English version: 『O Joyful King (a Bodhisattva's name)! This Samadhi (state of mental calm and focus) generates much benefit, enabling the rebirth of Bodhisattvas and all meritorious Dharmas. O Bhagavan (Buddha's title, meaning 'Lord'), what Dharmas should a Bodhisattva cultivate, contemplate, and frequently practice in order to attain this Samadhi? What Dharmas should a Bodhisattva not cultivate, contemplate, or frequently practice? Excellent, O Bhagavan! What Dharmas should be present? What Dharmas should be absent? O Bhagavan! Please explain this in detail. O Sugata (Buddha's title, meaning 'Well-Gone')! Please elucidate this distinctly. What Dharmas should a Bodhisattva possess? What Dharmas should a Bodhisattva not possess?』

The Buddha said: 『O Joyful King! A Bodhisattva does not weary in Samsara (cycle of rebirth), a Bodhisattva has no discrimination towards beings, a Bodhisattva has no attachment to possessions, a Bodhisattva's giving is without inequality, a Bodhisattva has no disrespect for learning, upholding precepts without attachment to the place of birth, the mind is without affliction, the mind is without timidity, without wrong views, without acting without contemplation, towards beings there is no killing, towards others' property there is no stealing, towards others' spouses there is no attachment, without evil of speech, without destructive speech, without harsh language, without frivolous talk, not coveting others' wealth, without following anger, without being entangled in a thicket of views, without excessive love for Bodhi (enlightenment), not slandering the Dharma, not deceiving or belittling the Sangha (monastic community), towards all who are worthy of respect there is no disrespect, towards the gate of liberation there is no fear, towards others' work there is no weariness, not praising oneself, not disparaging others, in the path of Samsara there is no compliance, in the path of non-Samsara there is no non-compliance, the vows made are never changed or fallen, for things already done there is no overturning, knowing the kindness of others' actions, without seeking reward for one's own actions, towards the powerless there is no oppression, towards the unlearned there is no contempt, not attached to spouse and children, without love and hatred, towards teachers there is no secrecy, as a teacher in the Dharma there is no concealment, towards all Dharmas there is no thought of harm or destruction, towards Dharma giving there is no weariness, towards seeking the Dharma there is no laziness or aversion, not speaking because of the bondage of profit, not making friends because of giving, not flattering, without duplicity, not approaching and serving with illusory deception, not disliking the Dharma, without self and what belongs to self, not attached to...』

于身、不愛于命、無有我見、無有作怨、實不實中無有譭謗、于墮法中無瞋發覺、非少時愛、不負朋友、于親付所無有欺妄、實不實中不舉墮犯、不虛為證、不非時遣、他眾生中無諍競想、于發事中無有懈怠、不損於忍、不報惡言、不縛于怨、不欺卑下、隨聲戲言無有羨慕、于精妙中無有不捨、于所食中無有不分、于佈施時不以惡物、于婦女所無有非行、于丈夫所無有染污、正信不捨、學戒不緩、無不慚愧、無不羞恥、無有少福、無有少聞、施已不悔、于智不錯、於三寶中無不敬重、於世諦中不為牢固、于勝義中無有入著、無有見行稠林、無有我取不忘正念、于正斷中無有異作、于神足中無有醉味、根中不軟力中不羸、于覺分中無有不知、于道無倒、三摩地中無有著相、奢摩他中無有牢住、于毗撥舍那無有分別、于明解脫無有觸證、于諸諦中無有障礙、度彼岸中無不發起、聚中不著、界中不依、非時不得、于聲聞中無有見證(一百)。

「于諸菩薩無非教師、于諸入中無有意念、于諸境界無有依止、不以自業而生惡趣、于住胎中無有苦惱、于流轉中無有喜樂、于流轉中無有苦想、于諸出中無有驚怖、于諸眾生無非是田、無少種子、于所種處終不悕望、于諸福田受者無有空闕、于佈施中不縛限量、于持戒中不縛限

