T16n0657_佛說華手經
大正藏第 16 冊 No. 0657 佛說華手經
No. 657
佛說華手經卷第一(亦名攝諸善根經)
後秦龜茲國三藏鳩摩羅什奉 詔譯
序品第一
如是我聞：
一時，佛在王舍城迦蘭陀竹園，其中閑靜，宜修遠離，行空、無相、無愿定者所應住處。
爾時慧命舍利弗，于日晡時從禪定起，往詣佛所，頭面禮足，卻坐一面。大目揵連、摩訶迦旃延、摩訶俱絺羅、摩訶劫賓那、摩訶均陀、須菩提、無訶羅阇、婆耆舍、難陀、難提、伽跋難陀、阿難、金毗羅、那羅陀、婆私詫、無醯羅、優波離，有如是等五百比丘，皆于晡時從禪定起，往詣佛所，頭面禮足，卻坐一面。
爾時，復有名聞比丘、護國比丘、天敬比丘、樂名聞比丘、樂眾比丘、樂欲比丘，有如是等五百比丘，于舍衛國夏安居已，趣王舍城，詣竹園中，頂禮佛足，卻坐一面。
爾時，彌勒菩薩與三萬菩薩，于瞻婆國夏安居已，來詣竹園，頂禮佛足，卻坐一面。跋陀婆羅菩薩、寶積菩薩、導師菩薩、星得菩薩、那羅達菩薩、因陀達菩薩、水天菩薩、梵天菩薩、善力菩薩、大意菩薩、勝意菩薩、增意菩薩、不虛見菩薩、善發菩薩、大力菩薩、常精進菩薩、不休息菩薩、日藏菩薩、持世菩
【現代漢語翻譯】 現代漢語譯本 《佛說華手經》卷第一（亦名《攝諸善根經》）
後秦龜茲國三藏鳩摩羅什奉 詔譯
序品第一
如是我聞：
一時，佛在王舍城（Rājagṛha）迦蘭陀竹園（Kalandaka Venuvana），那地方閑靜，適宜修行遠離，是修習空（Śūnyatā）、無相（Animitta）、無愿（Apranihita）三昧的人所應居住的地方。
當時，慧命舍利弗（Śāriputra），在日落時分從禪定中起身，前往佛陀處所，以頭面頂禮佛足，然後退坐在一旁。大目犍連（Mahāmaudgalyāyana）、摩訶迦旃延（Mahākātyāyana）、摩訶俱絺羅（Mahākauṣṭhilya）、摩訶劫賓那（Mahākāpilā）、摩訶均陀（Mahākunda）、須菩提（Subhūti）、無訶羅阇（Mūgalarāja）、婆耆舍（Vāgiśa）、難陀（Nanda）、難提（Nandi）、伽跋難陀（Gavaṃpati）、阿難（Ānanda）、金毗羅（Kimila）、那羅陀（Nārada）、婆私詫（Vāsiṣṭha）、無醯羅（Mūhila）、優波離（Upāli）等五百比丘，都在日落時分從禪定中起身，前往佛陀處所，以頭面頂禮佛足，然後退坐在一旁。
當時，又有具名聲的比丘、護國比丘、天敬比丘、樂名聞比丘、樂眾比丘、樂欲比丘等五百比丘，在舍衛國（Śrāvastī）結束夏季安居后，前往王舍城，來到竹園中，頂禮佛足，然後退坐在一旁。
當時，彌勒菩薩（Maitreya Bodhisattva）與三萬菩薩，在瞻婆國（Campā）結束夏季安居后，來到竹園，頂禮佛足，然後退坐在一旁。跋陀婆羅菩薩（Bhadrapāla Bodhisattva）、寶積菩薩（Ratnakūṭa Bodhisattva）、導師菩薩（Sārthavāha Bodhisattva）、星得菩薩（Nakṣatrarāja Bodhisattva）、那羅達菩薩（Nārada Bodhisattva）、因陀達菩薩（Indradatta Bodhisattva）、水天菩薩（Varuṇa Bodhisattva）、梵天菩薩（Brahmā Bodhisattva）、善力菩薩（Suvikrānta Bodhisattva）、大意菩薩（Mahāmati Bodhisattva）、勝意菩薩（Uttaramati Bodhisattva）、增意菩薩（Vardhamānamati Bodhisattva）、不虛見菩薩（Amoghadarśana Bodhisattva）、善發菩薩（Susambhava Bodhisattva）、大力菩薩（Mahābala Bodhisattva）、常精進菩薩（Sātatodyukta Bodhisattva）、不休息菩薩（Anikṣiptadhura Bodhisattva）、日藏菩薩（Sūryagarbha Bodhisattva）、持世菩薩（Dhāraṇīśvara Bodhisattva）……
【English Translation】 English version 'The Buddha Speaks of the Flower Hand Sutra', Volume 1 (Also known as 'The Sutra of Gathering All Good Roots')
Translated under Imperial Decree by Tripiṭaka Kumārajīva from the Kingdom of Kucha during the Later Qin Dynasty
Chapter 1: Introduction
Thus have I heard:
At one time, the Buddha was in Rājagṛha (王舍城), at the Kalandaka Venuvana (迦蘭陀竹園), a place that was quiet, suitable for practicing detachment, and appropriate for those who cultivate the samādhis of emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apranihita).
At that time, the Venerable Śāriputra (舍利弗), having arisen from meditation at sunset, went to the place where the Buddha was, bowed his head to the ground at the Buddha's feet, and sat to one side. Mahāmaudgalyāyana (大目犍連), Mahākātyāyana (摩訶迦旃延), Mahākauṣṭhilya (摩訶俱絺羅), Mahākapilā (摩訶劫賓那), Mahākunda (摩訶均陀), Subhūti (須菩提), Mūgalarāja (無訶羅阇), Vāgiśa (婆耆舍), Nanda (難陀), Nandi (難提), Gavaṃpati (伽跋難陀), Ānanda (阿難), Kimila (金毗羅), Nārada (那羅陀), Vāsiṣṭha (婆私詫), Mūhila (無醯羅), Upāli (優波離), and five hundred other bhikṣus like these, all arose from meditation at sunset, went to the place where the Buddha was, bowed their heads to the ground at the Buddha's feet, and sat to one side.
At that time, there were also five hundred bhikṣus, such as the well-known bhikṣu, the country-protecting bhikṣu, the heaven-revered bhikṣu, the bhikṣu who delights in fame, the bhikṣu who delights in the assembly, and the bhikṣu who delights in desire, who, having completed their summer retreat in Śrāvastī (舍衛國), proceeded to Rājagṛha, arrived at the Bamboo Grove, bowed their heads to the ground at the Buddha's feet, and sat to one side.
At that time, Maitreya Bodhisattva (彌勒菩薩), along with thirty thousand bodhisattvas, having completed their summer retreat in Campā (瞻婆國), came to the Bamboo Grove, bowed their heads to the ground at the Buddha's feet, and sat to one side. Bhadrapāla Bodhisattva (跋陀婆羅菩薩), Ratnakūṭa Bodhisattva (寶積菩薩), Sārthavāha Bodhisattva (導師菩薩), Nakṣatrarāja Bodhisattva (星得菩薩), Nārada Bodhisattva (那羅達菩薩), Indradatta Bodhisattva (因陀達菩薩), Varuṇa Bodhisattva (水天菩薩), Brahmā Bodhisattva (梵天菩薩), Suvikrānta Bodhisattva (善力菩薩), Mahāmati Bodhisattva (大意菩薩), Uttaramati Bodhisattva (勝意菩薩), Vardhamānamati Bodhisattva (增意菩薩), Amoghadarśana Bodhisattva (不虛見菩薩), Susambhava Bodhisattva (善發菩薩), Mahābala Bodhisattva (大力菩薩), Sātatodyukta Bodhisattva (常精進菩薩), Anikṣiptadhura Bodhisattva (不休息菩薩), Sūryagarbha Bodhisattva (日藏菩薩), Dhāraṇīśvara Bodhisattva (持世菩薩)...
薩、持地菩薩、持甘露味菩薩、善住意菩薩、無量意菩薩、堅意菩薩、越三界菩薩、無邊力菩薩、無量力菩薩、金剛力菩薩、無等力菩薩、無動力菩薩、疾辯菩薩、利辯菩薩、深辯菩薩、無邊辯菩薩、無量辯菩薩、文殊師利法王子、華德藏法王子、曇無竭菩薩、寶手菩薩、持寶菩薩、轉無量劫莊嚴菩薩、轉女相愿菩薩、轉男相愿菩薩、轉眾生相愿菩薩、無邊自在菩薩、無量自在菩薩、壞自生緣自在菩薩，是諸菩薩，能隨無量眾生行愿，而度脫之。各于其處夏安居已，遊行諸國遇集中路，俱詣佛所，頭面作禮，卻坐一面。
爾時，世尊知諸大眾皆悉雲集，以神通力，令摩伽陀國舊住比丘、比丘尼、優婆塞、優婆夷皆詣竹園，頂禮佛足，卻坐一面。
爾時，長老摩訶迦葉在韋提訶山帝釋石室，五百比丘俱止其中，皆行頭陀，乞食納衣，受常坐法，隨敷樹下，少欲知足，樂遠離行。
時大迦葉以佛神力，于彼石室忽然不現，現於竹園，行詣佛所。世尊遙見告諸比丘：「汝等且觀，是大迦葉今從彼來。是人常修阿蘭若行，乞食、納衣、粗弊三衣、邊外遠住，少欲知足，樂遠離行，於一切法心不與合，聲聞德行皆悉具足；我諸弟子於是法中無能及者。汝等當知，是大迦葉尚不樂與諸天言說，何況人耶！」
【現代漢語翻譯】 現代漢語譯本： 薩（Sā，菩薩名），持地菩薩（Chídì Púsà，菩薩名），持甘露味菩薩（Chí Gānlùwèi Púsà，菩薩名），善住意菩薩（Shànzhùyì Púsà，菩薩名），無量意菩薩（Wúliàngyì Púsà，菩薩名），堅意菩薩（Jiānyì Púsà，菩薩名），越三界菩薩（Yuè Sānjiè Púsà，菩薩名），無邊力菩薩（Wúbiānlì Púsà，菩薩名），無量力菩薩（Wúliànglì Púsà，菩薩名），金剛力菩薩（Jīngānglì Púsà，菩薩名），無等力菩薩（Wúděng lì Púsà，菩薩名），無動力菩薩（Wúdònglì Púsà，菩薩名），疾辯菩薩（Jíbìan Púsà，菩薩名），利辯菩薩（Lìbìan Púsà，菩薩名），深辯菩薩（Shēnbìan Púsà，菩薩名），無邊辯菩薩（Wúbiānbìan Púsà，菩薩名），無量辯菩薩（Wúliàngbìan Púsà，菩薩名），文殊師利法王子（Wénshūshīlì Fǎwángzǐ，菩薩名），華德藏法王子（Huádézàng Fǎwángzǐ，菩薩名），曇無竭菩薩（Tánwújié Púsà，菩薩名），寶手菩薩（Bǎoshǒu Púsà，菩薩名），持寶菩薩（Chíbǎo Púsà，菩薩名），轉無量劫莊嚴菩薩（Zhuǎn Wúliàngjié Zhuāngyán Púsà，菩薩名），轉女相愿菩薩（Zhuǎn Nǚxiàngyuàn Púsà，菩薩名），轉男相愿菩薩（Zhuǎn Nánxiàngyuàn Púsà，菩薩名），轉眾生相愿菩薩（Zhuǎn Zhòngshēngxiàngyuàn Púsà，菩薩名），無邊自在菩薩（Wúbiānzìzài Púsà，菩薩名），無量自在菩薩（Wúliàngzìzài Púsà，菩薩名），壞自生緣自在菩薩（Huài Zìshēngyuán Zìzài Púsà，菩薩名），這些菩薩，能夠隨順無量眾生的行愿，從而度脫他們。各自在自己的處所結束了夏季安居之後，在各國相遇，集中到一起，前往佛陀所在之處，以頭面頂禮佛足，然後退到一旁坐下。
這時，世尊知道各位大眾都已經聚集完畢，用神通力，讓摩伽陀國（Mójiātuó Guó）原來居住的比丘（bǐqiū，出家男子）、比丘尼（bǐqiūní，出家女子）、優婆塞（yōupōsè，在家男居士）、優婆夷（yōupóyí，在家女居士）都來到竹園（Zhúyuán），頂禮佛足，然後退到一旁坐下。
這時，長老摩訶迦葉（Móhējiāyè）在韋提訶山（Wéitíhē Shān）的帝釋石室（Dìshì Shíshì），和五百比丘一同住在那裡，都修持頭陀行（tóutuóxíng，苦行），乞食為生，穿破舊的衣服，遵守常坐不臥的戒律，隨意在樹下休息，少欲知足，喜歡遠離喧囂。
當時，大迦葉（Dàjiāyè）憑藉佛陀的神力，在那石室中忽然消失，顯現在竹園，行走前往佛陀所在之處。世尊遠遠地看見他，告訴各位比丘：『你們看，這位是大迦葉，現在從那邊來了。這個人經常修持阿蘭若行（ālányěxíng，在寂靜處修行），乞食為生，穿破舊的衣服，只有粗劣的三衣，住在偏遠的地方，少欲知足，喜歡遠離喧囂，對於一切法心不執著，聲聞（shēngwén，聽聞佛陀教誨而修行的弟子）的德行全部具足；我的弟子中，在這方面沒有人能比得上他。你們應當知道，這位大迦葉尚且不喜歡和諸天說話，更何況是人呢！』
【English Translation】 English version: Sā (name of a Bodhisattva), the Bodhisattva Holding the Earth (Chídì Púsà), the Bodhisattva Holding the Nectar Taste (Chí Gānlùwèi Púsà), the Bodhisattva Well-Dwelling Intent (Shànzhùyì Púsà), the Bodhisattva Immeasurable Intent (Wúliàngyì Púsà), the Bodhisattva Firm Intent (Jiānyì Púsà), the Bodhisattva Transcending the Three Realms (Yuè Sānjiè Púsà), the Bodhisattva Boundless Power (Wúbiānlì Púsà), the Bodhisattva Immeasurable Power (Wúliànglì Púsà), the Bodhisattva Diamond Power (Jīngānglì Púsà), the Bodhisattva Unequaled Power (Wúděng lì Púsà), the Bodhisattva Unmoving Power (Wúdònglì Púsà), the Bodhisattva Swift Eloquence (Jíbìan Púsà), the Bodhisattva Sharp Eloquence (Lìbìan Púsà), the Bodhisattva Profound Eloquence (Shēnbìan Púsà), the Bodhisattva Boundless Eloquence (Wúbiānbìan Púsà), the Bodhisattva Immeasurable Eloquence (Wúliàngbìan Púsà), the Dharma Prince Mañjuśrī (Wénshūshīlì Fǎwángzǐ), the Dharma Prince Flower Virtue Treasury (Huádézàng Fǎwángzǐ), the Bodhisattva Tāṁvūkjata (Tánwújié Púsà), the Bodhisattva Treasure Hand (Bǎoshǒu Púsà), the Bodhisattva Holding Treasure (Chíbǎo Púsà), the Bodhisattva Transforming Immeasurable Kalpas of Adornment (Zhuǎn Wúliàngjié Zhuāngyán Púsà), the Bodhisattva Transforming the Vow of Female Form (Zhuǎn Nǚxiàngyuàn Púsà), the Bodhisattva Transforming the Vow of Male Form (Zhuǎn Nánxiàngyuàn Púsà), the Bodhisattva Transforming the Vow of Sentient Being's Form (Zhuǎn Zhòngshēngxiàngyuàn Púsà), the Bodhisattva Boundless Freedom (Wúbiānzìzài Púsà), the Bodhisattva Immeasurable Freedom (Wúliàngzìzài Púsà), the Bodhisattva Destroying Self-Born Condition Freedom (Huài Zìshēngyuán Zìzài Púsà), these Bodhisattvas are able to follow the vows and practices of immeasurable sentient beings, and thereby liberate them. Having each completed their summer retreat in their respective places, they met on the road from various countries, and together went to the place where the Buddha was, bowed their heads to the ground at the Buddha's feet, and then sat down to one side.
At that time, the World-Honored One, knowing that all the great assembly had gathered, used his supernatural power to cause the monks (bhikkhus, ordained men), nuns (bhikkhunis, ordained women), laymen (upasakas, male lay devotees), and laywomen (upasikas, female lay devotees) who formerly resided in the country of Magadha (Mójiātuó Guó) to all go to the Bamboo Grove (Zhúyuán), prostrate themselves at the Buddha's feet, and sit down to one side.
At that time, the Elder Mahākāśyapa (Móhējiāyè) was in the Indrashila cave (Dìshì Shíshì) on Mount Vedika (Wéitíhē Shān), where he and five hundred monks dwelt together, all practicing dhūta (tóutuóxíng, ascetic practices), begging for food, wearing patched robes, observing the practice of constant sitting, resting under trees as they found them, desiring little, knowing contentment, and delighting in solitary practice.
Then, Mahākāśyapa (Dàjiāyè), by the Buddha's spiritual power, suddenly disappeared from that cave and appeared in the Bamboo Grove, walking towards the place where the Buddha was. The World-Honored One saw him from afar and said to the monks: 'Behold, this is Mahākāśyapa, now coming from over there. This person constantly practices aranya conduct (ālányěxíng, practicing in a quiet place), begging for food, wearing patched robes, having only coarse and worn three robes, dwelling far away from the crowd, desiring little, knowing contentment, delighting in solitary practice, his mind not clinging to any dharma, and fully possessing all the virtuous conduct of a śrāvaka (śrāvaka, a disciple who learns by hearing the Buddha's teachings); among my disciples, none can match him in this regard. You should know that this Mahākāśyapa does not even like to speak with the devas (devas, gods), how much less with people!'
爾時，世尊遙命之曰：「善來，迦葉！久乃相見。汝當就此如來半坐。」佛移身時，大千世界六種震動，有大光明遍照世界，大音普聞，如擊金鐘。
摩訶迦葉偏袒右肩，右膝著地，長跪合掌，白世尊曰：「佛是大師，我為弟子。佛之所有衣缽坐處，為弟子法不應受用。所以者何？如來衣者，一切世間諸天及人供養、恭敬，如宗塔廟。我昔從佛受僧伽梨，恭敬、尊重未曾敢著，我從是來不生欲覺、瞋覺、惱覺，不生欲熱、恚熱、癡熱，以自燒惱。
「世尊！以要言之，我于學地受世尊衣，以頂戴時即成無學。我為順教受如來衣，而實不敢生高下心；但手執持，不親余身；若未澡手亦不敢捉，豈敢輕慢枕于頭下？常與身俱未曾遠離；我持此衣，敬如舍利；佛舍與我，我不敢著，自持衣來，心常唸佛，除入余定。入余定時，無有地相、水、火、風相，亦無今世、後世之相，于諸所有見聞覺知心之所行，于中無想亦無無想。
「世尊！諸無想行及無想定，過諸想行過諸想定及眾想行，我於是中不見學行若無學行，不見如來若如來法及如來行。譬如虛空，有種種名，名曰虛空，虛誑無住亦無所有，無取、無舍、無諍、無受，又名如實，亦稱清凈；無色、無形不可得見，雖以是等種種名字，名字虛空，而
【現代漢語翻譯】 現代漢語譯本： 當時，世尊遠遠地招呼道：『善來，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）！好久不見了。你應該坐到如來我身邊的半個座位上。』佛陀移動身體的時候，大千世界發生了六種震動，有巨大的光明遍照整個世界，巨大的聲音普遍傳開，就像敲擊金鐘一樣。
摩訶迦葉（Mahākāśyapa）袒露右肩，右膝跪地，長跪合掌，對世尊說：『佛是大師，我是弟子。佛的所有衣缽和座位，按照弟子的規矩是不應該受用的。這是為什麼呢？如來的袈裟，一切世間的天人和人類都供養、恭敬，如同宗廟佛塔一樣。我過去從佛那裡接受僧伽梨（saṃghāṭī，一種袈裟），恭敬、尊重，未曾敢穿。我自從得到這袈裟以來，不生起慾念、嗔恨、惱怒的感覺，不生起慾火、嗔火、癡火，用這些來焚燒惱害自己。
『世尊！總而言之，我在有學之位時接受世尊的袈裟，用頭頂戴的時候就成就了無學。我爲了順從教誨而接受如來的袈裟，但實際上不敢生起高下之心；只是用手拿著，不讓它接觸身體的其他部位；如果沒有洗手也不敢觸控，怎麼敢輕慢地把它枕在頭下呢？常常和身體在一起，未曾遠離；我拿著這件袈裟，敬重如同舍利（śarīra，佛陀或高僧的遺骨）；佛捨棄給我，我不敢穿，自己拿著袈裟來，心中常常唸佛，除非進入其他的禪定。進入其他的禪定時，沒有地相、水相、火相、風相，也沒有今世、後世之相，對於所有見聞覺知的心之所行，其中沒有想念也沒有無想。
『世尊！諸多的無想行和無想定，超越諸多的想行，超越諸多的想定以及眾多的想行，我在這些之中不見有學之行，也不見無學之行，不見如來，也不見如來之法以及如來之行。譬如虛空，有種種名稱，名叫虛空，虛妄不實，沒有住處也沒有所有，沒有取、沒有舍、沒有爭、沒有受，又名叫如實，也稱清凈；沒有顏色、沒有形狀，不可得見，雖然用這些種種名字來稱呼虛空，但是』
【English Translation】 English version: At that time, the World-Honored One called out from afar, saying: 'Welcome, Kāśyapa (Mahākāśyapa, one of the ten great disciples of the Buddha, known for his ascetic practices)! It has been a long time since we met. You should take half of the seat of the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) here.' When the Buddha moved his body, the great thousand world system shook in six ways, and a great light shone throughout the world, and a great sound was heard everywhere, like the striking of a golden bell.
Mahākāśyapa bared his right shoulder, knelt on his right knee, prostrated with his palms together, and said to the World-Honored One: 'The Buddha is the great teacher, and I am the disciple. According to the rules for disciples, I should not make use of the Buddha's robes and bowl, or his seat. Why is that? The Tathāgata's robe is offered and revered by all the gods and humans in the world, like a stupa (stūpa, a mound-like or hemispherical structure containing relics) or temple. In the past, I received the saṃghāṭī (saṃghāṭī, a type of robe) from the Buddha, and I have always treated it with reverence and respect, never daring to wear it. Since then, I have not given rise to feelings of desire, anger, or annoyance, nor have I given rise to the heat of desire, the heat of hatred, or the heat of delusion, using these to burn and afflict myself.
'World-Honored One! In short, when I was in the stage of learning, I received the World-Honored One's robe, and when I placed it on the crown of my head, I immediately attained the state of no-more-learning. I received the Tathāgata's robe in order to follow the teachings, but in reality, I dare not give rise to thoughts of superiority or inferiority; I only hold it with my hands, not allowing it to touch any other part of my body; if I have not washed my hands, I dare not touch it, how could I dare to disrespectfully use it as a pillow under my head? It is always with my body, never separated; I hold this robe with the same reverence as I would a śarīra (śarīra, relics of the Buddha or high monks); the Buddha gave it to me, but I dare not wear it. I carry the robe myself, and my mind is always mindful of the Buddha, except when I enter other samādhis (samādhi, a state of meditative consciousness). When entering other samādhis, there is no perception of earth, water, fire, or wind, nor is there perception of this life or the next life. Regarding all that is seen, heard, felt, and known, the workings of the mind, there is neither thought nor non-thought.
'World-Honored One! The many non-thought practices and the non-thought samādhi, surpass the many thought practices, surpass the many samādhis and the multitude of thought practices. Within these, I do not see learning practices, nor do I see no-more-learning practices, I do not see the Tathāgata, nor do I see the Tathāgata's Dharma (Dharma, the teachings of the Buddha) or the Tathāgata's practices. It is like space, which has various names, called space, empty and unreal, without a dwelling place and without anything, without taking, without giving, without strife, without receiving, also called Suchness, also called Purity; without color, without form, impossible to see, although with these various names, the name is space, but'
虛空相不可得示，若大、若小、若高、若下、有邊、無邊。
「世尊！聖智慧名能知一切，而是聖慧亦不能知虛空分數、若干形色，如是相緣。
「世尊！如來亦爾，或言為佛，或言大師，又稱世尊；為炬、為燈、為歸、為救、為世間舍、為照明者、為將導者、療眾病者、示說道者、究竟道者、一切智者。雖以是等世俗假名稱讚如來，我於是中不見有法，無受無得。所以者何？一切諸法本自空故。譬如幻師，幻作灌頂轉輪聖王，有四種兵、七寶具足，游四天下。其諸民眾見有種種差別形相、若干言音。世尊！是轉輪王不作是念：『我為尊貴，統四種兵，游諸天下。』是四種兵，亦復不念：『王是我主，我為從者。』雖有所為而無心念。世尊！此諸法相亦復如是，無有如來，亦無聲聞若學、無學，無辟支佛，亦無凡夫。
「世尊！是法相中，若如來法及如來相，皆不可得，亦不可知，不可得取。辟支佛法、辟支佛相，若聲聞法及聲聞相，凡夫心法及凡夫人相，皆不可得，亦不可知不可得取，是法相中色相、色法，皆不可得，無知無取，受、想、行、識、識法、識相，亦不可得，無知無取。
「世尊！又是相中所謂色空，以是故空，是處色空，皆不可得。受、想、行、識空，以是故空，是處識空
【現代漢語翻譯】 現代漢語譯本 虛空的相狀是無法展示的，無論是大是小，是高是下，是有邊還是無邊。
『世尊（Bhagavan，佛陀的尊稱）！聖智慧被稱為能知曉一切，然而這聖慧也不能知曉虛空的分數、各種形狀和顏色，以及它們之間的相互關係。』
『世尊（Bhagavan，佛陀的尊稱）！如來（Tathagata，佛陀的稱號之一）也是如此，有時被稱為佛，有時被稱為大師，又被稱為世尊（Bhagavan，佛陀的尊稱）；是火炬、是明燈、是歸宿、是救護、是世間的居所、是照明者、是將導者、是醫治眾生疾病者、是開示道路者、是究竟證道者、是一切智者。雖然用這些世俗的假名來讚美如來（Tathagata，佛陀的稱號之一），但我在這裡面沒有見到任何實有的法，既沒有接受也沒有獲得。為什麼呢？因為一切諸法的本性本來就是空性的。譬如幻術師，變幻出一個正在接受灌頂的轉輪聖王（Chakravartin，擁有統治世界的輪寶的理想君主），具有四種軍隊、七種寶物，巡遊四天下。那些民眾看到種種不同的形狀和相貌、各種不同的語言和聲音。世尊（Bhagavan，佛陀的尊稱）！這位轉輪聖王（Chakravartin，擁有統治世界的輪寶的理想君主）不會這樣想：『我是尊貴的，統領四種軍隊，巡遊各個天下。』這四種軍隊，也不會這樣想：『國王是我的主人，我是他的隨從。』雖然有所作為，但心中沒有執念。世尊（Bhagavan，佛陀的尊稱）！這些法相也是如此，沒有如來（Tathagata，佛陀的稱號之一），也沒有聲聞（Sravaka，聽聞佛法而修行的弟子），無論是正在學習的還是已經學成的，沒有辟支佛（Pratyekabuddha，不依師而自悟的修行者），也沒有凡夫。』
『世尊（Bhagavan，佛陀的尊稱）！在這法相中，無論是如來（Tathagata，佛陀的稱號之一）的法還是如來（Tathagata，佛陀的稱號之一）的相，都是不可得的，也是不可知的，不可執取的。辟支佛（Pratyekabuddha，不依師而自悟的修行者）的法、辟支佛（Pratyekabuddha，不依師而自悟的修行者）的相，無論是聲聞（Sravaka，聽聞佛法而修行的弟子）的法還是聲聞（Sravaka，聽聞佛法而修行的弟子）的相，凡夫的心法以及凡夫的相，都是不可得的，也是不可知的，不可執取的。在這法相中，色相、色法，都是不可得的，沒有知覺，沒有執取，受、想、行、識、識法、識相，也是不可得的，沒有知覺，沒有執取。』
『世尊（Bhagavan，佛陀的尊稱）！又是這相中的所謂色空，因為這個緣故是空，這個地方的色空，都是不可得的。受、想、行、識空，因為這個緣故是空，這個地方的識空』
【English Translation】 English version The characteristic of space cannot be shown, whether it is large, small, high, low, bounded, or unbounded.
'Venerable One (Bhagavan, a respectful title for the Buddha)! Holy wisdom is said to know everything, but even this holy wisdom cannot know the fractions of space, various shapes and colors, and their interrelationships.'
'Venerable One (Bhagavan, a respectful title for the Buddha)! The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) is also like this, sometimes called Buddha, sometimes called Great Teacher, and also called Venerable One (Bhagavan, a respectful title for the Buddha); as a torch, as a lamp, as a refuge, as a savior, as the world's abode, as an illuminator, as a guide, as a healer of all diseases, as a demonstrator of the path, as the ultimate pathfinder, as the all-knowing one. Although the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) is praised with these worldly, conventional names, I do not see any real dharma in this, neither receiving nor obtaining. Why? Because all dharmas are originally empty in nature. For example, a magician conjures up an enthroned Chakravartin (Chakravartin, the ideal universal ruler who possesses the wheel-turning gem), complete with four kinds of troops and seven treasures, touring the four continents. The people see various different shapes and appearances, various different languages and sounds. Venerable One (Bhagavan, a respectful title for the Buddha)! This Chakravartin (Chakravartin, the ideal universal ruler who possesses the wheel-turning gem) does not think: 'I am noble, commanding four kinds of troops, touring all the continents.' These four kinds of troops also do not think: 'The king is my master, I am his follower.' Although there is action, there is no mental attachment. Venerable One (Bhagavan, a respectful title for the Buddha)! These characteristics of dharmas are also like this, there is no Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), no Sravaka (Sravaka, a disciple who listens to and practices the Dharma), whether learning or having learned, no Pratyekabuddha (Pratyekabuddha, a solitary Buddha who attains enlightenment independently), and no ordinary person.'
'Venerable One (Bhagavan, a respectful title for the Buddha)! In these characteristics of dharmas, whether it is the dharma of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) or the characteristic of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), both are unattainable, unknowable, and ungraspable. The dharma of the Pratyekabuddha (Pratyekabuddha, a solitary Buddha who attains enlightenment independently), the characteristic of the Pratyekabuddha (Pratyekabuddha, a solitary Buddha who attains enlightenment independently), whether it is the dharma of the Sravaka (Sravaka, a disciple who listens to and practices the Dharma) or the characteristic of the Sravaka (Sravaka, a disciple who listens to and practices the Dharma), the mind-dharma of the ordinary person and the characteristic of the ordinary person, all are unattainable, unknowable, and ungraspable. In these characteristics of dharmas, the characteristic of form, the dharma of form, all are unattainable, without knowledge, without grasping, sensation, perception, volition, consciousness, the dharma of consciousness, the characteristic of consciousness, all are unattainable, without knowledge, without grasping.'
'Venerable One (Bhagavan, a respectful title for the Buddha)! Again, in this characteristic, the so-called emptiness of form, because of this reason it is empty, the emptiness of form in this place, all are unattainable. The emptiness of sensation, perception, volition, consciousness, because of this reason it is empty, the emptiness of consciousness in this place.'
亦不可得。
「世尊！又是相中，謂如來空，如來法空。以是故空，及此處空，皆不可得。乃至凡夫、凡夫法空，以是故空，及此處空皆不可得。猶如幻化轉輪聖王及四種兵，是中實無轉輪聖王，無四種兵，無幻、幻事，無地、地種，無水、火、風，水、火、風種，無虛空、識，虛空、識種。
「世尊！我觀諸法皆亦如是，我從本來，不在此法，於是法中亦無分別。我以此法念佛功德，是名正道。世尊！若善男子、善女人，入如是道而行余法，隨順余師敬從教誨，謂有正見，則無有處。
「世尊！我於此法無有所疑。我入此門，知一切法皆是一相，所謂離相、無所受相。我于帝釋石室中住，承世尊命故來到此，欲于佛法請質所疑。而今如來顧命分坐，大千世界六種震動，我即惟曰：『如來希有！成就甚深清凈大法，自然無師，成無上道，住大慈悲，摧憍慢幢。今乃顧命弟子分坐，如貧賤人，以尊敬心見轉輪王；時轉輪王命之共坐，是貧賤人生希有心。我見聖王尚以為難，況復得與分床共坐！佛亦如是，一切智人有大威德，法王無師，自然逮覺，一切聲聞及辟支佛無能勝者，況余世間一切天、人、阿修羅等。我今得見親近咨請，已為大利，況乃見命分床共坐，甚為希有！』我作是念：『如來深具大慈
【現代漢語翻譯】 亦不可得。
『世尊！（Bhagavan，佛陀的尊稱）又是相中，謂如來（Tathagata，佛的稱號）空，如來法空。以是故空，及此處空，皆不可得。乃至凡夫、凡夫法空，以是故空，及此處空皆不可得。猶如幻化轉輪聖王（Chakravartin，擁有轉輪寶的統治者）及四種兵，是中實無轉輪聖王，無四種兵，無幻、幻事，無地、地種，無水、火、風，水、火、風種，無虛空、識，虛空、識種。
『世尊！我觀諸法皆亦如是，我從本來，不在此法，於是法中亦無分別。我以此法念佛功德，是名正道。世尊！若善男子、善女人，入如是道而行余法，隨順余師敬從教誨，謂有正見，則無有處。
『世尊！我於此法無有所疑。我入此門，知一切法皆是一相，所謂離相、無所受相。我于帝釋（Indra，天神之王）石室中住，承世尊命故來到此，欲于佛法請質所疑。而今如來顧命分坐，大千世界六種震動，我即惟曰：『如來希有！成就甚深清凈大法，自然無師，成無上道，住大慈悲，摧憍慢幢。今乃顧命弟子分坐，如貧，以尊敬心見轉輪王；時轉輪王命之共坐，是貧生希有心。我見聖王尚以為難，況復得與分床共坐！佛亦如是，一切智人有大威德，法王無師，自然逮覺，一切聲聞（Sravaka，聽聞佛法而證悟的弟子）及辟支佛（Pratyekabuddha，獨自證悟的佛）無能勝者，況余世間一切天、人、阿修羅（Asura，一種神道生物）等。我今得見親近咨請，已為大利，況乃見命分床共坐，甚為希有！』我作是念：『如來深具大慈
【English Translation】 Also unattainable.
'Bhagavan (Lord, an epithet of the Buddha)! Again, within the realm of characteristics, it is said that the Tathagata (Thus-gone, an epithet of the Buddha) is empty, and the Dharma of the Tathagata is empty. Therefore, this emptiness and the emptiness of this place are both unattainable. Even the emptiness of ordinary beings and the Dharma of ordinary beings, therefore, this emptiness and the emptiness of this place are both unattainable. It is like the illusory Chakravartin (Wheel-turning King) and the four kinds of troops. In reality, there is no Chakravartin, no four kinds of troops, no illusion, no illusory events, no earth, no seed of earth, no water, fire, wind, no seed of water, fire, wind, no space, consciousness, no seed of space, consciousness.'
'Bhagavan! I observe that all Dharmas are also like this. From the beginning, I am not in this Dharma, and there is no distinction in this Dharma. I use this Dharma to contemplate the merits of the Buddha, which is called the right path. Bhagavan! If a good man or good woman enters such a path and practices other Dharmas, follows other teachers, respectfully obeys their teachings, and claims to have right view, there is no such possibility.'
'Bhagavan! I have no doubt about this Dharma. I enter this gate and know that all Dharmas are of one characteristic, namely, the characteristic of being apart from characteristics and the characteristic of non-reception. I dwell in the stone chamber of Indra (Lord of the Gods), and I came here by the command of the Bhagavan, desiring to inquire about doubts concerning the Buddha's Dharma. Now, the Tathagata has deigned to offer me a seat, and the great thousand world system has shaken in six ways. I immediately thought: 'The Tathagata is rare! He has accomplished the profound and pure great Dharma, naturally without a teacher, attained the unsurpassed path, dwells in great compassion, and destroys the banner of arrogance. Now, he has deigned to offer his disciple a seat, like a poor man seeing a Chakravartin with respect; when the Chakravartin invites him to sit together, the poor man feels a rare joy. I find it difficult even to see the holy king, let alone share a bed and sit together! The Buddha is also like this, an all-knowing person with great power and virtue, the Dharma King without a teacher, naturally awakened, and no Sravaka (Hearer) or Pratyekabuddha (Solitary Buddha) can surpass him, let alone all the gods, humans, Asuras (Demigods) and others in the world. Now that I can see him, approach him, and consult him, it is already a great benefit, let alone see him offer me a bed and sit together, which is extremely rare!' I thought: 'The Tathagata is deeply endowed with great compassion.'
、大悲、大喜、大舍，不自矜高我為最尊、世間中上；如來功德而自顯現，是名不與一切聲聞、辟支佛共。』」
爾時，世尊贊迦葉言：「善哉，善哉！如汝所言。如來無量，亦能成就無量大法，謂不可量爾所佈施施波羅蜜、爾所持戒戒波羅蜜、爾所忍辱忍波羅蜜、爾所精進精進波羅蜜、爾所禪定禪定波羅蜜、爾所般若般若波羅蜜、爾所三昧三昧波羅蜜、爾所功德功德波羅蜜、爾所行願行愿波羅蜜、爾所方便方便波羅蜜、爾所解脫解脫波羅蜜、爾所解脫知見知見波羅蜜。迦葉！如來成就四無等智，能于大眾正師子吼。何謂為四？戒品無等、定品無等、慧品無等、佛法無等，是名如來四無等智。」
爾時，世尊欲明此義而說偈言：
「諸佛智無等， 世所難思議， 心業清凈故， 能正師子吼。 當作師子吼， 怖畏諸外道， 聞佛甚深法， 當墜于大坑。 若人住我相， 及住眾生相， 是人于佛法， 我說為外道。 若人依法相， 依我我所相， 是人于佛法， 我說為外道。 若人貪著戒， 及余諸功德， 著多聞自高， 我說為外道。 若人著小欲， 知足遠離行， 及粗弊納衣， 我說為外道。 如空無觸閡， 煙塵所不污， 我說沙
【現代漢語翻譯】 現代漢語譯本： 『大慈（Maitri，給予眾生快樂）、大悲（Karuna，拔除眾生痛苦）、大喜（Mudita，對眾生的喜樂感到歡喜）、大舍（Upeksha，平等對待一切眾生），不自誇自大，認為自己是最尊貴的、世間中上的；如來的功德自然顯現，這不與一切聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，無師自悟的修行者）相同。』
這時，世尊讚歎迦葉（Kasyapa，佛陀的弟子）說：『好啊，好啊！正如你所說。如來無量，也能成就無量大法，即不可計量的佈施波羅蜜（Dana Paramita，佈施的完美）、持戒戒波羅蜜（Sila Paramita，持戒的完美）、忍辱忍波羅蜜（Kshanti Paramita，忍辱的完美）、精進精進波羅蜜（Virya Paramita，精進的完美）、禪定禪定波羅蜜（Dhyana Paramita，禪定的完美）、般若般若波羅蜜（Prajna Paramita，智慧的完美）、三昧三昧波羅蜜（Samadhi Paramita，禪定的境界的完美）、功德功德波羅蜜（Guna Paramita，功德的完美）、行願行愿波羅蜜（Pranidhana Paramita，願行的完美）、方便方便波羅蜜（Upaya Paramita，善巧方便的完美）、解脫解脫波羅蜜（Vimoksha Paramita，解脫的完美）、解脫知見知見波羅蜜（Vimokshajnana-darshana Paramita，對解脫的知見的完美）。迦葉！如來成就四無等智，能于大眾中發出真正的獅子吼。什麼是四無等智？戒品無等、定品無等、慧品無等、佛法無等，這就是如來的四無等智。』
這時，世尊爲了闡明這個道理，說了以下偈語：
『諸佛的智慧是無與倫比的，世間難以思議， 因為心和行為清凈，所以能發出真正的獅子吼。 當發出獅子吼時，能使外道（Tirthika，佛教以外的修行者）感到恐懼， 聽到佛陀甚深的佛法，將會墜入大坑。 如果有人執著于『我』的表相，以及執著于眾生的表相， 這樣的人對於佛法，我說他是外道。 如果有人執著於法的表相，執著于『我』和『我所』的表相， 這樣的人對於佛法，我說他是外道。 如果有人貪著戒律，以及其他的功德， 因為博學多聞而自高自大，我說他是外道。 如果有人貪著微小的慾望，自以為知足而遠離人群修行， 以及穿著粗糙破舊的衣服，我說他是外道。 如同虛空沒有阻礙，不被煙塵所污染， 我說沙門（Sramana，出家修行者）的境界也應如此。』
【English Translation】 English version: 'Great compassion (Karuna, removing suffering from beings), great joy (Mudita, rejoicing in the happiness of beings), great equanimity (Upeksha, treating all beings equally), without being arrogant and thinking oneself the most尊貴 and superior in the world; the merits of the Tathagata (如來, one of the titles of a Buddha) naturally manifest, which is not shared by all Sravakas (聲聞, disciples who hear and practice the teachings) and Pratyekabuddhas (辟支佛, solitary Buddhas who attain enlightenment on their own).'
At that time, the World Honored One praised Kasyapa (迦葉, one of the Buddha's disciples), saying: 'Excellent, excellent! Just as you said. The Tathagata is immeasurable and can accomplish immeasurable great dharmas, namely, immeasurable giving Dana Paramita (佈施波羅蜜, perfection of giving), immeasurable keeping precepts Sila Paramita (持戒波羅蜜, perfection of morality), immeasurable forbearance Kshanti Paramita (忍辱波羅蜜, perfection of patience), immeasurable diligence Virya Paramita (精進波羅蜜, perfection of effort), immeasurable meditation Dhyana Paramita (禪定波羅蜜, perfection of meditation), immeasurable wisdom Prajna Paramita (般若波羅蜜, perfection of wisdom), immeasurable samadhi Samadhi Paramita (三昧波羅蜜, perfection of concentration), immeasurable merit Guna Paramita (功德波羅蜜, perfection of merit), immeasurable vows Pranidhana Paramita (行愿波羅蜜, perfection of vows), immeasurable skillful means Upaya Paramita (方便波羅蜜, perfection of skillful means), immeasurable liberation Vimoksha Paramita (解脫波羅蜜, perfection of liberation), immeasurable knowledge and vision of liberation Vimokshajnana-darshana Paramita (解脫知見波羅蜜, perfection of knowledge and vision of liberation). Kasyapa! The Tathagata has attained the four kinds of unequaled wisdom and can roar the true lion's roar in the assembly. What are the four? Unequaled in morality, unequaled in concentration, unequaled in wisdom, and unequaled in the Buddhadharma. These are the four unequaled wisdoms of the Tathagata.'
At that time, the World Honored One, wishing to clarify this meaning, spoke the following verse:
'The wisdom of all Buddhas is unequaled, difficult for the world to conceive, Because the mind and actions are pure, they can roar the true lion's roar. When the lion's roar is made, it frightens the heretics (Tirthika, 外道, practitioners outside of Buddhism), Hearing the Buddha's profound Dharma, they will fall into a great pit. If someone clings to the appearance of 'self' and clings to the appearance of beings, Such a person, regarding the Buddhadharma, I say is a heretic. If someone clings to the appearance of Dharma, clings to the appearance of 'self' and 'what belongs to self', Such a person, regarding the Buddhadharma, I say is a heretic. If someone is greedy for precepts and other merits, And is arrogant because of extensive learning, I say is a heretic. If someone is greedy for small desires, considers himself content and practices in seclusion, And wears coarse and tattered robes, I say is a heretic. Like the empty space, without obstruction, not defiled by smoke and dust, I say the state of a Sramana (沙門, a renunciate practitioner) should be like this.'
門法， 無染亦如是。 如人以名華， 涂香及燒香， 供養于虛空， 虛空不生喜。 若污以埃塵， 不染虛空性， 以本性凈故， 沙門法亦爾。 若以惡口毀， 虛空無恚恨， 沙門法無染， 其喻亦如是。 若人於是法， 已學今當學， 其心無染著， 是名真沙門。 如空無障礙， 煙塵不能污， 沙門法如是， 本凈無變異。 如月在空中， 其明無翳閡， 亦不生是念， 我光能悉照。 比丘入他家， 不染世八法， 亦如月無念， 我能無所染。 比丘入他家， 不應懷憍慢， 自大自高心， 若生皆當滅。 當以慈愍心， 無慾無所求， 說法廣饒益， 凈行於世間。」
神力品第二
爾時，世尊告迦葉曰：「汝且就座請問所疑，當爲汝說令得悅解。」
爾時，迦葉即從地起，頂禮佛足隨次而坐。是時，世尊復現神力，令諸國土所有比丘、比丘尼、優婆塞、優婆夷，皆承佛力來詣竹園，頂禮佛足，卻坐一面。時四部眾、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊陀羅、摩睺羅伽，人非人等來入竹園，皆見廣博不相逼礙。
爾時，世尊又現神力，令此三千大千世界諸四天王、帝釋、梵王、
光音諸天、遍凈天、廣果天、無誑天、無熱天、喜見天、善見天、阿迦膩吒天皆承佛力，至王舍城行詣竹園，合掌禮佛，卻住一面。
爾時，世尊復以神力，令娑伽羅龍王、阿耨達龍王、欠婆羅龍王、輸陀羅龍王、橋陀龍王、難陀龍王、跋難陀龍王、摩那斯龍王、德叉迦龍王、孫陀羅龍王、伊羅缽龍王，有如是等億千龍王，承佛神力來詣竹園，頂禮佛足，卻住一面。
爾時，三千大千世界天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊陀羅、摩睺羅伽等，上至阿迦尼吒天，皆承佛力來入竹園，並先在坐諸菩薩眾、比丘、比丘尼、優婆塞、優婆夷，皆悉容受，不相妨閡。
爾時，世尊告目連曰：「汝與如來敷置高座，吾今當說斷眾生疑經，悉知一切眾生深心，皆令歡喜得入法海。說諸菩薩摩訶薩行及凈佛國化眾生業，亦說成就檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜，亦說成就諸法門行，能知一切眾生諸根及處非處，令諸比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊陀羅、摩睺羅伽、人非人等皆得歡喜。我於過去業緣果報及心所愿，智無有礙，當爲汝等說其少分。」
時，大目連即從坐起，頂禮佛足，為佛敷座高至梵天。又于空
【現代漢語翻譯】 現代漢語譯本 光音諸天（Abhasvara Devas）、遍凈天（Subhakrtsna Devas）、廣果天（Brhatphala Devas）、無誑天（Avrha Devas）、無熱天（Atapa Devas）、喜見天（Sudrsa Devas）、善見天（Sudarsana Devas）、阿迦膩吒天（Akanistha Devas）都承蒙佛陀的神力，來到王舍城，前往竹林精舍，合掌向佛陀致敬，然後退到一旁站立。 當時，世尊又以神通之力，使娑伽羅龍王（Sagara Naga-raja）、阿耨達龍王（Anavatapta Naga-raja）、欠婆羅龍王（Kimpura Naga-raja）、輸陀羅龍王（Sudra Naga-raja）、橋陀龍王（Kyota Naga-raja）、難陀龍王（Nanda Naga-raja）、跋難陀龍王（Upananda Naga-raja）、摩那斯龍王（Manasvin Naga-raja）、德叉迦龍王（Taksaka Naga-raja）、孫陀羅龍王（Sundara Naga-raja）、伊羅缽龍王（Elapatra Naga-raja），以及像他們一樣的億千龍王，承蒙佛陀的神力來到竹林精舍，頂禮佛足，然後退到一旁站立。 當時，三千大千世界的天人、龍、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊陀羅（Kinnara）、摩睺羅伽（Mahoraga）等，上至阿迦尼吒天（Akanistha Deva），都承蒙佛陀的神力來到竹林精舍，連同先前在座的各位菩薩眾、比丘、比丘尼、優婆塞、優婆夷，都被容納，互不妨礙。 當時，世尊告訴目連（Maudgalyayana）說：『你為如來鋪設高座，我現在將要宣說《斷眾生疑經》，使眾生完全瞭解一切眾生的內心深處，使他們都歡喜地進入佛法之海。宣說諸位菩薩摩訶薩的修行以及清凈佛國度化眾生的事業，也宣說成就佈施波羅蜜（Dana Paramita）、持戒波羅蜜（Sila Paramita）、忍辱波羅蜜（Ksanti Paramita）、精進波羅蜜（Virya Paramita）、禪定波羅蜜（Dhyana Paramita）、般若波羅蜜（Prajna Paramita），也宣說成就諸法門修行，能夠了解一切眾生的根器以及應機與否，使諸位比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊陀羅、摩睺羅伽、人非人等都得到歡喜。我對於過去業緣果報以及內心所愿，智慧沒有障礙，將為你們說其中的少部分。』 當時，大目連（Maha-Maudgalyayana）即從座位上起身，頂禮佛足，為佛陀鋪設的座位高至梵天。
【English Translation】 English version The Abhasvara Devas (Light Sound Heavens), Subhakrtsna Devas (Universally Pure Heavens), Brhatphala Devas (Great Fruit Heavens), Avrha Devas (Non-Deceptive Heavens), Atapa Devas (Non-Hot Heavens), Sudrsa Devas (Beautiful Appearance Heavens), Sudarsana Devas (Easy to See Heavens), and Akanistha Devas (Highest Form Heavens) all relied on the Buddha's power to come to Rajagrha and proceed to the Bamboo Grove Monastery, where they joined their palms, paid homage to the Buddha, and stood to one side. At that time, the World-Honored One, again by his divine power, caused Sagara Naga-raja (Ocean Dragon King), Anavatapta Naga-raja (Lake Anavatapta Dragon King), Kimpura Naga-raja (Kimpura Dragon King), Sudra Naga-raja (Sudra Dragon King), Kyota Naga-raja (Kyota Dragon King), Nanda Naga-raja (Nanda Dragon King), Upananda Naga-raja (Upananda Dragon King), Manasvin Naga-raja (Manasvin Dragon King), Taksaka Naga-raja (Taksaka Dragon King), Sundara Naga-raja (Sundara Dragon King), Elapatra Naga-raja (Elapatra Dragon King), and such billions of dragon kings to come to the Bamboo Grove Monastery by the Buddha's divine power, prostrate themselves at the Buddha's feet, and stand to one side. At that time, the devas, dragons, yakshas (Yaksa), gandharvas (Gandharva), asuras (Asura), garudas (Garuda), kinnaras (Kinnara), mahoragas (Mahoraga), etc., of the three thousand great thousand worlds, up to the Akanistha Deva (Highest Form Heaven), all came to the Bamboo Grove Monastery by the Buddha's power, and together with the bodhisattvas, bhiksus, bhiksunis, upasakas, and upasikas who were already seated, were all accommodated without obstruction. At that time, the World-Honored One said to Maudgalyayana (Maudgalyayana): 'You should arrange a high seat for the Tathagata, for I am now going to speak the 'Sutra on Cutting Off Doubts of Sentient Beings,' so that all beings may fully understand the depths of the minds of all sentient beings, and that they may all joyfully enter the ocean of Dharma. I will also speak of the practices of the bodhisattva-mahasattvas and the work of purifying the Buddha-lands and transforming sentient beings, and also speak of the accomplishment of Dana Paramita (Perfection of Giving), Sila Paramita (Perfection of Morality), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Effort), Dhyana Paramita (Perfection of Meditation), and Prajna Paramita (Perfection of Wisdom). I will also speak of the accomplishment of the practices of all Dharma-gates, so that I can understand the faculties of all beings and what is appropriate and inappropriate for them, so that all bhiksus, bhiksunis, upasakas, upasikas, devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans, and others may all obtain joy. I have unobstructed wisdom regarding past karmic causes and effects and the desires of the mind, and I will speak to you of a small portion of them.' At that time, Maha-Maudgalyayana (Maha-Maudgalyayana) immediately rose from his seat, prostrated himself at the Buddha's feet, and arranged a seat for the Buddha that reached as high as the Brahma Heaven.
中作經行處，七寶莊嚴柔軟細滑，如加陵伽，長千世界廣七百由旬，經行坐處皆有窗牖，七重行列、七重寶窟、七重欄楯、七重寶網羅列圍繞。其座左右寶樹行列，金銀琉璃頗梨所成，金樹銀葉頗梨為華琉璃為果，銀樹金葉琉璃為華頗梨為果，琉璃樹者銀葉金華頗梨為果，頗梨樹者金葉銀華琉璃為果。諸寶樹間皆有浴池，八功德水充滿其中，其池四邊有四寶階，金銀琉璃頗梨所成，底有金沙，青黃赤白雜色蓮華彌覆水上，鴛鴦眾鳥相和而鳴。七寶羅網覆諸池上，豎諸幢幡燒眾名香。于經行處華深七仞，其眾華上有化比丘，皆如目連。
爾時，目連以神通力化作座訖，還詣佛所，白世尊曰：「我已敷座，唯聖知時。」
佛告目連：「雖設此座，如來不于變化座上為眾說法。」
爾時，佛告示無量緣菩薩：「汝為如來敷置法座，我今當坐，說斷眾生疑經。」
時示無量緣菩薩承佛教已，欲敷法座。於時，三千大千世界其中菩薩各以上衣積為高座。於時如來而作是念：「我今當現神通之力，令諸菩薩自知所愿，發心行道凈佛國土成就眾生。及成佛時，國土嚴凈，聲聞菩薩眾數如是，演說正法度人如是，壽命長短佛法如是，形色相好正行如是，滅度之後法住久近；令諸菩薩各于衣中見如是事，得斷所
【現代漢語翻譯】 現代漢語譯本：在中間設定經行的地方，用七寶莊嚴，柔軟細滑，像加陵伽（Kāliṅga，一種布料）一樣。長一千世界，寬七百由旬（yojana，古印度長度單位），經行和坐的地方都有窗戶。七重行列、七重寶窟、七重欄楯、七重寶網羅列圍繞。座位左右兩旁是寶樹，由金、銀、琉璃、頗梨（sphatika，水晶）構成。金樹銀葉，頗梨為花，琉璃為果；銀樹金葉，琉璃為花，頗梨為果；琉璃樹銀葉，金華為花，頗梨為果；頗梨樹金葉，銀華為花，琉璃為果。各種寶樹之間都有浴池，八功德水充滿其中，池子四邊有四寶階梯，由金、銀、琉璃、頗梨構成，池底有金沙，青、黃、赤、白雜色蓮花覆蓋水面，鴛鴦等各種鳥類相互鳴叫。七寶羅網覆蓋在池子上，豎立著各種幢幡，焚燒著各種名香。經行的地方花深七仞（ren，古代長度單位），花上有化現的比丘，都像目連（Maudgalyāyana，佛陀十大弟子之一）。 當時，目連用神通力化作座位完畢，回到佛陀那裡，對世尊說：『我已經鋪設好座位，請世尊知曉時機。』 佛陀告訴目連：『雖然你設定了這個座位，如來不會在變化出來的座位上為大眾說法。』 當時，佛陀告訴示無量緣菩薩（Anantamati-sambhavā，菩薩名）：『你為如來鋪設法座，我現在要坐上去，宣說《斷眾生疑經》。』 當時，示無量緣菩薩接受佛陀的教誨后，準備鋪設法座。這時，三千大千世界中的菩薩各自用上衣堆積成高座。當時如來這樣想：『我現在應當顯現神通之力，讓各位菩薩自己知道所愿，發心修行，清凈佛國，成就眾生。以及成佛的時候，國土莊嚴清凈，聲聞（śrāvaka，聽聞佛法者）和菩薩的數量如此，演說正法度化眾生如此，壽命長短佛法如此，形色相好正行如此，滅度之後佛法住世長久；讓各位菩薩各自在衣服中見到這些事情，得以斷除疑惑。』
【English Translation】 English version: In the middle, a place for walking meditation was prepared, adorned with the seven treasures, soft and smooth, like Kāliṅga (a type of cloth). It was one thousand worlds long and seven hundred yojanas (an ancient Indian unit of length) wide, with windows in the walking and sitting areas. Seven rows of railings, seven layers of treasure caves, seven layers of balustrades, and seven layers of treasure nets were arranged around it. On the left and right sides of the seats were rows of treasure trees, made of gold, silver, lapis lazuli, and sphatika (crystal). Gold trees had silver leaves, sphatika flowers, and lapis lazuli fruits; silver trees had gold leaves, lapis lazuli flowers, and sphatika fruits; lapis lazuli trees had silver leaves, gold flowers, and sphatika fruits; sphatika trees had gold leaves, silver flowers, and lapis lazuli fruits. Between the various treasure trees were bathing ponds, filled with water possessing the eight qualities of excellence. The four sides of the ponds had four treasure staircases, made of gold, silver, lapis lazuli, and sphatika, with golden sand at the bottom, and blue, yellow, red, and white lotuses of various colors covering the water's surface. Mandarin ducks and various birds sang in harmony. Seven-treasure nets covered the ponds, and various banners were erected, with various famous incenses burning. The flowers in the walking meditation area were seven ren (an ancient unit of length) deep, and on the flowers were manifested Bhikshus (monks), all like Maudgalyāyana (one of the Buddha's ten great disciples). At that time, Maudgalyāyana, having used his supernatural powers to create the seats, returned to the Buddha and said to the World-Honored One: 'I have already prepared the seats, may the World-Honored One know the time.' The Buddha said to Maudgalyāyana: 'Although you have prepared these seats, the Tathagata (another name for Buddha) will not preach to the assembly on seats created by transformation.' At that time, the Buddha told the Bodhisattva Anantamati-sambhavā (name of a Bodhisattva): 'You should prepare the Dharma seat for the Tathagata, and I will now sit upon it and expound the Sutra on Severing the Doubts of Sentient Beings.' At that time, the Bodhisattva Anantamati-sambhavā, having received the Buddha's teaching, prepared to arrange the Dharma seat. Then, the Bodhisattvas in the three thousand great thousand worlds each piled their upper garments into high seats. At that time, the Tathagata thought: 'I should now manifest my supernatural powers, so that all the Bodhisattvas may know their own aspirations, generate the resolve to cultivate the path, purify the Buddha lands, and accomplish sentient beings. And when they attain Buddhahood, their lands will be adorned and pure, the number of Śrāvakas (listeners of the Dharma) and Bodhisattvas will be such, the preaching of the true Dharma and the deliverance of beings will be such, the length of their lives and the Dharma will be such, their forms and appearances and right conduct will be such, and after their Parinirvana (final departure), the Dharma will abide for such a long time; let all the Bodhisattvas see these things in their garments, so that they may sever their doubts.'
疑。」
爾時，世尊安詳而起，升于高坐入佛三昧，其三昧名示無量緣。時諸菩薩各于衣中，自見所得嚴凈國土成無上道，聲聞菩薩眾數如是，壽命長短色相如是，精進正行功德如是，演說正法度人如是，滅后舍利流佈如是，法住不壞久近如是，各于衣中見如是事。
時諸菩薩同時發聲而說偈言：
「凈行最高尊， 諸法中自在， 以功德莊嚴， 禪定力無礙。 聖主無諂曲， 無憍慢戲調， 得聖明解脫， 住深三昧故。 住佛深三昧， 現無上聖通， 以無礙智慧， 悉現未來事。 我等得見己， 其心安不動， 則為坐道場， 降魔具三昧。 我等便為得， 諸佛無上眼， 以是無上眼， 見諸法皆空。 名眼而無閡， 名見而無見， 達諸法無礙， 是名無上眼。 等心於有無， 因是得佛眼， 能於三界中， 普見無障礙。 佛入三昧故， 令我得是眼， 及諸總持門， 遍入一切法。 我等始於今， 見佛無盡智， 因本修無量， 清凈行所得。 非少施戒慧， 能逮是果報， 故處師子座， 光明照十方。 令諸天龍神， 皆知我作佛， 亦悉知我等， 本行業因緣。 佛處無畏座，
【現代漢語翻譯】 現代漢語譯本： 『疑。』
爾時，世尊安詳而起，升于高座入佛三昧（Samadhi，指禪定），其三昧名示無量緣。時諸菩薩各于衣中，自見所得嚴凈國土成無上道，聲聞菩薩眾數如是，壽命長短色相如是，精進正行功德如是，演說正法度人如是，滅后舍利流佈如是，法住不壞久近如是，各于衣中見如是事。
時諸菩薩同時發聲而說偈言：
『凈行最高尊， 諸法中自在， 以功德莊嚴， 禪定力無礙。 聖主無諂曲， 無憍慢戲調， 得聖明解脫， 住深三昧故。 住佛深三昧， 現無上聖通， 以無礙智慧， 悉現未來事。 我等得見己， 其心安不動， 則為坐道場， 降魔具三昧。 我等便為得， 諸佛無上眼， 以是無上眼， 見諸法皆空。 名眼而無閡， 名見而無見， 達諸法無礙， 是名無上眼。 等心於有無， 因是得佛眼， 能於三界中， 普見無障礙。 佛入三昧故， 令我得是眼， 及諸總持門（Dharani-mukha，指總持之門）， 遍入一切法。 我等始於今， 見佛無盡智， 因本修無量， 清凈行所得。 非少施戒慧， 能逮是果報， 故處師子座， 光明照十方。 令諸天龍神， 皆知我作佛， 亦悉知我等， 本行業因緣。 佛處無畏座，』
【English Translation】 English version: 『Doubt.』
At that time, the World-Honored One arose peacefully, ascended to the high seat, and entered the Buddha-samadhi (Samadhi, referring to meditative absorption), named 『Manifesting Limitless Conditions.』 Then, each of the Bodhisattvas saw within their robes their own adorned and purified Buddha-lands, where they attained unsurpassed enlightenment. They saw the number of Shravakas (Śrāvaka， Hearers or disciples) and Bodhisattvas, the length of their lives, their appearances, their diligent and righteous practices, their merits, their preaching of the Dharma and saving of beings, the distribution of their relics after extinction, and the duration of the Dharma's existence without decay. Each saw these things within their robes.
Then, all the Bodhisattvas spoke in unison in verse, saying:
『The purest conduct, the most honored, Free among all dharmas, Adorned with merits, The power of samadhi is unobstructed. The Holy Lord is without deceit, Without arrogance or frivolousness, Attaining holy wisdom and liberation, Abiding in deep samadhi. Abiding in the Buddha's deep samadhi, Manifesting unsurpassed holy powers, With unobstructed wisdom, Fully revealing future events. Having seen this ourselves, Our minds are peaceful and unmoving, As if seated at the Bodhi-tree, Subduing demons with samadhi. We have thus obtained, The unsurpassed eyes of all Buddhas, With these unsurpassed eyes, Seeing all dharmas as empty. Named 『eyes』 yet without obstruction, Named 『seeing』 yet without seeing, Penetrating all dharmas without hindrance, This is called the unsurpassed eye. Equanimous towards existence and non-existence, Through this, we obtain the Buddha-eye, Able to see throughout the three realms, Without any obstruction. Because the Buddha entered samadhi, He enabled us to obtain these eyes, And all the Dharani-mukhas (Dharani-mukha, gates of Dharani), Fully entering all dharmas. From this moment on, We see the Buddha's inexhaustible wisdom, Obtained through countless eons of cultivation, And pure conduct. Not through small acts of giving, discipline, or wisdom, Can one attain this fruit, Therefore, He sits on the lion throne, His light illuminating the ten directions. Enabling all gods, dragons, and spirits, To know that I have become a Buddha, And also to know, The causes and conditions of our past actions. The Buddha sits on the fearless throne,』
說法斷眾疑， 猶如師子王， 處林而獨吼。 本從無量劫， 修集是智慧， 今以三昧力， 普令天人知。 本求兼利故， 修無量施戒， 忍辱進定慧， 行是為眾生。 以是行因緣， 故處師子座， 我等今合掌， 唯愿斷所疑。 隨法住久近， 令眾得法明， 悉斷諸疑網， 通達一切法。」
於時眾中，有法王子名華德藏，即從坐起，偏袒右肩，右膝著地，合掌向佛，作是念言：「我欲從佛問諸法門、金剛句門、重句門、不斷句門、修集一切諸法句門。若善男子、善女人學是句門，於一切法門，當得無閡眼智方便。唯愿如來，觀我先世所種善根，深心求道發大莊嚴。」
於時，如來觀此菩薩從初發意所種善根，深心求道大莊嚴已，顧視眾會口出妙光明如熾焰，遍照無量無邊世界，山林、墻壁、地、水、火、風及虛空界皆一金色，八方上下流演無閡。
爾時，三千大千世界所有眾生，皆自見身如真金色，眾生多為慾火所燒，自覺其身淫慾意息；多為瞋恚火所燒者，自覺其身瞋恚意息；多為愚癡火所燒者，自覺其身愚癡意息。普此三千大千世界大地獄中苦惱眾生，以佛神通本願力故，暫得休息。
爾時，三千大千世界，其中眾生業障，報障，煩
【現代漢語翻譯】 現代漢語譯本： 宣講佛法斷除大眾的疑惑，就像獅子王一樣，獨自在森林中吼叫。 從無量劫以來，修集了這種智慧，現在用三昧（Samadhi）[專注]的力量，普遍讓天人和世人知曉。 原本爲了兼顧利益自己和利益他人，修習無量的佈施和戒律，忍辱、精進、禪定和智慧，這樣的行為是爲了眾生。 因為這樣的修行因緣，所以安坐在獅子座上，我們現在合掌，只希望您能斷除我們的疑惑。 請您隨順佛法長久住世，讓眾生得到佛法的光明，完全斷除各種疑惑之網，通達一切佛法。 這時，大眾中有一位法王子名叫華德藏（Huadezang），立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛，心中這樣想：『我想要向佛請問諸法門、金剛句門、重句門、不斷句門、修集一切諸法句門。如果善男子、善女人學習這些句門，對於一切法門，應當得到沒有阻礙的眼智方便。只希望如來，觀察我前世所種的善根，以深切的心求道，發起廣大的莊嚴。』 這時，如來觀察這位菩薩從最初發心所種的善根，以及他以深切的心求道的大莊嚴，然後環顧大眾，口中發出美妙的光明，像熾盛的火焰一樣，普遍照耀無量無邊的世界，山林、墻壁、大地、水、火、風以及虛空界都變成一種金色，八方上下流動演化，沒有阻礙。 這時，三千大千世界所有眾生，都看到自己的身體像真正的金色一樣，許多被淫慾之火所焚燒的眾生，自覺自己的淫慾之念平息；許多被瞋恚之火所焚燒的人，自覺自己的瞋恚之念平息；許多被愚癡之火所焚燒的人，自覺自己的愚癡之念平息。普遍來說，這三千大千世界大地獄中受苦惱的眾生，因為佛的神通和本願力的緣故，暫時得到休息。 這時，三千大千世界中，眾生的業障、報障、煩惱障都暫時停止。
【English Translation】 English version: Speaking the Dharma, dispelling the doubts of the multitude, Like a lion king, roaring alone in the forest. From immeasurable kalpas (aeons) past, Accumulating this wisdom, Now, with the power of Samadhi (concentration), Universally making it known to gods and humans. Originally seeking both self-benefit and the benefit of others, Cultivating immeasurable giving and precepts, Patience, diligence, meditative concentration, and wisdom, Practicing these for the sake of all beings. Because of these causes and conditions of practice, Therefore, seated on the lion throne, We now join our palms, Only hoping that you will dispel our doubts. Abiding in the Dharma for a long or short time, Enabling beings to attain the light of the Dharma, Completely severing all nets of doubt, Penetrating all Dharmas. At that time, among the assembly, there was a Dharma prince named Huadezang (Flower Virtue Treasury), who immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and thought thus: 'I wish to ask the Buddha about the Dharma doors, the Vajra (Diamond) sentence doors, the repeated sentence doors, the uninterrupted sentence doors, and the doors for cultivating all Dharma sentences. If good men or good women learn these sentence doors, they should attain unobstructed eye-wisdom and skillful means regarding all Dharma doors. Only hoping that the Tathagata (Thus Come One), observing the good roots I planted in past lives, with a profound mind seeking the Way, will generate great adornment.' At that time, the Tathagata, observing the good roots planted by this Bodhisattva from the initial arising of his mind, and his great adornment of seeking the Way with a profound mind, then looked upon the assembly and emitted a wondrous light from his mouth, like blazing flames, universally illuminating immeasurable and boundless worlds. Mountains, forests, walls, earth, water, fire, wind, and the realm of space all became a single golden color, flowing and evolving in the eight directions, above and below, without obstruction. At that time, all beings in the three thousand great thousand worlds saw their bodies as if they were true gold. Many beings burned by the fire of lust felt their lustful thoughts subside; many burned by the fire of anger felt their angry thoughts subside; many burned by the fire of ignorance felt their ignorant thoughts subside. Universally, the suffering beings in the great hells of these three thousand great thousand worlds, due to the Buddha's supernatural power and original vows, temporarily obtained rest. At that time, in the three thousand great thousand worlds, the karmic obstacles, retribution obstacles, and affliction obstacles of beings temporarily ceased.
惱障所覆，以佛神力及華德藏本願力故，皆得暫廢。
爾時如來身諸毛孔，普放無量業報光明，皆令眾生增長善根。所放光明，過於東方無量無邊恒河沙等阿僧祇國；南、西、北方，四維、上下亦復如是。佛放光已舉聲謦欬，其聲遍聞一切世界。
網明品第三
爾時，東方過無量無邊阿僧祇世界，國名一蓋，是中有佛，號一寶嚴，現在說法，與網明菩薩摩訶薩授阿耨多羅三藐三菩提記，作如是言：「今是菩薩摩訶薩，次於我后當得作佛。」
爾時，網明白彼佛言：「今此大光及大音聲，誰之所為？」
彼佛答言：「西方去此過於無量阿僧祇國，有世界名娑婆，佛號釋迦牟尼，今現在為菩薩說攝一切法斷眾生疑令眾歡喜菩薩藏經。彼有菩薩名華德藏，欲問彼佛攝一切法能起無量功德法門。網明當知，彼世界中所有菩薩皆發大愿無限之行，俱集彼會，余諸世界鮮有如是大莊嚴者。彼菩薩眾若有得見聞其名者，尚得大利，況復供養親近咨問！」
爾時，網明白彼佛言：「唯然。世尊！我欲詣彼娑婆世界供養、禮覲釋迦牟尼佛，及見彼土具足莊嚴諸菩薩眾。」
彼佛報言：「汝自知時，當以一心遊于彼國。所以者何？彼諸菩薩威德難勝。」
一寶嚴佛以眾蓮華與網明言：「
【現代漢語翻譯】 現代漢語譯本：被煩惱和業障所覆蓋，由於佛的神力以及華德藏（Huadezang，菩薩名）的本願力，這些障礙都能暫時被消除。
這時，如來（Rulai，佛的稱號）身體的每個毛孔都普遍放出無量業報光明，使一切眾生增長善根。所放出的光明，超過東方無量無邊恒河沙數般的阿僧祇（Asengqi，極大的數字單位）國土；南方、西方、北方，四維、上下也同樣如此。佛放出光明后，發出咳嗽的聲音，這聲音遍佈一切世界。
網明品第三
這時，東方經過無量無邊阿僧祇世界，有一個國家名叫一蓋（Yigai），那裡有一尊佛，名為一寶嚴（Yibaoyan），現在正在說法，給網明（Wangming）菩薩摩訶薩（Pusa Mohesa，大菩薩）授阿耨多羅三藐三菩提（Anuoduoluo Sanmiaosanputi，無上正等正覺）的記，這樣說道：『這位菩薩摩訶薩，將在我之後成佛。』
這時，網明（Wangming）向那尊佛說：『現在這巨大的光明和聲音，是誰造成的呢？』
那尊佛回答說：『從這裡向西經過無量阿僧祇國土，有一個世界名叫娑婆（Suopo），佛號釋迦牟尼（Shijiamouni），現在正在為菩薩們宣說《攝一切法斷眾生疑令眾歡喜菩薩藏經》。那裡有一位菩薩名叫華德藏（Huadezang），想要請問佛陀關於攝一切法、能夠生起無量功德的法門。網明（Wangming）你應該知道，那個世界中的所有菩薩都發下了大愿，具有無限的修行，聚集在那次法會上，其他世界很少有這樣盛大的莊嚴景象。那些菩薩眾，如果有人能夠見到或聽到他們的名字，尚且能夠獲得巨大的利益，更何況是供養、親近、請教呢！』
這時，網明（Wangming）向那尊佛說：『是的，世尊！我想要前往娑婆（Suopo）世界，供養、禮拜釋迦牟尼佛（Shijiamouni Fo），並且見一見那個國土中具足莊嚴的各位菩薩。』
那尊佛回答說：『你自己知道時機，應當一心一意地前往那個國家。這是為什麼呢？因為那些菩薩的威德難以戰勝。』
一寶嚴佛（Yibaoyan Fo）將許多蓮花交給網明（Wangming）說：
【English Translation】 English version: Covered by afflictions and karmic obstacles, they are all temporarily abolished due to the Buddha's divine power and the fundamental vows of Huadezang (Huadezang, name of a Bodhisattva).
At that time, all the pores of the Tathagata's (Rulai, title of a Buddha) body emitted immeasurable light of karmic retribution, causing all sentient beings to increase their roots of goodness. The emitted light surpassed countless Asamkhya (Asengqi, an extremely large numerical unit) lands, as many as the sands of the Ganges River, in the East; the South, West, North, four intermediate directions, and above and below were also the same. After emitting light, the Buddha raised his voice and coughed, and the sound was heard throughout all the worlds.
Chapter Three: Net of Light
At that time, passing through countless Asamkhya worlds to the East, there was a country named Yigai (Yigai). In that country, there was a Buddha named Yibaoyan (Yibaoyan), who was currently teaching the Dharma and bestowing the prediction of Anuttara-samyak-sambodhi (Anuoduoluo Sanmiaosanputi, unsurpassed perfect enlightenment) upon the Bodhisattva Mahasattva (Pusa Mohesa, great Bodhisattva) Wangming (Wangming), saying: 'This Bodhisattva Mahasattva will become a Buddha after me.'
At that time, Wangming (Wangming) said to that Buddha: 'What is the cause of this great light and sound?'
That Buddha replied: 'Going west from here, passing through countless Asamkhya lands, there is a world named Saha (Suopo), and the Buddha is named Shakyamuni (Shijiamouni). He is currently expounding the 'Bodhisattva-pitaka Sutra of Gathering All Dharmas, Cutting Off Doubts of Sentient Beings, and Causing Joy' for the Bodhisattvas. There is a Bodhisattva named Huadezang (Huadezang) who wishes to ask the Buddha about the Dharma gate of gathering all Dharmas and generating immeasurable merits. Wangming (Wangming), you should know that all the Bodhisattvas in that world have made great vows and have limitless practices, and they are gathered in that assembly. There are few such grand and adorned scenes in other worlds. If those Bodhisattvas are seen or their names are heard, they can obtain great benefits; how much more so if they make offerings, draw near, and inquire!'
At that time, Wangming (Wangming) said to that Buddha: 'Yes, World Honored One! I wish to go to the Saha (Suopo) world to make offerings to and pay homage to Shakyamuni Buddha (Shijiamouni Fo), and to see the Bodhisattvas in that land who are fully adorned.'
That Buddha replied: 'Know the time yourself, and you should travel to that country with a single mind. Why is that? Because the majestic virtue of those Bodhisattvas is difficult to overcome.'
Buddha Yibaoyan (Yibaoyan Fo) gave many lotus flowers to Wangming (Wangming) and said:
汝以是華供養彼佛，並稱我意，致敬問訊：少惱、少病，起居輕利，氣力安耶？」
網明菩薩禮彼佛足，右繞三匝，即與無數菩薩大眾前後圍繞，如大力士屈伸臂頃，于彼國土忽然不現，到此世界。行詣竹園，頂禮佛足，而白佛言：「唯然，世尊！我是網明。」
佛言：「善哉！今汝安隱？」
網明菩薩頭面禮已，卻住一面，白世尊曰：「一寶嚴佛問訊世尊：少惱、少病，起居輕利，氣力安耶？以此蓮華奉上世尊。」佛即受之，轉與彌勒。
彌勒受已，告跋陀婆羅等五百菩薩言：「諸善知識！如來與我此眾蓮華，今與汝等。」
時跋陀婆羅菩薩、寶積菩薩、導師菩薩、星得菩薩、水天菩薩、善力菩薩、大意菩薩、勝意菩薩、增意菩薩、不虛見菩薩、住意菩薩、過力菩薩、常精進菩薩、不休息菩薩、日藏菩薩、持世菩薩、持地菩薩、越三界菩薩、無量力菩薩、金剛力菩薩、堅意菩薩、無邊自在菩薩，有如是等五百菩薩，皆從彌勒受蓮華已。白世尊曰：「我等本願，若有眾生得聞我名及見我者，皆得必定於阿耨多羅三藐三菩提。世尊！彌勒菩薩與我此華，我等今以散於東方過去、未來、現在諸佛，亦以供養南、西、北方、四維、上下，過去、未來、現在諸佛，愿所散華遍到十方無量世界，
【現代漢語翻譯】 現代漢語譯本：你用這花供養那位佛，並表達我的心意，致以敬意和問候：祝願他少煩惱、少疾病，起居輕便，氣力安康嗎？』
網明菩薩（Net Light Bodhisattva）禮拜那位佛的腳，右繞三圈，隨即與無數菩薩大眾前後圍繞，像大力士屈伸手臂那樣迅速，在那國土忽然消失，到達這個世界。前去竹園，頂禮佛的腳，稟告佛說：『是的，世尊！我是網明。』
佛說：『很好！你現在安穩嗎？』
網明菩薩頭面著地禮拜后，退到一旁站立，對世尊說：『一寶嚴佛（One-Jewel Adorned Buddha）問候世尊：少煩惱、少疾病，起居輕便，氣力安康嗎？用這蓮花奉獻給世尊。』佛立即接受了它，轉交給彌勒（Maitreya）。
彌勒接受后，告訴跋陀婆羅（Bhadra-pala）等五百位菩薩說：『各位善知識！如來（Tathagata）把這眾多的蓮花給我，現在我把它們給你們。』
當時，跋陀婆羅菩薩（Bhadra-pala Bodhisattva）、寶積菩薩（Ratnakara Bodhisattva）、導師菩薩（Leader Bodhisattva）、星得菩薩（Star-Gained Bodhisattva）、水天菩薩（Water-God Bodhisattva）、善力菩薩（Good-Power Bodhisattva）、大意菩薩（Great-Intent Bodhisattva）、勝意菩薩（Superior-Intent Bodhisattva）、增意菩薩（Increasing-Intent Bodhisattva）、不虛見菩薩（Infallible-Vision Bodhisattva）、住意菩薩（Dwelling-Intent Bodhisattva）、過力菩薩（Surpassing-Power Bodhisattva）、常精進菩薩（Constant-Vigor Bodhisattva）、不休息菩薩（Unresting Bodhisattva）、日藏菩薩（Sun-Store Bodhisattva）、持世菩薩（World-Holder Bodhisattva）、持地菩薩（Earth-Holder Bodhisattva）、越三界菩薩（Transcending-Three-Realms Bodhisattva）、無量力菩薩（Immeasurable-Power Bodhisattva）、金剛力菩薩（Diamond-Power Bodhisattva）、堅意菩薩（Firm-Intent Bodhisattva）、無邊自在菩薩（Boundless-Freedom Bodhisattva），有這樣等等五百位菩薩，都從彌勒那裡接受了蓮花后，稟告世尊說：『我們本來的誓願是，如果有眾生聽到我的名字或見到我，都能必定證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。世尊！彌勒菩薩把這花給我們，我們現在用它散向東方過去、未來、現在諸佛，也用它供養南、西、北方、四維、上下，過去、未來、現在諸佛，愿所散之花遍佈到十方無量世界，』
【English Translation】 English version: 'Use these flowers to make offerings to that Buddha, and convey my intentions, paying respects and inquiring: May he have few afflictions, few illnesses, and may his daily life be light and easy, and his strength be at peace?'
Net Light Bodhisattva (Wangming Pusa) prostrated at the feet of that Buddha, circumambulated him three times to the right, and then, surrounded by countless Bodhisattvas, as quickly as a strong man bends and stretches his arm, he suddenly disappeared from that land and arrived in this world. He went to the Bamboo Grove, prostrated at the Buddha's feet, and said to the Buddha, 'Yes, World Honored One! I am Net Light.'
The Buddha said, 'Excellent! Are you at peace now?'
Net Light Bodhisattva, after prostrating with his head and face to the ground, stepped back and stood to one side, and said to the World Honored One, 'One-Jewel Adorned Buddha (Yi Bao Yan Fo) sends his greetings to the World Honored One: May he have few afflictions, few illnesses, and may his daily life be light and easy, and his strength be at peace? He offers these lotus flowers to the World Honored One.' The Buddha immediately accepted them and passed them on to Maitreya (Mile).
After Maitreya received them, he said to Bhadra-pala (Ba Tuo Po Luo) and the other five hundred Bodhisattvas, 'Good friends! The Tathagata (Rulai) has given me these many lotus flowers, and now I give them to you.'
At that time, Bhadra-pala Bodhisattva, Ratnakara Bodhisattva (Baoji Pusa), Leader Bodhisattva (Daoshi Pusa), Star-Gained Bodhisattva (Xingde Pusa), Water-God Bodhisattva (Shuitian Pusa), Good-Power Bodhisattva (Shanli Pusa), Great-Intent Bodhisattva (Dayi Pusa), Superior-Intent Bodhisattva (Shengyi Pusa), Increasing-Intent Bodhisattva (Zengyi Pusa), Infallible-Vision Bodhisattva (Buxujian Pusa), Dwelling-Intent Bodhisattva (Zhuyi Pusa), Surpassing-Power Bodhisattva (Guoli Pusa), Constant-Vigor Bodhisattva (Changjingjin Pusa), Unresting Bodhisattva (Buxiuxi Pusa), Sun-Store Bodhisattva (Rizang Pusa), World-Holder Bodhisattva (Chishi Pusa), Earth-Holder Bodhisattva (Chidi Pusa), Transcending-Three-Realms Bodhisattva (Yue Sanjie Pusa), Immeasurable-Power Bodhisattva (Wuliangli Pusa), Diamond-Power Bodhisattva (Jingangli Pusa), Firm-Intent Bodhisattva (Jianyi Pusa), Boundless-Freedom Bodhisattva (Wubian Zizai Pusa), and so on, five hundred Bodhisattvas in all, received the lotus flowers from Maitreya. They said to the World Honored One, 'Our original vow is that if any sentient being hears my name or sees me, they will surely attain Anuttara-samyak-sambodhi (A-nou-duo-luo-san-miao-san-pu-ti, unsurpassed, complete and perfect enlightenment). World Honored One! Maitreya Bodhisattva has given us these flowers, and now we will scatter them to the Buddhas of the past, future, and present in the East, and also use them to make offerings to the Buddhas of the past, future, and present in the South, West, North, four intermediate directions, above and below. May the scattered flowers reach countless worlds in the ten directions,'
其中眾生若見此華聞其香者，當隨我等本所志願深心所行，不捨一切眾生力故，皆當必得阿耨多羅三藐三菩提。」
時諸菩薩以此蓮華欲散十方，佛以手摩一一華中佛身悉現，此諸化佛從空而去，亦作是言：「若有眾生不信諸法空如幻化、無相無緣；是諸眾生，佛不為師，非佛弟子。」即說偈言：
「諸法空無相， 無取無所緣， 一切如幻化， 亦如水中月。 不以空故空， 性本常自爾， 是名佛所說， 最上微妙法。 諸法空無相， 亦復無有我， 若人如是知， 則為無貪諍。 若人樂是法， 佛則是其師， 我等以佛力， 當游於十方。」
時諸化佛各說此偈，遍至十方。
網明菩薩白佛言：「世尊！此諸菩薩本願清凈至未曾有，能令此土苦惱眾生並余世界多惱患者，聞其名字皆得必定阿耨多羅三藐三菩提。但為如來及諸菩薩不應生此雜惡世界。所以者何？譬如無價寶摩尼珠，能除一切眾生衰惱得安隱樂。若有智人善識寶相，聞此寶珠有大功德，心念想像周行推覓，見在不凈糞穢坑中，有諸工巧貧窮下役弊惡之人，止住其邊，猶尚不識此寶珠名，況復能知所有功德？時求寶者見如是已，即作此言：『是珠不應在斯穢處。』時貧賤者語此人言：『何等是
【現代漢語翻譯】 現代漢語譯本： 『其中眾生如果見到這蓮花，聞到它的香氣，應當隨順我們最初的誓願和內心深處的修行，因為不捨棄一切眾生的力量，都必定能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』
當時，眾菩薩想要將這些蓮花散佈到十方世界，佛陀用手摩挲每一朵蓮花，蓮花中都顯現出佛身。這些化現的佛從空中離去，也這樣說道：『如果有眾生不相信諸法是空性的，如同幻化一般，沒有形相，沒有因緣；這些眾生，佛陀不作為他們的老師，他們也不是佛的弟子。』隨即說出偈頌：
『諸法空性無形相，沒有執取沒有所緣。 一切都如幻化般，也像水中之月影。 不是因為空才是空，自性本來就是如此。 這名為佛所宣說，最上微妙之法門。 諸法空性無形相，也同樣沒有我存在。 如果有人這樣了知，就能遠離貪婪和爭執。 如果有人樂於此法，佛陀就是他的老師。 我們憑藉佛陀之力，應當游化於十方世界。』
當時，所有化現的佛各自宣說這偈頌，遍及十方世界。
網明菩薩（Wangming Pusa）對佛說：『世尊！這些菩薩最初的誓願清凈到了前所未有的程度，能夠使這個世界的苦惱眾生以及其他世界眾多受苦惱的眾生，聽到他們的名字都能必定證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。只是如來和諸位菩薩不應該出現在這種混雜污濁的世界。這是什麼原因呢？譬如無價之寶摩尼珠（Mani bead），能夠去除一切眾生的衰敗和苦惱，使他們得到安穩和快樂。如果有智慧的人善於識別寶物的形相，聽到這寶珠有巨大的功德，心中思念想像，四處尋找，卻發現它在不乾淨的糞穢坑中，旁邊有許多手藝低劣、貧窮下賤、衣衫襤褸的人，居住在那裡，尚且不認識這寶珠的名字，更何況能夠知道它所有的功德呢？這時，尋找寶物的人看到這種情況后，就會說：『這寶珠不應該在這種污穢的地方。』這時，貧賤的人對這個人說：『什麼
【English Translation】 English version: 『If sentient beings see this lotus flower and smell its fragrance, they should follow our original vows and the deep practices of our hearts. Because of the power of not abandoning all sentient beings, they will all certainly attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment).』
At that time, the Bodhisattvas wanted to scatter these lotus flowers in the ten directions. The Buddha touched each flower with his hand, and a Buddha-body appeared in each flower. These manifested Buddhas departed into the sky, also saying: 『If there are sentient beings who do not believe that all dharmas are empty, like illusions, without form, without conditions; for these sentient beings, the Buddha is not their teacher, and they are not disciples of the Buddha.』 Then they spoke this verse:
『All dharmas are empty and without form, without grasping and without object. Everything is like an illusion, also like the moon in water. It is not empty because of emptiness; its nature is always so. This is called the supreme and subtle Dharma spoken by the Buddha. All dharmas are empty and without form, and also without self. If a person knows this way, then they will be without greed and strife. If a person delights in this Dharma, the Buddha is their teacher. We, by the power of the Buddha, shall travel in the ten directions.』
At that time, all the manifested Buddhas each spoke this verse, reaching the ten directions.
Wangming Pusa (Net Light Bodhisattva) said to the Buddha: 『World-Honored One! These Bodhisattvas' original vows are so pure as never before, able to cause the suffering sentient beings in this land and the many suffering beings in other worlds, upon hearing their names, to certainly attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). It is just that the Tathagata and the Bodhisattvas should not appear in this mixed and evil world. Why is that? For example, an invaluable Mani bead (wish-fulfilling jewel) can remove all the decay and suffering of sentient beings, enabling them to obtain peace and happiness. If a wise person is good at recognizing the appearance of treasures, and hears that this jewel has great merit, they contemplate and imagine it in their mind, searching everywhere, but finds it in an unclean pit of feces, with many unskilled, poor, lowly, and ragged people living there, who do not even recognize the name of this jewel, let alone know all its merits? At this time, the person seeking the treasure, seeing this situation, will say: 『This jewel should not be in such a filthy place.』 At this time, the poor and lowly person says to this person: 『What』
珠？今為所在？』時求寶者指珠示之。其人無智不識寶相，便作此言：『汝雖如是贊此寶珠，我等不見是珠功德。汝言無實誰當信者？』時求寶人即于其處出珠持去，其後貧人遭諸衰惱，疾病諍訟眾苦不安。
「世尊！娑婆世界亦復如是，皆相殘食貧窮下賤成就惡法，亦如寶珠，所住之處穢惡充滿。世尊！是摩尼珠能滅衰惱與眾安樂，當知是佛及此世界，具足莊嚴諸菩薩眾；寶珠四邊貧窮下賤，當知是為娑婆世界諸惡眾生。其諸男女聞珠功德，便行求覓見在穢處，作如是言：『此珠不應在是處者。』則是我等聞十方國現在諸佛稱揚世尊，及此世界具足莊嚴大菩薩眾，故來欲見禮敬問訊；而見此土多諸苦惱、濁亂、罪垢薄福眾生充滿其中。世尊！如此寶珠在不凈處光明不現，猶如如來及大莊嚴諸菩薩眾，今在此土功德不現。如摩尼珠，雖在穢處亦能少利諸貧賤者。如今世尊於此世界但現大光，如來真實光明色相、功德、勢力、自在神通及本願力，皆悉不現。
「世尊！此土眾生善根薄少，尚不能信如來所現光明功德，何況能信諸大菩薩所有功德，則無是處。世尊！如求寶者，從不凈處出此寶珠持之而去，其後貧人遭諸衰惱、疾病、諍訟、眾苦不安。佛滅度后，讀誦修集如是經者，生余國已，此世界中有大衰
【現代漢語翻譯】 『寶珠在哪裡呢？』當時尋找寶珠的人指著寶珠給他看。那個人沒有智慧，不認識寶珠的寶相，就說：『你雖然這樣讚歎這顆寶珠，我們卻看不見這顆寶珠的功德。你說的不真實，誰會相信呢？』當時尋找寶珠的人就在那個地方拿出寶珠拿走了，之後窮人遭遇各種衰敗煩惱，疾病爭訟，各種痛苦不安。
『世尊！娑婆世界（Saha World，指我們所居住的這個充滿煩惱和痛苦的世界）也是這樣，都互相殘殺吞食，貧窮下賤，成就各種惡法，也像寶珠一樣，所居住的地方污穢充滿。世尊！這摩尼珠（Mani Jewel，象徵佛法和清凈心）能滅除衰敗煩惱，給予大眾安樂，應當知道這是佛和這個世界，具足莊嚴的各位菩薩眾；寶珠四周貧窮下賤，應當知道這是娑婆世界的各種惡劣眾生。那些男女聽到寶珠的功德，便去尋找，看見寶珠在污穢的地方，就說：『這寶珠不應該在這個地方。』這就是我們聽到十方國土現在諸佛稱揚世尊，以及這個世界具足莊嚴的大菩薩眾，所以前來想要拜見禮敬問訊；卻看見這個國土充滿各種苦惱、污濁混亂、罪惡污垢、福報淺薄的眾生。世尊！就像寶珠在不乾淨的地方光明不顯現一樣，猶如如來以及大莊嚴的各位菩薩眾，現在在這個國土功德不顯現。就像摩尼珠，即使在污穢的地方也能稍微利益那些貧賤的人。如今世尊在這個世界只顯現大光明，如來真實的光明色相、功德、勢力、自在神通以及本願力，全部都不顯現。
『世尊！這個國土的眾生善根淺薄稀少，尚且不能相信如來所顯現的光明功德，更何況能相信各位大菩薩所有的功德，那是不可能的。世尊！就像尋找寶珠的人，從不乾淨的地方拿出這顆寶珠拿走了，之後窮人遭遇各種衰敗煩惱、疾病、爭訟、各種痛苦不安。佛滅度后，讀誦修習這部經的人，往生到其他國土后，這個世界中有大的衰敗。
【English Translation】 『Where is the jewel now?』 At that time, the one seeking the jewel pointed it out. That person, lacking wisdom and not recognizing the jewel's true form, said, 『Although you praise this jewel so highly, we do not see its merits. Your words are untrue; who would believe them?』 Then, the seeker of the jewel immediately took it away from that place. Afterward, the poor person suffered various declines and troubles, illnesses, disputes, and many kinds of unease.
『World-Honored One! The Saha World (Saha World, referring to the world we live in, full of troubles and suffering) is also like this, with beings devouring each other, poverty and baseness, and the accumulation of evil deeds. It is like the jewel, with its dwelling place filled with filth. World-Honored One! This Mani Jewel (Mani Jewel, symbolizing the Dharma and pure mind) can extinguish decline and suffering, and bring peace and happiness to all. Know that this is the Buddha and this world, complete with the adornments of all the Bodhisattvas. The poverty and baseness surrounding the jewel are like the evil beings of the Saha World. Those men and women who hear of the jewel's merits seek it out, and seeing it in a filthy place, say, 『This jewel should not be in this place.』 This is like us hearing the Buddhas of the ten directions praising the World-Honored One, and this world complete with the adornments of great Bodhisattvas, so we come wanting to see, pay respects, and inquire. But we see this land filled with various sufferings, turbidity, chaos, sins, defilements, and beings with little merit. World-Honored One! Just as the jewel's light is not apparent in an unclean place, so too the Tathagata and the greatly adorned Bodhisattvas do not manifest their merits in this land. Like the Mani Jewel, even in a filthy place, it can still slightly benefit the poor and lowly. Now, the World-Honored One only manifests great light in this world. The Tathagata's true light, form, merits, power, sovereignty, supernatural abilities, and original vows are all not apparent.
『World-Honored One! The beings of this land have little good root, and cannot even believe in the light and merits manifested by the Tathagata, how much less can they believe in the merits of the great Bodhisattvas? That is impossible. World-Honored One! Like the seeker of the jewel, taking it away from an unclean place, afterward the poor person suffered various declines and troubles, illnesses, disputes, and many kinds of unease. After the Buddha's Parinirvana, those who read, recite, and cultivate this sutra, after being reborn in another country, there will be great decline in this world.』
惱，乃至不聞佛法名字。所以者何？是諸眾生樂處惡法，共相殘食，沒在種種諸大衰惱，無有凈行、福行、慧行，則失大利。
「世尊！若善男子及善女人，欲求善利成佛道者，不應生此；求聲聞者，猶尚不應生此世界，何況菩薩！所以者何？如阿鼻地獄、等活地獄、黑繩地獄、大熱地獄、熱地獄等，其中眾生無須臾樂。世尊！彼土如來及諸菩薩，見此娑婆世界眾生，猶如在此諸地獄中受眾苦惱；彼土眾生生便常樂，我若說之未曾受故無能信者。
「世尊！我為聞法入凈法門，來詣佛所，何用稱說彼土樂為？所以者何？一切苦樂皆悉無常、無決定相。我等欲聞無苦、無樂、無常非常、無想分別、無修非修、非為無為、無說非說、無有世間及出世間、無漏非漏、無實無虛、無有菩提及菩提分、無力非力、無闇無明、無道非道、無果非果、無發無住、無所至處。
「唯然，世尊！我等今者，欲聞是法。所以者何？一切樂事，皆從虛妄福德因緣，現於世間。如來法空，無形無相，無有十力、四無所畏，無諸神通亦無說法、無苦無樂，離諸動念及心所行，得是如相，故名如來。諸動念者，是實是虛、是漏無漏、是名世間是出世間、是戒非戒、是力非力、是畏無畏、是聖福田是非福田、是名如來、是菩薩眾、
【現代漢語翻譯】 現代漢語譯本：甚至聽不到佛法的名字。這是為什麼呢？因為這些眾生喜歡處在惡法之中，互相殘食，沉沒在各種巨大的衰敗和苦惱之中，沒有清凈的行為、福德的行為和智慧的行為，因此失去了巨大的利益。
『世尊（Bhagavan，佛陀的尊稱）！如果善男子和善女人，想要尋求善的利益成就佛道，不應該投生到這裡；即使是求聲聞乘（Śrāvakayāna，小乘）的人，尚且不應該投生到這個世界，更何況是菩薩（Bodhisattva，立志成佛的修行者）！這是為什麼呢？就像阿鼻地獄（Avīci，無間地獄）、等活地獄（Saṃjīva，眾合地獄）、黑繩地獄（Kālasūtra，黑繩地獄）、大熱地獄（Mahātapana，大焦熱地獄）、熱地獄（Tapana，焦熱地獄）等，其中的眾生沒有片刻的快樂。世尊（Bhagavan）！那個佛土的如來（Tathāgata，佛陀的稱號）和諸位菩薩（Bodhisattva），看到這個娑婆世界（Sahā，我們所居住的這個世界）的眾生，就像在地獄中遭受各種痛苦和煩惱一樣；那個佛土的眾生出生就常常快樂，我如果說這些，因為沒有親身經歷過，所以沒有人會相信。
『世尊（Bhagavan）！我是爲了聽聞佛法，進入清凈的法門，才來到佛陀這裡，為什麼要稱讚那個佛土的快樂呢？這是為什麼呢？一切苦和樂都是無常的，沒有決定的相狀。我們想要聽聞沒有苦、沒有樂、沒有常、沒有非常、沒有思想分別、沒有修行、沒有非修行、不是爲了有為、不是爲了無為、沒有說、沒有非說、沒有世間和出世間、沒有有漏、沒有無漏、沒有真實、沒有虛妄、沒有菩提（bodhi，覺悟）和菩提分（bodhipakṣa，菩提的組成部分）、沒有力量、沒有非力量、沒有黑暗、沒有光明、沒有道、沒有非道、沒有果、沒有非果、沒有發起、沒有安住、沒有所到達之處。
『是的，世尊（Bhagavan）！我們現在想要聽聞這樣的法。這是為什麼呢？一切快樂的事情，都是從虛妄的福德因緣，顯現在世間。如來（Tathāgata）的法是空性的，沒有形狀，沒有相狀，沒有十力（daśa-bala，佛陀的十種力量）、四無所畏（catu-vaiśāradya，佛陀的四種無畏），沒有各種神通，也沒有說法，沒有苦，沒有樂，遠離各種動念和心所的活動，得到這樣的如相（tathātā，真如），所以叫做如來（Tathāgata）。各種動念，是真實，是虛妄，是有漏，是無漏，是名為世間，是出世間，是戒，是非戒，是力量，是非力量，是畏懼，是無畏懼，是聖福田，是非福田，是名為如來（Tathāgata），是菩薩（Bodhisattva）眾，』
【English Translation】 English version: Even to the point of not hearing the name of the Buddha's teachings. Why is that? It is because these beings delight in dwelling in evil dharmas, devouring each other, submerged in various great declines and afflictions, without pure conduct, meritorious conduct, or wise conduct, thus losing great benefits.
'World Honored One (Bhagavan, a respectful title for the Buddha)! If good men and good women wish to seek good benefits and attain the path to Buddhahood, they should not be born here; even those who seek to become Śrāvakas (Śrāvakayāna, disciples who seek personal liberation) should not be born in this world, let alone Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood)! Why is that? It is like the Avīci hell (Avīci, the hell of incessant suffering), the Saṃjīva hell (Saṃjīva, the hell of revival), the Kālasūtra hell (Kālasūtra, the hell of black ropes), the Mahātapana hell (Mahātapana, the great burning hell), the Tapana hell (Tapana, the burning hell), and so on, where the beings within have no moment of joy. World Honored One (Bhagavan)! The Tathāgatas (Tathāgata, a title for the Buddha) and Bodhisattvas (Bodhisattva) of that land see the beings of this Sahā world (Sahā, the world we live in) as if they are suffering all kinds of pain and affliction in these hells; the beings of that land are always happy from birth, and if I were to speak of it, no one would believe it because they have not experienced it themselves.'
'World Honored One (Bhagavan)! I have come to the Buddha's place to hear the Dharma and enter the pure Dharma gate, why should I praise the happiness of that land? Why is that? All suffering and happiness are impermanent and have no definite characteristics. We wish to hear of no suffering, no happiness, no permanence, no impermanence, no thought discrimination, no practice, no non-practice, not for conditioned, not for unconditioned, no speaking, no non-speaking, no world and no beyond the world, no defilement, no non-defilement, no reality, no unreality, no bodhi (bodhi, enlightenment) and no aspects of bodhi (bodhipakṣa, components of enlightenment), no power, no non-power, no darkness, no light, no path, no non-path, no fruit, no non-fruit, no arising, no abiding, no place to go.
'Yes, World Honored One (Bhagavan)! We now wish to hear this Dharma. Why is that? All joyful things manifest in the world from false meritorious causes and conditions. The Dharma of the Tathāgata (Tathāgata) is empty, without form, without characteristics, without the ten powers (daśa-bala, the ten powers of a Buddha), the four fearlessnesses (catu-vaiśāradya, the four fearlessnesses of a Buddha), without various supernormal powers, without speaking Dharma, without suffering, without happiness, apart from all thoughts and mental activities, attaining suchness (tathātā, suchness), hence called Tathāgata (Tathāgata). Various thoughts, are real, are unreal, are defiled, are undefiled, are called the world, are beyond the world, are precepts, are non-precepts, are power, are non-power, are fear, are fearlessness, are holy fields of merit, are non-fields of merit, are called Tathāgata (Tathāgata), are the Bodhisattva (Bodhisattva) assembly.'
是諸聲聞、是辟支佛、是通、是愿。如來悉斷此諸戲論。以是無礙、無畏力故，能于大眾作師子吼現佛大音。
「世尊！如來亦能于厭惡中生無厭想，凈不厭中生厭離想，又能俱離一心行舍，是名佛行、聖自在行、不共聲聞辟支佛行。
「世尊！不共行者，余無能及亦不能壞。所以者何？餘人智力不能及知，諸佛世尊如是諸行若干分數，如是深遠，如是因緣，如是寂滅，如是安樂。
「世尊！如來諸行無行，眾生所不能行。是故，世尊！如來諸行，一切聲聞及辟支佛非所能行。非所行者，非行非不行，一切聲聞及辟支佛於是法中本無行力。是故，世尊！如來所行名無邊行。無邊行者，諸佛如來本所志樂無有邊際。
「世尊！是法不可以文字說，以文字說則離此行。是法名為義趣法門，能開六萬六千法門，皆令照明。世尊！一寶嚴佛常為眾生說是法門。」
說是門時，七萬七千諸菩薩眾皆逮得是無閡法門，便能隨順如來之行，此諸菩薩同聲唱言：「我等今者，則為已逮無上正覺。」六萬眾生皆發無上正覺之心。
即時，如來便為授記。八百億萬那由他眾，于諸法中遠塵離垢得法眼凈。復有三萬比丘尼眾，不受諸法漏盡意解。時佛微笑，放大光明普照世界，地大震動。
爾時
【現代漢語翻譯】 現代漢語譯本： 這些聲聞（Śrāvak，聽聞佛法而修行的弟子）、這些辟支佛（Pratyekabuddha，無師自悟的修行者）、這些神通、這些願望，如來（Tathāgata，佛的稱號之一）完全斷絕了這些戲論。因此，憑藉著無礙、無畏的力量，能夠在眾人之中作獅子吼，展現佛的大音。
『世尊（Lokasenna，對佛的尊稱）！如來也能在厭惡之中生起不厭惡的想法，在清凈不厭惡之中生起厭離的想法，又能同時捨棄這些想法，一心修行舍。這叫做佛行、聖自在行、不與聲聞和辟支佛相同的修行。』
『世尊！這種不共的修行，其他人無法達到，也無法破壞。為什麼呢？因為其他人的智慧力量無法達到和了解諸佛世尊的這些修行的若干部分，這些修行是如此深遠，有如此的因緣，如此寂滅，如此安樂。』
『世尊！如來的諸行是無行之行，是眾生所不能行的。所以，世尊！如來的諸行，一切聲聞和辟支佛都無法修行。無法修行，既非行也非不行，一切聲聞和辟支佛對於這種法，本來就沒有修行的力量。所以，世尊！如來所行名為無邊行。無邊行，是諸佛如來本來所志向和喜樂的，沒有邊際。』
『世尊！這種法不可以用文字來說明，用文字來說明就離開了這種修行。這種法名為義趣法門，能夠開啟六萬六千法門，都使之照明。世尊！一寶嚴佛（Ekaratnavyūha-buddha，佛名）常常為眾生宣說這種法門。』
在宣說這種法門的時候，七萬七千位菩薩眾都獲得了這種無礙法門，便能夠隨順如來的修行，這些菩薩同聲唱言：『我們現在，就已經獲得了無上正覺（Anuttarā-samyak-saṃbodhi，最高的覺悟）。』六萬眾生都發起了無上正覺之心。
當時，如來就為他們授記。八百億萬那由他（Nayuta，數量單位）眾，在諸法中遠離塵垢，得到了法眼凈。又有三萬比丘尼眾，不受諸法的束縛，漏盡意解。這時，佛微笑，放出大光明普照世界，大地大震動。
當時
【English Translation】 English version: These Śrāvakas (disciples who practice by hearing the Buddha's teachings), these Pratyekabuddhas (those who attain enlightenment on their own without a teacher), these supernormal powers, these vows, the Tathāgata (one of the titles of the Buddha) has completely severed these frivolous discussions. Therefore, with unobstructed and fearless power, he can roar like a lion in the assembly and manifest the great sound of the Buddha.
'World Honored One (Lokasenna, a respectful term for the Buddha)! The Tathāgata can also generate the thought of non-aversion in aversion, generate the thought of detachment in purity and non-aversion, and can simultaneously abandon these thoughts and practice equanimity with one mind. This is called the conduct of the Buddha, the conduct of the Holy One's freedom, the conduct not shared by Śrāvakas and Pratyekabuddhas.'
'World Honored One! This unshared conduct cannot be reached or destroyed by others. Why? Because the wisdom and power of others cannot reach and understand even a fraction of these practices of the Buddhas, the World Honored Ones. These practices are so profound, have such causes and conditions, are so tranquil, and so blissful.'
'World Honored One! The practices of the Tathāgata are practices of non-practice, which sentient beings cannot practice. Therefore, World Honored One! The practices of the Tathāgata cannot be practiced by all Śrāvakas and Pratyekabuddhas. What cannot be practiced is neither practice nor non-practice. All Śrāvakas and Pratyekabuddhas originally have no power to practice in this Dharma. Therefore, World Honored One! The practice of the Tathāgata is called boundless practice. Boundless practice is what all Buddhas, the Tathāgatas, originally aspire to and delight in, without limit.'
'World Honored One! This Dharma cannot be explained with words, because explaining it with words would be departing from this practice. This Dharma is called the Dharma-gate of meaningful interest, which can open up sixty-six thousand Dharma-gates, illuminating them all. World Honored One! Ekaratnavyūha-buddha (name of a Buddha) constantly proclaims this Dharma-gate for sentient beings.'
While proclaiming this Dharma-gate, seventy-seven thousand Bodhisattvas attained this unobstructed Dharma-gate and were able to follow the practice of the Tathāgata. These Bodhisattvas proclaimed in unison: 'We have now attained Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment)!' Sixty thousand sentient beings all generated the mind of Anuttarā-samyak-saṃbodhi.
At that time, the Tathāgata then bestowed predictions upon them. Eight hundred billion Nayutas (a unit of measurement) of beings, in all Dharmas, were far from dust and defilement and attained the purity of the Dharma-eye. Furthermore, thirty thousand Bhikṣuṇīs (Buddhist nuns) were free from the bondage of all Dharmas and attained liberation through the exhaustion of outflows. At this time, the Buddha smiled, emitted great light that illuminated the world, and the earth greatly trembled.
At that time
，阿難即從坐起，偏袒右肩，右膝著地，白世尊曰：「何因何緣而現微笑，放大光明普照世界，地大震動？」
佛告阿難：「網明菩薩說是法門，七萬七千諸菩薩眾皆得是門。網明菩薩於此世界虛空分中，曾從八萬諸如來所，聞是法門。聞已，逮此無閡法門，逮此門，已常能游化無量佛國。」
如相品第四
爾時，東方過七百八萬阿僧祇國，有世界名一寶聚，有佛號曰無邊寶力，今現在，無量大眾恭敬圍繞而為說法。是無邊寶力佛與不虛行力菩薩摩訶薩授阿耨多羅三藐三菩提記，作如是言：「今是菩薩次於我后，當得作佛。」
時不虛行力菩薩，于彼眾中見大光明聞大音聲，白彼佛言：「是為何佛光明音聲？」
彼佛報言：「西方去此過七百八萬阿僧祇國，有世界名娑婆，彼中有佛號釋迦文，今現在，為大莊嚴諸菩薩，說斷眾生疑令眾歡喜菩薩藏經。」
時不虛行力菩薩白彼佛言：「我欲詣彼娑婆世界，供養、禮覲釋迦文佛，及見彼土具大莊嚴諸菩薩眾。」
彼佛報言：「汝自知時，當以一心遊彼世界。所以者何？彼諸菩薩有大威德，難勝難及。汝以我言問訊彼佛：少惱、少病，起居輕利，氣力安耶？以此蓮華供養彼佛。」
時，不虛行力菩薩從坐而起，頂禮佛足
【現代漢語翻譯】 現代漢語譯本：阿難立即從座位上站起來，袒露右肩，右膝跪地，對世尊說：『是什麼原因、什麼緣故，讓您現出微笑，放出大光明普照世界，大地也為之震動？』 佛告訴阿難：『網明菩薩宣說了這個法門，七萬七千位菩薩眾都得到了這個法門。網明菩薩在這個世界的虛空之中，曾經從八萬位如來那裡聽聞過這個法門。聽聞之後，獲得了這種無礙法門，獲得了這個法門之後，就能經常游化于無量佛國。』 如相品第四 這時，東方經過七百八萬阿僧祇（asaṃkhya，無數）個國土，有一個世界名叫一寶聚，有一尊佛名叫無邊寶力，現在正在為無量大眾恭敬圍繞著說法。這位無邊寶力佛給不虛行力菩薩摩訶薩授阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的記別，這樣說道：『這位菩薩將會在我之後成佛。』 當時，不虛行力菩薩在那大眾之中，見到大光明，聽到大音聲，就問那尊佛說：『這是哪尊佛的光明和音聲？』 那尊佛回答說：『西方距離這裡經過七百八萬阿僧祇個國土，有一個世界名叫娑婆（Sahā，意為堪忍），那裡有一尊佛名叫釋迦文（Śākyamuni），現在正在為大莊嚴的諸位菩薩，宣說斷除眾生疑惑、令眾生歡喜的《菩薩藏經》。』 當時，不虛行力菩薩對那尊佛說：『我想要前往娑婆世界，供養、禮拜釋迦文佛，並且拜見那個國土中具大莊嚴的諸位菩薩眾。』 那尊佛回答說：『你自己知道時機，應當以一心遊歷那個世界。這是什麼緣故呢？因為那裡的諸位菩薩有大威德，難以戰勝，難以企及。你用我的話問候那尊佛：少煩惱、少疾病，起居輕便順利，氣力安康嗎？用這朵蓮花供養那尊佛。』 當時，不虛行力菩薩從座位上站起來，頂禮佛足。
【English Translation】 English version: Then, Ānanda rose from his seat, bared his right shoulder, knelt on his right knee, and said to the World-Honored One: 'What is the cause, what is the reason, that you manifest a smile, emit great light illuminating the world, and the earth shakes greatly?' The Buddha told Ānanda: 'The Bodhisattva Net-Light (網明, Wǎngmíng) has expounded this Dharma-gate, and seventy-seven thousand Bodhisattvas have all attained this gate. The Bodhisattva Net-Light, in the space of this world, has heard this Dharma-gate from eighty thousand Tathāgatas. Having heard it, he has attained this unobstructed Dharma-gate; having attained this gate, he is constantly able to travel and transform in immeasurable Buddha-lands.' Chapter Four: The Suchness Aspect At that time, passing seven million eight hundred thousand asaṃkhya (阿僧祇) lands to the east, there is a world named One-Treasure-Heap (一寶聚, Yī Bǎo Jù), and a Buddha named Boundless-Treasure-Power (無邊寶力, Wúbiān Bǎo Lì), who is now present, surrounded by immeasurable multitudes who respectfully listen to his Dharma. This Buddha Boundless-Treasure-Power bestowed the prediction of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提) upon the Bodhisattva-Mahāsattva Non-Vain-Practice-Power (不虛行力, Bù Xū Xíng Lì), saying thus: 'This Bodhisattva will become a Buddha after me.' At that time, the Bodhisattva Non-Vain-Practice-Power, in that assembly, saw great light and heard great sound, and asked that Buddha: 'What Buddha's light and sound is this?' That Buddha replied: 'Passing seven million eight hundred thousand asaṃkhya lands to the west of here, there is a world named Sahā (娑婆), and in that world there is a Buddha named Śākyamuni (釋迦文), who is now present, expounding the Bodhisattva-piṭaka Sutra (菩薩藏經), which cuts off the doubts of sentient beings and causes them to rejoice, for the greatly adorned Bodhisattvas.' At that time, the Bodhisattva Non-Vain-Practice-Power said to that Buddha: 'I wish to go to the Sahā world to make offerings to and pay homage to the Buddha Śākyamuni, and to see the greatly adorned Bodhisattva assembly in that land.' That Buddha replied: 'You yourself know the time, and should travel to that world with a focused mind. Why is that? Because those Bodhisattvas have great power and virtue, and are difficult to overcome and difficult to reach. Use my words to inquire after that Buddha: Is he free from afflictions and illness? Is his daily life light and easy? Is his strength and energy at peace? Offer this lotus flower to that Buddha.' At that time, the Bodhisattva Non-Vain-Practice-Power rose from his seat and prostrated himself at the Buddha's feet.
右繞三匝，即與七萬八千菩薩于彼佛土，忽然不現，到此世界。令此三千大千國土樹木非時皆生華實，雨眾名華香氣普熏，上妙伎樂同時俱作。
時，不虛行力菩薩行詣竹園，頭面作禮，手摩佛足，三自稱言：「我是不虛行力菩薩。」
佛言：「且止！明汝至心。」
時，不虛行力菩薩頭面禮已，而白佛言：「無邊寶力佛問訊世尊：少病、少惱，起居輕利，氣力強耶？以此蓮華供養世尊。」
佛受華已，而問之曰：「無邊寶力佛安隱、無恙，氣力康耶？」
答言：「世尊！無邊寶力佛少惱、少病，安隱無為。」佛以此華與彌勒菩薩。
爾時，彌勒手執蓮華，作如是言：「以此蓮華善根福德因緣力故，令善男子，若善女人發阿耨多羅三藐三菩提心者，得凈佛土成就眾生。所以者何？若諸眾生不種善根難可教化，善根不具難可教化，善根微淺難可教化，樂小法者難可教化。所以者何？是眾華中若人慾見十方諸佛即皆得見，亦能得見無邊寶力佛寶聚世界諸菩薩眾，及見彼土得共解脫三明六通大聲聞眾。世尊！是華從深善根因緣報生，是故我今以供諸佛，令眾發心求佛道者得無障閡，未發心者亦令得發。如如來通達諸法，無所壞相得無上道，我以是心持華供養。」
爾時，佛告跋
【現代漢語翻譯】 現代漢語譯本 （不虛行力菩薩）右繞（釋迦摩尼佛）三匝，隨即與七萬八千位菩薩在無邊寶力佛的佛土忽然消失，來到這個世界。使得這個三千大千世界的樹木不在時節開花結果，降下各種名貴的鮮花，香氣普遍薰染，美妙的音樂同時響起。
當時，不虛行力菩薩前往竹園，以頭面頂禮（釋迦摩尼佛），用手撫摩佛足，三次自稱：『我是不虛行力菩薩。』
佛說：『暫且停止！表明你的至誠之心。』
當時，不虛行力菩薩以頭面頂禮完畢，稟告佛說：『無邊寶力佛問候世尊：少病少惱，起居輕便，氣力強健嗎？以此蓮花供養世尊。』
佛接受蓮花后，反問他說：『無邊寶力佛安穩無恙，氣力康健嗎？』
（不虛行力菩薩）回答說：『世尊！無邊寶力佛少惱少病，安穩無為。』佛將這朵蓮花交給彌勒菩薩。
當時，彌勒菩薩手持蓮花，這樣說道：『以此蓮花的善根福德因緣之力，令發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）的善男子、善女人，得到清凈的佛土，成就眾生。為什麼呢？如果眾生不種善根，難以教化；善根不具足，難以教化；善根微薄淺顯，難以教化；喜歡小乘佛法的人，難以教化。為什麼呢？在這朵蓮花中，如果有人想見到十方諸佛，就能見到；也能見到無邊寶力佛的寶聚世界中的諸位菩薩，以及見到那個佛土中得到共同解脫的三明六通的大聲聞眾。世尊！這朵蓮花是從深厚的善根因緣果報而生，因此我今天用它來供養諸佛，令發心求佛道的人得到沒有障礙，未發心的人也令他們發起（菩提）心。如同如來通達諸法，沒有可以破壞的相，得到無上道，我以這樣的心持蓮花供養。』
當時，佛告訴跋陀波羅菩薩（Bhadra-pala）：
【English Translation】 English version He circumambulated three times to the right, and then, together with seventy-eight thousand Bodhisattvas, suddenly disappeared from that Buddha-land and arrived in this world. This caused the trees in this three-thousand-great-thousand world to bloom and bear fruit out of season, and a rain of various precious flowers fell, their fragrance pervading everywhere, while exquisite music played simultaneously.
At that time, Bodhisattva Avyūha-vikrāmin (不虛行力菩薩) went to the Bamboo Grove, prostrated with his head and face to the ground, touched the Buddha's feet with his hands, and proclaimed three times, 'I am Bodhisattva Avyūha-vikrāmin.'
The Buddha said, 'Stop! Reveal your sincere intention.'
Then, Bodhisattva Avyūha-vikrāmin, having prostrated with his head and face to the ground, said to the Buddha, 'Buddha Anantaratna-bala (無邊寶力佛) sends his greetings to the World-Honored One: Are you free from illness and affliction, light and comfortable in your movements, and strong in vitality? I offer this lotus flower to the World-Honored One.'
After the Buddha received the flower, he asked him in return, 'Is Buddha Anantaratna-bala peaceful, well, and strong in vitality?'
He replied, 'World-Honored One! Buddha Anantaratna-bala is free from affliction and illness, peaceful and non-active.' The Buddha gave this flower to Bodhisattva Maitreya (彌勒菩薩).
At that time, Bodhisattva Maitreya, holding the lotus flower in his hand, spoke thus, 'By the power of the roots of goodness, blessings, and conditions of this lotus flower, may good men and good women who generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed, complete, perfect enlightenment) attain pure Buddha-lands and accomplish sentient beings. Why? If sentient beings do not plant roots of goodness, they are difficult to teach; if their roots of goodness are incomplete, they are difficult to teach; if their roots of goodness are shallow and weak, they are difficult to teach; those who delight in the Small Vehicle are difficult to teach. Why? Within this lotus flower, if anyone wishes to see the Buddhas of the ten directions, they will see them; they will also see the Bodhisattvas in the Treasure Assembly World of Buddha Anantaratna-bala, and see the great Śrāvakas (聲聞) in that land who have attained the three kinds of knowledge and six supernormal powers and have attained common liberation. World-Honored One! This flower is born from the karmic reward of deep roots of goodness, therefore, I now use it to make offerings to all the Buddhas, so that those who aspire to the Buddha-path may be free from obstacles, and those who have not yet aspired may also generate the (Bodhi) mind. Just as the Tathāgata (如來) penetrates all dharmas, has no destructible form, and attains the unsurpassed path, I offer this flower with this mind.'
At that time, the Buddha said to Bhadra-pala (跋陀波羅菩薩):
陀婆羅：「何謂為法，如來以如通達不壞，得無上道？」
跋陀婆羅白佛言：「世尊！無有是法，如來以如通達不壞得成佛道。所以者何？如來不得是諸法相。若佛不得，是不名法不名非法。世尊！無所得中若有法者，則為如來起此法相。所以者何？諸相所生皆因六入。如來尚自不得諸入，況無得中而得相耶！有如是觀即復為相，是故佛說一切諸法，無取無舍亦無隨順。如應行者得是相故，名為如來。所以者何？佛所欲法皆于如中，若取諸法則為壞如。如無如來，而因如故名為如來；是如無相，因無相故名為如來；是如無盡，因無盡故名為如來；是如不壞，因不壞故名為如來；諸法如實，因如實故名為如來。是故，世尊！一切法如即是如來，如來即是一切法如。是故，世尊！無所住處是如來義，于正通達亦不住故。是故佛說，若人於法無取無舍無順無諍，是名一切世間福田。」
佛告跋陀婆羅：「汝住何處，能作是說？」
答言：「世尊！一切世間諸所住處我住其中，作如是說：『世尊！我不貪著如凡夫住。』所以者何？凡夫所住，即是貪著敗壞之相。若著壞相，是人即為敗壞變異。世尊！實相不如世間所住，賢聖於此世間相中無諍無二，名住世間；凡夫於此無有行處。世間如焰，過諸入故；世間
【現代漢語翻譯】 現代漢語譯本 陀婆羅（陀婆羅，菩薩名）問：『什麼是法，如來（Tathagata，佛的稱號）通過如（Tathata，真如）通達而不被破壞，從而證得無上道（Anuttara-samyak-sambodhi，無上正等正覺）？』
跋陀婆羅（Bhadra-pala，賢護菩薩）對佛說：『世尊！沒有這樣的法，如來通過如通達而不被破壞，從而成就佛道。為什麼呢？如來沒有獲得這些法的表相。如果佛沒有獲得，這既不能稱為法，也不能稱為非法。世尊！在無所得之中如果存在法，那就等於如來產生了對這個法的執著。為什麼呢？所有表相的產生都源於六入（Sadayatana，六根）。如來尚且沒有獲得六入，更何況在無所得之中獲得表相呢！如果這樣觀察，就又成了表相。所以佛說一切諸法，無取無舍，也沒有隨順。能夠這樣修行的人因為證得這個如，所以被稱為如來。為什麼呢？佛所需要的法都在如之中，如果執著于諸法，那就破壞了如。如中沒有如來，但因為如的緣故被稱為如來；這個如沒有表相，因為沒有表相的緣故被稱為如來；這個如沒有窮盡，因為沒有窮盡的緣故被稱為如來；這個如不會壞滅，因為不會壞滅的緣故被稱為如來；諸法如實，因為如實的緣故被稱為如來。因此，世尊！一切法的如就是如來，如來就是一切法的如。因此，世尊！無所住處就是如來的意義，因為在真正通達時也不住于任何地方。所以佛說，如果有人對於法沒有取捨，沒有隨順和爭論，這個人就稱為一切世間的福田。』
佛告訴跋陀婆羅：『你住在什麼地方，能夠說出這樣的話？』
跋陀婆羅回答說：『世尊！一切世間所有的住處我都住在其中，並且這樣說：『世尊！我不像凡夫那樣貪著。』為什麼呢？凡夫所住的地方，就是貪著敗壞的表相。如果執著于敗壞的表相，這個人就會敗壞變異。世尊！實相（Bhuta-tathata，真如實相）不像世間所住那樣，賢聖（Arya，聖者）對於這個世間的表相沒有爭論和分別，這叫做住在世間；凡夫對於這個實相沒有修行的途徑。世間就像火焰，因為它超越了六入；世間…』
【English Translation】 English version Dharabala (Dharabala, name of a Bodhisattva) asked: 'What is the Dharma (law, teaching) by which the Tathagata (Tathagata, title of the Buddha) attains indestructible understanding through Suchness (Tathata, Suchness) and achieves Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment)?'
Bhadra-pala (Bhadra-pala, name of a Bodhisattva) said to the Buddha: 'World Honored One! There is no such Dharma by which the Tathagata attains indestructible understanding through Suchness and achieves Buddhahood. Why is that? The Tathagata does not obtain these characteristics of Dharmas. If the Buddha does not obtain them, it is neither called Dharma nor non-Dharma. World Honored One! If there were a Dharma in non-attainment, it would mean that the Tathagata has arisen with attachment to this Dharma. Why is that? All characteristics arise from the six entrances (Sadayatana, six sense bases). The Tathagata does not even obtain the six entrances, how much less obtain characteristics in non-attainment! Such a view is again a characteristic. Therefore, the Buddha says that all Dharmas are without grasping, without abandoning, and without following. One who practices accordingly attains this Suchness, and is therefore called Tathagata. Why is that? All the Dharmas desired by the Buddha are in Suchness. If one grasps at the Dharmas, one destroys Suchness. There is no Tathagata in Suchness, but because of Suchness, one is called Tathagata; this Suchness has no characteristics, and because it has no characteristics, one is called Tathagata; this Suchness is inexhaustible, and because it is inexhaustible, one is called Tathagata; this Suchness is indestructible, and because it is indestructible, one is called Tathagata; the Dharmas are truly real, and because they are truly real, one is called Tathagata. Therefore, World Honored One! The Suchness of all Dharmas is the Tathagata, and the Tathagata is the Suchness of all Dharmas. Therefore, World Honored One! The meaning of the Tathagata is that there is no abiding place, because in true understanding, one does not abide anywhere. Therefore, the Buddha says that if a person has no grasping, no abandoning, no following, and no contention with regard to the Dharma, that person is called a field of merit for all the world.'
The Buddha said to Bhadra-pala: 'Where do you abide that you can say such things?'
Bhadra-pala replied: 'World Honored One! I abide in all the abodes of the world, and I say this: 'World Honored One! I do not crave like ordinary people.' Why is that? The place where ordinary people abide is the characteristic of craving and decay. If one is attached to the characteristic of decay, that person will decay and change. World Honored One! True Suchness (Bhuta-tathata, the true reality of Suchness) is not like the abode of the world. The noble ones (Arya, saints) have no contention or duality in this characteristic of the world, and this is called abiding in the world; ordinary people have no path to practice in this True Suchness. The world is like a flame, because it transcends the six entrances; the world...'
無常，從緣生故；世間不凈，起惡業故。是故世間、世間住處、世間壞相，皆悉住于無所住中。是故我住無二法中，能作是說。」
爾時，佛告跋陀婆羅：「汝住此法，作是說耶？」
答言：「世尊！佛所得法，自舍如來無能知者。」
「跋陀婆羅！吾得何法？」
「唯然，世尊！佛坐道場所得之法，若法非法無有是處。」
佛告跋陀婆羅：「善哉，善哉！如汝所說。如來道場所得法者，是法非法亦非非法，我於此法智不能行、目不能見無有行處，慧所不通明不能了，問無有答，於此法中無受無取無垢無凈。若我說是自所得法，若以相行行是法者，則皆迷悶。跋陀婆羅！我於是法唯除諸佛無證明者，現身菩薩一生菩薩於我是法亦不能證，聞如是法尚懷驚怖，況斯已下能證明者！」
不信品第五
佛告跋陀婆羅：「來世當有比丘、比丘尼、優婆塞、優婆夷，不修身、不修心、不修戒、不修慧，聞是經說諸佛菩提無得、無失、無有分別、無垢、無明，隨順於如，佛所囑累。驚疑怖畏墜大深坑，作是念言：『如來名為得一切智，而今此經說智不行、慧不能通、明不能了、問無有答、無可知相。』是諸人等，見有讀誦說是經者，反加憐愍，或生恚慢起怨賊心。
「跋陀婆羅
【現代漢語翻譯】 現代漢語譯本：無常，是因為因緣和合而生起的；世間不清凈，是因為造作惡業的緣故。因此，世間、世間的住處、世間的壞滅之相，都安住在無所住之中。所以我安住在不二之法中，才能這樣說。
這時，佛陀告訴跋陀婆羅（Bhadra-pala，賢守）: 『你安住於此法，才這樣說嗎？』
跋陀婆羅回答說：『世尊！佛陀所證得的法，除了如來，沒有人能夠知道。』
『跋陀婆羅！我證得了什麼法？』
『是的，世尊！佛陀在菩提道場所證得的法，若說法是法或不是法，都沒有這樣的說法。』
佛陀告訴跋陀婆羅：『很好，很好！正如你所說。如來在菩提道場所證得的法，是法也不是法，我對於此法，智慧不能執行、眼睛不能看見，沒有執行之處，慧力不能通達，光明不能照了，問了也沒有答案，於此法中沒有接受沒有捨棄，沒有垢染沒有清凈。如果我說這是我自己證得的法，如果用有相的行持來行持此法，那麼都會迷惑昏亂。跋陀婆羅！我對於此法，除了諸佛，沒有能證明的人，現身菩薩、一生補處菩薩對於我的這個法也不能證得，聽聞這樣的法尚且懷有驚恐，更何況是這些以下的眾生能夠證明呢！』
不信品第五
佛陀告訴跋陀婆羅：『未來世將會有比丘、比丘尼、優婆塞（upasaka，近事男）、優婆夷（upasika，近事女），不修身、不修心、不修戒、不修慧，聽聞這部經說諸佛的菩提是無所得、無所失、沒有分別、沒有垢染、沒有明瞭，隨順於如，是佛陀所囑咐的。他們會驚疑怖畏，墜入大深坑，這樣想：『如來被稱為證得一切智慧，而現在這部經卻說智慧不能執行、慧力不能通達、光明不能照了、問了也沒有答案、沒有可以知曉的相。』這些人等，看見有人讀誦這部經，反而加以憐憫，或者生起嗔恨輕慢，生起怨賊之心。
『跋陀婆羅！』
【English Translation】 English version: Impermanence arises from dependent origination; the world is impure because of the creation of evil karma. Therefore, the world, the abodes of the world, and the aspects of the world's destruction all abide in that which has no abiding place. Therefore, I abide in the non-dual dharma, and thus can speak in this way.'
At that time, the Buddha said to Bhadra-pala (Bhadra-pala, Virtuous Guardian): 'Do you abide in this dharma and speak in this way?'
He replied: 'World Honored One! The dharma attained by the Buddha, none but the Tathagata can know.'
'Bhadra-pala! What dharma have I attained?'
'Indeed, World Honored One! The dharma attained by the Buddha at the Bodhi-tree, to say that the dharma is dharma or is not dharma, there is no such thing.'
The Buddha told Bhadra-pala: 'Excellent, excellent! As you say. The dharma attained by the Tathagata at the Bodhi-tree is dharma and is also not dharma. Regarding this dharma, wisdom cannot operate, the eye cannot see, there is no place to proceed, wisdom cannot penetrate, light cannot illuminate, there is no answer to questions, and in this dharma there is no acceptance, no rejection, no defilement, no purity. If I were to say that this is the dharma I have attained, and if one were to practice this dharma with characteristics, then all would be confused and bewildered. Bhadra-pala! Regarding this dharma, except for all the Buddhas, there is no one to certify it. Even Bodhisattvas who have manifested their bodies and Bodhisattvas who are one lifetime away from Buddhahood cannot certify this dharma of mine. Hearing such a dharma, they would still be filled with fear, how much more so those below them who could certify it!'
Chapter Five on Disbelief
The Buddha told Bhadra-pala: 'In the future, there will be bhikshus (monks), bhikshunis (nuns), upasakas (upasaka, male lay devotees), and upasikas (upasika, female lay devotees) who do not cultivate the body, do not cultivate the mind, do not cultivate the precepts, and do not cultivate wisdom. Hearing this sutra speak of the Bodhi of all Buddhas as having no attainment, no loss, no discrimination, no defilement, no illumination, conforming to Suchness, and being entrusted by the Buddha, they will be filled with doubt and fear, and fall into a great pit, thinking: 'The Tathagata is said to have attained all wisdom, but now this sutra says that wisdom cannot operate, wisdom cannot penetrate, light cannot illuminate, there is no answer to questions, and there is no knowable characteristic.' These people, seeing those who recite and speak this sutra, will instead pity them, or give rise to anger and arrogance, and generate thoughts of resentment and hostility.'
'Bhadra-pala!'
！汝觀末世，有是顛倒違逆我者，是法中賊反得尊貴；能說如來正智慧者，而被輕賤，不得住止僧坊精舍。我以是法自然無師，于大眾中作師子吼，是諸惡人不識如來及如來法，以不識故，可呵事中生稱讚想，可譽事中生呵責想。何謂可呵？若人於法有所貪取乃至善法，是名如來之所呵責，是人以此所呵責事而生稱讚，是則名為沙門中賊、污沙門者，于沙門中為旃陀羅，僧中敗壞眾之糟糠，隨逐外道深計斷常，起貪著法分別之心。
「跋陀婆羅！如來所說世間正見，可戲論法順生死理，欲令眾生知業果報，此諸癡人於是法中生第一想。跋陀婆羅！結髮梵志亦說世間罪福因緣，若如是知名菩提者，則是梵志應得菩提。跋陀婆羅！如是梵志我滅度后，自於所知見有過失生厭離心，於我法中而求出家，既出家已能得佛法。
「跋陀婆羅！汝觀來世，是諸癡人尚不能及事火梵志，如是癡人當如末迦梨、富蘭那等，以我所說世間正見，順生死理業緣果報可戲論法，為上智慧。是人則為譭謗如來及如來法，不能見知出生死要。我說此人不堪道器。所以者何？是人於我無量無邊阿僧祇劫所集佛法，以微因緣而毀壞之，是人則為生如來過、如來之賊。
「跋陀婆羅！何等名為稱讚如來、隨如來意而說法者？若於諸法
【現代漢語翻譯】 現代漢語譯本：'你觀察末法時代，如果有人顛倒錯亂，違揹我的教導，這些佛法中的賊反而得到尊貴；能夠宣說如來正智慧的人，卻被輕視，不能住在僧人的住所和精舍。我憑藉這自然而然、無需老師傳授的佛法，在大眾中發出獅子吼，這些惡人不認識如來以及如來的教法，因為不認識的緣故，在應該呵斥的事情中產生稱讚的想法，在應該讚美的事情中產生呵斥的想法。什麼叫做應該呵斥的呢？如果有人對於佛法有所貪求，乃至對於善法也有貪求，這就被如來所呵斥，這個人卻對這種應該呵斥的事情產生稱讚，這樣的人就是僧人中的賊，玷污僧人的人，在僧人中如同旃陀羅（賤民），是僧團中敗壞大眾的糟粕，追隨外道，深深地執著于斷滅和常有的邪見，生起貪戀執著佛法、分別佛法的心。' '跋陀婆羅（賢護）！如來說的世間正見，是方便引導的說法，順應生死的道理，爲了讓眾生了解業的果報，這些愚癡的人卻在這種教法中產生最高的想法。跋陀婆羅（賢護）！結髮的梵志也說世間的罪福因緣，如果像這樣知道就能證得菩提，那麼這些梵志就應該證得菩提了。跋陀婆羅（賢護）！這些梵志在我滅度之後，因為自己所知所見有錯誤而生起厭離之心，在我的佛法中尋求出家，出家之後才能證得佛法。' '跋陀婆羅（賢護）！你觀察未來世，這些愚癡的人甚至比不上事火的梵志，這些愚癡的人會像末迦梨（宿命論者）、富蘭那（懷疑論者）等人一樣，把我所說的世間正見，順應生死道理的業緣果報，方便引導的說法，當作最高的智慧。這樣的人就是在譭謗如來以及如來的教法，不能夠了知出生死輪迴的關鍵。我說這種人不配成為修道的器皿。為什麼呢？因為這種人對於我無量無邊阿僧祇劫所積累的佛法，因為微小的因緣而加以毀壞，這種人就是產生如來的過失，是如來的賊。' '跋陀婆羅（賢護）！什麼叫做稱讚如來、隨順如來心意而說法的人呢？如果對於諸法'
【English Translation】 English version: 'You observe the Dharma-ending Age, if there are those who are inverted and perverse, violating my teachings, these thieves in the Dharma will instead be honored; those who can speak of the Tathagata's true wisdom will be despised and unable to reside in monasteries and hermitages. I, relying on this natural Dharma without a teacher, roar like a lion in the assembly. These evil people do not recognize the Tathagata and the Tathagata's Dharma. Because they do not recognize it, they generate thoughts of praise for things that should be criticized, and generate thoughts of criticism for things that should be praised. What is meant by what should be criticized? If a person is greedy for the Dharma, even for good dharmas, this is what the Tathagata criticizes. This person generates praise for this thing that should be criticized. Such a person is a thief among the monks, one who defiles the monks, like a Chandalas (outcaste) among the monks, the dregs that ruin the assembly, following after external paths, deeply attached to annihilation and permanence, giving rise to a mind of greed and attachment to the Dharma, and discrimination of the Dharma.' 'Bhadra-pala (Guardian of Virtue)! The worldly right view spoken by the Tathagata is a provisional teaching, in accordance with the principle of birth and death, intended to make sentient beings understand the karmic consequences. These foolish people generate the highest thought in this Dharma. Bhadra-pala (Guardian of Virtue)! The braided-hair Brahmins also speak of the causes and conditions of worldly sin and merit. If knowing this is called Bodhi, then these Brahmins should attain Bodhi. Bhadra-pala (Guardian of Virtue)! These Brahmins, after my extinction, will generate a mind of aversion to the faults in their own knowledge and views, and seek to leave home in my Dharma. After leaving home, they will be able to attain the Buddha Dharma.' 'Bhadra-pala (Guardian of Virtue)! You observe the future world, these foolish people are not even as good as the fire-worshipping Brahmins. These foolish people will be like Makali (Fatalist), Purna (Agnostic), and others, taking my worldly right view, the karmic causes and consequences that accord with the principles of birth and death, and the provisional teachings, as the highest wisdom. Such people are slandering the Tathagata and the Tathagata's Dharma, and are unable to know the key to escaping birth and death. I say that such people are not worthy vessels of the Way. Why? Because these people, for the Buddha Dharma that I have accumulated for immeasurable, boundless asamkhya kalpas, destroy it for a small cause. Such people generate the faults of the Tathagata, and are thieves of the Tathagata.' 'Bhadra-pala (Guardian of Virtue)! What is called praising the Tathagata, speaking the Dharma in accordance with the Tathagata's mind? If regarding all dharmas'
無貪無諍、無起無作無相無為，出過三世而演說法，是人名為稱讚如來隨意行者，是名佛子，從佛口生、從法化生。
「跋陀婆羅！是人則能讀誦、問答如是等經，是則名為隨意行者、如法說者、隨法行者，我加神力。是人昔曾受我教誨，我所勸請，能建法幢、吹大法貝、擊大法鼓、張設法幡，為諸如來之所知識。是人則著功德華鬘，住常樂處降諸魔怨，世間希有見者獲利，堪任受持無上道器，為諸菩薩諸佛所念，能凈法眼，於一切法無所障礙，悅可佛意。佛聽是人親近禮事咨受正法，以諸功德而自莊嚴，智慧深遠，為諸學者雨大法雨，增長佛法敷覺意華，成解脫果為坐道場，得佛菩提示眾生道，能演法施滿眾生愿。
「跋陀婆羅！我今略說是人功德，若廣說者少能信受，是人名為稱揚如來贊佛法者。
「跋陀婆羅！如人未見阿耨達池，若見余池作如是言：『與彼大池等無有異。』是人雖欲讚美彼池，乃更毀損。跋陀婆羅！此諸癡人無是功德，無如是法、如是智慧，以諸世間有漏正見，生死染著而稱讚我，作如是言：『如來智慧於此法中無有障閡。』雖欲讚我而實毀辱。又如愚人聞金色黃，后聞人說閻浮檀金殊勝相貌，不肯信受，語其人曰：『汝止勿言，真金色黃，不如汝說。』此諸癡人亦復如是
【現代漢語翻譯】 現代漢語譯本： 沒有貪婪沒有爭鬥，沒有生起沒有造作，沒有表象沒有作為，超越過去、現在、未來三世而宣揚佛法，這樣的人被稱為稱讚如來隨意行者，是真正的佛子，從佛的口中出生，從佛法化生。 『跋陀婆羅（賢護）！這樣的人能夠讀誦、問答這些經典，這樣的人被稱為隨意行者、如法說者、隨法行者，我（佛）會加持神力。這樣的人過去曾經接受過我的教誨，我曾經勸請過他，他能夠建立法幢，吹響大法螺，敲擊大法鼓，張掛法幡，為諸位如來所熟知。這樣的人佩戴著功德的華鬘，安住在常樂之處降伏各種魔怨，在世間非常稀有，見到他的人能夠獲得利益，堪能受持無上的道器，為諸位菩薩和諸佛所憶念，能夠清凈法眼，對於一切法沒有任何障礙，使佛歡喜。佛允許這樣的人親近禮敬，請教接受正法，用各種功德來莊嚴自己，智慧深遠，為諸位學習者降下大法雨，增長佛法，鋪開覺悟的意念之花，成就解脫的果實，爲了坐在菩提道場，獲得佛的菩提智慧，指示眾生正道，能夠宣揚佛法，佈施佛法，滿足眾生的願望。』 『跋陀婆羅（賢護）！我現在簡略地說說這個人的功德，如果詳細地說，很少有人能夠相信接受。這樣的人被稱為稱揚如來贊佛法者。』 『跋陀婆羅（賢護）！就像有人沒有見過阿耨達池（無熱惱池），如果見到其他的池子就說：『和那個大池子沒有什麼不同。』這樣的人雖然想要讚美那個池子，實際上卻是在毀損它。跋陀婆羅（賢護）！這些愚癡的人沒有這樣的功德，沒有這樣的佛法，沒有這樣的智慧，用世間有漏洞的正見，被生死染污所束縛，卻來稱讚我，說：『如來的智慧對於這個佛法沒有任何障礙。』雖然想要讚美我，實際上卻是在侮辱我。又好像愚蠢的人聽說過金色的黃色，後來聽到別人說閻浮檀金（一種非常純凈的黃金）殊勝的相貌，不肯相信接受，對那個人說：『你不要說了，真正的金色黃色，不如你說的。』這些愚癡的人也是這樣。』
【English Translation】 English version: Without greed, without strife, without arising, without creating, without form, without action, transcending the three times (past, present, and future) while expounding the Dharma, such a person is called a Tathagata-praising, free-acting one. This is a true Buddha-child, born from the Buddha's mouth, born from the Dharma. 'Bhadra-pala (Virtuous Protector)! Such a person is able to recite and answer questions about these sutras. Such a person is called a free-acting one, a Dharma-speaking one, a Dharma-following one. I (the Buddha) will add divine power. Such a person has received my teachings in the past, and I have exhorted him. He is able to establish Dharma banners, blow the great Dharma conch, strike the great Dharma drum, and display Dharma pennants, being known by all the Tathagatas. Such a person wears garlands of merit, dwells in a place of constant joy, and subdues all demonic adversaries. He is rare in the world, and those who see him gain benefit. He is capable of receiving and upholding the supreme vessel of the Way, is remembered by all the Bodhisattvas and Buddhas, is able to purify the Dharma eye, has no obstacles in all Dharmas, and pleases the Buddha's mind. The Buddha allows such a person to draw near, pay respects, and inquire about and receive the true Dharma, adorning himself with all kinds of merits, with profound wisdom, raining down the great Dharma rain for all learners, increasing the Buddha's Dharma, spreading the flowers of awakening, achieving the fruit of liberation, in order to sit in the Bodhi-field, attain the Buddha's Bodhi-wisdom, indicate the path to sentient beings, and is able to expound the Dharma, bestow the Dharma, and fulfill the wishes of sentient beings.' 'Bhadra-pala (Virtuous Protector)! I will now briefly speak of this person's merits. If I were to speak in detail, few would be able to believe and accept it. Such a person is called a Tathagata-praising, Buddha-Dharma-lauding one.' 'Bhadra-pala (Virtuous Protector)! It is like someone who has not seen Anavatapta Lake (Lake Without Heat), and if he sees other lakes, he says: 'There is no difference between them and that great lake.' Such a person, although wanting to praise that lake, is actually disparaging it. Bhadra-pala (Virtuous Protector)! These foolish people do not have such merits, do not have such Dharma, do not have such wisdom, and with worldly, flawed right views, bound by the defilements of birth and death, they praise me, saying: 'The Tathagata's wisdom has no obstacles in this Dharma.' Although wanting to praise me, they are actually insulting me. It is also like a foolish person who has heard of golden yellow, and later hears someone speak of the excellent appearance of Jāmbūnada gold (a very pure gold), but refuses to believe and accept it, saying to that person: 'Stop speaking, true golden yellow is not as you say.' These foolish people are also like this.'
，無目盲冥。
「若聞人說佛名法名，又聞如來三十二相、八十種好，生在王家眷屬具足，出家學道戒定具足，不聞真實佛法身相及真法相，但以是法名一切智，名為如來。又亦不聞如來演說，以何相故諸法非法？是人或時，聞是等經說佛真身如實法相，則生疑怪。有是法耶？為如是不？如彼盲人聞金色黃，后聞人說閻浮檀金，生疑不信，為如是不？
「又如愚人聞說大海，其量彌廣三萬由旬，淵深八萬四千由旬，有無量寶，其水一味不增不減。是人不信，作是念言：『眾流皆注，云何不溢？』深廣如是，雖有珍寶誰能得者？便謂大海無如是德。癡人亦爾，但聞人說佛名法名，不聞甚深功德、智慧、真實法相；或聞人說如是等經，究竟涅槃無量法寶，得大解脫，令眾生得佛無礙眼。於一切法無增無減，一切智慧無邊無際，功德甚深難得崖底，一切餘眾無能測量，亦無壞者。譬如大海不宿死屍，佛法亦爾，邪見惡人失慧命者不得止住。又如大海同一鹹味，佛法亦爾，同趣涅槃一解脫味。癡人聞是不能信解，謂無斯事非真實法。
「跋陀婆羅！觀是癡人，尚不自知生從何來、死至何所？於過去世為行何行？不知業緣不知果報，于將來世，當行何法？得何果報？為行智道為行識道？若是癡人於是法中生非
【現代漢語翻譯】 現代漢語譯本：，沒有眼睛，盲昧無知。
『如果聽人說佛的名號和法的名號，又聽說如來的三十二相、八十種好，（此人）出生在王族家庭，眷屬完備，出家學道，戒律和禪定完備，卻不聞真實的佛法身相和真法實相，只是把這些法名當作一切智，當作如來。而且也沒有聽如來演說，以什麼相的緣故諸法為非法？這個人有時聽到這些經典說佛的真身如實法相，就會產生懷疑和怪異。會有這樣的法嗎？是像這樣嗎？就像盲人聽人說金色是黃色，後來聽人說閻浮檀金（一種金子），就產生懷疑不相信，是像這樣嗎？』
『又像愚笨的人聽說大海，它的量非常廣闊，有三萬由旬（長度單位），淵深八萬四千由旬，有無量的珍寶，它的水只有一種味道，不增加也不減少。這個人不相信，這樣想：『各種河流都注入大海，為什麼不會溢出？』深廣是這樣，即使有珍寶誰能得到呢？就說大海沒有這樣的功德。愚癡的人也是這樣，只是聽人說佛的名號和法的名號，不聞甚深的功德、智慧、真實法相；或者聽人說這些經典，究竟涅槃（佛教最高境界）有無量的法寶，得到大解脫，令眾生得到佛的無礙眼（無所障礙的智慧）。對於一切法沒有增加也沒有減少，一切智慧無邊無際，功德非常深厚難以探底，一切其餘的眾生沒有能夠測量的，也沒有能破壞的。譬如大海不容留死屍，佛法也是這樣，邪見惡人失去慧命的人不得停留。又如大海只有一種鹹味，佛法也是這樣，同趣涅槃一種解脫味。愚癡的人聽了這些不能相信理解，認為沒有這樣的事，不是真實的法。』
『跋陀婆羅（賢護，菩薩名）！觀察這些愚癡的人，尚且不知道自己從哪裡來，死後到哪裡去？在過去世做了什麼行為？不知道業緣不知道果報，在將來世，應當做什麼法？得到什麼果報？是修行智道還是修行識道？如果這個愚癡的人在這些法中產生非
【English Translation】 English version: , without eyes, blind and ignorant.
'If one hears people speak of the Buddha's name and the Dharma's name, and also hears of the Tathagata's (如來) thirty-two marks and eighty minor characteristics, (this person) is born into a royal family, with complete relatives, renounces the world to study the Way, with complete precepts and samadhi (定, concentration), but does not hear the true Dharma body and the true Dharma characteristics, only takes these Dharma names as all-knowing wisdom, as the Tathagata. Moreover, one has not heard the Tathagata expound, for what reason are all dharmas non-dharmas? This person sometimes hears these sutras speak of the Buddha's true body and the true Dharma characteristics as they really are, and then generates doubt and strangeness. Is there such a Dharma? Is it like this? Just like a blind person hears people say that gold color is yellow, and later hears people say Jambudvipa gold (閻浮檀金, a type of gold), and generates doubt and disbelief, is it like this?'
'Also like a foolish person hears of the great ocean, its measure is extremely vast, three myriads of yojanas (由旬, a unit of length), its depth is eighty-four thousand yojanas, it has immeasurable treasures, its water has only one flavor, neither increasing nor decreasing. This person does not believe, and thinks: 'All streams flow into the great ocean, why does it not overflow?' It is so deep and vast, even if there are treasures, who can obtain them? Then one says that the great ocean does not have such virtues. A foolish person is also like this, only hears people speak of the Buddha's name and the Dharma's name, does not hear the profound merits, wisdom, and true Dharma characteristics; or hears people speak of these sutras, ultimate Nirvana (涅槃, the highest state in Buddhism) has immeasurable Dharma treasures, obtains great liberation, causing sentient beings to obtain the Buddha's unobstructed eye (無礙眼, unobstructed wisdom). Regarding all dharmas, there is neither increase nor decrease, all wisdom is boundless and limitless, merits are extremely profound and difficult to fathom, all other beings are unable to measure, and there is no one who can destroy it. For example, the great ocean does not harbor corpses, the Buddha-dharma is also like this, those with evil views and wicked people who have lost their wisdom-life cannot stay. Also like the great ocean has only one salty taste, the Buddha-dharma is also like this, all heading towards Nirvana, one taste of liberation. A foolish person hears these and cannot believe and understand, thinking that there is no such thing, it is not the true Dharma.'
'Bhadra-pala (跋陀婆羅, Worthy Protector, name of a Bodhisattva)! Observe these foolish people, they do not even know where they come from, where they go after death? What actions did they perform in the past life? They do not know the karmic conditions, they do not know the karmic results, in the future life, what Dharma should they practice? What karmic results will they obtain? Are they practicing the path of wisdom or practicing the path of consciousness? If this foolish person generates non-
法想，我所呵法生真實想，於我滅后不能依止如是等經。
「跋陀婆羅！我經中說，如來滅后若人譭謗佛法僧者，汝等不應瞋恨憂惱，應作是念：『我等若生瞋恨心者，則非沙門、非沙門法、不隨順道；若為沙門而不隨法，終不能得信解通達阿耨多羅三藐三菩提法。』」
佛說華手經卷第一 大正藏第 16 冊 No. 0657 佛說華手經
佛說華手經卷第二
後秦龜茲國三藏鳩摩羅什奉 詔譯
念處品第六
佛告跋陀婆羅：「于爾時世，諸善人等應作是念：『我等當自依四念處。』四念處者，于聖法中一切諸法皆名念處。所以者何？一切諸法常住自性，無能壞故，是念處門、法所住門、入法初門、八聖道門、三解脫門。解脫門者，以不二法舍離二邊，得聖解脫。不二法者，是無所有；若無所有，即是無盡，是名正見。遠離二邊，邊即自空，無有真實。跋陀婆羅！當知如來不以見邊而得離邊，本無有邊故曰離邊。諸佛世尊離一切法，智者不如凡夫所受。跋陀婆羅！求法真相實不可得，故名為離，是法虛妄無得無失。
「跋陀婆羅！以是義故，昔曾有天來問我言：『沙門喜耶？』我即答言：『我得何事而有喜耶？』又問：『憂耶？』我又答言：『為失何事而有憂耶
【現代漢語翻譯】 現代漢語譯本：佛法之想，如果我所否定的法在你心中產生了真實的念想，那麼在我涅槃之後，你就不能依據這些經典了。
『跋陀婆羅（賢護，菩薩名）！我的經典中說，如來涅槃后，如果有人譭謗佛、法、僧三寶，你們不應該因此而生氣或憂愁，而應該這樣想：『如果我們生起嗔恨心，那就不是真正的沙門（出家人），不符合沙門的修行方法，也不順應正道；如果身為沙門卻不遵循佛法，最終無法獲得對阿耨多羅三藐三菩提（無上正等正覺）之法的堅定理解和通達。』
佛說華手經 卷第一 大正藏第 16 冊 No. 0657 佛說華手經
佛說華手經 卷第二
後秦龜茲國三藏鳩摩羅什（梵名：Kumārajīva）奉 詔譯
念處品第六
佛告訴跋陀婆羅（賢護，菩薩名）: 『在那個時候，各位善人應該這樣想：『我們應當依靠四念處（四種觀照方法）。』四念處，在聖法中，一切諸法都可以稱爲念處。為什麼呢？因為一切諸法都具有常住的自性，沒有東西可以破壞它，所以它是念處的門徑、佛法所安住的門徑、進入佛法的最初門徑、通往八聖道（達到涅槃的八條途徑）的門徑、以及通往三解脫門（空、無相、無愿）的門徑。解脫門，就是用不二法（超越對立的真理）捨棄二邊（極端），從而獲得聖者的解脫。不二法，就是無所有；如果無所有，那就是無盡，這叫做正見。遠離二邊，二邊本身就是空性的，沒有真實的存在。跋陀婆羅（賢護，菩薩名）！你要知道，如來不是通過執著於一邊而離開另一邊的，而是因為本來就沒有邊，所以才說是離開邊。諸佛世尊遠離一切法，智者的理解不同於凡夫所接受的。跋陀婆羅（賢護，菩薩名）！追求法的真實相是無法得到的，所以叫做『離』，這個法是虛妄的，沒有得失可言。
『跋陀婆羅（賢護，菩薩名）！因為這個緣故，過去曾有天人來問我：『沙門快樂嗎？』我回答說：『我得到了什麼而會快樂呢？』他又問：『憂愁嗎？』我又回答說：『我失去了什麼而會憂愁呢？』
【English Translation】 English version: If, in your thoughts, a true perception arises from the teachings I have refuted, then after my Parinirvana (complete nirvana), you will not be able to rely on such sutras.
『Bhadra-pāla (Guardian of Virtue, name of a Bodhisattva)! In my sutras, it is said that if, after the Tathagata's (the thus-gone one, an epithet of the Buddha) Parinirvana, people slander the Buddha, Dharma (teachings), and Sangha (community), you should not be angry or distressed. You should think thus: 『If we generate anger, then we are not true Śrāmaṇas (ascetics), not following the Śrāmaṇa's way, and not conforming to the path; if, as Śrāmaṇas, we do not follow the Dharma, we will ultimately not attain firm understanding and penetration of the Dharma of Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment).』
The Buddha Speaks the Flower Hand Sutra, Volume 1 Taisho Tripitaka Volume 16, No. 0657, The Buddha Speaks the Flower Hand Sutra
The Buddha Speaks the Flower Hand Sutra, Volume 2
Translated under Imperial Edict by Tripiṭaka Master Kumārajīva (Sanskrit name) of the Kingdom of Kucha during the Later Qin Dynasty
Chapter Six on the Foundations of Mindfulness
The Buddha said to Bhadra-pāla (Guardian of Virtue, name of a Bodhisattva): 『At that time, all good people should think thus: 『We should rely on the Four Foundations of Mindfulness (four ways of observing reality).』 The Four Foundations of Mindfulness—in the sacred Dharma, all dharmas (phenomena) are called Foundations of Mindfulness. Why? Because all dharmas have a permanent self-nature, and nothing can destroy it; therefore, it is the gateway to the Foundations of Mindfulness, the gateway where the Dharma abides, the initial gateway to entering the Dharma, the gateway to the Eightfold Noble Path (the eight paths to Nirvana), and the gateway to the Three Doors of Liberation (emptiness, signlessness, wishlessness). The Door of Liberation is to abandon the two extremes with the non-dual Dharma (truth beyond duality), thereby attaining the liberation of the sages. The non-dual Dharma is non-existence; if there is non-existence, then there is no end, and this is called Right View. Being far from the two extremes, the extremes themselves are empty, without any reality. Bhadra-pāla (Guardian of Virtue, name of a Bodhisattva)! You should know that the Tathagata (the thus-gone one, an epithet of the Buddha) does not attain liberation from the extremes by clinging to one side; it is called liberation from the extremes because there are fundamentally no extremes. All Buddhas, World-Honored Ones, are apart from all dharmas, and the understanding of the wise differs from what ordinary people accept. Bhadra-pāla (Guardian of Virtue, name of a Bodhisattva)! Seeking the true appearance of the Dharma is unattainable, so it is called 『apartness』; this Dharma is illusory, without gain or loss.
『Bhadra-pāla (Guardian of Virtue, name of a Bodhisattva)! Because of this meaning, in the past, a deva (god) came and asked me: 『Is the Śrāmaṇa (ascetic) happy?』 I replied: 『What have I gained that I should be happy?』 He also asked: 『Is he worried?』 I replied: 『What have I lost that I should be worried?』
？』又問：『不喜不憂耶？』答言：『如是。』天言：『善哉！不喜、不憂。』又問天曰：『得吾何意？』天曰：『我謂沙門安處寂滅。』
「跋陀婆羅！汝觀是天速得我法。彼時天者今在此會，知一切法本性寂滅，當知是天昔曾供養五百佛故，於我法中速得通達。是故佛說，不種善根善根未熟。于聲聞法尚不能解，況於我法能速通達！跋陀婆羅！若聞是法能速解者，功德極少，猶于千佛殖諸善本。所以者何？善根廣大，乃能通達甚深智慧。」
時跋陀婆羅菩薩、寶積菩薩、導師菩薩、星得菩薩、那羅達菩薩、帝天菩薩、水天菩薩、善力菩薩、大意菩薩、益意菩薩、增意菩薩、不虛見菩薩、善住意菩薩、過力菩薩、常精進菩薩、不休息菩薩、日藏菩薩等，五百菩薩各以眾華供散佛上，而作是言：「世尊！若有眾生求是等經及得聞者，皆令必定佛菩提道。又以是緣，當令十方現在諸佛得請久住及說法者，令眾具足助菩提法。」
爾時，佛問跋陀婆羅：「眾生於汝有何等利，而能為之發是大愿，及為請佛久住說法，令眾具足助菩提道？」
跋陀婆羅白世尊曰：「不以眾生損益我故而發莊嚴，不作是念：『此諸眾生利益我故，令住佛法；於我有損，不住佛法。』諸菩薩等不以如是分別莊嚴。
【現代漢語翻譯】 』又問：『不喜不憂嗎？』回答說：『是的。』天人說：『好啊！不喜、不憂。』又問天人說：『你明白我的意思嗎？』天人說：『我認為沙門（Śrāmaṇa）安於寂滅。』
『跋陀婆羅（Bhadra-pāla）！你看到這位天人很快就領悟了我的法。那時那位天人現在也在此法會中，他知道一切法的本性是寂滅的，應當知道這位天人過去曾經供養過五百位佛，所以在我的法中能夠迅速通達。因此佛說，不種善根或者善根尚未成熟，對於聲聞法（Śrāvakayāna）尚且不能理解，更何況對於我的法能夠迅速通達！跋陀婆羅！如果聽聞此法能夠迅速理解的人，即使功德極少，也曾經在千佛那裡種下各種善根。為什麼呢？因為善根廣大，才能通達甚深的智慧。』
當時，跋陀婆羅菩薩（Bhadra-pāla Bodhisattva）、寶積菩薩（Ratnakūṭa Bodhisattva）、導師菩薩（Nāyaka Bodhisattva）、星得菩薩（Nakṣatralabdha Bodhisattva）、那羅達菩薩（Nārada Bodhisattva）、帝天菩薩（Devadeva Bodhisattva）、水天菩薩（Varunadeva Bodhisattva）、善力菩薩（Suvīrya Bodhisattva）、大意菩薩（Mahāmati Bodhisattva）、益意菩薩（Vardhamānamati Bodhisattva）、增意菩薩（Adhyāśayamati Bodhisattva）、不虛見菩薩（Amoghadarśana Bodhisattva）、善住意菩薩（Supratiṣṭhitamati Bodhisattva）、過力菩薩（Ativīrya Bodhisattva）、常精進菩薩（Sadaiva-prayatna Bodhisattva）、不休息菩薩（Anikṣiptadhura Bodhisattva）、日藏菩薩（Sūryagarbha Bodhisattva）等五百位菩薩，各自用各種鮮花供養散佈在佛的身上，並且這樣說：『世尊！如果有眾生尋求這些經典以及能夠聽聞到這些經典，都讓他們必定能夠達到佛菩提道（Buddha-bodhi）。又因為這個緣故，應當讓十方現在諸佛能夠被請來長久住世以及說法，讓他們都能夠具足幫助菩提之法。』
這時，佛問跋陀婆羅（Bhadra-pāla）：『眾生對於你有什麼樣的利益，而你能夠為他們發起這樣的大愿，以及爲了祈請佛長久住世說法，讓他們都能夠具足幫助菩提道？』
跋陀婆羅（Bhadra-pāla）稟告世尊說：『不是因為眾生對我有損益才發起莊嚴，不作這樣的念頭：『這些眾生利益了我，所以讓他們安住于佛法；他們對我有損害，就不讓他們安住于佛法。』諸位菩薩等不以這樣的分別來發起莊嚴。
【English Translation】 'Again he asked: 'Are you without joy and sorrow?' He answered: 'Yes, it is so.' The Deva said: 'Excellent! Without joy and sorrow.' He then asked the Deva: 'Do you understand my meaning?' The Deva said: 'I think the Śrāmaṇa (ascetic) dwells in quiescence.'
'Bhadra-pāla (Good Guardian)! You see how quickly this Deva understands my Dharma. That Deva is now present in this assembly, knowing that the inherent nature of all dharmas is quiescence. You should know that this Deva once made offerings to five hundred Buddhas, and therefore quickly attained understanding in my Dharma. Therefore, the Buddha said, if one does not plant good roots or if good roots are not yet mature, one cannot even understand the Śrāvakayāna (Vehicle of Hearers), let alone quickly attain understanding in my Dharma! Bhadra-pāla! If one can quickly understand this Dharma upon hearing it, even with minimal merit, one has planted various good roots with a thousand Buddhas. Why? Because with vast good roots, one can penetrate profound wisdom.'
At that time, Bhadra-pāla Bodhisattva (Good Guardian Bodhisattva), Ratnakūṭa Bodhisattva (Jewel Heap Bodhisattva), Nāyaka Bodhisattva (Leader Bodhisattva), Nakṣatralabdha Bodhisattva (Star-Attained Bodhisattva), Nārada Bodhisattva, Devadeva Bodhisattva (God of Gods Bodhisattva), Varunadeva Bodhisattva (Water God Bodhisattva), Suvīrya Bodhisattva (Good Strength Bodhisattva), Mahāmati Bodhisattva (Great Intellect Bodhisattva), Vardhamānamati Bodhisattva (Increasing Intellect Bodhisattva), Adhyāśayamati Bodhisattva (Superior Intention Intellect Bodhisattva), Amoghadarśana Bodhisattva (Unfailing Vision Bodhisattva), Supratiṣṭhitamati Bodhisattva (Well-Established Intellect Bodhisattva), Ativīrya Bodhisattva (Excessive Strength Bodhisattva), Sadaiva-prayatna Bodhisattva (Always Diligent Bodhisattva), Anikṣiptadhura Bodhisattva (Unrelenting Burden Bodhisattva), Sūryagarbha Bodhisattva (Sun Womb Bodhisattva), and other five hundred Bodhisattvas each scattered various flowers as offerings upon the Buddha, and said: 'World Honored One! If there are sentient beings who seek these sutras and are able to hear them, may they all certainly attain the path of Buddha-bodhi (Buddha Enlightenment). Moreover, by this cause, may we enable the Buddhas of the ten directions who are present to be requested to dwell long in the world and preach the Dharma, so that all may fully possess the Dharma that aids Bodhi.'
At that time, the Buddha asked Bhadra-pāla (Good Guardian): 'What benefit do sentient beings have for you, that you are able to make such great vows for them, and to request the Buddhas to dwell long in the world and preach the Dharma, so that all may fully possess the path that aids Bodhi?'
Bhadra-pāla (Good Guardian) replied to the World Honored One: 'It is not because sentient beings benefit or harm me that I make these adornments, nor do I think: 'These sentient beings benefit me, so I will let them abide in the Buddha-dharma; they harm me, so I will not let them abide in the Buddha-dharma.' The Bodhisattvas do not make such distinctions in their adornments.'
「譬如，世尊！波梨質多拘毗羅樹華葉盛時，忉利諸天見其敷榮，心大歡喜，於此樹下五樂自娛。世尊！忉利諸天於此樹王有何損益，而令諸天心生愛樂，常詣其下五欲自娛，見之便得無比喜樂？諸菩薩等亦復如是，不以眾生有利有損而發莊嚴，但作是念：『何時當得具佛智慧，為十方界無量眾生之所歸趣？』如彼天樹，其華敷開，諸天所樂。當令眾生以佛五根法喜自娛，如彼樹王，諸天于下五樂自娛。
「複次，世尊！離眾生故而發莊嚴，非得眾生；以離我故而發莊嚴，非得我也；以離法故而發莊嚴，非得諸法；以離陰故而發莊嚴，非得諸陰；以離界故而發莊嚴，非得諸界；以離入故而發莊嚴，非得諸入。世尊！是莊嚴中無有諸果，莊嚴離故，以是果空，當於諸法無取無舍而發莊嚴。世尊！如是莊嚴相不可得，是莊嚴處、莊嚴所為，皆不可得。世尊！若有所得，則為得我。是故菩薩不貪、不受若我、無我；若受無我則為是我，不名無我、無所受者。世尊！以如此義，是大莊嚴現於世間，是莊嚴中無此彼相。」
佛告跋陀婆羅：「如是莊嚴見有何利？」
答言：「世尊！我發莊嚴，不見凡夫及學人法於我為遠、佛法為近，我亦不見是諸佛法如是佛法。世尊！我發莊嚴，于中不見有利、有損。如是
【現代漢語翻譯】 現代漢語譯本： 『例如，世尊！當波梨質多拘毗羅樹（Pāricchattaka，一種天界的樹）花葉茂盛的時候，忉利天（Trāyastriṃśa，佛教神話中的一個天界）的諸天看到它繁榮茂盛，心中非常歡喜，在這樹下用五種音樂來娛樂自己。世尊！忉利天的諸天對於這棵樹王有什麼損益呢？而使得諸天心中生起愛戀，常常到它的下面用五欲來娛樂自己，看到它就得到無比的喜樂？諸菩薩等也是這樣，不因為眾生有利或有損而發起莊嚴，只是這樣想：『什麼時候能夠獲得圓滿的佛陀智慧，成為十方世界無量眾生的歸宿？』就像那棵天樹，它的花朵盛開，是諸天所喜愛的。應當讓眾生以佛陀的五根（信、精進、念、定、慧）所帶來的法喜來娛樂自己，就像那棵樹王，諸天在它的下面用五種音樂來娛樂自己。
『再者，世尊！因為遠離眾生的緣故而發起莊嚴，不是爲了得到眾生；因為遠離我的緣故而發起莊嚴，不是爲了得到我；因為遠離法的緣故而發起莊嚴，不是爲了得到諸法；因為遠離陰（skandha，構成個體存在的五種要素，即色、受、想、行、識）的緣故而發起莊嚴，不是爲了得到諸陰；因為遠離界（dhātu，構成存在的要素，如十八界）的緣故而發起莊嚴，不是爲了得到諸界；因為遠離入（āyatana，感覺器官及其對象，如六根六塵）的緣故而發起莊嚴，不是爲了得到諸入。世尊！這種莊嚴中沒有各種果報，因為莊嚴是遠離的緣故，因為果報是空性的，應當對於諸法不取不捨而發起莊嚴。世尊！這樣的莊嚴相是不可得的，這種莊嚴的處所、莊嚴所要達成的目的，都是不可得的。世尊！如果有所得，那就是得到了我。所以菩薩不貪戀、不接受我或無我；如果接受無我，那就是我，不能稱為無我、無所接受者。世尊！因為這樣的意義，這種大莊嚴顯現在世間，這種莊嚴中沒有此彼的分別。』
佛告訴跋陀婆羅（Bhadra-pāla，賢護菩薩的名字）說：『像這樣的莊嚴，你看到有什麼利益？』
回答說：『世尊！我發起莊嚴，沒有看到凡夫和學人的法對我來說是遙遠的，佛法對我來說是接近的，我也沒看到這些佛法是這樣的佛法。世尊！我發起莊嚴，在其中沒有看到有利或有損。像這樣』
【English Translation】 English version: 『For example, World Honored One! When the Pāricchattaka (a celestial tree) tree is in full bloom with flowers and leaves, the Trāyastriṃśa (a heaven in Buddhist cosmology) gods, seeing its flourishing beauty, rejoice greatly in their hearts and entertain themselves with the five kinds of music under this tree. World Honored One! What benefit or harm do the Trāyastriṃśa gods receive from this king of trees? And what causes the gods to feel such love and joy, to constantly visit its base to indulge in the five desires, and to obtain unparalleled joy upon seeing it? The Bodhisattvas are also like this, not initiating adornment because of the benefit or harm to sentient beings, but thinking: 『When will I be able to attain the complete wisdom of the Buddha, to become the refuge of countless sentient beings in the ten directions?』 Just like that celestial tree, its flowers bloom, bringing joy to the gods. One should enable sentient beings to entertain themselves with the Dharma joy brought by the five roots (faith, diligence, mindfulness, concentration, and wisdom) of the Buddha, just like that king of trees, under which the gods entertain themselves with the five kinds of music.
『Furthermore, World Honored One! Initiating adornment because of being apart from sentient beings is not for the sake of obtaining sentient beings; initiating adornment because of being apart from self is not for the sake of obtaining self; initiating adornment because of being apart from Dharma is not for the sake of obtaining Dharmas; initiating adornment because of being apart from the skandhas (the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) is not for the sake of obtaining the skandhas; initiating adornment because of being apart from the dhātus (elements that constitute existence, such as the eighteen dhātus) is not for the sake of obtaining the dhātus; initiating adornment because of being apart from the āyatanas (sense organs and their objects, such as the six senses and six sense objects) is not for the sake of obtaining the āyatanas. World Honored One! In this adornment, there are no various fruits, because the adornment is detached, and because the fruits are empty, one should initiate adornment without grasping or rejecting any Dharmas. World Honored One! Such a characteristic of adornment is unattainable, the place of this adornment, and the purpose for which it is adorned, are all unattainable. World Honored One! If there is something to be obtained, then that is obtaining self. Therefore, Bodhisattvas do not crave or accept either self or no-self; if one accepts no-self, then that is self, and cannot be called no-self, or one who accepts nothing. World Honored One! Because of this meaning, this great adornment appears in the world, and in this adornment, there is no distinction between this and that.』
The Buddha said to Bhadra-pāla (name of a Bodhisattva): 『What benefit do you see in such adornment?』
He replied: 『World Honored One! When I initiate adornment, I do not see that the Dharma of ordinary people and learners is far from me, or that the Buddha's Dharma is close to me, nor do I see that these Buddha Dharmas are such Buddha Dharmas. World Honored One! When I initiate adornment, I do not see any benefit or harm in it. Like this』
莊嚴，以此相故現於世間。」
時諸菩薩所散眾華，現神通力，遍到十方供養諸佛、教化眾生令住佛法。
發心即轉法輪品第七
爾時，東方去此世界過無量無邊阿僧祇國，有世界名相德聚，佛號無相音，現在說法，為發心即轉法輪菩薩授無上道記，作如是言：「今此菩薩次於我后，當得阿耨多羅三藐三菩提。」
時此菩薩見大光明聞大音聲，白彼佛言：「世尊！是為何佛光明音聲？」
彼佛答言：「西方去此過於無量阿僧祇國，有世界名娑婆，佛號釋迦牟尼，今現在，是為彼佛光明音聲。今彼如來為菩薩說斷眾生疑令眾歡喜菩薩藏經，彼諸菩薩成就無量具足莊嚴。」
時發心即轉法輪菩薩，白彼佛言：「世尊！我欲詣彼娑婆世界供養、禮覲釋迦牟尼佛及諸菩薩摩訶薩眾。所以者何？是諸大士尚難得見，何況親近！」
彼佛報言：「汝自知時。」時彼菩薩既蒙聽許，即從坐起，頂禮佛足，右繞已去。
時無相音佛與一蓮華，而告之言：「汝持此華與釋迦牟尼。此蓮華中，見無相音佛本為菩薩所修功德，如是等華遍彼世界，令諸眾生皆得受用。」
時彼菩薩從佛受華，來詣此土。時此世界所有卉木，華葉果實乃至毫末，皆悉于發心，即轉法輪菩薩手中現，及諸
【現代漢語翻譯】 現代漢語譯本：'莊嚴，因此這種相貌才顯現在世間。'
當時，各位菩薩所散的花朵，顯現神通之力，遍及十方世界供養諸佛，教化眾生，使他們安住于佛法。
發心即轉法輪品第七
當時，在東方，越過距離此世界無量無邊的阿僧祇國，有一個世界名為相德聚，佛號無相音（Wu Xiang Yin），現在正在說法，為發心即轉法輪（Fa Xin Ji Zhuan Fa Lun）菩薩授予無上道的記別，這樣說道：'這位菩薩將在我之後，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。'
當時，這位菩薩見到大光明，聽到大音聲，就問那尊佛說：'世尊！這是哪位佛的光明和音聲？'
那尊佛回答說：'在西方，越過距離此地無量阿僧祇國，有一個世界名為娑婆（Saha），佛號釋迦牟尼（Sakyamuni），現在正在說法，這就是那位佛的光明和音聲。現在那位如來正在為菩薩們宣說斷除眾生疑惑，令眾生歡喜的《菩薩藏經》，那些菩薩成就了無量的具足莊嚴。'
當時，發心即轉法輪菩薩問那尊佛說：'世尊！我想要前往娑婆世界，供養、禮拜釋迦牟尼佛以及各位菩薩摩訶薩眾。這是為什麼呢？因為這些大士尚且難以得見，更何況是親近他們呢！'
那尊佛回答說：'你自己知道時機。' 當時那位菩薩得到允許，就從座位上站起來，頂禮佛足，右繞之後離去。
當時，無相音佛給予他一朵蓮花，並且告訴他說：'你拿著這朵花獻給釋迦牟尼佛。在這朵蓮花中，可以見到無相音佛過去作為菩薩時所修的功德，像這樣的蓮花遍佈那個世界，讓所有的眾生都能夠受用。'
當時，那位菩薩從佛那裡接過蓮花，來到這個世界。當時這個世界所有的花草樹木，花朵葉子果實，乃至極細微之處，都呈現在發心即轉法輪菩薩的手中，以及各位
【English Translation】 English version: 'Solemnity, therefore this appearance manifests in the world.'
At that time, the flowers scattered by the Bodhisattvas, manifesting supernatural powers, reached all directions to make offerings to all Buddhas, and to teach and transform sentient beings, causing them to abide in the Buddha-dharma.
Chapter Seven: The Moment of Arousing the Mind is Turning the Dharma Wheel
At that time, in the east, passing through countless immeasurable asamkhya (asamkhya) lands from this world, there was a world named Appearance-Virtue-Accumulation, and the Buddha was named Sound-of-No-Appearance (Wu Xiang Yin), now preaching the Dharma, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Arousing-the-Mind-is-Turning-the-Dharma-Wheel (Fa Xin Ji Zhuan Fa Lun), saying thus: 'This Bodhisattva, after me, will attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi).'
At that time, this Bodhisattva saw great light and heard great sound, and asked that Buddha, saying: 'World-Honored One! What Buddha's light and sound is this?'
That Buddha replied: 'In the west, passing through countless asamkhya lands from here, there is a world named Saha (Saha), and the Buddha is named Sakyamuni (Sakyamuni), now preaching the Dharma, this is that Buddha's light and sound. Now that Tathagata is expounding the Bodhisattva-pitaka Sutra, which cuts off the doubts of sentient beings and makes them rejoice, for the Bodhisattvas, those Bodhisattvas achieve immeasurable and complete adornments.'
At that time, the Bodhisattva Arousing-the-Mind-is-Turning-the-Dharma-Wheel asked that Buddha, saying: 'World-Honored One! I wish to go to the Saha world to make offerings to and pay homage to Sakyamuni Buddha and all the Bodhisattva-Mahasattvas. Why is that? Because these great beings are difficult to see, let alone get close to them!'
That Buddha replied: 'You yourself know the time.' At that time, that Bodhisattva, having received permission, immediately arose from his seat, prostrated at the Buddha's feet, circumambulated to the right, and departed.
At that time, the Buddha Sound-of-No-Appearance gave him a lotus flower and told him: 'You take this flower and give it to Sakyamuni. In this lotus flower, you can see the merits cultivated by the Buddha Sound-of-No-Appearance in the past as a Bodhisattva, and let such flowers spread throughout that world, so that all sentient beings can benefit from them.'