【現代漢語翻譯】現代漢語譯本：對於自身，不貪愛生命，沒有我執的見解，沒有產生怨恨，對於真實與不真實的情況沒有誹謗，對於墮落之法沒有嗔恨的發作，不是短暫的愛戀，不辜負朋友，對於親近託付之處沒有欺騙隱瞞，對於真實與不真實的情況不揭發別人的過失，不虛假作證，不于不適當的時候遣離他人，對於其他眾生沒有爭鬥競爭的想法，對於所發生的事情沒有懈怠，不損害忍辱，不以惡語相報，不束縛于怨恨，不欺騙卑微弱小的人，對於隨聲附和的戲言沒有羨慕之心，對於精妙之物沒有不捨棄的，對於所食之物沒有不與人分享的，在佈施的時候不使用劣質的物品，對於婦女沒有不正當的行為，對於丈夫沒有染污之心，堅定的信仰不捨棄，學習戒律不懈怠，沒有不慚愧的，沒有不羞恥的，沒有少許的福德，沒有少許的聽聞佛法，佈施之後不後悔，對於智慧沒有錯誤，對於三寶（佛、法、僧）沒有不敬重的，對於世俗的真理不執著，對於勝義的真理沒有陷入執著，沒有見解和行為的稠林，沒有我執的抓取，不忘記正確的念頭，對於正斷（四正勤）沒有其他的作為，對於神足（四如意足）沒有沉醉的滋味，根（五根）中不軟弱，力（五力）中不衰弱，對於覺分（七覺支）沒有不知道的，對於道沒有顛倒，在三摩地（禪定）中沒有執著的相，在奢摩他（止）中沒有牢固的停留，對於毗婆舍那（觀）沒有分別，對於明解脫沒有觸證，對於諸諦（四聖諦）中沒有障礙，在度過彼岸中沒有不發起的，在群體中不執著，在界（十八界）中不依賴，非時不得（不合時宜的事情不做），對於聲聞乘沒有見證（一百）。對於諸菩薩沒有不是教師的，對於諸入（十二入）中沒有意念，對於諸境界沒有依賴，不因為自己的業力而生於惡趣，在住胎中沒有苦惱，在流轉中沒有喜樂，在流轉中沒有痛苦的想法，對於諸出（出離）沒有驚慌恐懼，對於諸眾生沒有不是福田的，沒有少許的種子，對於所種植之處終不希望得到回報，對於諸福田的接受者沒有空缺，在佈施中不束縛吝嗇，在持戒中不束縛界限。

【English Translation】 English version: Regarding oneself, not being attached to life, having no view of self, not generating resentment, having no slander in truth or untruth, not erupting in anger towards the Dharma of downfall, not engaging in fleeting love, not betraying friends, having no deceit or concealment in matters entrusted by relatives, not exposing others' faults in truth or untruth, not giving false testimony, not dismissing others at inappropriate times, having no thoughts of contention or competition towards other beings, not being懈怠 in matters that arise, not harming patience, not repaying evil words, not being bound by resentment, not deceiving the humble and lowly, having no envy for frivolous words, not being unwilling to relinquish exquisite things, not being unwilling to share food, not using inferior items when giving alms, having no improper conduct towards women, having no defilement towards husbands, unwavering faith, not being lax in learning precepts, having no lack of shame, having no lack of embarrassment, having no little merit, having no little hearing of the Dharma, not regretting after giving, having no error in wisdom, having no lack of reverence for the Three Jewels (Buddha, Dharma, Sangha), not clinging to worldly truths, not becoming attached to ultimate truths, having no dense forest of views and practices, not grasping at self, not forgetting right mindfulness, having no other actions in right exertion (Four Right Exertions), having no intoxicated taste in the miraculous powers (Four Bases of Power), not being weak in the roots (Five Roots), not being feeble in the powers (Five Powers), not being ignorant of the factors of enlightenment (Seven Factors of Enlightenment), not being inverted in the path, having no attachment to appearances in samadhi (meditative concentration), having no firm dwelling in shamatha (tranquility), having no discrimination in vipassana (insight), having no experiential proof in clear liberation, having no obstacles in the Four Noble Truths, not failing to initiate crossing to the other shore, not being attached to the group, not relying on the realms (Eighteen Realms), not obtaining at inappropriate times, having no realization in the Shravaka vehicle (one hundred). Regarding all Bodhisattvas, there are none who are not teachers; regarding all entrances (Twelve Entrances), there is no intention; regarding all realms, there is no reliance; not being born into evil realms due to one's own karma; having no suffering in dwelling in the womb; having no joy in transmigration; having no thought of suffering in transmigration; having no fear in all departures (renunciations); regarding all beings, there are none who are not fields of merit; having no little seed; never hoping for reward in the place where one sows; having no emptiness in the recipients of the fields of merit; not binding stinginess in giving; not binding limitations in upholding precepts.