At that time, that Bodhisattva received the flower from the Buddha and came to this land. At that time, all the plants, trees, flowers, leaves, fruits, and even the smallest details in this world appeared in the hands of the Bodhisattva Arousing-the-Mind-is-Turning-the-Dharma-Wheel, as well as all the
眾生所有音聲，皆出法音、無常苦空無我之音、根力覺道禪定解脫諸三昧音。
時，舍利弗白佛言：「世尊！今見如來大神通力。」
佛告舍利弗：「非我所為。從此東方過於無量阿僧祇國，有世界名相德聚，佛號無相音，現在說法。有菩薩名發心即轉法輪，從彼發來至此世界，是彼菩薩本願果報神通之力。」
舍利弗白佛言：「世尊！發心即轉法輪菩薩，於過去世種何善根，能有如是果報神力？」
佛告舍利弗：「善哉，善哉！汝以佛力能問如來，發心即轉法輪菩薩從過去佛種諸善根。汝今一心聽是菩薩於過去世所殖德本。若十方佛坐于道場初始得佛，時此菩薩或為梵王、轉輪聖王、五通仙人，來詣道場供養諸佛、請轉法輪，其數多少？
「舍利弗！如我初得無上道時，有梵天王來請我言：『唯愿，世尊！轉於法輪。有諸眾生於過去世深行善法，利根智慧能知佛意；若不聞法，則為永失？』舍利弗！是發心即轉法輪菩薩勸請諸佛轉於法輪，此諸功德更無所為，但為請佛轉於法輪。
「舍利弗！我今當說譬喻以明此義，智者有以譬喻得解。假使三千大千世界，百億日月、四百億大海、百億四天下、四百億那由他屬四天下諸小國土、百億須彌山王、百億鐵圍山，皆為一器狀若海坑
【現代漢語翻譯】 眾生所發出的所有聲音，都包含著佛法的聲音，即無常、苦、空、無我的聲音，以及五根、五力、七覺支、八正道、禪定、解脫等各種三昧的聲音。
當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：『世尊（Bhagavan，對佛的尊稱）！現在我見到了如來（Tathāgata，佛的稱號之一）的大神通力。』
佛告訴舍利弗：『這不是我所為。從這裡向東方經過無量阿僧祇（asaṃkhya，極大的數字單位）國土，有一個世界名叫相德聚，那裡的佛號為無相音，現在正在說法。有一位菩薩名叫發心即轉法輪，從那個世界來到這裡，這是那位菩薩的本願果報所產生的神通之力。』
舍利弗問佛：『世尊！發心即轉法輪菩薩在過去世種下了什麼樣的善根，才能有如此的果報和神通力？』
佛告訴舍利弗：『好啊，好啊！你憑藉佛的力量能夠問如來，發心即轉法輪菩薩從過去佛那裡種下了各種善根。你現在專心聽，這位菩薩在過去世所積累的功德根本。如果十方諸佛坐在菩提道場，剛剛證得佛果，那時這位菩薩或者化身為梵天王（Brahmā，色界天的天王）、轉輪聖王（cakravartin，擁有統治世界的理想明君）、五通仙人（具有五種神通的仙人），來到道場供養諸佛，請求諸佛轉法輪（dharma-cakra，宣講佛法），這樣的次數有多少呢？』
『舍利弗！就像我最初證得無上菩提（anuttarā-samyak-saṃbodhi，無上的正等正覺）時，有梵天王來請求我說：『唯愿世尊，轉動法輪。有一些眾生在過去世中深深地修習善法，具有敏銳的根器和智慧，能夠理解佛的意旨；如果聽不到佛法，那就永遠失去了機會。』舍利弗！這位發心即轉法輪菩薩勸請諸佛轉動法輪，這些功德沒有其他的目的，只是爲了請求佛陀轉動法輪。
『舍利弗！我現在用譬喻來闡明這個道理，有智慧的人可以通過譬喻來理解。假設將三千大千世界（tri-sāhasra-mahā-sāhasra-loka-dhātu，佛教宇宙觀中的一個巨大世界體系），百億個日月、四百億個大海、百億個四天下（catuḥdvīpa，以須彌山為中心的四大部洲）、四百億那由他（nayuta，古代印度數字單位）個附屬四天下的各個小國土、百億個須彌山王（Sumeru，佛教宇宙觀中的中心山）、百億個鐵圍山（Cakravāḍa，圍繞世界的鐵山），全部放入一個像海坑一樣的容器中。
【English Translation】 All sounds produced by sentient beings contain the sound of the Dharma, which is the sound of impermanence (anitya), suffering (duḥkha), emptiness (śūnyatā), and non-self (anātman), as well as the sounds of the five roots (pañcendriyāṇi), five powers (pañca balāni), seven factors of enlightenment (sapta bodhyaṅgāni), eightfold noble path (āryāṣṭāṅgamārga), meditative concentration (dhyāna), liberation (vimokṣa), and various samādhis.
At that time, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) said to the Buddha: 'Bhagavan (a term of respect for the Buddha)! Now I see the great supernatural power of the Tathāgata (one of the titles of the Buddha).'
The Buddha told Śāriputra: 'This is not done by me. Passing through countless asaṃkhya (an extremely large numerical unit) lands to the east from here, there is a world called Saṃdega-vyūha, where the Buddha is named Anabhilāpya-svara, and he is now teaching the Dharma. There is a Bodhisattva named Utpāda-citta-dharmacakra-pravartana, who came from that world to this world. This is the supernatural power resulting from the original vows and karmic rewards of that Bodhisattva.'
Śāriputra asked the Buddha: 'Bhagavan! What good roots did the Bodhisattva Utpāda-citta-dharmacakra-pravartana plant in past lives to have such karmic rewards and supernatural powers?'
The Buddha told Śāriputra: 'Excellent, excellent! You are able to ask the Tathāgata about the good roots that the Bodhisattva Utpāda-citta-dharmacakra-pravartana planted with past Buddhas through the power of the Buddha. Now listen attentively to the roots of virtue that this Bodhisattva cultivated in past lives. If the Buddhas of the ten directions are sitting in the Bodhi-maṇḍa (place of enlightenment), having just attained Buddhahood, at that time this Bodhisattva might transform into Brahmā (king of the Brahmā realm), a cakravartin (ideal universal ruler), or a five-power ascetic (one with five supernatural powers), coming to the Bodhi-maṇḍa to make offerings to the Buddhas and request them to turn the Dharma wheel (dharma-cakra, to teach the Dharma). How many times did this happen?'
'Śāriputra! Just as when I first attained unsurpassed Bodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), a Brahmā king came and requested me, saying: 'May the Bhagavan turn the Dharma wheel. There are sentient beings who have deeply cultivated good Dharma in past lives, possessing sharp faculties and wisdom, capable of understanding the Buddha's intention; if they do not hear the Dharma, they will be forever lost.' Śāriputra! This Bodhisattva Utpāda-citta-dharmacakra-pravartana encouraged the Buddhas to turn the Dharma wheel. These merits have no other purpose but to request the Buddhas to turn the Dharma wheel.'
'Śāriputra! Now I will use a simile to clarify this meaning, and the wise will understand through the simile. Suppose the three-thousand-great-thousand world system (tri-sāhasra-mahā-sāhasra-loka-dhātu, a vast world system in Buddhist cosmology), hundreds of millions of suns and moons, four hundred million great oceans, hundreds of millions of Jambudvīpas (catuḥdvīpa, the four continents centered on Mount Sumeru), four hundred million nayutas (nayuta, an ancient Indian numerical unit) of small lands belonging to the Jambudvīpas, hundreds of millions of Mount Sumerus (Sumeru, the central mountain in Buddhist cosmology), and hundreds of millions of Cakravāḍa Mountains (Cakravāḍa, the iron mountains surrounding the world), were all placed into a container shaped like a sea pit.'
，滿中芥子若麻若米，有大力士盡能把持灑散四方，大風普吹令一芥子墮一世界。汝意云何？是諸芥子所墮世界寧為多不？」
答言：「世尊！甚多！無量不可稱數。」
「舍利弗！我今為汝明瞭此事。爾許芥子所墮世界，合為一器，縱廣正等高亦如是。其壁堅固，如是大器滿中細沙，如以升斛堆量米麵。如是沙數寧為多不？」
「甚多！世尊！不可稱數。」
佛告舍利弗：「是諸沙數尚可數知，而此菩薩所可勸請道場諸佛，轉於法輪度脫眾生，是不可數，此諸善根猶不迴向阿耨多羅三藐三菩提；又以七寶珠輪上佛請轉法輪，其數倍多；又以眾寶華輪上佛請轉法輪，數復倍多；又以香輪上佛請轉法輪，數亦轉多。況以金銀彩畫木輪，供養諸佛請轉法輪，而是善根亦不迴向佛菩提道，但為請佛轉於法輪！
「又，舍利弗！是后，有佛名過智力。時有轉輪聖王，號名聞力，大千世界威勢自在。後宮園館五欲自娛，諸婇女等歌詠稱讚，隨五欲事而自然出無常、苦、空、不凈之音，王即怖畏生厭離心。時便往詣過智力佛，過智力佛令自憶本所種善根。王聞佛言，便作是念：『諸佛如來至未曾有智慧無閡，令我得知若干佛所種諸善根。我以自恣五欲覆心，統理國事眾務所纏，尚不自知於一佛所種
【現代漢語翻譯】 現代漢語譯本：『如果裝滿芥菜籽、芝麻或米粒，讓大力士把它們全部抓起灑向四方，再用大風普吹，讓每一粒芥菜籽落入一個世界。你認為如何？這些芥菜籽所落入的世界是多還是不多？』 回答說：『世尊！非常多！多到無法衡量，不可計數。』 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我現在為你說明這件事。把這些芥菜籽所落入的世界，合併成一個容器，長寬正等，高度也一樣。容器的壁非常堅固，這樣一個大容器裝滿細沙，就像用升或斛來堆量米麵一樣。你認為這樣的沙子數量是多還是不多？』 『非常多！世尊！不可計數。』 佛告訴舍利弗：『這些沙子的數量尚且可以數清，而這位菩薩所勸請道場的諸佛，轉動法輪度脫眾生，是不可計數的。而且這些善根還不迴向于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）；又用七寶珠輪獻給佛，請佛轉法輪，其數量更多；又用各種寶華輪獻給佛，請佛轉法輪，數量又更多；又用香輪獻給佛，請佛轉法輪，數量也更多。更何況是用金銀彩繪的木輪，供養諸佛請轉法輪，而這些善根也不迴向于佛菩提道，只是爲了請佛轉動法輪！』 『還有，舍利弗！後來，有一尊佛名為過智力（Guo Zhi Li）。當時有一位轉輪聖王（cakravartin，擁有統治世界的理想君主），名為聞力（Wen Li），在大千世界威勢自在。他後宮的園林館舍中，以五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸）自娛，眾多婇女歌唱讚美，隨著五欲之事自然發出無常（anitya）、苦（duḥkha）、空（śūnyatā）、不凈（aśubha）的聲音，國王因此感到恐懼，生起厭離之心。當時他便前往拜見過智力佛，過智力佛讓他回憶自己過去所種的善根。國王聽了佛的話，便這樣想：『諸佛如來具有前所未有的智慧，沒有阻礙，能讓我得知在若干佛所種下的各種善根。我因為放縱五欲矇蔽內心，統理國家政事被各種事務纏身，尚且不知道自己在一尊佛所種
【English Translation】 English version: 'If filled with mustard seeds, sesame seeds, or rice grains, and a mighty man could grasp them all and scatter them in all directions, and a great wind blew, causing each mustard seed to fall into a world. What do you think? Are the worlds into which these mustard seeds fall many or few?' He replied: 'World-Honored One! Very many! Immeasurable and countless.' 'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! Now I will explain this matter to you. If the worlds into which these mustard seeds fall were combined into one container, its length, width, and height would be equal. Its walls would be strong. If such a large container were filled with fine sand, as if measuring rice and flour with a 'sheng' or 'hu' (ancient Chinese units of measurement). Do you think the number of such sands is many or few?' 'Very many! World-Honored One! Countless.' The Buddha told Śāriputra: 'The number of these sands can still be known, but the number of Buddhas in the 'bodhimaṇḍa' (place of enlightenment) that this Bodhisattva invites to turn the Dharma wheel and liberate sentient beings is countless. Moreover, these roots of goodness are not dedicated to 'anuttarā-samyak-saṃbodhi' (unsurpassed complete and perfect enlightenment); furthermore, offering jeweled wheels made of the seven treasures to the Buddha and requesting the turning of the Dharma wheel is even more numerous; furthermore, offering flower wheels made of various treasures to the Buddha and requesting the turning of the Dharma wheel is even more numerous; furthermore, offering incense wheels to the Buddha and requesting the turning of the Dharma wheel is also even more numerous. How much more so, offering wooden wheels painted with gold, silver, and colors, making offerings to the Buddhas and requesting the turning of the Dharma wheel, and these roots of goodness are also not dedicated to the path of Buddhahood, but only for requesting the Buddhas to turn the Dharma wheel!' 'Furthermore, Śāriputra! Later, there was a Buddha named Guo Zhi Li (Transcendent Wisdom Power). At that time, there was a 'cakravartin' (wheel-turning king, an ideal universal ruler) named Wen Li (Hearing Power), who possessed majestic power and freedom in the 'mahāsāhasra' (great thousandfold world). In the gardens and pavilions of his harem, he indulged in the five desires ('pañca kāmaguṇāḥ', forms, sounds, smells, tastes, and textures), and numerous concubines sang praises. Along with the affairs of the five desires, sounds of impermanence ('anitya'), suffering ('duḥkha'), emptiness ('śūnyatā'), and impurity ('aśubha') naturally arose, causing the king to feel fear and develop a sense of aversion. At that time, he went to visit the Buddha Guo Zhi Li, who caused him to recall the roots of goodness he had planted in the past. Upon hearing the Buddha's words, the king thought: 'The Tathāgatas (title of a Buddha) possess unprecedented wisdom, without obstruction, enabling me to know the various roots of goodness I have planted in numerous Buddhas' presence. Because I indulge in the five desires, obscuring my mind, and am entangled in various affairs of governing the country, I do not even know that I have planted
諸善根。我昔雖從爾所諸佛殖眾善本，而不迴向佛無上道，令此善根在不定中。我今當以所集善根，為無上道利益眾生，在所生處游諸佛國；其中所有眾生語言皆是無常、苦、空、無我之音，及諸世界卉木叢林華葉果實，皆出無常、苦、空、無我之音。我此善根與眾生共，當得如今過智力佛所得智慧。』作是念已，即從坐起于佛前立，發如是言：『世尊！今我所有一切國土奉佛及僧，唯愿受用。』既奉施已，出家為道。四兵聞已亦隨出家，四十那由他諸婇女等皆隨出家，及八十億那由他人亦隨出家。過智力佛諸四部眾，於是增廣。是諸出家皆得五通，各以神力至於東方恒沙佛土，勸請無量坐道場佛，轉尊法輪度脫眾生。南西北方四維上下，勸請無量恒沙諸佛，轉於法輪度脫眾生，皆亦如是。名聞力王，從是已后更不受胎，亦常不生不凈國土，所游世界其中眾生卉木叢林，皆出無常、苦、空、無我之音。
「舍利弗！汝謂爾時名聞力王，於過智力佛自聞先世所種善根，出家修道得五神通，游於十方無量世界，勸請諸佛轉於法輪度眾生者，豈異人乎？今此發心即轉法輪菩薩是也。」
現變品第八
爾時，發心即轉法輪菩薩至王舍城，詣竹園中，頂禮佛足，卻住一面，而白佛言：「無相音佛問訊世尊：少
【現代漢語翻譯】 現代漢語譯本： 『諸位善人，我過去雖然跟隨這麼多佛陀種植了眾多善根，卻沒有將這些善根迴向于證得佛陀無上之道，以至於這些善根處於不確定的狀態。我現在應當用所積累的善根，爲了證得無上之道，爲了利益眾生，在所出生的任何地方遊歷各個佛國；其中所有眾生的語言都是宣說無常、苦、空、無我之音，以及所有世界的花草樹木、叢林、花葉果實，都發出無常、苦、空、無我之音。我將這些善根與眾生共同分享，將來應當獲得如同過智力佛（過去具有超勝智慧力量的佛）所得到的智慧。』 這樣想之後，他立刻從座位上站起來，在佛陀面前站立，發出這樣的誓言：『世尊！現在我將我所有的一切國土奉獻給佛陀和僧眾，只希望您們接受並使用。』 奉獻完畢后，他就出家修行。四種軍隊的士兵聽聞后，也跟隨他出家，四十大由他（古印度數字單位）的眾多婇女等也都跟隨他出家，以及八十億那由他（古印度數字單位）的人也跟隨他出家。過智力佛（過去具有超勝智慧力量的佛）的四部弟子，因此更加增多和擴大。這些出家的人都獲得了五神通，各自用神通力到達東方恒河沙數那麼多的佛土，勸請無數正在道場中的佛陀，轉動尊貴的法輪，度脫眾生。南方、西方、北方、四維（東南、東北、西南、西北）以及上方和下方，都勸請無數恒河沙數那麼多的佛陀，轉動法輪度脫眾生，都像這樣。 名聞力王（過去一位國王的名字），從此以後不再受胎，也常常不出生在不清凈的國土，所遊歷的世界中，其中的眾生、花草樹木、叢林，都發出無常、苦、空、無我之音。 『舍利弗（佛陀的十大弟子之一，以智慧著稱）！你認為當時的名聞力王（過去一位國王的名字），在過智力佛（過去具有超勝智慧力量的佛）那裡親自聽聞自己前世所種的善根，出家修行得到五神通，遊歷於十方無量世界，勸請諸佛轉動法輪度脫眾生的那個人，是別人嗎？就是現在這位發心即轉法輪菩薩（一位發願之後立即轉法輪的菩薩）啊。』 現變品第八 這時，發心即轉法輪菩薩（一位發願之後立即轉法輪的菩薩）來到王舍城，前往竹林精舍，頂禮佛足，退到一邊站立，對佛說：『無相音佛（一位佛的名字）問候世尊：』
【English Translation】 English version: 『O you good roots! Although I formerly planted many roots of goodness with all those Buddhas, I did not dedicate them towards the unsurpassed path of Buddhahood, causing these roots of goodness to remain in an uncertain state. Now, I shall use the accumulated roots of goodness for the sake of attaining the unsurpassed path and for the benefit of sentient beings, traveling to all the Buddha-lands wherever I am born; in which the languages of all sentient beings proclaim the sounds of impermanence, suffering, emptiness, and non-self, and all the plants, trees, forests, flowers, leaves, and fruits of those worlds emit the sounds of impermanence, suffering, emptiness, and non-self. I share these roots of goodness with all sentient beings, and in the future, I shall attain the wisdom that the Buddha Overpowering Wisdom (a Buddha with surpassing wisdom and power) has attained.』 Having thought thus, he immediately arose from his seat and stood before the Buddha, making this vow: 『World-Honored One! Now I offer all my lands to the Buddha and the Sangha, hoping only that you will accept and use them.』 After making the offering, he renounced his home and became a monk to cultivate the path. Upon hearing this, the soldiers of the four divisions also renounced their homes and followed him, as did forty nayutas (ancient Indian unit of measurement) of consorts and eighty billion nayutas (ancient Indian unit of measurement) of people. The fourfold assembly of the Buddha Overpowering Wisdom (a Buddha with surpassing wisdom and power) thus increased and expanded. All these renunciants attained the five supernormal powers, and each used their supernormal powers to go to Buddha-lands as numerous as the sands of the Ganges River in the east, urging countless Buddhas seated in the place of enlightenment to turn the honored Dharma wheel and deliver sentient beings. In the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), and above and below, they urged countless Buddhas as numerous as the sands of the Ganges River to turn the Dharma wheel and deliver sentient beings, all in the same way. King Renowned Power (name of a past king), from then on, was no longer conceived in a womb, nor was he ever born in an impure land. In the worlds he traveled to, the sentient beings, plants, trees, and forests all emitted the sounds of impermanence, suffering, emptiness, and non-self. 『Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Do you think that King Renowned Power (name of a past king) at that time, who personally heard from the Buddha Overpowering Wisdom (a Buddha with surpassing wisdom and power) about the roots of goodness he had planted in past lives, renounced his home to cultivate the path, attained the five supernormal powers, traveled to countless worlds in the ten directions, and urged all the Buddhas to turn the Dharma wheel to deliver sentient beings, was someone else? He is none other than this Bodhisattva Initiating the Resolve to Turn the Dharma Wheel (a Bodhisattva who immediately turns the Dharma wheel after making a vow).』 Chapter Eight: Manifesting Transformations At that time, the Bodhisattva Initiating the Resolve to Turn the Dharma Wheel (a Bodhisattva who immediately turns the Dharma wheel after making a vow) went to Rajagriha and arrived at the Bamboo Grove Monastery. He prostrated himself at the Buddha's feet, retreated to one side, and said to the Buddha: 『The Buddha Sound of No Form (name of a Buddha) sends his regards to the World-Honored One:』
惱、少病，起居輕利，氣力康耶？以大蓮華奉上世尊。」
佛即受華，而告之曰：「無相音佛安隱、無恙，善教化耶？」
答言：「世尊！無相音佛氣力康強、眾生易度。所以者何？彼世界中大眾集會，有四凈法。何謂為四？善根清凈，為菩提故；無量戒凈，正發願故；無量見凈，不得法故；所觀清凈，不取相故。世尊！彼眾無有毀禁破戒壞威儀者，亦無有是三毀之名。彼國土眾，觀此世界所有眾生如獄拷掠，我今請還，唯愿如來至彼世界。」
時佛告言：「止！善男子！至彼世界欲何所為？我今於此亦化眾生。」
發心即轉法輪菩薩慇勤三請：「唯愿如來至彼世界，若不臨顧，我當自以報得神力接此世界，如一念頃置於彼土虛空分中。」時佛默然，聽此菩薩現大神通自在之力，欲令眾生具足善根，亦為示現度知見力。時此菩薩，即以右手斷取三千大千世界，猶如陶師以杖轉輪，持之而去。
時，舍利弗覺此三千大千世界皆大搖動，白世尊曰：「持此世界並我等去，持此世界並我等去。」
爾時，世尊以隨智音、柔軟和雅悅可眾心，具足深遠不高不下，簡要不亂能示義趣，答舍利弗：「非我所為。」其音普聞大千世界。
時有眾生貪著我心依止有見，皆大驚怖得厭離心；
【現代漢語翻譯】 現代漢語譯本：『您少惱、少病，起居輕便順利，氣力康健嗎？我以大蓮花供奉世尊。』 佛陀隨即接受了蓮花，並告訴他：『無相音佛（Anantaghosasvara Buddha）安穩、無恙嗎？教化眾生順利嗎？』 回答說：『世尊！無相音佛氣力康健、眾生容易度化。這是什麼原因呢？因為那個世界中的大眾，有四種清凈之法。哪四種呢？善根清凈，爲了菩提的緣故；無量戒律清凈，因為正確地發願；無量見解清凈，因為不執著於法；所觀之境清凈，因為不執取表相。世尊！那個世界沒有毀犯禁戒、破壞戒律、損壞威儀的人，也沒有這三種毀壞的名號。那個國土的眾生，觀看這個世界的所有眾生如同身處地獄遭受拷打，我現在請求返回，唯愿如來前往那個世界。』 這時佛陀說道：『停止吧！善男子！到那個世界想做什麼呢？我現在在這裡也能教化眾生。』 發心即轉法輪菩薩慇勤地三次請求：『唯愿如來前往那個世界，如果不肯光臨，我將憑藉報得的神力，將這個世界接引過去，如同一念之間放置於那個國土的虛空之中。』這時佛陀默然不語，聽任這位菩薩展現大神通自在之力，想要讓眾生具足善根，也爲了示現度脫知見的力量。這時這位菩薩，立即用右手擷取了三千大千世界，猶如陶匠用木杖轉動陶輪一般，拿著離去了。 這時，舍利弗（Sariputra）覺察到這三千大千世界都在劇烈搖動，對世尊說：『要帶走這個世界，連同我們一起帶走，要帶走這個世界，連同我們一起帶走。』 這時，世尊以隨順智慧之音、柔軟和雅悅可眾心，具足深遠不高不下，簡要不亂能夠顯示義趣的聲音，回答舍利弗：『不是我做的。』這聲音普遍傳遍大千世界。 這時有些眾生貪著我心，依止有見，都感到非常驚恐，生起了厭離之心。
【English Translation】 English version: 'Are you free from vexation and illness, are your movements light and easy, and is your strength robust? I offer this great lotus flower to the World-Honored One.' The Buddha then accepted the flower and said to him, 'Is Anantaghosasvara Buddha (無相音佛) peaceful and well, and is he successfully teaching and transforming beings?' He replied, 'World-Honored One! Anantaghosasvara Buddha is strong and healthy, and beings are easily liberated. Why is that? Because the great assembly in that world possesses four pure dharmas. What are the four? Pure roots of goodness, for the sake of Bodhi; pure immeasurable precepts, because of making correct vows; pure immeasurable views, because of not clinging to dharmas; and pure contemplation, because of not grasping at appearances. World-Honored One! In that world, there are none who violate prohibitions, break precepts, or damage their deportment, nor are there even the names of these three kinds of transgressions. The beings in that land view all the beings in this world as if they were being tortured in hell. I now request to return, and I only wish that the Tathagata (如來) would go to that world.' At that time, the Buddha said, 'Stop! Good man! What would you do by going to that world? I can also transform beings here.' The Bodhisattva (菩薩) who had resolved to turn the Dharma wheel earnestly requested three times, 'I only wish that the Tathagata would go to that world. If you do not deign to visit, I will use my karmic power to take this world and place it in the empty space of that land in an instant.' At that time, the Buddha remained silent, allowing this Bodhisattva to display his great supernatural power and freedom, wanting to enable beings to possess complete roots of goodness, and also to demonstrate the power of liberating knowledge and vision. At that time, this Bodhisattva immediately used his right hand to cut off the three thousand great thousand worlds, just as a potter uses a stick to turn a potter's wheel, and carried them away. At that time, Sariputra (舍利弗) felt that all three thousand great thousand worlds were shaking violently, and said to the World-Honored One, 'Take this world away, take us with it; take this world away, take us with it.' At that time, the World-Honored One, with a voice that accorded with wisdom, was gentle, harmonious, and pleasing to all hearts, possessed depth and was neither too high nor too low, concise and not confused, and able to reveal the meaning, answered Sariputra, 'It is not my doing.' This voice spread throughout the great thousand worlds. At that time, some beings who were attached to the idea of 'self' and relied on views of existence were greatly frightened and developed a sense of detachment.
余諸四眾，但見如來菩薩圍繞而為說法，如轉輪王安處正座，如大梵王在眾梵中。時發心即轉法輪菩薩，皆持十方無量世界令集一處以示眾生。
爾時，世尊以神通力，令大風起吹諸世界，互相觸搏壞裂破碎，皆悉散滅。佛現神力，諸大梵王及諸梵天，于見聞法計常不壞。所謂梵王諸梵宮殿，今皆自見宮殿散壞，甚大驚怖生厭離心，各作是念：「此諸宮殿先自成立，而今皆悉相搏毀壞，如水波盪鼓浪成沫。若水竭盡日曝風飄皆悉磨滅，則是我等無常相也。」俱懷戰悚合掌禮佛。
爾時，世尊告舍利弗：「我從昔來常為汝說，世間虛妄無有真實。譬如有人與空共諍，世間如是，但從憶想分別故有，無牢無固猶如聚沫；世間如幻，能誑眾生；世間如炎，無實體相不除渴愛；世間如影，不可得取；世間如響，虛誑起業；世間如實，性無顛倒。
「舍利弗！我坐道場如實通達，知世間相空無所有無所依止，以無障閡得世間相。
「舍利弗！我本未知世間味、世間患、世間出，不自唱言我得佛道。我既如實知世間相，及世間集、知世間滅、世間滅道，便自唱言我得佛道。
「舍利弗！何謂世間？其世間者，所謂五陰。何謂為五？色陰、受陰，想、行、識陰。
「舍利弗！何謂色陰？或有眾
【現代漢語翻譯】 現代漢語譯本 其餘的四眾弟子，只能看見如來佛被菩薩圍繞著說法，就像轉輪聖王安坐在王位上，又像大梵天王處在眾多梵天之中。當時發心的轉法輪菩薩，都拿著十方無量世界，讓它們聚集在一處，以此來向眾生展示。
這時，世尊用神通力，讓大風颳起，吹動各個世界，使它們互相碰撞、破裂、破碎，全都散滅。佛顯現神力，讓各大梵天王以及各位梵天，對於所見所聞的佛法，還執著于常住不壞的觀念。他們所認為的梵天王和各個梵天的宮殿，現在都親眼看見宮殿散壞，非常驚恐，生起厭離之心，各自這樣想：『這些宮殿先前自己成立，而現在全都互相碰撞毀壞，就像水波盪漾，鼓動浪花形成泡沫。如果水乾涸了，被太陽曬，被風吹，就都會磨滅，那麼我們也是無常的啊。』都懷著戰慄恐懼，合掌向佛禮拜。
這時，世尊告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）: 『我從過去以來常常對你們說，世間是虛妄的，沒有真實。譬如有人與空虛爭辯，世間就是這樣，只是從憶念想像分別而有，沒有牢固，就像聚集的泡沫；世間如幻術，能欺騙眾生；世間如熱焰，沒有實體，不能解除渴愛；世間如影子，不可捉摸；世間如迴響，虛假不實而引發業力；世間如實相，其自性沒有顛倒。』
『舍利弗（Sariputra）！我坐在菩提樹下，如實通達，知道世間的真相是空無所有，沒有依靠，以沒有障礙的智慧，瞭解世間的真相。』
『舍利弗（Sariputra）！我本來不知道世間的滋味、世間的禍患、世間的出離，不敢自稱我已證得佛道。我既然如實地知道世間的真相，以及世間的集起、知道世間的滅盡、世間的滅道，才敢自稱我已證得佛道。』
『舍利弗（Sariputra）！什麼叫做世間？所謂的世間，就是五陰（Panca-skandha，構成個體存在的五種要素）。什麼叫做五？色陰（Rupa-skandha，物質的聚集）、受陰（Vedana-skandha，感受的聚集），想陰（Samjna-skandha，表象的聚集）、行陰（Samskara-skandha，意志的聚集）、識陰（Vijnana-skandha，識別的聚集）。』
『舍利弗（Sariputra）！什麼叫做色陰（Rupa-skandha）？』或者有眾
【English Translation】 English version The remaining fourfold assembly only saw the Tathagata (如來，another name for Buddha) surrounded by Bodhisattvas (菩薩，enlightened beings) expounding the Dharma (佛法，Buddhist teachings), like a Chakravartin (轉輪王，universal monarch) seated on his throne, or like Maha Brahma (大梵王，great Brahma king) among the Brahma (梵天，Brahma) assembly. At that time, the Bodhisattvas (菩薩) who had resolved to turn the Dharma wheel (法輪，wheel of Dharma) held the immeasurable worlds of the ten directions, gathering them in one place to show them to the sentient beings.
Then, the World Honored One (世尊，another name for Buddha) used his supernatural power to cause great winds to arise, blowing the worlds, causing them to collide, break, and shatter, until they were all scattered and destroyed. The Buddha (佛) manifested his divine power, causing the great Brahma Kings (大梵王) and the Brahma heavens (梵天) to cling to the notion that the Dharma (佛法) they saw and heard was permanent and indestructible. They, who believed in the Brahma King (梵王) and the Brahma palaces (梵宮殿), now saw with their own eyes the palaces being scattered and destroyed, and were greatly frightened, giving rise to a sense of aversion and detachment. Each of them thought, 'These palaces were established on their own before, but now they are all colliding and being destroyed, like waves rippling and forming foam. If the water dries up, is exposed to the sun, and blown by the wind, they will all be obliterated. Then we are also impermanent.' They all trembled with fear, joined their palms, and bowed to the Buddha (佛).
At that time, the World Honored One (世尊) said to Sariputra (舍利弗，one of the Buddha's ten principal disciples, known for his wisdom): 'From the past, I have always told you that the world is illusory and has no reality. It is like someone arguing with emptiness. The world is like that, it only exists from memory, thought, and discrimination. It is not firm, like gathered foam; the world is like illusion, capable of deceiving sentient beings; the world is like shimmering heat, without substance, unable to quench thirst; the world is like a shadow, impossible to grasp; the world is like an echo, falsely creating karma; the world is like reality, its nature is not inverted.'
'Sariputra (舍利弗)! I sat at the Bodhi tree (道場，place of enlightenment) and truly understood, knowing that the nature of the world is empty and without any support, and with unobstructed wisdom, I understand the true nature of the world.'
'Sariputra (舍利弗)! If I had not known the taste of the world, the suffering of the world, and the escape from the world, I would not have dared to proclaim that I had attained Buddhahood (佛道，the path of the Buddha). Since I truly know the nature of the world, as well as the arising of the world, the cessation of the world, and the path to the cessation of the world, I dare to proclaim that I have attained Buddhahood (佛道).'
'Sariputra (舍利弗)! What is called the world? The world is the five skandhas (五陰，the five aggregates that constitute existence). What are the five? The Rupa-skandha (色陰，form aggregate), the Vedana-skandha (受陰，feeling aggregate), the Samjna-skandha (想陰，perception aggregate), the Samskara-skandha (行陰，mental formations aggregate), and the Vijnana-skandha (識陰，consciousness aggregate).'
'Sariputra (舍利弗)! What is called the Rupa-skandha (色陰)?' Or there are many
生作如是念：『若過去者不名為色，未來、現在不名為色，是故佛說諸所有色，若於過去、未來、現在；若內、若外、若粗、若細、若好、若丑、若近、若遠，皆名色陰，而是色陰實無有相。譬如空陰、風陰、火陰、水陰、地陰，但有是名，色陰、受陰，想、行、識陰亦復如是，以此因緣說有諸陰。』舍利弗！凡夫癡冥貪著于身不知色相，謂色是我、是我所有，取相分別而生著心，受想行識亦復如是。
「舍利弗！我坐道場，於此事中，不謂是有、不謂是無而生法眼。凡夫於此無所有法，生渴愛心，是法散壞便生憂惱，是人深著失所著故，轉增癡惑重起黑業。若以瓦石、杖楚、刀槊種種兵器，共相加害，以癡惑故起是罪業。如來通達諸法平等、諸見平等故說正見。謂正見者，平等正直無有高下。正行道者、正修習者、正解脫者，得是見故名為正見。
「舍利弗！佛說正見，不可以言為汝等說，但可隨順如說修行。舍利弗！汝等皆當如法修習，當得無量無邊智慧，是則名為八萬四千諸法藏中一法藏門，謂諸起作非起作相。」
如來說此法藏門時，七萬七千那由他數諸梵天王，于諸法中遠離塵垢得法眼凈。欲界諸天八萬四千那由他眾，于諸法中遠離塵垢得法眼凈，及無量人亦于諸法遠塵離垢得法眼凈。
【現代漢語翻譯】 現代漢語譯本：
他這樣想：『如果過去的不叫做色，未來和現在也不叫做色，所以佛說所有色，無論是過去、未來、現在；無論是內在的、外在的；無論是粗糙的、細微的；無論是好的、醜的；無論是近的、遠的，都叫做色陰（Rupa-skandha，物質蘊），而這個色陰實際上是沒有實在的相狀的。譬如空陰、風陰、火陰、水陰、地陰，都只是名稱而已。色陰、受陰（Vedana-skandha，感受蘊），想陰（Samjna-skandha，認知蘊）、行陰（Samskara-skandha，意志蘊）、識陰（Vijnana-skandha，意識蘊）也是這樣，因為這個因緣才說有諸陰。』舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！凡夫愚昧無知，貪戀執著于自身，不瞭解色的真相，認為色是我，或者是我所擁有的，執取表相，分別計較，從而產生執著之心，受、想、行、識也是這樣。 『舍利弗（Sariputra）！我坐在菩提道場，對於這件事，不認為是『有』，也不認為是『無』，從而生起了法眼（Dharma-caksu，能見真理的智慧之眼）。凡夫對於這無所有的法，生起渴愛的慾望，當這個法散壞時，便產生憂愁煩惱，這個人深深地執著，因為失去了所執著的東西，反而更加增添愚癡迷惑，重新造作惡業。如果用瓦塊、石頭、棍棒、刀槍等各種兵器互相傷害，因為愚癡迷惑的緣故，而造作這些罪業。如來（Tathagata，佛陀的稱號之一）通達諸法平等、諸見平等，所以宣說正見（Samyag-drsti，八正道之一，正確的見解）。所謂正見，就是平等正直，沒有高下之分。正確地修行的人、正確地修習的人、正確地解脫的人，因為得到這種見解，所以叫做正見。 『舍利弗（Sariputra）！佛所說的正見，不能用言語為你們詳細解說，只能按照佛所說的去修行。舍利弗（Sariputra）！你們都應當如法修習，應當獲得無量無邊的智慧，這就是八萬四千法藏中的一個法藏之門，就是諸法生起與不生起的實相。』 如來說這個法藏之門時，七萬七千那由他（Nayuta，古印度數字單位，表示極大的數量）數的諸梵天王（Brahma-raja，色界天的天王），在諸法中遠離塵垢，得到了清凈的法眼。欲界諸天八萬四千那由他眾，在諸法中遠離塵垢，得到了清凈的法眼，以及無量的人也在諸法中遠離塵垢，得到了清凈的法眼。
【English Translation】 English version:
He thinks thus: 'If the past is not called 'form' (Rupa), neither the future nor the present is called 'form'. Therefore, the Buddha said that all forms, whether in the past, future, or present; whether internal or external; whether coarse or fine; whether good or bad; whether near or far, are all called the 'form aggregate' (Rupa-skandha), and this form aggregate has no real characteristic. For example, the 'space aggregate', 'wind aggregate', 'fire aggregate', 'water aggregate', and 'earth aggregate' are merely names. The 'form aggregate', 'feeling aggregate' (Vedana-skandha), 'perception aggregate' (Samjna-skandha), 'mental formation aggregate' (Samskara-skandha), and 'consciousness aggregate' (Vijnana-skandha) are also like this. It is because of this condition that it is said that there are aggregates.' Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom)! Ordinary people are ignorant and attached to the body, not knowing the true nature of form, thinking that form is 'me' or 'mine', grasping at appearances, discriminating, and thus generating attachment. Feeling, perception, mental formations, and consciousness are also like this. 'Sariputra (Sariputra)! When I sat at the Bodhi-mandala (Bodhimanda, the place of enlightenment), regarding this matter, I did not consider it as 'being' or 'non-being', and thus the Dharma-eye (Dharma-caksu, the eye of wisdom that sees the truth) arose. Ordinary people develop craving for this non-existent Dharma, and when this Dharma disintegrates, they generate sorrow and distress. These people are deeply attached, and because they have lost what they are attached to, they increase their ignorance and delusion, and create dark karma again. If they harm each other with tiles, stones, sticks, swords, spears, and various weapons, it is because of ignorance and delusion that they create these sinful deeds. The Tathagata (Tathagata, one of the titles of the Buddha) understands the equality of all Dharmas and the equality of all views, therefore he teaches Right View (Samyag-drsti, one of the Eightfold Path, correct understanding). What is called Right View is equality, uprightness, without high or low. Those who practice correctly, those who cultivate correctly, those who liberate correctly, are called Right View because they have obtained this view.' 'Sariputra (Sariputra)! The Right View taught by the Buddha cannot be fully explained to you in words, but you can only practice according to what the Buddha has said. Sariputra (Sariputra)! You should all cultivate according to the Dharma, and you should obtain immeasurable and boundless wisdom. This is one Dharma-gate (Dharma-paryaya, method of teaching Dharma) among the eighty-four thousand Dharma-treasuries, which is the true nature of the arising and non-arising of all Dharmas.' When the Tathagata spoke of this Dharma-gate, seventy-seven thousand Nayutas (Nayuta, an ancient Indian unit of number, representing a very large quantity) of Brahma-rajas (Brahma-raja, the king of the Form Realm heavens) among the various Dharmas, were far from dust and defilement, and obtained the pure Dharma-eye. Eighty-four thousand Nayutas of beings in the Desire Realm heavens, among the various Dharmas, were far from dust and defilement, and obtained the pure Dharma-eye, and countless people also, among the various Dharmas, were far from dust and defilement, and obtained the pure Dharma-eye.
百億閻浮提中百千萬億諸菩薩眾，皆於此會得無生忍，及余無量無邊眾生，皆發阿耨多羅三藐三菩提心。
爾時，世尊還攝神力，諸四部眾、梵世梵住梵眾諸天，及欲界中天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊陀羅、摩睺羅伽、人非人等，皆自見身還此世界。
如來力品第九
爾時，大目揵連從坐而起，偏袒右肩，合掌向佛，白世尊曰：「未曾有也，是發心即轉法輪菩薩有大神力，接此忍界及以如來置於他方世界中間。世尊！持我至彼及還來此，我于爾時神尚不在，何況有通！我復生念：『今此菩薩具大神通接我往還，都不覺知遲速遠近。』我又生念：『今此菩薩未成佛道有是神力，何況成佛！』」
佛告目連：「汝或謂是發心即轉法輪菩薩能接如來有往還耶？勿造斯念。所以者何？我不見有沙門、婆羅門、阿羅漢、辟支佛，及餘眾生，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊陀羅、摩睺羅伽、人非人等，能動如來衣一角者，何況接舉至余世界及還置此，無有是處。目連！置是世間一切天人，若此三千大千世界所有眾生，有色、無色、有想、無想、非有想、非無想，若可見、若不可見，假令一時皆得人身，以信出家得阿羅漢，具六神通皆如目連。于意云何？是等所有神通智力，寧
【現代漢語翻譯】 現代漢語譯本 百億閻浮提（Jambudvipa，指我們所居住的這個世界）中的百千萬億諸菩薩眾，都在這次法會上證得了無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻體悟），以及其餘無量無邊的眾生，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 當時，世尊收回了神通之力，所有四部眾（比丘、比丘尼、優婆塞、優婆夷），梵世（Brahma-loka，色界天）的梵住（Brahmavihara，四梵住：慈、悲、喜、舍）梵眾諸天，以及欲界中的天、龍（Naga，一種具有神力的蛇形生物）、夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，一種天界的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥）、緊陀羅（Kinnara，一種半人半鳥的樂神）、摩睺羅伽（Mahoraga，一種大蟒神）、人以及非人等等，都各自看見自己的身體回到了這個世界。 如來力品第九 當時，大目揵連（Mahamaudgalyayana，佛陀的十大弟子之一，以神通著稱）從座位上站起來，袒露右肩，合掌向佛，對世尊說：『真是前所未有啊！這位發心即轉法輪的菩薩具有大神力，竟然能把這個忍界（Saha world，指充滿忍受的世界，即我們所居住的世界）以及如來您，放置到其他世界的中間。世尊！您帶著我到那個世界又回到這裡，在那段時間裡，我的神識都好像不在了，更何況是神通！我當時還想：『現在這位菩薩還沒有成佛就具有如此大的神通，帶著我往返，我竟然都感覺不到時間的快慢和距離的遠近。』我又想：『現在這位菩薩還沒有成佛就具有這樣的神力，那他成佛之後又會是怎樣呢！』』 佛告訴目連：『你或許認為這位發心即轉法輪的菩薩能夠帶著如來往返嗎？不要產生這樣的想法。為什麼呢？我沒有見到有沙門（Sramana，出家修道者）、婆羅門（Brahmana，印度教祭司）、阿羅漢（Arhat，已證得解脫的聖者）、辟支佛（Pratyekabuddha，獨覺佛），以及其餘的眾生，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊陀羅、摩睺羅伽、人以及非人等等，能夠移動如來衣服的一個角，更何況是接舉如來到其他世界又放回這裡，這是不可能的。目連！就算把這個世界的一切天人和三千大千世界所有的眾生，有色（Rupa，有形體的）、無色（Arupa，無形體的）、有想（Sanjna，有思想的）、無想（Asanjna，沒有思想的）、非有想（Naivasamjnanasamjna，非有想非無想）、非無想（Nasanasanjna-nasamjna，非無想非非想），無論是可見的還是不可見的，假設他們同時都得到人身，以信心出家證得阿羅漢果，都具有像你目連一樣的六神通，你認為怎麼樣？這些阿羅漢所有的神通智力，難道能……』
【English Translation】 English version In the hundred billion Jambudvipas (Jambudvipa, referring to the world we live in), hundreds of thousands of trillions of Bodhisattvas all attained Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, a profound understanding of the non-arising and non-ceasing of all dharmas) at this assembly, and countless other sentient beings all generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment). At that time, the World Honored One withdrew his spiritual power, and all the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), the Brahmas of the Brahma-loka (Brahma-loka, the Form Realm), the Brahmaviharas (Brahmavihara, the four immeasurables: loving-kindness, compassion, joy, and equanimity), and the devas, Nagas (Naga, a serpentine being with divine powers), Yakshas (Yaksa, a guardian deity), Gandharvas (Gandharva, a celestial musician), Asuras (Asura, a warlike deity), Garudas (Garuda, a golden-winged bird), Kinnaras (Kinnara, a part-human, part-bird musician), Mahoragas (Mahoraga, a great serpent deity), humans, and non-humans in the Desire Realm, all saw their bodies return to this world. Chapter Nine on the Power of the Tathagata At that time, Mahamaudgalyayana (Mahamaudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) arose from his seat, bared his right shoulder, joined his palms towards the Buddha, and said to the World Honored One: 'It is unprecedented! This Bodhisattva who turns the wheel of Dharma immediately upon generating the mind has great spiritual power, actually placing this Saha world (Saha world, referring to the world of endurance, the world we live in) and the Tathagata in the middle of other worlds. World Honored One! When you took me to that world and back here, my consciousness seemed to be absent at that time, let alone my spiritual powers! I also thought: 'Now this Bodhisattva has such great spiritual powers even before becoming a Buddha, taking me back and forth, and I don't even feel the speed or distance.' I also thought: 'Now this Bodhisattva has such spiritual power before becoming a Buddha, what will it be like after he becomes a Buddha!'' The Buddha told Maudgalyayana: 'Do you think that this Bodhisattva who turns the wheel of Dharma immediately upon generating the mind can take the Tathagata back and forth? Do not have such thoughts. Why? I have not seen any Sramana (Sramana, a wandering ascetic), Brahmana (Brahmana, a Hindu priest), Arhat (Arhat, a liberated being), Pratyekabuddha (Pratyekabuddha, a solitary Buddha), or any other sentient being, deva, Naga, Yaksha, Gandharva, Asura, Garuda, Kinnara, Mahoraga, human, or non-human, who can move even a corner of the Tathagata's robe, let alone lift the Tathagata to another world and place him back here; there is no such possibility. Maudgalyayana! Even if all the devas and humans in this world and all the sentient beings in the three thousand great thousand worlds, with form (Rupa, having physical form), without form (Arupa, formless), with thought (Sanjna, having thought), without thought (Asanjna, without thought), neither with thought (Naivasamjnanasamjna, neither with thought nor without thought), nor without thought (Nasanasanjna-nasamjna, neither without thought nor without without thought), whether visible or invisible, were to simultaneously attain human form, renounce the world with faith, attain Arhatship, and possess the six supernatural powers like you, Maudgalyayana, what do you think? Could all the spiritual powers and wisdom of these Arhats possibly...'
為大不？」
「甚大。世尊！」
佛告目連：「是諸羅漢手接三千大千世界，游於十方恒沙國土。假令如來以一芥子置於空中，是大神通眾阿羅漢，尚不能動如毫末許。目連！且復置此大神通眾，假令一人有大神力，佛聽此人，能以一吹吹大千界皆使散壞，令諸微塵散遍無量恒沙世界；又以一吹令諸微塵還成三千大千世界。目連！于意云何？是人具足大神力不？」
「甚大。世尊！」
「目連！假使有人皆得如是大神通力，滿此三千大千世界，猶如甘蔗、稻麻、叢林，皆同一心盡現神力，尚不能動如來衣角，況舉如來置於余界而復還耶？
「目連！我處此座，能動東方無量無邊不可思議阿僧祇界，其中眾生都不自覺有往來想，是諸眾生不能覺知世間成敗及以散滅。目連！當知如來所現神力，隨眾所應而為說法。或有眾生應見佛身而得度者，或有眾生應見天身而得度者，或有眾生應見龍身而得度者，或有眾生應見夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽身而得度者，或有應見男身女身而得度者，或有應見大身小身而得度者。目連！如來所有力無所畏自在神通，當知皆悉攝在此經。南、西、北方，四維、上、下皆悉如是。
「目連！汝若得見如來所行及大神力，汝則不能
【現代漢語翻譯】 現代漢語譯本 『這力量大嗎？』 『非常大，世尊！』 佛告訴目連（Maudgalyayana，佛陀的著名弟子之一）: 『這些阿羅漢（Arhats，已證得涅槃的聖者）用手托起三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個巨大宇宙），遊歷於十方恒河沙數（Ganges sand grains，極大的數量）的國土。假設如來（Tathagata，佛陀的稱號之一）用一粒芥子放在空中，這些具有大神通的阿羅漢，尚且不能移動它如毫毛般微小。目連！暫且放下這些具有大神通的人，假設有一個人有大神力，佛允許這個人，能用一口氣吹散大千世界，使所有微塵散佈到無量恒河沙數的世界；又能用一口氣使所有微塵還原成三千大千世界。目連！你認為如何？這個人是否具足大神力？』 『非常大，世尊！』 『目連！假設有人都得到這樣的大神通力，充滿這三千大千世界，像甘蔗、稻麻、叢林一樣密集，都同一心意，竭盡全力展現神通，尚且不能動如來的衣角，更何況舉起如來放到其他世界又再放回來呢？』 『目連！我坐在這個座位上，能震動東方無量無邊不可思議阿僧祇（Asamkhya，極大的數字單位）的世界，其中的眾生都不自覺地有往來之想，這些眾生不能覺知世間的成敗以及散滅。目連！應當知道如來所展現的神力，隨著眾生所應得度的因緣而為他們說法。或者有眾生應該見到佛身而得度，或者有眾生應該見到天身而得度，或者有眾生應該見到龍身而得度，或者有眾生應該見到夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，一種天神，司音樂）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種巨鳥）、緊那羅（Kinnara，一種天神，半人半鳥）、摩睺羅伽（Mahoraga，一種巨蟒神）身而得度，或者有應該見到男身女身而得度，或者有應該見到大身小身而得度。目連！如來所有的力、無所畏懼、自在神通，應當知道都包含在這部經中。南、西、北方，四維、上、下都是這樣。』 『目連！你如果能得見如來所行以及大神力，你就會不能……』
【English Translation】 English version 『Is it great?』 『Very great, O Blessed One!』 The Buddha told Maudgalyayana (one of the Buddha's foremost disciples): 『These Arhats (enlightened beings who have attained Nirvana), holding up the trisahasra-mahāsahasra-lokadhātu (a great threefold thousand world system, a vast cosmic structure in Buddhist cosmology) with their hands, travel through the ten directions in lands as numerous as the sands of the Ganges (an immense number). Suppose the Tathagata (one of the titles of the Buddha) places a mustard seed in the air; these Arhats with great supernormal powers still could not move it even as much as a hair's breadth. Maudgalyayana! Let us set aside these beings with great supernormal powers. Suppose one person has great divine power, and the Buddha allows this person to blow away the great thousand world system with a single breath, scattering all the dust motes throughout countless worlds as numerous as the sands of the Ganges; and with another breath, restore all the dust motes back into a great threefold thousand world system. Maudgalyayana! What do you think? Does this person possess great divine power?』 『Very great, O Blessed One!』 『Maudgalyayana! Suppose there were people who all attained such great supernormal powers, filling this great threefold thousand world system as densely as sugarcane stalks, rice plants, or forests, and all with one mind exerted their supernormal powers to the utmost, they still could not move the corner of the Tathagata's robe, let alone lift the Tathagata up, place him in another world, and then return him?』 『Maudgalyayana! Sitting on this seat, I can shake immeasurable, boundless, inconceivable asamkhya (an extremely large number) worlds in the east, and the beings within them would not be aware of any coming or going. These beings cannot perceive the success or failure, the formation or destruction, of the world. Maudgalyayana! You should know that the supernormal powers displayed by the Tathagata are in accordance with the conditions for deliverance of beings, and the Dharma is taught accordingly. Some beings should be delivered by seeing the Buddha's body, some should be delivered by seeing the body of a deva (a god), some should be delivered by seeing the body of a naga (a dragon), some should be delivered by seeing the body of a yaksha (a type of guardian spirit), gandharva (a celestial musician), asura (a demigod, often depicted as warlike), garuda (a large mythical bird), kinnara (a celestial musician, part human and part bird), or mahoraga (a great serpent spirit), some should be delivered by seeing the body of a man or a woman, some should be delivered by seeing a large body or a small body. Maudgalyayana! All the powers, fearlessness, and unobstructed supernormal powers of the Tathagata, you should know, are contained within this sutra. The south, west, north, the four intermediate directions, above, and below are all the same.』 『Maudgalyayana! If you were to see the conduct and great supernormal powers of the Tathagata, you would not be able to...』
有所問答。目連！我教阿難陀羅尼門，為令受持十二部經：修多羅、祇夜、阇伽羅那、伽陀、優陀那、尼陀那、阿波陀那、伊帝目多伽、阇多伽、廣經、未曾有經、優波提舍，令不忘失，而今阿難尚不能知如來神力。所以者何？佛以一言、一字、一句，一切聲聞及辟支佛，若於一劫百千萬劫，乃至無量阿僧祇劫，尚不能盡讀誦受持思量演說，況能悉知如來所為大神通力，無有是處。
「目連！如來所為種種因緣、種種威儀、種種道門，教化眾生及演說法。但著衣時，一切聲聞及辟支佛，尚不能知其中所益幾所眾生、云何說法，況能盡知如來所行、如來神通、如來智慧，無有是處？」
爾時，世尊從發心即轉法輪菩薩取蓮花已，告跋陀婆羅菩薩、寶積菩薩、導師菩薩、星得菩薩、那羅達菩薩、帝得菩薩、水天菩薩、善力菩薩，如是等能於後世護法藏者：「諸善男子！汝等能護如來法藏，善能信解如來所行而演說耶？」
「唯然，世尊！我等皆能。」
佛言：「汝等從今若有所說，先觀如來所行意趣、所入法門，然後乃說。若有人言：『何者名為具足佛智？』汝等當於如是等經觀如來行，然後乃答。汝等若聞諸所說門，皆應觀察如來意行，為是事故說如是法。汝等若見眾生所行，亦當應觀如來法
【現代漢語翻譯】 現代漢語譯本： 其中有問答環節。目連（Maudgalyayana）！我傳授阿難陀羅尼門（Ananda Dharani），是爲了讓人們能夠受持十二部經：修多羅（Sutra，經）、祇夜（Geya，重頌）、阇伽羅那（Vyakarana，記別）、伽陀（Gatha，諷頌）、優陀那（Udana，自說）、尼陀那（Nidana，因緣）、阿波陀那（Avadana，譬喻）、伊帝目多伽（Itivrittaka，本事）、阇多伽（Jataka，本生）、廣經（Vaipulya，方廣）、未曾有經（Adbhuta-dharma，未曾有法）、優波提舍（Upadesha，論議），使他們不會遺忘。然而現在阿難（Ananda）尚且不能瞭解如來的神通之力。這是為什麼呢？因為佛陀用一言、一字、一句所說的法，即使所有的聲聞（Sravaka，小乘弟子）和辟支佛（Pratyekabuddha，緣覺）用一劫、百千萬劫，乃至無量阿僧祇劫（Asamkhya kalpas，無數劫）的時間，尚且不能完全讀誦、受持、思量和演說，更何況能夠完全瞭解如來所展現的大神通力呢？這是不可能的。
『目連（Maudgalyayana）！如來所展現的種種因緣、種種威儀、種種修行法門，都是爲了教化眾生和演說佛法。僅僅是如來穿衣的時候，所有的聲聞（Sravaka，小乘弟子）和辟支佛（Pratyekabuddha，緣覺）尚且不能知道其中利益了多少眾生、是如何說法的，更何況能夠完全瞭解如來的行為、如來的神通、如來的智慧呢？這是不可能的。』
當時，世尊從發心即轉法輪的菩薩那裡接過蓮花后，告訴跋陀婆羅菩薩（Bhadrapala Bodhisattva）、寶積菩薩（Ratnakuta Bodhisattva）、導師菩薩（Sarthavaha Bodhisattva）、星得菩薩（Nakshatradatta Bodhisattva）、那羅達菩薩（Narada Bodhisattva）、帝得菩薩（Devadatta Bodhisattva）、水天菩薩（Varuna Bodhisattva）、善力菩薩（Suvikranta Bodhisattva），以及其他能夠在後世守護佛法寶藏的菩薩們：『諸位善男子！你們能夠守護如來的法藏，善於信解如來的行為並演說嗎？』
『是的，世尊！我們都能夠。』
佛陀說：『你們從今以後如果有所說法，首先要觀察如來的行為意趣、所進入的法門，然後才說。如果有人問：『什麼叫做具足佛智？』你們應當在這些經典中觀察如來的行為，然後才回答。你們如果聽到各種說法，都應當觀察如來的意圖和行為，是爲了這個原因才說這些法。你們如果看到眾生的行為，也應當觀察如來的法。』
【English Translation】 English version: There were questions and answers. Maudgalyayana! I teach the Ananda Dharani (Ananda Dharani, a powerful mantra), in order to enable people to uphold the twelve divisions of scriptures: Sutra (Sutra, discourses), Geya (Geya, verses), Vyakarana (Vyakarana, explanations), Gatha (Gatha, hymns), Udana (Udana, inspired utterances), Nidana (Nidana, causes), Avadana (Avadana, parables), Itivrittaka (Itivrittaka, stories of past events), Jataka (Jataka, birth stories), Vaipulya (Vaipulya, expanded sutras), Adbhuta-dharma (Adbhuta-dharma, accounts of miracles), and Upadesha (Upadesha, instructions), so that they will not forget them. However, even Ananda (Ananda, the Buddha's attendant) is still unable to understand the Buddha's divine power. Why is this? Because even if all the Sravakas (Sravaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) were to spend one kalpa (kalpa, an eon), hundreds of thousands of kalpas, or even countless Asamkhya kalpas (Asamkhya kalpas, countless eons), they would still not be able to completely read, uphold, contemplate, and expound the one word, one phrase, one sentence spoken by the Buddha. How much less could they fully understand the great supernatural powers displayed by the Tathagata? This is impossible.
'Maudgalyayana! The various causes, conditions, dignified manners, and paths of practice undertaken by the Tathagata are all for the purpose of teaching and transforming sentient beings and expounding the Dharma. Even when the Tathagata is merely putting on his robes, all the Sravakas (Sravaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) are unable to know how many sentient beings are benefited by this, or how the Dharma is being taught. How much less could they fully understand the Tathagata's actions, the Tathagata's supernatural powers, and the Tathagata's wisdom? This is impossible.'
At that time, the World Honored One, having received lotus flowers from the Bodhisattvas who turned the wheel of Dharma from their initial aspiration, told Bhadrapala Bodhisattva (Bhadrapala Bodhisattva), Ratnakuta Bodhisattva (Ratnakuta Bodhisattva), Sarthavaha Bodhisattva (Sarthavaha Bodhisattva), Nakshatradatta Bodhisattva (Nakshatradatta Bodhisattva), Narada Bodhisattva (Narada Bodhisattva), Devadatta Bodhisattva (Devadatta Bodhisattva), Varuna Bodhisattva (Varuna Bodhisattva), Suvikranta Bodhisattva (Suvikranta Bodhisattva), and other Bodhisattvas who are able to protect the Dharma treasury in future generations: 'Good men! Are you able to protect the Tathagata's Dharma treasury, skillfully believe in and understand the Tathagata's actions, and expound them?'
'Yes, World Honored One! We are all able to.'
The Buddha said: 'From now on, if you have anything to say, you should first observe the Tathagata's intentions and interests, and the Dharma doors that he has entered, and then speak. If someone asks: 'What is called complete Buddha wisdom?' You should observe the Tathagata's actions in these sutras, and then answer. If you hear various teachings, you should all observe the Tathagata's intentions and actions, and understand that the Dharma is spoken for this reason. If you see the actions of sentient beings, you should also observe the Tathagata's Dharma.'
藏，謂諸眾生有如是行，佛以是行如是轉除。
「眾生行者，謂有九萬九千諸根，如來悉知貪慾多者有如是根，瞋恚多者有如是根，愚癡多者有如是根，似多欲者有如是根，似多恚者有如是根，似多癡者有如是根，似多貪恚有如是根，似多貪癡有如是根，似多恚癡有如是根，似多貪瞋癡有如是根。如是諸根能清凈道能起諸事，如是諸根從本緣生，如是諸根從習行得。有作業根是起黑業、是起白業，起黑白業，是根順道、是根順定、是根順慧、是順盡智，順無生智是根隨順，盡無生智是根順諦。
「諸善男子！是中有二萬諸根，和合先世因緣力故能起諸業，若黑、若白。以是業緣得種種色，若黑、若白、不黑不白，若上、若離，如是等色有二萬根，能生諸身，若長、若短、若粗、若細、若中容等。有二十萬根能表內相，若於眼耳鼻舌身中。知是貪心、是人瞋心、是人癡心，是人離貪、是人離瞋、是人離癡。有三萬根差別業報，謂人死時情識迷悶，形色變異手足𤷄縮，諸根錯亂支節相離。臨抒氣時，知是諸根應入地獄，如是諸根應墮畜生，如是諸根應生餓鬼，是根應生天上人中，是根應生他方佛土得見諸佛，是根應斷生死相續不受後身。有七萬根，以信解力能攝善本，二萬諸根攝不善法，死時可知。諸善男子
【現代漢語翻譯】 現代漢語譯本：『藏』，指的是所有眾生所具有的這些行為，佛陀根據這些行為來進行相應的轉化和去除。
『眾生行』指的是眾生具有的九萬九千種根性。如來完全瞭解，貪慾重的眾生具有什麼樣的根性，嗔恚重的眾生具有什麼樣的根性，愚癡重的眾生具有什麼樣的根性，表面上貪慾重的眾生具有什麼樣的根性，表面上嗔恚重的眾生具有什麼樣的根性，表面上愚癡重的眾生具有什麼樣的根性，表面上既貪婪又嗔恚的眾生具有什麼樣的根性，表面上既貪婪又愚癡的眾生具有什麼樣的根性，表面上既嗔恚又愚癡的眾生具有什麼樣的根性，表面上既貪婪又嗔恚又愚癡的眾生具有什麼樣的根性。這些根性有的能夠清凈道業，有的能夠引發各種事情。這些根性從根本的因緣而生，這些根性從長期的習性行為而得。有的根性是作業之根，能夠引發黑業，能夠引發白業，能夠引發黑白業。有的根性順應于道，有的根性順應于禪定，有的根性順應于智慧，有的根性順應於盡智（Kshaya-jnana），順應于無生智（Anutpada-jnana），這些根性隨順於盡智和無生智，這些根性順應于真諦（Satya）。
『諸位善男子！』這裡面有兩萬種根性，和合前世的因緣力量，能夠引發各種業，無論是黑業還是白業。因為這些業的因緣，得到種種的色，無論是黑、是白、是不黑不白，是好是壞等等。這樣的色有兩萬種根性，能夠產生各種身體，無論是長、是短、是粗、是細、是中等身材等等。有二十萬種根效能夠表現內在的相貌，無論是在眼耳鼻舌身中，知道這是貪心、這是嗔心、這是癡心，這個人遠離貪慾、這個人遠離嗔恚、這個人遠離愚癡。有三萬種根效能夠區分業報，指的是人在死亡的時候，情緒和意識迷糊昏亂，形體和顏色變異，手腳蜷縮，各種根性錯亂，肢體關節分離。臨終呼氣的時候，知道這些根性應該進入地獄，這些根性應該墮入畜生道，這些根性應該生到餓鬼道，這些根性應該生到天上人間，這些根性應該生到他方佛土得見諸佛，這些根性應該斷絕生死相續不再接受後世之身。有七萬種根性，以信解的力量能夠攝取善的根本，有兩萬種根性攝取不善的法，這些在死亡的時候是可以知道的。諸位善男子！』
【English Translation】 English version: 'Concealment' refers to all the actions that sentient beings possess, and the Buddha transforms and removes them according to these actions.
'Sentient beings' actions' refers to the ninety-nine thousand roots that sentient beings possess. The Tathagata (Thus Come One) fully understands what kind of roots those with much greed have, what kind of roots those with much hatred have, what kind of roots those with much delusion have, what kind of roots those who appear to be greedy have, what kind of roots those who appear to be hateful have, what kind of roots those who appear to be deluded have, what kind of roots those who appear to be both greedy and hateful have, what kind of roots those who appear to be both greedy and deluded have, what kind of roots those who appear to be both hateful and deluded have, and what kind of roots those who appear to be greedy, hateful, and deluded have. Some of these roots can purify the path, and some can cause various things to arise. These roots arise from fundamental causes and conditions, and these roots are obtained from long-term habitual actions. Some roots are the roots of action, which can cause black karma, white karma, or black and white karma. Some roots are in accordance with the path, some are in accordance with meditation, some are in accordance with wisdom, some are in accordance with the Exhaustion-wisdom (Kshaya-jnana), and in accordance with the Non-arising-wisdom (Anutpada-jnana). These roots are in accordance with the Exhaustion-wisdom and Non-arising-wisdom, and these roots are in accordance with the Truth (Satya).
'Good men! Among these, there are twenty thousand roots that, combined with the power of past causes and conditions, can cause various karmas to arise, whether black or white. Because of these karmic conditions, various colors are obtained, whether black, white, neither black nor white, good or bad, and so on. There are twenty thousand roots of such colors that can produce various bodies, whether long, short, thick, thin, or medium-sized, and so on. There are two hundred thousand roots that can express inner appearances, whether in the eyes, ears, nose, tongue, or body, knowing that this is greed, this is hatred, this is delusion, this person is free from greed, this person is free from hatred, and this person is free from delusion. There are thirty thousand roots that can differentiate karmic retribution, referring to when a person dies, their emotions and consciousness are confused and disoriented, their form and color change, their hands and feet contract, their various roots are disordered, and their limbs and joints separate. When exhaling at the time of death, it is known that these roots should enter hell, these roots should fall into the animal realm, these roots should be born into the hungry ghost realm, these roots should be born in the heavens and among humans, these roots should be born in other Buddha lands to see the Buddhas, and these roots should cut off the continuation of birth and death and no longer receive a future body. There are seventy thousand roots that, with the power of faith and understanding, can gather good roots, and there are twenty thousand roots that gather unwholesome dharmas, which can be known at the time of death. Good men!'
！是名佛力，如來所行如來法藏，如來住此能演諸法不增不減。」
功德品第十
爾時，會中有一菩薩名曰堅意，從坐而起，恭敬合掌，白佛言：「世尊！我於此門得法光明，是故我當修是法門令得具足。所以者何？我今當發如是莊嚴，推求、習行、具足是法終不懈息，于未來世還復得聞如來法藏。」
佛告堅意：「善哉，善哉！汝能勤求諸佛如來無量無邊阿僧祇劫所集大法。堅意！若此三千大千世界所有眾生，若色、無色、有想、無想、非有想、非無想，假令一時皆得人身，若善男子及善女人，給此眾生一切樂具，隨其所須色、香、味、觸即皆能與。持此眾生悉置掌中，若至一劫、若減一劫，又以一手除其臭穢，遠棄他處。堅意！于汝意云何？是人所為寧為大不？」
「甚大。世尊！」
「堅意！若復有人發阿耨多羅三藐三菩提心，若佛現在、若滅度后，能求是等助菩提法菩薩藏經，作如是念：『我修集此大乘法藏，為眾生說斷貪、恚、癡，離生、老、死、憂悲苦惱。』如是求時，若得是經一四句偈，能為眾生讀誦、解說，比前功德，百分、千分、百千萬分尚不及一，乃至譬喻所不能及。如是菩薩，以求此等深法因緣，能大利益一切眾生。
「堅意！是事誰能信者？唯有諸佛
【現代漢語翻譯】 現代漢語譯本：『這就是佛的力量，是如來所行持的如來法藏，如來安住於此，能夠演說諸法，不增不減。』
功德品第十
這時，法會中有一位菩薩名叫堅意（堅定意志的菩薩），從座位上站起來，恭敬地合起手掌，對佛說：『世尊！我從這個法門中得到了法的光明，所以我應當修習這個法門，使它圓滿具足。為什麼呢？因為我現在將要發起這樣的莊嚴誓願，推求、學習、實踐、圓滿這個法門，終不懈怠，在未來世還能夠再次聽聞如來法藏。』
佛告訴堅意：『好啊，好啊！你能夠勤奮地尋求諸佛如來在無量無邊阿僧祇劫（極長的時間單位）中所積累的大法。堅意！如果這三千大千世界（佛教的宇宙觀）中所有的眾生，無論是色界（有物質的眾生）、無色界（沒有物質的眾生）、有想（有思想的眾生）、無想（沒有思想的眾生）、非有想（不是有思想的眾生）、非無想（不是沒有思想的眾生），假設一時都得到了人身，如果有善男子和善女人，供給這些眾生一切的快樂用具，隨著他們所需要的色、香、味、觸，都能給予。拿著這些眾生全部放在手掌中，或者經歷一劫（極長的時間單位），或者減少一劫，又用一隻手清除他們的臭穢，遠遠地丟棄到其他地方。堅意！你認為怎麼樣？這個人所做的功德算不算大呢？』
『非常大，世尊！』
『堅意！如果又有人發了阿耨多羅三藐三菩提心（無上正等正覺之心），無論是佛在世的時候，還是佛滅度之後，能夠尋求這些幫助菩提之道的菩薩藏經，並且這樣想：『我修習積累這部大乘法藏，為眾生宣說斷除貪婪、嗔恚、愚癡的方法，遠離生、老、病、死、憂愁、悲傷、痛苦、煩惱。』像這樣尋求的時候，如果得到這部經中的一句四句偈（四句組成的詩歌），能夠為眾生讀誦、講解、說明，比起前面所說的功德，百分之一、千分之一、百千萬分之一都比不上，乃至用譬喻都無法比擬。這樣的菩薩，因為尋求這些深奧的佛法，能夠大大地利益一切眾生。
『堅意！這件事誰能夠相信呢？只有諸佛。』
【English Translation】 English version: 'This is called the Buddha's power, the Tathagata's (another name for Buddha) practice, the Tathagata's Dharma Treasury (collection of Buddha's teachings). The Tathagata dwells in this and can expound all Dharmas (teachings) without increase or decrease.'
Chapter Ten: Merits
At that time, in the assembly, there was a Bodhisattva (enlightenment-being) named Firm Intent (the Bodhisattva of firm will). He rose from his seat, respectfully joined his palms, and said to the Buddha: 'World Honored One (Buddha)! I have obtained the light of Dharma (teachings) from this Dharma gate (method of practice), therefore I should cultivate this Dharma gate to make it complete. Why? Because I will now make such a solemn vow to seek, learn, practice, and perfect this Dharma without ceasing, so that in the future I may again hear the Tathagata's Dharma Treasury.'
The Buddha told Firm Intent: 'Excellent, excellent! You are able to diligently seek the great Dharma accumulated by all Buddhas and Tathagatas over immeasurable, boundless Asamkhya Kalpas (incalculable eons). Firm Intent! If all the sentient beings in this three-thousand-great-thousand world system (Buddhist cosmology), whether they are in the Realm of Form (material beings), the Realm of Formlessness (immaterial beings), the Realm of Thought (beings with thought), the Realm of Non-Thought (beings without thought), the Realm of Neither Thought Nor Non-Thought (beings that are neither with nor without thought), suppose they all attain human bodies at the same time, and if there are good men and good women who provide all kinds of enjoyable things to these beings, giving them whatever they need in terms of sights, sounds, smells, tastes, and tactile sensations. Holding all these beings in the palm of one's hand, for one Kalpa (eon) or less than one Kalpa, and then using one hand to remove their filth and discard it far away. Firm Intent! What do you think? Is this person's deed great or not?'
'Very great, World Honored One!'
'Firm Intent! If someone else arouses the mind of Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), whether the Buddha is present or after the Buddha's Parinirvana (passing away), and is able to seek these Bodhisattva-pitaka Sutras (collection of Bodhisattva teachings) that aid the path to Bodhi (enlightenment), thinking thus: 'I will cultivate and accumulate this Mahayana Dharma Treasury (collection of great vehicle teachings), and explain to sentient beings how to cut off greed, hatred, and delusion, and to be free from birth, old age, death, sorrow, grief, suffering, and affliction.' When seeking in this way, if they obtain even one four-line verse (quatrain) from this Sutra, and are able to recite, explain, and expound it for sentient beings, compared to the previous merit, one percent, one thousandth, one hundred-thousandth part is not equal to it, even metaphors cannot describe it. Such a Bodhisattva, because of seeking these profound Dharmas, is able to greatly benefit all sentient beings.'
'Firm Intent! Who can believe this matter? Only the Buddhas.'
究竟通了。若聖弟子及余發心求佛道者，乃能信受。所以者何？諸菩薩等，初發阿耨多羅三藐三菩提時，自願當爲無救眾生而作救護，無洲者作洲，無道者作道。我當修習是大乘法——佛之智慧，當令無量無數眾生住無漏法。堅意！假使此人從旦至食，以諸珍寶積若須彌，與一一人，中時、晡時、初中后夜，盡其形壽，晝夜六時，以此寶聚施與眾生。堅意！于意云何？是眾生心得滿足不？」
「不也。世尊！或因是故，墮三惡道。菩薩念言：『我當勤求無上妙法，與諸眾生令觀三千大千世界珍寶之聚，猶如涕唾，生怖畏心。』」
「大智菩薩觀此寶聚，皆是三毒煩惱眾生，生死往來，地獄、畜生、餓鬼、人中苦惱之本，求時苦本，守護苦本，怨憎諍訟，起諸罪業眾苦之本。菩薩如是，于大寶聚生厭離心，又作是念：『此非寶聚，但是惡道苦惱之聚，或有眾生貪著是故，墮三惡道。』
「堅意！置是三千大千世界所有眾生。十方無量恒河沙等國土眾生，若色、無色、有想、無想、非有想、非無想，假令一時皆得人身，若有一人，發心欲與一切樂具，隨其所須色、聲、香、味等，即皆能與，若置頭上、若肩荷負，若至一劫、若減一劫，隨意坐臥，亦以一手除其臭穢，遠棄他處。堅意！于汝意云何？是人
【現代漢語翻譯】 現代漢語譯本：最終通達了真理。如果聖弟子以及其他發心尋求佛道的人，才能夠相信和接受這個道理。這是為什麼呢？因為諸位菩薩等，最初發起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之心的時候，就發願要成為無依無靠的眾生的救護者，為沒有洲嶼的人作洲嶼，為沒有道路的人作道路。我應當修習這大乘佛法——佛的智慧，應當讓無量無數的眾生安住于沒有煩惱的清凈之法。堅意（Drdhamati，菩薩名）！假設這個人從早晨到中午，用各種珍寶堆積如須彌山（Sumeru，妙高山）一般，給予每一個人，中午、下午、初夜、中夜、后夜，盡其一生，白天黑夜六個時段，都用這些寶物施捨給眾生。堅意（Drdhamati）！你認為怎麼樣？這些眾生的心能夠得到滿足嗎？』 『不能。世尊（Bhagavan，佛的尊稱）！或許因為這個緣故，反而會墮入三惡道（three evil realms，地獄、餓鬼、畜生）。菩薩會想：『我應當勤奮尋求無上妙法，讓眾生看到三千大千世界（three thousand great thousand worlds）的珍寶堆積，都覺得像鼻涕唾沫一樣，生起恐懼厭惡之心。』 『大智菩薩觀察這些寶物堆積，都是三毒（three poisons，貪嗔癡）煩惱的根源，是眾生生死輪迴，在地獄、畜生、餓鬼、人道中受苦的根本，是求取時痛苦的根源，是守護時痛苦的根源，是怨恨爭訟，產生各種罪業眾苦的根源。菩薩像這樣，對於大量的寶物堆積產生厭惡遠離之心，又這樣想：『這不是寶物堆積，而是惡道苦惱的堆積，或許有眾生貪戀這些，因此墮入三惡道。』 『堅意（Drdhamati）！放下這三千大千世界所有眾生不談。十方無量恒河沙數（Ganges sand number，極多的數量）國土的眾生，無論是色界（form realm）、無色界（formless realm）、有想（with perception）、無想（without perception）、非有想（neither with perception）、非無想（nor without perception）的眾生，假設一時都得到人身，如果有一個人，發心要給予一切快樂的器具，隨著他們所需要的顏色、聲音、香味等，都能給予，或者放在頭上、或者用肩膀揹負，或者經歷一劫（kalpa，極長的時間單位）、或者減少一劫，隨意坐臥，也用一隻手清除他們的臭穢，遠遠地丟棄到其他地方。堅意（Drdhamati）！你認為怎麼樣？這個人
【English Translation】 English version: Ultimately, it is understood. Only the holy disciples and others who aspire to the path of Buddhahood can believe and accept this. Why is that? Because all the Bodhisattvas (Bodhisattva, beings on the path to Buddhahood), when they first aspire to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), vow to be the protectors of helpless beings, to be islands for those without islands, and to be paths for those without paths. I shall cultivate this Mahayana (Mahayana, the Great Vehicle) Dharma—the wisdom of the Buddha—and enable countless beings to abide in the undefiled Dharma. Drdhamati (Drdhamati, name of a Bodhisattva)! Suppose this person, from dawn until mealtime, piles up all kinds of treasures like Mount Sumeru (Sumeru, the central world-mountain), giving them to each and every person, at midday, afternoon, the first, middle, and last watches of the night, throughout their entire life, six times day and night, bestowing these treasures upon beings. Drdhamati (Drdhamati)! What do you think? Can the minds of these beings be satisfied?' 'No, World-Honored One (Bhagavan, title for the Buddha)! Perhaps because of this, they might even fall into the three evil realms (three evil realms, hell, hungry ghosts, animals). A Bodhisattva would think: 'I shall diligently seek the unsurpassed, wonderful Dharma, and cause all beings to view the accumulation of treasures in the three thousand great thousand worlds (three thousand great thousand worlds) as if they were mere snot and spittle, and generate fear and aversion.' 'A Bodhisattva of great wisdom observes that these accumulations of treasures are all the root of the three poisons (three poisons, greed, hatred, and delusion) and afflictions, the cycle of birth and death for beings, the source of suffering in hell, as animals, as hungry ghosts, and in the human realm, the root of suffering when seeking them, the root of suffering when guarding them, the root of resentment, disputes, and the arising of all kinds of sinful actions and suffering. A Bodhisattva, in this way, generates aversion and detachment from great accumulations of treasures, and thinks: 'These are not accumulations of treasures, but accumulations of suffering in the evil realms, and perhaps some beings, being attached to these, will therefore fall into the three evil realms.' 'Drdhamati (Drdhamati)! Set aside all the beings in this three thousand great thousand worlds. If all the beings in the countless lands like the sands of the Ganges River (Ganges sand number, an extremely large number) in the ten directions, whether in the form realm (form realm), the formless realm (formless realm), with perception (with perception), without perception (without perception), neither with perception (neither with perception), nor without perception (nor without perception), were to simultaneously attain human bodies, and if there were one person who aspired to give all kinds of pleasurable objects, according to their needs for color, sound, fragrance, taste, etc., and were able to give them all, whether placing them on their heads or carrying them on their shoulders, whether for one kalpa (kalpa, an extremely long unit of time) or less than one kalpa, allowing them to sit or lie down as they pleased, and also using one hand to remove their filth and discard it far away. Drdhamati (Drdhamati)! What do you think? Would this person
所為寧為多不？」
「甚多。世尊！」
「堅意！我今告汝誠言，若善男子、若善女人，發阿耨多羅三藐三菩提心，求如是等助菩提法菩薩藏經，發足一步福不可量，至得阿耨多羅三藐三菩提猶不能盡，比前功德，百分、千分、百千萬分尚不及一，乃至譬喻所不能及。所以者何？前樂具者，是諸結使有漏因緣，不能離苦畢竟安隱；諸菩薩等求法因緣，增長戒品、定品、慧品，亦能具足一切佛法，能得無量不可思議方便之力，成就眾生凈佛國土。是故，堅意！佛說菩薩求法因緣，得阿耨多羅三藐三菩提。
「複次，堅意！若四天下滿中如來，猶如甘蔗、稻麻、叢林，若有一人盡其形壽，供養衣服、臥具、湯藥種種所須。是諸如來般涅槃后，起七寶塔，方一由旬，表剎莊嚴，華香、幡蓋、然燈供養，若至百劫、若過百劫。堅意！于汝意云何？是人得福寧為多不？」
「甚多。世尊！無量無邊。」
「堅意！我今告汝誠言，是人供養爾所如來、起爾所塔、于爾所劫種種供養，若善男子及善女人，發阿耨多羅三藐三菩提心，求如是等助菩提法菩薩藏經，受持、讀誦，比前福德百分、千分、百千萬分尚不及一，乃至譬喻所不能及。所以者何？于諸施中法施第一，于諸求中求法第一。
「是
【現代漢語翻譯】 現代漢語譯本： 『所做的（功德）是多還是不多？』 『非常多，世尊！』 『堅意（菩薩名）！我現在告訴你真實的話，如果善男子或善女人，發起阿耨多羅三藐三菩提心（無上正等正覺之心），尋求像這樣幫助菩提之法的菩薩藏經，邁出一步的福德都不可限量，直到獲得阿耨多羅三藐三菩提也無法窮盡。比起之前的功德，百分、千分、百千萬分都比不上其中的一分，乃至任何比喻都無法相比。為什麼呢？因為之前的享樂之物，是各種煩惱的有漏因緣，不能脫離痛苦，最終獲得安穩；而諸位菩薩等尋求佛法的因緣，能增長戒品、定品、慧品，也能具足一切佛法，能獲得無量不可思議的方便之力，成就眾生，清凈佛國土。因此，堅意！佛說菩薩尋求佛法的因緣，能得到阿耨多羅三藐三菩提。』 『再者，堅意！如果整個四天下都充滿如來，像甘蔗、稻麻一樣密集，如果有一個人盡其一生，供養衣服、臥具、湯藥等各種所需之物。這些如來般涅槃后，建造七寶塔，每座塔的邊長為一由旬（長度單位），用表剎（塔頂的裝飾）來莊嚴，用鮮花、香、幡蓋、燃燈來供養，如果持續一百劫（時間單位），甚至超過一百劫。堅意！你認為如何？這個人得到的福德是多還是不多？』 『非常多，世尊！無量無邊。』 『堅意！我現在告訴你真實的話，這個人供養這麼多如來，建造這麼多塔，在這麼多的劫中進行各種供養，如果善男子或善女人，發起阿耨多羅三藐三菩提心，尋求像這樣幫助菩提之法的菩薩藏經，受持、讀誦，比起之前的福德，百分、千分、百千萬分都比不上其中的一分，乃至任何比喻都無法相比。為什麼呢？因為在各種佈施中，法佈施是第一位的，在各種追求中，追求佛法是第一位的。』 『是』
【English Translation】 English version: 『Is what is done much or not much?』 『Very much, World Honored One!』 『Kasyapa Mati (name of a Bodhisattva)! I now tell you truthfully, if a good man or a good woman generates the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), seeking such Bodhisattva-pitaka Sutras that aid the Dharma of Bodhi, the merit of taking one step is immeasurable, and even until attaining Anuttara-samyak-sambodhi, it cannot be exhausted. Compared to the previous merit, a hundredth, a thousandth, a hundred-thousandth part is not even comparable, even to the point where metaphors cannot reach. Why is this? Because the previous objects of enjoyment are the defiled causes and conditions of all afflictions, unable to escape suffering and ultimately attain peace and security; while the causes and conditions of Bodhisattvas seeking the Dharma increase the qualities of morality, the qualities of concentration, and the qualities of wisdom, and also enable the fulfillment of all Buddha-dharmas, enabling the attainment of immeasurable and inconceivable skillful means, accomplishing sentient beings and purifying Buddha-lands. Therefore, Kasyapa Mati! The Buddha says that the causes and conditions of Bodhisattvas seeking the Dharma enable the attainment of Anuttara-samyak-sambodhi.』 『Furthermore, Kasyapa Mati! If the entire four continents were filled with Tathagatas, as dense as sugarcane, rice, and hemp forests, and if one person, throughout their entire life, offered clothing, bedding, medicine, and all kinds of necessities. After these Tathagatas enter Parinirvana, they build seven-jeweled stupas, each one yojana (unit of length) in size, adorned with finials, and make offerings of flowers, incense, banners, canopies, and lamps, for a hundred kalpas (unit of time), or even more than a hundred kalpas. Kasyapa Mati! What do you think? Is the merit gained by this person much or not much?』 『Very much, World Honored One! Immeasurable and boundless.』 『Kasyapa Mati! I now tell you truthfully, this person makes offerings to so many Tathagatas, builds so many stupas, and makes various offerings for so many kalpas, if a good man or a good woman generates the mind of Anuttara-samyak-sambodhi, seeking such Bodhisattva-pitaka Sutras that aid the Dharma of Bodhi, upholding, reciting, compared to the previous merit, a hundredth, a thousandth, a hundred-thousandth part is not even comparable, even to the point where metaphors cannot reach. Why is this? Because among all kinds of giving, Dharma giving is the foremost; among all kinds of seeking, seeking the Dharma is the foremost.』 『Is』
故，堅意！汝等於后五百歲中，受持、讀誦如是等經，所得功德無量無邊，至得阿耨多羅三藐三菩提猶不能盡。
「堅意！我今欲說譬喻，粗明此事，汝當信受。譬如三千大千國土以為一器，滿中芥子，如黑麻米。汝意云何？是中芥子為有幾數？」
「甚多。世尊！不可數也。」
「堅意！假使複數如此芥子等大千世界，合為一器，滿中細沙。此諸細沙為有幾數？」
「甚多。世尊！無量無邊。」
「堅意！有大力人，持是細沙，灑散四方。時大風起，吹此諸沙，一一各墮一世界中。汝意云何？是諸世界為有幾數？」
「甚多。世尊！無量無邊不可稱數。」
「堅意！我今明瞭告汝，如來具足無量神通、持戒、禪定、智慧之力，能以一步越爾所界，而處本坐威儀不動，于神通力猶不盡現。堅意！如來以此一沙為一劫，爾所劫為一日，爾所日為一月，爾所月為一歲，如是千歲東行不息。南、西、北方、四維上下，亦復如是。若善男子及善女人，欲聞是經受持讀誦，發足一步所得功德，假使有形，如來所經爾所國土不能容受，如來但知是人福德無量無邊不可思議。堅意！此福不可文字、算數之所能知，是福攝在無量數中。」
發心品第十一
爾時，東方過阿僧祇
【現代漢語翻譯】 現代漢語譯本： 所以，堅意（ दृढमति，菩薩名）！你們在後五百歲中，受持、讀誦這些經典，所得的功德無量無邊，即使直到證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）也無法窮盡。
『堅意！我現在想用譬喻，粗略地說明這件事，你應當相信並接受。譬如將三千大千國土作為一個容器，裝滿芥子，像黑芝麻一樣。你認為怎麼樣？這裡面的芥子有多少？』
『非常多。世尊（Bhagavān，佛的尊稱）！不可計數。』
『堅意！假設再將如此多的芥子等同於大千世界，合併爲一個容器，裝滿細沙。這些細沙有多少？』
『非常多。世尊！無量無邊。』
『堅意！如果有一個大力士，拿著這些細沙，向四方灑散。這時大風吹起，將這些沙子，每一粒都落入一個世界中。你認為怎麼樣？這些世界有多少？』
『非常多。世尊！無量無邊，不可稱數。』
『堅意！我現在清楚地告訴你，如來（Tathāgata，佛的稱號）具足無量的神通、持戒、禪定、智慧之力，能夠一步跨越你所說的那些世界，而安住在原來的座位上，威儀不動，這神通力還沒有完全顯現。堅意！如來用一粒沙代表一劫（kalpa，時間單位），用你所說的那些劫作為一天，用你所說的那些天作為一月，用你所說的那些月作為一年，這樣經過一千年不停地向東行走。南、西、北方、四維上下，也是這樣。如果善男子和善女人，想要聽聞這部經典，受持讀誦，邁出一步所得到的功德，假使有形體，如來所經過的那些國土都不能容納，如來只知道這個人的福德無量無邊，不可思議。堅意！這福德不是文字、算數所能知道的，這福德包含在無量數中。』
發心品第十一
這時，東方經過阿僧祇（asaṃkhya，極大的數字單位）
【English Translation】 English version: Therefore, Dṛḍhamati ( दृढमति, name of a Bodhisattva)! In the last five hundred years, if you uphold and recite these sutras, the merit you obtain will be immeasurable and boundless, and even until you attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), it will not be exhausted.
'Dṛḍhamati! I now wish to use a metaphor to roughly explain this matter, you should believe and accept it. For example, take three thousand great thousand worlds as a container, filled with mustard seeds, like black sesame seeds. What do you think? How many mustard seeds are there in it?'
'Very many, Bhagavān (Bhagavān, an epithet of the Buddha)! They are uncountable.'
'Dṛḍhamati! Suppose again that so many mustard seeds are equal to the great thousand worlds, combined into one container, filled with fine sand. How many of these fine sands are there?'
'Very many, Bhagavān! Immeasurable and boundless.'
'Dṛḍhamati! If there is a powerful person who takes this fine sand and scatters it in all directions. At this time, a great wind arises, blowing this sand, each grain falling into one world. What do you think? How many of these worlds are there?'
'Very many, Bhagavān! Immeasurable, boundless, and uncountable.'
'Dṛḍhamati! I now clearly tell you, the Tathāgata (Tathāgata, an epithet of the Buddha) is complete with immeasurable supernatural powers, the power of upholding precepts, meditation, and wisdom, and can step over the worlds you mentioned in one step, and remain in the original seat, with dignified deportment unmoved, and this supernatural power has not yet been fully manifested. Dṛḍhamati! The Tathāgata uses one grain of sand to represent one kalpa (kalpa, a unit of time), uses the kalpas you mentioned as one day, uses the days you mentioned as one month, uses the months you mentioned as one year, and thus travels east for a thousand years without stopping. South, west, north, the four intermediate directions, above and below, are also the same. If good men and good women want to hear this sutra, uphold and recite it, the merit obtained from taking one step, if it had a form, the lands traversed by the Tathāgata could not contain it, the Tathāgata only knows that this person's merit is immeasurable, boundless, and inconceivable. Dṛḍhamati! This merit cannot be known by words or numbers, this merit is contained in immeasurable numbers.'
Chapter Eleven on Generating the Mind
At that time, to the east, passing through asaṃkhya (asaṃkhya, an extremely large number)
國，有世界名大名聞，佛號須彌肩，今現在，為光明威德聚菩薩授阿耨多羅三藐三菩提記，作如是言：「是光明威德聚菩薩，次於我后當得作佛。」
爾時，彼佛大眾圍繞而為說法，是光明威德聚菩薩時在彼會見大光明，聞謦欬聲見地大動，問彼佛言：「世尊！是為何佛光明音聲？」
彼佛答言：「西方去此過阿僧祇國，有世界名娑婆，佛號釋迦牟尼，今現在，說菩薩藏經。彼會菩薩具大莊嚴，今於十方恒沙國土，少有如是大菩薩眾。若聞是等菩薩名者，尚得大利，何況目見親近供養？」
即時，光明威德聚菩薩白鬚彌肩佛言：「世尊！我欲詣彼娑婆世界，見釋迦牟尼佛禮事、供養，亦欲見彼具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。」
時，彼佛與光明威德聚菩薩七枚蓮華，而告之曰：「汝持此華與釋迦牟尼佛，並以我言問訊彼佛：少病、少惱，起居輕利，氣力強耶？」
時彼菩薩即持此華，頂禮佛足，繞已而去，如大力士屈伸臂頃，從彼佛土忽然不現，到此世界。至王舍城，行詣竹園，頂禮佛足，於一面立，而白佛言：「須彌肩佛問訊世尊：少病、少惱，起居輕利，氣力康耶？以此蓮華供養世尊。」
時佛受華，而問之曰：「須彌肩佛少病、少惱，氣力康耶？
【現代漢語翻譯】 現代漢語譯本：彼國，有一個世界名聞遐邇，佛號為須彌肩（Sumeru Shoulder），他現在正在為光明威德聚菩薩（Guangming Weide Ju Pusa）授記阿耨多羅三藐三菩提（anuttara-samyak-sambodhi），並這樣說道：『這位光明威德聚菩薩，將會在我之後成佛。』 當時，那位佛陀被大眾圍繞著說法，光明威德聚菩薩當時也在那個法會上，他看見了巨大的光明，聽見了咳嗽的聲音，看見大地在震動，於是問那位佛陀：『世尊！這是哪位佛的光明和音聲？』 那位佛陀回答說：『從這裡向西方經過阿僧祇（asamkhya）國土，有一個世界名為娑婆（Saha），佛號為釋迦牟尼（Sakyamuni），他現在正在宣說《菩薩藏經》。那個法會上的菩薩們都具有偉大的莊嚴，如今在十方恒河沙數（ganga）的國土中，很少有這樣的大菩薩眾。如果能夠聽聞這些菩薩的名字，尚且能夠獲得巨大的利益，更何況是親眼看見、親近和供養他們呢？』 當時，光明威德聚菩薩對須彌肩佛說：『世尊！我想要前往娑婆世界，去拜見釋迦牟尼佛，禮敬和供養他，也想要見見那些具足莊嚴的大菩薩眾。』 那位佛陀回答說：『想去就去吧，隨你的意願。』 當時，那位佛陀給了光明威德聚菩薩七朵蓮花，並告訴他說：『你拿著這些花去給釋迦牟尼佛，並且用我的話問候他：少病少惱，起居輕便，氣力強健嗎？』 當時，那位菩薩就拿著這些花，頂禮佛足，繞佛之後離去，就像大力士屈伸手臂一樣迅速，從那個佛土忽然消失，來到了這個世界。他到達王舍城（Rajagrha），前往竹園（Bamboo Grove），頂禮佛足，站在一邊，對佛陀說：『須彌肩佛問候世尊：少病少惱，起居輕便，氣力康健嗎？我用這些蓮花供養世尊。』 當時，佛陀接受了蓮花，並且問他說：『須彌肩佛少病少惱，氣力康健嗎？』
【English Translation】 English version: In that land, there is a world renowned by a great name, the Buddha is named Sumeru Shoulder (Sumeru Shoulder), who is now bestowing a prediction of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi) upon the Bodhisattva named Guāngmíng Wēidé Jù (Gathering of Light and Majestic Virtue), saying thus: 'This Bodhisattva Guāngmíng Wēidé Jù will become a Buddha after me.' At that time, that Buddha was surrounded by a great assembly, expounding the Dharma. The Bodhisattva Guāngmíng Wēidé Jù was also present in that assembly, and he saw a great light, heard the sound of clearing the throat, and saw the earth shaking. He asked that Buddha, 'World Honored One! Whose light and sound is this?' That Buddha replied, 'Going west from here, passing through asamkhya (asamkhya) of lands, there is a world named Saha (Saha), the Buddha is named Sakyamuni (Sakyamuni), who is now expounding the Bodhisattva Piṭaka Sutra. The Bodhisattvas in that assembly possess great adornments, and in the ten directions, in lands as numerous as the sands of the Ganges (ganga), there are few such great assemblies of Bodhisattvas. If one were to hear the names of these Bodhisattvas, one would gain great benefit, how much more so if one were to see, approach, and make offerings to them?' Immediately, the Bodhisattva Guāngmíng Wēidé Jù said to the Buddha Sumeru Shoulder, 'World Honored One! I wish to go to the Saha world to see Sakyamuni Buddha, to pay homage and make offerings to him, and also to see those great assemblies of Bodhisattvas who are fully adorned.' That Buddha replied, 'If you wish to go, then go as you please.' At that time, that Buddha gave the Bodhisattva Guāngmíng Wēidé Jù seven lotus flowers, and told him, 'Take these flowers to Sakyamuni Buddha, and with my words, inquire after that Buddha: Is he free from illness and affliction, is his movement light and easy, is his strength vigorous?' At that time, that Bodhisattva took those flowers, prostrated at the Buddha's feet, circumambulated him, and departed. As quickly as a strong man extends and retracts his arm, he suddenly disappeared from that Buddha land and arrived in this world. He arrived at Rajagrha (Rajagrha), went to the Bamboo Grove (Bamboo Grove), prostrated at the Buddha's feet, stood to one side, and said to the Buddha, 'Buddha Sumeru Shoulder inquires after the World Honored One: Is he free from illness and affliction, is his movement light and easy, is his strength vigorous? I offer these lotus flowers to the World Honored One.' At that time, the Buddha received the flowers and asked him, 'Is Buddha Sumeru Shoulder free from illness and affliction, is his strength vigorous?'
」
答言：「世尊！須彌肩佛于彼世界安隱、無恙。」
佛以此華與彌勒言：「阿逸多！汝持此華，種助佛道、善根因緣。」
時彌勒菩薩從佛受華，與跋陀婆羅菩薩、寶積菩薩、導師菩薩、星得菩薩、那羅達菩薩、帝得菩薩、水天菩薩、善力菩薩、日藏菩薩、持世菩薩、持地菩薩、住意菩薩、無邊意菩薩、越三界行菩薩、無邊行菩薩、無量力菩薩、普現緣菩薩、堅意菩薩、無邊力菩薩、不虛力菩薩、師子力菩薩、疾辯菩薩、利辯菩薩、深辯菩薩、無邊辯菩薩、無量辯菩薩、文殊師利法王子、華德藏法王子、無邊手菩薩、無著手菩薩、寶手菩薩、寶臂菩薩、不虛德菩薩、不動行菩薩、無憂菩薩、離憂菩薩、發無分別行菩薩、離諸難菩薩、離男相菩薩、離女相菩薩、離眾生相菩薩、網明菩薩、不入胎菩薩、佛華手菩薩、華手菩薩、香象菩薩、成利菩薩、上德菩薩、寶德菩薩、珠纓菩薩、珠髻菩薩、華耳菩薩、云音菩薩、畢竟思菩薩、無邊舍(丹有華)菩薩、善思行菩薩、不虛愿菩薩、過愿菩薩、轉愿菩薩、深行愿菩薩、愿離難菩薩、演華菩薩、寶華菩薩、不虛稱菩薩、不虛贊菩薩、普愿菩薩、諸道不亂菩薩、常喜嚴菩薩、常悲嚴菩薩、化無知愿菩薩、具戒愿菩薩、執炬菩薩、樂眾菩薩、善眾菩薩、樂
【現代漢語翻譯】 現代漢語譯本 回答說：『世尊！須彌肩佛（Sumeru Shoulder Buddha）在那個世界安穩、無恙。』 佛陀將這朵花交給彌勒（Maitreya）說：『阿逸多（Ajita，彌勒菩薩的別名）！你拿著這朵花，種植助益佛道的善根因緣。』 當時，彌勒菩薩從佛舵手中接過花，然後交給跋陀婆羅菩薩（Bhadra-pala Bodhisattva）、寶積菩薩（Ratnakuta Bodhisattva）、導師菩薩（Nayakara Bodhisattva）、星得菩薩（Nakshatradatta Bodhisattva）、那羅達菩薩（Narada Bodhisattva）、帝得菩薩（Devadatta Bodhisattva）、水天菩薩（Varunadeva Bodhisattva）、善力菩薩（Subala Bodhisattva）、日藏菩薩（Suryagarbha Bodhisattva）、持世菩薩（Lokadhara Bodhisattva）、持地菩薩（Dharanimdhara Bodhisattva）、住意菩薩（Sthitamati Bodhisattva）、無邊意菩薩（Anantamati Bodhisattva）、越三界行菩薩（Traidhatukramana Bodhisattva）、無邊行菩薩（Anantagamana Bodhisattva）、無量力菩薩（Apramanabala Bodhisattva）、普現緣菩薩（Samantadarshanahetu Bodhisattva）、堅意菩薩（Drdhamati Bodhisattva）、無邊力菩薩（Anantabala Bodhisattva）、不虛力菩薩（Amoghabala Bodhisattva）、師子力菩薩（Simhabala Bodhisattva）、疾辯菩薩（Kshiprabhasa Bodhisattva）、利辯菩薩（Labdhabhasa Bodhisattva）、深辯菩薩（Gambhirabhasa Bodhisattva）、無邊辯菩薩（Anantabhasa Bodhisattva）、無量辯菩薩（Apramanabhasa Bodhisattva）、文殊師利法王子（Manjushri Dharma Prince）、華德藏法王子（Pushpakuta Dharma Prince）、無邊手菩薩（Anantahasta Bodhisattva）、無著手菩薩（Asaktahasta Bodhisattva）、寶手菩薩（Ratnahasta Bodhisattva）、寶臂菩薩（Ratnabahu Bodhisattva）、不虛德菩薩（Amoghasila Bodhisattva）、不動行菩薩（Acalagamana Bodhisattva）、無憂菩薩（Ashoka Bodhisattva）、離憂菩薩（Vigata-shoka Bodhisattva）、發無分別行菩薩（Nirvikalpodbhava Bodhisattva）、離諸難菩薩（Vigata-durga Bodhisattva）、離男相菩薩（Vigata-purusha-linga Bodhisattva）、離女相菩薩（Vigata-stri-linga Bodhisattva）、離眾生相菩薩（Vigata-sattva-samjna Bodhisattva）、網明菩薩（Jalina-prabha Bodhisattva）、不入胎菩薩（Anavakranti-garbha Bodhisattva）、佛華手菩薩（Buddha-pushpa-hasta Bodhisattva）、華手菩薩（Pushpa-hasta Bodhisattva）、香象菩薩（Gandha-hasti Bodhisattva）、成利菩薩（Siddhartha Bodhisattva）、上德菩薩（Uttamasila Bodhisattva）、寶德菩薩（Ratnasila Bodhisattva）、珠纓菩薩（Mukta-hara Bodhisattva）、珠髻菩薩（Mukta-mukuta Bodhisattva）、華耳菩薩（Pushpa-karna Bodhisattva）、云音菩薩（Megha-ghosha Bodhisattva）、畢竟思菩薩（Nityam-cinta Bodhisattva）、無邊舍菩薩（Ananta-tyaga Bodhisattva）、善思行菩薩（Sucintita-gamana Bodhisattva）、不虛愿菩薩（Amogha-pranidhana Bodhisattva）、過愿菩薩（Atita-pranidhana Bodhisattva）、轉愿菩薩（Vivarta-pranidhana Bodhisattva）、深行愿菩薩（Gambhira-carya-pranidhana Bodhisattva）、愿離難菩薩（Pranidhana-vigata-durga Bodhisattva）、演華菩薩（Vikridita-pushpa Bodhisattva）、寶華菩薩（Ratna-pushpa Bodhisattva）、不虛稱菩薩（Amogha-nama Bodhisattva）、不虛贊菩薩（Amogha-stotra Bodhisattva）、普愿菩薩（Samanta-pranidhana Bodhisattva）、諸道不亂菩薩（Sarva-marga-avyakula Bodhisattva）、常喜嚴菩薩（Nitya-mudita-alamkara Bodhisattva）、常悲嚴菩薩（Nitya-karuna-alamkara Bodhisattva）、化無知愿菩薩（Avidya-vinaya-pranidhana Bodhisattva）、具戒愿菩薩（Shila-sampanna-pranidhana Bodhisattva）、執炬菩薩（Jyoti-dhara Bodhisattva）、樂眾菩薩（Rati-gana Bodhisattva）、善眾菩薩（Su-gana Bodhisattva）、樂…'
【English Translation】 English version He replied: 'World-Honored One! Sumeru Shoulder Buddha (Sumeru Shoulder Buddha) is peaceful and well in that world.' The Buddha gave this flower to Maitreya (Maitreya), saying: 'Ajita (Ajita, another name for Maitreya Bodhisattva)! Take this flower and plant the causes and conditions of good roots that will aid the Buddha's path.' At that time, Maitreya Bodhisattva received the flower from the Buddha and gave it to Bhadra-pala Bodhisattva (Bhadra-pala Bodhisattva), Ratnakuta Bodhisattva (Ratnakuta Bodhisattva), Nayakara Bodhisattva (Nayakara Bodhisattva), Nakshatradatta Bodhisattva (Nakshatradatta Bodhisattva), Narada Bodhisattva (Narada Bodhisattva), Devadatta Bodhisattva (Devadatta Bodhisattva), Varunadeva Bodhisattva (Varunadeva Bodhisattva), Subala Bodhisattva (Subala Bodhisattva), Suryagarbha Bodhisattva (Suryagarbha Bodhisattva), Lokadhara Bodhisattva (Lokadhara Bodhisattva), Dharanimdhara Bodhisattva (Dharanimdhara Bodhisattva), Sthitamati Bodhisattva (Sthitamati Bodhisattva), Anantamati Bodhisattva (Anantamati Bodhisattva), Traidhatukramana Bodhisattva (Traidhatukramana Bodhisattva), Anantagamana Bodhisattva (Anantagamana Bodhisattva), Apramanabala Bodhisattva (Apramanabala Bodhisattva), Samantadarshanahetu Bodhisattva (Samantadarshanahetu Bodhisattva), Drdhamati Bodhisattva (Drdhamati Bodhisattva), Anantabala Bodhisattva (Anantabala Bodhisattva), Amoghabala Bodhisattva (Amoghabala Bodhisattva), Simhabala Bodhisattva (Simhabala Bodhisattva), Kshiprabhasa Bodhisattva (Kshiprabhasa Bodhisattva), Labdhabhasa Bodhisattva (Labdhabhasa Bodhisattva), Gambhirabhasa Bodhisattva (Gambhirabhasa Bodhisattva), Anantabhasa Bodhisattva (Anantabhasa Bodhisattva), Apramanabhasa Bodhisattva (Apramanabhasa Bodhisattva), Manjushri Dharma Prince (Manjushri Dharma Prince), Pushpakuta Dharma Prince (Pushpakuta Dharma Prince), Anantahasta Bodhisattva (Anantahasta Bodhisattva), Asaktahasta Bodhisattva (Asaktahasta Bodhisattva), Ratnahasta Bodhisattva (Ratnahasta Bodhisattva), Ratnabahu Bodhisattva (Ratnabahu Bodhisattva), Amoghasila Bodhisattva (Amoghasila Bodhisattva), Acalagamana Bodhisattva (Acalagamana Bodhisattva), Ashoka Bodhisattva (Ashoka Bodhisattva), Vigata-shoka Bodhisattva (Vigata-shoka Bodhisattva), Nirvikalpodbhava Bodhisattva (Nirvikalpodbhava Bodhisattva), Vigata-durga Bodhisattva (Vigata-durga Bodhisattva), Vigata-purusha-linga Bodhisattva (Vigata-purusha-linga Bodhisattva), Vigata-stri-linga Bodhisattva (Vigata-stri-linga Bodhisattva), Vigata-sattva-samjna Bodhisattva (Vigata-sattva-samjna Bodhisattva), Jalina-prabha Bodhisattva (Jalina-prabha Bodhisattva), Anavakranti-garbha Bodhisattva (Anavakranti-garbha Bodhisattva), Buddha-pushpa-hasta Bodhisattva (Buddha-pushpa-hasta Bodhisattva), Pushpa-hasta Bodhisattva (Pushpa-hasta Bodhisattva), Gandha-hasti Bodhisattva (Gandha-hasti Bodhisattva), Siddhartha Bodhisattva (Siddhartha Bodhisattva), Uttamasila Bodhisattva (Uttamasila Bodhisattva), Ratnasila Bodhisattva (Ratnasila Bodhisattva), Mukta-hara Bodhisattva (Mukta-hara Bodhisattva), Mukta-mukuta Bodhisattva (Mukta-mukuta Bodhisattva), Pushpa-karna Bodhisattva (Pushpa-karna Bodhisattva), Megha-ghosha Bodhisattva (Megha-ghosha Bodhisattva), Nityam-cinta Bodhisattva (Nityam-cinta Bodhisattva), Ananta-tyaga Bodhisattva (Ananta-tyaga Bodhisattva), Sucintita-gamana Bodhisattva (Sucintita-gamana Bodhisattva), Amogha-pranidhana Bodhisattva (Amogha-pranidhana Bodhisattva), Atita-pranidhana Bodhisattva (Atita-pranidhana Bodhisattva), Vivarta-pranidhana Bodhisattva (Vivarta-pranidhana Bodhisattva), Gambhira-carya-pranidhana Bodhisattva (Gambhira-carya-pranidhana Bodhisattva), Pranidhana-vigata-durga Bodhisattva (Pranidhana-vigata-durga Bodhisattva), Vikridita-pushpa Bodhisattva (Vikridita-pushpa Bodhisattva), Ratna-pushpa Bodhisattva (Ratna-pushpa Bodhisattva), Amogha-nama Bodhisattva (Amogha-nama Bodhisattva), Amogha-stotra Bodhisattva (Amogha-stotra Bodhisattva), Samanta-pranidhana Bodhisattva (Samanta-pranidhana Bodhisattva), Sarva-marga-avyakula Bodhisattva (Sarva-marga-avyakula Bodhisattva), Nitya-mudita-alamkara Bodhisattva (Nitya-mudita-alamkara Bodhisattva), Nitya-karuna-alamkara Bodhisattva (Nitya-karuna-alamkara Bodhisattva), Avidya-vinaya-pranidhana Bodhisattva (Avidya-vinaya-pranidhana Bodhisattva), Shila-sampanna-pranidhana Bodhisattva (Shila-sampanna-pranidhana Bodhisattva), Jyoti-dhara Bodhisattva (Jyoti-dhara Bodhisattva), Rati-gana Bodhisattva (Rati-gana Bodhisattva), Su-gana Bodhisattva (Su-gana Bodhisattva), Rati...'
行菩薩、愛天菩薩、樂佛菩薩、愿不離佛菩薩、愿轉法輪菩薩、愿轉無礙法輪菩薩、愿舍一切菩薩、愿無慳菩薩、愿無差別菩薩、愿紹佛種菩薩、愿不亂菩薩、月菩薩、法菩薩、德海菩薩、善戒菩薩、導師菩薩、大導師菩薩、上眾菩薩、增上菩薩、寶嚴菩薩、普利菩薩、普德菩薩、袈裟相菩薩、無染菩薩、滅相菩薩、寂滅菩薩、善意菩薩、喜見菩薩、樂勝菩薩、上嚴菩薩、常勝菩薩、勝眾菩薩、勝數菩薩、壞魔菩薩、壞怨菩薩、勝怨菩薩、普名聞菩薩、日寶菩薩、轉法菩薩、增法菩薩、善知識菩薩、天善友菩薩、增友菩薩、一蓋菩薩、寶蓋菩薩、善宿王菩薩、星宿菩薩、法天菩薩、凈門菩薩、凈勇菩薩、勇行菩薩、無邊行菩薩(再出)、不虛行菩薩、香德菩薩、智德菩薩、無邊眼菩薩、帝(丹本作常)德菩薩、梵上菩薩、持法菩薩、法德菩薩、自在力菩薩、無跡行菩薩、善行菩薩、等行菩薩，與如是等七萬七千諸菩薩等，作如是言：「諸善知識！我從佛所受得此華，今以相與，汝等取華為助佛道，皆當一心俱發大愿。」
時七萬、七千菩薩取此蓮華，一時俱發方便大愿，還以上佛。佛愍受已，告彌勒曰：「我今安隱能使汝等種大善根。阿逸多！諸佛難值，諸菩薩等亦復難遇。所以者何？我所得法，一切皆從菩薩
【現代漢語翻譯】 現代漢語譯本： 行菩薩（實踐菩薩道）、愛天菩薩（愛護天人的菩薩）、樂佛菩薩（樂於佛法的菩薩）、愿不離佛菩薩（發願永不離開佛的菩薩）、愿轉法輪菩薩（發願轉動法輪的菩薩）、愿轉無礙法輪菩薩（發願轉動無礙法輪的菩薩）、愿舍一切菩薩（發願捨棄一切的菩薩）、愿無慳菩薩（發願沒有慳吝的菩薩）、愿無差別菩薩（發願沒有差別的菩薩）、愿紹佛種菩薩（發願繼承佛種的菩薩）、愿不亂菩薩（發願不散亂的菩薩）、月菩薩（如月光般清涼的菩薩）、法菩薩（精通佛法的菩薩）、德海菩薩（功德如海的菩薩）、善戒菩薩（持守善戒的菩薩）、導師菩薩（指引眾生的菩薩）、大導師菩薩（偉大的導師菩薩）、上眾菩薩（上等根器的菩薩）、增上菩薩（不斷增上的菩薩）、寶嚴菩薩（以寶莊嚴的菩薩）、普利菩薩（普利眾生的菩薩）、普德菩薩（普施恩德的菩薩）、袈裟相菩薩（身披袈裟的菩薩）、無染菩薩（沒有染污的菩薩）、滅相菩薩（滅除一切相的菩薩）、寂滅菩薩（證得寂滅的菩薩）、善意菩薩（心懷善意的菩薩）、喜見菩薩（令人喜見的菩薩）、樂勝菩薩（樂於殊勝的菩薩）、上嚴菩薩（以上妙莊嚴的菩薩）、常勝菩薩（永遠勝利的菩薩）、勝眾菩薩（勝過一切眾生的菩薩）、勝數菩薩（殊勝無比的菩薩）、壞魔菩薩（摧壞魔軍的菩薩）、壞怨菩薩（摧壞怨敵的菩薩）、勝怨菩薩（戰勝怨敵的菩薩）、普名聞菩薩（名聞普世的菩薩）、日寶菩薩（如太陽般珍貴的菩薩）、轉法菩薩（轉動佛法的菩薩）、增法菩薩（增長佛法的菩薩）、善知識菩薩（良師益友般的菩薩）、天善友菩薩（天上的善友菩薩）、增友菩薩（增長友誼的菩薩）、一蓋菩薩（以一傘蓋庇護眾生的菩薩）、寶蓋菩薩（以寶蓋庇護眾生的菩薩）、善宿王菩薩（善於安住的菩薩）、星宿菩薩（如星宿般閃耀的菩薩）、法天菩薩（佛法如天般廣闊的菩薩）、凈門菩薩（清凈之門的菩薩）、凈勇菩薩（清凈勇猛的菩薩）、勇行菩薩（勇猛修行的菩薩）、無邊行菩薩（修行無邊無際的菩薩）、不虛行菩薩（修行真實不虛的菩薩）、香德菩薩（具有香氣的功德的菩薩）、智德菩薩（具有智慧的功德的菩薩）、無邊眼菩薩（具有無邊智慧之眼的菩薩）、帝德菩薩（具有帝王般功德的菩薩）、梵上菩薩（位於梵天之上的菩薩）、持法菩薩（受持佛法的菩薩）、法德菩薩（具有佛法功德的菩薩）、自在力菩薩（具有自在之力的菩薩）、無跡行菩薩（修行不留痕跡的菩薩）、善行菩薩（行為善良的菩薩）、等行菩薩（平等修行的菩薩），以及像他們一樣的七萬七千位菩薩，這樣說道：『各位善知識！我從佛那裡得到這些蓮花，現在贈送給你們，你們拿去用蓮花來輔助佛道，都應當一心一意共同發起大愿。』 當時七萬七千位菩薩取了這些蓮花，一時共同發起方便大愿，又將蓮花獻給佛。佛慈悲地接受了，告訴彌勒（Maitreya）說：『我現在能夠安穩地使你們種下大善根。阿逸多（Ajita），諸佛很難遇到，各位菩薩也很難遇到。為什麼呢？我所得到的佛法，一切都是從菩薩那裡來的。』
【English Translation】 English version: Practicing Bodhisattva, Loving Heaven Bodhisattva, Rejoicing in Buddha Bodhisattva, Vowing Never to Leave Buddha Bodhisattva, Vowing to Turn the Dharma Wheel Bodhisattva, Vowing to Turn the Unobstructed Dharma Wheel Bodhisattva, Vowing to Relinquish All Bodhisattva, Vowing to Be Without Stinginess Bodhisattva, Vowing to Be Without Discrimination Bodhisattva, Vowing to Continue the Buddha Seed Bodhisattva, Vowing to Be Undisturbed Bodhisattva, Moon Bodhisattva, Dharma Bodhisattva, Ocean of Virtue Bodhisattva, Good Precepts Bodhisattva, Guide Bodhisattva, Great Guide Bodhisattva, Superior Assembly Bodhisattva, Increasing Superiority Bodhisattva, Jeweled Adornment Bodhisattva, Universally Benefiting Bodhisattva, Universal Virtue Bodhisattva, Kasaya-Clad Bodhisattva, Undefiled Bodhisattva, Extinguishing Appearances Bodhisattva, Quiescent Extinction Bodhisattva, Good Intention Bodhisattva, Joyful to Behold Bodhisattva, Rejoicing in Victory Bodhisattva, Superior Adornment Bodhisattva, Constantly Victorious Bodhisattva, Victorious Assembly Bodhisattva, Victorious Number Bodhisattva, Destroying Demons Bodhisattva, Destroying Enemies Bodhisattva, Vanquishing Enemies Bodhisattva, Universally Renowned Bodhisattva, Sun Jewel Bodhisattva, Turning the Dharma Bodhisattva, Increasing the Dharma Bodhisattva, Good Knowing Advisor Bodhisattva, Heavenly Good Friend Bodhisattva, Increasing Friendship Bodhisattva, Single Canopy Bodhisattva, Jeweled Canopy Bodhisattva, Good Abode King Bodhisattva, Constellation Bodhisattva, Dharma Heaven Bodhisattva, Pure Gate Bodhisattva, Pure Courage Bodhisattva, Courageous Conduct Bodhisattva, Boundless Conduct Bodhisattva (appearing again), Non-Deceptive Conduct Bodhisattva, Fragrant Virtue Bodhisattva, Wisdom Virtue Bodhisattva, Boundless Eye Bodhisattva, Emperor Virtue Bodhisattva, Brahma Above Bodhisattva, Holding the Dharma Bodhisattva, Dharma Virtue Bodhisattva, Self-Mastery Power Bodhisattva, Trackless Conduct Bodhisattva, Good Conduct Bodhisattva, Equal Conduct Bodhisattva, along with seventy-seven thousand such Bodhisattvas, spoke thus: 'Good Knowing Advisors! I received these flowers from the Buddha, and now I share them with you. Take these flowers to assist the Buddha's path, and all of you should wholeheartedly make great vows together.' At that time, seventy-seven thousand Bodhisattvas took these lotus flowers and simultaneously made expedient great vows, and then offered the flowers back to the Buddha. The Buddha compassionately accepted them and said to Maitreya (Maitreya): 'I can now peacefully enable you to plant great roots of goodness. Ajita (Ajita), it is difficult to encounter Buddhas, and it is also difficult to encounter all of you Bodhisattvas. Why is that? All the Dharma that I have attained comes from the Bodhisattvas.'
行生。于汝意云何。若如來本不發阿耨多羅三藐三菩提心者，當有十力出世間不？」
「不也。世尊！」
「阿逸多！于汝意云何？若如來本不發阿耨多羅三藐三菩提心，當有四無所畏出世間不？」
「不也。世尊！」
「阿逸多！若如來本不發阿耨多羅三藐三菩提心，當有大慈大悲大喜大舍出世間不？」
「不也。世尊！」
「若如來本不發阿耨多羅三藐三菩提心，當有十八不共法出世間不？」
「不也。世尊！」
「若如來本不發阿耨多羅三藐三菩提心，當有不虛行法出世間不？」
「不也。世尊！」
「若如來本不發阿耨多羅三藐三菩提心，當有象王觀法出世間不？」
「不也。世尊！」
「若如來本不發阿耨多羅三藐三菩提心，當有師子奮迅三昧出世間不？」
「不也。世尊！」
「若如來本不發阿耨多羅三藐三菩提心，當有無見頂相出世間不？」
「不也。世尊！」
「若如來本不發阿耨多羅三藐三菩提心，當有三轉十二行法輪出世間不？」
「不也。世尊！」
「若如來本不發阿耨多羅三藐三菩提心，當有三十二大人相出世間不？」
「不也。世尊！」
「若如來本不發
【現代漢語翻譯】 現代漢語譯本： 佛陀對行生說：『你的意思如何？如果如來（Tathagata，佛的稱號）最初沒有發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），是否會有十力（Dasabala，佛的十種力量）出現於世間呢？』 『不會的，世尊！』 『阿逸多（Ajita，彌勒菩薩的別名）！你的意思如何？如果如來最初沒有發起阿耨多羅三藐三菩提心，是否會有四無所畏（Catuh-vaisaradyani，佛的四種無畏）出現於世間呢？』 『不會的，世尊！』 『阿逸多！如果如來最初沒有發起阿耨多羅三藐三菩提心，是否會有大慈、大悲、大喜、大舍（Catur-apramana，四無量心）出現於世間呢？』 『不會的，世尊！』 『如果如來最初沒有發起阿耨多羅三藐三菩提心，是否會有十八不共法（Astadasa-avenika-dharma，佛的十八種不共功德）出現於世間呢？』 『不會的，世尊！』 『如果如來最初沒有發起阿耨多羅三藐三菩提心，是否會有不虛行法（Aviparita-caritra，行為不虛妄之法）出現於世間呢？』 『不會的，世尊！』 『如果如來最初沒有發起阿耨多羅三藐三菩提心，是否會有象王觀法（Nagaraja-avalokana-dharma，如象王般觀察一切法的智慧）出現於世間呢？』 『不會的，世尊！』 『如果如來最初沒有發起阿耨多羅三藐三菩提心，是否會有師子奮迅三昧（Simha-vijrmbhita-samadhi，如獅子般奮迅的禪定）出現於世間呢？』 『不會的，世尊！』 『如果如來最初沒有發起阿耨多羅三藐三菩提心，是否會有無見頂相（Usnisa，佛頂上的肉髻，無法看見）出現於世間呢？』 『不會的，世尊！』 『如果如來最初沒有發起阿耨多羅三藐三菩提心，是否會有三轉十二行法輪（Tri-parivarta-dvadasakara-dharmacakra，佛陀宣講佛法的過程，包含三個階段和十二個方面）出現於世間呢？』 『不會的，世尊！』 『如果如來最初沒有發起阿耨多羅三藐三菩提心，是否會有三十二大人相（Dvathrimsat-mahapurusa-laksana，佛的三十二種殊勝相貌）出現於世間呢？』 『不會的，世尊！』 『如果如來最初沒有發起
【English Translation】 English version: The Buddha said to Hsing Sheng: 'What do you think? If the Tathagata (title of the Buddha) had not initially generated the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, and perfect enlightenment), would the Ten Powers (Dasabala, the ten powers of the Buddha) appear in the world?' 'No, World Honored One!' 'Ajita (another name for Maitreya Bodhisattva)! What do you think? If the Tathagata had not initially generated the Anuttara-samyak-sambodhi-citta, would the Four Fearlessnesses (Catuh-vaisaradyani, the four kinds of fearlessness of the Buddha) appear in the world?' 'No, World Honored One!' 'Ajita! If the Tathagata had not initially generated the Anuttara-samyak-sambodhi-citta, would great loving-kindness, great compassion, great joy, and great equanimity (Catur-apramana, the four immeasurable minds) appear in the world?' 'No, World Honored One!' 'If the Tathagata had not initially generated the Anuttara-samyak-sambodhi-citta, would the Eighteen Uncommon Qualities (Astadasa-avenika-dharma, the eighteen unique qualities of the Buddha) appear in the world?' 'No, World Honored One!' 'If the Tathagata had not initially generated the Anuttara-samyak-sambodhi-citta, would the Dharma of Non-deceptive Conduct (Aviparita-caritra, the Dharma of non-erroneous conduct) appear in the world?' 'No, World Honored One!' 'If the Tathagata had not initially generated the Anuttara-samyak-sambodhi-citta, would the Dharma of Elephant King Contemplation (Nagaraja-avalokana-dharma, the wisdom to observe all dharmas like an elephant king) appear in the world?' 'No, World Honored One!' 'If the Tathagata had not initially generated the Anuttara-samyak-sambodhi-citta, would the Lion's Vigorous Samadhi (Simha-vijrmbhita-samadhi, the samadhi of a lion's vigor) appear in the world?' 'No, World Honored One!' 'If the Tathagata had not initially generated the Anuttara-samyak-sambodhi-citta, would the Invisible Crown Protuberance (Usnisa, the fleshy protuberance on the crown of the Buddha's head, which cannot be seen) appear in the world?' 'No, World Honored One!' 'If the Tathagata had not initially generated the Anuttara-samyak-sambodhi-citta, would the Three Turnings of the Twelve Aspects of the Dharma Wheel (Tri-parivarta-dvadasakara-dharmacakra, the process of the Buddha preaching the Dharma, including three stages and twelve aspects) appear in the world?' 'No, World Honored One!' 'If the Tathagata had not initially generated the Anuttara-samyak-sambodhi-citta, would the Thirty-two Major Marks of a Great Man (Dvathrimsat-mahapurusa-laksana, the thirty-two auspicious marks of the Buddha) appear in the world?' 'No, World Honored One!' 'If the Tathagata had not initially generated
阿耨多羅三藐三菩提心，當有百千無量法具出世間不？」
「不也。世尊！」
「若如來本不發阿耨多羅三藐三菩提心，當有聲聞大眾出世間不？」
「不也。世尊！」
「是故，阿逸多！當知諸佛一切功德，皆在初發調伏心中，是故菩薩世間難遇，佛亦難值。
「阿逸多！譬如無牛則無醍醐，如是若無菩薩發心則無佛種；若有牛則有醍醐，如是若有菩薩發心則佛種不斷。
「阿逸多！譬如有種則有華實，如是若有菩薩發心則佛種不斷；是故當知，發心為難，發心難故，佛亦難得。
「阿逸多！譬如海寶，無價者少余寶甚多，如是眾生少有能發菩薩心者，多起聲聞辟支佛意。是故當知，菩薩心者第一難得，如優曇華時時一現，是珍寶心以無價故，是心如須彌極高大故，是心如空不可壞故，是心如海深難測故，是心無比勝滿三千大千世界摩尼珠故。阿逸多！假使是心有形色者，世間天、人、阿修羅等皆應敬禮。是故，汝等為發此心，當勤精進深生欲樂。」
佛說華手經卷第二 大正藏第 16 冊 No. 0657 佛說華手經
佛說華手經卷第三
後秦龜茲國三藏鳩摩羅什奉 詔譯
無憂品第十二
爾時，佛告彌勒菩薩言：「阿逸多
【現代漢語翻譯】 現代漢語譯本： 『阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），當有百千無量法具出世間不？』 『不也。世尊！』 『若如來本不發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），當有聲聞大眾出世間不？』 『不也。世尊！』 『是故，阿逸多（Ajita，彌勒菩薩的別名）！當知諸佛一切功德，皆在初發調伏心中，是故菩薩世間難遇，佛亦難值。 『阿逸多（Ajita，彌勒菩薩的別名）！譬如無牛則無醍醐，如是若無菩薩發心則無佛種；若有牛則有醍醐，如是若有菩薩發心則佛種不斷。 『阿逸多（Ajita，彌勒菩薩的別名）！譬如有種則有華實，如是若有菩薩發心則佛種不斷；是故當知，發心為難，發心難故，佛亦難得。 『阿逸多（Ajita，彌勒菩薩的別名）！譬如海寶，無價者少余寶甚多，如是眾生少有能發菩薩心者，多起聲聞辟支佛意。是故當知，菩薩心者第一難得，如優曇華時時一現，是珍寶心以無價故，是心如須彌極高大故，是心如空不可壞故，是心如海深難測故，是心無比勝滿三千大千世界摩尼珠故。阿逸多（Ajita，彌勒菩薩的別名）！假使是心有形色者，世間天、人、阿修羅等皆應敬禮。是故，汝等為發此心，當勤精進深生欲樂。』 佛說華手經卷第二 大正藏第 16 冊 No. 0657 佛說華手經 佛說華手經卷第三 後秦龜茲國三藏鳩摩羅什奉 詔譯 無憂品第十二 爾時，佛告彌勒菩薩言：『阿逸多（Ajita，彌勒菩薩的別名）！』
【English Translation】 English version: 『With the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心，the mind of unsurpassed, complete and perfect enlightenment), would hundreds of thousands of immeasurable Dharma instruments appear in the world?』 『No, World Honored One!』 『If the Tathagata (如來) had not initially generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心，the mind of unsurpassed, complete and perfect enlightenment), would a community of Shravakas (聲聞，listeners or disciples) appear in the world?』 『No, World Honored One!』 『Therefore, Ajita (阿逸多，another name for Maitreya Bodhisattva)! You should know that all the merits and virtues of all Buddhas lie in the initial mind of taming and subduing. Therefore, Bodhisattvas are rare to encounter in the world, and Buddhas are also difficult to meet. 『Ajita (阿逸多，another name for Maitreya Bodhisattva)! For example, without a cow, there would be no ghee. Likewise, without the Bodhisattva's aspiration, there would be no Buddha-seed; if there is a cow, there is ghee, so if there is a Bodhisattva's aspiration, the Buddha-seed will not be cut off. 『Ajita (阿逸多，another name for Maitreya Bodhisattva)! For example, if there is a seed, there will be flowers and fruits. Likewise, if there is a Bodhisattva's aspiration, the Buddha-seed will not be cut off; therefore, you should know that generating the aspiration is difficult, and because generating the aspiration is difficult, Buddhas are also difficult to attain. 『Ajita (阿逸多，another name for Maitreya Bodhisattva)! For example, sea treasures, those that are priceless are few, and other treasures are many. Likewise, few sentient beings are able to generate the Bodhisattva mind, and many generate the intention of Shravakas (聲聞，listeners or disciples) and Pratyekabuddhas (辟支佛，Solitary Buddhas). Therefore, you should know that the Bodhisattva mind is the most difficult to obtain, like the Udumbara flower that appears only once in a long while. This treasure mind is priceless, this mind is as high and great as Mount Sumeru (須彌), this mind is indestructible like space, this mind is as deep and immeasurable as the sea, this mind is incomparably superior and fills the three thousand great thousand worlds with Mani jewels (摩尼珠). Ajita (阿逸多，another name for Maitreya Bodhisattva)! If this mind had form and color, all the gods, humans, and Asuras (阿修羅) in the world should pay homage. Therefore, for the sake of generating this mind, you should diligently strive and deeply generate desire and joy.』 The Sutra on the Flower Hand Spoken by the Buddha, Volume 2 Taisho Tripitaka Volume 16, No. 0657 The Sutra on the Flower Hand Spoken by the Buddha The Sutra on the Flower Hand Spoken by the Buddha, Volume 3 Translated under Imperial Edict by the Tripiṭaka Master Kumārajīva from the Kingdom of Kucha of the Later Qin Dynasty Chapter 12: Without Sorrow At that time, the Buddha told the Bodhisattva Maitreya, 『Ajita (阿逸多，another name for Maitreya Bodhisattva)!』
！何等名為真菩薩心？菩薩心者，不可思量、不可宣示，我今欲說譬喻證明此心。
「阿逸多！乃往過去無量無邊阿僧祇劫，爾時有佛，號曰安王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，是安王佛壽八萬四千歲，有三大會：初會說法七十億人得阿羅漢；第二大會九十億人得阿羅漢；第三大會滿百億人得阿羅漢，諸漏已盡所作已辦，棄捨重擔逮得己利，盡諸有結正智解脫。
「時有灌頂大王名師子德王，大夫人有二太子：一名無憂、二名離憂，一時俱生。是二王子共戲殿上，見安王佛大眾圍繞入喜見城。即時無憂謂離憂曰：『見安王佛從彼來耶？』離憂言：『見。』時無憂言：『我等可作，如安王佛。』即為離憂而說偈言：
「『離憂！汝且觀， 是安王世尊， 大眾所敬繞， 安祥從彼來。 我生如是心， 欲求無上道， 度生老病死， 一切苦眾生。 貪嫉恚慢故， 而作眾罪業， 作眾罪業已， 輪轉諸惡趣， 我當求佛道， 度此等眾生。 離憂汝亦當， 發此無上心， 諸佛甚難值， 如憂曇缽華。』
「爾時，離憂以偈答言：
「『言說無所成， 世多說不行， 我不以言
【現代漢語翻譯】 現代漢語譯本： ！什麼樣的心才稱得上是真正的菩薩心呢？菩薩心是不可思議、無法用言語完全表達的，我現在想用譬喻來證明這種心。
『阿逸多（Ajita，彌勒菩薩的梵文名字）！在過去無量無邊的阿僧祇劫（asamkhya kalpas，極長的時間單位）之前，那時有一尊佛，名為安王如來（Anaraja Tathagata）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）、明行足（Vidyacarana-sampanna，具有智慧和德行的人）、善逝（Sugata，走上正途的人）、世間解（Lokavidu，瞭解世界的人）、無上士（Anuttara，無上的人）、調御丈夫（Purusadamyasarathi，調御眾生的人）、天人師（Sasta Devamanusyanam，天和人的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬的人）。這位安王佛的壽命有八萬四千歲，舉行過三次大法會：第一次法會有七十億人證得阿羅漢果（Arhat，解脫輪迴的聖者）；第二次法會有九十億人證得阿羅漢果；第三次法會有一百億人證得阿羅漢果，他們都已經斷盡了煩惱，完成了該做的事情，捨棄了沉重的負擔，獲得了自身的利益，斷除了所有的束縛，以正確的智慧獲得了解脫。
『當時有一位灌頂大王，名叫師子德王（Simhadeva），大夫人有兩個太子：一個名叫無憂（Asoka），一個名叫離憂（Vigata-soka），他們同時出生。這兩個王子在宮殿上一起玩耍時，看到安王佛被大眾圍繞著進入喜見城。當時無憂對離憂說：『你看到安王佛從那邊來了嗎？』離憂說：『看到了。』當時無憂說：『我們也可以像安王佛一樣。』於是為離憂說了以下偈語：
『離憂！你仔細看， 這位安王世尊， 被大眾所敬仰圍繞， 安詳地從那邊走來。 我生起了這樣的心， 想要追求無上的佛道， 度脫生老病死， 一切受苦的眾生。 因為貪婪、嫉妒、嗔恚、傲慢， 而造作各種罪業， 造作各種罪業后， 在各個惡道中輪迴， 我應當尋求佛道， 度脫這些眾生。 離憂你也應當， 發起這無上的菩提心， 諸佛非常難遇到， 就像優曇缽花一樣。』
『當時，離憂用偈語回答說：
『言語並不能成就什麼， 世上多數人只是說說不做， 我不只是說說而已，
【English Translation】 English version: ! What is called a true Bodhisattva heart? The Bodhisattva heart is immeasurable and cannot be fully expressed in words. I now want to use a metaphor to prove this heart.
'Ajita! In the past, immeasurable and boundless asamkhya kalpas ago, there was a Buddha named Anaraja Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavidu, Anuttara, Purusadamyasarathi, Sasta Devamanusyanam, Buddha, Bhagavan. This Anaraja Buddha lived for 84,000 years and held three great assemblies: In the first assembly, 7 billion people attained Arhatship; in the second assembly, 9 billion people attained Arhatship; in the third assembly, 10 billion people attained Arhatship. They had exhausted all defilements, accomplished what needed to be done, abandoned heavy burdens, attained their own benefit, severed all bonds, and were liberated with correct wisdom.'
'At that time, there was a crowned king named Simhadeva. The queen had two princes: one named Asoka and the other named Vigata-soka, who were born at the same time. These two princes were playing together in the palace when they saw Anaraja Buddha entering Joyful Sight City surrounded by a large crowd. At that time, Asoka said to Vigata-soka, 'Do you see Anaraja Buddha coming from there?' Vigata-soka said, 'I see him.' Then Asoka said, 'We can be like Anaraja Buddha.' Then he spoke the following verse for Vigata-soka:
'Vigata-soka! Look carefully, At this Anaraja World-Honored One, Revered and surrounded by the multitude, Coming peacefully from over there. I have generated such a thought, Wanting to seek the unsurpassed Buddha path, To deliver from birth, old age, sickness, and death, All suffering sentient beings. Because of greed, jealousy, anger, and arrogance, They create various sinful deeds, Having created various sinful deeds, They transmigrate in various evil realms, I shall seek the Buddha path, To deliver these sentient beings. Vigata-soka, you should also, Arouse this unsurpassed Bodhi mind, Buddhas are very difficult to encounter, Like the Udumbara flower.'
'At that time, Vigata-soka replied with a verse:
'Words accomplish nothing, Most people in the world talk but don't act, I will not just talk,'
說， 但心行菩提。 世多言作佛， 不能如說行， 是人皆虛言， 終無實果報。 若但以言說， 而能得佛道， 一切言說者， 皆應得作佛。』
「爾時，無憂重說偈言：
「『若如汝發心， 是則為慳貪， 畏諸乞求故， 發心而無言。 大人請眾生， 等施財法分， 一切無所吝， 但欲成菩提。 若如是發心， 名為懈怠者， 恐不如說行， 是則為可恥。 汝疑無上道， 無量難獨成， 豫生如是心， 故不敢發言。』
「時離憂言：『當共往問安王如來，我等發心誰為是真？若從佛聞，自當知之。』作是語已，即時離憂從梯而下，為供養故，持真珠屐及上寶衣，價直一億，往詣佛所。於時無憂即從殿上自投而下，身無所損，安隱而立，往詣佛所，脫身寶衣，解髻明珠，奉安王佛。佛愍受之。
「離憂從後來到佛所，時見無憂在佛邊立，即問之曰：『從何道來？』無憂答言：『我于殿上自投而下，身無傷損，安立佛所。』
「離憂即以無價寶衣及摩尼屐，奉安王佛，而說偈言：
「『我得見世尊， 而從非道行， 今當修正道， 諸佛之所贊。』
「爾時，無憂又說偈言：
【現代漢語翻譯】 現代漢語譯本： 說的是心中奉行菩提（bodhi，覺悟）， 世人多說要成佛，卻不能按照所說的去做， 這些人說的都是空話，最終不會有實際的果報。 如果僅僅依靠言語，就能證得佛道， 那麼所有能說話的人，都應該能夠成佛。』
「這時，無憂（Asoka）再次用偈語說道：
『如果像你這樣發心，那就是慳吝貪婪， 因為害怕別人乞求，所以發了心卻不說話。 大丈夫應當普請眾生，平等地施予財物和佛法， 對一切都毫不吝惜，只爲了成就菩提。 如果像這樣發心，就叫做懈怠， 因為害怕不能按照所說的去做，這實在是可恥。 你懷疑無上道（anuttara-samyak-sambodhi，無上正等正覺），無量劫的修行難以獨自成就， 預先產生這樣的想法，所以不敢發言。』
「當時，離憂（Vigataśoka）說：『我們一起去請教安王如來（King Ānanda Tathāgata），我們所發的誓願誰是真的？如果從佛那裡聽到，自然就會知道。』說完這些話后，離憂立刻從梯子上下來，爲了供養，拿著真珠木屐和上等寶衣，價值一億，前往佛所在的地方。當時無憂立刻從殿上跳下來，身體沒有受到任何損傷，安穩地站立，前往佛所在的地方，脫下身上的寶衣，解下發髻上的明珠，奉獻給安王佛（King Ānanda Buddha）。佛慈悲地接受了。
「離憂（Vigataśoka）從後面來到佛所在的地方，當時看見無憂（Asoka）站在佛的旁邊，就問他說：『從哪裡來的？』無憂（Asoka）回答說：『我從殿上跳下來，身體沒有受傷，安穩地站立在佛的旁邊。』
「離憂（Vigataśoka）立刻將無價的寶衣和摩尼木屐，奉獻給安王佛（King Ānanda Buddha），並且用偈語說道：
『我能夠見到世尊（Bhagavan），卻走了邪路， 現在應當修正道，這是諸佛所讚歎的。』
「這時，無憂（Asoka）又用偈語說道：
【English Translation】 English version: Saying it, but in the heart practicing Bodhi (bodhi, enlightenment). Many in the world speak of becoming a Buddha, but cannot act as they say. Such people all speak empty words, and will ultimately have no real reward. If one could attain the Buddha's path merely by speaking, Then all who speak should be able to become Buddhas.』
「At that time, Asoka (Asoka) again spoke in verse:
『If your aspiration is like this, then it is stinginess and greed, Fearing those who beg, you make the aspiration but do not speak. A great person invites all beings, equally bestowing wealth and Dharma, Without any reluctance, only desiring to achieve Bodhi. If one makes such an aspiration, it is called laziness, Fearing that one cannot act as they say, it is then shameful. You doubt the Unsurpassed Path (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), the immeasurable difficulties cannot be achieved alone, Prematurely generating such thoughts, therefore you dare not speak.』
「At that time, Vigataśoka (Vigataśoka) said: 『Let us go together to ask King Ānanda Tathāgata (King Ānanda Tathāgata), which of our aspirations is true? If we hear it from the Buddha, we will naturally know.』 After saying these words, Vigataśoka (Vigataśoka) immediately descended from the ladder, holding pearl clogs and upper precious garments worth one hundred million, to make offerings and go to where the Buddha was. At that time, Asoka (Asoka) immediately threw himself down from the palace, his body suffered no damage, he stood peacefully, went to where the Buddha was, took off his precious garments, untied the bright pearl from his hair knot, and offered them to King Ānanda Buddha (King Ānanda Buddha). The Buddha compassionately accepted them.
「Vigataśoka (Vigataśoka) came to where the Buddha was from behind, and at that time saw Asoka (Asoka) standing beside the Buddha, and asked him: 『Where did you come from?』 Asoka (Asoka) replied: 『I threw myself down from the palace, my body was not injured, and I stood peacefully beside the Buddha.』
「Vigataśoka (Vigataśoka) immediately offered the priceless precious garments and mani clogs to King Ānanda Buddha (King Ānanda Buddha), and spoke in verse:
『I was able to see the World Honored One (Bhagavan), but I walked the wrong path, Now I should correct the path, which is praised by all the Buddhas.』
「At that time, Asoka (Asoka) again spoke in verse:
「『若人惜身命， 猶汝來求道， 是人為自利， 不能益眾生。 我不惜身命， 愿受諸勤苦， 為利益眾生， 度眾苦惱者。 見佛即是道， 不應更余求， 凡夫行正道， 實墮邪徑中。 眾生在邪道， 見是正是邪， 貪著即魔縛， 則遠離正道。 我願常值佛， 常愿得出家， 常凈修梵行， 世世度眾生， 常安住善法， 常持佛法藏， 以是所持法， 大利益眾生， 常發行精進， 聞法即解義， 常住于禪定， 功德故高尊。』
「阿逸多！是二王子說此偈已，于安王佛所出家修道。各相謂言：『我先作佛！』
「時無憂比丘謂離憂曰：『汝以何行欲先作佛？』離憂答言：『我發心為一一眾生，于萬億劫受地獄苦而心無悔，至得阿耨多羅三藐三菩提。我以如是堅固莊嚴，又以堪忍柔和之心。假使有人從東方來，持諸糞火、屎尿毒瓶，系我頭上，我于爾時，不生瞋恨，不惡眼視亦不呵罵，但作是念：「我今行忍，為求佛法，生佛智慧，欲令此人得滅度故。若我瞋恨與彼何異？我是行人彼非行者，我不應起非行者業。行者之業我所應起，所謂自斷瞋恨，亦斷無量眾生瞋恨而為說法。」我為阿耨多羅三藐
【現代漢語翻譯】 現代漢語譯本 『如果有人愛惜自己的生命，還像你一樣來尋求真理， 這種人只是爲了自己的利益，不能利益眾生。 我不愛惜自己的生命，願意承受各種勤勞和辛苦， 爲了利益眾生，救度那些受苦受難的人。 見到佛陀就是見到了真理，不應該再向其他地方尋求， 凡夫俗子即使行走在正道上，實際上也可能墮入邪路之中。 眾生處在邪道之中，把正確的看成是錯誤的，把錯誤的看成是正確的， 貪戀執著就是被魔所束縛，這樣就會遠離正道。 我希望常常遇到佛陀，常常希望能夠出家， 常常清凈地修持梵行（brahmacarya，清凈的行為），世世代代救度眾生， 常常安住在善良的法中，常常持有佛法的寶藏， 用我所持有的佛法，大大地利益眾生， 常常發起精進之心，聽到佛法就能理解其中的含義， 常常安住在禪定之中，因為功德的緣故而受到高度的尊敬。』
『阿逸多（Ajita，彌勒菩薩的名號）！這兩位王子說完這些偈頌后，就在安王佛（An Wang Buddha）那裡出家修行。他們各自互相說道：『我先成佛！』
當時，無憂（Wu You）比丘對比離憂（Li You）說：『你用什麼修行方法想要先成佛？』離憂回答說：『我發願爲了每一個眾生，在萬億劫的時間裡承受地獄的痛苦而心中沒有後悔，直到獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。我用這樣堅固的莊嚴，又用堪忍柔和的心。假如有人從東方來，拿著各種糞便、火焰、屎尿毒藥瓶，繫在我的頭上，我在那個時候，不生起嗔恨，不用惡意的眼神看他，也不呵斥謾罵，只是這樣想：「我現在行忍辱，爲了尋求佛法，生出佛的智慧，想要讓這個人得到解脫。如果我嗔恨，我和他有什麼區別？我是修行的人，他不是修行的人，我不應該做不是修行人所做的事情。修行人應該做的事情，我應該去做，那就是斷除自己的嗔恨，也斷除無量眾生的嗔恨，並且為他們說法。」我爲了阿耨多羅三藐
【English Translation】 English version 『If a person cherishes their life, just as you come to seek the path, Such a person is only for their own benefit and cannot benefit sentient beings. I do not cherish my life, and I am willing to endure all kinds of diligence and suffering, For the benefit of sentient beings, to deliver those who suffer. Seeing the Buddha is seeing the path, one should not seek elsewhere, Even if ordinary people walk on the right path, they may actually fall into a wrong path. Sentient beings are in the wrong path, seeing what is right as wrong, and what is wrong as right, Attachment is being bound by Mara (demon), which leads away from the right path. I wish to always encounter the Buddha, and always wish to renounce the world, Always purely cultivate brahmacarya (pure conduct), and deliver sentient beings in every lifetime, Always abide in good Dharma, and always hold the treasury of the Buddha's teachings, Using the Dharma I hold, greatly benefit sentient beings, Always generate diligent effort, and understand the meaning as soon as I hear the Dharma, Always abide in samadhi (meditative absorption), and be highly respected because of merit.』
『Ajita (name of Maitreya Bodhisattva)! After these two princes spoke these verses, they renounced the world and practiced the path under An Wang Buddha (An Wang Buddha). They each said to each other: 『I will become a Buddha first!』
At that time, the Bhikshu Wu You (Wu You) said to Li You (Li You): 『What practice do you use to want to become a Buddha first?』 Li You replied: 『I vow to endure the suffering of hell for countless kalpas (eons) for each and every sentient being without regret, until I attain anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment). I use such firm adornment, and a heart of forbearance and gentleness. Suppose someone comes from the east, holding various feces, flames, and bottles of urine and poison, and ties them to my head. At that time, I will not generate anger, I will not look at them with malicious eyes, nor will I scold or curse them, but I will think: 「I am now practicing patience, in order to seek the Buddha's Dharma, to generate the wisdom of the Buddha, and to want to liberate this person. If I am angry, what is the difference between me and him? I am a practitioner, and he is not a practitioner. I should not do what a non-practitioner does. What a practitioner should do, I should do, which is to cut off my own anger, and also cut off the anger of countless sentient beings, and speak the Dharma for them.」 I for anuttara-samyak-
三菩提故，如是莊嚴。』
「爾時，無憂問離憂曰：『汝見是心，以知是心發莊嚴耶？』離憂答言：『若無是心，則無莊嚴。若無莊嚴，云何當有菩薩修道？是故當知，有是心故，菩薩修道出於世間。』
「無憂比丘語離憂言：『莫作此說，有是心故，故有莊嚴。所以者何？心空如幻，唸唸生滅。若空如幻念念生滅，是法無相亦無無相。離憂！若有、若無皆名為見，若有是見皆是邪見，若是邪見即是邪道，不名菩提，是人遠離菩提之道，無所悕望。是故當知，有、無等法皆是戲論。戲論法者，菩薩不應親近修習。何法菩薩所應習近？無法菩薩所應習近。所以者何？若法可習，是則非法，是故菩薩於一切法不應樂著。所以者何？是阿耨多羅三藐三菩提，非著法故。若菩薩如是得解，亦是非法。所以者何？非得解相是名菩提。又菩薩如是知、如是觀者，亦墮非法。所以者何？無解脫相是名菩提。若菩薩如是修習，我於是法當如是證，即墮非法。所以者何？無性、無說是名菩提。』
「爾時，離憂謂無憂言：『若菩提有，汝當言有；無，應言無。汝以何故，于阿耨多羅三藐三菩提中都無所說？』
「無憂答言：『汝善知識！菩提名為非戲論法，汝莫戲論若有、若無。所以者何？諸有戲論皆非菩提，
【現代漢語翻譯】 現代漢語譯本：因此，（菩薩）以三菩提（anuttarā-sammyak-saṃbodhi，無上正等正覺）的緣故，如此莊嚴（佛土）。』
當時，無憂（Asoka）問離憂（Vigataśoka）說：『你見到這個心，從而知道這個心發起莊嚴嗎？』離憂回答說：『如果沒有這個心，就沒有莊嚴。如果沒有莊嚴，怎麼會有菩薩修道呢？所以應當知道，因為有這個心的緣故，菩薩修道才出現在世間。』
無憂比丘（bhikṣu Asoka）對離憂說：『不要這樣說，因為有這個心，所以才有莊嚴。為什麼呢？心空如幻，唸唸生滅。如果（心）空如幻，唸唸生滅，這個法就沒有相，也沒有無相。離憂！如果有、或者沒有，都叫做見，如果有這種見，都是邪見，如果是邪見，就是邪道，不叫做菩提（bodhi，覺悟），這個人遠離菩提之道，沒有什麼希望。所以應當知道，有、無等法都是戲論。對於戲論之法，菩薩不應該親近修習。什麼法是菩薩應該習近的呢？無法是菩薩應該習近的。為什麼呢？如果法可以習，那就是非法，所以菩薩對於一切法不應該樂著。為什麼呢？這阿耨多羅三藐三菩提（anuttarā-sammyak-saṃbodhi，無上正等正覺），不是因為執著法而得到的。如果菩薩這樣得到理解，也是非法。為什麼呢？沒有得到理解的相，這叫做菩提（bodhi，覺悟）。又菩薩這樣知道、這樣觀察，也是墮入非法。為什麼呢？沒有解脫的相，這叫做菩提（bodhi，覺悟）。如果菩薩這樣修習，我想對於這個法應當這樣證得，就墮入非法。為什麼呢？無自性、無所說是名菩提（bodhi，覺悟）。』
當時，離憂對無憂說：『如果菩提（bodhi，覺悟）有，你應該說有；沒有，就應該說沒有。你因為什麼緣故，對於阿耨多羅三藐三菩提（anuttarā-sammyak-saṃbodhi，無上正等正覺）中什麼都不說呢？』
無憂回答說：『你真是善知識！菩提（bodhi，覺悟）叫做非戲論法，你不要戲論若有、若無。為什麼呢？所有戲論都不是菩提（bodhi，覺悟），』
【English Translation】 English version: 'Therefore, (the Bodhisattva) adorns (the Buddha-land) in this way because of Anuttarā-Sammyak-Saṃbodhi (supreme complete enlightenment).'
At that time, Asoka (Aśoka, name of a person) asked Vigataśoka (Vigataśoka, name of a person): 'Do you see this mind, and thereby know that this mind initiates adornment?' Vigataśoka replied: 'If there is no this mind, there is no adornment. If there is no adornment, how can there be Bodhisattvas practicing the path? Therefore, it should be known that because there is this mind, Bodhisattvas practicing the path appear in the world.'
The Bhikṣu (bhikṣu, monk) Asoka said to Vigataśoka: 'Do not say this, that because there is this mind, there is adornment. Why? The mind is empty like a phantom, arising and ceasing in every moment. If (the mind) is empty like a phantom, arising and ceasing in every moment, this dharma has no characteristic, nor does it have no characteristic. Vigataśoka! Whether there is or is not, both are called views, and if there are such views, they are all wrong views. If they are wrong views, then it is a wrong path, not called Bodhi (bodhi, enlightenment). This person is far from the path of Bodhi, with no hope. Therefore, it should be known that existence, non-existence, and other dharmas are all frivolous discussions. Bodhisattvas should not approach and practice frivolous dharmas. What dharma should Bodhisattvas approach and practice? No dharma is what Bodhisattvas should approach and practice. Why? If a dharma can be practiced, then it is a non-dharma, so Bodhisattvas should not be attached to any dharma. Why? This Anuttarā-Sammyak-Saṃbodhi (anuttarā-sammyak-saṃbodhi, unsurpassed, complete and perfect enlightenment) is not obtained because of attachment to dharma. If a Bodhisattva obtains understanding in this way, it is also a non-dharma. Why? The characteristic of not obtaining understanding is called Bodhi (bodhi, enlightenment). Furthermore, if a Bodhisattva knows and observes in this way, they also fall into non-dharma. Why? The characteristic of no liberation is called Bodhi (bodhi, enlightenment). If a Bodhisattva practices in this way, thinking, 'I should attain this dharma in this way,' they fall into non-dharma. Why? No-self-nature and nothing to be said is called Bodhi (bodhi, enlightenment).'
At that time, Vigataśoka said to Asoka: 'If Bodhi (bodhi, enlightenment) exists, you should say it exists; if it does not exist, you should say it does not exist. Why do you say nothing at all about Anuttarā-Sammyak-Saṃbodhi (anuttarā-sammyak-saṃbodhi, unsurpassed, complete and perfect enlightenment)?'
Asoka replied: 'You are a good spiritual friend! Bodhi (bodhi, enlightenment) is called a non-frivolous dharma. Do not engage in frivolous discussions about existence or non-existence. Why? All frivolous discussions are not Bodhi (bodhi, enlightenment).'
若無戲論即是菩提。』
「時，離憂言：『善知識！我于汝說不解義趣，謂諸戲論皆非菩提，無戲論法是即菩提。』
「無憂答言：『汝善知識！可共詣佛，請決所疑。』
「時二比丘俱詣佛所，頂禮佛足，於一面坐。離憂比丘以先所論，具向佛說。時，安王佛可無憂言：『善哉，善哉！』既印可已，告離憂曰：『如無憂言：謂有戲論皆非菩提，無戲論法是則菩提。所以者何？離諸戲論是名菩提。云何為離？一切戲論皆悉寂滅。何名戲論？色陰戲論，受、想、行、識陰戲論；戒品、定品、慧品戲論；少欲知足、苦行頭陀、易滿易養、空閑靜處，皆是戲論。是諸戲論從何處起？皆從憶想分別故起。何謂分別？謂分別色、受、想、行、識，分別戒品、定品、慧品、少欲知足諸功德等。若分別色即是非色，是分別中則無戒品、定品、慧品、少欲知足、行頭陀等，是分別中亦無色空；又若分別受、想、行識即是非識，是分別中則無戒品、定品、慧品、少欲知足、行頭陀等，是分別中亦無識空。能如此知，是慧亦空。如是空中，無有諸相若一、若異，是名菩提。』
「爾時，離憂聞說是法，逮無生忍，又亦得知是菩提心，以是心故名為菩薩。時二菩薩觀如是法，信解隨順，八萬歲中常勤精進，經行不息
【現代漢語翻譯】 現代漢語譯本： 『若沒有虛妄不實的言論，那就是菩提（bodhi，覺悟）。』
當時，離憂（Liyou）說：『善知識！我對您所說的並不理解其含義，您是說一切虛妄不實的言論都不是菩提，沒有虛妄不實的法才是菩提。』
無憂（Wuyou）回答說：『您這位善知識！我們可以一起去見佛，請佛來決斷我們的疑惑。』
當時，兩位比丘一同前往佛的住所，頂禮佛足，在一旁坐下。離憂比丘將先前所討論的內容，詳細地向佛稟告。當時，安王佛（Anwang Buddha）讚許無憂說：『說得好，說得好！』在認可之後，告訴離憂說：『正如無憂所說：認為有虛妄不實的言論就不是菩提，沒有虛妄不實的法才是菩提。這是什麼原因呢？遠離一切虛妄不實的言論就叫做菩提。什麼是遠離呢？就是一切虛妄不實的言論都寂靜止息。什麼叫做虛妄不實的言論呢？色陰（rupa-skandha，色蘊）的虛妄不實言論，受陰（vedana-skandha，受蘊）、想陰（samjna-skandha，想蘊）、行陰（samskara-skandha，行蘊）、識陰（vijnana-skandha，識蘊）的虛妄不實言論；戒品（sila-skandha，戒蘊）、定品（samadhi-skandha，定蘊）、慧品（prajna-skandha，慧蘊）的虛妄不實言論；少欲知足、苦行頭陀（dhuta，十二頭陀行）、容易滿足容易養活、空閑安靜的處所，這些都是虛妄不實的言論。這些虛妄不實的言論從哪裡產生呢？都是從憶念思量分別產生的。什麼是分別呢？就是分別色、受、想、行、識，分別戒品、定品、慧品、少欲知足等功德。如果分別色，那就是非色，在這種分別中就沒有戒品、定品、慧品、少欲知足、行頭陀等，在這種分別中也沒有色的空性；又如果分別受、想、行、識，那就是非識，在這種分別中就沒有戒品、定品、慧品、少欲知足、行頭陀等，在這種分別中也沒有識的空性。能夠這樣瞭解，這種智慧也是空性的。像這樣的空性中，沒有各種現象，無論是相同還是不同，這就叫做菩提。』
當時，離憂聽聞了這種說法，獲得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟），並且也得知了這就是菩提心，因為有這種心所以被稱為菩薩（bodhisattva，有情覺悟者）。當時兩位菩薩觀察這樣的法，信受理解並隨順奉行，在八萬年中常常勤奮精進，經行不停止。
【English Translation】 English version: 'The absence of discursive proliferation is Bodhi (bodhi, enlightenment).'
Then, Liyou (Liyou) said: 'Virtuous friend! I do not understand the meaning of what you say, namely that all discursive proliferations are not Bodhi, and that the absence of discursive proliferation is Bodhi.'
Wuyou (Wuyou) replied: 'Virtuous friend! Let us go together to see the Buddha and ask him to resolve our doubts.'
Then, the two Bhikkhus (bhikkhu, monks) went together to the Buddha's abode, prostrated themselves at the Buddha's feet, and sat to one side. The Bhikkhu Liyou recounted in detail to the Buddha what they had previously discussed. Then, Anwang Buddha (Anwang Buddha) praised Wuyou, saying: 'Excellent, excellent!' After approving, he said to Liyou: 'As Wuyou said: the view that discursive proliferation is not Bodhi, and the absence of discursive proliferation is Bodhi. Why is this? Because freedom from all discursive proliferation is called Bodhi. What is freedom? It is the complete cessation of all discursive proliferation. What is called discursive proliferation? The discursive proliferation of the form aggregate (rupa-skandha, aggregate of form), the discursive proliferation of the feeling aggregate (vedana-skandha, aggregate of feeling), the discursive proliferation of the perception aggregate (samjna-skandha, aggregate of perception), the discursive proliferation of the mental formation aggregate (samskara-skandha, aggregate of mental formations), the discursive proliferation of the consciousness aggregate (vijnana-skandha, aggregate of consciousness); the discursive proliferation of the virtue aggregate (sila-skandha, aggregate of virtue), the concentration aggregate (samadhi-skandha, aggregate of concentration), the wisdom aggregate (prajna-skandha, aggregate of wisdom); contentment with few desires, ascetic practices (dhuta, the twelve dhuta practices), being easy to satisfy and easy to nourish, secluded and quiet places, all these are discursive proliferations. Where do these discursive proliferations arise from? They all arise from recollection, thought, and discrimination. What is discrimination? It is discriminating form, feeling, perception, mental formations, and consciousness, discriminating the virtue aggregate, the concentration aggregate, the wisdom aggregate, contentment with few desires, and other merits. If one discriminates form, then it is non-form, and in this discrimination there is no virtue aggregate, concentration aggregate, wisdom aggregate, contentment with few desires, ascetic practices, etc., and in this discrimination there is also no emptiness of form; and if one discriminates feeling, perception, mental formations, and consciousness, then it is non-consciousness, and in this discrimination there is no virtue aggregate, concentration aggregate, wisdom aggregate, contentment with few desires, ascetic practices, etc., and in this discrimination there is also no emptiness of consciousness. Being able to know this way, this wisdom is also empty. In such emptiness, there are no characteristics, whether the same or different, this is called Bodhi.'
Then, Liyou, hearing this Dharma (dharma, teachings), attained the Acceptance of the Non-arising of Phenomena (anutpattika-dharma-ksanti, realization of the truth of the non-arising and non-ceasing of all phenomena), and also came to know that this is the Bodhicitta (bodhicitta, mind of enlightenment), and because of this mind he is called a Bodhisattva (bodhisattva, being of enlightenment). Then the two Bodhisattvas observed this Dharma, believed, understood, and followed it accordingly, and for eighty thousand years they were constantly diligent and energetic, walking without ceasing.
未曾睡臥，八萬歲中不生貪慾、恚、癡之心。是二菩薩於此命終，即生下方第千世界妙肩佛所，俱共出家，自識宿命，精進如前。如是展轉從一佛所至一佛所，得值六百八千萬億諸佛世尊，于諸佛法常得出家，精進如前。然後無憂先得作佛，號上眾嚴；離憂菩薩于余佛國，后得作佛，號日上眾。」
佛告彌勒：「是二佛法廣宣流佈，壽命無量阿僧祇劫。阿逸多！是名菩薩摩訶薩心，無來無去無所貪著，無生無滅，無住無動。若有眾生起是心者，則為希有。」
爾時，世尊欲明此義而說偈言：
「佛燈出於世， 萬億劫難值， 如優曇缽華， 時時乃一現。 深發菩提心， 正行佛道者， 如是大菩薩， 世間亦難遇。 是故若有人， 能發此大心， 斯人當作佛， 處眾師子吼。 自在師子吼， 能轉凈法輪， 佛神通無礙， 皆在初心中。 佛相三十二， 十八不共法， 是法及諸相， 皆在初心中。 諸佛不虛行， 像王回觀法， 及無見頂相， 皆在初心中。 佈施持戒忍， 精進禪智慧， 此諸波羅蜜， 皆在初心中。 如是諸功德， 及諸餘佛法， 當知是一切， 皆在初心中。 聲聞戒定慧， 及眾神通力， 如
【現代漢語翻譯】 現代漢語譯本 未曾睡臥，八萬歲中不生貪慾、恚、癡之心。這兩位菩薩在此命終后，立即往生到下方第千世界妙肩佛（Miaojian Buddha）的處所，一同出家，能夠回憶起前世的經歷，精進修行如前。就這樣輾轉從一位佛的處所到另一位佛的處所，得以遇到六百八千萬億諸佛世尊，在諸佛的教法中常常能夠出家，精進修行如前。然後無憂（Wuyou）先成佛，佛號為上眾嚴（Shangzhongyan）；離憂菩薩（Liyou Pusa）在其他的佛國，之後成佛，佛號為日上眾（Rishangzhong）。 佛告訴彌勒（Mile）菩薩：『這兩位佛的教法將廣泛宣揚流佈，壽命長達無量阿僧祇劫（asankhyeya kalpas）。阿逸多（Ajita）！這就是菩薩摩訶薩（Bodhisattva-Mahasattva）的心，無來無去，無所貪著，無生無滅，無住無動。如果有眾生髮起這樣的心，那就是非常稀有的。』 當時，世尊爲了闡明這個道理，說了以下偈語： 『佛燈出現在世間，萬億劫都難以遇到， 就像優曇缽花（udumbara），時時才出現一次。 深深發起菩提心（bodhicitta），真正修行佛道的人， 這樣的大菩薩，世間也很難遇到。 所以如果有人，能夠發起這種大心， 這個人應當成佛，在眾人中作獅子吼（simhanada）。 自在地作獅子吼，能夠轉動清凈的法輪（dharma wheel）， 佛的神通無礙，都在最初的發心中。 佛的三十二相（lakshanas），十八不共法（avenika-dharmas）， 這些法以及各種相，都在最初的發心中。 諸佛不虛妄的修行，像王回觀之法， 以及無見頂相（ushnisha），都在最初的發心中。 佈施（dana）、持戒（sila）、忍辱（kshanti），精進（virya）、禪定（dhyana）、智慧（prajna）， 這些波羅蜜（paramita），都在最初的發心中。 像這樣的各種功德，以及各種其他的佛法， 應當知道這一切，都在最初的發心中。 聲聞（sravaka）的戒（sila）、定（samadhi）、慧（prajna），以及各種神通力，如
【English Translation】 English version Without sleeping or lying down, for eighty thousand years, they did not generate thoughts of greed, hatred, or delusion. When these two Bodhisattvas passed away, they were immediately reborn in the lower thousandth world, at the place of Buddha Miaojian (Wonderful Shoulder), where they both renounced the household life, remembered their past lives, and practiced diligently as before. In this way, they traveled from one Buddha's place to another, encountering six hundred eighty million trillion Buddhas, and were always able to renounce the household life in the Dharma of these Buddhas, practicing diligently as before. Then, Wuyou (Free from Sorrow) first attained Buddhahood, with the name Shangzhongyan (Supreme Assembly Adornment); Bodhisattva Liyou (Separated from Sorrow) later attained Buddhahood in another Buddha-land, with the name Rishangzhong (Sun Supreme Assembly). The Buddha told Maitreya (Loving-kindness): 'The Dharma of these two Buddhas will be widely proclaimed and spread, with a lifespan of immeasurable asankhyeya kalpas. Ajita (Invincible)! This is the mind of a Bodhisattva-Mahasattva (Great Being), without coming or going, without attachment, without birth or death, without abiding or moving. If there are sentient beings who generate such a mind, that is extremely rare.' At that time, the World-Honored One, wishing to clarify this meaning, spoke the following verses: 'The Buddha-lamp appears in the world, difficult to encounter in billions of kalpas, Like the udumbara flower, it appears only once in a while. Deeply generating the Bodhicitta (mind of enlightenment), truly practicing the Buddha-path, Such a great Bodhisattva is also difficult to meet in the world. Therefore, if there is someone who can generate this great mind, This person will become a Buddha, roaring like a lion (simhanada) in the assembly. Freely roaring like a lion, able to turn the pure Dharma wheel, The Buddha's unobstructed supernatural powers are all in the initial mind. The Buddha's thirty-two marks (lakshanas), eighteen unique qualities (avenika-dharmas), These dharmas and various marks are all in the initial mind. The Buddhas' non-vain practice, the elephant king's turning-back contemplation, And the invisible crown protuberance (ushnisha) are all in the initial mind. Giving (dana), morality (sila), patience (kshanti), diligence (virya), meditation (dhyana), wisdom (prajna), These paramitas (perfections) are all in the initial mind. Such various merits and all other Buddha-dharmas, Know that all of this is in the initial mind. The Sravaka's (hearer) morality (sila), concentration (samadhi), wisdom (prajna), and various supernatural powers, such as
是等諸法， 亦在初心中。 若我本不發， 無上菩提心， 今則不能得， 一切佛智慧。 尚不能自得， 況令眾生聞？ 聲聞弟子眾， 亦不出世間。 若深行因緣， 證辟支佛道， 為世作福田， 入無餘泥洹。 是等諸功德， 亦在初心中。 世間出世間， 一切諸樂具， 當知此等事， 皆因菩提心。 汝等觀是心， 所得之果報， 無量無數劫， 不能盡其邊。 汝等觀是心， 唸唸常生滅， 如幻無所有， 而得大果報。 是心屬諸緣， 無一決定相， 如是不定心， 能得大果報。 是心不在緣， 亦不離眾緣， 非有亦非無， 而能起大果。 智者知是心， 能生佛智慧， 誰當不貴重？ 唯除貪著者。 若人依止色， 依受想行識， 於法作二相， 以虛誑自縛。 如人在虛空， 自謂我有縛， 是人自系故， 常縛果報中。 是故知心性， 虛誑無所有， 不應生疑見， 是心非定相。 是心及眾緣， 皆空無自性， 若人如是知， 終不退菩提。 若法性自空， 是法即無生， 一切無生法， 是名真智種。 若人如是知， 我授菩提記， 不以陰離陰
【現代漢語翻譯】 現代漢語譯本 是等諸法，也存在於最初的發心中。 如果我最初沒有發起無上菩提心（anuttara-bodhi-citta，無上覺悟之心）， 那麼現在就不能獲得一切佛的智慧。 尚且不能自己獲得，更何況讓眾生聽聞佛法呢？ 聲聞（sravaka，聽聞佛法而證悟者）弟子們，也無法脫離世間。 如果深入修行因緣法，證得辟支佛（pratyeka-buddha，緣覺佛）的果位， 為世間作福田，進入無餘涅槃（nirvana，寂滅）。 這些功德，也存在於最初的發心中。 世間和出世間，一切的快樂之源， 應當知道這些事情，都是因為菩提心。 你們觀察這個心，所得的果報， 經過無量無數劫，也不能窮盡它的邊際。 你們觀察這個心，唸唸都在生滅， 如幻象般沒有實體，卻能得到巨大的果報。 這個心依賴於各種因緣，沒有一個確定的相狀， 像這樣不定的心，卻能得到巨大的果報。 這個心不在因緣之中，也不脫離眾緣， 非有也非無，卻能產生巨大的果報。 智者知道這個心，能產生佛的智慧， 誰會不珍視它呢？除非是貪戀執著的人。 如果有人依止於色（rupa，物質）、受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）， 對於法產生二元對立的看法，用虛假的觀念束縛自己。 就像有人在虛空中，自認為被束縛， 這個人因為自己的執著，常常處於被束縛的果報之中。 所以要知道心性，虛幻不實，沒有實體， 不應該產生懷疑的見解，這個心不是固定的相狀。 這個心和各種因緣，都是空性的，沒有自性， 如果有人這樣理解，最終不會從菩提道上退轉。 如果法的自性本空，這個法就是無生的， 一切無生的法，就叫做真智的種子。 如果有人這樣理解，我就授予他菩提的記別（vyakarana，預言成佛）， 不是以五陰（skandha，構成個體的五種要素）脫離五陰
【English Translation】 English version These dharmas (laws, teachings) are also present in the initial mind of awakening. If I had not initially generated the unsurpassed Bodhi-citta (anuttara-bodhi-citta, mind of supreme enlightenment), Then I would not be able to attain the wisdom of all Buddhas now. I would not even be able to attain it myself, let alone enable sentient beings to hear it? The assembly of Sravaka (sravaka, one who attains enlightenment by hearing the teachings) disciples would also not transcend the world. If one deeply practices the causes and conditions, and attains the path of Pratyeka-buddha (pratyeka-buddha, solitary Buddha), Becoming a field of merit for the world, and enters into Nirvana (nirvana, cessation) without remainder. These merits are also present in the initial mind of awakening. All the sources of joy, both worldly and transcendental, You should know that these things all arise from the Bodhi-citta. You observe this mind, the resultant rewards obtained, Even after countless eons, its boundaries cannot be exhausted. You observe this mind, constantly arising and ceasing in every moment, Like an illusion, without any substance, yet it obtains great rewards. This mind is dependent on various conditions, without a single definite characteristic, Such an unfixed mind can obtain great rewards. This mind is not within conditions, nor is it apart from conditions, Neither existent nor non-existent, yet it can generate great results. The wise know that this mind can generate the wisdom of the Buddhas, Who would not value it? Except for those who are greedy and attached. If someone relies on form (rupa, material form), sensation (vedana, feeling), perception (samjna, perception), volition (samskara, mental formations), and consciousness (vijnana, consciousness), Creating dualistic views about the Dharma, binding themselves with false notions. Like someone in empty space, claiming to be bound, This person, due to their own attachment, is constantly in the resultant state of being bound. Therefore, know that the nature of the mind is illusory and without substance, One should not generate doubtful views; this mind is not of a fixed nature. This mind and all conditions are empty and without self-nature, If someone understands this way, they will never regress from Bodhi (enlightenment). If the nature of Dharma is inherently empty, then this Dharma is without arising, All dharmas without arising are called the seeds of true wisdom. If someone understands this way, I will bestow upon them the prediction of Bodhi (vyakarana, prediction of Buddhahood), Not by separating the skandhas (skandha, aggregates) from the skandhas
， 而可得受記。 若知法無相， 亦不取此慧， 如是正智者， 是名真發心。 得是堅固心， 斯人則能忍， 惡口諸毀辱， 刀杖等眾苦。 若人得是忍， 則無貪恚心， 自得利不高， 亦不嫉他人。 能建於是忍， 滅有無二邊， 斯人於世間， 能行不壞智。 是故當修此， 空無性法忍， 我本亦修集， 故得成菩提。」
中說品第十三
爾時，東方過六萬八千阿僧祇界，有世界名上意，是中有佛，號曰空性，今現在。是空性佛與月菩薩摩訶薩授阿耨多羅三藐三菩提記。時月菩薩見大光明、聞大音聲，問空性佛言：「是為何佛光明、音聲？」
彼佛答言：「西方去此，過六萬八千阿僧祇界，有世界名娑婆，佛號釋迦文，今現在，說菩薩藏經。是為彼佛光明、音聲。」
時，月菩薩白空性佛言：「世尊！我欲詣彼娑婆世界，見釋迦文佛禮事、供養，及見彼土具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。」時月菩薩即從坐起，頂禮佛足，繞已欲去。時，空性佛持白蓮華與月菩薩，作如是言：「汝持此華與釋迦文，並稱我言，問訊彼佛：少惱、少病，起居輕利，氣力強耶？」
時月菩薩如大力士屈伸臂頃，于彼佛土忽
【現代漢語翻譯】 若能理解法的無相本質，就不會執著于這種智慧。像這樣具有真正智慧的人，才可稱為真正發菩提心的人。 得到這種堅固的心，這個人就能忍受惡語譭謗和刀杖等各種痛苦。 如果有人得到這種忍耐，就沒有貪婪和嗔恨之心，不會過分看重自己的利益，也不會嫉妒他人。 能夠建立在這種忍耐之上，就能滅除有和無這兩種極端。這樣的人在世間，能夠運用不壞的智慧。 因此，應當修習這種空無自性的法忍。我過去也修習積累這種法忍，所以才得以成就菩提（Buddhi，覺悟）。'
第十三品 中說品
當時，在東方經過六萬八千阿僧祇（Asamkhya，無數）個世界，有一個世界名為上意，那裡有一尊佛，名為空性（Sunyata），現在仍然存在。這位空性佛正在給月菩薩摩訶薩（Mahasattva，大菩薩）授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的記別。 當時，月菩薩看到大光明、聽到大音聲，於是問空性佛說：『這是哪尊佛的光明和音聲？』
空性佛回答說：『從這裡向西方經過六萬八千阿僧祇個世界，有一個世界名為娑婆（Saha），佛號釋迦文（Sakyamuni），現在正在那裡宣說《菩薩藏經》。這正是釋迦文佛的光明和音聲。』
當時，月菩薩對空性佛說：『世尊！我想要前往娑婆世界，去拜見釋迦文佛，向他禮敬供養，並且想見一見那個世界具足莊嚴的大菩薩們。』
空性佛回答說：『想去就去吧。』當時，月菩薩立刻從座位上站起來，頂禮佛足，繞佛之後準備離去。這時，空性佛拿出一朵白蓮花交給月菩薩，這樣說道：『你拿著這朵花去獻給釋迦文佛，並且替我問候他：少煩惱、少疾病，起居安適輕便，氣力強健嗎？』
當時，月菩薩就像大力士伸屈手臂一樣迅速，忽然之間就從那個佛土
【English Translation】 If one understands the non-substantial nature of phenomena, one will not cling to this wisdom. Such a person with true wisdom is called a true Bodhi-mind initiator. Having obtained this firm mind, this person can endure abusive words, insults, and various sufferings such as knives and sticks. If one obtains this patience, one will have no greed or hatred, will not overvalue one's own benefits, and will not be jealous of others. Being able to build upon this patience, one can extinguish the two extremes of existence and non-existence. Such a person in the world can exercise indestructible wisdom. Therefore, one should cultivate this forbearance of the Dharma, which is empty and without inherent nature. I also cultivated and accumulated this forbearance in the past, and therefore I was able to achieve Buddhi (Enlightenment).'
Chapter 13: Exposition on the Middle Way
At that time, passing through sixty-eight thousand Asamkhya (innumerable) worlds to the east, there was a world named Superior Intent, where there was a Buddha named Sunyata (Emptiness), who is still present. This Sunyata Buddha was bestowing a prediction of Anuttara-samyak-sambodhi ( unsurpassed, complete and perfect enlightenment) upon the Bodhisattva Mahasattva (Great Being) named Moon. At that time, Moon Bodhisattva saw great light and heard great sound, and asked Sunyata Buddha, 'Whose light and sound is this?'
That Buddha replied, 'Passing through sixty-eight thousand Asamkhya worlds to the west from here, there is a world named Saha, where the Buddha is named Sakyamuni (Sage of the Sakyas), who is now expounding the Bodhisattva Pitaka Sutra. This is the light and sound of that Buddha.'
At that time, Moon Bodhisattva said to Sunyata Buddha, 'World Honored One! I wish to go to the Saha world to see Sakyamuni Buddha, to pay homage and make offerings to him, and to see the great assembly of Bodhisattvas in that land, who are fully adorned.'
That Buddha replied, 'Go as you wish.' At that time, Moon Bodhisattva immediately rose from his seat, prostrated at the Buddha's feet, and circumambulated him before departing. Then, Sunyata Buddha held out a white lotus flower to Moon Bodhisattva, saying, 'Take this flower to offer to Sakyamuni Buddha, and on my behalf, inquire after him: Is he free from troubles and illnesses, is his daily life light and easy, and is his strength vigorous?'
At that time, Moon Bodhisattva, as quickly as a strong man extends and retracts his arm, suddenly from that Buddha land
然不現，到此世界。至王舍城，行詣竹園，頂禮佛足，於一面立，而白佛言：「空性如來問訊世尊：少病、少惱，起居輕利，游步安耶？以此蓮華持與世尊。」
時佛受華問月菩薩言：「善男子！彼空性佛少病、少惱，氣力安不？」
時月菩薩白世尊曰：「空性如來於彼世界安隱、無恙。」
東方去此過於四萬阿僧祇界，有世界名妙陀羅尼，是中有佛，號名聞力王，今現在，為智流佈菩薩摩訶薩授阿耨多羅三藐三菩提記。時此菩薩見大光明、聞大音聲，問名聞力王佛言：「世尊！今此光明及大音聲，是誰所為？」
彼佛答言：「西方去此，過於四萬阿僧祇界，有世界名娑婆，佛號釋迦文，今現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。」
時，智流佈菩薩白彼佛言：「世尊！我欲往詣娑婆世界見釋迦文佛禮事、供養，及見彼土具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。」時智流佈既蒙聽許，頂禮佛足，繞已欲去。時，名聞力王佛即以一裹赤末栴檀香，而與之曰：「汝持此香與釋迦文，並以我言，問訊彼佛：少惱、少病，起居輕利，氣力安耶？」
時彼菩薩如大力士屈伸臂頃，于彼佛土忽然不現，到此世界。至王舍城，行詣竹園，頂禮佛足，
【現代漢語翻譯】 現代漢語譯本：雖然沒有顯現，但他已經來到了這個世界。他到達王舍城（Rājagṛha），前往竹林精舍（Veṇuvana），頂禮佛陀的雙足，站在一旁，對佛陀說：『空性如來（Śūnyatā Tathāgata）問候世尊：是否少病少惱，起居輕便安適，游步安寧？我將這朵蓮花獻給世尊。』 這時，佛陀接過蓮花，問月菩薩（Candra Bodhisattva）說：『善男子！那位空性佛是否少病少惱，氣力安康？』 月菩薩對世尊說：『空性如來在那個世界安隱無恙。』 從東方越過四萬阿僧祇（asaṃkhya）世界，有一個世界名為妙陀羅尼（Adhāraṇī），那裡有一尊佛，名為聞力王（Śrutabalirāja），現在正在為智流佈菩薩摩訶薩（Jñānadhārā Bodhisattva-mahāsattva）授阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）的記別。當時，這位菩薩見到大光明、聽到大音聲，便問聞力王佛說：『世尊！現在這光明和大音聲，是誰所為？』 那尊佛回答說：『從西方越過四萬阿僧祇世界，有一個世界名為娑婆（Sahā），佛號釋迦文（Śākyamuni），現在正在為諸位菩薩宣說斷除眾生疑惑、令眾生歡喜的《菩薩藏經》（Bodhisattva-piṭaka）。這便是那尊佛的光明和音聲。』 當時，智流佈菩薩對那尊佛說：『世尊！我想要前往娑婆世界，拜見釋迦文佛，禮敬供養，並且瞻仰那個世界具足莊嚴的大菩薩眾。』 那尊佛回答說：『想要前往，隨你的意願。』當時，智流佈菩薩得到允許，頂禮佛足，繞佛之後準備離去。這時，聞力王佛便拿出一包赤末栴檀香（raktacandanacūrṇa），交給他說：『你將這香獻給釋迦文佛，並且用我的話問候那尊佛：是否少惱少病，起居輕便安適，氣力安康？』 當時，那位菩薩如同大力士屈伸手臂一般，在那佛土忽然消失不見，來到了這個世界。他到達王舍城，前往竹林精舍，頂禮佛足。
【English Translation】 English version: Though not appearing, he has arrived in this world. Reaching Rājagṛha (王舍城), he went to Veṇuvana (竹園), prostrated himself at the Buddha's feet, stood to one side, and said to the Buddha: 'Śūnyatā Tathāgata (空性如來) inquires after the World-Honored One: Are you free from illness and affliction, is your rising and living light and comfortable, and is your walking peaceful? I offer this lotus flower to the World-Honored One.' At that time, the Buddha received the flower and asked Candra Bodhisattva (月菩薩), 'Good man! Is that Śūnyatā Buddha free from illness and affliction, and is his strength at peace?' Candra Bodhisattva said to the World-Honored One, 'Śūnyatā Tathāgata is safe and sound in that world.' Going east from here, beyond forty quadrillion asaṃkhya (阿僧祇) worlds, there is a world named Adhāraṇī (妙陀羅尼), in which there is a Buddha named Śrutabalirāja (聞力王), who is now bestowing the prediction of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提) upon Jñānadhārā Bodhisattva-mahāsattva (智流佈菩薩摩訶薩). At that time, this Bodhisattva saw great light and heard great sound, and asked Śrutabalirāja Buddha, 'World-Honored One! Who is the cause of this light and great sound?' That Buddha replied, 'Going west from here, beyond forty quadrillion asaṃkhya worlds, there is a world named Sahā (娑婆), and the Buddha is named Śākyamuni (釋迦文). He is now expounding the Bodhisattva-piṭaka (菩薩藏經), which cuts off the doubts of sentient beings and brings joy to all Bodhisattvas. That is the light and sound of that Buddha.' At that time, Jñānadhārā Bodhisattva said to that Buddha, 'World-Honored One! I wish to go to the Sahā world to see Śākyamuni Buddha, to pay homage and make offerings, and to behold the great assembly of Bodhisattvas in that land, adorned with all virtues.' That Buddha replied, 'If you wish to go, do as you please.' At that time, Jñānadhārā Bodhisattva, having received permission, prostrated himself at the Buddha's feet, circumambulated him, and prepared to depart. Then, Śrutabalirāja Buddha took a packet of raktacandanacūrṇa (赤末栴檀香) and gave it to him, saying, 'Take this incense to Śākyamuni Buddha, and with my words, inquire after that Buddha: Is he free from affliction and illness, is his rising and living light and comfortable, and is his strength at peace?' At that time, that Bodhisattva, like a strong man stretching and bending his arm, suddenly disappeared from that Buddha-land and arrived in this world. Reaching Rājagṛha, he went to Veṇuvana, and prostrated himself at the Buddha's feet.
於一面立，而白佛言：「名聞力王佛問訊世尊：少病、少惱，起居輕利，游步安耶？以此末香持與世尊。」
佛受香已，而問之曰：「名聞力王佛少惱、少病，氣力安不？」
彼菩薩言：「名聞世尊于彼世界安隱、無恙。」
東方去此過三萬九千阿僧祇界，有世界名月出光，是中有佛，號曰放光，今現在，為明輪菩薩摩訶薩授阿耨多羅三藐三菩提記。時，明輪菩薩見大光明、聞謦欬聲，問放光佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「西方去此，度三萬九千阿僧祇界，有世界名娑婆，是中有佛，號釋迦文，今現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。」
時明輪菩薩白放光佛言：「世尊！我欲詣彼娑婆世界，見釋迦文佛禮事、供養，及見彼土具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。」時明輪菩薩既蒙聽許，頂禮佛足，繞已欲去。彼佛即以一大蓮華與明輪曰：「汝持此華與釋迦文，並稱我言，問訊彼佛：少病、少惱，起居輕利，游步強耶？」
時彼菩薩如大力士屈伸臂頃，于彼佛土忽然不現，到此世界。至王舍城，行詣竹園，頂禮佛足，於一面立，而白佛言：「放光如來問訊世尊：少病、少惱，氣力安不？以此蓮華持與世尊
【現代漢語翻譯】 現代漢語譯本：於是（彼菩薩）在一旁站定，稟告佛陀說：『名聞力王佛（Mingwen Liwang Buddha）問候世尊：是否少病少惱，起居輕便安適，遊行自在安樂？謹以此末香供養世尊。』 佛陀接受香后，反問他說：『名聞力王佛（Mingwen Liwang Buddha）是否少惱少病，氣力安康？』 那位菩薩回答說：『名聞世尊（Mingwen Shizun）在那個世界安穩、無恙。』 『從東方越過三萬九千阿僧祇（asengqi）個世界，有一個世界名叫月出光（Yuechuguang），那裡有一尊佛，名號為放光（Fangguang），現在正在為明輪菩薩摩訶薩（Minglun Pusa Mohesa）授記阿耨多羅三藐三菩提（anoutuoluosansanputi）。當時，明輪菩薩（Minglun Pusa）見到大光明、聽到謦欬聲，便問放光佛（Fangguang Buddha）說：『世尊！這是哪位佛的光明和聲音？』 那尊佛回答說：『從西方越過三萬九千阿僧祇（asengqi）個世界，有一個世界名叫娑婆（Suopo），那裡有一尊佛，名號為釋迦文（Shijiawen），現在正在為諸位菩薩宣說斷眾生疑令眾歡喜菩薩藏經（Duan Zhong Sheng Yi Ling Zhong Huanxi Pusa Zang Jing）。這就是那位佛的光明和聲音。』 當時，明輪菩薩（Minglun Pusa）稟告放光佛（Fangguang Buddha）說：『世尊！我想要前往娑婆（Suopo）世界，拜見釋迦文佛（Shijiawen Buddha），行禮供養，並且瞻仰那片國土上具足莊嚴的大菩薩眾。』 那尊佛回答說：『想去就去吧。』當時，明輪菩薩（Minglun Pusa）得到允許后，頂禮佛足，繞佛三匝后準備離去。那尊佛隨即給予明輪菩薩（Minglun Pusa）一朵大蓮花，說：『你拿著這朵蓮花獻給釋迦文佛（Shijiawen Buddha），並代我問候那位佛：是否少病少惱，起居輕便安適，遊行康健？』 當時，那位菩薩如同大力士屈伸手臂一般迅速，在那尊佛的國土忽然消失，到達這個世界。到達王舍城（Wangshecheng），前往竹園（Zhuyuan），頂禮佛足，在一旁站定，稟告佛陀說：『放光如來（Fangguang Rulai）問候世尊：是否少病少惱，氣力安康？謹以此蓮花供養世尊。』
【English Translation】 English version: He stood to one side and said to the Buddha: 'The Buddha Mingwen Liwang (Renowned Powerful King Buddha) inquires after the World-Honored One: Are you free from illness and affliction? Is your rising and resting light and comfortable? Do you walk about in ease? I offer this powdered incense to the World-Honored One.' After the Buddha received the incense, he asked him: 'Is the Buddha Mingwen Liwang (Renowned Powerful King Buddha) free from affliction and illness? Is his strength at peace?' That Bodhisattva said: 'The World-Honored Mingwen (Renowned World-Honored One) is peaceful and well in that world.' 'Going east from here, passing thirty-nine thousand asankhya (innumerable) worlds, there is a world named Yuechuguang (Moonlight Arising). In that world, there is a Buddha named Fangguang (Emitting Light), who is now bestowing a prediction of Anuttara-Samyak-Sambodhi (unsurpassed, complete, perfect enlightenment) upon the Bodhisattva-Mahasattva Minglun (Bright Wheel). At that time, the Bodhisattva Minglun (Bright Wheel), seeing great light and hearing a clearing of the throat, asked the Buddha Fangguang (Emitting Light): 'World-Honored One! Whose light and sound are these?' That Buddha replied: 'Going west from here, passing thirty-nine thousand asankhya (innumerable) worlds, there is a world named Suopo (Saha). In that world, there is a Buddha named Shijiawen (Shakyamuni), who is now speaking the Sutra of the Bodhisattva Treasury of Cutting Off Doubts for Sentient Beings and Causing Joy to all Bodhisattvas for the sake of all Bodhisattvas. That is the light and sound of that Buddha.' At that time, the Bodhisattva Minglun (Bright Wheel) said to the Buddha Fangguang (Emitting Light): 'World-Honored One! I wish to go to the Suopo (Saha) world to see the Buddha Shijiawen (Shakyamuni), to pay my respects and make offerings, and to see the fully adorned great assembly of Bodhisattvas in that land.' That Buddha replied: 'Go as you wish.' At that time, the Bodhisattva Minglun (Bright Wheel), having received permission, bowed his head to the Buddha's feet, circumambulated him, and prepared to leave. That Buddha then gave a large lotus flower to Minglun (Bright Wheel) and said: 'Take this flower to Shijiawen (Shakyamuni), and on my behalf, inquire after that Buddha: Is he free from illness and affliction? Is his rising and resting light and comfortable? Is his walking strong?' At that time, that Bodhisattva, as quickly as a strong man extends and retracts his arm, suddenly disappeared from that Buddha's land and arrived in this world. He arrived at Wangshecheng (Rajagrha), went to Zhuyuan (Bamboo Grove), bowed his head to the Buddha's feet, stood to one side, and said to the Buddha: 'The Tathagata Fangguang (Emitting Light) inquires after the World-Honored One: Is he free from illness and affliction? Is his strength at peace? I offer this lotus flower to the World-Honored One.'
。」
佛受華已，而問之曰：「放光如來游步康耶？」
明輪答言：「放光世尊于彼世界安隱、無恙。」
東方去此度三萬八千阿僧祇界，有世界名袈裟相，是中有佛，號曰離垢，今現在，為無邊寶嚴菩薩摩訶薩授阿耨多羅三藐三菩提記。時，無邊寶嚴菩薩見大光明、聞謦欬聲，問離垢佛言：「是為何佛光明、音聲？」
彼佛答言：「西方去此，過三萬八千阿僧祇界，有世界名娑婆，是中有佛，號釋迦文，今現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。」
時，無邊寶嚴菩薩白離垢佛言：「世尊！我欲往詣娑婆世界，見釋迦文佛禮事、供養，及欲見彼具足莊嚴大菩薩眾。」
離垢佛言：「欲往隨意。」即時，彼佛以一袈裟而與之言：「汝持此衣與釋迦文，並稱我言，問訊彼佛：少病、少惱，起居輕利、游步安耶？」
時彼菩薩如大力士屈伸臂頃，于彼佛土忽然不現，到此世界。至王舍城，行詣竹園，頂禮佛足，於一面立，而白佛言：「離垢如來問訊世尊：少病、少惱，氣力安不？持此袈裟以與世尊。」
佛受衣已，而問之曰：「離垢如來於彼世界游步安耶？」
彼菩薩言：「離垢世尊于彼世界安隱、無恙。」
東方去此過三萬
【現代漢語翻譯】 現代漢語譯本 佛陀接受了花之後，問道：『放光如來（Fangguang Rulai，佛名）在康耶（Kangye，地名）游化安樂嗎？』 明輪（Minglun，人名）回答說：『放光世尊在那個世界安穩、無恙。』 『從東方越過三萬八千阿僧祇（asēngqí，極大的數字單位）個世界，有一個世界名叫袈裟相（Jiasha Xiang，地名），那裡有一尊佛，名號為離垢（Ligou，佛名），現在正在為無邊寶嚴菩薩摩訶薩（Wubian Baoyan Pusa Mohesa，菩薩名）授阿耨多羅三藐三菩提（ānòuduōluósānmiǎosānpútí，無上正等正覺）的記別。當時，無邊寶嚴菩薩見到大光明、聽到謦欬聲，問離垢佛說：『這是哪位佛的光明和音聲？』 離垢佛回答說：『從西方越過三萬八千阿僧祇個世界，有一個世界名叫娑婆（Suopo，地名），那裡有一尊佛，名號釋迦文（Shijiawen，佛名），現在正在為諸位菩薩宣說斷除眾生疑惑、令眾生歡喜的菩薩藏經。這就是那位佛的光明和音聲。』 當時，無邊寶嚴菩薩對離垢佛說：『世尊！我想要前往娑婆世界，拜見釋迦文佛，行禮供養，並且想見見那裡具足莊嚴的大菩薩眾。』 離垢佛說：『想去就去吧。』隨即，離垢佛拿出一件袈裟（jiasha，僧侶的服裝）交給無邊寶嚴菩薩，說：『你拿著這件袈裟給釋迦文佛，並且替我問候他：少病少惱，起居輕便，游化安樂嗎？』 當時，那位菩薩像大力士屈伸手臂一樣迅速，在那佛土忽然消失，到達這個世界。到達王舍城（Wangshecheng，地名），前往竹園（Zhuyuan，地名），頂禮佛足，在一旁站立，對佛說：『離垢如來問候世尊：少病少惱，氣力安好嗎？特地讓我帶這件袈裟獻給世尊。』 佛陀接受了袈裟之後，問道：『離垢如來在那個世界游化安樂嗎？』 那位菩薩說：『離垢世尊在那個世界安穩、無恙。』 從東方越過三萬
【English Translation】 English version After the Buddha received the flowers, he asked: 'Does Tathagata Emitting Light (Fangguang Rulai, name of a Buddha) travel peacefully in Kangye (Kangye, name of a place)?' Minglun (Minglun, name of a person) replied: 'World Honored One Emitting Light is secure and well in that world.' 'Going east from here, across thirty-eight thousand asankhya (asēngqí, an extremely large number) worlds, there is a world named Kasaya Appearance (Jiasha Xiang, name of a place). In that world, there is a Buddha named Immaculate (Ligou, name of a Buddha), who is now bestowing the prediction of Anuttara-samyak-sambodhi (ānòuduōluósānmiǎosānpútí, unsurpassed perfect enlightenment) upon Bodhisattva Mahasattva Boundless Treasure Adornment (Wubian Baoyan Pusa Mohesa, name of a Bodhisattva). At that time, Bodhisattva Boundless Treasure Adornment saw great light and heard a clearing of the throat. He asked Buddha Immaculate: 'Whose light and sound are these?' Buddha Immaculate replied: 'Going west from here, across thirty-eight thousand asankhya worlds, there is a world named Saha (Suopo, name of a place). In that world, there is a Buddha named Shakyamuni (Shijiawen, name of a Buddha), who is now expounding the Bodhisattva Treasury Sutra, which cuts off the doubts of sentient beings and brings joy to them. That is the light and sound of that Buddha.' At that time, Bodhisattva Boundless Treasure Adornment said to Buddha Immaculate: 'World Honored One! I wish to go to the Saha world to see Shakyamuni Buddha, pay homage and make offerings, and also to see the great assembly of Bodhisattvas there, who are fully adorned.' Buddha Immaculate said: 'Go as you wish.' Immediately, that Buddha took a kasaya (jiasha, a monk's robe) and gave it to Bodhisattva Boundless Treasure Adornment, saying: 'Take this robe to Shakyamuni Buddha, and on my behalf, inquire of that Buddha: Is he free from illness and affliction? Is his daily life easy and comfortable? Does he travel peacefully?' At that time, that Bodhisattva, as quickly as a strong man bends and stretches his arm, suddenly disappeared from that Buddha-land and arrived in this world. He arrived at Rajagrha (Wangshecheng, name of a place), went to the Bamboo Grove (Zhuyuan, name of a place), prostrated at the Buddha's feet, stood to one side, and said to the Buddha: 'Tathagata Immaculate inquires of the World Honored One: Is he free from illness and affliction? Is his strength well? He has specially sent me to present this kasaya to the World Honored One.' After the Buddha received the kasaya, he asked: 'Does Tathagata Immaculate travel peacefully in that world?' That Bodhisattva said: 'World Honored One Immaculate is secure and well in that world.' Going east from here, across thirty thousand
七千阿僧祇界，有世界名蓮華，是中有佛，號雜華生德，今現在，為無量精進菩薩摩訶薩授阿耨多羅三藐三菩提記。時無量精進菩薩見大光明、聞謦欬聲，問雜華生德佛言：「是為何佛光明、音聲？」
彼佛答言：「西方去此過三萬七千阿僧祇界，有世界名娑婆，是中有佛，號釋迦文；今現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明音聲。」
時，無量精進菩薩白雜華生德佛言：「我欲往詣娑婆世界，見釋迦文佛禮事、供養，及見彼土具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。」彼佛即以一大蓮華而與之曰：「汝持此華與釋迦文，並稱我言，問訊彼佛：少病、少惱，起居輕利、游步強耶？」
時彼菩薩如大力士屈伸臂頃，于彼佛土忽然不現，到此世界。至王舍城，詣竹園中，頂禮佛足，於一面立，而白佛言：「雜華生德佛問訊世尊：少病、少惱，氣力安不？以此蓮華持與世尊。」
佛受華已，而問之曰：「雜華生德如來在彼世界游步康耶？」
彼菩薩言：「雜華世尊于彼世界安隱、無恙。」
東方去此過三萬七千阿僧祇界，有世界名一蓋，是中有佛，號離怖畏，今現在，為網明菩薩摩訶薩授阿耨多羅三藐三菩提記。時，網明菩薩見大光明、聞謦欬聲
【現代漢語翻譯】 現代漢語譯本： 七千阿僧祇界（asaṃkhya，極大的數字單位）之外，有一個世界名為蓮華，那裡有一尊佛，名為雜華生德（Jātakusuma-guṇa），現在正在為無量精進菩薩摩訶薩（aparimitodyukta bodhisattva mahāsattva）授阿耨多羅三藐三菩提記（anuttarā-samyak-saṃbodhi，無上正等正覺的預言）。當時，無量精進菩薩見到大光明、聽到咳嗽聲，於是問雜華生德佛說：『這是哪位佛的光明和音聲？』 那尊佛回答說：『從這裡向西方經過三萬七千阿僧祇界，有一個世界名為娑婆（Sahā），那裡有一尊佛，名為釋迦文（Śākyamuni）；現在正在為諸位菩薩宣說《斷眾生疑令眾歡喜菩薩藏經》。這就是那位佛的光明和音聲。』 當時，無量精進菩薩對雜華生德佛說：『我想要前往娑婆世界，去拜見釋迦文佛，行禮供養，並且見一見那個世界具足莊嚴的大菩薩眾。』 那尊佛回答說：『想去就去吧。』隨即，那尊佛拿出一朵大蓮華交給他說：『你拿著這朵蓮華去給釋迦文佛，並且替我問候那位佛：少病少惱，起居輕便，行走有力嗎？』 當時，那位菩薩像大力士伸屈手臂一樣迅速，在那佛土忽然消失，到達這個世界。到了王舍城（Rājagṛha），來到竹園（Veṇuvana）中，頂禮佛足，站在一邊，對佛說：『雜華生德佛問候世尊：少病少惱，氣力安好嗎？特地讓我拿著這朵蓮華獻給世尊。』 佛接受蓮華后，問道：『雜華生德如來在那邊世界行走安康嗎？』 那位菩薩說：『雜華世尊在那邊世界安穩無恙。』 從這裡向東方經過三萬七千阿僧祇界，有一個世界名為一蓋，那裡有一尊佛，名為離怖畏（Vigata-bhaya），現在正在為網明菩薩摩訶薩（Jālinīprabha bodhisattva mahāsattva）授阿耨多羅三藐三菩提記。當時，網明菩薩見到大光明、聽到咳嗽聲。
【English Translation】 English version: Beyond seven thousand asaṃkhya (asaṃkhya, an immense numerical unit) worlds, there is a world named Lotus, where there is a Buddha named Jātakusuma-guṇa (Garland of Flowers Virtue), who is currently bestowing predictions of anuttarā-samyak-saṃbodhi (unexcelled, perfect and complete enlightenment) upon Aparimitodyukta Bodhisattva Mahāsattvas (Boundless Exertion Great Bodhisattvas). At that time, Aparimitodyukta Bodhisattva, seeing a great light and hearing a cough, asked Jātakusuma-guṇa Buddha: 'Whose light and sound is this?' That Buddha replied: 'Going westward from here, passing thirty-seven thousand asaṃkhya worlds, there is a world named Sahā, where there is a Buddha named Śākyamuni; he is currently expounding the Sūtra on the Bodhisattva Treasury of Cutting Off Doubts of Sentient Beings and Causing Joy for the Bodhisattvas. That is the light and sound of that Buddha.' At that time, Aparimitodyukta Bodhisattva said to Jātakusuma-guṇa Buddha: 'I wish to go to the Sahā world to see Śākyamuni Buddha, to pay homage and make offerings, and to see the great assembly of Bodhisattvas in that land, complete with adornments.' That Buddha replied: 'Go as you wish.' Immediately, that Buddha produced a large lotus flower and gave it to him, saying: 'Take this flower to Śākyamuni, and on my behalf, inquire after that Buddha: Is he free from illness and affliction? Is his movement light and agile? Is his walking strong?' At that time, that Bodhisattva, as quickly as a strong man extends and retracts his arm, suddenly disappeared from that Buddha-land and arrived in this world. He went to Rājagṛha, to the Veṇuvana (Bamboo Grove), prostrated himself at the Buddha's feet, stood to one side, and said to the Buddha: 'Jātakusuma-guṇa Buddha inquires after the World-Honored One: Is he free from illness and affliction? Is his strength at peace? He has sent me to present this lotus flower to the World-Honored One.' After the Buddha received the flower, he asked: 'Is the Tathāgata Jātakusuma-guṇa walking in peace in that world?' That Bodhisattva said: 'The World-Honored Jātakusuma is peaceful and unharmed in that world.' Going eastward from here, passing thirty-seven thousand asaṃkhya worlds, there is a world named One Covering, where there is a Buddha named Vigata-bhaya (Fearless), who is currently bestowing predictions of anuttarā-samyak-saṃbodhi upon Jālinīprabha Bodhisattva Mahāsattva (Net Light Great Bodhisattva). At that time, Jālinīprabha Bodhisattva, seeing a great light and hearing a cough.
，問離怖畏佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「西方去此，過三萬七千阿僧祇界，有世界名娑婆，是中有佛，號釋迦文，今現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。」
時網明菩薩白離怖畏佛言：「我欲往詣娑婆世界，見釋迦文佛禮事、供養，及見彼土具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。」時彼如來即以百莖五色眾華與網明曰：「汝持此華與釋迦文，並稱我言，問訊彼佛：少病、少惱，起居輕利、游步安耶？」
時彼菩薩如大力士屈伸臂頃，于彼佛土忽然不現，到此世界。至王舍城，行詣竹園，頂禮佛足，卻住一面，而白佛言：「離怖畏佛問訊世尊：少病、少惱，氣力安不？以此眾華持與世尊。」
佛受華已，問網明言：「離怖畏如來在彼世界游步康耶？」
網明答言：「離怖畏世尊于彼世界安隱、無恙。」
東方去此過三萬六千阿僧祇界，有世界名上清凈，是中有佛，號曰智聚，今現在，為智力菩薩摩訶薩授阿耨多羅三藐三菩提記。時智力菩薩見大光明、聞大音聲，問智聚佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「西方去此度三萬六千阿僧祇界，有世界名娑婆，是中有佛，號釋迦文，今
【現代漢語翻譯】 現代漢語譯本：網明菩薩問離怖畏佛（Li Bu Wei Fo，意為遠離恐懼的佛）說：『世尊！這是哪位佛的光明和音聲？』 離怖畏佛回答說：『從這裡向西方，經過三萬七千阿僧祇（Asengqi，極大的數字單位）個世界，有一個世界名叫娑婆（Suo Po，意為堪忍），那裡有一尊佛，名為釋迦文（Shijiawen，即釋迦牟尼佛），現在正在為諸位菩薩宣講《斷眾生疑令眾歡喜菩薩藏經》。這光明和音聲就是來自釋迦文佛。』 當時，網明菩薩對離怖畏佛說：『我想要前往娑婆世界，拜見釋迦文佛，行禮供養，並且想見見那裡的具足莊嚴的大菩薩們。』 離怖畏佛回答說：『你想去就去吧。』當時，那位如來立即用一百根莖的五色眾華交給網明菩薩，說：『你拿著這些花獻給釋迦文佛，並代我問候他：少病少惱，起居輕便，游步安適嗎？』 當時，那位菩薩像大力士伸屈手臂一樣迅速，就在離怖畏佛的國土忽然消失，來到了這個世界。到達王舍城（Wang She Cheng），前往竹園（Zhu Yuan），頂禮佛足，退到一旁站立，對佛說：『離怖畏佛問候世尊：少病少惱，氣力安好嗎？特地用這些眾華獻給世尊。』 佛陀接受了花，問網明菩薩說：『離怖畏如來在那個世界游步安康嗎？』 網明菩薩回答說：『離怖畏世尊在那個世界安隱無恙。』 從這裡向東方，經過三萬六千阿僧祇個世界，有一個世界名叫上清凈（Shang Qing Jing），那裡有一尊佛，名為智聚（Zhi Ju），現在正在為智力菩薩摩訶薩（Zhi Li Pusa Mohesa，意為具有智慧力量的大菩薩）授阿耨多羅三藐三菩提（Anuoduoluosanmiaosanputi，意為無上正等正覺）的記。當時，智力菩薩見到大光明、聽到大音聲，問智聚佛說：『世尊！這是哪位佛的光明和音聲？』 智聚佛回答說：『從這裡向西方，經過三萬六千阿僧祇個世界，有一個世界名叫娑婆，那裡有一尊佛，名為釋迦文，現在……』
【English Translation】 English version: Then, Net Light Bodhisattva asked the Fearless Buddha (Li Bu Wei Fo, meaning the Buddha who is free from fear), 'World Honored One! Whose light and sound is this?' That Buddha answered, 'Going west from here, passing thirty-seven thousand Asankhya (Asengqi, an extremely large numerical unit) worlds, there is a world named Saha (Suo Po, meaning 'able to be endured'), in which there is a Buddha named Shakyamuni (Shijiawen, i.e., Shakyamuni Buddha), who is now expounding the 'Bodhisattva Treasury Sutra for Cutting Off Doubts of Sentient Beings and Causing Joy' for all the Bodhisattvas. This is the light and sound of that Buddha.' At that time, Net Light Bodhisattva said to the Fearless Buddha, 'I wish to go to the Saha world to see Shakyamuni Buddha, to pay homage and make offerings, and to see the great assembly of Bodhisattvas adorned with virtues in that land.' That Buddha replied, 'You may go as you wish.' Then, that Tathagata immediately gave Net Light Bodhisattva a hundred stems of five-colored flowers, saying, 'Take these flowers to Shakyamuni Buddha, and on my behalf, inquire of that Buddha: Is he free from illness and affliction? Is his daily life light and easy? Is his walking peaceful?' At that time, that Bodhisattva, as quickly as a strong man extends and retracts his arm, suddenly disappeared from that Buddha-land and arrived in this world. He went to Rajagriha (Wang She Cheng), proceeded to the Bamboo Grove (Zhu Yuan), prostrated himself at the Buddha's feet, stepped back and stood to one side, and said to the Buddha, 'The Fearless Buddha inquires of the World Honored One: Is he free from illness and affliction? Is his strength well? He sends these flowers as an offering to the World Honored One.' The Buddha received the flowers and asked Net Light, 'Is the Fearless Tathagata walking peacefully in that world?' Net Light Bodhisattva replied, 'The Fearless World Honored One is peaceful and well in that world.' Going east from here, passing thirty-six thousand Asankhya worlds, there is a world named Supreme Purity (Shang Qing Jing), in which there is a Buddha named Wisdom Accumulation (Zhi Ju), who is now bestowing the prediction of Anuttara-samyak-sambodhi (Anuoduoluosanmiaosanputi, meaning unsurpassed, complete and perfect enlightenment) upon the Wisdom Strength Bodhisattva Mahasattva (Zhi Li Pusa Mohesa, meaning a great Bodhisattva with the power of wisdom). At that time, Wisdom Strength Bodhisattva saw the great light and heard the great sound, and asked Wisdom Accumulation Buddha, 'World Honored One! Whose light and sound is this?' Wisdom Accumulation Buddha replied, 'Going west from here, passing thirty-six thousand Asankhya worlds, there is a world named Saha, in which there is a Buddha named Shakyamuni, who is now...'
現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。」
時智力菩薩白智聚佛言：「我欲往詣娑婆世界，見釋迦文佛禮事、供養，及見彼土具足莊嚴大菩薩眾。」
智聚佛言：「欲往隨意。」時智聚佛持眾蓮華，而與之曰：「汝以此華與釋迦文，並稱我言，問訊彼佛：少惱，少病，氣力輕強耶？」
時智力菩薩頂禮佛足繞已而去。余如上說。
東方去此過三萬五千阿僧祇界，彼有世界名曰香聚，是中有佛，號栴檀香，今現在，為離垢菩薩摩訶薩授阿耨多羅三藐三菩提記。時離垢菩薩見大光明、聞謦欬聲，問栴檀香佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「西方去此過三萬五千阿僧祇界，彼有世界名曰娑婆，是中有佛，號釋迦文，今現在，說菩薩藏經。」
時離垢菩薩白栴檀香佛言：「世尊！我欲往詣娑婆世界，見釋迦文佛禮事、供養，及見彼土具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。」彼佛即以末栴檀裹而與之曰：「汝持此香與釋迦文。」
時彼菩薩頂禮佛足繞已而去。余如上說。
東方去此過三萬五千阿僧祇界，有世界名阿竭流香，是中有佛，號大聲眼，今現在，為利世菩薩摩訶薩授阿耨多羅三藐三菩提記。時利世
【現代漢語翻譯】 現代漢語譯本：現在，（智聚佛）為諸位菩薩宣說《斷眾生疑令眾歡喜菩薩藏經》。這是那位佛的光明和音聲。'
當時，智力菩薩對智聚佛說：'我想要前往娑婆世界（Saha world），拜見釋迦牟尼佛（Sakyamuni Buddha），禮敬供養，並且想見那片國土上具足莊嚴的大菩薩眾。'
智聚佛說：'想去就去吧。' 當時，智聚佛拿著許多蓮花，交給智力菩薩，並說：'你把這些花獻給釋迦牟尼佛，並替我問候他：是否少有煩惱，少有疾病，氣力輕健？'
當時，智力菩薩頂禮佛足，繞佛三匝后離去。其餘的（禮節）如前所述。
從東方越過三萬五千阿僧祇（asamkhya，無數）世界之外，有一個世界名叫香聚（Fragrant Assembly），那裡有一尊佛，名為栴檀香（Sandalwood Fragrance），現在正在為離垢菩薩摩訶薩（Vimalakirti Bodhisattva-Mahasattva）授阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的記別。當時，離垢菩薩見到大光明，聽到謦欬聲，問栴檀香佛說：'世尊！這是哪位佛的光明和音聲？'
那位佛回答說：'從西方越過三萬五千阿僧祇世界之外，有一個世界名叫娑婆（Saha），那裡有一尊佛，名為釋迦牟尼（Sakyamuni），現在正在宣說《菩薩藏經》。'
當時，離垢菩薩對栴檀香佛說：'世尊！我想要前往娑婆世界，拜見釋迦牟尼佛，禮敬供養，並且想見那片國土上具足莊嚴的大菩薩眾。'
那位佛回答說：'想去就去吧。' 那位佛隨即用末栴檀香包裹起來交給離垢菩薩，並說：'你拿著這些香獻給釋迦牟尼佛。'
當時，那位菩薩頂禮佛足，繞佛三匝后離去。其餘的（禮節）如前所述。
從東方越過三萬五千阿僧祇世界之外，有一個世界名叫阿竭流香（Agaryu Fragrance），那裡有一尊佛，名為大聲眼（Great Voice Eye），現在正在為利世菩薩摩訶薩（Benefit World Bodhisattva-Mahasattva）授阿耨多羅三藐三菩提的記別。當時，利世...
【English Translation】 English version: Now, (Buddha Wisdom Accumulation) is expounding the 'Bodhisattva Treasury Sutra of Cutting Off Doubts of Sentient Beings and Causing Joy' for all the Bodhisattvas. This is the light and sound of that Buddha.'
At that time, Bodhisattva Wisdom Power said to Buddha Wisdom Accumulation: 'I wish to go to the Saha world to see, pay homage to, and make offerings to Sakyamuni Buddha, and to see the great assembly of Bodhisattvas in that land, who are fully adorned.'
Buddha Wisdom Accumulation said: 'Go as you wish.' At that time, Buddha Wisdom Accumulation held many lotus flowers and gave them to Bodhisattva Wisdom Power, saying: 'Take these flowers and offer them to Sakyamuni Buddha, and on my behalf, inquire of that Buddha: Is he free from afflictions, free from illness, and light and strong in energy?'
At that time, Bodhisattva Wisdom Power bowed at the Buddha's feet, circumambulated him, and departed. The rest (of the etiquette) is as described above.
Going east from here, beyond thirty-five thousand asankhya (asamkhya, countless) worlds, there is a world called Fragrant Assembly, where there is a Buddha named Sandalwood Fragrance, who is now bestowing predictions of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) upon Vimalakirti Bodhisattva-Mahasattva (Vimalakirti Bodhisattva-Mahasattva). At that time, Vimalakirti Bodhisattva saw great light and heard a clearing of the throat, and asked Sandalwood Fragrance Buddha: 'World Honored One! Whose light and sound is this?'
That Buddha replied: 'Going west from here, beyond thirty-five thousand asankhya worlds, there is a world called Saha, where there is a Buddha named Sakyamuni, who is now expounding the 'Bodhisattva Treasury Sutra'.'
At that time, Vimalakirti Bodhisattva said to Sandalwood Fragrance Buddha: 'World Honored One! I wish to go to the Saha world to see, pay homage to, and make offerings to Sakyamuni Buddha, and to see the great assembly of Bodhisattvas in that land, who are fully adorned.'
That Buddha replied: 'Go as you wish.' That Buddha then wrapped powdered sandalwood and gave it to Vimalakirti Bodhisattva, saying: 'Take this incense and offer it to Sakyamuni Buddha.'
At that time, that Bodhisattva bowed at the Buddha's feet, circumambulated him, and departed. The rest (of the etiquette) is as described above.
Going east from here, beyond thirty-five thousand asankhya worlds, there is a world called Agaryu Fragrance, where there is a Buddha named Great Voice Eye, who is now bestowing predictions of anuttara-samyak-sambodhi upon Benefit World Bodhisattva-Mahasattva (Benefit World Bodhisattva-Mahasattva). At that time, Benefit World...
菩薩見大光明、聞大音聲，問大聲眼佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「西方過此三萬五千阿僧祇界，彼有世界名曰娑婆，是中有佛名釋迦文，今現在，為菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。」
時，利世菩薩白大聲眼佛言：「世尊！我欲往詣娑婆世界，見釋迦文佛禮事、供養，及見彼土具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。」彼佛以一高大蓮華而與之曰：「汝持此華與釋迦文，並稱我言，問訊彼佛：少病、少惱，氣力強耶？」
時利世菩薩頂禮佛足繞已而去。余如上說。
東方去此度三萬四千阿僧祇界，彼有世界名無邊聚，是中有佛，號曰寶積，今現在，為重智菩薩摩訶薩授阿耨多羅三藐三菩提記。時重智菩薩見大光明、聞大音聲，問寶積佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「西方去此，過三萬四千阿僧祇界，彼有世界名曰娑婆，是中有佛，號釋迦文，今現在，為菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。」
時重智菩薩白寶積佛言：「世尊！我欲往詣娑婆世界，見釋迦文佛禮事、供養，及欲見彼大菩薩眾。」
彼佛答言：「欲往隨意。」時寶積佛即以一莖五色蓮華，而與之
【現代漢語翻譯】 現代漢語譯本 菩薩見到大光明、聽到大音聲，問大聲眼佛（Buddha with great voice and eyes）說：『世尊！這是什麼佛的光明和音聲？』 那位佛回答說：『從這裡向西經過三萬五千阿僧祇（asamkhya，無數）個世界，那裡有一個世界名叫娑婆（Saha），那裡有一尊佛名叫釋迦文（Sakyamuni），現在正在為菩薩們宣講《斷眾生疑令眾歡喜菩薩藏經》。這就是那位佛的光明和音聲。』 當時，利世菩薩（Lise Bodhisattva）稟告大聲眼佛說：『世尊！我想要前往娑婆世界，去拜見、禮敬、供養釋迦文佛，並且想見見那裡的具足莊嚴的大菩薩們。』 那位佛回答說：『想去就去吧。』那位佛給利世菩薩一朵高大的蓮花，並對他說：『你拿著這朵蓮花去給釋迦文佛，並替我問候那位佛：少病少惱，氣力安康嗎？』 當時利世菩薩頂禮佛足，繞佛三匝后離去。其餘的（過程）如上面所說。 從這裡向東經過三萬四千阿僧祇個世界，那裡有一個世界名叫無邊聚（Wubianju），那裡有一尊佛，名號為寶積（Ratnakuta），現在正在為重智菩薩摩訶薩（Chongzhi Bodhisattva-Mahasattva）授阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的記別。當時重智菩薩見到大光明、聽到大音聲，問寶積佛說：『世尊！這是什麼佛的光明和音聲？』 那位佛回答說：『從這裡向西經過三萬四千阿僧祇個世界，那裡有一個世界名叫娑婆，那裡有一尊佛，名號為釋迦文，現在正在為菩薩們宣講《斷眾生疑令眾歡喜菩薩藏經》。這就是那位佛的光明和音聲。』 當時重智菩薩稟告寶積佛說：『世尊！我想要前往娑婆世界，去拜見、禮敬、供養釋迦文佛，並且想見見那裡的大菩薩們。』 那位佛回答說：『想去就去吧。』當時寶積佛就給重智菩薩一莖五色蓮花。
【English Translation】 English version A Bodhisattva, seeing a great light and hearing a great sound, asked the Buddha with great voice and eyes: 'World Honored One! What Buddha's light and sound is this?' That Buddha replied: 'Passing westward from here through thirty-five thousand asankhya (asamkhya, countless) worlds, there is a world called Saha, and in it there is a Buddha named Sakyamuni, who is now expounding the 'Sutra of the Bodhisattva Treasury that Cuts Off Doubts of Sentient Beings and Causes Joy' for the Bodhisattvas. This is that Buddha's light and sound.' At that time, the Lise Bodhisattva (Lise Bodhisattva) said to the Buddha with great voice and eyes: 'World Honored One! I wish to go to the Saha world to see, pay homage to, and make offerings to Sakyamuni Buddha, and to see the great assembly of Bodhisattvas there, who are fully adorned.' That Buddha replied: 'Go as you wish.' That Buddha gave Lise Bodhisattva a tall lotus flower and said to him: 'Take this flower to Sakyamuni Buddha and greet that Buddha on my behalf, asking if he is free from illness and affliction, and if his strength is good?' At that time, Lise Bodhisattva bowed at the Buddha's feet, circumambulated him, and departed. The rest (of the process) is as described above. Going eastward from here through thirty-four thousand asankhya worlds, there is a world called Wubianju, and in it there is a Buddha named Ratnakuta, who is now bestowing the prediction of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) upon the Chongzhi Bodhisattva-Mahasattva. At that time, Chongzhi Bodhisattva, seeing a great light and hearing a great sound, asked Ratnakuta Buddha: 'World Honored One! What Buddha's light and sound is this?' That Buddha replied: 'Going westward from here through thirty-four thousand asankhya worlds, there is a world called Saha, and in it there is a Buddha named Sakyamuni, who is now expounding the 'Sutra of the Bodhisattva Treasury that Cuts Off Doubts of Sentient Beings and Causes Joy' for the Bodhisattvas. This is that Buddha's light and sound.' At that time, Chongzhi Bodhisattva said to Ratnakuta Buddha: 'World Honored One! I wish to go to the Saha world to see, pay homage to, and make offerings to Sakyamuni Buddha, and to see the great assembly of Bodhisattvas there.' That Buddha replied: 'Go as you wish.' At that time, Ratnakuta Buddha gave Chongzhi Bodhisattva a stalk of five-colored lotus flower.
曰：「汝持此華與釋迦文，並稱我言，問訊彼佛：少病、少惱，起居輕利、游步強耶？」
時彼菩薩頂禮佛足繞已而去。余如上說。
東方去此過於三萬阿僧祇界，彼有世界名曰眾香，是中有佛，號曰香象，今現在，為寶象菩薩摩訶薩授阿耨多羅三藐三菩提記。時寶象菩薩見大光明、聞大音聲，問香象佛言：「此為何佛光明、音聲？」
彼佛答言：「西方去此，過於三萬阿僧祇界，有世界名娑婆，佛號釋迦文，今現在。是為彼佛光明、音聲。」余如上說。
總相品第十四
東方去此過於二(丹作三)萬阿僧祇界，彼有世界名曰廣妙，是中有佛，號曰上眾，今現在，為智眾菩薩摩訶薩授無上道記。余如上說。
東方去此過三萬二千阿僧祇界，有世界名雜相，是中有佛，號彌樓肩，今現在，為自在力菩薩摩訶薩授無上道記。余如上說。
東方去此過三萬二千阿僧祇界，有世界名華蓋，是中有佛，號曰一蓋，今現在，為一寶藏菩薩摩訶薩授無上道記。余如上說。
東方去此度三萬二千阿僧祇界，有世界名普明，是中有佛，號無閡眼，今現在，為智自在菩薩摩訶薩授無上道記。余如上說。
東方去此過三萬一千阿僧祇界，有世界名善，是中有佛，號栴檀窟，今現在，
【現代漢語翻譯】 現代漢語譯本 說：『你拿著這花去見釋迦文（Śākyamuni，能仁、釋迦族聖者），並且替我問候那佛陀：是否少病少惱，起居安適輕便，行走有力？』 當時那位菩薩頂禮佛足，繞佛后離去。其餘的如前文所說。 從這裡向東方經過超過三萬阿僧祇（asaṃkhya，無數）的世界，那裡有一個世界名叫眾香，其中有一尊佛，名號香象（Śāligarbha），現在正在為寶象菩薩摩訶薩（Ratnagarbha Bodhisattva-mahāsattva，寶藏菩薩摩訶薩）授記阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。當時寶象菩薩見到大光明、聽到大音聲，問香象佛說：『這是哪位佛的光明和音聲？』 那佛回答說：『從這裡向西方經過超過三萬阿僧祇的世界，有一個世界名叫娑婆（Sahā，堪忍），佛號釋迦文，現在正在那裡。這是那位佛的光明和音聲。』其餘的如前文所說。 總相品第十四 從這裡向東方經過超過二（丹本作三）萬阿僧祇的世界，那裡有一個世界名叫廣妙，其中有一尊佛，名號上眾（Uttamajanatā），現在正在為智眾菩薩摩訶薩（Jñānajanatā Bodhisattva-mahāsattva，智眾菩薩摩訶薩）授記無上道。 從這裡向東方經過超過三萬二千阿僧祇的世界，有一個世界名叫雜相，其中有一尊佛，名號彌樓肩（Meruskandha），現在正在為自在力菩薩摩訶薩（Īśvarabala Bodhisattva-mahāsattva，自在力菩薩摩訶薩）授記無上道。 從這裡向東方經過超過三萬二千阿僧祇的世界，有一個世界名叫華蓋，其中有一尊佛，名號一蓋（Ekābhoga），現在正在為一寶藏菩薩摩訶薩（Ekaratnagarbha Bodhisattva-mahāsattva，一寶藏菩薩摩訶薩）授記無上道。 從這裡向東方經過超過三萬二千阿僧祇的世界，有一個世界名叫普明，其中有一尊佛，名號無閡眼（Anavarāṇacakṣu），現在正在為智自在菩薩摩訶薩（Jñānaiśvara Bodhisattva-mahāsattva，智自在菩薩摩訶薩）授記無上道。 從這裡向東方經過超過三萬一千阿僧祇的世界，有一個世界名叫善，其中有一尊佛，名號栴檀窟（Candanakūpa），現在正在為...
【English Translation】 English version He said, 'Take this flower to Śākyamuni (釋迦文, the Sage of the Shakya clan), and greet that Buddha on my behalf, asking if he is free from illness and affliction, if his movements are light and comfortable, and if his walking is strong?' At that time, that Bodhisattva bowed at the Buddha's feet, circumambulated him, and departed. The rest is as described above. To the east from here, passing over thirty thousand asaṃkhya (阿僧祇, countless) worlds, there is a world named Multitude of Fragrances (眾香), in which there is a Buddha named Fragrant Elephant (香象, Śāligarbha), who is now bestowing the prediction of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment) upon the Bodhisattva-mahāsattva Ratnagarbha (寶象菩薩摩訶薩). At that time, the Bodhisattva Ratnagarbha saw a great light and heard a great sound, and asked the Buddha Fragrant Elephant, 'Whose light and sound are these?' That Buddha replied, 'To the west from here, passing over thirty thousand asaṃkhya worlds, there is a world named Sahā (娑婆, Endurance), where the Buddha is named Śākyamuni, and he is there now. This is the light and sound of that Buddha.' The rest is as described above. Chapter Fourteen: General Characteristics (總相品第十四) To the east from here, passing over twenty (the Dan version says thirty) thousand asaṃkhya worlds, there is a world named Vast and Wonderful (廣妙), in which there is a Buddha named Supreme Multitude (上眾, Uttamajanatā), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Jñānajanatā (智眾菩薩摩訶薩). The rest is as described above. To the east from here, passing over thirty-two thousand asaṃkhya worlds, there is a world named Mixed Appearances (雜相), in which there is a Buddha named Meruskandha (彌樓肩), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Īśvarabala (自在力菩薩摩訶薩). The rest is as described above. To the east from here, passing over thirty-two thousand asaṃkhya worlds, there is a world named Flower Canopy (華蓋), in which there is a Buddha named Single Canopy (一蓋, Ekābhoga), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Ekaratnagarbha (一寶藏菩薩摩訶薩). The rest is as described above. To the east from here, passing over thirty-two thousand asaṃkhya worlds, there is a world named Universal Illumination (普明), in which there is a Buddha named Unobstructed Eye (無閡眼, Anavarāṇacakṣu), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Jñānaiśvara (智自在菩薩摩訶薩). The rest is as described above. To the east from here, passing over thirty-one thousand asaṃkhya worlds, there is a world named Good (善), in which there is a Buddha named Sandalwood Cave (栴檀窟, Candanakūpa), who is now...
為重智菩薩摩訶薩授無上道記。余如上說。
東方去此過三萬一千阿僧祇界，有世界名善意，是中有佛，號曰妙肩，今現在，為益意菩薩摩訶薩授無上道記。余如上說。
東方去此度三萬一千阿僧祇界，有世界名寶德，是中有佛，號曰網明，今現在，為智德菩薩摩訶薩授無上道記。余如上說。
東方去此過三萬一千阿僧祇界，有世界名德樂，是中有佛，號寶華德，今現在，為高華德菩薩摩訶薩授無上道記。余如上說。
東方去此過三萬一千阿僧祇界，有世界名讚歎，是中有佛，號智華寶明德，今現在，為上嚴菩薩摩訶薩授無上道記。余如上說。
東方去此過三萬一千阿僧祇界，有世界名眾善，是中有佛，號善出光，今現在，為寶光菩薩摩訶薩授無上道記。余如上說。
東方去此過於三萬阿僧祇界，有世界名安隱，是中有佛，號滅諸怖畏，今現在，為無怖畏菩薩摩訶薩授無上道記。余如上說。
東方去此過於三萬阿僧祇界，有世界名彌樓相，是中有佛，號彌樓肩，今現在，為妙肩菩薩摩訶薩授無上道記。余如上說。
東方去此度二萬九千阿僧祇界，有世界名度一切憂惱，是中有佛，號曰安王，今現在，為梵音聲菩薩摩訶薩授無上道記。余如上說。
東方去此過
【現代漢語翻譯】 現代漢語譯本：為重智菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）授無上道記（anuttara-samyak-sambodhi，無上正等正覺的授記）。其餘的說法與前面相同。
東方越過此地三萬一千阿僧祇界（asaṃkhya，無數），有一個世界名為善意，那裡有一尊佛，名號為妙肩，現在正在為益意菩薩摩訶薩授無上道記。其餘的說法與前面相同。
東方越過此地三萬一千阿僧祇界，有一個世界名為寶德，那裡有一尊佛，名號為網明，現在正在為智德菩薩摩訶薩授無上道記。其餘的說法與前面相同。
東方越過此地三萬一千阿僧祇界，有一個世界名為德樂，那裡有一尊佛，名號為寶華德，現在正在為高華德菩薩摩訶薩授無上道記。其餘的說法與前面相同。
東方越過此地三萬一千阿僧祇界，有一個世界名為讚歎，那裡有一尊佛，名號為智華寶明德，現在正在為上嚴菩薩摩訶薩授無上道記。其餘的說法與前面相同。
東方越過此地三萬一千阿僧祇界，有一個世界名為眾善，那裡有一尊佛，名號為善出光，現在正在為寶光菩薩摩訶薩授無上道記。其餘的說法與前面相同。
東方越過此地三萬阿僧祇界，有一個世界名為安隱，那裡有一尊佛，名號為滅諸怖畏，現在正在為無怖畏菩薩摩訶薩授無上道記。其餘的說法與前面相同。
東方越過此地三萬阿僧祇界，有一個世界名為彌樓相，那裡有一尊佛，名號為彌樓肩，現在正在為妙肩菩薩摩訶薩授無上道記。其餘的說法與前面相同。
東方越過此地二萬九千阿僧祇界，有一個世界名為度一切憂惱，那裡有一尊佛，名號為安王，現在正在為梵音聲菩薩摩訶薩授無上道記。其餘的說法與前面相同。
東方越過此地...
【English Translation】 English version: He bestowed the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva (great being of a Bodhisattva) named Chong Zhi. The rest is as described above.
To the east, passing thirty-one thousand asaṃkhya (innumerable) worlds from here, there is a world named Shan Yi (Good Intention), in which there is a Buddha named Miao Jian (Wonderful Shoulder), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva named Yi Yi (Beneficial Intention). The rest is as described above.
To the east, passing thirty-one thousand asaṃkhya worlds from here, there is a world named Bao De (Treasure Virtue), in which there is a Buddha named Wang Ming (Net Brightness), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva named Zhi De (Wisdom Virtue). The rest is as described above.
To the east, passing thirty-one thousand asaṃkhya worlds from here, there is a world named De Le (Virtue Joy), in which there is a Buddha named Bao Hua De (Treasure Flower Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva named Gao Hua De (High Flower Virtue). The rest is as described above.
To the east, passing thirty-one thousand asaṃkhya worlds from here, there is a world named Zan Tan (Praise), in which there is a Buddha named Zhi Hua Bao Ming De (Wisdom Flower Treasure Brightness Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva named Shang Yan (Supreme Adornment). The rest is as described above.
To the east, passing thirty-one thousand asaṃkhya worlds from here, there is a world named Zhong Shan (All Good), in which there is a Buddha named Shan Chu Guang (Good Emanating Light), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva named Bao Guang (Treasure Light). The rest is as described above.
To the east, passing thirty thousand asaṃkhya worlds from here, there is a world named An Yin (Peaceful Seclusion), in which there is a Buddha named Mie Zhu Bu Wei (Extinguishing All Fears), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva named Wu Bu Wei (Fearless). The rest is as described above.
To the east, passing thirty thousand asaṃkhya worlds from here, there is a world named Mi Lou Xiang (Mount Meru Appearance), in which there is a Buddha named Mi Lou Jian (Mount Meru Shoulder), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva named Miao Jian (Wonderful Shoulder). The rest is as described above.
To the east, passing twenty-nine thousand asaṃkhya worlds from here, there is a world named Du Yi Qie You Nao (Delivering All Worries), in which there is a Buddha named An Wang (Peaceful King), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva named Fan Yin Sheng (Brahma Sound Voice). The rest is as described above.
To the east, passing...
二萬九千阿僧祇界，有世界名法，是中有佛，號曰法積，今現在，為智積菩薩摩訶薩授無上道記。余如上說。
東方去此度二萬八千阿僧祇界，有世界名安立，是中有佛，號增十光，今現在，為增百光菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬八千阿僧祇界，有世界名千明，是中有佛，號增千光，今現在，為普明菩薩摩訶薩授無上道記。余如上說。
東方去此度二萬八千阿僧祇界，有世界名多伽樓香，是中有佛，號曰智光，今現在，為妙眼菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬七千阿僧祇界，有世界名妙香，是中有佛，號寶出光，今現在，為無邊明菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬七千阿僧祇界，有世界名明嚴德，是中有佛，號無邊光，今現在，為藥王菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬六千阿僧祇界，有世界名上善德，是中有佛，號無礙音，今現在，為梵音聲菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬五千阿僧祇界，有世界名法，是中有佛，號曰網光，今現在，為自在菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬五千阿僧祇界，有世界名眾華，是中有佛，號曰寶意，今現在，為
【現代漢語翻譯】 現代漢語譯本 在距離此地東方二萬九千阿僧祇（asamkhya，無數）個世界之外，有一個名為『法』的世界，那裡有一尊佛，名為『法積』（Dharma Accumulation），他現在正在為智積菩薩摩訶薩（Mahasattva，大菩薩）授記無上菩提之道。其餘的都如前面所說。 在距離此地東方二萬八千阿僧祇個世界之外，有一個名為『安立』的世界，那裡有一尊佛，名為『增十光』（Increasing Ten Lights），他現在正在為增百光菩薩摩訶薩授記無上菩提之道。其餘的都如前面所說。 在距離此地東方超過二萬八千阿僧祇個世界之外，有一個名為『千明』的世界，那裡有一尊佛，名為『增千光』（Increasing Thousand Lights），他現在正在為普明菩薩摩訶薩授記無上菩提之道。其餘的都如前面所說。 在距離此地東方二萬八千阿僧祇個世界之外，有一個名為『多伽樓香』（Tagara Fragrance）的世界，那裡有一尊佛，名為『智光』（Wisdom Light），他現在正在為妙眼菩薩摩訶薩授記無上菩提之道。其餘的都如前面所說。 在距離此地東方超過二萬七千阿僧祇個世界之外，有一個名為『妙香』的世界，那裡有一尊佛，名為『寶出光』（Jewel Emitting Light），他現在正在為無邊明菩薩摩訶薩授記無上菩提之道。其餘的都如前面所說。 在距離此地東方超過二萬七千阿僧祇個世界之外，有一個名為『明嚴德』的世界，那裡有一尊佛，名為『無邊光』（Boundless Light），他現在正在為藥王菩薩摩訶薩授記無上菩提之道。其餘的都如前面所說。 在距離此地東方超過二萬六千阿僧祇個世界之外，有一個名為『上善德』的世界，那裡有一尊佛，名為『無礙音』（Unobstructed Sound），他現在正在為梵音聲菩薩摩訶薩授記無上菩提之道。其餘的都如前面所說。 在距離此地東方超過二萬五千阿僧祇個世界之外，有一個名為『法』的世界，那裡有一尊佛，名為『網光』（Net Light），他現在正在為自在菩薩摩訶薩授記無上菩提之道。其餘的都如前面所說。 在距離此地東方超過二萬五千阿僧祇個世界之外，有一個名為『眾華』的世界，那裡有一尊佛，名為『寶意』（Jewel Intent），他現在正在為...
【English Translation】 English version Beyond twenty-nine thousand asamkhya (countless) worlds to the east of here, there is a world named 'Dharma', in which there is a Buddha named 'Dharma Accumulation', who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva (Great Bodhisattva) named Zhiji. The rest is as described above. Beyond twenty-eight thousand asamkhya worlds to the east of here, there is a world named 'Establishment', in which there is a Buddha named 'Increasing Ten Lights', who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva named Increasing Hundred Lights. The rest is as described above. Beyond twenty-eight thousand asamkhya worlds to the east of here, there is a world named 'Thousand Lights', in which there is a Buddha named 'Increasing Thousand Lights', who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva named Universal Light. The rest is as described above. Beyond twenty-eight thousand asamkhya worlds to the east of here, there is a world named 'Tagara Fragrance', in which there is a Buddha named 'Wisdom Light', who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva named Wonderful Eye. The rest is as described above. Beyond twenty-seven thousand asamkhya worlds to the east of here, there is a world named 'Wonderful Fragrance', in which there is a Buddha named 'Jewel Emitting Light', who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva named Boundless Brightness. The rest is as described above. Beyond twenty-seven thousand asamkhya worlds to the east of here, there is a world named 'Bright Adornment Virtue', in which there is a Buddha named 'Boundless Light', who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva named Medicine King. The rest is as described above. Beyond twenty-six thousand asamkhya worlds to the east of here, there is a world named 'Supreme Good Virtue', in which there is a Buddha named 'Unobstructed Sound', who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva named Brahma Sound. The rest is as described above. Beyond twenty-five thousand asamkhya worlds to the east of here, there is a world named 'Dharma', in which there is a Buddha named 'Net Light', who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva named Freedom. The rest is as described above. Beyond twenty-five thousand asamkhya worlds to the east of here, there is a world named 'Multitude of Flowers', in which there is a Buddha named 'Jewel Intent', who is now bestowing the prediction of unsurpassed enlightenment upon...
智香菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬四千阿僧祇界，有世界名上清凈，是中有佛，號無邊陳(丹作際)，今現在，為寶陳菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬四千阿僧祇界，有世界名優缽羅，是中有佛，號無邊自在，今現在，為曇無竭菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬三千阿僧祇界，有世界名覺意處，是中有佛，號優缽羅德，今現在，為華德菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬三千阿僧祇界，有世界名蓮華處，是中有佛，號曰智住，今現在，為寶滿菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬二千阿僧祇界，有世界名智力，是中有佛，號釋迦文，今現在，為寶牟尼菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬二千阿僧祇界，有世界名方流佈，是中有佛，號智流佈，今現在，為無邊精進菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬一千阿僧祇界，有世界名無邊，是中有佛，號娑(丹作婆)羅王，今現在，為寶娑(丹作婆)羅菩薩摩訶薩授無上道記。余如上說。
東方去此過二萬阿僧祇界，有世界名月，是中有佛，號寶娑羅，今現在，為普守菩薩摩訶薩授無上道記
【現代漢語翻譯】 現代漢語譯本： 智香菩薩摩訶薩（Mahāsattva，偉大的菩薩）被授予無上菩提的記別。其餘的說法如前所述。
從這裡向東經過二萬四千阿僧祇（asaṃkhya，無數）個世界，有一個世界名為上清凈，那裡有一尊佛，名為無邊陳（Wúbiān Chén）（或無邊際），現在正在為寶陳菩薩摩訶薩（Bǎo Chén Púsà Mahāsattva）授予無上菩提的記別。其餘的說法如前所述。
從這裡向東經過二萬四千阿僧祇個世界，有一個世界名為優缽羅（Utpala，青蓮花），那裡有一尊佛，名為無邊自在，現在正在為曇無竭菩薩摩訶薩（Tán Wújié Púsà Mahāsattva）授予無上菩提的記別。其餘的說法如前所述。
從這裡向東經過二萬三千阿僧祇個世界，有一個世界名為覺意處，那裡有一尊佛，名為優缽羅德（Utpaladeva，青蓮花天），現在正在為華德菩薩摩訶薩（Huá Dé Púsà Mahāsattva）授予無上菩提的記別。其餘的說法如前所述。
從這裡向東經過二萬三千阿僧祇個世界，有一個世界名為蓮華處，那裡有一尊佛，名為智住，現在正在為寶滿菩薩摩訶薩（Bǎo Mǎn Púsà Mahāsattva）授予無上菩提的記別。其餘的說法如前所述。
從這裡向東經過二萬二千阿僧祇個世界，有一個世界名為智力，那裡有一尊佛，名為釋迦文（Śākyamuni），現在正在為寶牟尼菩薩摩訶薩（Bǎo Mùní Púsà Mahāsattva）授予無上菩提的記別。其餘的說法如前所述。
從這裡向東經過二萬二千阿僧祇個世界，有一個世界名為方流佈，那裡有一尊佛，名為智流佈，現在正在為無邊精進菩薩摩訶薩（Wúbiān Jīngjìn Púsà Mahāsattva）授予無上菩提的記別。其餘的說法如前所述。
從這裡向東經過二萬一千阿僧祇個世界，有一個世界名為無邊，那裡有一尊佛，名為娑羅王（Sāluó Wáng），現在正在為寶娑羅菩薩摩訶薩（Bǎo Sāluó Púsà Mahāsattva）授予無上菩提的記別。其餘的說法如前所述。
從這裡向東經過二萬阿僧祇個世界，有一個世界名為月，那裡有一尊佛，名為寶娑羅（Bǎo Sāluó），現在正在為普守菩薩摩訶薩（Pǔ Shǒu Púsà Mahāsattva）授予無上菩提的記別。
【English Translation】 English version: The Bodhisattva-Mahāsattva（Mahāsattva, Great Being） Zhixiang is given the prediction of unsurpassed enlightenment. The rest is as described above.
Going east from here, passing twenty-four thousand asaṃkhya（asaṃkhya, countless） worlds, there is a world named Supreme Purity. In that world, there is a Buddha named Boundless Chen（Wúbiān Chén） (or Boundless Limit), who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva-Mahāsattva Bao Chen（Bǎo Chén）. The rest is as described above.
Going east from here, passing twenty-four thousand asaṃkhya worlds, there is a world named Utpala（Utpala, Blue Lotus）. In that world, there is a Buddha named Boundless Freedom, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva-Mahāsattva Tan Wujie（Tán Wújié）. The rest is as described above.
Going east from here, passing twenty-three thousand asaṃkhya worlds, there is a world named Place of Awakened Intention. In that world, there is a Buddha named Utpaladeva（Utpaladeva, Blue Lotus God）, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva-Mahāsattva Hua De（Huá Dé）. The rest is as described above.
Going east from here, passing twenty-three thousand asaṃkhya worlds, there is a world named Lotus Place. In that world, there is a Buddha named Wisdom Abiding, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva-Mahāsattva Bao Man（Bǎo Mǎn）. The rest is as described above.
Going east from here, passing twenty-two thousand asaṃkhya worlds, there is a world named Wisdom Power. In that world, there is a Buddha named Shakyamuni（Śākyamuni）, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva-Mahāsattva Bao Muni（Bǎo Mùní）. The rest is as described above.
Going east from here, passing twenty-two thousand asaṃkhya worlds, there is a world named Universally Flowing. In that world, there is a Buddha named Wisdom Flowing, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva-Mahāsattva Boundless Vigor（Wúbiān Jīngjìn）. The rest is as described above.
Going east from here, passing twenty-one thousand asaṃkhya worlds, there is a world named Boundless. In that world, there is a Buddha named Saluo King（Sāluó Wáng）, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva-Mahāsattva Bao Saluo（Bǎo Sāluó）. The rest is as described above.
Going east from here, passing twenty thousand asaṃkhya worlds, there is a world named Moon. In that world, there is a Buddha named Bao Saluo（Bǎo Sāluó）, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva-Mahāsattva Pu Shou（Pǔ Shǒu）.
。余如上說。
東方去此過二萬阿僧祇界，有世界名娑呵，是中有佛，號曰調御，今現在，為調御菩薩摩訶薩授無上道記。余如上說。
東方去此過於二萬阿僧祇界，有世界名一蓋，是中有佛，號寶行列，今現在為列宿菩薩摩訶薩授無上道記。余如上說。
東方去此過於二萬阿僧祇界，有世界名離一切憂惱，是中有佛，號不虛稱，今現在，為不虛名菩薩摩訶薩授無上道記。余如上說。
東方去此過萬九千阿僧祇界，有世界名離憂，是中有佛，號曰德生，今現在，為無邊威德菩薩摩訶薩授無上道記。余如上說。
東方去此過萬八千阿僧祇界，有世界名寂滅，是中有佛，號流佈王，今現在，為勇德菩薩摩訶薩授無上道記。余如上說。
東方去此過萬七千阿僧祇界，有世界名不虛見，是中有佛，號不虛力，今現在，為不虛嚴菩薩摩訶薩授無上道記。余如上說。
東方去此過萬六千阿僧祇界，有世界名妙香，是中有佛，號曰香明，今現在，為寶明菩薩摩訶薩授無上道記。余如上說。
東方去此過萬五千阿僧祇界，有世界名梵音聲，是中有佛，號無闇(丹作礙)音聲，今現在，為無差別嚴菩薩摩訶薩授無上道記。余如上說。
東方去此過萬五千阿僧祇界，有世界名月光
【現代漢語翻譯】 現代漢語譯本： 其餘的都如上面所說。 東方越過此地二萬阿僧祇界（Asaṃkhya，極大的數字單位），有一個世界名為娑呵（Sahā，意為能忍），那裡有一尊佛，名號為調御（Trainer），現在正在為調御菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）授記無上菩提之道。其餘的都如上面所說。 東方越過此地二萬阿僧祇界，有一個世界名為一蓋，那裡有一尊佛，名號為寶行列，現在正在為列宿菩薩摩訶薩授記無上菩提之道。其餘的都如上面所說。 東方越過此地二萬阿僧祇界，有一個世界名為離一切憂惱，那裡有一尊佛，名號為不虛稱，現在正在為不虛名菩薩摩訶薩授記無上菩提之道。其餘的都如上面所說。 東方越過此地一萬九千阿僧祇界，有一個世界名為離憂，那裡有一尊佛，名號為德生，現在正在為無邊威德菩薩摩訶薩授記無上菩提之道。其餘的都如上面所說。 東方越過此地一萬八千阿僧祇界，有一個世界名為寂滅，那裡有一尊佛，名號為流佈王，現在正在為勇德菩薩摩訶薩授記無上菩提之道。其餘的都如上面所說。 東方越過此地一萬七千阿僧祇界，有一個世界名為不虛見，那裡有一尊佛，名號為不虛力，現在正在為不虛嚴菩薩摩訶薩授記無上菩提之道。其餘的都如上面所說。 東方越過此地一萬六千阿僧祇界，有一個世界名為妙香，那裡有一尊佛，名號為香明，現在正在為寶明菩薩摩訶薩授記無上菩提之道。其餘的都如上面所說。 東方越過此地一萬五千阿僧祇界，有一個世界名為梵音聲，那裡有一尊佛，名號為無闇音聲，現在正在為無差別嚴菩薩摩訶薩授記無上菩提之道。其餘的都如上面所說。 東方越過此地一萬五千阿僧祇界，有一個世界名為月光
【English Translation】 English version: The rest is as said above. To the east, passing over two myriads of Asaṃkhya (countless) worlds from here, there is a world named Sahā (enduring), in which there is a Buddha named Trainer, who is now bestowing predictions of unsurpassed enlightenment upon the Trainer Bodhisattva-mahāsattva (Great Bodhisattva). The rest is as said above. To the east, passing over two myriads of Asaṃkhya worlds from here, there is a world named One Covering, in which there is a Buddha named Treasure Array, who is now bestowing predictions of unsurpassed enlightenment upon the Constellation Bodhisattva-mahāsattva. The rest is as said above. To the east, passing over two myriads of Asaṃkhya worlds from here, there is a world named Free from All Sorrow and Affliction, in which there is a Buddha named Not Vainly Named, who is now bestowing predictions of unsurpassed enlightenment upon the Not Vain Name Bodhisattva-mahāsattva. The rest is as said above. To the east, passing over nineteen thousand Asaṃkhya worlds from here, there is a world named Free from Sorrow, in which there is a Buddha named Virtue Born, who is now bestowing predictions of unsurpassed enlightenment upon the Boundless Majestic Virtue Bodhisattva-mahāsattva. The rest is as said above. To the east, passing over eighteen thousand Asaṃkhya worlds from here, there is a world named Tranquility, in which there is a Buddha named Flowing King, who is now bestowing predictions of unsurpassed enlightenment upon the Courageous Virtue Bodhisattva-mahāsattva. The rest is as said above. To the east, passing over seventeen thousand Asaṃkhya worlds from here, there is a world named Not Vainly Seen, in which there is a Buddha named Not Vainly Powerful, who is now bestowing predictions of unsurpassed enlightenment upon the Not Vain Adornment Bodhisattva-mahāsattva. The rest is as said above. To the east, passing over sixteen thousand Asaṃkhya worlds from here, there is a world named Wonderful Fragrance, in which there is a Buddha named Fragrant Light, who is now bestowing predictions of unsurpassed enlightenment upon the Treasure Light Bodhisattva-mahāsattva. The rest is as said above. To the east, passing over fifteen thousand Asaṃkhya worlds from here, there is a world named Brahma Voice, in which there is a Buddha named Unobstructed Voice, who is now bestowing predictions of unsurpassed enlightenment upon the Undifferentiated Adornment Bodhisattva-mahāsattva. The rest is as said above. To the east, passing over fifteen thousand Asaṃkhya worlds from here, there is a world named Moonlight
，是中有佛，號名聞力，今現在，為大智菩薩摩訶薩授無上道記。余如上說。
東方去此過萬五千阿僧祇界，有世界名普明，是中有佛，號須彌頂高王，今現在，為智力菩薩摩訶薩授無上道記。余如上說。
東方去此過萬五千阿僧祇界，有世界名寶嚴，是中有佛，號寶生德，今現在，為大導師菩薩摩訶薩授無上道記。余如上說。
東方去此過萬四千阿僧祇界，有世界名法，是中有佛，號曰華上，今現在，為得力菩薩摩訶薩授無上道記。余如上說。
東方去此過萬四千阿僧祇界，有世界名華住，是中有佛，號曰寶高，今現在，為名德菩薩摩訶薩授無上道記。余如上說。
東方去此過萬四千阿僧祇界，有世界名妙陀羅尼王，是中有佛，號曰香明，今現在，為陀羅尼自在王菩薩摩訶薩授無上道記。余如上說。
東方去此過萬三千阿僧祇界，有世界名金明，是中有佛，號方流佈嚴，今現在，為智流佈嚴菩薩摩訶薩授無上道記。余如上說。
東方去此過萬三千阿僧祇界，有世界名高智，是中有佛，號普守增上云音王，今現在，為宿王菩薩摩訶薩授無上道記。余如上說。
東方去此過萬二千阿僧祇界，有世界名常明，是中有佛，號無邊明，今現在，為大明菩薩摩訶薩授無上道記
【現代漢語翻譯】 現代漢語譯本： 那裡有一尊佛，名號是聞力（Wenli），現在正在為大智菩薩摩訶薩（Dazhi Pusa Mohesa）授予無上道記。其餘情況如前所述。
從這裡向東經過一萬五千阿僧祇（asengqi）個世界，有一個世界名叫普明（Puming），那裡有一尊佛，名號是須彌頂高王（Xumiding Gaowang），現在正在為智力菩薩摩訶薩（Zhili Pusa Mohesa）授予無上道記。其餘情況如前所述。
從這裡向東經過一萬五千阿僧祇（asengqi）個世界，有一個世界名叫寶嚴（Baoyan），那裡有一尊佛，名號是寶生德（Baoshengde），現在正在為大導師菩薩摩訶薩（Dadashi Pusa Mohesa）授予無上道記。其餘情況如前所述。
從這裡向東經過一萬四千阿僧祇（asengqi）個世界，有一個世界名叫法（Fa），那裡有一尊佛，名號是華上（Huashang），現在正在為得力菩薩摩訶薩（Deli Pusa Mohesa）授予無上道記。其餘情況如前所述。
從這裡向東經過一萬四千阿僧祇（asengqi）個世界，有一個世界名叫華住（Huazhu），那裡有一尊佛，名號是寶高（Baogao），現在正在為名德菩薩摩訶薩（Mingde Pusa Mohesa）授予無上道記。其餘情況如前所述。
從這裡向東經過一萬四千阿僧祇（asengqi）個世界，有一個世界名叫妙陀羅尼王（Miaotuoluoniwang），那裡有一尊佛，名號是香明（Xiangming），現在正在為陀羅尼自在王菩薩摩訶薩（Tuoluoni Zizaiwang Pusa Mohesa）授予無上道記。其餘情況如前所述。
從這裡向東經過一萬三千阿僧祇（asengqi）個世界，有一個世界名叫金明（Jinming），那裡有一尊佛，名號是方流佈嚴（Fang Liubuyan），現在正在為智流佈嚴菩薩摩訶薩（Zhi Liubuyan Pusa Mohesa）授予無上道記。其餘情況如前所述。
從這裡向東經過一萬三千阿僧祇（asengqi）個世界，有一個世界名叫高智（Gaozhi），那裡有一尊佛，名號是普守增上云音王（Pushou Zengshang Yunyinwang），現在正在為宿王菩薩摩訶薩（Suwang Pusa Mohesa）授予無上道記。其餘情況如前所述。
從這裡向東經過一萬二千阿僧祇（asengqi）個世界，有一個世界名叫常明（Changming），那裡有一尊佛，名號是無邊明（Wubianming），現在正在為大明菩薩摩訶薩（Daming Pusa Mohesa）授予無上道記。
【English Translation】 English version: There is a Buddha there, named Wenli (聞力, 'Power of Hearing'), who is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Dazhi (大智, 'Great Wisdom'). The rest is as described above.
Going east from here, passing fifteen thousand asengqi (阿僧祇, 'asamkhya', an extremely large number) worlds, there is a world named Puming (普明, 'Universal Light'). There is a Buddha there, named Xumiding Gaowang (須彌頂高王, 'King High as Sumeru's Peak'), who is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Zhili (智力, 'Power of Wisdom'). The rest is as described above.
Going east from here, passing fifteen thousand asengqi (阿僧祇, 'asamkhya', an extremely large number) worlds, there is a world named Baoyan (寶嚴, 'Jewel Adornment'). There is a Buddha there, named Baoshengde (寶生德, 'Virtue of Jewel Birth'), who is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Dadashi (大導師, 'Great Guide'). The rest is as described above.
Going east from here, passing fourteen thousand asengqi (阿僧祇, 'asamkhya', an extremely large number) worlds, there is a world named Fa (法, 'Dharma'). There is a Buddha there, named Huashang (華上, 'Upon a Flower'), who is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Deli (得力, 'Power Attained'). The rest is as described above.
Going east from here, passing fourteen thousand asengqi (阿僧祇, 'asamkhya', an extremely large number) worlds, there is a world named Huazhu (華住, 'Flower Abode'). There is a Buddha there, named Baogao (寶高, 'Jewel High'), who is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Mingde (名德, 'Renowned Virtue'). The rest is as described above.
Going east from here, passing fourteen thousand asengqi (阿僧祇, 'asamkhya', an extremely large number) worlds, there is a world named Miaotuoluoniwang (妙陀羅尼王, 'Wonderful Dharani King'). There is a Buddha there, named Xiangming (香明, 'Fragrant Light'), who is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Tuoluoni Zizaiwang (陀羅尼自在王, 'Dharani Sovereign King'). The rest is as described above.
Going east from here, passing thirteen thousand asengqi (阿僧祇, 'asamkhya', an extremely large number) worlds, there is a world named Jinming (金明, 'Golden Light'). There is a Buddha there, named Fang Liubuyan (方流佈嚴, 'Squarely Flowing Adornment'), who is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Zhi Liubuyan (智流佈嚴, 'Wisdom Flowing Adornment'). The rest is as described above.
Going east from here, passing thirteen thousand asengqi (阿僧祇, 'asamkhya', an extremely large number) worlds, there is a world named Gaozhi (高智, 'High Wisdom'). There is a Buddha there, named Pushou Zengshang Yunyinwang (普守增上云音王, 'Universally Protecting Increasing Cloud Sound King'), who is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Suwang (宿王, 'Star King'). The rest is as described above.
Going east from here, passing twelve thousand asengqi (阿僧祇, 'asamkhya', an extremely large number) worlds, there is a world named Changming (常明, 'Constant Light'). There is a Buddha there, named Wubianming (無邊明, 'Boundless Light'), who is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Daming (大明, 'Great Light').
。余如上說。
東方去此過萬二千阿僧祇界，有世界名𤊟(丹作定)光，是中有佛，號無邊慧成，今現在，為德王明菩薩摩訶薩授無上道記。余如上說。
東方去此過萬一千阿僧祇界，有世界名然燈，是中有佛，號無邊功德智明，今現在，為功德王明菩薩摩訶薩授無上道記。彼世界有無量寶池，池中皆有青、黃、赤、白、種種雜色千葉蓮華，皆悉廣大，從水而出，上高八萬四千由旬，一一華葉出千光明遍照十方。諸巷陌中皆悉平正，寶繩連綿以界道側。此諸巷中皆有寶樹，其樹皆高七千由旬，枝葉廣大能覆八萬四千由旬。一一樹上皆有八十億摩尼珠，以為果實。如是諸樹無量無數。蓮華光明常照世界，釋迦文佛凈光所蔽，悉不復現。
時，功德王明菩薩見此大光，問無邊功德智明佛言：「世尊！是何光明映照此界？」
彼佛答言：「西方去此，過萬一千阿僧祇界，有一世界名曰娑婆，是中有佛，號釋迦文，今現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經，是其光明。」
時，功德王明菩薩白無邊功德智明佛言：「我欲往詣娑婆世界，見釋迦文佛禮事、供養。」
彼佛報言：「欲往隨意。」是時，即以一大蓮華而與之曰：「汝持此華與釋迦文，並稱我言，問訊彼佛：少病、少惱，
【現代漢語翻譯】 其餘的都如上面所說。
東方距離此地超過一萬二千阿僧祇（Asamkhya，極大的數字單位）的世界，有一個世界名為𤊟光（定光），那裡有一尊佛，名為無邊慧成（Wubian Huicheng），現在正在為德王明（Dewangming）菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）授記無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。其餘的都如上面所說。
東方距離此地超過一萬一千阿僧祇的世界，有一個世界名為然燈（Randeng），那裡有一尊佛，名為無邊功德智明（Wubian Gongde Zhiming），現在正在為功德王明（Gongdewangming）菩薩摩訶薩授記無上菩提。那個世界有無量寶池，池中都有青、黃、赤、白各種雜色的千葉蓮華，都非常廣大，從水中生出，向上高達八萬四千由旬（Yojana，古印度長度單位），每一朵蓮花的葉子都發出千萬光明，遍照十方。所有的街巷都非常平坦正直，寶繩連綿不斷地用來界定道路兩側。這些街巷中都有寶樹，樹都高達七千由旬，枝葉廣大，能夠覆蓋八萬四千由旬。每一棵樹上都有八十億摩尼珠（Mani，寶珠），作為果實。這樣的樹無量無數。蓮花的光明常常照耀世界，釋迦文佛（Sakyamuni Buddha）的凈光被遮蔽，完全不再顯現。
當時，功德王明菩薩見到這巨大的光明，問無邊功德智明佛說：『世尊！這是什麼光明映照這個世界？』
那尊佛回答說：『西方距離此地超過一萬一千阿僧祇的世界，有一個世界名叫娑婆（Saha），那裡有一尊佛，名為釋迦文（Sakyamuni），現在正在為諸位菩薩宣說斷眾生疑令眾歡喜菩薩藏經（Duan Zhong Sheng Yi Ling Zhong Huanxi Pusa Zang Jing），這是他的光明。』
當時，功德王明菩薩對無邊功德智明佛說：『我想要前往娑婆世界，拜見釋迦文佛，行禮供養。』
那尊佛回答說：『想要前往，隨你的意願。』當時，就拿出一朵大蓮華給他，說：『你拿著這朵蓮華給釋迦文佛，並且代我問候那尊佛：少病少惱，'
【English Translation】 The rest is as described above.
To the east, passing twelve thousand Asamkhya (immeasurable number) worlds, there is a world named 𤊟guang (Dingguang), in which there is a Buddha named Wubian Huicheng (Boundless Wisdom Accomplishment), who is now bestowing the prediction of unsurpassed enlightenment (Anuttara-samyak-sambodhi) upon the Bodhisattva-Mahasattva (Great Bodhisattva) Dewangming (Virtue King Light). The rest is as described above.
To the east, passing eleven thousand Asamkhya worlds, there is a world named Randeng (Burning Lamp), in which there is a Buddha named Wubian Gongde Zhiming (Boundless Merit Wisdom Light), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Gongdewangming (Merit King Light). That world has immeasurable jeweled ponds, in which there are blue, yellow, red, white, and various other colored thousand-petaled lotuses, all of which are vast and large, emerging from the water and rising to a height of eighty-four thousand Yojana (ancient Indian unit of distance). Each lotus leaf emits a thousand rays of light, illuminating the ten directions. All the streets and lanes are level and straight, with jeweled ropes continuously delineating the sides of the roads. In these lanes, there are jeweled trees, all of which are seven thousand Yojana in height, with vast branches and leaves that can cover eighty-four thousand Yojana. On each tree, there are eighty billion Mani (jewels) pearls, serving as fruits. There are immeasurable and countless such trees. The light of the lotuses constantly illuminates the world, but the pure light of Sakyamuni Buddha is obscured and no longer appears.
At that time, the Bodhisattva Gongdewangming, seeing this great light, asked the Buddha Wubian Gongde Zhiming, 'World-Honored One! What is this light illuminating this world?'
That Buddha replied, 'To the west, passing eleven thousand Asamkhya worlds, there is a world named Saha, in which there is a Buddha named Sakyamuni, who is now expounding the 'Sutra of the Bodhisattva Treasury for Cutting Off Doubts of Sentient Beings and Causing Joy' (Duan Zhong Sheng Yi Ling Zhong Huanxi Pusa Zang Jing) for the Bodhisattvas. This is his light.'
At that time, the Bodhisattva Gongdewangming said to the Buddha Wubian Gongde Zhiming, 'I wish to go to the Saha world to see Sakyamuni Buddha, to pay homage and make offerings.'
That Buddha replied, 'If you wish to go, do as you please.' At that time, he immediately presented him with a large lotus flower and said, 'Take this flower to Sakyamuni Buddha and, on my behalf, inquire after that Buddha's well-being: whether he is free from illness and affliction,'
起居輕利、游步康耶？」
時彼菩薩如大力士屈伸臂頃，于彼佛土忽然不現，到此世界至王舍城，行詣竹園，頂禮佛足，卻住一面；白佛言：「世尊！無邊功德智明如來，問訊世尊：少病、少惱，氣力安不？持此蓮華以與世尊。」
佛受華已，而問之曰：「無邊功德智明如來於彼世界少病、少惱，游步康耶？」
彼菩薩言：「無邊功德智明世尊，在彼世界安隱、無恙。」
從然燈剎至此中間，有世界名雜相，是中有佛，號曰上眾，今現在，為那羅延菩薩摩訶薩授無上道記。余如上說。
從雜相剎至此中間，有世界名方流佈，是中有佛，號佛華生德，今現在，為不虛力菩薩摩訶薩授無上道記。余如上說。
從方流佈剎至此中間，有世界名金剛住，是中有佛，號佛華出王，今現在，為寶火菩薩摩訶薩授無上道記。余如上說。
從金剛住剎至此中間，有世界名栴檀窟，是中有佛，號曰寶像，今現在，為觀世音菩薩摩訶薩授無上道記。余如上說。
從栴檀窟剎至此中間，有世界名藥，是中有佛，號不虛稱，今現在，為不虛嚴菩薩摩訶薩授無上道記。余如上說。
從藥剎至此中間，有世界名藥生，是中有佛，號無邊功德精進嚴，今現在，為持戒菩薩摩訶薩授無上道記。
【現代漢語翻譯】 現代漢語譯本： 『起居輕利、游步康耶？』（您的日常生活是否輕鬆順利，行動是否安康自在？） 當時那位菩薩就像大力士屈伸手臂一樣，在那佛土忽然消失，來到這個世界，到達王舍城（Rājagṛha），前往竹園（Veṇuvana），頂禮佛足，退到一旁站立；對佛說：『世尊！無邊功德智明如來（Anantaguṇajñānābhasa-tathāgata）問候世尊：少病、少惱，氣力安好嗎？持此蓮花獻給世尊。』 佛陀接過蓮花后，問道：『無邊功德智明如來在那世界少病、少惱，行動安康自在嗎？』 那位菩薩說：『無邊功德智明世尊，在那世界安隱、無恙。』 從然燈剎（Dīpaṃkara-kṣetra）到此中間，有一個世界名叫雜相（Miśrarūpa），那裡有一尊佛，名號為上眾（Uttamasaṃgha），現在正在為那羅延菩薩摩訶薩（Nārāyaṇa-bodhisattva-mahāsattva）授無上道記。其餘情況如前所述。 從雜相剎到此中間，有一個世界名叫方流佈（Vistīrṇavyūha），那裡有一尊佛，名號為佛華生德（Buddhapuṣpaguṇa），現在正在為不虛力菩薩摩訶薩（Amoghabala-bodhisattva-mahāsattva）授無上道記。其餘情況如前所述。 從方流佈剎到此中間，有一個世界名叫金剛住（Vajrasthiti），那裡有一尊佛，名號為佛華出王（Buddhapuṣpodgatarāja），現在正在為寶火菩薩摩訶薩（Ratnāgni-bodhisattva-mahāsattva）授無上道記。其餘情況如前所述。 從金剛住剎到此中間，有一個世界名叫栴檀窟（Candanakūpa），那裡有一尊佛，名號為寶像（Ratnarūpa），現在正在為觀世音菩薩摩訶薩（Avalokiteśvara-bodhisattva-mahāsattva）授無上道記。其餘情況如前所述。 從栴檀窟剎到此中間，有一個世界名叫藥（Auṣadhi），那裡有一尊佛，名號為不虛稱（Amoghakīrti），現在正在為不虛嚴菩薩摩訶薩（Amoghaalaṃkāra-bodhisattva-mahāsattva）授無上道記。其餘情況如前所述。 從藥剎到此中間，有一個世界名叫藥生（Auṣadhyudbhava），那裡有一尊佛，名號為無邊功德精進嚴（Anantaguṇavīryālaṃkāra），現在正在為持戒菩薩摩訶薩（Śīlavrata-bodhisattva-mahāsattva）授無上道記。
【English Translation】 English version: 'Are you comfortable and at ease in your daily life, and do you move about in good health?' At that time, that Bodhisattva, as quickly as a strong man bends and stretches his arm, suddenly disappeared from that Buddha-land and arrived in this world, reaching Rājagṛha (王舍城), going to Veṇuvana (竹園), prostrating himself at the Buddha's feet, and standing to one side; he said to the Buddha: 'World-Honored One! Anantaguṇajñānābhasa-tathāgata (無邊功德智明如來) inquires after the World-Honored One: Are you free from illness and affliction, and is your strength well? He holds this lotus flower to offer to the World-Honored One.' Having received the flower, the Buddha asked him: 'Is Anantaguṇajñānābhasa-tathāgata free from illness and affliction in that world, and does he move about in good health?' That Bodhisattva said: 'The World-Honored One Anantaguṇajñānābhasa is peaceful and unharmed in that world.' From Dīpaṃkara-kṣetra (然燈剎) to here, there is a world named Miśrarūpa (雜相), in which there is a Buddha named Uttamasaṃgha (上眾), who is now bestowing the prediction of unsurpassed enlightenment upon Nārāyaṇa-bodhisattva-mahāsattva (那羅延菩薩摩訶薩). The rest is as described above. From Miśrarūpa-kṣetra to here, there is a world named Vistīrṇavyūha (方流佈), in which there is a Buddha named Buddhapuṣpaguṇa (佛華生德), who is now bestowing the prediction of unsurpassed enlightenment upon Amoghabala-bodhisattva-mahāsattva (不虛力菩薩摩訶薩). The rest is as described above. From Vistīrṇavyūha-kṣetra to here, there is a world named Vajrasthiti (金剛住), in which there is a Buddha named Buddhapuṣpodgatarāja (佛華出王), who is now bestowing the prediction of unsurpassed enlightenment upon Ratnāgni-bodhisattva-mahāsattva (寶火菩薩摩訶薩). The rest is as described above. From Vajrasthiti-kṣetra to here, there is a world named Candanakūpa (栴檀窟), in which there is a Buddha named Ratnarūpa (寶像), who is now bestowing the prediction of unsurpassed enlightenment upon Avalokiteśvara-bodhisattva-mahāsattva (觀世音菩薩摩訶薩). The rest is as described above. From Candanakūpa-kṣetra to here, there is a world named Auṣadhi (藥), in which there is a Buddha named Amoghakīrti (不虛稱), who is now bestowing the prediction of unsurpassed enlightenment upon Amoghaalaṃkāra-bodhisattva-mahāsattva (不虛嚴菩薩摩訶薩). The rest is as described above. From Auṣadhi-kṣetra to here, there is a world named Auṣadhyudbhava (藥生), in which there is a Buddha named Anantaguṇavīryālaṃkāra (無邊功德精進嚴), who is now bestowing the prediction of unsurpassed enlightenment upon Śīlavrata-bodhisattva-mahāsattva (持戒菩薩摩訶薩).
余如上說。
從藥生剎至此中間，有世界名普莊嚴，是中有佛，號發意即嚴一切眾生心，今現在，為佛華手菩薩摩訶薩授無上道記。余如上說。
從普莊嚴剎至此中間，有世界名一蓋，是中有佛，號蓋行列，今現在，為寶行列菩薩摩訶薩授無上道記。余如上說。
從一蓋剎至此中間，有世界名上華光，是中有佛，號明德王，今現在，為安立菩薩摩訶薩授無上道記。余如上說。
從上華光剎至此中間，有世界名妙莊嚴，是中有佛，號德王明，今現在，為住諸功德菩薩摩訶薩授無上道記。余如上說。
從妙莊嚴剎至此中間，有世界名無邊德莊嚴，是中有佛，號度功德邊，今現在，為無邊功德稱菩薩摩訶薩授無上道記。余如上說。
從無邊德莊嚴剎至此中間，有世界名十方流佈，是中有佛，號曰然燈，今現在，為轉諸行嚴菩薩摩訶薩授無上道記。余如上說。
從十方流佈剎至此中間，有世界名燈行列，是中有佛，號曰然燈，今現在，為寶積菩薩摩訶薩授無上道記。余如上說。
從燈行列剎至此中間，有世界名珊瑚牙，是中有佛，號曰作明，今現在，為德積菩薩摩訶薩授無上道記。余如上說。
從珊瑚牙剎至此中間，有世界名眾善，是中有佛，號曰無畏，今現在，為
【現代漢語翻譯】 現代漢語譯本： 如前所述。 從藥生剎（世界名）至此中間，有一個世界名為普莊嚴，其中有一尊佛，名為發意即嚴一切眾生心，現在正在為佛華手菩薩摩訶薩（大菩薩）授無上道記（對未來成佛的預言）。如前所述。 從普莊嚴剎至此中間，有一個世界名為一蓋，其中有一尊佛，名為蓋行列，現在正在為寶行列菩薩摩訶薩授無上道記。如前所述。 從一蓋剎至此中間，有一個世界名為上華光，其中有一尊佛，名為明德王，現在正在為安立菩薩摩訶薩授無上道記。如前所述。 從上華光剎至此中間，有一個世界名為妙莊嚴，其中有一尊佛，名為德王明，現在正在為住諸功德菩薩摩訶薩授無上道記。如前所述。 從妙莊嚴剎至此中間，有一個世界名為無邊德莊嚴，其中有一尊佛，名為度功德邊，現在正在為無邊功德稱菩薩摩訶薩授無上道記。如前所述。 從無邊德莊嚴剎至此中間，有一個世界名為十方流佈，其中有一尊佛，名為曰然燈，現在正在為轉諸行嚴菩薩摩訶薩授無上道記。如前所述。 從十方流佈剎至此中間，有一個世界名為燈行列，其中有一尊佛，名為曰然燈，現在正在為寶積菩薩摩訶薩授無上道記。如前所述。 從燈行列剎至此中間，有一個世界名為珊瑚牙，其中有一尊佛，名為曰作明，現在正在為德積菩薩摩訶薩授無上道記。如前所述。 從珊瑚牙剎至此中間，有一個世界名為眾善，其中有一尊佛，名為曰無畏，現在正在為...
【English Translation】 English version: As previously stated. From the realm of Yaksha-born (a world name) to here, there is a world named Universal Adornment, in which there is a Buddha named Arousing the Intention to Immediately Adorn the Minds of All Beings, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva (Great Bodhisattva) Buddha Flower Hand. As previously stated. From the realm of Universal Adornment to here, there is a world named One Canopy, in which there is a Buddha named Canopy Array, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Jewel Array. As previously stated. From the realm of One Canopy to here, there is a world named Upper Flower Light, in which there is a Buddha named King of Bright Virtue, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Establishment. As previously stated. From the realm of Upper Flower Light to here, there is a world named Wonderful Adornment, in which there is a Buddha named Virtue King Brightness, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Abiding in All Merits. As previously stated. From the realm of Wonderful Adornment to here, there is a world named Boundless Virtue Adornment, in which there is a Buddha named Crossing the Shore of Merits, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Boundless Merit Fame. As previously stated. From the realm of Boundless Virtue Adornment to here, there is a world named Spreading in the Ten Directions, in which there is a Buddha named Burning Lamp, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Transforming All Conduct Adornment. As previously stated. From the realm of Spreading in the Ten Directions to here, there is a world named Lamp Array, in which there is a Buddha named Burning Lamp, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Jewel Accumulation. As previously stated. From the realm of Lamp Array to here, there is a world named Coral Tooth, in which there is a Buddha named Making Light, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Virtue Accumulation. As previously stated. From the realm of Coral Tooth to here, there is a world named All Goodness, in which there is a Buddha named Fearless, who is now bestowing the prediction of unsurpassed enlightenment upon...
寶樂菩薩摩訶薩授無上道記。余如上說。
從眾善剎至此中間，有世界名眾善，是中有佛，號曰德味，今現在，為得無畏菩薩摩訶薩授無上道記。余如上說。
從眾善剎至此中間，有世界名曰上善，是中有佛，號曰無畏，今現在，為離怖畏菩薩摩訶薩授無上道記。余如上說。
從上善剎至此中間，有世界名蓮華，是中有佛，號曰華德，今現在，為智手菩薩摩訶薩授無上道記。余如上說。
從蓮華剎至此中間，有世界名優缽羅，是中有佛，號智華德，今現在，為無行行菩薩摩訶薩授無上道記。余如上說。
從優缽羅剎至此中間，有世界名寶生，是中有佛，號曰寶積，今現在，為法積菩薩摩訶薩授無上道記。余如上說。
從寶生剎至此中間，有世界名妙月，是中有佛，號無邊愿，今現在，為演華菩薩摩訶薩授無上道記。余如上說。
從妙月剎至此中間，有世界名安住，是中有佛，號無邊功德王安立，今現在，為曇無竭菩薩摩訶薩授無上道記。余如上說。
從安住剎至此中間，有世界名住林，是中有佛，號曰寶肩(丹作首)，今現在，為藥王菩薩摩訶薩授無上道記。余如上說。
從住林剎至此中間，有世界名眾香，是中有佛，號娑羅王，今現在，為益意菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 寶樂菩薩摩訶薩（Bodhisattva Mahāsattva，偉大的菩薩）被授予無上道記（anuttara-samyak-sambodhi-vyākarana，對證得無上正等正覺的授記）。其餘的如上文所說。
從眾善剎（Sarvasattvasamādhi，一切眾生三昧）到此中間，有一個世界名為眾善（Sarvasattvasamādhi），其中有一尊佛，名號為德味（Gunarasa），現在正在為得無畏菩薩摩訶薩（Praptabhaya Bodhisattva Mahāsattva）授予無上道記。其餘的如上文所說。
從眾善剎到此中間，有一個世界名為上善（Uttamasattvasamādhi），其中有一尊佛，名號為無畏（Abhaya），現在正在為離怖畏菩薩摩訶薩（Vigatabhaya Bodhisattva Mahāsattva）授予無上道記。其餘的如上文所說。
從上善剎到此中間，有一個世界名為蓮華（Padma），其中有一尊佛，名號為華德（Puspakirti），現在正在為智手菩薩摩訶薩（Jñānahasta Bodhisattva Mahāsattva）授予無上道記。其餘的如上文所說。
從蓮華剎到此中間，有一個世界名為優缽羅（Utpala），其中有一尊佛，名號為智華德（Jñānapuspakirti），現在正在為無行行菩薩摩訶薩（Anabhogacarya Bodhisattva Mahāsattva）授予無上道記。其餘的如上文所說。
從優缽羅剎到此中間，有一個世界名為寶生（Ratnakara），其中有一尊佛，名號為寶積（Ratnakuta），現在正在為法積菩薩摩訶薩（Dharmakuta Bodhisattva Mahāsattva）授予無上道記。其餘的如上文所說。
從寶生剎到此中間，有一個世界名為妙月（Candrasri），其中有一尊佛，名號為無邊愿（Anantabhoga），現在正在為演華菩薩摩訶薩（Puspakirti Bodhisattva Mahāsattva）授予無上道記。其餘的如上文所說。
從妙月剎到此中間，有一個世界名為安住（Sthita），其中有一尊佛，名號為無邊功德王安立（Anantagunarajapratisthita），現在正在為曇無竭菩薩摩訶薩（Dharmaksaya Bodhisattva Mahāsattva）授予無上道記。其餘的如上文所說。
從安住剎到此中間，有一個世界名為住林（Vanavasthita），其中有一尊佛，名號為寶肩（Ratnabahu），現在正在為藥王菩薩摩訶薩（Bhaisajyaraja Bodhisattva Mahāsattva）授予無上道記。其餘的如上文所說。
從住林剎到此中間，有一個世界名為眾香（Sarvagandha），其中有一尊佛，名號為娑羅王（Salaraja），現在正在為益意菩薩摩訶薩（Arthabuddhi Bodhisattva Mahāsattva）
【English Translation】 English version The Bodhisattva Mahāsattva (great being) Baole (Treasure Joy) receives the prediction of unsurpassed enlightenment (anuttara-samyak-sambodhi-vyākarana). The rest is as described above.
From the Buddha-field Sarvasattvasamādhi (Samadhi of all beings) to here, there is a world named Sarvasattvasamādhi, in which there is a Buddha named Gunarasa (Essence of Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahāsattva Praptabhaya (Attained Fearlessness). The rest is as described above.
From the Buddha-field Sarvasattvasamādhi to here, there is a world named Uttamasattvasamādhi (Supreme Being Samadhi), in which there is a Buddha named Abhaya (Fearless), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahāsattva Vigatabhaya (Dispelled Fear). The rest is as described above.
From the Buddha-field Uttamasattvasamādhi to here, there is a world named Padma (Lotus), in which there is a Buddha named Puspakirti (Flower Glory), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahāsattva Jñānahasta (Wisdom Hand). The rest is as described above.
From the Buddha-field Padma to here, there is a world named Utpala (Blue Lotus), in which there is a Buddha named Jñānapuspakirti (Wisdom Flower Glory), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahāsattva Anabhogacarya (Effortless Conduct). The rest is as described above.
From the Buddha-field Utpala to here, there is a world named Ratnakara (Jewel Mine), in which there is a Buddha named Ratnakuta (Jewel Heap), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahāsattva Dharmakuta (Dharma Heap). The rest is as described above.
From the Buddha-field Ratnakara to here, there is a world named Candrasri (Moon Glory), in which there is a Buddha named Anantabhoga (Infinite Enjoyment), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahāsattva Puspakirti (Flower Glory). The rest is as described above.
From the Buddha-field Candrasri to here, there is a world named Sthita (Abiding), in which there is a Buddha named Anantagunarajapratisthita (Established as King of Infinite Merits), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahāsattva Dharmaksaya (End of Dharma). The rest is as described above.
From the Buddha-field Sthita to here, there is a world named Vanavasthita (Dwelling in the Forest), in which there is a Buddha named Ratnabahu (Jewel Shoulder), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahāsattva Bhaisajyaraja (Medicine King). The rest is as described above.
From the Buddha-field Vanavasthita to here, there is a world named Sarvagandha (All Fragrance), in which there is a Buddha named Salaraja (Sala King), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Mahāsattva Arthabuddhi (Meaningful Intelligence).
授無上道記。余如上說。
從眾香剎至此中間，有世界名華德，是中有佛，號曰寶明，今現在，為曰得菩薩摩訶薩授無上道記。余如上說。
從華德剎至此中間，有世界名一聚，是中有佛，號曰寶聚，今現在，為火得菩薩摩訶薩授無上道記。余如上說。
從一聚剎至此中間，有世界名過諸憂惱，是中有佛，號曰上眾，今現在，為上嚴菩薩摩訶薩授無上道記。余如上說。
從過諸憂惱剎至此中間，有世界名離憂，是中有佛，號無邊德嚴，今現在，為善思嚴菩薩摩訶薩授無上道記。余如上說。
從離憂剎至此中間，有世界名諸功德處，是中有佛，號觀世音，今現在，為普守菩薩摩訶薩授無上道記。余如上說。
從諸功德處剎至此中間，有世界名寶明，是中有佛，號須彌明，今現在，為安住菩薩摩訶薩授無上道記。余如上說。
從寶明剎至此中間，有世界名一切功德莊嚴，是中有佛，號無邊自在力，今現在，為藥善菩薩摩訶薩授無上道記。余如上說。
從一切功德莊嚴剎至此中間，有世界名覺意莊嚴，是中有佛，號極高行，今現在，為善思益意菩薩摩訶薩授無上道記。余如上說。
從覺意莊嚴剎至此中間，有世界名無塵垢，是中有佛，號寶華德，今現在，為益意德
【現代漢語翻譯】 現代漢語譯本：授予無上菩提的授記。其餘的如同上面所說。
從眾香剎（multitude of fragrant lands）到此中間，有一個世界名為華德（Huade），那裡有一尊佛，名號為寶明（Baoming），現在正在為曰得菩薩摩訶薩（Yuede Bodhisattva-Mahasattva）授予無上菩提的授記。其餘的如同上面所說。
從華德剎（Huade lands）到此中間，有一個世界名為一聚（Yiju），那裡有一尊佛，名號為寶聚（Baoju），現在正在為火得菩薩摩訶薩（Huode Bodhisattva-Mahasattva）授予無上菩提的授記。其餘的如同上面所說。
從一聚剎（Yiju lands）到此中間，有一個世界名為過諸憂惱（Guozhu Younao），那裡有一尊佛，名號為上眾（Shangzhong），現在正在為上嚴菩薩摩訶薩（Shangyan Bodhisattva-Mahasattva）授予無上菩提的授記。其餘的如同上面所說。
從過諸憂惱剎（Guozhu Younao lands）到此中間，有一個世界名為離憂（Liyou），那裡有一尊佛，名號為無邊德嚴（Wubian Deyan），現在正在為善思嚴菩薩摩訶薩（Shansi Yan Bodhisattva-Mahasattva）授予無上菩提的授記。其餘的如同上面所說。
從離憂剎（Liyou lands）到此中間，有一個世界名為諸功德處（Zhu Gongde Chu），那裡有一尊佛，名號為觀世音（Guanshiyin），現在正在為普守菩薩摩訶薩（Pushou Bodhisattva-Mahasattva）授予無上菩提的授記。其餘的如同上面所說。
從諸功德處剎（Zhu Gongde Chu lands）到此中間，有一個世界名為寶明（Baoming），那裡有一尊佛，名號為須彌明（Xumi Ming），現在正在為安住菩薩摩訶薩（Anzhu Bodhisattva-Mahasattva）授予無上菩提的授記。其餘的如同上面所說。
從寶明剎（Baoming lands）到此中間，有一個世界名為一切功德莊嚴（Yiqie Gongde Zhuangyan），那裡有一尊佛，名號為無邊自在力（Wubian Zizai Li），現在正在為藥善菩薩摩訶薩（Yaoshan Bodhisattva-Mahasattva）授予無上菩提的授記。其餘的如同上面所說。
從一切功德莊嚴剎（Yiqie Gongde Zhuangyan lands）到此中間，有一個世界名為覺意莊嚴（Jueyi Zhuangyan），那裡有一尊佛，名號為極高行（Jigao Xing），現在正在為善思益意菩薩摩訶薩（Shansi Yiyi Bodhisattva-Mahasattva）授予無上菩提的授記。其餘的如同上面所說。
從覺意莊嚴剎（Jueyi Zhuangyan lands）到此中間，有一個世界名為無塵垢（Wuchen Gou），那裡有一尊佛，名號為寶華德（Baohua De），現在正在為益意德
【English Translation】 English version: Bestowing the prediction of unsurpassed enlightenment. The rest is as described above.
From the multitude of fragrant lands to here, there is a world named Huade (Splendor of Virtue), in which there is a Buddha named Baoming (Precious Light), who is now bestowing the prediction of unsurpassed enlightenment upon Yuede Bodhisattva-Mahasattva (Gained Virtue Great Being). The rest is as described above.
From Huade lands to here, there is a world named Yiju (One Gathering), in which there is a Buddha named Baoju (Precious Gathering), who is now bestowing the prediction of unsurpassed enlightenment upon Huode Bodhisattva-Mahasattva (Fire Virtue Great Being). The rest is as described above.
From Yiju lands to here, there is a world named Guozhu Younao (Transcending All Afflictions), in which there is a Buddha named Shangzhong (Supreme Multitude), who is now bestowing the prediction of unsurpassed enlightenment upon Shangyan Bodhisattva-Mahasattva (Supreme Adornment Great Being). The rest is as described above.
From Guozhu Younao lands to here, there is a world named Liyou (Free from Sorrow), in which there is a Buddha named Wubian Deyan (Boundless Virtue Adornment), who is now bestowing the prediction of unsurpassed enlightenment upon Shansi Yan Bodhisattva-Mahasattva (Good Thought Adornment Great Being). The rest is as described above.
From Liyou lands to here, there is a world named Zhu Gongde Chu (Abode of All Merits), in which there is a Buddha named Guanshiyin (Observing the Sounds of the World), who is now bestowing the prediction of unsurpassed enlightenment upon Pushou Bodhisattva-Mahasattva (Universally Guarding Great Being). The rest is as described above.
From Zhu Gongde Chu lands to here, there is a world named Baoming (Precious Light), in which there is a Buddha named Xumi Ming (Mount Sumeru Light), who is now bestowing the prediction of unsurpassed enlightenment upon Anzhu Bodhisattva-Mahasattva (Peacefully Dwelling Great Being). The rest is as described above.
From Baoming lands to here, there is a world named Yiqie Gongde Zhuangyan (Adorned with All Merits), in which there is a Buddha named Wubian Zizai Li (Boundless Self-Mastery Power), who is now bestowing the prediction of unsurpassed enlightenment upon Yaoshan Bodhisattva-Mahasattva (Medicine Good Great Being). The rest is as described above.
From Yiqie Gongde Zhuangyan lands to here, there is a world named Jueyi Zhuangyan (Adorned with Awakened Intent), in which there is a Buddha named Jigao Xing (Extremely High Conduct), who is now bestowing the prediction of unsurpassed enlightenment upon Shansi Yiyi Bodhisattva-Mahasattva (Good Thought Beneficial Intent Great Being). The rest is as described above.
From Jueyi Zhuangyan lands to here, there is a world named Wuchen Gou (Free from Dust and Impurity), in which there is a Buddha named Baohua De (Precious Flower Virtue), who is now bestowing upon Yiyi De
菩薩摩訶薩授無上道記。余如上說。
從無塵垢剎至此中間，有世界名云陰，是中有佛，號無量神通自在，今現在，為得念菩薩摩訶薩授無上道記。余如上說。
從云陰剎至此中間，有世界名華網覆，是中有佛，號隨眾愿嚴，今現在，為益意菩薩摩訶薩授無上道記。余如上說。
從華網覆剎至此中間，有世界名列宿，是中有佛，號高寶蓋，今現在，為無憂菩薩摩訶薩授無上道記。余如上說。
從列宿剎至此中間，有世界名寶華，是中有佛，號曰上眾，今現在，為自在菩薩摩訶薩授無上道記。余如上說。
從寶華剎至此中間，有世界名普香，是中有佛，號無量華，今現在，為香象菩薩摩訶薩授無上道記。余如上說。
從普香剎至此中間，有世界名華，是中有佛，號寶自在，今現在，為離憂菩薩摩訶薩授無上道記。余如上說。
從華剎至此中間，有世界名雜寶相，是中有佛，號月出德，今現在，為轉諸難菩薩摩訶薩授無上道記。余如上說。
從雜寶相剎至此中間，有世界名眾歸，是中有佛，號發心即轉法輪，今現在，為轉不退法輪菩薩摩訶薩授無上道記。余如上說。
從眾歸剎至此中間，有世界名多安，是中有佛，號十方流佈，今現在，與智流佈菩薩摩訶薩授無
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（Bodhisattva Mahasattva， महान्तः बोधिसत्त्वाः，偉大的菩薩）被授予無上菩提的預記。其餘的如前文所述。
從無塵垢剎（Vimalakirti，विमलकीर्ति，無垢稱）到此地之間，有一個世界名為云陰，那裡有一尊佛，名為無量神通自在（Anantalabdhavikridita-abhijna，अनन्तलब्धविक्रीडिताभिज्ञ，獲得無量神通自在），現在正在為得念菩薩摩訶薩（Praptasmrti Bodhisattva Mahasattva，प्राप्तस्मृति बोधिसत्त्व महासत्त्व，獲得憶念的菩薩摩訶薩）授予無上菩提的預記。其餘的如前文所述。
從云陰剎到此地之間，有一個世界名為華網覆，那裡有一尊佛，名為隨眾愿嚴（Yathanikayabhisamskara，यथनिकयाभिसंस्कार，隨順眾生願望莊嚴），現在正在為益意菩薩摩訶薩（Adhimukti Bodhisattva Mahasattva，अधिमुक्ति बोधिसत्त्व महासत्त्व，增上意樂的菩薩摩訶薩）授予無上菩提的預記。其餘的如前文所述。
從華網覆剎到此地之間，有一個世界名為列宿，那裡有一尊佛，名為高寶蓋（Uccaratnacchattra，उच्चरत्नच्छत्र，高聳的珍寶傘蓋），現在正在為無憂菩薩摩訶薩（Asoka Bodhisattva Mahasattva，अशोक बोधिसत्त्व महासत्त्व，無憂的菩薩摩訶薩）授予無上菩提的預記。其餘的如前文所述。
從列宿剎到此地之間，有一個世界名為寶華，那裡有一尊佛，名為上眾（Uttamasamgraha，उत्तमसंग्रह，最上的集合），現在正在為自在菩薩摩訶薩（Isvara Bodhisattva Mahasattva，ईश्वर बोधिसत्त्व महासत्त्व，自在的菩薩摩訶薩）授予無上菩提的預記。其餘的如前文所述。
從寶華剎到此地之間，有一個世界名為普香，那裡有一尊佛，名為無量華（Anantapuspa，अनन्तपुष्प，無量花），現在正在為香象菩薩摩訶薩（Gandhahasti Bodhisattva Mahasattva，गन्धहस्ति बोधिसत्त्व महासत्त्व，香象菩薩摩訶薩）授予無上菩提的預記。其餘的如前文所述。
從普香剎到此地之間，有一個世界名為華，那裡有一尊佛，名為寶自在（Ratnesvara，रत्नेश्वर，珍寶自在），現在正在為離憂菩薩摩訶薩（Vigataśoka Bodhisattva Mahasattva，विगतशोक बोधिसत्त्व महासत्त्व，遠離憂愁的菩薩摩訶薩）授予無上菩提的預記。其餘的如前文所述。
從華剎到此地之間，有一個世界名為雜寶相，那裡有一尊佛，名為月出德（Candrodayaguna，चन्द्रोदयगुण，月亮升起的美德），現在正在為轉諸難菩薩摩訶薩（Sarvadurganivāraṇa Bodhisattva Mahasattva，सर्वदुर्गनिवारण बोधिसत्त्व महासत्त्व，轉變一切苦難的菩薩摩訶薩）授予無上菩提的預記。其餘的如前文所述。
從雜寶相剎到此地之間，有一個世界名為眾歸，那裡有一尊佛，名為發心即轉法輪（Prathamacittotpade Dharmacakrapravartana，प्रथमचित्तोत्पादे धर्मचक्रप्रवर्तन，初發心即轉法輪），現在正在為轉不退法輪菩薩摩訶薩（Avaivartikadharmacakrapravartana Bodhisattva Mahasattva，अवैवर्तिकाधर्मचक्रप्रवर्तन बोधिसत्त्व महासत्त्व，轉不退轉法輪的菩薩摩訶薩）授予無上菩提的預記。其餘的如前文所述。
從眾歸剎到此地之間，有一個世界名為多安，那裡有一尊佛，名為十方流佈（Dasadiksamprasthita，दशदिक्सम्प्रस्थित，十方流佈），現在正在為智流佈菩薩摩訶薩（Jnanasamprasthita Bodhisattva Mahasattva，ज्ञानसम्प्रस्थित बोधिसत्त्व महासत्त्व，智慧流佈的菩薩摩訶薩）授予無上菩提的預記。
【English Translation】 English version The Bodhisattva Mahasattvas (great Bodhisattvas) receive predictions of unsurpassed enlightenment. The rest is as described above.
From the Vimalakirti (stainless glory) Buddha-field to here, there is a world called Cloud Shade. In that world, there is a Buddha named Anantalabdhavikridita-abhijna (Boundless Attainment of Playful Super-knowledge), who is now bestowing predictions of unsurpassed enlightenment upon Praptasmrti Bodhisattva Mahasattva (Attained Memory Bodhisattva Mahasattva). The rest is as described above.
From the Cloud Shade Buddha-field to here, there is a world called Flower Net Covering. In that world, there is a Buddha named Yathanikayabhisamskara (Adorned According to the Desires of the Assembly), who is now bestowing predictions of unsurpassed enlightenment upon Adhimukti Bodhisattva Mahasattva (Superior Intention Bodhisattva Mahasattva). The rest is as described above.
From the Flower Net Covering Buddha-field to here, there is a world called Constellations. In that world, there is a Buddha named Uccaratnacchattra (High Jeweled Canopy), who is now bestowing predictions of unsurpassed enlightenment upon Asoka Bodhisattva Mahasattva (Sorrowless Bodhisattva Mahasattva). The rest is as described above.
From the Constellations Buddha-field to here, there is a world called Jeweled Flower. In that world, there is a Buddha named Uttamasamgraha (Supreme Collection), who is now bestowing predictions of unsurpassed enlightenment upon Isvara Bodhisattva Mahasattva (Lord Bodhisattva Mahasattva). The rest is as described above.
From the Jeweled Flower Buddha-field to here, there is a world called Universal Fragrance. In that world, there is a Buddha named Anantapuspa (Infinite Flower), who is now bestowing predictions of unsurpassed enlightenment upon Gandhahasti Bodhisattva Mahasattva (Fragrant Elephant Bodhisattva Mahasattva). The rest is as described above.
From the Universal Fragrance Buddha-field to here, there is a world called Flower. In that world, there is a Buddha named Ratnesvara (Jewel Lord), who is now bestowing predictions of unsurpassed enlightenment upon Vigataśoka Bodhisattva Mahasattva (Free from Sorrow Bodhisattva Mahasattva). The rest is as described above.
From the Flower Buddha-field to here, there is a world called Variegated Jewel Appearance. In that world, there is a Buddha named Candrodayaguna (Moonrise Virtue), who is now bestowing predictions of unsurpassed enlightenment upon Sarvadurganivāraṇa Bodhisattva Mahasattva (Averter of All Difficulties Bodhisattva Mahasattva). The rest is as described above.
From the Variegated Jewel Appearance Buddha-field to here, there is a world called Assembly Returns. In that world, there is a Buddha named Prathamacittotpade Dharmacakrapravartana (Turning the Dharma Wheel at the First Arising of the Thought), who is now bestowing predictions of unsurpassed enlightenment upon Avaivartikadharmacakrapravartana Bodhisattva Mahasattva (Non-retreating Dharma Wheel Turning Bodhisattva Mahasattva). The rest is as described above.
From the Assembly Returns Buddha-field to here, there is a world called Much Peace. In that world, there is a Buddha named Dasadiksamprasthita (Gone Forth in the Ten Directions), who is now bestowing predictions of unsurpassed enlightenment upon Jnanasamprasthita Bodhisattva Mahasattva (Wisdom Gone Forth Bodhisattva Mahasattva).
上道記。余如上說。
從多安剎至此中間，有世界名金剛，是中有佛，號拘陵王，今現在，為利益行菩薩摩訶薩授無上道記。余如上說。
從金剛剎至此中間，有世界名藥(丹作樂)，是中有佛，號曰日燈，今現在，為月(丹作日)菩薩摩訶薩授無上道記。余如上說。
從樂剎至此中間，有世界名安隱，是中有佛，號曰上寶，今現在，為火得菩薩摩訶薩授無上道記。余如上說。
從安隱剎至此中間，有世界名娑婆，是中有佛，號智生德，今現在，為智德菩薩摩訶薩授無上道記。余如上說。
從娑婆剎至此中間，有世界名純樂，是中有佛，號安立功德王，今現在為離怖菩薩摩訶薩授無上道記。余如上說。
從純樂剎至此中間，有世界名列宿開，是中有佛，號無礙眼，今現在，為妙眼菩薩摩訶薩授無上道記。余如上說。
從列宿開剎至此中間，有世界名妙金剛，是中有佛，號曰無畏，今現在，為臣(丹作巨)山菩薩摩訶薩授無上道記。余如上說。
從妙金剛剎至此中間，有世界名月出，是中有佛，號曰智聚，今現在，為堅力菩薩摩訶薩授無上道記。余如上說。
佛說華手經卷第三 大正藏第 16 冊 No. 0657 佛說華手經
佛說華手經卷第
【現代漢語翻譯】 現代漢語譯本 上道記。其餘如上文所說。
從多安剎（Duo An Cha，世界名）至此中間，有一個世界名為金剛（Jin Gang），其中有一尊佛，名號為拘陵王（Ju Ling Wang），現在正在為利益行菩薩摩訶薩（Yi Li Xing Pusa Mohesa）授予無上道記。其餘如上文所說。
從金剛剎至此中間，有一個世界名為藥（Yao，或樂Le），其中有一尊佛，名號為日燈（Ri Deng），現在正在為月（Yue，或日Ri）菩薩摩訶薩（Pusa Mohesa）授予無上道記。其餘如上文所說。
從樂剎至此中間，有一個世界名為安隱（An Yin），其中有一尊佛，名號為上寶（Shang Bao），現在正在為火得菩薩摩訶薩（Huo De Pusa Mohesa）授予無上道記。其餘如上文所說。
從安隱剎至此中間，有一個世界名為娑婆（Suo Po），其中有一尊佛，名號為智生德（Zhi Sheng De），現在正在為智德菩薩摩訶薩（Zhi De Pusa Mohesa）授予無上道記。其餘如上文所說。
從娑婆剎至此中間，有一個世界名為純樂（Chun Le），其中有一尊佛，名號為安立功德王（An Li Gong De Wang），現在正在為離怖菩薩摩訶薩（Li Bu Pusa Mohesa）授予無上道記。其餘如上文所說。
從純樂剎至此中間，有一個世界名為列宿開（Lie Su Kai），其中有一尊佛，名號為無礙眼（Wu Ai Yan），現在正在為妙眼菩薩摩訶薩（Miao Yan Pusa Mohesa）授予無上道記。其餘如上文所說。
從列宿開剎至此中間，有一個世界名為妙金剛（Miao Jin Gang），其中有一尊佛，名號為無畏（Wu Wei），現在正在為臣（Chen，或巨Ju）山菩薩摩訶薩（Shan Pusa Mohesa）授予無上道記。其餘如上文所說。
從妙金剛剎至此中間，有一個世界名為月出（Yue Chu），其中有一尊佛，名號為智聚（Zhi Ju），現在正在為堅力菩薩摩訶薩（Jian Li Pusa Mohesa）授予無上道記。其餘如上文所說。
《佛說華手經》卷第三 大正藏第 16 冊 No. 0657 《佛說華手經》
《佛說華手經》卷第
【English Translation】 English version Record of attaining the Path. The rest is as described above.
From the realm of Duo An Cha (Duo An Cha, name of a world) to here, there is a world named Jin Gang (Jin Gang, Diamond), in which there is a Buddha named Ju Ling Wang (Ju Ling Wang), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Yi Li Xing (Yi Li Xing Bodhisattva-Mahasattva). The rest is as described above.
From the realm of Jin Gang to here, there is a world named Yao (Yao, or Le, Joy), in which there is a Buddha named Ri Deng (Ri Deng, Sun Lamp), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Yue (Yue, or Ri, Sun) (Bodhisattva-Mahasattva). The rest is as described above.
From the realm of Le to here, there is a world named An Yin (An Yin, Peace and Seclusion), in which there is a Buddha named Shang Bao (Shang Bao, Supreme Treasure), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Huo De (Huo De, Fire Attainment) (Bodhisattva-Mahasattva). The rest is as described above.
From the realm of An Yin to here, there is a world named Suo Po (Suo Po, Saha), in which there is a Buddha named Zhi Sheng De (Zhi Sheng De, Wisdom-Born Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Zhi De (Zhi De, Wisdom Virtue) (Bodhisattva-Mahasattva). The rest is as described above.
From the realm of Suo Po to here, there is a world named Chun Le (Chun Le, Pure Joy), in which there is a Buddha named An Li Gong De Wang (An Li Gong De Wang, Establishing Merit King), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Li Bu (Li Bu, Free from Fear) (Bodhisattva-Mahasattva). The rest is as described above.
From the realm of Chun Le to here, there is a world named Lie Su Kai (Lie Su Kai, Arrayed Stars Open), in which there is a Buddha named Wu Ai Yan (Wu Ai Yan, Unobstructed Eye), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Miao Yan (Miao Yan, Wonderful Eye) (Bodhisattva-Mahasattva). The rest is as described above.
From the realm of Lie Su Kai to here, there is a world named Miao Jin Gang (Miao Jin Gang, Wonderful Diamond), in which there is a Buddha named Wu Wei (Wu Wei, Fearless), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Chen (Chen, or Ju, Great) Shan (Shan, Mountain) (Bodhisattva-Mahasattva). The rest is as described above.
From the realm of Miao Jin Gang to here, there is a world named Yue Chu (Yue Chu, Moonrise), in which there is a Buddha named Zhi Ju (Zhi Ju, Wisdom Accumulation), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Jian Li (Jian Li, Firm Strength) (Bodhisattva-Mahasattva). The rest is as described above.
'The Flower Hand Sutra Spoken by the Buddha', Volume 3 Taisho Tripitaka Volume 16, No. 0657, 'The Flower Hand Sutra Spoken by the Buddha'
'The Flower Hand Sutra Spoken by the Buddha', Volume
四
後秦龜茲國三藏鳩摩羅什奉 詔譯
上清凈品第十五
從月出剎至此中間，有世界名上清凈，是中有佛，號無相嚴，今現在，為多精進菩薩摩訶薩授無上道記。余如上說。
從上清凈剎至此中間，有世界名普明，是中有佛，號明德聚，今現在，為上行菩薩摩訶薩授無上道記。余如上說。
從普明剎至此中間，有世界名高相，是中有佛，號曰因意，今現在，為凈因菩薩摩訶薩授無上道記。余如上說。
從高相剎至此中間，有世界名歡喜，是中有佛，號那羅延，今現在，為調御菩薩摩訶薩授無上道記。余如上說。
從歡喜剎至此中間，有世界名離垢，是中有佛，號離垢相，今現在，為持明菩薩摩訶薩授無上道記。余如上說。
從離垢剎至此中間，有世界名善寶，是中有佛，號求金剛，今現在，為破疑菩薩摩訶薩授無上道記。余如上說。
從善寶剎至此中間，有世界名一切樂，是中有佛，號曰凈意，今現在，為無量嚴菩薩摩訶薩授無上道記。余如上說。
從一切樂剎至此中間，有世界名憂惱所纏，是中有佛，號求利安，今現在，為世德菩薩摩訶薩授無上道記。余如上說。
從憂惱所纏剎至此中間，有世界名無邊德充，是中有佛，號善思嚴，今現在
【現代漢語翻譯】 現代漢語譯本 第四部分
後秦龜茲國三藏鳩摩羅什（Kumārajīva）奉詔翻譯
上清凈品第十五
從月出剎（Chandra-udaya-kṣetra，月亮升起的世界）至此中間，有一個世界名為上清凈（Śuddha-uttara，至上清凈），這個世界中有一尊佛，名為無相嚴（Anālakṣaṇa-vyūha，無相莊嚴），現在正在為眾多精進菩薩摩訶薩（Adhyavasāya Bodhisattva-mahāsattva，精進的大菩薩）授無上道記（anuttarā-samyak-saṃbodhi-vyākaraṇa，無上正等正覺的授記）。其餘的描述如前文所述。
從上清凈剎（Śuddha-uttara-kṣetra，至上清凈世界）至此中間，有一個世界名為普明（Samantaprabhāsa，普遍光明），這個世界中有一尊佛，名為明德聚（Prabhā-guṇa-saṃcaya，光明功德聚集），現在正在為上行菩薩摩訶薩（Uttara-gāmin Bodhisattva-mahāsattva，向上行的大菩薩）授無上道記。其餘的描述如前文所述。
從普明剎（Samantaprabhāsa-kṣetra，普遍光明世界）至此中間，有一個世界名為高相（Ucca-lakṣaṇa，高顯的相），這個世界中有一尊佛，名為因意（Hetvartha，因緣之義），現在正在為凈因菩薩摩訶薩（Śuddha-hetu Bodhisattva-mahāsattva，清凈因的大菩薩）授無上道記。其餘的描述如前文所述。
從高相剎（Ucca-lakṣaṇa-kṣetra，高顯的相世界）至此中間，有一個世界名為歡喜（Pramoda，喜悅），這個世界中有一尊佛，名為那羅延（Nārāyaṇa，毗濕奴神），現在正在為調御菩薩摩訶薩（Damaka Bodhisattva-mahāsattva，調伏的大菩薩）授無上道記。其餘的描述如前文所述。
從歡喜剎（Pramoda-kṣetra，喜悅世界）至此中間，有一個世界名為離垢（Vimala，無垢），這個世界中有一尊佛，名為離垢相（Vimala-lakṣaṇa，無垢之相），現在正在為持明菩薩摩訶薩（Vidyādhara Bodhisattva-mahāsattva，持明咒的大菩薩）授無上道記。其餘的描述如前文所述。
從離垢剎（Vimala-kṣetra，無垢世界）至此中間，有一個世界名為善寶（Subhadra，善妙），這個世界中有一尊佛，名為求金剛（Vajra-pratigraha，尋求金剛），現在正在為破疑菩薩摩訶薩（Vicikitsā-chedana Bodhisattva-mahāsattva，斷除疑惑的大菩薩）授無上道記。其餘的描述如前文所述。
從善寶剎（Subhadra-kṣetra，善妙世界）至此中間，有一個世界名為一切樂（Sarva-sukha，一切安樂），這個世界中有一尊佛，名為凈意（Śuddhacitta，清凈意），現在正在為無量嚴菩薩摩訶薩（Apramāṇa-vyūha Bodhisattva-mahāsattva，無量莊嚴的大菩薩）授無上道記。其餘的描述如前文所述。
從一切樂剎（Sarva-sukha-kṣetra，一切安樂世界）至此中間，有一個世界名為憂惱所纏（Śoka-paritapta，被憂愁煩惱纏繞），這個世界中有一尊佛，名為求利安（Arthānveṣin，尋求利益安樂），現在正在為世德菩薩摩訶薩（Loka-guṇa Bodhisattva-mahāsattva，世間功德的大菩薩）授無上道記。其餘的描述如前文所述。
從憂惱所纏剎（Śoka-paritapta-kṣetra，被憂愁煩惱纏繞的世界）至此中間，有一個世界名為無邊德充（Ananta-guṇa-pūrṇa，無邊功德充滿），這個世界中有一尊佛，名為善思嚴（Sucintita-vyūha，善思莊嚴），現在正在...
【English Translation】 English version Part Four
Translated under imperial decree by Tripiṭaka Kumārajīva (鳩摩羅什) from the Kingdom of Kucha (龜茲國) during the Later Qin Dynasty (後秦)
Chapter Fifteen: On Supreme Purity (上清凈品)
From the Chandra-udaya-kṣetra (月出剎, the world of the moon's rising) to here, there is a world called Śuddha-uttara (上清凈, Supreme Purity). In that world, there is a Buddha named Anālakṣaṇa-vyūha (無相嚴, Array of Non-Characteristics), who is now present, bestowing predictions of unsurpassed enlightenment (anuttarā-samyak-saṃbodhi-vyākaraṇa) upon many Adhyavasāya Bodhisattva-mahāsattvas (精進菩薩摩訶薩, Great Bodhisattvas of Diligence). The rest is as described above.
From the Śuddha-uttara-kṣetra (上清凈剎, the world of Supreme Purity) to here, there is a world called Samantaprabhāsa (普明, Universal Light). In that world, there is a Buddha named Prabhā-guṇa-saṃcaya (明德聚, Accumulation of Light and Virtue), who is now present, bestowing predictions of unsurpassed enlightenment upon Uttara-gāmin Bodhisattva-mahāsattvas (上行菩薩摩訶薩, Great Bodhisattvas of Ascending Practice). The rest is as described above.
From the Samantaprabhāsa-kṣetra (普明剎, the world of Universal Light) to here, there is a world called Ucca-lakṣaṇa (高相, High Characteristics). In that world, there is a Buddha named Hetvartha (因意, Meaning of Cause), who is now present, bestowing predictions of unsurpassed enlightenment upon Śuddha-hetu Bodhisattva-mahāsattvas (凈因菩薩摩訶薩, Great Bodhisattvas of Pure Cause). The rest is as described above.
From the Ucca-lakṣaṇa-kṣetra (高相剎, the world of High Characteristics) to here, there is a world called Pramoda (歡喜, Joy). In that world, there is a Buddha named Nārāyaṇa (那羅延, Vishnu), who is now present, bestowing predictions of unsurpassed enlightenment upon Damaka Bodhisattva-mahāsattvas (調御菩薩摩訶薩, Great Bodhisattvas of Taming). The rest is as described above.
From the Pramoda-kṣetra (歡喜剎, the world of Joy) to here, there is a world called Vimala (離垢, Stainless). In that world, there is a Buddha named Vimala-lakṣaṇa (離垢相, Stainless Characteristics), who is now present, bestowing predictions of unsurpassed enlightenment upon Vidyādhara Bodhisattva-mahāsattvas (持明菩薩摩訶薩, Great Bodhisattvas of Mantra-Holding). The rest is as described above.
From the Vimala-kṣetra (離垢剎, the world of Stainlessness) to here, there is a world called Subhadra (善寶, Good Treasure). In that world, there is a Buddha named Vajra-pratigraha (求金剛, Seeking Vajra), who is now present, bestowing predictions of unsurpassed enlightenment upon Vicikitsā-chedana Bodhisattva-mahāsattvas (破疑菩薩摩訶薩, Great Bodhisattvas of Cutting Off Doubt). The rest is as described above.
From the Subhadra-kṣetra (善寶剎, the world of Good Treasure) to here, there is a world called Sarva-sukha (一切樂, All Bliss). In that world, there is a Buddha named Śuddhacitta (凈意, Pure Mind), who is now present, bestowing predictions of unsurpassed enlightenment upon Apramāṇa-vyūha Bodhisattva-mahāsattvas (無量嚴菩薩摩訶薩, Great Bodhisattvas of Immeasurable Array). The rest is as described above.
From the Sarva-sukha-kṣetra (一切樂剎, the world of All Bliss) to here, there is a world called Śoka-paritapta (憂惱所纏, Afflicted by Sorrow). In that world, there is a Buddha named Arthānveṣin (求利安, Seeking Benefit and Peace), who is now present, bestowing predictions of unsurpassed enlightenment upon Loka-guṇa Bodhisattva-mahāsattvas (世德菩薩摩訶薩, Great Bodhisattvas of Worldly Virtue). The rest is as described above.
From the Śoka-paritapta-kṣetra (憂惱所纏剎, the world Afflicted by Sorrow) to here, there is a world called Ananta-guṇa-pūrṇa (無邊德充, Filled with Endless Virtue). In that world, there is a Buddha named Sucintita-vyūha (善思嚴, Array of Good Thought), who is now present...
，為上嚴菩薩摩訶薩授無上道記。余如上說。
從無邊德充剎至此中間，有世界名平等，是中有佛，號曰壞賊，今現在，為無礙嚴菩薩摩訶薩授無上道記。余如上說。
從平等剎至此中間，有世界名安隱，是中有佛，號優缽德，今現在，為常發精進菩薩摩訶薩授無上道記。余如上說。
從安隱剎至此中間，有世界名方明，是中有佛，號流佈力王，今現在，為帝王菩薩摩訶薩授無上道記。余如上說。
從方明剎至此中間，有世界名常照明，是中有佛，號無邊明云香彌樓，今現在，為智象菩薩摩訶薩授無上道記。余如上說。
從常照明剎至此中間，有世界名常莊嚴，是中有佛，號曰雜華，今現在，為唱甘露味菩薩摩訶薩授無上道記。余如上說。
從常莊嚴剎至此中間，有世界名白蓋，是中有佛，號無邊明，今現在，為不休息菩薩摩訶薩授無上道記。余如上說。
從白蓋剎至此中間，有世界名常嚴，是中有佛，號轉男女相，今現在，為無邊音菩薩摩訶薩授無上道記。余如上說。
從常嚴剎至此中間，有世界名阿竭流香，是中有佛，號上香德，今現在，為香象菩薩摩訶薩授無上道記。余如上說。
從阿竭流香剎至此中間，有世界名栴檀香，是中有佛，號寶高王，今現
【現代漢語翻譯】 現代漢語譯本：為上嚴菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）授無上道記（anuttara-samyak-sambodhi-vyākaraṇa，對無上正等正覺的授記）。其餘如上所述。
從無邊德充剎（ananta-guṇa-pūrṇa-kṣetra，無邊功德充滿的佛土）至此中間，有世界名平等（samatā，平等），是中有佛，號曰壞賊（vināśaka-cora，摧毀盜賊者），今現在，為無礙嚴菩薩摩訶薩（anāvaraṇa-vyūha-bodhisattva-mahāsattva，無障礙莊嚴的菩薩）授無上道記。其餘如上所述。
從平等剎至此中間，有世界名安隱（kṣema，安穩），是中有佛，號優缽德（utpala-deva，蓮花天），今現在，為常發精進菩薩摩訶薩（nitya-prayatna-bodhisattva-mahāsattva，常發精進的菩薩）授無上道記。其餘如上所述。
從安隱剎至此中間，有世界名方明（diśā-prabhāsa，四方光明），是中有佛，號流佈力王（vikīrṇa-bala-rāja，散佈力量之王），今現在，為帝王菩薩摩訶薩（rāja-bodhisattva-mahāsattva，帝王菩薩）授無上道記。其餘如上所述。
從方明剎至此中間，有世界名常照明（nitya-ālokana，常時照耀），是中有佛，號無邊明云香彌樓（ananta-prabha-megha-gandha-meru，無邊光明雲香須彌山），今現在，為智象菩薩摩訶薩（mati-nāga-bodhisattva-mahāsattva，智慧之象菩薩）授無上道記。其餘如上所述。
從常照明剎至此中間，有世界名常莊嚴（nitya-alaṃkāra，常時莊嚴），是中有佛，號曰雜華（citra-puṣpa，雜色花），今現在，為唱甘露味菩薩摩訶薩（amṛta-rasa-ghoṣa-bodhisattva-mahāsattva，唱甘露味的菩薩）授無上道記。其餘如上所述。
從常莊嚴剎至此中間，有世界名白蓋（śveta-cchatra，白色傘蓋），是中有佛，號無邊明（ananta-prabha，無邊光明），今現在，為不休息菩薩摩訶薩（anavarata-bodhisattva-mahāsattva，不休息的菩薩）授無上道記。其餘如上所述。
從白蓋剎至此中間，有世界名常嚴（nitya-vyūha，常時莊嚴），是中有佛，號轉男女相（strī-puruṣa-liṅga-parivarta，轉變男女相），今現在，為無邊音菩薩摩訶薩（ananta-ghoṣa-bodhisattva-mahāsattva，無邊音聲的菩薩）授無上道記。其餘如上所述。
從常嚴剎至此中間，有世界名阿竭流香（agaru-gandha-srava，沉香流溢），是中有佛，號上香德（uttama-gandha-guṇa，最上香德），今現在，為香象菩薩摩訶薩（gandha-nāga-bodhisattva-mahāsattva，香象菩薩）授無上道記。其餘如上所述。
從阿竭流香剎至此中間，有世界名栴檀香（candana-gandha，旃檀香），是中有佛，號寶高王（ratna-kūṭa-rāja，寶高王），今現
【English Translation】 English version: He bestowed the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) named Superior Adornment. The rest is as described above.
From the buddha-field named Abundant with Limitless Virtues (ananta-guṇa-pūrṇa-kṣetra, a buddha-field filled with limitless virtues) to here, there is a world named Equality (samatā, equality). In that world, there is a Buddha named Destroyer of Thieves (vināśaka-cora, destroyer of thieves), who is now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva named Unobstructed Adornment (anāvaraṇa-vyūha-bodhisattva-mahāsattva, unobstructed adornment bodhisattva). The rest is as described above.
From the buddha-field of Equality to here, there is a world named Tranquility (kṣema, tranquility). In that world, there is a Buddha named Utpala Deva (utpala-deva, lotus god), who is now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva named Constantly Exerting Diligence (nitya-prayatna-bodhisattva-mahāsattva, constantly diligent bodhisattva). The rest is as described above.
From the buddha-field of Tranquility to here, there is a world named Radiant Illumination (diśā-prabhāsa, radiant illumination). In that world, there is a Buddha named King of Diffused Power (vikīrṇa-bala-rāja, king of diffused power), who is now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva named Royal Bodhisattva (rāja-bodhisattva-mahāsattva, royal bodhisattva). The rest is as described above.
From the buddha-field of Radiant Illumination to here, there is a world named Constant Illumination (nitya-ālokana, constant illumination). In that world, there is a Buddha named Limitless Light Cloud Fragrant Meru (ananta-prabha-megha-gandha-meru, limitless light cloud fragrant meru), who is now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva named Elephant of Wisdom (mati-nāga-bodhisattva-mahāsattva, elephant of wisdom bodhisattva). The rest is as described above.
From the buddha-field of Constant Illumination to here, there is a world named Constant Adornment (nitya-alaṃkāra, constant adornment). In that world, there is a Buddha named Variegated Flowers (citra-puṣpa, variegated flowers), who is now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva named Uttering the Taste of Ambrosia (amṛta-rasa-ghoṣa-bodhisattva-mahāsattva, uttering the taste of ambrosia bodhisattva). The rest is as described above.
From the buddha-field of Constant Adornment to here, there is a world named White Canopy (śveta-cchatra, white canopy). In that world, there is a Buddha named Limitless Light (ananta-prabha, limitless light), who is now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva named Unceasing (anavarata-bodhisattva-mahāsattva, unceasing bodhisattva). The rest is as described above.
From the buddha-field of White Canopy to here, there is a world named Constant Adornment (nitya-vyūha, constant adornment). In that world, there is a Buddha named Transforming Male and Female Characteristics (strī-puruṣa-liṅga-parivarta, transforming male and female characteristics), who is now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva named Limitless Sound (ananta-ghoṣa-bodhisattva-mahāsattva, limitless sound bodhisattva). The rest is as described above.
From the buddha-field of Constant Adornment to here, there is a world named Agarwood Fragrance Flowing (agaru-gandha-srava, agarwood fragrance flowing). In that world, there is a Buddha named Superior Fragrance Virtue (uttama-gandha-guṇa, superior fragrance virtue), who is now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva named Fragrant Elephant (gandha-nāga-bodhisattva-mahāsattva, fragrant elephant bodhisattva). The rest is as described above.
From the buddha-field of Agarwood Fragrance Flowing to here, there is a world named Sandalwood Fragrance (candana-gandha, sandalwood fragrance). In that world, there is a Buddha named Jeweled Peak King (ratna-kūṭa-rāja, jeweled peak king), who is now presen
在，為無量光菩薩摩訶薩授無上道記。余如上說。
從栴檀香剎至此中間，有世界名普香，是中有佛，號香彌樓，今現在，為寶彌樓菩薩摩訶薩授無上道記。余如上說。
從普香剎至此中間，有世界名普樂，是中有佛，號知見一切眾心所樂，今現在，為大導師菩薩摩訶薩授無上道記。余如上說。
從普樂剎至此中間，有世界名無相，是中有佛，號無相音，今現在，為離一切法行菩薩摩訶薩授無上道記。余如上說。
從無相剎至此中間，有世界名佛華嚴，是中有佛，號曰智德，今現在，為智光菩薩摩訶薩授無上道記。余如上說。
從佛華嚴剎至此中間，有世界名華，是中有佛，號無礙音聲，今現在，為妙眼菩薩摩訶薩授無上道記。余如上說。
從華剎至此中間，有世界名月，是中有佛，號純寶藏，今現在，為一蓋菩薩摩訶薩授無上道記。余如上說。
從月剎至此中間，有世界名堅固，是中有佛，號無動力，今現在，為善意菩薩摩訶薩授無上道記。余如上說。
從堅固剎至此中間，有世界名堅牢，是中有佛，號曰迦葉，今現在，為明燈菩薩摩訶薩授無上道記。余如上說。
從堅牢剎至此中間，有世界名一蓮華蓋，是中有佛，號示一切緣，今現在，為華身菩薩摩訶
【現代漢語翻譯】 現代漢語譯本： 在此（指某個地點），為無量光菩薩摩訶薩（Amitabha Bodhisattva Mahasattva，意為偉大的菩薩）授予無上道記（anuttara-samyak-sambodhi-vyakarana，對未來成佛的預言）。其餘內容如上所述。
從栴檀香剎（Candana-gandha-ksetra，檀香世界）至此中間，有一個世界名為普香（Pu-xiang，普遍的香氣），那裡有一尊佛，名為香彌樓（Xiang-mi-lou，香氣瀰漫的山），現在正在為寶彌樓菩薩摩訶薩（Bao-mi-lou Bodhisattva Mahasattva，珍寶瀰漫的山菩薩）授予無上道記。其餘內容如上所述。
從普香剎至此中間，有一個世界名為普樂（Pu-le，普遍的快樂），那裡有一尊佛，名為知見一切眾心所樂（Zhi-jian-yi-qie-zhong-xin-suo-le，知曉並喜悅一切眾生的心），現在正在為大導師菩薩摩訶薩（Da-dao-shi Bodhisattva Mahasattva，偉大的導師菩薩）授予無上道記。其餘內容如上所述。
從普樂剎至此中間，有一個世界名為無相（Wu-xiang，沒有形象），那裡有一尊佛，名為無相音（Wu-xiang-yin，沒有形象的聲音），現在正在為離一切法行菩薩摩訶薩（Li-yi-qie-fa-xing Bodhisattva Mahasattva，脫離一切法相的菩薩）授予無上道記。其餘內容如上所述。
從無相剎至此中間，有一個世界名為佛華嚴（Fo-hua-yan，佛陀的華嚴），那裡有一尊佛，名為智德（Zhi-de，智慧的功德），現在正在為智光菩薩摩訶薩（Zhi-guang Bodhisattva Mahasattva，智慧之光菩薩）授予無上道記。其餘內容如上所述。
從佛華嚴剎至此中間，有一個世界名為華（Hua，花），那裡有一尊佛，名為無礙音聲（Wu-ai-yin-sheng，無礙的聲音），現在正在為妙眼菩薩摩訶薩（Miao-yan Bodhisattva Mahasattva，美妙的眼睛菩薩）授予無上道記。其餘內容如上所述。
從華剎至此中間，有一個世界名為月（Yue，月亮），那裡有一尊佛，名為純寶藏（Chun-bao-zang，純粹的珍寶藏），現在正在為一蓋菩薩摩訶薩（Yi-gai Bodhisattva Mahasattva，一個傘蓋菩薩）授予無上道記。其餘內容如上所述。
從月剎至此中間，有一個世界名為堅固（Jian-gu，堅固），那裡有一尊佛，名為無動力（Wu-dong-li，沒有動力），現在正在為善意菩薩摩訶薩（Shan-yi Bodhisattva Mahasattva，善良的意念菩薩）授予無上道記。其餘內容如上所述。
從堅固剎至此中間，有一個世界名為堅牢（Jian-lao，堅牢），那裡有一尊佛，名為迦葉（Jia-she，Kasyapa，飲光），現在正在為明燈菩薩摩訶薩（Ming-deng Bodhisattva Mahasattva，明燈菩薩）授予無上道記。其餘內容如上所述。
從堅牢剎至此中間，有一個世界名為一蓮華蓋（Yi-lian-hua-gai，一朵蓮花傘蓋），那裡有一尊佛，名為示一切緣（Shi-yi-qie-yuan，顯示一切因緣），現在正在為華身菩薩摩訶
【English Translation】 English version: Here, the prediction of unsurpassed enlightenment is bestowed upon Amitabha Bodhisattva Mahasattva (Great Bodhisattva). The rest is as described above.
From the Candana-gandha-ksetra (Sandalwood Fragrance Land) to here, there is a world named Pu-xiang (Universal Fragrance), in which there is a Buddha named Xiang-mi-lou (Fragrant Sumeru), who is now bestowing the prediction of unsurpassed enlightenment upon Bao-mi-lou Bodhisattva Mahasattva (Treasure Sumeru Bodhisattva). The rest is as described above.
From Pu-xiang-ksetra to here, there is a world named Pu-le (Universal Joy), in which there is a Buddha named Zhi-jian-yi-qie-zhong-xin-suo-le (Knowing and Rejoicing in the Hearts of All Beings), who is now bestowing the prediction of unsurpassed enlightenment upon Da-dao-shi Bodhisattva Mahasattva (Great Guide Bodhisattva). The rest is as described above.
From Pu-le-ksetra to here, there is a world named Wu-xiang (No Form), in which there is a Buddha named Wu-xiang-yin (Sound of No Form), who is now bestowing the prediction of unsurpassed enlightenment upon Li-yi-qie-fa-xing Bodhisattva Mahasattva (Bodhisattva Who Transcends All Dharmas). The rest is as described above.
From Wu-xiang-ksetra to here, there is a world named Fo-hua-yan (Buddha's Flower Adornment), in which there is a Buddha named Zhi-de (Wisdom Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon Zhi-guang Bodhisattva Mahasattva (Wisdom Light Bodhisattva). The rest is as described above.
From Fo-hua-yan-ksetra to here, there is a world named Hua (Flower), in which there is a Buddha named Wu-ai-yin-sheng (Unobstructed Sound), who is now bestowing the prediction of unsurpassed enlightenment upon Miao-yan Bodhisattva Mahasattva (Wonderful Eye Bodhisattva). The rest is as described above.
From Hua-ksetra to here, there is a world named Yue (Moon), in which there is a Buddha named Chun-bao-zang (Pure Treasure Store), who is now bestowing the prediction of unsurpassed enlightenment upon Yi-gai Bodhisattva Mahasattva (One Canopy Bodhisattva). The rest is as described above.
From Yue-ksetra to here, there is a world named Jian-gu (Firm), in which there is a Buddha named Wu-dong-li (No Movement Power), who is now bestowing the prediction of unsurpassed enlightenment upon Shan-yi Bodhisattva Mahasattva (Good Intention Bodhisattva). The rest is as described above.
From Jian-gu-ksetra to here, there is a world named Jian-lao (Solid), in which there is a Buddha named Kasyapa (Kasyapa), who is now bestowing the prediction of unsurpassed enlightenment upon Ming-deng Bodhisattva Mahasattva (Bright Lamp Bodhisattva). The rest is as described above.
From Jian-lao-ksetra to here, there is a world named Yi-lian-hua-gai (One Lotus Canopy), in which there is a Buddha named Shi-yi-qie-yuan (Showing All Conditions), who is now bestowing the prediction of unsurpassed enlightenment upon Hua-shen Bodhisattva Maha
薩授無上道記。余如上說。
從一蓮華蓋剎至此中間，有世界名栴檀，是中有佛，號曰調御，今現在，為智慧菩薩摩訶薩授無上道記。余如上說。
從栴檀剎至此中間，有世界名真諦，是中有佛，號曰成利，今現在，為現諦菩薩摩訶薩授無上道記。余如上說。
從真諦剎至此中間，有世界名眾月，是中有佛，號曰生德，今現在，為無邊菩薩摩訶薩授無上道記。余如上說。
從眾月剎至此中間，有世界名離衰惱，是中有佛，號曰名稱，今現在，為華德菩薩摩訶薩授無上道記。余如上說。
從離衰惱剎至此中間，有世界名妙喜，是中有佛，號壞眾疑，今現在，為喜自在菩薩摩訶薩授無上道記。余如上說。
從妙喜剎至此中間，有世界名離塵垢，是中有佛，號曰智德，今現在，為觀華菩薩摩訶薩授無上道記。余如上說。
從離塵垢剎至此中間，有世界名離生，是中有佛，號曰德味，今現在，為壞諸論菩薩摩訶薩授無上道記。余如上說。
從離生剎至此中間，有世界名雜華，是中有佛，號曰宿王，今現在，為善擇菩薩摩訶薩授無上道記。余如上說。
從雜華剎至此中間，有世界名極廣，是中有佛，號無量相，今現在，為寶相菩薩摩訶薩授無上道記。余如上說。
【現代漢語翻譯】 現代漢語譯本： 薩（Sa）為某菩薩摩訶薩授予無上菩提的授記。其餘情況如前所述。
從一蓮華蓋剎（Yilianhuagai cha，一個世界的名稱）到此地之間，有一個世界名為栴檀（Zhan tan），那裡有一尊佛，名為調御（Tiao yu），現在正在為智慧菩薩摩訶薩（Zhihui pusa mohesa）授予無上菩提的授記。其餘情況如前所述。
從栴檀剎（Zhan tan cha）到此地之間，有一個世界名為真諦（Zhen di），那裡有一尊佛，名為成利（Cheng li），現在正在為現諦菩薩摩訶薩（Xian di pusa mohesa）授予無上菩提的授記。其餘情況如前所述。
從真諦剎（Zhen di cha）到此地之間，有一個世界名為眾月（Zhong yue），那裡有一尊佛，名為生德（Sheng de），現在正在為無邊菩薩摩訶薩（Wubian pusa mohesa）授予無上菩提的授記。其餘情況如前所述。
從眾月剎（Zhong yue cha）到此地之間，有一個世界名為離衰惱（Li shuai nao），那裡有一尊佛，名為名稱（Ming cheng），現在正在為華德菩薩摩訶薩（Hua de pusa mohesa）授予無上菩提的授記。其餘情況如前所述。
從離衰惱剎（Li shuai nao cha）到此地之間，有一個世界名為妙喜（Miao xi），那裡有一尊佛，名為壞眾疑（Huai zhong yi），現在正在為喜自在菩薩摩訶薩（Xi zi zai pusa mohesa）授予無上菩提的授記。其餘情況如前所述。
從妙喜剎（Miao xi cha）到此地之間，有一個世界名為離塵垢（Li chen gou），那裡有一尊佛，名為智德（Zhi de），現在正在為觀華菩薩摩訶薩（Guan hua pusa mohesa）授予無上菩提的授記。其餘情況如前所述。
從離塵垢剎（Li chen gou cha）到此地之間，有一個世界名為離生（Li sheng），那裡有一尊佛，名為德味（De wei），現在正在為壞諸論菩薩摩訶薩（Huai zhu lun pusa mohesa）授予無上菩提的授記。其餘情況如前所述。
從離生剎（Li sheng cha）到此地之間，有一個世界名為雜華（Za hua），那裡有一尊佛，名為宿王（Su wang），現在正在為善擇菩薩摩訶薩（Shan ze pusa mohesa）授予無上菩提的授記。其餘情況如前所述。
從雜華剎（Za hua cha）到此地之間，有一個世界名為極廣（Ji guang），那裡有一尊佛，名為無量相（Wuliang xiang），現在正在為寶相菩薩摩訶薩（Bao xiang pusa mohesa）授予無上菩提的授記。其餘情況如前所述。
【English Translation】 English version: Sa (Sa) bestows the prediction of unsurpassed enlightenment upon a certain Bodhisattva-Mahasattva. The rest is as described above.
From the Yilianhuagai cha (Yilianhuagai cha, name of a world) to here, there is a world named Zhan tan (Sandalwood), in which there is a Buddha named Tiao yu (Subduer), who is now bestowing the prediction of unsurpassed enlightenment upon the Zhihui pusa mohesa (Wisdom Bodhisattva-Mahasattva). The rest is as described above.
From the Zhan tan cha (Sandalwood world) to here, there is a world named Zhen di (True Meaning), in which there is a Buddha named Cheng li (Accomplishing Benefit), who is now bestowing the prediction of unsurpassed enlightenment upon the Xian di pusa mohesa (Manifest Truth Bodhisattva-Mahasattva). The rest is as described above.
From the Zhen di cha (True Meaning world) to here, there is a world named Zhong yue (Multitude of Moons), in which there is a Buddha named Sheng de (Generating Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon the Wubian pusa mohesa (Boundless Bodhisattva-Mahasattva). The rest is as described above.
From the Zhong yue cha (Multitude of Moons world) to here, there is a world named Li shuai nao (Free from Decay and Affliction), in which there is a Buddha named Ming cheng (Name and Fame), who is now bestowing the prediction of unsurpassed enlightenment upon the Hua de pusa mohesa (Flower Virtue Bodhisattva-Mahasattva). The rest is as described above.
From the Li shuai nao cha (Free from Decay and Affliction world) to here, there is a world named Miao xi (Wonderful Joy), in which there is a Buddha named Huai zhong yi (Destroying All Doubts), who is now bestowing the prediction of unsurpassed enlightenment upon the Xi zi zai pusa mohesa (Joyful Freedom Bodhisattva-Mahasattva). The rest is as described above.
From the Miao xi cha (Wonderful Joy world) to here, there is a world named Li chen gou (Free from Dust and Defilement), in which there is a Buddha named Zhi de (Wisdom Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon the Guan hua pusa mohesa (Observing Flowers Bodhisattva-Mahasattva). The rest is as described above.
From the Li chen gou cha (Free from Dust and Defilement world) to here, there is a world named Li sheng (Free from Birth), in which there is a Buddha named De wei (Virtue Taste), who is now bestowing the prediction of unsurpassed enlightenment upon the Huai zhu lun pusa mohesa (Destroying All Theories Bodhisattva-Mahasattva). The rest is as described above.
From the Li sheng cha (Free from Birth world) to here, there is a world named Za hua (Mixed Flowers), in which there is a Buddha named Su wang (Constellation King), who is now bestowing the prediction of unsurpassed enlightenment upon the Shan ze pusa mohesa (Good Choice Bodhisattva-Mahasattva). The rest is as described above.
From the Za hua cha (Mixed Flowers world) to here, there is a world named Ji guang (Extremely Vast), in which there is a Buddha named Wuliang xiang (Immeasurable Form), who is now bestowing the prediction of unsurpassed enlightenment upon the Bao xiang pusa mohesa (Treasure Form Bodhisattva-Mahasattva). The rest is as described above.
從極廣剎至此中間，有世界名恐怖，是中有佛，號曰栴檀，今現在，為月德菩薩摩訶薩授無上道記。余如上說。
從恐怖剎至此中間，有世界名眾網，是中有佛，號網明，今現在，為無畏音菩薩摩訶薩授無上道記。余如上說。
從眾網剎至此中間，有世界名無畏，是中有佛，號曰梵音，今現在，為梵聲菩薩摩訶薩授無上道記。余如上說。
從無畏剎至此中間，有世界名可歸，是中有佛，號無量性德，今現在，為無量聲(丹作嚴)菩薩摩訶薩授無上道記。余如上說。
從可歸剎至此中間，有世界名離諸緣，是中有佛，號不緣一切法，今現在，為無礙嚴菩薩摩訶薩授無上道記。余如上說。
從離諸緣剎至此中間，有世界名常稱，是中有佛，號無能斷聲(丹作嚴)，今現在，為無邊辯才菩薩摩訶薩授無上道記。余如上說。
從常稱剎至此中間，有世界名常喜，是中有佛，號無邊自在，今現在，為不斷辯才菩薩摩訶薩授無上道記。余如上說。
從常喜剎至此中間，有世界名普現，是中有佛，號示一切法，今現在，為無相嚴菩薩摩訶薩授無上道記。余如上說。
從普現剎至此中間，有世界名普見，是中有佛，號普現諸法，今現在，為眼名聞菩薩摩訶薩授無上道記。余如上說
【現代漢語翻譯】 現代漢語譯本：從極廣剎（Jiguang cha，極廣佛土）到此地中間，有一個世界名為恐怖（Kongbu），那裡有一尊佛，名號為栴檀（Zhan Tan），現在正在為月德菩薩摩訶薩（Yuede Pusa Mohesa）授予無上道記。其餘情況如前所述。 從恐怖剎（Kongbu cha，恐怖佛土）到此地中間，有一個世界名為眾網（Zhongwang），那裡有一尊佛，名號為網明（Wang Ming），現在正在為無畏音菩薩摩訶薩（Wuweiyin Pusa Mohesa）授予無上道記。其餘情況如前所述。 從眾網剎（Zhongwang cha，眾網佛土）到此地中間，有一個世界名為無畏（Wuwei），那裡有一尊佛，名號為梵音（Fan Yin），現在正在為梵聲菩薩摩訶薩（Fansheng Pusa Mohesa）授予無上道記。其餘情況如前所述。 從無畏剎（Wuwei cha，無畏佛土）到此地中間，有一個世界名為可歸（Kegui），那裡有一尊佛，名號為無量性德（Wuliang Xingde），現在正在為無量聲菩薩摩訶薩（Wuliangsheng Pusa Mohesa）授予無上道記。其餘情況如前所述。 從可歸剎（Kegui cha，可歸佛土）到此地中間，有一個世界名為離諸緣（Lizhu Yuan），那裡有一尊佛，名號為不緣一切法（Buyuan Yiqie Fa），現在正在為無礙嚴菩薩摩訶薩（Wuai Yan Pusa Mohesa）授予無上道記。其餘情況如前所述。 從離諸緣剎（Lizhu Yuan cha，離諸緣佛土）到此地中間，有一個世界名為常稱（Changcheng），那裡有一尊佛，名號為無能斷聲（Wunengduan Sheng），現在正在為無邊辯才菩薩摩訶薩（Wubian Biancai Pusa Mohesa）授予無上道記。其餘情況如前所述。 從常稱剎（Changcheng cha，常稱佛土）到此地中間，有一個世界名為常喜（Changxi），那裡有一尊佛，名號為無邊自在（Wubian Zizai），現在正在為不斷辯才菩薩摩訶薩（Buduan Biancai Pusa Mohesa）授予無上道記。其餘情況如前所述。 從常喜剎（Changxi cha，常喜佛土）到此地中間，有一個世界名為普現（Puxian），那裡有一尊佛，名號為示一切法（Shi Yiqie Fa），現在正在為無相嚴菩薩摩訶薩（Wuxiang Yan Pusa Mohesa）授予無上道記。其餘情況如前所述。 從普現剎（Puxian cha，普現佛土）到此地中間，有一個世界名為普見（Pujian），那裡有一尊佛，名號為普現諸法（Puxian Zhu Fa），現在正在為眼名聞菩薩摩訶薩（Yan Mingwen Pusa Mohesa）授予無上道記。其餘情況如前所述。
【English Translation】 English version: From the Jiguang cha (Extremely Vast Buddha Land) to here, there is a world named Kongbu (Terror), in which there is a Buddha named Zhan Tan (Sandalwood), who is now bestowing the prediction of unsurpassed enlightenment upon Yuede Pusa Mohesa (Moon Virtue Bodhisattva Mahasattva). The rest is as described above. From the Kongbu cha (Terror Buddha Land) to here, there is a world named Zhongwang (Multitude of Nets), in which there is a Buddha named Wang Ming (Net Brightness), who is now bestowing the prediction of unsurpassed enlightenment upon Wuweiyin Pusa Mohesa (Fearless Sound Bodhisattva Mahasattva). The rest is as described above. From the Zhongwang cha (Multitude of Nets Buddha Land) to here, there is a world named Wuwei (Fearlessness), in which there is a Buddha named Fan Yin (Brahma Sound), who is now bestowing the prediction of unsurpassed enlightenment upon Fansheng Pusa Mohesa (Brahma Voice Bodhisattva Mahasattva). The rest is as described above. From the Wuwei cha (Fearlessness Buddha Land) to here, there is a world named Kegui (Worthy of Return), in which there is a Buddha named Wuliang Xingde (Immeasurable Nature Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon Wuliangsheng Pusa Mohesa (Immeasurable Voice Bodhisattva Mahasattva). The rest is as described above. From the Kegui cha (Worthy of Return Buddha Land) to here, there is a world named Lizhu Yuan (Free from All Conditions), in which there is a Buddha named Buyuan Yiqie Fa (Not Conditioned by All Dharmas), who is now bestowing the prediction of unsurpassed enlightenment upon Wuai Yan Pusa Mohesa (Unobstructed Adornment Bodhisattva Mahasattva). The rest is as described above. From the Lizhu Yuan cha (Free from All Conditions Buddha Land) to here, there is a world named Changcheng (Constant Praise), in which there is a Buddha named Wunengduan Sheng (Sound That Cannot Be Severed), who is now bestowing the prediction of unsurpassed enlightenment upon Wubian Biancai Pusa Mohesa (Boundless Eloquence Bodhisattva Mahasattva). The rest is as described above. From the Changcheng cha (Constant Praise Buddha Land) to here, there is a world named Changxi (Constant Joy), in which there is a Buddha named Wubian Zizai (Boundless Freedom), who is now bestowing the prediction of unsurpassed enlightenment upon Buduan Biancai Pusa Mohesa (Unceasing Eloquence Bodhisattva Mahasattva). The rest is as described above. From the Changxi cha (Constant Joy Buddha Land) to here, there is a world named Puxian (Universal Manifestation), in which there is a Buddha named Shi Yiqie Fa (Showing All Dharmas), who is now bestowing the prediction of unsurpassed enlightenment upon Wuxiang Yan Pusa Mohesa (Formless Adornment Bodhisattva Mahasattva). The rest is as described above. From the Puxian cha (Universal Manifestation Buddha Land) to here, there is a world named Pujian (Universal Seeing), in which there is a Buddha named Puxian Zhu Fa (Universally Manifesting All Dharmas), who is now bestowing the prediction of unsurpassed enlightenment upon Yan Mingwen Pusa Mohesa (Eye Name Hearing Bodhisattva Mahasattva). The rest is as described above.
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從普見剎至此中間，有世界名生諸功德，是中有佛，號無邊德生，今現在，為凈眼菩薩摩訶薩授無上道記。余如上說。
從生諸功德剎至此中間，有世界名離垢，是中有佛，號智出光，今現在，為無法行菩薩摩訶薩授無上道記。余如上說。
從離垢剎至此中間，有世界名青蓮華覆，是中有佛，號曰華上，今現在，為赤蓮華相菩薩摩訶薩授無上道記。余如上說。
從青蓮華覆剎至此中間，有世界名赤蓮華覆，是中有佛，號曰方生，今現在，為方彌樓菩薩摩訶薩授無上道記。余如上說。
從赤蓮華覆剎至此中間，有世界名華覆，是中有佛，號華生德，今現在，為壞諸法菩薩摩訶薩授無上道記。余如上說。
從華覆剎至此中間，有世界名天世，是中有佛，號于眾堅固，今現在，為無垢菩薩摩訶薩授無上道記。余如上說。
從天世剎至此中間，有世界名妙明，是中有佛，號曰智明，今現在，為妙生菩薩摩訶薩授無上道記。余如上說。
從妙明剎至此中間，有世界名樂德，是中有佛，號曰智眾，今現在，為上眾菩薩摩訶薩授無上道記。余如上說。
從樂德剎至此中間，有世界名眾樂，是中有佛，號曰離胎，今現在，為轉諸難菩薩摩訶薩授無上道記。余如上說。
【現代漢語翻譯】 現代漢語譯本： 從普見剎（Pu Jian Cha，世界名）到此地之間，有一個世界名為生諸功德（Sheng Zhu Gong De），那裡有一尊佛，名為無邊德生（Wu Bian De Sheng），現在正在為凈眼菩薩摩訶薩（Jing Yan Pusa Mohesa）授予無上道記。其餘情況如前所述。 從生諸功德剎（Sheng Zhu Gong De Cha，世界名）到此地之間，有一個世界名為離垢（Li Gou），那裡有一尊佛，名為智出光（Zhi Chu Guang），現在正在為無法行菩薩摩訶薩（Wu Fa Xing Pusa Mohesa）授予無上道記。其餘情況如前所述。 從離垢剎（Li Gou Cha，世界名）到此地之間，有一個世界名為青蓮華覆（Qing Lian Hua Fu），那裡有一尊佛，名為華上（Hua Shang），現在正在為赤蓮華相菩薩摩訶薩（Chi Lian Hua Xiang Pusa Mohesa）授予無上道記。其餘情況如前所述。 從青蓮華覆剎（Qing Lian Hua Fu Cha，世界名）到此地之間，有一個世界名為赤蓮華覆（Chi Lian Hua Fu），那裡有一尊佛，名為方生（Fang Sheng），現在正在為方彌樓菩薩摩訶薩（Fang Mi Lou Pusa Mohesa）授予無上道記。其餘情況如前所述。 從赤蓮華覆剎（Chi Lian Hua Fu Cha，世界名）到此地之間，有一個世界名為華覆（Hua Fu），那裡有一尊佛，名為華生德（Hua Sheng De），現在正在為壞諸法菩薩摩訶薩（Huai Zhu Fa Pusa Mohesa）授予無上道記。其餘情況如前所述。 從華覆剎（Hua Fu Cha，世界名）到此地之間，有一個世界名為天世（Tian Shi），那裡有一尊佛，名為于眾堅固（Yu Zhong Jian Gu），現在正在為無垢菩薩摩訶薩（Wu Gou Pusa Mohesa）授予無上道記。其餘情況如前所述。 從天世剎（Tian Shi Cha，世界名）到此地之間，有一個世界名為妙明（Miao Ming），那裡有一尊佛，名為智明（Zhi Ming），現在正在為妙生菩薩摩訶薩（Miao Sheng Pusa Mohesa）授予無上道記。其餘情況如前所述。 從妙明剎（Miao Ming Cha，世界名）到此地之間，有一個世界名為樂德（Le De），那裡有一尊佛，名為智眾（Zhi Zhong），現在正在為上眾菩薩摩訶薩（Shang Zhong Pusa Mohesa）授予無上道記。其餘情況如前所述。 從樂德剎（Le De Cha，世界名）到此地之間，有一個世界名為眾樂（Zhong Le），那裡有一尊佛，名為離胎（Li Tai），現在正在為轉諸難菩薩摩訶薩（Zhuan Zhu Nan Pusa Mohesa）授予無上道記。其餘情況如前所述。
【English Translation】 English version: From the Pu Jian Cha (普見剎, world name) to here, there is a world named Sheng Zhu Gong De (生諸功德). In that world, there is a Buddha named Wu Bian De Sheng (無邊德生), who is currently bestowing the prediction of unsurpassed enlightenment upon Jing Yan Pusa Mohesa (凈眼菩薩摩訶薩). The rest is as described above. From the Sheng Zhu Gong De Cha (生諸功德剎, world name) to here, there is a world named Li Gou (離垢). In that world, there is a Buddha named Zhi Chu Guang (智出光), who is currently bestowing the prediction of unsurpassed enlightenment upon Wu Fa Xing Pusa Mohesa (無法行菩薩摩訶薩). The rest is as described above. From the Li Gou Cha (離垢剎, world name) to here, there is a world named Qing Lian Hua Fu (青蓮華覆). In that world, there is a Buddha named Hua Shang (華上), who is currently bestowing the prediction of unsurpassed enlightenment upon Chi Lian Hua Xiang Pusa Mohesa (赤蓮華相菩薩摩訶薩). The rest is as described above. From the Qing Lian Hua Fu Cha (青蓮華覆剎, world name) to here, there is a world named Chi Lian Hua Fu (赤蓮華覆). In that world, there is a Buddha named Fang Sheng (方生), who is currently bestowing the prediction of unsurpassed enlightenment upon Fang Mi Lou Pusa Mohesa (方彌樓菩薩摩訶薩). The rest is as described above. From the Chi Lian Hua Fu Cha (赤蓮華覆剎, world name) to here, there is a world named Hua Fu (華覆). In that world, there is a Buddha named Hua Sheng De (華生德), who is currently bestowing the prediction of unsurpassed enlightenment upon Huai Zhu Fa Pusa Mohesa (壞諸法菩薩摩訶薩). The rest is as described above. From the Hua Fu Cha (華覆剎, world name) to here, there is a world named Tian Shi (天世). In that world, there is a Buddha named Yu Zhong Jian Gu (于眾堅固), who is currently bestowing the prediction of unsurpassed enlightenment upon Wu Gou Pusa Mohesa (無垢菩薩摩訶薩). The rest is as described above. From the Tian Shi Cha (天世剎, world name) to here, there is a world named Miao Ming (妙明). In that world, there is a Buddha named Zhi Ming (智明), who is currently bestowing the prediction of unsurpassed enlightenment upon Miao Sheng Pusa Mohesa (妙生菩薩摩訶薩). The rest is as described above. From the Miao Ming Cha (妙明剎, world name) to here, there is a world named Le De (樂德). In that world, there is a Buddha named Zhi Zhong (智眾), who is currently bestowing the prediction of unsurpassed enlightenment upon Shang Zhong Pusa Mohesa (上眾菩薩摩訶薩). The rest is as described above. From the Le De Cha (樂德剎, world name) to here, there is a world named Zhong Le (眾樂). In that world, there is a Buddha named Li Tai (離胎), who is currently bestowing the prediction of unsurpassed enlightenment upon Zhuan Zhu Nan Pusa Mohesa (轉諸難菩薩摩訶薩). The rest is as described above.
從眾樂剎至此中間，有世界名無濁，是中有佛，號曰醫王，今現在，為尸棄菩薩摩訶薩授無上道記。余如上說。
從無濁剎至此中間，有世界名無量，是中有佛，號曰壞諸煩惱，今現在，為無差別嚴菩薩摩訶薩授無上道記。余如上說。
從無量剎至此中間，有世界名普贊，是中有佛，號無邊智贊，今現在，為無邊功德生菩薩摩訶薩授無上道記。余如上說。
從普贊剎至此中間，有世界名眾堅，是中有佛，號栴檀窟德，今現在，為智窟德菩薩摩訶薩授無上道記。余如上說。
從眾堅剎至此中間，有世界名具威德，是中有佛，號具佛華生，今現在，為高生菩薩摩訶薩授無上道記。余如上說。
從具威德剎至此中間，有世界名眾寶，是中有佛，號娑羅王安立，今現在，為安住律儀菩薩摩訶薩授無上道記。余如上說。
從眾寶剎至此中間，有世界名方主，是中有佛，號月出光，今現在，為月菩薩摩訶薩授無上道記。余如上說。
從方主剎至此中間，有世界名大海，是中有佛，號曰調御，今現在，為無憂意菩薩摩訶薩授無上道記。余如上說。
從大海剎至此中間，有世界名安住，是中有佛，號須彌肩，今現在，為止(丹作山)菩薩摩訶薩授無上道記。余如上說。
【現代漢語翻譯】 現代漢語譯本 從眾樂剎到這裡，中間有一個世界名為『無濁』，那裡有一尊佛，名號為『醫王』，現在正在為尸棄菩薩摩訶薩（Śikhī Bodhisattva-mahāsattva，偉大的菩薩）授記無上正等正覺。其餘情況如前所述。 從無濁剎到這裡，中間有一個世界名為『無量』，那裡有一尊佛，名號為『壞諸煩惱』，現在正在為無差別嚴菩薩摩訶薩（Samantabhadra Bodhisattva-mahāsattva，普賢菩薩）授記無上正等正覺。其餘情況如前所述。 從無量剎到這裡，中間有一個世界名為『普贊』，那裡有一尊佛，名號為『無邊智贊』，現在正在為無邊功德生菩薩摩訶薩（Anantamati Bodhisattva-mahāsattva，無邊意菩薩）授記無上正等正覺。其餘情況如前所述。 從普贊剎到這裡，中間有一個世界名為『眾堅』，那裡有一尊佛，名號為『栴檀窟德』，現在正在為智窟德菩薩摩訶薩（Jñānagarbha Bodhisattva-mahāsattva，智藏菩薩）授記無上正等正覺。其餘情況如前所述。 從眾堅剎到這裡，中間有一個世界名為『具威德』，那裡有一尊佛，名號為『具佛華生』，現在正在為高生菩薩摩訶薩（Udagata Bodhisattva-mahāsattva，高舉菩薩）授記無上正等正覺。其餘情況如前所述。 從具威德剎到這裡，中間有一個世界名為『眾寶』，那裡有一尊佛，名號為『娑羅王安立』，現在正在為安住律儀菩薩摩訶薩（Sthitamati Bodhisattva-mahāsattva，住意菩薩）授記無上正等正覺。其餘情況如前所述。 從眾寶剎到這裡，中間有一個世界名為『方主』，那裡有一尊佛，名號為『月出光』，現在正在為月菩薩摩訶薩（Candra Bodhisattva-mahāsattva，月光菩薩）授記無上正等正覺。其餘情況如前所述。 從方主剎到這裡，中間有一個世界名為『大海』，那裡有一尊佛，名號為『調御』，現在正在為無憂意菩薩摩訶薩（Aśokamati Bodhisattva-mahāsattva，無憂意菩薩）授記無上正等正覺。其餘情況如前所述。 從大海剎到這裡，中間有一個世界名為『安住』，那裡有一尊佛，名號為『須彌肩』，現在正在為止菩薩摩訶薩（Śamatha Bodhisattva-mahāsattva，寂止菩薩）授記無上正等正覺。其餘情況如前所述。
【English Translation】 English version From the multitude of joyful lands to here, in between, there is a world named 'Without Turbidity' (Wú Zhuó), in which there is a Buddha named 'King of Medicine' (Yī Wáng), who is now bestowing the prediction of unsurpassed enlightenment upon Śikhī Bodhisattva-mahāsattva (Śikhī Bodhisattva-mahāsattva, Great Being Bodhisattva). The rest is as described above. From the land of 'Without Turbidity' to here, in between, there is a world named 'Immeasurable' (Wú Liàng), in which there is a Buddha named 'Destroyer of All Afflictions' (Huài Zhū Fán Nǎo), who is now bestowing the prediction of unsurpassed enlightenment upon Samantabhadra Bodhisattva-mahāsattva (Samantabhadra Bodhisattva-mahāsattva, Universal Worthy Bodhisattva). The rest is as described above. From the land of 'Immeasurable' to here, in between, there is a world named 'Universal Praise' (Pǔ Zàn), in which there is a Buddha named 'Praise of Boundless Wisdom' (Wú Biān Zhì Zàn), who is now bestowing the prediction of unsurpassed enlightenment upon Anantamati Bodhisattva-mahāsattva (Anantamati Bodhisattva-mahāsattva, Boundless Intellect Bodhisattva). The rest is as described above. From the land of 'Universal Praise' to here, in between, there is a world named 'Multitude of Firmness' (Zhòng Jiān), in which there is a Buddha named 'Merit of the Sandalwood Cave' (Zhān Tán Kū Dé), who is now bestowing the prediction of unsurpassed enlightenment upon Jñānagarbha Bodhisattva-mahāsattva (Jñānagarbha Bodhisattva-mahāsattva, Wisdom Womb Bodhisattva). The rest is as described above. From the land of 'Multitude of Firmness' to here, in between, there is a world named 'Possessing Majestic Virtue' (Jù Wēi Dé), in which there is a Buddha named 'Born from the Flower of Complete Buddha' (Jù Fó Huā Shēng), who is now bestowing the prediction of unsurpassed enlightenment upon Udagata Bodhisattva-mahāsattva (Udagata Bodhisattva-mahāsattva, Ascending Bodhisattva). The rest is as described above. From the land of 'Possessing Majestic Virtue' to here, in between, there is a world named 'Multitude of Treasures' (Zhòng Bǎo), in which there is a Buddha named 'Established by the Sal Tree King' (Suō Luó Wáng Ān Lì), who is now bestowing the prediction of unsurpassed enlightenment upon Sthitamati Bodhisattva-mahāsattva (Sthitamati Bodhisattva-mahāsattva, Steadfast Intellect Bodhisattva). The rest is as described above. From the land of 'Multitude of Treasures' to here, in between, there is a world named 'Lord of the Directions' (Fāng Zhǔ), in which there is a Buddha named 'Moon Arising Light' (Yuè Chū Guāng), who is now bestowing the prediction of unsurpassed enlightenment upon Candra Bodhisattva-mahāsattva (Candra Bodhisattva-mahāsattva, Moon Bodhisattva). The rest is as described above. From the land of 'Lord of the Directions' to here, in between, there is a world named 'Great Ocean' (Dà Hǎi), in which there is a Buddha named 'Tamer' (Tiáo Yù), who is now bestowing the prediction of unsurpassed enlightenment upon Aśokamati Bodhisattva-mahāsattva (Aśokamati Bodhisattva-mahāsattva, Sorrowless Intellect Bodhisattva). The rest is as described above. From the land of 'Great Ocean' to here, in between, there is a world named 'Abiding' (Ān Zhù), in which there is a Buddha named 'Mount Sumeru Shoulder' (Xū Mí Jiān), who is now bestowing the prediction of unsurpassed enlightenment upon Śamatha Bodhisattva-mahāsattva (Śamatha Bodhisattva-mahāsattva, Tranquility Bodhisattva). The rest is as described above.