量、忍、進、定、智亦不縛限量、流轉亦不縛限量、慈不分斷、大悲無偏、無有家慢、無資財慢、無有色慢、無自在慢、無眷屬慢、無多聞慢、無持戒慢、無有住空閑慢、無有頭多功德少欲之慢、無有慢慢、無有瞋癡、無有隨眠愛、于顛倒中不以為實、凈不凈中不以為二、不羨生天、不喜樂欲、非同業者終不親近、無不勤合、不持世論、于外道中無不悲愍、於事物中無有想縛、于其自身不欲求樂、無有詐愛、不依魔羅。喜王！諸菩薩摩訶薩所發誓言終不移惰、乃至竟菩提場(一百五十)。

「喜王！諸菩薩摩訶薩此等皆無，自余所有不得作者，應當莫作。

「于中何者有可作法？喜王！諸菩薩當不譭謗、菩薩不譭謗他、自得安定、諸作事中不動不緩、當負重擔、于黑事中當不隨作、于白事中當作利益、少分行中當作超過、無量行中亦當已入、愛潤事中當作遠離、於法量中當不遠離、于生死苦當得解脫、于諸生中思惟故生當不解脫、不善業中當不攝取、于諸善根當作攝取、煩惱施中菩薩當慳、於法施中菩薩當不慳吝、外道學中當不修學、諸佛所許學中當善修學、不平等見忍中當作不忍、正見忍中當具足忍、惡作業中當作懈怠、善作業中當發精進、于非想非非想生中當忘憶念、於五通遊戲中當有定味、于起尸

【現代漢語翻譯】現代漢語譯本：量（measurement）、忍（patience）、進（progress）、定（concentration）、智（wisdom）亦不被束縛，流轉（saṃsāra，輪迴）亦不被束縛，慈（maitrī，慈愛）不被分割，大悲（mahākaruṇā，大慈悲）沒有偏頗，沒有家族的傲慢，沒有資財的傲慢，沒有外貌的傲慢，沒有自在的傲慢，沒有眷屬的傲慢，沒有博學的傲慢，沒有持戒的傲慢，沒有住在空閑處的傲慢，沒有隻有少量功德卻自以為是的傲慢，沒有慢慢（mana-māna，我慢），沒有嗔癡（krodha-moha，嗔恨和愚癡），沒有隨眠愛（anuśaya-rāga，潛在的貪愛），在顛倒中不認為是真實的，在凈與不凈中不認為是二元的，不羨慕生天，不喜好欲樂，不同行業的人終究不會親近，沒有不勤奮的結合，不持有世俗的理論，對於外道中沒有不悲憫的，對於事物中沒有思想的束縛，對於自身不欲求快樂，沒有虛假的愛，不依賴魔羅（Māra，魔）。喜王！諸位菩薩摩訶薩所發的誓言終究不會改變或懈怠，乃至到達菩提場（bodhimaṇḍa，菩提樹下）。喜王！諸位菩薩摩訶薩這些都沒有，其餘所有不應該做的事情，應當不做。于其中哪些是有可以做的事情呢？喜王！諸位菩薩應當不譭謗，菩薩不譭謗他人，自己得到安定，在各種做事中不動搖不遲緩，應當承擔重擔，對於黑色的事情應當不隨之去做，對於白色的事情應當做利益的事情，在少分的修行中應當做得超過，在無量的修行中也應當已經進入，對於愛慾滋潤的事情應當遠離，對於法的衡量中應當不遠離，對於生死苦應當得到解脫，對於諸多的生命中因為思惟而生應當不解脫，不善的業中應當不攝取，對於諸多的善根應當攝取，對於煩惱的佈施菩薩應當吝嗇，對於法的佈施菩薩應當不吝嗇，外道的學說中應當不修學，諸佛所允許的學說中應當好好修學，對於不平等的見解應當不忍受，對於正見的忍應當具足忍受，對於惡的作業應當懈怠，對於善的作業應當發起精進，對於非想非非想的境界應當忘記憶念，對於五神通的遊戲中應當有禪定的滋味，對於起尸（corpse raising）