從安住剎至此中間，有世界名無怖畏，是中有佛，號施名聞，今現在，為臣(丹作巨)山菩薩摩訶薩授無上道記。余如上說。
從無怖畏剎至此中間，有世界名愛香，是中有佛，號轉諸難，今現在，為稱名離結菩薩摩訶薩授無上道記。余如上說。
從愛香剎至此中間，有世界名諸功德住，是中有佛，號曰名親，今現在，為智親菩薩摩訶薩授無上道記。余如上說。
從諸功德住剎至此中間，有世界名一切福住，是中有佛，號名堅固，今現在，為法上菩薩摩訶薩授無上道記。余如上說。
從一切福住剎至此中間，有世界名無憂意，是中有佛，號曰離憂，今現在，為寶火菩薩摩訶薩授無上道記。余如上說。
從無憂意剎至此中間，有世界名名聞，是中有佛，號華生德王，今現在，為華王菩薩摩訶薩授無上道記。余如上說。
從名聞剎至此中間，有世界名華布，是中有佛，號演華相，今現在，為香德菩薩摩訶薩授無上道記。余如上說。
從華布剎至此中間，有世界名流佈十方，是中有佛，號普放香光，今現在，為必成菩薩摩訶薩授無上道記。余如上說。
從流佈十方剎至此中間，有世界名眾方，是中有佛，號曰聲眼，今現在，為大聲菩薩摩訶薩授無上道記。余如上說。
【現代漢語翻譯】 現代漢語譯本： 從安住剎（Anzhu Cha，安住世界）到此地中間，有一個世界名為無怖畏（Wu Buwei，沒有恐懼的世界），那裡有一尊佛，名為施名聞（Shimingwen，施與名聲），現在正在為臣山（Chenshan）菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）授記無上菩提（Wushang Puti，無上的覺悟）。其餘的說法與上面相同。 從無怖畏剎（Wu Buwei Cha，沒有恐懼的世界）到此地中間，有一個世界名為愛香（Aixiang，喜愛的香氣），那裡有一尊佛，名為轉諸難（Zhuan Zhunan，轉變所有困難），現在正在為稱名離結（Chengming Lijie，稱念名號，脫離煩惱）菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）授記無上菩提（Wushang Puti，無上的覺悟）。其餘的說法與上面相同。 從愛香剎（Aixiang Cha，喜愛的香氣世界）到此地中間，有一個世界名為諸功德住（Zhu Gongde Zhu，各種功德所住的世界），那裡有一尊佛，名為名親（Mingqin，名稱親近），現在正在為智親（Zhiqin，智慧親近）菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）授記無上菩提（Wushang Puti，無上的覺悟）。其餘的說法與上面相同。 從諸功德住剎（Zhu Gongde Zhu Cha，各種功德所住的世界）到此地中間，有一個世界名為一切福住（Yiqie Fuzhu，一切福德所住的世界），那裡有一尊佛，名為堅固（Jiangu，堅定牢固），現在正在為法上（Fashang，法之上）菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）授記無上菩提（Wushang Puti，無上的覺悟）。其餘的說法與上面相同。 從一切福住剎（Yiqie Fuzhu Cha，一切福德所住的世界）到此地中間，有一個世界名為無憂意（Wuyouyi，沒有憂愁的意念），那裡有一尊佛，名為離憂（Liyou，脫離憂愁），現在正在為寶火（Baohuo，珍貴的火焰）菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）授記無上菩提（Wushang Puti，無上的覺悟）。其餘的說法與上面相同。 從無憂意剎（Wuyouyi Cha，沒有憂愁的意念的世界）到此地中間，有一個世界名為名聞（Mingwen，名聲遠揚），那裡有一尊佛，名為華生德王（Huashēng Déwáng，花朵所生的功德之王），現在正在為華王（Huawang，花之王）菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）授記無上菩提（Wushang Puti，無上的覺悟）。其餘的說法與上面相同。 從名聞剎（Mingwen Cha，名聲遠揚的世界）到此地中間，有一個世界名為華布（Huabu，花朵遍佈），那裡有一尊佛，名為演華相（Yǎn Huaxiang，演說花朵的形象），現在正在為香德（Xiangde，香的功德）菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）授記無上菩提（Wushang Puti，無上的覺悟）。其餘的說法與上面相同。 從華布剎（Huabu Cha，花朵遍佈的世界）到此地中間，有一個世界名為流佈十方（Liubu Shifang，流佈於十方），那裡有一尊佛，名為普放香光（Pu Fang Xiangguang，普遍放出香氣的光芒），現在正在為必成（Bicheng，必定成就）菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）授記無上菩提（Wushang Puti，無上的覺悟）。其餘的說法與上面相同。 從流佈十方剎（Liubu Shifang Cha，流佈於十方的世界）到此地中間，有一個世界名為眾方（Zhongfang，眾多方向），那裡有一尊佛，名為聲眼（Shengyan，聲音之眼），現在正在為大聲（Dasheng，大的聲音）菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）授記無上菩提（Wushang Puti，無上的覺悟）。其餘的說法與上面相同。
【English Translation】 English version: From Anzhu Cha (安住剎, World of Peaceful Abode) to here, there is a world named Wu Buwei (無怖畏, Fearless World), where there is a Buddha named Shimingwen (施名聞, Bestower of Fame), who is now bestowing the prediction of Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment) upon Chenshan (臣山) Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva). The rest is as described above. From Wu Buwei Cha (無怖畏剎, Fearless World) to here, there is a world named Aixiang (愛香, Beloved Fragrance), where there is a Buddha named Zhuan Zhunan (轉諸難, Transformer of All Difficulties), who is now bestowing the prediction of Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment) upon Chengming Lijie (稱名離結, One who, by reciting the name, is freed from knots) Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva). The rest is as described above. From Aixiang Cha (愛香剎, Beloved Fragrance World) to here, there is a world named Zhu Gongde Zhu (諸功德住, Abode of All Merits), where there is a Buddha named Mingqin (名親, Name of Intimacy), who is now bestowing the prediction of Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment) upon Zhiqin (智親, Wisdom Intimacy) Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva). The rest is as described above. From Zhu Gongde Zhu Cha (諸功德住剎, Abode of All Merits World) to here, there is a world named Yiqie Fuzhu (一切福住, Abode of All Blessings), where there is a Buddha named Jiangu (堅固, Firm and Solid), who is now bestowing the prediction of Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment) upon Fashang (法上, Supreme Dharma) Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva). The rest is as described above. From Yiqie Fuzhu Cha (一切福住剎, Abode of All Blessings World) to here, there is a world named Wuyouyi (無憂意, Without Sorrowful Thoughts), where there is a Buddha named Liyou (離憂, Free from Sorrow), who is now bestowing the prediction of Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment) upon Baohuo (寶火, Precious Fire) Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva). The rest is as described above. From Wuyouyi Cha (無憂意剎, World Without Sorrowful Thoughts) to here, there is a world named Mingwen (名聞, Renown), where there is a Buddha named Huasheng Dewang (華生德王, Flower-Born Virtue King), who is now bestowing the prediction of Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment) upon Huawang (華王, Flower King) Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva). The rest is as described above. From Mingwen Cha (名聞剎, World of Renown) to here, there is a world named Huabu (華布, Flower Adorned), where there is a Buddha named Yan Huaxiang (演華相, Manifesting Flower Appearance), who is now bestowing the prediction of Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment) upon Xiangde (香德, Fragrant Virtue) Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva). The rest is as described above. From Huabu Cha (華布剎, Flower Adorned World) to here, there is a world named Liubu Shifang (流佈十方, Spreading in Ten Directions), where there is a Buddha named Pu Fang Xiangguang (普放香光, Universally Emitting Fragrant Light), who is now bestowing the prediction of Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment) upon Bicheng (必成, Certain Achievement) Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva). The rest is as described above. From Liubu Shifang Cha (流佈十方剎, World Spreading in Ten Directions) to here, there is a world named Zhongfang (眾方, Many Directions), where there is a Buddha named Shengyan (聲眼, Voice-Eye), who is now bestowing the prediction of Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment) upon Dasheng (大聲, Great Voice) Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva). The rest is as described above.
從眾方剎至此中間，有世界名眾焰，是中有佛，號曰放焰，今現在，為焰熾菩薩摩訶薩授無上道記。余如上說。
從眾焰剎至此中間，有世界名大音，是中有佛，號名流十方，今現在，為大音菩薩摩訶薩授無上道記。余如上說。
從大音剎至此中間，有世界名明，是中有佛，號曰高明，今現在，為須彌山菩薩摩訶薩授無上道記。余如上說。
從明剎至此中間，有世界名寶明，是中有佛，號寶照明，今現在，為寶德菩薩摩訶薩授無上道記。余如上說。
從寶明剎至此中間，有世界名常薰香，是中有佛，號曰火然，今現在，為火明菩薩摩訶薩授無上道記。余如上說。
從常薰香剎至此中間，有世界名有吉，是中有佛，號三界自在力，今現在，為三有吉菩薩摩訶薩授無上道記。余如上說。
從有吉剎至此中間，有世界名無畏，是中有佛，號曰明輪，今現在，為無畏施菩薩摩訶薩授無上道記。余如上說。
從無畏剎至此中間，有世界名常懸，是中有佛，號空性自在，今現在，為象菩薩摩訶薩授無上道記。余如上說。
從常懸剎至此中間，有世界名安王，是中有佛，號儘自在力，今現在，為生德菩薩摩訶薩授無上道記。余如上說。
從安王剎至此中間，有世界名普
【現代漢語翻譯】 現代漢語譯本 從眾方剎（countless Buddha lands）到此地之間，有一個世界名為眾焰，那裡有一尊佛，名號為放焰，現在正在為焰熾菩薩摩訶薩（Yamachih Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從眾焰剎到此地之間，有一個世界名為大音，那裡有一尊佛，名號為流十方，現在正在為大音菩薩摩訶薩授予無上菩提的記別。其餘情況如前所述。 從大音剎到此地之間，有一個世界名為明，那裡有一尊佛，名號為高明，現在正在為須彌山菩薩摩訶薩（Mount Sumeru Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從明剎到此地之間，有一個世界名為寶明，那裡有一尊佛，名號為寶照明，現在正在為寶德菩薩摩訶薩（Bao De Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從寶明剎到此地之間，有一個世界名為常薰香，那裡有一尊佛，名號為火然，現在正在為火明菩薩摩訶薩（Huo Ming Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從常薰香剎到此地之間，有一個世界名為有吉，那裡有一尊佛，名號為三界自在力，現在正在為三有吉菩薩摩訶薩（Sanyouji Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從有吉剎到此地之間，有一個世界名為無畏，那裡有一尊佛，名號為明輪，現在正在為無畏施菩薩摩訶薩（Fearless Giving Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從無畏剎到此地之間，有一個世界名為常懸，那裡有一尊佛，名號為空性自在，現在正在為象菩薩摩訶薩（Elephant Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從常懸剎到此地之間，有一個世界名為安王，那裡有一尊佛，名號為儘自在力，現在正在為生德菩薩摩訶薩（Sheng De Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從安王剎到此地之間，有一個世界名為普
【English Translation】 English version Between the countless Buddha lands (眾方剎) and here, there is a world named 'Abundant Flames' (眾焰). In that world, there is a Buddha named 'Emitting Flames' (放焰), who is currently bestowing the prediction of unsurpassed enlightenment upon the Yamachih Bodhisattva-Mahasattva (焰熾菩薩摩訶薩). The rest is as described above. From the 'Abundant Flames' land to here, there is a world named 'Great Sound' (大音). In that world, there is a Buddha named 'Flowing in Ten Directions' (流十方), who is currently bestowing the prediction of unsurpassed enlightenment upon the Great Sound Bodhisattva-Mahasattva (大音菩薩摩訶薩). The rest is as described above. From the 'Great Sound' land to here, there is a world named 'Brightness' (明). In that world, there is a Buddha named 'High Brightness' (高明), who is currently bestowing the prediction of unsurpassed enlightenment upon the Mount Sumeru Bodhisattva-Mahasattva (須彌山菩薩摩訶薩). The rest is as described above. From the 'Brightness' land to here, there is a world named 'Treasure Brightness' (寶明). In that world, there is a Buddha named 'Treasure Illuminating' (寶照明), who is currently bestowing the prediction of unsurpassed enlightenment upon the Bao De Bodhisattva-Mahasattva (寶德菩薩摩訶薩). The rest is as described above. From the 'Treasure Brightness' land to here, there is a world named 'Constant Incense' (常薰香). In that world, there is a Buddha named 'Fire Burning' (火然), who is currently bestowing the prediction of unsurpassed enlightenment upon the Huo Ming Bodhisattva-Mahasattva (火明菩薩摩訶薩). The rest is as described above. From the 'Constant Incense' land to here, there is a world named 'Auspicious' (有吉). In that world, there is a Buddha named 'Power of Freedom in the Three Realms' (三界自在力), who is currently bestowing the prediction of unsurpassed enlightenment upon the Sanyouji Bodhisattva-Mahasattva (三有吉菩薩摩訶薩). The rest is as described above. From the 'Auspicious' land to here, there is a world named 'Fearlessness' (無畏). In that world, there is a Buddha named 'Bright Wheel' (明輪), who is currently bestowing the prediction of unsurpassed enlightenment upon the Fearless Giving Bodhisattva-Mahasattva (無畏施菩薩摩訶薩). The rest is as described above. From the 'Fearlessness' land to here, there is a world named 'Constant Suspension' (常懸). In that world, there is a Buddha named 'Freedom of Emptiness' (空性自在), who is currently bestowing the prediction of unsurpassed enlightenment upon the Elephant Bodhisattva-Mahasattva (象菩薩摩訶薩). The rest is as described above. From the 'Constant Suspension' land to here, there is a world named 'Peaceful King' (安王). In that world, there is a Buddha named 'Exhaustive Power of Freedom' (儘自在力), who is currently bestowing the prediction of unsurpassed enlightenment upon the Sheng De Bodhisattva-Mahasattva (生德菩薩摩訶薩). The rest is as described above. From the 'Peaceful King' land to here, there is a world named 'Universal'
離，是中有佛，號鼓音，今現在，為演香菩薩摩訶薩授無上道記。余如上說。
從普離剎至此中間，有世界名安隱，是中有佛，號普自在，今現在，為無行行菩薩摩訶薩授無上道記。余如上說。
從安隱剎至此中間，有世界名方流佈，是中有佛，號智流佈，今現在，為無病菩薩摩訶薩授無上道記。余如上說。
從方流佈剎至此中間，有世界名陀羅尼，是中有佛，號曰山王，今現在，為陀羅尼自在王菩薩摩訶薩授無上道記。余如上說。
從陀羅尼剎至此中間，有世界名妙陀羅尼，是中有佛，號明力高王，今現在，為自在力菩薩摩訶薩授無上道記。余如上說。
從妙陀羅尼剎至此中間，有世界名妙等，是中有佛，號曰安立，今現在，為波羅延菩薩摩訶薩授無上道記。余如上說。
從妙等剎至此中間，有世界名一嚴，是中有佛，號佛自在嚴，今現在，為具足意菩薩摩訶薩授無上道記。余如上說。
從一嚴剎至此中間，有世界名倚息，是中有佛，號積諸功德，今現在，為無相嚴菩薩摩訶薩授無上道記。余如上說。
從倚息剎至此中間，有世界名愛，是中有佛，號佛寶德成就，今現在，為善思行菩薩摩訶薩授無上道記。余如上說。
從愛剎至此中間，有世界名列宿，是
【現代漢語翻譯】 現代漢語譯本： 離此世界往彼，其中有一個佛土，名為離，那裡有一尊佛，名為鼓音（Drum Sound），如今正在為香菩薩摩訶薩（Fragrant Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從普離佛土到此世界之間，有一個世界名為安隱（Peaceful），那裡有一尊佛，名為普自在（Universal Freedom），如今正在為無行行菩薩摩訶薩（Actionless Practice Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從安隱佛土到此世界之間，有一個世界名為方流佈（Universally Spreading），那裡有一尊佛，名為智流佈（Wisdom Spreading），如今正在為無病菩薩摩訶薩（Disease-Free Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從方流佈佛土到此世界之間，有一個世界名為陀羅尼（Dharani），那裡有一尊佛，名為山王（Mountain King），如今正在為陀羅尼自在王菩薩摩訶薩（Dharani Sovereign King Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從陀羅尼佛土到此世界之間，有一個世界名為妙陀羅尼（Wonderful Dharani），那裡有一尊佛，名為明力高王（Bright Power High King），如今正在為自在力菩薩摩訶薩（Sovereign Power Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從妙陀羅尼佛土到此世界之間，有一個世界名為妙等（Wonderful Equality），那裡有一尊佛，名為安立（Peacefully Established），如今正在為波羅延菩薩摩訶薩（Parayana Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從妙等佛土到此世界之間，有一個世界名為一嚴（Solemnity），那裡有一尊佛，名為佛自在嚴（Buddha's Sovereign Solemnity），如今正在為具足意菩薩摩訶薩（Perfect Intention Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從一嚴佛土到此世界之間，有一個世界名為倚息（Relying on Rest），那裡有一尊佛，名為積諸功德（Accumulated Merits），如今正在為無相嚴菩薩摩訶薩（Formless Solemnity Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從倚息佛土到此世界之間，有一個世界名為愛（Love），那裡有一尊佛，名為佛寶德成就（Buddha Jewel Virtue Accomplishment），如今正在為善思行菩薩摩訶薩（Good Thinking Practice Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從愛佛土到此世界之間，有一個世界名為列宿（Constellations），是
【English Translation】 English version: Beyond this world, there is a Buddha-land named Li. In that land, there is a Buddha named Drum Sound, who is currently bestowing predictions of unsurpassed enlightenment upon the Fragrant Bodhisattva Mahasattva. The rest is as described above. From the Buddha-land of Puli to this world, there is a world named Peaceful. In that land, there is a Buddha named Universal Freedom, who is currently bestowing predictions of unsurpassed enlightenment upon the Actionless Practice Bodhisattva Mahasattva. The rest is as described above. From the Buddha-land of Peaceful to this world, there is a world named Universally Spreading. In that land, there is a Buddha named Wisdom Spreading, who is currently bestowing predictions of unsurpassed enlightenment upon the Disease-Free Bodhisattva Mahasattva. The rest is as described above. From the Buddha-land of Universally Spreading to this world, there is a world named Dharani. In that land, there is a Buddha named Mountain King, who is currently bestowing predictions of unsurpassed enlightenment upon the Dharani Sovereign King Bodhisattva Mahasattva. The rest is as described above. From the Buddha-land of Dharani to this world, there is a world named Wonderful Dharani. In that land, there is a Buddha named Bright Power High King, who is currently bestowing predictions of unsurpassed enlightenment upon the Sovereign Power Bodhisattva Mahasattva. The rest is as described above. From the Buddha-land of Wonderful Dharani to this world, there is a world named Wonderful Equality. In that land, there is a Buddha named Peacefully Established, who is currently bestowing predictions of unsurpassed enlightenment upon the Parayana Bodhisattva Mahasattva. The rest is as described above. From the Buddha-land of Wonderful Equality to this world, there is a world named Solemnity. In that land, there is a Buddha named Buddha's Sovereign Solemnity, who is currently bestowing predictions of unsurpassed enlightenment upon the Perfect Intention Bodhisattva Mahasattva. The rest is as described above. From the Buddha-land of Solemnity to this world, there is a world named Relying on Rest. In that land, there is a Buddha named Accumulated Merits, who is currently bestowing predictions of unsurpassed enlightenment upon the Formless Solemnity Bodhisattva Mahasattva. The rest is as described above. From the Buddha-land of Relying on Rest to this world, there is a world named Love. In that land, there is a Buddha named Buddha Jewel Virtue Accomplishment, who is currently bestowing predictions of unsurpassed enlightenment upon the Good Thinking Practice Bodhisattva Mahasattva. The rest is as described above. From the Buddha-land of Love to this world, there is a world named Constellations. It is
中有佛，號智生德，今現在，為歡喜菩薩摩訶薩授無上道記。余如上說。
從列宿剎至此中間，有世界名列宿嚴，是中有佛，號智生明德聚，今現在，為妙宿菩薩摩訶薩授無上道記。余如上說。
從列宿嚴剎至此中間，有世界名蓮華，是中有佛，號華生王，今現在，為佛法生菩薩摩訶薩授無上道記。余如上說。
從蓮華剎至此中間，有世界名眾華，是中有佛，號上法自在，今現在，為智轉難菩薩摩訶薩授無上道記。余如上說。
從眾華剎至此中間，有世界名白蓮華覆，是中有佛，號半月光，今現在，為須彌德菩薩摩訶薩授無上道記。余如上說。
從白蓮華覆剎至此中間，有世界名廣，是中有佛，號曰香象，今現在，為不動菩薩摩訶薩授無上道記。余如上說。
從廣剎至此中間，有世界名上妙，是中有佛，號無量明，今現在，為無礙音菩薩摩訶薩授無上道記。余如上說。
從上妙剎至此中間，有世界名眾香，是中有佛，號蓮華聚，今現在，為弗沙菩薩摩訶薩授無上道記。余如上說。
從眾香剎至此中間，有世界名眾華，是中有佛，號華生德，今現在，為頂德菩薩摩訶薩授無上道記。余如上說。
從眾華剎至此中間，有世界名薝蔔眾，是中有佛，號栴檀德，今現
【現代漢語翻譯】 現代漢語譯本： 在其中有佛，名為智生德（Wisdom-born Virtue），現在正在為歡喜菩薩摩訶薩（Joyful Bodhisattva Mahasattva）授予無上菩提的記別。其餘的描述與前面相同。 從列宿剎（Constellation Land）到此地之間，有一個世界名為列宿嚴（Constellation Adorned），其中有佛，名為智生明德聚（Wisdom-born Bright Virtue Accumulation），現在正在為妙宿菩薩摩訶薩（Wonderful Constellation Bodhisattva Mahasattva）授予無上菩提的記別。其餘的描述與前面相同。 從列宿嚴剎（Constellation Adorned Land）到此地之間，有一個世界名為蓮華（Lotus），其中有佛，名為華生王（Lotus-born King），現在正在為佛法生菩薩摩訶薩（Dharma-born Bodhisattva Mahasattva）授予無上菩提的記別。其餘的描述與前面相同。 從蓮華剎（Lotus Land）到此地之間，有一個世界名為眾華（Many Flowers），其中有佛，名為上法自在（Supreme Dharma自在），現在正在為智轉難菩薩摩訶薩（Wisdom-turning Difficulty Bodhisattva Mahasattva）授予無上菩提的記別。其餘的描述與前面相同。 從眾華剎（Many Flowers Land）到此地之間，有一個世界名為白蓮華覆（White Lotus Covering），其中有佛，名為半月光（Half-Moon Light），現在正在為須彌德菩薩摩訶薩（Mount Sumeru Virtue Bodhisattva Mahasattva）授予無上菩提的記別。其餘的描述與前面相同。 從白蓮華覆剎（White Lotus Covering Land）到此地之間，有一個世界名為廣（Vast），其中有佛，名為香象（Fragrant Elephant），現在正在為不動菩薩摩訶薩（Immovable Bodhisattva Mahasattva）授予無上菩提的記別。其餘的描述與前面相同。 從廣剎（Vast Land）到此地之間，有一個世界名為上妙（Supreme Wonderful），其中有佛，名為無量明（Immeasurable Light），現在正在為無礙音菩薩摩訶薩（Unobstructed Sound Bodhisattva Mahasattva）授予無上菩提的記別。其餘的描述與前面相同。 從上妙剎（Supreme Wonderful Land）到此地之間，有一個世界名為眾香（Many Fragrances），其中有佛，名為蓮華聚（Lotus Accumulation），現在正在為弗沙菩薩摩訶薩（Pushya Bodhisattva Mahasattva）授予無上菩提的記別。其餘的描述與前面相同。 從眾香剎（Many Fragrances Land）到此地之間，有一個世界名為眾華（Many Flowers），其中有佛，名為華生德（Lotus-born Virtue），現在正在為頂德菩薩摩訶薩（Summit Virtue Bodhisattva Mahasattva）授予無上菩提的記別。其餘的描述與前面相同。 從眾華剎（Many Flowers Land）到此地之間，有一個世界名為薝蔔眾（Champaka Assembly），其中有佛，名為栴檀德（Sandalwood Virtue），現在正在…
【English Translation】 English version: In that world, there is a Buddha named Wisdom-born Virtue (智生德), who is currently bestowing predictions of unsurpassed enlightenment upon the Joyful Bodhisattva Mahasattva (歡喜菩薩摩訶薩). The rest is as described above. From the Constellation Land (列宿剎) to here, there is a world named Constellation Adorned (列宿嚴), where there is a Buddha named Wisdom-born Bright Virtue Accumulation (智生明德聚), who is currently bestowing predictions of unsurpassed enlightenment upon the Wonderful Constellation Bodhisattva Mahasattva (妙宿菩薩摩訶薩). The rest is as described above. From the Constellation Adorned Land (列宿嚴剎) to here, there is a world named Lotus (蓮華), where there is a Buddha named Lotus-born King (華生王), who is currently bestowing predictions of unsurpassed enlightenment upon the Dharma-born Bodhisattva Mahasattva (佛法生菩薩摩訶薩). The rest is as described above. From the Lotus Land (蓮華剎) to here, there is a world named Many Flowers (眾華), where there is a Buddha named Supreme Dharma自在 (上法自在), who is currently bestowing predictions of unsurpassed enlightenment upon the Wisdom-turning Difficulty Bodhisattva Mahasattva (智轉難菩薩摩訶薩). The rest is as described above. From the Many Flowers Land (眾華剎) to here, there is a world named White Lotus Covering (白蓮華覆), where there is a Buddha named Half-Moon Light (半月光), who is currently bestowing predictions of unsurpassed enlightenment upon the Mount Sumeru Virtue Bodhisattva Mahasattva (須彌德菩薩摩訶薩). The rest is as described above. From the White Lotus Covering Land (白蓮華覆剎) to here, there is a world named Vast (廣), where there is a Buddha named Fragrant Elephant (香象), who is currently bestowing predictions of unsurpassed enlightenment upon the Immovable Bodhisattva Mahasattva (不動菩薩摩訶薩). The rest is as described above. From the Vast Land (廣剎) to here, there is a world named Supreme Wonderful (上妙), where there is a Buddha named Immeasurable Light (無量明), who is currently bestowing predictions of unsurpassed enlightenment upon the Unobstructed Sound Bodhisattva Mahasattva (無礙音菩薩摩訶薩). The rest is as described above. From the Supreme Wonderful Land (上妙剎) to here, there is a world named Many Fragrances (眾香), where there is a Buddha named Lotus Accumulation (蓮華聚), who is currently bestowing predictions of unsurpassed enlightenment upon the Pushya Bodhisattva Mahasattva (弗沙菩薩摩訶薩). The rest is as described above. From the Many Fragrances Land (眾香剎) to here, there is a world named Many Flowers (眾華), where there is a Buddha named Lotus-born Virtue (華生德), who is currently bestowing predictions of unsurpassed enlightenment upon the Summit Virtue Bodhisattva Mahasattva (頂德菩薩摩訶薩). The rest is as described above. From the Many Flowers Land (眾華剎) to here, there is a world named Champaka Assembly (薝蔔眾), where there is a Buddha named Sandalwood Virtue (栴檀德), who is currently...
在，為妙眼菩薩摩訶薩授無上道記。余如上說。
從薝蔔眾剎至此中間，有世界名寶藏，是中有佛，號曰寶聚，今現在，為喜見菩薩摩訶薩授無上道記。余如上說。
從寶藏剎至此中間，有世界名明慧，是中有佛，號上明慧，今現在，為善覺菩薩摩訶薩授無上道記。余如上說。
從明慧剎至此中間，有世界名上安，是中有佛，號曰作安，今現在，為安王菩薩摩訶薩授無上道記。余如上說。
從上安剎至此中間，有世界名善住，是中有佛，號無邊德生，今現在，為安立菩薩摩訶薩授無上道記。余如上說。
從善住剎至此中間，有世界名眾多，是中有佛，號曰明相，今現在，為普明菩薩摩訶薩授無上道記。余如上說。
從眾多剎至此中間，有世界名愛香，是中有佛，號無邊德積，今現在，為德生菩薩摩訶薩授無上道記。余如上說。
從愛香剎至此中間，有世界名愛惜，是中有佛，號眾德生，今現在，為畢竟功德成就菩薩摩訶薩授無上道記。余如上說。
從愛惜剎至此中間，有世界名可愛，是中有佛，號一切功德生，今現在，為凈功德畢竟成就菩薩摩訶薩授無上道記。余如上說。
從可愛剎至此中間，有世界名眾蓮華，是中有佛，號華生德，今現在，為樂施菩薩摩
【現代漢語翻譯】 現代漢語譯本： 在那個世界，為妙眼菩薩摩訶薩（Myo-yan Bodhisattva-Mahasattva，具有微妙智慧之眼的偉大菩薩）授予無上菩提的記別。其餘的描述如前文所述。 從薝蔔（Champaka）眾剎土到這個世界中間，有一個世界名為寶藏（Treasure Trove），那裡有一尊佛，名號為寶聚（Treasure Accumulation），現在正在為喜見菩薩摩訶薩（Joyful Vision Bodhisattva-Mahasattva，以喜悅之心見佛的偉大菩薩）授予無上菩提的記別。其餘的描述如前文所述。 從寶藏剎土到這個世界中間，有一個世界名為明慧（Clear Wisdom），那裡有一尊佛，名號為上明慧（Supreme Clear Wisdom），現在正在為善覺菩薩摩訶薩（Good Awareness Bodhisattva-Mahasattva，具有良好覺悟的偉大菩薩）授予無上菩提的記別。其餘的描述如前文所述。 從明慧剎土到這個世界中間，有一個世界名為上安（Supreme Peace），那裡有一尊佛，名號為作安（Creating Peace），現在正在為安王菩薩摩訶薩（Peaceful King Bodhisattva-Mahasattva，帶來安寧的菩薩之王）授予無上菩提的記別。其餘的描述如前文所述。 從上安剎土到這個世界中間，有一個世界名為善住（Good Abode），那裡有一尊佛，名號為無邊德生（Boundless Virtue Arising），現在正在為安立菩薩摩訶薩（Establishing Bodhisattva-Mahasattva，致力於建立穩固基礎的偉大菩薩）授予無上菩提的記別。其餘的描述如前文所述。 從善住剎土到這個世界中間，有一個世界名為眾多（Numerous），那裡有一尊佛，名號為明相（Bright Appearance），現在正在為普明菩薩摩訶薩（Universal Illumination Bodhisattva-Mahasattva，普照一切的偉大菩薩）授予無上菩提的記別。其餘的描述如前文所述。 從眾多剎土到這個世界中間，有一個世界名為愛香（Beloved Fragrance），那裡有一尊佛，名號為無邊德積（Boundless Virtue Accumulation），現在正在為德生菩薩摩訶薩（Virtue Arising Bodhisattva-Mahasattva，增長功德的偉大菩薩）授予無上菩提的記別。其餘的描述如前文所述。 從愛香剎土到這個世界中間，有一個世界名為愛惜（Cherished），那裡有一尊佛，名號為眾德生（Multitude of Virtues Arising），現在正在為畢竟功德成就菩薩摩訶薩（Ultimately Accomplished Merit Bodhisattva-Mahasattva，最終成就功德的偉大菩薩）授予無上菩提的記別。其餘的描述如前文所述。 從愛惜剎土到這個世界中間，有一個世界名為可愛（Lovely），那裡有一尊佛，名號為一切功德生（All Merits Arising），現在正在為凈功德畢竟成就菩薩摩訶薩（Pure Merit Ultimately Accomplished Bodhisattva-Mahasattva，清凈功德最終成就的偉大菩薩）授予無上菩提的記別。其餘的描述如前文所述。 從可愛剎土到這個世界中間，有一個世界名為眾蓮華（Multitude of Lotuses），那裡有一尊佛，名號為華生德（Lotus-born Virtue），現在正在為樂施菩薩摩（Joyful Giving Bodhisattva）
【English Translation】 English version: In that world, he bestowed the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Myo-yan (Myo-yan Bodhisattva-Mahasattva, Great Bodhisattva of Wonderful Eye). The rest is as described above. From the Champaka (Champaka) lands to this world, there is a world called Treasure Trove, where there is a Buddha named Treasure Accumulation, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Joyful Vision (Joyful Vision Bodhisattva-Mahasattva, Great Bodhisattva of Joyful Vision). The rest is as described above. From the Treasure Trove land to this world, there is a world called Clear Wisdom, where there is a Buddha named Supreme Clear Wisdom, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Good Awareness (Good Awareness Bodhisattva-Mahasattva, Great Bodhisattva of Good Awareness). The rest is as described above. From the Clear Wisdom land to this world, there is a world called Supreme Peace, where there is a Buddha named Creating Peace, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Peaceful King (Peaceful King Bodhisattva-Mahasattva, Great Bodhisattva of Peaceful King). The rest is as described above. From the Supreme Peace land to this world, there is a world called Good Abode, where there is a Buddha named Boundless Virtue Arising, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Establishing (Establishing Bodhisattva-Mahasattva, Great Bodhisattva of Establishing). The rest is as described above. From the Good Abode land to this world, there is a world called Numerous, where there is a Buddha named Bright Appearance, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Universal Illumination (Universal Illumination Bodhisattva-Mahasattva, Great Bodhisattva of Universal Illumination). The rest is as described above. From the Numerous land to this world, there is a world called Beloved Fragrance, where there is a Buddha named Boundless Virtue Accumulation, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Virtue Arising (Virtue Arising Bodhisattva-Mahasattva, Great Bodhisattva of Virtue Arising). The rest is as described above. From the Beloved Fragrance land to this world, there is a world called Cherished, where there is a Buddha named Multitude of Virtues Arising, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Ultimately Accomplished Merit (Ultimately Accomplished Merit Bodhisattva-Mahasattva, Great Bodhisattva of Ultimately Accomplished Merit). The rest is as described above. From the Cherished land to this world, there is a world called Lovely, where there is a Buddha named All Merits Arising, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Pure Merit Ultimately Accomplished (Pure Merit Ultimately Accomplished Bodhisattva-Mahasattva, Great Bodhisattva of Pure Merit Ultimately Accomplished). The rest is as described above. From the Lovely land to this world, there is a world called Multitude of Lotuses, where there is a Buddha named Lotus-born Virtue, who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva Joyful Giving (Joyful Giving Bodhisattva)
訶薩授無上道記。余如上說。
從眾蓮華剎至此中間，有世界名金網覆，是中有佛，號曰持炬，今現在，為無貪手菩薩摩訶薩授無上道記。余如上說。
從金網覆剎至此中間，有世界名寶網覆，是中有佛，號寶生德，今現在，為寶積菩薩摩訶薩授無上道記。余如上說。
從寶網覆剎至此中間，有世界名離畏，是中有佛，號極高王，今現在，為轉諸難菩薩摩訶薩授無上道記。余如上說。
從離畏剎至此中間，有世界名一蓋，是中有佛，號曰宿王，今現在，為列宿菩薩摩訶薩授無上道記。余如上說。
從一蓋剎至此中間，有世界名眾雜，是中有佛，號無邊彌樓，今現在，為寶彌樓菩薩摩訶薩授無上道記。余如上說。
從眾雜剎至此中間，有世界名妙喜，是中有佛，號虛凈王，今現在，為不思議德菩薩摩訶薩授無上道記。余如上說。
從妙喜剎至此中間，有世界名可迎，是中有佛，號無量音，今現在，為無憂菩薩摩訶薩授無上道記。余如上說。
從可迎剎至此中間，有世界名妙音香，是中有佛，號無量明，今現在，為無憂德菩薩摩訶薩授無上道記。余如上說。
從妙音香剎至此中間，有世界名上清凈，是中有佛，號寶彌樓，今現在，為真妙音菩薩摩訶薩授無上道記
【現代漢語翻譯】 現代漢語譯本 『訶薩』(Kesa)被授予無上菩提的預記。其餘的如上文所說。
從『眾蓮華剎』(Sarvalotusksetra)到此中間，有一個世界名為『金網覆』(Kimsamchanna)，那裡有一尊佛，名為『持炬』(Jyotidara)，現在正在為『無貪手』菩薩摩訶薩(Alubdakahasta Bodhisattva-Mahasattva)授予無上菩提的預記。其餘的如上文所說。
從『金網覆剎』(Kimsamchannaksetra)到此中間，有一個世界名為『寶網覆』(Ratnasamchanna)，那裡有一尊佛，名為『寶生德』(Ratnakara)，現在正在為『寶積』菩薩摩訶薩(Ratnakuta Bodhisattva-Mahasattva)授予無上菩提的預記。其餘的如上文所說。
從『寶網覆剎』(Ratnasamchannaksetra)到此中間，有一個世界名為『離畏』(Vigata Bhaya)，那裡有一尊佛，名為『極高王』(Paramaraja)，現在正在為『轉諸難』菩薩摩訶薩(Sarvadurgati-vinivartana Bodhisattva-Mahasattva)授予無上菩提的預記。其餘的如上文所說。
從『離畏剎』(Vigata Bhayaksetra)到此中間，有一個世界名為『一蓋』(Ekacchattra)，那裡有一尊佛，名為『宿王』(Naksatraraja)，現在正在為『列宿』菩薩摩訶薩(Naksatra Bodhisattva-Mahasattva)授予無上菩提的預記。其餘的如上文所說。
從『一蓋剎』(Ekacchattraksetra)到此中間，有一個世界名為『眾雜』(Nanatva)，那裡有一尊佛，名為『無邊彌樓』(Anantameru)，現在正在為『寶彌樓』菩薩摩訶薩(Ratnameru Bodhisattva-Mahasattva)授予無上菩提的預記。其餘的如上文所說。
從『眾雜剎』(Nanatvaksetra)到此中間，有一個世界名為『妙喜』(Subha)，那裡有一尊佛，名為『虛凈王』(Vimala-ketu-raja)，現在正在為『不思議德』菩薩摩訶薩(Acintyaguna Bodhisattva-Mahasattva)授予無上菩提的預記。其餘的如上文所說。
從『妙喜剎』(Subhaksetra)到此中間，有一個世界名為『可迎』(Abhyudgata)，那裡有一尊佛，名為『無量音』(Amitaghosha)，現在正在為『無憂』菩薩摩訶薩(Asoka Bodhisattva-Mahasattva)授予無上菩提的預記。其餘的如上文所說。
從『可迎剎』(Abhyudgataksetra)到此中間，有一個世界名為『妙音香』(Madhurasugandha)，那裡有一尊佛，名為『無量明』(Amitaprabha)，現在正在為『無憂德』菩薩摩訶薩(Asokaguna Bodhisattva-Mahasattva)授予無上菩提的預記。其餘的如上文所說。
從『妙音香剎』(Madhurasugandhaksetra)到此中間，有一個世界名為『上清凈』(Uttamavimala)，那裡有一尊佛，名為『寶彌樓』(Ratnameru)，現在正在為『真妙音』菩薩摩訶薩(Satyamadhurasvara Bodhisattva-Mahasattva)授予無上菩提的預記。
【English Translation】 English version 『Kesa』 is given the prediction of unsurpassed enlightenment. The rest is as described above.
From the 『Sarvalotusksetra』 (All Lotus Lands) to here, there is a world called 『Kimsamchanna』 (Covered with Golden Nets), in which there is a Buddha named 『Jyotidara』 (Holder of the Torch), who is now giving the prediction of unsurpassed enlightenment to the 『Alubdakahasta』 Bodhisattva-Mahasattva (Non-Greedy Hand Bodhisattva-Mahasattva). The rest is as described above.
From the 『Kimsamchannaksetra』 (Land Covered with Golden Nets) to here, there is a world called 『Ratnasamchanna』 (Covered with Jewels), in which there is a Buddha named 『Ratnakara』 (Jewel Mine), who is now giving the prediction of unsurpassed enlightenment to the 『Ratnakuta』 Bodhisattva-Mahasattva (Jewel Heap Bodhisattva-Mahasattva). The rest is as described above.
From the 『Ratnasamchannaksetra』 (Land Covered with Jewels) to here, there is a world called 『Vigata Bhaya』 (Free from Fear), in which there is a Buddha named 『Paramaraja』 (Supreme King), who is now giving the prediction of unsurpassed enlightenment to the 『Sarvadurgati-vinivartana』 Bodhisattva-Mahasattva (Remover of All Difficulties Bodhisattva-Mahasattva). The rest is as described above.
From the 『Vigata Bhayaksetra』 (Land Free from Fear) to here, there is a world called 『Ekacchattra』 (One Canopy), in which there is a Buddha named 『Naksatraraja』 (Star King), who is now giving the prediction of unsurpassed enlightenment to the 『Naksatra』 Bodhisattva-Mahasattva (Star Bodhisattva-Mahasattva). The rest is as described above.
From the 『Ekacchattraksetra』 (Land of One Canopy) to here, there is a world called 『Nanatva』 (Diversity), in which there is a Buddha named 『Anantameru』 (Infinite Meru), who is now giving the prediction of unsurpassed enlightenment to the 『Ratnameru』 Bodhisattva-Mahasattva (Jewel Meru Bodhisattva-Mahasattva). The rest is as described above.
From the 『Nanatvaksetra』 (Land of Diversity) to here, there is a world called 『Subha』 (Beautiful), in which there is a Buddha named 『Vimala-ketu-raja』 (Immaculate Banner King), who is now giving the prediction of unsurpassed enlightenment to the 『Acintyaguna』 Bodhisattva-Mahasattva (Inconceivable Merit Bodhisattva-Mahasattva). The rest is as described above.
From the 『Subhaksetra』 (Beautiful Land) to here, there is a world called 『Abhyudgata』 (Ascending), in which there is a Buddha named 『Amitaghosha』 (Infinite Sound), who is now giving the prediction of unsurpassed enlightenment to the 『Asoka』 Bodhisattva-Mahasattva (Sorrowless Bodhisattva-Mahasattva). The rest is as described above.
From the 『Abhyudgataksetra』 (Ascending Land) to here, there is a world called 『Madhurasugandha』 (Sweet Fragrance), in which there is a Buddha named 『Amitaprabha』 (Infinite Light), who is now giving the prediction of unsurpassed enlightenment to the 『Asokaguna』 Bodhisattva-Mahasattva (Sorrowless Merit Bodhisattva-Mahasattva). The rest is as described above.
From the 『Madhurasugandhaksetra』 (Land of Sweet Fragrance) to here, there is a world called 『Uttamavimala』 (Supreme Purity), in which there is a Buddha named 『Ratnameru』 (Jewel Meru), who is now giving the prediction of unsurpassed enlightenment to the 『Satyamadhurasvara』 Bodhisattva-Mahasattva (True Sweet Sound Bodhisattva-Mahasattva).
。余如上說。
從上清凈剎至此中間，有世界名照明，是中有佛，號名雜寶華嚴，今現在，為無邊音(丹作意)菩薩摩訶薩授無上道記。余如上說。
從照明剎至此中間，有世界名勢德，是中有佛，號曰上眾，今現在，為眾香菩薩摩訶薩授無上道記。余如上說。
從勢德剎至此中間，有世界名寶華，是中有佛，號離垢嚴，今現在，為作明菩薩摩訶薩授無上道記。余如上說。
從寶華剎至此中間，有世界名金明，是中有佛，號曰金華，今現在，為照明菩薩摩訶薩授無上道記。余如上說。
從金明剎至此中間，有世界名金光，是中有佛，號曰寶窟，今現在，為安住菩薩摩訶薩授無上道記。余如上說。
從金光剎至此中間，有世界名眾堅固，是中有佛，號雜華生，今現在，為勇德菩薩摩訶薩授無上道記。余如上說。
從眾堅固剎至此中間，有世界名解脫，是中有佛，號曰放光，今現在，為彌勒菩薩摩訶薩授無上道記。余如上說。
從解脫剎至此中間，有世界名放華，是中有佛，號曰華生，今現在，為妙華蓋嚴菩薩摩訶薩授無上道記。余如上說。
從放華剎至此中間，有世界名眾華，是中有佛，號曰華蓋，今現在，為金蓋菩薩摩訶薩授無上道記。余如上說。
【現代漢語翻譯】 現代漢語譯本： 其餘的都如上面所說。 從上清凈剎（Śuddhākāra-kṣetra）到此中間，有一個世界名為照明，那裡有一尊佛，名號為雜寶華嚴（Miśraratna-vyūha），現在正在為無邊音（Anantanāda，丹作意）菩薩摩訶薩（Bodhisattva-mahāsattva）授予無上菩提的記別。其餘的都如上面所說。 從照明剎到此中間，有一個世界名為勢德，那裡有一尊佛，名號為上眾（Uttamajana），現在正在為眾香（Sarvagandha）菩薩摩訶薩授予無上菩提的記別。其餘的都如上面所說。 從勢德剎到此中間，有一個世界名為寶華，那裡有一尊佛，名號為離垢嚴（Vimalavyūha），現在正在為作明（Kāraka）菩薩摩訶薩授予無上菩提的記別。其餘的都如上面所說。 從寶華剎到此中間，有一個世界名為金明，那裡有一尊佛，名號為金華（Suvarṇapuṣpa），現在正在為照明（Āloka）菩薩摩訶薩授予無上菩提的記別。其餘的都如上面所說。 從金明剎到此中間，有一個世界名為金光，那裡有一尊佛，名號為寶窟（Ratnagarbha），現在正在為安住（Pratiṣṭhita）菩薩摩訶薩授予無上菩提的記別。其餘的都如上面所說。 從金光剎到此中間，有一個世界名為眾堅固，那裡有一尊佛，名號為雜華生（Miśrapuṣpodbhava），現在正在為勇德（Vīryaguṇa）菩薩摩訶薩授予無上菩提的記別。其餘的都如上面所說。 從眾堅固剎到此中間，有一個世界名為解脫，那裡有一尊佛，名號為放光（Prabhākara），現在正在為彌勒（Maitreya）菩薩摩訶薩授予無上菩提的記別。其餘的都如上面所說。 從解脫剎到此中間，有一個世界名為放華，那裡有一尊佛，名號為華生（Puṣpodbhava），現在正在為妙華蓋嚴（Suprabhā-puṣpacchattra-vyūha）菩薩摩訶薩授予無上菩提的記別。其餘的都如上面所說。 從放華剎到此中間，有一個世界名為眾華，那裡有一尊佛，名號為華蓋（Puṣpacchattra），現在正在為金蓋（Suvarṇacchattra）菩薩摩訶薩授予無上菩提的記別。其餘的都如上面所說。
【English Translation】 English version: The rest is as described above. From the Śuddhākāra-kṣetra (上清凈剎, Pure Form Realm) to here, there is a world named Āloka (照明, Illumination). In that world, there is a Buddha named Miśraratna-vyūha (雜寶華嚴, Array of Mixed Jewels), who is now bestowing predictions of unsurpassed enlightenment upon the Bodhisattva-mahāsattva (菩薩摩訶薩, Great Bodhisattva) Anantanāda (無邊音, Boundless Sound). The rest is as described above. From the Āloka-kṣetra (照明剎) to here, there is a world named Śaktiguṇa (勢德, Power Virtue). In that world, there is a Buddha named Uttamajana (上眾, Supreme Being), who is now bestowing predictions of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Sarvagandha (眾香, All Fragrance). The rest is as described above. From the Śaktiguṇa-kṣetra (勢德剎) to here, there is a world named Ratnapuṣpa (寶華, Jewel Flower). In that world, there is a Buddha named Vimalavyūha (離垢嚴, Immaculate Array), who is now bestowing predictions of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Kāraka (作明, Maker). The rest is as described above. From the Ratnapuṣpa-kṣetra (寶華剎) to here, there is a world named Suvarṇaprabha (金明, Golden Light). In that world, there is a Buddha named Suvarṇapuṣpa (金華, Golden Flower), who is now bestowing predictions of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Āloka (照明, Illumination). The rest is as described above. From the Suvarṇaprabha-kṣetra (金明剎) to here, there is a world named Suvarṇaraśmi (金光, Golden Ray). In that world, there is a Buddha named Ratnagarbha (寶窟, Jewel Womb), who is now bestowing predictions of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Pratiṣṭhita (安住, Established). The rest is as described above. From the Suvarṇaraśmi-kṣetra (金光剎) to here, there is a world named Dṛḍhasaṃhati (眾堅固, Firm Assembly). In that world, there is a Buddha named Miśrapuṣpodbhava (雜華生, Born from Mixed Flowers), who is now bestowing predictions of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Vīryaguṇa (勇德, Courageous Virtue). The rest is as described above. From the Dṛḍhasaṃhati-kṣetra (眾堅固剎) to here, there is a world named Vimokṣa (解脫, Liberation). In that world, there is a Buddha named Prabhākara (放光, Emitting Light), who is now bestowing predictions of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Maitreya (彌勒, Loving-kindness). The rest is as described above. From the Vimokṣa-kṣetra (解脫剎) to here, there is a world named Muktapuṣpa (放華, Released Flower). In that world, there is a Buddha named Puṣpodbhava (華生, Flower Born), who is now bestowing predictions of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Suprabhā-puṣpacchattra-vyūha (妙華蓋嚴, Wonderfully Shining Flower Canopy Array). The rest is as described above. From the Muktapuṣpa-kṣetra (放華剎) to here, there is a world named Puṣpasaṃhati (眾華, Assembly of Flowers). In that world, there is a Buddha named Puṣpacchattra (華蓋, Flower Canopy), who is now bestowing predictions of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Suvarṇacchattra (金蓋, Golden Canopy). The rest is as described above.
從眾華剎至此中間，有世界名眾蓮華，是中有佛，號不虛嚴，今現在，為無垢嚴菩薩摩訶薩授無上道記。余如上說。
從眾蓮華剎至此中間，有世界名眾妙蓮華，是中有佛，號流佈力王，今現在，為樂智菩薩摩訶薩授無上道記。余如上說。
從眾妙蓮華剎至此中間，有世界名梵德，是中有佛，號曰梵音，今現在，為妙音菩薩摩訶薩授無上道記。余如上說。
從梵德剎至此中間，有世界名幢相，是中有佛，號自在力，今現在，為凈目菩薩摩訶薩授無上道記。余如上說。
從幢相剎至此中間，有世界名相，是中有佛，號無邊眾，今現在，為無邊性菩薩摩訶薩授無上道記。余如上說。
從相剎至此中間，有世界名妙，是中有佛，號曰調御，今現在，為妙眾菩薩摩訶薩授無上道記。余如上說。
從妙剎至此中間，有世界名住處，是中有佛，號無礙眼，今現在，為過行菩薩摩訶薩授無上道記。余如上說。
從住處剎至此中間，有世界名無有，是中有佛，號壞諸道，今現在，為善思嚴菩薩摩訶薩授無上道記。余如上說。
從無有剎至此中間，有世界名疑悔，是中有佛，號曰破疑，今現在，為壞諸見菩薩摩訶薩授無上道記。余如上說。
從疑悔剎至此中間，有世界名妙禪，
【現代漢語翻譯】 現代漢語譯本：從眾華剎（眾華剎：世界的名稱）到這裡，中間有一個世界名為眾蓮華（眾蓮華：世界的名稱），那裡有一尊佛，名為不虛嚴（不虛嚴：佛的名稱），現在正在為無垢嚴菩薩摩訶薩（無垢嚴菩薩摩訶薩：菩薩的名稱）授予無上道記。其餘的說法和上面一樣。 從眾蓮華剎（眾蓮華剎：世界的名稱）到這裡，中間有一個世界名為眾妙蓮華（眾妙蓮華：世界的名稱），那裡有一尊佛，名為流佈力王（流佈力王：佛的名稱），現在正在為樂智菩薩摩訶薩（樂智菩薩摩訶薩：菩薩的名稱）授予無上道記。其餘的說法和上面一樣。 從眾妙蓮華剎（眾妙蓮華剎：世界的名稱）到這裡，中間有一個世界名為梵德（梵德：世界的名稱），那裡有一尊佛，名為梵音（梵音：佛的名稱），現在正在為妙音菩薩摩訶薩（妙音菩薩摩訶薩：菩薩的名稱）授予無上道記。其餘的說法和上面一樣。 從梵德剎（梵德剎：世界的名稱）到這裡，中間有一個世界名為幢相（幢相：世界的名稱），那裡有一尊佛，名為自在力（自在力：佛的名稱），現在正在為凈目菩薩摩訶薩（凈目菩薩摩訶薩：菩薩的名稱）授予無上道記。其餘的說法和上面一樣。 從幢相剎（幢相剎：世界的名稱）到這裡，中間有一個世界名為相（相：世界的名稱），那裡有一尊佛，名為無邊眾（無邊眾：佛的名稱），現在正在為無邊性菩薩摩訶薩（無邊性菩薩摩訶薩：菩薩的名稱）授予無上道記。其餘的說法和上面一樣。 從相剎（相剎：世界的名稱）到這裡，中間有一個世界名為妙（妙：世界的名稱），那裡有一尊佛，名為調御（調御：佛的名稱），現在正在為妙眾菩薩摩訶薩（妙眾菩薩摩訶薩：菩薩的名稱）授予無上道記。其餘的說法和上面一樣。 從妙剎（妙剎：世界的名稱）到這裡，中間有一個世界名為住處（住處：世界的名稱），那裡有一尊佛，名為無礙眼（無礙眼：佛的名稱），現在正在為過行菩薩摩訶薩（過行菩薩摩訶薩：菩薩的名稱）授予無上道記。其餘的說法和上面一樣。 從住處剎（住處剎：世界的名稱）到這裡，中間有一個世界名為無有（無有：世界的名稱），那裡有一尊佛，名為壞諸道（壞諸道：佛的名稱），現在正在為善思嚴菩薩摩訶薩（善思嚴菩薩摩訶薩：菩薩的名稱）授予無上道記。其餘的說法和上面一樣。 從無有剎（無有剎：世界的名稱）到這裡，中間有一個世界名為疑悔（疑悔：世界的名稱），那裡有一尊佛，名為破疑（破疑：佛的名稱），現在正在為壞諸見菩薩摩訶薩（壞諸見菩薩摩訶薩：菩薩的名稱）授予無上道記。其餘的說法和上面一樣。 從疑悔剎（疑悔剎：世界的名稱）到這裡，中間有一個世界名為妙禪（妙禪：世界的名稱）
【English Translation】 English version: From the realm of Many Flowers (Many Flowers: name of a world) to here, in between, there is a world named Multitude of Lotuses (Multitude of Lotuses: name of a world), in which there is a Buddha named Infallible Solemnity (Infallible Solemnity: name of a Buddha), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Immaculate Solemnity (Immaculate Solemnity: name of a Bodhisattva). The rest is as described above. From the realm of Multitude of Lotuses (Multitude of Lotuses: name of a world) to here, in between, there is a world named Multitude of Wonderful Lotuses (Multitude of Wonderful Lotuses: name of a world), in which there is a Buddha named King of Diffusing Power (King of Diffusing Power: name of a Buddha), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Joyful Wisdom (Joyful Wisdom: name of a Bodhisattva). The rest is as described above. From the realm of Multitude of Wonderful Lotuses (Multitude of Wonderful Lotuses: name of a world) to here, in between, there is a world named Brahma Virtue (Brahma Virtue: name of a world), in which there is a Buddha named Brahma Sound (Brahma Sound: name of a Buddha), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Wonderful Sound (Wonderful Sound: name of a Bodhisattva). The rest is as described above. From the realm of Brahma Virtue (Brahma Virtue: name of a world) to here, in between, there is a world named Banner Appearance (Banner Appearance: name of a world), in which there is a Buddha named Self-Mastery Power (Self-Mastery Power: name of a Buddha), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Pure Eye (Pure Eye: name of a Bodhisattva). The rest is as described above. From the realm of Banner Appearance (Banner Appearance: name of a world) to here, in between, there is a world named Appearance (Appearance: name of a world), in which there is a Buddha named Boundless Multitude (Boundless Multitude: name of a Buddha), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Boundless Nature (Boundless Nature: name of a Bodhisattva). The rest is as described above. From the realm of Appearance (Appearance: name of a world) to here, in between, there is a world named Wonderful (Wonderful: name of a world), in which there is a Buddha named Tamer (Tamer: name of a Buddha), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Wonderful Multitude (Wonderful Multitude: name of a Bodhisattva). The rest is as described above. From the realm of Wonderful (Wonderful: name of a world) to here, in between, there is a world named Abode (Abode: name of a world), in which there is a Buddha named Unobstructed Eye (Unobstructed Eye: name of a Buddha), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Transcendent Conduct (Transcendent Conduct: name of a Bodhisattva). The rest is as described above. From the realm of Abode (Abode: name of a world) to here, in between, there is a world named Non-Existence (Non-Existence: name of a world), in which there is a Buddha named Destroyer of All Paths (Destroyer of All Paths: name of a Buddha), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Good Contemplation Solemnity (Good Contemplation Solemnity: name of a Bodhisattva). The rest is as described above. From the realm of Non-Existence (Non-Existence: name of a world) to here, in between, there is a world named Doubt and Regret (Doubt and Regret: name of a world), in which there is a Buddha named Breaker of Doubts (Breaker of Doubts: name of a Buddha), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Destroyer of All Views (Destroyer of All Views: name of a Bodhisattva). The rest is as described above. From the realm of Doubt and Regret (Doubt and Regret: name of a world) to here, in between, there is a world named Wonderful Dhyana (Wonderful Dhyana: name of a world)
是中有佛，號無相音，今現在，為無量明菩薩摩訶薩授無上道記。余如上說。
從妙禪剎至此中間，有世界名德住，是中有佛，號無邊功德成就，今現在，為寶步菩薩摩訶薩授無上道記。余如上說。
從德住剎至此中間，有世界名寶住，是中有佛，號寶生德，今現在，為金剛行菩薩摩訶薩授無上道記。余如上說。
從寶住剎至此中間，有世界名喜，是中有佛，號蓮華生德，今現在，為寶華菩薩摩訶薩授無上道記。余如上說。
從喜剎至此中間，有世界名蓮華生，是中有佛，號曰寶上，今現在，為梵上(丹作王)菩薩摩訶薩授無上道記。余如上說。
從蓮華生剎至此中間，有世界名妙生，是中有佛，號三世無礙嚴，今現在，為勇眾菩薩摩訶薩授無上道記。余如上說。
從妙生剎至此中間，有世界名妙明，是中有佛，號無邊明，今現在，為樂出要菩薩摩訶薩授無上道記。余如上說。
從妙明剎至此中間，有世界名覺，是中有佛號寶彌樓，今現在，為大彌樓菩薩摩訶薩授無上道記。余如上說。
從覺剎至此中間，有世界名月燈，是中有佛，號曰燈高德，今現在，為光輪菩薩摩訶薩授無上道記。余如上說。
從月燈剎至此中間，有世界名星宿德，是中有佛，號智生德
【現代漢語翻譯】 現代漢語譯本： 在那裡有一尊佛，名為無相音（Wu Xiang Yin），現在正在為無量明菩薩摩訶薩（Wu Liang Ming Pusa Mohesa）授予無上菩提的記別。其餘的描述如前所述。 從妙禪剎（Miao Chan Cha）到這裡，中間有一個世界名為德住（De Zhu），那裡有一尊佛，名為無邊功德成就（Wu Bian Gong De Cheng Jiu），現在正在為寶步菩薩摩訶薩（Bao Bu Pusa Mohesa）授予無上菩提的記別。其餘的描述如前所述。 從德住剎（De Zhu Cha）到這裡，中間有一個世界名為寶住（Bao Zhu），那裡有一尊佛，名為寶生德（Bao Sheng De），現在正在為金剛行菩薩摩訶薩（Jin Gang Xing Pusa Mohesa）授予無上菩提的記別。其餘的描述如前所述。 從寶住剎（Bao Zhu Cha）到這裡，中間有一個世界名為喜（Xi），那裡有一尊佛，名為蓮華生德（Lian Hua Sheng De），現在正在為寶華菩薩摩訶薩（Bao Hua Pusa Mohesa）授予無上菩提的記別。其餘的描述如前所述。 從喜剎（Xi Cha）到這裡，中間有一個世界名為蓮華生（Lian Hua Sheng），那裡有一尊佛，名為寶上（Bao Shang），現在正在為梵上（丹作王）菩薩摩訶薩（Fan Shang (Dan Zuo Wang) Pusa Mohesa）授予無上菩提的記別。其餘的描述如前所述。 從蓮華生剎（Lian Hua Sheng Cha）到這裡，中間有一個世界名為妙生（Miao Sheng），那裡有一尊佛，名為三世無礙嚴（San Shi Wu Ai Yan），現在正在為勇眾菩薩摩訶薩（Yong Zhong Pusa Mohesa）授予無上菩提的記別。其餘的描述如前所述。 從妙生剎（Miao Sheng Cha）到這裡，中間有一個世界名為妙明（Miao Ming），那裡有一尊佛，名為無邊明（Wu Bian Ming），現在正在為樂出要菩薩摩訶薩（Le Chu Yao Pusa Mohesa）授予無上菩提的記別。其餘的描述如前所述。 從妙明剎（Miao Ming Cha）到這裡，中間有一個世界名為覺（Jue），那裡有一尊佛，名為寶彌樓（Bao Mi Lou），現在正在為大彌樓菩薩摩訶薩（Da Mi Lou Pusa Mohesa）授予無上菩提的記別。其餘的描述如前所述。 從覺剎（Jue Cha）到這裡，中間有一個世界名為月燈（Yue Deng），那裡有一尊佛，名為燈高德（Deng Gao De），現在正在為光輪菩薩摩訶薩（Guang Lun Pusa Mohesa）授予無上菩提的記別。其餘的描述如前所述。 從月燈剎（Yue Deng Cha）到這裡，中間有一個世界名為星宿德（Xing Su De），那裡有一尊佛，名為智生德（Zhi Sheng De）。
【English Translation】 English version: In that world, there is a Buddha named Wu Xiang Yin (Sound of No Form), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Wu Liang Ming (Boundless Light). The rest is as described above. From the realm of Miao Chan (Wonderful Meditation) to here, there is a world named De Zhu (Virtue Abiding). In that world, there is a Buddha named Wu Bian Gong De Cheng Jiu (Boundless Merit Accomplishment), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Bao Bu (Treasure Step). The rest is as described above. From the realm of De Zhu (Virtue Abiding) to here, there is a world named Bao Zhu (Treasure Abiding). In that world, there is a Buddha named Bao Sheng De (Treasure Born Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Jin Gang Xing (Diamond Conduct). The rest is as described above. From the realm of Bao Zhu (Treasure Abiding) to here, there is a world named Xi (Joy). In that world, there is a Buddha named Lian Hua Sheng De (Lotus Born Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Bao Hua (Treasure Flower). The rest is as described above. From the realm of Xi (Joy) to here, there is a world named Lian Hua Sheng (Lotus Born). In that world, there is a Buddha named Bao Shang (Treasure Above), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Fan Shang (Dan Zuo Wang) (Brahma Above (Dan Zuo Wang)). The rest is as described above. From the realm of Lian Hua Sheng (Lotus Born) to here, there is a world named Miao Sheng (Wonderful Born). In that world, there is a Buddha named San Shi Wu Ai Yan (Three Times Unobstructed Adornment), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Yong Zhong (Courageous Multitude). The rest is as described above. From the realm of Miao Sheng (Wonderful Born) to here, there is a world named Miao Ming (Wonderful Light). In that world, there is a Buddha named Wu Bian Ming (Boundless Light), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Le Chu Yao (Joyful Departure Essential). The rest is as described above. From the realm of Miao Ming (Wonderful Light) to here, there is a world named Jue (Awakening). In that world, there is a Buddha named Bao Mi Lou (Treasure Sumeru), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Da Mi Lou (Great Sumeru). The rest is as described above. From the realm of Jue (Awakening) to here, there is a world named Yue Deng (Moon Lamp). In that world, there is a Buddha named Deng Gao De (Lamp High Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Guang Lun (Light Wheel). The rest is as described above. From the realm of Yue Deng (Moon Lamp) to here, there is a world named Xing Su De (Star Virtue). In that world, there is a Buddha named Zhi Sheng De (Wisdom Born Virtue).
，今現在，為凈生德菩薩摩訶薩授無上道記。余如上說。
從星宿德剎至此中間，有世界名炬，是中有佛，號曰炬燈，今現在，為增意菩薩摩訶薩授無上道記。余如上說。
從炬剎至此中間，有世界名智積，是中有佛，號無上光，今現在，為德積菩薩摩訶薩授無上道記。余如上說。
從智積剎至此中間，有世界名出生，是中有佛，號德王明，今現在，為提舍菩薩摩訶薩授無上道記。余如上說。
從出生剎至此中間，有世界名蓮華蓋，是中有佛，號曰弗沙，今現在，為鼓音菩薩摩訶薩授無上道記。余如上說。
從蓮華蓋剎至此中間，有世界名一蓋，是中有佛，號無邊眼，今現在，為梵音菩薩摩訶薩授無上道記。余如上說。
從一蓋剎至此中間，有世界名善，是中有佛，號曰德味，今現在，為有德菩薩摩訶薩授無上道記。余如上說。
從善剎至此中間，有世界名方，是中有佛，號曰方等，今現在，為照方菩薩摩訶薩授無上道記。余如上說。
從方剎至此中間，有世界名德積，是中有佛號，佛華生德，今現在，為宿王菩薩摩訶薩授無上道記。余如上說。
從德積剎至此中間，有世界名娑羅，是中有佛，號娑羅王，今現在，為雨菩薩摩訶薩授無上道記。余如上說。
【現代漢語翻譯】 現代漢語譯本：現在，（如來）正在為凈生德菩薩摩訶薩（Jingshengde Pusa Mohesa）授記無上菩提之道。其餘的都如前面所說。 從星宿德剎（Xingxiude Cha）到這裡，中間有一個世界名為炬（Ju），那裡有一尊佛，名為炬燈（Judeng），現在正在為增意菩薩摩訶薩（Zengyi Pusa Mohesa）授記無上菩提之道。其餘的都如前面所說。 從炬剎（Ju Cha）到這裡，中間有一個世界名為智積（Zhiji），那裡有一尊佛，名為無上光（Wushangguang），現在正在為德積菩薩摩訶薩（Deji Pusa Mohesa）授記無上菩提之道。其餘的都如前面所說。 從智積剎（Zhiji Cha）到這裡，中間有一個世界名為出生（Chusheng），那裡有一尊佛，名為德王明（Dewangming），現在正在為提舍菩薩摩訶薩（Tisha Pusa Mohesa）授記無上菩提之道。其餘的都如前面所說。 從出生剎（Chusheng Cha）到這裡，中間有一個世界名為蓮華蓋（Lianhuagai），那裡有一尊佛，名為弗沙（Fusha），現在正在為鼓音菩薩摩訶薩（Guyin Pusa Mohesa）授記無上菩提之道。其餘的都如前面所說。 從蓮華蓋剎（Lianhuagai Cha）到這裡，中間有一個世界名為一蓋（Yigai），那裡有一尊佛，名為無邊眼（Wubianyan），現在正在為梵音菩薩摩訶薩（Fanyin Pusa Mohesa）授記無上菩提之道。其餘的都如前面所說。 從一蓋剎（Yigai Cha）到這裡，中間有一個世界名為善（Shan），那裡有一尊佛，名為德味（De Wei），現在正在為有德菩薩摩訶薩（Youde Pusa Mohesa）授記無上菩提之道。其餘的都如前面所說。 從善剎（Shan Cha）到這裡，中間有一個世界名為方（Fang），那裡有一尊佛，名為方等（Fangdeng），現在正在為照方菩薩摩訶薩（Zhaofang Pusa Mohesa）授記無上菩提之道。其餘的都如前面所說。 從方剎（Fang Cha）到這裡，中間有一個世界名為德積（Deji），那裡有一尊佛，名為佛華生德（Fohuashengde），現在正在為宿王菩薩摩訶薩（Suwang Pusa Mohesa）授記無上菩提之道。其餘的都如前面所說。 從德積剎（Deji Cha）到這裡，中間有一個世界名為娑羅（Suoluo），那裡有一尊佛，名為娑羅王（Suoluo Wang），現在正在為雨菩薩摩訶薩（Yu Pusa Mohesa）授記無上菩提之道。其餘的都如前面所說。
【English Translation】 English version: Now, (the Tathagata) is currently bestowing the prediction of unsurpassed enlightenment upon Jingshengde Bodhisattva Mahasattva (Pure Birth Virtue Bodhisattva Mahasattva). The rest is as described above. From Xingxiude Kshetra (Constellation Virtue Land) to here, in between, there is a world named Ju (Torch), in which there is a Buddha named Judeng (Torch Lamp), who is currently bestowing the prediction of unsurpassed enlightenment upon Zengyi Bodhisattva Mahasattva (Increasing Intention Bodhisattva Mahasattva). The rest is as described above. From Ju Kshetra (Torch Land) to here, in between, there is a world named Zhiji (Wisdom Accumulation), in which there is a Buddha named Wushangguang (Unsurpassed Light), who is currently bestowing the prediction of unsurpassed enlightenment upon Deji Bodhisattva Mahasattva (Virtue Accumulation Bodhisattva Mahasattva). The rest is as described above. From Zhiji Kshetra (Wisdom Accumulation Land) to here, in between, there is a world named Chusheng (Birth), in which there is a Buddha named Dewangming (Virtue King Brightness), who is currently bestowing the prediction of unsurpassed enlightenment upon Tisha Bodhisattva Mahasattva (Tisha Bodhisattva Mahasattva). The rest is as described above. From Chusheng Kshetra (Birth Land) to here, in between, there is a world named Lianhuagai (Lotus Canopy), in which there is a Buddha named Fusha (Fusha), who is currently bestowing the prediction of unsurpassed enlightenment upon Guyin Bodhisattva Mahasattva (Drum Sound Bodhisattva Mahasattva). The rest is as described above. From Lianhuagai Kshetra (Lotus Canopy Land) to here, in between, there is a world named Yigai (One Canopy), in which there is a Buddha named Wubianyan (Boundless Eye), who is currently bestowing the prediction of unsurpassed enlightenment upon Fanyin Bodhisattva Mahasattva (Brahma Sound Bodhisattva Mahasattva). The rest is as described above. From Yigai Kshetra (One Canopy Land) to here, in between, there is a world named Shan (Good), in which there is a Buddha named De Wei (Virtue Taste), who is currently bestowing the prediction of unsurpassed enlightenment upon Youde Bodhisattva Mahasattva (Possessing Virtue Bodhisattva Mahasattva). The rest is as described above. From Shan Kshetra (Good Land) to here, in between, there is a world named Fang (Square), in which there is a Buddha named Fangdeng (Square Equal), who is currently bestowing the prediction of unsurpassed enlightenment upon Zhaofang Bodhisattva Mahasattva (Illuminating Square Bodhisattva Mahasattva). The rest is as described above. From Fang Kshetra (Square Land) to here, in between, there is a world named Deji (Virtue Accumulation), in which there is a Buddha named Fohuashengde (Buddha Flower Birth Virtue), who is currently bestowing the prediction of unsurpassed enlightenment upon Suwang Bodhisattva Mahasattva (Star King Bodhisattva Mahasattva). The rest is as described above. From Deji Kshetra (Virtue Accumulation Land) to here, in between, there is a world named Suoluo (Sala), in which there is a Buddha named Suoluo Wang (Sala King), who is currently bestowing the prediction of unsurpassed enlightenment upon Yu Bodhisattva Mahasattva (Rain Bodhisattva Mahasattva). The rest is as described above.
從娑羅剎至此中間，有世界名住，是中有佛，號曰師子，今現在，為無驚菩薩摩訶薩授無上道記。余如上說。
從住剎至此中間，有世界名勸助，是中有佛，號寶彌樓，今現在，為耶舍菩薩摩訶薩授無上道記。余如上說。
從勸助剎至此中間，有世界名蓮華，是中有佛，號頻婆尸，今現在，為陰雲菩薩摩訶薩授無上道記。余如上說。
從蓮華剎至此中間，有世界名攝處，是中有佛，號曰醫王，今現在，為藥王菩薩摩訶薩授無上道記。余如上說。
從攝處剎至此中間，有世界名娑呵，是中有佛，號曰上眾，今現在，為照明菩薩摩訶薩授無上道記。余如上說。
從娑呵剎至此中間，有世界名善德，是中有佛，號上善德，今現在，為妙善菩薩摩訶薩授無上道記。余如上說。
從善德剎至此中間，有世界名處，是中有佛，號自在力，今現在，為恒菩薩摩訶薩授無上道記。余如上說。
從處剎至此中間，有世界名妙香，是中有佛，號上香德，今現在，為香德菩薩摩訶薩授無上道記。余如上說。
從妙香剎至此中間，有世界名香德，是中有佛，號上香相，今現在，為華藏菩薩摩訶薩授無上道記。余如上說。
從香德剎至此中間，有世界名栴檀，是中有佛，號栴檀窟
【現代漢語翻譯】 現代漢語譯本 從娑羅剎（Sarakshetra）到這裡，中間有一個世界名為住，那裡有一尊佛，名為師子（Simha），現在正在為無驚菩薩摩訶薩（Wu Jing Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從住剎到這裡，中間有一個世界名為勸助，那裡有一尊佛，名為寶彌樓（Bao Milou），現在正在為耶舍菩薩摩訶薩（Yeshe Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從勸助剎到這裡，中間有一個世界名為蓮華，那裡有一尊佛，名為頻婆尸（Pinbashi），現在正在為陰雲菩薩摩訶薩（Yinyun Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從蓮華剎到這裡，中間有一個世界名為攝處，那裡有一尊佛，名為醫王，現在正在為藥王菩薩摩訶薩（Yaowang Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從攝處剎到這裡，中間有一個世界名為娑呵（Saha），那裡有一尊佛，名為上眾，現在正在為照明菩薩摩訶薩（Zhaoming Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從娑呵剎到這裡，中間有一個世界名為善德，那裡有一尊佛，名為上善德，現在正在為妙善菩薩摩訶薩（Miaoshan Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從善德剎到這裡，中間有一個世界名為處，那裡有一尊佛，名為自在力，現在正在為恒菩薩摩訶薩（Heng Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從處剎到這裡，中間有一個世界名為妙香，那裡有一尊佛，名為上香德，現在正在為香德菩薩摩訶薩（Xiangde Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從妙香剎到這裡，中間有一個世界名為香德，那裡有一尊佛，名為上香相，現在正在為華藏菩薩摩訶薩（Huazang Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從香德剎到這裡，中間有一個世界名為栴檀（Zhan Tan），那裡有一尊佛，名為栴檀窟。
【English Translation】 English version From Sarakshetra (娑羅剎) to here, there is a world in between named 'Dwelling' (住), in which there is a Buddha named Simha (師子), who is currently bestowing the prediction of unsurpassed enlightenment upon Wu Jing Bodhisattva Mahasattva (無驚菩薩摩訶薩). The rest is as described above. From the Dwelling realm to here, there is a world in between named 'Encouragement' (勸助), in which there is a Buddha named Bao Milou (寶彌樓), who is currently bestowing the prediction of unsurpassed enlightenment upon Yeshe Bodhisattva Mahasattva (耶舍菩薩摩訶薩). The rest is as described above. From the Encouragement realm to here, there is a world in between named 'Lotus' (蓮華), in which there is a Buddha named Pinbashi (頻婆尸), who is currently bestowing the prediction of unsurpassed enlightenment upon Yin Yun Bodhisattva Mahasattva (陰雲菩薩摩訶薩). The rest is as described above. From the Lotus realm to here, there is a world in between named 'Gathering Place' (攝處), in which there is a Buddha named 'Medicine King' (醫王), who is currently bestowing the prediction of unsurpassed enlightenment upon Yaowang Bodhisattva Mahasattva (藥王菩薩摩訶薩). The rest is as described above. From the Gathering Place realm to here, there is a world in between named 'Saha' (娑呵), in which there is a Buddha named 'Supreme Assembly' (上眾), who is currently bestowing the prediction of unsurpassed enlightenment upon Zhaoming Bodhisattva Mahasattva (照明菩薩摩訶薩). The rest is as described above. From the Saha realm to here, there is a world in between named 'Good Virtue' (善德), in which there is a Buddha named 'Supreme Good Virtue' (上善德), who is currently bestowing the prediction of unsurpassed enlightenment upon Miaoshan Bodhisattva Mahasattva (妙善菩薩摩訶薩). The rest is as described above. From the Good Virtue realm to here, there is a world in between named 'Place' (處), in which there is a Buddha named 'Free Power' (自在力), who is currently bestowing the prediction of unsurpassed enlightenment upon Heng Bodhisattva Mahasattva (恒菩薩摩訶薩). The rest is as described above. From the Place realm to here, there is a world in between named 'Wonderful Fragrance' (妙香), in which there is a Buddha named 'Supreme Fragrance Virtue' (上香德), who is currently bestowing the prediction of unsurpassed enlightenment upon Xiangde Bodhisattva Mahasattva (香德菩薩摩訶薩). The rest is as described above. From the Wonderful Fragrance realm to here, there is a world in between named 'Fragrance Virtue' (香德), in which there is a Buddha named 'Supreme Fragrance Appearance' (上香相), who is currently bestowing the prediction of unsurpassed enlightenment upon Huazang Bodhisattva Mahasattva (華藏菩薩摩訶薩). The rest is as described above. From the Fragrance Virtue realm to here, there is a world in between named 'Sandalwood' (栴檀), in which there is a Buddha named 'Sandalwood Cave' (栴檀窟).
，今現在，為德守菩薩摩訶薩授無上道記。余如上說。
從栴檀剎至此中間，有世界名寶網覆，是中有佛，號無邊明，今現在，為無邊意菩薩摩訶薩授無上道記。余如上說。
從寶網覆剎至此中間，有世界名金網覆，是中有佛，號增十光佛華出，今現在，為寶德菩薩摩訶薩授無上道記。余如上說。
從金網覆剎至此中間，有世界名蓮華網覆，是中有佛，號無邊自(丹有在)力，今現在，為無邊嚴菩薩摩訶薩授無上道記。余如上說。
從蓮華網覆剎至此中間，有世界名眾華，是中有佛，號威華生高王，今現在，為無邊音聲菩薩摩訶薩授無上道記。余如上說。
從眾華剎至此中間，有世界名照明，是中有佛，號曰寶網，今現在，為勇德菩薩摩訶薩授無上道記。余如上說。
從照明剎至此中間，有世界名月燈，是中有佛，號安立(丹有王)，今現在，為不忘念菩薩摩訶薩授無上道記。余如上說。
從月燈剎至此中間，有世界名栴檀香，是中有佛，號上香王，今現在，為富足菩薩摩訶薩授無上道記。余如上說。
從栴檀香剎至此中間，有世界名樓閣，是中有佛，號施一切樂，今現在，為求利世菩薩摩訶薩授無上道記。余如上說。
從樓閣剎至此中間，有世界名雜窟，
【現代漢語翻譯】 現代漢語譯本： 現在，[佛]為德守菩薩摩訶薩（Deshou Pusa Mohesa，具有大智慧和大德行的菩薩）授無上道記（wushang daoji，對未來成佛的預言）。其餘如上所述。
從栴檀剎（Zhan Tan Cha，檀香木世界）至此中間，有一個世界名為寶網覆（Bao Wang Fu，珍寶之網覆蓋），那裡有一尊佛，名為無邊明（Wubian Ming，無邊光明），現在，[佛]為無邊意菩薩摩訶薩（Wubian Yi Pusa Mohesa，具有無邊智慧的菩薩）授無上道記。其餘如上所述。
從寶網覆剎至此中間，有一個世界名為金網覆（Jin Wang Fu，黃金之網覆蓋），那裡有一尊佛，名為增十光佛華出（Zeng Shi Guang Fo Hua Chu，增長十種光明的佛），現在，[佛]為寶德菩薩摩訶薩（Bao De Pusa Mohesa，具有珍寶般德行的菩薩）授無上道記。其餘如上所述。
從金網覆剎至此中間，有一個世界名為蓮華網覆（Lian Hua Wang Fu，蓮花之網覆蓋），那裡有一尊佛，名為無邊自力（Wubian Zili，無邊自在之力），現在，[佛]為無邊嚴菩薩摩訶薩（Wubian Yan Pusa Mohesa，具有無邊莊嚴的菩薩）授無上道記。其餘如上所述。
從蓮華網覆剎至此中間，有一個世界名為眾華（Zhong Hua，眾多鮮花），那裡有一尊佛，名為威華生高王（Wei Hua Sheng Gao Wang，威嚴光華所生的高王），現在，[佛]為無邊音聲菩薩摩訶薩（Wubian Yinsheng Pusa Mohesa，具有無邊聲音的菩薩）授無上道記。其餘如上所述。
從眾華剎至此中間，有一個世界名為照明（Zhaoming，光明照耀），那裡有一尊佛，名為寶網（Bao Wang，珍寶之網），現在，[佛]為勇德菩薩摩訶薩（Yong De Pusa Mohesa，具有勇猛德行的菩薩）授無上道記。其餘如上所述。
從照明剎至此中間，有一個世界名為月燈（Yue Deng，月亮之燈），那裡有一尊佛，名為安立（An Li，安穩建立），現在，[佛]為不忘念菩薩摩訶薩（Bu Wang Nian Pusa Mohesa，不會忘記正念的菩薩）授無上道記。其餘如上所述。
從月燈剎至此中間，有一個世界名為栴檀香（Zhan Tan Xiang，檀香），那裡有一尊佛，名為上香王（Shang Xiang Wang，至上香王），現在，[佛]為富足菩薩摩訶薩（Fuzu Pusa Mohesa，具有富足的菩薩）授無上道記。其餘如上所述。
從栴檀香剎至此中間，有一個世界名為樓閣（Lou Ge，樓閣），那裡有一尊佛，名為施一切樂（Shi Yiqie Le，施予一切快樂），現在，[佛]為求利世菩薩摩訶薩（Qiu Li Shi Pusa Mohesa，尋求利益世界的菩薩）授無上道記。其餘如上所述。
從樓閣剎至此中間，有一個世界名為雜窟（Za Ku，混合的洞穴），
【English Translation】 English version: Now, [the Buddha] bestows the prediction of unsurpassed enlightenment (wushang daoji) upon the Bodhisattva Mahasattva Deshou (Deshou Pusa Mohesa, a Bodhisattva with great wisdom and virtue). The rest is as described above.
From the realm of Chandana (Zhan Tan Cha, sandalwood world) to here, there is a world named Treasure Net Covered (Bao Wang Fu, covered by a net of treasures), in which there is a Buddha named Boundless Light (Wubian Ming, boundless light). Now, [the Buddha] bestows the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva Boundless Intent (Wubian Yi Pusa Mohesa, a Bodhisattva with boundless wisdom). The rest is as described above.
From the realm of Treasure Net Covered to here, there is a world named Golden Net Covered (Jin Wang Fu, covered by a golden net), in which there is a Buddha named Increasing Ten Lights Buddha Flower Emergence (Zeng Shi Guang Fo Hua Chu, the Buddha who increases ten kinds of light). Now, [the Buddha] bestows the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva Treasure Virtue (Bao De Pusa Mohesa, a Bodhisattva with treasure-like virtue). The rest is as described above.
From the realm of Golden Net Covered to here, there is a world named Lotus Net Covered (Lian Hua Wang Fu, covered by a lotus net), in which there is a Buddha named Boundless Self-Power (Wubian Zili, boundless self-power). Now, [the Buddha] bestows the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva Boundless Adornment (Wubian Yan Pusa Mohesa, a Bodhisattva with boundless adornment). The rest is as described above.
From the realm of Lotus Net Covered to here, there is a world named Multitude of Flowers (Zhong Hua, multitude of flowers), in which there is a Buddha named Majestic Flower Born High King (Wei Hua Sheng Gao Wang, the High King born from majestic flowers). Now, [the Buddha] bestows the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva Boundless Sound (Wubian Yinsheng Pusa Mohesa, a Bodhisattva with boundless sound). The rest is as described above.
From the realm of Multitude of Flowers to here, there is a world named Illumination (Zhaoming, illuminating light), in which there is a Buddha named Treasure Net (Bao Wang, treasure net). Now, [the Buddha] bestows the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva Courageous Virtue (Yong De Pusa Mohesa, a Bodhisattva with courageous virtue). The rest is as described above.
From the realm of Illumination to here, there is a world named Moon Lamp (Yue Deng, moon lamp), in which there is a Buddha named Establishment (An Li, stable establishment). Now, [the Buddha] bestows the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva Unforgettable Mindfulness (Bu Wang Nian Pusa Mohesa, a Bodhisattva who does not forget right mindfulness). The rest is as described above.
From the realm of Moon Lamp to here, there is a world named Sandalwood Fragrance (Zhan Tan Xiang, sandalwood fragrance), in which there is a Buddha named Supreme Fragrance King (Shang Xiang Wang, supreme fragrance king). Now, [the Buddha] bestows the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva Abundant (Fuzu Pusa Mohesa, an abundant Bodhisattva). The rest is as described above.
From the realm of Sandalwood Fragrance to here, there is a world named Pavilion (Lou Ge, pavilion), in which there is a Buddha named Bestower of All Joy (Shi Yiqie Le, bestower of all joy). Now, [the Buddha] bestows the prediction of unsurpassed enlightenment upon the Bodhisattva Mahasattva Seeking Benefit for the World (Qiu Li Shi Pusa Mohesa, a Bodhisattva seeking benefit for the world). The rest is as described above.
From the realm of Pavilion to here, there is a world named Mixed Caves (Za Ku, mixed caves),
是中有佛，號見一切緣，今現在，為無邊愿菩薩摩訶薩授無上道記。余如上說。
從雜窟剎至此中間，有世界名雜相，是中有佛，號不虛稱，今現在，為無邊嚴菩薩摩訶薩授無上道記。余如上說。
從雜相剎至此中間，有世界名可敬，是中有佛，號壞諸驚畏，今現在，為師子菩薩摩訶薩授無上道記。余如上說。
從可敬剎至此中間，有世界名凈，是中有佛，號安立王，今現在，為珠髻菩薩摩訶薩授無上道記。余如上說。
從凈剎至此中間，有世界名金明，是中有佛，號曰寶明，今現在，為寶藏菩薩摩訶薩授無上道記。余如上說。
從金明剎至此中間，有世界名上凈，是中有佛，號利一切眾，今現在，為無憂意菩薩摩訶薩授無上道記。余如上說。
從上凈剎至此中間，有世界名眾樂，是中有佛，號無邊空嚴德，今現在，為眾生無礙嚴菩薩摩訶薩授無上道記。余如上說。
從眾樂剎至此中間，有世界名一華蓋，是中有佛，號曰善嚴，今現在，為寶相菩薩摩訶薩授無上道記。余如上說。
從一華蓋剎至此中間，有世界名無垢，是中有佛，號曰空相，今現在，為空嚴行菩薩摩訶薩授無上道記。余如上說。
從無垢剎至此中間，有世界名廣大，是中有佛，號威華生德，
【現代漢語翻譯】 現代漢語譯本： 在那裡有一尊佛，名號為見一切緣（Jian Yi Qie Yuan），如今正在為無邊愿菩薩摩訶薩（Wubian Yuan Pusa Mohesa）授予無上道記。其餘情況如前所述。 從雜窟剎（Za Ku Cha）到此地之間，有一個世界名為雜相（Za Xiang），那裡有一尊佛，名號為不虛稱（Bu Xu Cheng），如今正在為無邊嚴菩薩摩訶薩（Wubian Yan Pusa Mohesa）授予無上道記。其餘情況如前所述。 從雜相剎（Za Xiang Cha）到此地之間，有一個世界名為可敬（Ke Jing），那裡有一尊佛，名號為壞諸驚畏（Huai Zhu Jing Wei），如今正在為師子菩薩摩訶薩（Shizi Pusa Mohesa）授予無上道記。其餘情況如前所述。 從可敬剎（Ke Jing Cha）到此地之間，有一個世界名為凈（Jing），那裡有一尊佛，名號為安立王（An Li Wang），如今正在為珠髻菩薩摩訶薩（Zhu Ji Pusa Mohesa）授予無上道記。其餘情況如前所述。 從凈剎（Jing Cha）到此地之間，有一個世界名為金明（Jin Ming），那裡有一尊佛，名號為寶明（Bao Ming），如今正在為寶藏菩薩摩訶薩（Baozang Pusa Mohesa）授予無上道記。其餘情況如前所述。 從金明剎（Jin Ming Cha）到此地之間，有一個世界名為上凈（Shang Jing），那裡有一尊佛，名號為利一切眾（Li Yi Qie Zhong），如今正在為無憂意菩薩摩訶薩（Wuyou Yi Pusa Mohesa）授予無上道記。其餘情況如前所述。 從上凈剎（Shang Jing Cha）到此地之間，有一個世界名為眾樂（Zhong Le），那裡有一尊佛，名號為無邊空嚴德（Wubian Kong Yan De），如今正在為眾生無礙嚴菩薩摩訶薩（Zhong Sheng Wuai Yan Pusa Mohesa）授予無上道記。其餘情況如前所述。 從眾樂剎（Zhong Le Cha）到此地之間，有一個世界名為一華蓋（Yi Hua Gai），那裡有一尊佛，名號為善嚴（Shan Yan），如今正在為寶相菩薩摩訶薩（Bao Xiang Pusa Mohesa）授予無上道記。其餘情況如前所述。 從一華蓋剎（Yi Hua Gai Cha）到此地之間，有一個世界名為無垢（Wu Gou），那裡有一尊佛，名號為空相（Kong Xiang），如今正在為空嚴行菩薩摩訶薩（Kong Yan Xing Pusa Mohesa）授予無上道記。其餘情況如前所述。 從無垢剎（Wu Gou Cha）到此地之間，有一個世界名為廣大（Guang Da），那裡有一尊佛，名號為威華生德（Wei Hua Sheng De）。
【English Translation】 English version: In that place, there is a Buddha named Jian Yi Qie Yuan (Seeing All Conditions), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Wubian Yuan (Boundless Vow). The rest is as described above. From the realm of Za Ku Cha (Various Caves) to here, there is a world named Za Xiang (Various Appearances), where there is a Buddha named Bu Xu Cheng (Not Vainly Named), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Wubian Yan (Boundless Adornment). The rest is as described above. From the realm of Za Xiang (Various Appearances) to here, there is a world named Ke Jing (Worthy of Respect), where there is a Buddha named Huai Zhu Jing Wei (Destroying All Fears), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Shizi (Lion). The rest is as described above. From the realm of Ke Jing (Worthy of Respect) to here, there is a world named Jing (Pure), where there is a Buddha named An Li Wang (Establishing King), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Zhu Ji (Jewel Crest). The rest is as described above. From the realm of Jing (Pure) to here, there is a world named Jin Ming (Golden Light), where there is a Buddha named Bao Ming (Jewel Light), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Baozang (Jewel Store). The rest is as described above. From the realm of Jin Ming (Golden Light) to here, there is a world named Shang Jing (Supreme Purity), where there is a Buddha named Li Yi Qie Zhong (Benefiting All Beings), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Wuyou Yi (Carefree Mind). The rest is as described above. From the realm of Shang Jing (Supreme Purity) to here, there is a world named Zhong Le (Abundant Joy), where there is a Buddha named Wubian Kong Yan De (Boundless Empty Adornment Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Zhong Sheng Wuai Yan (Unobstructed Adornment for Beings). The rest is as described above. From the realm of Zhong Le (Abundant Joy) to here, there is a world named Yi Hua Gai (One Flower Canopy), where there is a Buddha named Shan Yan (Good Adornment), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Bao Xiang (Jewel Appearance). The rest is as described above. From the realm of Yi Hua Gai (One Flower Canopy) to here, there is a world named Wu Gou (Immaculate), where there is a Buddha named Kong Xiang (Empty Appearance), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Kong Yan Xing (Empty Adornment Practice). The rest is as described above. From the realm of Wu Gou (Immaculate) to here, there is a world named Guang Da (Vast and Great), where there is a Buddha named Wei Hua Sheng De (Majestic Flower-Born Virtue).
今現在，為撰擇菩薩摩訶薩授無上道記。余如上說。
從廣大剎至此中間，有世界名善積，是中有佛，號上善德，今現在，為上音菩薩摩訶薩授無上道記。余如上說。
從善積剎至此中間，有世界名住(丹作作)方，是中有佛，號無邊自在積，今現在，為大自在力菩薩摩訶薩授無上道記。余如上說。
從住(丹作作)方剎至此中間，有世界名妙華香，是中有佛，號曰凈眼，今現在，為妙眼菩薩摩訶薩授無上道記。余如上說。
從妙華香剎至此中間，有世界名善住，是中有佛，號大調御，今現在，為大海菩薩摩訶薩授無上道記。余如上說。
從善住剎至此中間，有世界名無量無邊，是中有佛，號最高德彌樓，今現在，為無量意菩薩摩訶薩授無上道記。余如上說。
從無量無邊剎至此中間，有世界名喜生，是中有佛，號無勝相，今現在，為最勝菩薩摩訶薩授無上道記。余如上說。
從喜生剎至此中間，有世界名無塵，是中有佛，號曰眾歸，今現在，為無畏菩薩摩訶薩授無上道記。余如上說。
從無塵剎至此中間，有世界名阿竭流香，是中有佛，號無邊香彌樓，今現在，為上香德菩薩摩訶薩授無上道記。余如上說。
從阿竭流香剎至此中間，有世界名多伽流香，是
【現代漢語翻譯】 現代漢語譯本 現在，（該佛）正在為撰擇（Zhuanze）菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）授無上道記（anuttara-samyak-sambodhi-vyakarana，對獲得無上正等正覺的預言）。其餘的描述如前所述。
從廣大剎（Guangda-kshetra，廣大佛土）到此（娑婆世界）中間，有一個世界名為善積（Shanj），那裡有一尊佛，名為上善德（Shangshande），現在，（該佛）正在為上音（Shangyin）菩薩摩訶薩授無上道記。其餘的描述如前所述。
從善積剎（Shanj-kshetra，善積佛土）到此中間，有一個世界名為住方（Zhufang），那裡有一尊佛，名為無邊自在積（Wubian-zizai-ji），現在，（該佛）正在為大自在力（Dazizai-li）菩薩摩訶薩授無上道記。其餘的描述如前所述。
從住方剎（Zhufang-kshetra，住方佛土）到此中間，有一個世界名為妙華香（Miaohuaxiang），那裡有一尊佛，名為凈眼（Jingyan），現在，（該佛）正在為妙眼（Miaoyan）菩薩摩訶薩授無上道記。其餘的描述如前所述。
從妙華香剎（Miaohuaxiang-kshetra，妙華香佛土）到此中間，有一個世界名為善住（Shanzhu），那裡有一尊佛，名為大調御（Datiaoyu），現在，（該佛）正在為大海（Dahai）菩薩摩訶薩授無上道記。其餘的描述如前所述。
從善住剎（Shanzhu-kshetra，善住佛土）到此中間，有一個世界名為無量無邊（Wuliang-wubian），那裡有一尊佛，名為最高德彌樓（Zuigaode-milou），現在，（該佛）正在為無量意（Wuliangyi）菩薩摩訶薩授無上道記。其餘的描述如前所述。
從無量無邊剎（Wuliang-wubian-kshetra，無量無邊佛土）到此中間，有一個世界名為喜生（Xisheng），那裡有一尊佛，名為無勝相（Wushengxiang），現在，（該佛）正在為最勝（Zuisheng）菩薩摩訶薩授無上道記。其餘的描述如前所述。
從喜生剎（Xisheng-kshetra，喜生佛土）到此中間，有一個世界名為無塵（Wuchen），那裡有一尊佛，名為眾歸（Zhonggui），現在，（該佛）正在為無畏（Wuwei）菩薩摩訶薩授無上道記。其餘的描述如前所述。
從無塵剎（Wuchen-kshetra，無塵佛土）到此中間，有一個世界名為阿竭流香（Agaluo-xiang），那裡有一尊佛，名為無邊香彌樓（Wubianxiang-milou），現在，（該佛）正在為上香德（Shangxiangde）菩薩摩訶薩授無上道記。其餘的描述如前所述。
從阿竭流香剎（Agaluo-xiang-kshetra，阿竭流香佛土）到此中間，有一個世界名為多伽流香（Duojialuo-xiang）
【English Translation】 English version Now, (the Buddha) is currently bestowing the prediction of unsurpassed enlightenment (anuttara-samyak-sambodhi-vyakarana) upon the Bodhisattva-Mahasattva (great bodhisattva) Zhuanze (撰擇). The rest is as described above.
From the Guangda-kshetra (廣大剎, vast land) to here (this Saha world), there is a world named Shanj (善積), where there is a Buddha named Shangshande (上善德). Now, (that Buddha) is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Shangyin (上音). The rest is as described above.
From the Shanj-kshetra (善積剎, Shanj land) to here, there is a world named Zhufang (住方), where there is a Buddha named Wubian-zizai-ji (無邊自在積). Now, (that Buddha) is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Dazizai-li (大自在力). The rest is as described above.
From the Zhufang-kshetra (住方剎, Zhufang land) to here, there is a world named Miaohuaxiang (妙華香), where there is a Buddha named Jingyan (凈眼). Now, (that Buddha) is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Miaoyan (妙眼). The rest is as described above.
From the Miaohuaxiang-kshetra (妙華香剎, Miaohuaxiang land) to here, there is a world named Shanzhu (善住), where there is a Buddha named Datiaoyu (大調御). Now, (that Buddha) is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Dahai (大海). The rest is as described above.
From the Shanzhu-kshetra (善住剎, Shanzhu land) to here, there is a world named Wuliang-wubian (無量無邊), where there is a Buddha named Zuigaode-milou (最高德彌樓). Now, (that Buddha) is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Wuliangyi (無量意). The rest is as described above.
From the Wuliang-wubian-kshetra (無量無邊剎, Wuliang-wubian land) to here, there is a world named Xisheng (喜生), where there is a Buddha named Wushengxiang (無勝相). Now, (that Buddha) is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Zuisheng (最勝). The rest is as described above.
From the Xisheng-kshetra (喜生剎, Xisheng land) to here, there is a world named Wuchen (無塵), where there is a Buddha named Zhonggui (眾歸). Now, (that Buddha) is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Wuwei (無畏). The rest is as described above.
From the Wuchen-kshetra (無塵剎, Wuchen land) to here, there is a world named Agaluo-xiang (阿竭流香), where there is a Buddha named Wubianxiang-milou (無邊香彌樓). Now, (that Buddha) is currently bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahasattva Shangxiangde (上香德). The rest is as described above.
From the Agaluo-xiang-kshetra (阿竭流香剎, Agaluo-xiang land) to here, there is a world named Duojialuo-xiang (多伽流香).
中有佛，號月間王，今現在，為持炬菩薩摩訶薩授無上道記。余如上說。
從多伽流香剎至此中間，有世界名上妙，是中有佛，號上彌樓，今現在，為善住菩薩摩訶薩授無上道記。余如上說。
從上妙剎至此中間，有世界名喜，是中有佛，號寶生德，今現在，為次德菩薩摩訶薩授無上道記。余如上說。
從喜剎至此中間，有世界名明，是中有佛，號名聞彌樓，今現在，為寶彌樓菩薩摩訶薩授無上道記。余如上說。
從明剎至此中間，有世界名軟美，是中有佛，號曰美德，今現在，為大美德菩薩摩訶薩授無上道記。余如上說。
從軟美剎至此中間，有世界名善本(丹作香)，是中有佛，號曰梵德，今現在，為梵音菩薩摩訶薩授無上道記。余如上說。
從善本(丹作香)剎至此中間，有世界名帝相，是中有佛，號無閡眼，今現在，為帝德菩薩摩訶薩授無上道記。余如上說。
從帝相剎至此中間，有世界名善處，是中有佛，號無邊德積，今現在，為得功德菩薩摩訶薩授無上道記。余如上說。
從善處剎至此中間，有世界名不思議德，是中有佛，號威德王，今現在，為智高菩薩摩訶薩授無上道記。余如上說。
從不思議德剎至此中間，有世界名離(丹作雜)相，是中
【現代漢語翻譯】 現代漢語譯本： 在'中有'世界，有一尊佛，名為月間王（Yuè jiān wáng），如今正在為持炬菩薩摩訶薩（Chí jù púsà mó訶sà，Holding Torch Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。
從多伽流香剎（Duō jiā liú xiāng chà）到此中間，有一個世界名為上妙（Shàng miào），其中有一尊佛，名為上彌樓（Shàng mí lóu），如今正在為善住菩薩摩訶薩（Shàn zhù púsà mó訶sà，Well-Dwelling Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。
從上妙剎到此中間，有一個世界名為喜（Xǐ），其中有一尊佛，名為寶生德（Bǎo shēng dé），如今正在為次德菩薩摩訶薩（Cì dé púsà mó訶sà，Next Virtue Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。
從喜剎到此中間，有一個世界名為明（Míng），其中有一尊佛，名為名聞彌樓（Míng wén mí lóu），如今正在為寶彌樓菩薩摩訶薩（Bǎo mí lóu púsà mó訶sà，Treasure Meru Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。
從明剎到此中間，有一個世界名為軟美（Ruǎn měi），其中有一尊佛，名為美德（Měi dé），如今正在為大美德菩薩摩訶薩（Dà měi dé púsà mó訶sà，Great Beauty Virtue Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。
從軟美剎到此中間，有一個世界名為善本（Shàn běn）（或香（Xiāng）），其中有一尊佛，名為梵德（Fàn dé），如今正在為梵音菩薩摩訶薩（Fàn yīn púsà mó訶sà，Brahma Sound Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。
從善本（或香）剎到此中間，有一個世界名為帝相（Dì xiàng），其中有一尊佛，名為無閡眼（Wú hé yǎn），如今正在為帝德菩薩摩訶薩（Dì dé púsà mó訶sà，Emperor Virtue Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。
從帝相剎到此中間，有一個世界名為善處（Shàn chù），其中有一尊佛，名為無邊德積（Wú biān dé jī），如今正在為得功德菩薩摩訶薩（Dé gōng dé púsà mó訶sà，Attained Merit Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。
從善處剎到此中間，有一個世界名為不思議德（Bù sī yì dé），其中有一尊佛，名為威德王（Wēi dé wáng），如今正在為智高菩薩摩訶薩（Zhì gāo púsà mó訶sà，Wisdom High Bodhisattva Mahasattva）授予無上菩提的記別。其餘情況如前所述。
從不思議德剎到此中間，有一個世界名為離相（Lí xiàng）（或雜（Zá）），其中
【English Translation】 English version: In the world called 'Zhong You' (中有), there is a Buddha named Yue Jian Wang (月間王, Moon Interval King), who is currently bestowing the prediction of unsurpassed enlightenment upon the Holding Torch Bodhisattva Mahasattva (持炬菩薩摩訶薩, Chí jù púsà mó訶sà). The rest is as described above.
From the land of Duō Jiā Liú Xiāng Chà (多伽流香剎) to here, there is a world named Shang Miao (上妙, Supreme Wonder), in which there is a Buddha named Shang Mi Lou (上彌樓, Supreme Meru), who is currently bestowing the prediction of unsurpassed enlightenment upon the Well-Dwelling Bodhisattva Mahasattva (善住菩薩摩訶薩, Shàn zhù púsà mó訶sà). The rest is as described above.
From the land of Shang Miao to here, there is a world named Xi (喜, Joy), in which there is a Buddha named Bao Sheng De (寶生德, Treasure Born Virtue), who is currently bestowing the prediction of unsurpassed enlightenment upon the Next Virtue Bodhisattva Mahasattva (次德菩薩摩訶薩, Cì dé púsà mó訶sà). The rest is as described above.
From the land of Xi to here, there is a world named Ming (明, Brightness), in which there is a Buddha named Ming Wen Mi Lou (名聞彌樓, Fame Heard Meru), who is currently bestowing the prediction of unsurpassed enlightenment upon the Treasure Meru Bodhisattva Mahasattva (寶彌樓菩薩摩訶薩, Bǎo mí lóu púsà mó訶sà). The rest is as described above.
From the land of Ming to here, there is a world named Ruan Mei (軟美, Soft Beauty), in which there is a Buddha named Mei De (美德, Beauty Virtue), who is currently bestowing the prediction of unsurpassed enlightenment upon the Great Beauty Virtue Bodhisattva Mahasattva (大美德菩薩摩訶薩, Dà měi dé púsà mó訶sà). The rest is as described above.
From the land of Ruan Mei to here, there is a world named Shan Ben (善本, Good Root) (or Xiang (香, Fragrance)), in which there is a Buddha named Fan De (梵德, Brahma Virtue), who is currently bestowing the prediction of unsurpassed enlightenment upon the Brahma Sound Bodhisattva Mahasattva (梵音菩薩摩訶薩, Fàn yīn púsà mó訶sà). The rest is as described above.
From the land of Shan Ben (or Xiang) to here, there is a world named Di Xiang (帝相, Emperor Appearance), in which there is a Buddha named Wu He Yan (無閡眼, Unobstructed Eye), who is currently bestowing the prediction of unsurpassed enlightenment upon the Emperor Virtue Bodhisattva Mahasattva (帝德菩薩摩訶薩, Dì dé púsà mó訶sà). The rest is as described above.
From the land of Di Xiang to here, there is a world named Shan Chu (善處, Good Place), in which there is a Buddha named Wu Bian De Ji (無邊德積, Boundless Virtue Accumulation), who is currently bestowing the prediction of unsurpassed enlightenment upon the Attained Merit Bodhisattva Mahasattva (得功德菩薩摩訶薩, Dé gōng dé púsà mó訶sà). The rest is as described above.
From the land of Shan Chu to here, there is a world named Bu Si Yi De (不思議德, Inconceivable Virtue), in which there is a Buddha named Wei De Wang (威德王, Majestic Virtue King), who is currently bestowing the prediction of unsurpassed enlightenment upon the Wisdom High Bodhisattva Mahasattva (智高菩薩摩訶薩, Zhì gāo púsà mó訶sà). The rest is as described above.
From the land of Bu Si Yi De to here, there is a world named Li Xiang (離相, Detached Appearance) (or Za (雜, Mixed)), in which
有佛，號善思愿成，今現在，為無邊愿菩薩摩訶薩授無上道記。余如上說。
從離(丹作雜)相剎至此中間，有世界名星宿王，是中有佛，號曰凈王，今現在，為間(丹作聞)彌樓菩薩摩訶薩授無上道記。余如上說。
從星宿王剎至此中間，有世界名智明，是中有佛，號曰智出，今現在，為智出德菩薩摩訶薩授無上道記。余如上說。
從智明剎至此中間，有世界名金剛，是中有佛，號曰勇眾，今現在，為智擇菩薩摩訶薩授無上道記。余如上說。
從金剛剎至此中間，有世界名智香，是中有佛，號曰智聚，今現在，為智生德菩薩摩訶薩。授無上道記。余如上說。
從智香剎至此中間，有世界名方彌樓，是中有佛，號曰作方，今現在，為方流佈菩薩摩訶薩授無上道記。余如上說。
從方彌樓剎至此中間，有世界名德處，是中有佛，號娑訶主，今現在，為法燈菩薩摩訶薩授無上道記。余如上說。
從德處剎至此中間，有世界名愛，是中有佛，號曰上離，今現在，為娑訶主菩薩摩訶薩授無上道記。余如上說。
從愛剎至此中間，有世界名愛趣，是中有佛，號曰調御，今現在，為愛趣菩薩摩訶薩授無上道記。余如上說。
從愛趣剎至此中間，有世界名妙思，是中有佛，
【現代漢語翻譯】 現代漢語譯本： 有佛，名號為善思愿成（善於思考併成就願望），如今正在為無邊愿菩薩摩訶薩（發無邊誓願的大菩薩）授無上道記（授予成佛的預言）。其餘情況如前文所述。 從離相剎（遠離一切表象的世界）到此地之間，有一個世界名為星宿王，其中有一尊佛，名號為凈王，如今正在為間彌樓菩薩摩訶薩（彌樓山間的菩薩）授無上道記。其餘情況如前文所述。 從星宿王剎到此地之間，有一個世界名為智明，其中有一尊佛，名號為智出，如今正在為智出德菩薩摩訶薩（智慧顯現功德的菩薩）授無上道記。其餘情況如前文所述。 從智明剎到此地之間，有一個世界名為金剛，其中有一尊佛，名號為勇眾，如今正在為智擇菩薩摩訶薩（以智慧選擇的菩薩）授無上道記。其餘情況如前文所述。 從金剛剎到此地之間，有一個世界名為智香，其中有一尊佛，名號為智聚，如今正在為智生德菩薩摩訶薩（智慧生出功德的菩薩）授無上道記。其餘情況如前文所述。 從智香剎到此地之間，有一個世界名為方彌樓，其中有一尊佛，名號為作方，如今正在為方流佈菩薩摩訶薩（在四方傳播的菩薩）授無上道記。其餘情況如前文所述。 從方彌樓剎到此地之間，有一個世界名為德處，其中有一尊佛，名號為娑訶主，如今正在為法燈菩薩摩訶薩（以佛法為燈的菩薩）授無上道記。其餘情況如前文所述。 從德處剎到此地之間，有一個世界名為愛，其中有一尊佛，名號為上離，如今正在為娑訶主菩薩摩訶薩（娑婆世界之主的大菩薩）授無上道記。其餘情況如前文所述。 從愛剎到此地之間，有一個世界名為愛趣，其中有一尊佛，名號為調御，如今正在為愛趣菩薩摩訶薩（以愛為趣的菩薩）授無上道記。其餘情況如前文所述。 從愛趣剎到此地之間，有一個世界名為妙思，其中有一尊佛，
【English Translation】 English version: There is a Buddha named善思愿成 (Shansi Yuancheng, Accomplishing Wishes Through Good Thoughts), who is now bestowing predictions of unsurpassed enlightenment upon the boundless愿菩薩摩訶薩 (Wuyuan Pusa Mohesa, Bodhisattva Mahasattvas of Boundless Vows). The rest is as described above. From the 離相剎 (Lixiang Cha, World of Detachment from Appearances) to here, there is a world named 星宿王 (Xingxiu Wang, King of Stars), in which there is a Buddha named 凈王 (Jing Wang, Pure King), who is now bestowing predictions of unsurpassed enlightenment upon the 間彌樓菩薩摩訶薩 (Jianmilou Pusa Mohesa, Bodhisattva Mahasattvas of Inter-Meru). The rest is as described above. From the 星宿王剎 (Xingxiu Wang Cha, World of King of Stars) to here, there is a world named 智明 (Zhi Ming, Wisdom Brightness), in which there is a Buddha named 智出 (Zhi Chu, Wisdom Emergence), who is now bestowing predictions of unsurpassed enlightenment upon the 智出德菩薩摩訶薩 (Zhichu De Pusa Mohesa, Bodhisattva Mahasattvas of Wisdom Emergence Virtue). The rest is as described above. From the 智明剎 (Zhi Ming Cha, World of Wisdom Brightness) to here, there is a world named 金剛 (Jin Gang, Vajra), in which there is a Buddha named 勇眾 (Yong Zhong, Courageous Assembly), who is now bestowing predictions of unsurpassed enlightenment upon the 智擇菩薩摩訶薩 (Zhi Ze Pusa Mohesa, Bodhisattva Mahasattvas of Wisdom Choice). The rest is as described above. From the 金剛剎 (Jin Gang Cha, World of Vajra) to here, there is a world named 智香 (Zhi Xiang, Wisdom Fragrance), in which there is a Buddha named 智聚 (Zhi Ju, Wisdom Gathering), who is now bestowing predictions of unsurpassed enlightenment upon the 智生德菩薩摩訶薩 (Zhisheng De Pusa Mohesa, Bodhisattva Mahasattvas of Wisdom Generation Virtue). The rest is as described above. From the 智香剎 (Zhi Xiang Cha, World of Wisdom Fragrance) to here, there is a world named 方彌樓 (Fang Mi Lou, Square Meru), in which there is a Buddha named 作方 (Zuo Fang, Creating Square), who is now bestowing predictions of unsurpassed enlightenment upon the 方流佈菩薩摩訶薩 (Fang Liubu Pusa Mohesa, Bodhisattva Mahasattvas of Spreading in All Directions). The rest is as described above. From the 方彌樓剎 (Fang Mi Lou Cha, World of Square Meru) to here, there is a world named 德處 (De Chu, Virtue Place), in which there is a Buddha named 娑訶主 (Suo He Zhu, Lord of Saha), who is now bestowing predictions of unsurpassed enlightenment upon the 法燈菩薩摩訶薩 (Fa Deng Pusa Mohesa, Bodhisattva Mahasattvas of Dharma Lamp). The rest is as described above. From the 德處剎 (De Chu Cha, World of Virtue Place) to here, there is a world named 愛 (Ai, Love), in which there is a Buddha named 上離 (Shang Li, Supreme Detachment), who is now bestowing predictions of unsurpassed enlightenment upon the 娑訶主菩薩摩訶薩 (Suo He Zhu Pusa Mohesa, Bodhisattva Mahasattvas of Lord of Saha). The rest is as described above. From the 愛剎 (Ai Cha, World of Love) to here, there is a world named 愛趣 (Ai Qu, Love Interest), in which there is a Buddha named 調御 (Tiao Yu, Tamer), who is now bestowing predictions of unsurpassed enlightenment upon the 愛趣菩薩摩訶薩 (Ai Qu Pusa Mohesa, Bodhisattva Mahasattvas of Love Interest). The rest is as described above. From the 愛趣剎 (Ai Qu Cha, World of Love Interest) to here, there is a world named 妙思 (Miao Si, Wonderful Thought), in which there is a Buddha,
號曰智守，今現在，為上智菩薩摩訶薩授無上道記。余如上說。
從妙思剎至此中間，有世界名蓮華出，是中有佛，號最高德，今現在，為離垢菩薩摩訶薩授無上道記。余如上說。
從蓮華出剎至此中間，有世界名無邊德生，是中有佛，號示眾生深心，今現在，為自燈菩薩摩訶薩授無上道記。余如上說。
從無邊德生剎至此中間，有世界名歡喜，是中有佛，號無邊德寶，今現在，為勇健菩薩摩訶薩授無上道記。余如上說。
從歡喜剎至此中間，有世界名倚息，是中有佛，號滅諸受自在，今現在，為常發聲菩薩摩訶薩授無上道記。余如上說(滅諸受丹本滅諸愛)。
從倚息剎至此中間，有世界名樂樂，是中有佛，號無礙光，今現在，為妙眼菩薩摩訶薩授無上道記。余如上說。
從樂樂剎來過恒河沙等國土中間，有世界名善成，是中有佛，號無礙光佛華最高生德，今現在，為陀羅尼自在王菩薩摩訶薩授無上道記。余如上說。
散華品第十六
從善成剎來過恒河沙等國土中間，有世界名普德成就，是中有佛，號一切緣中自在現佛相，今現在，為觀佛定善根莊嚴菩薩摩訶薩授阿耨多羅三藐三菩提記。時此菩薩見大光明、聞大音聲，白一切緣中自在現佛相如來言：「世尊！是
【現代漢語翻譯】 現代漢語譯本： 名為智守的佛，現在正在為上智菩薩摩訶薩（Mahāsattva，偉大的菩薩）授予無上道記（Anuttara-samyak-sambodhi，無上正等正覺的預言）。其餘的都如前面所說。
從妙思剎（Wonderful Thought Buddha-field）到這裡，中間有一個世界名為蓮華出（Lotus Emergence），那裡有一尊佛，名為最高德（Supreme Virtue），現在正在為離垢菩薩摩訶薩（Stainless Bodhisattva Mahāsattva）授予無上道記。其餘的都如前面所說。
從蓮華出剎（Lotus Emergence Buddha-field）到這裡，中間有一個世界名為無邊德生（Boundless Virtue Birth），那裡有一尊佛，名為示眾生深心（Showing Sentient Beings Profound Mind），現在正在為自燈菩薩摩訶薩（Self-Lamp Bodhisattva Mahāsattva）授予無上道記。其餘的都如前面所說。
從無邊德生剎（Boundless Virtue Birth Buddha-field）到這裡，中間有一個世界名為歡喜（Joy），那裡有一尊佛，名為無邊德寶（Boundless Virtue Treasure），現在正在為勇健菩薩摩訶薩（Courageous Bodhisattva Mahāsattva）授予無上道記。其餘的都如前面所說。
從歡喜剎（Joy Buddha-field）到這裡，中間有一個世界名為倚息（Relying on Rest），那裡有一尊佛，名為滅諸受自在（Freedom from Extinguishing All Feelings），現在正在為常發聲菩薩摩訶薩（Constantly Emitting Sound Bodhisattva Mahāsattva）授予無上道記。其餘的都如前面所說（滅諸受，有的版本為滅諸愛）。
從倚息剎（Relying on Rest Buddha-field）到這裡，中間有一個世界名為樂樂（Joyful Joy），那裡有一尊佛，名為無礙光（Unobstructed Light），現在正在為妙眼菩薩摩訶薩（Wonderful Eye Bodhisattva Mahāsattva）授予無上道記。其餘的都如前面所說。
從樂樂剎（Joyful Joy Buddha-field）經過恒河沙數般的國土到這裡，中間有一個世界名為善成（Well Accomplished），那裡有一尊佛，名為無礙光佛華最高生德（Unobstructed Light Buddha Flower Supreme Birth Virtue），現在正在為陀羅尼自在王菩薩摩訶薩（Dhāraṇī Sovereign King Bodhisattva Mahāsattva）授予無上道記。其餘的都如前面所說。
散華品第十六
從善成剎（Well Accomplished Buddha-field）經過恒河沙數般的國土到這裡，中間有一個世界名為普德成就（Universal Virtue Accomplishment），那裡有一尊佛，名為一切緣中自在現佛相（Manifesting Buddha Form Freely in All Conditions），現在正在為觀佛定善根莊嚴菩薩摩訶薩（Contemplating Buddha Samādhi Good Roots Adornment Bodhisattva Mahāsattva）授予阿耨多羅三藐三菩提記（Anuttara-samyak-sambodhi，無上正等正覺的預言）。當時這位菩薩見到大光明、聽到大音聲，向一切緣中自在現佛相如來（Tathāgata，如來）說道：『世尊！是』
【English Translation】 English version: The Buddha named Wisdom Protector, now present, is bestowing the prediction of unsurpassed enlightenment (Anuttara-samyak-sambodhi) upon the Bodhisattva-Mahāsattva (Great Bodhisattva) Superior Wisdom. The rest is as described above.
From the Buddha-field Wonderful Thought to here, there is a world in between named Lotus Emergence, in which there is a Buddha named Supreme Virtue, now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva Stainless. The rest is as described above.
From the Buddha-field Lotus Emergence to here, there is a world in between named Boundless Virtue Birth, in which there is a Buddha named Showing Sentient Beings Profound Mind, now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva Self-Lamp. The rest is as described above.
From the Buddha-field Boundless Virtue Birth to here, there is a world in between named Joy, in which there is a Buddha named Boundless Virtue Treasure, now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva Courageous. The rest is as described above.
From the Buddha-field Joy to here, there is a world in between named Relying on Rest, in which there is a Buddha named Freedom from Extinguishing All Feelings, now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva Constantly Emitting Sound. The rest is as described above (Extinguishing All Feelings, some versions say Extinguishing All Desires).
From the Buddha-field Relying on Rest to here, there is a world in between named Joyful Joy, in which there is a Buddha named Unobstructed Light, now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva Wonderful Eye. The rest is as described above.
From the Buddha-field Joyful Joy, passing through lands as numerous as the sands of the Ganges River to here, there is a world in between named Well Accomplished, in which there is a Buddha named Unobstructed Light Buddha Flower Supreme Birth Virtue, now present, bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-Mahāsattva Dhāraṇī Sovereign King. The rest is as described above.
Chapter Sixteen on Scattering Flowers
From the Buddha-field Well Accomplished, passing through lands as numerous as the sands of the Ganges River to here, there is a world in between named Universal Virtue Accomplishment, in which there is a Buddha named Manifesting Buddha Form Freely in All Conditions, now present, bestowing the prediction of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) upon the Bodhisattva-Mahāsattva Contemplating Buddha Samādhi Good Roots Adornment. At that time, this Bodhisattva, seeing great light and hearing great sound, said to the Tathāgata (Thus Come One) Manifesting Buddha Form Freely in All Conditions: 'World-Honored One! Is'
為何佛光明、音聲？」
彼佛答言：「善男子！西方去此，過萬二千阿僧祇剎，彼有世界名曰娑婆，是中有佛，號釋迦文，今現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。」
時，觀佛定善根莊嚴菩薩手執眾華遙散此界，以其本願因緣力故，于諸國土無所掛礙，逕來到此娑婆世界，至王舍城，詣竹園中。時會四眾怪未曾有，是眾蓮華繞佛三匝，于佛前住，各說一偈，稱揚如來及菩薩言：
「世尊大智慧無邊， 自然逮覺無量法， 示現無礙神通力， 普照十方諸世界。 大智慧明諸菩薩， 善於問答無所畏， 遠聞佛名欲供養， 以神通力普集此。 皆是一生紹尊位， 勇猛堅固大莊嚴， 名稱遠聞振十方， 皆來集此娑婆界。 能為眾生起大心， 深發莊嚴無所畏， 我等今請問世尊， 云何得證無上道？ 云何修集諸佛法， 能壞魔軍成佛道？」 爾時世尊釋迦文， 與此後來化華語， 眾華見佛身無比， 又從佛聞真要言， 便發勇悅隨喜心， 稽首禮佛一面立， 即于其處滅不現。 眾會見此咸驚疑： 「是為何人從何來， 問世尊已即不現？」 時四部眾敬威顏， 無敢問佛決所疑。 佛即化作比丘像
【現代漢語翻譯】 現代漢語譯本 『為何佛有光明和音聲？』 那位佛回答說：『善男子！從西方越過一萬二千阿僧祇（asaṃkhya）剎（kṣetra，佛土），那裡有一個世界名叫娑婆（Sahā），那裡有一尊佛，名為釋迦文（Śākyamuni），現在正在為諸位菩薩宣說《斷眾生疑令眾歡喜菩薩藏經》。這就是那位佛的光明和音聲。』 當時，觀佛定善根莊嚴菩薩（Avalokiteśvara-samādhi-kuśalamūla-vyūha-bodhisattva）手持眾多的鮮花，遙遠地散向這個世界。由於他本願的因緣力，在各個國土都沒有任何阻礙，直接來到這個娑婆世界，到達王舍城（Rājagṛha），前往竹園（Veṇuvana）。當時在場的四眾弟子感到非常驚奇，前所未見。這些蓮花圍繞佛陀三圈，停留在佛陀面前，各自說出一首偈頌，稱揚如來（Tathāgata）和菩薩的功德： 『世尊（Bhagavān）的智慧廣大無邊，自然證悟了無量的佛法，示現出無礙的神通力量，普遍照耀十方世界。 大智慧能夠開明諸位菩薩，善於問答，無所畏懼，遠聞佛陀的名號，想要前來供養，憑藉神通的力量普遍聚集在這裡。 他們都是一生補處（ekajāti-pratibaddha），即將繼承尊位的菩薩，勇猛堅固，具有偉大的莊嚴，名稱遠揚，震動十方，都來到這個娑婆世界。 能夠為眾生髮起大菩提心，深刻地發起莊嚴的誓願，無所畏懼，我們現在請問世尊，如何才能證得無上菩提（anuttarā-samyak-saṃbodhi）？ 如何修集諸佛的法門，能夠摧毀魔軍，成就佛道？』 當時，世尊釋迦文用後來化現的鮮花之語回答他們，眾多的鮮花見到佛陀無比殊勝的身相，又從佛陀那裡聽聞到真實重要的言語，便發起勇猛、喜悅和隨喜之心，稽首禮拜佛陀，站在一旁，隨即就在那裡消失不見。在場的眾人見到此情此景，都感到驚疑： 『這些人是誰？從哪裡來？向世尊提問之後就立即消失不見了？』 當時，四部大眾敬畏佛陀的威嚴，沒有人敢於向佛陀提問，以解決心中的疑惑。 佛陀隨即化作一位比丘（bhikṣu）的形象
【English Translation】 English version 『Why do the Buddhas have light and sound?』 That Buddha answered, 『Good man! Passing beyond twelve thousand asaṃkhya (阿僧祇) kṣetras (剎, Buddha-fields) to the west of here, there is a world called Sahā (娑婆), and in that world, there is a Buddha named Śākyamuni (釋迦文), who is now expounding the Bodhisattva-piṭaka Sutra for Cutting Off Doubts of Sentient Beings and Causing Joy for all the Bodhisattvas. That is the light and sound of that Buddha.』 At that time, the Bodhisattva Adorned with the Roots of Goodness of Samādhi on Contemplating the Buddha (觀佛定善根莊嚴菩薩, Avalokiteśvara-samādhi-kuśalamūla-vyūha-bodhisattva), holding many flowers in his hands, scattered them remotely towards this world. Due to the power of his original vows, he encountered no obstacles in any of the lands, and directly arrived at this Sahā world, reaching Rājagṛha (王舍城) and going to the Veṇuvana (竹園). The fourfold assembly present at that time felt very astonished, something never seen before. These lotuses circled the Buddha three times, stopped in front of the Buddha, and each spoke a verse, praising the Tathāgata (如來) and the Bodhisattvas: 『The World-Honored One』s (世尊, Bhagavān) wisdom is vast and boundless, naturally attaining enlightenment of immeasurable Dharmas, manifesting unobstructed supernatural powers, universally illuminating the ten directions of all worlds. Great wisdom can enlighten all Bodhisattvas, skilled in questions and answers, without fear, having heard of the Buddha』s name from afar, desiring to come and make offerings, gathering here universally by means of supernatural powers. All are those who will attain Buddhahood in their next life (一生補處, ekajāti-pratibaddha), courageous and firm, with great adornments, their names are widely known, shaking the ten directions, all gathering in this Sahā world. Able to arouse the great Bodhi-mind for sentient beings, deeply generating vows of adornment, without fear, we now ask the World-Honored One, how can we attain unsurpassed Bodhi (無上菩提, anuttarā-samyak-saṃbodhi)? How can we cultivate the Dharmas of all Buddhas, able to destroy the armies of Māra and accomplish the Buddha-path?』 At that time, the World-Honored One Śākyamuni answered them with the language of the flowers that had manifested later. The many flowers, seeing the Buddha』s incomparably sublime form, and hearing the true and essential words from the Buddha, then aroused courageous, joyful, and rejoicing minds, prostrated and paid homage to the Buddha, stood to one side, and then disappeared from that place. The assembly present, seeing this scene, all felt astonished and doubtful: 『Who are these people? Where did they come from? After asking the World-Honored One, they immediately disappeared?』 At that time, the fourfold assembly, revering the Buddha』s majestic countenance, none dared to ask the Buddha to resolve their doubts. The Buddha then manifested as the form of a bhikṣu (比丘).
， 狀如阿難起發問： 「此是何人問世尊， 既請問已即不現？ 唯愿世尊決眾疑， 此事何故所由然？」 佛言：「此華從東方， 過算數等世界來， 汝觀勇猛大莊嚴， 菩薩神通之所為。 此菩薩本行道時， 深發如是大莊嚴， 是故有人求佛道， 斯等若念得必定。 若為是等所見者， 即能深樂諸善法， 離諸懈怠凈持戒， 廣博多聞如大海； 能善修學權方便， 更不受胎常化生， 世世往來生死中， 常不忘失正法念， 在在所生值諸佛， 與眾賢聖俱集會， 常生厭離五欲心， 能于佛法信出家， 即于見時獲斯利， 亦得餘利未盡說。 是等大士諸功德， 若欲稱揚無窮盡。 若有女人以信心， 聞是菩薩大莊嚴， 永不復受女人身， 必為眾生無上尊。 若有男子若女人， 聞其名稱心歡喜， 發願欲見此菩薩， 身壞命終即生彼。 若諸男女餘眾生， 聞此菩薩大功德， 能以凈心信樂者， 即于菩提不退轉。 若有眾生入法位， 聞此菩薩奇特名， 是人雖不得佛道， 亦獲無量諸功德。 如有藥樹名喜見， 能療眾生百千病， 週迴皆去一由旬， 災火猛焰所不燒， 若諸毒蟲
【現代漢語翻譯】 現代漢語譯本： 這時，阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）起身發問： 『是誰在向世尊（釋迦牟尼佛的尊稱）提問，提問之後卻立即消失了呢？』 『唯愿世尊能消除大眾的疑惑，這件事究竟是什麼原因造成的呢？』 佛陀說：『這朵花是從東方，經過無數世界而來的，』 『你們看這位勇猛大莊嚴菩薩（Vajra-mahā-vyūha-bodhisattva），這是他神通的力量所為。』 『這位菩薩過去修行的時候，就發下了這樣深遠的大愿，』 『所以有人求佛道，如果能唸誦這位菩薩的名號，必定能夠如願。』 『如果能被這位菩薩所見到，就能深深地喜愛各種善法，』 『遠離各種懈怠，清凈地持守戒律，廣泛地學習，知識像大海一樣淵博；』 『能夠很好地修學權巧方便之法，不再受胎，常常化生，』 『世世代代在生死輪迴中，常常不會忘記對正法的憶念，』 『無論出生在哪裡都能遇到諸佛，與眾多賢聖一起聚會，』 『常常生起厭離五欲之心，能夠在佛法中生起信心而出家，』 『僅僅在見到這位菩薩的時候就能獲得這樣的利益，還有其他的利益沒有說完。』 『這位大菩薩的各種功德，如果要稱揚讚歎，那是無窮無盡的。』 『如果有女人以信心，聽聞這位菩薩的大莊嚴，』 『將永遠不再受女人身，必定成為眾生無上的尊者。』 『如果有男子或女人，聽到他的名號心生歡喜，』 『發願想要見到這位菩薩，身壞命終之後就能往生到他的所在之處。』 『如果各位男女和其他眾生，聽聞這位菩薩的廣大功德，』 『能夠以清凈的心信受愛樂，就能在菩提道上永不退轉。』 『如果有眾生進入法位，聽聞這位菩薩奇特的名號，』 『這個人即使不能證得佛道，也能獲得無量的各種功德。』 『譬如有一種藥樹名叫喜見，能夠治療眾生百千種疾病，』 『周圍一由旬（Yojana，古印度長度單位）之內，災火猛烈的火焰都不能燒到，』 『如果各種毒蟲』
【English Translation】 English version: Then, Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) arose and asked: 'Who is it that questioned the World-Honored One (a respectful title for Shakyamuni Buddha), and having asked, immediately disappeared?' 'May the World-Honored One resolve the doubts of the assembly; what is the cause and reason for this occurrence?' The Buddha said, 'This flower comes from the East, passing through countless worlds,' 'Behold Vajra-mahā-vyūha-bodhisattva (Bodhisattva of Courageous and Majestic Adornment); this is due to his power of spiritual penetration.' 'When this Bodhisattva practiced the path in the past, he made such profound and great vows,' 'Therefore, if someone seeks the path of Buddhahood, if they recite the name of this Bodhisattva, they will surely have their wishes fulfilled.' 'If one is seen by this Bodhisattva, they will deeply delight in all good dharmas,' 'They will be far from all laziness, purely uphold the precepts, and learn extensively, with knowledge as vast as the ocean;' 'They will be able to skillfully cultivate expedient means, no longer be born from the womb, but always be born through transformation,' 'In lifetimes throughout the cycle of birth and death, they will never forget the remembrance of the true Dharma,' 'Wherever they are born, they will encounter all Buddhas, and gather together with many sages and saints,' 'They will constantly generate a mind of aversion to the five desires, and be able to generate faith in the Buddha's Dharma and renounce the household life,' 'Merely seeing this Bodhisattva will bring such benefits, and there are other benefits that have not been fully described.' 'The various merits of this great Bodhisattva, if one were to praise them, would be endless.' 'If a woman, with faith, hears of this Bodhisattva's great adornment,' 'She will never again receive a woman's body, and will surely become the supreme honored one among beings.' 'If a man or woman hears his name and rejoices in their heart,' 'And makes a vow to see this Bodhisattva, upon the destruction of their body and the end of their life, they will be reborn in his presence.' 'If various men and women and other beings hear of this Bodhisattva's great merits,' 'And are able to believe and delight in them with a pure heart, they will never regress on the path to Bodhi (enlightenment).' 'If beings enter the position of Dharma, and hear this Bodhisattva's extraordinary name,' 'Even if this person cannot attain Buddhahood, they will also obtain immeasurable merits.' 'It is like a medicinal tree named Joyful Sight, which can cure hundreds and thousands of diseases of beings,' 'Within a radius of one Yojana (an ancient Indian unit of distance), fierce flames of disaster and fire cannot burn it,' 'If various poisonous insects'
入其內， 毒氣即時皆消歇。 若聞此樹香氣熏， 即便悶絕喪其身， 根莖枝葉及華實， 寂然無作無所為。 而其勢力能有用， 皆悉消滅諸毒害， 此樹遠能消眾病， 況取根莖而服用！ 是大菩薩亦如是， 十方聞名作佛事， 況得目見加供養， 親近咨問決所疑。」 時佛所現化阿難， 即復加敬問世尊： 「如佛所說大菩薩， 能以名聞作佛事， 娑婆世界有是不？ 唯愿世尊為我說。」 佛言：「我壽不久留， 今此眾生福微淺， 諸佛菩提甚難信， 如來所說深無極。 阿難當知有菩薩， 今現在此大會中， 是諸菩薩大莊嚴， 十方諸佛贊不盡。 阿難觀是跋陀婆， 又觀寶積法寶積， 導師智者及星得， 並婆羅門那羅達； 又觀帝德善比丘， 婆樓那天婆羅(丹樓)那， 亦觀善力大比丘， 是等行愿難思議。 是諸菩薩稱不虛， 皆發不虛大莊嚴， 若有見者尚獲利， 況復親近受教誨！ 若有眾生得見者， 或復聞其大名稱， 則于佛道無所疑， 常不復墮諸惡趣。 常能發行勤精進， 能善修集真智慧， 常能安住凈持戒， 能深志樂無上乘。 阿難！所有十方界， 諸佛世尊今
【現代漢語翻譯】 現代漢語譯本 進入其中，毒氣立刻全部消散。 如果聞到這樹的香氣，就會立刻昏迷喪命。 它的根莖枝葉以及花朵果實，都寂靜無為，沒有任何造作。 然而它的勢力卻能發揮作用，全部消滅各種毒害， 這樹遠遠地就能消除各種疾病，更何況是取其根莖來服用！ 這些大菩薩也是如此，十方世界都聽聞他們的名聲，並做著佛事， 更何況是能夠親眼見到他們並加以供養，親近他們並請教解決疑惑呢？』 當時佛所變化的阿難（Ananda），再次恭敬地問世尊： 『如佛所說的大菩薩，能夠以名聞來做佛事， 娑婆世界（Saha world）有這樣的大菩薩嗎？唯愿世尊為我解說。』 佛說：『我的壽命不久將盡，現在這些眾生的福德微薄淺薄， 諸佛的菩提（Bodhi）之道甚難令人相信，如來所說的法深奧無邊。 阿難，你應該知道有菩薩，現在就在這個大會之中， 這些菩薩都是偉大的莊嚴，十方諸佛都讚歎不盡。 阿難，你看那位跋陀婆（Bhadra），再看寶積（Ratnakuta）和法寶積（Dharma Ratnakuta）， 導師（Nayak）智者（Jnani）以及星得（Nakshatra-datta），還有婆羅門那羅達（Narada）。 再看帝德（Devadatta）善比丘（Kalyana Bhiksu），婆樓那天婆羅（Varuna-deva-brahman）那， 也看善力（Su-bala）大比丘，這些菩薩的行愿難以思議。 這些菩薩的名號真實不虛，都發起了真實不虛的偉大莊嚴， 如果有人見到他們尚且能獲得利益，更何況是親近他們並接受教誨！ 如果有眾生能夠見到他們，或者聽到他們偉大的名號， 那麼對於佛道就不會再有疑惑，永遠不會再墮入各種惡趣。 常常能夠發起勤奮精進之心，能夠很好地修集真正的智慧， 常常能夠安住在清凈持戒之中，能夠深深地欣樂於無上乘。 阿難！所有十方世界，諸佛世尊現在……'
【English Translation】 English version Entering within, all the poisonous gas immediately dissipates. If one smells the fragrance of this tree, one will immediately faint and lose one's life. Its roots, stems, branches, leaves, flowers, and fruits are all silent, inactive, and without contrivance. Yet its power can be effective, completely eliminating all poisons and harms. This tree can eliminate various diseases from afar, let alone taking its roots and stems for consumption! These great Bodhisattvas are also like this; the ten directions hear their names and they perform Buddha-works. How much more so to be able to see them in person and make offerings, to be close to them and ask for solutions to doubts?' At that time, Ananda (Ananda), transformed by the Buddha, again respectfully asked the World-Honored One: 'As the Buddha said, the great Bodhisattvas can perform Buddha-works through their renown, Does the Saha world (Saha world) have such great Bodhisattvas? I hope the World-Honored One will explain it to me.' The Buddha said: 'My life will not last long; now these beings have meager and shallow blessings. The Bodhi (Bodhi) of all Buddhas is very difficult to believe; the Dharma spoken by the Tathagata is profound and boundless. Ananda, you should know that there are Bodhisattvas who are now in this great assembly. These Bodhisattvas are great adornments, and the Buddhas of the ten directions praise them endlessly. Ananda, look at Bhadra (Bhadra), and look at Ratnakuta (Ratnakuta) and Dharma Ratnakuta (Dharma Ratnakuta), Nayak (Nayak), Jnani (Jnani), and Nakshatra-datta (Nakshatra-datta), as well as the Brahmin Narada (Narada). Also, look at Devadatta (Devadatta), the good Bhiksu (Kalyana Bhiksu), Varuna-deva-brahman (Varuna-deva-brahman) na, And also look at the good strength (Su-bala) great Bhiksu; the vows and practices of these Bodhisattvas are inconceivable. The names of these Bodhisattvas are true and not false; they have all initiated true and not false great adornments. If someone sees them, they can still obtain benefits, let alone being close to them and receiving their teachings! If there are beings who can see them, or hear their great names, Then they will no longer have doubts about the Buddha-path and will never again fall into the evil realms. They can always initiate diligent effort and progress, and can skillfully cultivate true wisdom. They can always abide in pure precepts, and can deeply rejoice in the unsurpassed vehicle. Ananda! All the worlds of the ten directions, the Buddhas, the World-Honored Ones, now...'
現在， 皆共稱揚是菩薩， 所發莊嚴大誓願。 稱讚是等廣名聞， 令余菩薩生貴心， 皆言欲見釋迦尊， 及諸具足莊嚴者。 即時諸佛皆聽許， 各禮佛足敬繞已， 于彼佛土沒不現， 皆來到此娑婆界。 聞是菩薩具足愿， 于無上道轉精進， 如來即記當成佛， 國土壽量號如是。 此等無量無數劫， 所有不善業因緣， 以是行業因緣故， 與我生此濁世中。 我今雖得無上道， 猶不喜見未來世， 當有破戒諸比丘， 急性惡口粗獷言。 是諸菩薩聞此事， 而加精進大莊嚴， 于饑饉中行大施， 法欲壞時演真教。 今于佛前發誓言， 我要當以無上法， 於後恐怖惡世中， 不惜身命利眾生。 但發是愿尚為難， 況能成就如願行！ 如是等經及持者， 于惡世中被輕賤。 阿難觀彼顛倒世， 聞如是等諸經法， 於是中生非法想， 皆言是法非佛說。 以我菩提得供養， 而便勤造破法緣， 如是甚惡濁亂世， 誰能堪忍住是中？」 斯人從佛聞是語， 即時悲泣淚交流， 唸佛曠劫所修集， 此法如何便散滅！ 時諸學人生厭心， 覺了有為無定相， 如救頭然勤精進， 漏盡無餘
【現代漢語翻譯】 現代漢語譯本 現在，大家都共同稱揚這位菩薩，所發起的莊嚴宏大的誓願。 稱讚這些菩薩廣為人知的美名，令其他菩薩生起高貴的心， 都說想要見 釋迦尊（Śākyamuni，佛教創始人） ，以及那些具足莊嚴的菩薩。 當時，諸佛都聽許了他們的請求，各自禮敬佛足后恭敬地繞佛， 在各自的佛土消失不見，都來到了這個 娑婆界（Sahā，我們所居住的充滿煩惱的世界） 。 聽聞這位菩薩具足的誓願，對於無上菩提之道更加精進， 如來便為他授記，預言他將來成佛，國土的名稱和壽命的長度是這樣的。 這些無量無數劫以來，所有不善業的因緣， 因為這些行業因緣的緣故，使我和你們出生在這個污濁的世間中。 我如今雖然證得了無上菩提之道，仍然不喜歡見到未來的世界， 因為那時將會有破戒的比丘（bhikṣu，出家受具足戒的男性佛教徒） ，性情急躁，惡語傷人，言語粗俗。 這些菩薩聽聞此事，更加精進，以大莊嚴來面對， 在饑荒的年代行大布施，在佛法將要壞滅的時候宣揚真正的教義。 現在於佛前發誓說，我一定要用無上的佛法， 在未來恐怖的惡世中，不惜身命來利益眾生。 僅僅是發起這樣的誓願尚且困難，更何況能夠成就如誓願般的行為！ 像這樣的經典以及受持這些經典的人，在惡世中會被輕視和賤待。 阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱） 觀察那顛倒的世界，聽聞像這樣的經典和佛法， 於是在心中生起非法的想法，都說這些佛法不是佛陀所說的。 因為我證得菩提的緣故而得到供養，卻因此勤于製造破壞佛法的因緣， 像這樣極其惡劣、污濁混亂的世間，誰能夠忍受住在這裡呢？' 這個人從佛陀那裡聽到這些話，立刻悲傷哭泣，淚流滿面， 想到佛陀在曠劫中修集功德，這樣的佛法怎麼能輕易散失滅亡呢！ 這時，一些學人生起厭倦之心，覺悟到有為法無常的真相， 像救燃眉之急一樣勤奮精進，斷盡煩惱，不再有剩餘。
【English Translation】 English version Now, everyone together praises this Bodhisattva, for the magnificent and grand vows they have made. They praise these Bodhisattvas' widely known names, causing other Bodhisattvas to develop noble minds, All saying they wish to see Śākyamuni (the founder of Buddhism), and those who are fully adorned. At that time, all the Buddhas listened and permitted their request, each paying homage to the Buddha's feet and circumambulating respectfully, Disappearing from their respective Buddha lands, they all came to this Sahā world (the world we live in, filled with suffering). Hearing of this Bodhisattva's complete vows, they become even more diligent in the unsurpassed path to enlightenment, The Tathāgata (another name for the Buddha) then prophesied their future Buddhahood, stating the name and lifespan of their land would be such. These countless eons of time, all the causes and conditions of unwholesome karma, Because of these karmic causes and conditions, I and you are born into this defiled world. Although I have now attained the unsurpassed path, I still do not like to see the future world, Because there will be bhikṣus (monks who have taken full monastic vows) who break the precepts, are impatient, speak harshly, and use coarse language. When these Bodhisattvas hear of this, they become even more diligent, facing it with great adornment, Giving great alms in times of famine, and expounding the true teachings when the Dharma is about to decline. Now, I vow before the Buddha, I will use the unsurpassed Dharma, In the terrifying evil world of the future, I will not spare my life to benefit sentient beings. Merely making such a vow is already difficult, let alone accomplishing actions as vowed! Such sutras and those who uphold them will be despised and belittled in the evil world. Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory) observes that inverted world, hearing such sutras and Dharma, Thereupon, he generates unlawful thoughts, all saying that these teachings were not spoken by the Buddha. Because I attained enlightenment, I receive offerings, but therefore diligently create causes for destroying the Dharma, In such an extremely evil, defiled, and chaotic world, who can bear to live here?' That person, hearing these words from the Buddha, immediately wept with sorrow, tears streaming down, Thinking of the Buddha's accumulation of merit over countless eons, how could this Dharma be easily scattered and destroyed! At this time, some students develop a sense of weariness, realizing the impermanent nature of conditioned phenomena, Diligently striving like saving a burning head, exhausting all defilements, leaving nothing remaining.
得涅槃。 諸天神聞惡世中， 正法毀滅皆憂戚： 「我等寧於今命終， 勿見如是法壞時。 我等今見如世尊， 能大法施無畏者， 此等現前瞻仰佛， 聽說甚深無礙法。 又見比丘修諸禪， 定慧神通悉究竟， 於後惡世法壞時， 此等賢聖難復見。 諸惡比丘反熾盛， 持凈戒者無勢力， 乃不得暫止塔廟。」 時諸天神大憂惱， 皆悲呼言：「奈何哉！ 佛法毀滅甚可惜。 佛為是等修苦行， 而為惡人所輕毀。 自共朋黨相親友， 誹謗善人生過咎， 自言佛是我等師， 而違佛意毀正法。 與清信女為因緣， 共結要誓同事業， 並心共毀我正法， 于佛法中無敬心。 是眾惡等毀三寶， 為諸賢聖所遠離， 如兇逸牛角峰利， 則為眾人之所避。 于爾時世惡比丘， 而反輕笑修善者， 來世當有是顛倒， 應生厭離莫放逸。 于佛法中勤精進， 勿見如是濁亂世， 莫與此等相值遇， 與此同止甚苦惱。」
佛說華手經卷第四 大正藏第 16 冊 No. 0657 佛說華手經
佛說華手經卷第五
後秦龜茲國三藏鳩摩羅什奉 詔譯
眾相品第十七
爾時，東方過萬一千
【現代漢語翻譯】 現代漢語譯本 得涅槃（Nirvana，梵文，意為解脫）。 諸天神聽到惡世中，正法毀滅，都感到憂愁悲傷： 『我們寧願現在就結束生命，也不願見到這樣的佛法衰敗之時。 我們現在還能見到像世尊（釋迦牟尼佛的尊稱）這樣，能給予大眾大法施與無畏的人， 這些人現在還能瞻仰佛陀，聽聞甚深而無礙的佛法。 還能見到比丘（bhiksu，佛教出家男眾）修習各種禪定，在定力、智慧和神通上都達到究竟圓滿的境界， 但在以後的惡世，佛法衰敗之時，這些賢聖之人就難以再見到了。 那些邪惡的比丘反而會變得更加猖獗，持守清凈戒律的人則失去勢力， 甚至連暫時在塔廟中停留都做不到。』這時，諸天神都感到非常憂愁苦惱， 都悲哀地呼喊道：『怎麼辦啊！佛法毀滅真是太可惜了。 佛陀爲了我們這些人修行種種苦行，卻被惡人所輕視和譭謗。 他們互相結黨營私，互相親近友好，誹謗善良的人，說他們的過失， 自己口頭上說佛陀是我們的老師，卻違背佛陀的教誨，毀壞正法。 他們與清凈的信女結為因緣，共同發誓要做同樣的事業， 同心協力地毀壞我的正法，對於佛法沒有絲毫的敬畏之心。 這些惡人毀壞佛、法、僧三寶（triratna），被諸位賢聖之人所遠離， 就像兇猛的野牛，它的角非常鋒利，所以大家都避開它一樣。 在那個時候，邪惡的比丘反而會輕視嘲笑那些修習善法的人， 未來的世道將會是如此的顛倒，我們應該對此感到厭惡和遠離，不要放縱自己。 要在佛法中勤奮精進，不要見到如此污濁混亂的世道， 不要與這些人相遇，與他們共同生活在一起會非常痛苦。』 《佛說華手經》卷第四 大正藏第16冊 No. 0657 《佛說華手經》 《佛說華手經》卷第五 後秦龜茲國三藏鳩摩羅什（Kumārajīva）奉詔翻譯 眾相品第十七 這時，東方經過萬一千……
【English Translation】 English version Attain Nirvana (Nirvana, Sanskrit, meaning liberation). The gods and deities, hearing of the destruction of the true Dharma in the evil world, were all filled with sorrow and grief: 'We would rather end our lives now than witness such a decline of the Buddha's teachings. We can still see the World Honored One (a respectful title for Shakyamuni Buddha) who can bestow great Dharma gifts and fearlessness upon all beings, These people can still behold the Buddha and hear the profound and unobstructed Dharma. And see the bhikshus (bhiksu, ordained Buddhist monks) cultivating various forms of meditation, achieving ultimate perfection in concentration, wisdom, and supernatural powers, But in the evil world to come, when the Dharma declines, these virtuous and holy beings will be difficult to see again. Those evil bhikshus will become even more rampant, while those who uphold pure precepts will lose their power, To the point where they cannot even temporarily stay in stupas and temples.' At this time, the gods and deities were greatly distressed, They all cried out in sorrow: 'What is to be done! It is such a pity that the Buddha's teachings are being destroyed. The Buddha cultivated various ascetic practices for our sake, yet he is being despised and slandered by evil people. They form cliques and are close and friendly with each other, slandering good people and pointing out their faults, They say with their mouths that the Buddha is our teacher, but they violate the Buddha's teachings and destroy the true Dharma. They form relationships with pure and faithful women, vowing to do the same deeds together, Working together to destroy my true Dharma, having no reverence for the Buddha's teachings. These evil people destroy the Triple Gem (triratna), and are shunned by all virtuous and holy beings, Like a fierce bull with sharp horns, which everyone avoids. At that time, evil bhikshus will instead look down upon and laugh at those who cultivate goodness, The world to come will be so inverted, we should feel disgusted and stay away from it, not indulging ourselves. We must diligently strive in the Buddha's teachings, not seeing such a turbid and chaotic world, Do not encounter these people, living with them will be very painful.' The Sutra of Hua-shou Spoken by the Buddha, Volume 4 Taisho Tripitaka Volume 16 No. 0657 The Sutra of Hua-shou Spoken by the Buddha The Sutra of Hua-shou Spoken by the Buddha, Volume 5 Translated by Tripiṭaka Kumārajīva (Kumārajīva) of the Kingdom of Kucha in the Later Qin Dynasty under Imperial Decree Chapter Seventeen on the Characteristics of the Assembly At that time, passing through ten thousand eleven thousand to the East...
阿僧祇剎，有世界名眾相，是中有佛，號樂無相，今現在，為梵音聲菩薩摩訶薩授無上道記。余如上說。
從眾相剎至此中間，有世界名無相，是中有佛，號妙化音，今現在，為樂一相菩薩摩訶薩授無上道記。余如上說。
從無相剎至此中間，有世界名無相海，是中有佛，號曰華上，今現在，為雨華菩薩摩訶薩授無上道記。余如上說。
從無相海剎至此中間，有世界名雜相，是中有佛，號曰寶德，今現在，為雜頂菩薩摩訶薩授無上道記。余如上說。
從雜相剎至此中間，有世界名寶生，是中有佛，號海彌樓，今現在，為妙眼菩薩摩訶薩授無上道記。余如上說。
從寶生剎至此中間，有世界名廣大，是中有佛，號無垢意，今現在，為尼民陀羅菩薩摩訶薩授無上道記。余如上說。
從廣大剎至此中間，有世界名華，是中有佛，號智華生，今現在，為善威儀菩薩摩訶薩授無上道記。余如上說。
從華剎至此中間，有世界名虛空凈，是中有佛，號極高德聚，今現在，為寶蓋菩薩摩訶薩授無上道記。余如上說。
從虛空凈剎至此中間，有世界名無相，是中有佛，號曰寂滅，今現在，為憂缽羅菩薩摩訶薩授無上道記。余如上說。
從無相剎至此中間，有世界名妙樂，是中
【現代漢語翻譯】 現代漢語譯本： 阿僧祇剎（asamkhya-ksetra，無數的佛土），有一個世界名為眾相，這個世界裡有一尊佛，名為樂無相，現在正在為梵音聲菩薩摩訶薩（Brahmasvaraghosa Bodhisattva-Mahasattva，以梵天之音宣講佛法的偉大菩薩）授記無上菩提之道。其餘的描述如前文所述。 從眾相剎到這個世界中間，有一個世界名為無相，這個世界裡有一尊佛，名為妙化音，現在正在為樂一相菩薩摩訶薩（Ekavyuha Bodhisattva-Mahasattva，專注于唯一形象的偉大菩薩）授記無上菩提之道。其餘的描述如前文所述。 從無相剎到這個世界中間，有一個世界名為無相海，這個世界裡有一尊佛，名為華上，現在正在為雨華菩薩摩訶薩（Varsapuspa Bodhisattva-Mahasattva，降下花雨的偉大菩薩）授記無上菩提之道。其餘的描述如前文所述。 從無相海剎到這個世界中間，有一個世界名為雜相，這個世界裡有一尊佛，名為寶德，現在正在為雜頂菩薩摩訶薩（Citrakuta Bodhisattva-Mahasattva，具有各種頂飾的偉大菩薩）授記無上菩提之道。其餘的描述如前文所述。 從雜相剎到這個世界中間，有一個世界名為寶生，這個世界裡有一尊佛，名為海彌樓，現在正在為妙眼菩薩摩訶薩（Subhadranetra Bodhisattva-Mahasattva，具有美妙眼睛的偉大菩薩）授記無上菩提之道。其餘的描述如前文所述。 從寶生剎到這個世界中間，有一個世界名為廣大，這個世界裡有一尊佛，名為無垢意，現在正在為尼民陀羅菩薩摩訶薩（Nimin-dhara Bodhisattva-Mahasattva，持戒清凈的偉大菩薩）授記無上菩提之道。其餘的描述如前文所述。 從廣大剎到這個世界中間，有一個世界名為華，這個世界裡有一尊佛，名為智華生，現在正在為善威儀菩薩摩訶薩（Susamsthitagati Bodhisattva-Mahasattva，具有良好威儀的偉大菩薩）授記無上菩提之道。其餘的描述如前文所述。 從華剎到這個世界中間，有一個世界名為虛空凈，這個世界裡有一尊佛，名為極高德聚，現在正在為寶蓋菩薩摩訶薩（Ratnaketu Bodhisattva-Mahasattva，具有珍寶華蓋的偉大菩薩）授記無上菩提之道。其餘的描述如前文所述。 從虛空凈剎到這個世界中間，有一個世界名為無相，這個世界裡有一尊佛，名為寂滅，現在正在為憂缽羅菩薩摩訶薩（Utpala Bodhisattva-Mahasattva，如青蓮花般清凈的偉大菩薩）授記無上菩提之道。其餘的描述如前文所述。 從無相剎到這個世界中間，有一個世界名為妙樂，這個世界裡...
【English Translation】 English version: In an asamkhya-ksetra (asamkhya-ksetra, countless Buddha lands), there is a world named 'Multitude of Appearances' (眾相). In that world, there is a Buddha named 'Joyful Absence of Appearances' (樂無相), who is currently bestowing the prediction of unsurpassed enlightenment upon Brahmasvaraghosa Bodhisattva-Mahasattva (Brahmasvaraghosa Bodhisattva-Mahasattva, a great Bodhisattva with the voice of Brahma). The rest is as described above. From the 'Multitude of Appearances' (眾相) Buddha-land to this world, there is a world named 'Absence of Appearances' (無相). In that world, there is a Buddha named 'Wonderful Transformation Sound' (妙化音), who is currently bestowing the prediction of unsurpassed enlightenment upon Ekavyuha Bodhisattva-Mahasattva (Ekavyuha Bodhisattva-Mahasattva, a great Bodhisattva focused on a single form). The rest is as described above. From the 'Absence of Appearances' (無相) Buddha-land to this world, there is a world named 'Ocean of Absence of Appearances' (無相海). In that world, there is a Buddha named 'Upon a Flower' (華上), who is currently bestowing the prediction of unsurpassed enlightenment upon Varsapuspa Bodhisattva-Mahasattva (Varsapuspa Bodhisattva-Mahasattva, a great Bodhisattva who rains down flowers). The rest is as described above. From the 'Ocean of Absence of Appearances' (無相海) Buddha-land to this world, there is a world named 'Mixed Appearances' (雜相). In that world, there is a Buddha named 'Treasure Virtue' (寶德), who is currently bestowing the prediction of unsurpassed enlightenment upon Citrakuta Bodhisattva-Mahasattva (Citrakuta Bodhisattva-Mahasattva, a great Bodhisattva with various crests). The rest is as described above. From the 'Mixed Appearances' (雜相) Buddha-land to this world, there is a world named 'Treasure Birth' (寶生). In that world, there is a Buddha named 'Ocean Meru' (海彌樓), who is currently bestowing the prediction of unsurpassed enlightenment upon Subhadranetra Bodhisattva-Mahasattva (Subhadranetra Bodhisattva-Mahasattva, a great Bodhisattva with beautiful eyes). The rest is as described above. From the 'Treasure Birth' (寶生) Buddha-land to this world, there is a world named 'Vast and Great' (廣大). In that world, there is a Buddha named 'Immaculate Intention' (無垢意), who is currently bestowing the prediction of unsurpassed enlightenment upon Nimin-dhara Bodhisattva-Mahasattva (Nimin-dhara Bodhisattva-Mahasattva, a great Bodhisattva with pure precepts). The rest is as described above. From the 'Vast and Great' (廣大) Buddha-land to this world, there is a world named 'Flower' (華). In that world, there is a Buddha named 'Wisdom Flower Birth' (智華生), who is currently bestowing the prediction of unsurpassed enlightenment upon Susamsthitagati Bodhisattva-Mahasattva (Susamsthitagati Bodhisattva-Mahasattva, a great Bodhisattva with good deportment). The rest is as described above. From the 'Flower' (華) Buddha-land to this world, there is a world named 'Pure Space' (虛空凈). In that world, there is a Buddha named 'Supreme Virtue Accumulation' (極高德聚), who is currently bestowing the prediction of unsurpassed enlightenment upon Ratnaketu Bodhisattva-Mahasattva (Ratnaketu Bodhisattva-Mahasattva, a great Bodhisattva with a jeweled canopy). The rest is as described above. From the 'Pure Space' (虛空凈) Buddha-land to this world, there is a world named 'Absence of Appearances' (無相). In that world, there is a Buddha named 'Quiescence' (寂滅), who is currently bestowing the prediction of unsurpassed enlightenment upon Utpala Bodhisattva-Mahasattva (Utpala Bodhisattva-Mahasattva, a great Bodhisattva as pure as a blue lotus). The rest is as described above. From the 'Absence of Appearances' (無相) Buddha-land to this world, there is a world named 'Wonderful Joy' (妙樂). In that world...
有佛，號離欲自在，今現在，為定意菩薩摩訶薩授無上道記。余如上說。
從妙樂剎至此中間，有世界名金剛境，是中有佛，號滅諸趣，今現在，為轉胎菩薩摩訶薩授無上道記。余如上說。
從金剛境剎至此中間，有世界名德積，是中有佛，號不思議德生，今現在，為持世菩薩摩訶薩授無上道記。余如上說。
從德積剎至此中間，有世界名大安，是中有佛，號喜生德，今現在，為勝眾菩薩摩訶薩授無上道記。余如上說。
從大安剎至此中間，有世界名無受，是中有佛，號到無畏，今現在，為勇健菩薩摩訶薩授無上道記。余如上說。
從無受剎至此中間，有世界名散赤蓮華，是中有佛，號曰流香，今現在，為香彌樓菩薩摩訶薩授無上道記。余如上說。
從散赤蓮華剎至此中間，有世界名阿竭流香，是中有佛，號無礙香光，今現在，為無邊嚴菩薩摩訶薩授無上道記。余如上說。
從阿竭流香剎至此中間，有世界名眾歸，是中有佛，號云鼓音，今現在，為持地菩薩摩訶薩授無上道記。余如上說。
從眾歸剎至此中間，有世界名功德積，是中有佛，號功德生德，今現在，為增長菩薩摩訶薩授無上道記。余如上說(功德生德丹功德生)。
從功德積剎至此中間，有世界
【現代漢語翻譯】 現代漢語譯本： 有佛，名號為離欲自在（Vitaraga-svatantra），如今正在世間，為定意菩薩摩訶薩（Dhyana-mati Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從妙樂剎（Adbhuta-sukha-ksetra）到此世界中間，有一個世界名為金剛境（Vajra-mandala），其中有一尊佛，名號為滅諸趣（Sarva-gati-vinasa），如今正在世間，為轉胎菩薩摩訶薩（Garbha-parivarta Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從金剛境剎（Vajra-mandala-ksetra）到此世界中間，有一個世界名為德積（Guna-samcaya），其中有一尊佛，名號為不思議德生（Acintya-guna-utpada），如今正在世間，為持世菩薩摩訶薩（Dhara-dhara Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從德積剎（Guna-samcaya-ksetra）到此世界中間，有一個世界名為大安（Maha-nirbhaya），其中有一尊佛，名號為喜生德（Priti-utpada-guna），如今正在世間，為勝眾菩薩摩訶薩（Adhika-jana Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從大安剎（Maha-nirbhaya-ksetra）到此世界中間，有一個世界名為無受（Anupalabdhi），其中有一尊佛，名號為到無畏（Gata-abhaya），如今正在世間，為勇健菩薩摩訶薩（Sura-vikranta Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從無受剎（Anupalabdhi-ksetra）到此世界中間，有一個世界名為散赤蓮華（Vikiranaraktakamala），其中有一尊佛，名號為流香（Sugandha-srava），如今正在世間，為香彌樓菩薩摩訶薩（Sugandha-meru Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從散赤蓮華剎（Vikiranaraktakamala-ksetra）到此世界中間，有一個世界名為阿竭流香（Agata-sugandha），其中有一尊佛，名號為無礙香光（Apratihata-sugandha-prabha），如今正在世間，為無邊嚴菩薩摩訶薩（Ananta-vyuha Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從阿竭流香剎（Agata-sugandha-ksetra）到此世界中間，有一個世界名為眾歸（Sarva-samagama），其中有一尊佛，名號為云鼓音（Megha-dundubhi-svara），如今正在世間，為持地菩薩摩訶薩（Dhara-mati Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從眾歸剎（Sarva-samagama-ksetra）到此世界中間，有一個世界名為功德積（Guna-samcaya），其中有一尊佛，名號為功德生德（Guna-utpada-guna），如今正在世間，為增長菩薩摩訶薩（Vriddhi Bodhisattva-Mahasattva）授予無上菩提的記別。其餘情況如前所述。 從功德積剎（Guna-samcaya-ksetra）到此世界中間，有一個世界
【English Translation】 English version: There is a Buddha named Vitaraga-svatantra (Free from Desire and Independent), who is now present in the world, bestowing predictions of unsurpassed enlightenment upon Dhyana-mati Bodhisattva-Mahasattva (Meditation-Mind Bodhisattva-Great Being). The rest is as described above. From Adbhuta-sukha-ksetra (Wonderful Bliss Land) to here, there is a world named Vajra-mandala (Diamond Realm), in which there is a Buddha named Sarva-gati-vinasa (Destroyer of All Destinies), who is now present in the world, bestowing predictions of unsurpassed enlightenment upon Garbha-parivarta Bodhisattva-Mahasattva (Womb-Transformation Bodhisattva-Great Being). The rest is as described above. From Vajra-mandala-ksetra (Diamond Realm Land) to here, there is a world named Guna-samcaya (Accumulation of Merits), in which there is a Buddha named Acintya-guna-utpada (Inconceivable Merit Production), who is now present in the world, bestowing predictions of unsurpassed enlightenment upon Dhara-dhara Bodhisattva-Mahasattva (Earth-Holder Bodhisattva-Great Being). The rest is as described above. From Guna-samcaya-ksetra (Accumulation of Merits Land) to here, there is a world named Maha-nirbhaya (Great Fearlessness), in which there is a Buddha named Priti-utpada-guna (Joy-Production Merit), who is now present in the world, bestowing predictions of unsurpassed enlightenment upon Adhika-jana Bodhisattva-Mahasattva (Superior Assembly Bodhisattva-Great Being). The rest is as described above. From Maha-nirbhaya-ksetra (Great Fearlessness Land) to here, there is a world named Anupalabdhi (Non-Apprehension), in which there is a Buddha named Gata-abhaya (Gone to Fearlessness), who is now present in the world, bestowing predictions of unsurpassed enlightenment upon Sura-vikranta Bodhisattva-Mahasattva (Heroic Strength Bodhisattva-Great Being). The rest is as described above. From Anupalabdhi-ksetra (Non-Apprehension Land) to here, there is a world named Vikiranaraktakamala (Scattered Red Lotus), in which there is a Buddha named Sugandha-srava (Fragrance Flowing), who is now present in the world, bestowing predictions of unsurpassed enlightenment upon Sugandha-meru Bodhisattva-Mahasattva (Fragrant Mount Meru Bodhisattva-Great Being). The rest is as described above. From Vikiranaraktakamala-ksetra (Scattered Red Lotus Land) to here, there is a world named Agata-sugandha (Arrived Fragrance), in which there is a Buddha named Apratihata-sugandha-prabha (Unobstructed Fragrant Light), who is now present in the world, bestowing predictions of unsurpassed enlightenment upon Ananta-vyuha Bodhisattva-Mahasattva (Infinite Array Bodhisattva-Great Being). The rest is as described above. From Agata-sugandha-ksetra (Arrived Fragrance Land) to here, there is a world named Sarva-samagama (All Gathering), in which there is a Buddha named Megha-dundubhi-svara (Cloud Drum Sound), who is now present in the world, bestowing predictions of unsurpassed enlightenment upon Dhara-mati Bodhisattva-Mahasattva (Earth-Mind Bodhisattva-Great Being). The rest is as described above. From Sarva-samagama-ksetra (All Gathering Land) to here, there is a world named Guna-samcaya (Accumulation of Merits), in which there is a Buddha named Guna-utpada-guna (Merit-Production Merit), who is now present in the world, bestowing predictions of unsurpassed enlightenment upon Vriddhi Bodhisattva-Mahasattva (Growth Bodhisattva-Great Being). The rest is as described above. From Guna-samcaya-ksetra (Accumulation of Merits Land) to here, there is a world
名純樂，是中有佛，號無邊行自在，今現在，為迦葉菩薩摩訶薩授無上道記。余如上說。
從純樂剎至此中間，有世界名妙香，是中有佛，號須彌肩，今現在，為帝德菩薩摩訶薩授無上道記。余如上說。
從妙香剎至此中間，有世界名香相，是中有佛，號上香彌樓，今現在，為妙莊嚴菩薩摩訶薩授無上道記。余如上說。
從香相剎至此中間，有世界名助香，是中有佛，號無邊光，今現在，為妙性菩薩摩訶薩授無上道記。余如上說。
從助香剎至此中間，有世界名調御，是中有佛，號曰普觀，今現在，為無邊力菩薩摩訶薩授無上道記。余如上說。
從調御剎至此中間，有世界名大擔，是中有佛，號曰無畏，今現在，為大力菩薩摩訶薩授無上道記。余如上說。
從大擔剎至此中間，有世界名離怖畏，是中有佛，號得無畏，今現在，為方聞菩薩摩訶薩授無上道記。余如上說。
從離怖畏剎至此中間，有世界名月，是中有佛，號日月燈，今現在，為眾歸菩薩摩訶薩授無上道記。余如上說。
從月剎至此中間，有世界名照明，是中有佛，號曰明燈，今現在，為持明菩薩摩訶薩授無上道記。余如上說。
從照明剎至此中間，有世界名作明，是中有佛，號振威德，今現在，
【現代漢語翻譯】 現代漢語譯本： 名為純樂（Śuddhasukha），那個世界裡有一尊佛，名為無邊行自在（Anantagamana-vikrīḍita），現在正在為迦葉菩薩摩訶薩（Kāśyapa Bodhisattva-mahāsattva）授予無上菩提的記別。其餘情況如前所述。 從純樂剎（Śuddhasukha-kṣetra）到這個世界之間，有一個世界名為妙香（Gandhavatī），那個世界裡有一尊佛，名為須彌肩（Sumeruskandha），現在正在為帝德菩薩摩訶薩（Devatejas Bodhisattva-mahāsattva）授予無上菩提的記別。其餘情況如前所述。 從妙香剎（Gandhavatī-kṣetra）到這個世界之間，有一個世界名為香相（Gandharūpā），那個世界裡有一尊佛，名為上香彌樓（Uttamagandha-meru），現在正在為妙莊嚴菩薩摩訶薩（Śrīvyūha Bodhisattva-mahāsattva）授予無上菩提的記別。其餘情況如前所述。 從香相剎（Gandharūpā-kṣetra）到這個世界之間，有一個世界名為助香（Gandhādhāna），那個世界裡有一尊佛，名為無邊光（Anantaprabha），現在正在為妙性菩薩摩訶薩（Śrīsvabhāva Bodhisattva-mahāsattva）授予無上菩提的記別。其餘情況如前所述。 從助香剎（Gandhādhāna-kṣetra）到這個世界之間，有一個世界名為調御（Vinaya），那個世界裡有一尊佛，名為普觀（Samantadarśin），現在正在為無邊力菩薩摩訶薩（Anantabala Bodhisattva-mahāsattva）授予無上菩提的記別。其餘情況如前所述。 從調御剎（Vinaya-kṣetra）到這個世界之間，有一個世界名為大擔（Mahābhāra），那個世界裡有一尊佛，名為無畏（Abhayaṃkara），現在正在為大力菩薩摩訶薩（Mahābala Bodhisattva-mahāsattva）授予無上菩提的記別。其餘情況如前所述。 從大擔剎（Mahābhāra-kṣetra）到這個世界之間，有一個世界名為離怖畏（Vigatabhaya），那個世界裡有一尊佛，名為得無畏（Prāptabhaya），現在正在為方聞菩薩摩訶薩（Vipulaśruta Bodhisattva-mahāsattva）授予無上菩提的記別。其餘情況如前所述。 從離怖畏剎（Vigatabhaya-kṣetra）到這個世界之間，有一個世界名為月（Candra），那個世界裡有一尊佛，名為日月燈（Candrasūryapradīpa），現在正在為眾歸菩薩摩訶薩（Sarvasamāgama Bodhisattva-mahāsattva）授予無上菩提的記別。其餘情況如前所述。 從月剎（Candra-kṣetra）到這個世界之間，有一個世界名為照明（Ālokavatī），那個世界裡有一尊佛，名為明燈（Pradīpa），現在正在為持明菩薩摩訶薩（Vidyādhara Bodhisattva-mahāsattva）授予無上菩提的記別。其餘情況如前所述。 從照明剎（Ālokavatī-kṣetra）到這個世界之間，有一個世界名為作明（Karālokā），那個世界裡有一尊佛，名為振威德（Vikrāntatejas），現在正在...
【English Translation】 English version: Named Śuddhasukha (Pure Bliss), in that world there is a Buddha named Anantagamana-vikrīḍita (Unobstructed-Going-Free-Play), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Kāśyapa (Kāśyapa Bodhisattva-mahāsattva). The rest is as described above. From the Śuddhasukha-kṣetra (Pure Bliss Buddha-field) to here, there is a world named Gandhavatī (Fragrant), in that world there is a Buddha named Sumeruskandha (Mount Sumeru's Shoulder), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Devatejas (Divine Radiance Bodhisattva-mahāsattva). The rest is as described above. From the Gandhavatī-kṣetra (Fragrant Buddha-field) to here, there is a world named Gandharūpā (Fragrant Form), in that world there is a Buddha named Uttamagandha-meru (Supreme Fragrance Mount Meru), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Śrīvyūha (Glorious Array Bodhisattva-mahāsattva). The rest is as described above. From the Gandharūpā-kṣetra (Fragrant Form Buddha-field) to here, there is a world named Gandhādhāna (Fragrance-Bestowing), in that world there is a Buddha named Anantaprabha (Infinite Light), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Śrīsvabhāva (Glorious Nature Bodhisattva-mahāsattva). The rest is as described above. From the Gandhādhāna-kṣetra (Fragrance-Bestowing Buddha-field) to here, there is a world named Vinaya (Discipline), in that world there is a Buddha named Samantadarśin (Universal Vision), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Anantabala (Infinite Power Bodhisattva-mahāsattva). The rest is as described above. From the Vinaya-kṣetra (Discipline Buddha-field) to here, there is a world named Mahābhāra (Great Burden), in that world there is a Buddha named Abhayaṃkara (Fear-Maker), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Mahābala (Great Strength Bodhisattva-mahāsattva). The rest is as described above. From the Mahābhāra-kṣetra (Great Burden Buddha-field) to here, there is a world named Vigatabhaya (Fearless), in that world there is a Buddha named Prāptabhaya (Attained Fearlessness), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Vipulaśruta (Extensive Hearing Bodhisattva-mahāsattva). The rest is as described above. From the Vigatabhaya-kṣetra (Fearless Buddha-field) to here, there is a world named Candra (Moon), in that world there is a Buddha named Candrasūryapradīpa (Moon-Sun Lamp), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Sarvasamāgama (All Gathering Bodhisattva-mahāsattva). The rest is as described above. From the Candra-kṣetra (Moon Buddha-field) to here, there is a world named Ālokavatī (Illuminating), in that world there is a Buddha named Pradīpa (Lamp), who is now bestowing the prediction of unsurpassed enlightenment upon the Bodhisattva-mahāsattva Vidyādhara (Knowledge Holder Bodhisattva-mahāsattva). The rest is as described above. From the Ālokavatī-kṣetra (Illuminating Buddha-field) to here, there is a world named Karālokā (Hand Illumination), in that world there is a Buddha named Vikrāntatejas (Victorious Radiance), who is now...
為世流佈王菩薩摩訶薩授無上道記。余如上說。
從作明剎至此中間，有世界名隨斷，是中有佛，號極高行，今現在，為慧宗菩薩摩訶薩授無上道記。余如上說。
從隨斷剎至此中間，有世界名眾香，是中有佛，號曰善眾，今現在，為妙意菩薩摩訶薩授無上道記。余如上說。
從眾香剎至此中間，有世界名金剛，是中有佛，號金剛生，今現在，為德積菩薩摩訶薩授無上道記。余如上說。
從金剛剎至此中間，有世界名音聲，是中有佛，號智自在王，今現在，為那羅延菩薩摩訶薩授無上道記。余如上說。
從音聲剎至此中間，有世界名喜生，是中有佛，號智力流佈，今現在，為愿流佈菩薩摩訶薩授無上道記。余如上說。
從喜生剎至此中間，有世界名安生，是中有佛，號曰上安，今現在，為弗沙菩薩摩訶薩授無上道記。余如上說。
從安生剎至此中間，有世界名阿樓那，是中有佛，號德王明，今現在，為導師菩薩摩訶薩授無上道記。余如上說。
從阿樓那剎至此中間，有世界名阿樓那積，是中有佛，號曰妙眼，今現在，為持明菩薩摩訶薩授無上道記。余如上說。
從阿樓那積剎至此中間，有世界名柔軟，是中有佛，號娑羅王，今現在，為寶娑羅菩薩摩訶薩授無
【現代漢語翻譯】 現代漢語譯本： 為世流佈王菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）授無上道記（anuttara-samyak-sambodhi，無上正等正覺的預言）。其餘如上所述。
從作明剎（a world named Zuo Ming）至此中間，有世界名隨斷（Sui Duan），是中有佛，號極高行（Ji Gao Xing），今現在，為慧宗菩薩摩訶薩（Hui Zong Bodhisattva-Mahāsattva）授無上道記。其餘如上所述。
從隨斷剎至此中間，有世界名眾香（Zhong Xiang），是中有佛，號曰善眾（Shan Zhong），今現在，為妙意菩薩摩訶薩（Miao Yi Bodhisattva-Mahāsattva）授無上道記。其餘如上所述。
從眾香剎至此中間，有世界名金剛（Jin Gang），是中有佛，號金剛生（Jin Gang Sheng），今現在，為德積菩薩摩訶薩（De Ji Bodhisattva-Mahāsattva）授無上道記。其餘如上所述。
從金剛剎至此中間，有世界名音聲（Yin Sheng），是中有佛，號智自在王（Zhi Zi Zai Wang），今現在，為那羅延菩薩摩訶薩（Narayana Bodhisattva-Mahāsattva）授無上道記。其餘如上所述。
從音聲剎至此中間，有世界名喜生（Xi Sheng），是中有佛，號智力流佈（Zhi Li Liu Bu），今現在，為愿流佈菩薩摩訶薩（Yuan Liu Bu Bodhisattva-Mahāsattva）授無上道記。其餘如上所述。
從喜生剎至此中間，有世界名安生（An Sheng），是中有佛，號曰上安（Shang An），今現在，為弗沙菩薩摩訶薩（Fusha Bodhisattva-Mahāsattva）授無上道記。其餘如上所述。
從安生剎至此中間，有世界名阿樓那（A Lou Na），是中有佛，號德王明（De Wang Ming），今現在，為導師菩薩摩訶薩（Dao Shi Bodhisattva-Mahāsattva）授無上道記。其餘如上所述。
從阿樓那剎至此中間，有世界名阿樓那積（A Lou Na Ji），是中有佛，號曰妙眼（Miao Yan），今現在，為持明菩薩摩訶薩（Chi Ming Bodhisattva-Mahāsattva）授無上道記。其餘如上所述。
從阿樓那積剎至此中間，有世界名柔軟（Rou Ruan），是中有佛，號娑羅王（Suo Luo Wang），今現在，為寶娑羅菩薩摩訶薩（Bao Suo Luo Bodhisattva-Mahāsattva）授無上
【English Translation】 English version: He bestows the prediction of unsurpassed enlightenment (anuttara-samyak-sambodhi) upon the World-Flowing King Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva). The rest is as described above.
From the world named Zuo Ming to here, there is a world named Sui Duan. In that world, there is a Buddha named Ji Gao Xing, who is now present, bestowing the prediction of unsurpassed enlightenment upon the Hui Zong Bodhisattva-Mahāsattva (Hui Zong Bodhisattva-Mahāsattva). The rest is as described above.
From the world of Sui Duan to here, there is a world named Zhong Xiang. In that world, there is a Buddha named Shan Zhong, who is now present, bestowing the prediction of unsurpassed enlightenment upon the Miao Yi Bodhisattva-Mahāsattva (Miao Yi Bodhisattva-Mahāsattva). The rest is as described above.
From the world of Zhong Xiang to here, there is a world named Jin Gang. In that world, there is a Buddha named Jin Gang Sheng, who is now present, bestowing the prediction of unsurpassed enlightenment upon the De Ji Bodhisattva-Mahāsattva (De Ji Bodhisattva-Mahāsattva). The rest is as described above.
From the world of Jin Gang to here, there is a world named Yin Sheng. In that world, there is a Buddha named Zhi Zi Zai Wang, who is now present, bestowing the prediction of unsurpassed enlightenment upon the Narayana Bodhisattva-Mahāsattva (Narayana Bodhisattva-Mahāsattva). The rest is as described above.
From the world of Yin Sheng to here, there is a world named Xi Sheng. In that world, there is a Buddha named Zhi Li Liu Bu, who is now present, bestowing the prediction of unsurpassed enlightenment upon the Yuan Liu Bu Bodhisattva-Mahāsattva (Yuan Liu Bu Bodhisattva-Mahāsattva). The rest is as described above.
From the world of Xi Sheng to here, there is a world named An Sheng. In that world, there is a Buddha named Shang An, who is now present, bestowing the prediction of unsurpassed enlightenment upon the Fusha Bodhisattva-Mahāsattva (Fusha Bodhisattva-Mahāsattva). The rest is as described above.
From the world of An Sheng to here, there is a world named A Lou Na. In that world, there is a Buddha named De Wang Ming, who is now present, bestowing the prediction of unsurpassed enlightenment upon the Dao Shi Bodhisattva-Mahāsattva (Dao Shi Bodhisattva-Mahāsattva). The rest is as described above.
From the world of A Lou Na to here, there is a world named A Lou Na Ji. In that world, there is a Buddha named Miao Yan, who is now present, bestowing the prediction of unsurpassed enlightenment upon the Chi Ming Bodhisattva-Mahāsattva (Chi Ming Bodhisattva-Mahāsattva). The rest is as described above.
From the world of A Lou Na Ji to here, there is a world named Rou Ruan. In that world, there is a Buddha named Suo Luo Wang, who is now present, bestowing the prediction of unsurpassed
上道記。余如上說。
從柔軟剎至此中間，有世界名善立，是中有佛，號須彌王，今現在，為須彌肩菩薩摩訶薩授無上道記。余如上說。
從善立剎至此中間，有世界名清凈，是中有佛，號虛彌樓，今現在，為愿流佈王菩薩摩訶薩授無上道記。余如上說。
從清凈剎至此中間，有世界名威德生，是中有佛，號寶威德，今現在，為善思愿菩薩摩訶薩授無上道記。余如上說。
從威德生剎至此中間，有世界名善相，是中有佛，號上善德，今現在，為擇眾菩薩摩訶薩授無上道記。余如上說。
從善相剎至此中間，有世界名梵德，是中有佛，號梵音聲，今現在，為寶德菩薩摩訶薩授無上道記。余如上說。
從梵德剎至此中間，有世界名華德，是中有佛，號曰寶華，今現在，為寶光菩薩摩訶薩授無上道記。余如上說。
從華德剎至此中間，有世界名蓮華德，是中有佛，號蓮華生德，今現在，為蓮華藏菩薩摩訶薩授無上道記。余如上說。
從蓮華德剎至此中間，有世界名栴檀窟，是中有佛，號栴檀香，今現在，為栴檀德菩薩摩訶薩授無上道記。余如上說。
從栴檀窟剎至此中間，有世界名華，是中有佛，號如須彌，今現在，為聲德菩薩摩訶薩授無上道記。余如上說。
【現代漢語翻譯】 現代漢語譯本 授記如前所述。
從柔軟剎（Soft Realm）到此中間，有一個世界名為善立（Well-Established），那裡有一尊佛，名為須彌王（Mount Sumeru King），現在正在為須彌肩（Mount Sumeru Shoulder）菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）授無上道記（anuttara-samyak-sambodhi-vyakarana，對無上正等正覺的預言）。其餘如前所述。
從善立剎（Well-Established Realm）到此中間，有一個世界名為清凈（Pure），那裡有一尊佛，名為虛彌樓（Empty Sumeru Peak），現在正在為愿流佈王（Wish-Fulfilling King）菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）授無上道記（anuttara-samyak-sambodhi-vyakarana，對無上正等正覺的預言）。其餘如前所述。
從清凈剎（Pure Realm）到此中間，有一個世界名為威德生（Majesty-Born），那裡有一尊佛，名為寶威德（Jewel Majesty），現在正在為善思愿（Good Thought Wish）菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）授無上道記（anuttara-samyak-sambodhi-vyakarana，對無上正等正覺的預言）。其餘如前所述。
從威德生剎（Majesty-Born Realm）到此中間，有一個世界名為善相（Good Appearance），那裡有一尊佛，名為上善德（Supreme Good Virtue），現在正在為擇眾（Choosing Beings）菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）授無上道記（anuttara-samyak-sambodhi-vyakarana，對無上正等正覺的預言）。其餘如前所述。
從善相剎（Good Appearance Realm）到此中間，有一個世界名為梵德（Brahma Virtue），那裡有一尊佛，名為梵音聲（Brahma Voice），現在正在為寶德（Jewel Virtue）菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）授無上道記（anuttara-samyak-sambodhi-vyakarana，對無上正等正覺的預言）。其餘如前所述。
從梵德剎（Brahma Virtue Realm）到此中間，有一個世界名為華德（Flower Virtue），那裡有一尊佛，名為寶華（Jewel Flower），現在正在為寶光（Jewel Light）菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）授無上道記（anuttara-samyak-sambodhi-vyakarana，對無上正等正覺的預言）。其餘如前所述。
從華德剎（Flower Virtue Realm）到此中間，有一個世界名為蓮華德（Lotus Virtue），那裡有一尊佛，名為蓮華生德（Lotus Born Virtue），現在正在為蓮華藏（Lotus Treasury）菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）授無上道記（anuttara-samyak-sambodhi-vyakarana，對無上正等正覺的預言）。其餘如前所述。
從蓮華德剎（Lotus Virtue Realm）到此中間，有一個世界名為栴檀窟（Sandalwood Cave），那裡有一尊佛，名為栴檀香（Sandalwood Fragrance），現在正在為栴檀德（Sandalwood Virtue）菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）授無上道記（anuttara-samyak-sambodhi-vyakarana，對無上正等正覺的預言）。其餘如前所述。
從栴檀窟剎（Sandalwood Cave Realm）到此中間，有一個世界名為華（Flower），那裡有一尊佛，名為如須彌（Like Sumeru），現在正在為聲德（Voice Virtue）菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）授無上道記（anuttara-samyak-sambodhi-vyakarana，對無上正等正覺的預言）。其餘如前所述。
【English Translation】 English version The prediction of enlightenment is as previously described.
From the Soft Realm to here, there is a world named Well-Established, where there is a Buddha named Mount Sumeru King, who is now bestowing the prediction of unsurpassed enlightenment (anuttara-samyak-sambodhi-vyakarana) upon the Bodhisattva-Mahasattva Mount Sumeru Shoulder. The rest is as previously described.
From the Well-Established Realm to here, there is a world named Pure, where there is a Buddha named Empty Sumeru Peak, who is now bestowing the prediction of unsurpassed enlightenment (anuttara-samyak-sambodhi-vyakarana) upon the Bodhisattva-Mahasattva Wish-Fulfilling King. The rest is as previously described.
From the Pure Realm to here, there is a world named Majesty-Born, where there is a Buddha named Jewel Majesty, who is now bestowing the prediction of unsurpassed enlightenment (anuttara-samyak-sambodhi-vyakarana) upon the Bodhisattva-Mahasattva Good Thought Wish. The rest is as previously described.
From the Majesty-Born Realm to here, there is a world named Good Appearance, where there is a Buddha named Supreme Good Virtue, who is now bestowing the prediction of unsurpassed enlightenment (anuttara-samyak-sambodhi-vyakarana) upon the Bodhisattva-Mahasattva Choosing Beings. The rest is as previously described.
From the Good Appearance Realm to here, there is a world named Brahma Virtue, where there is a Buddha named Brahma Voice, who is now bestowing the prediction of unsurpassed enlightenment (anuttara-samyak-sambodhi-vyakarana) upon the Bodhisattva-Mahasattva Jewel Virtue. The rest is as previously described.
From the Brahma Virtue Realm to here, there is a world named Flower Virtue, where there is a Buddha named Jewel Flower, who is now bestowing the prediction of unsurpassed enlightenment (anuttara-samyak-sambodhi-vyakarana) upon the Bodhisattva-Mahasattva Jewel Light. The rest is as previously described.
From the Flower Virtue Realm to here, there is a world named Lotus Virtue, where there is a Buddha named Lotus Born Virtue, who is now bestowing the prediction of unsurpassed enlightenment (anuttara-samyak-sambodhi-vyakarana) upon the Bodhisattva-Mahasattva Lotus Treasury. The rest is as previously described.
From the Lotus Virtue Realm to here, there is a world named Sandalwood Cave, where there is a Buddha named Sandalwood Fragrance, who is now bestowing the prediction of unsurpassed enlightenment (anuttara-samyak-sambodhi-vyakarana) upon the Bodhisattva-Mahasattva Sandalwood Virtue. The rest is as previously described.
From the Sandalwood Cave Realm to here, there is a world named Flower, where there is a Buddha named Like Sumeru, who is now bestowing the prediction of unsurpassed enlightenment (anuttara-samyak-sambodhi-vyakarana) upon the Bodhisattva-Mahasattva Voice Virtue. The rest is as previously described.
從華剎至此中間，有世界名金華，是中有佛，號曰上嚴，今現在，為金剛菩薩摩訶薩授無上道記。余如上說。
從金華剎至此中間，有世界名寶明，是中有佛，號曰寶蓋，今現在，為寶步菩薩摩訶薩授無上道記。余如上說。
從寶明剎至此中間，有世界名香彌樓，是中有佛，號曰香象，今現在，為無礙眼菩薩摩訶薩授無上道記。余如上說。
從香彌樓剎至此中間，有世界名雜相，是中有佛，號無邊自在力，今現在，為不虛力菩薩摩訶薩授無上道記。余如上說。
從雜相剎至此中間，有世界名清凈，是中有佛，號不虛稱，今現在，為不虛見菩薩摩訶薩授無上道記。余如上說。
從清凈剎至此中間，有世界名功德處，是中有佛，號不思議功德王明，今現在，為明音菩薩摩訶薩授無上道記。余如上說。
從功德處剎至此中間，有世界名有德，是中有佛，號曰雜華，今現在，為智精進菩薩摩訶薩授無上道記。余如上說。
從有德剎至此中間，有世界名安隱，是中有佛，號曰安王，今現在，為作安菩薩摩訶薩授無上道記。余如上說。
從安隱剎至此中間，有世界名最高，是中有佛，號華高德，今現在，為妙華菩薩摩訶薩授無上道記。余如上說。
從最高剎至此中間
【現代漢語翻譯】 現代漢語譯本 從華剎（Huasha）到這裡，中間有一個世界名為金華（Jinhua），那裡有一尊佛，名為上嚴（Shangyan），現在正在為金剛菩薩摩訶薩（Jingang Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從金華剎（Jinhua）到這裡，中間有一個世界名為寶明（Baoming），那裡有一尊佛，名為寶蓋（Baogai），現在正在為寶步菩薩摩訶薩（Baobu Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從寶明剎（Baoming）到這裡，中間有一個世界名為香彌樓（Xiangmilou），那裡有一尊佛，名為香象（Xiangxiang），現在正在為無礙眼菩薩摩訶薩（Wuaiyan Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從香彌樓剎（Xiangmilou）到這裡，中間有一個世界名為雜相（Zaxiang），那裡有一尊佛，名為無邊自在力（Wubian Zizaili），現在正在為不虛力菩薩摩訶薩（Buxuli Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從雜相剎（Zaxiang）到這裡，中間有一個世界名為清凈（Qingjing），那裡有一尊佛，名為不虛稱（Buxucheng），現在正在為不虛見菩薩摩訶薩（Buxujian Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從清凈剎（Qingjing）到這裡，中間有一個世界名為功德處（Gongdechu），那裡有一尊佛，名為不思議功德王明（Busi Yi Gongde Wangming），現在正在為明音菩薩摩訶薩（Mingyin Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從功德處剎（Gongdechu）到這裡，中間有一個世界名為有德（Youde），那裡有一尊佛，名為雜華（Zahua），現在正在為智精進菩薩摩訶薩（Zhi Jingjin Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從有德剎（Youde）到這裡，中間有一個世界名為安隱（Anyin），那裡有一尊佛，名為安王（Anwang），現在正在為作安菩薩摩訶薩（Zuoan Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從安隱剎（Anyin）到這裡，中間有一個世界名為最高（Zuigao），那裡有一尊佛，名為華高德（Huagaode），現在正在為妙華菩薩摩訶薩（Miaohua Pusa Mohesa）授予無上道記。其餘的如同上面所說。 從最高剎（Zuigao）到這裡
【English Translation】 English version From Huasha (華剎, name of a world) to here, there is a world named Jinhua (金華, Golden Flower), in which there is a Buddha named Shangyan (上嚴, Supreme Solemnity), who is now bestowing the prediction of unsurpassed enlightenment upon the Vajra Bodhisattva Mahasattva (金剛菩薩摩訶薩, Diamond Bodhisattva Great Being). The rest is as described above. From Jinhua (金華) to here, there is a world named Baoming (寶明, Treasure Brightness), in which there is a Buddha named Baogai (寶蓋, Treasure Canopy), who is now bestowing the prediction of unsurpassed enlightenment upon the Treasure Step Bodhisattva Mahasattva (寶步菩薩摩訶薩, Treasure Step Bodhisattva Great Being). The rest is as described above. From Baoming (寶明) to here, there is a world named Xiangmilou (香彌樓, Fragrant Sumeru), in which there is a Buddha named Xiangxiang (香象, Fragrant Elephant), who is now bestowing the prediction of unsurpassed enlightenment upon the Unobstructed Eye Bodhisattva Mahasattva (無礙眼菩薩摩訶薩, Unobstructed Eye Bodhisattva Great Being). The rest is as described above. From Xiangmilou (香彌樓) to here, there is a world named Zaxiang (雜相, Various Appearances), in which there is a Buddha named Boundless Sovereign Power (無邊自在力, Wubian Zizaili), who is now bestowing the prediction of unsurpassed enlightenment upon the Non-illusory Power Bodhisattva Mahasattva (不虛力菩薩摩訶薩, Non-illusory Power Bodhisattva Great Being). The rest is as described above. From Zaxiang (雜相) to here, there is a world named Qingjing (清凈, Purity), in which there is a Buddha named Non-illusory Name (不虛稱, Buxucheng), who is now bestowing the prediction of unsurpassed enlightenment upon the Non-illusory Vision Bodhisattva Mahasattva (不虛見菩薩摩訶薩, Non-illusory Vision Bodhisattva Great Being). The rest is as described above. From Qingjing (清凈) to here, there is a world named Gongdechu (功德處, Merit Place), in which there is a Buddha named Inconceivable Merit King Light (不思議功德王明, Busi Yi Gongde Wangming), who is now bestowing the prediction of unsurpassed enlightenment upon the Clear Sound Bodhisattva Mahasattva (明音菩薩摩訶薩, Clear Sound Bodhisattva Great Being). The rest is as described above. From Gongdechu (功德處) to here, there is a world named Youde (有德, Possessing Virtue), in which there is a Buddha named Various Flowers (雜華, Zahua), who is now bestowing the prediction of unsurpassed enlightenment upon the Wisdom Diligence Bodhisattva Mahasattva (智精進菩薩摩訶薩, Wisdom Diligence Bodhisattva Great Being). The rest is as described above. From Youde (有德) to here, there is a world named Anyin (安隱, Peace and Seclusion), in which there is a Buddha named Peace King (安王, Anwang), who is now bestowing the prediction of unsurpassed enlightenment upon the Making Peace Bodhisattva Mahasattva (作安菩薩摩訶薩, Making Peace Bodhisattva Great Being). The rest is as described above. From Anyin (安隱) to here, there is a world named Zuigao (最高, Highest), in which there is a Buddha named Flower High Virtue (華高德, Huagaode), who is now bestowing the prediction of unsurpassed enlightenment upon the Wonderful Flower Bodhisattva Mahasattva (妙華菩薩摩訶薩, Wonderful Flower Bodhisattva Great Being). The rest is as described above. From Zuigao (最高) to here
，有世界名動，是中有佛，號曰常悲，今現在，為常憂菩薩摩訶薩授無上道記。余如上說。
從動剎至此中間，有世界名常動，是中有佛，號曰藥王，今現在，為大悲莊嚴菩薩摩訶薩授無上道記。余如上說。
從常動剎至此中間，有世界名堅固，是中有佛，號求利世，今現在，為智力菩薩摩訶薩授無上道記。余如上說。
從堅固剎至此中間，有世界名不動，是中有佛，號無邊心行，今現在，為善住菩薩摩訶薩授無上道記。余如上說。
從不動剎至此中間，有世界名普虛空，是中有佛，號無邊自在力，今現在，為眾助(鄉作眼)菩薩摩訶薩授無上道記。余如上說。
從普虛空剎至此中間，有世界名琉璃明，是中有佛，號無邊光，今現在，為無量心莊嚴菩薩摩訶薩授無上道記。余如上說。
從琉璃明剎至此中間，有世界名金明，是中有佛，號無邊明(丹作眼)，今現在，為妙眼菩薩摩訶薩授無上道記。余如上說。
從金明剎至此中間，有世界名無相，是中有佛，號言音自在，今現在，為難提菩薩摩訶薩授無上道記。余如上說。
從無相剎至此中間，有世界名蓮華蓋，是中有佛，號無邊虛空自在，今現在，為觀定嚴菩薩摩訶薩授無上道記。余如上說。
從蓮華蓋剎
【現代漢語翻譯】 現代漢語譯本： 從『動』（動搖）剎土到此中間，有一個世界名為『常動』，其中有一尊佛，名號為『藥王』，現在正在為大悲莊嚴菩薩摩訶薩（Greatly Compassionate Adornment Bodhisattva Mahasattva）授予無上道記。其餘情況如上所述。 從『常動』（Constantly Moving）剎土到此中間，有一個世界名為『堅固』，其中有一尊佛，名號為『求利世』，現在正在為智力菩薩摩訶薩（Wisdom Power Bodhisattva Mahasattva）授予無上道記。其餘情況如上所述。 從『堅固』（Firm）剎土到此中間，有一個世界名為『不動』，其中有一尊佛，名號為『無邊心行』，現在正在為善住菩薩摩訶薩（Well-Dwelling Bodhisattva Mahasattva）授予無上道記。其餘情況如上所述。 從『不動』（Immovable）剎土到此中間，有一個世界名為『普虛空』，其中有一尊佛，名號為『無邊自在力』，現在正在為眾助菩薩摩訶薩（Helper of the Assembly Bodhisattva Mahasattva）授予無上道記。其餘情況如上所述。 從『普虛空』（Universal Void）剎土到此中間，有一個世界名為『琉璃明』，其中有一尊佛，名號為『無邊光』，現在正在為無量心莊嚴菩薩摩訶薩（Immeasurable Mind Adornment Bodhisattva Mahasattva）授予無上道記。其餘情況如上所述。 從『琉璃明』（Lapis Lazuli Brightness）剎土到此中間，有一個世界名為『金明』，其中有一尊佛，名號為『無邊明』，現在正在為妙眼菩薩摩訶薩（Wonderful Eye Bodhisattva Mahasattva）授予無上道記。其餘情況如上所述。 從『金明』（Golden Brightness）剎土到此中間，有一個世界名為『無相』，其中有一尊佛，名號為『言音自在』，現在正在為難提菩薩摩訶薩（Nandi Bodhisattva Mahasattva）授予無上道記。其餘情況如上所述。 從『無相』（Formless）剎土到此中間，有一個世界名為『蓮華蓋』，其中有一尊佛，名號為『無邊虛空自在』，現在正在為觀定嚴菩薩摩訶薩（Contemplation Samadhi Adornment Bodhisattva Mahasattva）授予無上道記。其餘情況如上所述。 從『蓮華蓋』（Lotus Canopy）剎土到此中間，有一個世界名為『名動』，其中有一尊佛，名號為『常悲』，現在正在為常憂菩薩摩訶薩（Constantly Sorrowful Bodhisattva Mahasattva）授予無上道記。其餘情況如上所述。
【English Translation】 English version: From the 『Moving』 (Dong) realm to here, there is a world named 『Constantly Moving』 (Changdong), in which there is a Buddha named 『Medicine King』 (Yaowang), who is now bestowing the prediction of unsurpassed enlightenment upon the Greatly Compassionate Adornment Bodhisattva Mahasattva (Dabei Zhuangyan Pusa Mohesa). The rest is as described above. From the 『Constantly Moving』 (Changdong) realm to here, there is a world named 『Firm』 (Jiangu), in which there is a Buddha named 『Seeking Benefit for the World』 (Qiulishi), who is now bestowing the prediction of unsurpassed enlightenment upon the Wisdom Power Bodhisattva Mahasattva (Zhili Pusa Mohesa). The rest is as described above. From the 『Firm』 (Jiangu) realm to here, there is a world named 『Immovable』 (Budong), in which there is a Buddha named 『Boundless Mind Practice』 (Wubian Xin Xing), who is now bestowing the prediction of unsurpassed enlightenment upon the Well-Dwelling Bodhisattva Mahasattva (Shanzhu Pusa Mohesa). The rest is as described above. From the 『Immovable』 (Budong) realm to here, there is a world named 『Universal Void』 (Puxukong), in which there is a Buddha named 『Boundless Unimpeded Power』 (Wubian Zizai Li), who is now bestowing the prediction of unsurpassed enlightenment upon the Helper of the Assembly Bodhisattva Mahasattva (Zhongzhu Pusa Mohesa). The rest is as described above. From the 『Universal Void』 (Puxukong) realm to here, there is a world named 『Lapis Lazuli Brightness』 (Liuli Ming), in which there is a Buddha named 『Boundless Light』 (Wubian Guang), who is now bestowing the prediction of unsurpassed enlightenment upon the Immeasurable Mind Adornment Bodhisattva Mahasattva (Wuliangxin Zhuangyan Pusa Mohesa). The rest is as described above. From the 『Lapis Lazuli Brightness』 (Liuli Ming) realm to here, there is a world named 『Golden Brightness』 (Jin Ming), in which there is a Buddha named 『Boundless Brightness』 (Wubian Ming), who is now bestowing the prediction of unsurpassed enlightenment upon the Wonderful Eye Bodhisattva Mahasattva (Miaoyan Pusa Mohesa). The rest is as described above. From the 『Golden Brightness』 (Jin Ming) realm to here, there is a world named 『Formless』 (Wuxiang), in which there is a Buddha named 『Unimpeded Speech』 (Yanyin Zizai), who is now bestowing the prediction of unsurpassed enlightenment upon the Nandi Bodhisattva Mahasattva (Nanti Pusa Mohesa). The rest is as described above. From the 『Formless』 (Wuxiang) realm to here, there is a world named 『Lotus Canopy』 (Lianhua Gai), in which there is a Buddha named 『Boundless Void Unimpeded』 (Wubian Xukong Zizai), who is now bestowing the prediction of unsurpassed enlightenment upon the Contemplation Samadhi Adornment Bodhisattva Mahasattva (Guanding Yan Pusa Mohesa). The rest is as described above. From the 『Lotus Canopy』 (Lianhua Gai) realm to here, there is a world named 『Moving』 (Mingdong), in which there is a Buddha named 『Constant Compassion』 (Changbei), who is now bestowing the prediction of unsurpassed enlightenment upon the Constantly Sorrowful Bodhisattva Mahasattva (Changyou Pusa Mohesa). The rest is as described above.
至此中間，有世界名蓋行列，是中有佛，號曰宿王，今現在，為蓮華德菩薩摩訶薩授無上道記。余如上說。
從蓋行列剎至此中間，有世界名寶網覆，是中有佛，號上香德，今現在，為華手菩薩摩訶薩授無上道記。余如上說。
從寶網覆剎至此中間，有世界名真金，是中有佛，號虛空德，今現在，為凈眼菩薩摩訶薩授無上道記。余如上說。
從真金剎至此中間，有世界名清凈，是中有佛，號極高德，今現在，為德眼菩薩摩訶薩授無上道記。余如上說。
從清凈剎至此中間，有世界名無憂，是中有佛，號曰作方，今現在，為作明菩薩摩訶薩授無上道記。余如上說。
從無憂剎至此中間，有世界名星宿，是中有佛，號極高彌樓，今現在，為安立菩薩摩訶薩授無上道記。余如上說。
從星宿剎至此中間，有世界名雜相，是中有佛，號無礙眼，今現在，為雜眾菩薩摩訶薩授無上道記。余如上說。
從雜相剎至此中間，有世界名香流，是中有佛，號娑伽羅，今現在，為三牟陀菩薩摩訶薩授無上道記。余如上說。
從香流剎至此中間，有世界名眾香，是中有佛，號曰持炬，今現在，為破疑菩薩摩訶薩授無上道記。余如上說。
從眾香剎至此中間，有世界名栴檀香，是中有
【現代漢語翻譯】 現代漢語譯本： 從這裡到中間，有一個世界名為蓋行列（Gai Hang Lie），其中有一尊佛，名為宿王（Su Wang），現在正在為蓮華德菩薩摩訶薩（Lian Hua De Pusa Mohesa）授予無上道記。其餘的都和上面所說的一樣。 從蓋行列剎（Gai Hang Lie Cha）到這裡中間，有一個世界名為寶網覆（Bao Wang Fu），其中有一尊佛，名為上香德（Shang Xiang De），現在正在為華手菩薩摩訶薩（Hua Shou Pusa Mohesa）授予無上道記。其餘的都和上面所說的一樣。 從寶網覆剎（Bao Wang Fu Cha）到這裡中間，有一個世界名為真金（Zhen Jin），其中有一尊佛，名為虛空德（Xu Kong De），現在正在為凈眼菩薩摩訶薩（Jing Yan Pusa Mohesa）授予無上道記。其餘的都和上面所說的一樣。 從真金剎（Zhen Jin Cha）到這裡中間，有一個世界名為清凈（Qing Jing），其中有一尊佛，名為極高德（Ji Gao De），現在正在為德眼菩薩摩訶薩（De Yan Pusa Mohesa）授予無上道記。其餘的都和上面所說的一樣。 從清凈剎（Qing Jing Cha）到這裡中間，有一個世界名為無憂（Wu You），其中有一尊佛，名為作方（Zuo Fang），現在正在為作明菩薩摩訶薩（Zuo Ming Pusa Mohesa）授予無上道記。其餘的都和上面所說的一樣。 從無憂剎（Wu You Cha）到這裡中間，有一個世界名為星宿（Xing Su），其中有一尊佛，名為極高彌樓（Ji Gao Mi Lou），現在正在為安立菩薩摩訶薩（An Li Pusa Mohesa）授予無上道記。其餘的都和上面所說的一樣。 從星宿剎（Xing Su Cha）到這裡中間，有一個世界名為雜相（Za Xiang），其中有一尊佛，名為無礙眼（Wu Ai Yan），現在正在為雜眾菩薩摩訶薩（Za Zhong Pusa Mohesa）授予無上道記。其餘的都和上面所說的一樣。 從雜相剎（Za Xiang Cha）到這裡中間，有一個世界名為香流（Xiang Liu），其中有一尊佛，名為娑伽羅（Suo Qie Luo），現在正在為三牟陀菩薩摩訶薩（San Mou Tuo Pusa Mohesa）授予無上道記。其餘的都和上面所說的一樣。 從香流剎（Xiang Liu Cha）到這裡中間，有一個世界名為眾香（Zhong Xiang），其中有一尊佛，名為持炬（Chi Ju），現在正在為破疑菩薩摩訶薩（Po Yi Pusa Mohesa）授予無上道記。其餘的都和上面所說的一樣。 從眾香剎（Zhong Xiang Cha）到這裡中間，有一個世界名為栴檀香（Zhan Tan Xiang），其中有
【English Translation】 English version: In between here, there is a world named Gai Hang Lie (Covered Rows), in which there is a Buddha named Su Wang (King of Constellations), who is now bestowing the prediction of unsurpassed enlightenment upon Lian Hua De Pusa Mohesa (Lotus Virtue Bodhisattva Mahasattva). The rest is as described above. From the Gai Hang Lie Cha (Covered Rows Land) to here, there is a world named Bao Wang Fu (Covered with Jewel Nets), in which there is a Buddha named Shang Xiang De (Superior Fragrance Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon Hua Shou Pusa Mohesa (Flower Hand Bodhisattva Mahasattva). The rest is as described above. From the Bao Wang Fu Cha (Covered with Jewel Nets Land) to here, there is a world named Zhen Jin (True Gold), in which there is a Buddha named Xu Kong De (Space Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon Jing Yan Pusa Mohesa (Pure Eye Bodhisattva Mahasattva). The rest is as described above. From the Zhen Jin Cha (True Gold Land) to here, there is a world named Qing Jing (Pure), in which there is a Buddha named Ji Gao De (Extremely High Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon De Yan Pusa Mohesa (Virtue Eye Bodhisattva Mahasattva). The rest is as described above. From the Qing Jing Cha (Pure Land) to here, there is a world named Wu You (Without Sorrow), in which there is a Buddha named Zuo Fang (Making Direction), who is now bestowing the prediction of unsurpassed enlightenment upon Zuo Ming Pusa Mohesa (Making Brightness Bodhisattva Mahasattva). The rest is as described above. From the Wu You Cha (Without Sorrow Land) to here, there is a world named Xing Su (Constellations), in which there is a Buddha named Ji Gao Mi Lou (Extremely High Sumeru), who is now bestowing the prediction of unsurpassed enlightenment upon An Li Pusa Mohesa (Establishing Bodhisattva Mahasattva). The rest is as described above. From the Xing Su Cha (Constellations Land) to here, there is a world named Za Xiang (Mixed Appearances), in which there is a Buddha named Wu Ai Yan (Unobstructed Eye), who is now bestowing the prediction of unsurpassed enlightenment upon Za Zhong Pusa Mohesa (Mixed Multitude Bodhisattva Mahasattva). The rest is as described above. From the Za Xiang Cha (Mixed Appearances Land) to here, there is a world named Xiang Liu (Fragrance Flow), in which there is a Buddha named Suo Qie Luo (Sagara), who is now bestowing the prediction of unsurpassed enlightenment upon San Mou Tuo Pusa Mohesa (Samudra Bodhisattva Mahasattva). The rest is as described above. From the Xiang Liu Cha (Fragrance Flow Land) to here, there is a world named Zhong Xiang (Multitude of Fragrances), in which there is a Buddha named Chi Ju (Holding Torch), who is now bestowing the prediction of unsurpassed enlightenment upon Po Yi Pusa Mohesa (Breaking Doubt Bodhisattva Mahasattva). The rest is as described above. From the Zhong Xiang Cha (Multitude of Fragrances Land) to here, there is a world named Zhan Tan Xiang (Sandalwood Fragrance), in which there is
，佛號曰火相，今現在，為眾稱菩薩摩訶薩授無上道記。余如上說。
從栴檀香剎至此中間，有世界名善喜，是中有佛，號善凈德光，今現在，為破賊德菩薩摩訶薩授無上道記。余如上說。
從善喜剎至此中間，有世界名喜生，是中有佛，號曰智聚，今現在，為利意菩薩摩訶薩授無上道記。余如上說。
從喜生剎至此中間，有世界名流佈，是中有佛，號流佈力王，今現在，為勇健菩薩摩訶薩授無上道記。余如上說。
從流佈剎至此中間，有世界名大德，是中有佛，號功德王眼(丹作明)，今現在，為利意菩薩摩訶薩授無上道記。余如上說。
從大德剎至此中間，有世界名堅固，是中有佛，號曰現智，今現在，為行精進菩薩摩訶薩授無上道記。余如上說。
從堅固剎至此中間，有世界名不退，是中有佛，號華高生德，今現在，為德念菩薩摩訶薩授無上道記。余如上說。
從不退剎至此中間，有世界名善分別，是中有佛，號曰寶火，今現在，為勇德菩薩摩訶薩授無上道記。余如上說。
從善分別剎至此中間，有世界名憂缽羅，是中有佛，號赤蓮華德，今現在，為德守菩薩摩訶薩授無上道記。余如上說。
從憂缽羅剎至此中間，有世界名疑蓋，是中有佛，號壞一切
【現代漢語翻譯】 現代漢語譯本： 佛的稱號是火相（Huǒ xiàng），現在正在為大眾稱讚的菩薩摩訶薩（Púsà móhēsà，偉大的菩薩）授予無上道記（wú shàng dào jì，對未來成佛的預言）。其餘的說法如前所述。
從栴檀香剎（Zhāntán xiāng chà，檀香佛土）到這裡，中間有一個世界名叫善喜（Shàn xǐ），那裡有一尊佛，稱號是善凈德光（Shàn jìng dé guāng），現在正在為破賊德菩薩摩訶薩（Pò zéi dé Púsà móhēsà）授予無上道記。其餘的說法如前所述。
從善喜剎（Shàn xǐ chà）到這裡，中間有一個世界名叫喜生（Xǐ shēng），那裡有一尊佛，稱號是智聚（Zhì jù），現在正在為利意菩薩摩訶薩（Lì yì Púsà móhēsà）授予無上道記。其餘的說法如前所述。
從喜生剎（Xǐ shēng chà）到這裡，中間有一個世界名叫流佈（Liú bù），那裡有一尊佛，稱號是流佈力王（Liú bù lì wáng），現在正在為勇健菩薩摩訶薩（Yǒng jiàn Púsà móhēsà）授予無上道記。其餘的說法如前所述。
從流佈剎（Liú bù chà）到這裡，中間有一個世界名叫大德（Dà dé），那裡有一尊佛，稱號是功德王眼（Gōngdé wáng yǎn，或功德王明 Gōngdé wáng míng），現在正在為利意菩薩摩訶薩（Lì yì Púsà móhēsà）授予無上道記。其餘的說法如前所述。
從大德剎（Dà dé chà）到這裡，中間有一個世界名叫堅固（Jiān gù），那裡有一尊佛，稱號是現智（Xiàn zhì），現在正在為行精進菩薩摩訶薩（Xíng jīngjìn Púsà móhēsà）授予無上道記。其餘的說法如前所述。
從堅固剎（Jiān gù chà）到這裡，中間有一個世界名叫不退（Bù tuì），那裡有一尊佛，稱號是華高生德（Huá gāo shēng dé），現在正在為德念菩薩摩訶薩（Dé niàn Púsà móhēsà）授予無上道記。其餘的說法如前所述。
從不退剎（Bù tuì chà）到這裡，中間有一個世界名叫善分別（Shàn fēnbié），那裡有一尊佛，稱號是寶火（Bǎo huǒ），現在正在為勇德菩薩摩訶薩（Yǒng dé Púsà móhēsà）授予無上道記。其餘的說法如前所述。
從善分別剎（Shàn fēnbié chà）到這裡，中間有一個世界名叫憂缽羅（Yōu bō luó），那裡有一尊佛，稱號是赤蓮華德（Chì liánhuá dé），現在正在為德守菩薩摩訶薩（Dé shǒu Púsà móhēsà）授予無上道記。其餘的說法如前所述。
從憂缽羅剎（Yōu bō luó chà）到這裡，中間有一個世界名叫疑蓋（Yí gài），那裡有一尊佛，稱號是壞一切
【English Translation】 English version: The Buddha is named Huoxiang (火相, Fiery Appearance), who is now present, bestowing predictions of unsurpassed enlightenment upon the Bodhisattva-Mahasattvas (Púsà móhēsà, Great Bodhisattvas) praised by the assembly. The rest is as described above.
From the Chandana Fragrance Land (Zhāntán xiāng chà, Sandalwood Fragrance Land) to here, in between, there is a world named Shanxi (善喜, Good Joy), in which there is a Buddha named Shanjingdeguang (善凈德光, Good Pure Virtue Light), who is now present, bestowing predictions of unsurpassed enlightenment upon the Pozhide Bodhisattva-Mahasattva (Pò zéi dé Púsà móhēsà, Subduer of Thieves Virtue Bodhisattva-Mahasattva). The rest is as described above.
From the Shanxi Land (Shàn xǐ chà) to here, in between, there is a world named Xisheng (喜生, Joyful Birth), in which there is a Buddha named Zhiju (智聚, Wisdom Accumulation), who is now present, bestowing predictions of unsurpassed enlightenment upon the Liyi Bodhisattva-Mahasattva (Lì yì Púsà móhēsà, Benefit Intention Bodhisattva-Mahasattva). The rest is as described above.
From the Xisheng Land (Xǐ shēng chà) to here, in between, there is a world named Liubu (流佈, Flowing), in which there is a Buddha named Liubuliwang (流佈力王, Flowing Power King), who is now present, bestowing predictions of unsurpassed enlightenment upon the Yongjian Bodhisattva-Mahasattva (Yǒng jiàn Púsà móhēsà, Brave and Strong Bodhisattva-Mahasattva). The rest is as described above.
From the Liubu Land (Liú bù chà) to here, in between, there is a world named Dade (大德, Great Virtue), in which there is a Buddha named Gongdewangyan (功德王眼, Merit Virtue King Eye, or Gongdewangming 功德王明 Merit Virtue King Brightness), who is now present, bestowing predictions of unsurpassed enlightenment upon the Liyi Bodhisattva-Mahasattva (Lì yì Púsà móhēsà, Benefit Intention Bodhisattva-Mahasattva). The rest is as described above.
From the Dade Land (Dà dé chà) to here, in between, there is a world named Jiangu (堅固, Firm), in which there is a Buddha named Xianzhe (現智, Manifest Wisdom), who is now present, bestowing predictions of unsurpassed enlightenment upon the Xingjingjin Bodhisattva-Mahasattva (Xíng jīngjìn Púsà móhēsà, Practice Diligence Bodhisattva-Mahasattva). The rest is as described above.
From the Jiangu Land (Jiān gù chà) to here, in between, there is a world named Butui (不退, Non-retreating), in which there is a Buddha named Huagaoshengde (華高生德, Flower High Born Virtue), who is now present, bestowing predictions of unsurpassed enlightenment upon the Denian Bodhisattva-Mahasattva (Dé niàn Púsà móhēsà, Virtue Contemplation Bodhisattva-Mahasattva). The rest is as described above.
From the Butui Land (Bù tuì chà) to here, in between, there is a world named Shanfenbie (善分別, Good Discrimination), in which there is a Buddha named Baohuo (寶火, Treasure Fire), who is now present, bestowing predictions of unsurpassed enlightenment upon the Yongde Bodhisattva-Mahasattva (Yǒng dé Púsà móhēsà, Brave Virtue Bodhisattva-Mahasattva). The rest is as described above.
From the Shanfenbie Land (Shàn fēnbié chà) to here, in between, there is a world named Youboluo (憂缽羅, Utpala), in which there is a Buddha named Chilianhuade (赤蓮華德, Red Lotus Flower Virtue), who is now present, bestowing predictions of unsurpassed enlightenment upon the Deshou Bodhisattva-Mahasattva (Dé shǒu Púsà móhēsà, Virtue Guard Bodhisattva-Mahasattva). The rest is as described above.
From the Youboluo Land (Yōu bō luó chà) to here, in between, there is a world named Yigai (疑蓋, Doubt Covering), in which there is a Buddha named Huaiyiqie
疑，今現在，為無畏菩薩摩訶薩授無上道記。余如上說。
從疑蓋剎至此中間，有世界名妙，是中有佛，號曰善眾，今現在，為得聲菩薩摩訶薩授無上道記。余如上說。
從妙剎至此中間，有世界名眾德，是中有佛，號拘留孫，今現在，為持炬菩薩摩訶薩授無上道記。余如上說。
從眾德剎至此中間，有世界名妙善，是中有佛，號曰相王，今現在，為勤心菩薩摩訶薩授無上道記。余如上說。
從妙善剎至此中間，有世界名妙香，是中有佛，號蓮華德生，今現在，為上智菩薩摩訶薩授無上道記。余如上說。
從妙香剎至此中間，有世界名善相，是中有佛，號曰放光，今現在，為慈眾菩薩摩訶薩授無上道記。余如上說。
從善相剎至此中間，有世界名云陰，是中有佛，號曰彌勒，今現在，為華菩薩摩訶薩授無上道記。余如上說。
從云陰剎至此中間，有世界名光明，是中有佛，號蓮華光明，今現在，為法上菩薩摩訶薩授無上道記。余如上說。
從光明剎至此中間，有世界名名稱，是中有佛，號上法王相，今現在，為阿疇那菩薩摩訶薩授無上道記。余如上說。
從名稱剎至此中間，有世界名帝釋，是中有佛，號無邊力，今現在，為名聞慈菩薩摩訶薩授無上道記。余
【現代漢語翻譯】 現代漢語譯本： （佛陀）預言，現在，將為無畏菩薩摩訶薩（Wuweibosamokesasa，意為無畏的大菩薩）授予無上菩提的記別。其餘的如同上面所說。
從疑蓋剎（Yigaisha，世界名）到此地之間，有一個世界名為妙（Miao），那裡有一尊佛，名號為善眾（Shanzhong），現在，正在為得聲菩薩摩訶薩（Deshengbosamokesasa，意為得聲的大菩薩）授予無上菩提的記別。其餘的如同上面所說。
從妙剎（Miao，世界名）到此地之間，有一個世界名為眾德（Zhongde），那裡有一尊佛，名號為拘留孫（Julusun），現在，正在為持炬菩薩摩訶薩（Chijubosamokesasa，意為持炬的大菩薩）授予無上菩提的記別。其餘的如同上面所說。
從眾德剎（Zhongde，世界名）到此地之間，有一個世界名為妙善（Miaoshan），那裡有一尊佛，名號為相王（Xiangwang），現在，正在為勤心菩薩摩訶薩（Qinxinbosamokesasa，意為勤心的大菩薩）授予無上菩提的記別。其餘的如同上面所說。
從妙善剎（Miaoshan，世界名）到此地之間，有一個世界名為妙香（Miaoxiang），那裡有一尊佛，名號為蓮華德生（Lianhuadesheng），現在，正在為上智菩薩摩訶薩（Shangzhibosamokesasa，意為上智的大菩薩）授予無上菩提的記別。其餘的如同上面所說。
從妙香剎（Miaoxiang，世界名）到此地之間，有一個世界名為善相（Shanxiang），那裡有一尊佛，名號為放光（Fangguang），現在，正在為慈眾菩薩摩訶薩（Cizhongbosamokesasa，意為慈眾的大菩薩）授予無上菩提的記別。其餘的如同上面所說。
從善相剎（Shanxiang，世界名）到此地之間，有一個世界名為云陰（Yunyin），那裡有一尊佛，名號為彌勒（Mile），現在，正在為華菩薩摩訶薩（Huabosamokesasa，意為華的大菩薩）授予無上菩提的記別。其餘的如同上面所說。
從云陰剎（Yunyin，世界名）到此地之間，有一個世界名為光明（Guangming），那裡有一尊佛，名號為蓮華光明（Lianhuaguangming），現在，正在為法上菩薩摩訶薩（Fashangbosamokesasa，意為法上的大菩薩）授予無上菩提的記別。其餘的如同上面所說。
從光明剎（Guangming，世界名）到此地之間，有一個世界名為名稱（Mingcheng），那裡有一尊佛，名號為上法王相（Shangfawangxiang），現在，正在為阿疇那菩薩摩訶薩（Achounabosamokesasa，意為阿疇那的大菩薩）授予無上菩提的記別。其餘的如同上面所說。
從名稱剎（Mingcheng，世界名）到此地之間，有一個世界名為帝釋（Dishi），那裡有一尊佛，名號為無邊力（Wubianli），現在，正在為名聞慈菩薩摩訶薩（Mingwencibosamokesasa，意為名聞慈的大菩薩）授予無上菩提的記別。其餘的如同上面所說。
【English Translation】 English version: It is prophesied that now, the prediction of unsurpassed enlightenment will be conferred upon Wuweibosamokesasa (Fearless Great Bodhisattva). The rest is as described above.
From Yigaisha (Doubt-Covering Land), to here, there is a world named Miao (Wonderful). In that world, there is a Buddha named Shanzhong (Good Assembly). Now, he is conferring the prediction of unsurpassed enlightenment upon Deshengbosamokesasa (Gaining Voice Great Bodhisattva). The rest is as described above.
From Miao (Wonderful Land), to here, there is a world named Zhongde (Assembly of Virtues). In that world, there is a Buddha named Julusun (Krakucchanda). Now, he is conferring the prediction of unsurpassed enlightenment upon Chijubosamokesasa (Torch-Bearing Great Bodhisattva). The rest is as described above.
From Zhongde (Assembly of Virtues Land), to here, there is a world named Miaoshan (Wonderful Goodness). In that world, there is a Buddha named Xiangwang (Appearance King). Now, he is conferring the prediction of unsurpassed enlightenment upon Qinxinbosamokesasa (Diligent Mind Great Bodhisattva). The rest is as described above.
From Miaoshan (Wonderful Goodness Land), to here, there is a world named Miaoxiang (Wonderful Fragrance). In that world, there is a Buddha named Lianhuadesheng (Lotus Virtue Born). Now, he is conferring the prediction of unsurpassed enlightenment upon Shangzhibosamokesasa (Supreme Wisdom Great Bodhisattva). The rest is as described above.
From Miaoxiang (Wonderful Fragrance Land), to here, there is a world named Shanxiang (Good Appearance). In that world, there is a Buddha named Fangguang (Emitting Light). Now, he is conferring the prediction of unsurpassed enlightenment upon Cizhongbosamokesasa (Compassionate Assembly Great Bodhisattva). The rest is as described above.
From Shanxiang (Good Appearance Land), to here, there is a world named Yunyin (Cloud Shade). In that world, there is a Buddha named Mile (Maitreya). Now, he is conferring the prediction of unsurpassed enlightenment upon Huabosamokesasa (Flower Great Bodhisattva). The rest is as described above.
From Yunyin (Cloud Shade Land), to here, there is a world named Guangming (Light). In that world, there is a Buddha named Lianhuaguangming (Lotus Light). Now, he is conferring the prediction of unsurpassed enlightenment upon Fashangbosamokesasa (Dharma Supreme Great Bodhisattva). The rest is as described above.
From Guangming (Light Land), to here, there is a world named Mingcheng (Name and Fame). In that world, there is a Buddha named Shangfawangxiang (Supreme Dharma King Appearance). Now, he is conferring the prediction of unsurpassed enlightenment upon Achounabosamokesasa (Achouna Great Bodhisattva). The rest is as described above.
From Mingcheng (Name and Fame Land), to here, there is a world named Dishi (Indra). In that world, there is a Buddha named Wubianli (Boundless Power). Now, he is conferring the prediction of unsurpassed enlightenment upon Mingwencibosamokesasa (Renowned Compassionate Great Bodhisattva). The rest is as described above.
如上說。
從帝釋剎至此中間，有世界名蓮華，是中有佛，號勝山海，今現在，為寶積菩薩摩訶薩授無上道記。余如上說。
從蓮華剎至此中間，有世界名喜，是中有佛，號釋迦文，今現在，為帝王菩薩摩訶薩授無上道記。余如上說。
從喜剎至此中間，有世界名常嚴，是中有佛，號不虛見，今現在，為勇德菩薩摩訶薩授無上道記。余如上說。
從常嚴剎至此中間，有世界名流佈，是中有佛，號無礙音聲，今現在，為善住菩薩摩訶薩授無上道記。余如上說。
從流佈剎至此中間，有世界名常言，是中有佛，號無量名德明，今現在，為歡喜菩薩摩訶薩授無上道記。余如上說。
從常言剎至此中間，有世界名白相，是中有佛，號無分別嚴，今現在，為無礙嚴菩薩摩訶薩授無上道記。余如上說。
從白相剎至此中間，有世界名栴檀香，是中有佛，號無邊光，今現在，為凈德菩薩摩訶薩授無上道記。余如上說。
從栴檀香剎至此中間，有世界名袈裟相，是中有佛，號曰妙眼，今現在，為寶手菩薩摩訶薩授無上道記。余如上說。
如是等一生補處菩薩摩訶薩，無量無邊阿僧祇眾，從東方來集此世界，到王舍城行詣竹園，頂禮佛足，問訊訖已，於一面坐。
諸方品
【現代漢語翻譯】 現代漢語譯本 如上所說。
從帝釋剎（Indra's realm）至此中間，有一個世界名為蓮華（Lotus），其中有一尊佛，名為勝山海（Victorious Ocean Mountain），現在正在為寶積菩薩摩訶薩（Ratnakuta Bodhisattva Mahasattva）授記無上道。其餘如上所說。
從蓮華剎（Lotus realm）至此中間，有一個世界名為喜（Joy），其中有一尊佛，名為釋迦文（Sakyamuni），現在正在為帝王菩薩摩訶薩（King Bodhisattva Mahasattva）授記無上道。其餘如上所說。
從喜剎（Joy realm）至此中間，有一個世界名為常嚴（Constant Adornment），其中有一尊佛，名為不虛見（Infallible Vision），現在正在為勇德菩薩摩訶薩（Brave Virtue Bodhisattva Mahasattva）授記無上道。其餘如上所說。
從常嚴剎（Constant Adornment realm）至此中間，有一個世界名為流佈（Flowing），其中有一尊佛，名為無礙音聲（Unobstructed Sound），現在正在為善住菩薩摩訶薩（Well-Dwelling Bodhisattva Mahasattva）授記無上道。其餘如上所說。
從流佈剎（Flowing realm）至此中間，有一個世界名為常言（Constant Speech），其中有一尊佛，名為無量名德明（Immeasurable Name Virtue Brightness），現在正在為歡喜菩薩摩訶薩（Joyful Bodhisattva Mahasattva）授記無上道。其餘如上所說。
從常言剎（Constant Speech realm）至此中間，有一個世界名為白相（White Appearance），其中有一尊佛，名為無分別嚴（Non-Discriminating Adornment），現在正在為無礙嚴菩薩摩訶薩（Unobstructed Adornment Bodhisattva Mahasattva）授記無上道。其餘如上所說。
從白相剎（White Appearance realm）至此中間，有一個世界名為栴檀香（Sandalwood Fragrance），其中有一尊佛，名為無邊光（Boundless Light），現在正在為凈德菩薩摩訶薩（Pure Virtue Bodhisattva Mahasattva）授記無上道。其餘如上所說。
從栴檀香剎（Sandalwood Fragrance realm）至此中間，有一個世界名為袈裟相（Kasaya Appearance），其中有一尊佛，名為妙眼（Wonderful Eye），現在正在為寶手菩薩摩訶薩（Treasure Hand Bodhisattva Mahasattva）授記無上道。其餘如上所說。
像這樣的一生補處菩薩摩訶薩（Ekajati-pratibaddha Bodhisattva Mahasattvas），有無量無邊的阿僧祇（asamkhya）眾，從東方來到這個世界，到達王舍城（Rajagrha），前往竹園（Bamboo Grove），頂禮佛足，問候完畢后，在一面坐下。
諸方品
【English Translation】 English version As mentioned above.
From the realm of Indra (帝釋剎) to here, there is a world named Lotus (蓮華), in which there is a Buddha named Victorious Ocean Mountain (勝山海), who is currently bestowing the prediction of unsurpassed enlightenment upon Ratnakuta Bodhisattva Mahasattva (寶積菩薩摩訶薩). The rest is as mentioned above.
From the realm of Lotus (蓮華剎) to here, there is a world named Joy (喜), in which there is a Buddha named Sakyamuni (釋迦文), who is currently bestowing the prediction of unsurpassed enlightenment upon King Bodhisattva Mahasattva (帝王菩薩摩訶薩). The rest is as mentioned above.
From the realm of Joy (喜剎) to here, there is a world named Constant Adornment (常嚴), in which there is a Buddha named Infallible Vision (不虛見), who is currently bestowing the prediction of unsurpassed enlightenment upon Brave Virtue Bodhisattva Mahasattva (勇德菩薩摩訶薩). The rest is as mentioned above.
From the realm of Constant Adornment (常嚴剎) to here, there is a world named Flowing (流佈), in which there is a Buddha named Unobstructed Sound (無礙音聲), who is currently bestowing the prediction of unsurpassed enlightenment upon Well-Dwelling Bodhisattva Mahasattva (善住菩薩摩訶薩). The rest is as mentioned above.
From the realm of Flowing (流佈剎) to here, there is a world named Constant Speech (常言), in which there is a Buddha named Immeasurable Name Virtue Brightness (無量名德明), who is currently bestowing the prediction of unsurpassed enlightenment upon Joyful Bodhisattva Mahasattva (歡喜菩薩摩訶薩). The rest is as mentioned above.
From the realm of Constant Speech (常言剎) to here, there is a world named White Appearance (白相), in which there is a Buddha named Non-Discriminating Adornment (無分別嚴), who is currently bestowing the prediction of unsurpassed enlightenment upon Unobstructed Adornment Bodhisattva Mahasattva (無礙嚴菩薩摩訶薩). The rest is as mentioned above.
From the realm of White Appearance (白相剎) to here, there is a world named Sandalwood Fragrance (栴檀香), in which there is a Buddha named Boundless Light (無邊光), who is currently bestowing the prediction of unsurpassed enlightenment upon Pure Virtue Bodhisattva Mahasattva (凈德菩薩摩訶薩). The rest is as mentioned above.
From the realm of Sandalwood Fragrance (栴檀香剎) to here, there is a world named Kasaya Appearance (袈裟相), in which there is a Buddha named Wonderful Eye (妙眼), who is currently bestowing the prediction of unsurpassed enlightenment upon Treasure Hand Bodhisattva Mahasattva (寶手菩薩摩訶薩). The rest is as mentioned above.
Such Ekajati-pratibaddha Bodhisattva Mahasattvas (一生補處菩薩摩訶薩), countless and boundless asamkhya (阿僧祇) of them, came from the east to this world, arrived at Rajagrha (王舍城), went to the Bamboo Grove (竹園), prostrated themselves at the Buddha's feet, greeted him, and sat down on one side.
Chapter on the Directions
第十八
南方去此，過於無量阿僧祇剎，有佛號純寶藏，為列宿菩薩摩訶薩授阿耨多羅三藐三菩提記。時列宿菩薩見大光明、聞大音聲，問純寶藏佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「善男子！北方去此，過於無量阿僧祇剎，彼有世界名曰娑婆，是中有佛，號釋迦文，今現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。彼眾會中有大菩薩，具足成就大愿莊嚴，十方恒沙諸世界中，鮮有如是大莊嚴者。」
時，列宿菩薩白純寶藏佛言：「世尊！我欲往詣娑婆世界，見釋迦文佛禮事、供養，亦欲見彼不可思議具足莊嚴諸大菩薩摩訶薩眾。」
彼佛答言：「欲往隨意。汝以我言，問訊釋迦文佛：少病、少惱，氣力安不？汝當一心以安審慧游彼世界。所以者何？彼娑婆界諸菩薩等難勝、難壞。」
時列宿菩薩禮彼佛足，繞三匝已，于彼佛土忽然不現，如大力士屈伸臂頃，到此世界。至王舍城，詣竹園中，頂禮佛足，卻住一面，白佛言：「世尊！純寶藏佛問訊世尊：少病、少惱，起居輕利，游步強耶？」
時佛問言：「純寶藏如來於彼世界游步康耶？」
彼菩薩言：「純寶藏世尊在彼世界安隱、無恙。」
有如是等一生補處諸菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 第十八
從南方越過無量阿僧祇剎（asaṃkhya-kṣetra，無法計量的佛土），有一尊佛名為純寶藏（Śuddha-ratna-garbha），正在為列宿（Nakṣatra）菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）授阿耨多羅三藐三菩提記（anuttarā-samyak-saṃbodhi，無上正等正覺的預言）。當時，列宿菩薩見到大光明、聽到大音聲，於是問純寶藏佛說：『世尊！這是哪尊佛的光明和音聲？』
純寶藏佛回答說：『善男子！從北方越過無量阿僧祇剎，有一個世界名叫娑婆（Sahā），那裡有一尊佛，名為釋迦文（Śākyamuni），現在正在為諸位菩薩宣說《斷眾生疑令眾歡喜菩薩藏經》。這就是那尊佛的光明和音聲。在那裡的法會中，有一位大菩薩，具足成就大愿莊嚴，在十方恒河沙數的世界中，很少有像這樣的大莊嚴者。』
當時，列宿菩薩對純寶藏佛說：『世尊！我想要前往娑婆世界，去見釋迦文佛，向他禮敬、供養，也想見見那些不可思議、具足莊嚴的諸大菩薩摩訶薩眾。』
純寶藏佛回答說：『想去就去吧。你用我的話，問候釋迦文佛：是否少病少惱，氣力安康？你應當一心用安審的智慧遊歷那個世界。為什麼呢？因為那個娑婆世界的諸位菩薩等，難以戰勝、難以破壞。』
當時，列宿菩薩禮拜純寶藏佛的足，繞佛三圈后，就在那佛土忽然消失，如同大力士屈伸手臂的瞬間，就到達了這個世界。到達王舍城（Rājagṛha），來到竹園（Veṇuvana）中，頂禮佛足，退到一旁站立，對佛說：『世尊！純寶藏佛問候世尊：是否少病少惱，起居輕便，行走有力？』
當時，佛問他說：『純寶藏如來（Tathāgata，如來）在那個世界行走安康嗎？』
那位菩薩說：『純寶藏世尊在那個世界安隱、無恙。』
有像這樣等同於一生補處（eka-jāti-pratibaddha，一生即可成佛）的諸位菩薩摩訶薩。
【English Translation】 English version Chapter 18
To the south from here, passing through countless asaṃkhya-kṣetras (incalculable Buddha-fields), there is a Buddha named Śuddha-ratna-garbha (Pure Treasure Store), who is bestowing predictions of anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) upon Nakṣatra (Constellation) Bodhisattva-mahāsattvas (Great Bodhisattvas). At that time, Nakṣatra Bodhisattva saw a great light and heard a great sound, and asked Śuddha-ratna-garbha Buddha: 'World-Honored One! What Buddha's light and sound is this?'
That Buddha replied: 'Good man! To the north from here, passing through countless asaṃkhya-kṣetras, there is a world called Sahā, where there is a Buddha named Śākyamuni, who is now expounding the Bodhisattva-piṭaka of Cutting Off Doubts and Causing Joy to Sentient Beings for the Bodhisattvas. This is that Buddha's light and sound. In that assembly, there is a great Bodhisattva who is fully accomplished with great vows and adornments. In the ten directions, among worlds as numerous as the sands of the Ganges, there are few such great adornments as this.'
At that time, Nakṣatra Bodhisattva said to Śuddha-ratna-garbha Buddha: 'World-Honored One! I wish to go to the Sahā world to see Śākyamuni Buddha, to pay homage and make offerings to him, and also to see those inconceivable and fully adorned great Bodhisattva-mahāsattvas.'
That Buddha replied: 'Go as you wish. With my words, inquire after Śākyamuni Buddha: Is he free from illness and affliction, and is his strength at peace? You should travel to that world with a focused mind and careful wisdom. Why? Because the Bodhisattvas of that Sahā world are difficult to overcome and difficult to destroy.'
At that time, Nakṣatra Bodhisattva bowed at the feet of that Buddha, circumambulated him three times, and then suddenly disappeared from that Buddha-field. In the time it takes for a strong man to flex his arm, he arrived in this world. He went to Rājagṛha (Royal City), to Veṇuvana (Bamboo Grove), prostrated himself at the Buddha's feet, stepped back and stood to one side, and said to the Buddha: 'World-Honored One! Śuddha-ratna-garbha Buddha inquires after the World-Honored One: Is he free from illness and affliction, is his daily life light and easy, and is his walking strong?'
At that time, the Buddha asked: 'Is Tathāgata (Thus Come One) Śuddha-ratna-garbha walking in peace in that world?'
That Bodhisattva said: 'World-Honored One Śuddha-ratna-garbha is peaceful and well in that world.'
There are such Bodhisattva-mahāsattvas who are equivalent to those in the stage of eka-jāti-pratibaddha (bound by only one more birth).
、無量無邊阿僧祇眾，從南方來集此世界，到王舍城，行詣竹園，頂禮佛足，覲問訊已，於一面坐。
西方去此過無量無邊阿僧祇剎，有世界名普樂，是中有佛，號離垢三世無礙莊嚴，今現在，為無邊自在現佛華莊嚴菩薩摩訶薩授阿耨多羅三藐三菩提記。是普樂世界一切所有蓮華光明、摩尼珠光及珠樹光，常照彼剎，諸大蓮華一一皆廣一千由旬，種種雜寶以為嚴飾，諸蓮華香普熏十方無量世界。彼土所生諸菩薩眾，其身長大一萬由旬，有大光明具足相好，端嚴殊妙見者心歡。若發心欲游諸世界覲見諸佛，彼佛本願神通力故，即時東方所有世界，乃至法性盡現其前，南、西、北方、四維、上下所有世界，乃至法性盡現無餘。如一佛土，一切皆以琉璃為地，寶樹行列而為莊嚴。或有菩薩初發無上菩提之心，能行種種難行難捨。或有菩薩離諸法故得無生忍，皆悉具足諸波羅蜜，深修佛法，能現菩薩無量神力。或有菩薩處兜率天，或從兜率降神母胎及生出家，或坐道場成無上覺，或有能轉大法寶輪，及大菩薩圍繞說法，究竟佛事而般泥洹。普樂世界諸菩薩眾，不動本處皆悉能見。彼佛世界于諸國土最為高顯，釋迦文佛光明照彼，其中所有諸蓮華光、摩尼珠光及珠樹光，以佛光故蔽不復現，謦欬音聲亦遍彼界。
時
【現代漢語翻譯】 現代漢語譯本：無量無邊的阿僧祇（asaṃkhya，數量單位，意為無數）眾生，從南方來到這個世界，到達王舍城（Rājagṛha），前往竹林精舍（Veṇuvana），頂禮佛陀的雙足，問候致意后，在一旁坐下。
在西方，經過無量無邊的阿僧祇佛土，有一個世界名為普樂（Sarvābhilāṣāpūraṇa），那裡有一尊佛，名號為離垢三世無礙莊嚴（Vimalatrikālapratihata-vyūha），現在正在為無邊自在現佛華莊嚴菩薩摩訶薩（Anantavikrīḍita-darśana-vyūha）授記阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。普樂世界的一切蓮花光明、摩尼寶珠的光明以及寶樹的光明，經常照耀那個佛土。所有的大蓮花，每一朵都有一千由旬（yojana，古印度長度單位）寬廣，用各種各樣的珍寶來裝飾，蓮花的香氣普遍薰染十方無量世界。那個佛土所出生的菩薩眾，他們的身軀有一萬由旬高大，具有大光明，具足各種相好，端正莊嚴殊勝美妙，見到的人都心生歡喜。如果他們發心想要遊歷各個世界，覲見諸佛，憑藉那尊佛的本願神通力，立刻東方所有世界，乃至法性（Dharmatā，諸法的本性）都顯現在他們面前，南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方所有世界，乃至法性都完全顯現沒有遺漏。如同一個佛土，一切都以琉璃為地面，寶樹成行排列作為莊嚴。有的菩薩剛剛發起無上菩提之心，能夠行持種種難以行持、難以捨棄的善行。有的菩薩因為遠離諸法而得到無生法忍（anutpattika-dharma-kṣānti），都完全具足各種波羅蜜（pāramitā，到彼岸），深入修習佛法，能夠顯現菩薩無量的神通力量。有的菩薩處在兜率天（Tuṣita），有的從兜率天降生到母親的胎中以及出生出家，有的坐在菩提道場成就無上覺悟，有的能夠轉動大法寶輪，以及大菩薩圍繞著說法，究竟圓滿佛事而般涅槃（parinirvāṇa）。普樂世界的菩薩眾，不移動自己的位置都能夠看見這些景象。那個佛的世界在各個國土中最為高顯，釋迦牟尼佛（Śākyamuni Buddha）的光明照耀到那裡，其中所有的蓮花光明、摩尼寶珠的光明以及寶樹的光明，因為佛光的原因而被遮蔽不再顯現，佛陀的謦欬聲音也遍及那個世界。
這時
【English Translation】 English version: Countless asaṃkhya (an extremely large number) beings came from the south to this world, arrived at Rājagṛha (Royal City), proceeded to Veṇuvana (Bamboo Grove Monastery), prostrated at the Buddha's feet, greeted him respectfully, and sat down on one side.
To the west, passing countless asaṃkhya Buddha-lands, there is a world named Sarvābhilāṣāpūraṇa (Perfect Joy), where there is a Buddha named Vimalatrikālapratihata-vyūha (Untainted, Unimpeded Adornment of the Three Times), who is now bestowing the prediction of anuttarā-samyak-saṃbodhi (unsurpassed, perfect enlightenment) upon the Bodhisattva Mahāsattva Anantavikrīḍita-darśana-vyūha (Boundless Manifestation of Playful Vision). All the lotus light, maṇi (jewel) light, and jewel-tree light in the world of Sarvābhilāṣāpūraṇa constantly illuminate that land. Each of the great lotuses is a thousand yojanas (an ancient Indian unit of distance) wide, adorned with various kinds of precious jewels, and the fragrance of the lotuses pervades countless worlds in the ten directions. The Bodhisattvas born in that land are ten thousand yojanas tall, possess great light, are endowed with complete marks and qualities, and are supremely beautiful and wonderful, delighting the hearts of those who see them. If they aspire to travel to various worlds and visit the Buddhas, by the power of that Buddha's original vows and supernatural abilities, all the worlds in the east, even Dharmatā (the nature of reality), immediately appear before them. All the worlds in the south, west, north, four intermediate directions (southeast, northeast, southwest, northwest), above, and below, even Dharmatā, appear completely without remainder. Like a single Buddha-land, everything is made of lapis lazuli, with rows of jeweled trees arranged as adornments. Some Bodhisattvas have just aroused the mind of unsurpassed Bodhi (enlightenment) and are able to practice various difficult and hard-to-relinquish deeds. Some Bodhisattvas have attained the Kṣānti (acceptance) of non-origination because they are detached from all dharmas (phenomena), and they are all fully endowed with the various pāramitās (perfections), deeply cultivating the Buddha-dharma (Buddha's teachings), and are able to manifest the Bodhisattvas' immeasurable supernatural powers. Some Bodhisattvas are in the Tuṣita (Contentment) Heaven, some descend from the Tuṣita Heaven into their mother's womb and are born and renounce the world, some sit at the Bodhi-tree and attain unsurpassed enlightenment, some are able to turn the great Dharma-wheel (wheel of law), and great Bodhisattvas surround them, expounding the Dharma, ultimately completing the Buddha's work and entering parinirvāṇa (final nirvana). The Bodhisattvas of the world of Sarvābhilāṣāpūraṇa are able to see all these things without moving from their original places. That Buddha's world is the most elevated and prominent among all lands, and the light of Śākyamuni Buddha (the historical Buddha) shines upon it, so that all the lotus light, maṇi light, and jewel-tree light within it are obscured and no longer appear because of the Buddha's light, and the sound of the Buddha's clearing his throat also pervades that world.
At that time
，無邊自在力現佛華莊嚴菩薩見大光明、聞是音聲，問離垢三世無礙嚴佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「善男子！東方去此，過於無量阿僧祇剎，彼有世界名曰娑婆，是中有佛，號釋迦文，今現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。」
時無邊自在力現佛華莊嚴菩薩白離垢三世無礙嚴佛言：「世尊！我欲往詣娑婆世界，見釋迦文佛禮事、供養，亦欲見彼具足莊嚴諸大菩薩摩訶薩眾。」
彼佛答言：「善男子！汝今當自現為小身，去諸所有蓮華莊嚴。所以者何？是諸蓮華，娑婆世界所不容受。」
彼菩薩言：「唯然。世尊！當現小身，去諸蓮華。」
彼佛答言：「欲往隨意。汝以我言，問訊釋迦文佛：少病、少惱，起居輕利，游步安耶？」
時，彼菩薩頂禮佛足，繞三匝已，于彼佛土忽然不現，如大力士屈伸臂頃，到此世界。至王舍城，行詣竹園，頂禮佛足，卻住一面，白佛言：「世尊！離垢三世無礙嚴佛問訊世尊：少病、少惱，起居輕利、游步康耶？」
時佛答言：「離垢三世無礙嚴佛于彼世界游步安耶？」
彼菩薩言：「如是。世尊！離垢三世無礙嚴佛在彼世界安隱、無恙。」
佛復問言：「汝見何利來
【現代漢語翻譯】 現代漢語譯本：無邊自在力現佛華莊嚴菩薩（Wúbiān Zìzài Lì Xiàn Fó Huá Zhuāngyán Púsà，具有無邊自在力量，顯現佛的莊嚴的菩薩）見到大光明，聽到這個聲音，問離垢三世無礙嚴佛（Lí Gòu Sānshì Wú'ài Yán Fó，脫離塵垢，於過去、現在、未來三世都沒有阻礙的莊嚴佛）說：『世尊！這是什麼佛的光明和聲音？』 那尊佛回答說：『善男子！從這裡向東方去，經過無量阿僧祇（Āsēngqí，極大的數字單位）的佛剎，那裡有一個世界名叫娑婆（Suōpó，意為『堪忍』，指我們所居住的這個世界），這個世界裡有一尊佛，名叫釋迦文（Shìjiāwén，Sakyamuni，意為『能仁』或『能寂』），現在正在為諸位菩薩宣說《斷眾生疑令眾歡喜菩薩藏經》。這就是那尊佛的光明和聲音。』 當時，無邊自在力現佛華莊嚴菩薩稟告離垢三世無礙嚴佛說：『世尊！我想要前往娑婆世界，去拜見釋迦文佛，向他頂禮、侍奉和供養，也想見見那些具足莊嚴的諸大菩薩摩訶薩（Púsà Mōhēsà，Bodhisattva-Mahasattva，大菩薩）們。』 那尊佛回答說：『善男子！你現在應當自己顯現為小的身形，去掉你身上所有的蓮花莊嚴。這是因為，這些蓮花，娑婆世界是無法容納的。』 那位菩薩說：『好的。世尊！我應當顯現為小的身形，去掉所有的蓮花。』 那尊佛回答說：『你想去就隨意去吧。你用我的話，問候釋迦文佛：少病少惱，起居輕便順利，行動安穩嗎？』 當時，那位菩薩頂禮佛足，繞佛三圈之後，就在那佛土忽然消失不見，如同大力士屈伸手臂那麼短的時間，就到達了這個世界。到達王舍城（Wángshěchéng，Rajagrha，古印度城市名），前往竹園（Zhúyuán，Venuvana，竹林精舍），頂禮佛足，退到一旁站立，稟告佛說：『世尊！離垢三世無礙嚴佛問候世尊：少病少惱，起居輕便順利，行動安穩嗎？』 當時，佛回答說：『離垢三世無礙嚴佛在那世界行動安穩嗎？』 那位菩薩說：『是的。世尊！離垢三世無礙嚴佛在那世界安隱、無恙。』 佛又問道：『你見到什麼利益而來？』
【English Translation】 English version: The Bodhisattva 'Unbounded Self-Mastery Manifesting Buddha Flower Adornment' (Wúbiān Zìzài Lì Xiàn Fó Huá Zhuāngyán Púsà) saw a great light and heard this voice. He asked the Buddha 'Immaculate, Unobstructed Adornment of the Three Times' (Lí Gòu Sānshì Wú'ài Yán Fó), saying, 'World Honored One! What Buddha's light and voice is this?' That Buddha replied, 'Good man! Going east from here, passing through countless Asamkhya (Āsēngqí, an extremely large numerical unit) of Buddha-lands, there is a world called Saha (Suōpó, meaning 'enduring', referring to the world we live in). In that world, there is a Buddha named Sakyamuni (Shìjiāwén), who is now expounding the 'Bodhisattva Treasury Sutra that Cuts Off Doubts of Sentient Beings and Makes Them Rejoice' for all the Bodhisattvas. That is the light and voice of that Buddha.' At that time, the Bodhisattva 'Unbounded Self-Mastery Manifesting Buddha Flower Adornment' said to the Buddha 'Immaculate, Unobstructed Adornment of the Three Times', 'World Honored One! I wish to go to the Saha world to see Sakyamuni Buddha, to pay homage, serve, and make offerings to him. I also wish to see those great Bodhisattva-Mahasattvas (Púsà Mōhēsà) who are fully adorned.' That Buddha replied, 'Good man! You should now manifest yourself in a small form and remove all the lotus flower adornments you have. The reason is that these lotus flowers cannot be accommodated by the Saha world.' That Bodhisattva said, 'Yes, World Honored One! I shall manifest myself in a small form and remove all the lotus flowers.' That Buddha replied, 'Go as you wish. Use my words to inquire after Sakyamuni Buddha: Is he free from illness and affliction? Is his daily life light and easy? Is his movement peaceful?' At that time, that Bodhisattva bowed at the feet of the Buddha, circumambulated the Buddha three times, and then suddenly disappeared from that Buddha-land. In the time it takes for a strong man to flex his arm, he arrived in this world. He arrived at Rajagrha (Wángshěchéng), went to the Bamboo Grove (Zhúyuán, Venuvana), bowed at the feet of the Buddha, stood to one side, and said to the Buddha, 'World Honored One! The Buddha 'Immaculate, Unobstructed Adornment of the Three Times' inquires after the World Honored One: Is he free from illness and affliction? Is his daily life light and easy? Is his movement peaceful?' At that time, the Buddha replied, 'Is the Buddha 'Immaculate, Unobstructed Adornment of the Three Times' moving peacefully in that world?' That Bodhisattva said, 'Yes, World Honored One! The Buddha 'Immaculate, Unobstructed Adornment of the Three Times' is peaceful and well in that world.' The Buddha then asked, 'What benefit have you seen that you have come?'
至此土？」
彼菩薩言：「我以如來神通力故，能來至此。世尊！我在彼土亦見十方一切諸佛，彼諸菩薩常不生心欲至他土覲見諸佛。所以者何？在彼國土悉見十方無量世界及一切佛。世尊！我隨佛意以佛力故，如一念頃，于彼世界忽然不現，來到此土。」
如是西方，從普樂剎至此中間，次有無量華佛、無量明佛、無量光佛、無量光明佛、無量自在力佛、無量力佛、一蓋佛、蓋行佛、寶蓋佛、宿王佛、善修佛、明輪佛、明王佛、高佛(丹無佛)、廣德佛、無邊光佛、自在佛、自在力佛、無礙音聲佛、大云光佛、網聚佛、覺華光佛、蓮華自在佛、山王佛、月眾增上佛、放光佛、妙肩佛、不虛見佛、頂生王佛、蓮華生佛，如是無量阿僧祇等佛世界中，一生補處諸大菩薩摩訶薩眾，從西方來集此世界，到王舍城，行詣竹園，頂禮佛足，覲問訊已，於一面坐。
爾時，北方過於無量阿僧祇剎，彼有世界名蓋行列，是中有佛，號不虛稱，今現在，為發心即轉不退法輪菩薩摩訶薩授阿耨多羅三藐三菩提記。是菩薩見是光明、聞是音聲，問不虛稱佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「善男子！南方去此，過於無量阿僧祇剎，彼有世界名曰娑婆，是中有佛，號釋迦文，今現在，為諸菩薩說
【現代漢語翻譯】 現代漢語譯本 『來到這個世界嗎？』
那位菩薩說：『我是憑藉如來的神通力，才能來到這裡。世尊！我在那個佛土也見到十方一切諸佛，那些菩薩常常不會生起想要到其他佛土去拜見諸佛的心。這是為什麼呢？因為在他們的國土裡，就能見到十方無量世界以及一切佛。世尊！我順從佛的意願，憑藉佛的力量，就像一念之間，在那個世界忽然消失，來到了這個世界。』
像這樣，從西方普樂剎（Pure Bliss Land）到這裡中間，依次有無量華佛（Infinite Flower Buddha）、無量明佛（Infinite Light Buddha）、無量光佛（Infinite Radiance Buddha）、無量光明佛（Infinite Brightness Buddha）、無量自在力佛（Infinite Free Power Buddha）、無量力佛（Infinite Power Buddha）、一蓋佛（One Canopy Buddha）、蓋行佛（Canopy Practice Buddha）、寶蓋佛（Jeweled Canopy Buddha）、宿王佛（Constellation King Buddha）、善修佛（Well Cultivated Buddha）、明輪佛（Bright Wheel Buddha）、明王佛（Bright King Buddha）、高佛（High Buddha，丹無佛 Dan Wu Buddha）、廣德佛（Vast Virtue Buddha）、無邊光佛（Boundless Radiance Buddha）、自在佛（Free Buddha）、自在力佛（Free Power Buddha）、無礙音聲佛（Unobstructed Sound Buddha）、大云光佛（Great Cloud Radiance Buddha）、網聚佛（Net Gathering Buddha）、覺華光佛（Awakened Flower Radiance Buddha）、蓮華自在佛（Lotus Free Buddha）、山王佛（Mountain King Buddha）、月眾增上佛（Moon Assembly Increasing Buddha）、放光佛（Emitting Radiance Buddha）、妙肩佛（Wonderful Shoulder Buddha）、不虛見佛（Not Vain Seeing Buddha）、頂生王佛（Crown Born King Buddha）、蓮華生佛（Lotus Born Buddha），像這樣無量阿僧祇（asaṃkhya，無數）等佛世界中，一生補處（ekajāti-pratibaddha，一生即可成佛）的諸大菩薩摩訶薩（mahāsattva，大菩薩）眾，從西方來到這個世界，到達王舍城（Rājagṛha），前往竹園（Veṇuvana），頂禮佛足，拜見問候完畢，在一面坐下。
這時，北方經過無量阿僧祇剎，那裡有個世界名叫蓋行列（Canopy Array），那裡有尊佛，名號是不虛稱（True Name），現在正在為發心即轉不退法輪（avaivartika-dharma-cakra，不退轉法輪）的菩薩摩訶薩授阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的記別（vyākaraṇa，預言）。這位菩薩見到光明、聽到聲音，問不虛稱佛說：『世尊！這是哪位佛的光明和聲音？』
那位佛回答說：『善男子！南方距離這裡，經過無量阿僧祇剎，那裡有個世界名叫娑婆（Sahā），那裡有尊佛，名號是釋迦文（Śākyamuni），現在正在為諸位菩薩說法。
【English Translation】 English version 『To this land?』
That Bodhisattva said, 『I am able to come here by the power of the Tathāgata's (如來) spiritual abilities. World Honored One! In that land, I also see all the Buddhas of the ten directions. Those Bodhisattvas constantly do not give rise to the thought of wanting to go to other lands to pay respects to the Buddhas. Why is that? Because in their own land, they can see the ten directions, the immeasurable worlds, and all the Buddhas. World Honored One! I follow the Buddha's intention and, by the Buddha's power, in the space of a single thought, I suddenly disappear from that world and come to this land.』
Like this, from the west, from the Pure Bliss Land (普樂剎 Pǔlè chà) to here, in between, there are successively Infinite Flower Buddha (無量華佛 Wúliàng Huā Fó), Infinite Light Buddha (無量明佛 Wúliàng Míng Fó), Infinite Radiance Buddha (無量光佛 Wúliàng Guāng Fó), Infinite Brightness Buddha (無量光明佛 Wúliàng Guāngmíng Fó), Infinite Free Power Buddha (無量自在力佛 Wúliàng Zìzài Lì Fó), Infinite Power Buddha (無量力佛 Wúliàng Lì Fó), One Canopy Buddha (一蓋佛 Yī Gài Fó), Canopy Practice Buddha (蓋行佛 Gài Xíng Fó), Jeweled Canopy Buddha (寶蓋佛 Bǎo Gài Fó), Constellation King Buddha (宿王佛 Sù Wáng Fó), Well Cultivated Buddha (善修佛 Shàn Xiū Fó), Bright Wheel Buddha (明輪佛 Míng Lún Fó), Bright King Buddha (明王佛 Míng Wáng Fó), High Buddha (高佛 Gāo Fó, Dan Wu Buddha 丹無佛), Vast Virtue Buddha (廣德佛 Guǎng Dé Fó), Boundless Radiance Buddha (無邊光佛 Wúbiān Guāng Fó), Free Buddha (自在佛 Zìzài Fó), Free Power Buddha (自在力佛 Zìzài Lì Fó), Unobstructed Sound Buddha (無礙音聲佛 Wú'ài Yīnshēng Fó), Great Cloud Radiance Buddha (大云光佛 Dà Yún Guāng Fó), Net Gathering Buddha (網聚佛 Wǎng Jù Fó), Awakened Flower Radiance Buddha (覺華光佛 Jué Huā Guāng Fó), Lotus Free Buddha (蓮華自在佛 Liánhuā Zìzài Fó), Mountain King Buddha (山王佛 Shān Wáng Fó), Moon Assembly Increasing Buddha (月眾增上佛 Yuè Zhòng Zēngshàng Fó), Emitting Radiance Buddha (放光佛 Fàng Guāng Fó), Wonderful Shoulder Buddha (妙肩佛 Miào Jiān Fó), Not Vain Seeing Buddha (不虛見佛 Bù Xū Jiàn Fó), Crown Born King Buddha (頂生王佛 Dǐng Shēng Wáng Fó), Lotus Born Buddha (蓮華生佛 Liánhuā Shēng Fó). In these immeasurable asaṃkhya (阿僧祇) Buddha worlds, the great Bodhisattva mahāsattvas (摩訶薩) who are one lifetime away from Buddhahood (一生補處), come from the west to this world, arrive at Rājagṛha (王舍城), go to the Veṇuvana (竹園), prostrate at the Buddha's feet, greet him, and sit on one side.
At that time, passing through immeasurable asaṃkhya lands to the north, there is a world called Canopy Array (蓋行列), and in that world, there is a Buddha named True Name (不虛稱), who is now bestowing predictions (vyākaraṇa) of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提) upon Bodhisattva mahāsattvas who have generated the mind and are turning the irreversible Dharma wheel (不退法輪). This Bodhisattva saw the light and heard the sound, and asked the Buddha True Name, 『World Honored One! Whose light and sound is this?』
That Buddha replied, 『Good man! To the south, passing through immeasurable asaṃkhya lands, there is a world called Sahā (娑婆), and in that world, there is a Buddha named Śākyamuni (釋迦文), who is now expounding the Dharma for the Bodhisattvas.』
斷眾生疑令眾歡喜菩薩藏經。是大會中有諸菩薩，具足成就不可思議大愿莊嚴；十方眾生稱其名者，即住阿惟越致。」
時發心即轉不退法輪菩薩白不虛稱佛言：「我欲往詣娑婆世界，見釋迦文佛禮事、供養，亦欲見彼不可思議具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。汝以我言，問訊釋迦文佛：少病、少惱，起居輕利、游步康耶？」
時發心即轉不退法輪菩薩，頂禮佛足，繞三匝已，于彼佛土忽然不現，如大力士屈伸臂頃，到此世界。至王舍城，行詣竹園，頂禮佛足，卻住一面，而白佛言：「不虛稱佛問訊世尊：少病、少惱，起居輕利、氣力安不？」
時佛問言：「不虛稱佛于彼世界游步康耶？」
彼菩薩言：「不虛稱佛在彼國土安隱、無恙。」
如是北方，從不虛稱佛世界中間，次有不虛力佛、不虛自在力佛、不虛光佛、無邊精進佛、娑羅王佛、寶娑羅佛、一蓋嚴佛、寶肩佛、栴檀窟佛、栴檀香佛、無邊明佛、明輪佛、彌樓嚴佛、無礙眼佛、無邊眼佛、寶生佛、諸德佛、覺華生德佛、善住意佛、無邊力佛、不虛德佛、寶力佛、無邊嚴佛、無邊德嚴佛、虛空光佛、無相音佛、藥王佛、無驚佛、離怖畏佛、德王明佛、觀覺華生佛、虛空性佛、虛空音佛、虛空嚴生佛，有如
【現代漢語翻譯】 現代漢語譯本： 《斷眾生疑令眾歡喜菩薩藏經》中說：『在那大會中，有諸位菩薩，他們具足成就了不可思議的大愿莊嚴；十方眾生稱念他們的名字，就能立刻住于阿惟越致（Avivecca，不退轉）。』
當時，一位名為發心即轉不退法輪（the Bodhisattva who, upon generating the aspiration, turns the wheel of non-retrogression）的菩薩，稟告不虛稱佛（Buddha Whose Name is Not in Vain）說：『我想要前往娑婆世界（Sahā World），去拜見釋迦牟尼佛（Śākyamuni Buddha），禮敬、供養他，也想見一見那裡不可思議、具足莊嚴的大菩薩眾。』
那位佛回答說：『想去就去吧。你用我的話，問候釋迦牟尼佛：是否少病、少惱，起居輕便順利，游步安康？』
當時，發心即轉不退法輪菩薩，頂禮不虛稱佛的雙足，繞佛三圈后，就在那佛土忽然消失，如同大力士屈伸手臂那樣迅速，到達了這個世界。他來到王舍城（Rājagṛha），前往竹園（Veṇuvana），頂禮佛足，退到一旁站立，對佛說：『不虛稱佛問候世尊：是否少病、少惱，起居輕便順利，氣力安康？』
這時，佛問道：『不虛稱佛在那世界游步安康嗎？』
那位菩薩回答說：『不虛稱佛在他的國土安隱、無恙。』
像這樣，從北方不虛稱佛的世界開始，中間依次有不虛力佛（Buddha Whose Strength is Not in Vain）、不虛自在力佛（Buddha Whose Power of Freedom is Not in Vain）、不虛光佛（Buddha Whose Light is Not in Vain）、無邊精進佛（Buddha of Boundless Diligence）、娑羅王佛（Sāla King Buddha）、寶娑羅佛（Jewel Sāla Buddha）、一蓋嚴佛（Buddha Adorned with a Single Canopy）、寶肩佛（Jewel Shoulder Buddha）、栴檀窟佛（Sandalwood Cave Buddha）、栴檀香佛（Sandalwood Fragrance Buddha）、無邊明佛（Buddha of Boundless Light）、明輪佛（Light Wheel Buddha）、彌樓嚴佛（Meru Adornment Buddha）、無礙眼佛（Buddha with Unobstructed Eyes）、無邊眼佛（Buddha of Boundless Eyes）、寶生佛（Ratnasambhava Buddha）、諸德佛（Buddha of All Virtues）、覺華生德佛（Virtue Buddha Born from Awakening Flower）、善住意佛（Buddha of Good Abiding Intention）、無邊力佛（Buddha of Boundless Strength）、不虛德佛（Buddha Whose Virtue is Not in Vain）、寶力佛（Jewel Strength Buddha）、無邊嚴佛（Buddha of Boundless Adornment）、無邊德嚴佛（Buddha of Boundless Virtue and Adornment）、虛空光佛（Space Light Buddha）、無相音佛（Buddha of Formless Sound）、藥王佛（Bhaiṣajyarāja Buddha）、無驚佛（Buddha Without Fear）、離怖畏佛（Buddha Free from Dread）、德王明佛（Virtue King Light Buddha）、觀覺華生佛（Buddha Who Observes the Awakening Flower Birth）、虛空性佛（Space Nature Buddha）、虛空音佛（Space Sound Buddha）、虛空嚴生佛（Buddha Born from Space Adornment），有如
【English Translation】 English version: From the Bodhisattva Treasury Sutra: Severing Doubts of Sentient Beings and Causing Joy: 『In that great assembly, there are Bodhisattvas who are fully accomplished, adorned with inconceivable great vows; if sentient beings in the ten directions call upon their names, they will immediately dwell in Avivecca (non-retrogression).』
At that time, a Bodhisattva named the Bodhisattva who, upon generating the aspiration, turns the wheel of non-retrogression, said to the Buddha Whose Name is Not in Vain: 『I wish to go to the Sahā World to see Śākyamuni Buddha, to pay homage and make offerings to him, and also to see the inconceivable, fully adorned great assembly of Bodhisattvas there.』
That Buddha replied: 『Go as you wish. With my words, inquire after Śākyamuni Buddha: whether he has few illnesses and afflictions, whether his daily life is light and easy, and whether his movements are peaceful and healthy?』
At that time, the Bodhisattva who, upon generating the aspiration, turns the wheel of non-retrogression, bowed at the feet of the Buddha Whose Name is Not in Vain, circumambulated him three times, and then suddenly disappeared from that Buddha-land, arriving in this world as quickly as a strong man bends and stretches his arm. He went to Rājagṛha, proceeded to Veṇuvana (Bamboo Grove), bowed at the Buddha's feet, stood to one side, and said to the Buddha: 『The Buddha Whose Name is Not in Vain sends his regards to the World-Honored One: whether he has few illnesses and afflictions, whether his daily life is light and easy, and whether his strength is peaceful and healthy?』
At this time, the Buddha asked: 『Is the Buddha Whose Name is Not in Vain peaceful and healthy in that world?』
That Bodhisattva replied: 『The Buddha Whose Name is Not in Vain is peaceful and well in his land.』
In this way, starting from the world of the Buddha Whose Name is Not in Vain in the north, in between there are successively the Buddha Whose Strength is Not in Vain, the Buddha Whose Power of Freedom is Not in Vain, the Buddha Whose Light is Not in Vain, the Buddha of Boundless Diligence, the Sāla King Buddha, the Jewel Sāla Buddha, the Buddha Adorned with a Single Canopy, the Jewel Shoulder Buddha, the Sandalwood Cave Buddha, the Sandalwood Fragrance Buddha, the Buddha of Boundless Light, the Light Wheel Buddha, the Meru Adornment Buddha, the Buddha with Unobstructed Eyes, the Buddha of Boundless Eyes, Ratnasambhava Buddha, the Buddha of All Virtues, the Virtue Buddha Born from Awakening Flower, the Buddha of Good Abiding Intention, the Buddha of Boundless Strength, the Buddha Whose Virtue is Not in Vain, the Jewel Strength Buddha, the Buddha of Boundless Adornment, the Buddha of Boundless Virtue and Adornment, the Space Light Buddha, the Buddha of Formless Sound, Bhaiṣajyarāja Buddha, the Buddha Without Fear, the Buddha Free from Dread, the Virtue King Light Buddha, the Buddha Who Observes the Awakening Flower Birth, the Space Nature Buddha, the Space Sound Buddha, the Buddha Born from Space Adornment, there are such as
是等無量無邊阿僧祇佛，皆遣一生補處菩薩從北方來集此世界。到王舍城，行詣竹園，頂禮佛足，覲問訊已，於一面坐。
爾時，下方過於無量阿僧祇剎，彼有世界名虛空清凈，是中有佛，號曰大目，今現在，為拘留孫提菩薩摩訶薩授阿耨多羅三藐三菩提記。時，拘留孫提菩薩見大光明、聞大音聲，問大目佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「善男子！上方去此，過於無量阿僧祇剎，彼有世界名曰娑婆，是中有佛，號釋迦文，今現在為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。彼世界中有大菩薩，具足成就不可思議大愿莊嚴，皆集彼會。」
時拘留孫提菩薩白大目佛言：「世尊！我欲往詣娑婆世界，見釋迦文佛禮事、供養，亦欲聞說斷眾生疑令眾歡喜菩薩藏經，及見彼土不可思議具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。汝以我言，問訊釋迦文佛：少病、少惱，氣力安不？」
時拘留孫提菩薩頂禮佛足，繞三匝已，于彼佛土忽然不現，如大力士屈伸臂頃，到此世界。至王舍城，行詣竹園，頂禮佛足，卻住一面，白佛言：「世尊！大目如來問訊世尊：少病、少惱，起居輕利、游步康耶？」
時佛問言：「大目如來在彼世界少病、少惱，氣力安不？」
彼
【現代漢語翻譯】 現代漢語譯本：是等同於無量無邊的阿僧祇佛（無數的佛），都派遣一生補處菩薩（下一世將成佛的菩薩）從北方來到這個世界。他們到達王舍城，前往竹園，頂禮佛足，問候世尊，然後在旁邊坐下。
這時，在下方超過無量阿僧祇剎（無數的佛土）的地方，有一個世界名為虛空清凈，那裡有一尊佛，名為大目（佛名），現在正在為拘留孫提菩薩摩訶薩（大菩薩）授阿耨多羅三藐三菩提記（無上正等正覺的預言）。當時，拘留孫提菩薩見到大光明、聽到大音聲，問大目佛說：『世尊！這是哪位佛的光明和音聲？』
大目佛回答說：『善男子！從上方超過無量阿僧祇剎的地方，有一個世界名為娑婆（我們所居住的世界），那裡有一尊佛，名為釋迦文（釋迦牟尼佛），現在正在為諸位菩薩宣說斷眾生疑令眾歡喜菩薩藏經（能斷除眾生疑惑，令眾生歡喜的菩薩藏經）。那個世界中有大菩薩，具足成就不可思議的大愿莊嚴，都聚集在那次法會中。』
當時，拘留孫提菩薩稟告大目佛說：『世尊！我想要前往娑婆世界，拜見釋迦文佛，行禮供養，也想聽聞宣說斷眾生疑令眾歡喜菩薩藏經，以及見見那個國土中不可思議具足莊嚴的大菩薩眾。』
大目佛回答說：『想去就去吧。你用我的話，問候釋迦文佛：少病少惱，氣力安好嗎？』
當時，拘留孫提菩薩頂禮大目佛的足，繞佛三圈后，就在那個佛土忽然消失，如同大力士屈伸手臂那樣迅速，到達了這個世界。他到達王舍城，前往竹園，頂禮佛足，退到一旁站立，稟告佛說：『世尊！大目如來問候世尊：少病少惱，起居輕便，游步安康嗎？』
這時，佛問：『大目如來在那個世界少病少惱，氣力安好嗎？』
他
【English Translation】 English version: Those equal to immeasurable, boundless Asamkhya Buddhas (countless Buddhas) all sent Bodhisattvas who are in their last life before Buddhahood from the north to gather in this world. They arrived at Rajagriha (Royal City), went to the Bamboo Grove, prostrated themselves at the Buddha's feet, greeted and inquired after his well-being, and sat down on one side.
At that time, beyond immeasurable Asamkhya lands (countless Buddha-fields) below, there was a world named Empty Space Purity, and in it was a Buddha named Great Eye (Buddha's name), who is now bestowing the prediction of Anuttara-Samyak-Sambodhi (unsurpassed, complete, perfect enlightenment) upon the Bodhisattva-Mahasattva (Great Bodhisattva) called Krakucchanda. At that time, the Bodhisattva Krakucchanda saw a great light and heard a great sound, and asked the Buddha Great Eye, 'World-Honored One! What Buddha's light and sound is this?'
That Buddha replied, 'Good man! Going beyond immeasurable Asamkhya lands above, there is a world named Saha (the world we live in), and in it is a Buddha named Shakyamuni (Shakyamuni Buddha), who is now speaking the Sutra of the Bodhisattva Treasury that Cuts Off the Doubts of Sentient Beings and Makes Them Rejoice (a Bodhisattva's teaching that removes doubts and brings joy to beings) for all the Bodhisattvas. In that world, there are great Bodhisattvas, fully accomplished with inconceivable great vows and adornments, all gathered in that assembly.'
At that time, the Bodhisattva Krakucchanda said to the Buddha Great Eye, 'World-Honored One! I wish to go to the Saha world to see Shakyamuni Buddha, pay my respects and make offerings, and also to hear the Sutra of the Bodhisattva Treasury that Cuts Off the Doubts of Sentient Beings and Makes Them Rejoice, and to see the inconceivable, fully adorned great assembly of Bodhisattvas in that land.'
That Buddha replied, 'You may go as you wish. Use my words to inquire after Shakyamuni Buddha's well-being: Is he free from illness and affliction, and is his strength at peace?'
At that time, the Bodhisattva Krakucchanda prostrated himself at the Buddha's feet, circumambulated him three times, and then suddenly disappeared from that Buddha-land, arriving in this world as quickly as a strong man can flex his arm. He arrived at Rajagriha, went to the Bamboo Grove, prostrated himself at the Buddha's feet, stepped back and stood to one side, and said to the Buddha, 'World-Honored One! The Tathagata Great Eye inquires after the World-Honored One's well-being: Is he free from illness and affliction, is his rising and resting light and easy, and is his walking about healthy?'
At that time, the Buddha asked, 'Is the Tathagata Great Eye in that world free from illness and affliction, and is his strength at peace?'
He
菩薩言：「大目世尊在彼國土安隱、無恙。」
如是下方，從大目佛世界中間，次有上德佛、大德佛、蓮華德佛、有德佛、師子德佛、成利佛、師子護佛、師子頰佛、安立王佛、梵彌樓佛、凈眼佛、不虛步佛、香象佛、香德佛、香彌樓佛、無量眼佛、香聚佛、寶窟佛、寶彌樓佛、安住佛、善住王佛、梵彌樓佛、娑羅王佛、明輪佛、明燈佛、不虛精進佛、善思嚴佛、師子佛、眾貞實佛、妙善住王佛，有如是等無量無邊阿僧祇界諸佛世尊，皆遣一生補處菩薩摩訶薩，從下方來集此世界。到王舍城，行詣竹園，頂禮佛足，覲問訊已，於一面坐。
爾時，上方過於無量阿僧祇剎，有世界名栴檀香明，是中有佛，號無邊高力王，今現在，為無量音菩薩摩訶薩授阿耨多羅三藐三菩提記。是無量音菩薩見大光明、聞大音聲，問無邊高力王佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「善男子！下方去此，過於無量阿僧祇剎，有一世界名曰娑婆，是中有佛，號釋迦文，今現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。彼世界中有諸菩薩，具足成就大愿莊嚴。」
時無量音菩薩白無邊高力王佛言：「世尊！我欲往詣娑婆世界，見釋迦文佛禮事、供養，亦欲見彼不可思議具足莊嚴大
【現代漢語翻譯】 現代漢語譯本 菩薩說：『大目世尊（Great Eye World Honored One）在那個國土安穩、無恙。』 像這樣下方，從大目佛世界中間開始，依次有上德佛（Superior Virtue Buddha）、大德佛（Great Virtue Buddha）、蓮華德佛（Lotus Virtue Buddha）、有德佛（Possessing Virtue Buddha）、師子德佛（Lion Virtue Buddha）、成利佛（Accomplishing Benefit Buddha）、師子護佛（Lion Protector Buddha）、師子頰佛（Lion Cheek Buddha）、安立王佛（Established King Buddha）、梵彌樓佛（Brahma Meru Buddha）、凈眼佛（Pure Eye Buddha）、不虛步佛（Not Empty Step Buddha）、香象佛（Fragrant Elephant Buddha）、香德佛（Fragrant Virtue Buddha）、香彌樓佛（Fragrant Meru Buddha）、無量眼佛（Immeasurable Eye Buddha）、香聚佛（Fragrant Accumulation Buddha）、寶窟佛（Jewel Cave Buddha）、寶彌樓佛（Jewel Meru Buddha）、安住佛（Peaceful Abiding Buddha）、善住王佛（Well Abiding King Buddha）、梵彌樓佛（Brahma Meru Buddha）、娑羅王佛（Sala King Buddha）、明輪佛（Bright Wheel Buddha）、明燈佛（Bright Lamp Buddha）、不虛精進佛（Not Empty Diligence Buddha）、善思嚴佛（Well Thought Adornment Buddha）、師子佛（Lion Buddha）、眾貞實佛（Assembly of Truthful Ones Buddha）、妙善住王佛（Wonderfully Well Abiding King Buddha），有像這樣等無量無邊阿僧祇（asaṃkhya，無數）世界的諸佛世尊，都派遣一生補處（ekajāti-pratibaddha，一生即可成佛的菩薩）菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）從下方來到這個世界。到達王舍城（Rājagṛha），前往竹園（Veṇuvana），頂禮佛足，拜見問候完畢，在一旁坐下。 這時，上方超過無量阿僧祇剎（kṣetra，佛土），有一個世界名叫栴檀香明（Candana Fragrant Light），那裡有一尊佛，名號無邊高力王（Immeasurable High Strength King），現在正在為無量音菩薩摩訶薩（Immeasurable Sound Bodhisattva-mahāsattva）授阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）記。這位無量音菩薩見到大光明、聽到大音聲，問無邊高力王佛說：『世尊！這是哪位佛的光明、音聲？』 那位佛回答說：『善男子！從下方去這裡，超過無量阿僧祇剎，有一個世界名叫娑婆（Sahā），那裡有一尊佛，名號釋迦文（Śākyamuni），現在正在為諸菩薩宣說《斷眾生疑令眾歡喜菩薩藏經》。這就是那位佛的光明、音聲。那個世界中有諸菩薩，具足成就大愿莊嚴。』 當時無量音菩薩稟告無邊高力王佛說：『世尊！我想要前往娑婆世界，拜見釋迦文佛，行禮供養，也想見見那不可思議具足莊嚴的大
【English Translation】 English version The Bodhisattva said, 'Great Eye World Honored One is peaceful and well in that land.' In this way, from below, starting from the middle of the Great Eye Buddha's world, there are successively Superior Virtue Buddha, Great Virtue Buddha, Lotus Virtue Buddha, Possessing Virtue Buddha, Lion Virtue Buddha, Accomplishing Benefit Buddha, Lion Protector Buddha, Lion Cheek Buddha, Established King Buddha, Brahma Meru Buddha, Pure Eye Buddha, Not Empty Step Buddha, Fragrant Elephant Buddha, Fragrant Virtue Buddha, Fragrant Meru Buddha, Immeasurable Eye Buddha, Fragrant Accumulation Buddha, Jewel Cave Buddha, Jewel Meru Buddha, Peaceful Abiding Buddha, Well Abiding King Buddha, Brahma Meru Buddha, Sala King Buddha, Bright Wheel Buddha, Bright Lamp Buddha, Not Empty Diligence Buddha, Well Thought Adornment Buddha, Lion Buddha, Assembly of Truthful Ones Buddha, Wonderfully Well Abiding King Buddha. There are such immeasurable and boundless asaṃkhya (countless) worlds of Buddhas, World Honored Ones, who all sent bodhisattva-mahāsattvas (great bodhisattvas) who are one birth away from Buddhahood from below to this world. Arriving at Rājagṛha (King's Abode), they went to Veṇuvana (Bamboo Grove), bowed at the Buddha's feet, greeted him, and sat down on one side. At that time, above, passing beyond immeasurable asaṃkhya kṣetras (Buddha-fields), there was a world named Candana Fragrant Light (Sandalwood Fragrant Light), in which there was a Buddha named Immeasurable High Strength King, who is now bestowing the prediction of anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment) upon the Immeasurable Sound Bodhisattva-mahāsattva. This Immeasurable Sound Bodhisattva, seeing a great light and hearing a great sound, asked the Immeasurable High Strength King Buddha, 'World Honored One! What Buddha's light and sound is this?' That Buddha replied, 'Good man! Going below from here, passing beyond immeasurable asaṃkhya kṣetras, there is a world named Sahā, in which there is a Buddha named Śākyamuni, who is now expounding the Bodhisattva Treasury Sutra that Cuts Off Doubts of Sentient Beings and Makes Them Rejoice for the bodhisattvas. That is that Buddha's light and sound. In that world, there are bodhisattvas who are fully accomplished with great vows and adornments.' At that time, the Immeasurable Sound Bodhisattva said to the Immeasurable High Strength King Buddha, 'World Honored One! I wish to go to the Sahā world to see Śākyamuni Buddha, pay homage and make offerings, and also to see the inconceivable and fully adorned great
菩薩眾。」
彼佛答言：「欲往隨意。汝以我言，問訊釋迦文佛：少病、少惱，起居輕利、游步安耶？」
時無量音菩薩頂禮佛足，繞三匝已，于彼佛土忽然不現，如大力士屈伸臂頃，到此世界。至王舍城，行詣竹園，頂禮佛足，卻住一面，白佛言：「世尊！無邊高力王佛問訊世尊：少病、少惱，起居輕利、氣力安不？」
時佛問言：「無邊高力王佛于彼世界游步安耶？」
彼菩薩言：「如是。世尊！無邊高力王佛在彼世界安隱、無恙。」時彼菩薩問訊佛已，於一面坐。
從無邊高力王佛剎來，次精進最高王佛、破疑佛、善宿王佛、然燈佛、作明佛、明彌樓佛、明輪王佛、凈眼佛、白蓋佛、香蓋佛、寶蓋佛、栴檀窟佛、栴檀德佛、須彌肩佛、寶明佛、娑羅王佛、梵德佛、凈眼佛、無驚怖佛、離怖畏佛、妙肩佛、上寶佛、山王佛、轉女相嚴佛、無邊嚴佛、無上光佛、網明相佛、因王佛，如是無量阿僧祇等諸佛世界，一生補處諸大菩薩摩訶薩眾，從上方來集此世界，到王舍城，行詣竹園，頂禮佛足，覲問訊已，於一面坐。
時東南方過於無量阿僧祇剎，彼有世界，名佛華生，是中有佛，號一切緣中能現佛相，今現在，為離憂菩薩摩訶薩授阿耨多羅三藐三菩提記。時離憂菩薩見是光明
【現代漢語翻譯】 菩薩眾。'
彼佛答言：'欲往隨意。汝以我言，問訊釋迦文佛（Sakyamuni Buddha）：少病、少惱，起居輕利、游步安耶？'
時無量音菩薩（Immeasurable Sound Bodhisattva）頂禮佛足，繞三匝已，于彼佛土忽然不現，如大力士屈伸臂頃，到此世界。至王舍城（Rajagrha），行詣竹園（Bamboo Grove），頂禮佛足，卻住一面，白佛言：'世尊！無邊高力王佛（Boundless High Power King Buddha）問訊世尊：少病、少惱，起居輕利、氣力安不？'
時佛問言：'無邊高力王佛于彼世界游步安耶？'
彼菩薩言：'如是。世尊！無邊高力王佛在彼世界安隱、無恙。'時彼菩薩問訊佛已，於一面坐。
從無邊高力王佛剎來，次精進最高王佛（Highest Exertion King Buddha）、破疑佛（Doubt-Dispelling Buddha）、善宿王佛（Good Star King Buddha）、然燈佛（Dipamkara Buddha）、作明佛（Light-Creating Buddha）、明彌樓佛（Illuminating Meru Buddha）、明輪王佛（Illuminating Wheel King Buddha）、凈眼佛（Pure Eye Buddha）、白蓋佛（White Canopy Buddha）、香蓋佛（Fragrant Canopy Buddha）、寶蓋佛（Jeweled Canopy Buddha）、栴檀窟佛（Sandalwood Cave Buddha）、栴檀德佛（Sandalwood Virtue Buddha）、須彌肩佛（Mount Meru Shoulder Buddha）、寶明佛（Jewel Light Buddha）、娑羅王佛（Sala King Buddha）、梵德佛（Brahma Virtue Buddha）、凈眼佛（Pure Eye Buddha）、無驚怖佛（Fearless Buddha）、離怖畏佛（Fear-Free Buddha）、妙肩佛（Wonderful Shoulder Buddha）、上寶佛（Supreme Jewel Buddha）、山王佛（Mountain King Buddha）、轉女相嚴佛（Transforming Female Appearance Adornment Buddha）、無邊嚴佛（Boundless Adornment Buddha）、無上光佛（Supreme Light Buddha）、網明相佛（Net Light Appearance Buddha）、因王佛（Cause King Buddha），如是無量阿僧祇等諸佛世界，一生補處諸大菩薩摩訶薩眾，從上方來集此世界，到王舍城，行詣竹園，頂禮佛足，覲問訊已，於一面坐。
時東南方過於無量阿僧祇剎，彼有世界，名佛華生（Buddha Flower Birth），是中有佛，號一切緣中能現佛相（Manifesting Buddha Image in All Conditions），今現在，為離憂菩薩摩訶薩（Sorrow-Free Bodhisattva Mahasattva）授阿耨多羅三藐三菩提記（Anuttara-samyak-sambodhi prediction）。時離憂菩薩見是光明
【English Translation】 Bodhisattvas.'
That Buddha replied, 'Go as you wish. With my words, inquire after Sakyamuni Buddha: Is he free from illness and affliction? Is his daily life light and easy? Does he walk about in peace?'
Then Immeasurable Sound Bodhisattva bowed at the Buddha's feet, circumambulated him three times, and suddenly disappeared from that Buddha-land. In the time it takes a strong man to flex his arm, he arrived in this world. He went to Rajagrha, proceeded to the Bamboo Grove, bowed at the Buddha's feet, stood to one side, and said to the Buddha, 'World-Honored One! Boundless High Power King Buddha inquires after the World-Honored One: Is he free from illness and affliction? Is his daily life light and easy? Is his strength well?'
Then the Buddha asked, 'Does Boundless High Power King Buddha walk about in peace in that world?'
That Bodhisattva said, 'Yes, World-Honored One! Boundless High Power King Buddha is peaceful and well in that world.' Then that Bodhisattva, having inquired after the Buddha, sat to one side.
From the Buddha-land of Boundless High Power King Buddha, followed by Highest Exertion King Buddha, Doubt-Dispelling Buddha, Good Star King Buddha, Dipamkara Buddha, Light-Creating Buddha, Illuminating Meru Buddha, Illuminating Wheel King Buddha, Pure Eye Buddha, White Canopy Buddha, Fragrant Canopy Buddha, Jeweled Canopy Buddha, Sandalwood Cave Buddha, Sandalwood Virtue Buddha, Mount Meru Shoulder Buddha, Jewel Light Buddha, Sala King Buddha, Brahma Virtue Buddha, Pure Eye Buddha, Fearless Buddha, Fear-Free Buddha, Wonderful Shoulder Buddha, Supreme Jewel Buddha, Mountain King Buddha, Transforming Female Appearance Adornment Buddha, Boundless Adornment Buddha, Supreme Light Buddha, Net Light Appearance Buddha, Cause King Buddha, from such immeasurable asamkhya of Buddha-worlds, great Bodhisattvas Mahasattvas who are in their last life before Buddhahood, came from above and gathered in this world. They arrived in Rajagrha, proceeded to the Bamboo Grove, bowed at the Buddha's feet, made their inquiries, and sat to one side.
At that time, passing through immeasurable asamkhya of lands to the southeast, there was a world called Buddha Flower Birth, and in it was a Buddha named Manifesting Buddha Image in All Conditions, who is now present, bestowing the prediction of Anuttara-samyak-sambodhi upon Sorrow-Free Bodhisattva Mahasattva. At that time, Sorrow-Free Bodhisattva saw this light
、聞是音聲，問一切緣中能現佛相佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「善男子！西北方去此，過於無量阿僧祇剎，彼有世界，名曰娑婆，是中有佛，號釋迦文，今現在為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。彼世界中有大菩薩，具足成就不可思議大愿莊嚴。」
時離憂菩薩白彼佛言：「我欲往詣娑婆世界，見釋迦文佛禮事、供養，亦欲見彼不可思議具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。汝以我言，問訊釋迦文佛：少病、少惱，起居輕利、游步康耶？」
時離憂菩薩頂禮佛足，繞三匝已，于彼佛土忽然不現，如大力士屈伸臂頃，到此世界。至王舍城，行詣竹園，頂禮佛足，卻住一面，白佛言：「世尊！一切緣中能現佛相如來問訊世尊：少病、少惱，氣力安不？」
時佛問言：「一切緣中能現佛相如來，于彼世界少病、少惱，游步康耶？」
彼菩薩言：「一切緣中能現佛相世尊，在彼世界安隱、無恙。」
從一切緣中能現佛相佛世界中間，次有無邊緣中現佛、相佛、蓮華敷力佛、網明佛、無邊明佛、華佛、寶娑羅佛、發心即轉法輪佛、華聚佛、增千光佛、無上光佛、不動力佛、無邊步力佛、無邊愿佛、無量愿佛、無邊自在
【現代漢語翻譯】 現代漢語譯本 聽到這個聲音，（離憂菩薩）問一切緣中能現佛相（Sarvadarśana-samādhi-vikurvāṇa-rāja，一切顯現三昧王）佛：『世尊！這是哪位佛的光明和聲音？』 那位佛回答說：『善男子！從西北方去，經過無量阿僧祇（asaṃkhya，無數）剎（kṣetra，佛土），那裡有一個世界，名叫娑婆（Sahā），那裡有一尊佛，名叫釋迦文（Śākyamuni），現在正在為諸位菩薩宣說《斷眾生疑令眾歡喜菩薩藏經》。這就是那位佛的光明和聲音。那個世界裡有一位大菩薩，具足成就不可思議的大愿莊嚴。』 當時，離憂菩薩（Vītaśoka）對那位佛說：『我想要前往娑婆世界，拜見釋迦文佛，行禮供養，也想見見那些不可思議、具足莊嚴的大菩薩們。』 那位佛回答說：『想去就去吧。你用我的話，問候釋迦文佛：少病少惱，起居輕便，游步安康嗎？』 當時，離憂菩薩頂禮佛足，繞佛三圈后，就在那佛土忽然消失，如同大力士屈伸手臂一樣迅速，到達了這個世界。到達王舍城（Rājagṛha），前往竹園（Veṇuvana），頂禮佛足，退到一旁站立，對佛說：『世尊！一切緣中能現佛相如來問候世尊：少病少惱，氣力安康嗎？』 當時，佛問道：『一切緣中能現佛相如來，在那個世界少病少惱，游步安康嗎？』 那位菩薩說：『一切緣中能現佛相世尊，在那個世界安隱無恙。』 從一切緣中能現佛相佛的世界中間，依次有無邊緣中現佛（Anantadarśana-samādhi-vikurvāṇa-rāja），相佛（Lakṣaṇa），蓮華敷力佛（Padmaprabala），網明佛（Jālinīprabha），無邊明佛（Anantaprabha），華佛（Puṣpa），寶娑羅佛（Ratnasāla），發心即轉法輪佛（Cittotpāda-dharmacakra-pravartana），華聚佛（Puṣpakūṭa），增千光佛（Adhikā-sahasra-prabha），無上光佛（Anuttara-prabha），不動力佛（Acala），無邊步力佛（Anantavikrama-bala），無邊愿佛（Ananta-praṇidhāna），無量愿佛（Apramāṇa-praṇidhāna），無邊自在（Ananta-iśvara）。
【English Translation】 English version Having heard this sound, (the Bodhisattva Vītaśoka) asked the Buddha Sarvadarśana-samādhi-vikurvāṇa-rāja (the Thus Come One Who Manifests All Forms in All Conditions): 'World-Honored One! What Buddha's light and sound is this?' That Buddha answered: 'Good man! Going northwest from here, passing through countless asaṃkhya (innumerable) kṣetras (Buddha-lands), there is a world called Sahā. In that world, there is a Buddha named Śākyamuni, who is now expounding the Sūtra on the Bodhisattva's Treasury of Cutting Off Doubts and Causing Joy to All Beings for all the Bodhisattvas. That is the light and sound of that Buddha. In that world, there is a great Bodhisattva who is fully accomplished with inconceivable great vows and adornments.' At that time, the Bodhisattva Vītaśoka said to that Buddha: 'I wish to go to the Sahā world to see Śākyamuni Buddha, to pay homage and make offerings, and also to see those inconceivable and fully adorned great Bodhisattvas.' That Buddha replied: 'Go as you wish. With my words, inquire after Śākyamuni Buddha: Is he free from illness and affliction? Is his daily life light and easy? Is his walking and moving about healthy and comfortable?' At that time, the Bodhisattva Vītaśoka bowed at the Buddha's feet, circumambulated him three times, and then suddenly disappeared from that Buddha-land. As quickly as a strong man can bend and stretch his arm, he arrived in this world. He went to Rājagṛha and proceeded to Veṇuvana (Bamboo Grove), bowed at the Buddha's feet, and stood to one side. He said to the Buddha: 'World-Honored One! The Thus Come One Sarvadarśana-samādhi-vikurvāṇa-rāja inquires after the World-Honored One: Is he free from illness and affliction? Is his strength and energy at peace?' At that time, the Buddha asked: 'Is the Thus Come One Sarvadarśana-samādhi-vikurvāṇa-rāja in that world free from illness and affliction? Is his walking and moving about healthy and comfortable?' That Bodhisattva said: 'The World-Honored One Sarvadarśana-samādhi-vikurvāṇa-rāja is safe and well in that world.' From the world of the Buddha Sarvadarśana-samādhi-vikurvāṇa-rāja, in between, there are successively the Buddhas Anantadarśana-samādhi-vikurvāṇa-rāja (Thus Come One Who Manifests All Forms in Limitless Conditions), Lakṣaṇa (Marks), Padmaprabala (Lotus Strength), Jālinīprabha (Net Light), Anantaprabha (Limitless Light), Puṣpa (Flower), Ratnasāla (Jewel Sāla Tree), Cittotpāda-dharmacakra-pravartana (Turning the Dharma Wheel Immediately Upon Arousing the Thought), Puṣpakūṭa (Flower Mound), Adhikā-sahasra-prabha (Increased Thousand Lights), Anuttara-prabha (Supreme Light), Acala (Immovable), Anantavikrama-bala (Limitless Strength of Steps), Ananta-praṇidhāna (Limitless Vows), Apramāṇa-praṇidhāna (Immeasurable Vows), Ananta-iśvara (Limitless Sovereignty).
力佛、無定愿佛、轉胎佛、轉諸難佛、一切緣修行佛、無緣莊嚴佛、虛空佛、有德佛，如是無量阿僧祇等諸佛世界，一生補處諸大菩薩摩訶薩眾，從東南方悉來集此娑婆世界。到王舍城，行詣竹園，頂禮佛足，覲問訊已，於一面坐。
時西南方過於無量阿僧祇剎，有世界名善吉，是中有佛，號曰吉利，今現在為成一切利菩薩摩訶薩授阿耨多羅三藐三菩提記。時成一切利菩薩見大光明、聞大音聲，問吉利佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「善男子！東北方去此，過於無量阿僧祇剎，彼有世界名曰娑婆，是中有佛，號釋迦文，今現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。彼世界中有大菩薩，具足成就不可思議大愿莊嚴；若有眾生聞其名者，必得不退轉法。」
時，成一切利菩薩白彼佛言：「我欲往詣娑婆世界，見釋迦文佛禮事、供養，亦欲見彼不可思議具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。汝以我言，問訊釋迦文佛：少病、少惱，起居輕利、游步安耶？」
時，成一切利菩薩頂禮佛足，繞三匝已，于彼佛土忽然不現，如大力士屈伸臂頃，到此世界。至王舍城，行詣竹園，頂禮佛足，卻住一面，白佛言：「世尊！吉利如來問訊世尊：
【現代漢語翻譯】 現代漢語譯本：力佛（Lì Fó），無定愿佛（Wú Dìng Yuàn Fó），轉胎佛（Zhuǎn Tāi Fó），轉諸難佛（Zhuǎn Zhū Nán Fó），一切緣修行佛（Yī Qiè Yuán Xiū Xíng Fó），無緣莊嚴佛（Wú Yuán Zhuāng Yán Fó），虛空佛（Xū Kōng Fó），有德佛（Yǒu Dé Fó），像這樣無量阿僧祇（Asēngqí，極大的數字單位）等諸佛世界，一生補處（Yīshēng Bǔchù，指下一世將成佛的菩薩）的諸大菩薩摩訶薩（Móhēsà，大菩薩）眾，從東南方全部來到這個娑婆世界（Suōpó Shìjiè，我們所居住的這個世界）。到達王舍城（Wángshè Chéng），前往竹園（Zhú Yuán），頂禮佛足，拜見問候完畢，在一旁坐下。 當時，從西南方經過無量阿僧祇剎（chà，佛土），有一個世界名叫善吉（Shànjí），那裡有一尊佛，名號叫做吉利（Jílì），現在正在為成一切利菩薩摩訶薩（Chéng Yīqiè Lì Púsà Móhēsà）授阿耨多羅三藐三菩提（Ānòu Duōluósānmiǎosānpútí，無上正等正覺）的記。當時成一切利菩薩（Chéng Yīqiè Lì Púsà）見到大光明、聽到大音聲，問吉利佛（Jílì Fó）說：『世尊！這是哪尊佛的光明和音聲？』 那尊佛回答說：『善男子！從東北方離開這裡，經過無量阿僧祇剎（Asēngqí chà），那裡有一個世界名叫娑婆（Suōpó），那裡有一尊佛，名號叫做釋迦文（Shìjiāwén），現在正在為諸位菩薩宣說斷眾生疑令眾歡喜菩薩藏經（Duàn Zhòngshēng Yí Lìng Zhòng Huānxǐ Púsà Zàngjīng）。這就是那尊佛的光明和音聲。那個世界裡有一位大菩薩，具足成就不可思議的大愿莊嚴；如果有眾生聽到他的名字，必定得到不退轉法（bù tuì zhuǎn fǎ）。』 當時，成一切利菩薩（Chéng Yīqiè Lì Púsà）稟告那尊佛說：『我想要前往娑婆世界（Suōpó Shìjiè），拜見釋迦文佛（Shìjiāwén Fó），行禮供養，也想見見那些不可思議具足莊嚴的大菩薩眾。』 那尊佛回答說：『想去就去吧。你用我的話，問候釋迦文佛（Shìjiāwén Fó）：少病少惱，起居輕便順利，行走安穩嗎？』 當時，成一切利菩薩（Chéng Yīqiè Lì Púsà）頂禮佛足，繞佛三圈后，在那佛土忽然消失，像大力士屈伸手臂一樣迅速，到達這個世界。到達王舍城（Wángshè Chéng），前往竹園（Zhú Yuán），頂禮佛足，退到一旁站立，稟告佛說：『世尊！吉利如來（Jílì Rúlái）問候世尊：
【English Translation】 English version: Buddha Power, Buddha of Unfixed Vows, Buddha of Rebirth, Buddha Who Transforms All Difficulties, Buddha of Practicing All Conditions, Buddha of Unconditioned Adornment, Buddha Space, Buddha of Merit. From such countless worlds of Buddhas, as numerous as asamkhyas (Asamkhya, countless), all the great Bodhisattva-Mahasattvas (Mahasattva, great being) who are in their last life before Buddhahood, came from the southeast to this Saha World (Saha World, the world we live in). They arrived at Rajagrha (Rajagrha), went to the Bamboo Grove (Bamboo Grove), bowed at the Buddha's feet, greeted him, and sat to one side. At that time, beyond countless asamkhya (asamkhya) lands to the southwest, there was a world named Good Fortune (Good Fortune), where there was a Buddha named Auspicious (Auspicious), who was currently bestowing the prediction of Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, unsurpassed perfect enlightenment) upon the Bodhisattva-Mahasattva named Accomplishing All Benefits (Accomplishing All Benefits). Then, the Bodhisattva Accomplishing All Benefits (Accomplishing All Benefits) saw a great light and heard a great sound, and asked the Buddha Auspicious (Auspicious): 'World-Honored One! What Buddha's light and sound is this?' That Buddha replied: 'Good man! To the northeast of here, beyond countless asamkhya (asamkhya) lands, there is a world named Saha (Saha), where there is a Buddha named Shakyamuni (Shakyamuni), who is currently expounding the 'Sutra of the Bodhisattva Treasury that Cuts Off Doubts of Sentient Beings and Makes Them Rejoice' (Sutra of the Bodhisattva Treasury that Cuts Off Doubts of Sentient Beings and Makes Them Rejoice) for the Bodhisattvas. That is the light and sound of that Buddha. In that world, there is a great Bodhisattva who has fully accomplished inconceivable great vows and adornments; if any sentient being hears his name, they will surely attain the irreversible Dharma (irreversible Dharma).' At that time, the Bodhisattva Accomplishing All Benefits (Accomplishing All Benefits) said to that Buddha: 'I wish to go to the Saha World (Saha World) to see Shakyamuni Buddha (Shakyamuni Buddha), pay homage and make offerings, and also to see those inconceivable, fully adorned great Bodhisattva assemblies.' That Buddha replied: 'Go as you wish. With my words, inquire of Shakyamuni Buddha (Shakyamuni Buddha): Is he free from illness and affliction, are his movements light and easy, and is his walking peaceful?' At that time, the Bodhisattva Accomplishing All Benefits (Accomplishing All Benefits) bowed at the Buddha's feet, circumambulated him three times, and then suddenly disappeared from that Buddha land, arriving in this world as quickly as a strong man bends and stretches his arm. He arrived at Rajagrha (Rajagrha), went to the Bamboo Grove (Bamboo Grove), bowed at the Buddha's feet, stepped back and stood to one side, and said to the Buddha: 'World-Honored One! The Tathagata Auspicious (Tathagata Auspicious) inquires of the World-Honored One:'
少病、少惱，起居輕利、游步安耶？」
時佛問言：「吉利如來安樂行不？」
彼菩薩言：「吉利世尊在彼世界安隱、無恙。」時，成一切利菩薩覲問訊已，於一面坐。
如是西南方從吉利佛剎來，次有吉利嚴佛、尸棄佛、常精進佛、善住佛、無邊嚴佛、無相嚴佛、普嚴佛、作燈佛、作明佛、一藏佛、一聚佛、無邊像佛、無邊精進佛、網光佛、大神通佛、明輪佛、觀智佛、不虛稱佛、壞諸怖畏佛、無邊德王明佛、離怖畏佛、壞諸怨賊佛、過諸魔界佛、無量華佛、持無量德佛、無量音聲佛、光聚佛、明德佛、離二邊佛、無量覺華光佛、無量聲佛、明彌樓佛、娑羅王佛、白麵佛、妙眼佛、上德佛、寶華佛、寶生佛、月華佛、一切眾生嚴佛、轉一切生死佛、無邊辯才佛、無驚怖佛、緣一切辯才佛，如是無量阿僧祇等諸佛世界，一生補處諸大菩薩摩訶薩眾，從西南方來集此娑婆世界。到王舍城，行詣竹園，頂禮佛足，覲問訊已，於一面坐。
時，西北方過於無量阿僧祇剎，彼有世界名栴檀香，是中有佛，號普香光，今現在，為普明菩薩摩訶薩授阿耨多羅三藐三菩提記。時普明菩薩見大光明、聞大音聲，問普香光佛言：「世尊，是為何佛光明、音聲？」
彼佛答言：「善男子！東南方去此，過於
【現代漢語翻譯】 現代漢語譯本：'您少生病、少煩惱嗎？起居輕便順利，遊走安適嗎？'
這時，佛陀問道：'吉利如來安樂修行嗎？'
那位菩薩回答說：'吉利世尊在那個世界安穩、無恙。' 當時，成一切利菩薩覲見問候完畢，在一旁坐下。
像這樣，從西南方吉利佛剎來的，依次有吉利嚴佛（吉祥莊嚴佛）、尸棄佛（Sikhin-Buddha，意為有髻佛）、常精進佛（永遠精進的佛）、善住佛（安住于善的佛）、無邊嚴佛（無邊莊嚴佛）、無相嚴佛（無相莊嚴佛）、普嚴佛（普遍莊嚴佛）、作燈佛（作燈光明的佛）、作明佛（作光明的佛）、一藏佛（唯一寶藏佛）、一聚佛（唯一聚集佛）、無邊像佛（無邊形象佛）、無邊精進佛（無邊精進佛）、網光佛（網狀光明佛）、大神通佛（大神通力佛）、明輪佛（光明輪佛）、觀智佛（觀照智慧佛）、不虛稱佛（名符其實佛）、壞諸怖畏佛（摧毀一切恐懼佛）、無邊德王明佛（無邊功德之王光明佛）、離怖畏佛（遠離恐懼佛）、壞諸怨賊佛（摧毀一切怨賊佛）、過諸魔界佛（超越一切魔界佛）、無量華佛（無量蓮花佛）、持無量德佛（持有無量功德佛）、無量音聲佛（無量音聲佛）、光聚佛（光明聚集佛）、明德佛（光明功德佛）、離二邊佛（遠離二邊佛）、無量覺華光佛（無量覺悟蓮花光明佛）、無量聲佛（無量聲音佛）、明彌樓佛（光明須彌山佛）、娑羅王佛（娑羅樹王佛）、白麵佛（白色面容佛）、妙眼佛（美妙眼睛佛）、上德佛（上等功德佛）、寶華佛（寶蓮花佛）、寶生佛（寶生佛）、月華佛（月亮光華佛）、一切眾生嚴佛（莊嚴一切眾生的佛）、轉一切生死佛（轉變一切生死的佛）、無邊辯才佛（無邊辯才佛）、無驚怖佛（沒有驚恐佛）、緣一切辯才佛（以一切辯才為緣的佛），像這樣無量阿僧祇等諸佛世界，一生補處（一生即可成佛）的諸大菩薩摩訶薩眾，從西南方來到這娑婆世界（Saha world）。到達王舍城（Rajagrha），前往竹園（Bamboo Grove），頂禮佛足，覲見問候完畢，在一旁坐下。
這時，西北方經過無量阿僧祇剎，那裡有個世界名叫栴檀香（Sandalwood Fragrance），那裡有一尊佛，名叫普香光（Universal Fragrance Light），現在正在為普明菩薩摩訶薩（Universal Light Bodhisattva-Mahasattva）授阿耨多羅三藐三菩提記（anuttara-samyak-sambodhi，無上正等正覺的授記）。當時普明菩薩看到大光明、聽到大音聲，問普香光佛說：'世尊，這是哪位佛的光明和音聲？'
那尊佛回答說：'善男子！東南方從這裡過去，經過……'
【English Translation】 English version: 'Are you free from illness and affliction? Is your daily life easy and comfortable, and your travels peaceful?'
At that time, the Buddha asked: 'Is the Tathagata (如來) Auspiciousness (吉利) practicing in peace and joy?'
That Bodhisattva replied: 'The World-Honored One Auspiciousness is secure and well in that world.' Then, the Bodhisattva Accomplishing All Benefits, having paid his respects and inquired after his well-being, sat down on one side.
In this way, from the southwest, from the Buddha-field of Auspiciousness, came successively the Buddha Auspicious Adornment, the Buddha Sikhin (meaning 'with a topknot'), the Buddha Constant Progress, the Buddha Well-Dwelling, the Buddha Boundless Adornment, the Buddha Non-Form Adornment, the Buddha Universal Adornment, the Buddha Making Light, the Buddha Creating Brightness, the Buddha One Treasury, the Buddha One Gathering, the Buddha Boundless Image, the Buddha Boundless Progress, the Buddha Net Light, the Buddha Great Supernormal Power, the Buddha Bright Wheel, the Buddha Contemplative Wisdom, the Buddha Not Falsely Named, the Buddha Destroying All Fears, the Buddha Boundless Virtue King Brightness, the Buddha Free from Fear, the Buddha Destroying All Enemies, the Buddha Transcending All Mara Realms, the Buddha Immeasurable Flowers, the Buddha Holding Immeasurable Virtues, the Buddha Immeasurable Sounds, the Buddha Light Gathering, the Buddha Bright Virtue, the Buddha Free from Two Extremes, the Buddha Immeasurable Enlightenment Flower Light, the Buddha Immeasurable Sound, the Buddha Bright Sumeru, the Buddha Sala King, the Buddha White Face, the Buddha Wonderful Eye, the Buddha Supreme Virtue, the Buddha Jewel Flower, the Buddha Jewel Birth, the Buddha Moon Flower, the Buddha Adorning All Beings, the Buddha Transforming All Birth and Death, the Buddha Boundless Eloquence, the Buddha Without Fear, the Buddha Conditioned by All Eloquence. Thus, from countless asamkhya (阿僧祇) of Buddha-worlds, great Bodhisattva-Mahasattvas (菩薩摩訶薩) who were in their last life before Buddhahood, came from the southwest and gathered in this Saha world (娑婆世界). Arriving at Rajagrha (王舍城), they went to the Bamboo Grove (竹園), bowed at the Buddha's feet, paid their respects and inquired after his well-being, and sat down on one side.
At that time, beyond countless asamkhya of lands to the northwest, there was a world named Sandalwood Fragrance (栴檀香), and in it was a Buddha named Universal Fragrance Light (普香光), who was currently bestowing the prediction of anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) upon the Bodhisattva-Mahasattva Universal Light (普明菩薩摩訶薩). Then, the Bodhisattva Universal Light, seeing a great light and hearing a great sound, asked the Buddha Universal Fragrance Light: 'World-Honored One, whose light and sound is this?'
That Buddha replied: 'Good man! To the southeast from here, passing beyond...'
無量阿僧祇剎，彼有世界名曰娑婆，是中有佛，號釋迦文，今現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經，是為彼佛光明、音聲。彼佛世界中有諸菩薩，具足成就不可思議大愿莊嚴。」
時普明菩薩白普香光佛言：「我欲往詣娑婆世界，見釋迦文佛禮事、供養，亦欲見彼不可思議具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。汝以我言，問訊釋迦文佛：少病、少惱，起居輕利、游步安耶？」
時普明菩薩頂禮佛足，繞三匝已，于彼佛土忽然不現，如大力士屈伸臂頃，到此世界。至王舍城，行詣竹園，頂禮佛足，卻住一面，而白佛言：「普香光佛問訊世尊：少病、少惱，游步康耶？」
時佛問言：「普香光佛氣力安不？」
彼菩薩言：「普香光佛在彼國土安隱、無恙。」時普明菩薩頂禮佛足，覲問訊已，卻住一面。
如是西北方，從普香光佛世界中間，次有香明佛、香彌樓佛、香象佛、香自在佛、香窟佛、明輪佛、光王佛、蓮華生王佛佛(丹無一佛)、法自在佛、無邊法自在佛、可樂佛、愛德佛、散華佛、華蓋行列佛、華窟佛、金華佛、香華佛、彌樓王佛、善導師佛、一切眾生最勝嚴佛、轉諸難佛、善行嚴佛、妙華佛、無邊香佛、普放光佛、普放香佛、普光佛、散華生得佛、
【現代漢語翻譯】 現代漢語譯本：無量無數的阿僧祇剎（asaṃkhya-kṣetra，無法計量的佛土），其中有一個世界名為娑婆（Sahā，意為堪忍），這個世界裡有一尊佛，名為釋迦文（Śākyamuni，能仁寂默），他現在正在為諸位菩薩宣說斷除眾生疑惑，令眾生歡喜的《菩薩藏經》，這就是那尊佛的光明和音聲。那尊佛的世界裡有諸位菩薩，他們都具足成就了不可思議的大愿莊嚴。
這時，普明菩薩（Samantaprabhāsa）對普香光佛（Sarvagandhasugandha）說：『我想要前往娑婆世界，去拜見釋迦文佛，向他禮敬和供養，也想見一見那些不可思議、具足莊嚴的大菩薩們。』
普香光佛回答說：『想去就去吧。你用我的話，問候釋迦文佛：是否少病少惱，起居輕便，游步安適？』
這時，普明菩薩頂禮普香光佛的雙足，繞佛三圈后，就在那佛土忽然消失了，如同大力士屈伸手臂那樣迅速，到達了這個娑婆世界。他來到王舍城（Rājagṛha），前往竹園（Veṇuvana），頂禮佛足，退到一旁站立，對佛說：『普香光佛問候世尊：是否少病少惱，游步安適？』
這時，佛陀問道：『普香光佛氣力安好嗎？』
那位菩薩回答說：『普香光佛在他的國土安隱無恙。』這時，普明菩薩頂禮佛足，問候完畢，退到一旁站立。
像這樣，從西北方開始，從普香光佛世界中間，依次有香明佛（Sugandhaprakāśa）、香彌樓佛（Sugandhasumeru）、香象佛（Sugandhahastin）、香自在佛（Sugandheśvara）、香窟佛（Sugandhakūṭa）、明輪佛（Prabhācakra）、光王佛（Prabhārāja）、蓮華生王佛（Padmasambhava-rāja）、法自在佛（Dharmeśvara）、無邊法自在佛（Anantadharmeśvara）、可樂佛（Rāmaṇīya）、愛德佛（Priyakīrti）、散華佛（Puṣpavat）、華蓋行列佛（Puṣpacchatra-vyūha）、華窟佛（Puṣpakūṭa）、金華佛（Suvarṇapuṣpa）、香華佛（Sugandhapuṣpa）、彌樓王佛（Sumerurāja）、善導師佛（Susārathi）、一切眾生最勝嚴佛（Sarvasattvotkṛṣṭālaṃkāra）、轉諸難佛（Sarvadurgati-vinivartana）、善行嚴佛（Sucāritrālaṃkāra）、妙華佛（Śrīpuṣpa）、無邊香佛（Anantasugandha）、普放光佛（Samantaprabhāsa）、普放香佛（Samantagandha）、普光佛（Samantaprabha）、散華生得佛（Puṣpavat-sambhava）。
【English Translation】 English version: Immeasurable asaṃkhya-kṣetras (innumerable Buddha-fields), among them is a world called Sahā (enduring), in which there is a Buddha named Śākyamuni (Sage of the Śākya clan), who is now expounding the Bodhisattva-piṭaka (Basket of Teachings for Bodhisattvas) for the sake of all Bodhisattvas, dispelling the doubts of sentient beings and bringing them joy. This is the light and sound of that Buddha. In that Buddha's world, there are Bodhisattvas who are fully endowed with inconceivable great vows and adornments.
At that time, the Bodhisattva Samantaprabhāsa (Universal Light) said to the Buddha Sarvagandhasugandha (All-Fragrant Good Fragrance): 'I wish to go to the Sahā world to see Śākyamuni Buddha, to pay homage and make offerings to him, and also to see those inconceivable and fully adorned great Bodhisattvas.'
That Buddha replied: 'You may go as you wish. With my words, inquire of Śākyamuni Buddha: Is he free from illness and affliction? Is his movement light and easy? Is his walking peaceful?'
Then, the Bodhisattva Samantaprabhāsa bowed at the feet of the Buddha, circumambulated him three times, and suddenly disappeared from that Buddha-land. As quickly as a strong man extends and retracts his arm, he arrived in this world. He went to Rājagṛha (Royal City), proceeded to Veṇuvana (Bamboo Grove), bowed at the Buddha's feet, stood to one side, and said to the Buddha: 'The Buddha Sarvagandhasugandha inquires of the World-Honored One: Is he free from illness and affliction? Is his walking peaceful?'
Then the Buddha asked: 'Is the Buddha Sarvagandhasugandha's strength well?'
That Bodhisattva replied: 'The Buddha Sarvagandhasugandha is safe and well in his land.' Then, the Bodhisattva Samantaprabhāsa bowed at the Buddha's feet, made his inquiries, and stood to one side.
In this way, starting from the northwest, from the middle of the world of the Buddha Sarvagandhasugandha, there are successively the Buddhas Sugandhaprakāśa (Fragrant Light), Sugandhasumeru (Fragrant Mount Meru), Sugandhahastin (Fragrant Elephant), Sugandheśvara (Fragrant Lord), Sugandhakūṭa (Fragrant Peak), Prabhācakra (Light Wheel), Prabhārāja (Light King), Padmasambhava-rāja (Lotus-Born King), Dharmeśvara (Lord of Dharma), Anantadharmeśvara (Infinite Lord of Dharma), Rāmaṇīya (Delightful), Priyakīrti (Beloved Fame), Puṣpavat (Possessing Flowers), Puṣpacchatra-vyūha (Array of Flower Canopies), Puṣpakūṭa (Flower Peak), Suvarṇapuṣpa (Golden Flower), Sugandhapuṣpa (Fragrant Flower), Sumerurāja (King Meru), Susārathi (Good Guide), Sarvasattvotkṛṣṭālaṃkāra (Supreme Adornment of All Beings), Sarvadurgati-vinivartana (Turning Away All Difficulties), Sucāritrālaṃkāra (Adornment of Good Conduct), Śrīpuṣpa (Glorious Flower), Anantasugandha (Infinite Fragrance), Samantaprabhāsa (Universal Light), Samantagandha (Universal Fragrance), Samantaprabha (Universal Radiance), Puṣpavat-sambhava (Flower-Possessing Origin).
寶網手佛、極高王佛、普照一佛土佛、宿王佛、妙見佛、安立王佛、香流佛、無邊智自在佛、不虛嚴佛、不虛見佛、無礙眼佛、不動佛、初發意佛、無邊眼佛、燈上佛、普照明佛、光照佛、一切世界一切眾生不斷辯才佛、無垢力佛、無跡行佛，如是無量阿僧祇等諸佛世界，一生補處菩薩摩訶薩，從西北方悉來集此娑婆世界。至王舍城，行詣竹園，頂禮佛足，問訊訖已，於一面坐。
時東北方過於無量阿僧祇剎，有世界名眾歸，是中有佛，號滅一切憂，今現在，為不虛稱菩薩摩訶薩授阿耨多羅三藐三菩提記。時不虛稱菩薩見大光明、聞大音聲，問滅一切憂佛言：「世尊！是為何佛光明、音聲？」
彼佛答言：「善男子！西南方去此，過於無量阿僧祇剎，彼有世界名曰娑婆，是中有佛，號釋迦文，今現在，為諸菩薩說斷眾生疑令眾歡喜菩薩藏經。是為彼佛光明、音聲。彼世界中有諸菩薩，具足成就不可思議大愿莊嚴。」
時不虛稱菩薩白滅一切憂佛言：「世尊！我欲往詣娑婆世界，見釋迦文佛禮事、供養，亦欲見彼不可思議具足莊嚴大菩薩眾。」
彼佛答言：「欲往隨意。汝以我言，問訊釋迦文佛：少病、少惱，起居輕利、氣力安不？」
時不虛稱菩薩頂禮佛足，繞三匝已，于彼佛土忽然
【現代漢語翻譯】 現代漢語譯本 寶網手佛（擁有珍寶之網的手的佛）、極高王佛（至高無上的國王佛）、普照一佛土佛（光明普照整個佛土的佛）、宿王佛（星宿之王佛）、妙見佛（具有不可思議洞察力的佛）、安立王佛（建立穩固基礎的國王佛）、香流佛（散發香氣的佛）、無邊智自在佛（擁有無邊智慧且自在的佛）、不虛嚴佛（真實不虛地莊嚴的佛）、不虛見佛（真實不虛地顯現的佛）、無礙眼佛（擁有無礙之眼的佛）、不動佛（不可動搖的佛）、初發意佛（最初發菩提心的佛）、無邊眼佛（擁有無邊之眼的佛）、燈上佛（燈上的佛）、普照明佛（普遍照亮的佛）、光照佛（以光明照耀的佛）、一切世界一切眾生不斷辯才佛（於一切世界為一切眾生提供不間斷辯才的佛）、無垢力佛（擁有無垢之力的佛）、無跡行佛（行無軌跡的佛），像這樣無量阿僧祇（極大的數字單位）等諸佛世界，一生補處菩薩摩訶薩（下一生將成佛的大菩薩），從西北方全部來到這個娑婆世界（我們所居住的這個世界）。到達王舍城，前往竹園，頂禮佛足，問候完畢后，在一旁坐下。 這時，從東北方經過無量阿僧祇剎（佛土），有一個世界名叫眾歸，那裡有一尊佛，名為滅一切憂（消除一切憂愁），現在正在為不虛稱菩薩摩訶薩（名號為不虛稱的大菩薩）授阿耨多羅三藐三菩提記（無上正等正覺的預言）。當時，不虛稱菩薩見到大光明、聽到大音聲，問滅一切憂佛說：『世尊！這是哪位佛的光明和音聲？』 那尊佛回答說：『善男子！從西南方離開這裡，經過無量阿僧祇剎（佛土），那裡有一個世界名叫娑婆，那裡有一尊佛，名為釋迦文（釋迦牟尼佛），現在正在為諸位菩薩宣說斷眾生疑令眾歡喜菩薩藏經（能斷除眾生疑惑，令眾生歡喜的菩薩藏經）。這就是那位佛的光明和音聲。那個世界中有諸位菩薩，具足成就不可思議的大愿莊嚴。』 當時，不虛稱菩薩對滅一切憂佛說：『世尊！我想要前往娑婆世界，拜見釋迦文佛，行禮和供養，也想見見那些不可思議、具足莊嚴的大菩薩眾。』 那尊佛回答說：『想去就去吧。你用我的話，問候釋迦文佛：少病、少惱，起居輕利、氣力安好嗎？』 當時，不虛稱菩薩頂禮佛足，繞佛三圈后，在那佛土忽然消失。
【English Translation】 English version The Buddha Jewel Net Hand, the Buddha Supreme King, the Buddha Universally Illuminating One Buddha Land, the Buddha Constellation King, the Buddha Wonderful Vision, the Buddha Establishing King, the Buddha Fragrant Flow, the Buddha Unbounded Wisdom and Freedom, the Buddha Not Empty Adornment, the Buddha Not Empty Vision, the Buddha Unobstructed Eye, the Buddha Immovable, the Buddha Initial Aspiration, the Buddha Boundless Eye, the Buddha Above the Lamp, the Buddha Universally Illuminating, the Buddha Light Illuminating, the Buddha Uninterrupted Eloquence for All Worlds and All Beings, the Buddha Immaculate Power, the Buddha Trackless Conduct. Such immeasurable asamkhyas (countless) of Buddha worlds, Bodhisattva Mahasattvas (great enlightened beings) destined to attain Buddhahood in their next life, all gathered from the northwest in this Saha world (the world we live in). Arriving at Rajagrha (city in ancient India), they proceeded to the Bamboo Grove, prostrated at the Buddha's feet, inquired after his well-being, and sat down on one side. At that time, beyond immeasurable asamkhyas (countless) of lands to the northeast, there was a world named Gathering of All, where there was a Buddha named Extinguishing All Sorrows, now present, bestowing the prediction of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) upon the Bodhisattva Mahasattva named Not Empty Name. Then, the Bodhisattva Not Empty Name, seeing great light and hearing great sound, asked the Buddha Extinguishing All Sorrows, 'World Honored One! What Buddha's light and sound is this?' That Buddha replied, 'Good man! To the southwest from here, beyond immeasurable asamkhyas (countless) of lands, there is a world named Saha, where there is a Buddha named Shakyamuni (Sakyamuni Buddha), now present, expounding the 'Bodhisattva Treasury Sutra' which resolves the doubts of beings and brings joy to all Bodhisattvas. That is the light and sound of that Buddha. In that world, there are Bodhisattvas who are fully accomplished with inconceivable great vows and adornments.' Then, the Bodhisattva Not Empty Name said to the Buddha Extinguishing All Sorrows, 'World Honored One! I wish to go to the Saha world to see Shakyamuni Buddha, to pay homage and make offerings, and also to see those inconceivable and fully adorned great assembly of Bodhisattvas.' That Buddha replied, 'Go as you wish. With my words, inquire after Shakyamuni Buddha's well-being: Is he free from illness and affliction? Is his daily life light and easy? Is his strength and energy at peace?' Then, the Bodhisattva Not Empty Name prostrated at the Buddha's feet, circumambulated him three times, and vanished from that Buddha land.
不見，如大力士屈伸臂頃，到此世界。至王舍城，行詣竹園，頂禮佛足，卻住一面，白佛言：「世尊！滅一切憂佛問訊世尊：少病、少惱，游步安耶？」
時佛問言：「滅一切憂佛少病少惱氣力安不？」
彼菩薩言：「滅一切憂佛在彼世界安隱、無恙。」時不虛稱菩薩頂禮佛足，問訊訖已，於一面坐。
東北方有世界，名離一切憂，是中有佛，號曰離憂，今現在，為大明菩薩摩訶薩授無上道記。余如上說。
從離一切憂剎來過六萬剎中間，有世界名喜樂，是中有佛，號喜生德，今現在，為報恩菩薩摩訶薩授無上道記。余如上說。
從喜樂剎至此中間，有世界名安隱，是中有佛，號曰安王，今現在，為無難菩薩摩訶薩授無上道記。余如上說。
從安隱剎至此中間，有世界名金網覆，是中有佛，號上彌樓，今現在，為師子彌樓菩薩摩訶薩授無上道記。余如上說。
從金網覆剎至此中間，有世界名香明，是中有佛，號曰妙香，今現在，為聲德菩薩摩訶薩授無上道記。余如上說。
從香明剎至此中間，有世界名寶聚，是中有佛，號憍陳若，今現在，為大聚菩薩摩訶薩授無上道記。余如上說。
從寶聚剎至此中間，有世界名堅固，是中有佛，號曰勢德，今現在，為梵德
【現代漢語翻譯】 現代漢語譯本 （菩薩）不見蹤影，就像大力士屈臂伸臂那麼短的時間，就來到了這個世界。到達王舍城（Rājagṛha），前往竹林精舍（Veṇuvana），頂禮佛足，退到一旁站立，稟告佛陀：『世尊！滅一切憂佛（Sarvaśokatamopagata Buddha）問候世尊：少病少惱，安樂行走嗎？』 這時佛陀問道：『滅一切憂佛少病少惱，氣力安好嗎？』 那位菩薩回答說：『滅一切憂佛在那個世界安穩、無恙。』這位不虛妄的菩薩頂禮佛足，問候完畢后，在一旁坐下。 東北方有個世界，名叫離一切憂（Vigataśoka），那裡有一尊佛，名號為離憂（Vigataśoka），現在正在為大明菩薩摩訶薩（Mahāprabhāsa Bodhisattva-mahāsattva）授記無上菩提。其餘情況如前所述。 從離一切憂世界經過六萬個佛土的距離，有一個世界名叫喜樂（Nandita），那裡有一尊佛，名號為喜生德（Nandotpala），現在正在為報恩菩薩摩訶薩（Kṛtajña Bodhisattva-mahāsattva）授記無上菩提。其餘情況如前所述。 從喜樂世界到這裡，中間有一個世界名叫安隱（Kṣema），那裡有一尊佛，名號為安王（Kṣemarāja），現在正在為無難菩薩摩訶薩（Nirupadrava Bodhisattva-mahāsattva）授記無上菩提。其餘情況如前所述。 從安隱世界到這裡，中間有一個世界名叫金網覆（Suvarṇajālasaṃchanna），那裡有一尊佛，名號為上彌樓（Uttarameru），現在正在為師子彌樓菩薩摩訶薩（Siṃhameru Bodhisattva-mahāsattva）授記無上菩提。其餘情況如前所述。 從金網覆世界到這裡，中間有一個世界名叫香明（Sugandhaprakāśa），那裡有一尊佛，名號為妙香（Sugandha），現在正在為聲德菩薩摩訶薩（Ghoṣottara Bodhisattva-mahāsattva）授記無上菩提。其餘情況如前所述。 從香明世界到這裡，中間有一個世界名叫寶聚（Ratnakūṭa），那裡有一尊佛，名號為憍陳若（Kauṇḍinya），現在正在為大聚菩薩摩訶薩（Mahākūṭa Bodhisattva-mahāsattva）授記無上菩提。其餘情況如前所述。 從寶聚世界到這裡，中間有一個世界名叫堅固（Dṛḍha），那裡有一尊佛，名號為勢德（Balottara），現在正在為梵德（Brahmottara）
【English Translation】 English version He disappeared, as quickly as a strong man bends and extends his arm, and arrived in this world. He went to Rājagṛha (王舍城), proceeded to Veṇuvana (竹園), prostrated himself at the Buddha's feet, and stood to one side. He said to the Buddha: 'Venerable One! Sarvaśokatamopagata Buddha (滅一切憂佛) inquires after the Venerable One: Are you free from illness and affliction, and do you walk in peace?' Then the Buddha asked: 'Is Sarvaśokatamopagata Buddha free from illness and affliction, and is his strength well?' That Bodhisattva replied: 'Sarvaśokatamopagata Buddha is secure and well in that world.' This Bodhisattva, whose words are not in vain, prostrated himself at the Buddha's feet, inquired after his well-being, and sat down to one side. In the northeast, there is a world called Vigataśoka (離一切憂). In that world, there is a Buddha named Vigataśoka (離憂), who is now bestowing predictions of unsurpassed enlightenment upon Mahāprabhāsa Bodhisattva-mahāsattva (大明菩薩摩訶薩). The rest is as described above. Passing through sixty thousand Buddha-fields from the world of Vigataśoka, there is a world called Nandita (喜樂). In that world, there is a Buddha named Nandotpala (喜生德), who is now bestowing predictions of unsurpassed enlightenment upon Kṛtajña Bodhisattva-mahāsattva (報恩菩薩摩訶薩). The rest is as described above. Between the world of Nandita and here, there is a world called Kṣema (安隱). In that world, there is a Buddha named Kṣemarāja (安王), who is now bestowing predictions of unsurpassed enlightenment upon Nirupadrava Bodhisattva-mahāsattva (無難菩薩摩訶薩). The rest is as described above. Between the world of Kṣema and here, there is a world called Suvarṇajālasaṃchanna (金網覆). In that world, there is a Buddha named Uttarameru (上彌樓), who is now bestowing predictions of unsurpassed enlightenment upon Siṃhameru Bodhisattva-mahāsattva (師子彌樓菩薩摩訶薩). The rest is as described above. Between the world of Suvarṇajālasaṃchanna and here, there is a world called Sugandhaprakāśa (香明). In that world, there is a Buddha named Sugandha (妙香), who is now bestowing predictions of unsurpassed enlightenment upon Ghoṣottara Bodhisattva-mahāsattva (聲德菩薩摩訶薩). The rest is as described above. Between the world of Sugandhaprakāśa and here, there is a world called Ratnakūṭa (寶聚). In that world, there is a Buddha named Kauṇḍinya (憍陳若), who is now bestowing predictions of unsurpassed enlightenment upon Mahākūṭa Bodhisattva-mahāsattva (大聚菩薩摩訶薩). The rest is as described above. Between the world of Ratnakūṭa and here, there is a world called Dṛḍha (堅固). In that world, there is a Buddha named Balottara (勢德), who is now bestowing predictions upon Brahmottara (梵德)
菩薩摩訶薩授無上道記。余如上說。
從堅固剎至此中間，有世界名青蓮華，是中有佛，號赤蓮華德，今現在，為華生菩薩摩訶薩授無上道記。余如上說。
從青蓮華剎至此中間，有世界名白蓮華，是中有佛，號白蓮華生，今現在，為無有菩薩摩訶薩授無上道記。余如上說。
從白蓮華剎至此中間，有世界名大音，是中有佛，號大音眼，今現在，為無上眾菩薩摩訶薩授無上道記。余如上說。
從大音剎至此中間，有世界名香散(丹作嚴)，是中有佛，號曰上眾，今現在，為善來菩薩摩訶薩授無上道記。余如上說。
從香嚴剎至此中間，有世界名眾明，是中有佛，號無邊明，今現在為，德藏菩薩摩訶薩授無上道記。余如上說。
從眾明剎至此中間，有世界名栴檀香，是中有佛，號月(丹作日)出光，今現在，為方等菩薩摩訶薩授無上道記。余如上說。
從栴檀香剎至此中間，有世界名明，是中有佛，號名流十方，今現在，為十方流佈力王菩薩摩訶薩授無上道記。余如上說。
從明剎至此中間，有世界名月，是中有佛，號星宿王，今現在，為稱眾菩薩摩訶薩授無上道記。余如上說。
從月剎至此中間，有世界名普明德，是中有佛，號無邊光明，今現在，為無垢相
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）被授予無上道記（Anuttara-samyak-sambodhi-vyākaraṇa，對證得無上正等正覺的授記）。其餘如上文所說。 從堅固剎（世界的名稱）至此中間，有一個世界名為青蓮華（Utpala，青色的蓮花），其中有一尊佛，名為赤蓮華德（Red Lotus Virtue），現在正在為華生菩薩摩訶薩（Lotus-born Bodhisattva-Mahāsattva）授予無上道記。其餘如上文所說。 從青蓮華剎至此中間，有一個世界名為白蓮華（White Lotus），其中有一尊佛，名為白蓮華生（White Lotus Born），現在正在為無有菩薩摩訶薩（Non-existent Bodhisattva-Mahāsattva）授予無上道記。其餘如上文所說。 從白蓮華剎至此中間，有一個世界名為大音（Great Sound），其中有一尊佛，名為大音眼（Great Sound Eye），現在正在為無上眾菩薩摩訶薩（Supreme Assembly of Bodhisattva-Mahāsattva）授予無上道記。其餘如上文所說。 從大音剎至此中間，有一個世界名為香散（Xiang San，香氣散佈）（或香嚴，Xiang Yan，香氣莊嚴），其中有一尊佛，名為上眾（Supreme Assembly），現在正在為善來菩薩摩訶薩（Well-come Bodhisattva-Mahāsattva）授予無上道記。其餘如上文所說。 從香嚴剎至此中間，有一個世界名為眾明（Assembly of Light），其中有一尊佛，名為無邊明（Boundless Light），現在正在為德藏菩薩摩訶薩（Virtue Treasury Bodhisattva-Mahāsattva）授予無上道記。其餘如上文所說。 從眾明剎至此中間，有一個世界名為栴檀香（Sandalwood Fragrance），其中有一尊佛，名為月出光（Moon Rising Light）（或日出光，Sun Rising Light），現在正在為方等菩薩摩訶薩（Vaipulya Bodhisattva-Mahāsattva）授予無上道記。其餘如上文所說。 從栴檀香剎至此中間，有一個世界名為明（Light），其中有一尊佛，名為名流十方（Name Spreading in Ten Directions），現在正在為十方流佈力王菩薩摩訶薩（Power King Bodhisattva-Mahāsattva Spreading in Ten Directions）授予無上道記。其餘如上文所說。 從明剎至此中間，有一個世界名為月（Moon），其中有一尊佛，名為星宿王（Star King），現在正在為稱眾菩薩摩訶薩（Praising Assembly Bodhisattva-Mahāsattva）授予無上道記。其餘如上文所說。 從月剎至此中間，有一個世界名為普明德（Universal Bright Virtue），其中有一尊佛，名為無邊光明（Boundless Brightness），現在正在為無垢相（Immaculate Appearance）
【English Translation】 English version The Bodhisattva-Mahāsattva (great being of enlightenment) is given the prediction of unsurpassed enlightenment (Anuttara-samyak-sambodhi-vyākaraṇa, the prophecy of attaining unsurpassed complete and perfect enlightenment). The rest is as described above. From the Solid Land (name of a world) to here, there is a world named Blue Lotus (Utpala, blue lotus), in which there is a Buddha named Red Lotus Virtue, who is now bestowing the prediction of unsurpassed enlightenment upon Lotus-born Bodhisattva-Mahāsattva. From the Blue Lotus Land to here, there is a world named White Lotus, in which there is a Buddha named White Lotus Born, who is now bestowing the prediction of unsurpassed enlightenment upon Non-existent Bodhisattva-Mahāsattva. The rest is as described above. From the White Lotus Land to here, there is a world named Great Sound, in which there is a Buddha named Great Sound Eye, who is now bestowing the prediction of unsurpassed enlightenment upon the Supreme Assembly of Bodhisattva-Mahāsattva. The rest is as described above. From the Great Sound Land to here, there is a world named Fragrance Scattering (or Fragrance Adornment), in which there is a Buddha named Supreme Assembly, who is now bestowing the prediction of unsurpassed enlightenment upon Well-come Bodhisattva-Mahāsattva. The rest is as described above. From the Fragrance Adornment Land to here, there is a world named Assembly of Light, in which there is a Buddha named Boundless Light, who is now bestowing the prediction of unsurpassed enlightenment upon Virtue Treasury Bodhisattva-Mahāsattva. The rest is as described above. From the Assembly of Light Land to here, there is a world named Sandalwood Fragrance, in which there is a Buddha named Moon Rising Light (or Sun Rising Light), who is now bestowing the prediction of unsurpassed enlightenment upon Vaipulya Bodhisattva-Mahāsattva. The rest is as described above. From the Sandalwood Fragrance Land to here, there is a world named Light, in which there is a Buddha named Name Spreading in Ten Directions, who is now bestowing the prediction of unsurpassed enlightenment upon Power King Bodhisattva-Mahāsattva Spreading in Ten Directions. The rest is as described above. From the Light Land to here, there is a world named Moon, in which there is a Buddha named Star King, who is now bestowing the prediction of unsurpassed enlightenment upon Praising Assembly Bodhisattva-Mahāsattva. The rest is as described above. From the Moon Land to here, there is a world named Universal Bright Virtue, in which there is a Buddha named Boundless Brightness, who is now bestowing upon Immaculate Appearance
菩薩摩訶薩授無上道記。余如上說。
從普明德剎至此中間，有世界名香明，是中有佛，號上香彌樓，今現在，為選擇菩薩摩訶薩授無上道記。余如上說。
從香明剎至此中間，有世界名無畏，是中有佛，號離怖畏，今現在，為喜月菩薩摩訶薩授無上道記。余如上說。
從無畏剎至此中間，有世界名上安，是中有佛，號安隱生德，今現在，為定意菩薩摩訶薩授無上道記。余如上說。
從上安剎至此中間，有世界名無邊明，是中有佛，號無邊功德月，今現在，為喜月菩薩摩訶薩授無上道記。余如上說。
從無邊明剎至此中間，有世界名莊嚴，是中有佛，號一切功德嚴，今現在，為妙威儀菩薩摩訶薩授無上道記。余如上說。
從莊嚴剎至此中間，有世界名蓮華散，是中有佛，號曰華王，今現在，為華生高德菩薩摩訶薩授無上道記。余如上說。
從蓮華散剎至此中間，有世界名雜相，是中有佛，號不壞相，今現在，為無勝菩薩摩訶薩授無上道記。余如上說。
從雜相剎至此中間，有世界名堅固，是中有佛，號宗守光，今現在，為音(二本作普)守菩薩摩訶薩授無上道記。余如上說。
從堅固剎至此中間，有世界名樂戲，是中有佛，號大威德蓮華生王，今現在，為智
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）被授予無上菩提的預記。其餘的如上文所說。
從普明德剎（Pumingde ksha，普明德佛土）到此地之間，有一個世界名為香明（Xiangming），那裡有一尊佛，名為上香彌樓（Shangxiang Milou），現在正在為選擇菩薩摩訶薩（Xuanze Bodhisattva-Mahāsattva）授予無上菩提的預記。其餘的如上文所說。
從香明剎（Xiangming ksha，香明佛土）到此地之間，有一個世界名為無畏（Wuwei），那裡有一尊佛，名為離怖畏（Libuwei），現在正在為喜月菩薩摩訶薩（Xiyue Bodhisattva-Mahāsattva）授予無上菩提的預記。其餘的如上文所說。
從無畏剎（Wuwei ksha，無畏佛土）到此地之間，有一個世界名為上安（Shangan），那裡有一尊佛，名為安隱生德（Anyinshengde），現在正在為定意菩薩摩訶薩（Dingyi Bodhisattva-Mahāsattva）授予無上菩提的預記。其餘的如上文所說。
從上安剎（Shangan ksha，上安佛土）到此地之間，有一個世界名為無邊明（Wubianming），那裡有一尊佛，名為無邊功德月（Wubian Gongdeyue），現在正在為喜月菩薩摩訶薩（Xiyue Bodhisattva-Mahāsattva）授予無上菩提的預記。其餘的如上文所說。
從無邊明剎（Wubianming ksha，無邊明佛土）到此地之間，有一個世界名為莊嚴（Zhuangyan），那裡有一尊佛，名為一切功德嚴（Yiqie Gongdeyan），現在正在為妙威儀菩薩摩訶薩（Miaoweiyi Bodhisattva-Mahāsattva）授予無上菩提的預記。其餘的如上文所說。
從莊嚴剎（Zhuangyan ksha，莊嚴佛土）到此地之間，有一個世界名為蓮華散（Lianhua San），那裡有一尊佛，名為華王（Hua Wang），現在正在為華生高德菩薩摩訶薩（Huashēng Gaode Bodhisattva-Mahāsattva）授予無上菩提的預記。其餘的如上文所說。
從蓮華散剎（Lianhua San ksha，蓮華散佛土）到此地之間，有一個世界名為雜相（Zaxiang），那裡有一尊佛，名為不壞相（Buhuai Xiang），現在正在為無勝菩薩摩訶薩（Wusheng Bodhisattva-Mahāsattva）授予無上菩提的預記。其餘的如上文所說。
從雜相剎（Zaxiang ksha，雜相佛土）到此地之間，有一個世界名為堅固（Jiangu），那裡有一尊佛，名為宗守光（Zongshou Guang），現在正在為音守菩薩摩訶薩（Yinshou Bodhisattva-Mahāsattva）授予無上菩提的預記。其餘的如上文所說。
從堅固剎（Jiangu ksha，堅固佛土）到此地之間，有一個世界名為樂戲（Lexi），那裡有一尊佛，名為大威德蓮華生王（Daweide Lianhuasheng Wang），現在正在為智…
【English Translation】 English version: The Bodhisattva-Mahāsattva (great being Bodhisattva) receives the prediction of unsurpassed enlightenment. The rest is as described above.
From the Pumingde ksha (Pumingde Buddha-field) to here, there is a world named Xiangming (Fragrant Light), where there is a Buddha named Shangxiang Milou (Superior Fragrant Sumeru), who is now bestowing the prediction of unsurpassed enlightenment upon the Xuanze Bodhisattva-Mahāsattva (Selecting Bodhisattva-Mahāsattva). The rest is as described above.
From the Xiangming ksha (Xiangming Buddha-field) to here, there is a world named Wuwei (Fearless), where there is a Buddha named Libuwei (Free from Fear), who is now bestowing the prediction of unsurpassed enlightenment upon the Xiyue Bodhisattva-Mahāsattva (Joyful Moon Bodhisattva-Mahāsattva). The rest is as described above.
From the Wuwei ksha (Wuwei Buddha-field) to here, there is a world named Shangan (Superior Peace), where there is a Buddha named Anyinshengde (Peaceful and Hidden Virtue), who is now bestowing the prediction of unsurpassed enlightenment upon the Dingyi Bodhisattva-Mahāsattva (Concentrated Mind Bodhisattva-Mahāsattva). The rest is as described above.
From the Shangan ksha (Shangan Buddha-field) to here, there is a world named Wubianming (Boundless Light), where there is a Buddha named Wubian Gongdeyue (Boundless Merit Moon), who is now bestowing the prediction of unsurpassed enlightenment upon the Xiyue Bodhisattva-Mahāsattva (Joyful Moon Bodhisattva-Mahāsattva). The rest is as described above.
From the Wubianming ksha (Wubianming Buddha-field) to here, there is a world named Zhuangyan (Adornment), where there is a Buddha named Yiqie Gongdeyan (Adornment of All Merits), who is now bestowing the prediction of unsurpassed enlightenment upon the Miaoweiyi Bodhisattva-Mahāsattva (Wonderful Demeanor Bodhisattva-Mahāsattva). The rest is as described above.
From the Zhuangyan ksha (Zhuangyan Buddha-field) to here, there is a world named Lianhua San (Lotus Scattering), where there is a Buddha named Hua Wang (Flower King), who is now bestowing the prediction of unsurpassed enlightenment upon the Huasheng Gaode Bodhisattva-Mahāsattva (Flower-born High Virtue Bodhisattva-Mahāsattva). The rest is as described above.
From the Lianhua San ksha (Lianhua San Buddha-field) to here, there is a world named Zaxiang (Mixed Appearances), where there is a Buddha named Buhuai Xiang (Indestructible Appearance), who is now bestowing the prediction of unsurpassed enlightenment upon the Wusheng Bodhisattva-Mahāsattva (Unsurpassed Bodhisattva-Mahāsattva). The rest is as described above.
From the Zaxiang ksha (Zaxiang Buddha-field) to here, there is a world named Jiangu (Firm), where there is a Buddha named Zongshou Guang (Lineage-Protecting Light), who is now bestowing the prediction of unsurpassed enlightenment upon the Yinshou Bodhisattva-Mahāsattva (Sound-Protecting Bodhisattva-Mahāsattva). The rest is as described above.
From the Jiangu ksha (Jiangu Buddha-field) to here, there is a world named Lexi (Joyful Play), where there is a Buddha named Daweide Lianhuasheng Wang (Great Majestic Lotus-born King), who is now bestowing the prediction of unsurpassed enlightenment upon the Wisdom...
樂菩薩摩訶薩授無上道記。余如上說。
從樂戲剎至此中間，有世界名樂，是中有佛，號無異生行，今現在，為無異行嚴菩薩摩訶薩授無上道記。余如上說。
從樂剎至此中間，有世界名喜，是中有佛，號一切上，今現在，為上菩薩摩訶薩授無上道記。余如上說。
從喜剎至此中間，有世界名樂德，是中有佛，號虛空凈王，今現在，為彌樓王菩薩摩訶薩授無上道記。余如上說。
從樂德剎至此中間，有世界名喜樂，是中有佛，號無相音聲，今現在，為觀音定嚴菩薩摩訶薩授無上道記。余如上說。
從喜樂剎至此中間，有世界名娑婆，是中有佛，號寶最高德，今現在，為甚深菩薩摩訶薩授無上道記。余如上說。
從娑婆剎至此中間，有世界名眾梵，是中有佛，號曰梵德，今現在，為梵子菩薩摩訶薩授無上道記。余如上說。
從眾梵剎至此中間，有世界名眾香，是中有佛，號無礙香象，今現在，為帝德菩薩摩訶薩授無上道記。余如上說。
從眾香剎至此中間，有世界名眾華，是中有佛，號彌樓明，今現在，為娑伽羅菩薩摩訶薩授無上道記。余如上說。
從眾華剎至此中間，有世界名然燈，是中有佛，號曰大燈，今現在，為云光菩薩摩訶薩授無上道記。余如上說。
【現代漢語翻譯】 現代漢語譯本 樂菩薩摩訶薩（Mahāsattva，偉大的菩薩）被授予無上菩提的預記。其餘的說法如前所述。
從樂戲剎（世界名）到此地之間，有一個世界名為樂，那裡有一尊佛，名為無異生行，現在正在為無異行嚴菩薩摩訶薩（Mahāsattva，偉大的菩薩）授予無上菩提的預記。其餘的說法如前所述。
從樂剎（世界名）到此地之間，有一個世界名為喜，那裡有一尊佛，名為一切上，現在正在為上菩薩摩訶薩（Mahāsattva，偉大的菩薩）授予無上菩提的預記。其餘的說法如前所述。
從喜剎（世界名）到此地之間，有一個世界名為樂德，那裡有一尊佛，名為虛空凈王，現在正在為彌樓王菩薩摩訶薩（Mahāsattva，偉大的菩薩）授予無上菩提的預記。其餘的說法如前所述。
從樂德剎（世界名）到此地之間，有一個世界名為喜樂，那裡有一尊佛，名為無相音聲，現在正在為觀音定嚴菩薩摩訶薩（Mahāsattva，偉大的菩薩）授予無上菩提的預記。其餘的說法如前所述。
從喜樂剎（世界名）到此地之間，有一個世界名為娑婆（Sahā，意為堪忍），那裡有一尊佛，名為寶最高德，現在正在為甚深菩薩摩訶薩（Mahāsattva，偉大的菩薩）授予無上菩提的預記。其餘的說法如前所述。
從娑婆剎（世界名）到此地之間，有一個世界名為眾梵，那裡有一尊佛，名為梵德，現在正在為梵子菩薩摩訶薩（Mahāsattva，偉大的菩薩）授予無上菩提的預記。其餘的說法如前所述。
從眾梵剎（世界名）到此地之間，有一個世界名為眾香，那裡有一尊佛，名為無礙香象，現在正在為帝德菩薩摩訶薩（Mahāsattva，偉大的菩薩）授予無上菩提的預記。其餘的說法如前所述。
從眾香剎（世界名）到此地之間，有一個世界名為眾華，那裡有一尊佛，名為彌樓明，現在正在為娑伽羅菩薩摩訶薩（Mahāsattva，偉大的菩薩）授予無上菩提的預記。其餘的說法如前所述。
從眾華剎（世界名）到此地之間，有一個世界名為然燈，那裡有一尊佛，名為大燈，現在正在為云光菩薩摩訶薩（Mahāsattva，偉大的菩薩）授予無上菩提的預記。其餘的說法如前所述。
【English Translation】 English version The Bodhisattva Mahāsattva (Mahāsattva, Great Being) Lè is given the prediction of unsurpassed enlightenment. The rest is as described above.
From the world Lèxìkṣetra (name of a world) to here, there is a world named Lè, in which there is a Buddha named Wúyìshēngxíng, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva Mahāsattva (Mahāsattva, Great Being) Wúyìxíngyán. The rest is as described above.
From the world Lèkṣetra (name of a world) to here, there is a world named Xǐ, in which there is a Buddha named Yīqièshàng, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva Mahāsattva (Mahāsattva, Great Being) Shàng. The rest is as described above.
From the world Xǐkṣetra (name of a world) to here, there is a world named Lèdé, in which there is a Buddha named Xūkōngjìngwáng, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva Mahāsattva (Mahāsattva, Great Being) Mílóuwáng. The rest is as described above.
From the world Lèdékṣetra (name of a world) to here, there is a world named Xǐlè, in which there is a Buddha named Wúxiàngyīnshēng, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva Mahāsattva (Mahāsattva, Great Being) Guānyīndìngyán. The rest is as described above.
From the world Xǐlèkṣetra (name of a world) to here, there is a world named Suōpó (Sahā, meaning 'able to be endured'), in which there is a Buddha named Bǎozuìgāodé, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva Mahāsattva (Mahāsattva, Great Being) Shènshēn. The rest is as described above.
From the world Suōpókṣetra (name of a world) to here, there is a world named Zhòngfàn, in which there is a Buddha named Fàndé, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva Mahāsattva (Mahāsattva, Great Being) Fànzǐ. The rest is as described above.
From the world Zhòngfànkṣetra (name of a world) to here, there is a world named Zhòngxiāng, in which there is a Buddha named Wúài xiāngxiàng, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva Mahāsattva (Mahāsattva, Great Being) Dìdé. The rest is as described above.
From the world Zhòngxiāngkṣetra (name of a world) to here, there is a world named Zhònghuá, in which there is a Buddha named Mílóumíng, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva Mahāsattva (Mahāsattva, Great Being) Suōjiāluó. The rest is as described above.
From the world Zhònghuákṣetra (name of a world) to here, there is a world named Rándēng, in which there is a Buddha named Dàdēng, who is now giving the prediction of unsurpassed enlightenment to the Bodhisattva Mahāsattva (Mahāsattva, Great Being) Yúnguāng. The rest is as described above.