【English Translation】 English version: Measurement (pramāṇa), patience (kṣānti), progress (gati), concentration (samādhi), and wisdom (prajñā) are also not bound; transmigration (saṃsāra) is also not bound; loving-kindness (maitrī) is not divided; great compassion (mahākaruṇā) is without bias; there is no pride of family, no pride of wealth, no pride of appearance, no pride of freedom, no pride of retinue, no pride of learning, no pride of holding precepts, no pride of dwelling in solitude, no pride of having few desires with many ascetic practices, no pride of pride (mana-māna), no anger and delusion (krodha-moha), no latent attachment (anuśaya-rāga), not regarding what is inverted as real, not regarding purity and impurity as two, not envying rebirth in heaven, not delighting in sensual pleasures, never associating closely with those of different practices, without unwholesome combinations, not holding worldly views, without lack of compassion for those in other paths, without the bondage of thought in things, not seeking pleasure for oneself, without false love, not relying on Māra (the Evil One). King Joy! The vows made by the Bodhisattva-Mahāsattvas are never changed or abandoned, even until reaching the Bodhi-field (bodhimaṇḍa). King Joy! These are all absent in the Bodhisattva-Mahāsattvas; all other things that should not be done, should not be done. Among these, what are the things that can be done? King Joy! Bodhisattvas should not slander, Bodhisattvas do not slander others, they attain stability themselves, they are neither agitated nor slow in their actions, they should bear heavy burdens, they should not follow black deeds, they should do beneficial white deeds, they should surpass in small practices, they should have already entered into immeasurable practices, they should stay away from things nourished by love, they should not stay away from the measure of the Dharma, they should be liberated from the suffering of birth and death, they should not be liberated from births caused by thought, they should not take up unwholesome actions, they should take up wholesome roots, Bodhisattvas should be stingy with the giving of afflictions, Bodhisattvas should not be stingy with the giving of the Dharma, they should not study externalist teachings, they should study well the teachings permitted by the Buddhas, they should not be patient with unequal views, they should fully endure right views, they should be lazy in evil actions, they should generate diligence in good actions, they should forget the recollection of the realm of neither perception nor non-perception, they should have the taste of concentration in the games of the five supernormal powers, regarding raising corpses