從然燈剎至此中間，有世界名作名聞，是中有佛，號華上光，今現在，為樂法菩薩摩訶薩授無上道記。余如上說。
從作名聞剎至此中間，有世界名多樂，是中有佛，號作名聞，今現在，為彌樓德菩薩摩訶薩授無上道記。余如上說。
從多樂剎至此中間，有世界名安立，是中有佛，號曰名慈，今現在，為師子力菩薩摩訶薩。授無上道記。余如上說。
從安立剎至此中間，有世界名娑羅，是中有佛，號娑羅王，今現在，為山王菩薩摩訶薩授無上道記。余如上說。
從娑羅剎至此中間，有世界名照明，是中有佛，號無邊光，今現在，為不虛步力菩薩摩訶薩授無上道記。余如上說。
如是無量阿僧祇等諸佛世界，一生補處菩薩摩訶薩，從東北方悉來集此娑婆世界。到王舍城，行詣竹園，頂禮佛足，覲問訊已，於一面坐。
時此三千大千世界，諸大威德天、龍、夜叉、揵闥婆、阿修羅、迦樓羅、緊陀羅、摩訶羅伽、人非人等，及一生補處諸大菩薩摩訶薩眾，充滿其中無空缺處，而此大眾以佛神力，皆悉容受不相妨閡。
佛說華手經卷第五 大正藏第 16 冊 No. 0657 佛說華手經
佛說華手經卷第六
後秦龜茲國三藏鳩摩羅什奉 詔譯
【現代漢語翻譯】 現代漢語譯本 從然燈剎（Dipamkara-ksetra，意為燃燈佛的佛土）至此中間，有一個世界名為名聞，其中有一尊佛，名為華上光（Hua Shang Guang），現在正在為樂法菩薩摩訶薩（Yue Fa Pusa-mahasattva）授予無上道記（anuttara-samyak-sambodhi-vyakarana，無上正等正覺的授記）。其餘的描述如前所述。 從作名聞剎（Zuo Mingwen-ksetra，意為名為名聞的佛所居住的佛土）至此中間，有一個世界名為多樂，其中有一尊佛，名為作名聞（Zuo Mingwen），現在正在為彌樓德菩薩摩訶薩（Miloude Pusa-mahasattva）授予無上道記。其餘的描述如前所述。 從多樂剎（Duo Le-ksetra，意為充滿喜樂的佛土）至此中間，有一個世界名為安立，其中有一尊佛，名為名慈（Ming Ci），現在正在為師子力菩薩摩訶薩（Shizi Li Pusa-mahasattva）授予無上道記。其餘的描述如前所述。 從安立剎（Anli-ksetra，意為安立的佛土）至此中間，有一個世界名為娑羅，其中有一尊佛，名為娑羅王（Suoluo Wang），現在正在為山王菩薩摩訶薩（Shan Wang Pusa-mahasattva）授予無上道記。其餘的描述如前所述。 從娑羅剎（Suoluo-ksetra，意為娑羅樹的佛土）至此中間，有一個世界名為照明，其中有一尊佛，名為無邊光（Wubian Guang），現在正在為不虛步力菩薩摩訶薩（Bu Xu Bu Li Pusa-mahasattva）授予無上道記。其餘的描述如前所述。 像這樣無量阿僧祇（asamkhya，無數）等的諸佛世界中，一生補處（ekajati-pratibaddha，指下一生將成佛的菩薩）菩薩摩訶薩，從東北方全部來到這娑婆世界（Saha-world）。到達王舍城（Rajagrha），前往竹園（Venuvana），頂禮佛足，問候請安完畢，在一面坐下。 這時，這三千大千世界（trisahasra-maha-sahasra-lokadhatu）中，諸大威德的天（deva）、龍（naga）、夜叉（yaksa）、揵闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuda）、緊陀羅（kinnara）、摩訶羅伽（mahoraga）、人非人等，以及一生補處的諸大菩薩摩訶薩眾，充滿其中沒有空缺的地方，而這些大眾憑藉佛的神力，都能夠容納而不互相妨礙。 《佛說華手經》卷第五 大正藏第 16 冊 No. 0657 《佛說華手經》 《佛說華手經》卷第六 後秦龜茲國三藏鳩摩羅什（Kumarajiva）奉詔翻譯
【English Translation】 English version From Dipamkara-ksetra (the land of Dipamkara Buddha) to here, there is a world named Mingwen (Famous Sound). In that world, there is a Buddha named Hua Shang Guang (Flower Light), who is currently bestowing the prediction of unsurpassed enlightenment (anuttara-samyak-sambodhi-vyakarana) upon Yue Fa Bodhisattva-Mahasattva (Joyful Dharma Bodhisattva-Mahasattva). The rest is as described above. From Zuo Mingwen-ksetra (the land where the Buddha named Zuo Mingwen resides) to here, there is a world named Duo Le (Much Joy). In that world, there is a Buddha named Zuo Mingwen (Making Famous Sound), who is currently bestowing the prediction of unsurpassed enlightenment upon Miloude Bodhisattva-Mahasattva (Miloude Bodhisattva-Mahasattva). The rest is as described above. From Duo Le-ksetra (the land full of joy) to here, there is a world named Anli (Establishment). In that world, there is a Buddha named Ming Ci (Name of Compassion), who is currently bestowing the prediction of unsurpassed enlightenment upon Shizi Li Bodhisattva-Mahasattva (Lion Strength Bodhisattva-Mahasattva). The rest is as described above. From Anli-ksetra (the established land) to here, there is a world named Suoluo (Sala). In that world, there is a Buddha named Suoluo Wang (Sala King), who is currently bestowing the prediction of unsurpassed enlightenment upon Shan Wang Bodhisattva-Mahasattva (Mountain King Bodhisattva-Mahasattva). The rest is as described above. From Suoluo-ksetra (the land of Sala tree) to here, there is a world named Zhaoming (Illumination). In that world, there is a Buddha named Wubian Guang (Boundless Light), who is currently bestowing the prediction of unsurpassed enlightenment upon Bu Xu Bu Li Bodhisattva-Mahasattva (Infallible Step Strength Bodhisattva-Mahasattva). The rest is as described above. Like this, in countless asamkhya (innumerable) Buddha-worlds, the Bodhisattva-Mahasattvas who are in the stage of ekajati-pratibaddha (one lifetime away from Buddhahood) all gather from the northeast to this Saha-world. Arriving at Rajagrha (King's City), they go to Venuvana (Bamboo Grove), prostrate at the Buddha's feet, greet him, and sit on one side. At this time, in this trisahasra-maha-sahasra-lokadhatu (three-thousand-great-thousand world system), the devas (gods), nagas (dragons), yakshas (demons), gandharvas (celestial musicians), asuras (demons), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), humans and non-humans, and the great Bodhisattva-Mahasattvas who are in the stage of ekajati-pratibaddha, fill it without any empty space. And this assembly, by the Buddha's divine power, are all able to be accommodated without hindering each other. 'The Flower Garland Sutra Spoken by the Buddha', Volume 5 Taisho Tripitaka Volume 16, No. 0657 'The Flower Garland Sutra Spoken by the Buddha' 'The Flower Garland Sutra Spoken by the Buddha', Volume 6 Translated under imperial decree by Kumarajiva (Kumarajiva), Tripitaka Master from the Kingdom of Kucha during the Later Qin Dynasty
三昧品第十九
爾時，世尊見諸大眾普皆集會，即于坐上入佛首楞嚴三昧；從首楞嚴三昧起，入佛妙金剛三昧；從妙金剛三昧起，入佛知十方言音差別三昧；從知十方言音差別三昧起，入佛無量莊嚴三昧；從無量莊嚴三昧起，入佛師子月三昧；從師子月三昧起，入佛師子奮迅三昧；從師子奮迅三昧起，入佛無邊緣三昧；從無邊緣三昧起，入佛光王三昧；從光王三昧起，入佛妙陀羅尼三昧；從妙陀羅尼三昧起，入佛無相生三昧；從無相生三昧起，入佛師子自在力三昧；從師子自在力三昧起，入佛凈月三昧；從凈月三昧起，入佛一相嚴三昧；從一相嚴三昧起，入佛眾相嚴三昧；從眾相嚴三昧起，入佛無邊光三昧；從無邊光三昧起，入佛大海三昧；從大海三昧起，入佛起一切法海法性定三昧；從起一切法海法性定三昧起，入佛示無邊愿緣三昧；從示無邊愿緣三昧起，入佛生一切無邊自在法三昧；從生一切無邊自在法三昧起，入佛一切法無住處三昧；從一切法無住處三昧起，入佛無邊光高華三昧；從無邊光高華三昧起，入佛一切法思量凈印三昧；從一切法思量凈印三昧起，入佛一切法無垢印三昧；從一切法無垢印三昧起，入佛示無邊佛自在力三昧；從示無邊佛自在力三昧起，入佛一切眾生滅相三昧；從一切眾生滅相三
【現代漢語翻譯】 現代漢語譯本 三昧品第十九
當時，世尊看到所有大眾都已聚集，便在座位上進入佛首楞嚴三昧（Buddha Shurangama Samadhi，一切事究竟堅固的意思）；從首楞嚴三昧出來后，進入佛妙金剛三昧（Buddha Wonderful Vajra Samadhi，如金剛般堅不可摧的三昧）；從妙金剛三昧出來后，進入佛知十方言音差別三昧（Buddha Samadhi of Knowing the Differences in Languages of the Ten Directions，瞭解十方世界不同語言的三昧）；從知十方言音差別三昧出來后，進入佛無量莊嚴三昧（Buddha Immeasurable Adornment Samadhi，具有無量莊嚴的三昧）；從無量莊嚴三昧出來后，進入佛師子月三昧（Buddha Lion Moon Samadhi，如獅子般明亮的三昧）；從師子月三昧出來后，進入佛師子奮迅三昧（Buddha Lion's Vigorous Speed Samadhi，如獅子般迅速的三昧）；從師子奮迅三昧出來后，進入佛無邊緣三昧（Buddha Boundless Samadhi，沒有邊際的三昧）；從無邊緣三昧出來后，進入佛光王三昧（Buddha Light King Samadhi，光明之王的三昧）；從光王三昧出來后，進入佛妙陀羅尼三昧（Buddha Wonderful Dharani Samadhi，總持一切法的三昧）；從妙陀羅尼三昧出來后，進入佛無相生三昧（Buddha No-Appearance-of-Birth Samadhi，沒有生滅現象的三昧）；從無相生三昧出來后，進入佛師子自在力三昧（Buddha Lion's Self-Mastery Power Samadhi，具有獅子般自在力量的三昧）；從師子自在力三昧出來后，進入佛凈月三昧（Buddha Pure Moon Samadhi，如清凈月亮般的三昧）；從凈月三昧出來后，進入佛一相嚴三昧（Buddha One-Form Adornment Samadhi，以一相莊嚴的三昧）；從一相嚴三昧出來后，進入佛眾相嚴三昧（Buddha All-Forms Adornment Samadhi，以眾多相莊嚴的三昧）；從眾相嚴三昧出來后，進入佛無邊光三昧（Buddha Boundless Light Samadhi，具有無邊光明的三昧）；從無邊光三昧出來后，進入佛大海三昧（Buddha Great Ocean Samadhi，如大海般深廣的三昧）；從大海三昧出來后，進入佛起一切法海法性定三昧（Buddha Samadhi of Arising from the Dharma-Nature of the Ocean of All Dharmas，從一切法海的法性中生起的三昧）；從起一切法海法性定三昧出來后，進入佛示無邊愿緣三昧（Buddha Samadhi of Showing Boundless Vows and Conditions，示現無邊願力的三昧）；從示無邊愿緣三昧出來后，進入佛生一切無邊自在法三昧（Buddha Samadhi of Generating All Boundless Self-Mastery Dharmas，產生一切無邊自在法的三昧）；從生一切無邊自在法三昧出來后，進入佛一切法無住處三昧（Buddha Samadhi of All Dharmas Having No Abiding Place，一切法都沒有住處的三昧）；從一切法無住處三昧出來后，進入佛無邊光高華三昧（Buddha Boundless Light Lofty Splendor Samadhi，具有無邊光明和高尚光華的三昧）；從無邊光高華三昧出來后，進入佛一切法思量凈印三昧（Buddha Samadhi of Pure Seal of Contemplation on All Dharmas，以清凈的印記來思量一切法的三昧）；從一切法思量凈印三昧出來后，進入佛一切法無垢印三昧（Buddha Samadhi of the Immaculate Seal of All Dharmas，一切法都沒有污垢的印記的三昧）；從一切法無垢印三昧出來后，進入佛示無邊佛自在力三昧（Buddha Samadhi of Showing the Boundless Self-Mastery Power of the Buddha，示現無邊佛自在力量的三昧）；從示無邊佛自在力三昧出來后，進入佛一切眾生滅相三昧（Buddha Samadhi of the Cessation-Appearance of All Sentient Beings，一切眾生滅相的三昧）；從一切眾生滅相三
【English Translation】 English version Chapter 19: Samadhi
At that time, the World Honored One, seeing that all the great assembly had gathered, entered the Buddha Shurangama Samadhi (Buddha Shurangama Samadhi, meaning ultimate firmness in all matters) upon his seat; arising from the Shurangama Samadhi, he entered the Buddha Wonderful Vajra Samadhi (Buddha Wonderful Vajra Samadhi, a samadhi as indestructible as a vajra); arising from the Wonderful Vajra Samadhi, he entered the Buddha Samadhi of Knowing the Differences in Languages of the Ten Directions (Buddha Samadhi of Knowing the Differences in Languages of the Ten Directions, understanding the different languages of the ten directions); arising from the Samadhi of Knowing the Differences in Languages of the Ten Directions, he entered the Buddha Immeasurable Adornment Samadhi (Buddha Immeasurable Adornment Samadhi, a samadhi with immeasurable adornments); arising from the Immeasurable Adornment Samadhi, he entered the Buddha Lion Moon Samadhi (Buddha Lion Moon Samadhi, a samadhi as bright as a lion's moon); arising from the Lion Moon Samadhi, he entered the Buddha Lion's Vigorous Speed Samadhi (Buddha Lion's Vigorous Speed Samadhi, a samadhi as swift as a lion); arising from the Lion's Vigorous Speed Samadhi, he entered the Buddha Boundless Samadhi (Buddha Boundless Samadhi, a samadhi without boundaries); arising from the Boundless Samadhi, he entered the Buddha Light King Samadhi (Buddha Light King Samadhi, the samadhi of the king of light); arising from the Light King Samadhi, he entered the Buddha Wonderful Dharani Samadhi (Buddha Wonderful Dharani Samadhi, the samadhi that upholds all dharmas); arising from the Wonderful Dharani Samadhi, he entered the Buddha No-Appearance-of-Birth Samadhi (Buddha No-Appearance-of-Birth Samadhi, the samadhi without the appearance of birth and death); arising from the No-Appearance-of-Birth Samadhi, he entered the Buddha Lion's Self-Mastery Power Samadhi (Buddha Lion's Self-Mastery Power Samadhi, the samadhi with the self-mastery power of a lion); arising from the Lion's Self-Mastery Power Samadhi, he entered the Buddha Pure Moon Samadhi (Buddha Pure Moon Samadhi, a samadhi like a pure moon); arising from the Pure Moon Samadhi, he entered the Buddha One-Form Adornment Samadhi (Buddha One-Form Adornment Samadhi, the samadhi adorned with one form); arising from the One-Form Adornment Samadhi, he entered the Buddha All-Forms Adornment Samadhi (Buddha All-Forms Adornment Samadhi, the samadhi adorned with all forms); arising from the All-Forms Adornment Samadhi, he entered the Buddha Boundless Light Samadhi (Buddha Boundless Light Samadhi, the samadhi with boundless light); arising from the Boundless Light Samadhi, he entered the Buddha Great Ocean Samadhi (Buddha Great Ocean Samadhi, the samadhi as deep and vast as the great ocean); arising from the Great Ocean Samadhi, he entered the Buddha Samadhi of Arising from the Dharma-Nature of the Ocean of All Dharmas (Buddha Samadhi of Arising from the Dharma-Nature of the Ocean of All Dharmas, the samadhi arising from the dharma-nature of the ocean of all dharmas); arising from the Samadhi of Arising from the Dharma-Nature of the Ocean of All Dharmas, he entered the Buddha Samadhi of Showing Boundless Vows and Conditions (Buddha Samadhi of Showing Boundless Vows and Conditions, the samadhi showing boundless vows and conditions); arising from the Samadhi of Showing Boundless Vows and Conditions, he entered the Buddha Samadhi of Generating All Boundless Self-Mastery Dharmas (Buddha Samadhi of Generating All Boundless Self-Mastery Dharmas, the samadhi generating all boundless self-mastery dharmas); arising from the Samadhi of Generating All Boundless Self-Mastery Dharmas, he entered the Buddha Samadhi of All Dharmas Having No Abiding Place (Buddha Samadhi of All Dharmas Having No Abiding Place, the samadhi where all dharmas have no abiding place); arising from the Samadhi of All Dharmas Having No Abiding Place, he entered the Buddha Boundless Light Lofty Splendor Samadhi (Buddha Boundless Light Lofty Splendor Samadhi, the samadhi with boundless light and lofty splendor); arising from the Boundless Light Lofty Splendor Samadhi, he entered the Buddha Samadhi of Pure Seal of Contemplation on All Dharmas (Buddha Samadhi of Pure Seal of Contemplation on All Dharmas, the samadhi contemplating all dharmas with a pure seal); arising from the Samadhi of Pure Seal of Contemplation on All Dharmas, he entered the Buddha Samadhi of the Immaculate Seal of All Dharmas (Buddha Samadhi of the Immaculate Seal of All Dharmas, the samadhi with the immaculate seal of all dharmas); arising from the Samadhi of the Immaculate Seal of All Dharmas, he entered the Buddha Samadhi of Showing the Boundless Self-Mastery Power of the Buddha (Buddha Samadhi of Showing the Boundless Self-Mastery Power of the Buddha, the samadhi showing the boundless self-mastery power of the Buddha); arising from the Samadhi of Showing the Boundless Self-Mastery Power of the Buddha, he entered the Buddha Samadhi of the Cessation-Appearance of All Sentient Beings (Buddha Samadhi of the Cessation-Appearance of All Sentient Beings, the samadhi of the cessation-appearance of all sentient beings); arising from the Samadhi of the Cessation-Appearance of All Sentient Beings...
昧起，入佛一切法如來所行三昧；從一切法如來所行三昧起，入佛示無邊自在神通莊嚴三昧；從示無邊自在神通莊嚴三昧起，入佛三世無礙一切法性定三昧；從三世無礙一切法性定三昧起，入佛一切法中得自在力三昧；從一切法中得自在力三昧起，入佛攝一切法海自在印三昧；從攝一切法海自在印三昧起，入佛堅固三昧；從堅固三昧起，入佛善通達三昧；從善通達三昧起，入佛無動三昧；從無動三昧起，入佛觀見一切法三昧；從觀見一切法三昧起，入佛普明三昧；從普明三昧起，入佛普觀印三昧；從普觀印三昧起，入佛無明闇三昧；從無明闇三昧起，入佛無見三昧；從無見三昧起，入佛一切法無礙無取三昧；從一切法無礙無取三昧起，入佛無盡相三昧；從無盡相三昧起，入佛無盡定三昧；從無盡定三昧起，入佛無盡緣三昧；從無盡緣三昧起，入佛一寶相三昧；從一寶相三昧起，入佛大莊嚴三昧；從大莊嚴三昧起，入佛無邊莊嚴三昧；從無邊莊嚴三昧起，入佛無瞋恨三昧；從無瞋恨三昧起，入佛示一切眾生善根三昧；從示一切眾生善根三昧起，入佛一切眾生種善根因緣三昧；從一切眾生種善根因緣三昧起，入佛一切入三昧；從一切入三昧起，入佛一切法凈行三昧；從一切法凈行三昧起，入佛不現一切法三昧；從不現一切
【現代漢語翻譯】 現代漢語譯本 從昧起（從迷惑中醒來），進入佛的一切法如來所行三昧（Tathagata's Samadhi of all Dharmas）；從一切法如來所行三昧起，進入佛示無邊自在神通莊嚴三昧（Samadhi of displaying boundless, unconstrained, miraculous power and adornment）；從示無邊自在神通莊嚴三昧起，進入佛三世無礙一切法性定三昧（Samadhi of unobstructed Dharma-nature in the three times）；從三世無礙一切法性定三昧起，進入佛一切法中得自在力三昧（Samadhi of obtaining unconstrained power in all Dharmas）；從一切法中得自在力三昧起，進入佛攝一切法海自在印三昧（Samadhi of the unconstrained seal that gathers all Dharma-seas）；從攝一切法海自在印三昧起，進入佛堅固三昧（Steadfast Samadhi）；從堅固三昧起，進入佛善通達三昧（Samadhi of skillful understanding）；從善通達三昧起，進入佛無動三昧（Immovable Samadhi）；從無動三昧起，進入佛觀見一切法三昧（Samadhi of observing all Dharmas）；從觀見一切法三昧起，進入佛普明三昧（Universally Illuminating Samadhi）；從普明三昧起，進入佛普觀印三昧（Samadhi of the universally observing seal）；從普觀印三昧起，進入佛無明闇三昧（Samadhi without darkness of ignorance）；從無明闇三昧起，進入佛無見三昧（Samadhi of no seeing）；從無見三昧起，進入佛一切法無礙無取三昧（Samadhi of unobstructed and unattached to all Dharmas）；從一切法無礙無取三昧起，進入佛無盡相三昧（Samadhi of endless forms）；從無盡相三昧起，進入佛無盡定三昧（Samadhi of endless concentration）；從無盡定三昧起，進入佛無盡緣三昧（Samadhi of endless conditions）；從無盡緣三昧起，進入佛一寶相三昧（Samadhi of one treasure form）；從一寶相三昧起，進入佛大莊嚴三昧（Greatly Adorned Samadhi）；從大莊嚴三昧起，進入佛無邊莊嚴三昧（Samadhi of boundless adornment）；從無邊莊嚴三昧起，進入佛無瞋恨三昧（Samadhi without hatred）；從無瞋恨三昧起，進入佛示一切眾生善根三昧（Samadhi of showing all beings the roots of goodness）；從示一切眾生善根三昧起，進入佛一切眾生種善根因緣三昧（Samadhi of the causes and conditions for all beings to plant roots of goodness）；從一切眾生種善根因緣三昧起，進入佛一切入三昧（Samadhi of all entrances）；從一切入三昧起，進入佛一切法凈行三昧（Samadhi of pure conduct in all Dharmas）；從一切法凈行三昧起，進入佛不現一切法三昧（Samadhi of non-manifestation of all Dharmas）；從不現一切
【English Translation】 English version Arising from ignorance, entering the Tathagata's Samadhi of all Dharmas; arising from the Tathagata's Samadhi of all Dharmas, entering the Samadhi of displaying boundless, unconstrained, miraculous power and adornment; arising from the Samadhi of displaying boundless, unconstrained, miraculous power and adornment, entering the Samadhi of unobstructed Dharma-nature in the three times; arising from the Samadhi of unobstructed Dharma-nature in the three times, entering the Samadhi of obtaining unconstrained power in all Dharmas; arising from the Samadhi of obtaining unconstrained power in all Dharmas, entering the Samadhi of the unconstrained seal that gathers all Dharma-seas; arising from the Samadhi of the unconstrained seal that gathers all Dharma-seas, entering the Steadfast Samadhi; arising from the Steadfast Samadhi, entering the Samadhi of skillful understanding; arising from the Samadhi of skillful understanding, entering the Immovable Samadhi; arising from the Immovable Samadhi, entering the Samadhi of observing all Dharmas; arising from the Samadhi of observing all Dharmas, entering the Universally Illuminating Samadhi; arising from the Universally Illuminating Samadhi, entering the Samadhi of the universally observing seal; arising from the Samadhi of the universally observing seal, entering the Samadhi without darkness of ignorance; arising from the Samadhi without darkness of ignorance, entering the Samadhi of no seeing; arising from the Samadhi of no seeing, entering the Samadhi of unobstructed and unattached to all Dharmas; arising from the Samadhi of unobstructed and unattached to all Dharmas, entering the Samadhi of endless forms; arising from the Samadhi of endless forms, entering the Samadhi of endless concentration; arising from the Samadhi of endless concentration, entering the Samadhi of endless conditions; arising from the Samadhi of endless conditions, entering the Samadhi of one treasure form; arising from the Samadhi of one treasure form, entering the Greatly Adorned Samadhi; arising from the Greatly Adorned Samadhi, entering the Samadhi of boundless adornment; arising from the Samadhi of boundless adornment, entering the Samadhi without hatred; arising from the Samadhi without hatred, entering the Samadhi of showing all beings the roots of goodness; arising from the Samadhi of showing all beings the roots of goodness, entering the Samadhi of the causes and conditions for all beings to plant roots of goodness; arising from the Samadhi of the causes and conditions for all beings to plant roots of goodness, entering the Samadhi of all entrances; arising from the Samadhi of all entrances, entering the Samadhi of pure conduct in all Dharmas; arising from the Samadhi of pure conduct in all Dharmas, entering the Samadhi of non-manifestation of all Dharmas; arising from the Samadhi of non-manifestation of all
法三昧起，入佛照明莊嚴一切菩薩三昧；從照明莊嚴一切菩薩三昧起，入佛凈一切聲聞眼三昧；從凈一切聲聞眼三昧起，入佛一切眾生種無礙凈善根三昧；從一切眾生種無礙凈善根三昧起，入佛息三惡趣苦惱三昧；從息三惡趣苦惱三昧起，入佛一切佛土中眾生種善根三昧；從一切佛土中眾生種善根三昧起，入佛不動變三昧。佛在是不動變三昧中。
時，凈居諸天以偈贊曰：
「佛住不動變， 威德如須彌， 壞諸外道論， 特映大千界。 其心不能見， 入無依止定， 入定而無依， 是佛不思議。 為壞眾疑網， 哀愍故說法， 無疑常處定， 三明出三界。 大智德菩薩， 今皆集此會， 佛無疑在定， 唯愿決眾疑。 佛定不依眼， 亦復非不依， 非二無眼相， 是定聖所贊。 在定若依眼， 佛則為虛誑， 知眼無所有， 故佛定無依。 佛不依六根， 亦復非不依， 外道迷此議， 世間所不解。」
求法品第二十
爾時，世尊從不動變三昧安祥而起，告舍利弗：「諸菩薩摩訶薩有四法行，得不退智，獲大慈悲諸三昧慧，亦能無礙逮佛十力；又于諸法得分別慧，得無礙辯、無斷辯、捷疾辯、樂說辯、深辯、利辯、無礙辯，
【現代漢語翻譯】 現代漢語譯本 從法三昧（Dharma Samadhi，對佛法的專注）開始，進入佛照明莊嚴一切菩薩三昧（Illuminating and Adorning all Bodhisattvas Samadhi，以光明照耀並莊嚴所有菩薩的禪定）；從照明莊嚴一切菩薩三昧開始，進入佛凈一切聲聞眼三昧（Purifying all Shravakas' Eyes Samadhi，凈化所有聲聞弟子的眼根的禪定）；從凈一切聲聞眼三昧開始，進入佛一切眾生種無礙凈善根三昧（Unobstructed Pure Roots of Goodness for all Beings Samadhi，使一切眾生的善根清凈無礙的禪定）；從一切眾生種無礙凈善根三昧開始，進入佛息三惡趣苦惱三昧（Pacifying the Suffering of the Three Evil Realms Samadhi，止息三惡道苦惱的禪定）；從息三惡趣苦惱三昧開始，進入佛一切佛土中眾生種善根三昧（Roots of Goodness for all Beings in all Buddha Lands Samadhi，使一切佛土中眾生的善根增長的禪定）；從一切佛土中眾生種善根三昧開始，進入佛不動變三昧（Immovable Transformation Samadhi，不可動搖轉變的禪定）。佛就在這不動變三昧中。
這時，凈居諸天（Shuddhavasa Devas，色界天的最高層）以偈頌讚嘆道：
『佛住不動變，威德如須彌（Sumeru，須彌山）；壞諸外道論，特映大千界（Mahā-sāhasra-lokadhātu，三千大千世界）。其心不能見，入無依止定，入定而無依，是佛不思議。為壞眾疑網，哀愍故說法，無疑常處定，三明（Trividya，三明：宿命明、天眼明、漏盡明）出三界（Trailokya，欲界、色界、無色界）。大智德菩薩（Bodhisattva-Mahasattva，大菩薩），今皆集此會，佛無疑在定，唯愿決眾疑。佛定不依眼，亦復非不依，非二無眼相，是定聖所贊。在定若依眼，佛則為虛誑，知眼無所有，故佛定無依。佛不依六根，亦復非不依，外道迷此議，世間所不解。』
求法品第二十
這時，世尊從不動變三昧安詳地起身，告訴舍利弗（Sariputra）：『諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）有四種法行，能得到不退轉的智慧，獲得大慈悲的各種三昧智慧，也能無礙地獲得佛的十力（Tathāgata-balas，如來的十種力量）；並且對於諸法得到分別的智慧，得到無礙辯、無斷辯、捷疾辯、樂說辯、深辯、利辯、無礙辯，』
【English Translation】 English version Beginning with Dharma Samadhi (concentration on the Dharma), entering the Buddha's Illuminating and Adorning all Bodhisattvas Samadhi (a state of concentration that illuminates and adorns all Bodhisattvas); arising from the Illuminating and Adorning all Bodhisattvas Samadhi, entering the Buddha's Purifying all Shravakas' Eyes Samadhi (a state of concentration that purifies the sensory faculties of all Shravakas); arising from the Purifying all Shravakas' Eyes Samadhi, entering the Buddha's Unobstructed Pure Roots of Goodness for all Beings Samadhi (a state of concentration that ensures pure and unobstructed roots of goodness for all beings); arising from the Unobstructed Pure Roots of Goodness for all Beings Samadhi, entering the Buddha's Pacifying the Suffering of the Three Evil Realms Samadhi (a state of concentration that alleviates the suffering of the three lower realms); arising from the Pacifying the Suffering of the Three Evil Realms Samadhi, entering the Buddha's Roots of Goodness for all Beings in all Buddha Lands Samadhi (a state of concentration that cultivates roots of goodness for all beings in all Buddha lands); arising from the Roots of Goodness for all Beings in all Buddha Lands Samadhi, entering the Buddha's Immovable Transformation Samadhi (a state of concentration characterized by unwavering transformation). The Buddha is in this Immovable Transformation Samadhi.
At that time, the Shuddhavasa Devas (Pure Abode Gods, deities residing in the highest realms of the Form realm) praised in verse:
'The Buddha dwells in immovable transformation, with majestic virtue like Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), destroying the doctrines of external paths, uniquely illuminating the great thousand world (Mahā-sāhasra-lokadhātu, a vast cosmic system). His mind cannot be seen, entering a state of no reliance, entering concentration without dependence, such is the Buddha's inconceivable nature. To destroy the nets of doubt, out of compassion, He teaches the Dharma, without doubt, constantly abiding in concentration, with the three kinds of knowledge (Trividya, knowledge of past lives, divine eye, and extinction of outflows) transcending the three realms (Trailokya, the realms of desire, form, and formlessness). Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) of great wisdom and virtue, now gather in this assembly, the Buddha is undoubtedly in concentration, we pray that He resolves all doubts. The Buddha's concentration does not rely on the eye, yet it is also not non-reliant, neither dual nor without the characteristic of the eye, this concentration is praised by the sages. If concentration relied on the eye, the Buddha would be false, knowing the eye is without substance, therefore the Buddha's concentration is without reliance. The Buddha does not rely on the six senses, yet it is also not non-reliant, external paths are confused by this discussion, which is not understood by the world.'
Chapter Twenty: Seeking the Dharma
At that time, the World Honored One arose peacefully from the Immovable Transformation Samadhi and said to Sariputra (Sariputra): 'Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) have four practices that lead to irreversible wisdom, attain great compassion and various Samadhi wisdoms, and also attain the Buddha's ten powers (Tathāgata-balas, the ten powers of a Tathagata) without obstruction; moreover, they gain discriminating wisdom regarding all dharmas, and attain unobstructed eloquence, uninterrupted eloquence, swift eloquence, joyful eloquence, profound eloquence, sharp eloquence, and unimpeded eloquence,'
得諸總持，常見諸佛，以信出家，奉修正法。世世所生財利無匱，眷屬無減色像無乏，身無殘漏，眼、耳、鼻、舌、身根無毀，言辭無短，心智無闇；不行邪道，志無散亂，念無錯謬；憶本昔事，得上慚愧，常善思量，離一切惡。世世轉身不忘正念，不失本願，謂諸佛所殖無量果、眾善根本，無我、我所，但為一切眾生共之，無眾生相。雖分別法，無所依止；以無依故，魔若魔民及諸邪道，不能沮壞，必至道場。坐道場已，住一切法，思量凈印三昧，以一念相應慧，諸所有法可知、可識、可得、可斷、可證、可修，若有漏、若無漏、若世間、若出世間，若近、若遠、若粗、若細、若長、若短，若於過去、未來、現在，若心所行、若智所行，若心所量、若智所量，若心所緣、若智所緣，若心所相、若智所相，若在心數、若在法數、若眾生數，若假名有、若實法有，總相、別相及諸說者，所因說法、若所說事，以何故說？
「若以語言、若以事相，若垢、若凈，一切世間種種言辭，所謂眼諸名字，耳、鼻、舌、身、意諸名字，首、足、發、毛，種種支體此諸名字，亦外法中所有一切地、水、火、風種種生處差別名字，日、月名字，梵、釋、諸天、夜叉名字，隨其相有隨其相說，隨所分別及所貪著，若因、若緣，若道
【現代漢語翻譯】 現代漢語譯本 獲得種種總持（Dharani，記憶和保持正法的能力），能經常見到諸佛，以堅定的信心出家，奉行和修正佛法。生生世世所獲得的財富和利益都不會匱乏，眷屬不會減少，容貌和形象不會衰敗，身體沒有殘缺和缺陷，眼、耳、鼻、舌、身等感官功能完好無損，言辭表達流暢，心智清明沒有愚昧。不走邪路，意志堅定不散亂，念頭沒有錯誤和謬誤；能回憶起過去的事情，具有強烈的慚愧心，經常進行深入思考，遠離一切罪惡。生生世世輪迴轉世都不會忘記正確的念頭，不會失去最初的誓願，在諸佛那裡種下無量的善果，具備各種善行的根本，沒有『我』和『我所』的執著，一切都是爲了所有眾生共同擁有，沒有眾生的表相。雖然能夠分辨各種法，但內心沒有依賴和執著；因為沒有依賴的緣故，魔王、魔民以及各種邪道都不能阻礙和破壞，必定能夠到達菩提道場。到達菩提道場之後，安住於一切法之中，以清凈的印三昧（Samadhi，一種高度集中的冥想狀態）進行思考，以一念相應的智慧，所有一切法都是可知、可識、可得、可斷、可證、可修的，無論是屬於有漏（具有煩惱）的，還是屬於無漏（沒有煩惱）的，無論是世間的，還是出世間的，無論是近的，還是遠的，無論是粗糙的，還是細微的，無論是長的，還是短的，無論是過去、未來、現在，無論是心所行、還是智所行，無論是心所量、還是智所量，無論是心所緣、還是智所緣，無論是心所相、還是智所相，無論是在心數（心理現象的範疇）中，還是在法數（事物現象的範疇）中，無論是在眾生數（眾生的範疇）中，無論是假名安立的，還是真實存在的，總相、別相以及各種說法者，所依據的說法、以及所說的事情，因為什麼原因而說？ 『如果是用語言、或者用事相，或者用污垢、或者用清凈，一切世間各種各樣的言辭，比如眼睛的各種名稱，耳朵、鼻子、舌頭、身體、意識的各種名稱，頭、腳、頭髮、毛髮，各種肢體的這些名稱，以及外在事物中所有一切地、水、火、風各種產生之處的差別名稱，太陽、月亮的名稱，梵天（Brahma）、帝釋天（Indra）、諸天、夜叉（Yaksa）的名稱，都隨著它們的相狀而存在，隨著它們的相狀而說，隨著所分別和所貪著的，無論是因、還是緣，還是道』
【English Translation】 English version Obtaining all kinds of Dharani (memory and retention of the true Dharma), one can constantly see all the Buddhas, leave home with unwavering faith, and practice and correct the true Dharma. In every lifetime, the wealth and benefits one receives will never be lacking, one's family will not diminish, one's appearance and form will not decline, one's body will have no defects or imperfections, the sensory functions of the eyes, ears, nose, tongue, and body will be intact, one's speech will be fluent, and one's mind will be clear and free from ignorance. One will not walk the wrong path, one's will will be firm and not scattered, and one's thoughts will be free from errors and fallacies; one will be able to recall past events, possess a strong sense of shame and remorse, constantly engage in deep contemplation, and stay away from all evils. In every lifetime of reincarnation, one will not forget the correct thoughts, and will not lose the original vows, planting immeasurable good fruits in the presence of all the Buddhas, possessing the root of all good deeds, without attachment to 'self' and 'what belongs to self,' everything is for all sentient beings to share, without the appearance of sentient beings. Although one can distinguish all dharmas, one's mind has no reliance or attachment; because there is no reliance, the Mara (demon), Mara's people, and all heretical paths cannot hinder or destroy, and one will surely reach the Bodhi (enlightenment) field. After arriving at the Bodhi field, abiding in all dharmas, contemplating with the pure Samadhi (a state of highly concentrated meditation), with the wisdom corresponding to a single thought, all dharmas are knowable, recognizable, attainable, severable, realizable, and cultivatable, whether they belong to the category of being with outflows (afflictions), or without outflows (no afflictions), whether they are worldly or transcendental, whether they are near or far, whether they are coarse or subtle, whether they are long or short, whether they are in the past, future, or present, whether they are what the mind acts upon or what the wisdom acts upon, whether they are what the mind measures or what the wisdom measures, whether they are what the mind clings to or what the wisdom clings to, whether they are the appearance of what the mind or the appearance of what the wisdom, whether they are in the category of mental phenomena or in the category of phenomena, whether they are in the category of sentient beings, whether they are nominally established or truly existent, the general characteristics, the specific characteristics, and all those who speak, the teachings they rely on, and the things they speak about, for what reason are they spoken? 『If it is with language, or with phenomena, or with defilement, or with purity, all kinds of words in all the worlds, such as the various names of the eyes, the various names of the ears, nose, tongue, body, and mind, the various names of the head, feet, hair, and various limbs, as well as all the different names of the places where earth, water, fire, and wind arise in external things, the names of the sun and moon, the names of Brahma, Indra, the various devas (gods), and Yakshas (demons), all exist according to their appearances, are spoken according to their appearances, and are based on what is distinguished and what is clung to, whether it is cause, or condition, or path』
、若行，若縛、若解，若方便、若轉進，若智、若慧、若智方便，及諸世間種種技術，若好、若丑，如是等事，住一切法，思量凈印三昧，以一念相應慧通達究竟，斷煩惱習，一切無餘。何等為四？
「舍利弗！有菩薩摩訶薩，建大乘心，為深利益多眾生故，發大莊嚴，作如是念：『一切眾生貪慾、瞋恚、愚癡熾盛，空無善行，死墮大坑，少可救者。我今當爲此等眾生，集大智藥以救療之，令出三界，當爲眾生作不請師，治之令得不壞相法，謂不壞色、受、想、行識，亦得不壞至涅槃道。』諸菩薩等發是心時，為求法故，起大莊嚴。何謂為法？諸有能助無上菩提集諸佛法，謂斷眾疑令眾歡喜菩薩藏經，讀誦、受持、如說修行，隨諸眾生根有利鈍而為演說。菩薩如是專求法時，乃至能得一四句偈，甚深方便有要義趣，佛之所說，若受、若持、讀誦、書寫，乃至能為一人演說，先作是愿，欲令此人隨順是義，一切眾生亦皆得解。菩薩以是說法因緣，當得最上，佛所聽許、智者所贊如是四法。何謂為四？一、于佛法得不斷念及決定念；二、身能作堪受法器；三、為諸佛對揚法化；四、能逮得諸陀羅尼，世世轉身能生佛法，所生不墮邪見之門，于佛法中常樂出家，厭離五欲；是為四法。
「菩薩以是四法善根因緣
【現代漢語翻譯】 現代漢語譯本：無論是行、是縛、是解脫，是方便、是轉進，是智、是慧、是智方便，以及世間種種技術，無論是好是壞，像這些事情，安住於一切法中，以思量清凈印三昧，用一念相應的智慧通達究竟，斷除煩惱習氣，一切不留餘地。什麼是這四種呢？ 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！有菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）發起大乘之心，爲了深刻利益眾多眾生，發起廣大的莊嚴，這樣想：『一切眾生貪慾、瞋恚、愚癡熾盛，空無善行，死後墮入大坑，很少有可以救度的。我現在應當爲了這些眾生，聚集大智慧之藥來救治他們，讓他們脫離三界（欲界、色界、無色界），應當為眾生做不請之師，醫治他們，使他們得到不壞之法相，即不壞的色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識），也能得到不壞的通往涅槃（nirvāṇa，寂滅）的道路。』諸位菩薩等發起這種心時，爲了求法，發起廣大的莊嚴。什麼是法？凡是能夠幫助無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）聚集諸佛之法，即斷除眾疑，令眾歡喜的菩薩藏經，讀誦、受持、如所說修行，隨著眾生根器的有利或遲鈍而為他們演說。菩薩像這樣專心求法時，乃至能夠得到一句四句偈，其中有甚深方便的重要意義，是佛所說的，無論是接受、是奉持、讀誦、書寫，乃至能夠為一個人演說，先發這樣的愿，想要讓這個人隨順這個意義，一切眾生也都能理解。菩薩以這種說法的因緣，應當得到最上，佛所聽許、智者所讚歎的四種法。什麼是四種？一、對於佛法得到不斷念及決定念；二、身體能夠成為堪受法的器皿；三、為諸佛對揚佛法教化；四、能夠獲得諸陀羅尼（dhāraṇī，總持），世世轉身能夠產生佛法，所生之處不墮入邪見之門，在佛法中常常樂於出家，厭離五欲；這就是四種法。 菩薩以這四種法的善根因緣
【English Translation】 English version: Whether it be walking, being bound, being liberated, skillful means, progress, wisdom, intelligence, skillful means of wisdom, and all kinds of worldly techniques, whether good or bad, such matters as these, abiding in all dharmas (phenomena), contemplating the Samadhi (state of profound meditation) of the Pure Seal, with a single thought corresponding to wisdom, thoroughly understanding to the end, cutting off the habits of afflictions, completely without remainder. What are these four? 'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! There are Bodhisattva-Mahasattvas (great Bodhisattvas) who generate the mind of the Mahayana (Great Vehicle), for the sake of deeply benefiting many sentient beings, generating great adornment, thinking thus: 'All sentient beings are intensely afflicted by greed, hatred, and delusion, devoid of good deeds, falling into a great pit after death, with few who can be saved. Now, I shall gather the medicine of great wisdom for these sentient beings to cure them, enabling them to escape the Three Realms (desire realm, form realm, formless realm), I shall be an uninvited teacher for sentient beings, treating them so that they may attain the indestructible Dharma characteristics, namely, the indestructible rūpa (form), vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness), and also attain the indestructible path to Nirvana (liberation).' When these Bodhisattvas generate this mind, for the sake of seeking the Dharma, they generate great adornment. What is the Dharma? Whatever can assist Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) in gathering the Dharmas of all Buddhas, namely, the Bodhisattva-pitaka (Bodhisattva's collection of scriptures) that cuts off doubts and brings joy to all, reading, reciting, upholding, practicing as taught, and expounding according to the sharp or dull faculties of sentient beings. When Bodhisattvas diligently seek the Dharma in this way, even if they can obtain a four-line verse, with profound skillful means and essential meaning, spoken by the Buddha, whether receiving, upholding, reading, writing, or even expounding it for one person, they first make this vow, desiring to have this person follow this meaning, and all sentient beings may also understand. Bodhisattvas, through this cause and condition of expounding the Dharma, shall attain the supreme four Dharmas, approved by the Buddha and praised by the wise. What are the four? First, in the Buddha-dharma (Buddha's teachings), obtaining continuous mindfulness and decisive mindfulness; second, the body can become a vessel capable of receiving the Dharma; third, proclaiming and transforming the Dharma for all Buddhas; fourth, being able to attain all Dhāraṇīs (mantras), being able to generate the Buddha-dharma in lifetimes of rebirth, and not falling into the gate of wrong views in the place of birth, always delighting in renouncing the household life in the Buddha-dharma, and being disgusted with the five desires; these are the four Dharmas. Bodhisattvas, through the cause and condition of the roots of goodness of these four Dharmas
，當得十法。何謂為十？于諸法中能斷疑悔；知諸眾生心之所樂；能得諸佛無礙解脫；以是解脫故，佛身毛孔一一皆出百千萬億無數光明；一一光照百千萬億阿僧祇界；光光皆有百千萬億阿僧祇數妙寶蓮華；一一華上皆有坐佛；一一諸佛以一說法，悉能度脫百千萬億無數眾生，得不壞法；如來以是解脫力故，一一毛孔所現光明，皆出百千萬億火焰，如須彌山，亦出恒沙諸大流水；以是無礙解脫力故，能以三千大千世界內一毛孔，棄著他方，過乎無量恒沙國土，而諸眾生無所嬈害，亦復不覺有往來想。
「舍利弗！以是無礙解脫力故，能解十方一切眾生言辭差別，亦悉了知十方世界一切眾生百千萬億阿僧祇劫心念相續；亦斷無量阿僧祇界無佛法處眾生所疑；又以無礙解脫力故，能知眾生調伏熾然及次第心，知一切法差別之相；亦決定知畢竟皆空，而於是中無我、我所，舍離一切諸有為相。所以者何？如來推求有為法中，多諸過患、離諸功德，無一可取。以如是知，故得此法。
「舍利弗！如來以是解脫力故，復有四法。何謂為四？一者、悉斷煩惱及習；二者、佛行時，若有眾生觸其足者，七日受樂；三者、如來右回身時，地深八萬四千由旬，如輪旋轉；四者、常定，初無退失。
「舍利弗！取要言之
【現代漢語翻譯】 現代漢語譯本： 能獲得十種功德。哪十種呢？在各種法中能夠斷除疑惑和後悔；瞭解各種眾生心中所喜好的；能夠獲得諸佛的無礙解脫；因為這種解脫的緣故，佛身每一個毛孔都發出百千萬億無數的光明；每一道光明都照耀百千萬億阿僧祇（asaṃkhya，無數）世界；每一道光明中都有百千萬億阿僧祇數量的妙寶蓮花；每一朵蓮花上都有一尊佛坐著；每一尊佛用一種說法，都能度脫百千萬億無數的眾生，得到不壞之法；如來因為這種解脫力的緣故，每一個毛孔所顯現的光明，都發出百千萬億的火焰，像須彌山（Sumeru）一樣，也流出恒河沙一樣多的大水；因為這種無礙解脫力的緣故，能夠把三千大千世界放在一個毛孔里，丟到其他地方，經過無量恒河沙數的國土，而各種眾生沒有受到任何妨礙，也沒有感覺到有往來移動的想法。 『舍利弗（Śāriputra）！因為這種無礙解脫力的緣故，能夠理解十方一切眾生的語言差別，也完全瞭解十方世界一切眾生百千萬億阿僧祇劫中心念的相續；也斷除無量阿僧祇界沒有佛法之處眾生的疑惑；又因為無礙解脫力的緣故，能夠知道眾生調伏、熾盛以及次第的心，知道一切法差別的相狀；也決定知道一切畢竟是空，而在這其中沒有我、沒有我所，捨棄一切諸有為相。為什麼呢？如來推求有為法中，有很多過患、遠離各種功德，沒有一樣可以取用的。因為這樣知道，所以得到這種法。』 『舍利弗（Śāriputra）！如來因為這種解脫力的緣故，還有四種功德。哪四種呢？第一，完全斷除煩惱和習氣；第二，佛行走時，如果有眾生觸碰到他的腳，七天都會感到快樂；第三，如來向右轉身時，地面會向下沉陷八萬四千由旬（yojana，長度單位），像輪子一樣旋轉；第四，常常處於禪定之中，最初就沒有退失。』 『舍利弗（Śāriputra）！總而言之，'
【English Translation】 English version: One obtains ten benefits. What are the ten? In all dharmas, one can sever doubt and regret; one knows what all beings delight in; one can attain the unobstructed liberation of all Buddhas; because of this liberation, each pore of the Buddha's body emits hundreds of thousands of millions of countless lights; each light illuminates hundreds of thousands of millions of asaṃkhya (countless) worlds; each light has hundreds of thousands of millions of asaṃkhya wonderful jeweled lotus flowers; on each flower sits a Buddha; each Buddha, with a single teaching, can deliver hundreds of thousands of millions of countless beings, attaining the indestructible dharma; because of this liberation power, each pore of the Tathagata emits hundreds of thousands of millions of flames, like Mount Sumeru, and also emits Ganges-river-like great flowing waters; because of this unobstructed liberation power, one can place the three-thousand-great-thousand world within a single pore, discard it to another direction, passing through immeasurable Ganges-river-like lands, and yet the beings are not disturbed, nor do they perceive any coming or going. 『Śāriputra! Because of this unobstructed liberation power, one can understand the differences in the languages of all beings in the ten directions, and also completely know the continuous thoughts of all beings in the ten directions for hundreds of thousands of millions of asaṃkhya kalpas; one also cuts off the doubts of beings in immeasurable asaṃkhya realms where there is no Buddha-dharma; and because of this unobstructed liberation power, one can know the subdued, flourishing, and sequential minds of beings, and know the different appearances of all dharmas; one also decisively knows that ultimately all is empty, and within this there is no self, no belonging to self, abandoning all conditioned appearances. Why? The Tathagata, in seeking conditioned dharmas, finds many faults, far from merits, and nothing that can be taken. Because of this knowledge, one obtains this dharma.』 『Śāriputra! Because of this liberation power, the Tathagata also has four dharmas. What are the four? First, completely severing afflictions and habits; second, when the Buddha walks, if any being touches his feet, they will experience joy for seven days; third, when the Tathagata turns to the right, the ground sinks eighty-four thousand yojanas (a unit of distance), rotating like a wheel; fourth, constantly in samadhi, never losing it from the beginning.』 『Śāriputra! In short,』
，菩薩求法，盡能攝取一切佛法。」
爾時，世尊欲明此義而說偈言：
「若人求佛智， 及欲大慈悲， 到智慧彼岸， 當深恭敬法。 欲得大神通， 能動三千界， 及知眾生心， 當深恭敬法。 若欲以一念， 遍知一切心， 是心無形色， 如幻不堅固， 以恭敬法故， 常得上果報， 亦能證諸佛， 無量無邊法。 以恭敬法故， 常得不失念， 在在所生處， 正念常增長。 以恭敬法故， 常不失妙色， 所生常端正， 身份皆具足。 能得值諸佛， 值佛心信樂， 以心清凈故， 能深供養佛。 世世所生處， 信力常增長， 離穢惡五欲， 常樂行出家。 以是信力故， 安住持戒中， 但為求禪定， 不以戒自高。 常樂得諸禪， 而不以為法， 以求真智慧， 能斷滅諸漏。 常樂行智慧， 而不取慧相， 但以無相慧， 深求諸佛法。 得諸法慧明， 佛所贊總持， 堪任為法器， 佛神通所護。 是人以佛護， 得四無礙智， 辯才無有量， 利眾故說法。 三時守護法， 初中及最後， 常為佛所贊， 能大利眾生。 為諸天所護， 龍神等恭敬，
【現代漢語翻譯】 現代漢語譯本：菩薩爲了尋求佛法，會盡其所能地攝取一切佛法。
這時，世尊爲了闡明這個道理，用偈語說道：
『如果有人尋求佛的智慧，以及想要獲得廣大的慈悲，到達智慧的彼岸，就應當深深地恭敬佛法。 想要獲得大神通，能夠震動三千世界（指一個大千世界，佛教宇宙觀中的一個單位），並且瞭解眾生的心，就應當深深地恭敬佛法。 如果想要在一念之間，普遍地瞭解一切眾生的心，要知道這心沒有形狀和顏色，像幻象一樣不堅固，因為恭敬佛法的緣故，常常能夠得到上等的果報，也能夠證得諸佛無量無邊的佛法。 因為恭敬佛法的緣故，常常能夠不失去正念，無論生在何處，正念都會不斷增長。 因為恭敬佛法的緣故，常常不會失去美好的容貌，所生之處常常端正莊嚴，身體的各個部分都完備無缺。 能夠遇到諸佛，遇到佛時內心充滿信樂，因為內心清凈的緣故，能夠深深地供養佛。 世世代代所生之處，信力常常增長，遠離污穢的五欲（指色、聲、香、味、觸五種慾望），常常喜歡修行出家。 因為這種信力的緣故，能夠安住在持戒之中，只是爲了尋求禪定，而不是因為持戒而自高自大。 常常喜歡獲得各種禪定，但不執著于禪定，爲了尋求真正的智慧，能夠斷滅各種煩惱。 常常喜歡修行智慧，但不執著于智慧的表相，只是用無相的智慧，深入地尋求諸佛的佛法。 獲得各種佛法的智慧光明，得到佛所讚歎的總持（指能夠總攝憶持一切法而不忘失的智慧），堪能成為佛法的法器，受到佛的神通所護佑。 這個人因為受到佛的護佑，能夠獲得四無礙智（指義無礙智、法無礙智、辭無礙智、樂說無礙智四種智慧），辯才沒有限量，爲了利益眾生而說法。 在初、中、后三個時段守護佛法，常常受到佛的讚歎，能夠大大地利益眾生。 受到諸天所護佑，龍神等等恭敬供養。』
【English Translation】 English version: 『When a Bodhisattva seeks the Dharma, they will do their best to gather all the Buddha-Dharma.』
At that time, the World Honored One, wishing to clarify this meaning, spoke in verse:
『If someone seeks the wisdom of the Buddha, and desires great compassion, to reach the other shore of wisdom, they should deeply respect the Dharma. If one desires to obtain great supernatural powers, able to shake the three thousand worlds (referring to a great chiliocosm, a unit in Buddhist cosmology), and understand the minds of sentient beings, they should deeply respect the Dharma. If one wishes to, in a single thought, universally understand the minds of all sentient beings, knowing that this mind has no form or color, like an illusion, not firm or stable, because of respecting the Dharma, one can often obtain superior karmic rewards, and also realize the immeasurable and boundless Dharma of all Buddhas. Because of respecting the Dharma, one can always maintain mindfulness, and wherever one is born, right mindfulness will constantly increase. Because of respecting the Dharma, one will never lose their beautiful appearance, and wherever they are born, they will be upright and dignified, with all parts of their body complete. One will be able to meet all the Buddhas, and when meeting the Buddhas, their heart will be filled with faith and joy, and because of the purity of their heart, they will be able to deeply make offerings to the Buddhas. In every life and every place they are born, their power of faith will constantly increase, they will be far from the defiled five desires (referring to the five desires of form, sound, smell, taste, and touch), and they will always be happy to practice renunciation. Because of this power of faith, they will be able to abide in upholding the precepts, only seeking meditation, and not being arrogant because of upholding the precepts. They will always be happy to obtain various meditations, but will not be attached to them, seeking true wisdom, able to cut off all defilements. They will always be happy to practice wisdom, but will not grasp the appearance of wisdom, only using formless wisdom, deeply seeking the Dharma of all Buddhas. Obtaining the light of wisdom of all Dharmas, receiving the Dharani (a mnemonic device, a collection of words or sounds) praised by the Buddhas, able to become a vessel for the Dharma, protected by the Buddhas' supernatural powers. This person, because of being protected by the Buddhas, will be able to obtain the four unobstructed wisdoms (referring to the four unobstructed wisdoms of meaning, Dharma, eloquence, and joyful speech), their eloquence will be limitless, and they will speak the Dharma for the benefit of sentient beings. Protecting the Dharma in the three periods of time, the beginning, middle, and end, they will always be praised by the Buddhas, and will be able to greatly benefit sentient beings. They will be protected by the devas, and respected by the nagas and other deities.』
諸佛所護念， 名聞振十方。 名稱常不減， 好行諸善行， 終不樂非法， 常修行佛道。 常照然法明， 蠲除眾狐疑， 能凈智慧性， 滅眾生憂惱。 安住于正路， 終不說邪徑， 修行最勝法， 所謂無上道。 是人不依心， 亦復非不依， 知心法如幻， 故無所依止。 以此無依心， 常修行佛道， 遊行大眾聚， 而心無所著。 樂游化諸方， 適無所繫處， 不貪名利養， 離親及諸情。 無有諸瑕穢， 心凈如虛空， 誰見是菩薩， 而不恭敬者？ 是故聞此法， 應當一心學， 得是佛法故， 能大利眾生。 於是妙法中， 無有所限礙， 我說是正道， 唯智者所學。
「複次，舍利弗！若菩薩摩訶薩為求法故，當學多聞、多聞方便。何謂多聞、多聞方便？舍利弗！其多聞者，從他所聞；多聞方便者，能自思量專心正念。從他聞者，諸佛所說順道之言，所謂修多羅、祇夜、阇伽羅那、伽陀、憂陀那、尼陀那、阿波陀那、伊帝渭多伽、阇多伽、廣經、未曾有經、優波提舍，是則名曰從他所聞順道之言。
「何謂思量、專心正念？於法方便，善知五陰、十二入、十八界、十二因緣從緣生法，是白、
【現代漢語翻譯】 現代漢語譯本 受諸佛護念的菩薩，名聲傳遍十方世界。 他的名聲永遠不會減損，喜好奉行各種善行， 始終不樂於非法之事，經常修行佛道。 經常照亮佛法的光明，消除眾人的疑惑， 能夠凈化智慧的本性，滅除眾生的憂愁煩惱。 安住于正道之上，始終不說邪門歪道， 修行最殊勝的佛法，就是那無上的菩提之道。 這種人不執著于自己的心，也不是完全不依靠心， 明白心和法都如幻象一般，所以沒有什麼可以執著依靠的。 以這種不執著的心，經常修行佛道， 即使身處大眾聚會之中，內心也毫無執著。 喜歡游化于各個地方，安適自在，沒有什麼可以牽掛的， 不貪圖名利供養，遠離親人和各種情愛。 沒有各種瑕疵污垢，心像虛空一樣清凈， 誰見到這樣的菩薩，會不恭敬呢？ 所以聽聞此法，應當一心學習， 得到這佛法，就能大大地利益眾生。 在這微妙的佛法中，沒有任何限制和阻礙， 我所說的是正道，只有有智慧的人才能學習。
『此外，舍利弗（Sariputra）！如果菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）爲了尋求佛法，應當學習多聞和多聞的方便法門。什麼是多聞和多聞的方便法門呢？舍利弗！所謂多聞，就是從他人那裡聽聞佛法；多聞的方便法門，就是能夠自己思量，專心正念。從他人那裡聽聞的，是諸佛所說的順應菩提之道的言語，也就是修多羅（Sutra，經）、祇夜（Geya，重頌）、阇伽羅那（Vyakarana，記說）、伽陀（Gatha，諷頌）、憂陀那（Udana，自說）、尼陀那（Nidana，因緣）、阿波陀那（Avadana，譬喻）、伊帝渭多伽（Itivrttaka，本事）、阇多伽（Jataka，本生）、廣經（Vaipulya，方廣經）、未曾有經（Adbhuta-dharma，未曾有法經）、優波提舍（Upadesha，論議），這些就叫做從他人那裡聽聞的順應菩提之道的言語。』
『什麼叫做思量、專心正念呢？就是對於佛法方便善巧，透徹瞭解五陰（Panca-skandha，色、受、想、行、識）、十二入（Dvadasha-ayatana，眼、耳、鼻、舌、身、意六根及其對應的六境）、十八界（Ashtadasha-dhatu，六根、六境、六識）、十二因緣（Dvadasanga-pratityasamutpada，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）等從因緣而生的法，明白這些是清凈的、
【English Translation】 English version The Bodhisattva protected by all Buddhas, his name resounds throughout the ten directions. His reputation never diminishes, he delights in performing all kinds of good deeds, He never rejoices in unlawful things, he constantly cultivates the Buddha's path. He constantly illuminates the light of the Dharma, dispelling the doubts of all, He can purify the nature of wisdom, extinguishing the sorrows and afflictions of sentient beings. He abides on the right path, never speaking of crooked paths, He cultivates the most supreme Dharma, which is the unsurpassed path to enlightenment. This person does not cling to his own mind, nor is he completely independent of it, He understands that the mind and Dharma are like illusions, so there is nothing to cling to or rely on. With this unattached mind, he constantly cultivates the Buddha's path, Even when in a large gathering, his heart is without attachment. He enjoys traveling and transforming in various places, comfortable and free, with nothing to be concerned about, He does not crave fame, profit, or offerings, and he is detached from relatives and all affections. He is without any flaws or impurities, his mind is as pure as the empty sky, Who, upon seeing such a Bodhisattva, would not be respectful? Therefore, upon hearing this Dharma, one should study it wholeheartedly, By obtaining this Buddha Dharma, one can greatly benefit sentient beings. In this wonderful Dharma, there are no limitations or obstacles, What I speak of is the right path, which only the wise can learn.
'Furthermore, Sariputra! If a Bodhisattva-Mahasattva seeks the Dharma, he should study much learning and the means of much learning. What is much learning and the means of much learning? Sariputra! Much learning is hearing from others; the means of much learning is being able to contemplate oneself with focused and correct mindfulness. Hearing from others refers to the words spoken by the Buddhas that accord with the path to enlightenment, namely Sutra (discourses), Geya (verses), Vyakarana (explanations), Gatha (hymns), Udana (spontaneous utterances), Nidana (occasions), Avadana (parables), Itivrttaka (past events), Jataka (birth stories), Vaipulya (extensive scriptures), Adbhuta-dharma (unprecedented teachings), and Upadesha (commentaries). These are called words that accord with the path to enlightenment heard from others.'
'What is contemplation, focused and correct mindfulness? It is being skillful in the Dharma, thoroughly understanding the five skandhas (Panca-skandha, form, feeling, perception, mental formations, consciousness), the twelve ayatanas (Dvadasha-ayatana, the six sense organs and their corresponding six objects), the eighteen dhatus (Ashtadasha-dhatu, the six sense organs, six objects, and six consciousnesses), the twelve links of dependent origination (Dvadasanga-pratityasamutpada, ignorance, volitional action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), and other dharmas that arise from conditions, understanding that these are pure,'
是黑、是好、是醜，分別簡擇，皆入法性、法相、法位，如是通達名為正念。所以者何？舍利弗！如來方便演說五陰而非五陰，說十二入及十八界而非界、入，說十二因緣而非因緣，說法從緣生而無定相，為度眾生作如是說。是故汝等，當依于義，莫依于語。凡夫無智隨逐言說，智者隨義。
「舍利弗！何謂言說？所有言音、文字差別，取相推求，可知、可識、可見、可斷、可證、可修、有相、無相、隨心、心數可疑悔處，有此、有彼，分別宣示如是等法，皆名言說。
「舍利弗！何謂為義？言說所示，是名為義。若分別義，即名言說。是故，舍利弗！當知義者，不可言說。以斯義故，我經中說：如來不與世間共諍，世間與我諍。
「舍利弗！唯有如來能方便說陰、界、諸入，十二因緣從緣生法，余無能者。舍利弗！佛所說法及選擇法，無有諍訟。何謂為法？云何選擇？舍利弗！眼即是法，耳、鼻、舌、身、意即是法。所以者何？是眼過去、未來尚空，何況現在？所以者何？眼性自爾，是故名法。耳、鼻、舌、身、意去來尚空，何況現在？所以者何？意性自爾，故名為法。
「云何選擇？選擇眼者，眼從緣生，空無定相。若有定相，應眼得眼。若眼得眼則有二眼，如是亦應內有見者，有如此
【現代漢語翻譯】 現代漢語譯本：對於黑、好、丑，分別進行簡要選擇，這些都進入法性（dharma-nature，諸法的本性）、法相（dharma-lakshana，諸法的表相）、法位（dharma-sthiti，諸法所處的位置）。像這樣通達，就叫做正念。為什麼呢？舍利弗（Śāriputra，佛陀的十大弟子之一）！如來（Tathāgata，佛陀的稱號之一）方便地演說五陰（pañca-skandha，構成個體存在的五種要素）但並非真正的五陰，說十二入（dvādaśa-āyatana，感覺器官和感覺對像）及十八界（aṣṭādaśa-dhātu，六根、六塵、六識）但並非真正的界、入，說十二因緣（dvādaśa-aṅga-pratītyasamutpāda，生命輪迴的十二個環節）但並非真正的因緣，說法是從因緣而生但沒有固定的相狀，爲了度化眾生才這樣說。因此你們應當依從義理，不要依從言語。凡夫沒有智慧，隨從言語，有智慧的人隨從義理。 『舍利弗！什麼叫做言說？所有言語聲音、文字的差別，取其表相進行推求，可以知道、可以識別、可以看見、可以斷除、可以證悟、可以修行、有相、無相、隨心、心數可以懷疑後悔之處，有此、有彼，分別宣說像這樣的法，都叫做言說。 『舍利弗！什麼叫做義理？言語所指示的，就叫做義理。如果分別義理，就叫做言說。所以，舍利弗！應當知道義理是不可言說的。因為這個義理，我在經中說：如來不與世間爭論，是世間與我爭論。 『舍利弗！只有如來能夠方便地說陰、界、諸入，十二因緣從因緣而生的法，其餘的人不能。舍利弗！佛所說的法以及選擇的法，沒有爭論。什麼叫做（佛）法？怎樣（對佛法進行）選擇？舍利弗！眼就是法，耳、鼻、舌、身、意就是法。為什麼呢？因為眼睛的過去、未來都是空，何況現在？為什麼呢？眼睛的自性本來就是這樣，所以叫做（佛）法。耳、鼻、舌、身、意的過去、未來都是空，何況現在？為什麼呢？意的自性本來就是這樣，所以叫做（佛）法。 『怎樣（對佛法進行）選擇？選擇眼睛，眼睛是從因緣而生，空而沒有固定的相狀。如果有固定的相狀，應該是眼睛得到眼睛。如果眼睛得到眼睛，那麼就有兩隻眼睛，這樣也應該內在有能見者，有如此
【English Translation】 English version: Discriminating between black, good, and ugly, selecting each briefly, all enter dharma-nature (dharma-nature, the intrinsic nature of all dharmas), dharma-lakshana (dharma-lakshana, the superficial characteristics of all dharmas), and dharma-sthiti (dharma-sthiti, the position where all dharmas are located). Such thorough understanding is called right mindfulness. Why? Śāriputra (Śāriputra, one of the Buddha's ten great disciples)! The Tathāgata (Tathāgata, one of the Buddha's titles) expediently expounds the five skandhas (pañca-skandha, the five aggregates that constitute individual existence) but they are not truly the five skandhas, speaks of the twelve āyatanas (dvādaśa-āyatana, sense organs and sense objects) and the eighteen dhātus (aṣṭādaśa-dhātu, six senses, six sense objects, and six consciousnesses) but they are not truly dhātus or āyatanas, speaks of the twelve links of dependent origination (dvādaśa-aṅga-pratītyasamutpāda, the twelve links in the cycle of life and death) but they are not truly dependent origination, and says that dharmas arise from conditions but have no fixed characteristics, doing so to liberate sentient beings. Therefore, you should rely on the meaning, not on the words. Ordinary people are without wisdom and follow words, while the wise follow the meaning. 『Śāriputra! What is speech? All differences in speech sounds and words, grasping at their appearances and seeking after them, that which can be known, can be recognized, can be seen, can be severed, can be realized, can be cultivated, that which has form, is formless, follows the mind, the mental states where doubt and regret can arise, this and that, separately proclaiming such dharmas, all are called speech.』 『Śāriputra! What is meaning? That which is indicated by speech is called meaning. If meaning is differentiated, it is called speech. Therefore, Śāriputra! You should know that meaning is beyond speech. Because of this meaning, I say in the sutras: The Tathāgata does not contend with the world; it is the world that contends with me.』 『Śāriputra! Only the Tathāgata can expediently speak of the skandhas, dhātus, āyatanas, and the dharmas arising from conditions in the twelve links of dependent origination; no one else can. Śāriputra! The dharmas spoken by the Buddha and the selected dharmas are without contention. What is dharma? How is it selected? Śāriputra! The eye is dharma, and the ear, nose, tongue, body, and mind are dharma. Why? Because the past and future of the eye are empty, let alone the present. Why? Because the nature of the eye is such; therefore, it is called dharma. The past and future of the ear, nose, tongue, body, and mind are empty, let alone the present. Why? Because the nature of the mind is such; therefore, it is called dharma.』 『How is it selected? Selecting the eye, the eye arises from conditions, empty and without fixed characteristics. If it had fixed characteristics, the eye should obtain the eye. If the eye obtained the eye, then there would be two eyes, and thus there should be an inner seer, having such
咎；耳、鼻、舌、身、意亦如是。如是選擇名為法眼。於此義中，正見大士應當觀察眼假名字、眼及眼法，是三事中何者為實？作如是知：三事皆空，但有言說，無一真實。所以者何？諸有言說皆是識處，識所知法皆是世間，若世間法非出世間，不出世間是外道義，若外道義則非佛說。所以者何？佛所言說有出世間，出世間法則無言說，言語道斷心行處滅。是故如來，雖復言說而無所著；亦不決定分別眼相，從善、不善業因緣生。所以者何？眼是有分。何謂有分？從十二緣出生三有。
「舍利弗！何故名有分？自念：我當得如是眼。種種分別好樂眼果以受諸塵，著眼是我、眼是我所，故名有分。複次，衰滅而復熾然，一切苦惱，謂我、我所墮在二邊，故名有分。舍利弗！譬如銅器，擊之有聲。汝謂此聲為從外來，為在內有？」
答言：「世尊！是聲但從眾因緣有，非內、非外。」
佛告舍利弗：「汝已達此眾緣法耶？」
答言：「不也。」
佛言：「此聲本無所有，但假眾緣誑惑耳根。如是凡夫于空眼中而生貪著，眼中眼相終不可得，如是推求，無所貪著，是名選擇。所謂無眼亦無眼相，耳、鼻、舌、身、意亦如是。」
爾時，世尊欲明此義而說偈言：
「雖說眼無常，
【現代漢語翻譯】 現代漢語譯本：過失；耳、鼻、舌、身、意也是如此。像這樣選擇就叫做『法眼』（Dharma Eye）。在這個意義中，正確見解的大士應當觀察眼睛這個假名字、眼睛本身以及關於眼睛的法，在這三件事中，哪一個是真實的？應當這樣認知：這三件事都是空性的，只有言語上的表達，沒有一個是真實的。為什麼這樣說呢？所有言語上的表達都是識的處所，識所認知的法都是世間的，如果是世間的法就不是出世間的，如果不是出世間的法就是外道的義理，如果是外道的義理就不是佛所說的。為什麼這樣說呢？佛所說的有出世間的法，出世間的法則無法用言語表達，因為言語的道路已經斷絕，心念的活動也已止息。因此，如來雖然說話，但心中沒有任何執著；也不決定分別眼睛的相狀，認為它是由善或不善的業的因緣所生。為什麼這樣說呢？眼睛是『有分』（bhavaṅga）。什麼叫做『有分』呢？就是從十二因緣出生三有（欲有、色有、無色有）。 『舍利弗（Śāriputra）！』為什麼叫做『有分』呢？因為自己想：『我應當得到這樣的眼睛。』種種分別，喜好追求眼睛所帶來的結果，以此來領受各種塵境，執著眼睛是『我』，眼睛是『我所』，所以叫做『有分』。再者，衰滅之後又重新熾盛，一切苦惱，認為『我』、『我所』，墮落在二邊（常見、斷見），所以叫做『有分』。舍利弗（Śāriputra）！譬如銅器，敲擊它就會發出聲音。你認為這個聲音是從外面來的，還是本來就在銅器裡面呢？』 舍利弗（Śāriputra）回答說：『世尊（Bhagavan）！這個聲音只是從各種因緣和合而生，既不在內，也不在外。』 佛告訴舍利弗（Śāriputra）：『你已經通達這眾緣法了嗎？』 舍利弗（Śāriputra）回答說：『沒有。』 佛說：『這個聲音本來什麼都沒有，只是憑藉各種因緣，欺騙迷惑耳朵。就像這樣，凡夫對於空性的眼睛產生貪著，眼睛中的眼相最終是無法得到的，像這樣推求，心中沒有貪著，這就叫做選擇。所謂沒有眼睛，也沒有眼睛的相狀，耳朵、鼻子、舌頭、身體、意識也是如此。』 當時，世尊（Bhagavan）爲了闡明這個道理，說了以下偈語： 『雖然說眼睛是無常的，』
【English Translation】 English version: Fault; the same applies to ear, nose, tongue, body, and mind. Such selection is called the 'Dharma Eye'. In this meaning, a Bodhisattva with right view should observe the false name of the eye, the eye itself, and the dharma concerning the eye. Among these three things, which is real? One should know thus: all three things are empty, there is only verbal expression, and nothing is real. Why is this so? All verbal expressions are the place of consciousness, and the dharmas known by consciousness are all worldly. If it is a worldly dharma, it is not transcendental. If it is not transcendental, it is the doctrine of non-Buddhists. If it is the doctrine of non-Buddhists, it is not what the Buddha said. Why is this so? What the Buddha said is transcendental, but transcendental dharmas cannot be expressed in words, because the path of language is cut off and the activity of the mind is extinguished. Therefore, the Tathagata, although speaking, has no attachment; nor does he definitively distinguish the characteristics of the eye, thinking it arises from the causes and conditions of good or bad karma. Why is this so? The eye is 'bhavaṅga' (有分). What is 'bhavaṅga'? It is the arising of the three existences (desire realm, form realm, formless realm) from the twelve links of dependent origination. 'Śāriputra (舍利弗)!』 Why is it called 'bhavaṅga'? Because one thinks: 'I should obtain such an eye.' Discriminating in various ways, delighting in pursuing the results brought by the eye, and thereby receiving various sense objects, clinging to the eye as 'I' and the eye as 'mine', hence it is called 'bhavaṅga'. Furthermore, it declines and then flares up again, with all suffering and affliction, considering 'I' and 'mine', falling into the two extremes (eternalism and annihilationism), hence it is called 'bhavaṅga'. Śāriputra (舍利弗)! For example, a copper vessel, when struck, produces a sound. Do you think this sound comes from outside, or is it inherently within?' Śāriputra (舍利弗) replied: 'Bhagavan (世尊)! This sound arises only from the aggregation of various causes and conditions; it is neither inside nor outside.' The Buddha told Śāriputra (舍利弗): 'Have you understood this dharma of dependent origination?' Śāriputra (舍利弗) replied: 'No.' The Buddha said: 'This sound originally has nothing, but it deceives and confuses the ears by relying on various causes and conditions. Just like this, ordinary people develop attachment to the empty eye, but the characteristic of the eye in the eye is ultimately unattainable. Seeking in this way, without any attachment in the mind, this is called selection. So-called there is no eye, nor is there the characteristic of the eye; the same applies to ear, nose, tongue, body, and mind.' At that time, the Bhagavan (世尊), wishing to clarify this meaning, spoke the following verse: 'Although it is said that the eye is impermanent,'
眼即無所有； 若眼無所有， 誰為無常者？ 雖說耳無常， 耳即無所有； 若耳無所有， 誰為無常者？ 雖說鼻無常， 鼻即無所有； 若鼻無所有， 誰為無常者？ 雖說舌無常， 舌即無所有； 若舌無所有， 誰為無常者？ 雖說身無常， 身即無所有； 若身無所有， 誰為無常者？ 雖說意無常， 意即無所有； 若意無所有， 誰為無常者？ 隨是十二入， 故有十二名， 若隨十二名， 應有十二入。 因地水火風， 和合故名人， 凡夫隨名字， 如狗逐瓦石。 若人不隨名， 亦不分別我， 知我但假名， 是人得寂滅。 寂滅中無法， 可名寂滅者， 如是說無說， 無說即寂滅。 是法中無去， 亦無有去者， 若人通達此， 則知寂滅相。 若滅心行處， 斷諸語言道， 無我無眾生， 是名為寂滅。 不分別有無， 是分別亦空， 若心想泥洹， 是心亦非有。 於法不見遠， 亦復不見近， 得是慧眼者， 自知寂滅義。 若人聞是法， 能正觀察者， 當斷諸疑悔， 癡冥盡無餘。 無疑亦無悔， 善寂無所畏， 決定住實相， 於法無所
【現代漢語翻譯】 現代漢語譯本 眼（eye）即是空無所有； 如果眼是空無所有，那麼誰是無常變化的呢？ 即使說耳（ear）是無常變化的，耳也是空無所有； 如果耳是空無所有，那麼誰是無常變化的呢？ 即使說鼻（nose）是無常變化的，鼻也是空無所有； 如果鼻是空無所有，那麼誰是無常變化的呢？ 即使說舌（tongue）是無常變化的，舌也是空無所有； 如果舌是空無所有，那麼誰是無常變化的呢？ 即使說身（body）是無常變化的，身也是空無所有； 如果身是空無所有，那麼誰是無常變化的呢？ 即使說意（mind）是無常變化的，意也是空無所有； 如果意是空無所有，那麼誰是無常變化的呢？ 隨著這十二入（十二處，即六根和六塵），所以有十二個名稱， 如果隨著這十二個名稱，就應該有十二入。 因為地、水、火、風（四大元素）和合，所以有了人的名稱， 凡夫俗子執著于名字，就像狗追逐瓦片石頭一樣。 如果人不執著于名字，也不分別『我』， 知道『我』只是假名，這個人就能得到寂滅（涅槃）。 在寂滅中沒有法，可以稱作寂滅者， 這樣說就是無說，無說就是寂滅。 這法中沒有去處，也沒有去的人， 如果人通達了這個道理，就能知道寂滅的真相。 如果滅掉心念的活動，斷絕一切語言的道路， 沒有『我』，也沒有眾生，這就叫做寂滅。 不分別有和無，這種分別也是空， 如果心裡想著涅槃（泥洹），這個心也不是真實存在的。 對於法，既不覺得遠，也不覺得近， 得到這種智慧之眼的人，自己就能知道寂滅的意義。 如果有人聽聞這個法，能夠正確地觀察， 就應當斷除一切疑惑和後悔，愚癡和黑暗完全消失。 沒有疑惑也沒有後悔，安寧寂靜沒有畏懼， 堅定地安住在真實的相上，對於法沒有所求。
【English Translation】 English version The eye (eye) is without any substance; If the eye is without any substance, who is impermanent? Even if it is said that the ear (ear) is impermanent, the ear is without any substance; If the ear is without any substance, who is impermanent? Even if it is said that the nose (nose) is impermanent, the nose is without any substance; If the nose is without any substance, who is impermanent? Even if it is said that the tongue (tongue) is impermanent, the tongue is without any substance; If the tongue is without any substance, who is impermanent? Even if it is said that the body (body) is impermanent, the body is without any substance; If the body is without any substance, who is impermanent? Even if it is said that the mind (mind) is impermanent, the mind is without any substance; If the mind is without any substance, who is impermanent? Following these twelve entrances (twelve places, i.e., the six senses and the six sense objects), therefore there are twelve names, If following these twelve names, there should be twelve entrances. Because of the combination of earth, water, fire, and wind (the four great elements), therefore there is the name of a person, Ordinary people cling to names, just like a dog chasing after tiles and stones. If a person does not cling to names, and does not discriminate 'I' (self), Knowing that 'I' is just a provisional name, this person can attain Nirvana (extinction). In Nirvana, there is no dharma (law) that can be called the one who attains Nirvana, Saying it this way is non-saying, and non-saying is Nirvana. In this dharma, there is no going, and there is no one who goes, If a person understands this principle, then he will know the true nature of Nirvana. If the activities of the mind are extinguished, and all paths of language are cut off, There is no 'I' and no sentient beings, this is called Nirvana. Not distinguishing between existence and non-existence, this distinction is also empty, If the mind thinks of Nirvana (Nirvana), this mind is also not real. Regarding the dharma, neither feeling it is far nor feeling it is near, The person who obtains this eye of wisdom will know the meaning of Nirvana for himself. If someone hears this dharma and can observe it correctly, Then he should cut off all doubts and regrets, and ignorance and darkness will completely disappear. Without doubt and without regret, peaceful and quiet without fear, Firmly abiding in the real aspect, without seeking anything from the dharma.
礙。 菩薩摩訶薩， 能自除惑網， 哀愍眾生故， 為斷法中疑。 以是上妙論， 顯示法實相， 為滅諸戲論， 汝等勿生疑。 言說皆諍訟， 因之墮惡趣， 若人貪著此， 不任演正法。 如是名隨義， 則無有憂患， 亦近無上道， 能行是義故。
「複次，舍利弗！菩薩摩訶薩於四事中，應勤精進。何謂為四？為出家故勤行精進；于遠離處勤行精進；于佛教中勤行精進；見苦眾生勤行精進。為疾逮得無上菩提，作是念言：『我當何時得大智慧，滅眾生苦而為說法？』
「舍利弗！我當爲汝說，諸菩薩勤行精進，能疾得成無上菩提。汝當諦聽！
「舍利弗！乃往過去無量無邊不可思議阿僧祇劫，爾時有佛，號曰安王，壽七萬歲，為聲聞眾三會說法。其初會者，二十億人得阿羅漢；第二大會，四十億人得阿羅漢；第三大會，六十億人亦得阿羅漢。時閻浮提極大廣博九萬由旬，中有八萬四千大城，一一皆長十二由旬、廣七由旬，金、銀、琉璃、頗梨、真珠、車𤦲、瑪瑙七寶合成。其城第一清凈莊嚴，人民熾盛，豐樂安隱。其城七重，有七重塹，俱亦七寶，一一塹中皆有流水週迴圍繞，青、黃、赤、白、雜色蓮華羅列水上，鳧、雁、鴛鴦、鴻鵠、孔雀、猩猩
【現代漢語翻譯】 現代漢語譯本： 阻礙。 菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩），能夠自己去除迷惑的羅網，因為哀憐眾生的緣故，爲了斷除佛法中的疑惑。用這最殊勝微妙的理論，顯示佛法真實的相狀，爲了滅除各種戲論，你們不要產生懷疑。言語辯說都是爭端訴訟，因為這些會墮入惡道，如果有人貪戀執著這些，就不能宣揚真正的佛法。像這樣依隨義理，就沒有憂愁禍患，也接近無上的菩提之道，能夠奉行這個義理的緣故。
『再者，舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩對於四件事，應當勤奮精進。哪四件事呢？爲了出家而勤奮精進；在遠離喧囂的地方勤奮精進；在佛教的教義中勤奮精進；見到受苦的眾生勤奮精進。爲了迅速獲得無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），這樣想：『我應當什麼時候獲得大智慧，滅除眾生的痛苦而為他們說法？』
『舍利弗！我將為你講述，諸位菩薩勤奮精進，能夠迅速成就無上菩提。你應當仔細聽好！』
『舍利弗！在過去無量無邊不可思議阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）之前，那時有一尊佛，名號叫做安王（Ānanda-rāja），壽命七萬歲，為聲聞眾（Śrāvaka，聽聞佛法而證悟的弟子）三次說法。第一次法會，有二十億人證得阿羅漢（arhat，斷盡煩惱，證得解脫的聖者）；第二次大法會，有四十億人證得阿羅漢；第三次大法會，也有六十億人證得阿羅漢。當時閻浮提（Jambudvīpa，我們所居住的這個世界）極其廣大，有九萬由旬（yojana，古印度長度單位），其中有八萬四千座大城，每一座城都長十二由旬、寬七由旬，由金、銀、琉璃（vaiḍūrya）、頗梨（sphaṭika，水晶）、真珠（pearl）、車磲（muśāragalva）、瑪瑙（aśmagarbha）七寶合成。這些城池極其清凈莊嚴，人民興盛，豐衣足食，安樂太平。城池有七重，有七重護城河，也都由七寶構成，每一條護城河中都有流水週迴環繞，青色、黃色、紅色、白色、雜色的蓮花羅列在水面上，野鴨、大雁、鴛鴦、鴻鵠、孔雀、猩猩
【English Translation】 English version: Obstruction. The Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva), is able to remove the net of delusion by himself, and out of compassion for sentient beings, to dispel doubts in the Dharma. With this supreme and wonderful discourse, he reveals the true nature of the Dharma, and to extinguish all frivolous debates, you should not harbor doubts. Verbal disputes are all contentions and lawsuits, which lead to falling into evil realms. If one is greedy and attached to these, he is not capable of expounding the true Dharma. Thus, following the meaning, there will be no sorrow or suffering, and one will also be close to the unsurpassed path, because he is able to practice this meaning.
『Furthermore, Shariputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! A Bodhisattva-Mahasattva should diligently strive in four matters. What are the four? Diligently striving for the sake of renunciation; diligently striving in secluded places; diligently striving in the teachings of Buddhism; diligently striving upon seeing suffering beings. In order to quickly attain Anuttara-Samyak-Sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), he thinks thus: 『When shall I attain great wisdom, extinguish the suffering of sentient beings, and preach the Dharma for them?』
『Shariputra! I will tell you how the Bodhisattvas diligently strive and are able to quickly attain Anuttara-Samyak-Sambodhi. You should listen carefully!』
『Shariputra! In the past, immeasurable, boundless, inconceivable asaṃkhya-kalpas (asaṃkhya-kalpa, extremely long unit of time), there was a Buddha named Ananda-raja (Ānanda-rāja), whose lifespan was seventy thousand years, and he preached the Dharma three times for the assembly of Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Dharma). In the first assembly, twenty billion people attained Arhatship (arhat, a saint who has extinguished all afflictions and attained liberation); in the second great assembly, forty billion people attained Arhatship; in the third great assembly, sixty billion people also attained Arhatship. At that time, Jambudvipa (Jambudvīpa, the world we live in) was extremely vast, with ninety thousand yojanas (yojana, an ancient Indian unit of length), and there were eighty-four thousand great cities, each city being twelve yojanas long and seven yojanas wide, composed of the seven treasures of gold, silver, vaiḍūrya (vaiḍūrya, lapis lazuli), sphaṭika (sphaṭika, crystal), pearls (pearl), muśāragalva (muśāragalva, tridacna shell), and aśmagarbha (aśmagarbha, agate). These cities were extremely pure and adorned, the people were prosperous, well-fed, and lived in peace and happiness. The cities had seven layers of walls, and seven layers of moats, all made of the seven treasures, and in each moat there was flowing water surrounding the city, with blue, yellow, red, white, and multicolored lotuses arranged on the water, and ducks, geese, mandarin ducks, swans, peacocks, and orangutans
異類遊戲其中。諸塹岸上，皆有七寶七重行樹，金樹銀枝，碼瑙為條、琉璃為葉、頗梨為華、車𤦲為果、赤真珠根；銀樹金枝，頗梨為條、琉璃為葉、車𤦲為華、瑪瑙為果、赤真珠根；琉璃樹者，珊瑚為枝、車𤦲為條、瑪瑙為葉、銀華金果、頗梨為根；車𤦲樹者，瑪瑙為枝、珊瑚為條、銀葉金華、頗梨為果、琉璃為根；瑪瑙樹者，珊瑚為枝、銀條金葉、頗梨為華、琉璃為果、車𤦲為根；珊瑚樹者，金枝銀條、頗梨為葉、琉璃為華、車𤦲為果、瑪瑙為根。
「諸城各有八萬園林，縱廣正等二十由旬，七寶墻壁七重圍繞。其諸園中皆有七寶七重樓閣，七寶欄楯，七寶羅網彌覆其上，寶塹七重莊嚴如城。是園林中有種種樹，謂栴檀樹，諸沉水樹，迦羅那等種種香樹，諸音樂樹；亦有種種華樹、果樹、器物諸樹、眾飲食樹。其中亦有金樹、銀樹、琉璃、頗梨、車𤦲、瑪瑙、珊瑚諸樹。有種種華，所謂阿提目多華、薝蔔華、婆梨師華、陀㝹伽梨華、文陀羅華、和利華、多羅利華、劬多羅利華、曼陀羅華、五色華、月上華，有如是等種種諸華。園中各有七百大池，縱廣五里，八功德水充滿其中。其池皆以七寶莊嚴，底布金沙，有四寶梯，寶網羅覆，青、黃、赤、白、雜色蓮華遍佈水上。
「時閻浮提王名曰健德，於此
【現代漢語翻譯】 現代漢語譯本 在這些特殊的娛樂遊戲中。在所有的河岸上，都有七種珍寶構成的七重行樹，金樹的樹枝是銀色的，碼瑙（一種玉髓）做樹幹，琉璃（一種有色玻璃）做樹葉，頗梨（一種透明的石英）做花朵，車𤦲（一種海貝）做果實，赤真珠做樹根；銀樹的樹枝是金色的，頗梨做樹幹，琉璃做樹葉，車𤦲做花朵，瑪瑙做果實，赤真珠做樹根；琉璃樹的樹枝是珊瑚，車𤦲做樹幹，瑪瑙做樹葉，銀色的花和金色的果實，頗梨做樹根；車𤦲樹的樹枝是瑪瑙，珊瑚做樹幹，銀色的葉子和金色的花朵，頗梨做果實，琉璃做樹根；瑪瑙樹的樹枝是珊瑚，銀色的樹幹和金色的樹葉，頗梨做花朵，琉璃做果實，車𤦲做樹根；珊瑚樹的樹枝是金色的，銀色的樹幹，頗梨做樹葉，琉璃做花朵，車𤦲做果實，瑪瑙做樹根。
『每座城市各有八萬個園林，縱橫都是二十由旬（長度單位），七種珍寶的墻壁七重圍繞。這些園林中都有七種珍寶構成的七重樓閣，七寶欄桿，七寶羅網覆蓋在上面，珍寶構成的護城河七重，莊嚴如同城市。這些園林中有各種各樣的樹木，比如栴檀樹（一種香木），各種沉水樹（一種香木），迦羅那（kalānus，一種香木）等各種香樹，各種音樂樹；也有各種各樣的花樹、果樹、器物樹、各種飲食樹。其中也有金樹、銀樹、琉璃、頗梨、車𤦲、瑪瑙、珊瑚等各種樹木。有各種各樣的花，比如阿提目多華（atimukta，一種花名）、薝蔔華（campaka，黃玉蘭）、婆梨師華（vārṣika，雨季花）、陀㝹伽梨華（tagara，梔子花）、文陀羅華（mandāra，曼陀羅花）、和利華（harī，一種花名）、多羅利華（taralī，一種花名）、劬多羅利華（kuṭaralī，一種花名）、曼陀羅華（mandārava，大紅花）、五色華、月上華，有像這樣的各種各樣的花。園林中各有七百個大池塘，縱橫五里，其中充滿了八功德水。這些池塘都用七寶裝飾，底部鋪著金沙，有四寶階梯，寶網覆蓋，青色、黃色、紅色、白色、雜色的蓮花遍佈水上。
『當時閻浮提（Jambudvīpa，南贍部洲）的國王名叫健德（Jñānada），在這裡』
【English Translation】 English version Within these extraordinary games. On all the embankments, there are seven rows of trees made of seven treasures, with gold trees having silver branches, agate (a type of chalcedony) as trunks, lapis lazuli (a colored glass) as leaves, crystal (a transparent quartz) as flowers, cowrie shells as fruits, and red pearls as roots; silver trees having gold branches, crystal as trunks, lapis lazuli as leaves, cowrie shells as flowers, agate as fruits, and red pearls as roots; lapis lazuli trees having coral as branches, cowrie shells as trunks, agate as leaves, silver flowers and gold fruits, and crystal as roots; cowrie shell trees having agate as branches, coral as trunks, silver leaves and gold flowers, crystal as fruits, and lapis lazuli as roots; agate trees having coral as branches, silver trunks and gold leaves, crystal as flowers, lapis lazuli as fruits, and cowrie shells as roots; coral trees having gold branches, silver trunks, crystal as leaves, lapis lazuli as flowers, cowrie shells as fruits, and agate as roots.
『Each city has eighty thousand gardens, each twenty yojanas (a unit of length) in length and breadth, surrounded by seven walls of seven treasures. In these gardens are seven-storied pavilions made of seven treasures, railings of seven treasures, and nets of seven treasures covering them, with moats of seven treasures, as magnificent as the cities. In these gardens are various kinds of trees, such as sandalwood trees, various aloeswood trees, kalānus (a type of fragrant wood) and other fragrant trees, and musical trees; there are also various kinds of flower trees, fruit trees, utensil trees, and trees bearing various foods and drinks. Among them are also trees of gold, silver, lapis lazuli, crystal, cowrie shells, agate, and coral. There are various kinds of flowers, such as atimukta (a type of flower), campaka (magnolia champaca), vārṣika (rainy season flower), tagara (gardenia), mandāra (coral tree), harī (a type of flower), taralī (a type of flower), kuṭaralī (a type of flower), mandārava (hibiscus), five-colored flowers, and moon-above flowers, and various other such flowers. In each garden are seven hundred large ponds, five miles in length and breadth, filled with water possessing eight qualities. These ponds are all adorned with seven treasures, with golden sand spread on the bottom, four jeweled staircases, jeweled nets covering them, and blue, yellow, red, white, and multicolored lotuses covering the water.
『At that time, the king of Jambudvīpa (the southern continent) was named Jñānada (giver of wisdom), and here』
八萬四千大城皆置宮殿，一一宮殿皆有八萬四千婇女以為眷屬。于諸城中有一大城，其城廣大四十由旬、長八十由旬，是健德王止住其中。此城皆以殊勝七寶莊嚴如上，豐樂安隱，人民充滿。此大城中，有王宮宅，方十由旬，妙七寶成。是宮宅中有諸殿堂，種種樓館；中有大殿名曰法殿，端嚴殊妙如釋勝殿。此宮宅中有好園林，名為善法。是園林中有種種樹，華樹、香樹、諸音樂樹，及瓔珞樹、衣服、飲食種種諸樹。其中亦有七寶諸樹莊嚴其園。是王宮宅，方整嚴事廣博高顯，有大高臺七寶嚴飾，七寶幃帳張設其中。
「舍利弗！是健德王第一夫人，生一太子，昔曾供養無量諸佛，端正殊妙，眾所愛敬，有大威相福德具足，王與大城令住其中。太子生日，此城中有四十億女一時俱生，王即告敕，令給太子以為眷屬。王及夫人集諸大臣，與子立字，名曰妙德。太子生時，諸天歡喜，鼓眾伎樂，雨曼陀羅華，俱發聲言：『妙德太子今出於世，今出於世！故名妙德。』
「是時，太子漸以長大，與眾婇女眷屬圍繞，入園遊觀，乘栴檀船，五欲自娛。時於水中，見佛身相端正第一，凈逾火金，明過日月，如真金聚，如金山焰，如嚴寶柱，三十二相、八十種好，身出百千萬億光明，處弟子眾圍繞說法。太子見已，作
【現代漢語翻譯】 現代漢語譯本 八萬四千座大城都建有宮殿，每一座宮殿都有八萬四千名婇女作為眷屬。在這些城中有一座大城，這座城廣大四十由旬（Yojana，古印度長度單位），長八十由旬，是健德王（King Jiantuo）居住的地方。這座城都用殊勝的七寶莊嚴，如同上面所描述的一樣，豐饒安樂，人民充滿。在這座大城中，有一座王宮宅邸，方圓十由旬，用美妙的七寶建成。這座宮宅中有各種殿堂，各種樓閣；其中有一座大殿名叫法殿，端莊殊妙如同釋勝殿（Shisheng Palace）。這座宮宅中有一個美好的園林，名叫善法（Shanfa）。這座園林中有各種各樣的樹，華樹、香樹、各種音樂樹，以及瓔珞樹、衣服樹、飲食樹等各種樹木。其中也有七寶樹來莊嚴這座園林。這座王宮宅邸，方正嚴整，廣博高顯，有一個用七寶裝飾的高臺，七寶帷帳張設在其中。 『舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！』健德王的第一夫人，生了一個太子，過去曾經供養過無量諸佛，端正殊妙，眾人所愛戴敬仰，有很大的威嚴相貌，福德具足，國王把大城賜予他居住。太子出生的那一天，這座城中有四十億女子同時出生，國王就下令，讓她們服侍太子作為眷屬。國王和夫人召集各位大臣，給兒子取名字，名叫妙德（Miaode）。太子出生時，諸天歡喜，敲響各種樂器，降下曼陀羅華（Mandala flower），一起發出聲音說：『妙德太子現在出世了，現在出世了！』所以名叫妙德。 『這時，太子漸漸長大，與眾多婇女眷屬圍繞，進入園林遊玩觀賞，乘坐栴檀船（Chandana boat），享受五欲之樂。當時在水中，看見佛的身相端正第一，清凈勝過火煉的金子，光明勝過日月，如同真金聚集，如同金山火焰，如同莊嚴的寶柱，具有三十二相（Thirty-two marks of a great man）、八十種好（Eighty minor marks），身上發出百千萬億光明，處在弟子們的圍繞中說法。』太子看見后，心生歡喜。
【English Translation】 English version In each of the eighty-four thousand great cities, palaces were established, and each palace had eighty-four thousand consorts as attendants. Among these cities was a great city, forty Yojana (Yojana, an ancient Indian unit of distance) in breadth and eighty Yojana in length, where King Jiantuo (King Jiantuo) resided. This city was adorned with exquisite seven treasures, as described above, prosperous, peaceful, and filled with people. Within this great city was a royal palace, ten Yojana square, made of wondrous seven treasures. Within this palace were various halls and pavilions; among them was a great hall called the Dharma Hall, dignified and exquisite like the Shisheng Palace (Shisheng Palace). Within this palace was a beautiful garden named Shanfa (Shanfa). In this garden were various trees, flowering trees, fragrant trees, musical trees, as well as necklace trees, clothing trees, food and drink trees of all kinds. There were also seven-treasure trees adorning the garden. The royal palace was square, well-arranged, vast, high, and prominent, with a great high platform adorned with seven treasures, and seven-treasure curtains were set up within it. 『Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom)!』 The first queen of King Jiantuo gave birth to a prince, who in the past had made offerings to countless Buddhas. He was upright, exquisite, loved and respected by all, possessing great majestic appearance and complete blessings. The king granted him the great city to reside in. On the day of the prince's birth, forty billion girls were born simultaneously in the city, and the king ordered them to serve the prince as attendants. The king and queen gathered the ministers and named their son Miaode (Miaode). When the prince was born, the gods rejoiced, played various musical instruments, rained down Mandala flowers (Mandala flower), and proclaimed together: 『Prince Miaode has now appeared in the world, has now appeared in the world!』 Therefore, he was named Miaode. 『At that time, the prince gradually grew up, surrounded by many consorts and attendants, and entered the garden for sightseeing and enjoyment, riding in a Chandana boat (Chandana boat), indulging in the pleasures of the five desires. Then, in the water, he saw the Buddha's form, supremely upright, pure surpassing refined gold, bright exceeding the sun and moon, like a gathering of true gold, like the flames of a golden mountain, like a dignified jeweled pillar, possessing the thirty-two marks (Thirty-two marks of a great man) and eighty minor marks (Eighty minor marks), emitting hundreds of thousands of millions of rays of light, surrounded by disciples expounding the Dharma.』 Upon seeing this, the prince rejoiced.
如此念：『是人端正，儀相挺特，我今何為不得是身？』當發心時，佛相不現。以不見故，心生憂惱，便不復與婇女娛樂，不近女色，從船而下，上七寶樓，結加趺坐，心自念言：『何時當得如佛身相？』
「時諸婇女欲來娛樂，太子遙見心生厭離，閉門不前，作如此念：『是諸眾生貪慾熾盛，多諸惱患。我願欲得此大智慧最勝之身！若我與此貪慾惱病眾生同者，有何差別？我是行人，彼非行者。是諸眾生瞋恚熾盛，多諸惱患，我願欲得是大智慧最妙之身！我若與此瞋恚惱病眾生同者，有何差別？我是行人，彼非行者，當自調伏，于眾生中不生瞋惱。是諸眾生愚癡充滿，多諸惱患。我願欲得此大智慧最上妙身！我若與此愚癡惱病眾生同者，有何差別？我是行人，彼非行者，是諸眾生慳嫉所纏，多諸惱患。我若同此慳嫉眾生，有何差別？我當滅諸貪慾、恚、癡，于眾生中起大慈悲，為求正道。以是正道舍離一切貪慾、瞋恚、愚癡、慳嫉諸不善心！』既生如是厭離心故，便深樂法，不貪嬉戲，獨坐思惟，離諸憒鬧。
「時健德王及大夫人，俱聞太子不樂嬉戲，厭離五欲，見諸婇女制不令入，便生念言：『誰為不可，嬈亂太子？令不復喜五欲娛樂，厭見女色？我等便可自往問之。』作是念已，王及夫人往太子所
【現代漢語翻譯】 現代漢語譯本：如此思念：『這個人相貌端正，儀態挺拔特出，我為何不能得到這樣的身相？』當他發起這個心願時，佛的相好便不再顯現。因為看不見佛相，心中便生起憂愁煩惱，不再與婇女們一同娛樂，也不再親近女色，從船上下來，登上七寶樓閣，結跏趺坐，心中自念：『我何時才能得到像佛一樣的身相？』
這時，眾婇女想要前來娛樂，太子遠遠看見，心中生起厭惡和遠離之心，關閉樓門不讓她們進來，心中如此思念：『這些眾生貪慾熾盛，多有煩惱和患病。我願想要得到這大智慧最殊勝的身相！如果我和這些被貪慾煩惱病痛纏繞的眾生一樣，有什麼差別呢？我是修行之人，他們不是修行之人。這些眾生瞋恚熾盛，多有煩惱和患病，我願想要得到這大智慧最微妙的身相！我如果和這些被瞋恚煩惱病痛纏繞的眾生一樣，有什麼差別呢？我是修行之人，他們不是修行之人，應當自我調伏，在眾生中不生起瞋恨惱怒。這些眾生愚癡充滿，多有煩惱和患病。我願想要得到這大智慧最上妙的身相！我如果和這些被愚癡煩惱病痛纏繞的眾生一樣，有什麼差別呢？我是修行之人，他們不是修行之人。這些眾生被慳吝嫉妒所纏繞，多有煩惱和患病。我如果和這些慳吝嫉妒的眾生一樣，有什麼差別呢？我應當滅除各種貪慾、瞋恚、愚癡，在眾生中生起大慈大悲，爲了尋求正道。以這正道舍離一切貪慾、瞋恚、愚癡、慳吝嫉妒等不善之心！』因為生起這樣的厭離之心，便深深地喜愛佛法，不貪戀嬉戲，獨自靜坐思惟，遠離各種喧鬧。
這時，健德王（Jiande Wang）及其大夫人，都聽聞太子不喜愛嬉戲，厭惡遠離五欲，看見太子禁止眾婇女進入，便心生疑惑：『是誰做了不好的事情，擾亂了太子？使他不再喜歡五欲娛樂，厭惡見到女色？我們或許可以親自前去問問他。』這樣想著，國王和夫人便前往太子所在之處。
【English Translation】 English version: He thought, 'This person is upright, with an outstanding and dignified appearance. Why can't I attain such a form?' When he had this thought, the Buddha's (Buddha - enlightened one) appearance vanished. Because he could not see it, sorrow and distress arose in his mind. He no longer enjoyed the company of the concubines, nor did he approach women. He descended from the boat, ascended the seven-jeweled pavilion, sat in the lotus position, and thought to himself, 'When will I attain a form like that of the Buddha?'
At that time, the concubines wanted to come and entertain him, but the prince saw them from afar and felt aversion and detachment in his heart. He closed the door, preventing them from entering, and thought to himself, 'These beings are consumed by intense greed, with much affliction and suffering. I wish to attain this body of great wisdom, the most excellent! If I am the same as these beings afflicted by greed, suffering, and disease, what is the difference? I am a practitioner, and they are not. These beings are consumed by intense anger, with much affliction and suffering. I wish to attain this body of great wisdom, the most wonderful! If I am the same as these beings afflicted by anger, suffering, and disease, what is the difference? I am a practitioner, and they are not. I should tame myself and not generate anger or annoyance among beings. These beings are filled with ignorance, with much affliction and suffering. I wish to attain this body of great wisdom, the most supreme and wonderful! If I am the same as these beings afflicted by ignorance, suffering, and disease, what is the difference? I am a practitioner, and they are not. These beings are entangled by stinginess and jealousy, with much affliction and suffering. If I am the same as these stingy and jealous beings, what is the difference? I should extinguish all greed, anger, and ignorance, and generate great compassion among beings, seeking the right path. With this right path, I abandon all greed, anger, ignorance, stinginess, jealousy, and all unwholesome thoughts!' Because he generated such aversion, he deeply delighted in the Dharma (Dharma - the teachings of the Buddha), did not crave amusement, sat alone in contemplation, and stayed away from all disturbances.
At that time, King Jiande (Jiande Wang - Name of a King) and his great queen both heard that the prince did not enjoy amusement, detested and distanced himself from the five desires, and saw that the prince forbade the concubines from entering. They thought, 'Who has done something wrong, disturbing the prince? Causing him to no longer enjoy the pleasures of the five desires and to detest seeing women? Perhaps we can go and ask him ourselves.' With this thought, the king and queen went to where the prince was.
，說偈問言：
「『汝法殿清凈， 婇女亦充滿， 諸樹莊嚴園， 汝何故不樂？ 如是大城中， 法殿甚高廣， 遍見四天下， 汝何故不樂？ 何人為不可， 嬈亂汝心者？ 汝今愁獨處， 如商人失寶。 我為汝父母， 當具以實答， 何人今可治？ 我得自在故。』
「爾時，太子以偈答言：
「『無人為不可， 如何當妄言？ 勿以惡加人， 但當自治心。 我遊戲水上， 見佛身相好， 如閻浮金聚， 光明照十方， 珠光及日月， 火燈星宿光， 佛光映不現， 我見如是相。 即時愿欲得， 如是智慧身！ 當度老病死， 癡惱苦眾生。 得身相智慧， 勢力不思議， 當廣利眾生， 令得出生死。 我息諸欲樂， 婇女及眷屬， 今出家行道， 隨學當作佛。 出家披法服， 勤修習善法， 父母可出家， 俱共修是道。 當修行正法， 在五欲不安， 愛慾害善法， 欲縛最堅牢。 余無能斷者， 唯我獨遠離， 行是遠離故， 當得佛智慧。 佛法中出家， 若作障礙者， 是人則無利， 我哀彼故說。
【現代漢語翻譯】 現代漢語譯本： 用偈語提問說： 『你的法殿清凈莊嚴，宮女也充滿其中， 各種樹木裝飾著花園，你為何不快樂？ 在這樣的大城中，法殿非常高大寬廣， 光輝遍照四天下（Sì tiānxià，四大洲），你為何不快樂？ 什麼人讓你不滿意，擾亂你的心？ 你現在獨自憂愁，就像商人失去了珍寶。 我是你的父母，應當如實回答我， 現在什麼人可以懲治？因為我擁有自在的力量。』 當時，太子用偈語回答說： 『沒有人讓我不滿意，怎麼能說謊呢？ 不要把惡加於他人，只要管理好自己的心。 我遊戲在水邊，看見佛的身相美好， 就像閻浮金（Yán fú jīn，一種金子）堆積而成，光明照耀十方， 珠寶的光芒以及日月、火燈、星宿的光芒， 都被佛的光芒掩蓋而不顯現，我看見了這樣的相。 我立刻發願想要得到，像佛一樣的智慧之身！ 要度脫衰老、疾病、死亡，以及被愚癡煩惱所困的眾生。 得到佛的身相和智慧，擁有不可思議的力量， 應當廣泛利益眾生，使他們能夠脫離生死。 我停止各種慾望的快樂，遠離宮女和眷屬， 現在出家修行，跟隨佛學習，將來也要成佛。 出家披上法服，勤奮地修習善良的法， 父母也可以出家，一起修行這個道。 應當修行正法，沉溺於五欲（wǔ yù，色、聲、香、味、觸）之中無法得到安寧， 愛慾會損害善良的法，慾望的束縛最為堅固。 沒有人能夠斬斷它，只有我獨自遠離， 因為修行這種遠離，將來能夠得到佛的智慧。 在佛法中出家，如果有人設定障礙， 這個人就沒有利益，我因為憐憫他們才這樣說。'
【English Translation】 English version: Said in verse, asking: 'Your Dharma hall is pure and serene, Filled with beautiful women as well, Gardens adorned with various trees, Why then do you find no joy? In this great city, The Dharma hall is exceedingly tall and vast, Its light seen throughout the four continents (Sì tiānxià, four continents), Why then do you find no joy? Who is it that displeases you, Disturbing your heart? You are now alone in sorrow, Like a merchant who has lost his treasure. I am your parent, I shall answer truthfully in detail, Who is it that can be punished now? For I possess the power of freedom.' At that time, the prince replied in verse: 'No one displeases me, How could I speak falsely? Do not inflict evil upon others, But only manage your own heart. I was playing by the water, When I saw the Buddha's beautiful form, Like a heap of Jāmbūnada gold (Yán fú jīn, a type of gold), Its light shining in all ten directions, The light of jewels, the sun, the moon, The fire lamps, and the stars, Are all overshadowed by the Buddha's light, I saw such a form. Immediately I wished to obtain, Such a body of wisdom! To deliver beings from old age, sickness, and death, And from the suffering of ignorance and affliction. Obtaining the Buddha's form and wisdom, Possessing inconceivable power, I shall widely benefit beings, Enabling them to escape from birth and death. I cease all pleasures of desire, Away from women and relatives, Now I renounce the world to practice the Way, Following the Buddha's teachings, I shall become a Buddha. Renouncing the world and donning the Dharma robes, Diligently cultivating virtuous practices, Parents can also renounce the world, Together cultivating this path. One should practice the Right Dharma, There is no peace in the five desires (wǔ yù, forms, sounds, smells, tastes, and textures), Love and desire harm virtuous practices, The bonds of desire are the strongest. No one else can sever them, Only I alone can distance myself, By practicing this detachment, I shall attain the Buddha's wisdom. If anyone obstructs renunciation in the Buddha's Dharma, That person will gain no benefit, I say this out of compassion for them.'
國財子何益？ 富貴皆無常， 若今不放舍， 不久亦分散。 以因出家故， 能生眾善法， 往來生死中， 世世受眾苦。 如是展轉生， 空無決定子， 於法無正觀， 但著假名字。 莫以子起罪， 共於法出家， 我久離諸難， 俱是無難時。 得具足人身， 久乃信善法， 得值安王佛， 今可共出家。』
「妙德太子說是偈已，即便行詣安王佛所，頭面禮足合掌向佛，而說偈言：
「『我生魔網中， 增長諸邪行， 今欲壞裂之， 愿佛聽出家。 我父縛堅固， 自亦處畏縛， 斯無堅實樂， 但是眾苦本。 今欲解眾縛， 壞裂眾魔網， 于佛法出家， 成佛兩足尊。 我深畏諸欲， 受欲終無安， 欲為癡畏法， 當舍行佛道。』
「舍利弗！時安王佛即聽妙德出家受戒，有諸人眾八萬四千，並余眷屬及婇女等，皆隨出家。復有百億諸善知識，亦隨出家。王聞太子出家學道，即嚴四兵從諸大臣，詣安王佛，頭面禮足，於一面立，合掌向佛，而說偈言：
「『出家無惱熱， 寂滅安不動， 是眾樂之本， 愿依佛出家。 舍國財妻子， 及所珍眷屬，
【現代漢語翻譯】 現代漢語譯本 『擁有國財子嗣有什麼益處呢？富貴榮華都是無常的，如果現在不放手捨棄，不久也會分散消散。 因為出家的緣故，能夠生出各種善法，否則將在生死輪迴中往來，世世代代遭受各種痛苦。 像這樣輾轉輪迴，空虛而沒有確定的歸宿，對於佛法沒有正確的認識，只是執著于虛假的名稱。 不要因為兒子而造下罪業，一起在佛法中出家吧，我早已遠離各種苦難，現在正是沒有苦難的時候。 能夠得到具足的人身，很久才能相信善法，能夠遇到安王佛（An Wang Buddha），現在可以一起出家。』
『妙德太子（Miao De Taizi）說完這些偈頌后，就前往安王佛（An Wang Buddha）所在之處，以頭面禮拜佛足，合掌向佛，並說了以下偈頌：
『我生於魔網之中，增長各種邪惡的行為，現在想要摧毀它，希望佛陀允許我出家。 我的父親被束縛得很牢固，自己也處在恐懼的束縛中，這沒有真實的快樂，只是各種痛苦的根源。 現在想要解脫各種束縛，摧毀各種魔網，在佛法中出家，成為佛陀這樣圓滿尊貴的人。 我深深地畏懼各種慾望，沉溺於慾望中終究沒有安寧，慾望是愚癡和恐懼的根源，應當捨棄慾望，修行佛道。』
『舍利弗（She Li Fu）！當時安王佛（An Wang Buddha）就允許妙德（Miao De）出家受戒，有八萬四千人以及其餘眷屬和婇女等，都跟隨他一起出家。還有百億的善知識，也跟隨他一起出家。國王聽到太子出家學道的訊息，立即率領四種軍隊和各位大臣，前往安王佛（An Wang Buddha）處，以頭面禮拜佛足，在一旁站立，合掌向佛，並說了以下偈頌：
『出家沒有煩惱和熱惱，寂靜安寧不動搖，這是各種快樂的根本，希望能夠依隨佛陀出家。 捨棄國家財富、妻子，以及所珍愛的眷屬，
【English Translation】 English version 『What is the benefit of having national wealth and sons? Wealth and glory are impermanent; if you do not let go of them now, they will soon be scattered. Because of renouncing home and becoming a monk, one can generate all kinds of good Dharmas. Otherwise, one will wander in the cycle of birth and death, suffering all kinds of miseries in every lifetime. Revolving in such a way, it is empty and without a definite destination, without a correct view of the Dharma, only attached to false names. Do not create sins because of your son; let us renounce home together in the Dharma. I have long been away from all difficulties, and now is the time without difficulties. Being able to obtain a complete human body, it takes a long time to believe in the good Dharma, and being able to meet An Wang Buddha (安王佛), now we can renounce home together.』
『After Prince Miaode (妙德太子) spoke these verses, he went to where An Wang Buddha (安王佛) was, prostrated himself at the Buddha's feet, and, with palms together, spoke the following verses to the Buddha:
『I was born in the net of Mara, increasing all kinds of evil deeds. Now I want to destroy it, and I hope the Buddha will allow me to renounce home. My father is bound firmly, and he himself is in fearful bondage. There is no real happiness in this, only the root of all suffering. Now I want to break all bonds, destroy all the nets of Mara, renounce home in the Buddha's Dharma, and become a Buddha, the honored one with two feet. I deeply fear all desires; indulging in desires will never bring peace. Desire is the root of ignorance and fear; I should abandon desire and practice the Buddha's path.』
『Shariputra (舍利弗)! At that time, An Wang Buddha (安王佛) immediately allowed Miaode (妙德) to renounce home and receive the precepts. Eighty-four thousand people, along with their relatives and consorts, all followed him to renounce home. There were also hundreds of billions of good advisors who followed him to renounce home. When the king heard the news that the prince had renounced home to study the Way, he immediately led four kinds of troops and various ministers to An Wang Buddha (安王佛), prostrated himself at the Buddha's feet, stood on one side, and, with palms together, spoke the following verses to the Buddha:
『Renouncing home is without vexation and heat, peaceful, tranquil, and unmoving. This is the root of all happiness; I wish to renounce home following the Buddha. Abandoning national wealth, wife, and cherished relatives,
受諸欲無厭， 是法常弊穢。 若受妙五欲， 凡小智所行， 修佛所贊法， 滅一切眾苦。 舍國城所有， 施佛及眾僧， 愿佛聽出家， 成佛普見尊。 為大利眾生， 度一切苦惱， 欲令離諸難， 離難得寂滅。』 時佛歡喜讚： 『善哉發大心！ 能敬佛深智， 善來聽出家。』 王既聞聽許， 心生大歡喜， 必成兩足尊， 蒙佛安慰故。 時王即出家， 及諸四種兵， 皆發菩提心， 當成無上道。 是眾出家已， 皆逮無生忍， 於此處命終， 悉得生天上。 得值大名聞， 二十億諸佛， 皆于諸佛所， 出家行正法。 是等常精進， 得智無所畏， 能大利眾生， 令脫無量苦。 所值遇諸佛， 皆受持正法， 但為廣流佈， 而不惜身命。 得如是大果， 最上妙智慧， 證不思議法， 誰不求佛道？」
佛告舍利弗：「汝謂彼時健德王者，為異人乎？即我身是。妙德太子，堅意菩薩摩訶薩是。如是，舍利弗！菩薩摩訶薩以樂法故，見諸眾生煩惱苦逼，起大慈悲，教化令住善法因緣，漸得解脫。
「複次，舍利弗！諸菩薩摩
【現代漢語翻譯】 現代漢語譯本 貪求各種慾望永無止境，這是世間法常見的弊端和污穢。 如果貪戀美好的五欲（色、聲、香、味、觸），那是凡夫和小智慧者所為。 修習佛陀所讚歎的佛法，可以滅除一切眾生的痛苦。 捨棄國家和所有的一切，佈施給佛陀和僧眾， 愿佛陀允許我出家，成就佛陀，成為普見一切的至尊。 爲了大利益眾生，度脫一切苦惱， 想要使眾生脫離各種災難，脫離災難而得到寂滅。』 這時，佛陀歡喜地讚歎道：『太好了！發起瞭如此大的菩提心！ 能夠敬重佛陀的甚深智慧，歡迎你來聽聞佛法，出家修行。』 國王聽聞佛陀允許后，心中生起極大的歡喜， 確信自己必定能成就兩足尊（佛陀），因為得到了佛陀的安慰。 當時，國王立即出家，以及他手下的四種軍隊（象兵、馬兵、車兵、步兵）， 都發起了菩提心，立志要成就無上道。 這些大眾出家之後，都證得了無生法忍（對諸法不生不滅的深刻理解）， 在此處命終之後，全部都得以往生天上。 他們得遇大名聞的二十億諸佛， 都在諸佛的座下，出家修行正法。 這些人常常精進修行，獲得智慧，無所畏懼， 能夠大利益眾生，使他們脫離無量的痛苦。 他們所遇到的諸佛，都受持正法， 只是爲了廣泛流佈佛法，而不吝惜自己的身命。 他們得到這樣大的果報，最上妙的智慧， 證悟不可思議的佛法，誰不求證佛道呢？』 佛陀告訴舍利弗（智慧第一的弟子）: 『你認為那時的健德王是別人嗎？就是我的前身。妙德太子就是堅意菩薩摩訶薩。』 舍利弗！菩薩摩訶薩因為喜愛佛法，見到眾生被煩惱痛苦所逼迫，生起大慈悲心，教化他們安住于善法因緣，逐漸得到解脫。 『此外，舍利弗！諸位菩薩摩訶薩
【English Translation】 English version Insatiable in receiving all desires, this is a common and defiled flaw of worldly dharmas. If one indulges in the wonderful five desires (form, sound, smell, taste, and touch), that is what ordinary people and those of small wisdom do. Cultivating the Dharma praised by the Buddha can extinguish all the sufferings of sentient beings. Renouncing the kingdom and all possessions, giving them as offerings to the Buddha and the Sangha (community of monks), I vow that the Buddha will allow me to renounce the household life, to attain Buddhahood, and become the universally seeing Honored One. For the great benefit of sentient beings, to deliver them from all suffering and affliction, Wishing to liberate them from all calamities, to attain tranquility and extinction (Nirvana) from these difficulties.』 At that time, the Buddha joyfully praised: 『Excellent! You have aroused a great Bodhi-mind (mind of enlightenment)! Able to respect the Buddha's profound wisdom, welcome to come and listen to the Dharma and renounce the household life.』 The king, having heard the Buddha's permission, felt great joy in his heart, Certain that he would attain the Two-Legged Honored One (Buddha), because he received the Buddha's comfort. At that time, the king immediately renounced the household life, along with his four kinds of troops (elephant soldiers, horse soldiers, chariot soldiers, and infantry), All aroused the Bodhi-mind, vowing to attain the Unsurpassed Path. After these people renounced the household life, they all attained the Kshanti (patience, acceptance) of Non-Origination (understanding the non-arising and non-ceasing nature of all dharmas), Upon the end of their lives here, they were all reborn in the heavens. They encountered twenty billion Buddhas of great renown, And under all those Buddhas, they renounced the household life and practiced the True Dharma. These beings were constantly diligent, attained wisdom, and were without fear, Able to greatly benefit sentient beings, liberating them from immeasurable suffering. All the Buddhas they encountered upheld the True Dharma, Only for the sake of widely propagating it, without begrudging their own lives. They obtained such great results, the most supreme and wonderful wisdom, Realizing the inconceivable Dharma, who would not seek the Buddha's path?』 The Buddha said to Shariputra (foremost in wisdom among the disciples): 『Do you think that King Healthy Virtue of that time was someone else? It was my past life. Prince Wonderful Virtue was the Bodhisattva Mahasattva Firm Intention.』 Thus, Shariputra! Because Bodhisattva Mahasattvas delight in the Dharma, seeing sentient beings oppressed by afflictions and suffering, they arouse great compassion, teaching them to abide in the causes and conditions of wholesome dharmas, gradually attaining liberation. 『Furthermore, Shariputra! All the Bodhisattva Mahasattvas
訶薩樂深法故，而求深法，亦為眾生說是深法。何謂深法？諸精進者之所能行。其精進者即諸菩薩摩訶薩眾，求無上道不退者是，斯等皆能深達諸法。云何深達？若求眼相即是假名，非為深達。法相名為非內非外、非我我所、非垢非凈、不生不滅。所以者何？性常自爾。如是法性無作、非作，是名通達眼甚深法。求耳、鼻、舌、身、意相者即是假名，非為深達。法相名為非內非外、非我我所、非垢非凈、不生不滅。所以者何。性常自爾。如是法性無作、非作，是名通達意甚深法。
「舍利弗！甚深達者，即法實相。若取法空即是妄取，若取無相是則為相，若取無愿是亦為愿。舍利弗！法性本來不增不減，是則名為深達諸法，故說菩薩摩訶薩等為精進者。
「舍利弗！以何義故說名菩薩？能諦了知無眾生法，故名菩薩。複次，是人所行，智慧為首，故名菩薩；又令眾生知所行法皆無所有，故名菩薩。又，舍利弗！無所有義是菩薩義，無所顯示是菩薩義，故菩薩義無二無等。又，舍利弗！不過不沒是名菩薩。
「又，舍利弗！空是菩提。何謂為空？無一切法故名為空。舍利弗！若於法中乃至決定有毫末相，即是著相、著我、著人、著眾生相、著諸法相，是空法中無此諸相，故名為空；空即菩提，以是義
【現代漢語翻譯】 現代漢語譯本：因為愛好和深入理解甚深之法，所以尋求甚深之法，也為眾生宣說甚深之法。什麼是甚深之法呢？就是那些精進修行者所能修行的法。這些精進修行者就是諸位菩薩摩訶薩（偉大的菩薩），他們尋求無上菩提永不退轉，這些人都能深刻通達諸法。如何才能深刻通達呢？如果執著于眼相，那只是假名，不是深刻通達。法的實相是既非內在也非外在，既非『我』也非『我所』（我所擁有的），既非污垢也非清凈，不生不滅。為什麼呢？因為法性本來就是如此。這樣的法性是無造作、非造作的，這叫做通達眼之甚深法。如果執著于耳、鼻、舌、身、意之相，那只是假名，不是深刻通達。法的實相是既非內在也非外在，既非『我』也非『我所』，既非污垢也非清凈，不生不滅。為什麼呢？因為法性本來就是如此。這樣的法性是無造作、非造作的，這叫做通達意之甚深法。 『舍利弗（釋迦牟尼佛的弟子）！』深刻通達的人，就是通達了法的真實相狀。如果執著于『空』，那就是錯誤的執著；如果執著于『無相』，那本身就是一種相；如果執著于『無愿』，那本身也是一種愿。舍利弗！法性本來就不增不減，這就叫做深刻通達諸法，所以才說菩薩摩訶薩等是精進修行者。 『舍利弗！因為什麼緣故被稱為菩薩呢？因為能夠如實了知沒有眾生之法，所以稱為菩薩。』進一步說，這種人所修行的，以智慧為首要，所以稱為菩薩；又因為能讓眾生知道他們所修行的法都是空無所有的，所以稱為菩薩。『又，舍利弗！無所有』的意義就是菩薩的意義，『無所顯示』就是菩薩的意義，所以菩薩的意義是無二無等的。『又，舍利弗！』不落入（有）也不落入（無），這就叫做菩薩。 『又，舍利弗！空就是菩提（覺悟）。什麼是空呢？因為沒有一切法，所以叫做空。舍利弗！如果在法中哪怕決定有一個毫毛般的相，那就是執著于相、執著於我、執著於人、執著于眾生相、執著于諸法相，而空法中沒有這些相，所以叫做空；空就是菩提，因為這個意義。
【English Translation】 English version: Because of the love and deep understanding of the profound Dharma, they seek the profound Dharma and also explain the profound Dharma to sentient beings. What is the profound Dharma? It is what those diligent practitioners can practice. These diligent practitioners are the Bodhisattva-Mahasattvas (great Bodhisattvas), who seek unsurpassed enlightenment and never regress; these beings can deeply penetrate all Dharmas. How can one deeply penetrate? If one clings to the characteristic of the eye, that is merely a provisional name and not deep penetration. The true characteristic of Dharma is neither internal nor external, neither 'I' nor 'mine' (what I possess), neither defiled nor pure, neither arising nor ceasing. Why? Because the nature of Dharma is always like this. Such a Dharma nature is uncreated and non-created; this is called penetrating the profound Dharma of the eye. If one clings to the characteristics of the ear, nose, tongue, body, and mind, that is merely a provisional name and not deep penetration. The true characteristic of Dharma is neither internal nor external, neither 'I' nor 'mine', neither defiled nor pure, neither arising nor ceasing. Why? Because the nature of Dharma is always like this. Such a Dharma nature is uncreated and non-created; this is called penetrating the profound Dharma of the mind. 'Shariputra (one of Shakyamuni Buddha's disciples)!』 One who deeply penetrates is one who penetrates the true nature of Dharma. If one clings to 'emptiness', that is a false clinging; if one clings to 'no-characteristic', that itself is a characteristic; if one clings to 'no-wish', that itself is a wish. Shariputra! The nature of Dharma is originally neither increasing nor decreasing; this is called deeply penetrating all Dharmas, and therefore it is said that Bodhisattva-Mahasattvas are diligent practitioners. 'Shariputra! For what reason are they called Bodhisattvas? Because they can truly understand that there is no Dharma of sentient beings, therefore they are called Bodhisattvas.' Furthermore, what these people practice is led by wisdom, therefore they are called Bodhisattvas; and also because they can make sentient beings know that all the Dharmas they practice are empty and without substance, therefore they are called Bodhisattvas. 'Also, Shariputra! The meaning of 'without substance' is the meaning of Bodhisattva, and 'without display' is the meaning of Bodhisattva, therefore the meaning of Bodhisattva is non-dual and unequaled.' 'Also, Shariputra!' Not falling into (existence) and not falling into (non-existence), this is called a Bodhisattva. 'Also, Shariputra! Emptiness is Bodhi (enlightenment). What is emptiness? Because there is no Dharma, it is called emptiness. Shariputra! If in Dharma there is even a hair's breadth of a characteristic, that is clinging to characteristics, clinging to self, clinging to person, clinging to the characteristic of sentient beings, and clinging to the characteristics of all Dharmas, but in the Dharma of emptiness there are none of these characteristics, therefore it is called emptiness; emptiness is Bodhi, because of this meaning.'
故，一切諸法皆名菩提。
「舍利弗！汝當隨順如來教行，勿違逆也。所以者何？諸佛菩提第一甚深，一切凡夫所不能及。舍利弗！且置凡夫。一切聲聞、辟支佛人不見、不觀，亦不能達諸佛菩提，雖盡知見無生智觀。以何法盡名為盡智？無法可盡，諸法離盡，入畢竟盡，故名盡智；而不能知于唸唸中爾所滅盡。爾所未盡故，說聲聞、辟支佛人，不能通達諸佛菩提。
「舍利弗！無生智者，于諸法中尚無少生，能如是知名無生智，而不能知于唸唸中，爾所無生及未無生。一切聲聞、辟支佛人無如是智，是故佛智名為無等，余無及故。
「複次，是智等無邪正，故名平等。
「舍利弗！如來慧者，正覺究盡，無有錯謬，故名佛慧。是佛智慧無邊無量，阿僧祇劫求之乃得，故名為覺。
「舍利弗！何故如來名為覺者？一切眾生長寢生死，若過、若沒不能通達，唯有菩薩獨能覺悟，故名覺者。
「又，舍利弗！正覺諸法，故名覺者。云何正覺？知一切法，非法非非法、非垢非凈，亦非過去、未來、現在，隨順是相故名覺者。亦覺無法若生、若滅、若來、若去，故名覺者。
「舍利弗！是覺義者，無量無邊不可思議難得崖底。譬如大海，其水一味，不增不減，悉受眾流，而不盈溢
【現代漢語翻譯】 現代漢語譯本：因此，一切諸法都可以稱為菩提（Bodhi，覺悟）。
『舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！你應該隨順如來的教導和修行，不要違背。為什麼呢？諸佛的菩提（Bodhi，覺悟）是第一甚深的，一切凡夫都無法達到。舍利弗（Sariputra）！且不說凡夫。一切聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教而獨自悟道的修行者）都不能見到、觀察到，也不能通達諸佛的菩提（Bodhi，覺悟），即使他們完全知道並觀察無生智。以什麼法完全知道而稱為盡智呢？沒有法可以窮盡，諸法遠離窮盡，進入畢竟窮盡，所以稱為盡智；但他們不能知道在念念之中，有多少滅盡，有多少未盡。因為有多少未盡的緣故，所以說聲聞（Sravaka）、辟支佛（Pratyekabuddha）不能通達諸佛的菩提（Bodhi，覺悟）。』
『舍利弗（Sariputra）！無生智是指，在諸法之中尚且沒有絲毫的生起，能夠這樣知曉就稱為無生智，但他們不能知道在念念之中，有多少無生和未無生。一切聲聞（Sravaka）、辟支佛（Pratyekabuddha）沒有這樣的智慧，所以佛的智慧稱為無等，因為沒有其他可以相比及的。』
『再者，這種智慧平等而沒有邪正之分，所以稱為平等。』
『舍利弗（Sariputra）！如來的智慧，是正覺的究竟圓滿，沒有錯謬，所以稱為佛慧。這種佛的智慧無邊無量，經過阿僧祇劫（Asankhya kalpa，極長的時間單位）的尋求才能得到，所以稱為覺。』
『舍利弗（Sariputra）！為什麼如來稱為覺者呢？一切眾生長久地沉睡在生死輪迴之中，無論是過去、還是沉沒都不能通達，只有菩薩（Bodhisattva，發願救度一切眾生的修行者）才能獨自覺悟，所以稱為覺者。
『又，舍利弗（Sariputra）！因為正覺諸法，所以稱為覺者。什麼是正覺呢？知道一切法，既不是非法也不是非非法，既不是垢染也不是清凈，也不是過去、未來、現在，隨順這些相狀，所以稱為覺者。也覺知沒有法是生起、滅去、到來、離去的，所以稱為覺者。』
『舍利弗（Sariputra）！這種覺悟的意義，是無量無邊、不可思議、難以到達其邊際的。譬如大海，其水只有一種味道，不增加也不減少，全部接受眾流，也不會盈滿。』
【English Translation】 English version: Therefore, all dharmas are named Bodhi (Enlightenment).
'Sariputra (One of the ten principal disciples of the Buddha, known for his wisdom)! You should follow the Tathagata's (Thus Come One, an epithet of the Buddha) teachings and practices, and do not go against them. Why? The Bodhi (Enlightenment) of all Buddhas is the most profound, and all ordinary beings cannot reach it. Sariputra (One of the ten principal disciples of the Buddha, known for his wisdom)! Let alone ordinary beings. All Sravakas (Hearers, disciples who learn by listening to the Buddha's teachings), Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment on their own without a teacher) do not see, do not observe, and cannot attain the Bodhi (Enlightenment) of all Buddhas, even if they fully know and observe the wisdom of non-origination. By what dharma is it called exhaustive knowledge when it is fully known? There is no dharma that can be exhausted, all dharmas are apart from exhaustion, entering into ultimate exhaustion, therefore it is called exhaustive knowledge; but they cannot know how much is extinguished and how much is not extinguished in each moment. Because of how much is not extinguished, it is said that Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) cannot penetrate the Bodhi (Enlightenment) of all Buddhas.'
'Sariputra (One of the ten principal disciples of the Buddha, known for his wisdom)! The wisdom of non-origination means that there is not even a little origination in all dharmas, and being able to know this is called the wisdom of non-origination, but they cannot know how much is non-origination and how much is not non-origination in each moment. All Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) do not have such wisdom, therefore the Buddha's wisdom is called unequaled, because there is nothing else that can be compared to it.'
'Furthermore, this wisdom is equal and without evil or righteousness, therefore it is called equality.'
'Sariputra (One of the ten principal disciples of the Buddha, known for his wisdom)! The Tathagata's (Thus Come One, an epithet of the Buddha) wisdom is the ultimate and complete perfect enlightenment, without error, therefore it is called Buddha-wisdom. This Buddha-wisdom is boundless and immeasurable, and can only be obtained after seeking it for Asankhya kalpas (innumerable eons), therefore it is called awakening.'
'Sariputra (One of the ten principal disciples of the Buddha, known for his wisdom)! Why is the Tathagata (Thus Come One, an epithet of the Buddha) called the Awakened One? All beings are long asleep in the cycle of birth and death, and whether past or submerged, they cannot penetrate it, only Bodhisattvas (Enlightenment beings, those who vow to liberate all beings) can awaken alone, therefore they are called the Awakened One.'
'Also, Sariputra (One of the ten principal disciples of the Buddha, known for his wisdom)! Because of the perfect enlightenment of all dharmas, they are called the Awakened One. What is perfect enlightenment? Knowing all dharmas, neither non-dharmas nor non-non-dharmas, neither defiled nor pure, nor past, future, or present, following these characteristics, therefore they are called the Awakened One. Also realizing that there is no dharma that arises, ceases, comes, or goes, therefore they are called the Awakened One.'
'Sariputra (One of the ten principal disciples of the Buddha, known for his wisdom)! The meaning of this awakening is immeasurable, boundless, inconceivable, and difficult to reach its end. It is like the great ocean, whose water has only one taste, neither increasing nor decreasing, receiving all streams, yet not overflowing.'
，漸次轉深，甚深第一。舍利弗！如來大海亦復如是，空無生滅，一解脫味，次第說法，名漸轉深；得一切智，名深第一；究盡通達無上菩提，一切法中無錯謬故，名無增減；一切問難無能窮盡，故名難減；能集一切諸善功德，名受眾流。
「舍利弗！若我盡說如來義者，誰能堪受？如娑伽羅龍王欲降大雨，但注大海，余無能受。如來亦爾，若盡開演佛智慧者，一切眾生乃至聲聞及辟支佛，無能堪受；但諸菩薩發大乘心，佛加神力則能受持。
「舍利弗！世有四事為最難得。何謂為四？得人身難；生中國難；信佛法難；既信解已，能問所應，是為甚難。此四難事汝等皆得，今當問佛諸法中疑。我今聽汝一切世間諸天、人等恣意所問，如來不久當入涅槃，無從後悔。」
時，舍利弗即從座起，偏袒右肩，右膝著地，合掌向佛，白佛言：「世尊！欲有所問，唯愿聽許。」
佛言：「已聽，今隨意問，當爲汝等隨所問答。」
舍利弗言：「唯然。世尊！我今當爲上行菩薩咨問如來。」即說偈言：
「安住上功德， 修凈道高尊， 樂行柔和忍， 當問如是行。 菩薩云何施， 施已心歡喜？ 云何發善心， 當大利眾生？ 云何持凈戒， 忍辱柔和心？ 云何行精進
【現代漢語翻譯】 現代漢語譯本： 逐漸深入，最深奧第一。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如來的大海也是這樣，空寂無生無滅，只有解脫的味道，次第說法，名為逐漸深入；獲得一切智慧，名為最深奧第一；徹底通達無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），在一切法中沒有錯謬，所以名為沒有增減；一切問難沒有能夠窮盡的，所以名為難以減少；能夠聚集一切諸善功德，名為接受眾流。 『舍利弗（Śāriputra）！如果我完全說出如來的意義，誰能夠承受？如同娑伽羅龍王（Sāgara-nāgarāja，海龍王）想要降下大雨，只注入大海，其餘的都不能承受。如來也是這樣，如果完全開演佛的智慧，一切眾生乃至聲聞（Śrāvaka，聽聞佛法而證悟的弟子）及辟支佛（Pratyekabuddha，緣覺或獨覺），沒有能夠承受的；只有諸菩薩（Bodhisattva，立志成佛的修行者）發大乘心，佛加持神力才能受持。 『舍利弗（Śāriputra）！世上有四件事最為難得。哪四件呢？得到人身難；生在中土難；相信佛法難；已經相信理解后，能夠問所應該問的，這是非常難的。這四件難事你們都得到了，現在應當問佛諸法中的疑問。我現在聽任你們一切世間諸天、人等隨意所問，如來不久將要進入涅槃（Nirvāṇa，寂滅），沒有後悔的機會。』 當時，舍利弗（Śāriputra）即從座位站起，袒露右肩，右膝著地，合掌向佛，稟告佛說：『世尊（Bhagavan，佛的尊稱）！想要有所請問，唯愿聽許。』 佛說：『已經聽許，現在隨意問，當爲你們隨所問答。』 舍利弗（Śāriputra）說：『是的。世尊（Bhagavan）！我現在當爲上行菩薩（Superior Practice Bodhisattva）諮詢如來。』即說偈頌： 『安住上功德， 修凈道高尊， 樂行柔和忍， 當問如是行。 菩薩云何施， 施已心歡喜？ 云何發善心， 當大利眾生？ 云何持凈戒， 忍辱柔和心？ 云何行精進
【English Translation】 English version: Gradually becoming deeper, the most profound is the first. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! The Tathāgata's (如來, one of the titles of a Buddha) great ocean is also like this, empty, without arising or ceasing, with only the flavor of liberation. Explaining the Dharma (法, the teachings of the Buddha) in sequence is called gradually becoming deeper; attaining all wisdom is called the most profound first; thoroughly understanding Anuttarā-samyak-saṃbodhi (無上菩提, unsurpassed complete enlightenment), without error in all Dharmas (法), therefore it is called without increase or decrease; all questions and difficulties cannot be exhausted, therefore it is called difficult to diminish; able to gather all good merits, it is called receiving all streams. 『Śāriputra! If I were to fully explain the meaning of the Tathāgata (如來), who could bear it? Just as the Sāgara-nāgarāja (娑伽羅龍王, the Dragon King of the Sea) wants to send down great rain, he only pours it into the great ocean, and nothing else can bear it. The Tathāgata (如來) is also like this, if he were to fully expound the Buddha's wisdom, all sentient beings, even Śrāvakas (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (辟支佛, solitary Buddhas), would not be able to bear it; only Bodhisattvas (菩薩, beings who aspire to become Buddhas) who have developed the Mahāyāna (大乘, the Great Vehicle) mind, with the Buddha's blessing and spiritual power, can receive and uphold it.』 『Śāriputra! There are four things in the world that are most difficult to obtain. What are the four? It is difficult to obtain a human body; it is difficult to be born in the central lands; it is difficult to believe in the Buddha's Dharma (法); having believed and understood, it is very difficult to ask what should be asked. You have all obtained these four difficult things, now you should ask the Buddha about your doubts in the Dharmas (法). I now allow all of you, all the gods and humans in the world, to ask whatever you wish, as the Tathāgata (如來) will soon enter Nirvāṇa (涅槃, cessation of suffering), and there will be no chance for regret.』 At that time, Śāriputra (舍利弗) immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms together, and said to the Buddha: 『Bhagavan (世尊, the Blessed One)! I wish to ask something, I pray that you will allow it.』 The Buddha said: 『I have already allowed it, now ask whatever you wish, and I will answer you according to your questions.』 Śāriputra (舍利弗) said: 『Yes, Bhagavan (世尊)! I will now inquire of the Tathāgata (如來) on behalf of the Superior Practice Bodhisattva (上行菩薩).』 Then he spoke in verse: 『Abiding in superior merits, Cultivating the pure path, high and revered, Joyfully practicing gentleness and patience, Should ask about such practices. How does a Bodhisattva (菩薩) give, Giving with a joyful heart? How does one generate a good mind, To greatly benefit sentient beings? How does one uphold pure precepts, With patience, gentleness, and a harmonious mind? How does one practice diligence
， 不退不休息？ 見苦惱眾生， 云何加矜愍？ 深心樂菩提， 唯愿世尊說。 云何無量劫， 莊嚴菩提道， 心終不退沒， 而生大歡喜？ 云何行禪定， 及修習智慧？ 云何應求法， 以成多聞者？ 何等法應聽？ 何等法應教？ 發菩提心行， 我今問是事。 云何求正法， 于中深欲樂？ 云何離諸欲， 離已能出家？ 云何出家時， 能生歡喜心？ 云何出家已， 功德巍巍尊？ 云何心迴向， 能起方便力？ 云何能世世， 常不失正念？ 云何處胎中， 常習菩提心， 亦能見諸佛， 而無所障礙？ 云何薄貪慾， 慈心薄瞋恚？ 云何薄愚癡， 心常無錯謬？ 云何生王家， 亦修治國事， 而能離諸難， 常得生善處？ 云何治世事， 而心常歡喜， 亦感諸如來， 常能見諸佛？ 云何具身色， 端嚴常第一， 亦具足眷屬， 皆發菩提心？ 云何所生處， 常厭離家屬， 常樂行出家， 無有貪著心？ 云何出家已， 能受持菩提， 于佛滅度后， 能守護正法？ 云何處亂世， 而得無亂心， 見惱亂眾生， 悉能安慰之？ 云何聞能持， 入
【現代漢語翻譯】 現代漢語譯本 不退縮也不停歇？ 見到受苦惱的眾生，如何施加憐憫？ 以深切的心喜愛菩提（bodhi，覺悟），只願世尊（Bhagavan，佛陀）解說。 如何經歷無量劫（kalpa，極長的時間單位），莊嚴菩提之道， 心始終不退轉消失，並且生起大歡喜？ 如何修行禪定（dhyana，冥想），以及修習智慧（prajna，般若）？ 應當如何尋求佛法（dharma，真理），以成為博聞強記的人？ 什麼樣的法應當聽聞？什麼樣的法應當教導？ 發起菩提心（bodhicitta，覺悟之心）的修行，我現在請問這些事情。 如何尋求正法（saddharma，真正的佛法），並對此有深深的渴望和喜悅？ 如何遠離各種慾望，離開慾望后能夠出家？ 出家的時候，如何能夠生起歡喜心？ 出家之後，如何成為功德巍峨的尊者？ 如何使心迴向，能夠生起方便之力（upaya，善巧方法）？ 如何能夠世世代代，常常不失去正念（smrti，正確的念頭）？ 如何在胎中，常常修習菩提心， 也能見到諸佛（Buddha，覺悟者），而沒有任何障礙？ 如何減少貪慾，用慈悲心減少瞋恚（dvesha，嗔恨）？ 如何減少愚癡（moha，迷惑），使心常常沒有錯謬？ 如何出生在王家，也能治理國家事務， 而能夠遠離各種災難，常常能夠出生在好的地方？ 如何治理世間事務，而內心常常歡喜， 也能感得諸如來（Tathagata，佛陀的稱號），常常能夠見到諸佛？ 如何具有美好的身形和膚色，端正莊嚴常常是第一， 也具有圓滿的眷屬，都發起菩提心？ 如何在所出生的地方，常常厭離家庭和親屬， 常常喜歡修行出家，沒有貪戀執著的心？ 如何出家之後，能夠受持菩提， 在佛陀滅度（parinirvana，圓寂）之後，能夠守護正法？ 如何在混亂的世道中，得到沒有混亂的心， 見到被煩惱困擾的眾生，都能夠安慰他們？ 如何聽聞之後能夠受持，進入
【English Translation】 English version Without retreating or resting? Seeing suffering beings, how to bestow compassion? With a profound heart delighting in Bodhi (bodhi, enlightenment), I only wish the World Honored One (Bhagavan, the Buddha) would explain. How, through immeasurable kalpas (kalpa, an extremely long unit of time), to adorn the path to Bodhi, With the mind never retreating or disappearing, and generating great joy? How to practice dhyana (dhyana, meditation), and cultivate wisdom (prajna)? How should one seek the Dharma (dharma, truth) to become a learned person? What Dharma should be listened to? What Dharma should be taught? Having generated the practice of Bodhicitta (bodhicitta, the mind of enlightenment), I now ask about these matters. How to seek the true Dharma (saddharma, the genuine Buddhist teachings), and have deep desire and joy in it? How to be apart from all desires, and after leaving desires, be able to renounce the household life? When renouncing the household life, how can one generate a joyful mind? After renouncing the household life, how to become a venerable one with majestic merit? How to dedicate the mind, and be able to generate the power of skillful means (upaya)? How to be able, in life after life, to always not lose right mindfulness (smrti)? How, while in the womb, to constantly practice Bodhicitta, And also be able to see all Buddhas (Buddha, the enlightened one), without any obstacles? How to diminish greed, and with a compassionate heart diminish anger (dvesha)? How to diminish ignorance (moha), so that the mind is always without error? How to be born into a royal family, and also manage state affairs, And be able to be apart from all calamities, and always be born in good places? How to manage worldly affairs, while the mind is always joyful, And also be able to attract all the Tathagatas (Tathagata, an epithet of the Buddha), and always be able to see all the Buddhas? How to have a beautiful body and complexion, with dignified features that are always the best, And also have a complete retinue, all of whom generate Bodhicitta? How, in the place of birth, to always be weary of family and relatives, And always delight in practicing renunciation, without a mind of greed or attachment? How, after renouncing the household life, to be able to uphold Bodhi, And after the Buddha's parinirvana (parinirvana, complete nirvana), be able to protect the true Dharma? How, in a chaotic world, to obtain a mind without chaos, Seeing beings troubled by afflictions, be able to comfort them all? How, after hearing, to be able to retain, and enter
陀羅尼門？ 以無礙辯才， 能說無上法？ 云何知眾生， 種種差別心？ 云何于善法， 而能自調伏？ 為諸菩薩故， 我問二足尊， 是諸菩薩行， 唯愿分別說。 若人為佛法， 而發菩提心， 是人聞佛說， 則生大歡喜。 佛於一切法， 智慧無障礙， 我以有限智， 而問於世尊。 我雖有所問， 不能盡通達， 所不能問者， 愿佛具演說。」
嘆德品第二十一
爾時，佛告舍利弗言：「善哉，善哉！汝能問佛菩薩摩訶薩深行佛道、住凈功德、樂柔和忍如是等事，汝之功德不可限量。所以者何？諸菩薩摩訶薩能為難事。譬如有人慾以三千大千世界所有眾生移置一處，是事難不？」
舍利弗言：「甚難。世尊！」
佛言：「欲比菩薩所為難事，于百分中尚不及一，百分、千分、百千萬分，乃至譬喻所不能及。舍利弗！置是三千大千世界所有眾生。如劫燒時三千世界為一火聚，若人能以一吹令滅、一吹還成，若大鐵圍須彌諸山及大海水，一切國土宮館、園林、聚落、城邑，還成如故。汝意云何？是人所作寧為難不？」
舍利弗言：「甚難。世尊！」
佛言：「欲比菩薩所為難事，于百分中尚不及一，百分、千分、百
【現代漢語翻譯】 現代漢語譯本： 『陀羅尼門』（Dharani-gate，總持法門的入口）？ 以無礙的辯才，能夠宣說無上的佛法？ 如何得知眾生種種不同的心念？ 如何對於善良的法，能夠自我調伏？ 爲了各位菩薩的緣故，我向兩足尊（佛陀）請問， 這些菩薩的修行，唯愿您能分別解說。 如果有人爲了佛法，而發起菩提心（Bodhi-citta，覺悟之心）， 這個人聽聞佛陀的說法，就會生起極大的歡喜。 佛陀對於一切法，智慧沒有障礙， 我以有限的智慧，來請問世尊。 我雖然有所請問，卻不能完全通達， 那些我所不能問到的，愿佛陀您能詳細地演說。
『嘆德品』（Chapter on Praising Virtues）第二十一
這時，佛陀告訴舍利弗（Sariputra）說：『很好，很好！你能夠請問佛陀關於菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的甚深修行佛道、安住于清凈功德、樂於柔和忍辱等等這些事情，你的功德不可限量。』 『為什麼呢？因為諸位菩薩摩訶薩能夠做到難做的事情。譬如有人想要把三千大千世界（three thousand great thousand worlds）所有眾生移到一個地方，這件事難嗎？』
舍利弗（Sariputra）說：『非常難，世尊！』
佛陀說：『想要比擬菩薩所做的難事，在百分之一中尚且不及，百分、千分、百千萬分，乃至用譬喻都不能比及。舍利弗（Sariputra）！放下這三千大千世界（three thousand great thousand worlds）所有眾生不說。如果劫火燃燒時三千世界成為一個火團，如果有人能夠用一口氣吹滅，再用一口氣使其恢復原狀，如果大鐵圍山（Great Iron Ring Mountains）、須彌山（Mount Sumeru）等諸山以及大海水，一切國土宮殿、園林、聚落、城邑，都恢復如初。你認為如何？這個人所做的事情難道不難嗎？』
舍利弗（Sariputra）說：『非常難，世尊！』
佛陀說：『想要比擬菩薩所做的難事，在百分之一中尚且不及，百分、千分、百
【English Translation】 English version: 『Dharani-gate』 (Dharani-gate, the entrance to the gate of total retention)? With unobstructed eloquence, able to speak the unsurpassed Dharma? How to know the various different minds of sentient beings? How can one subdue oneself with regard to wholesome Dharmas? For the sake of all Bodhisattvas, I ask the Two-Footed Honored One (the Buddha), May you explain in detail the practices of these Bodhisattvas. If someone, for the sake of the Buddha-dharma, generates the Bodhi-citta (mind of enlightenment), This person, upon hearing the Buddha's teachings, will generate great joy. The Buddha's wisdom is unobstructed with regard to all Dharmas, I use my limited wisdom to ask the World Honored One. Although I have asked some questions, I cannot fully understand them, Those things that I have not been able to ask, may the Buddha fully explain them.』
『Chapter on Praising Virtues』 Twenty-first
At that time, the Buddha told Sariputra: 『Excellent, excellent! You are able to ask the Buddha about the profound practices of the Bodhisattva-Mahasattvas (Great Bodhisattvas) in the Buddha-path, abiding in pure merits, delighting in gentleness and forbearance, and so on. Your merits are immeasurable.』 『Why? Because the Bodhisattva-Mahasattvas are able to do difficult things. For example, if someone wanted to move all the sentient beings in the three thousand great thousand worlds (three thousand great thousand worlds) to one place, would that be difficult?』
Sariputra said: 『Extremely difficult, World Honored One!』
The Buddha said: 『If you want to compare it to the difficult things that Bodhisattvas do, it is not even one in a hundred, one in a hundred, a thousand, a hundred thousand, or even comparable by analogy. Sariputra! Put aside all the sentient beings in the three thousand great thousand worlds (three thousand great thousand worlds). If, when the kalpa fire burns, the three thousand worlds become a ball of fire, if someone could extinguish it with one breath and restore it with one breath, if the Great Iron Ring Mountains, Mount Sumeru, and all the mountains, as well as the great seas, all the lands, palaces, gardens, settlements, and cities, were restored as before. What do you think? Is what this person does not difficult?』
Sariputra said: 『Extremely difficult, World Honored One!』
The Buddha said: 『If you want to compare it to the difficult things that Bodhisattvas do, it is not even one in a hundred, one in a hundred, a thousand, a hundred
千萬分，乃至譬喻所不能及。又，舍利弗！譬如有人慾以足爪破散三千大千世界，是人名為現大力不？」
答言：「世尊！其力甚大。」
佛言：「欲比菩薩所現大力，于百分中尚不及一，百分、千分、百千萬分，乃至譬喻所不能及。又，舍利弗！譬如三千大千世界，所有地種止於水上，水止於風。若有一人乃從風際舉此世界，欲置頭上若肩荷負，蚊胵為梯循之而上，乃至梵天而不墜落。汝意云何，是人巧便為難事不？」
舍利弗言：「是人巧便，持此三千大千世界，循蚊胵梯上至梵天而不墜落，是為甚難。」
「舍利弗！如來今當告汝誠言，欲比菩薩方便大力，于百分中尚不及一，百分、千分、百千萬分，乃至譬喻所不能及。所以者何？諸菩薩摩訶薩，成就無量身心精進，深發大愿、行大方便、起大智慧、成大勢力，求大無畏大覺明眼，求大慈悲及不虛行，像王回觀師子奮迅無見頂相，求如是等諸佛大法，亦求無比最勝威儀第一之行，無比功德、無比柔和，行無比施、持戒、忍辱、精進、禪定、智慧、方便，通達法相。如來無比自在神力三輪示現，善解一切眾生深心及心所行，愿解一切眾生假名，愿解一切眾生解脫、解脫知見，愿解一切眾生止觀，愿解眾生所修行道及所得果，愿知眾生所
【現代漢語翻譯】 現代漢語譯本： 『千萬分，乃至譬喻所不能及。』又，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！譬如有人想用腳趾甲劈開三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個巨大世界系統），這個人能被稱為展現了大力嗎？」
舍利弗回答說：『世尊（Bhagavan，佛陀的尊稱）！他的力量非常大。』
佛說：『想用這種力量來比擬菩薩（Bodhisattva，立志成佛的修行者）所展現的大力，連百分之一都比不上，百分、千分、百千萬分，乃至任何譬喻都無法企及。』又，舍利弗！譬如三千大千世界，所有土地都依附在水上，水依附在風上。如果有一個人能從風的邊緣舉起這個世界，想把它放在頭上或者用肩膀扛著，用蚊子的腿作為梯子，沿著它爬到梵天（Brahma，印度教和佛教中的高級神祇）而不墜落。你認為怎麼樣，這個人的技巧是巧妙還是難事呢？」
舍利弗說：『這個人的技巧非常巧妙，能拿著這個三千大千世界，沿著蚊子的腿做成的梯子爬到梵天而不墜落，這是非常難的事情。』
『舍利弗！如來（Tathagata，佛陀的稱號之一）現在要告訴你真實的話，想用這種技巧來比擬菩薩的方便大力，連百分之一都比不上，百分、千分、百千萬分，乃至任何譬喻都無法企及。這是為什麼呢？因為諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）成就了無量的身心精進，深深地發下了大愿，實行大方便，生起大智慧，成就大勢力，尋求大無畏、大覺明眼，尋求大慈悲以及不虛妄的行動，像象王一樣回頭觀看，像獅子一樣奮迅，沒有可見的頂相，尋求像這些一樣的諸佛大法，也尋求無比最殊勝的威儀和第一的修行，無比的功德、無比的柔和，實行無比的佈施、持戒、忍辱、精進、禪定、智慧、方便，通達法相。如來無比自在的神力通過身、口、意三輪示現，善於瞭解一切眾生的內心深處以及內心所想，希望瞭解一切眾生的假名，希望瞭解一切眾生的解脫、解脫知見，希望瞭解一切眾生的止觀，希望瞭解眾生所修行的道路以及所得到的果報，希望知道眾生所……』
【English Translation】 English version: 『Tens of millions of parts, even metaphors cannot reach it.』 Furthermore, Sariputra (one of the ten great disciples of the Buddha, known for his wisdom)! For example, if someone wanted to shatter the Trisahasra-Mahasahasra-lokadhatu (a vast world system in Buddhist cosmology) with their toenail, would that person be called someone who manifests great power?'
Sariputra replied, 'World Honored One (Bhagavan, an epithet for the Buddha)! Their power would be extremely great.'
The Buddha said, 'To compare it to the great power manifested by a Bodhisattva (a being who aspires to Buddhahood), it is not even one in a hundred parts, hundreds, thousands, hundreds of millions of parts, even metaphors cannot reach it.' Furthermore, Sariputra! For example, the entire land of the Trisahasra-Mahasahasra-lokadhatu rests upon water, and the water rests upon wind. If someone could lift this world from the edge of the wind, wanting to place it on their head or carry it on their shoulders, using a mosquito's leg as a ladder to climb up to even the Brahma heaven (a high-level deity in Hinduism and Buddhism) without falling. What do you think, is this person's skill skillful or a difficult task?'
Sariputra said, 'This person's skill is very skillful, to hold this Trisahasra-Mahasahasra-lokadhatu, climbing up to the Brahma heaven using a ladder made of a mosquito's leg without falling, this is extremely difficult.'
'Sariputra! The Tathagata (one of the titles of the Buddha) will now tell you the truth, to compare it to the Bodhisattva's skillful power, it is not even one in a hundred parts, hundreds, thousands, hundreds of millions of parts, even metaphors cannot reach it. Why is that? Because all the Bodhisattva-Mahasattvas (great Bodhisattvas) have achieved immeasurable physical and mental diligence, deeply made great vows, practiced great skillful means, generated great wisdom, achieved great power, sought great fearlessness, great awakened clear eyes, sought great compassion and unfailing actions, like an elephant king looking back, like a lion's swiftness, without a visible crown of the head, seeking such great Dharma of all Buddhas, also seeking unparalleled, most supreme dignity and the foremost practice, unparalleled merit, unparalleled gentleness, practicing unparalleled giving, precepts, patience, diligence, meditation, wisdom, skillful means, thoroughly understanding the characteristics of the Dharma. The Tathagata's unparalleled, self-existent, divine power manifests through the three wheels of body, speech, and mind, skillfully understanding the deep minds of all beings and what their minds do, wishing to understand the provisional names of all beings, wishing to understand the liberation of all beings, the knowledge and vision of liberation, wishing to understand the cessation and contemplation of all beings, wishing to understand the paths that beings practice and the fruits they obtain, wishing to know what beings...'
解諸諦，愿解十方一切眾生音聲、語言種種差別，愿解眾生貪著深淺及離貪著，愿諸法中得無受慧，愿解諸法空業報慧。
「舍利弗！取要言之，諸菩薩摩訶薩所求所愿智慧功德，及隨願行隨行得果，是諸事中無可為喻無說因緣；如是大愿莊嚴功德，唯佛能知，若近佛者乃能得解。
「舍利弗！汝諸聲聞隨信能入，諸菩薩等以信解知。汝能為此大功德者問佛是事，今當爲汝說少分耳。所以者何？汝之所問菩薩事者，非可一日、一月、一歲、百歲、千歲、百千萬歲，乃至一劫、百劫、千劫、百千萬劫所能說盡。舍利弗！當知是事無量無邊，不可思議阿僧祇劫乃可說之。
「舍利弗！如來了知諸菩薩等最初發心劣下一念功德果報，百千萬劫說不能盡，況復一日、一月、一歲，乃至百歲所集諸心功德果報豈可說盡！所以者何？菩薩摩訶薩求大智時，能起無量功德因緣。舍利弗！諸菩薩等所行無盡，欲令一切眾生皆住無生法故。
「舍利弗！諸菩薩等所行難知，求深法故。諸菩薩等所行甚深，於一切法不依止故。菩薩所行無邊無等，以佛智慧無邊等故。諸菩薩等所行無盡無有齊限，行爾所施爾所便止，是物可施是不可施，是人可與是不可與。菩薩施者，舍一切物等與眾生。菩薩持戒亦不齊限，日月歲
【現代漢語翻譯】 現代漢語譯本：
理解一切真諦，愿能理解十方一切眾生的音聲、語言的種種差別，愿能理解眾生貪著的深淺以及如何脫離貪著，愿在一切法中獲得無受之慧，愿能理解諸法皆空以及業報的智慧。 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！總而言之，諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）所求所愿的智慧功德，以及隨愿而行、隨行而得的果報，這些事情中沒有可以比喻的，也沒有可以言說的因緣。這樣的大愿所莊嚴的功德，只有佛才能完全瞭解，如果接近佛的人才能理解。』 『舍利弗（Śāriputra）！你們這些聲聞（Śrāvaka，聽聞佛法而證悟的弟子）可以通過信心而入，諸位菩薩等則以信解來認知。你能夠爲了這樣的大功德向佛陀提問，現在我將為你略說一部分。為什麼呢？你所問的菩薩之事，不是可以用一日、一月、一歲、百歲、千歲、百千萬歲，乃至一劫（kalpa，極長的時間單位）、百劫、千劫、百千萬劫所能說盡的。舍利弗（Śāriputra）！應當知道這件事是無量無邊，不可思議，需要阿僧祇劫（asaṃkhya-kalpa，無數劫）才能說完。』 『舍利弗（Śāriputra）！如來（Tathāgata，佛的稱號之一）了知諸位菩薩等最初發心時，即使是極其微小的一念功德果報，用百千萬劫也說不完，更何況是一日、一月、一歲，乃至百歲所積累的各種心念功德果報，怎麼可能說得完呢！為什麼呢？菩薩摩訶薩（Bodhisattva-mahāsattva）在追求大智慧時，能夠生起無量的功德因緣。舍利弗（Śāriputra）！諸位菩薩等所行之事沒有窮盡，爲了讓一切眾生都能安住于無生法（anuppāda-dharma，不生不滅的真理）的緣故。』 『舍利弗（Śāriputra）！諸位菩薩等所行之事難以理解，因為他們追求甚深的佛法。諸位菩薩等所行之事非常深奧，因為他們對於一切法都不執著。菩薩所行之事無邊無等，因為佛的智慧是無邊無等的。諸位菩薩等所行之事沒有窮盡，沒有止境，不會說只施行這麼一點，或者只佈施這麼一點就停止，也不會說這個東西可以佈施，那個東西不可以佈施，或者這個人可以給與，那個人不可以給與。菩薩的佈施，是捨棄一切事物，平等地給予眾生。菩薩持戒也沒有止境，日月歲
【English Translation】 English version:
Understanding all the Truths, may I understand the various differences in the sounds and languages of all beings in the ten directions. May I understand the depth of beings' attachments and how to detach from them. May I attain wisdom without reception in all dharmas. May I understand the wisdom of emptiness and karmic retribution in all dharmas. 『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! In brief, the wisdom, merits, and virtues that all Bodhisattva-mahāsattvas (Great Bodhisattvas) seek and desire, as well as the results obtained by following their vows and practices, are beyond comparison and explanation. Such great vows adorned with merits and virtues can only be fully known by the Buddha, and those who are close to the Buddha can understand them.』 『Śāriputra! You Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) can enter through faith, while the Bodhisattvas understand through faith and comprehension. You are able to ask the Buddha about such great merits, and now I will tell you a small part. Why? The matters concerning Bodhisattvas that you ask about cannot be fully explained in a day, a month, a year, a hundred years, a thousand years, a hundred million years, or even a kalpa (an extremely long period of time), a hundred kalpas, a thousand kalpas, or a hundred million kalpas. Śāriputra! You should know that this matter is immeasurable and boundless, inconceivable, and requires asamkhya-kalpas (countless kalpas) to fully explain.』 『Śāriputra! The Tathāgata (one of the titles of the Buddha) knows that even the slightest thought of merit and its karmic result when the Bodhisattvas first generate the aspiration for enlightenment cannot be fully described in hundreds of millions of kalpas. How much more so the merits and karmic results of all the thoughts accumulated in a day, a month, a year, or even a hundred years! Why? When Bodhisattva-mahāsattvas seek great wisdom, they can generate immeasurable causes and conditions for merit. Śāriputra! The practices of the Bodhisattvas are endless, because they want all beings to abide in the unproduced dharma (anuppāda-dharma, the truth of non-arising and non-ceasing).』 『Śāriputra! The practices of the Bodhisattvas are difficult to understand because they seek profound dharma. The practices of the Bodhisattvas are very deep because they do not rely on any dharma. The practices of the Bodhisattvas are boundless and unequaled because the wisdom of the Buddha is boundless and equal. The practices of the Bodhisattvas are endless and without limit. They do not say, 'I will only give this much,' or 'I will only donate this much and then stop.' They do not say, 'This can be given, but that cannot be given,' or 'This person can be given to, but that person cannot be given to.' The Bodhisattva's giving is to relinquish everything and give equally to all beings. The Bodhisattva's upholding of precepts is also without limit, day, month, year
數乃至盡壽，但于無量阿僧祇劫，常為十方一切眾生及佛道故修行凈戒，是菩薩業。
「舍利弗！菩薩摩訶薩所為事業一時止息，謂坐道場住一切法思量凈印三昧，以一念相應慧，究盡通達一切諸法。」
驗行品第二十二
佛告舍利弗：「應以三事驗菩薩心。何謂為三？一者、能捨一切所有而不望報，當知是為真菩薩心；二者、求法無所貪惜，寧失身命而不捨法，是則名為真菩薩心；三者、不逆甚深之法，以信解力于佛菩提不生疑惑，是亦名為真菩薩心。以是三心驗諸菩薩。
「又，舍利弗！復有三事驗菩薩心。何謂為三？常勤精進，求法不倦，謂是大乘菩薩藏經。以是經故，自增善根，亦能增長眾生善根，常隨法師，恭敬供養。若過千歲，乃能得聞善根相應一四句偈，聞已隨順，不違、不逆、不沒、不退，追隨法師，益加恭敬，恒自咎責：『我以宿世障法罪故，不得聞法，非法師咎。今當親近隨從法師，令我一切障法罪業皆悉消滅！』是亦名為真菩薩心。是故當知，菩薩摩訶薩深心求法，隨逐法師則能成就一切佛法。
「舍利弗！乃往過去過無量無邊不可思議阿僧祇劫，劫名妙智。爾時有佛，號普德增上云音燈佛，壽命半(丹千)劫。聲聞眾會數如恒沙，一一會中恒河沙人皆具三明
【現代漢語翻譯】 現代漢語譯本：乃至盡其壽命，但于無量阿僧祇劫（asaṃkhya kalpa，無數大劫），常為十方一切眾生及佛道之故修行清凈戒律，這是菩薩的行業。
『舍利弗（Śāriputra）！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）所為的事業會有暫時止息的時候，即安坐于菩提道場，安住于思量一切法清凈印的三昧（samādhi，禪定），以一念相應的智慧，徹底通達一切諸法。』
驗行品第二十二
佛告訴舍利弗（Śāriputra）: 『應當用三件事來驗證菩薩的心。哪三件事呢？第一，能夠捨棄一切所有而不期望回報，應當知道這是真正的菩薩心；第二，求法時沒有絲毫貪吝，寧可失去身命也不捨棄佛法，這就叫做真正的菩薩心；第三，不違逆甚深之法，以信解之力對於佛的菩提（bodhi，覺悟）不生疑惑，這也是真正的菩薩心。用這三種心來驗證諸位菩薩。
『又，舍利弗（Śāriputra）！還有三件事可以驗證菩薩的心。哪三件事呢？常常勤奮精進，求法不懈怠，所求的是大乘菩薩藏經。因為這部經的緣故，自己增長善根，也能增長眾生的善根，常常跟隨法師，恭敬供養。即使過了千年，才能夠聽聞到與善根相應的一句四句偈，聽聞之後隨順奉行，不違背、不逆反、不埋沒、不退轉，追隨法師，更加恭敬，常常自我責備：『我因為宿世障礙佛法的罪業，所以不能聽聞佛法，這不是法師的過錯。現在應當親近隨從法師，使我一切障礙佛法的罪業都完全消滅！』這也是真正的菩薩心。所以應當知道，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）以深切的心求法，隨從法師就能成就一切佛法。
『舍利弗（Śāriputra）！在過去無量無邊不可思議阿僧祇劫（asaṃkhya kalpa，無數大劫）之前，有個劫名為妙智。當時有佛，名號為普德增上云音燈佛（Pudezengshang Yunyindeng Buddha），壽命為半劫。聲聞眾會數量如恒河沙數，每一次集會中都有恒河沙數的人具足三明。
【English Translation】 English version: Even to the end of their lives, for immeasurable asaṃkhya kalpas (asaṃkhya kalpa, countless great eons), they constantly cultivate pure precepts for the sake of all sentient beings in the ten directions and the path to Buddhahood; this is the activity of a Bodhisattva.
『Śāriputra (Śāriputra)! There is a time when the activities of a Bodhisattva-Mahāsattva (bodhisattva-mahāsattva, great Bodhisattva) will temporarily cease, namely, when they sit at the Bodhi-tree, abide in the samādhi (samādhi, concentration) of contemplating the pure seal of all dharmas, and with a single thought of corresponding wisdom, thoroughly understand all dharmas.』
Chapter 22: Examination of Conduct
The Buddha told Śāriputra (Śāriputra): 『You should use three things to examine the mind of a Bodhisattva. What are the three? First, being able to give up everything without expecting reward; you should know that this is the true mind of a Bodhisattva. Second, seeking the Dharma without any greed or stinginess, preferring to lose one's life rather than abandon the Dharma; this is called the true mind of a Bodhisattva. Third, not going against the profound Dharma, and with the power of faith and understanding, not giving rise to doubt about the Buddha's Bodhi (bodhi, enlightenment); this is also called the true mind of a Bodhisattva. Use these three minds to examine all Bodhisattvas.』
『Moreover, Śāriputra (Śāriputra)! There are also three things to examine the mind of a Bodhisattva. What are the three? Constantly being diligent and vigorous, seeking the Dharma without weariness, namely, the Mahayana Bodhisattva-piṭaka Sutra. Because of this Sutra, one increases one's own roots of goodness and can also increase the roots of goodness of sentient beings, constantly following the Dharma Master, respectfully making offerings. Even after a thousand years, one may be able to hear a four-line verse that corresponds to the roots of goodness; having heard it, one follows it accordingly, without contradicting, without opposing, without burying, without regressing, following the Dharma Master, with increased respect, constantly blaming oneself: 『Because of the sins of obstructing the Dharma in past lives, I am unable to hear the Dharma; this is not the fault of the Dharma Master. Now I should draw near to and follow the Dharma Master, so that all my sins of obstructing the Dharma may be completely extinguished!』 This is also called the true mind of a Bodhisattva. Therefore, you should know that a Bodhisattva-Mahāsattva (bodhisattva-mahāsattva, great Bodhisattva) who seeks the Dharma with a profound mind and follows the Dharma Master will be able to accomplish all Buddha-dharmas.』
『Śāriputra (Śāriputra)! In the past, immeasurable, boundless, inconceivable asaṃkhya kalpas (asaṃkhya kalpa, countless great eons) ago, there was a kalpa named Wondrous Wisdom. At that time, there was a Buddha named Universal Virtue Supreme Cloud Sound Lamp Buddha (Pudezengshang Yunyindeng Buddha), whose lifespan was half a kalpa. The assembly of Śrāvakas (disciples) was as numerous as the sands of the Ganges River, and in each assembly, there were as many people as the sands of the Ganges River who possessed the Three Clear Knowledges.
，得共解脫大阿羅漢。菩薩眾會數如聲聞，一一會中恒沙菩薩得無生忍，住不退地，初發意者不可稱數。普德增上云音燈佛將入泥洹，時于百億閻浮提中，一一各置一大法師，皆加神力。彼佛滅后，法住八百千萬億那由他歲。
「爾時，於此閻浮提中所置法師，名曰聲明，為彼如來加其神力，隨法住世，守護法城，修菩薩行，得無生忍，住不退地。彼佛滅后八萬億歲，聲明法師遊歷諸國，從邑至邑，處處演說普德增上云音燈佛無量無邊阿僧祇劫所集佛法。
「舍利弗！時閻浮提邊境有城，名曰堅牢。於此城中有一居士，名曰堅眾。其年少壯，王治諸城，生如是心：『我當云何能集智慧？以是智慧能令眾生修行法事，舍離俗業？』作是念已，即時有天而告之曰：『居士！當知有佛出世，號普德增上云音燈，今已滅度。』爾時，居士聞佛名字，心生歡喜，又聞滅度即大悲泣。天問之曰：『汝以何故，先生歡喜而後悲泣？』居士答言：『我從汝聞有佛出世，心生歡喜；又聞滅度，失大利故，所以悲泣。』天又告言：『汝勿愁憂！普德增上云音燈佛臨滅度時，以神通力加一法師，名曰聲明，佛之法藏皆悉受持，即是彼佛知法藏人。』居士問曰：『聲明法師今在何所？』答言：『居士！法師今在加毗羅城，於此東方
【現代漢語翻譯】 得共解脫的大阿羅漢。菩薩眾會的數量和聲聞眾一樣多，每一個會中都有恒河沙數般的菩薩證得無生法忍（對一切法不生不滅的深刻理解），安住于不退轉的境界，而初發菩提心的人更是多得不可計數。普德增上云音燈佛（佛名）將要進入涅槃（佛教術語，指死亡）時，在百億個閻浮提（佛教術語，指我們所居住的這個世界）中，每一個都設定了一位大法師，都加持了神通力量。這位佛陀滅度后，佛法住世八百千萬億那由他（佛教術語，極大的數字單位）歲。
『那時，在這閻浮提中所設定的法師，名叫聲明（人名），被那位如來加持了神通力量，隨著佛法住世，守護佛法之城，修菩薩行，證得無生法忍，安住于不退轉的境界。那位佛陀滅度后八萬億歲，聲明法師遊歷各個國家，從一個城鎮到另一個城鎮，到處演說普德增上云音燈佛在無量無邊的阿僧祇劫（佛教術語，極長的時間單位）中所積累的佛法。』
『舍利弗（佛陀的弟子）！當時閻浮提的邊境有一座城市，名叫堅牢（地名）。在這座城市中有一位居士（在家修行的佛教徒），名叫堅眾（人名）。他正值年輕力壯，管理著各個城鎮，心中生起這樣的念頭：『我應當如何才能積累智慧？用這種智慧能夠讓眾生修行佛法，捨棄世俗的事務？』產生這個念頭后，立刻有天人（佛教術語，指天界的眾生）告訴他說：『居士！應當知道有佛出世，名為普德增上云音燈，現在已經滅度了。』當時，這位居士聽到佛的名字，心中生起歡喜，又聽到佛已滅度，就非常悲傷地哭泣。天人問他說：『你因為什麼緣故，先是歡喜而後又悲傷哭泣呢？』居士回答說：『我從你那裡聽到有佛出世，心中生起歡喜；又聽到佛已滅度，失去了巨大的利益，所以悲傷哭泣。』天人又告訴他說：『你不要愁苦憂慮！普德增上云音燈佛臨近滅度時，用神通力量加持了一位法師，名叫聲明，佛陀的法藏（佛教術語，指佛法的寶藏）他都全部接受並持有，他就是那位佛陀的知法**（此處原文有誤，應為「嗣」，指繼承人）。』居士問道：『聲明法師現在在哪裡？』天人回答說：『居士！法師現在在迦毗羅城（地名），就在這個東方。』
【English Translation】 Achieving great Arhats who are liberated together. The number of Bodhisattva assemblies is like that of the Shravakas (hearers of the Buddha's teachings), and in each assembly, Bodhisattvas as numerous as the sands of the Ganges attain the Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), abiding in the stage of non-retrogression, while those who initially generate the Bodhi-mind (the mind of enlightenment) are countless. When Buddha Pudezengshang Yunyindeng (name of a Buddha) was about to enter Nirvana (the cessation of suffering), he placed a great Dharma Master in each of the hundred billion Jambudvipas (the continent where we live), all endowed with divine power. After that Buddha's Parinirvana (final Nirvana), the Dharma remained for eight hundred quadrillion nayutas (a very large number) of years.
『At that time, the Dharma Master placed in this Jambudvipa was named Shengming (name of a person), and he was empowered by that Tathagata (another name for the Buddha) with divine power. Following the Dharma, he remained in the world, guarding the city of Dharma, practicing the Bodhisattva path, attaining the Anutpattika-dharma-kshanti, and abiding in the stage of non-retrogression. Eighty trillion years after that Buddha's Parinirvana, Dharma Master Shengming traveled through various countries, from town to town, everywhere expounding the Buddha-dharma accumulated by Buddha Pudezengshang Yunyindeng over immeasurable and boundless asamkhyeya kalpas (incalculable eons).』
『Shariputra (a disciple of the Buddha)! At that time, on the border of Jambudvipa, there was a city named Jianlao (name of a city). In this city, there was a householder (a lay Buddhist practitioner) named Jianzhong (name of a person). He was young and strong, governing various cities, and he had this thought: 『How can I accumulate wisdom? With this wisdom, I can enable sentient beings to practice the Dharma and abandon worldly affairs?』 As soon as he had this thought, a Deva (a celestial being) immediately told him: 『Householder! You should know that a Buddha named Pudezengshang Yunyindeng has appeared in the world, and now he has entered Parinirvana.』 At that time, the householder heard the Buddha's name and felt joy in his heart, but upon hearing of the Parinirvana, he wept with great sorrow. The Deva asked him: 『For what reason do you first rejoice and then weep with sorrow?』 The householder replied: 『I heard from you that a Buddha had appeared in the world, and I felt joy in my heart; but upon hearing of the Parinirvana, I lost a great benefit, so I weep with sorrow.』 The Deva further told him: 『Do not be sad or worried! When Buddha Pudezengshang Yunyindeng was about to enter Parinirvana, he empowered a Dharma Master named Shengming with his divine power. He has received and holds all the Buddha's Dharma treasury (the treasure of the Buddha's teachings). He is the Dharma heir of that Buddha.』 The householder asked: 『Where is Dharma Master Shengming now?』 The Deva replied: 『Householder! The Dharma Master is now in Kapilavastu (name of a city), to the east of here.』
過於三百六十由旬。』
「堅眾居士聞是語已，明旦即持八十億金、千寶瓔珞，與多眷屬俱詣彼城。到已，推求法師住處。見法師已，稽首禮足，於一面立。聲明法師為說甚深清凈妙法，謂斷眾疑令眾歡喜能集一切菩薩善根，是大乘經。爾時，居士聞經歡喜，持金瓔珞，為敬法故，奉上法師，亦以自身供養給事。
「舍利弗！堅眾居士為求法故，勤心恭敬，供養法師，常隨親近，欲得是經，書寫、受持、讀誦、修行。從初聞已，六十億歲常隨法師，于其中間更不得聞，何況書寫、受持讀誦！居士供養聲明法師，于爾所歲心不捨離，不生欲覺、瞋覺、惱覺，常立法師所住門外，晝夜侍衛，初不睡臥。
「時有惡魔名常求便，為求堅眾居士短故，變為聲明法師之身，與一女人共為欲事。作是變已，示居士言：『汝觀汝師，常謂如佛，智慧第一，多聞如海。汝今且觀行非法事，云何教他修行凈戒而自毀禁？汝師自謂修梵行者而壞梵行，常為人說行深凈法，而今云何自為非法？居士可止，舍離是人，勿以為師！汝持凈戒，少欲知足，樂離精進，堅念智慧，汝自成就如是功德，云何乃以此人為師？』
「堅眾居士時作是念：『我在本舍，有天來言：「有佛出世，號普德增上云音燈，今已滅度。臨滅度時
【現代漢語翻譯】 『超過三百六十由旬。』（由旬：古印度長度單位）
『堅眾居士（堅固的信徒）聽了這話后，第二天早上就帶著八十億金子、千寶瓔珞，和許多眷屬一起前往那座城市。到達后，他四處尋找法師的住處。見到法師后，他稽首禮足，站在一旁。聲明法師（宣揚佛法的法師）為他說甚深清凈妙法，說這部大乘經能斷除大眾的疑惑，使大眾歡喜，能聚集一切菩薩的善根。當時，居士聽了經非常歡喜，拿著金子和瓔珞，爲了尊敬佛法，奉獻給法師，也把自己供養給法師，侍奉他。
『舍利弗（佛陀的弟子）！堅眾居士爲了求法，勤奮恭敬，供養法師，常常親近他，想要得到這部經，書寫、受持、讀誦、修行。從最初聽到這部經后，六十億年都跟隨法師，在這期間再也沒有機會聽到，更何況是書寫、受持、讀誦！居士供養聲明法師，在這漫長的歲月里，心不捨離，不生起慾念、嗔恨、惱怒，常常站在法師所住的門外，日夜侍衛，從不睡覺。
『當時有個惡魔名叫常求便（總是尋找機會），爲了尋找堅眾居士的缺點，就變成聲明法師的模樣，與一個女人一起做淫慾之事。做了這樣的變化后，他向居士顯現，說：『你看你的老師，常常說他像佛一樣，智慧第一，見聞廣博如大海。你現在看看他做非法之事，怎麼教別人修行清凈的戒律而自己卻毀壞戒律？你的老師自稱是修梵行的人卻破壞梵行，常常為別人說甚深清凈的佛法，而現在為什麼自己做非法之事？居士可以停止了，捨棄這個人，不要把他當作老師！你持守清凈的戒律，少欲知足，喜歡遠離塵世，精進修行，堅定地修習智慧，你已經成就了這樣的功德，為什麼還要以這樣的人為老師呢？』
『堅眾居士當時這樣想：『我在自己家裡的時候，有天人來告訴我：「有佛出世，名叫普德增上云音燈（普遍的德行增長，如雲音般傳播光明），現在已經滅度了。
【English Translation】 'Exceeding three hundred and sixty yojanas.' (Yojana: an ancient Indian unit of distance)
'After hearing these words, the layman Jianzhong (Steadfast Assembly) immediately took eighty billion gold pieces and a thousand jeweled necklaces the next morning, and went to that city with many family members. Upon arriving, he sought the residence of the Dharma Master. After seeing the Dharma Master, he bowed his head to the ground in reverence and stood to one side. The Dharma Master named Shengming (Proclaiming Light) explained the profound and pure Dharma, saying that this Mahayana Sutra can dispel the doubts of the masses, bring joy to the masses, and gather all the roots of goodness of the Bodhisattvas. At that time, the layman was delighted to hear the Sutra, and out of respect for the Dharma, he offered the gold and necklaces to the Dharma Master, and also offered himself to serve him.
'Shariputra (Buddha's disciple)! The layman Jianzhong, in order to seek the Dharma, diligently and respectfully made offerings to the Dharma Master, and often stayed close to him, desiring to obtain this Sutra, to write, receive, uphold, read, recite, and practice it. From the first time he heard it, he followed the Dharma Master for sixty billion years, and during that time he never had the opportunity to hear it again, let alone write, receive, uphold, and recite it! The layman made offerings to the Dharma Master Shengming, and throughout those long years, his heart never wavered, and he never gave rise to desires, anger, or annoyance. He often stood outside the door where the Dharma Master resided, guarding him day and night, never sleeping.
'At that time, there was a demon named Changqiubian (Always Seeking Opportunities), who, in order to find fault with the layman Jianzhong, transformed himself into the form of the Dharma Master Shengming and engaged in lustful acts with a woman. After making this transformation, he appeared to the layman and said, 'Look at your teacher, who often says he is like the Buddha, with the foremost wisdom and knowledge as vast as the sea. Now look at him doing unlawful things. How can he teach others to practice pure precepts when he himself breaks them? Your teacher claims to be a practitioner of pure conduct but violates it. He often speaks of profound and pure Dharma to others, but why is he now doing unlawful things himself? Layman, you can stop now, abandon this person, and do not take him as your teacher! You uphold pure precepts, have few desires and are content, like to be away from the mundane world, practice diligently, and firmly cultivate wisdom. You have already achieved such merits, why do you still take such a person as your teacher?'
'The layman Jianzhong then thought to himself, 'When I was in my own home, a deva (heavenly being) came and told me, "A Buddha has appeared in the world, named Pudezengshangyunyindeng (Universal Virtue Increasing Cloud Sound Light), who has now passed away.