蠱道可畏咒術中當作無智、出世智中當作智慧。

「當如於月，于諸眾生等心，白法增長故；當如於日，遠離黑暗，作智光明故；當如於地，遠離於二，于諸眾生等心故；當如於水，凈與不凈，諸垢無惡故；當如於火，諸煩惱燒故；當如於風，于諸法無所著故；當如虛空，無量智故；當如於海，求善根無厭足故；當如迷留山，諸他論師不能降伏故；當如蓮華，世間八法不染著故；當如於樹，無分別故；當如種性，無盡法故、諸煩惱不能蹴踏故、眾生行中當趣向故不著諸趣、當向涅槃中故；當作善田，除去瞋、恨惡棘刺故；當善選擇信，為初行故；當得大果，說四諦故；當得大利，于佛法中故；當得無障，于智解脫三摩地三摩撥諦中故；當得歡喜，以法喜故；當得已度，于諸生死苦泥中故；當墮相應，巧方便故；當作善業，脫離不相應故；當觀察善忍，于證中故；當作愛語，以內凈信故；當作牢固朋友乃至涅槃，最勝朋友故；當作淳厚，無幻惑故；當作質直，無諂曲故；當作柔軟，易共住故；當作可樂，內潤信故；當至諸處，隨順轉故；當作潤澤，以大悲故；當作渴仰，于菩提場故；當作不渴，于諸欲中故；當令飽足，于諸聲聞故；當作教化，于諸緣覺故；當作憶念，于諸善根故；當作發覺，于不善中故；當作守

【現代漢語翻譯】現代漢語譯本：蠱道在咒術中被認為是無知，而在出世智慧中則被認為是智慧。

『應當像月亮一樣，對一切眾生懷有平等心，因為能增長善良的法；應當像太陽一樣，遠離黑暗，帶來智慧的光明；應當像大地一樣，遠離二元對立，對一切眾生懷有平等心；應當像水一樣，無論乾淨與否，對一切污垢都沒有厭惡；應當像火一樣，焚燒一切煩惱；應當像風一樣，對一切法都沒有執著；應當像虛空一樣，具有無量的智慧；應當像大海一樣，追求善根永不滿足；應當像須彌山一樣，不被其他論師所降伏；應當像蓮花一樣，不被世間的八法所污染；應當像樹木一樣，沒有分別心；應當像種子一樣，具有無盡的法，不被一切煩惱所踐踏，在眾生的行為中應當趨向不執著于任何趣向，應當趨向涅槃；應當作為良田，除去嗔恨等惡劣的荊棘；應當善於選擇信心，作為修行的開始；應當獲得大果報，因為宣說了四諦；應當獲得大利益，因為在佛法之中；應當獲得無障礙，因為在智慧解脫三摩地三摩缽地之中；應當獲得歡喜，因為有法喜；應當獲得解脫，因為已經脫離了生死苦海；應當墮入相應，因為有巧妙的方便；應當作為善業，脫離不相應；應當觀察善忍，因為在證悟之中；應當**語（此處原文不完整，無法翻譯），因為有內在的清凈信心；應當作為牢固的朋友，乃至涅槃，作為最殊勝的朋友；應當作為淳厚，沒有虛幻迷惑；應當作為質直，沒有諂媚彎曲；應當作為柔軟，容易相處；應當作為可樂，內心滋潤著信心；應當到達各個地方，隨順著法而轉動；應當作為潤澤，因為有大悲心；應當渴望，在菩提道場中；應當不渴求，在各種慾望中；應當令聲聞眾飽足；應當教化緣覺眾；應當憶念各種善根；應當覺察不善之處；應當守護』

【English Translation】 English version: The path of Gu (a type of black magic) is considered ignorance in incantations, but wisdom in transcendental wisdom.

『One should be like the moon, having an equal mind towards all beings, because it increases white (pure) dharmas; one should be like the sun, being far from darkness, creating the light of wisdom; one should be like the earth, being far from duality, having an equal mind towards all beings; one should be like water, having no aversion to impurities, whether clean or unclean; one should be like fire, burning all afflictions; one should be like the wind, being unattached to all dharmas; one should be like space, having immeasurable wisdom; one should be like the ocean, never being satisfied in seeking good roots; one should be like Mount Meru (the central world-mountain in Buddhist cosmology), not being subdued by other theorists; one should be like the lotus flower, not being defiled by the eight worldly dharmas; one should be like a tree, having no discrimination; one should be like a seed, having inexhaustible dharmas, not being trampled by all afflictions, in the conduct of beings, one should tend towards not being attached to any realms of existence, one should tend towards Nirvana; one should act as a good field, removing thorns of anger, hatred, and evil; one should be good at choosing faith, as the beginning of practice; one should obtain great fruit, because one speaks of the Four Noble Truths (catvāri āryasatyāni); one should obtain great benefit, because one is in the Buddha-dharma; one should obtain no obstacles, because one is in wisdom, liberation, samadhi (concentration), and samapatti (attainment); one should obtain joy, because of the joy of the Dharma; one should obtain liberation, because one has already escaped from the mud of the suffering of samsara (cycle of birth and death); one should fall into correspondence, because of skillful means; one should act as good karma, escaping from non-correspondence; one should observe good patience, because one is in realization; one should **speak (the original text is incomplete, unable to translate), because of inner pure faith; one should act as a steadfast friend, even to Nirvana, as the most excellent friend; one should act as pure and honest, without illusion or delusion; one should act as upright, without flattery or crookedness; one should act as gentle, easy to live with; one should act as delightful, with inner faith nourishing; one should go to all places, turning in accordance with the Dharma; one should act as moistening, because of great compassion; one should act as thirsting, in the Bodhi field (place of enlightenment); one should act as not thirsting, in all desires; one should satisfy the Shravakas (listeners or disciples); one should teach the Pratyekabuddhas (solitary realizer); one should remember all good roots; one should awaken to what is not good; one should guard』

護，于正法故；當作不斷，於三寶種故；當作熾然，于諸善法故。喜王！諸菩薩摩訶薩當寂滅諸惡業故。

「喜王！略說不善法，諸菩薩無有也；諸行諸善法，應當說有也。如是，汝等當學，我有如是教敕。」

佛說此時，喜王菩薩摩訶薩歡喜，及彼自余諸方來集菩薩摩訶薩及諸大眾，天、人、阿修羅、犍闥婆等，聞佛所說莫不隨喜，歡喜踴躍不能自勝，勤作供養，于佛所說皆大歡喜。

觀察諸法行經卷第四

【現代漢語翻譯】現代漢語譯本：『喜王！應當守護，爲了正法；應當不間斷，爲了三寶的種子；應當熾盛，爲了各種善法。喜王！諸位菩薩摩訶薩應當寂滅各種惡業。』『喜王！簡略地說，各種不善法，菩薩是沒有的；各種行為和各種善法，應當說是有。像這樣，你們應當學習，我有這樣的教敕。』佛陀宣說這些的時候，喜王菩薩摩訶薩（喜王，菩薩名）歡喜，以及其他各方來集會的菩薩摩訶薩和各種大眾，天、人、阿修羅（阿修羅，一種非天神）、犍闥婆（犍闥婆，一種天上的音樂神）等，聽聞佛陀所說沒有不隨喜的，歡喜踴躍不能自勝，勤奮地進行供養，對於佛陀所說都非常歡喜。《觀察諸法行經》卷第四

【English Translation】 English version: 『Joyful King! You should protect, for the sake of the true Dharma; you should be unceasing, for the sake of the seeds of the Three Jewels; you should be fervent, for the sake of all good dharmas. Joyful King! All Bodhisattva-Mahasattvas should extinguish all evil karmas.』『Joyful King! Briefly speaking, Bodhisattvas have no unwholesome dharmas; all actions and all wholesome dharmas, it should be said that they have. Thus, you should learn, I have such teachings.』 When the Buddha spoke these words, Joyful King Bodhisattva-Mahasattva (Joyful King, name of a Bodhisattva) rejoiced, as well as the other Bodhisattva-Mahasattvas who had gathered from various directions and all the assemblies, Devas (Devas, gods), humans, Asuras (Asuras, a type of demigod), Gandharvas (Gandharvas, a type of celestial musician), etc., hearing what the Buddha said, all rejoiced accordingly, were overjoyed and could not contain themselves, diligently made offerings, and were all greatly delighted by what the Buddha said. The Sutra on the Practice of Observing All Dharmas, Volume Four