，皆與百億閻浮提中一一法師，加其神力。此閻浮提有一法師，名曰聲明。彼佛所說，皆能受持，是彼如來守法藏人。汝往親近！」我聞是說，以為大利，即便行詣此法師所。爾時，法師即為我說斷眾生疑令眾歡喜菩薩藏經，引導我心。我時歡喜，以大供具奉上法師，亦以自身供養給侍，我以此事謂為真實。今是人來，示我法師如是過咎、所不應行，當知魔事。所以者何？佛所護念加神力者，若作斯事無有是處。此或是魔、或是魔民、或魔所使。所以者何？聲明法師所說法中無有是事。我當觀察求女人相及女人法，推求男相及以男法。我若隨此虛誑相者，無惡不作。所以者何？一切罪業皆從憶想分別故生。若我隨所見相輕恚法師，亦能謗佛，毀逆佛法。是法師者，為普德增上云音燈佛神力所加。今當立誓：若是法師為彼如來所加神力，我亦復是深求法者，以是因緣，此不凈相便應消滅！』即時合掌，一心念佛，說是誠言。
「時此女相滅不復現，堅眾居士滅魔事已，而作是念：『我以一心如是求法，聲明法師不為我說，即是魔事，亦復是我宿世障法罪業因緣，非法師咎。我當自勉勤行精進！』滅諸魔事思惟是已，而猶恭敬隨逐法師，不生瞋慢。
「舍利弗！汝觀居士其心清凈，堅固難沮。從初聞已，六十
【現代漢語翻譯】 現代漢語譯本：『都與百億閻浮提（Jambudvipa，指我們所居住的這個世界）中每一位法師，加持他們的神力。這閻浮提有一位法師，名叫聲明（Sounding Name）。他能受持彼佛所說的一切教法，是那位如來的護法者。你前去親近他！』我聽了這話，認為是大好事，就立刻前往那位法師處。當時，法師就為我宣講《斷眾生疑令眾歡喜菩薩藏經》，引導我的心。我當時非常歡喜，用豐盛的供品供養法師，也以自身供養侍奉他，我把這件事當作真實的。現在這個人來，指出法師這樣的過錯、不應有的行為，應當知道這是魔事。為什麼呢？受到佛所護念加持神力的人，如果做出這樣的事是不可能的。這個人或許是魔、或許是魔民、或許是魔所派遣的。為什麼呢？聲明法師所說的法中沒有這樣的事。我應當觀察，尋求女人相和女人法，推求男人相和男人法。我如果隨順這些虛假的相，無惡不作。為什麼呢？一切罪業都是從憶想分別產生的。如果我隨所見之相輕視、憎恨法師，也能誹謗佛，毀逆佛法。這位法師，是普德增上云音燈佛（Universal Virtue Increasing Cloud Sound Lamp Buddha）神力所加持的。現在我應當立誓：如果這位法師是彼如來所加持神力的，我也一定是深切求法的人，因為這個因緣，這不凈之相就應當消滅！』當時就合掌，一心念佛，說了這些誠實的話。 『當時這女相消失不再出現，堅眾居士消滅了魔事之後，這樣想：『我以一心這樣求法，聲明法師沒有為我說，這就是魔事，也是我宿世障礙佛法的罪業因緣，不是法師的過錯。我應當自我勉勵，勤奮精進！』消滅了各種魔事，這樣思惟之後，仍然恭敬地跟隨法師，不生起嗔恨和傲慢。 『舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）！你看看這位居士，他的心多麼清凈，多麼堅固，難以動搖。從最初聽到之後，六十
【English Translation】 English version: 『All are to add their divine power to each and every Dharma master in the hundred billion Jambudvipas (Jambudvipa, referring to the world we live in). In this Jambudvipa, there is a Dharma master named Sounding Name. He can uphold all the teachings spoken by that Buddha and is the Dharma protector of that Tathagata. You should go and be close to him!』 When I heard this, I thought it was a great benefit, and I immediately went to that Dharma master. At that time, the Dharma master explained to me the Bodhisattva Treasury Sutra of Cutting Off Doubts of Sentient Beings and Causing Joy, guiding my mind. I was very happy at that time and offered the Dharma master abundant offerings, and I also offered myself to serve him. I regarded this as true. Now this person comes and points out such faults and improper conduct of the Dharma master, and it should be known that this is a demonic affair. Why? It is impossible for someone who is protected and blessed with divine power by the Buddha to do such a thing. This person may be a demon, a demon subject, or someone sent by a demon. Why? There is no such thing in the Dharma spoken by Dharma Master Sounding Name. I should observe and seek the female characteristics and female Dharma, and investigate the male characteristics and male Dharma. If I follow these false appearances, I will do every evil. Why? All sins arise from recollection and discrimination. If I despise and hate the Dharma master based on what I see, I can also slander the Buddha and destroy the Buddha's Dharma. This Dharma master is blessed by the divine power of Universal Virtue Increasing Cloud Sound Lamp Buddha. Now I should make a vow: If this Dharma master is blessed with divine power by that Tathagata, then I must also be someone who deeply seeks the Dharma, and because of this cause, this impure appearance should disappear!』 At that time, he joined his palms, single-mindedly recited the Buddha's name, and spoke these sincere words. 『At that time, this female appearance disappeared and did not reappear. After the Upasaka Firm Assembly eliminated the demonic affair, he thought: 『I sought the Dharma with such a single mind, but Dharma Master Sounding Name did not explain it to me. This is a demonic affair, and it is also due to the karmic cause of my past lives obstructing the Dharma, not the fault of the Dharma master. I should encourage myself to diligently practice and be diligent!』 After eliminating the various demonic affairs and thinking in this way, he still respectfully followed the Dharma master, without giving rise to anger or arrogance. 『Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom)! Look at this Upasaka, how pure his mind is, how firm and difficult to shake. From the beginning of hearing, sixty
億歲，于其中間更不得聞，猶故深心恭敬隨逐。常求便魔如是誑惑，而心不異，轉加宗敬，心信清凈。堅眾居士過六十億歲，於此命終，生於上方第千(丹十)世界，界名無諍。彼國有佛，號曰大肩，一會說法，諸聲聞眾九十六億。堅眾菩薩時生王家，生時有天來語之言：『汝以一心求法因緣，得是果報。』堅眾聞已，作是念言：『若如是者，我從今已當更求之。』生千歲已，于大肩佛法中出家。佛為說法，以本行愿及佛神力，得識宿命，大肩如來所說法藏，皆能受持。於半劫中修行梵行，教化無量無數眾生，皆令得住阿耨多羅三藐三菩提。
「命終之後，次復值佛，號須彌肩。生七歲已，于佛法中出家求道。是人堅念本願因緣、佛神力故。須彌肩佛所說法藏，盡能受持，從大肩佛所問之法亦憶不忘。如是展轉得值六十百千萬億那由他佛，諸佛所說皆能受持、讀誦、解說、修行。從是以後，堅眾菩薩多聞智慧，如大海水；無濁、無盡，等如虛空；清凈、深妙難測崖底。
「舍利弗！汝意或謂堅眾居士聞天言已，持金瓔珞到法師所，聞法歡喜，以奉法師，亦以自身恭敬給事，為求法故常隨法師，六十億歲更不聞法。常求便魔如是誑惑，見聞師過而不瞋礙，一心隨逐，至命終者，是異人乎？勿造斯觀，即𤊟光
【現代漢語翻譯】 現代漢語譯本： 堅眾居士在聽法期間，即使有六十億年的時間無法聽到佛法，仍然以深深的恭敬心跟隨法師。他經常尋找機會，即使遇到惡魔的迷惑，他的心也毫不動搖，反而更加尊敬，內心清凈而堅定。堅眾居士經過六十億年後去世，轉生到上方名為『無諍』的第千（丹十）世界。那個世界有一尊佛，名為大肩（佛名），一次說法，就有九十六億聲聞弟子。堅眾菩薩當時投生在王族家庭，出生時有天人告訴他：『你因為一心求法的因緣，才得到這樣的果報。』堅眾聽后，心想：『既然如此，我從今以後更要努力求法。』出生一千年后，他在大肩佛的教法中出家。佛為他說法，憑藉他過去世的願力和佛的神力，他能夠回憶起宿命，並且完全領悟並受持大肩如來所說的法藏。他在半劫的時間裡修行梵行，教化了無量無數的眾生，使他們都安住于阿耨多羅三藐三菩提（無上正等正覺）。
『去世之後，他又遇到一尊佛，名為須彌肩（佛名）。出生七年後，他在佛法中出家求道。這個人因為堅守過去的願力因緣和佛的神力，完全領悟並受持須彌肩佛所說的法藏，並且沒有忘記從大肩佛那裡聽聞的佛法。就這樣輾轉遇到六十百千萬億那由他（極大的數量單位）尊佛，完全領悟、受持、讀誦、解說和修行諸佛所說的法。從那以後，堅眾菩薩的博聞和智慧，就像大海一樣，沒有渾濁，沒有窮盡，如同虛空一樣，清凈、深奧、難以測量。』
『舍利弗（佛陀十大弟子之一，以智慧第一著稱）！你或許認為堅眾居士聽到天人的話后，拿著金瓔珞（一種裝飾品）去拜訪法師，聽法后非常歡喜，用金瓔珞供養法師，並且親自恭敬地侍奉法師，爲了求法而經常跟隨法師，六十億年都沒有聽到新的佛法。他經常遇到惡魔的迷惑，看到或聽到法師的過失也不生氣，一心一意地跟隨法師直到去世，你認為他是另外一個人嗎？不要這樣想，他就是𤊟光（人名）。』
【English Translation】 English version: Even if he couldn't hear the Dharma for sixty billion years, he still followed the Dharma teacher with deep reverence. He constantly sought opportunities, and even when encountering the bewilderment of demons, his heart remained unwavering, instead becoming even more respectful, with a pure and steadfast mind. After sixty billion years, the Upasaka（male lay Buddhist） Jianzhong passed away and was reborn in the upper world called 'No Strife,' the thousandth (Dan Shi) world. In that world, there was a Buddha named Da Jian (Great Shoulder, Buddha's name), and in one Dharma assembly, there were ninety-six billion Shravakas（hearers, disciples）. At that time, Bodhisattva（an enlightened being） Jianzhong was born into a royal family. At his birth, a deva（god） came and told him: 'You have attained this result because of your single-minded pursuit of the Dharma.' Upon hearing this, Jianzhong thought: 'If that is so, I will strive even harder to seek the Dharma from now on.' After one thousand years from his birth, he renounced the world and became a monk in the Dharma of Buddha Da Jian. The Buddha taught him the Dharma, and through his past vows and the Buddha's divine power, he was able to recall his past lives and fully comprehend and uphold the Dharma treasury spoken by Tathagata（'Thus Gone One', an epithet of the Buddha） Da Jian. He practiced pure conduct for half a kalpa（an immense period of time）, teaching and transforming countless beings, enabling them all to abide in Anuttara-samyak-sambodhi（unsurpassed perfect enlightenment）.
'After his death, he again encountered a Buddha named Sumeru Jian (Mount Sumeru Shoulder, Buddha's name). At the age of seven, he renounced the world and sought the path in the Buddha's Dharma. Because of his steadfast adherence to his past vows and the Buddha's divine power, he was able to fully comprehend and uphold the Dharma treasury spoken by Buddha Sumeru Jian, and he did not forget the Dharma he had heard from Buddha Da Jian. In this way, he encountered sixty hundred thousand million nayutas (an extremely large number unit) of Buddhas, fully comprehending, upholding, reciting, explaining, and practicing all that the Buddhas taught. From then on, Bodhisattva Jianzhong's learning and wisdom were like the ocean, without turbidity, without end, like the sky, pure, profound, and immeasurable.'
'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! You might think that after hearing the deva's words, Upasaka Jianzhong took a golden necklace (a type of ornament) to visit the Dharma teacher, rejoiced greatly upon hearing the Dharma, offered the golden necklace to the Dharma teacher, and personally and respectfully served the Dharma teacher, constantly following the Dharma teacher for the sake of seeking the Dharma, without hearing new Dharma for sixty billion years. He often encountered the bewilderment of demons, and did not become angry when seeing or hearing the faults of the Dharma teacher, but followed the Dharma teacher wholeheartedly until his death. Do you think he is a different person? Do not think that way, he is 𤊟 Guang (a person's name).'
佛是。
「舍利弗！汝觀菩薩深心精進，如是求法，得大果報。是故當知，諸菩薩摩訶薩深心求法，疾得阿耨多羅三藐三菩提。
「舍利弗！聲明法師猶為諸佛三時護法，今在此會。
「舍利弗！復有三事驗菩薩心：一者、菩薩專心求法，則能遍行一切眾行，是為初心。又，舍利弗！菩薩若求無量佛法，聞甚深法而無驚畏，信受不逆，隨聞深法，心凈不動，是名第二菩薩真心。又，舍利弗！若有人來到菩薩所，作如是言：『若有人發無上道心，應與一切眾生之樂。今我則是第一苦人，當先見與，然後乃及一切眾生。』若是菩薩力能濟之，而不肯與，心生退沒，作如是念：『我尚不能與此人樂，何況能濟一切眾生？』當知是非真菩薩心。若見求者，心不退沒，而起慈悲，以為快樂，當知是為真菩薩心。
「舍利弗！若與求者諸樂具時，反被惡口、罵詈、毀辱，心無恚礙，但生慈悲給其所求。既能如是調伏其心，即時得除無量生死罪業因緣，疾近佛道，一一念中能攝無量無邊佛法，是名菩薩深心方便，志不可壞。若是乞人惡口、罵詈，爾時菩薩又作是念：『此人則為與我佛法。』以於是中不生瞋心，即近佛道，是名方便菩薩真心。
「又，舍利弗！若有人來至菩薩所，作如是言：『阿耨多
【現代漢語翻譯】 現代漢語譯本： 佛說： 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你觀察菩薩以深切的心精進修行，如此求法，能得到巨大的果報。因此應當知道，諸位菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）以深切的心求法，能迅速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』 『舍利弗（Śāriputra）！聲明法師仍然是諸佛三時的護法，現在就在這個法會中。』 『舍利弗（Śāriputra）！還有三件事可以驗證菩薩的心：第一，菩薩專心求法，就能普遍地實行一切善行，這是最初發心。還有，舍利弗（Śāriputra）！菩薩如果尋求無量的佛法，聽聞極其深奧的佛法而沒有驚慌畏懼，相信接受而不違逆，隨著聽聞深奧的佛法，內心清凈不動搖，這叫做第二種菩薩的真心。還有，舍利弗（Śāriputra）！如果有人來到菩薩那裡，這樣說：『如果有人發了無上道心，應該給予一切眾生快樂。現在我就是最痛苦的人，應當先給我快樂，然後才輪到一切眾生。』如果是菩薩有能力救濟他，卻不肯給予，內心產生退縮，這樣想：『我尚且不能給予這個人快樂，何況能救濟一切眾生？』應當知道這不是真正的菩薩心。如果見到求助的人，內心不退縮，而是生起慈悲心，以此為快樂，應當知道這是真正的菩薩心。 『舍利弗（Śāriputra）！如果給予求助者各種快樂的資具時，反而被惡語謾罵、譭謗侮辱，內心沒有怨恨障礙，只是生起慈悲心給予他所求。既然能夠這樣調伏自己的心，立刻就能消除無量生死罪業的因緣，迅速接近佛道，每一個念頭中都能攝取無量無邊的佛法，這叫做菩薩深切的心和方便，意志不可摧毀。如果是乞丐惡語謾罵，這時菩薩又這樣想：『這個人是來給我佛法的。』因為在這件事中不生起嗔恨心，就接近佛道，這叫做方便菩薩的真心。 『還有，舍利弗（Śāriputra）！如果有人來到菩薩那裡，這樣說：『阿耨多
【English Translation】 English version: The Buddha said: 『Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! You observe that Bodhisattvas cultivate with profound diligence, seeking the Dharma in this way, and receive great rewards. Therefore, you should know that all Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great Bodhisattvas) seek the Dharma with profound minds and quickly attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment).』 『Śāriputra (Śāriputra)! Dharma masters of eloquence are still protectors of the Dharma for the Buddhas in the three times, and are present in this assembly.』 『Śāriputra (Śāriputra)! There are also three things to verify the mind of a Bodhisattva: First, if a Bodhisattva wholeheartedly seeks the Dharma, they can universally practice all good deeds; this is the initial aspiration. Furthermore, Śāriputra (Śāriputra)! If a Bodhisattva seeks immeasurable Buddha-dharmas, and upon hearing extremely profound dharmas, they are not alarmed or afraid, but believe and accept them without resistance, and as they hear profound dharmas, their minds are pure and unmoving, this is called the second true mind of a Bodhisattva. Furthermore, Śāriputra (Śāriputra)! If someone comes to a Bodhisattva and says, 『If someone has generated the unsurpassed Bodhi-mind, they should give happiness to all sentient beings. Now, I am the most suffering person; you should give me happiness first, and then to all sentient beings.』 If the Bodhisattva has the ability to help them but is unwilling to give, and their mind retreats, thinking, 『I cannot even give this person happiness, how can I save all sentient beings?』 you should know that this is not the true mind of a Bodhisattva. If they see someone seeking help and their mind does not retreat, but they generate compassion and take it as joy, you should know that this is the true mind of a Bodhisattva.』 『Śāriputra (Śāriputra)! If, when giving a seeker various means of happiness, they are instead met with malicious words, curses, slander, and insults, their mind has no resentment or obstruction, but they generate compassion and give them what they seek. Since they can subdue their mind in this way, they can immediately eliminate the causes and conditions for immeasurable sins and karmas of birth and death, quickly approach the Buddha-path, and in each thought, they can gather immeasurable and boundless Buddha-dharmas; this is called the profound mind and skillful means of a Bodhisattva, whose will cannot be destroyed. If a beggar curses and insults them, at that time, the Bodhisattva thinks, 『This person is giving me the Buddha-dharma.』 Because they do not generate anger in this matter, they approach the Buddha-path; this is called the true mind of a Bodhisattva with skillful means.』 『Furthermore, Śāriputra (Śāriputra)! If someone comes to a Bodhisattva and says, 『Anuttarā
羅三藐三菩提其法甚難，汝何能集一切佛法？』菩薩聞之，心生退沒，則非真心。若聞是說，心生易想，是則名為真菩薩心。
「又，舍利弗！若有人來語菩薩言：『若發阿耨多羅三藐三菩提心者，於己身命不得自在，況復財物！善男子！汝今應當舍離是心，勿于身命不得自在。』菩薩聞是，便貪身命而生退沒，當知此非真菩薩心。若聞斯事，作如是念：『一切眾生戀惜身命，老、病、死來必強侵奪。又以吝惜自身命故，起諸罪業；因罪業故，當墮惡道，乃更不能守護後身。我若貪惜、守護身命，起罪因緣，墮諸惡道，往來生死，與彼愚人有何差別？我今不應護惜身命，但當貪惜如來智慧，守護佛法，為度眾生勤行精進，舍離貪愛諸煩惱等！我今當爲無縛、無脫，而與眾生演說諸法。』思惟是已，答彼人曰：『汝言身命不得自在，法自應爾，惜與不惜俱不自在。咄哉，仁者！一切諸法皆空無主，無所依止，但從緣有。』若能如是正觀法者，當知是為得善方便真菩薩心。
「又，舍利弗！若有人來語菩薩言：『汝發阿耨多羅三藐三菩提心，今應為我而作僕使。』菩薩答言：『我不獨為汝作僕使，我應給事一切眾生。所以者何？我為一切眾生重擔，受安隱擔、不疲惓擔、生善處擔、能值佛擔、聞佛法擔、隨法
【現代漢語翻譯】 現代漢語譯本：『阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之法極其困難，你如何能夠彙集一切佛法？』菩薩聽聞此言，心生退卻，便不是真心。若聽聞此言，心中反而生起容易的想法，這便稱為真菩薩心。
『又，舍利弗（Sariputra，智慧第一的佛陀弟子）！若有人來對菩薩說：『若發阿耨多羅三藐三菩提心者，對於自己的身命都不能自在，更何況是財物！善男子！你現在應當捨棄這個心，不要因為身命而不得自在。』菩薩聽聞此言，便貪戀身命而生起退卻，應當知道這不是真菩薩心。若聽聞此事，作這樣的念頭：『一切眾生都戀惜身命，衰老、疾病、死亡到來必定會強行侵奪。又因為吝惜自身性命的緣故，生起各種罪業；因為罪業的緣故，應當墮入惡道，反而更加不能守護來世之身。我若貪惜、守護身命，生起罪惡的因緣，墮入各種惡道，往來於生死之中，與那些愚人有什麼差別？我現在不應當愛惜身命，只應當貪求如來的智慧，守護佛法，爲了度化眾生而勤奮精進，捨棄貪愛等各種煩惱！我現在應當爲了無縛、無脫的境界，而為眾生演說諸法。』思考完畢后，回答那個人說：『你說身命不能自在，法本來就應當如此，愛惜與不愛惜都不能自在。唉呀，仁者！一切諸法皆是空性，沒有主宰，沒有依靠，只是從因緣而生。』若能這樣正確地觀察諸法，應當知道這是得到善巧方便的真菩薩心。
『又，舍利弗！若有人來對菩薩說：『你發了阿耨多羅三藐三菩提心，現在應當為我做僕人。』菩薩回答說：『我不只為你做僕人，我應當侍奉一切眾生。為什麼呢？我為一切眾生承擔重擔，承擔安穩的重擔、不疲倦的重擔、生於善處的重擔、能夠值遇佛的重擔、聽聞佛法的重擔、隨順佛法的重擔……』
【English Translation】 English version: 'The Dharma of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) is extremely difficult. How can you gather all the Buddha-Dharmas?' If a Bodhisattva hears this and their mind retreats, then it is not a true mind. If, upon hearing this, the mind instead thinks it is easy, this is called a true Bodhisattva mind.
'Furthermore, Sariputra (the foremost disciple in wisdom)! If someone comes and says to a Bodhisattva, 'If you aspire to Anuttara-samyak-sambodhi, you will not have freedom over your own life, let alone your possessions! Good man! You should now abandon this aspiration, lest you lose freedom over your life.' If the Bodhisattva hears this and, clinging to life, retreats, know that this is not a true Bodhisattva mind. If, upon hearing this, they think thus: 'All beings cherish their lives, but old age, sickness, and death will inevitably come and forcefully seize them. Moreover, because of clinging to their own lives, they create various karmic offenses; because of these offenses, they will fall into evil realms and be even less able to protect their future lives. If I cling to and protect my life, creating causes for offenses and falling into evil realms, wandering in birth and death, what difference is there between me and those foolish people? I should not cherish my life now, but should instead cherish the Tathagata's (Thus Come One) wisdom, protect the Buddha-Dharma, diligently practice for the sake of liberating beings, and abandon greed, love, and all afflictions! I should now speak the Dharma for beings, for the sake of neither bondage nor liberation.' Having contemplated this, they should answer that person, 'You say that one will not have freedom over their life; the Dharma should naturally be so. Whether one cherishes it or not, one will not have freedom. Alas, kind sir! All Dharmas are empty, without a master, without reliance, but arise from conditions.' If one can thus correctly contemplate the Dharma, know that this is a true Bodhisattva mind that has attained skillful means.
'Furthermore, Sariputra! If someone comes and says to a Bodhisattva, 'You have aspired to Anuttara-samyak-sambodhi; now you should be my servant.' The Bodhisattva should answer, 'I will not only be your servant, but I should serve all beings. Why? I bear the heavy burden of all beings, bearing the burden of peace, the burden of non-weariness, the burden of being born in good realms, the burden of encountering the Buddha, the burden of hearing the Buddha-Dharma, the burden of following the Dharma...'
行擔、得解脫擔，是擔不令身心疲怠，不自惱熱亦不惱他，既不自苦又不苦彼。如汝所言為我僕使。汝須何等？』是人若言：『須汝身命。』菩薩應言：『我今亦不吝護身命，但愍惜汝，勿於一切空無有主、無所依止如是法中，生自在心而起罪業。以是因緣，墮諸惡道。咄哉，仁者！不欲令汝起是罪緣，墜諸惡趣，我心如是。若不信者，當隨汝意。』若能如是不惜身命，當知是為真菩薩心。即遠生死，近無上道一切智慧，教化眾生，凈佛國土，亦能增長自他善根。
「舍利弗！如治無價寶摩尼珠，以火煉之，色隨發明，治寶珠師大得財利。是珠能出種種技能，若有見者無不玩好而愛惜之。舍利弗！菩薩摩訶薩亦復如是，能行一切諸法平等，能示眾生真菩薩心，隨其所行善根明凈，常為諸佛之所護念，無量眾生所可樂見，一切世間諸天及人之所歸趣。
「舍利弗！譬如有人種殖藥樹，隨時溉灌，障蔽風日，令此藥樹漸增滋茂。既生長已，能滅眾生無量諸病，為老病者之所樂見。菩薩摩訶薩亦復如是，發阿耨多羅三藐三菩提心，種諸善根，為佛智故一心求法，障蔽魔事及諸煩惱，于佛法中隨所造業漸得增長。既增長已，能壞無量無數眾生諸煩惱病，能為無量阿僧祇眾集智慧藥。若作佛時，有垢、無垢一切眾生
【現代漢語翻譯】 現代漢語譯本： 『承擔著行持的重擔、獲得解脫的重擔，這樣的承擔不會使身心疲憊，既不讓自己煩惱焦躁，也不讓別人煩惱焦躁，既不自我折磨，也不折磨他人。正如你所說，把我當作你的僕人使喚。你需要什麼？』如果那人說：『我需要你的身命。』菩薩應該說：『我現在也不吝惜保護自己的身命，只是憐憫你，不要在一切空無所有、沒有主宰、沒有依靠的這樣的法中，生起自在之心而造作罪業。因為這樣的因緣，墮入各種惡道。唉，仁者！我不希望讓你因為造作這樣的罪業，墜入各種惡趣，我的心是這樣的。如果不相信，就隨你的意願吧。』如果能夠這樣不吝惜自己的身命，應當知道這是真正的菩薩心。就能遠離生死，接近無上道一切智慧，教化眾生，清凈佛的國土，也能增長自己和他人善根。
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！就像打磨無價之寶摩尼珠（Maṇi，象徵如意寶珠），用火煉它，顏色隨著顯現光明，打磨寶珠的工匠獲得巨大的財富利益。這顆寶珠能夠展現種種技能，如果有人見到沒有不喜愛玩賞而愛惜它的。舍利弗（Śāriputra）！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）也是這樣，能夠行持一切諸法平等，能夠向眾生展示真正的菩薩心，隨著他們所行持的善根而明凈，常常被諸佛所護念，被無量眾生所喜愛，被一切世間諸天及人所歸向。
『舍利弗（Śāriputra）！譬如有人種植藥樹，隨時澆灌，遮擋風吹日曬，讓這棵藥樹漸漸生長茂盛。既然生長起來了，能夠滅除眾生無量各種疾病，被年老生病的人所喜愛。菩薩摩訶薩（Bodhisattva-mahāsattva）也是這樣，發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），種植各種善根，爲了佛的智慧一心求法，遮擋魔事以及各種煩惱，在佛法中隨著所造作的業而漸漸增長。既然增長起來了，能夠摧毀無量無數眾生的各種煩惱疾病，能夠為無量阿僧祇（asaṃkhya，極大的數字單位）眾生積聚智慧之藥。如果成佛的時候，有垢、無垢一切眾生
【English Translation】 English version: 'Bearing the burden of practice, bearing the burden of liberation, this burden does not cause the body and mind to be weary, neither afflicts oneself nor afflicts others, neither torments oneself nor torments others. As you say, treat me as your servant. What do you need?' If that person says, 'I need your life.' The Bodhisattva should say, 'I am not reluctant to protect my life now, but I pity you, do not generate a mind of self-will and create sinful karma in such a Dharma that is empty, without a master, and without reliance. Because of this cause, you will fall into various evil realms. Alas, benevolent one! I do not want you to create such sinful causes and fall into various evil destinies, that is my intention. If you do not believe me, then do as you wish.' If one can be so unsparing of one's life, one should know that this is the true Bodhisattva mind. Then one can be far from birth and death, close to the unsurpassed path of all wisdom, teach sentient beings, purify the Buddha's land, and also increase the roots of goodness for oneself and others.
'Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! It is like polishing a priceless Maṇi (symbolizing a wish-fulfilling jewel) jewel, refining it with fire, its color becomes bright and clear, and the craftsman who polishes the jewel gains great wealth and benefit. This jewel can display various skills, and if anyone sees it, they will all love to play with it and cherish it. Śāriputra! The Bodhisattva-mahāsattva (Great Bodhisattva) is also like this, able to practice the equality of all Dharmas, able to show sentient beings the true Bodhisattva mind, and as their roots of goodness become clear and pure through their practice, they are always protected and cherished by all the Buddhas, loved and seen by countless sentient beings, and are the refuge of all the gods and humans in the world.
'Śāriputra! Suppose someone plants a medicinal tree, irrigates it regularly, and shields it from the wind and sun, so that this medicinal tree gradually grows and flourishes. Once it has grown, it can eliminate countless diseases of sentient beings and is loved by the elderly and sick. The Bodhisattva-mahāsattva is also like this, generating the mind of anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete and perfect enlightenment), planting various roots of goodness, seeking the Dharma wholeheartedly for the sake of the Buddha's wisdom, shielding against demonic affairs and various afflictions, and gradually increasing in the Buddha-dharma according to the karma created. Once it has grown, it can destroy the various afflictions and diseases of countless sentient beings, and can accumulate the medicine of wisdom for countless asaṃkhya (an extremely large numerical unit) beings. When becoming a Buddha, all sentient beings, with or without defilements
皆悉樂見，一切世間諸天及人，阿修羅中最為尊貴。
「又，舍利弗！若有人來語菩薩言：『若發阿耨多羅三藐三菩提心，是人當生大地獄中。所以者何？隨所度脫爾所眾生，當應無量阿僧祇劫大地獄中，代受諸苦，然後當得佛無上智，度脫眾生。汝若能作如是事者，當求阿耨多羅三藐三菩提。』菩薩聞已，心即退沒，生難得想，當知此非真菩薩心。若聞是事，生須臾想、不久遠想、能堪受想、不退沒想，作如是念：『若我以入地獄因緣，令諸眾生得離諸苦、成佛道者，我則能為一一眾生，過於爾所阿僧祇劫大地獄中，受諸苦惱。所以者何？因是當得無比智慧、無比佛力、佛無所畏，亦得無比阿耨多羅三藐三菩提，能為眾生設大法會，施法寶分。若人聞是法寶分者，得斷無量無數眾苦，亦斷未來阿僧祇劫無量苦惱，亦得無比離欲之樂。是故我當堪任，為無量無數眾生，一一代受地獄眾苦，心不退沒！』而於是中生須臾想、不久遠想、能堪受想，當知是為真菩薩心。」
佛說華手經卷第六 大正藏第 16 冊 No. 0657 佛說華手經
佛說華手經卷第七
後秦龜茲國三藏鳩摩羅什奉 詔譯
得念品第二十三
佛告舍利弗：「汝復欲聞菩薩心不？」
「唯然。世
【現代漢語翻譯】 現代漢語譯本 皆大歡喜，一切世間的天神和人類，以及阿修羅（Asura，一種神道生物）中最受尊敬的都樂於見到此景。 『此外，舍利弗（Sariputra，佛陀的十大弟子之一）！如果有人來對菩薩（Bodhisattva，立志成佛的修行者）說：『如果發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），這個人應當墮入大地獄中。為什麼呢？因為你所度脫的眾生有多少，就應當在無量阿僧祇劫（Asankhya kalpa，極長的時間單位）的大地獄中，代替他們承受各種痛苦，然後才能獲得佛的無上智慧，度脫眾生。你如果能做這樣的事情，就應當追求阿耨多羅三藐三菩提。』菩薩聽了之後，內心立刻退縮，產生難以做到的想法，應當知道這不是真正的菩薩心。如果聽到這件事，產生短暫的想法、不久遠的想法、能夠承受的想法、不退縮的想法，這樣想：『如果我以墮入地獄的因緣，使眾生能夠脫離各種痛苦、成就佛道，那麼我願意為每一個眾生，在超過那樣多的阿僧祇劫的大地獄中，承受各種痛苦。為什麼呢？因為通過這個因緣，我將獲得無比的智慧、無比的佛力、佛的無所畏懼，也能獲得無比的阿耨多羅三藐三菩提，能夠為眾生設立大法會，施予法寶。如果有人聽聞這個法寶，就能斷除無量無數的各種痛苦，也能斷除未來阿僧祇劫的無量苦惱，也能獲得無比的離欲之樂。因此我應當能夠勝任，為無量無數的眾生，一個一個地代替他們承受地獄的各種痛苦，內心不退縮！』並且在這種情況下產生短暫的想法、不久遠的想法、能夠承受的想法，應當知道這是真正的菩薩心。』 《佛說華手經》卷第六 《大正藏》第16冊 No. 0657 《佛說華手經》 《佛說華手經》卷第七 後秦龜茲國三藏鳩摩羅什（Kumarajiva，著名佛經翻譯家）奉詔翻譯 得念品第二十三 佛告訴舍利弗（Sariputra，佛陀的十大弟子之一）：『你還想聽菩薩的心嗎？』 『是的，世尊（Bhagavan，佛陀的尊稱）。』
【English Translation】 English version All were delighted to see this, the most honored among all the gods and humans in the world, as well as the Asuras (a type of deity or supernatural being). 『Furthermore, Sariputra (one of the Buddha's ten principal disciples)! If someone were to come and say to a Bodhisattva (an individual on the path to Buddhahood): 『If you generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), you should be born in the great hells. Why? Because for every being you liberate, you should endure various sufferings in the great hells for immeasurable Asankhya kalpas (incalculable eons), and then you will attain the Buddha's unsurpassed wisdom to liberate beings. If you can do such a thing, then you should seek Anuttara-samyak-sambodhi.』 If the Bodhisattva hears this and their mind immediately retreats, giving rise to the thought that it is difficult to achieve, you should know that this is not a true Bodhisattva mind. If, upon hearing this, they think of it as brief, not distant, bearable, and without retreat, thinking thus: 『If, through the cause of entering hell, I can enable beings to be liberated from all suffering and attain Buddhahood, then I would be willing to endure various sufferings in the great hells for each and every being for more than that many Asankhya kalpas. Why? Because through this cause, I will attain incomparable wisdom, incomparable Buddha-power, the Buddha's fearlessness, and also attain incomparable Anuttara-samyak-sambodhi, enabling me to establish great Dharma assemblies for beings, bestowing the treasure of the Dharma. If someone hears this treasure of the Dharma, they will be able to cut off immeasurable and countless sufferings, and also cut off immeasurable suffering for countless kalpas in the future, and also attain incomparable joy of detachment. Therefore, I should be able to endure, for immeasurable and countless beings, taking on the various sufferings of hell for each and every one of them, without my mind retreating!』 And in this situation, if they think of it as brief, not distant, bearable, you should know that this is a true Bodhisattva mind.』 The Flower Garland Sutra Spoken by the Buddha, Volume 6 Taisho Tripitaka Volume 16, No. 0657, The Flower Garland Sutra Spoken by the Buddha The Flower Garland Sutra Spoken by the Buddha, Volume 7 Translated under Imperial Decree by the Tripiṭaka Master Kumarajiva (a renowned translator of Buddhist scriptures) from the Kingdom of Kucha during the Later Qin Dynasty Chapter 23: On Obtaining Mindfulness The Buddha said to Sariputra (one of the Buddha's ten principal disciples): 『Do you wish to hear about the mind of a Bodhisattva again?』 『Yes, World-Honored One (Bhagavan, an epithet for the Buddha).』
尊！今正是時，應當更說菩薩真心。以是真心，則能修集無上菩提。」
佛告舍利弗：「乃往過去無量無邊不可思議阿僧祇劫，爾時有佛，號德王明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世。舍利弗！是德王明佛，聲聞大會八萬四千，菩薩眾會數亦如是。時彼聲聞一一會中，八萬四千人皆得阿羅漢。其諸菩薩一一會中，八萬四千人得阿惟越致。德王明佛爾所漏盡心得自在大阿羅漢，諸須陀洹及斯陀含、阿那含眾，復倍是數。時有王子名曰得念，往詣佛所，頭面禮足，卻住一面。王子見佛，有大威德，作如是思惟：『佛為希有！成就如是甚深功德，我當何緣得集如是佛之智慧，及相好身？』即隨所念，以偈問佛：
「『我今見世尊， 愿當得是智， 行何業因緣， 逮此無上慧？ 佛身色第一， 猶如星中月， 神通力無比， 能隨眾說法。 智慧無與等， 如釋天中尊， 於法得自在， 我今問是事。 佛智凈無礙， 三世皆達通， 一切眾所尊， 為我說此事。 世尊昔曾見， 無央數諸佛， 咨問菩提因， 愿今為我說。 今問無礙智， 云何證佛道， 一切眾所歸， 得
【現代漢語翻譯】 現代漢語譯本： 『尊者！現在正是時候，應當進一步宣說菩薩的真心。憑藉這真心，就能修集無上的菩提智慧。』
佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）: 『在過去無量無邊不可思議阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）之前，那時有一尊佛，名為德王明如來（Guṇa-rāja-prabhāsa-tathāgata）、應供（arhat，值得供養的人）、正遍知（samyak-saṃbuddha，完全覺悟者）、明行足（vidyā-caraṇa-saṃpanna，具有智慧和德行的人）、善逝（sugata，善於前往解脫的人）、世間解（lokavid，瞭解世界的人）、無上士（anuttara，無與倫比的人）、調御丈夫（puruṣa-damya-sārathi，能夠調伏眾生的人）、天人師（śāsta deva-manuṣyāṇām，天人和人類的導師）、佛（buddha，覺悟者）、世尊（bhagavat，受人尊敬的人），出現在世間。舍利弗！這位德王明佛的聲聞（śrāvaka，聽聞佛法而修行的人）大會有八萬四千人，菩薩（bodhisattva，追求覺悟的修行者）眾會的人數也一樣。當時，這些聲聞的每一次集會中，都有八萬四千人證得阿羅漢（arhat，斷盡煩惱，達到解脫的聖者）果位。那些菩薩的每一次集會中，都有八萬四千人證得阿惟越致（avaivartika，不退轉）果位。德王明佛那時有如此之多的漏盡心得自在的大阿羅漢，須陀洹（srota-āpanna，入流者）、斯陀含（sakṛdāgāmin，一來者）、阿那含（anāgāmin，不來者）等聖者的數量，又是他們的數倍。當時有一位王子，名叫得念，前往佛陀所在之處，以頭面頂禮佛足，然後退到一旁。王子見到佛陀具有偉大的威德，心中這樣思惟：『佛陀真是稀有難得！成就瞭如此甚深的功德，我應當通過怎樣的因緣，才能獲得像佛陀這樣的智慧和莊嚴的相好之身呢？』於是，他隨著心中的念頭，用偈頌向佛陀請教：』
『我如今見到了世尊，希望能夠獲得這樣的智慧， 修行什麼樣的業因緣，才能獲得這無上的智慧？ 佛陀的色身最為殊勝，猶如星辰中的月亮， 神通力量無比倫比，能夠隨順眾生的根器說法。 智慧沒有可以與之相比的，如同釋提桓因（Śakra devānām indraḥ，忉利天之主）在諸天之中最為尊貴， 對於佛法能夠運用自如，我現在請問的就是這件事。 佛陀的智慧清凈無礙，對於過去、現在、未來三世都通達無礙， 為一切眾生所尊敬，請為我宣說這件事。 世尊過去曾經見過，無數的諸佛， 請教過菩提（bodhi，覺悟）的因，希望現在能為我宣說。 現在請問這無礙的智慧，要如何才能證得佛道， 成為一切眾生所歸依之處，獲得……』
【English Translation】 English version: 'Venerable one! Now is the right time to further expound on the true mind of a Bodhisattva (bodhisattva, a being who seeks enlightenment). With this true mind, one can cultivate unsurpassed Bodhi (bodhi, enlightenment).'
The Buddha (buddha, the awakened one) told Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom): 'In the past, immeasurable, boundless, inconceivable asaṃkhya-kalpas (asaṃkhya-kalpa, an extremely long unit of time) ago, there was a Buddha named Guṇa-rāja-prabhāsa-tathāgata (Guṇa-rāja-prabhāsa-tathāgata), worthy of offerings (arhat, one who is worthy of offerings), perfectly enlightened (samyak-saṃbuddha, a fully enlightened being), perfect in knowledge and conduct (vidyā-caraṇa-saṃpanna, possessing wisdom and virtuous conduct), well-gone (sugata, one who has gone well to liberation), knower of the world (lokavid, one who understands the world), unsurpassed one (anuttara, an unparalleled being), tamer of men (puruṣa-damya-sārathi, one who can tame beings), teacher of gods and humans (śāsta deva-manuṣyāṇām, a teacher of gods and humans), Buddha (buddha, the awakened one), World Honored One (bhagavat, the revered one), appearing in the world. Śāriputra! This Guṇa-rāja-prabhāsa Buddha had a Śrāvaka (śrāvaka, one who listens to and practices the Dharma) assembly of eighty-four thousand, and the Bodhisattva (bodhisattva, a being who seeks enlightenment) assembly was of the same number. At that time, in each of these Śrāvaka assemblies, eighty-four thousand people attained the state of Arhat (arhat, a liberated being who has extinguished all afflictions). In each of those Bodhisattva assemblies, eighty-four thousand people attained the state of Avaivartika (avaivartika, non-retrogression). Guṇa-rāja-prabhāsa Buddha had so many great Arhats who had exhausted all outflows and attained mastery of mind, and the number of Srota-āpannas (srota-āpanna, stream-enterers), Sakṛdāgamins (sakṛdāgāmin, once-returners), and Anāgamins (anāgāmin, non-returners) was many times greater than that. At that time, there was a prince named Prāpta-smṛti, who went to where the Buddha was, bowed his head to the Buddha's feet, and then stood to one side. The prince saw that the Buddha had great power and virtue, and he thought to himself: 'The Buddha is truly rare and wonderful! He has achieved such profound merits. By what cause and condition can I attain such wisdom and a body adorned with auspicious marks like the Buddha?' Then, following his thoughts, he asked the Buddha in verse:'
'Now I see the World Honored One, and I wish to attain this wisdom, By practicing what karma and conditions can I attain this unsurpassed wisdom? The Buddha's body is the most excellent, like the moon among the stars, His power of supernormal abilities is unparalleled, and he can teach the Dharma according to the capacities of beings. His wisdom is unmatched, like Śakra devānām indraḥ (Śakra devānām indraḥ, the lord of the Trāyastriṃśa Heaven) is the most honored among the gods, He is able to use the Dharma freely, and this is what I am asking about now. The Buddha's wisdom is pure and unobstructed, and he understands the past, present, and future without hindrance, He is revered by all beings, please explain this matter to me. World Honored One, you have seen countless Buddhas in the past, You have inquired about the cause of Bodhi (bodhi, enlightenment), I hope you can explain it to me now. Now I ask about this unobstructed wisdom, how can I attain Buddhahood, And become the refuge of all beings, and obtain...'
度生死苦？』
「舍利弗！時德王明佛以偈答曰：
「『童子汝所說， 其事實如是， 我曾見諸佛， 數如恒河沙， 見佛過恒沙， 名數不可盡， 亦于恒沙劫， 問佛如是事。 汝發菩提心， 當成兩足尊， 今聽我所說， 聞已如說行。 常行施不怠， 持戒不休息， 多聞無厭足， 修習真智慧。』 佛略說此偈， 見童子無厭， 欲令成佛道， 更為廣分別： 『汝佈施不懈， 持戒凈無倦， 問智者無厭， 是真智因緣。 真智無方所， 亦無常住處， 因緣問諸佛， 故生真智慧。 佛智不依眼， 眼性自空故， 是以不應著， 當求佛智慧。 耳鼻舌身根， 及意亦如是， 此諸入皆空， 無可貪著相。 四大合成身， 心所依止處， 是從憶想生， 憶想亦非有。 若不依止身， 亦不依壽命， 又不依財利， 則能得佛道。 常應求出家， 常勤精進行， 常厭穢諸欲， 為離惡道故。 汝所行佈施， 為一切眾生， 于眾不分別， 亦不戲論施。』
「時得念王子信心歡喜，即于佛前而說偈言：
「『世尊
【現代漢語翻譯】 現代漢語譯本 『如何才能度脫生死之苦？』
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！當時的德王明佛以偈頌回答說：』
『童子你所說，其事實就是這樣， 我曾經見過諸佛，數量多如恒河沙， 見佛的數量超過恒河沙，名字數量不可窮盡， 我也在如恒河沙劫的時間裡，向佛請問過這樣的事情。 你發起了菩提心（bodhicitta，覺悟之心），將來會成就為兩足尊（指佛）， 現在聽我說，聽了之後要按照所說的去做。 經常行佈施不要懈怠，持戒不要休息， 多聞佛法沒有厭足，修習真正的智慧。』
佛陀略微說了這些偈頌，看到童子沒有厭倦， 想要讓他成就佛道，更為他廣泛地分別解說： 『你佈施不懈怠，持戒清凈沒有疲倦， 向有智慧的人請教沒有厭足，這是真正智慧的因緣。 真正的智慧沒有固定的處所，也沒有常住的地方， 因為因緣而向諸佛請問，所以產生真正的智慧。 佛的智慧不依賴於眼睛，因為眼睛的本性是空性的， 因此不應該執著于眼睛，應當尋求佛的智慧。 耳朵、鼻子、舌頭、身體這些根，以及意根也是這樣， 這些諸入都是空性的，沒有什麼可以貪著的。 身體由四大（地、水、火、風）合成，心所依止的地方， 是從憶想分別產生的，而憶想分別也不是真實存在的。 如果不依止於身體，也不依止於壽命， 又不依止於財利，就能證得佛道。 應當經常尋求出家，經常勤奮精進修行， 經常厭惡污穢的慾望，爲了脫離惡道。 你所行的佈施，是爲了所有一切眾生， 對於眾生不分別對待，也不戲論佈施。』
『當時的得念王子信心歡喜，就在佛前說了這些偈頌：』
『世尊（Lokajyestha，對佛陀的尊稱）！』
【English Translation】 English version 『How can one cross over the suffering of birth and death?』
『Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! At that time, King Virtue Bright Buddha answered with a verse:』
『Child, what you say is indeed true, I have seen Buddhas as numerous as the sands of the Ganges, Seeing Buddhas more numerous than the Ganges sands, their names are countless, Also, for kalpas as numerous as the Ganges sands, I have asked the Buddhas about such matters. You have aroused the Bodhicitta (the mind of enlightenment), you will become the Honored One with Two Feet (referring to the Buddha), Now listen to what I say, and after hearing it, act accordingly. Always practice giving without laziness, uphold the precepts without rest, Listen to the Dharma without satiety, cultivate true wisdom.』
The Buddha briefly spoke these verses, seeing that the child was not weary, Wishing to enable him to attain Buddhahood, he further explained in detail: 『You give without being lazy, uphold the precepts purely without fatigue, Ask the wise without satiety, this is the cause and condition for true wisdom. True wisdom has no fixed place, nor does it have a permanent dwelling, Because of conditions, ask the Buddhas, therefore true wisdom arises. The Buddha's wisdom does not rely on the eye, because the nature of the eye is empty, Therefore, one should not be attached to the eye, one should seek the wisdom of the Buddha. The ears, nose, tongue, body roots, and the mind are also like this, All these entrances are empty, there is nothing to be attached to. The body is composed of the four great elements (earth, water, fire, wind), the place where the mind relies, Arises from recollection and thought, and recollection and thought are also not real. If one does not rely on the body, nor rely on life, Nor rely on wealth and profit, then one can attain the Buddha's path. One should always seek to leave home, always diligently practice, Always be disgusted with defiled desires, for the sake of escaping evil paths. The giving that you practice is for all sentient beings, Do not discriminate among beings, nor engage in frivolous giving.』
『At that time, Prince Obtained Memory, with faith and joy, spoke these verses before the Buddha:』
『Lokajyestha (a respectful term for the Buddha)!』
能斷疑， 拔出生死道， 說是深凈法， 為我作大利。 我謂便成佛， 已坐于道場， 壞一切魔縛， 從佛聞法故。 我便為眾導， 能動大千界， 現種種神通， 從佛聞法故。 謂便舍大壽， 已入于涅槃， 一切法皆空， 生是真智故。 知法滅盡相， 滅法無處所， 有為皆盡滅， 盡滅即為空。 我今詣父母， 報謝並奉辭， 于佛法出家， 為修菩提故。』 即時禮佛足， 繞三匝已去， 行趣父母所， 中道值惡魔。 惡魔生是念： 『王子欲出家， 我當作障礙， 嬈亂壞其心。』 即立於中路， 借問王子言： 『疾行將何趣？ 小住欲相問。』 王子時答曰： 『吾從佛所來， 得聞無上法， 今欲修習之。』 魔言：『汝善哉！ 精進求佛道， 但應先受欲， 然後當出家。 汝生尊貴處， 民財富無量， 當先受世樂， 勿於後生悔。 如是尊貴處， 妙五欲難得， 若今捨出家， 后必生悔心。』 即時王子曰： 『受欲終無安， 汝以顛倒心， 贊是虛穢法。 汝說富貴難， 離八難甚難，
【現代漢語翻譯】 現代漢語譯本 能斷除疑惑，拔出輪迴生死的道路， 所說是深奧清凈的佛法，為我帶來巨大的利益。 我彷彿已經成就佛果，已經端坐在菩提道場， 摧毀一切魔的束縛，因為聽聞了佛陀的教法。 我將成為眾生的導師，能夠震動整個大千世界， 顯現種種不可思議的神通，因為聽聞了佛陀的教法。 我彷彿已經捨棄長久的壽命，進入了涅槃的境界， 明白一切諸法皆是空性，這是因為生起了真正的智慧。 了知諸法寂滅的真相，寂滅之法無處可尋， 一切有為法終將消逝，消逝之後即是空性。 我現在要去拜見父母，向他們告別並辭行， 爲了修習菩提之道，我將在佛法中出家。』 說完，立刻頂禮佛足，繞佛三圈后離去， 走在前往父母住所的路上，途中遇到了惡魔。 惡魔心中生起這樣的念頭：『王子想要出家， 我應當設定障礙，擾亂他的心意，破壞他的決心。』 於是惡魔站在路中央，攔住王子問道： 『如此匆忙地趕往何處？請稍作停留，我想問你幾句話。』 王子當時回答說：『我從佛陀那裡來， 聽聞了無上的佛法，現在正要去修習它。』 惡魔說：『你真是好樣的！精進地追求佛道， 但你應該先享受世俗的慾望，然後再出家。 你出生在尊貴的家庭，擁有無盡的財富， 應當先享受人間的快樂，不要在將來後悔。 像這樣尊貴的地位，美妙的五欲很難得到， 如果現在捨棄出家，將來必定會後悔。』 當時王子說道：『沉溺於慾望終究沒有安寧， 你以顛倒的心，讚美這些虛妄污穢的法。 你說富貴很難得，但脫離八難（八難：指沒有機會聽聞佛法的八種障礙）更加困難，
【English Translation】 English version Able to sever doubts, extracting the path of birth and death, Speaking of the profound and pure Dharma, bringing great benefit to me. I feel as if I have already attained Buddhahood, already seated at the Bodhi (Enlightenment) field, Destroying all the bonds of Mara (demon), because I heard the Dharma from the Buddha. I will become a guide for all beings, able to shake the great thousand world system, Manifesting various inconceivable spiritual powers, because I heard the Dharma from the Buddha. I feel as if I have already relinquished a long life, having entered Nirvana (liberation), Understanding that all Dharmas (teachings, phenomena) are empty in nature, because true wisdom has arisen. Knowing the aspect of the extinction of Dharmas, the extinction of Dharma has no place to be found, All conditioned things will eventually perish, and perishing is emptiness. I am now going to visit my parents, to bid farewell and take my leave, In order to cultivate the path to Bodhi (enlightenment), I will renounce the household life in the Buddha's Dharma.』 Immediately, he prostrated at the Buddha's feet, circumambulated three times and departed, Walking towards his parents' residence, he encountered an evil Mara (demon) on the way. The evil Mara (demon) had this thought: 『The prince wants to renounce the household life, I should create obstacles, disturb his mind, and ruin his determination.』 So the Mara (demon) stood in the middle of the road, stopping the prince and saying: 『Where are you going in such a hurry? Please stop for a moment, I want to ask you a few questions.』 The prince then replied: 『I come from the Buddha, Having heard the unsurpassed Dharma, I now intend to cultivate it.』 The Mara (demon) said: 『You are truly good! Diligently seeking the Buddha's path, But you should first enjoy worldly desires, and then renounce the household life. You were born in a noble family, possessing immeasurable wealth, You should first enjoy worldly pleasures, and not regret it later. Such a noble position, wonderful five desires are hard to obtain, If you renounce the household life now, you will surely regret it later.』 At that time, the prince said: 『Indulging in desires ultimately brings no peace, With a deluded mind, you praise these false and defiled things. You say wealth and nobility are hard to obtain, but escaping the eight difficulties (eight difficulties: conditions where one cannot hear the Dharma) is even harder,
我今遇是時， 出家修佛道。 我了知欲界， 色無色界過， 三界苦無常， 斷愛得寂滅。 當證無為法， 大利益眾生， 度脫生病死， 往來眾勤苦。』
「時失念魔語王子曰：『仁者自言志求佛法，我今亦當相化利益。』時得念言：『且為吾說，聞已當知。』魔言：『立誓，乃為汝說。』王子答曰：『咄哉，仁者！吾先相語聞已當知。』魔謂得念：『汝不應說聞已當知，應如是言：「但見教化，當隨教行！」』得唸對曰：『吾今不應如弟子法，隨教便行。所以者何？汝若於法生非法想，于非法中而生法想，以是教吾，吾當思惟，善者隨行，不善則棄。故智者法，聞已當知。汝欲令吾先定立誓，如教便行。是凡夫事，非智者業；是魔所為，非佛法也。故不隨汝先定立誓，懼有智者譏呵我言：「云何立誓而後自違？」』
「時魔唸曰：『今是王子聰明黠慧，不肯立誓，難可誑惑。』作是念已，語得念言：『善哉，王子！智者之法，不應先誓。雖然，我今教汝，汝當信受。於何事中，見多過咎應當舍離，見有少過當親近之？』王子聞已，即謂魔曰：『咄哉，丈夫！汝今不應作如是說。所以者何？多過、少過皆不應近！譬如多毒能傷害人，少亦能害。如轉輪王飯中有毒能害
【現代漢語翻譯】 現代漢語譯本 『我現在遇到了這個時機，出家修行佛法。 我完全瞭解欲界（kāmadhātu，指眾生對色、聲、香、味、觸五種慾望的境界），色界（rūpadhātu，指脫離了慾望但仍有物質存在的境界）和無色界（arūpadhātu，指完全脫離物質存在的境界）都沒有超過它們的過患， 三界（trayo dhātava，指欲界、色界、無色界）充滿痛苦且無常，斷絕愛慾才能得到寂滅（nirvāṇa，指涅槃，解脫生死輪迴的狀態）。 我應當證得無為法（asaṃskṛta-dharma，指不依賴因緣和合而存在的真理），從而大大地利益眾生， 救度他們脫離生老病死，以及往來輪迴中的各種勤苦。』
這時，失念魔（Muṣitasmṛti-māra，指使人失去正念的魔）的王子說：『仁者（指得念王子）自稱立志追求佛法，我現在也應當教化你，使你得到利益。』當時得念王子說：『請你為我說說，聽了之後我自然會明白。』魔說：『先立下誓言，我才為你說。』王子回答說：『唉，仁者！我先聽你說了之後自然會明白。』魔對得念王子說：『你不應該說聽了之後自然會明白，應該這樣說：「只要你教導我，我就按照你教導的去做！」』得念王子回答說：『我現在不應該像弟子那樣，聽了教導就立刻照做。為什麼呢？如果你對正法產生非法的想法，對非法產生正法的想法，並且用這些來教導我，我應當思考，好的就遵從，不好的就拋棄。所以智者的方法是，聽了之後自然會明白。你想要我先立下誓言，然後按照你教導的去做，這是凡夫俗子的行為，不是智者所為；這是魔的行為，不是佛法。所以我不會聽從你先立下誓言，害怕有智慧的人譏笑我說：「為什麼先立下誓言，然後又違背誓言呢？」』
這時，魔心想：『這個王子聰明機敏，不肯立下誓言，難以欺騙迷惑。』這樣想完之後，對得念王子說：『說得好啊，王子！智者的方法，不應該先立誓。雖然如此，我現在教導你，你應當相信並接受。在什麼事情中，看到有過錯多的就應當捨棄，看到有過錯少的就應當親近呢？』王子聽了之後，立刻對魔說：『唉，丈夫！你不應該這樣說。為什麼呢？過錯多的、過錯少的都不應該親近！譬如毒藥，多的能傷害人，少的也能傷害人。如同轉輪聖王（cakravartin，擁有統治世界的理想君王）的飯中有毒，也能傷害人。
【English Translation】 English version 『Now that I have encountered this opportune time, I will renounce the world and cultivate the Buddha's path. I fully understand that the desire realm (kāmadhātu, referring to the realm of beings with desires for the five senses), the form realm (rūpadhātu, referring to the realm devoid of desires but still with material existence), and the formless realm (arūpadhātu, referring to the realm completely devoid of material existence) are all flawed, The three realms (trayo dhātava, referring to the desire realm, the form realm, and the formless realm) are filled with suffering and impermanence. Only by severing desires can one attain nirvana (nirvāṇa, referring to the state of liberation from the cycle of birth and death). I shall realize the unconditioned dharma (asaṃskṛta-dharma, referring to the truth that exists independently of causes and conditions), thereby greatly benefiting all sentient beings, Rescuing them from birth, aging, sickness, and death, and from the various toils and sufferings of coming and going in the cycle of rebirth.』
At that time, the prince of the Mara of Lost Mindfulness (Muṣitasmṛti-māra, referring to the demon that causes one to lose right mindfulness) said: 『O virtuous one (referring to Prince Prāptasmṛti), you claim to aspire to the Buddha's Dharma. I shall now also transform and benefit you.』 Then Prince Prāptasmṛti said: 『Please tell me, and after hearing, I shall understand.』 The Mara said: 『First make a vow, and then I will tell you.』 The prince replied: 『Alas, virtuous one! I will understand after hearing what you have to say.』 The Mara said to Prince Prāptasmṛti: 『You should not say that you will understand after hearing. You should say: 「I will follow your teachings as you instruct me!」』 Prince Prāptasmṛti replied: 『I should not act like a disciple who immediately follows instructions. Why? If you have unwholesome thoughts about the Dharma, or wholesome thoughts about what is not the Dharma, and use these to instruct me, I shall contemplate them. I will follow what is good and discard what is not. Therefore, the way of the wise is to understand after hearing. You want me to make a vow first and then follow your instructions. This is the behavior of ordinary people, not the work of the wise; it is the work of a Mara, not the Buddha's Dharma. Therefore, I will not follow you in making a vow first, for fear that wise people will criticize me, saying: 「Why make a vow and then break it?」』
Then the Mara thought: 『This prince is clever and astute, unwilling to make a vow, and difficult to deceive.』 After thinking this, he said to Prince Prāptasmṛti: 『Well said, Prince! The way of the wise is not to make a vow first. Nevertheless, I will now teach you, and you should believe and accept it. In what matters should you abandon what has many faults, and be close to what has few faults?』 After hearing this, the prince immediately said to the Mara: 『Alas, sir! You should not say such things. Why? One should not be close to what has many faults or what has few faults! For example, poison, whether in large amounts or small amounts, can harm people. Just as poison in the food of a Universal Monarch (cakravartin, an ideal king who rules the world) can harm.
於人，若下賤者飯中有毒亦能害人。是故當知，多過、少過，深智之人皆應舍離。智所近法無諸過失，無熱、無惱不動寂滅，究竟安樂。』
「時魔生念：『今教是人不肯信受而逆酬答，悉能通達，反令我疑。雖然，更有一理，是王子心，少過、多過俱不欲受，而菩薩行多諸過咎，久處生死，往來眾趣，貪慾、瞋恚、愚癡等過，非時求者，強來從索所愛重物：頭、目、髓、腦及諸身份。菩薩行中有如是咎，是王子心少過尚舍，何況多失？今若聞此菩薩行中有如斯咎，或當退轉，入小乘法。入泥洹者，如是猶差，此則便為大壞其心。』思惟是已，語王子曰：『善哉，善哉！誠如所言，多過、少過皆不應近，是智者法。我所說謬，不達汝心。王子當知，唯有泥洹無諸過咎，是故汝當一心勤求，止勿往來經歷生死，數受眾苦。王子當知，受胎甚苦，處胎時苦，出時亦苦，愛別離苦，怨憎會苦，是身無常，空不堅固，養育勤勞，壽命危脆，是無常事甚可怖畏，無邊生死何可窮盡？智者聞是足生厭離。汝向自言：「諸佛難值，八難離難，人身難得，經法難聞，信之亦難。」汝今皆已具得斯事，不應空舍，當生厭離，即於此身便入泥洹。我本意者正欲說此，故先令汝立決定誓，乃謂我言：「聞已當知。」』
「王子答
【現代漢語翻譯】 現代漢語譯本：對於人來說，如果食物中有毒，即使是少量也能害人。因此應當明白，無論是大過錯還是小過錯，有智慧的人都應該捨棄遠離。智慧所接近的法，沒有各種過失，沒有熱惱，不動搖，寂靜滅除，最終獲得安樂。
當時魔產生了這樣的想法：『現在教導這個人，他不肯信受反而反駁我，而且全部都能通達，反而讓我感到疑惑。雖然如此，我還有一條道理，那就是這位王子內心，無論是小過錯還是大過錯都不想接受，而菩薩的修行有很多過錯和災禍，長期處於生死輪迴之中，往來於各個境界，有貪慾、嗔恚、愚癡等等過錯，不在適當的時候向人求助，還強行索取他人所珍愛的東西：頭、眼睛、骨髓、腦以及身體的各個部分。菩薩的修行中有這樣的過錯，這位王子內心連小的過錯尚且要捨棄，更何況是大的過失呢？現在如果讓他聽到菩薩的修行中有這樣的過錯，或許會退轉，進入小乘佛法。進入涅槃，這樣也還算不錯，但這就會大大破壞他的心。』思考完畢后，魔對王子說：『說得好啊，說得好啊！確實如你所說，無論是大過錯還是小過錯都不應該接近，這是智者的做法。我所說的錯誤，沒有領會你的心意。王子應當明白，只有涅槃沒有各種過錯和災禍，因此你應該一心勤奮地尋求涅槃，停止往來經歷生死輪迴，多次承受各種痛苦。王子應當明白，受胎非常痛苦，處在胎中的時候痛苦，出生的時候也痛苦，與所愛的人分離痛苦，與怨恨的人相遇痛苦，這個身體是無常的，空虛不堅固，養育它非常辛勞，壽命非常脆弱，這些無常的事情非常可怕，無邊的生死輪迴哪裡能夠窮盡呢？有智慧的人聽到這些就應該產生厭離之心。你之前自己說過：「諸佛難以遇到，脫離八難非常困難，人身難以得到，佛經佛法難以聽聞，相信佛法也很困難。」你現在都已經具備了這些條件，不應該白白捨棄，應當產生厭離之心，就在這個身體上進入涅槃。我本來的意思正是想說這些，所以先讓你立下堅定的誓言，然後你才對我說：「聽了之後就應該明白。」』
王子回答說：
【English Translation】 English version: For a person, if there is poison in the food, even a small amount can harm them. Therefore, it should be understood that whether it is a major fault or a minor fault, a wise person should abandon and stay away from them. The Dharma approached by wisdom has no faults, no heat or vexation, is unwavering, tranquil and extinguished, and ultimately attains bliss.
At that time, Mara (demon) had this thought: 'Now, teaching this person, he is unwilling to accept and instead refutes me, and he is able to understand everything, which makes me doubt. Nevertheless, I have another reason, which is that this prince does not want to accept either small faults or large faults, but the practice of a Bodhisattva has many faults and calamities, being in the cycle of birth and death for a long time, going back and forth between various realms, having faults such as greed, hatred, and ignorance, asking for help from others at inappropriate times, and even forcibly demanding things that others cherish: the head, eyes, marrow, brain, and various parts of the body. The practice of a Bodhisattva has such faults, and this prince wants to abandon even small faults, let alone large faults? Now, if he hears that the practice of a Bodhisattva has such faults, he may retreat and enter the Hinayana (Small Vehicle) Buddhism. Entering Nirvana (extinction of suffering) would still be better, but this would greatly damage his heart.' After thinking, Mara said to the prince: 'Well said, well said! Indeed, as you said, neither major faults nor minor faults should be approached, this is the practice of the wise. What I said was wrong, I did not understand your intention. Prince, you should understand that only Nirvana has no faults or calamities, therefore you should diligently seek Nirvana with all your heart, stop going back and forth through the cycle of birth and death, and endure various sufferings many times. Prince, you should understand that conception is very painful, being in the womb is painful, being born is also painful, separation from loved ones is painful, meeting with hated ones is painful, this body is impermanent, empty and not solid, nurturing it is very laborious, and life is very fragile. These impermanent things are very frightening, and the boundless cycle of birth and death cannot be exhausted. A wise person should develop a sense of revulsion upon hearing these things. You yourself said earlier: "It is difficult to encounter the Buddhas, it is very difficult to escape the eight difficulties, it is difficult to obtain a human body, it is difficult to hear the Dharma (teachings), and it is also difficult to believe in it." You have now obtained all these conditions, you should not abandon them in vain, you should develop a sense of revulsion, and enter Nirvana in this very body. My original intention was precisely to say these things, so I first had you make a firm vow, and then you said to me: "After hearing it, I should understand."
The prince replied:
曰：『若仁者言生、老、病、死數數受苦，可如所說；若言此身當入泥洹，是則不可。我聞此已，乃于眾生轉增慈悲。眾生可愍，于老、病、死數數受苦。我得阿耨多羅三藐三菩提時，為轉無量老、病、死苦，而為說法，令得永離。仁者希有！大見利益，我聞汝說生死苦時，便於眾生而起大悲救護之心。若我此身即入泥洹，誰當救者？又今于汝聞是事已，轉堅固我大愿莊嚴。』
「爾時，弊魔語王子言：『汝說少過尚不應近，今以何故欲入生死？』答言：『仁者！阿耨多羅三藐三菩提中，無一過咎，故應習近。』魔言：『王子！無上道中雖無過咎，誰當相與？我求佛道尚不能得，而況汝耶？我本生念當得佛道，發是邪心，即時便有無數乞人，來從我索頭、目、髓、腦及諸身份。』又言：『王子！我舍頭、目及手、足等與諸乞人，血流成河。汝欲見不？』答言：『欲見，以為利益。』
「魔即生念：『此王子心於無上道如似可轉？作如是言：「我欲見此，以為利益。」』魔即化作四大血池，其血充滿；於此池邊流四血河，積諸人頭如須彌山。有始壞者，有已青瘀、黃、赤、白等；亦復變作諸死人尸，積若眾山，或截手足，或復出眼，或割耳、鼻，斷諸身份；又作夜叉，諸啖人鬼，四邊充滿，甚可怖畏。或執
【現代漢語翻譯】 現代漢語譯本： 王子說：『如果仁者您說的是眾生因為生、老、病、死而屢屢遭受痛苦，那還可以這樣說；如果說這個身體應當進入涅槃（Nirvana，解脫），那就不可信了。我聽了這些話后，反而對眾生更加增添了慈悲之心。眾生真是可憐啊，在生、老、病、死中屢屢受苦。我如果證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，就會爲了轉變無量無邊的老、病、死苦，而為他們說法，讓他們永遠脫離這些痛苦。仁者您真是稀有難得！能帶來巨大的利益，我聽您說生死之苦時，就對眾生生起了大悲救護之心。如果我這個身體立刻就進入涅槃，誰來救度他們呢？而且現在聽您說了這些事後，更加堅固了我莊嚴大愿。』
當時，惡魔對王子說：『你說稍微一點過失尚且不應該接近，現在因為什麼原因想要進入生死輪迴呢？』王子回答說：『仁者！在阿耨多羅三藐三菩提中，沒有一點過失，所以才應該學習接近。』惡魔說：『王子！無上道中雖然沒有過失，但誰會和你一起呢？我求佛道尚且不能得到，更何況是你呢？我當初生起念頭想要得到佛道，剛一發出這個邪惡的念頭，立刻就有無數的乞丐，來向我索要頭、眼睛、骨髓、腦以及身體的各個部分。』又說：『王子！我捨棄頭、眼睛以及手、腳等等給那些乞丐，血流成河。你想看嗎？』王子回答說：『想看，因為這對我有所利益。』
惡魔立刻生起一個念頭：『這位王子對於無上道的心好像可以轉變？』於是這樣說：『我想看這些，因為這對我有所利益。』惡魔立刻變化出四個巨大的血池，裡面充滿了血；在這血池旁邊流淌著四條血河，堆積著無數的人頭，像須彌山（Mount Sumeru，佛教中的聖山）一樣高。有的是剛開始腐爛的，有的已經青紫、發黃、發紅、發白等等；又變化出各種各樣的死人屍體，堆積如山，有的被截斷手腳，有的被挖出眼睛，有的被割掉耳朵、鼻子，斷裂了身體的各個部分；又變出夜叉（Yaksa，一種惡鬼），各種吃人的鬼，四處充滿，非常可怕。有的拿著...
【English Translation】 English version: He said, 'If, as the benevolent one says, beings repeatedly suffer from birth, old age, sickness, and death, that may be so; but if you say that this body should enter Nirvana (Nirvana, liberation), that is not credible. Having heard this, I have instead increased my compassion for all beings. Beings are pitiable, repeatedly suffering from old age, sickness, and death. When I attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), I will turn the wheel of Dharma to transform the immeasurable suffering of old age, sickness, and death, so that they may be forever liberated. Benevolent one, you are rare and precious! You bring great benefit. When I hear you speak of the suffering of birth and death, I immediately generate great compassion and a heart to protect and rescue all beings. If this body of mine were to immediately enter Nirvana, who would save them? Moreover, having heard these things from you now, I am even more steadfast in my vows to adorn the Great Vow.'
At that time, the evil demon said to the prince, 'You say that even a slight fault should not be approached, so why do you now desire to enter into birth and death?' The prince replied, 'Benevolent one! In Anuttara-samyak-sambodhi, there is not a single fault, therefore it should be practiced and approached.' The demon said, 'Prince! Although there are no faults in the unsurpassed path, who will be with you? I seek the path of Buddhahood but cannot attain it, how much more so you? When I first conceived the thought of attaining Buddhahood, as soon as I generated this evil thought, countless beggars came to me, demanding my head, eyes, marrow, brain, and all parts of my body.' He further said, 'Prince! I gave away my head, eyes, hands, feet, and so on to those beggars, and the blood flowed like rivers. Do you wish to see it?' The prince replied, 'I wish to see it, for it will be beneficial to me.'
The demon immediately conceived a thought: 'Is it possible to turn this prince's mind away from the unsurpassed path?' He then said, 'I wish to see this, for it will be beneficial to me.' The demon immediately transformed into four great pools of blood, filled to the brim; beside these pools flowed four rivers of blood, and countless human heads were piled up like Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhism). Some were just beginning to decay, others were already bruised, yellow, red, white, and so on; he also transformed into various corpses, piled up like mountains, some with severed hands and feet, some with eyes gouged out, some with ears and noses cut off, and various parts of the body severed; he also created Yakshas (Yaksa, a type of evil spirit), various man-eating ghosts, filling all sides, making it extremely terrifying. Some held...
刀、杖、弓、矢、鉾、戟，擔山、吐火、雷電、霹靂；或復變作諸惡蟲獸、師子、熊、羆、虎、豹之頭，牛、馬、駝、象、豬犬之頭，蛇頭、魚頭、摩伽魚頭。此諸鬼等或執毒蛇或口吐火，或有二頭、五頭、十頭、百千萬頭，或有一舌、二舌、十舌、百千萬舌，一眼、二眼、五眼、十眼、百千萬眼，各出大聲，甚可怖畏。各共瞋語，瞋目看視，嚙唇吐舌，四面圍繞。變作如是可畏事已，語王子言：『汝今見是四大血池，出四大河，流血滿不？』王子言：『見。』
「魔言：『此皆是我本發無上道心時，有諸乞人，來從我索頭、目、髓、腦種種身份，所有流血成此大河。汝又見此須彌山等人頭聚不？』王子言：『見。』
「魔言：『此皆是我往昔施諸乞人所斷之頭。汝復見是如四大山死人尸聚，或截手、足及耳、鼻等諸身份不？』王子言：『見。』
「魔言：『此亦是我本為菩薩行佛道時，施諸乞人，所舍之身。汝復見是四邊夜叉諸惡鬼等，可怖畏不？』王子言：『見。』魔言：『若人發阿耨多羅三藐三菩提心，即便為是諸鬼所惱，從乞頭、目、耳、鼻、手、足種種身份。我從往昔發心已來，斷爾所頭及諸身份。』
「魔復化作大羅剎眾，語王子言：『汝又見是羅剎眾不？』王子言：『見。』
【現代漢語翻譯】 現代漢語譯本： 『刀、杖、弓、箭、矛、戟，或者擔著山，噴吐火焰，放出雷電、霹靂；或者又變化成各種噁心的蟲獸，獅子、熊、羆（pí，熊的一種）、老虎、豹子的頭，牛、馬、駱駝、大象、豬、狗的頭，蛇頭、魚頭、摩伽魚（一種海獸）頭。這些鬼有的拿著毒蛇，有的口中噴火，有的有兩個頭、五個頭、十個頭、百千萬個頭，有的有一條舌頭、兩條舌頭、十條舌頭、百千萬條舌頭，一隻眼、兩隻眼、五隻眼、十隻眼、百千萬隻眼，各自發出巨大的聲音，非常可怕。它們一起用憤怒的語言說話，用憤怒的眼神看著，咬著嘴唇，吐著舌頭，四面圍繞。變化成這樣可怕的樣子后，對王子說：「你現在看到這四個大血池，流出四大河流，充滿鮮血了嗎？」王子說：「看到了。」』 『魔說：「這些都是我當初發無上道心（Anuttara-samyak-sambodhi-citta，證悟無上正等正覺之心）時，有許多乞丐來向我索要頭、眼睛、骨髓、腦等各種身體部分，所有流出的血變成了這條大河。你又看到這些像須彌山（Sumeru，佛教宇宙觀中的中心山）一樣多的人頭堆積在一起了嗎？」王子說：「看到了。」』 『魔說：「這些都是我過去佈施給乞丐所砍下的頭。你又看到這些像四大山一樣多的死人屍體堆積在一起，或者被截斷的手、腳以及耳朵、鼻子等各種身體部分了嗎？」王子說：「看到了。」』 『魔說：「這些也是我當初作為菩薩（Bodhisattva，立志成佛的修行者）修行佛道時，佈施給乞丐所捨棄的身體。你又看到這四邊的夜叉（Yaksa，一種守護神）等各種惡鬼，可怕嗎？」王子說：「看到了。」魔說：「如果有人發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），就會被這些鬼所困擾，向他索要頭、眼睛、耳朵、鼻子、手、腳等各種身體部分。我從過去發心以來，已經斷了這麼多的頭和各種身體部分。」』 『魔又變化成大量的羅剎（Rakshasa，一種惡鬼），對王子說：「你又看到這些羅剎了嗎？」王子說：「看到了。」』
【English Translation】 English version: 'Swords, staffs, bows, arrows, spears, and halberds; or carrying mountains, spewing fire, emitting thunder and lightning; or transforming into various vile insects and beasts, the heads of lions, bears, brown bears, tigers, and leopards, the heads of cows, horses, camels, elephants, pigs, and dogs, snake heads, fish heads, and makara (sea monster) heads. These demons either hold poisonous snakes or spew fire from their mouths, some have two heads, five heads, ten heads, hundreds of thousands of heads, some have one tongue, two tongues, ten tongues, hundreds of thousands of tongues, one eye, two eyes, five eyes, ten eyes, hundreds of thousands of eyes, each emitting loud noises, extremely frightening. They all speak with angry words, glare with angry eyes, bite their lips, stick out their tongues, and surround him on all sides. After transforming into such terrifying appearances, they say to the prince: 'Do you now see these four great pools of blood, flowing into four great rivers, filled with blood?' The prince says: 'I see them.'' 'The demon says: 'All of this is from when I first generated the mind of Anuttara-samyak-sambodhi-citta (unexcelled complete enlightenment), there were many beggars who came to me asking for my head, eyes, marrow, brain, and various body parts, and all the blood that flowed became this great river. Do you also see these piles of heads as numerous as Mount Sumeru (the central mountain in Buddhist cosmology)?' The prince says: 'I see them.'' 'The demon says: 'These are all the heads that I cut off in the past when I gave alms to beggars. Do you also see these piles of corpses like four great mountains, or severed hands, feet, ears, noses, and other body parts?' The prince says: 'I see them.'' 'The demon says: 'These are also the bodies that I gave away to beggars when I was practicing the Buddha-path as a Bodhisattva (one who seeks enlightenment). Do you also see these Yakshas (a type of guardian spirit) and other evil ghosts on all four sides, are they frightening?' The prince says: 'I see them.' The demon says: 'If someone generates the mind of Anuttara-samyak-sambodhi-citta (unexcelled complete enlightenment), they will be troubled by these ghosts, who will ask them for their head, eyes, ears, nose, hands, feet, and various body parts. Since I first generated this mind in the past, I have cut off so many heads and various body parts.'' 'The demon then transformed into a great assembly of Rakshasas (a type of demon), and said to the prince: 'Do you also see these Rakshasas?' The prince says: 'I see them.'
魔言：『若發無上菩提心者，是諸惡鬼殘食五藏，飲心七渧，斷其命根。汝今當知，若不捨離是菩提心，不脫此苦。我本思惟是事甚難，終不可得，不能堪受此眾苦惱，是故退轉于無上道。當退轉時，即脫此苦，安隱快樂。是故我今為利益汝，說如斯事，勿復發是無上道心！汝若發者，受此苦分，不得解脫。』
「得念王子作是思惟：『我于佛所發阿耨多羅三藐三菩提心，欲趣父母，是人中路而見沮壞。此或是魔化為人身，若魔所使，或於佛道而起退轉、懈怠之心，故來壞我。此人先世必有重罪，是故今有爾所乞人，來索頭、目、種種身份，斷其命根，受此衰惱。複次，是諸乞人，能助菩薩成無上道。所以者何？此等乞人從處處來，皆以貪慾、瞋恚、愚癡、嫉妒、憍慢，故從菩薩非時乞求。若我不能滿此眾生世間愿者，云何能與出世間利？是人懈怠，不能深樂無上道故，便生退轉。我今見此，轉加精進，求無上道。假使我於一息之頃，舍爾所身，乃至究竟最後邊身，常於一念舍爾所身，心終不退。我今當發大愿莊嚴，此諸眾生以煩惱力，起是罪業；我要當得無上菩提，斷煩惱故，而為說法！』思惟是已，便語魔言：『咄哉，仁者！甚為希有，大見利益。安隱求者、開菩提者，能示現我如是等事。我見此已，發大
【現代漢語翻譯】 現代漢語譯本：魔說道：『如果有人發了無上菩提心（Anuttara-samyak-sambodhi-citta，證悟之心），那些惡鬼就會殘食他的五臟，飲盡他心中的七滴血，斷絕他的命根。你現在應當知道，如果不捨棄這菩提心，就無法擺脫這種痛苦。我曾經思量此事非常艱難，終究無法達成，不能承受這些眾多的苦惱，所以退轉了無上道。當退轉的時候，就能脫離這種痛苦，安穩快樂。因此我現在爲了利益你，才說這些事，不要再發這無上道心了！你如果發了，就要承受這種苦難，無法解脫。』
得念王子（Prince Devanusmriti）這樣思惟：『我在佛陀那裡發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），想要去見父母，這人在中途阻撓破壞。這或許是魔變化成人身，或是魔的使者，因為對於佛道生起退轉、懈怠之心，所以來破壞我。此人前世必定有很重的罪業，所以現在有這麼多的乞丐，來索要頭、眼睛、各種身體部位，斷絕他的命根，承受這種衰敗惱害。再者，這些乞丐，能夠幫助菩薩成就無上道。為什麼呢？這些乞丐從各處來，都因為貪慾、瞋恚、愚癡、嫉妒、憍慢，所以從菩薩這裡不合時宜地乞求。如果我不能滿足這些眾生世間的願望，怎麼能給予他們出世間的利益呢？這人懈怠，不能深深地喜愛無上道，所以就生起退轉之心。我現在見到這些，反而更加精進，求無上道。假使我在一瞬間，捨棄這麼多的身體，乃至到最終的最後之身，常常在一念之間捨棄這麼多的身體，我的心終究不會退轉。我現在應當發大愿來莊嚴，這些眾生因為煩惱的力量，生起這些罪業；我一定要證得無上菩提，斷除煩惱的緣故，而為他們說法！』思惟完畢，便對魔說道：『咄哉，仁者！真是稀有，大有利益。安穩求道者、開啟菩提者，能夠向我展示這些事情。我見到這些之後，發大
【English Translation】 English version: The demon said: 'If someone generates the unsurpassed Bodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of enlightenment), these evil ghosts will devour their five internal organs, drink the seven drops of blood from their heart, and sever their life force. You should know now that if you do not abandon this Bodhi-citta, you cannot escape this suffering. I once thought this matter was very difficult, ultimately unattainable, and I could not endure these many sufferings, so I retreated from the unsurpassed path. When retreating, one can escape this suffering and be peaceful and happy. Therefore, I am now speaking these things for your benefit, do not generate this unsurpassed Bodhi-citta again! If you do, you will endure this suffering and will not be liberated.'
Prince Devanusmriti thought: 'I generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment) at the Buddha's place, and I wanted to go see my parents, but this person is obstructing and ruining me on the way. This may be a demon transformed into a human body, or a messenger of the demon, because they have generated a mind of retreat and laziness towards the Buddha's path, so they come to ruin me. This person must have had heavy sins in their past life, so now there are so many beggars who come to demand heads, eyes, and various body parts, severing their life force, and enduring this decline and harm. Furthermore, these beggars can help Bodhisattvas achieve the unsurpassed path. Why? These beggars come from all places, all because of greed, hatred, ignorance, jealousy, and arrogance, so they make untimely requests from the Bodhisattva. If I cannot fulfill the worldly desires of these sentient beings, how can I give them the benefits of transcending the world? This person is lazy and cannot deeply delight in the unsurpassed path, so they generate a mind of retreat. Now that I see these things, I will instead become more diligent and seek the unsurpassed path. Even if I were to give up so many bodies in an instant, even to the final last body, constantly giving up so many bodies in a single thought, my mind will never retreat. I should now generate great vows to adorn, these sentient beings generate these sinful deeds because of the power of afflictions; I must attain unsurpassed Bodhi, to eliminate afflictions, and to teach them the Dharma!' After thinking this, he said to the demon: 'Excellent, benevolent one! It is truly rare and greatly beneficial. Those who seek the path peacefully, those who open up Bodhi, are able to show me these things. After seeing these things, I generate great
莊嚴，轉增堅固，深樂菩提。』
「時魔生念：『今此王子見是變化，倍復精進，深樂菩提。』作是念已，語王子言：『仁者！若不信受我語，今小相離，自當知之。』
「時諸魔民即語魔曰：『今是王子不受汝教，可小遠去。我甚飢渴，當壞其身，殘食五藏，飲其心血！』或復有言：『汝小遠去，我當碎滅此王子身。』或有言曰：『汝小避去，我索其頭。』或有鬼言：『我從索眼、耳、鼻、舌等種種身份。』有羅剎言：『汝小離之，今是王子命盡時到，汝欲利益而不肯受。我今殺害，食其血肉。世世受胎、處胎、出胎，我常隨逐而殘食之。』有夜叉鬼更相謂言：『是人無力，不隨主教。今當收捕、繫縛、殺害、壞裂其身。』
「時失念魔語羅剎言：『汝等小住，我當令此得念王子轉是邪見，為之長夜作善知識。汝等小住，當識汝恩，我今欲令生正見心。若復不捨惡邪見者，便相隨意；若能轉者，當報汝恩，此王子后亦當報我。』
「時失念魔第二、第三語王子曰：『當受此言！我是深心求益利者，為汝盡形作善知識，今可舍是顛倒邪見。王子！當知是無上道難得、難證，汝復欲見諸大菩薩，命終之後所生處不？』答言：『欲見。』
「時失念魔即于其處化大地獄，語王子言：『汝今
【現代漢語翻譯】 『莊嚴，更加堅固，深深地喜愛菩提（bodhi，覺悟）。』
『這時魔（mara，佛教中阻礙修行的惡神）心想：『現在這位王子見到這種變化，更加精進，深深地喜愛菩提。』有了這個想法后，他對王子說：『仁者！如果不相信我的話，現在稍微離開，自然會知道的。』
『這時眾魔民對魔說：『現在這位王子不接受你的教導，可以稍微離開。我非常飢渴，應當毀壞他的身體，殘食他的五臟，飲他的心血！』或者又有人說：『你稍微離開，我應當粉碎這位王子的身體。』或者有人說：『你稍微避開，我索取他的頭。』或者有鬼說：『我索取他的眼睛、耳朵、鼻子、舌頭等種種身體部分。』有羅剎（rakshasa，食人惡鬼）說：『你稍微離開他，現在這位王子壽命將盡的時候到了，你想要利益他而不肯接受。我現在殺害他，吃他的血肉。世世代代受胎、處胎、出胎，我常常跟隨他而殘食他。』有夜叉（yaksha，一種鬼神）互相說道：『這個人沒有力量，不聽從主教。現在應當收捕、繫縛、殺害、撕裂他的身體。』
『這時失念魔（一個使人失去正念的魔）對羅剎說：『你們稍微住一下，我應當讓這位得念王子轉變為邪見，為他長夜做善知識。你們稍微住一下，應當知道你們的恩情，我現在想要讓他生起正見的心。如果還不捨棄惡邪見，就隨你們的意；如果能轉變，應當報答你們的恩情，這位王子以後也應當報答我。』
『這時失念魔第二次、第三次對王子說：『應當接受這些話！我是真心求利益的人，為你盡形壽做善知識，現在可以捨棄這種顛倒邪見。王子！應當知道這無上道難以得到、難以證悟，你還想看看諸大菩薩命終之後所生的地方嗎？』回答說：『想看。』
『這時失念魔就在那個地方變化出大地獄，對王子說：『你現在』
【English Translation】 『Solemn, increasingly firm, deeply delighting in Bodhi (bodhi, enlightenment).』
『At that time, Mara (mara, a demon in Buddhism that hinders practice) thought: 『Now this prince, seeing this transformation, is even more diligent and deeply delights in Bodhi.』 Having this thought, he said to the prince: 『Virtuous one! If you do not believe my words, depart a little now, and you will naturally know.』
『At that time, the demon people said to Mara: 『Now this prince does not accept your teachings, you can depart a little. I am very hungry and thirsty, I should destroy his body, devour his internal organs, and drink his heart's blood!』 Or some said: 『You depart a little, I should shatter this prince's body.』 Or some said: 『You avoid a little, I will demand his head.』 Or some ghosts said: 『I will demand his eyes, ears, nose, tongue, and various parts of his body.』 A Rakshasa (rakshasa, a man-eating demon) said: 『You leave him a little, now is the time when this prince's life is about to end, you want to benefit him but are unwilling to accept it. I will now kill him and eat his flesh and blood. In every lifetime, conception, dwelling in the womb, and birth from the womb, I will always follow him and devour him.』 Some Yakshas (yaksha, a type of spirit) said to each other: 『This person has no strength and does not follow the main teacher. Now we should capture, bind, kill, and tear his body apart.』
『At that time, the Lost-Mind Mara (a demon that causes one to lose right mindfulness) said to the Rakshasas: 『You stay a little, I should make this Prince of Mindfulness turn to wrong views, and be a good friend for him in the long night. You stay a little, you should know your kindness, I now want to make him generate a mind of right view. If he still does not abandon evil and wrong views, then do as you please; if he can be transformed, you should repay your kindness, and this prince should also repay me later.』
『At that time, the Lost-Mind Mara said to the prince a second and third time: 『You should accept these words! I am sincerely seeking benefit, and I will be a good friend for you for the rest of my life. Now you can abandon this inverted and wrong view. Prince! You should know that this unsurpassed path is difficult to obtain and difficult to realize. Do you also want to see where the great Bodhisattvas are born after their lives end?』 He replied: 『I want to see.』
『At that time, the Lost-Mind Mara transformed a great hell in that place and said to the prince: 『You now』
見是地獄眾生，種種考掠、受諸苦不？』王子言：『見。』魔言：『是人皆坐先世初發無上菩提心時，非時求者強來從索所愛重物。以慳惜故，起瞋恨心，受此罪報。但為外物尚生此中，況復來索頭、目、髓、腦而無瞋心？以瞋心故，便受此罪。汝若慳惜不肯與者，則生是中；設復與之而生瞋恨，亦墮是中。二邊不免俱受此苦。王子當知，若施求者不生瞋心，此諸夜叉亦于胎中，生時生已殺害割截，分裂支體各自持去。王子當知，是菩薩道二邊有過，若與、不與俱亦不善。汝不信我，當問是人何故生此？』
「王子問言：『咄，諸仁者！汝以何故皆生是處？』諸人答言：『我等往昔修佛道時，于諸求者生慳貪心，故生此中。』又言：『我等本求佛道，諸乞人來割截我身，我于爾時，生瞋恨心，故墮斯處。是故，王子！汝當隨順此人所說，莫入是中，後生悔恨。』
「爾時，王子即謂魔曰：『咄哉，仁者！深見利益，示我地獄及此菩薩，吾從今日于所重物，無有慳吝、不施之心。若施乞人，終不瞋恨。所以者何？生地獄者，是慳貪報，非佈施果。咄哉，仁者！今可共詣德王明佛，當問此事。隨佛所說，俱共行之。』失念魔言：『我今何用詣佛所為？汝欲往者自可隨意。所以者何？我恐彼佛還教我發無上道心
【現代漢語翻譯】 現代漢語譯本： 『你看見這些地獄眾生，遭受各種拷打和痛苦嗎？』王子說：『看見了。』魔王說：『這些人都是因為前世初發無上菩提心時，有人不合時宜地強行索取他們珍愛的東西。因為吝嗇的緣故，生起嗔恨心，所以遭受這樣的罪報。僅僅因為外物尚且會生到這裡，更何況是來索取頭、眼、骨髓、腦漿而沒有嗔恨心呢？因為生起嗔恨心，便會遭受這樣的罪。你如果吝嗇不肯給予，就會生到這裡；即使給予了卻生起嗔恨，也會墮落到這裡。兩方面都無法避免，都會遭受這樣的痛苦。王子你應該知道，菩薩道在這兩方面都有過失，給予或不給予都不好。你不相信我的話，可以問問這些人為什麼會生在這裡？』
王子問道：『喂，各位仁者！你們因為什麼原因都生在這裡？』眾人回答說：『我們往昔修佛道時，對於前來乞求的人心生慳貪，所以生到這裡。』又說：『我們本來求佛道，有乞討的人來割截我們的身體，我們當時生起嗔恨心，所以墮落到這個地方。因此，王子！你應該聽從這個人所說的話，不要進入這裡，以後後悔。』
當時，王子就對魔王說：『喂，仁者！你真是深明利益，向我展示了地獄以及這些菩薩的狀況，我從今天開始對於珍視之物，不會有慳吝不捨之心。如果施捨給乞討的人，終究不會生起嗔恨。為什麼呢？生到地獄，是慳貪的果報，不是佈施的結果。喂，仁者！現在可以一起去德王明佛（De Wang Ming Fo）那裡，詢問這件事。按照佛所說的，我們一起去做。』失念魔（Shi Nian Mo）說：『我現在去佛那裡有什麼用呢？你想去的話可以隨意。為什麼呢？我害怕那位佛反而教我發起無上道心。』
【English Translation】 English version: 'Do you see these hell beings, suffering various tortures and pains?' The prince said, 'I see them.' The demon said, 'These people are all suffering this retribution because in their past lives, when they first aroused the unsurpassed Bodhi mind, someone untimely and forcefully demanded things they cherished. Because of their stinginess, they arose with anger and hatred, and thus suffer this karmic consequence. They can end up here for external objects, how much more so if someone were to ask for their head, eyes, marrow, and brains, and they did not arise with anger? Because of arising with anger, they suffer this punishment. If you are stingy and unwilling to give, you will be born here; even if you give but arise with anger, you will also fall into this place. Neither side can avoid suffering this pain. Prince, you should know that the Bodhisattva path has faults on both sides; neither giving nor not giving is good. If you do not believe me, you can ask these people why they were born here?'
The prince asked, 'Hey, virtuous ones! For what reason were you all born in this place?' The people replied, 'In the past, when we were cultivating the Buddha path, we were stingy towards those who came to beg, so we were born here.' They also said, 'Originally, we sought the Buddha path, but beggars came and cut off our bodies. At that time, we arose with anger and hatred, so we fell into this place. Therefore, Prince! You should follow what this person says and not enter this place, lest you regret it later.'
At that time, the prince said to the demon, 'Hey, virtuous one! You truly see the benefits, showing me the hells and these Bodhisattvas. From today onwards, I will not have a stingy or unwilling heart towards things I cherish. If I give to beggars, I will never arise with anger. Why? Being born in hell is the retribution of stinginess, not the result of giving. Hey, virtuous one! Now we can go together to De Wang Ming Fo (Virtue King Bright Buddha), and ask about this matter. We will act together according to what the Buddha says.' Shi Nian Mo (Lost Mindfulness Demon) said, 'What use is it for me to go to the Buddha's place now? If you want to go, you can go as you please. Why? I fear that that Buddha will instead teach me to arouse the unsurpassed Bodhi mind.'
。』
「得念王子復語魔言：『汝自云是深求利者、求安隱者，必共我詣德王明佛，隨佛所說，當共修行。』如是至三，魔亦不肯：『王子！且置，我本曾已隨佛語故，備受眾苦，今不能往。』王子即時執手牽引，俱詣佛所，頭面禮足，於一面坐，以先所論具向佛說。
「佛言：『得念！善哉，善哉！汝能不隨此人所說。是失念魔誑惑，慾障汝菩薩道。』
「即時王子告失唸曰：『汝今應當歸佛、歸法、歸比丘僧。』魔言：『且止！我不歸命佛、法及僧。』語已，便默。
「爾時，王子諦視魔已，一心立誓：『若我至心求佛道者，當令是魔為比丘形！』即時失念剃頭法服，執持應器，立於眾中。自見其身出家、法服，持缽、執錫為沙門像，而白佛言：『世尊！若本無心歸命三寶，強變其形為沙門像，法應爾耶？』
「佛告失念：『誰強與汝剃頭、法服、應法器耶？』魔即生念：『無人與我剃頭、法服為沙門者，我今何不棄捨而去！』即欲自釋法服、應器，而不能離，便作是念：『我住此眾，隨幾所時常為人笑。可於此沒，還本宮殿。』
「作是念已，忽然不現，上升天宮，語諸眷屬：『汝等勿謂我為比丘，猶故是本失念魔王！吾欲往詣德王明佛有所嬈壞，而反使我變為此像，甚
【現代漢語翻譯】 現代漢語譯本： 得念王子又對魔說道：『你自稱是深求利益、尋求安穩的人，必定會和我一起去德王明佛（De Wang Ming Fo，佛名）那裡，按照佛所說的，共同修行。』這樣說了三次，魔也不肯去，說：『王子！算了吧，我本來就因為聽從佛的話，受盡了各種苦，現在不能去。』王子立刻抓住魔的手拉著他一起去佛那裡，頭面伏地禮拜佛足，在一旁坐下，把先前所說的話全部告訴了佛。 佛說：『得念（De Nian，人名）！好啊，好啊！你能夠不聽從這個人所說的話。這是失念魔（Shi Nian Mo，魔名）在迷惑你，想要阻礙你修菩薩道。』 當時，王子告訴失念魔說：『你現在應當皈依佛、皈依法、皈依比丘僧。』魔說：『算了吧！我不皈依佛、法和僧。』說完，就沉默了。 這時，王子仔細地看著魔，一心發誓：『如果我真心求佛道，就應當讓這個魔變成比丘的形象！』立刻，失念魔剃了頭髮，穿上僧衣，拿著應器（ying qi，僧人使用的器皿），站在大眾之中。他自己看到自己出家、穿著僧衣，拿著缽、拄著錫杖，是沙門（sha men，出家修道者）的形象，於是對佛說：『世尊！如果本來沒有真心皈依三寶，卻強行改變他的形象成為沙門，法理上應該這樣嗎？』 佛告訴失念魔：『是誰強迫你剃頭、穿僧衣、給你應法之器呢？』魔立刻生起念頭：『沒有人強迫我剃頭、穿僧衣成為沙門，我現在為什麼不捨棄這些離開呢！』他想要脫下僧衣、丟掉應器，卻無法離開，於是就想：『我住在這個僧團里，無論多久都會被人嘲笑。不如在這裡消失，回到原來的宮殿。』 這樣想著，忽然就不見了，升到天宮，對他的眷屬說：『你們不要認為我是比丘，我仍然是原來的失念魔王！我想要去德王明佛那裡進行擾亂破壞，反而使我變成了這個樣子，真是可悲啊！』
【English Translation】 English version: Prince De Nian (De Nian, name of a person) then said to the demon: 'You claim to be someone who deeply seeks benefits and peace. You must come with me to see Buddha De Wang Ming (De Wang Ming, name of a Buddha), and we will practice together according to what the Buddha says.' He said this three times, but the demon refused, saying: 'Prince! Let it be. I have already suffered all kinds of hardships because I followed the Buddha's words, and I cannot go now.' The prince immediately grabbed the demon's hand and pulled him to the Buddha. He prostrated himself at the Buddha's feet and sat to one side, telling the Buddha everything they had discussed earlier. The Buddha said: 'De Nian! Excellent, excellent! You are able to not listen to what this person says. This is the demon Shi Nian (Shi Nian, name of a demon) deluding you, trying to obstruct your Bodhisattva path.' At that moment, the prince said to the demon Shi Nian: 'You should now take refuge in the Buddha, the Dharma, and the Sangha (Biqiu Seng, monastic community).' The demon said: 'Enough! I will not take refuge in the Buddha, the Dharma, and the Sangha.' After speaking, he fell silent. Then, the prince looked closely at the demon and made a vow with all his heart: 'If I sincerely seek the Buddha's path, may this demon be transformed into the form of a Bhikshu (Biqiu, a Buddhist monk)!' Immediately, Shi Nian had his head shaved, put on monastic robes, and held an alms bowl, standing among the assembly. He saw himself as a renunciate, wearing monastic robes, holding a bowl and a staff, in the image of a Shramana (Sha Men, a wandering ascetic), and said to the Buddha: 'World Honored One! If one does not sincerely take refuge in the Three Jewels, but is forcibly transformed into the image of a Shramana, is this in accordance with the Dharma?' The Buddha said to Shi Nian: 'Who forced you to shave your head, wear monastic robes, and gave you the appropriate Dharma implements?' The demon immediately thought: 'No one forced me to shave my head, wear monastic robes, or become a Shramana. Why don't I abandon these and leave!' He wanted to take off his robes and discard his alms bowl, but he could not leave. Then he thought: 'If I stay in this Sangha, I will be laughed at forever. I might as well disappear from here and return to my palace.' Having thought this, he suddenly disappeared, ascended to his heavenly palace, and said to his retinue: 'Do not think of me as a Bhikshu. I am still the original demon king Shi Nian! I wanted to go to Buddha De Wang Ming to cause disturbance and destruction, but instead, I was transformed into this form. How pitiful!'
可笑也。』
「時諸眷屬罵言：『禿人！勿為狂言，汝則非復是魔天王，今更有王在此宮殿。』失念聞已，深生惱悔，悲號啼哭，還到佛所。
「德王明佛以神通力，即時化現阿鼻地獄，中有獄卒，持熱鐵丸，大如須彌，東西推求失念魔王為何者是？有人問言：『何用之為？』獄卒答言：『我欲以此大熱鐵丸著其口中。』更有人言：『此失念魔已作沙門，得脫地獄。』
「或有獄卒，持大火山置兩肩上，東西推覓失念魔王為何者是？有人問言：『何用之為？』獄卒答言：『欲以火山焚碎其身。』有人謂言：『是失念魔已得出家，脫地獄苦。』
「或有獄卒，以鐵刀山猛火炎起置其肩上，東西推求失念魔王為何者是？有人問言：『何用之為？』獄卒答言：『欲以刀山斬截其身！』有人謂言：『失念魔王已於德王明佛法中出家，脫地獄苦。』
「或有獄卒，肩負大鑊盛滿融銅，東西推覓失念魔者今何所在？有人問言：『汝用之為？』獄卒答言：『欲以融銅灌其口中，燒其唇舌、咽喉、五藏，燋爛下過。』有人謂言：『是失念魔于德王明佛法中出家，脫地獄苦。』
「或有獄卒，手執鐵叉、弓、矢、牟、戟種種器仗，東西推求，作如是言：『失念魔者今在何所？』有人問言：『何用之
【現代漢語翻譯】 真是可笑啊。
當時，他的眷屬們罵道：『你這禿頭！別說胡話了，你已經不再是魔天王了，現在有新的國王在這座宮殿里。』 失念（Śīlanāśa，魔王名）聽了這些話，深感惱怒和後悔，悲傷地哭泣，然後回到了佛陀那裡。
德王明佛（Guṇavanmati Buddha）用神通力，立即化現出阿鼻地獄（Avīci Hell），地獄中有獄卒拿著熱鐵丸，像須彌山（Sumeru）一樣大，四處尋找失念魔王在哪裡。有人問：『你要用它做什麼？』 獄卒回答說：『我想把這個巨大的熱鐵丸塞進他的嘴裡。』 另有人說：『這個失念魔已經做了沙門（śrāmaṇa，出家修行者），脫離了地獄。』
或者有獄卒，把巨大的火山放在兩肩上，四處尋找失念魔王在哪裡。有人問：『你要用它做什麼？』 獄卒回答說：『我想用火山焚燒他的身體。』 有人說：『這個失念魔已經出家，脫離了地獄的痛苦。』
或者有獄卒，把鐵刀山（iron knife mountain）燃起的猛火放在肩上，四處尋找失念魔王在哪裡。有人問：『你要用它做什麼？』 獄卒回答說：『我想用刀山斬斷他的身體！』 有人說：『失念魔王已經在德王明佛的佛法中出家，脫離了地獄的痛苦。』
或者有獄卒，肩上扛著大鍋，裡面盛滿了熔化的銅，四處尋找失念魔在哪裡。有人問：『你用它做什麼？』 獄卒回答說：『我想用熔化的銅灌進他的嘴裡，燒他的嘴唇、舌頭、咽喉、五臟，燒焦爛掉。』 有人說：『這個失念魔在德王明佛的佛法中出家，脫離了地獄的痛苦。』
或者有獄卒，手持鐵叉、弓、箭、矛、戟等各種武器，四處尋找，這樣說道：『失念魔現在在哪裡？』 有人問：『你要用它做什麼？』
【English Translation】 How laughable!
At that time, his family members scolded him, saying: 'You bald man! Don't speak wildly, you are no longer the Māra Heaven King, now there is another king in this palace.' Śīlanāśa (Name of the Mara king), upon hearing these words, felt deeply annoyed and remorseful, weeping sadly, and then returned to the Buddha.
Guṇavanmati Buddha, with his supernatural powers, immediately manifested the Avīci Hell, in which there were hell guards holding hot iron balls, as large as Mount Sumeru, searching everywhere for where the Śīlanāśa Māra King was. Someone asked: 'What do you want to do with it?' The hell guard replied: 'I want to put this huge hot iron ball in his mouth.' Another person said: 'This Śīlanāśa Māra has already become a śrāmaṇa (a renunciate practitioner), and has escaped from hell.'
Or there were hell guards, placing huge volcanoes on their shoulders, searching everywhere for where the Śīlanāśa Māra King was. Someone asked: 'What do you want to do with it?' The hell guard replied: 'I want to burn his body with the volcano.' Someone said: 'This Śīlanāśa Māra has already renounced the world and escaped the suffering of hell.'
Or there were hell guards, placing the raging fire of the iron knife mountain on their shoulders, searching everywhere for where the Śīlanāśa Māra King was. Someone asked: 'What do you want to do with it?' The hell guard replied: 'I want to cut his body into pieces with the knife mountain!' Someone said: 'The Śīlanāśa Māra King has already renounced the world in the Dharma of Guṇavanmati Buddha, and has escaped the suffering of hell.'
Or there were hell guards, carrying large cauldrons filled with molten copper on their shoulders, searching everywhere for where the Śīlanāśa Māra was. Someone asked: 'What do you want to do with it?' The hell guard replied: 'I want to pour molten copper into his mouth, burning his lips, tongue, throat, five organs, scorching and rotting them.' Someone said: 'This Śīlanāśa Māra has renounced the world in the Dharma of Guṇavanmati Buddha, and has escaped the suffering of hell.'
Or there were hell guards, holding iron forks, bows, arrows, spears, halberds, and various other weapons, searching everywhere, saying: 'Where is the Śīlanāśa Māra now?' Someone asked: 'What do you want to do with it?'
為？』獄卒答言：『我欲以種種器仗斫刺割截殘害其身。』有人謂言：『是失念魔王已得出家，脫地獄苦。』
「時失念魔于地獄中，聞諸獄卒可畏音聲，收捕、繫縛、打斫、刺割，壞裂其身勿縱令活。聞是事已，甚大怖畏，作是念言：『今自眼見，無所復疑。我定衰退，失本天宮，入大地獄。諸獄卒等，四邊唱喚欲收捕我。今當何怙？唯出家法可以依恃。若佛信我至誠心者，當於佛法出家為道，冀得脫此大地獄苦。可以此意向王子說。』作是念已，即向得念具陳斯事，言：『我欲于佛法出家。』
「得念答言：『汝若能以信樂清凈，而發無上菩提心者，然後乃可於法出家。所以者何？諸佛法中，不但正以剃頭、染服名為出家；隨其出家所應行法，汝當行已乃得出家。失念當知，于佛法中，若有貪著我、我所者及分別者，不名出家。失念！汝當先發無上菩提之心，然後正觀，以何法故名為地獄？地獄體性如是推求，必當不得地獄定性，亦復不見入地獄法及不入法。』時失念魔即發無上菩提之心，常樂正觀如是法相，不久便得無生法忍。
「舍利弗！得念王子一心開導是失念魔，令離諸惡，至不退地。德王明佛便為之授無上道記。舍利弗！是則名為真菩薩心。諸菩薩等以是心故，能集無量無邊佛法。
【現代漢語翻譯】 現代漢語譯本：『為什麼？』獄卒回答說：『我想用各種各樣的武器砍、刺、割、截，殘害他的身體。』有人說：『這個失念魔王已經出家，脫離地獄的苦難了。』
『當時失念魔在地獄中，聽到獄卒們可怕的聲音，收捕、捆綁、毆打、砍刺、割截，破壞撕裂他的身體，不讓他活命。』聽到這些事後，非常害怕，心想：『現在我親眼見到了，沒有什麼可以懷疑的了。我一定會衰退，失去原本的天宮，墮入大地獄。那些獄卒們，四處叫喊著要抓捕我。現在我該依靠誰呢？只有出家修行才可以依靠。如果佛相信我至誠的心，我應當在佛法中出家修行，希望能夠脫離這大地獄的苦難。可以將這個想法告訴王子。』這樣想著，就向得念（Denian，王子名）詳細地陳述了這些事情，說：『我想在佛法中出家。』
得念（Denian）回答說：『你如果能夠以信樂清凈的心，發起無上的菩提心，然後才可以于佛法出家。為什麼這麼說呢？諸佛的法中，不僅僅是剃頭、穿上染色的衣服就叫做真正的出家；要按照出家所應該修行的法去修行，你修行之後才可以算是出家。失念（Shinian），你應該知道，在佛法中，如果有人貪戀執著于『我』、『我的』以及種種分別，就不能算是出家。失念（Shinian）！你應該先發起無上的菩提心，然後正確地觀察，因為什麼法才會有地獄？這樣推求地獄的體性，必定找不到地獄的固定不變的性質，也看不到進入地獄的法和不進入地獄的法。』當時失念魔（Shinianmo）就發起了無上的菩提心，常常喜好正確地觀察這樣的法相，不久就證得了無生法忍。
『舍利弗（Shariputra）！得念王子（Denian wangzi）一心開導這個失念魔（Shinianmo），使他脫離各種惡行，到達不退轉的境界。德王明佛（Dewangming Fo）就為他授記，預言他將來證得無上菩提。舍利弗（Shariputra）！這就是真正的菩薩心。諸位菩薩因為有這樣的心，才能積聚無量無邊的佛法。』
【English Translation】 English version: 'Why?' The jailer replied, 'I want to use all kinds of weapons to chop, stab, cut, and slice, to mutilate his body.' Someone said, 'This Shinian demon king (Shinian mowang, demon king of lost mindfulness) has already renounced the world and escaped the suffering of hell.'
'At that time, Shinian demon (Shinian mo, demon of lost mindfulness) in hell heard the terrifying voices of the jailers, capturing, binding, beating, chopping, stabbing, and cutting, tearing his body apart and not letting him live.' After hearing these things, he was very frightened and thought, 'Now I have seen it with my own eyes, and there is nothing to doubt. I will definitely decline, lose my original heavenly palace, and fall into the great hell. Those jailers are shouting everywhere to capture me. Who should I rely on now? Only renouncing the world and practicing can be relied upon. If the Buddha believes in my sincere heart, I should renounce the world and practice in the Buddha-dharma, hoping to escape the suffering of this great hell. I can tell this idea to the prince.' Thinking this way, he told Denian (Denian, name of the prince) in detail about these things, saying, 'I want to renounce the world in the Buddha-dharma.'
Denian (Denian) replied, 'If you can generate the supreme Bodhi mind with a pure heart of faith and joy, then you can renounce the world in the Buddha-dharma. Why is that? In the Buddhas' teachings, it is not just shaving one's head and wearing dyed clothes that is called true renunciation; you must practice according to the Dharma that should be practiced after renouncing the world, and only after you practice can you be considered to have renounced the world. Shinian (Shinian), you should know that in the Buddha-dharma, if someone is greedy and attached to 'I', 'mine', and all kinds of distinctions, they cannot be considered to have renounced the world. Shinian (Shinian)! You should first generate the supreme Bodhi mind, and then correctly observe, because of what Dharma is there hell? By investigating the nature of hell in this way, you will definitely not find the fixed and unchanging nature of hell, nor will you see the Dharma of entering hell and not entering hell.' At that time, Shinian demon (Shinianmo) generated the supreme Bodhi mind, and often delighted in correctly observing such Dharma characteristics, and soon attained the forbearance of non-origination of dharmas (Wu sheng fa ren).
'Shariputra (Shariputra)! Prince Denian (Denian wangzi) wholeheartedly guided this Shinian demon (Shinianmo), causing him to abandon all evil deeds and reach the state of non-retrogression. Dewangming Buddha (Dewangming Fo) then gave him a prediction, foretelling that he would attain supreme Bodhi in the future. Shariputra (Shariputra)! This is the true Bodhisattva mind. Because of this mind, all Bodhisattvas can accumulate immeasurable and boundless Buddha-dharmas.'
「舍利弗！汝謂失念是異人乎？勿造斯觀，即是過去拘珊提佛，於此賢劫度脫眾生已入涅槃。時得念者豈異人乎？今此眾中堅意菩薩摩訶薩是。
「舍利弗！爾時得唸到父母所，於一面立，白父母言：『我今欲于德王明佛法中出家。』于父母前而說偈言：
「『我於法出家， 父母勿障礙， 出家佛所贊， 是眾樂之本。 欲得帝王樂， 生天及財富， 欲求功德慧， 當於法出家。 父母今尊貴， 本行施戒故， 更造功德本， 當得為法王。 本行施戒忍， 今得為人王， 若欲增長善， 今可行出家。 人受福報盡， 后墮諸惡道， 起重罪業故， 不能值諸佛。 若人舍余福， 出家行善法， 則能離八難， 常得值諸佛。 見佛速得信， 以信生恭敬， 敬心順行道， 疾得成菩提。 若欲離諸難， 當遠惡知識， 隨我學出家， 是眾樂之本。 諸天龍鬼神， 及乾闥婆等， 無能作障礙， 令我不出家。 若欲作障礙， 徒自起罪業， 如大力象王， 壞瑣能隨意。 我今亦如是， 斷棄貪愛縛， 斷已當出家， 無人能轉者。』 父母
【現代漢語翻譯】 現代漢語譯本 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你認為失去正念是另一個人嗎？不要這樣看，他就是過去世的拘珊提佛（Krakucchanda Buddha），在這個賢劫（Bhadrakalpa）中度化眾生后入涅槃。當時得到正念的人是另一個人嗎？就是現在這大眾中的堅意菩薩摩訶薩（Drdhamati Bodhisattva-mahāsattva）。』 『舍利弗！當時得到正念的人來到父母那裡，站在一邊，對父母說：『我現在想在德王明佛（Guṇavarma Buddha）的佛法中出家。』他在父母面前說了這首偈： 『我爲了佛法而出家，父母請不要阻礙，出家是佛所讚歎的，是所有快樂的根本。 想要得到帝王的快樂，生天以及財富，想要追求功德和智慧，應當爲了佛法而出家。 父母現在如此尊貴，是因為過去世修行佈施和持戒的緣故，更要創造功德的根本，將來可以成為法王。 過去世修行佈施、持戒和忍辱，今生才能成為人王，如果想要增長善根，現在就可以出家。 人享受的福報用盡后，會墮入各種惡道，因為造作了嚴重的罪業，所以不能遇到諸佛。 如果有人捨棄其餘的福報，出家修行善法，就能遠離八難（aṣṭāvināśa），常常能夠遇到諸佛。 見到佛就能迅速生起信心，因為信心而生起恭敬心，以恭敬心順從修行正道，就能快速成就菩提（bodhi，覺悟）。 如果想要遠離各種災難，應當遠離惡知識，跟隨我學習出家，這是所有快樂的根本。 諸天、龍、鬼神，以及乾闥婆（Gandharva，天上的樂神）等，沒有誰能夠製造障礙，讓我不能出家。 如果想要製造障礙，只是徒勞地造作罪業，就像大力象王，能夠摧毀鎖鏈，隨意行動一樣。 我現在也是這樣，斷除貪愛的束縛，斷除后就要出家，沒有人能夠阻止我。』 父母
【English Translation】 English version 『Śāriputra! Do you think that the one who lost mindfulness is a different person? Do not hold such a view. He is the Krakucchanda Buddha of the past, who entered Nirvana after liberating sentient beings in this Bhadrakalpa (fortunate aeon). Is the one who attained mindfulness at that time a different person? He is the Bodhisattva-mahāsattva Drdhamati (Firm Intent Bodhisattva-mahāsattva) in this assembly now.』 『Śāriputra! At that time, the one who attained mindfulness went to his parents, stood to one side, and said to them: 『I now wish to renounce the household life in the Dharma of Guṇavarma Buddha (Virtue King Bright Buddha).』 He spoke this verse in front of his parents: 『I renounce the household life for the sake of the Dharma, parents, please do not obstruct me; renunciation is praised by the Buddha, it is the root of all happiness. If you desire the happiness of a king, rebirth in heaven, and wealth, if you seek merit and wisdom, you should renounce the household life for the sake of the Dharma. Parents are so noble now because of practicing generosity and morality in past lives; create the root of merit even more, and in the future, you can become a Dharma King. Having practiced generosity, morality, and patience in past lives, you can become a human king in this life; if you want to increase goodness, you can renounce the household life now. When a person's blessings are exhausted, they will fall into various evil realms, because they have committed serious sins, they cannot encounter the Buddhas. If someone abandons other blessings and renounces the household life to practice good Dharma, they can be free from the eight adversities (aṣṭāvināśa), and always encounter the Buddhas. Seeing the Buddha, one quickly develops faith, and from faith, one develops reverence; with a reverent mind, one follows the path of practice, and quickly attains Bodhi (awakening). If you want to be free from all calamities, you should stay away from evil companions; follow me to learn to renounce the household life, it is the root of all happiness. The devas (gods), nāgas (dragons), yakshas (demons), and Gandharvas (celestial musicians), etc., none can create obstacles to prevent me from renouncing the household life. If you want to create obstacles, you are only creating sins for yourself in vain, like a mighty elephant king, who can destroy chains and act as he pleases. I am also like this now, cutting off the bonds of greed and love; having cut them off, I will renounce the household life, and no one can turn me back.』 Parents
敬其德， 默然聽出家， 即右繞已去， 逕往詣佛所。 詣佛出家已， 無量眾生聞， 心皆生信樂， 隨王子出家。 王子善知識， 無量長者子， 信佛法微妙， 皆共行出家。 王聞子出家， 亦舍國尊位， 即與八十億， 七十那由他， 如是等眷屬， 悉共行出家。 爾時王夫人， 聞王出家已， 與八萬婇女， 亦共行出家， 皆隨此王子， 而發大乘心。 如是贊出家， 誰不隨學者？
「舍利弗！汝謂是得念父種善根王為異人乎？勿造斯觀，即我身是。」
爾時，世尊而說偈言：
「時王及大臣， 婇女諸眷屬， 二萬一千歲， 俱凈修梵行。 命終時彼佛， 處眾而微笑， 與彼王授記， 說其本行愿。 是王修梵行， 深發大乘愿， 終不墮諸難， 常生無難處。 是王無量劫， 供養無數佛， 賢劫成世雄， 號曰釋迦文。 是王諸眷屬， 得念等比丘， 釋迦文佛所， 出家為弟子， 皆凈修梵行， 終還得人身， 于佛滅度后， 廣分佈舍利。 斯等於末世， 佛法將滅時， 還得共聽聞， 我今所說經。 佛慧凈無礙，
【現代漢語翻譯】 現代漢語譯本 敬佩他的德行，默默地聽著王子出家， 然後向右繞行后離去，直接前往佛陀所在之處。 王子前往佛陀處出家后，無數眾生聽聞此事， 心中都生起信心和喜悅，跟隨王子出家。 王子是善知識（kalyāṇa-mitra，指引正道的良師益友），無數長者之子， 相信佛法的微妙，都一起修行出家。 國王聽聞兒子出家，也捨棄了國家的尊貴地位， 就與八十億，七十那由他（nayuta，數量單位，相當於百萬或千萬）， 像這樣的眷屬，全部一起修行出家。 當時，國王的夫人，聽聞國王出家后， 與八萬婇女（cǎinǚ，宮女），也一起修行出家， 都跟隨這位王子，而發起大乘之心。 像這樣讚歎出家，誰不跟隨學習呢？
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你認為那位得到憶念父親種善根的國王是其他人嗎？不要這樣看，就是我自身啊。』
當時，世尊（Bhagavān，佛陀的尊稱）說了偈語：
『當時的國王及大臣，婇女和所有眷屬， 二萬一千歲中，都清凈地修習梵行（brahmacarya，清凈的行為，通常指禁慾）。 命終時，那位佛陀，在眾人之中微笑， 給那位國王授記（vyākaraṇa，預言未來成佛），說他過去的行為和願望。 這位國王修習梵行，深深地發起大乘的願望， 終究不會墮入各種苦難，常生於沒有苦難的地方。 這位國王在無量劫（kalpa，極長的時間單位）中，供養了無數的佛陀， 在賢劫（bhadrakalpa，現在這個時期）中成就為世間的英雄，名號叫做釋迦文（Śākyamuni，釋迦族聖人）。 這位國王的眷屬，得到憶念等的比丘（bhikṣu，出家男眾）， 在釋迦文佛（Śākyamuni Buddha）處，出家為弟子， 都清凈地修習梵行，最終還是能得到人身， 在佛陀滅度（parinirvāṇa，圓寂）后，廣泛地分佈舍利（śarīra，遺骨）。 這些人等到末世（kalyuga，佛教中指佛法衰敗的時期），佛法將要滅亡時， 還能一起聽聞，我現在所說的經典。 佛陀的智慧清凈無礙，』
【English Translation】 English version Respecting his virtue, silently listening to the prince's renunciation, Then circumambulating to the right and departing, going directly to where the Buddha was. After the prince went to the Buddha to renounce the world, countless beings heard of this, In their hearts, they all generated faith and joy, and followed the prince to renounce the world. The prince was a kalyāṇa-mitra (good spiritual friend), and countless sons of elders, Believing in the subtlety of the Buddha's Dharma, all practiced renunciation together. The king, hearing of his son's renunciation, also abandoned his noble position in the kingdom, And together with eighty billion, seventy nayutas (a unit of measurement, equivalent to a million or ten million), Such as these relatives, all practiced renunciation together. At that time, the king's queen, hearing of the king's renunciation, Together with eighty thousand cǎinǚ (palace women), also practiced renunciation together, All followed this prince, and generated the Mahāyāna (Great Vehicle) mind. Like this praising renunciation, who would not follow and learn?
'Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! Do you think that the king who obtained the good roots of remembering his father was someone else? Do not have such a view, it is my own body.'
At that time, the Bhagavan (the Blessed One, a title for the Buddha) spoke in verse:
'The king and ministers of that time, the palace women and all the relatives, For twenty-one thousand years, all purely cultivated brahmacarya (pure conduct, usually referring to celibacy). When they reached the end of their lives, that Buddha, smiled in the assembly, And gave that king a vyākaraṇa (prediction of future Buddhahood), speaking of his past actions and vows. This king cultivated brahmacarya, deeply generating the vows of the Mahāyāna, Will ultimately not fall into various difficulties, and will always be born in places without difficulties. This king, in countless kalpas (an extremely long unit of time), made offerings to countless Buddhas, In the bhadrakalpa (the present era), he became a hero of the world, named Śākyamuni (Sage of the Shakya clan). The relatives of this king, the bhikṣus (ordained monks) who obtained remembrance, etc., At the place of Śākyamuni Buddha, renounced the world as disciples, All purely cultivated brahmacarya, and will eventually be able to obtain human bodies again, After the Buddha's parinirvāṇa (final passing away), they widely distributed śarīra (relics). These people, waiting for the kalyuga (the degenerate age, in Buddhism referring to the period when the Dharma declines), when the Buddha's Dharma is about to perish, Will still be able to hear together, the sutra that I am now speaking. The Buddha's wisdom is pure and unobstructed,'
演智光所說， 諸有所言論， 終歸皆真實。 若人聞是法， 深信衣毛豎， 則不生狐疑， 我未得受記。 若人在末世， 于深法得忍， 便應作是念， 我聞法王說， 比丘比丘尼， 諸清信士女， 能樂是深法， 我皆與授記。 佛說此法時， 于大眾會中， 具滿八十億， 七十那由他， 皆得柔順忍， 為小法王子。」
正見品第二十四
爾時，世尊告舍利弗：「所言正見，為何謂也？舍利弗！其正見者，無高無下，等觀諸法。又是見者，等不異故，故名正見。何謂為等？眼即涅槃，不離眼有涅槃。眼及涅槃是二同等。以何故等？非眼、眼等，非涅槃、涅槃等。何以故？眼中無眼，涅槃中無涅槃；眼中無涅槃，涅槃中無眼，眼及涅槃無二無別；無二別故，故名為等。耳、鼻、舌、身、意等即涅槃，不離意有涅槃，意及涅槃是二同等。以何故等？非意、意等，非涅槃、涅槃等。何以故？意中無意，涅槃中無涅槃；意中無涅槃，涅槃中無意，意及涅槃無二無別。若無分別是法即空，空即同等，是名正見。
「又，舍利弗！是正見故，名為正見。於是正中，無有邪相，故名正見。複次，是見無稱無量，故名正見。云何名為壞正見相？舍利弗！如是
【現代漢語翻譯】 現代漢語譯本 演智光所說： 所有說出的言論，最終都歸於真實。 如果有人聽聞此法，深深相信以至於汗毛豎立， 那麼就不會懷疑，『我是否得到了授記』。 如果有人在末法時代，對於甚深之法能夠安忍， 就應當這樣想，『我聽聞法王（佛陀）說， 比丘、比丘尼，以及各位清凈的善男信女， 能夠喜好這甚深之法，我都將給予他們授記。』 佛陀宣說此法時，在大眾集會中， 總共有八十億，七十那由他（Niyuta，數量單位，意為千萬）， 都獲得了柔順忍（Kshanti，忍辱），成為小法王子（Dharmaraja-kumara，繼承佛法的人）。』
正見品第二十四
這時，世尊告訴舍利弗（Sariputra，智慧第一的佛陀弟子）: 『所說的正見（Samyag-drsti，八正道之一），是指什麼呢？舍利弗！所謂正見，就是沒有高下之分，平等地觀察諸法（Dharma，宇宙間的一切事物和規律）。這種見解，因為平等沒有差異，所以稱為正見。什麼是平等呢？眼（Eye，視覺器官）即是涅槃（Nirvana，解脫），不是離開眼才有涅槃。眼和涅槃是二者同等。因為什麼原因平等呢？不是眼等於眼，不是涅槃等於涅槃。為什麼呢？眼中沒有眼，涅槃中沒有涅槃；眼中沒有涅槃，涅槃中沒有眼，眼和涅槃沒有二，沒有分別；因為沒有二和分別，所以稱為平等。耳（Ear，聽覺器官）、鼻（Nose，嗅覺器官）、舌（Tongue，味覺器官）、身（Body，觸覺器官）、意（Mind，思維器官）等同於涅槃，不是離開意才有涅槃，意和涅槃是二者同等。因為什麼原因平等呢？不是意等於意，不是涅槃等於涅槃。為什麼呢？意中沒有意，涅槃中沒有涅槃；意中沒有涅槃，涅槃中沒有意，意和涅槃沒有二，沒有分別。如果沒有分別，那麼法就是空（Sunyata，空性），空就是同等，這就是正見。
『而且，舍利弗！因為是正見，所以稱為正見。在這正見之中，沒有邪惡的相狀，所以稱為正見。再次，這種見解無法稱量，沒有限量，所以稱為正見。什麼叫做破壞正見的相狀呢？舍利弗！像這樣』
【English Translation】 English version As spoken by Yanzhi Guang: 『All that is spoken ultimately returns to truth. If a person hears this Dharma (law, teaching) and deeply believes, causing their hair to stand on end, Then they will not doubt, 'Have I received a prediction (Vyakarana)?' If a person in the degenerate age can endure the profound Dharma, Then they should think, 'I have heard the Dharma King (Dharmaraja, Buddha) say, Bhikkhus (monks), Bhikkhunis (nuns), and all pure believing men and women, Who can delight in this profound Dharma, I will give them all predictions.』 When the Buddha spoke this Dharma, in the assembly of the great multitude, There were eighty billion, seventy Niyutas (a unit of measurement, meaning ten million), All of whom obtained the Kshanti (forbearance) and became small Dharma princes (Dharmaraja-kumara, heirs to the Dharma).』
Chapter Twenty-Four: Right View
At that time, the World Honored One (Bhagavan, Buddha) said to Sariputra (Sariputra, the Buddha's disciple known for his wisdom): 'What is meant by Right View (Samyag-drsti, one of the Eightfold Path)? Sariputra! Right View is without high or low, equally observing all Dharmas (Dharma, all phenomena and principles in the universe). This view, because it is equal and without difference, is called Right View. What is equality? The eye (Eye, the organ of sight) is Nirvana (Nirvana, liberation), Nirvana is not apart from the eye. The eye and Nirvana are equal. Why are they equal? Not the eye equal to the eye, not Nirvana equal to Nirvana. Why? In the eye, there is no eye; in Nirvana, there is no Nirvana; in the eye, there is no Nirvana; in Nirvana, there is no eye; the eye and Nirvana are without two, without distinction; because there is no two and no distinction, it is called equality. The ear (Ear, the organ of hearing), nose (Nose, the organ of smell), tongue (Tongue, the organ of taste), body (Body, the organ of touch), mind (Mind, the organ of thought) etc. are equal to Nirvana, Nirvana is not apart from the mind, the mind and Nirvana are equal. Why are they equal? Not the mind equal to the mind, not Nirvana equal to Nirvana. Why? In the mind, there is no mind; in Nirvana, there is no Nirvana; in the mind, there is no Nirvana; in Nirvana, there is no mind; the mind and Nirvana are without two, without distinction. If there is no distinction, then the Dharma is emptiness (Sunyata, emptiness), emptiness is equality, this is called Right View.
『Moreover, Sariputra! Because it is Right View, it is called Right View. In this Right View, there is no evil appearance, therefore it is called Right View. Furthermore, this view is immeasurable, without limit, therefore it is called Right View. What is called destroying the appearance of Right View? Sariputra! Like this』
諸經違逆不信、不受、不讚、不如說行，名壞正見。
「又，舍利弗！分別諸法，此則名為深壞正見。何以故？無分別者，即得正見。如經中說：若聖弟子，不念地相，亦復不念此地、彼地，我在地中、地在我中。不念余大，水、火、風等，不念梵世、光音、遍凈，不念廣果、無誑、無熱、空處、識處、無所有處、非有想非無想處，不念涅槃，亦復不念此彼涅槃、涅槃中我、我中涅槃。
「舍利弗！又正見者，無一切見。何以故？諸有所見，皆是邪見，無一切見即是正見。
「舍利弗！又正見者，不可言說。何以故？一切言說但空音聲，或人於此而生貪著。
「舍利弗！又如如來所知正見，於是見中無有邪見。何以故？一切言說皆住如中，如不可說，言說亦然。舍利弗！一切身業亦復如是，安住如中，無正、無邪、無有分別。
「舍利弗！一切諸業皆住如中，非正、非邪、無有分別。一切業報亦住如中，如業相說。是故如來真實說者，作如是言：『若有作業，必有業報，業報隨業。』如是，舍利弗！是智名為分別五道。五道智者，皆是非智，一切五道從非智生。舍利弗！菩薩聞是，不應驚畏，起退沒也。
「舍利弗！有四種法，若習近者，增長愚癡，不生智慧。何謂為四？讀誦
【現代漢語翻譯】 現代漢語譯本：違背、不相信、不接受、不贊同、不按照諸經所說的去實踐，這叫做破壞正見。
『還有，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！分別諸法，這叫做深刻地破壞正見。為什麼呢？沒有分別的人，就能獲得正見。如經中所說：如果聖弟子，不執著于地相，也不執著於此地、彼地，我在地中、地在我中。不執著于其他大種，如水、火、風等，不執著于梵世（Brahmaloka，色界的第一禪天）、光音天（Ābhāsvara，色界的第二禪天）、遍凈天（Śubhakṛtsna，色界的第三禪天），不執著于廣果天（Bṛhatphala，色界的第四禪天）、無誑天、無熱天、空無邊處天（Ākāśānantyāyatana，無色界的第一天）、識無邊處天（Vijñānānantyāyatana，無色界的第二天）、無所有處天（Ākiṃcanyāyatana，無色界的第三天）、非想非非想處天（Naivasaṃjñānāsaṃjñāyatana，無色界的第四天），不執著于涅槃（Nirvāṇa，解脫），也不執著於此涅槃、彼涅槃、涅槃中的我、我中的涅槃。』
『舍利弗！還有，具有正見的人，沒有一切見解。為什麼呢？凡是有所見解，都是邪見，沒有一切見解就是正見。』
『舍利弗！還有，具有正見的人，是不可言說的。為什麼呢？一切言說都只是空洞的聲音，有人因此而產生貪著。』
『舍利弗！又如如來（Tathāgata，佛的稱號）所知的正見，在這種見中沒有邪見。為什麼呢？一切言說都安住在『如』中，『如』是不可說的，言說也是如此。舍利弗！一切身業也是這樣，安住在『如』中，沒有正、沒有邪、沒有分別。』
『舍利弗！一切諸業都安住在『如』中，非正、非邪、沒有分別。一切業報也安住在『如』中，如業相所說。所以如來真實說者，這樣說：『如果造了業，必定有業報，業報跟隨業。』 這樣，舍利弗！這種智慧叫做分別五道。具有五道智慧的人，都是非智，一切五道從非智產生。舍利弗！菩薩（Bodhisattva，立志成佛的修行者）聽到這些，不應該驚慌畏懼，產生退縮。』
『舍利弗！有四種法，如果習近這些法，就會增長愚癡，不產生智慧。哪四種呢？讀誦
【English Translation】 English version: To go against the sutras, to disbelieve, to not accept, to not praise, and to not practice according to what the sutras say, is called destroying right view.
'Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! To discriminate among all dharmas (teachings, phenomena) is called deeply destroying right view. Why? Because those without discrimination attain right view. As it is said in the sutras: If a holy disciple does not dwell on the characteristic of earth, nor does he dwell on this earth or that earth, or that I am in the earth, or the earth is in me. He does not dwell on the other great elements, such as water, fire, wind, etc., nor does he dwell on the Brahmaloka (the world of Brahma, the first dhyana heaven in the Form Realm), the Ābhāsvara (the heaven of radiant light, the second dhyana heaven in the Form Realm), the Śubhakṛtsna (the heaven of pure beauty, the third dhyana heaven in the Form Realm), nor does he dwell on the Bṛhatphala (the heaven of great reward, the fourth dhyana heaven in the Form Realm), the Avṛha, the Atapa, the Ākāśānantyāyatana (the sphere of infinite space, the first formless realm), the Vijñānānantyāyatana (the sphere of infinite consciousness, the second formless realm), the Ākiṃcanyāyatana (the sphere of nothingness, the third formless realm), the Naivasaṃjñānāsaṃjñāyatana (the sphere of neither perception nor non-perception, the fourth formless realm), nor does he dwell on Nirvāṇa (liberation), nor does he dwell on this Nirvāṇa or that Nirvāṇa, or that I am in Nirvāṇa, or Nirvāṇa is in me.'
'Śāriputra! Furthermore, one with right view has no views at all. Why? Because all views are wrong views; having no views at all is right view.'
'Śāriputra! Furthermore, one with right view is beyond description. Why? Because all speech is merely empty sound, and people become attached to it.'
'Śāriputra! Moreover, the right view known by the Tathāgata (the thus-gone one, an epithet of the Buddha) has no wrong view within it. Why? Because all speech abides in 『suchness』 (tathata), and 『suchness』 is indescribable, so too is speech. Śāriputra! All bodily actions are also like this, abiding in 『suchness,』 without right, without wrong, without discrimination.'
'Śāriputra! All actions abide in 『suchness,』 neither right nor wrong, without discrimination. All karmic retributions also abide in 『suchness,』 as described in the nature of karma. Therefore, the Tathāgata, the speaker of truth, says thus: 『If there is action, there must be karmic retribution; karmic retribution follows action.』 Thus, Śāriputra! This wisdom is called discriminating the five paths. Those with wisdom of the five paths are all non-wisdom; all five paths arise from non-wisdom. Śāriputra! A Bodhisattva (a being striving for enlightenment) should not be alarmed or afraid upon hearing this, nor should they retreat.'
'Śāriputra! There are four dharmas (teachings, phenomena) which, if cultivated, increase ignorance and do not generate wisdom. What are the four? Reciting
、修習外道經典，是增愚癡，不生智慧；親近修習諸邪見法，是增愚癡，不生智慧；樂決斷事，是增愚癡，不生智慧；斯諸深法與空相應，不受不讀，亦不正觀，是增愚癡，不生智慧；是名為四。
「舍利弗！違此四法，能生智慧，應當修習。何謂為四？修習正見，能斷邪見，是第一法，能破愚癡，得生智慧。若有讀誦外經典處，修凈行者當遠舍離，不應止住，是第二法，能破愚癡，得生智慧。舍利弗！若諸住處有斷事人，修凈行者不應同止，若欲住者，但說正道，莫雜非法，以滅是事，安隱同行，亦為折伏非法者故，亦和合僧不令壞故，是第三法，能破愚癡，得生智慧。舍利弗！斯諸深經一心聽受，如說修行，為人敷演，令法久住，是第四法，能破愚癡，得生智慧。是名為四。舍利弗！菩薩法者，深行慚愧，持戒律凈，不起業故；菩薩應生無所畏心，莊嚴愿故；菩薩常應修大人行，起大進行，不懈息故。」
嘆教品第二十五
佛告舍利弗：「菩薩若為擁護正法，了達真論，問我弟子。如來爾時甚為慶慰。何以故？繼佛種故。是故汝等聲聞弟子，應為菩薩演說正法，示教利喜，當得無量無邊福德。舍利弗！若我弟子比丘、比丘尼、優婆塞、優婆夷，唸佛念法亦念如來，為求法故，無量無邊阿僧祇劫
【現代漢語翻譯】 現代漢語譯本 修習外道經典，會增長愚癡，不會產生智慧；親近並修習各種邪見之法，會增長愚癡，不會產生智慧；喜歡決斷爭端之事，會增長愚癡，不會產生智慧；這些與空性相應的甚深佛法，不去接受、不去讀誦，也不如理作意觀照，會增長愚癡，不會產生智慧：這被稱為四種增長愚癡之法。
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！與這四種法相反，就能產生智慧，應當修習。哪四種呢？修習正見，能斷除邪見，這是第一種法，能破除愚癡，從而產生智慧。如果有讀誦外道經典的地方，修清凈行的人應當遠遠舍離，不應停留居住，這是第二種法，能破除愚癡，從而產生智慧。舍利弗！如果有些住處有喜歡決斷爭端之人，修清凈行的人不應與他們同住，如果想要居住，只能說正道，不要摻雜非法之事，以此平息爭端，使同行之人安穩，也是爲了折服非法之人，也是爲了和合僧團不令其壞散，這是第三種法，能破除愚癡，從而產生智慧。舍利弗！這些甚深經典要一心聽受，如所說的那樣修行，為他人敷演解說，使佛法長久住世，這是第四種法，能破除愚癡，從而產生智慧。這被稱為四種產生智慧之法。舍利弗！菩薩（Bodhisattva）的法則，是深深地行持慚愧，持守戒律清凈，不起造惡業；菩薩應當生起無所畏懼之心，以此莊嚴自己的誓願；菩薩應當常常修習大丈夫之行，發起廣大的精進行，不懈怠停息。』
嘆教品第二十五
佛告訴舍利弗：『菩薩如果爲了擁護正法，通達真實的論義，來問我的弟子，如來（Tathāgata，佛的稱號之一）那時會非常欣慰。為什麼呢？因為他們能繼承佛的種子。因此你們這些聲聞（Śrāvaka，聽聞佛法而修行的弟子）弟子，應當為菩薩演說正法，開示教導，使他們得到利益和歡喜，就能得到無量無邊的福德。舍利弗！如果我的弟子比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾），憶念佛、憶念法，也憶念如來，爲了求法，經歷無量無邊的阿僧祇（asaṃkhya，極大的數字單位）劫』
【English Translation】 English version Practicing non-Buddhist scriptures increases ignorance and does not generate wisdom; associating with and practicing various heretical views increases ignorance and does not generate wisdom; enjoying resolving disputes increases ignorance and does not generate wisdom; these profound Dharmas corresponding to emptiness, not accepting them, not reading them, and not contemplating them properly, increases ignorance and does not generate wisdom: these are called the four ways to increase ignorance.
'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! Contrary to these four Dharmas, one can generate wisdom, and should cultivate them. What are the four? Cultivating right view can cut off wrong views; this is the first Dharma, which can destroy ignorance and generate wisdom. If there are places where non-Buddhist scriptures are recited, those who cultivate pure conduct should abandon them far away and should not stay there; this is the second Dharma, which can destroy ignorance and generate wisdom. Śāriputra! If there are places where there are people who like to resolve disputes, those who cultivate pure conduct should not live with them; if they want to live there, they should only speak of the right path, and should not mix in illegal matters, in order to quell disputes, to make fellow practitioners peaceful, and also to subdue illegal people, and also to harmonize the Sangha (Buddhist monastic community) and prevent it from breaking up; this is the third Dharma, which can destroy ignorance and generate wisdom. Śāriputra! These profound scriptures should be listened to with one mind, practiced as they are said, and explained to others, so that the Dharma may abide for a long time; this is the fourth Dharma, which can destroy ignorance and generate wisdom. These are called the four ways to generate wisdom. Śāriputra! The Dharma of a Bodhisattva (an enlightened being who postpones their own nirvana to help others) is to deeply practice shame and remorse, to uphold the precepts purely, and not to create bad karma; a Bodhisattva should generate a fearless mind, in order to adorn their vows; a Bodhisattva should always cultivate the conduct of a great person, initiate great diligence, and not be lazy or cease.'
Chapter Twenty-Five: Praise of Teaching
The Buddha told Śāriputra: 'If a Bodhisattva, in order to protect the right Dharma and understand the true teachings, asks my disciples, the Tathāgata (another name for the Buddha) will then be very pleased. Why? Because they can inherit the seed of the Buddha. Therefore, you Śrāvaka (a disciple who hears and practices the teachings) disciples should explain the right Dharma to the Bodhisattvas, instruct and guide them, and bring them benefit and joy, and you will obtain immeasurable and boundless merit. Śāriputra! If my disciples, monks (bhikṣu), nuns (bhikṣuṇī), laymen (upāsaka), and laywomen (upāsikā), remember the Buddha, remember the Dharma, and also remember the Tathāgata, in order to seek the Dharma, through immeasurable and boundless asaṃkhya (an extremely large number) kalpas (an aeon)'
受諸勤苦，以如是念，為菩薩說乃至一偈；又作是念：『此諸菩薩，或聞是法，示教利喜，當種善根修習佛法，得阿耨多羅三藐三菩提，為斷無量無邊眾生無始生死諸苦惱故而為說法。』所得福德假令有形，若四天下所有眾生皆得人身，於此福德各持一分，搏若須彌山，而此福德猶不滅盡。
「又，舍利弗！置四天下。若小千、中千、大千世界所有眾生，有色、無色、有想、無想、非有想、非無想，假令一時皆得人身，各以一器大如須彌，於此福德盛滿而去，猶不滅盡。舍利弗！我諸弟子，比丘、比丘尼、優婆塞、優婆夷，為菩薩說一四句偈，示教利喜，得是無量無邊福德。舍利弗！是諸菩薩若知此人為其說法，得大利益，故能得成爾所佛法，又能增長佛之智慧。若以頂戴及肩荷負一切樂具，而供給之，乃至得成無上菩提，先為說法，令見四諦。舍利弗！是諸菩薩雖作如是供給利益，未報其恩。何以故？由此人故能見無量無邊佛法。是故當知，為諸菩薩講說法者，其恩難報。
「舍利弗！乃往過去無量無邊阿僧祇劫，爾時有佛，號曰普守如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，壽七萬歲。其聲聞眾有三大會：初會說法，八十那由他人皆得成道；中會說法，六
【現代漢語翻譯】 現代漢語譯本： 受種種勤苦，以這樣的念頭，為菩薩說乃至一句偈語；又這樣想：『這些菩薩，或許聽聞此法，通過開示教導使他們歡喜，當能種植善根修習佛法，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），爲了斷除無量無邊眾生無始以來的生死諸苦惱而為他們說法。』所得的福德假如有形體，如果四天下所有眾生都得到人身，對此福德各自持有一份，堆積起來像須彌山（Sumeru）一樣，而此福德仍然不會滅盡。 『又，舍利弗（Sariputra）！放下四天下。如果小千世界、中千世界、大千世界所有眾生，有色、無色、有想、無想、非有想、非無想，假設一時都得到人身，各自用一個像須彌山一樣大的器皿，盛滿此福德而去，仍然不會滅盡。舍利弗（Sariputra）！我的弟子，比丘（bhiksu，男出家人）、比丘尼（bhiksuni，女出家人）、優婆塞（upasaka，男居士）、優婆夷（upasika，女居士），為菩薩說一句四句偈語，開示教導使他們歡喜，能得到這無量無邊的福德。舍利弗（Sariputra）！這些菩薩如果知道這個人爲了他們說法，得到大利益，所以能夠成就如此多的佛法，又能增長佛的智慧。如果用頭頂戴及肩膀扛負一切樂器，來供給這個人，乃至得到無上菩提（Anuttara-bodhi，無上覺悟），（也比不上）先為他們說法，令他們見到四諦（Four Noble Truths）。舍利弗（Sariputra）！這些菩薩即使這樣供給利益，也未報答他的恩情。為什麼呢？因為由於這個人，才能見到無量無邊的佛法。所以應當知道，為諸菩薩講說法的人，他的恩情難以報答。 『舍利弗（Sariputra）！過去無量無邊阿僧祇劫（asamkhya kalpas，無數大劫）之前，那時有佛，名號為普守如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正遍知（Samyak-sambuddha，正等覺者）、明行足（Vidya-charana-sampanna，明行圓滿者）、善逝（Sugata，善逝）、世間解（Lokavidu，知世間者）、無上士（Anuttara，無上者）、調御丈夫（Purusa-damya-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人導師）、佛（Buddha，佛陀）、世尊（Bhagavat，世尊），壽命七萬歲。他的聲聞眾（sravaka，聽聞佛法者）有三次大會：第一次說法，八十那由他（nayuta，數量單位）人全部得道；第二次說法，六十
【English Translation】 English version: Having endured all kinds of hardships, with such a thought, speaking even a single verse for the Bodhisattvas; and also thinking: 『These Bodhisattvas, perhaps hearing this Dharma, through instruction and joyful encouragement, will plant good roots, cultivate the Buddha-dharma, attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), and speak the Dharma to sever the beginningless cycle of birth and death and all the sufferings of countless sentient beings.』 If the merit gained had a form, and if all the sentient beings in the four continents obtained human bodies, each holding a portion of this merit, piling it up like Mount Sumeru (a sacred mountain), this merit would still not be exhausted. 『Furthermore, Sariputra (one of the principal disciples of the Buddha)! Set aside the four continents. If all the sentient beings in the small chiliocosm, the medium chiliocosm, and the great chiliocosm, with form, without form, with thought, without thought, neither with thought nor without thought, were to simultaneously obtain human bodies, each using a vessel as large as Mount Sumeru to fill it with this merit and depart, it would still not be exhausted. Sariputra (one of the principal disciples of the Buddha)! My disciples, Bhikshus (Buddhist monks), Bhikshunis (Buddhist nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees), speaking a four-line verse for the Bodhisattvas, instructing and joyfully encouraging them, will obtain this immeasurable and boundless merit. Sariputra (one of the principal disciples of the Buddha)! If these Bodhisattvas know that this person speaks the Dharma for them, they obtain great benefit, and therefore are able to accomplish so much of the Buddha-dharma, and can also increase the wisdom of the Buddha. Even if they were to carry on their heads and shoulders all kinds of musical instruments to provide for this person, until they attain Anuttara-bodhi (supreme enlightenment), it would not compare to first speaking the Dharma for them, enabling them to see the Four Noble Truths. Sariputra (one of the principal disciples of the Buddha)! Even if these Bodhisattvas provide such benefits, they have not repaid his kindness. Why? Because due to this person, they are able to see immeasurable and boundless Buddha-dharma. Therefore, it should be known that the kindness of those who speak the Dharma for the Bodhisattvas is difficult to repay. 『Sariputra (one of the principal disciples of the Buddha)! In the past, countless asamkhya kalpas (incalculable eons) ago, there was a Buddha named Universal Protector Tathagata (one who has thus come), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), Vidya-charana-sampanna (endowed with knowledge and conduct), Sugata (well-gone), Lokavidu (knower of the world), Anuttara (unexcelled), Purusa-damya-sarathi (tamer of men), Sasta deva-manusyanam (teacher of gods and men), Buddha (enlightened one), Bhagavat (world-honored one), whose lifespan was seventy thousand years. His assembly of Sravakas (listeners) had three great gatherings: In the first gathering, eighty nayutas (a large number) of people all attained the Way; in the second gathering, sixty
十那由他人；後會說法，四十那由他人亦皆得道。
「舍利弗！彼佛滅后，正法住世滿四千歲。法欲滅時，有一比丘，名曰妙智，利根聰達，多聞智慧。時閻浮提王名曰歡喜，王所住城亦名歡喜。其城縱長十二由旬、廣七由旬，豐樂安靜，人民充滿。時此城中有一長者，名曰柔軟，長者有子名曰利意(丹喜)，詣妙智所，於一面坐。妙智比丘即時為說菩薩之法，是長者子聞法歡喜，即持寶衣，價直億金，以為供養，作如是言：『善哉！法師！所說微妙。愿顧我舍說如斯法，當令我等獲大利益！法師法施亦復大果。我從今日當盡形壽，供養衣服、飲食、湯藥、資生所須，並及法師同意徒友，我亦盡形供養供給。』妙智比丘可言：『善哉！』時長者子頭面禮足，右繞已去。於後妙智往詣其舍，教化利意(丹喜，下同)父母、眷屬，皆令志求無上菩提。是長者子以此福德，經歷無量阿僧祇劫未曾離佛，常得聞法，遇善知識。
「舍利弗！汝謂利意是異人乎？勿造斯觀，即我身是。時利意父柔軟長者，迦葉佛是。舍利弗！汝意謂是利意父母、家內眷屬，于無上道有退轉乎？勿造斯觀。何以故？是諸人等，皆已必定無上菩提，今於我所凈修梵行，吾即為授無上道記。
「舍利弗！妙智比丘即于彼身而般涅槃。
【現代漢語翻譯】 現代漢語譯本 十那由他（Nayuta，數量單位，意為極多的數目）人；之後聽聞佛法，四十那由他人也都能證得道果。
『舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！那位佛陀滅度后，正法住世長達四千年。佛法將要滅絕時，有一位比丘，名叫妙智，他根器敏利，聰慧通達，博學多聞且富有智慧。當時閻浮提（Jambudvipa，佛教宇宙觀中的人類居住地）的國王名叫歡喜，國王所居住的城市也名叫歡喜。那座城市縱長十二由旬（Yojana，古印度長度單位），寬七由旬，物產豐饒，安寧祥和，人民生活富足。當時這座城市中有一位長者，名叫柔軟，長者有個兒子名叫利意（丹喜），他前往妙智比丘處，在一旁坐下。妙智比丘隨即為他說菩薩之法，這位長者之子聽聞佛法後心生歡喜，立即拿出價值億金的寶衣，用作供養，並這樣說道：『太好了！法師！您所說的法真是微妙。希望您能光臨我的住所宣說這樣的佛法，定能使我們獲得巨大的利益！法師您給予的法佈施也具有極大的果報。我從今天開始，直到我生命終結，都將供養您衣服、飲食、湯藥、生活所需，以及與法師您志同道合的同修道友，我也將盡我所能地供養和供給。』妙智比丘答應說：『很好！』當時長者之子以頭面禮拜妙智比丘的雙足，然後右繞離去。之後，妙智前往他的住所，教化利意（丹喜，下同）的父母、親屬，使他們都立志尋求無上菩提。這位長者之子憑藉此福德，經歷無量阿僧祇劫（Asankhya kalpa，極長的時間單位）都未曾離開佛陀，常常能夠聽聞佛法，遇到善知識。
『舍利弗！你認為當時的利意是別人嗎？不要這樣認為，他就是我的前身。當時的利意的父親柔軟長者，就是迦葉佛（Kasyapa Buddha，過去七佛之一）。舍利弗！你認為利意的父母、家內眷屬，對於無上道有所退轉嗎？不要這樣認為。為什麼呢？因為這些人，都已經必定證得無上菩提，現在在我這裡清凈地修習梵行，我將為他們授記，預言他們將來證得無上道果。
『舍利弗！妙智比丘就在他所處的那個地方入滅。』
【English Translation】 English version Ten Nayutas (Nayuta, a unit of number, meaning an extremely large number) of people; later, upon hearing the Dharma, forty Nayutas of people will also attain the Path.
『Sariputra (one of the ten major disciples of the Buddha, known for his wisdom)! After that Buddha passes away, the Proper Dharma will remain in the world for four thousand years. When the Dharma is about to perish, there will be a Bhikshu (monk) named Wonderful Wisdom, who is sharp-witted, intelligent, learned, and wise. At that time, the king of Jambudvipa (the human world in Buddhist cosmology) will be named Joyful, and the city where the king resides will also be named Joyful. That city will be twelve Yojanas (an ancient Indian unit of distance) in length and seven Yojanas in width, prosperous, peaceful, and full of people. At that time, in this city, there will be an elder named Gentle, and the elder will have a son named Benefit-Intent (Danxi). He will go to Bhikshu Wonderful Wisdom and sit on one side. Bhikshu Wonderful Wisdom will then speak the Dharma of the Bodhisattva (enlightenment being) for him. This son of the elder, upon hearing the Dharma, will be delighted and immediately offer a precious robe worth a hundred million in gold, saying: 『Excellent! Dharma Master! What you have said is truly wonderful. I hope you will come to my house to speak such Dharma, which will surely bring great benefits to us! The Dharma Master's Dharma-giving also has great rewards. From today onwards, for the rest of my life, I will offer you clothing, food, medicine, and the necessities of life, as well as your like-minded fellow practitioners. I will also provide for them to the best of my ability.』 Bhikshu Wonderful Wisdom will agree, saying: 『Very good!』 At that time, the son of the elder will prostrate himself at the feet of Bhikshu Wonderful Wisdom, circumambulate him to the right, and then leave. Later, Wonderful Wisdom will go to his house and teach Benefit-Intent's (Danxi, the same below) parents and relatives, causing them all to aspire to Supreme Bodhi (perfect enlightenment). This son of the elder, through this merit, will never be separated from the Buddha for countless Asankhya Kalpas (an immeasurably long period of time), will always be able to hear the Dharma, and will encounter good teachers.
『Sariputra! Do you think that Benefit-Intent was someone else? Do not think so, for he was my former self. The elder Gentle, the father of Benefit-Intent at that time, was Kasyapa Buddha (one of the Seven Buddhas of the Past). Sariputra! Do you think that Benefit-Intent's parents and family members have regressed from the Supreme Path? Do not think so. Why? Because these people have all been destined to attain Supreme Bodhi, and now they are purely practicing Brahma-conduct with me. I will give them predictions, foretelling their future attainment of the Supreme Path.
『Sariputra! Bhikshu Wonderful Wisdom will enter Nirvana (final liberation) in that very place where he is.』
若此比丘不以小乘入涅槃者，但為利意一人說法福德因緣，應成佛道，況乃復為柔軟長者及諸眷屬說法福德。
「舍利弗！若是比丘不入涅槃，不見世界所有一切供養之具能報其恩。何以故？我從妙智得聞法故，逮大凈妙甚深佛法。是故當知，若人能為菩薩說法，示教利喜，必獲無量無邊福德。何以故？菩薩發心為起無量利益事故。
「舍利弗！譬如大海，初漸起時，當知皆為有價、無價摩尼寶珠作所住處，此寶皆從大海生故。菩薩發心亦復如是，初漸起時，當知便是諸智慧寶之所生處，若有世界及出世界、有漏、無漏、有為、無為、若垢、若凈一切法器。
「舍利弗！譬如大海，初漸起時，當知便為大身眾生作所住處，從中生長，滋育繁茂。菩薩發心亦復如是，初漸生時，當知便為無量無數大智慧身、大善根身諸眾生身作所住處，皆依是心，漸得增長。
「舍利弗！譬如大海，初漸起時，當知便為諸大龍王作所住處。其大龍王不為金翅之所吞食，雙翼扇風亦不能惱。是諸龍王從大海出，能起大云，覆八萬洲，普注洪澤，無不沾洽。舍利弗！菩薩發心亦復如是，初漸生時，當知便為成佛道時大菩薩龍作所住處。是大龍王不為金翅之所吞食；如是菩薩住深佛法，魔若魔民不能得出。是大龍王不
【現代漢語翻譯】 現代漢語譯本：如果這位比丘不以小乘（Hinayana，較小的或個人的解脫道）進入涅槃（Nirvana，解脫輪迴的狀態），僅僅爲了利益一個人而說法，其福德因緣也應當成就佛道（Buddhahood，覺悟成佛的狀態），更何況是為柔軟長者（Soft Elder）及其眷屬說法所獲得的福德呢？
『舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）！如果這位比丘不入涅槃，那麼世間所有一切供養之物都無法報答他的恩德。為什麼呢？因為我從妙智（wonderful wisdom）那裡聽聞佛法，才得以獲得如此清凈微妙、極其深奧的佛法。所以應當知道，如果有人能為菩薩（Bodhisattva，為利益眾生而發願成佛的人）說法，開示教導，令其歡喜，必定獲得無量無邊的福德。為什麼呢？因為菩薩發心是爲了發起無量利益眾生的事業啊！』
『舍利弗！譬如大海，最初開始形成的時候，應當知道它就是有價、無價的摩尼寶珠（Mani jewel，如意寶珠，能滿足願望的寶珠）的住所，這些寶珠都是從大海中產生的。菩薩發心也像這樣，最初開始生起的時候，應當知道它就是一切智慧寶藏的生起之處，無論是世間的還是出世間的、有漏的還是無漏的、有為的還是無為的、染污的還是清凈的一切法器，都由此而生。』
『舍利弗！譬如大海，最初開始形成的時候，應當知道它就是各種巨大身形的眾生的住所，它們在其中生長，得到滋養，繁榮茂盛。菩薩發心也像這樣，最初開始生起的時候，應當知道它就是無量無數的大智慧身、大善根身等各種眾生身的住所，一切眾生都依靠這個發心，逐漸得到增長。』
『舍利弗！譬如大海，最初開始形成的時候，應當知道它就是各種大龍王（Naga Kings，具有超自然力量的龍族統治者）的住所。這些大龍王不會被金翅鳥（Garuda，一種神鳥，以龍為食）所吞食，金翅鳥的雙翼扇起的風也不能傷害它們。這些龍王從大海中出來，能夠興起大云，覆蓋八萬個洲，普遍降下洪大的雨澤，沒有哪個地方不能被滋潤。舍利弗！菩薩發心也像這樣，最初開始生起的時候，應當知道它就是成就佛道時的大菩薩龍的住所。這些大龍王不會被金翅鳥所吞食；同樣的，這些菩薩安住于甚深的佛法之中，魔（Mara，佛教中的惡魔，障礙修行）及其魔民也不能夠從中出來。這些大龍王不...
【English Translation】 English version: If this Bhikshu (Buddhist monk) does not enter Nirvana (state of enlightenment) through the Hinayana (Smaller Vehicle), but speaks Dharma (teachings) for the benefit of even one person, the karmic conditions of merit should lead to Buddhahood (state of being a Buddha); how much more so the merit of speaking Dharma for the Soft Elder and his family?
'Sariputra (one of the Buddha's chief disciples, known for his wisdom)! If this Bhikshu does not enter Nirvana, all the offerings in the world cannot repay his kindness. Why? Because I heard the Dharma from wonderful wisdom, and thus attained the great, pure, subtle, and profound Buddha Dharma. Therefore, you should know that if someone can speak Dharma for a Bodhisattva (one who seeks enlightenment for the benefit of all beings), instructing, teaching, benefiting, and delighting them, they will surely obtain immeasurable and boundless merit. Why? Because the Bodhisattva's aspiration is to initiate immeasurable beneficial deeds for all beings!'
'Sariputra! For example, when the great ocean first begins to form, you should know that it becomes the dwelling place for priceless and valueless Mani jewels (wish-fulfilling jewels); these jewels all arise from the great ocean. The Bodhisattva's aspiration is also like this; when it first begins to arise, you should know that it becomes the place where all treasures of wisdom arise, whether they are worldly or beyond worldly, with outflows or without outflows, conditioned or unconditioned, defiled or pure, all vessels of Dharma.'
'Sariputra! For example, when the great ocean first begins to form, you should know that it becomes the dwelling place for great-bodied beings, who grow, are nourished, and flourish within it. The Bodhisattva's aspiration is also like this; when it first begins to arise, you should know that it becomes the dwelling place for immeasurable and countless great wisdom bodies, great roots of goodness bodies, and all kinds of beings' bodies; all beings rely on this aspiration and gradually grow.'
'Sariputra! For example, when the great ocean first begins to form, you should know that it becomes the dwelling place for all the great Naga Kings (serpentine deities). These great Naga Kings are not swallowed by the Garuda (mythical bird, enemy of the Nagas), and the wind from the Garuda's wings cannot harm them. These Naga Kings emerge from the great ocean, able to raise great clouds, covering eighty thousand continents, universally pouring down vast rain, without any place not being moistened. Sariputra! The Bodhisattva's aspiration is also like this; when it first begins to arise, you should know that it becomes the dwelling place for the great Bodhisattva Dragons at the time of achieving Buddhahood. These great Dragon Kings are not swallowed by the Garuda; likewise, these Bodhisattvas dwell in the profound Buddha Dharma, and Mara (demon) and his minions cannot emerge from it. These great Dragon Kings do not...
為金翅翼風所惱，若欲惱者即時消滅。菩薩如是，魔若魔民不能惱壞，欲生惱心即皆消滅，能壞魔縛、魔業、魔事。舍利弗！是大龍王從大海出，於四天下及八萬洲，普降慧澤，皆令沾洽，卉木叢林、百穀、藥樹皆得生長，亦令二足、四足眾生無飢渴想。降此雨已，還處本宮。大菩薩龍亦復如是，從佛法出，能於三千大千世界城邑、聚落雨大法雨，能斷無量無數眾生三種渴愛：欲愛、色愛及無色愛。
「舍利弗！譬如大海，初欲成時，於四天下八萬諸洲，所有流水及大小雨、江、河、泉源流入其中，皆悉能受，不增不減，海法應爾，種種水入皆捨本名，俱名海水，皆失本味同爲一咸。菩薩發心亦復如是，從初欲成至得阿耨多羅三藐三菩提時，具足佛法，能以智慧斷眾生疑，諸大論師福德、智慧善根已成。若未成者，佛為斷疑，皆失本稱，但同一號，名佛弟子，如大海水等一鹹味，我諸弟子同得離欲一解脫味。
「舍利弗！譬如大海，漸次轉深。若大海水初便頓深，諸求寶者無能得入。以漸漸深乃至無等，故成大海。諸菩薩心亦復如是，初發意時漸漸轉深，乃成無等。舍利弗！是菩薩心漸漸深者，是檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜；其甚深者，所謂波若波羅蜜是；無等深者，諸
【現代漢語翻譯】 現代漢語譯本：如果被金翅鳥（Garuda，一種神鳥）的翅膀扇起的風所困擾，希望這種困擾立即消失。菩薩也是這樣，魔或魔的眷屬不能夠擾亂和破壞他，如果想要生起惱怒之心，也會立即消滅，能夠摧毀魔的束縛、魔的行業、魔的事情。舍利弗（Sariputra，佛陀十大弟子之一）！就像大龍王從大海中出來，在四天下（Sumeru 四周的四個大陸）和八萬個洲，普遍降下智慧的恩澤，使一切都得到滋潤，草木叢林、各種穀物、藥樹都得以生長，也使二足、四足的眾生沒有飢渴的想法。降下這場雨之後，回到原來的宮殿。大菩薩龍也是這樣，從佛法中出來，能夠在三千大千世界（Three Thousand Great Thousand Worlds）的城邑、村落降下大法的雨，能夠斷除無量無數眾生的三種渴愛：欲愛（Kama-tanha，對感官享樂的渴求）、色愛（Rupa-tanha，對存在的渴求）以及無色愛（Arupa-tanha，對非存在的渴求）。 『舍利弗！譬如大海，最初想要形成的時候，對於四天下八萬個洲，所有流水以及大小雨水、江河、泉源流入其中，都能夠容納，不增加也不減少，大海的規律應該是這樣，各種各樣的水流入其中都捨棄了原本的名稱，都叫做海水，都失去了原本的味道而變成同一種鹹味。菩薩發心也是這樣，從最初想要成就直到獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的時候，具足佛法，能夠用智慧斷除眾生的疑惑，那些大論師的福德、智慧善根已經成就。如果還沒有成就的人，佛為他們斷除疑惑，都失去原本的稱謂，只用同一個稱號，叫做佛弟子，就像海水只有一種鹹味一樣，我的弟子們都得到遠離慾望的一種解脫之味。 『舍利弗！譬如大海，逐漸地變得深邃。如果海水一開始就突然變得很深，那些尋求寶藏的人就沒有辦法進入。因為逐漸地深邃乃至沒有可以比擬的，所以才成為大海。諸位菩薩的心也是這樣，最初發心的時候逐漸地變得深邃，才成就無可比擬的境界。舍利弗！菩薩的心逐漸深邃，指的是檀波羅蜜（Dana-paramita，佈施波羅蜜）、尸波羅蜜（Sila-paramita，持戒波羅蜜）、羼提波羅蜜（Ksanti-paramita，忍辱波羅蜜）、毗梨耶波羅蜜（Virya-paramita，精進波羅蜜）、禪波羅蜜（Dhyana-paramita，禪定波羅蜜）；極其深邃的，指的是般若波羅蜜（Prajna-paramita，智慧波羅蜜）；沒有可以比擬的深邃，指的是諸
【English Translation】 English version: If troubled by the wind from the wings of the Garuda (a mythical bird), wishing that trouble to vanish immediately. So it is with a Bodhisattva; demons or their retinues cannot disturb or harm him; if they intend to generate annoyance, it will immediately cease, and he can destroy the bonds, actions, and affairs of demons. Sariputra (one of the ten principal disciples of the Buddha)! It is like the great Dragon King emerging from the great ocean, universally showering the four continents (the four continents around Sumeru) and eighty thousand islands with the grace of wisdom, causing all to be moistened, so that grasses, forests, hundreds of grains, and medicinal trees can grow, and also causing two-legged and four-legged beings to have no thoughts of hunger or thirst. After raining this rain, he returns to his original palace. The great Bodhisattva Dragon is also like this, emerging from the Buddhadharma, able to rain the great Dharma rain in the cities and villages of the Three Thousand Great Thousand Worlds, able to cut off the three kinds of craving of countless beings: desire-craving (Kama-tanha, craving for sensual pleasures), form-craving (Rupa-tanha, craving for existence), and formless-craving (Arupa-tanha, craving for non-existence). 『Sariputra! It is like the great ocean, when it first begins to form, for the four continents and eighty thousand islands, all flowing water and small and large rains, rivers, and springs flow into it, all of which it can receive, neither increasing nor decreasing. The law of the ocean should be like this; all kinds of water entering it abandon their original names, all being called seawater, all losing their original tastes and becoming the same salty taste. The Bodhisattva's aspiration is also like this, from the beginning of wanting to achieve until attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), fully possessing the Buddhadharma, able to use wisdom to cut off the doubts of beings, the blessings, wisdom, and good roots of those great debaters having already been accomplished. If there are those who have not yet accomplished, the Buddha cuts off their doubts for them, and they all lose their original titles, only using the same title, called disciples of the Buddha, just as seawater has only one salty taste, my disciples all attain the taste of one liberation from desire. 『Sariputra! It is like the great ocean, gradually becoming deeper. If the seawater were to suddenly become very deep from the beginning, those seeking treasures would have no way to enter. Because it gradually becomes deeper until it is incomparable, it becomes the great ocean. The minds of the Bodhisattvas are also like this, gradually becoming deeper when they first aspire, and then they achieve an incomparable state. Sariputra! The gradual deepening of the Bodhisattva's mind refers to Dana-paramita (Perfection of Giving), Sila-paramita (Perfection of Morality), Ksanti-paramita (Perfection of Patience), Virya-paramita (Perfection of Diligence), Dhyana-paramita (Perfection of Meditation); the extremely deep refers to Prajna-paramita (Perfection of Wisdom); the incomparably deep refers to the various
佛法也。舍利弗！若菩薩道初便頓深，證於實際，無量眾生求法寶者，則不能入。
「舍利弗！譬如大海，所以成者，皆為利益一切世界。菩薩發心亦復如是，從初已來，皆為利益一切世界。舍利弗！譬如大海，初漸起時，有寶洲性。菩薩發心亦復如是，初便漸有念處、正勤、四如意足、根、力、覺、道，及諸禪定、背舍、三昧法寶洲性。」
舍利弗白佛言：「希有，世尊！能樂說是大海諸喻，以明菩薩發心福德無量無邊。」
佛告舍利弗：「菩薩心者，非大海喻所能知也。何以故？是心深發大愿莊嚴。如來若說此心福德，若滿一劫、若過一劫，猶不能盡。何以故？諸菩薩等發如是心，能成大事，難勝，難壞，最上最妙，能與眾生一切樂具，轉三界苦，生大智慧，難測崖底、無所障閡大智光明。舍利弗！以要言之，諸菩薩心所成大事，說不可盡。
「舍利弗！譬如三千大千世界，初漸起時，當知便為其中所有一切眾生作依止處。菩薩如是，初發阿耨多羅三藐三菩提心，當知便為無量眾生得智慧故。
「舍利弗！譬如須彌山王，初漸起時，當知便為無量諸天作所住處。因是山王，忉利諸天便能破壞阿修羅眾。菩薩如是，初發阿耨多羅三藐三菩提心，修道成佛，能為無量無數弟子作依止處
【現代漢語翻譯】 現代漢語譯本： 佛法是這樣的。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果菩薩道一開始就頓悟甚深，證得實際，那麼無數尋求佛法珍寶的眾生就無法進入。
『舍利弗！譬如大海，之所以能夠形成，都是爲了利益一切世界。菩薩發心也是這樣，從一開始，都是爲了利益一切世界。舍利弗！譬如大海，最初漸漸興起時，具有寶洲的性質。菩薩發心也是這樣，一開始就漸漸具有念處、正勤、四如意足、五根、五力、七覺支、八正道，以及各種禪定、八背舍、三昧等法寶洲的性質。』
舍利弗對佛說：『稀有啊，世尊（Lokasenna，對佛陀的尊稱）！您能夠樂於宣說大海的各種比喻，來闡明菩薩發心的福德無量無邊。』
佛告訴舍利弗：『菩薩的心，不是大海的比喻所能完全瞭解的。為什麼呢？因為這顆心深發大愿，以大愿來莊嚴自身。如來說此心的福德，即使說滿一個劫（kalpa，佛教時間單位，極長的時間），甚至超過一個劫，也無法說完。為什麼呢？因為諸位菩薩等發了這樣的心，能夠成就大事，難以戰勝，難以破壞，最上最妙，能夠給予眾生一切快樂的資具，轉變三界（Trailokya，欲界、色界、無色界）的痛苦，產生大智慧，難以測度其深淺，沒有阻礙的大智慧光明。舍利弗！總而言之，諸位菩薩的心所成就的大事，是說不盡的。』
『舍利弗！譬如三千大千世界，最初漸漸興起時，應當知道它就成為其中所有一切眾生的依靠之處。菩薩也是這樣，最初發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），應當知道他就爲了無量眾生獲得智慧。』
『舍利弗！譬如須彌山王（Sumeru，佛教宇宙觀中的中心山），最初漸漸興起時，應當知道它就成為無量諸天的住所。因為這座山王，忉利天（Trāyastriṃśa，欲界六天之一）的諸天便能破壞阿修羅（Asura，一種神道生物，常與天人作戰）眾。菩薩也是這樣，最初發起阿訇多羅三藐三菩提心，修道成佛，能夠為無量無數的弟子作依靠之處。
【English Translation】 English version: The Dharma is like this. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! If the Bodhisattva path were to become profoundly deep from the very beginning, realizing actuality immediately, then countless sentient beings seeking the treasure of the Dharma would be unable to enter.
'Śāriputra! Just as the great ocean is formed entirely for the benefit of all worlds, so too is the Bodhisattva's aspiration. From the very beginning, it is for the benefit of all worlds. Śāriputra! Just as the great ocean, when it first begins to rise, possesses the nature of a treasure island, so too is the Bodhisattva's aspiration. From the very beginning, it gradually possesses the nature of a treasure island of the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and various concentrations, the eight liberations, and samādhi.'
Śāriputra said to the Buddha: 'Rare indeed, Lokasenna (a respectful title for the Buddha)! You are able to joyfully expound the various metaphors of the great ocean to illuminate the immeasurable and boundless merit of the Bodhisattva's aspiration.'
The Buddha told Śāriputra: 'The Bodhisattva's mind cannot be fully understood by the metaphor of the great ocean. Why? Because this mind deeply generates great vows, adorning itself with great vows. If the Tathāgata (title of the Buddha) were to speak of the merit of this mind, even if speaking for a full kalpa (an extremely long period of time in Buddhist cosmology), or even longer, it would still not be exhausted. Why? Because these Bodhisattvas, having generated such a mind, are able to accomplish great deeds, difficult to overcome, difficult to destroy, the most supreme and most wonderful, able to give sentient beings all the means of happiness, transform the suffering of the three realms (Trailokya: the desire realm, the form realm, and the formless realm), generate great wisdom, difficult to fathom its depths, the unobstructed great light of wisdom. Śāriputra! In short, the great deeds accomplished by the minds of the Bodhisattvas are inexhaustible.'
'Śāriputra! Just as when a three-thousand-great-thousand world system first begins to arise, know that it becomes a place of reliance for all the sentient beings within it. So too is the Bodhisattva. When one first generates the mind of anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), know that it is for the sake of immeasurable sentient beings attaining wisdom.'
'Śāriputra! Just as when Mount Sumeru (the central mountain in Buddhist cosmology) first begins to rise, know that it becomes a dwelling place for countless devas (gods). Because of this mountain king, the devas of Trāyastriṃśa (one of the six heavens of the desire realm) are able to defeat the hosts of Asuras (a type of demigod, often in conflict with the devas). So too is the Bodhisattva. When one first generates the mind of anuttarā-samyak-saṃbodhi-citta, cultivates the path, and becomes a Buddha, one is able to become a place of reliance for countless disciples.'
。如忉利天因須彌山，則能破壞阿修羅眾；如是眾生因如來故，能壞魔眾。
「舍利弗！譬如鐵圍山王，初漸起時，當知便為其中眾生，障蔽八哆呵婆羅風，便不能壞。菩薩如是，初發無上菩提之心，漸次轉高，堅固難沮，當知能為親近菩薩所有眾生，障諸魔風使不惱壞。
「舍利弗！如雪山王，初漸起時，當知便為諸藥、草、木依止生處。菩薩如是，初生之時，便為無量無數眾生，習諸法藥壞煩惱疾。
「舍利弗！譬如寶性，初始生時，當知便為無量百千萬億眾生作利益分。菩薩如是，從初始起大智寶性，當知便為無量無邊阿僧祇眾生，作利益分。
「舍利弗！譬如日天子宮，初欲成時，當知便為照四天下八萬諸洲能照能熱。菩薩如是，從初始起漸漸增長成佛住處，當知便為三千大千世界眾生作大法明，亦能幹竭諸貪愛恚煩惱淤泥。
「舍利弗！譬如阿耨達池，初漸起時，當知便為阿耨達龍作所住處，從此池邊流四大池，皆為二足、四足眾生而作利益，斷除渴乏，生諸金寶，漸入大海。是大乘法初漸起時，亦復如是，一切菩薩因是乘故，能習佛法，得阿耨多羅三藐三菩提已，則能流演四大法河，謂義無礙、法無礙、言辭無礙、樂說無礙，空、無相、無作，八背舍味、根、力、覺、道
，如是諸音，無量無數眾生聞已，斷煩惱渴，能令得證永離實際。如是，舍利弗！諸菩薩心初漸起時，能成大事、難勝、難壞、無等等事，亦大利益無量眾生，令發無上菩提之心。
「舍利弗！如來雖作是說，不能窮盡。是故當知，有人能為菩薩說法，示教利喜，所得功德無量無邊不可稱數。舍利弗！我以佛眼觀此福報，不見邊際，隨向何乘皆能得到。如人施佛所種善根，乃至涅槃，終不中盡。
「舍利弗！乃往過世，有一菩薩名曰樂法，生長王家，所聞善言，皆寫、讀誦。時此王子為求法故，游諸國邑。時有一人，住深坑側，語樂法言：『王子！汝來，我當相與佛所說偈。』時此菩薩上坑岸上，呼其人言：『咄，善男子！汝當與我佛所說偈。』是人答言：『不空相與。』樂法菩薩身著寶衣，此衣價直二十億金，摩尼瓔珞以為咽飾，其珠價直四十億金。是人見已心生貪著，作如是念：『若此王子與我寶衣、摩尼瓔珞，然後當與佛所說偈。』爾時，王子語是人言：『為須何物，當以相與。汝當與我佛所說偈。』是人貪心增長熾盛，語菩薩言：『若能與我所著寶衣及珠瓔珞，聞佛偈已，投此深坑，能如是者，當先立誓，然後為汝說佛一偈。』王子答言：『咄哉，仁者！汝欲令我投此深坑，為得何利？』是人答
【現代漢語翻譯】 現代漢語譯本： 像這樣的各種聲音，無量無數的眾生聽聞后，斷除煩惱的渴求，能夠讓他們證得永遠脫離虛妄的真實境界。像這樣，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！諸位菩薩內心最初生起菩提心的時候，就能成就大事，難以戰勝，難以破壞，無與倫比的事情，也能極大地利益無量眾生，使他們發起無上菩提之心。
『舍利弗（Śāriputra）！如來（Tathāgata，佛陀的稱號之一）雖然這樣說，也不能完全窮盡。所以應當知道，有人能夠為菩薩說法，開示教導，使他們受益和歡喜，所得到的功德無量無邊，不可稱數。舍利弗（Śāriputra）！我用佛眼觀察這種福報，看不到邊際，無論傾向於哪種乘（yāna，佛教的修行方法），都能得到。就像有人佈施佛，所種下的善根，乃至涅槃（nirvāṇa，解脫），最終也不會耗盡。
『舍利弗（Śāriputra）！從前過去世，有一位菩薩名叫樂法（Lèfǎ），生長在王家，所聽聞的善言，都抄寫、讀誦。當時這位王子爲了求法，遊歷各個國家和城邑。當時有一個人，住在深坑旁邊，對樂法（Lèfǎ）說：『王子！你過來，我當給你佛所說的偈頌。』當時這位菩薩走到坑邊，呼喚那個人說：『喂，善男子！你應當給我佛所說的偈頌。』那個人回答說：『不能白白給你。』樂法（Lèfǎ）菩薩身上穿著寶衣，這件衣服價值二十億金，用摩尼（maṇi，寶珠）瓔珞作為頸部的裝飾，那些珠子價值四十億金。那個人看到后，心中生起貪念，這樣想：『如果這位王子把寶衣、摩尼（maṇi）瓔珞給我，然後我才給他佛所說的偈頌。』當時，王子對那個人說：『需要什麼東西，我當給你。你應當給我佛所說的偈頌。』那個人的貪心增長熾盛，對菩薩說：『如果能把所穿的寶衣和珠瓔珞給我，聽完佛偈后，投到這個深坑裡，能夠這樣做，應當先立下誓言，然後我為你講說佛的一句偈頌。』王子回答說：『喂，仁者！你想要我投到這個深坑裡，能得到什麼好處？』那個人回答
【English Translation】 English version: Such are these sounds, that when countless beings hear them, they cut off the thirst of afflictions and are able to attain the realization of eternal separation from actuality. Thus, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! When the minds of the Bodhisattvas first arise, they are able to accomplish great deeds, things that are difficult to overcome, difficult to destroy, and without equal, and they also greatly benefit countless beings, causing them to generate the unsurpassed mind of Bodhi (enlightenment).
『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! Although the Tathāgata (one of the titles of the Buddha) speaks in this way, it is not possible to exhaust it completely. Therefore, you should know that if someone is able to teach the Dharma to Bodhisattvas, instructing, guiding, benefiting, and delighting them, the merit they obtain is immeasurable, boundless, and incalculable. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! With my Buddha-eye, I observe this merit and see no limit to it; whichever vehicle (yāna, Buddhist path) it inclines toward, it is able to attain. It is like a person who makes offerings to the Buddha, the roots of goodness they plant will not be exhausted, even until Nirvana (liberation).
『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! In the past, there was a Bodhisattva named Lèfǎ (Joy of Dharma), who was born into a royal family. All the good words he heard, he would write down and recite. At that time, this prince traveled to various countries and cities in order to seek the Dharma. At that time, there was a person living beside a deep pit, who said to Lèfǎ (Joy of Dharma): 『Prince! Come here, and I will give you a verse spoken by the Buddha.』 At that time, this Bodhisattva went to the edge of the pit and called out to that person, saying: 『Hey, good man! You should give me the verse spoken by the Buddha.』 That person replied: 『I will not give it to you for nothing.』 The Bodhisattva Lèfǎ (Joy of Dharma) was wearing a jeweled robe, which was worth twenty billion gold pieces, and a maṇi (jewel) necklace as an adornment for his throat, the jewels of which were worth forty billion gold pieces. When that person saw this, greed arose in his heart, and he thought: 『If this prince gives me the jeweled robe and the maṇi (jewel) necklace, then I will give him the verse spoken by the Buddha.』 At that time, the prince said to that person: 『What do you need? I will give it to you. You should give me the verse spoken by the Buddha.』 That person's greed grew stronger and more intense, and he said to the Bodhisattva: 『If you can give me the jeweled robe and the jewel necklace that you are wearing, and after hearing the Buddha's verse, throw yourself into this deep pit, if you can do this, you should first make a vow, and then I will speak one verse of the Buddha for you.』 The prince replied: 『Hey, benevolent one! What benefit will I gain from throwing myself into this deep pit?』 That person replied
言：『我無所得。但恐汝今舍此寶衣及珠瓔珞，既聞偈已，便生悔心，恃豪勢力而還奪我。』王子答言：『汝但說之，我終不悔。』是人即言：『若不肯誓，當知汝心則為已悔。』菩薩復言：『汝但說之，當相隨意與汝寶衣及珠瓔珞，亦投深坑。』是人聞誓，便為菩薩說佛一偈。
「爾時，菩薩即與寶衣、摩尼瓔珞，又立誓言：『若我誠心，舍此寶衣及摩尼珠歡喜無悔，以是實語，當令我今從高墜下，安隱平住，無所傷損。』作是誓已，便自投身。未到地頃，四天王來徐接置地，安立而曰：『咄人，希有！佛所說偈甚深微妙，有大利益。』是人即便從高而下，到菩薩所，作如是言：『王子！希有。能為難事，欲求何法？』菩薩答言：『我以是法，當得阿耨多羅三藐三菩提。成佛道已，未度者度、未解者解、未滅者滅、未安者令得安。』
「舍利弗！是人聞已，便生信心，語菩薩言：『還取寶衣及諸瓔珞。何以故？汝服寶衣、佩此珠瓔正是所宜。』菩薩答言：『是不可也！猶如人吐，豈可還食？』是人白言：『若不還取，愿受我悔。後作佛時，當見救濟。』
「舍利弗！汝謂爾時樂法王子為一偈故，脫身寶衣及摩尼珠，與彼人已，又以自身投深坑者，豈異人乎？勿造斯觀，即我身是。爾時是人為我說
【現代漢語翻譯】 現代漢語譯本：那人說：『我沒有什麼可圖的。只是擔心你現在捨棄了這寶貴的衣服和珠寶瓔珞，聽完偈語后，又心生後悔，依仗你的權勢再來奪取。』王子回答說：『你只管說，我絕不後悔。』那人又說：『如果不肯發誓，就說明你心裡已經後悔了。』菩薩又說：『你只管說，我願意隨意把寶衣和珠寶瓔珞給你，甚至可以投入深坑。』那人聽了誓言，就為菩薩說了一句佛偈。 「當時，菩薩就把寶衣、摩尼（Mani，意為寶珠）瓔珞給了他，又立下誓言：『如果我真心誠意，捨棄這寶衣和摩尼珠，歡喜而沒有後悔，以這真實的話語，應當讓我從高處墜落，也能安穩地停住，沒有絲毫損傷。』發完誓后，就自己跳了下去。還沒到地面的時候，四大天王就來輕輕地接住他，放在地上，安穩地站立著，並且說：『咄，真是稀有！佛所說的偈語非常深奧微妙，有很大的利益。』那人立刻從高處下來，到菩薩那裡，這樣說：『王子！真是稀有。能做這樣難的事情，想要尋求什麼法？』菩薩回答說：『我用這個法，當證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。成就佛道后，度化未被度化的人，解脫未被解脫的人，使未得寂滅的人得寂滅，使未得安穩的人得安穩。』 「舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！那人聽了之後，就生起了信心，對菩薩說：『還是拿回寶衣和珠寶瓔珞吧。為什麼呢？你穿戴寶衣、佩戴這些珠寶瓔珞，才是最合適的。』菩薩回答說：『這是不可能的！就像人吐出來的東西，怎麼可以再吃回去呢？』那人說：『如果不肯拿回去，我願意懺悔。將來您成佛的時候，請您救濟我。』 「舍利弗！你認為當時那位樂法王子爲了一個偈語的緣故，脫下身上的寶衣和摩尼珠，給了那個人，又把自己投入深坑，是別人嗎？不要這樣看，就是我的前身。當時的那個人就是為我說...
【English Translation】 English version: The man said, 'I have nothing to gain. I only fear that now you give up this precious garment and jeweled necklace, but after hearing the verse, you will regret it and rely on your power to take it back.' The prince replied, 'Just speak it, I will never regret it.' The man then said, 'If you are not willing to swear, then know that your heart has already regretted it.' The Bodhisattva further said, 'Just speak it, I am willing to give you the precious garment and jeweled necklace as you wish, and even throw them into a deep pit.' Upon hearing the oath, the man spoke a verse of the Buddha for the Bodhisattva. 'At that time, the Bodhisattva immediately gave him the precious garment and Mani (meaning jewel) necklace, and also made an oath: 'If I am sincere and willing to give up this precious garment and Mani jewel, joyful and without regret, with this truthful word, may I fall from a high place and remain safely and peacefully, without any injury.' After making this oath, he threw himself down. Before reaching the ground, the Four Heavenly Kings came and gently caught him, placing him on the ground, standing securely, and said: 'Amazing! The verse spoken by the Buddha is very profound and subtle, with great benefit.' The man immediately came down from above, to the Bodhisattva, and said: 'Prince! Amazing. Able to do such a difficult thing, what Dharma (teaching, law) do you seek?' The Bodhisattva replied: 'With this Dharma, I shall attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). After attaining Buddhahood, I will liberate those who have not been liberated, free those who have not been freed, bring to cessation those who have not attained cessation, and bring peace to those who have not attained peace.' 'Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom)! Upon hearing this, the man developed faith and said to the Bodhisattva: 'Take back the precious garment and jeweled necklace. Why? It is most fitting for you to wear the precious garment and adorn yourself with these jeweled necklaces.' The Bodhisattva replied: 'That is impossible! Like a person's vomit, how can it be eaten again?' The man said: 'If you are not willing to take it back, I am willing to repent. When you become a Buddha in the future, please save me.' 'Sariputra! Do you think that the Dharma-loving prince at that time, for the sake of one verse, took off his precious garment and Mani jewel, gave it to that person, and threw himself into a deep pit, was someone else? Do not have such a view, it was my former self. That person at that time was speaking to me...'
偈，後於我所得信心已，作如是言：『汝成佛時，當度我者。』豈異人乎？勿造斯觀，今和伽利比丘是。
「舍利弗！我曾一時與諸比丘，處在深澗，游空經行。時和伽利在高岸上，我呼之言：『自投身來！』信佛語故，便自投身，無所傷損，得六神通。舍利弗！汝且觀是善根之力，是人為我但說一偈，信我語故，自身歸依，今得解脫。舍利弗！是人以貪心為本，種諸善根，尚得漏盡，況復有人信受我語，了達佛慧，說菩薩法一四句偈，示教利喜，我不見此福德有盡，除入涅槃。」◎
◎毀壞品第二十六
舍利弗白佛言：「世尊！若人為菩薩說一四句偈，示教利喜，助成佛道，得爾所福。若復有人為欲破壞菩薩心故，而作障礙，當說是人得幾所罪？何以故？若已壞亂、當壞亂者，聞是罪已，便自改悔。」
佛告舍利弗：「若人作礙，壞菩薩心，得無邊罪。如人慾壞無價寶珠，是人則失無量財利。如是，舍利弗！若人壞亂菩薩心者，則為毀滅無量法寶。
「舍利弗！如種藥樹，有人剪伐，不令增長，是人則壞無量眾生療治病法，令多眾生為病所困。如是，舍利弗！若人慾壞是菩薩心、大安樂心、滅除無量眾生苦患大智藥心，當知是人則令無量無數眾生，為諸貪、恚、癡、慢、慳、妒、諂
【現代漢語翻譯】 現代漢語譯本：世尊，和伽利（和伽利：人名）比丘過去世曾對我生起信心后，這樣說：『您成佛的時候，請度化我。』難道是其他人嗎？不要這樣看，現在的和伽利比丘就是那個人。 舍利弗（舍利弗：佛陀十大弟子之一）！我曾經和眾比丘在深山中，在空中行走。當時和伽利在高高的岸上，我呼喚他說：『跳下來！』他因為相信佛的話，就跳了下來，沒有受傷，還獲得了六神通。舍利弗！你看看這善根的力量，這個人因為我只說了一個偈子，相信我的話，自身歸依，現在得到了解脫。舍利弗！這個人以貪心為根本，種下各種善根，尚且能夠漏盡（漏盡：斷絕一切煩惱），更何況有人信受我的話，瞭解佛的智慧，宣說菩薩法中的一個四句偈，開示教導，利益和歡喜眾生，我看不見這種福德有窮盡的時候，除非進入涅槃（涅槃：佛教修行的最終目標，指脫離輪迴）。』 毀壞品第二十六 舍利弗問佛說：『世尊！如果有人為菩薩說一個四句偈，開示教導，利益和歡喜眾生，幫助他成就佛道，能得到那麼多的福德。如果有人爲了破壞菩薩的心，而設定障礙，那麼這個人會得到多少罪過呢？為什麼這麼問呢？因為已經破壞或者將要破壞的人，聽到這些罪過之後，就會自己改過懺悔。』 佛告訴舍利弗：『如果有人設定障礙，破壞菩薩的心，會得到無邊的罪過。就像有人想要毀壞無價的寶珠，這個人就會失去無量的財富利益。同樣，舍利弗！如果有人破壞菩薩的心，那就是毀滅無量的法寶。 舍利弗！就像種植藥樹，有人剪伐它，不讓它生長，這個人就破壞了無量眾生療治疾病的方法，讓很多眾生被疾病所困擾。同樣，舍利弗！如果有人想要破壞菩薩的心，這顆帶來巨大安樂的心，這顆滅除無量眾生苦難的大智慧藥心，應當知道這個人會讓無量無數的眾生，被各種貪婪、嗔恨、愚癡、傲慢、吝嗇、嫉妒、諂媚所困擾。
【English Translation】 English version: 'Venerable One, after that Bhikshu（Bhikshu: Buddhist monk） Hogali (Hogali: name of a person) had generated faith in me, he said, 'When you attain Buddhahood, may you liberate me.' Could it be someone else? Do not hold such a view; the Bhikshu Hogali of today is that person. 'Shariputra (Shariputra: one of the ten great disciples of the Buddha)! Once, I was with the Bhikshus in a deep ravine, walking in the air. At that time, Hogali was on a high bank, and I called out to him, 'Jump down!' Because he believed in the Buddha's words, he jumped down, unharmed, and attained the six supernormal powers. Shariputra! You should observe the power of this good root; this person, because of just one verse I spoke, believing in my words, taking refuge in himself, has now attained liberation. Shariputra! This person, with greed as the root, planted various good roots, and was still able to exhaust all outflows (exhaust all outflows: to cut off all afflictions), how much more so if someone believes and accepts my words, understands the Buddha's wisdom, and speaks a four-line verse of the Bodhisattva Dharma, teaching, instructing, benefiting, and delighting others, I do not see an end to this merit, except for entering Nirvana (Nirvana: the ultimate goal of Buddhist practice, referring to liberation from the cycle of rebirth).' Chapter Twenty-Six: Destruction Shariputra said to the Buddha, 'Venerable One! If someone speaks a four-line verse for a Bodhisattva, teaching, instructing, benefiting, and delighting them, helping them to achieve Buddhahood, they will obtain so much merit. If someone, wanting to destroy the Bodhisattva's mind, creates obstacles, how much sin will that person incur? Why do I ask this? Because those who have already destroyed or are about to destroy, upon hearing these sins, will repent and reform themselves.' The Buddha told Shariputra, 'If someone creates obstacles and destroys the Bodhisattva's mind, they will incur boundless sins. It is like someone wanting to destroy a priceless jewel, that person will lose immeasurable wealth and benefits. Likewise, Shariputra! If someone destroys the Bodhisattva's mind, they are destroying immeasurable Dharma treasures. 'Shariputra! It is like planting a medicinal tree, and someone cuts it down, preventing it from growing, that person destroys the method of healing diseases for countless beings, causing many beings to be afflicted by illness. Likewise, Shariputra! If someone wants to destroy the Bodhisattva's mind, this mind of great joy, this mind of great wisdom that eliminates the suffering of countless beings, you should know that this person will cause countless beings to be afflicted by various forms of greed, hatred, delusion, arrogance, stinginess, jealousy, and flattery.'
曲、無慚、無愧，諸煩惱病之所侵害，亦令無量阿僧祇眾生失於涅槃安樂住處。
「舍利弗！若人毀壞阿耨達池、殺大龍王，當知是人則為壞失二足、四足，渴乏眾生八德之水。如是，舍利弗！若人壞亂菩薩心者，則為破壞能除無量眾生渴愛八聖道水。
「舍利弗！譬如有人壞日宮殿，是人則為滅四天下眾生光明。如是，舍利弗！若人壞亂菩薩心者，當知是人則為毀滅十方世界一切眾生大法光明。舍利弗！如人破壞一切寶性，當知是人則壞無量眾生珍寶。如是，舍利弗！若人壞亂菩薩心者，當知是人則壞無量阿僧祇眾法寶之分，亦為毀滅如是諸經令不聞見。舍利弗！如從寶性出無量寶，給足眾生。如是，舍利弗！諸菩薩心是法寶性，從此法寶生諸佛法不可思議神通、智力，是故，舍利弗！當知破壞菩薩心者，則得無量無邊深罪。
「舍利弗！如人噁心出佛身血，若復有人破戒、不信、毀壞、舍離是菩薩心者，其罪正等。舍利弗！置是噁心出佛身血，我說具足五無間罪；若人毀壞菩薩心者，其罪過此。何以故？起五無間罪，尚不能壞一佛之法，若人毀壞菩薩心者，則為斷滅一切佛法。舍利弗！譬如殺牛，則為已壞乳酪及酥。如是，舍利弗！若人破壞菩薩心者，則為斷滅一切佛慧。是故，舍利弗！若人
【現代漢語翻譯】 現代漢語譯本 『曲（心懷不正）、無慚（不知羞恥）、無愧（不覺羞恥），這些煩惱病會侵害眾生，也會使無量阿僧祇（無數）眾生失去涅槃（寂滅）的安樂居所。』 『舍利弗（佛陀弟子名）！如果有人毀壞阿耨達池（傳說中的聖湖）、殺死大龍王，應當知道這個人就等於毀壞喪失二足（人）、四足（獸），使渴望解渴的眾生失去八功德水。如此，舍利弗！如果有人擾亂菩薩（立志成佛的人）的心，就等於破壞了能夠去除無量眾生渴求愛慾的八聖道水。』 『舍利弗！譬如有人毀壞太陽宮殿，這個人就等於滅絕了四天下（指整個世界）眾生的光明。如此，舍利弗！如果有人擾亂菩薩的心，應當知道這個人就等於毀滅了十方世界一切眾生的大法光明。舍利弗！如同有人破壞一切寶物，應當知道這個人就等於毀壞了無量眾生的珍寶。如此，舍利弗！如果有人擾亂菩薩的心，應當知道這個人就等於毀壞了無量阿僧祇眾法寶的份額，也等於毀滅了這些經典，使人不能聽聞看見。舍利弗！如同從寶物中產生無量寶物，供給滿足眾生。如此，舍利弗！諸位菩薩的心是法寶的根源，從這個法寶產生諸佛的佛法、不可思議的神通、智力，所以，舍利弗！應當知道破壞菩薩心的人，就會得到無量無邊的深重罪過。』 『舍利弗！如同有人惡意使佛陀流血，如果又有人破戒、不信、毀壞、捨棄這個菩薩心，他的罪過就和前者相等。舍利弗！即使是惡意使佛陀流血，我說這是具足五無間罪（五種極重的罪）；如果有人毀壞菩薩心，他的罪過超過這個。為什麼呢？犯下五無間罪，尚且不能破壞一尊佛的佛法，如果有人毀壞菩薩心，就等於斷滅一切佛法。舍利弗！譬如殺死牛，就等於已經毀壞了乳酪和酥油。如此，舍利弗！如果有人破壞菩薩心，就等於斷滅一切佛的智慧。因此，舍利弗！如果有人
【English Translation】 English version 『Deceitfulness, shamelessness, and lack of remorse, these afflictions and illnesses assail beings, also causing countless asamkhya (innumerable) beings to lose their peaceful abode of Nirvana (liberation).』 『Shariputra (name of Buddha's disciple)! If someone destroys Anavatapta Lake (a legendary sacred lake), kills the great Dragon King, know that this person is equivalent to destroying and losing bipeds (humans), quadrupeds (animals), causing beings thirsting for relief to lose the water of eight virtues. Thus, Shariputra! If someone disturbs the mind of a Bodhisattva (one who aspires to become a Buddha), it is equivalent to destroying the water of the Noble Eightfold Path that can remove the thirst for desire of countless beings.』 『Shariputra! For example, if someone destroys the palace of the sun, this person is equivalent to extinguishing the light of all beings in the four continents (referring to the entire world). Thus, Shariputra! If someone disturbs the mind of a Bodhisattva, know that this person is equivalent to destroying the light of the Great Dharma for all beings in the ten directions. Shariputra! Just as someone destroys all precious substances, know that this person is equivalent to destroying the treasures of countless beings. Thus, Shariputra! If someone disturbs the mind of a Bodhisattva, know that this person is equivalent to destroying the share of countless asamkhya Dharma treasures, and also destroying these sutras, preventing people from hearing and seeing them. Shariputra! Just as countless treasures arise from precious substances, providing for and satisfying beings. Thus, Shariputra! The minds of all Bodhisattvas are the source of Dharma treasures, from this Dharma treasure arise the Buddhadharma of all Buddhas, inconceivable supernatural powers, and wisdom. Therefore, Shariputra! Know that one who destroys the mind of a Bodhisattva will receive immeasurable and boundless deep sins.』 『Shariputra! Just as someone maliciously draws blood from the body of a Buddha, if someone also breaks precepts, lacks faith, destroys, and abandons this Bodhisattva mind, their sin is equal to the former. Shariputra! Even setting aside the malicious drawing of blood from the body of a Buddha, I say that this is complete with the five heinous crimes (five extremely grave sins); if someone destroys the mind of a Bodhisattva, their sin exceeds this. Why? Committing the five heinous crimes still cannot destroy the Dharma of one Buddha, if someone destroys the mind of a Bodhisattva, it is equivalent to cutting off and extinguishing all Buddhadharma. Shariputra! For example, killing a cow is equivalent to already destroying milk, cheese, and ghee. Thus, Shariputra! If someone destroys the mind of a Bodhisattva, it is equivalent to cutting off and extinguishing all the wisdom of the Buddhas. Therefore, Shariputra! If someone
破戒、不信、呵罵、呰毀壞菩薩心，當知此罪過五無間。舍利弗！置是無間之罪。令四天下滿中阿羅漢，若有一人皆奪其命。汝意云何？是人得罪寧為多不？」
舍利弗言：「甚多。世尊！」
佛言：「我今告汝：若人呰毀壞亂菩薩，令其信受，舍離是心，失佛智慧，比前罪者，百分、千分、百千萬分尚不及一，乃至譬喻亦不能及。何以故？雖奪爾所阿羅漢命，而不能障諸佛十力、四無所畏、四無礙智、十八不共法、大慈大悲、佛不虛行，不障如來象王回觀、師子奮迅、無見頂相，不障如來吹百千種具足法貝，亦不妨轉無上法輪，不障聖主自在神力，亦復不障能知眾生諸根利鈍、種種欲樂、差別智慧。舍利弗！若菩薩發阿耨多羅三藐三菩提心，得成大乘堅誓莊嚴；若有人來壞亂此心，令其退舍，是人則障佛十種力，乃至眾生種種欲知。
「舍利弗！置四天下。若滿三千大千世界諸阿羅漢，譬如竹、𥯤、稻、麻、叢林，若有一人皆奪其命。汝意云何？是人得罪寧為多不？」
「甚多。世尊！」
「舍利弗！若復有人懷恚、輕慢、破戒、不信，毀壞、散亂是菩薩心，此人得罪唯佛能知。何以故？此人壞亂菩薩深心，則為毀滅一切佛法，斷諸佛種。何以故？若無菩薩最初心者，云何當有如是
【現代漢語翻譯】 現代漢語譯本： 佛告舍利弗：如果有人破戒、不信佛法、呵斥辱罵、詆譭破壞發菩提心的菩薩，應當知道這種罪過比五無間地獄的罪還要重。舍利弗！暫且不說這無間地獄的罪。假使整個四天下（Sì tiānxià，指須彌山四方的四大部洲）都充滿阿羅漢（Āluóhàn，斷盡煩惱，證得解脫的聖者），如果有人把所有阿羅漢的性命都奪走。你認為怎麼樣？這個人所得的罪過是多還是不多呢？』 舍利弗回答說：『非常多，世尊！』 佛說：『我現在告訴你：如果有人詆譭、破壞、擾亂髮菩提心的菩薩，使他們不再信受佛法，捨棄菩提心，失去佛的智慧，那麼這種罪過比奪取所有阿羅漢性命的罪過，百分、千分、百千萬分都趕不上，甚至用譬喻也無法比擬。為什麼呢？雖然奪取了那麼多阿羅漢的性命，卻不能夠阻礙諸佛的十種力量（shí zhǒng lì，佛所具有的十種能力）、四無所畏（sì wú suǒ wèi，佛在眾中說法無所畏懼的四種自信）、四無礙智（sì wú ài zhì，佛的四種無礙的智慧）、十八不共法（shíbā bù gòng fǎ，佛所獨有的十八種功德）、大慈大悲（dà cí dà bēi，佛的廣大的慈愛和悲憫）、佛的真實不虛的教化，不能夠阻礙如來（Rúlái，佛的稱號之一）像象王一樣威嚴的回顧、像獅子一樣奮迅的姿態、無見頂相（wú jiàn dǐng xiàng，佛頂上的肉髻，無法看見頂端），不能夠阻礙如來吹響具有百千種功德的法螺，也不能夠妨礙轉動無上的法輪（fǎlún，佛法的象徵），不能夠阻礙聖主的自在神通力量，也不能夠阻礙佛能夠知曉眾生諸根的利鈍、種種的慾望和喜好、差別的智慧。舍利弗！如果菩薩發起了阿耨多羅三藐三菩提心（Ānòu duō luó sānmiǎo sān pútí xīn，無上正等正覺之心），成就了大乘（Dàchéng，佛教的宗派之一，以普度眾生為目標）的堅固誓願的莊嚴；如果有人來破壞擾亂這個菩提心，使他們退失捨棄，這個人就阻礙了佛的十種力量，乃至阻礙了佛知曉眾生種種的慾望。』 『舍利弗！暫且不說這四天下。假使三千大千世界（sānqiān dàqiān shìjiè，佛教宇宙觀中的一個大世界）都充滿阿羅漢，像竹子、蘆葦、稻子、麻一樣密集，如果有一個人把所有阿羅漢的性命都奪走。你認為怎麼樣？這個人所得的罪過是多還是不多呢？』 『非常多，世尊！』 『舍利弗！如果又有人心懷怨恨、輕視傲慢、破戒、不信佛法，毀壞、擾亂這個菩薩的菩提心，這個人所得的罪過只有佛才能完全知曉。為什麼呢？這個人破壞擾亂菩薩的深心，就是毀滅一切佛法，斷絕諸佛的種子。為什麼呢？如果沒有菩薩最初發起的菩提心，怎麼會有後來的佛果呢？』
【English Translation】 English version: The Buddha told Śāriputra (舍利弗，one of the Buddha's chief disciples): 'If someone breaks the precepts, lacks faith, scolds and reviles, and destroys the mind of a Bodhisattva (菩薩，an enlightened being who postpones nirvana to help others), know that this sin surpasses the five unpardonable offenses. Śāriputra! Set aside the sin of these unpardonable offenses. If the entire Jambudvipa (四天下，the four continents surrounding Mount Sumeru) were filled with Arhats (阿羅漢，one who has attained enlightenment), and someone were to take the lives of all of them, what do you think? Would that person's sin be great or not?' Śāriputra replied: 'Extremely great, World Honored One!' The Buddha said: 'I now tell you: If someone reviles, destroys, and disturbs a Bodhisattva, causing them to lose faith, abandon their mind of enlightenment, and lose the wisdom of the Buddha, the sin is such that the former sin, even by a hundred, a thousand, a hundred thousand parts, cannot compare to one, not even by analogy. Why? Although they take the lives of so many Arhats, they cannot obstruct the ten powers of the Buddhas (shí zhǒng lì，the ten powers of a Buddha), the four fearlessnesses (sì wú suǒ wèi，the four kinds of fearlessness a Buddha possesses when teaching), the four unobstructed wisdoms (sì wú ài zhì，the four kinds of unobstructed wisdom a Buddha possesses), the eighteen unshared qualities (shíbā bù gòng fǎ，the eighteen unique qualities of a Buddha), great compassion and great mercy (dà cí dà bēi，the great compassion and mercy of a Buddha), the Buddha's actions not being in vain, not obstructing the Tathagata's (Rúlái，one of the titles of a Buddha) elephant king's majestic gaze, the lion's courageous stride, the invisible crown protuberance, not obstructing the Tathagata blowing the conch shell of a hundred thousand kinds of complete Dharma, nor hindering the turning of the unsurpassed Dharma wheel (fǎlún，the wheel of Dharma, symbolizing the Buddha's teachings), not obstructing the sovereign lord's power of supernatural abilities, nor obstructing the ability to know the sharpness or dullness of beings' faculties, their various desires and pleasures, and their differing wisdoms. Śāriputra! If a Bodhisattva generates the mind of Anuttara-samyak-sambodhi (Ānòu duō luó sānmiǎo sān pútí xīn，the mind of unsurpassed, complete, and perfect enlightenment), and achieves the adornment of a great vehicle's (Dàchéng，Mahayana Buddhism) firm vows, if someone comes to destroy and disturb this mind, causing them to retreat and abandon it, that person obstructs the ten powers of the Buddha, and even the Buddha's ability to know beings' various desires.' 'Śāriputra! Set aside the four continents. If the entire three thousand great thousand worlds (sānqiān dàqiān shìjiè，a vast cosmological system in Buddhism) were filled with Arhats, as dense as bamboo, reeds, rice, and hemp forests, and someone were to take the lives of all of them, what do you think? Would that person's sin be great or not?' 'Extremely great, World Honored One!' 'Śāriputra! If someone harbors resentment, contempt, breaks the precepts, lacks faith, destroys, and scatters the mind of this Bodhisattva, the sin of this person can only be fully known by the Buddha. Why? This person destroys and disturbs the Bodhisattva's profound mind, which is to destroy all the Buddha's teachings and cut off the seeds of all Buddhas. Why? If there were no initial mind of enlightenment of the Bodhisattva, how could there be such a result as Buddhahood?'
佛慧、佛自在力出於世界？是故，舍利弗！此無上心、大心、深心、諸菩薩心，若在比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦留羅、緊那羅、摩睺羅伽、人非人所，一切世界皆應禮敬。何以故？有此心者，當知即是未來世尊。
「舍利弗！汝意云何？如來稱讚是菩薩心，頗於是中分別齊限眾生名字，若剎利家、婆羅門家、居士大家、轉輪王、四天王天、釋提桓因、若忉利天、若炎摩天、兜率陀天、化樂天、他化自在天、若梵天、若大梵王諸名字不？」
「不也。世尊！何以故？世尊但說如是凈心、大心、深心。」
「汝意云何？若我如是稱讚此心，是中頗說若大力士如那羅延等，若少、若老、富貴、貧賤、上下人不？」
「不也。世尊！」
「舍利弗！汝見是心所在之處，若少、若老、富貴、貧賤、有力、無力，汝等皆應敬念、防護、助成此人，是為聲聞無上報恩，能以法施化菩薩故。舍利弗！若聲聞人能如是者，則為具足供養如來，謂能示教，令諸菩薩于無上菩提心不退轉。」
舍利弗白佛言：「世尊！菩薩有三種心：一、初發心；二者、轉心；三者、成心。是三心中，世尊稱讚、攝護何心？」
佛言：「如是，如是！如汝所言，菩薩有三
【現代漢語翻譯】 現代漢語譯本 佛的智慧和自在力量是超越世俗的嗎？因此，舍利弗（Śāriputra，智慧第一的佛陀弟子）！這種無上的心、偉大的心、深刻的心，以及諸位菩薩的心，無論存在於比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾）、天（deva，天神）、龍（nāga，一種神獸）、夜叉（yakṣa，一種鬼神）、乾闥婆（gandharva，一種天神，善於音樂）、阿修羅（asura，一種好戰的神）、迦留羅（garuḍa，一種大鵬金翅鳥）、緊那羅（kiṃnara，一種半人半鳥的神）、摩睺羅伽（mahoraga，一種大蟒神）、人或非人之中，一切世界都應該禮敬他們。為什麼呢？因為擁有這種心的人，應當知道他們就是未來的世尊。
『舍利弗！你認為如何？如來（Tathāgata，佛的稱號）稱讚這種菩薩心，是否在其中分別限定眾生的名字，比如剎帝利（kṣatriya，古印度社會中的武士階層）家、婆羅門（brāhmaṇa，古印度社會中的祭司階層）家、居士大家、轉輪王（cakravartin，統治世界的理想君主）、四天王天（Cāturmahārājakāyikas，佛教中的最低層天界）、釋提桓因（Śakro devānām indraḥ，忉利天之主）、忉利天（Trāyastriṃśa，佛教中的第二層天界）、炎摩天（Yāmadeva，佛教中的第三層天界）、兜率陀天（Tuṣita，佛教中的第四層天界）、化樂天（Nirmāṇarati，佛教中的第五層天界）、他化自在天（Paranirmitavaśavartin，佛教中的第六層天界）、梵天（brahmā，色界天的總稱）、大梵王等名字呢？』
『不是的，世尊！為什麼呢？世尊只是說這種清凈的心、偉大的心、深刻的心。』
『你認為如何？如果我這樣稱讚這種心，其中是否說到大力士如那羅延（Nārāyaṇa，印度教中的保護神）等，或者年少、年老、富貴、貧賤、地位高下的人呢？』
『不是的，世尊！』
『舍利弗！你見到這種心所在之處，無論年少、年老、富貴、貧賤、有力、無力，你們都應該敬念、防護、幫助成就這個人，這是聲聞（śrāvaka，聽聞佛法而修行的弟子）無上的報恩，因為能夠用法施來教化菩薩。舍利弗！如果聲聞人能夠這樣做，就是具足供養如來，即能夠示教，使諸位菩薩對於無上菩提心不退轉。』
舍利弗對佛說：『世尊！菩薩有三種心：第一是初發心；第二是轉心；第三是成心。在這三種心中，世尊稱讚、攝護哪一種心呢？』
佛說：『是的，是的！正如你所說，菩薩有三種心』
【English Translation】 English version Does the Buddha's wisdom and power of self-mastery originate from the world? Therefore, Śāriputra (foremost in wisdom among the Buddha's disciples), this unsurpassed mind, great mind, profound mind, and the minds of all Bodhisattvas, whether they reside in monks (bhikṣu, ordained male monastic), nuns (bhikṣuṇī, ordained female monastic), laymen (upāsaka, male lay follower), laywomen (upāsikā, female lay follower), gods (deva, celestial beings), dragons (nāga, mythical serpent-like beings), yakshas (yakṣa, a type of spirit), gandharvas (gandharva, celestial musicians), asuras (asura, bellicose deities), garudas (garuḍa, mythical bird-like creatures), kinnaras (kiṃnara, mythical half-human, half-bird beings), mahoragas (mahoraga, great serpent deities), humans, or non-humans, all worlds should pay homage to them. Why? Because those who possess this mind should be known as future Buddhas.
『Śāriputra, what do you think? When the Tathāgata (a title of the Buddha) praises this Bodhisattva mind, does he distinguish and limit the names of beings within it, such as those of Kshatriya (kṣatriya, the warrior caste in ancient India) families, Brahmin (brāhmaṇa, the priestly caste in ancient India) families, great householders, Wheel-Turning Kings (cakravartin, ideal universal rulers), the Four Heavenly Kings (Cāturmahārājakāyikas, the lowest heaven in Buddhism), Śakra, Lord of the Devas (Śakro devānām indraḥ, ruler of the Trāyastriṃśa Heaven), the Trāyastriṃśa Heaven (Trāyastriṃśa, the second heaven in Buddhism), the Yama Heaven (Yāmadeva, the third heaven in Buddhism), the Tuṣita Heaven (Tuṣita, the fourth heaven in Buddhism), the Nirmāṇarati Heaven (Nirmāṇarati, the fifth heaven in Buddhism), the Paranirmitavaśavartin Heaven (Paranirmitavaśavartin, the sixth heaven in Buddhism), the Brahma Heaven (brahmā, a general term for the heavens of the Form Realm), or the Great Brahma Kings?』
『No, World-Honored One. Why? The World-Honored One only speaks of such pure mind, great mind, and profound mind.』
『What do you think? When I praise this mind in this way, do I mention mighty warriors like Nārāyaṇa (Nārāyaṇa, a Hindu deity), or the young, the old, the rich, the poor, the high, or the low?』
『No, World-Honored One!』
『Śāriputra, wherever you see this mind residing, whether in the young, the old, the rich, the poor, the strong, or the weak, you should all respectfully remember, protect, and assist this person. This is the unsurpassed way for Śrāvakas (śrāvaka, disciples who learn by hearing the teachings) to repay kindness, because they can use the Dharma to transform Bodhisattvas. Śāriputra, if Śrāvakas can do this, they will have fully made offerings to the Tathāgata, that is, they can instruct and guide, causing all Bodhisattvas to not regress from the unsurpassed Bodhi mind.』
Śāriputra said to the Buddha, 『World-Honored One, Bodhisattvas have three kinds of minds: first, the initial mind; second, the transforming mind; and third, the accomplishing mind. Among these three minds, which mind does the World-Honored One praise and protect?』
The Buddha said, 『So it is, so it is! As you say, Bodhisattvas have three kinds of minds』
種心：初心、轉心及已成心。舍利弗！是中如來稱讚、攝護初心、轉心，令其得成。何以故？若或有人發阿耨多羅三藐三菩提心，令不退轉墮于聲聞、辟支佛地。以不墮故，漸當得成無上菩提。是故菩薩發菩提心，應當觀察是心空相。
「舍利弗！何等是心？云何空相？舍利弗！心名意識，即是識陰，意入意界。心空相者，心無心相，亦無作者。何以故？若有作者，則有彼作，而此人受。若心自作，則自作自受。
「舍利弗！是心相空，無有作者，無使作者。若無作者，則無作相。若人戲論是心相者，則與無礙、空、無相諍；若與無礙、空、無相諍，是人則與如來共諍；與如來諍，當知是人則墜深坑。其深坑者，則謂地獄、餓鬼、畜生，及諸得見、陰界入見、我見、人見、眾生之見。舍利弗！取要言之，佛、法、僧見及涅槃見，如是皆名有所得見。如是諸見為惡趣原，眾生貪著是諸見故，因墜深坑，亦陷他人令墮深坑。其深坑者，則謂五道生死是也。」
爾時，會中有一乞人名曰撰擇，從坐而起，恭敬合掌，白世尊曰：「我今不欲墮是深坑，亦不欲與如來共諍。我從昔來生如是心，欲得阿耨多羅三藐三菩提，還自生念：『我是貧人，多諸苦惱，資生艱難，此諸剎利及婆羅門、居士大家，尚不能習無
【現代漢語翻譯】 現代漢語譯本 種心：指最初發的心（初心）、轉變的心（轉心）以及已經成就的心（已成心）。舍利弗（Śāriputra）！在這三種心中，如來（Tathāgata）稱讚、攝護最初發心和轉變的心，使它們能夠成就。為什麼呢？如果有人發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），卻使他退轉而墮落到聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）的境界，因為不墮落的緣故，他將逐漸成就無上菩提（anuttarā-saṃbodhi）。因此，菩薩（Bodhisattva）發起菩提心（bodhicitta）后，應當觀察這顆心的空性。
『舍利弗（Śāriputra）！什麼是心？什麼是心的空相？』舍利弗（Śāriputra）！心名為意識，也就是識陰（vijñāna-skandha），意入意界（mana-āyatana）。心的空相是指，心沒有實在的心相，也沒有作者。為什麼呢？如果心有作者，那麼就會有他的作為，而其他人承受。如果心自己作為，那麼就是自己作自己受。
『舍利弗（Śāriputra）！這顆心的相是空性的，沒有作者，也沒有使作者。如果沒有作者，就沒有作為的相。如果有人戲論這顆心的相，那麼就是與無礙、空、無相相爭；如果與無礙、空、無相相爭，這個人就是與如來（Tathāgata）相爭；與如來（Tathāgata）相爭，應當知道這個人就會墜入深坑。這深坑指的是地獄（Naraka）、餓鬼（Preta）、畜生（Tiryagyoni），以及各種得見、陰界入見、我見（ātma-dṛṣṭi）、人見、眾生之見。舍利弗（Śāriputra）！總而言之，佛見、法見、僧見以及涅槃見，這些都叫做有所得見。這些見解是惡趣的根源，眾生貪著這些見解，因此墜入深坑，也使他人墮入深坑。這深坑指的是五道生死。』
當時，會中有一個乞丐名叫撰擇，從座位上站起來，恭敬合掌，對世尊（Bhagavan）說：『我現在不想墮入這個深坑，也不想與如來（Tathāgata）相爭。我從過去以來生起這樣的心，想要得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），但又自己想：『我是個窮人，有很多苦惱，生活艱難，那些剎帝利（Kṣatriya）以及婆羅門（Brāhmaṇa）、居士大家，尚且不能修習無
【English Translation】 English version Seed-mind: refers to the initial mind (initial aspiration), the transformed mind, and the mind that has been accomplished. Śāriputra! Among these, the Tathāgata praises and protects the initial mind and the transformed mind, enabling them to be accomplished. Why? If someone generates the mind of anuttarā-samyak-saṃbodhi, but causes it to regress and fall into the realm of Śrāvakas and Pratyekabuddhas, by not falling, they will gradually attain unsurpassed bodhi. Therefore, after a Bodhisattva generates the bodhicitta, they should observe the emptiness of this mind.
『Śāriputra! What is the mind? What is the aspect of emptiness of the mind?』 Śāriputra! The mind is called consciousness, which is the vijñāna-skandha, entering the mana-āyatana. The emptiness of the mind means that the mind has no real mind-aspect, and there is no creator. Why? If the mind has a creator, then there will be their actions, and others will bear the consequences. If the mind acts on its own, then it is self-acting and self-receiving.
『Śāriputra! The aspect of this mind is empty, there is no creator, nor is there a causer. If there is no creator, then there is no aspect of action. If someone playfully discusses the aspect of this mind, then they are contending with unobstructedness, emptiness, and non-appearance; if they contend with unobstructedness, emptiness, and non-appearance, then this person is contending with the Tathāgata; contending with the Tathāgata, know that this person will fall into a deep pit. This deep pit refers to Naraka, Pretas, Tiryagyoni, and all kinds of views of attainment, views of the skandhas, āyatanas, and dhātus, ātma-dṛṣṭi, views of persons, and views of beings. Śāriputra! In short, views of the Buddha, Dharma, Saṃgha, and even Nirvāṇa, all these are called views of something attained. These views are the source of evil destinies, and beings are attached to these views, therefore they fall into a deep pit, and also cause others to fall into a deep pit. This deep pit refers to the cycle of birth and death in the five paths.』
At that time, a beggar named Candraka, who was in the assembly, rose from his seat, respectfully joined his palms, and said to the Bhagavan: 『I do not want to fall into this deep pit now, nor do I want to contend with the Tathāgata. I have generated such a mind from the past, wanting to attain anuttarā-samyak-saṃbodhi, but then I think to myself: 『I am a poor person, with many sufferings, and life is difficult. Even those Kṣatriyas, Brāhmaṇas, and wealthy householders are not able to practice without
上菩提，況我乞人第一貧賤！』今從佛聞，稱讚如是菩薩初心，此中不說剎利大姓、婆羅門家、居士、大家，及四天王、釋提桓因、忉利天、炎摩天、兜率陀天、化樂天、他化自在天，不說梵世及梵天王，亦復不說貧、富、貴、賤。我從今日定發阿耨多羅三藐三菩提心，不自輕身。」
佛言：「善哉！撰擇！汝今乃能隨學如來，決定發此無上道心。」
爾時，撰擇即于佛前而說偈言：
「我不求稱讚， 稱讚非上妙， 欲求最勝意， 謂佛無上智。 佛於世界上， 亦世界無上， 于苦惱眾生， 能為作歸依。 佛證無漏法， 微妙凈無量， 愍眾生故說， 度脫生死患。 佛神力無礙， 光明亦無邊， 得無岸智慧， 福德巍巍尊。 世尊我本心， 亦謂得成佛， 心還生退沒， 誰與貧賤者？ 有諸王居士， 釋梵諸尊神， 大神德人天， 是尚不能得； 況我貧賤者， 乞丐自濟命， 佛智世無上， 云何而可得？ 世尊知我心， 告舍利弗言， 我說是發心， 無貧富貴賤， 亦不說剎利， 婆羅門居士， 諸天龍鬼神， 但說發凈心。 今聞佛所說， 我心得大力， 謂必當成佛， 能發深心故。 天
【現代漢語翻譯】 現代漢語譯本 『更何況我是一個乞丐，是所有人中最貧賤的！』現在我從佛陀那裡聽聞，稱讚如此菩薩的初心，這裡不說剎利（Kshatriya，印度教種姓制度中的第二等級，通常是武士和統治者）、大姓、婆羅門（Brahmana，印度教種姓制度中的最高等級，通常是祭司和學者）家、居士、大家，以及四天王（Caturmaharajakayikas，佛教神話中的四位守護神）、釋提桓因（Śakra devānām indraḥ，忉利天之主）、忉利天（Trāyastriṃśa，佛教宇宙觀中位於須彌山頂的天界）、炎摩天（Yāmadeva，佛教中的地獄之主）、兜率陀天（Tuṣita，佛教六慾天之一，彌勒菩薩在此等待成佛）、化樂天（Nirmāṇarati，佛教六慾天之一）、他化自在天（Paranirmita-vaśavartin，佛教六慾天之頂），不說梵世以及梵天王，也不說貧窮、富有、尊貴、卑賤。我從今天起決定發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），不再輕視自己。』
佛說：『好啊！撰擇（Varanirdeśa，人名）！你現在能夠隨學如來，決定發起這無上道心。』
當時，撰擇就在佛前說了這首偈：
『我不尋求稱讚，稱讚並非最上妙， 想要尋求最殊勝的意義，就是佛陀的無上智慧。 佛陀在世界上，也是世界上的無上者， 對於苦惱的眾生，能夠作為他們的歸依。 佛陀證得無漏之法，微妙清凈且無量， 因為憐憫眾生的緣故而宣說，度脫生死之苦。 佛陀的神力沒有阻礙，光明也無邊際， 獲得沒有邊岸的智慧，福德巍峨尊貴。 世尊，我本來的心，也想著要成就佛， 心還生起退沒，誰會給貧賤的人呢？ 有諸王、居士，釋（Śakra，釋提桓因的簡稱）、梵（Brahmā，大梵天）諸尊神， 大神德的人天，尚且不能得到； 更何況我這個貧賤的人，乞討來維持生命， 佛陀的智慧世間無上，怎麼可能得到呢？ 世尊知道我的心，告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說， 我說這發心，沒有貧富貴賤， 也不說剎利、婆羅門、居士， 諸天、龍、鬼神，只說發起清凈心。 現在聽聞佛陀所說，我的心得到大力， 想著必定能夠成佛，因為能發起深心。 天'
【English Translation】 English version 'How much more so for me, a beggar, the poorest and lowliest of all!' Now, hearing from the Buddha praise for such a Bodhisattva's initial aspiration, it does not mention Kshatriyas (Kshatriya, the second highest of the four varnas (social orders) in Hinduism), great clans, Brahmanas (Brahmana, the highest of the four varnas (social orders) in Hinduism, traditionally priests or teachers), householders, or great families, nor the Four Heavenly Kings (Caturmaharajakayikas, the Four Great Kings of Buddhist cosmology), Śakra devānām indraḥ (Lord of the Trāyastriṃśa Heaven), the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the heavens in Buddhist cosmology, located on the summit of Mount Sumeru), Yāmadeva (Yāmadeva, the Lord of Death in Buddhism), the Tuṣita Heaven (Tuṣita, one of the heavens in Buddhist cosmology, where the Bodhisattva Maitreya resides), the Nirmāṇarati Heaven (Nirmāṇarati, one of the heavens in Buddhist cosmology), or the Paranirmita-vaśavartin Heaven (Paranirmita-vaśavartin, the highest of the six heavens of the desire realm in Buddhist cosmology), nor does it mention the Brahma world or the Brahma kings, nor poverty, wealth, nobility, or lowliness. From this day forward, I am determined to generate the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), and I will no longer belittle myself.'
The Buddha said: 'Excellent! Varanirdeśa (Varanirdeśa, a name)! You are now able to follow the Tathagata and are determined to generate this unsurpassed mind of enlightenment.'
At that time, Varanirdeśa then spoke the following verse before the Buddha:
'I do not seek praise, praise is not the highest and most wonderful, I wish to seek the most supreme meaning, which is the Buddha's unsurpassed wisdom. The Buddha in the world, is also the unsurpassed one in the world, For suffering beings, he can be a refuge. The Buddha has realized the unconditioned Dharma, subtle, pure, and immeasurable, Because of compassion for sentient beings, he speaks it, delivering them from the suffering of birth and death. The Buddha's divine power is unobstructed, his light is also boundless, He has attained wisdom without shore, his blessings are majestic and venerable. World Honored One, my original mind, also thought of becoming a Buddha, The mind still arises and falls, who would give it to the poor and lowly? There are kings, householders, Śakra (Śakra, shortened form of Śakra devānām indraḥ), Brahmā (Brahmā, a leading god in Hinduism and Buddhism) and other venerable gods, Even great, virtuous humans and gods cannot attain it; How much more so for me, a poor and lowly person, begging to sustain my life, The Buddha's wisdom is unsurpassed in the world, how could it be attained? The World Honored One knows my mind, and told Śāriputra (Śāriputra, one of the Buddha's chief disciples, known for his wisdom), saying, 'I say that this generation of the mind, has no poverty, wealth, nobility, or lowliness,' 'Nor does it mention Kshatriyas, Brahmanas, or householders, Gods, dragons, ghosts, or spirits, but only speaks of generating a pure mind.' Now hearing what the Buddha has said, my mind gains great strength, Thinking that I will surely become a Buddha, because I can generate a profound mind. Heaven'
地可易位， 須彌可粉塵， 虛空尚可變， 我心不可轉。 假使眾生類， 一切皆為魔， 悉來見嬈亂， 我心定不轉。 若人於我前， 而作如是言： 『佛智甚難得， 誰與貧賤者？』 我聞已答言： 『汝是貧賤者， 汝無有信財， 我有當作佛。』 諸佛無有性， 亦無有定種， 但一心迴向， 于無上大乘， 是則諸佛性， 亦為如來種， 一心求佛道， 供養故成佛。 我不惜身命， 亦不貪世樂， 唯志無上道， 度一切眾生。 今於法王前， 真實語無畏， 若當有錯謬， 唯佛哀愍說。」
爾時，世尊以偈答言：
「汝發無上心， 乘于無上乘， 是中無錯謬， 當成佛法王。」 撰擇聞佛說， 心得無量喜， 以心善凈故， 飛高七多羅。 世尊時微笑， 口出五色光， 普照明天地， 還從頂上入。 阿難即合掌， 咨問兩足尊： 「世雄智無礙， 此為何所因？ 是王舍城中， 最下賤乞人， 住在於空中， 合掌禮敬佛。 今諸天龍王， 夜叉人非人， 皆一心合掌， 禮敬是乞人。 我今問世尊， 何故笑放光， 誰專行佛道， 而欲為授記？ 誰
【現代漢語翻譯】 現代漢語譯本 大地可以改變位置， 須彌山（Sumeru）可以化為塵埃， 虛空尚且可以變化， 我的心卻不可動搖。 縱然所有眾生， 一切都變為魔， 全部前來擾亂我， 我的心也一定不會動搖。 如果有人在我面前， 這樣說： 『佛的智慧非常難以獲得， 誰會給貧賤的人呢？』 我聽了會回答說： 『你是貧賤的人， 你沒有信心的財富， 我有，我將要成佛。』 諸佛沒有固定的自性， 也沒有固定的種類， 只要一心迴向， 于無上的大乘， 這就是諸佛的自性， 也是如來的種子， 一心尋求佛道， 通過供養就能成佛。 我不吝惜自己的身命， 也不貪圖世間的享樂， 隻立志於無上的佛道， 度化一切眾生。 今天在法王（Dharma King，指佛）面前， 說真實的話，毫無畏懼， 如果有什麼錯誤， 希望佛陀慈悲地指正。』 當時，世尊用偈語回答說： 『你發起了無上的菩提心， 乘著無上的法乘， 這其中沒有錯謬， 將來必定成就佛法之王。』 撰擇（Zhuanze）聽聞佛的說法， 心中生起無量的歡喜， 因為內心清凈的緣故， 飛昇到七多羅樹（seven Tala trees）的高度。 世尊當時微笑， 口中放出五種顏色的光芒， 普遍照亮天地， 然後從頭頂進入。 阿難（Ananda）立即合掌， 詢問兩足尊（指佛）： 『世雄（World Hero，指佛）的智慧沒有阻礙， 這是什麼原因呢？ 這位王舍城（Rajagrha）中， 最貧賤的乞丐， 住在空中， 合掌禮敬佛陀。 現在諸天（Devas）、龍王（Naga Kings）， 夜叉（Yaksa）、人非人（non-human beings）， 都一心合掌， 禮敬這位乞丐。 我現在請問世尊， 為什麼微笑並放光， 誰專心修行佛道， 而您要為他授記？ 是誰？』
【English Translation】 English version The earth can change its place, Mount Sumeru (Sumeru) can be reduced to dust, Even the void can change, but my heart cannot be moved. Even if all sentient beings, all become demons, And come to disturb me, my heart will certainly not be moved. If someone in front of me, were to say: 'The wisdom of the Buddha is very difficult to obtain, who would give it to the poor and lowly?' Having heard this, I would answer: 'You are the poor and lowly, You have no wealth of faith, I have it, I will become a Buddha.' The Buddhas have no fixed nature, nor a fixed lineage, But with one mind turning towards, the unsurpassed Great Vehicle (Mahayana), This is the nature of the Buddhas, and also the seed of the Tathagata (Tathagata), With one mind seeking the Buddha's path, through offerings one can become a Buddha. I do not begrudge my life, nor do I covet worldly pleasures, I only aspire to the unsurpassed path, to liberate all sentient beings. Today before the Dharma King (Dharma King, referring to the Buddha), speaking truthfully without fear, If there is any mistake, may the Buddha compassionately point it out.' At that time, the World Honored One (the Buddha) answered in verse: 'You have aroused the unsurpassed mind, riding the unsurpassed vehicle, In this there is no mistake, you will surely become the King of the Dharma.' Zhuanze (Zhuanze), hearing the Buddha's words, felt immeasurable joy in his heart, Because of the purity of his mind, he flew up to the height of seven Tala trees (seven Tala trees). The World Honored One then smiled, and from his mouth emitted five-colored light, Universally illuminating heaven and earth, and then entering from the top of his head. Ananda (Ananda) immediately joined his palms, and asked the Two-Footed Honored One (referring to the Buddha): 'World Hero (World Hero, referring to the Buddha), whose wisdom is unobstructed, what is the reason for this? This beggar in Rajagrha (Rajagrha), the poorest of the poor, Is dwelling in the air, joining his palms and paying homage to the Buddha. Now the Devas (Devas), Naga Kings (Naga Kings), Yakshas (Yaksa), and non-human beings (non-human beings), All join their palms with one mind, paying homage to this beggar. I now ask the World Honored One, why do you smile and emit light, Who is diligently practicing the Buddha's path, and whom do you intend to predict their future Buddhahood? Who is it?'
當住佛道， 而發無上心， 當證最勝慧， 度眾老病死？ 誰當坐道場， 破壞魔王軍， 得無上佛道， 轉最妙法輪？ 誰當獲大智， 逮無量神通， 得普智無礙， 分別眾生根？ 誰當得梵音， 言說皆奇特， 真智無礙故， 所演無變異？ 誰證無上道， 常處微妙定， 了達三界心， 哀愍故說法？ 誰當說法時， 天人皆歡喜， 當得不虛行， 像王回觀法？ 誰為大眾導， 嚴凈佛世界， 離一切諸難， 廣開寂滅道？ 大神德世尊， 我當問此事， 何緣故微笑？ 愿說令眾喜。」
爾時，世尊告阿難曰：「如來因是撰擇乞人，是故微笑，放大光明。即時會中天、龍、夜叉、緊那羅、摩睺羅伽、人非人等，有八十億那由他眾，皆發無上菩提之心。我為是等授阿耨多羅三藐三菩提記。」
爾時，世尊欲明此義而說偈言：
「如來說此因緣時， 滿八十億那由他， 眾生悉發無上心， 此等皆當成佛道。 今是撰擇深智人， 歡喜合掌立空中， 恭敬讚歎供養我， 自願逮覺如今佛。 是人福德因緣故， 終不墜落諸惡趣， 生生常離八難處， 世世恒得見諸佛。 既得值遇諸佛已， 為
【現代漢語翻譯】 現代漢語譯本 當安住于佛道，發起無上菩提心，應當證得最殊勝的智慧，從而度脫眾生的衰老、疾病和死亡？ 誰將能夠坐于道場之中，摧毀魔王的軍隊，證得無上的佛道，轉動最微妙的法輪？ 誰將能夠獲得廣大的智慧，證得無量的神通，獲得普遍的智慧且無所障礙，能夠分辨眾生的根器？ 誰將能夠獲得清凈的梵音，所說的話語都奇特殊勝，因為具有真實的智慧而無所障礙，所以演說的佛法沒有變異？ 誰能證得無上的佛道，常處於微妙的禪定之中，了達三界眾生的心念，因為哀憫眾生而為他們說法？ 誰在說法的時候，能讓天人和眾人都感到歡喜，能夠得到不虛妄的修行，如同象王一樣回頭觀望佛法？ 誰能成為大眾的引導者，莊嚴清凈佛的世界，遠離一切的苦難，廣泛地開示寂滅的道路？ 具有大神德的世尊（Bhagavan，佛的稱號），我想要請問這件事，是什麼因緣讓您微笑？希望您能為我們解說，讓大眾都感到歡喜。'
這時，世尊（Bhagavan）告訴阿難（Ananda）說：『如來（Tathagata，佛的稱號）因為正在揀擇乞食的人，所以微笑，並且放出大光明。』當時，法會中的天（Deva）、龍（Naga）、夜叉（Yaksa）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人等，有八十億那由他（Nayuta，數量單位）的眾生，都發起了無上菩提之心。我將為這些人授記，他們將來都能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』
這時，世尊（Bhagavan）爲了闡明這個道理，而說了偈頌：
『如來說出這個因緣的時候，有滿滿八十億那由他（Nayuta，數量單位）的眾生，全都發起了無上菩提心，這些人將來都將成就佛道。 現在這些揀擇具有深智的人，歡喜地合掌站立在空中，恭敬地讚歎供養我，並且發願將來證得覺悟，如同現在的佛一樣。 因為這些人的福德因緣，他們終將不會墮落到各種惡趣之中，生生世世都能遠離八難之處，世世代代都能恒常地見到諸佛。 既然已經能夠值遇諸佛，為
【English Translation】 English version When dwelling in the Buddha-path, how does one generate the unsurpassed mind, attain the most excellent wisdom, and liberate beings from old age, sickness, and death? Who will sit at the Bodhi-seat, destroy the armies of Mara (the demon king), attain the unsurpassed Buddhahood, and turn the most wondrous Dharma wheel? Who will acquire great wisdom, attain immeasurable spiritual powers, gain unobstructed universal wisdom, and discern the faculties of all beings? Who will obtain the Brahma-like voice, whose speech is always extraordinary, and because of unobstructed true wisdom, whose teachings are without deviation? Who will realize the unsurpassed path, constantly abide in subtle samadhi (meditative absorption), understand the minds of beings in the three realms, and teach the Dharma out of compassion? When someone teaches the Dharma, who will cause gods and humans to rejoice, attain unfailing practice, and like the elephant king, turn back to contemplate the Dharma? Who will be the guide for the masses, adorn and purify the Buddha-lands, be free from all difficulties, and widely open the path to Nirvana (extinction of suffering)? O World-Honored One (Bhagavan, title of the Buddha) of great divine power, I wish to ask about this matter. What is the cause of your smile? Please explain it so that all may rejoice.'
At that time, the World-Honored One (Bhagavan) said to Ananda (Ananda): 'The Tathagata (Tathagata, title of the Buddha) is smiling and emitting great light because he is selecting alms-seekers.' Immediately, in the assembly, gods (Deva), dragons (Naga), yakshas (Yaksa), kinnaras (Kinnara), mahoragas (Mahoraga), non-humans, and others, numbering eighty billion nayutas (Nayuta, a unit of measurement), all generated the unsurpassed mind of Bodhi. I will bestow predictions upon these beings that they will attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).'
At that time, the World-Honored One (Bhagavan), desiring to clarify this meaning, spoke in verse:
'When the Tathagata speaks of this cause and condition, a full eighty billion nayutas (Nayuta, a unit of measurement) of beings all generate the unsurpassed mind. These beings will all attain the Buddha-path. Now these discerning people of profound wisdom, joyfully join their palms and stand in the sky, Respectfully praising and making offerings to me, they vow to attain enlightenment like the Buddha now. Because of the merit and conditions of these people, They will never fall into the evil realms, and in every life, they will always be free from the eight difficulties, and in every lifetime, they will constantly see all the Buddhas. Having encountered all the Buddhas,
得無上菩提故， 寶蓋幡幢及華香， 以此供具供養佛。 歷代諸佛修道時， 上妙衣服及眾味， 床榻臥具亦湯藥， 以此供具供養佛。 當漸次第值彌勒， 為求佛故深加敬， 以七十億那由他， 摩尼寶珠為供養。 一一摩尼珠光明， 能照八十由旬內。 集此寶珠眾光力， 悉能遍照諸世界。 又以七寶起塔廟， 滿七十億那由他， 其塔縱廣各十里， 以眾妙寶為莊嚴。 衣服床榻及茵褥， 亦七十億那由他， 以如是諸莊嚴具， 上彌勒佛及眾僧。 安居三月設供養， 如是不倦經百歲， 是人然後當出家， 彌勒法中修梵行。 如是愛樂恭敬心， 深加供養彌勒佛， 漸次習行菩薩道， 悉見賢劫一切佛。 從是復得見諸佛， 其數過如恒河沙， 見已心得深善凈， 皆加供養修佛道。 是人凈心福德報， 我今略說不能盡， 其果無量無可喻， 誰聞是已不求佛？ 是人往來生死中， 恒河沙劫求佛道， 末後當證無上智， 成佛號名集堅實。 壽命算數一千劫， 時佛世界甚清凈， 閻浮提地亦莊嚴， 如須彌頂忉利宮。 集堅實世尊， 聲聞大眾會， 過億那由他， 如恒河沙數。
【現代漢語翻譯】 現代漢語譯本 因證得無上菩提的緣故， 用寶蓋、幡幢以及鮮花和香，以此供養來供養佛陀。 歷代諸佛在修道的時候，用上等的妙衣和各種美味， 床榻、臥具以及湯藥，以此供養來供養佛陀。 當逐漸次第遇到彌勒（Maitreya，未來佛），爲了求佛的緣故深深地加以尊敬， 用七十億那由他（nayuta，數量單位）的摩尼寶珠（mani jewel，如意寶珠）作為供養。 每一顆摩尼寶珠的光明，都能照亮八十由旬（yojana，古印度長度單位）的範圍。 彙集這些寶珠的眾多光芒力量，全部都能普遍照亮各個世界。 又用七寶建造塔廟，數量達到七十億那由他， 那些塔的縱向和橫向各有十里，用各種美妙的寶物來莊嚴。 衣服、床榻以及墊子和褥子，也有七十億那由他， 用像這樣的各種莊嚴器具，供養彌勒佛（Maitreya Buddha）以及眾僧。 在安居的三個月里設定供養，像這樣不懈怠地經過一百年， 這個人然後應當出家，在彌勒（Maitreya）的教法中修清凈的梵行。 像這樣愛慕、喜樂和恭敬，深深地加以供養彌勒佛（Maitreya Buddha）， 逐漸次第地修行菩薩道，全部都能見到賢劫（Bhadrakalpa，現在這個賢劫）的一切佛。 從這裡又能夠見到諸佛，其數量超過恒河沙數， 見到之後內心得到深深的善良和清凈，都加以供養修行佛道。 這個人以清凈心所獲得的福德果報，我現在簡略地說也不能說完， 其果報無量無法比喻，誰聽聞這些之後不求成佛呢？ 這個人往來生死之中，經過恒河沙劫的時間求佛道， 最後應當證得無上智慧，成佛，佛號名稱為集堅實（Samanta-drishti）。 壽命的計算單位為一千劫，那時佛的世界非常清凈， 閻浮提（Jambudvipa，我們所居住的這個世界）的土地也莊嚴，如同須彌山（Mount Sumeru）頂上的忉利天宮（Trayastrimsa Heaven）。 集堅實（Samanta-drishti）世尊，聲聞（Sravaka，聽聞佛法而證悟者）大眾的集會， 超過億那由他（nayuta），如同恒河沙數。
【English Translation】 English version Because of attaining Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), With jeweled canopies, banners, and fragrant flowers, I offer these to the Buddha. When Buddhas of past ages cultivated the path, with supreme and wonderful clothes and various delicacies, Beds, bedding, and also medicinal soups, I offer these to the Buddha. When gradually encountering Maitreya (the future Buddha), out of seeking Buddhahood, deeply increase respect, Using seventy billion nayutas (a unit of measurement) of mani jewels (wish-fulfilling jewels) as offerings. The light of each mani jewel can illuminate within eighty yojanas (an ancient Indian unit of distance). Gathering the power of light from these jewels, it can completely illuminate all worlds. Also, using the seven treasures to build stupas and temples, totaling seventy billion nayutas, Each stupa is ten li (Chinese mile) in length and width, adorned with various wonderful treasures. Clothes, beds, and also cushions and mattresses, also number seventy billion nayutas, With such adornments, offer to Maitreya Buddha and the Sangha (community of monks). Setting up offerings during the three-month retreat, tirelessly for a hundred years, This person should then leave home, cultivating pure conduct in the Dharma of Maitreya. With such love, joy, and respect, deeply increase offerings to Maitreya Buddha, Gradually practicing the Bodhisattva path, they will see all the Buddhas of the Bhadrakalpa (the present fortunate eon). From there, they will again see Buddhas, their number exceeding the sands of the Ganges River, Having seen them, their hearts will gain deep goodness and purity, all making offerings and cultivating the Buddha path. The reward of merit from this person's pure heart, I now briefly speak of, but cannot fully describe, Its fruit is immeasurable and incomparable, who, upon hearing this, would not seek Buddhahood? This person, wandering in samsara (cycle of birth and death), for kalpas (eons) as numerous as the sands of the Ganges River, seeks the Buddha path, Finally, they will attain unsurpassed wisdom, becoming a Buddha named Samanta-drishti (All-Seeing). Their lifespan is calculated as one thousand kalpas, at that time the Buddha's world is extremely pure, The land of Jambudvipa (the continent where we live) is also adorned, like the Trayastrimsa Heaven (Heaven of the Thirty-three) on the summit of Mount Sumeru. The World Honored One Samanta-drishti, the assembly of Sravakas (listeners), Exceeds a billion nayutas, like the number of sands in the Ganges River.
一一大會中， 如恒河沙人， 皆得阿羅漢， 自在神通力。 悉通達三藏， 明瞭諸問答， 如我舍利弗， 智慧中第一。 有菩薩大會， 其數復倍上， 彼佛大菩薩， 亦名阿逸多。 彼諸菩薩眾， 得無生法忍， 轉身生諸國， 隨處各成佛。 一一大會中， 恒沙數菩薩， 彼佛與授記， 當成無上道。 彼佛滅度后， 法住滿一劫， 舍利廣流佈， 亦如我滅后。 集堅實舍利， 天人所供養， 隨眾生所樂， 現諸神通力。 是舍利塔廟， 皆以七寶成， 欄楯及寶柱， 香華眾幡蓋。 以是妙寶飾， 莊嚴如來塔， 以此諸塔廟， 嚴凈閻浮提。 若人持眾華， 供養于佛塔， 即變成華蓋， 有如是神力。 集堅實世尊， 形像在諸塔， 隨眾生所樂， 微笑現光明。 大光普照已， 還入于本處， 若入頂相中， 自知受佛記； 若光從口入， 知受緣覺乘， 光若從臍入， 自知受聲聞。 彼世尊形像， 有是神通力， 如是滿一劫， 劫盡乃當滅。 有為法無常， 故當勤行進。」
爾時，舍利弗白佛言：「希有。世尊！撰擇乞人如是下賤，而心已成上妙
【現代漢語翻譯】 現代漢語譯本 在一次盛大的集會中，如同恒河沙粒那樣多的眾生，都證得了阿羅漢（Arhat）果位，獲得了自在的神通力量。 他們都通達三藏（Tripitaka），明瞭各種問題和解答，就像我的弟子舍利弗（Sariputra）一樣，是智慧中的第一。 還有菩薩（Bodhisattva）的盛大集會，其數量比阿羅漢們還要多一倍。那位佛的大菩薩，也名叫阿逸多（Ajita）。 那些菩薩眾，證得了無生法忍（Anutpattika-dharmakshanti），轉身投生到各個國土，隨處各自成就佛果。 在每一次盛大的集會中，都有恒河沙數般的菩薩，那位佛為他們授記，預言他們將來會成就無上道（Anuttara-samyak-sambodhi）。 那位佛滅度后，佛法住世圓滿一個劫（Kalpa），舍利（Sarira）廣泛流佈，也像我滅度后一樣。 收集堅固的舍利，受到天人和眾生的供養，隨著眾生所喜好的，顯現各種神通力量。 那些舍利塔廟，都用七寶構成，有欄楯和寶柱，以及香花和各種幡蓋。 用這些美妙的寶物裝飾，莊嚴如來的塔，用這些塔廟，嚴凈閻浮提（Jambudvipa）。 如果有人拿著眾多的鮮花，供養于佛塔，鮮花立即變成華蓋，具有這樣的神奇力量。 收集堅固的世尊（Bhagavan）形像在各個塔中，隨著眾生所喜好的，微笑並顯現光明。 大光明普遍照耀后，又返回到原來的地方，如果光明從頂相中進入，自己就知道將要受到佛的授記； 如果光明從口中進入，就知道將要受到緣覺乘（Pratyekabuddhayana）的授記，光明如果從臍中進入，自己就知道將要受到聲聞乘（Sravakayana）的授記。 那位世尊的形像，具有這樣的神通力量，這樣持續圓滿一個劫，劫盡時才應當消滅。 有為法是無常的，所以應當勤奮修行精進。」 這時，舍利弗（Sariputra）對佛說：『希有啊，世尊！您選擇乞食者是如此的殊勝，而內心已經成就了最上妙的境界。』
【English Translation】 English version In one great assembly, as many beings as the sands of the Ganges River, all attained the state of Arhat (Arhat), possessing the power of unhindered spiritual abilities. They all thoroughly understood the Tripitaka (Tripitaka), and were clear about all questions and answers, just like my disciple Sariputra (Sariputra), who is foremost in wisdom. There was also a great assembly of Bodhisattvas (Bodhisattva), whose number was twice that of the Arhats. That Buddha's great Bodhisattva was also named Ajita (Ajita). Those Bodhisattva beings attained the Anutpattika-dharmakshanti (Anutpattika-dharmakshanti), and were reborn in various lands, each attaining Buddhahood wherever they went. In each great assembly, there were Bodhisattvas as numerous as the sands of the Ganges River, and that Buddha bestowed predictions upon them, foretelling that they would attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi) in the future. After that Buddha's Parinirvana, the Dharma would remain for a full Kalpa (Kalpa), and the Sarira (Sarira) would be widely distributed, just as after my Parinirvana. The solid Sarira would be collected and worshipped by gods and humans, manifesting various spiritual powers according to the preferences of sentient beings. Those stupas and temples containing the Sarira were all made of the seven treasures, with railings and jeweled pillars, as well as fragrant flowers and various banners and canopies. Adorned with these wonderful treasures, they beautified the Tathagata's stupa, and with these stupas and temples, they purified Jambudvipa (Jambudvipa). If someone holds many flowers and offers them to a Buddha's stupa, the flowers will immediately transform into a floral canopy, possessing such miraculous power. The solid images of the Bhagavan (Bhagavan) are collected in various stupas, smiling and emitting light according to the preferences of sentient beings. After the great light shines universally, it returns to its original place. If the light enters from the crown of the head, one will know that they are to receive a Buddha's prediction; If the light enters from the mouth, one will know that they are to receive a prediction of Pratyekabuddhayana (Pratyekabuddhayana). If the light enters from the navel, one will know that they are to receive a prediction of Sravakayana (Sravakayana). That image of the Bhagavan possesses such spiritual power, lasting for a full Kalpa, and should only disappear when the Kalpa ends. All conditioned dharmas are impermanent, therefore one should diligently practice and advance. At that time, Sariputra (Sariputra) said to the Buddha: 'It is rare, World Honored One! Your selection of alms-seekers is so excellent, and your mind has already achieved the most supreme and wonderful state.'
貴法，何有智者輕賤之也？」
佛告舍利弗：「如是，如是！如汝所說，何有智者輕賤此人？唯除凡夫無聞、無智。舍利弗！以是義故，我經中說：智者不應輕量他人，輕量他人則為自傷。舍利弗！汝意謂此撰擇乞人，本來頗為天、龍、夜叉、乾闥婆、阿修羅、摩睺羅伽、人非人等所敬禮不？」
「不也。世尊！何以故？此貧賤人未為如來所授記時，無人禮敬。今為世尊所授記已，一切天、人、阿修羅，眾咸皆禮敬。」
「舍利弗！是為諸佛未來世中無礙知見，不與聲聞辟支佛共。是故，舍利弗！我諸弟子信受佛語，若為眾生演說法時，應先稱揚佛之神德，眾生聞已，或能發心求佛智慧；以發心故，佛種不斷。
「舍利弗！一切世界鮮有眾生為他求利，自利利人是最為難。舍利弗！且置為他求利。眾生之中能自利者，是人尚難。何以故。今凡夫人，欲求自利而乃自傷。何以故？舍利弗！我不見人，若侵害他自不衰惱。是故當知，住自利因是則為難。又於是中，自利、利他最為甚難。故，舍利弗！若人毀發大乘心者，當知是人不能自利，亦不利他，斯則不名修行道者。
「舍利弗！是愚癡人行於邪道，為失自利，亦失他利。以此因緣故，是人當得八衰惱法。何謂為八？失所愛重親友家屬
【現代漢語翻譯】 現代漢語譯本： 『你們的佛法，怎麼會有智者輕視它呢？』
佛告訴舍利弗（Śāriputra，智慧第一的弟子）: 『是的，是的！正如你所說，怎麼會有智者輕視這個人呢？除非是那些沒有聽聞佛法、沒有智慧的凡夫俗子。舍利弗！因為這個緣故，我在經中說：智者不應該輕視衡量他人，輕視衡量他人實際上是傷害自己。舍利弗！你認為這個被選中的乞丐，本來會被天（Deva，天神）、龍（Nāga，守護神）、夜叉（Yakṣa，一種鬼神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、摩睺羅伽（Mahoraga，一種大蟒神）、人和非人等等所尊敬禮拜嗎？』
『不會的。世尊（Bhagavan，佛的尊稱）！為什麼呢？因為這個貧窮卑賤的人在沒有被如來（Tathāgata，佛的稱號）授記之前，沒有人尊敬禮拜他。現在被世尊授記之後，一切天人、阿修羅等大眾都尊敬禮拜他。』
『舍利弗！這就是諸佛在未來世中擁有的無礙知見，不是聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自悟道的修行者）所能共有的。所以，舍利弗！我的弟子們應該信受佛語，如果為眾生演說佛法的時候，應該先稱揚佛的神聖功德，眾生聽了之後，或許能夠發起求佛智慧的心；因為發起求佛智慧的心，佛的種子才不會斷絕。
『舍利弗！一切世界很少有眾生爲了他人求取利益，自己得利益又能利益他人是最為困難的。舍利弗！暫且不說爲了他人求取利益。眾生之中能夠自己得利益的人，這樣的人尚且很難得。為什麼呢？現在的凡夫俗子，想要為自己求取利益卻反而傷害了自己。為什麼呢？舍利弗！我沒有見過有人，如果侵害他人自己卻不衰敗煩惱的。所以應當知道，安住于自利的因是很難的。而且在這其中，自己得利益又能利益他人是更加困難的。所以，舍利弗！如果有人毀壞發起大乘（Mahāyāna，佛教的一個宗派，旨在普度眾生）之心的人，應當知道這個人不能自己得利益，也不能利益他人，這樣的人不能稱作修行道的人。
『舍利弗！這些愚癡的人行走在邪道上，失去了自利，也失去了他利。因為這個因緣，這個人應當得到八種衰敗煩惱的法。哪八種呢？失去所愛重親友家屬。』
【English Translation】 English version: 『Venerable Dharma, how could wise people despise it?』
The Buddha told Śāriputra (foremost in wisdom among the disciples): 『So it is, so it is! As you say, how could wise people despise this person? Only ignorant common people who have not heard the Dharma would. Śāriputra! For this reason, I say in the scriptures: wise people should not belittle or measure others, for belittling or measuring others is actually harming oneself. Śāriputra! What do you think, was this chosen beggar originally respected and revered by Devas (gods), Nāgas (serpent deities), Yakṣas (a type of spirit), Gandharvas (celestial musicians), Asuras (demigods), Mahoragas (great serpent deities), humans, and non-humans, and so on?』
『No, World-Honored One (Bhagavan, an epithet of the Buddha)! Why? Because this poor and lowly person was not respected or revered by anyone before he was predicted to attain Buddhahood by the Tathāgata (an epithet of the Buddha). Now that he has been predicted by the World-Honored One, all the gods, humans, Asuras, and the assembly all respect and revere him.』
『Śāriputra! This is the unobstructed knowledge and vision that all Buddhas possess in the future, which is not shared by Śrāvakas (disciples who learn by hearing) and Pratyekabuddhas (solitary Buddhas). Therefore, Śāriputra! My disciples should believe and accept the Buddha's words. When expounding the Dharma for sentient beings, they should first praise the divine virtues of the Buddha, so that sentient beings, upon hearing this, may develop the aspiration to seek the wisdom of the Buddha; because of developing this aspiration, the seed of Buddhahood will not be cut off.』
『Śāriputra! In all the worlds, there are few sentient beings who seek benefit for others; it is most difficult to benefit oneself and others. Śāriputra! Let us set aside seeking benefit for others for the moment. Among sentient beings, even those who can benefit themselves are rare. Why? Because present-day common people, desiring to seek benefit for themselves, instead harm themselves. Why? Śāriputra! I have not seen anyone who harms others without themselves declining and suffering. Therefore, you should know that abiding in the cause of self-benefit is difficult. Moreover, among these, benefiting oneself and others is the most difficult. Therefore, Śāriputra! If someone destroys the mind of great aspiration for the Mahāyāna (the Great Vehicle, a major branch of Buddhism aiming for universal liberation), you should know that this person cannot benefit themselves, nor can they benefit others; such a person cannot be called a practitioner of the path.』
『Śāriputra! These foolish people walk on the wrong path, losing both self-benefit and the benefit of others. Because of this cause and condition, this person will obtain eight kinds of declining and afflicting dharmas. What are the eight? Losing beloved and respected relatives and family members.』
；國界衰亂；財產日耗；災火焚燒；縣官所侵；諸根毀壞；死入地獄；獄卒考掠，是名為八。
「複次，有八大不安法。何謂為八？謂生地獄、餓鬼、畜生是大不安；若得人身，常生邊地，不識善惡，無佛、無法、無聖眾處，是大不安；設得人身生於中國，聾、盲、瘖啞、癃殘、百疾，是亦名為大不安法；雖生中國，具足人身，常為衰弊，心懷諂曲，虛偽奸詭，是亦名為大不安法；受外道教，好於邪論、邪見、惡行，亦成不凈身、口、意業，諸佛賢聖尚不能救，是亦名為大不安法；若生中國，具足人身，佛得道夜即便命終，不值佛法，是亦名為大不安法。是為輕毀求佛道者，八不安法。
「舍利弗！當知是人若生地獄，必墮阿鼻大地獄中，得大身形，多受眾苦，續起重罪。若墮畜生，為惡蟲獸，恒苦飢渴，侵奪他命，殘食肌肉以自濟活，隨所生處續增罪業；若為水性作摩伽魚，縶民伽羅失收摩羅及郁陀羅等人所網鉤，生被切割，備受眾惱，求死不得；若復陸生，或為駝、驢、牛、羊、豬、犬；若作駝、牛為人穿鼻，身常負重加諸杖痛，呻呼大㘁，無有救者；中路疲乏，不能前進；命未盡間，生被割剝，殘食其肉，猶並罵言：『多食、喜臥，大折損我。』
「舍利弗！汝且觀是罪業因緣，如我所知若
{ "translations": [ '國界衰敗混亂；財產日益損耗；遭遇火災焚燒；被縣官侵擾；諸根（眼、耳、鼻、舌、身、意）毀壞；死後墮入地獄；被獄卒拷打掠奪，這被稱為八種衰損。', '『此外，還有八種大的不安法。哪八種呢？就是墮入地獄、餓鬼、畜生道，這是大的不安；如果得到人身，卻常生在邊地，不辨善惡，沒有佛、法、僧三寶的地方，這是大的不安；即使得到人身，生在中國，卻是聾、盲、瘖啞、肢體殘疾、百病纏身，這也稱為大的不安法；雖然生在中國，具足人身，卻常常衰敗困頓，心懷諂媚邪曲，虛偽奸詐，這也是大的不安法；接受外道教義，喜好邪說、邪見、惡行，也造成不清凈的身、口、意業，諸佛賢聖尚且不能救度，這也是大的不安法；如果生在中國，具足人身，卻在佛陀得道之夜就命終，不能遇到佛法，這也是大的不安法。』這就是輕視譭謗求佛道的人所受的八種不安法。', '『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！應當知道，這種人如果生在地獄，必定墮入阿鼻大地獄中，得到巨大的身形，承受眾多的痛苦，繼續造下深重的罪業。如果墮入畜生道，成為惡劣的蟲獸，經常忍受飢渴，侵奪其他生命，殘食它們的肌肉來維持生存，無論生在何處，都不斷增加罪業；如果生在水中，成為摩伽魚（Makara，一種海怪），被縶民伽羅（Jhimingala，一種大魚）、失收摩羅（Śiśumāra，鱷魚）以及郁陀羅（Uddhara，水獺）等人用網捕撈，用鉤子鉤住，活著被切割，備受各種惱害，求死都不能；如果生在陸地上，或者成為駱駝、驢、牛、羊、豬、狗；如果成為駱駝、牛，被人穿鼻，身體經常負重，遭受鞭打的痛苦，呻吟呼號，沒有誰能救助；半路疲憊不堪，不能前進；性命未盡之時，活著就被割皮剝肉，殘食它們的肉，還一邊罵道：『吃得多、喜歡睡覺，大大地折損了我。』', '『舍利弗（Śāriputra）！你且看看這罪業的因緣，如果我所知' ], "english_translations": [ 'The borders of the country are decaying and chaotic; property is consumed daily; disasters and fires burn; officials encroach; the faculties (eyes, ears, nose, tongue, body, and mind) are destroyed; after death, one falls into hell; and is tortured and plundered by hell guards. These are called the eight kinds of decline.', '『Furthermore, there are eight great anxieties. What are the eight? To be born in hell, as a hungry ghost, or as an animal is a great anxiety; if one obtains a human body but is constantly born in border regions, unable to distinguish good from evil, where there is no Buddha, no Dharma, and no Sangha, this is a great anxiety; even if one obtains a human body and is born in the central lands (China), but is deaf, blind, mute, crippled, or afflicted with hundreds of diseases, this is also called a great anxiety; although born in the central lands and possessing a complete human body, one is constantly in decline and distress, harboring flattery and deceit, being false and treacherous, this is also a great anxiety; accepting the teachings of external paths, delighting in heretical doctrines, wrong views, and evil conduct, also creating impure deeds of body, speech, and mind, which even Buddhas and sages cannot save, this is also a great anxiety; if one is born in the central lands, possessing a complete human body, but dies on the night the Buddha attains enlightenment, not encountering the Buddha\'s teachings, this is also a great anxiety.』 These are the eight anxieties suffered by those who despise and slander those seeking the path of Buddhahood.', '『Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! You should know that if such a person is born in hell, they will certainly fall into the Avīci (uninterrupted) Great Hell, obtain a huge body, endure many sufferings, and continue to create heavy sins. If they fall into the animal realm, becoming evil insects and beasts, constantly enduring hunger and thirst, seizing the lives of others, and devouring their flesh to sustain themselves, wherever they are born, they continuously increase their sinful karma; if born in water, becoming a Makara (sea monster), they are caught in nets and hooked by Jhimingala (a large fish), Śiśumāra (crocodile), and Uddhara (otter), and others, cut alive, enduring all kinds of torments, unable to seek death; if born on land, they may become camels, donkeys, oxen, sheep, pigs, or dogs; if they become camels or oxen, their noses are pierced by humans, their bodies constantly bear heavy loads, enduring the pain of beatings, groaning and crying out, with no one to save them; exhausted on the road, unable to move forward; before their lives are exhausted, they are skinned and their flesh is devoured, while being cursed: 『You eat too much and like to sleep, greatly diminishing my resources.』', '『Śāriputra! You should observe the causes and conditions of this sinful karma, as far as I know' ] }
廣說者，從劫至劫猶不能盡。舍利弗！取要言之，若人毀壞菩薩心者，若離八難無有是處。何以故？是人續起眾罪業故，當知汝等得脫此難，為自救濟。」◎
佛說華手經卷第七 大正藏第 16 冊 No. 0657 佛說華手經
佛說華手經卷第八
後秦龜茲國三藏鳩摩羅什奉 詔譯
◎眾雜品第二十七
佛告舍利弗：「有四救法。何謂為四？怖畏眾生如來能救；入邪徑者聖道能救；諸惡業者念處能救；在八難者菩薩能救；是名為四。
「舍利弗！有四安法。何謂為四？生得值佛名為大安；得無難處名為大安；能信佛法名為大安；具聖正見名為大安；是名為四。
「舍利弗！復有四法能成事業。何謂為四？四大調和，令身得安；正見能生質直凈心；見佛得信為眾樂因；發無上心能滅無量無數眾生諸煩惱病；是為四法能成事業。
「又，舍利弗！世有四愿。何謂為四？諸病瘦者愿欲得活；飢渴所逼愿得食飲；苦惱所切愿欲得樂；行險路者愿得安隱；是為四愿。
「又，舍利弗！世界凡有四貪著處，以貪著故當墮惡道。何謂為四？一者、貪身；二、貪壽命；三、利財產；四、耽愛慾是；名為四。
「舍利弗！有七藏處，謂風藏、生藏、熟藏、冷藏
【現代漢語翻譯】 現代漢語譯本 佛陀說，詳細解說，即使從一個劫（kalpa，時間單位）到另一個劫也無法說完。舍利弗（Śāriputra，佛陀十大弟子之一）！簡要地說，如果有人毀壞菩薩（Bodhisattva，立志成佛的修行者）的心，那麼除非他脫離八難（aṣṭāvipatti，八種難以修行佛法的障礙），否則沒有其他可能。為什麼呢？因為這個人會持續不斷地造作各種罪業，所以你們應當知道，你們能夠脫離這些苦難，是爲了自我救濟。」
《佛說華手經》卷第七 大正藏第16冊 No. 0657 《佛說華手經》
《佛說華手經》卷第八
後秦龜茲國三藏鳩摩羅什（Kumārajīva，著名佛經翻譯家）奉 詔譯
◎眾雜品第二十七
佛陀告訴舍利弗：「有四種救濟之法。哪四種呢？對於怖畏的眾生，如來（Tathāgata，佛陀的稱號之一）能夠救濟；對於進入邪徑的人，聖道能夠救濟；對於造作各種惡業的人，念處（smṛtyupasthāna，四念住）能夠救濟；對於身處八難的人，菩薩能夠救濟；這被稱為四種救濟之法。
「舍利弗！有四種安穩之法。哪四種呢？能夠出生就遇到佛陀，是為大安穩；能夠身處沒有苦難的地方，是為大安穩；能夠相信佛法，是為大安穩；具備聖者的正見，是為大安穩；這被稱為四種安穩之法。
「舍利弗！又有四種方法能夠成就事業。哪四種呢？四大（四大種，地水火風）調和，使身體得到安寧；正見能夠產生正直清凈的心；見到佛陀併產生信心，是眾多快樂的原因；發起無上菩提心（anuttarā-samyak-saṃbodhi-citta，追求無上正等正覺之心）能夠滅除無量無數眾生的各種煩惱疾病；這四種方法能夠成就事業。
「又，舍利弗！世間有四種願望。哪四種呢？各種疾病纏身、身體瘦弱的人，希望能夠活下去；被飢餓乾渴所逼迫的人，希望能夠得到食物和飲水；被痛苦煩惱所折磨的人，希望能夠得到快樂；行走在危險道路上的人，希望能夠得到安穩；這是四種願望。
「又，舍利弗！世界普遍存在四種貪著之處，因為貪著的緣故，應當墮入惡道。哪四種呢？第一，貪著身體；第二，貪著壽命；第三，貪著利益和財產；第四，沉溺於愛慾；這被稱為四種貪著。
「舍利弗！有七個儲藏之處，即風藏、生藏、熟藏、冷藏
【English Translation】 English version The Buddha said that explaining it extensively would not be exhaustive even from kalpa (an aeon) to kalpa. Śāriputra (one of the Buddha's ten principal disciples)! To put it briefly, if someone destroys the mind of a Bodhisattva (one who aspires to Buddhahood), there is no possibility of escaping the eight difficulties (aṣṭāvipatti, eight unfavorable conditions for practicing the Dharma) unless they are free from them. Why? Because this person will continuously create various sinful deeds. Therefore, you should know that your ability to escape these difficulties is for your own self-salvation.
'The Buddha Speaks the Flower Hand Sutra,' Volume 7 Taisho Tripitaka Volume 16, No. 0657, 'The Buddha Speaks the Flower Hand Sutra'
'The Buddha Speaks the Flower Hand Sutra,' Volume 8
Translated under imperial decree by Tripiṭaka Kumārajīva (a famous translator of Buddhist scriptures) from the Kingdom of Kucha during the Later Qin Dynasty.
◎Chapter 27: Miscellaneous Assemblies
The Buddha told Śāriputra: 'There are four methods of salvation. What are the four? The Tathāgata (one of the Buddha's titles) can save beings who are fearful; the Noble Path can save those who have entered a wrong path; mindfulness (smṛtyupasthāna, the four foundations of mindfulness) can save those who commit various evil deeds; the Bodhisattva can save those who are in the eight difficulties. These are called the four methods of salvation.'
'Śāriputra! There are four methods of peace. What are the four? To be born and encounter the Buddha is great peace; to be in a place free from difficulties is great peace; to be able to believe in the Buddha's teachings is great peace; to possess the right view of a sage is great peace. These are called the four methods of peace.'
'Śāriputra! Furthermore, there are four methods that can accomplish undertakings. What are the four? The harmony of the four great elements (mahābhūta, earth, water, fire, and wind) allows the body to attain peace; right view can generate an upright and pure mind; seeing the Buddha and generating faith is the cause of many joys; generating the unsurpassed Bodhicitta (anuttarā-samyak-saṃbodhi-citta, the mind of seeking unsurpassed complete enlightenment) can extinguish the various afflictions and illnesses of countless beings. These four methods can accomplish undertakings.'
'Moreover, Śāriputra! There are four wishes in the world. What are the four? Those who are afflicted with various illnesses and are emaciated wish to live; those who are oppressed by hunger and thirst wish to obtain food and drink; those who are tormented by suffering and afflictions wish to obtain happiness; those who walk on dangerous roads wish to obtain safety. These are the four wishes.'
'Furthermore, Śāriputra! There are universally four places of attachment in the world, and because of attachment, one should fall into evil realms. What are the four? First, attachment to the body; second, attachment to life; third, attachment to profit and property; fourth, indulgence in love and desire. These are called the four attachments.'
'Śāriputra! There are seven places of storage, namely, wind storage, birth storage, ripening storage, cold storage.'
、熱藏、見藏、欲藏。舍利弗！是諸藏中欲藏最牢。此欲藏者為何所依？依于涕唾、痰𤸌、膿血、筋骨、皮肉、心肝、五藏、腸胃、屎尿。」
爾時，會中有一居士名曰撰擇。居士有妻，其名妙色，面貌端嚴，姿容挺特。撰擇居士深生愛著，煩惱熾盛。聞佛所說，即白佛言：「世尊！莫作是說：貪慾之心，起于屎尿。何以故？我妻端嚴，無諸臭穢。」
佛知居士貪垢情深，即時化作一婦人像，端嚴凈潔，狀如妙色，整容徐步，來入眾中。居士見已，即作是念：「我妻何緣來入此會？」作是念已，即問之曰：「汝以何故而來此耶？」答曰：「欲聽世尊說法。」
居士即牽，自坐衣上。佛以神力，令是婦人糞污其衣，使此居士不堪臭處，以手掩鼻，顧視左右，誰為此者？
時跋難陀在右邊坐，語居士言：「何故掩鼻而顧視我？」答言：「是處甚大臭穢！」以佛神力令跋難陀及諸眾會，見此婦人便棄糞穢，污居士衣。時跋難陀語居士言：「且觀汝妻，所為臭穢。」居士答言：「我無所疑。我妻凈潔，身無諸穢。若有疑者，自當觀之。」語跋難陀：「我意謂汝為此穢污。」
時跋難陀即大恚怒，從坐而起，語居士言：「汝無慚愧。誰名字汝為居士耶？汝今應名屎居士也！何不自以手牽汝妻，坐
【現代漢語翻譯】 現代漢語譯本：熱藏、見藏、欲藏。舍利弗（佛陀十大弟子之一，以智慧著稱）！這些藏中，欲藏最為牢固。這個欲藏依靠什麼呢？它依靠涕唾、痰𤸌、膿血、筋骨、皮肉、心肝、五臟、腸胃、屎尿。
這時，會中有一位名叫撰擇的居士。這位居士有一位妻子，名叫妙色，面容端莊美麗，姿態容貌出衆。撰擇居士對她深深地愛戀，煩惱熾盛。聽到佛陀所說，就對佛陀說：『世尊！不要這樣說：貪慾之心，是從屎尿產生的。為什麼呢？我的妻子端莊美麗，沒有各種臭穢。』
佛陀知道這位居士貪戀污垢的心很深，立刻化現出一個婦人的形象，端莊美麗，乾淨整潔，樣子如同妙色，整理容貌，緩緩地走進人群中。居士看見后，就想：『我的妻子為什麼會來到這個法會？』這樣想著，就問她說：『你因為什麼原因來到這裡呢？』婦人回答說：『想來聽世尊說法。』
居士就拉著她，讓她坐在自己的衣服上。佛陀用神力，讓這位婦人把糞便弄髒了他的衣服，使這位居士無法忍受臭味，用手摀住鼻子，環顧左右，是誰做的這件事？
這時，跋難陀（佛陀弟子之一）坐在右邊，對居士說：『你為什麼捂著鼻子看著我？』居士回答說：『這裡非常臭穢！』佛陀用神力讓跋難陀和所有在場的人，看到這位婦人排泄糞便，弄髒了居士的衣服。這時跋難陀對居士說：『你看看你的妻子，所作所為多麼臭穢。』居士回答說：『我毫不懷疑。我的妻子乾淨整潔，身上沒有各種污穢。如果有人懷疑，自己去看吧。』他對跋難陀說：『我認為是你弄髒的。』
這時跋難陀非常憤怒，從座位上站起來，對居士說：『你真不知羞恥。誰給你起名叫居士的？你現在應該叫屎居士！為什麼不自己用手拉著你的妻子，坐在...
【English Translation】 English version: 'The heat-store, the view-store, and the desire-store. Shariputra (one of the Buddha's ten principal disciples, known for his wisdom)! Among these stores, the desire-store is the most tenacious. What does this desire-store rely on? It relies on snot and saliva, phlegm and mucus, pus and blood, sinews and bones, skin and flesh, heart and liver, the five viscera, intestines and stomach, feces and urine.'
At that time, there was a householder named Xuanze in the assembly. This householder had a wife named Miaose, with a dignified and beautiful face and outstanding appearance. The householder Xuanze was deeply attached to her, and his afflictions were intense. Upon hearing what the Buddha said, he said to the Buddha: 'World Honored One! Do not say that the mind of greed and desire arises from feces and urine. Why? My wife is dignified and beautiful, without any foulness.'
Knowing that the householder's attachment to defilement was deep, the Buddha immediately transformed a woman's image, dignified and beautiful, clean and pure, resembling Miaose, adjusting her appearance and slowly walking into the assembly. Upon seeing her, the householder thought: 'Why has my wife come to this gathering?' Thinking this, he asked her: 'For what reason have you come here?' She replied: 'To listen to the World Honored One's teachings.'
The householder then pulled her and had her sit on his clothes. The Buddha, with his divine power, caused the woman to soil his clothes with excrement, making the householder unable to bear the stench. He covered his nose with his hand and looked around to see who had done this.
At that time, Bānánda (one of the Buddha's disciples) was sitting on the right side and said to the householder: 'Why are you covering your nose and looking at me?' The householder replied: 'This place is extremely foul!' The Buddha, with his divine power, caused Bānánda and all those present to see this woman excreting feces, soiling the householder's clothes. Then Bānánda said to the householder: 'Look at your wife, how foul her actions are.' The householder replied: 'I have no doubt. My wife is clean and pure, without any foulness on her body. If anyone has doubts, let them look for themselves.' He said to Bānánda: 'I think you are the one who caused this defilement.'
At this time, Bānánda became very angry, stood up from his seat, and said to the householder: 'You are shameless. Who gave you the name householder? You should now be called the feces-householder! Why don't you take your wife by the hand and sit...
衣上耶？汝妻坐時便此糞穢，汝自坐上，為屎所涂而無羞恥，反欲謗人。」會中唱言：「此屎居士可遣出衆。」便謂之言：「不凈弊人不應在眾。」即以手牽令出衆外。
撰擇心惑，語其妻曰：「我敬汝故，令坐衣上，汝為大人，法應爾也？」妻即答言：「汝近屎囊，自應爾也。」居士爾時即生厭心，欲去衣糞，更污身體，謂跋難陀：「當何方便得離此穢？」
跋難陀言：「非直此糞污染汝身，更有諸衰是汝之分。若欲離者，當遠逃逝，以汝妻糞令此大眾頭痛、悶亂！」
居士答曰：「諸釋子等皆多慈愍，汝甚惡口乃如是耶？」
跋難陀言：「如汝今者何可慈愍？佛之所語而敢違逆！作如是言：『我妻端嚴，無諸臭處。』汝今自觀為凈潔不？而欲謗我。」
爾時，居士謂其妻曰：「汝可還歸。」既遣之已，語跋難陀：「我今明見女人諂曲，多諸過咎，不凈充滿，心生厭離，欲于佛法出家為道。」
跋難陀言：「汝今形體臭穢如是！若以香涂經歷年載，然後或可堪任出家。」
居士答曰：「我若涂香經歷年歲，或身無常、或佛滅度，壞我出家求道因緣。今若見聽得出家者，我不復往城邑、聚落、僧房、精舍，作阿蘭若，乞食納衣。于空閑處，誰聞我臭？」
佛言：「
【現代漢語翻譯】 現代漢語譯本：『你坐在衣服上嗎？你妻子坐的時候就把糞便弄到上面了，你自己坐在上面，被屎塗滿卻不感到羞恥，反而想要誹謗別人。』集會中的人喊道：『這個屎居士（Shi Jushi，滿身是屎的在家信徒）應該被趕出去。』於是對他說：『不乾淨的卑劣之人不應該待在僧團中。』隨即用手拉著他，把他拉到僧團外面。
撰擇心（Zhuanzexin，人名）感到困惑，對他的妻子說：『我因為尊敬你，才讓你坐在衣服上，你已經成年，按理說應該這樣？』妻子立即回答說：『你靠近屎袋，自然應該這樣。』居士當時就產生了厭惡之心，想要脫掉沾滿糞便的衣服，又怕弄髒身體，於是問跋難陀（Bannantuo，人名）說：『用什麼方法才能擺脫這些污穢？』
跋難陀（Bannantuo）說：『不僅僅是這些糞便污染你的身體，還有各種衰敗也是你應得的。如果想要擺脫，就應該遠遠逃離，因為你妻子的糞便會讓大眾頭痛、昏亂！』
居士回答說：『各位釋迦弟子都非常慈悲憐憫，你卻如此惡語傷人？』
跋難陀（Bannantuo）說：『像你現在這樣，有什麼值得慈悲憐憫的？佛陀所說的話你都敢違背！還說：『我的妻子端莊美麗，沒有任何臭味。』你現在自己看看乾淨嗎？還想誹謗我。』
當時，居士對他的妻子說：『你可以回去了。』打發走妻子后，對跋難陀（Bannantuo）說：『我現在清楚地看到女人諂媚虛偽，有很多過錯，充滿不凈，心中產生厭惡，想要在佛法中出家修行。』
跋難陀（Bannantuo）說：『你現在的身體如此臭穢！如果用香塗抹，經過很多年，或許才能勉強出家。』
居士回答說：『我如果涂香經過很多年，或許身體已經無常、或者佛陀已經涅槃，斷絕我出家求道的因緣。現在如果允許我出家，我不再去城邑、村落、僧房、精舍，而是住在阿蘭若（Alanruo，寂靜處），乞食穿糞掃衣。在空閑的地方，誰會聞到我的臭味呢？』
佛陀說：
【English Translation】 English version: 'Are you sitting on the clothes? When your wife sat down, she put the excrement on it. You yourself sit on it, covered in feces without shame, and instead want to slander others.' The assembly shouted, 'This Shi Jushi (feces householder) should be expelled from the assembly.' Then they said to him, 'An unclean and vile person should not be in the Sangha.' Immediately, they grabbed him by the hand and pulled him out of the Sangha.
Zhuanzexin (name) was confused and said to his wife, 'I respect you, so I let you sit on the clothes. You are an adult, so it should be like this, right?' His wife immediately replied, 'You are close to the feces bag, so it should be like this.' The householder then felt disgusted and wanted to take off the feces-covered clothes, but was afraid of soiling his body. So he asked Bannantuo (name), 'What method can I use to get rid of this filth?'
Bannantuo (name) said, 'It's not just this feces that defiles your body, but also all kinds of decay that you deserve. If you want to get rid of it, you should run far away, because your wife's feces will cause headaches and confusion for the assembly!'
The householder replied, 'All the Shakya disciples are very compassionate, but you are so abusive?'
Bannantuo (name) said, 'How can you be pitied as you are now? You dare to disobey what the Buddha said! And say, 'My wife is beautiful and has no odor.' Do you see yourself as clean now? And you want to slander me.'
At that time, the householder said to his wife, 'You can go back.' After sending his wife away, he said to Bannantuo (name), 'Now I clearly see that women are flattering and false, have many faults, and are full of impurity. My heart is disgusted, and I want to leave home and practice the Dharma.'
Bannantuo (name) said, 'Your body is so smelly now! If you apply fragrance, it may take many years before you can barely be ordained.'
The householder replied, 'If I apply fragrance for many years, perhaps my body will be impermanent, or the Buddha will have passed away, destroying my conditions for leaving home and seeking the Way. Now, if I am allowed to leave home, I will no longer go to cities, villages, monasteries, or temples, but live in Alanruo (quiet place), begging for food and wearing rags. In a deserted place, who will smell my stench?'
The Buddha said:
居士！汝欲於我法中出家？」
即白佛言：「唯然，世尊！」
佛言：「善來！汝為沙門，修行梵行。」即時居士鬚髮自落，袈裟著身，執持應器，如比丘像。佛為說法，苦、集、滅、道。聞四聖諦，得法眼凈，成須陀洹。重為說法、教化，漸令得斯陀含、阿那含果。
過是夜已，執衣持缽，詣王舍城，次行乞食，遂到本舍，在門外立。時妻妙色，自見其夫剃頭、法服，出家為道，即語之曰：「法應見舍，為沙門耶？」
撰擇答言：「汝昨法應於我衣上便棄不凈，污我身也。」
妙色答言：「汝為比丘，應謗人也？我從父舍到汝家來，未見外門，況詣竹園至彼會中？」
爾時，比丘語妙色言：「有跋難陀，為我時人，于大眾中見遣令出。」
時有惡魔隨逐撰擇，而語之言：「汝昨見者非妙色也！是化所作，眩惑汝心，今可還以五欲自娛。沙門瞿曇欺誑汝耳！汝今虛妄，非實比丘。瞿曇沙門常以此術誑惑多人，令其出家，如今誑汝。」
撰擇比丘證真法故，即覺魔為，謂言：「惡人！汝亦變化，我亦變化，是妙色姊俱為變化，佛所說法皆空如化。」
爾時，妙色聞此法已，即于諸法遠塵離垢，得法眼凈，蠲除疑悔，不隨他語，于佛法中得無畏力，謂撰擇言：「
【現代漢語翻譯】 現代漢語譯本： 『居士（在家信徒）！你想要在我的佛法中出家嗎？』
居士立刻回答佛陀說：『是的，世尊！』
佛陀說：『善來（歡迎）！你現在成為沙門（出家修行者），修行梵行（清凈的行為）。』就在那一刻，居士的頭髮和鬍鬚自然脫落，袈裟自動穿在身上，手持應器（缽），如同比丘（出家男眾）的形象。佛陀為他講說佛法，即苦（痛苦）、集（痛苦的根源）、滅（痛苦的止息）、道（通往止息痛苦的道路）。他聽聞四聖諦后，獲得了法眼凈（對佛法的清晰理解），證得了須陀洹（入流果）。佛陀又繼續為他講說佛法、教化他，逐漸使他證得了斯陀含（一來果）、阿那含果（不來果）。
過了那天晚上，他拿著僧衣和缽，前往王舍城，依次乞食，最終來到了自己以前的家，站在門外。當時他的妻子妙色，看到自己的丈夫剃了頭髮、穿著法服，出家修行，就對他說：『你本應拋棄一切，成為沙門嗎？』
撰擇回答說：『昨天你應該在我的衣服上丟棄不凈之物，玷污我的身體。』
妙色回答說：『你身為比丘，應該誹謗人嗎？我自從離開父親的家來到你家，從未見過外面的門，更何況去竹園參加那裡的聚會？』
當時，比丘對妙色說：『有跋難陀（一位比丘的名字），是我認識的人，他在大眾中看到我，並把我趕了出來。』
當時，有一個惡魔跟隨在撰擇身邊，對他說：『你昨天見到的不是妙色！是幻化出來的，迷惑你的心，現在可以回去享受五欲之樂。沙門瞿曇（釋迦牟尼佛）欺騙了你！你現在是虛假的，不是真正的比丘。瞿曇沙門經常用這種伎倆欺騙很多人，讓他們出家，現在也這樣欺騙你。』
撰擇比丘因為證悟了真實的佛法，立刻覺察到是魔的作為，說道：『惡人！你也是變化出來的，我也是變化出來的，這個妙色的姐妹也是變化出來的，佛所說的法都是空如幻化的。』
當時，妙色聽聞了這些佛法后，立刻在諸法中遠離塵垢，獲得了法眼凈，消除了疑惑和後悔，不再聽信別人的話，在佛法中獲得了無畏的力量，對撰擇說：『
【English Translation】 English version: 『Layman (Gṛhapati)! Do you wish to renounce the household life and enter my Dharma?』
The layman immediately replied to the Buddha, 『Yes, O Blessed One!』
The Buddha said, 『Welcome! You are now a Śrāmaṇa (ascetic), practicing Brahmacharya (pure conduct).』 At that very moment, the layman's hair and beard naturally fell off, the Kāsāya (袈裟, monastic robe) automatically clothed him, and he held the bowl (應器, yīngqì) in his hand, resembling the appearance of a Bhikṣu (比丘, Buddhist monk). The Buddha then taught him the Dharma, namely, suffering (苦, duḥkha), the origin of suffering (集, samudaya), the cessation of suffering (滅, nirodha), and the path to the cessation of suffering (道, mārga). Upon hearing the Four Noble Truths, he attained the Dharma-eye (法眼淨, dharma-cakṣus, clear understanding of the Dharma) and became a Srota-āpanna (須陀洹, stream-enterer). The Buddha continued to teach and guide him, gradually leading him to attain the Sakṛdāgāmin (斯陀含, once-returner) and Anāgāmin (阿那含, non-returner) fruits.
After that night, holding his robe and bowl, he went to Rājagṛha (王舍城), begging for food from house to house, and eventually arrived at his former home, standing outside the gate. At that time, his wife, Myāśrī (妙色), saw her husband with his head shaved, wearing monastic robes, having renounced the household life to practice the Way, and said to him, 『Should you abandon everything to become a Śrāmaṇa?』
Candraka (撰擇) replied, 『Yesterday, you should have discarded impure things on my clothes, defiling my body.』
Myāśrī replied, 『As a Bhikṣu, should you slander others? Since I came from my father's house to your home, I have never seen the outer gate, let alone gone to the Bamboo Grove (竹園) to attend gatherings there?』
At that time, the Bhikṣu said to Myāśrī, 『There is Bālananda (跋難陀), someone I know, who saw me in the assembly and had me expelled.』
Then, an evil Māra (魔, demon) followed Candraka and said to him, 『The one you saw yesterday was not Myāśrī! It was a transformation, deluding your mind. Now you can return to enjoy the pleasures of the five desires. The Śrāmaṇa Gautama (瞿曇, Śākyamuni Buddha) has deceived you! You are now false, not a true Bhikṣu. The Śrāmaṇa Gautama often uses this trick to deceive many people, causing them to renounce the household life, and now he has deceived you in the same way.』
Because Bhikṣu Candraka had realized the true Dharma, he immediately recognized the actions of the Māra and said, 『Evil one! You are also a transformation, and I am also a transformation, and this sister of Myāśrī is also a transformation. The Dharma taught by the Buddha is all empty like an illusion.』
At that time, upon hearing this Dharma, Myāśrī immediately became free from defilements and impurities in all Dharmas, attained the Dharma-eye, eliminated doubts and regrets, no longer followed the words of others, and gained fearless strength in the Buddha's Dharma, saying to Candraka, 『
所為甚善，能于佛法樂修梵行，我亦於法出家為道。」
佛告舍利弗：「若人發心求菩提者，應離四法。何謂為四？離惡伴黨、諸惡知識及不善行，是為初法所應離也。又，舍利弗！若人發心求菩提者，應當離於貪著女相，不與世人共處、同事，是第二法所應離也。又，舍利弗！若人發心求菩提者，應當離於外道書論、謂裸形論、路伽耶論、末伽梨論，非佛所說不應親近、聽受、讀誦，是第三法所應離也。又，舍利弗！若人發心求菩提者，不應親近邪見、惡見，是第四法所應離也。舍利弗！如來不見更有餘法，深障佛道如此四法，是故菩薩應當舍離。
「又，舍利弗！若欲疾得無上菩提，當修四法。何謂為四？菩薩應當隨善知識，善知識者謂諸佛是。若聲聞人能令菩薩住深法藏諸波羅蜜，亦是菩薩善知識也，應當親近、供給、禮敬。又，舍利弗！菩薩應當親近出家，亦應親近阿蘭若法，離女色故。又，舍利弗！菩薩應當親近修習大空正見，離邪見故。又，舍利弗！若諸菩薩欲疾逮得無上菩提，應當親近如是四法。」
爾時，世尊欲明此義而說偈言：
「遠離女人事， 及離惡知識， 亦遠外道論， 並余諸邪見。 若親近女人， 及諸惡知識， 受外道論議， 增長諸邪見。
【現代漢語翻譯】 現代漢語譯本：'你所做的非常好，能夠在佛法中快樂地修行梵行，我也在佛法中出家修行。'
佛陀告訴舍利弗（Śāriputra，智慧第一的弟子）:'如果有人發心尋求菩提（bodhi，覺悟），應當遠離四種法。哪四種呢？遠離惡友、各種惡知識以及不善的行為，這是第一種應當遠離的法。還有，舍利弗！如果有人發心尋求菩提，應當遠離貪戀女色，不與世俗之人共同生活、共同做事，這是第二種應當遠離的法。還有，舍利弗！如果有人發心尋求菩提，應當遠離外道的書籍理論，比如裸形論、路伽耶論、末伽梨論，凡不是佛陀所說的，都不應當親近、聽取、讀誦，這是第三種應當遠離的法。還有，舍利弗！如果有人發心尋求菩提，不應當親近邪見、惡見，這是第四種應當遠離的法。舍利弗！如來（Tathāgata，佛的稱號之一）認為沒有比這四種法更能深深地障礙佛道的了，所以菩薩（bodhisattva，立志成佛的修行者）應當捨棄遠離。'
'還有，舍利弗！如果想要快速獲得無上菩提，應當修習四種法。哪四種呢？菩薩應當親近善知識，善知識指的是諸佛。如果聲聞人（Śrāvaka，聽聞佛法而修行的弟子）能夠使菩薩安住于深奧的法藏和各種波羅蜜（pāramitā，到達彼岸的方法），也是菩薩的善知識，應當親近、供養、禮敬。還有，舍利弗！菩薩應當親近出家之人，也應當親近阿蘭若法（āraṇya，寂靜處的修行方法），遠離女色。還有，舍利弗！菩薩應當親近修習大空正見，遠離邪見。還有，舍利弗！如果各位菩薩想要快速獲得無上菩提，應當親近如是四種法。'
當時，世尊（Bhagavān，佛的稱號之一）爲了闡明這個道理而說了偈語：
'遠離女人的事情，以及遠離惡知識， 也遠離外道的理論，以及其餘各種邪見。 如果親近女人，以及各種惡知識， 接受外道的理論議論，就會增長各種邪見。'
【English Translation】 English version: 'What you have done is very good, being able to joyfully cultivate pure conduct in the Buddha-dharma. I also left home to practice the Way in the Dharma.'
The Buddha told Śāriputra (the foremost disciple in wisdom): 'If a person aspires to seek bodhi (enlightenment), they should stay away from four things. What are the four? Staying away from bad companions, all evil teachers, and unwholesome actions; this is the first thing that should be avoided. Furthermore, Śāriputra! If a person aspires to seek bodhi, they should stay away from attachment to the appearance of women, not living or working together with worldly people; this is the second thing that should be avoided. Furthermore, Śāriputra! If a person aspires to seek bodhi, they should stay away from non-Buddhist books and theories, such as the Naked Ascetic theory, the Lokāyata theory, and the Ajivika theory. Anything not spoken by the Buddha should not be approached, listened to, read, or recited; this is the third thing that should be avoided. Furthermore, Śāriputra! If a person aspires to seek bodhi, they should not approach wrong views or evil views; this is the fourth thing that should be avoided. Śāriputra! The Tathāgata (one of the titles of the Buddha) does not see any other things that deeply obstruct the Buddha's path as much as these four things. Therefore, a bodhisattva (a practitioner who aspires to become a Buddha) should abandon and stay away from them.'
'Furthermore, Śāriputra! If you want to quickly attain unsurpassed bodhi, you should cultivate four things. What are the four? A bodhisattva should follow good teachers, and good teachers refer to all Buddhas. If a Śrāvaka (a disciple who practices by listening to the Buddha's teachings) can enable a bodhisattva to abide in the profound Dharma treasury and the various pāramitās (perfections), they are also a good teacher for the bodhisattva, and should be approached, provided for, and revered. Furthermore, Śāriputra! A bodhisattva should approach those who have left home, and should also approach the āraṇya (practice of solitude), staying away from female allure. Furthermore, Śāriputra! A bodhisattva should approach and cultivate the correct view of great emptiness, staying away from wrong views. Furthermore, Śāriputra! If all bodhisattvas want to quickly attain unsurpassed bodhi, they should approach these four things.'
At that time, the Bhagavan (one of the titles of the Buddha), wanting to clarify this meaning, spoke the following verse:
'Stay away from the affairs of women, and stay away from evil teachers, Also stay away from non-Buddhist theories, and all other wrong views. If you approach women, and all evil teachers, Accepting non-Buddhist theories and discussions, you will increase all wrong views.'
增長邪見故， 速墮諸難處， 難得離八難， 亦難信佛法。 若人慾為惡， 即便造惡行， 若作惡行者， 則便墮惡趣。 是故求道者， 勿習近女色， 常當生厭離， 觀之如溷豬。 勿近惡知識， 令住非法者， 若近行非法， 令人失心目。 若親近外道， 尼揵諸論義， 言辭雖嚴飾， 能生諸過咎。 悉舍是眾事， 則離諸邪見， 我說此四法， 往來生死本。 遠離下劣法， 習近上妙行， 我本所修習， 當行如是法。 出家修梵行， 親近善知識， 諸佛及弟子， 令我住佛道。 我常修行空， 空空及大空， 雖行是空法， 而不著于空。 若法及所得， 二俱不在空， 是名為真空， 世界所不測。 我本為佛道， 所修行諸法， 是法甚微妙， 非凡智所及。 我求佛道時， 諸所聞經法， 內心自思量， 不隨他人說。 我自了達已， 而為他人說， 是名正真道， 空無礙寂滅。 空中無有生， 亦無有老者， 空中亦無死， 是名常住相， 是名法實相， 道場所了達， 壞破諸魔兵， 得無上菩提。 我之所得法， 即以為人說， 令證無上
【現代漢語翻譯】 現代漢語譯本 增長邪見，會迅速墮入各種困境，難以脫離八難（沒有機會見到佛、聽聞佛法的八種障礙），也難以相信佛法。 如果有人想要作惡，就會去造作惡行；如果造作了惡行，就會墮入惡趣（地獄、餓鬼、畜生三惡道）。 因此，追求真理的人，不要親近女色，應當常常生起厭離之心，把她們看作是糞坑裡的豬。 不要親近惡知識（引導人走向錯誤道路的人），那些使人安住于非法（不符合佛法）的人。如果親近那些行非法的人，會使人失去心智和正確的判斷。 如果親近外道（佛教以外的宗教），以及尼揵（耆那教）的各種論義，即使他們的言辭華麗動聽，也能產生各種過失和罪過。 完全捨棄這些事情，就能遠離各種邪見。我說這四種法（指前面所說的親近女色、惡知識、外道等），是往來生死的根本原因。 遠離下劣的法，親近殊勝微妙的修行。我過去所修習的，應當奉行這樣的法。 出家修行清凈的梵行，親近善知識（引導人走向正道的人），諸佛以及他們的弟子，能使我安住于佛道。 我常常修行空，空、空以及大空。雖然修行空法，卻不執著于空。 如果法和所得的果，都不存在於空之中，這叫做真空，是世界所無法測度的。 我本來爲了佛道，所修行的各種法，這種法非常微妙，不是凡夫的智慧所能達到的。 我求佛道的時候，所聽聞的各種經法，內心自己思考衡量，不隨從他人的說法。 我自己通達領悟之後，才為他人宣說，這叫做正真之道，空寂而沒有阻礙。 在空中沒有生，也沒有老，在空中也沒有死，這叫做常住之相。 這叫做法的真實相狀，在菩提道場所證悟，摧毀各種魔的軍隊，獲得無上的菩提（覺悟）。 我所證得的法，就用來為人們宣說，使他們證得無上（的智慧）。
【English Translation】 English version Increasing heretical views leads to swift fall into various difficult situations, making it hard to escape the eight adversities (eight conditions where one cannot see the Buddha or hear the Dharma), and also making it hard to believe in the Buddha's teachings. If someone desires to do evil, they will create evil deeds; if they create evil deeds, they will fall into the evil realms (the three lower realms of hell, hungry ghosts, and animals). Therefore, those who seek the path should not be close to women, and should always generate a sense of aversion, viewing them as pigs in a cesspool. Do not be close to bad teachers (those who lead people down the wrong path), those who cause others to dwell in what is not Dharma (not in accordance with the Buddha's teachings). If you are close to those who practice what is not Dharma, it will cause you to lose your mind and correct judgment. If you are close to external paths (religions other than Buddhism), and the various arguments of the Nigganthas (Jainism), even if their words are ornate and pleasing, they can generate various faults and transgressions. Completely abandon these things, and you can be free from various heretical views. I say these four things (referring to being close to women, bad teachers, external paths, etc.) are the root cause of wandering in birth and death. Stay away from inferior teachings, and be close to superior and wonderful practices. What I have practiced in the past, I should practice such Dharma. Renounce the household life and cultivate pure conduct, be close to good teachers (those who lead people to the right path), the Buddhas and their disciples, can cause me to dwell in the Buddha's path. I often practice emptiness, emptiness, emptiness, and great emptiness. Although I practice the Dharma of emptiness, I am not attached to emptiness. If the Dharma and the fruit obtained do not exist in emptiness, this is called true emptiness, which cannot be measured by the world. Originally, for the sake of the Buddha's path, the various Dharmas I practiced, this Dharma is very subtle and wonderful, not something that can be reached by the wisdom of ordinary people. When I sought the Buddha's path, the various sutras and Dharmas I heard, I pondered and measured them in my heart, not following the words of others. After I understood and realized it myself, I then proclaimed it to others, this is called the true path, empty, unobstructed, and tranquil. In emptiness there is no birth, nor is there old age, in emptiness there is also no death, this is called the aspect of permanence. This is called the true nature of Dharma, realized in the Bodhi-mandala (place of enlightenment), destroying the armies of various demons, and attaining unsurpassed Bodhi (enlightenment). The Dharma that I have attained, I use it to proclaim to people, so that they may attain unsurpassed (wisdom).
際， 而無所轉相。 若欲得佛道， 及欲坐道場， 欲破諸魔眾， 常修此空法。 若有人慾轉， 無上妙法輪， 度無量眾生， 當學是空法。 欲住佛十力， 及四無所畏， 處眾師子吼， 當習是空法。 欲得大名聞， 廣流佈十方， 當正心修習， 了達是空法。 諸菩薩智者， 我隨學空法， 能得上菩提， 是名最勝智。 比丘比丘尼， 若隨學我行， 亦當得菩提， 如我今所得。 非但是二眾， 能行此空法， 一切眾生類， 亦學成佛道。 我以八直道， 修行是空法， 了達諸法相， 逮無上正覺。 我修習是法， 能得無礙智， 是諸佛真道， 謂常習空法。 是故諸菩薩， 為利眾生故， 應當學此法， 所謂諸法空。
「舍利弗！菩薩摩訶薩復有四法，世世轉身不失正念，能如說行，于諸法中得決定心，得無礙辯、利辯、深辯及無等辯，諸佛知已，加其神力，當於後世擁護法城。何謂為四？常樂出家，世世修習是出家法，為眾生故，求法無厭，說法無惓，習無依定，壞諸法相，常勤修習唸佛三昧，于諸緣中而無凈相，是名初法不失正念。又，舍利弗！菩薩摩訶薩自求佛道，兼化眾生令住其
【現代漢語翻譯】 現代漢語譯本：
……而沒有被任何事物所轉移或影響。 如果想要證得佛道，以及想要坐在菩提道場，想要破除各種魔眾的干擾，就應當經常修習這空性的法門。 如果有人想要轉動無上妙法輪（Dharmacakra，佛陀的教法），度化無量眾生，就應當學習這空性的法門。 想要安住于佛陀的十力（Dasabala，佛陀的十種力量），以及四無所畏（catu vaiśāradyāni，四種無所畏懼的自信），在眾人之中發出獅子吼（siṃhanāda，比喻佛陀的教法威猛有力），就應當修習這空性的法門。 想要獲得廣大的名聲，廣泛流佈於十方世界，就應當以正直的心修習，徹底明瞭這空性的法門。 各位有智慧的菩薩，我隨順學習空性的法門，能夠證得上菩提（bodhi，覺悟），這被稱為最殊勝的智慧。 比丘（bhikṣu，出家男眾）和比丘尼（bhikṣuṇī，出家女眾），如果隨順學習我的修行方式，也應當能夠證得菩提，就像我現在所證得的一樣。 不僅僅是這兩種出家眾，能夠修行這空性的法門，一切眾生，也都可以學習併成就佛道。 我通過八正道（aṣṭāṅgamārga，達到涅槃的八個途徑）修行這空性的法門，徹底明瞭諸法的實相，證得了無上正覺（anuttarā-samyak-saṃbodhi，無上圓滿的覺悟）。 我修習這個法門，能夠獲得無礙的智慧，這是諸佛的真實道路，也就是經常修習空性的法門。 因此，各位菩薩，爲了利益眾生的緣故，應當學習這個法門，也就是所謂的諸法皆空。
『舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）還有四種法，使他們世世代代轉生都不會失去正念（samyak-smṛti，正確的念頭），能夠如所說的那樣修行，在諸法之中獲得決定的信心，獲得無礙的辯才、敏銳的辯才、深刻的辯才以及無與倫比的辯才，諸佛知道后，會加持他們的神力，在未來的世代中擁護他們的法城。哪四種法呢？經常喜好出家，世世代代修習出家之法，爲了眾生的緣故，尋求佛法永不滿足，宣說佛法永不疲倦，修習無所依的禪定（samādhi，專注的狀態），破除諸法的表相，經常勤奮修習唸佛三昧（buddha-smṛti-samādhi，憶念佛陀的禪定），在各種因緣之中而沒有清凈的執著，這被稱為第一種不失去正念的法。』 『此外，舍利弗！菩薩摩訶薩自己尋求佛道，同時也教化眾生，使他們安住于佛道……』
【English Translation】 English version:
...and without being transformed by anything. If you wish to attain Buddhahood, and wish to sit at the Bodhi-mandala (bodhimaṇḍala, the place of enlightenment), wish to destroy all the hosts of demons, you should constantly cultivate this Dharma of emptiness. If someone wishes to turn the unsurpassed wonderful Dharma wheel (Dharmacakra, the Buddha's teachings), to liberate immeasurable sentient beings, they should learn this Dharma of emptiness. To abide in the ten powers of the Buddha (Dasabala, the ten powers of a Buddha), and the four fearlessnesses (catu vaiśāradyāni, the four kinds of fearlessness), to roar the lion's roar (siṃhanāda, a metaphor for the powerful and authoritative teachings of the Buddha) in the assembly, you should practice this Dharma of emptiness. If you wish to obtain great fame, widely spread throughout the ten directions, you should cultivate with a correct mind, and thoroughly understand this Dharma of emptiness. All you wise Bodhisattvas, I follow and learn the Dharma of emptiness, and am able to attain Anuttara-samyak-sambodhi (bodhi, enlightenment), this is called the most supreme wisdom. Bhikkhus (bhikṣu, ordained male monks) and Bhikkhunis (bhikṣuṇī, ordained female monks), if you follow and learn my practice, you should also attain Bodhi, just as I have attained it now. It is not only these two assemblies that can practice this Dharma of emptiness, all sentient beings can also learn and accomplish the Buddha path. I cultivate this Dharma of emptiness through the Eightfold Path (aṣṭāṅgamārga, the eight paths to Nirvana), thoroughly understand the characteristics of all Dharmas, and attain unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). I cultivate this Dharma, and am able to obtain unobstructed wisdom, this is the true path of all Buddhas, which is to constantly practice the Dharma of emptiness. Therefore, all you Bodhisattvas, for the sake of benefiting sentient beings, you should learn this Dharma, which is called the emptiness of all Dharmas.
'Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) also have four Dharmas that enable them to be reborn in every lifetime without losing right mindfulness (samyak-smṛti, correct mindfulness), to practice as they have said, to obtain a determined mind in all Dharmas, to obtain unobstructed eloquence, sharp eloquence, profound eloquence, and incomparable eloquence. Knowing this, all the Buddhas will add their divine power to protect their Dharma city in future generations. What are the four? Constantly delighting in renunciation, cultivating the Dharma of renunciation in every lifetime, seeking the Dharma without weariness for the sake of sentient beings, speaking the Dharma without fatigue, practicing the Samadhi (samādhi, a state of concentration) of non-reliance, destroying the appearances of all Dharmas, constantly and diligently cultivating the Buddha-smṛti-samādhi (buddha-smṛti-samādhi, the samadhi of mindfulness of the Buddha), and having no pure attachment in all conditions, this is called the first Dharma of not losing right mindfulness.' 'Furthermore, Śāriputra! Bodhisattva-Mahasattvas seek the Buddha path themselves, and also transform sentient beings, causing them to abide in the Buddha path...'
中，常樂稱讚諸佛神德，是第二法不失正念。又，舍利弗！菩薩摩訶薩能成甚深無生法忍，是第三法不失正念。又，舍利弗！菩薩摩訶薩于命終時心不散亂，常念諸佛及甚深法，以是深忍不失正念，是名為四。」
爾時，世尊欲明此義而說偈言：
「菩薩常求法， 亦常行法施， 是故於諸法， 終不失正念。 以化無量眾， 令住佛道故， 世世轉身時， 常得不失念。 習近佛所贊， 甚深空寂法， 是故此菩薩， 疾得無生忍。 亦不生無生， 無生即無生， 以是深忍故， 常不失正念。 是菩薩智者， 不亂心命終， 常專念諸佛， 及諸佛深法。 是人命終時， 其心不退沒， 故世世轉身， 常不失正念。 是故若有人， 欲得無上道， 當一切修習， 如是諸四法。 是法最第一， 諸佛之所贊， 我今亦稱揚， 汝等當修學。 如來所說法， 為利汝等故， 佛為利益者， 非強為汝說。 若汝求佛智， 當修學是道， 修學是道故， 從此生佛慧。 若人懷懈怠， 及生退沒者， 終不得佛道， 當遠離是法。 若人計我心， 及住眾生想， 若依止諸法， 不能證佛道。 當離
【現代漢語翻譯】 現代漢語譯本： 『再者，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）經常以喜悅之心稱讚諸佛的神聖功德，這是第二種不失去正念的方法。再者，舍利弗！菩薩摩訶薩能夠成就甚深無生法忍（anutpattika-dharma-kṣānti，對無生之法的深刻領悟和安忍），這是第三種不失去正念的方法。再者，舍利弗！菩薩摩訶薩在臨命終時，內心不散亂，常常憶念諸佛以及甚深的佛法，憑藉這種深刻的忍耐而不失去正念，這被稱為第四種。』 當時，世尊（Bhagavān，佛陀的尊稱）爲了闡明這個道理，說了以下偈頌： 『菩薩常常尋求佛法，也常常施行佛法佈施，因此對於一切法，終究不會失去正念。 爲了教化無量的眾生，使他們安住于成佛之道，所以世世代代轉身（輪迴）時，常常能夠不失去正念。 修習親近諸佛所讚歎的，甚深空寂之法，因此這位菩薩，能夠迅速獲得無生法忍。 也不生起對無生的執著，無生就是無生，因為這種深刻的忍耐，常常不會失去正念。 這位菩薩是智者，不會在臨命終時心意散亂，常常專心憶念諸佛，以及諸佛甚深的佛法。 這個人臨命終時，他的心不會退沒（消沉），所以世世代代轉身，常常不會失去正念。 因此，如果有人想要獲得無上道（anuttarā-samyak-saṃbodhi，無上正等正覺），應當一切都修習，像這樣的四種法。 這種法是最殊勝第一的，是諸佛所讚歎的，我現在也稱揚讚美，你們應當修學。 如來（Tathāgata，佛陀的稱號之一）所說的法，是爲了利益你們的緣故，佛是爲了利益眾生，並非強迫你們去說。 如果你們尋求佛的智慧，應當修學這條道路，修學這條道路的緣故，從此產生佛的智慧。 如果有人心懷懈怠，以及產生退沒之心，終究不能得到佛道，應當遠離這種法。 如果有人執著於我的心，以及安住在眾生的想法中，如果依止於諸法，不能證得佛道。 應當遠離……』
【English Translation】 English version: 'Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! A Bodhisattva-mahāsattva (great Bodhisattva) constantly praises the divine virtues of all Buddhas with joy, this is the second Dharma (law, teaching) of not losing right mindfulness. Furthermore, Śāriputra! A Bodhisattva-mahāsattva is able to accomplish profound anutpattika-dharma-kṣānti (the patient acceptance of the non-arising of all dharmas), this is the third Dharma of not losing right mindfulness. Furthermore, Śāriputra! A Bodhisattva-mahāsattva, at the time of death, his mind is not scattered, constantly mindful of all Buddhas and the profound Dharma, with this profound endurance, he does not lose right mindfulness, this is called the fourth.' At that time, the Bhagavan (the Blessed One, an epithet of the Buddha), wishing to clarify this meaning, spoke the following verses: 'Bodhisattvas constantly seek the Dharma, and also constantly practice Dharma-giving, therefore, regarding all dharmas, they ultimately do not lose right mindfulness. In order to transform immeasurable beings, causing them to abide in the Buddha-path, therefore, in lifetimes of rebirth, they constantly attain not losing mindfulness. Practicing and drawing near to the profound, empty, and tranquil Dharma praised by the Buddhas, therefore this Bodhisattva quickly attains anutpattika-dharma-kṣānti. Also, not generating attachment to non-arising, non-arising is simply non-arising, because of this profound endurance, one constantly does not lose right mindfulness. This Bodhisattva is wise, not confused in mind at the end of life, constantly focused on the Buddhas, and the profound Dharma of the Buddhas. When this person reaches the end of life, his mind does not regress, therefore, in lifetimes of rebirth, he constantly does not lose right mindfulness. Therefore, if someone wishes to attain the unsurpassed path (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), one should cultivate everything, like these four Dharmas. This Dharma is the most supreme and foremost, praised by all the Buddhas, I now also praise and extol it, you should cultivate and learn it. The Dharma spoken by the Tathāgata (one of the titles of the Buddha), is for the sake of benefiting you, the Buddha is for the benefit of beings, not forcing you to speak. If you seek the wisdom of the Buddha, you should cultivate and learn this path, because of cultivating and learning this path, from this arises the wisdom of the Buddha. If someone harbors laziness, and generates a regressed mind, ultimately they cannot attain the Buddha-path, one should stay away from this Dharma. If someone clings to the idea of 'my' mind, and abides in the thought of beings, if one relies on dharmas, one cannot realize the Buddha-path. One should stay away from...'
是諸心， 常修學空相， 壞散一切法， 及獲甚深智。 亦勿有所依， 有依即動相， 好樂動法故， 往來生死中。」
眾妙品第二十八
佛告舍利弗：「菩薩有四法，能致一切最勝妙法。何謂為四？若人發大乘心，見法欲壞，為久住故，勤加行進，求法不倦。若見如來塔廟毀壞，勤加修治，令得久住，為樂法故，不惜身命。見苦眾生，生大悲心，轉加進行，作如是愿：『何時當得習修佛道，斷此諸苦而為說法！』
「舍利弗！菩薩摩訶薩求法無厭。為求法故，發大深心而生大欲。菩薩摩訶薩為求大智，神德難勝，壞慢心故。菩薩摩訶薩常于眾生樂行慈心，為之求利，作如是念：『此諸眾生無有救者，唯我一人！』菩薩摩訶薩為無瞋恨，修大悲故；菩薩摩訶薩為無嫉妒，令眾生得真智喜故；菩薩摩訶薩為無慳心，常以法施攝眾生故；菩薩摩訶薩為大施者，能以深心樂佛道故；菩薩摩訶薩於一切法心無所著；菩薩摩訶薩為善說者，顏色和悅，言常含笑，見苦眾生倍加勤進；菩薩摩訶薩喜樂佛法；菩薩摩訶薩為無所畏，于大眾中師子吼故；菩薩摩訶薩為無驚畏，住佛法故；菩薩摩訶薩常勤行進，習善根故；菩薩摩訶薩于諸國界、城邑、聚落無所專系；菩薩摩訶薩常勤教化十方世界一
【現代漢語翻譯】 現代漢語譯本 『這些心念，應當經常修習空性的體相，從而破除和消散一切法，並獲得甚深的智慧。 也不要有所依賴，有所依賴就是動搖的體相，因為喜好動搖之法，所以會在生死輪迴中往來。』
眾妙品第二十八
佛告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）: 『菩薩有四種法，能夠獲得一切最殊勝微妙的法。哪四種呢？如果有人發起大乘之心，見到佛法將要衰敗，爲了讓佛法長久住世，勤奮努力，精進修行，求法永不懈怠。如果見到如來的塔廟毀壞，勤奮地加以修繕，使之能夠長久存在，爲了喜愛佛法，不惜犧牲自己的身命。見到受苦的眾生，生起大悲心，更加努力精進，併發下這樣的誓願：『我何時才能修習佛道，斷除這些眾生的痛苦，併爲他們說法！』
『舍利弗（Sariputra）！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）求法沒有厭足的時候。爲了求法，發起廣大的深心，從而生起廣大的慾望。菩薩摩訶薩（Bodhisattva-Mahasattva）爲了求得大智慧，其神聖的功德難以戰勝，所以要破除傲慢之心。菩薩摩訶薩（Bodhisattva-Mahasattva）經常對眾生樂於施行慈心，爲了他們求取利益，並這樣想：『這些眾生沒有救護者，只有我一個人！』菩薩摩訶薩（Bodhisattva-Mahasattva）爲了沒有瞋恨，修習廣大的悲心；菩薩摩訶薩（Bodhisattva-Mahasattva）爲了沒有嫉妒，使眾生獲得真正的智慧和喜悅；菩薩摩訶薩（Bodhisattva-Mahasattva）爲了沒有慳吝之心，經常用佛法佈施來攝受眾生；菩薩摩訶薩（Bodhisattva-Mahasattva）是大布施者，能夠以深刻的心喜愛佛道；菩薩摩訶薩（Bodhisattva-Mahasattva）對於一切法，心中沒有執著；菩薩摩訶薩（Bodhisattva-Mahasattva）是善於說法的人，臉色和藹喜悅，言語經常帶著微笑，見到受苦的眾生更加勤奮精進；菩薩摩訶薩（Bodhisattva-Mahasattva）歡喜愛好佛法；菩薩摩訶薩（Bodhisattva-Mahasattva）爲了沒有畏懼，在大眾之中像獅子一樣吼叫；菩薩摩訶薩（Bodhisattva-Mahasattva）爲了沒有驚慌畏懼，安住于佛法之中；菩薩摩訶薩（Bodhisattva-Mahasattva）經常勤奮努力，修習善根；菩薩摩訶薩（Bodhisattva-Mahasattva）對於各個國界、城邑、村落沒有特別的偏愛；菩薩摩訶薩（Bodhisattva-Mahasattva）經常勤奮地教化十方世界。』
【English Translation】 English version 『These minds should constantly cultivate the aspect of emptiness, thereby destroying and dispersing all dharmas, and attaining profound wisdom. Also, do not have any reliance, for reliance is the aspect of movement. Because of delighting in the dharma of movement, one goes back and forth in the cycle of birth and death.』
Chapter Twenty-Eight: Assemblage of Wonderful Qualities
The Buddha told Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom): 『Bodhisattvas have four dharmas that can lead to all the most supreme and wonderful dharmas. What are the four? If someone develops the mind of the Mahayana (Mahayana, the Great Vehicle), seeing that the Dharma is about to decline, they diligently strive to make it last long, seeking the Dharma without weariness. If they see the stupas and temples of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) destroyed, they diligently repair them, making them last long. For the sake of delighting in the Dharma, they do not spare their own lives. Seeing suffering beings, they generate great compassion, and further advance, making this vow: 『When will I be able to practice the Buddha's path, cut off these sufferings, and preach the Dharma for them!』
『Sariputra (Sariputra)! Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattva) never tire of seeking the Dharma. For the sake of seeking the Dharma, they generate a great and profound mind, thereby giving rise to great desire. Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) seek great wisdom, whose divine virtue is difficult to overcome, therefore they must destroy the mind of arrogance. Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) constantly delight in practicing loving-kindness towards beings, seeking benefit for them, and thinking thus: 『These beings have no savior, only I alone!』 Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) cultivate great compassion in order to be without hatred; Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) enable beings to attain true wisdom and joy in order to be without jealousy; Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) constantly embrace beings with Dharma-giving in order to be without stinginess; Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) are great givers, able to delight in the Buddha's path with a profound mind; Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) have no attachment in their minds to all dharmas; Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) are good speakers, with pleasant and joyful countenances, their words always containing a smile, and they become even more diligent and progressive when they see suffering beings; Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) delight in the Buddha's Dharma; Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) are without fear, roaring like lions in the midst of the assembly; Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) are without alarm or fear, abiding in the Buddha's Dharma; Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) constantly strive diligently, cultivating good roots; Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) have no special attachment to any countries, cities, or villages; Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) constantly and diligently teach and transform the ten directions of the world.』
切眾生；菩薩摩訶薩聰明利根、了達諸法；菩薩摩訶薩求真實義，如實思量一切法故；菩薩摩訶薩于佛法中求真實義，為欲自得無上菩提故；菩薩摩訶薩為覺悟者，善能知時化眾生故。
「舍利弗！菩薩摩訶薩能如法壞外道論者；菩薩摩訶薩於一切法決定義者；菩薩摩訶薩為佛法性；菩薩摩訶薩為法寶田，生法寶故；菩薩摩訶薩為如大海，受一切法無厭足故；菩薩摩訶薩如鐵圍山，能障無量無數眾生煩惱風故；菩薩摩訶薩如大海水，演法無盡故；菩薩摩訶薩其心凈妙，如虛空故；菩薩摩訶薩為無盡者，等虛空故；菩薩摩訶薩如須彌山，積善法故；菩薩摩訶薩為如大地，受憎愛故；菩薩摩訶薩為如良田，種諸善根不散失故；菩薩摩訶薩為如猛日，能與眾生法光明故；菩薩摩訶薩猶如凈月，壞諸暝故；菩薩摩訶薩為如密蓋，障諸眾生淫怒癡等煩惱熱故；菩薩摩訶薩猶如雲蔭，為諸眾生安隱息故；菩薩摩訶薩猶如大樹，能為眾生所歸趣故；菩薩摩訶薩能為世界度者、歸者、所依止者、無畏施者；菩薩摩訶薩為世界師，于諸技藝悉了達故；菩薩摩訶薩為眾生利，能與今世後世涅槃樂故；菩薩摩訶薩一切眾生皆應禮敬。
「舍利弗！若諸眾生能知菩薩，為之如是難行苦行、求樂因緣而作重擔。如我知者，一切眾生皆
【現代漢語翻譯】 現代漢語譯本 切眾生：菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）聰明且根器銳利，能夠通達一切諸法；菩薩摩訶薩爲了尋求真實的意義，如實地思量一切法；菩薩摩訶薩在佛法中尋求真實的意義，是爲了自己能夠證得無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）；菩薩摩訶薩是覺悟者，善於瞭解時機來教化眾生。
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩能夠如法地破斥外道的論點；菩薩摩訶薩對於一切法能夠做出決斷和定義；菩薩摩訶薩是佛法的本質；菩薩摩訶薩是法寶的良田，能夠生長出法寶；菩薩摩訶薩如同大海，接受一切法而沒有厭足的時候；菩薩摩訶薩如同鐵圍山，能夠阻擋無量無數眾生的煩惱之風；菩薩摩訶薩如同大海水，演說佛法沒有窮盡的時候；菩薩摩訶薩的心清凈微妙，如同虛空一般；菩薩摩訶薩是無盡的，等同於虛空；菩薩摩訶薩如同須彌山（Sumeru，佛教宇宙觀中的聖山），積聚各種善法；菩薩摩訶薩如同大地，能夠承受憎恨和愛；菩薩摩訶薩如同良田，種植各種善根而不會散失；菩薩摩訶薩如同猛烈的太陽，能夠給予眾生佛法的光明；菩薩摩訶薩猶如清凈的月亮，破除各種黑暗；菩薩摩訶薩如同密實的覆蓋，遮擋眾生淫慾、嗔怒、愚癡等煩惱的熱惱；菩薩摩訶薩猶如雲的陰影，為眾生提供安穩的休息；菩薩摩訶薩猶如大樹，能夠成為眾生所歸附的地方；菩薩摩訶薩能夠成為世界的救度者、歸宿、依靠、無畏的施予者；菩薩摩訶薩是世界的導師，對於各種技藝都能夠完全通達；菩薩摩訶薩爲了眾生的利益，能夠給予今生、來世以及涅槃（nirvāṇa，解脫）的快樂；菩薩摩訶薩應該受到一切眾生的禮敬。
『舍利弗！如果眾生能夠知道菩薩爲了他們如此難行苦行，尋求快樂的因緣而承擔重擔。如果像我一樣瞭解，一切眾生都應該……』
【English Translation】 English version Cutting off sentient beings; a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great Bodhisattva) is intelligent, has sharp faculties, and understands all dharmas; a Bodhisattva-Mahasattva seeks true meaning and contemplates all dharmas as they truly are; a Bodhisattva-Mahasattva seeks true meaning in the Buddha-dharma in order to attain unsurpassed Bodhi (anuttarā-samyak-saṃbodhi, unsurpassed complete and perfect enlightenment) for themselves; a Bodhisattva-Mahasattva is an awakened one, skilled at knowing the right time to transform sentient beings.
『Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! A Bodhisattva-Mahasattva can righteously refute the arguments of non-Buddhists; a Bodhisattva-Mahasattva is decisive about all dharmas; a Bodhisattva-Mahasattva is the essence of the Buddha-dharma; a Bodhisattva-Mahasattva is a field of treasure, producing the treasure of the Dharma; a Bodhisattva-Mahasattva is like a great ocean, receiving all dharmas without ever being satisfied; a Bodhisattva-Mahasattva is like the Iron Mountain Range, able to block the winds of affliction for countless sentient beings; a Bodhisattva-Mahasattva is like the water of the great ocean, expounding the Dharma endlessly; a Bodhisattva-Mahasattva's mind is pure and subtle, like space; a Bodhisattva-Mahasattva is inexhaustible, like space; a Bodhisattva-Mahasattva is like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), accumulating good dharmas; a Bodhisattva-Mahasattva is like the earth, enduring hatred and love; a Bodhisattva-Mahasattva is like a good field, planting all kinds of good roots without losing them; a Bodhisattva-Mahasattva is like the fierce sun, able to give sentient beings the light of the Dharma; a Bodhisattva-Mahasattva is like the pure moon, destroying all darkness; a Bodhisattva-Mahasattva is like a dense covering, shielding sentient beings from the heat of afflictions such as lust, anger, and delusion; a Bodhisattva-Mahasattva is like the shade of a cloud, providing sentient beings with peaceful rest; a Bodhisattva-Mahasattva is like a great tree, able to be a refuge for sentient beings; a Bodhisattva-Mahasattva can be a savior, refuge, support, and giver of fearlessness for the world; a Bodhisattva-Mahasattva is a teacher of the world, fully understanding all skills and arts; a Bodhisattva-Mahasattva, for the benefit of sentient beings, can give the happiness of this life, the next life, and Nirvana (nirvāṇa, liberation); a Bodhisattva-Mahasattva should be revered by all sentient beings.』
『Shariputra! If sentient beings knew that Bodhisattvas undertake such difficult practices and endure suffering for the sake of seeking the causes of happiness and bearing heavy burdens for them, if they knew as I do, all sentient beings should...』
應頂戴，若肩荷負，從初發心乃至成佛，於是時中一切世界諸天及人，所有樂具盡以供給，亦常頂戴令不在地。又是菩薩趣道場時，以已上服，或以天衣、眾妙蓮華，為敷高座；上至有頂，以天寶衣而為軒蓋，障蔽風日。得阿耨多羅三藐三菩提已，以諸華香、幢幡、伎樂，亦以自身供奉、給侍。是諸眾生如是尊敬、供養，猶不能報菩薩之恩。何以故？菩薩為與眾生無漏、凈妙、無上道樂、發大莊嚴。
「舍利弗！以世界樂欲比是者，百分、千分、百千萬分尚不及一，乃至譬喻所不能及。何以故？眾生所奉菩薩樂具，皆是世界有漏、虛誑、無常、變異，菩薩所施眾生之樂，皆出於世，無漏、真實、無熱、無惱、無量、無限，畢竟常樂。是故，舍利弗！當知眾生以一切樂具供給菩薩，猶不能報。
「舍利弗！菩薩摩訶薩于睡眠者而為覺悟，于放逸者而為勤進，于狂惑者常修正念，於盲冥者常為明日，于病瘦者為大醫藥，于邪見者為示正道，能于未起善法眾生起善法者，于未增善法眾生增善法者。舍利弗！取要言之，更無餘人能為眾生歸者、救者、究竟道者，唯有諸佛；而諸佛法、如來法、自然法，非從余出，一切皆因菩薩道生。」
逆順品第二十九
爾時，舍利弗白佛言：「希有。世尊！是菩薩
【現代漢語翻譯】 現代漢語譯本： 『應當頂戴菩薩，或者用肩膀扛著揹負著，從最初發心直至成佛，在這期間，一切世界諸天和人們，將所有美好的享樂之物都用來供給菩薩，也常常頂戴菩薩，不讓菩薩落在地上。而且菩薩前往道場時，用自己最好的衣服，或者用天上的衣服、各種美妙的蓮花，為菩薩鋪設高座；向上直至有頂天，用天上的寶衣作為車蓋，遮擋風和陽光。菩薩證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之後，用各種鮮花香料、幢幡、伎樂，也用自身來供奉、侍奉菩薩。這些眾生如此尊敬、供養菩薩，仍然不能報答菩薩的恩德。為什麼呢？因為菩薩給予眾生的是無漏、清凈美妙、無上的道樂，併發起廣大的莊嚴。』
『舍利弗（Sariputra）！用世間的快樂慾望來相比，百分、千分、百千萬分尚且不及一分，甚至用譬喻都無法相比。為什麼呢？眾生所奉獻給菩薩的享樂之物，都是世間有漏、虛假欺騙、無常、會變化的；而菩薩所施予眾生的快樂，都是超出世間的，無漏、真實、沒有熱惱、沒有憂愁、無量、無限，畢竟是常樂。所以，舍利弗（Sariputra）！應當知道眾生用一切享樂之物供給菩薩，仍然不能報答菩薩的恩德。』
『舍利弗（Sariputra）！菩薩摩訶薩（Bodhisattva-Mahasattva）對於睡眠的人使他們覺醒，對於放逸的人使他們勤奮精進，對於狂亂迷惑的人常常修正念，對於盲昧無知的人常常作為明日的光明，對於病弱瘦弱的人作為大醫王，對於邪見的人為他們指示正道，能夠使未生起善法的眾生生起善法，使未增長善法的眾生增長善法。舍利弗（Sariputra）！總而言之，再沒有其他人能夠作為眾生的歸宿、救護者、究竟的引導者，唯有諸佛；而諸佛的法、如來的法、自然之法，不是從其他地方產生的，一切都是因為菩薩道而生。』
逆順品第二十九
這時，舍利弗（Sariputra）對佛說：『希有啊，世尊！這位菩薩』
【English Translation】 English version: 'One should honor the Bodhisattva by placing them on the crown of one's head, or carrying them on one's shoulders, from the initial arising of the aspiration for enlightenment until Buddhahood is attained. During this time, all the beings in all the worlds, including gods and humans, should offer all their delightful possessions to the Bodhisattva, and constantly honor them by placing them on their heads, never letting them touch the ground. Furthermore, when the Bodhisattva proceeds to the Bodhimanda (place of enlightenment), one should use one's finest garments, or celestial robes, and exquisite lotus flowers to prepare a high seat for them. Up to the Akanistha heaven (highest heaven in the realm of form), one should use celestial jeweled garments to create canopies, shielding them from wind and sun. After the Bodhisattva attains Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), one should use various flowers, incense, banners, music, and also one's own body to serve and attend to the Bodhisattva. Even with such respect and offerings, these beings still cannot repay the Bodhisattva's kindness. Why? Because the Bodhisattva bestows upon beings the undefiled, pure, exquisite, and supreme bliss of the Dharma, and initiates great adornments.'
'Sariputra! Comparing worldly pleasures to this, even a hundredth, a thousandth, a hundred thousandth part is not comparable, not even by analogy. Why? Because the pleasures that beings offer to the Bodhisattva are all worldly, defiled, false, impermanent, and subject to change. But the bliss that the Bodhisattva bestows upon beings is transcendent, undefiled, true, free from heat and affliction, immeasurable, limitless, and ultimately constant bliss. Therefore, Sariputra! You should know that even if beings offer all their delightful possessions to the Bodhisattva, they still cannot repay the Bodhisattva's kindness.'
'Sariputra! The Bodhisattva-Mahasattva (great being Bodhisattva) awakens those who are asleep, encourages diligence in those who are lax, constantly corrects the mindfulness of those who are confused, constantly serves as the light of tomorrow for those who are blind, serves as a great medicine for those who are sick and weak, and shows the right path to those with wrong views. They are able to cause beings who have not yet generated wholesome dharmas to generate them, and to increase the wholesome dharmas of beings who have not yet increased them. Sariputra! In short, there is no one else who can be the refuge, the savior, or the ultimate guide for beings, except for the Buddhas. And the Dharma of the Buddhas, the Dharma of the Tathagatas (Thus Come Ones), the Dharma of nature, does not come from elsewhere; all of it arises because of the Bodhisattva path.'
Chapter Twenty-Nine: Direct and Reverse
At that time, Sariputra said to the Buddha: 'Rare indeed, World Honored One! This Bodhisattva'
道微妙甚深，能自嚴凈亦凈眾生。譬如，世尊！忉利天上波利質多拘毗羅樹，其華開敷既自端嚴，亦能嚴飾忉利諸天。菩薩如是，具足佛法，得阿耨多羅三藐三菩提已，既自嚴凈，亦為無量眾生所歸，成聲聞乘皆得遊戲，根、力、覺、道、禪定、背舍以自娛樂，亦如彼樹其華開敷，忉利諸天以為娛樂。世尊！何有智人不乘此乘？但為我等本以懈怠隨信他語，于所聞法生安樂心便謂得樂。今者乃知，自無有力能令一人住是道中。世尊！我從今已有所說法，先應開演是菩薩乘，然後當說諸聲聞法。何以故？我如是者或報佛恩，謂令乃至一人發無上心速逮正覺。」
佛告舍利弗：「善哉，善哉！汝今乃能發如是心，欲演大法教化菩薩。何以故？于當來世多有輕賤此大乘法，如是諸經無人信受。舍利弗！于爾時世，若善男子、善女人求善法者，當自正念依義依法，勿處眾中。何以故？爾時會眾非行道者。我聲聞眾修行道者，不輕菩薩毀壞大乘，況如是等佛之所說甚深經法而生違逆！何以故？若生違逆是非行者業，非是行者業，是凡夫業非智者業。舍利弗！是故當學起智者業離凡夫行。若有比丘以我為師，應如是行。
「舍利弗！當來世中求佛道者，深信行進、一心慚愧、樂求善法，或為餘人之所輕毀，作如是言：
【現代漢語翻譯】 現代漢語譯本：道是微妙而深奧的，它既能使自身莊嚴清凈，也能使眾生莊嚴清凈。譬如，世尊！（Bhagavan，佛的尊稱）忉利天（Trāyastriṃśa，佛教欲界六天之一）上的波利質多拘毗羅樹（Pārijātaka-kovilāra，忉利天上的樹名），它的花朵開放時，既自身端莊美麗，也能用來莊嚴裝飾忉利天的諸位天人。菩薩也是這樣，具足佛法，證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）之後，既自身莊嚴清凈，也成為無量眾生所歸依之處，成就聲聞乘（Śrāvakayāna，小乘）的人都能在此遊戲中得到樂趣，以根、力、覺、道、禪定、背舍（即八解脫）來自我娛樂，也像那棵樹花朵開放一樣，忉利天的諸位天人以此為樂。世尊！哪裡有智慧的人不乘坐這種大乘呢？只是因為我們過去懈怠，隨順相信他人之語，對於所聽聞的佛法生起安樂之心，就認為自己得到了快樂。現在才知道，自身沒有力量能讓一個人安住于這條道路中。世尊！我從今以後，凡有所說法，首先應當開演菩薩乘，然後才應當說諸聲聞法。為什麼呢？我這樣做或許能報答佛恩，即使能令一個人發起無上菩提心，迅速證得正覺。」 佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）：「善哉，善哉！你現在能夠發起這樣的心，想要演說大法教化菩薩。為什麼呢？在未來的世代中，會有很多人輕視這種大乘法，像這樣的經典沒有人相信接受。舍利弗！在那個時候，如果善男子、善女人尋求善法，應當自己端正念頭，依義理和佛法而行，不要處在眾人之中。為什麼呢？因為那時集會的大眾不是修行正道的人。我的聲聞弟子中修行正道的人，不會輕視菩薩，毀壞大乘，更何況是對於佛所說的甚深經典佛法而生起違逆之心！為什麼呢？如果生起違逆之心，這是非修行者的行為，不是修行者的行為，是凡夫的行為，不是智者的行為。舍利弗！因此應當學習發起智者的行為，遠離凡夫的行為。如果有比丘以我為師，應當這樣修行。 「舍利弗！當未來的世代中，尋求佛道的人，如果深信佛法而精進行進、一心慚愧、樂於尋求善法，或許會被其他人輕視譭謗，他們會這樣說：
【English Translation】 English version: The Way is subtle and profound, capable of adorning and purifying oneself, and also purifying sentient beings. For example, O Bhagavan! The Pārijātaka-kovilāra tree on the Trāyastriṃśa Heaven, when its flowers bloom, is not only beautiful in itself but also adorns the gods of the Trāyastriṃśa Heaven. Likewise, a Bodhisattva, complete with the Buddha-dharma, upon attaining anuttarā-samyak-saṃbodhi, not only adorns and purifies oneself but also becomes a refuge for countless sentient beings. Those who attain the Śrāvakayāna find joy in this play, entertaining themselves with the roots, powers, awakening factors, the path, meditation, and the eight liberations, just as the gods of the Trāyastriṃśa Heaven find joy in the blooming flowers of that tree. O Bhagavan! What wise person would not ride this vehicle? It is only because we were previously lazy, following the words of others, and upon hearing the Dharma, we felt a sense of ease and thought we had attained happiness. Now we know that we have no power to keep even one person on this path. O Bhagavan! From now on, whenever I speak the Dharma, I should first expound the Bodhisattva-yāna, and then speak of the Śrāvakayāna. Why? By doing so, I may repay the Buddha's kindness, even if it leads just one person to generate the supreme mind and quickly attain enlightenment.' The Buddha said to Śāriputra: 'Excellent, excellent! You are now able to generate such a mind, desiring to expound the Great Dharma to teach Bodhisattvas. Why? In the future, many will belittle this Great Vehicle Dharma, and such sutras will not be believed or accepted. Śāriputra! In that time, if good men and good women seek the Good Dharma, they should rectify their thoughts, relying on the meaning and the Dharma, and not be in the midst of crowds. Why? Because the assembly at that time will not be practitioners of the Way. My Śrāvaka disciples who practice the Way will not belittle Bodhisattvas or destroy the Great Vehicle, let alone oppose the profound sutras and Dharma spoken by the Buddha! Why? If opposition arises, it is the karma of non-practitioners, not the karma of practitioners, it is the karma of ordinary people, not the karma of the wise. Śāriputra! Therefore, one should learn to initiate the actions of the wise and abandon the actions of ordinary people. If there are monks who take me as their teacher, they should practice in this way.' 'Śāriputra! In the future, those who seek the Buddha-way, if they deeply believe and diligently advance, with a single mind of shame and repentance, and joyfully seek the Good Dharma, may be belittled and slandered by others, who will say:'
『是懈怠者無方便力，不能現世得沙門果，為受五欲而作國王，現行法門自言菩薩，受他供奉，稱歎如是大乘經法。佛不說此名為行者。』
「舍利弗！觀是愚人以微少緣而謗毀我，我說此人為真行者，彼以為非。若如來說最勝行者、得勝解者，彼乃以為非是行者、非得解者。舍利弗！時有白衣為彼弟子信受其語，見諸菩薩、比丘、比丘尼、優婆塞、優婆夷，讀誦、信習如是諸經，生怨賊心。舍利弗！觀是愚人何有持戒？我經中說：若見兀樹似人相者尚不應瞋，況有識者。如是惡人常懷瞋惱！舍利弗！汝且觀彼時世諸倒，法非法想、非法法想，善非善想、非善善想，於行者中生非行想、非行者中而生行想，于得解者生不解想、非得解者而生解想。當知是人不名行者、不名解者。既不知法亦不知善，不能隨順佛所教法，如是癡人為瞋所蔽，慳貪、嫉慢所覆，自讚、矜高毀下他人，貪恚、愚癡之所燒害，深入諸惡離於善法。
「舍利弗！若我具說此人過者，續增罪業不可救療，如是癡人應當離之，如避惡牛。舍利弗！如來為慚愧者師，非無慚愧者；信受者師，非無信者；順法者師，非壞法者；行進者師，非懈怠者；攝念者師，非亂念者；有智者師，非愚癡者。舍利弗！是愚癡人非我弟子、我非彼師。汝觀斯人
【現代漢語翻譯】 現代漢語譯本：『這是因為懈怠的人沒有方便之力，不能在現世獲得沙門果（證得修行果位），爲了享受五欲而去做國王，表面上修行佛法卻自稱是菩薩，接受他人的供養，讚歎這樣的大乘經法。佛陀不會說這樣的人是修行者。』 『舍利弗（佛陀的弟子，以智慧著稱）！看看這些愚蠢的人因為微小的緣由就誹謗我，我說這種人是真正的修行者，他們卻認為不是。如果如來說最殊勝的修行者、得到殊勝解脫的人，他們就認為不是修行者、不是得到解脫的人。舍利弗！當時有在家信徒作為他們的弟子，相信並接受他們的話，看到諸位菩薩、比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）讀誦、信奉、學習這些經典，就生起怨恨之心。舍利弗！看看這些愚蠢的人哪裡有持戒？我的經典中說：如果看到光禿禿的樹木像人的樣子尚且不應該生氣，更何況是有意識的人。這些惡人常常懷有嗔恨惱怒！舍利弗！你且看看那個時代的各種顛倒，把不是佛法的當成佛法，把佛法當成不是佛法，把不是善的當成善的，把善的當成不是善的，在修行者中產生不是修行者的想法，在不是修行者的人中產生是修行者的想法，對於得到解脫的人產生沒有解脫的想法，對於沒有得到解脫的人產生得到解脫的想法。應當知道這些人不配稱為修行者，不配稱為得到解脫的人。既不知道佛法也不知道善，不能夠順從佛陀所教導的佛法，這樣的愚癡之人被嗔恨所矇蔽，被慳吝貪婪、嫉妒傲慢所覆蓋，自我讚揚、自以為是，詆譭貶低他人，被貪慾、嗔恚、愚癡所燒害，深深陷入各種惡行，遠離善良的佛法。 『舍利弗！如果我完全說出這些人的過錯，只會增加他們的罪業，無法救治，這樣的愚癡之人應當遠離他們，就像躲避兇惡的牛一樣。舍利弗！如來是對於有慚愧心的人的導師，不是沒有慚愧心的人的導師；是對於信受佛法的人的導師，不是不相信佛法的人的導師；是對於順從佛法的人的導師，不是破壞佛法的人的導師；是對於精進行進的人的導師，不是懈怠懶惰的人的導師；是對於攝持正念的人的導師，不是心念散亂的人的導師；是有智慧的人的導師，不是愚癡的人的導師。舍利弗！這些愚癡的人不是我的弟子，我也不是他們的導師。你看看這些人！』
【English Translation】 English version: 'It is because the lazy lack skillful means and cannot attain the Śrāmaṇa fruit (the fruit of monastic practice) in this life. They become kings to indulge in the five desires, outwardly practice the Dharma while claiming to be Bodhisattvas, accept offerings from others, and praise such Mahāyāna scriptures. The Buddha does not call such people practitioners.' 'Śāriputra (a disciple of the Buddha, known for his wisdom)! Observe how these foolish people slander me for trivial reasons. I say that such people are true practitioners, but they think otherwise. If the Tathāgata speaks of the most excellent practitioners, those who have attained the most excellent liberation, they consider them not to be practitioners, not to be liberated. Śāriputra! At that time, there were lay followers who were their disciples, believing and accepting their words. When they saw Bodhisattvas, Bhikṣus (ordained monks), Bhikṣuṇīs (ordained nuns), Upāsakas (lay male followers), and Upāsikās (lay female followers) reciting, believing in, and studying these scriptures, they developed resentment. Śāriputra! Observe, where is the morality of these foolish people? In my scriptures, it is said that even if one sees a bare tree resembling a human figure, one should not be angry, let alone with sentient beings. Such evil people are always filled with anger and resentment! Śāriputra! You should observe the various inversions of that time, considering what is not Dharma as Dharma, and Dharma as not Dharma, considering what is not good as good, and good as not good, having thoughts of non-practitioners among practitioners, and thoughts of practitioners among non-practitioners, having thoughts of non-liberated among the liberated, and thoughts of liberated among the non-liberated. Know that these people are not worthy to be called practitioners, not worthy to be called liberated. They know neither the Dharma nor goodness, and cannot follow the Dharma taught by the Buddha. Such foolish people are blinded by anger, covered by stinginess, greed, jealousy, and arrogance, praising themselves, being conceited, and denigrating others, harmed by greed, hatred, and ignorance, deeply immersed in all kinds of evil deeds, and far removed from the good Dharma.' 'Śāriputra! If I were to fully describe the faults of these people, it would only increase their sins, making them incurable. Such foolish people should be avoided, like avoiding a vicious bull. Śāriputra! The Tathāgata is a teacher for those who have shame, not for those who have no shame; a teacher for those who believe, not for those who do not believe; a teacher for those who follow the Dharma, not for those who destroy the Dharma; a teacher for those who advance diligently, not for those who are lazy; a teacher for those who maintain mindfulness, not for those whose minds are scattered; a teacher for those who have wisdom, not for those who are foolish. Śāriputra! These foolish people are not my disciples, and I am not their teacher. You observe these people!'
，如是佛乘、如來正智，如來久遠所修學處，久修學已，了達大慧成無上菩提，即以此法為菩薩說，作如是念：『若有菩薩隨學是法，修習佛慧，便能逮得無上菩提，拔濟眾生，令脫生死不斷佛種。』如來亦自尊敬此法。而是愚人輕毀不信，甚為不善第一不善，當奈之何。是故汝等，當依法行勿依於人，當自依止勿依於他。舍利弗！是則名為如來教法。云何比丘依法而行不依於人，當自依止不依於他？舍利弗！比丘隨離、隨順涅槃，修四念處。何謂念處？于身、受、心常念不舍。又，舍利弗！如實見法無所有性，於是法中正念不謬，是名念處，是為比丘依法而行、不依於人，常自依止、不依於他。
「舍利弗！若能如是修習念處悉斷貪著，名阿羅漢，名漏盡者、無煩惱者、世福田者，名自在者、無染污者，名為智者、到彼岸者、為導師者、婆羅門者。
「舍利弗！阿羅漢者，離於一切惡不善法，不樂有為，滅除諸業更不令起。舍利弗！若阿羅漢起罪福業無有是處。何以故？舍三求故、轉九結故，於一切法心無所著，出過欲界、色無、色界，無有渴愛，無熱無惱，心凈如空，名阿羅漢。
「舍利弗！名滿漏盡者，於一切法漏盡無餘到畢竟盡；無諸結者，阿羅漢心本來常空，無垢凈故；無染污者，於六
【現代漢語翻譯】 現代漢語譯本：『這才是佛的教法，如來真正的智慧，如來長久以來所修習之處。長久修習之後，通達大智慧，成就無上菩提（supreme enlightenment）。然後用這種方法為菩薩們宣說，並這樣想：『如果有菩薩隨順學習這種方法，修習佛的智慧，便能獲得無上菩提，救拔濟度眾生，使他們脫離生死輪迴，延續佛的種子。』如來也自己尊敬這種法。但是那些愚蠢的人輕視譭謗，不相信，這是非常不好，最不好的，該怎麼辦呢？所以你們應當依照法修行，不要依靠人；應當自己作為依靠，不要依靠他人。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這叫做如來的教法。』 『怎樣才是比丘（bhikkhu，佛教出家男眾）依法修行，不依靠人，自己作為依靠，不依靠他人呢？舍利弗！比丘隨順遠離煩惱，隨順涅槃（nirvana，佛教術語，指解脫生死輪迴的境界），修習四念處（four foundations of mindfulness）。什麼是念處呢？對於身體、感受、心念，常常保持正念而不捨棄。還有，舍利弗！如實地觀察到法的無所有性，對於這種法，保持正確的念而不謬誤，這叫做念處。這就是比丘依法修行，不依靠人，常常自己作為依靠，不依靠他人。』 『舍利弗！如果能夠這樣修習念處，完全斷除貪著，就叫做阿羅漢（arhat，佛教修行證果的聖人），叫做漏盡者（one who has exhausted all defilements）、無煩惱者、世間福田者，叫做自在者、無染污者，叫做智者、到達彼岸者、為導師者、婆羅門（Brahmin，古印度社會中的祭司階層，此處指修行達到高境界的人）。』 『舍利弗！阿羅漢，遠離一切惡和不善法，不樂於有為法，滅除各種業，不再讓它們產生。舍利弗！如果阿羅漢產生罪業或福業，這是不可能的。為什麼呢？因為他捨棄了三種追求（三求：欲求、有求、梵行求），轉化了九種煩惱結縛（九結：愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結），對於一切法，心中沒有執著，超越了欲界、色界、無色界（三界：佛教宇宙觀中的三個層次），沒有渴愛，沒有熱惱，心清凈如虛空，叫做阿羅漢。』 『舍利弗！所謂『滿漏盡者』，是指對於一切法，煩惱漏盡沒有剩餘，到達了究竟的盡頭；所謂『沒有各種結縛者』，是指阿羅漢的心本來常常是空性的，沒有垢染而清凈；所謂『沒有染污者』，是指對於六
【English Translation】 English version: 『This is the Buddha-vehicle, the Tathāgata』s (如來，another name for the Buddha) true wisdom, the place where the Tathāgata has long cultivated. Having cultivated for a long time, he understands great wisdom, attains unsurpassed Bodhi (菩提，enlightenment), and then uses this Dharma (法，teachings) to preach to the Bodhisattvas (菩薩，enlightened beings), thinking thus: 『If there are Bodhisattvas who follow and study this Dharma, cultivate the Buddha』s wisdom, they will be able to attain unsurpassed Bodhi, rescue and deliver sentient beings, enabling them to escape the cycle of birth and death, and continue the Buddha』s lineage.』 The Tathāgata also respects this Dharma himself. But those foolish people despise and slander it, and do not believe it. This is very bad, the worst. What should be done? Therefore, you should practice according to the Dharma, do not rely on people; you should rely on yourselves, do not rely on others. Śāriputra (舍利弗，one of the Buddha's ten principal disciples, known for his wisdom)! This is called the Tathāgata』s teaching.』 『How does a Bhikkhu (比丘，Buddhist monk) practice according to the Dharma, not rely on people, rely on himself, and not rely on others? Śāriputra! A Bhikkhu follows detachment, follows Nirvana (涅槃，liberation from the cycle of rebirth), and cultivates the Four Foundations of Mindfulness (四念處). What are the Foundations of Mindfulness? For the body, feelings, and mind, constantly maintain mindfulness and do not abandon it. Also, Śāriputra! Truly see the nature of all Dharmas as empty, and for this Dharma, maintain correct mindfulness without error. This is called the Foundation of Mindfulness. This is how a Bhikkhu practices according to the Dharma, does not rely on people, and always relies on himself, and does not rely on others.』 『Śāriputra! If one can cultivate the Foundations of Mindfulness in this way, completely cutting off attachment, he is called an Arhat (阿羅漢，a perfected being in Buddhism), called one who has exhausted all defilements, one without afflictions, a field of merit for the world, called one who is free, one without defilement, called a wise one, one who has reached the other shore, a guide, a Brahmin (婆羅門，a member of the priestly class in ancient Indian society, here referring to someone who has reached a high level of spiritual attainment).』 『Śāriputra! An Arhat is far from all evil and unwholesome Dharmas, does not delight in conditioned Dharmas, extinguishes all karmas, and does not allow them to arise again. Śāriputra! If an Arhat generates sinful or meritorious karma, this is impossible. Why? Because he has abandoned the three pursuits (三求: desire, existence, and Brahma-conduct), transformed the nine fetters (九結: love, hatred, pride, ignorance, wrong views, attachment to views, doubt, jealousy, and stinginess), and for all Dharmas, his mind has no attachment, transcending the desire realm, the form realm, and the formless realm (三界: the three realms of existence in Buddhist cosmology), without craving, without heat or vexation, his mind is pure like space, called an Arhat.』 『Śāriputra! The so-called 『one who has completely exhausted all defilements』 refers to one who, for all Dharmas, has exhausted all defilements without remainder, reaching the ultimate end; the so-called 『one without various fetters』 refers to the Arhat』s mind, which is originally always empty, without impurity and pure; the so-called 『one without defilement』 refers to one who, for the six
塵中若好、若惡、若毀、若譽心無有異，斷戲論故；世福田者，斷諸熱惱能與第一凈法施故；名自在者，見一切法空無所有，于空法中得到彼岸，離虛妄論故；名自在婆羅門者，障諸惡法離一切法無所染故；為導師者，能為人說無生死導師所；名智者，是人能知欲界、色界及無色界，業緣果報皆從虛妄分別故起，于中得脫故；名智者、到彼岸者，能破眾魔及一切結，能到一切諸法彼岸，已出淤泥安住陸地，是故名為到彼岸者。
「舍利弗！如來能隨漏盡阿羅漢所有福德，說無增減。諸阿羅漢為大福田，無有穢惡，亦無栽蘗及諸瓦礫。舍利弗！漏盡阿羅漢，若人謗毀而不生念：『是人罵我。』若人稱讚亦不生念：『是人譽我。』無分別念、無所疑闕，善攝六根住必定地，依於法行不依於人，能自依止不依於他。是故，舍利弗！如是行者，終不違逆諸佛菩提，亦終不起非行者業。如是不為修梵行者之所呵責，亦深擁護諸佛菩提，令得久住。
「舍利弗！阿羅漢者，于諸法中心無所疑，所作已辦，住正道中。」
舍利弗白佛言：「世尊！阿羅漢者，終不違逆不住佛法。何以故？若違逆者，凡夫所為，非羅漢業。」
佛言：「如是。舍利弗！違逆法者，凡夫所為，非智者業。如來但為當來世有耆年比
【現代漢語翻譯】 現代漢語譯本：在世俗中，無論是好的、壞的、誹謗的、讚譽的，內心都沒有分別，因為斷絕了戲論；被稱為世間福田的人，是因為斷絕了各種熱惱，能夠給予第一清凈的佛法；被稱為自在的人，是因為見到一切法都是空無所有的，在空性之法中到達彼岸，遠離虛妄的言論；被稱為自在婆羅門的人，是因為遮蔽了各種惡法，遠離一切法而沒有染著；被稱為導師的人，是因為能夠為人們宣說沒有生死的導師之道；被稱為智者的人，是因為能夠知曉欲界、色界及無色界，明白業緣果報都是從虛妄分別中產生的，並且從中得到解脫；被稱為智者、到達彼岸的人，是因為能夠破除眾魔以及一切煩惱結縛，能夠到達一切諸法的彼岸，已經脫離淤泥而安住在陸地上，所以被稱為到達彼岸的人。
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如來能夠隨順漏盡阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）的所有福德，宣說沒有增減。諸位阿羅漢是大福田，沒有污穢邪惡，也沒有栽種惡業的因，以及各種瓦礫般的障礙。舍利弗！漏盡阿羅漢，如果有人誹謗譭謗他，他也不會生起念頭：『這個人在罵我。』如果有人稱讚他，他也不會生起念頭：『這個人讚美我。』沒有分別念，沒有疑惑缺失，善於攝持六根，安住在必定之地，依靠佛法而行，不依靠人，能夠自己依靠自己，不依靠他人。所以，舍利弗！像這樣修行的人，終究不會違逆諸佛的菩提（bodhi，覺悟），也終究不會造作非修行者的惡業。這樣的人不會被修行梵行的人所呵責，也深深地擁護諸佛的菩提，使之能夠長久住世。
『舍利弗！阿羅漢，對於諸法心中沒有疑惑，該做的已經做完，安住在正道之中。』
舍利弗對佛說：『世尊！阿羅漢，終究不會違逆不住于佛法。為什麼呢？如果違逆佛法，那是凡夫的行為，不是阿羅漢所為。』
佛說：『是的。舍利弗！違逆佛法的人，是凡夫的行為，不是智者的行為。如來只是爲了未來世有年長的比丘（bhiksu，出家男子）…
【English Translation】 English version: In the world, whether good, bad, slanderous, or praiseworthy, the mind has no difference, because it has cut off frivolous discussions; one who is called a field of merit for the world is so because they have cut off all hot afflictions and can give the first pure Dharma; one who is called free is so because they see all dharmas as empty and without substance, and in the Dharma of emptiness, they reach the other shore, away from false arguments; one who is called a free Brahmin is so because they block all evil dharmas, are apart from all dharmas, and are unattached; one who is called a guide is so because they can speak to people about the guide to no birth and death; one who is called wise is so because they can know the desire realm, the form realm, and the formless realm, and understand that the karmic causes and effects all arise from false discriminations, and they are liberated from them; one who is called wise, one who has reached the other shore, is so because they can break the hordes of demons and all bonds, can reach the other shore of all dharmas, have already emerged from the mud and dwell on dry land, therefore they are called those who have reached the other shore.
『Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! The Tathagata (如來，another name for the Buddha) can follow all the merits of the Arhats (阿羅漢，those who have exhausted their afflictions and attained liberation) who have exhausted their outflows, and declare that there is no increase or decrease. All the Arhats are great fields of merit, without filth or evil, without planting the causes of evil deeds, and without various obstacles like rubble. Śāriputra! If someone slanders or defames an Arhat who has exhausted their outflows, they will not give rise to the thought: 『This person is scolding me.』 If someone praises them, they will not give rise to the thought: 『This person is praising me.』 Without discriminating thoughts, without doubt or deficiency, they are good at gathering the six senses, dwelling in a definite place, relying on the Dharma and not relying on people, able to rely on themselves and not rely on others. Therefore, Śāriputra! Those who practice in this way will never go against the Bodhi (菩提，enlightenment) of all Buddhas, and will never create the evil karma of non-practitioners. Such people will not be blamed by those who practice pure conduct, and they deeply protect the Bodhi of all Buddhas, enabling it to abide for a long time.
『Śāriputra! Arhats have no doubts in their minds about all dharmas, what needs to be done has been done, and they dwell in the right path.』
Śāriputra said to the Buddha: 『World Honored One! Arhats will never go against or not abide in the Buddha's Dharma. Why? If they go against it, that is the behavior of ordinary people, not the work of Arhats.』
The Buddha said: 『That is so. Śāriputra! Those who go against the Dharma are ordinary people, not the work of the wise. The Tathagata is only for the sake of elderly bhiksus (比丘，ordained monks) in the future world…
丘多所知識，心得暫住，獨處離眾不見女色，便自謂言：『我是阿羅漢。』心生貢高。爾時眾人多有信者，謂是阿羅漢，尊敬、供給。是愚癡人，亦貪名利受是供奉，自謂我有阿羅漢法，不起結使。是人不知無分別法，喜生分別，以結小息便謂得道。若入聚落執持儀法，若在獨處便自縱逸，在眾亦異。是人樂畜多弟子眾，多有知識，國王、大臣大得供奉，名聞流佈多人愛敬，諸結充溢，而便自謂無有結使。得聞如是甚深經典、空相應法，我好弟子愛重、聽受、求解義趣，以尊敬心修行是法；而是癡人不肯信受，欲懷違逆，便作是言：『此非佛語、非大師教、非法非善。』是人於法生非法想、于非法中而生法想，不善法中而生善想、于善法中生不善想。
「舍利弗！是諸癡人，隨所得法便自稱讚，所不得法毀呰輕賤，自大貢高毀下他人。如是愚人，但有持戒攝念一處，漸伏噁心博聞讀誦，多畜弟子人所宗奉，稱讚、禮敬心生慠慢、我慢、上慢，隨聞如是諸深妙經，起重罪業。是愚癡人而不自知我有是罪，轉增慠慢、愚癡之心，違逆是經，起重罪已墮大地獄。」
佛說華手經卷第八 大正藏第 16 冊 No. 0657 佛說華手經
佛說華手經卷第九
後秦龜茲國三藏鳩摩羅什奉 詔譯
【現代漢語翻譯】 現代漢語譯本 丘（name of a person）學了很多知識，但他的心只是暫時停留在某個狀態，獨自一人遠離大眾，不接觸女色，就自認為：『我是阿羅漢（Arhat，已證得涅槃的修行者）。』心中生起驕傲。當時很多人都相信他，認為他是阿羅漢，尊敬他、供養他。這個愚癡的人，也貪圖名利，接受這些供奉，自認為自己已經證得了阿羅漢的境界，不再有煩惱。這個人不知道無分別的道理，喜歡生起分別心，稍微平息了一些煩惱就認為自己得道了。如果進入村落，就執著于各種儀軌，如果獨自一人，就放縱自己，在眾人面前和私下裡表現不一樣。這個人喜歡蓄養很多弟子，有很多信徒，國王、大臣都大量供養他，名聲傳播開來，很多人愛戴敬仰他，各種煩惱充滿內心，卻還自認為沒有煩惱。如果聽到這樣甚深的經典、與空性相應的法，我的好弟子會珍愛、聽受、尋求其中的意義，以尊敬的心修行這些法；而這個愚癡的人不肯相信接受，想要違背，就說：『這不是佛說的話、不是大師的教導、不是正法、不是善法。』這個人對於正法產生非法的想法，對於非法產生正法的想法，在不善法中產生善的想法，在善法中產生不善的想法。 舍利弗（Sariputra，佛陀的十大弟子之一）！這些愚癡的人，隨隨便便讚歎自己所得到的法，詆譭輕賤自己沒有得到的法，自高自大，貶低他人。這樣的愚人，只是持戒、攝心一處，逐漸降伏噁心，博聞強記、讀誦經典，蓄養很多弟子，被人尊崇供養，得到稱讚、禮敬，心中生起傲慢、我慢、增上慢，一旦聽到這樣深奧微妙的經典，就會造下嚴重的罪業。這個愚癡的人卻不自知自己有這樣的罪過，反而更加增長傲慢、愚癡之心，違背這些經典，造下重罪之後就會墮入大地獄。
【English Translation】 English version A certain person named Qiu (name of a person) had much knowledge, but his mind only temporarily dwelt in a certain state. Living alone, away from the crowd, and not seeing women, he proclaimed himself: 'I am an Arhat (Arhat, one who has attained Nirvana).' Pride arose in his heart. At that time, many people believed him, considering him an Arhat, respecting and providing for him. This foolish person, also greedy for fame and profit, accepted these offerings, thinking he had attained the state of an Arhat and had no more afflictions. This person did not understand the principle of non-discrimination, liked to create distinctions, and thought he had attained the Way by merely suppressing some afflictions. If he entered a village, he would adhere to various rituals; if he was alone, he would indulge himself, behaving differently in public and in private. This person liked to keep many disciples, had many followers, and received abundant offerings from kings and ministers. His name spread, and many people loved and respected him. Various afflictions filled his heart, yet he still thought he had no afflictions. If he heard such profound scriptures, teachings corresponding to emptiness, my good disciples would cherish, listen, seek their meaning, and practice these teachings with respect. But this foolish person would not believe or accept them, wanting to oppose them, saying: 'These are not the words of the Buddha, not the teachings of the master, not the Dharma, not good.' This person has non-Dharma thoughts about the Dharma, and Dharma thoughts about non-Dharma, good thoughts about non-good, and non-good thoughts about good. Sariputra (Sariputra, one of the Buddha's ten great disciples)! These foolish people readily praise the Dharma they have attained, and disparage and belittle the Dharma they have not attained, being arrogant and belittling others. Such foolish people, merely by upholding precepts, focusing their minds in one place, gradually subduing evil thoughts, being learned and reciting scriptures, keeping many disciples, and being revered and provided for, receiving praise and respect, give rise to arrogance, self-conceit, and excessive pride. Once they hear such profound and subtle scriptures, they will create heavy karmic offenses. This foolish person does not realize that he has such sins, but instead increases his arrogance and foolishness, opposes these scriptures, and after creating heavy sins, will fall into the great hell.
不退轉品第三十
佛告舍利弗：「如來今當斷汝等疑，亦令將來讀誦是經說者、受者皆得斷疑。舍利弗！如來名為一切智者、一切見者、一切說者，無法不見、無法不聞、無法不覺、無法不知，了達三世，無所掛礙。舍利弗！如來名為無等等者，於一切法悉得正解，自然自在，無有所歸。如來今欲于大眾中作師子吼，置是愚人行邪道法，不須廣說。若善男子、善女人，發阿耨多羅三藐三菩提心，於是法中應當一心勤行。何以故？應作是念：『諸佛無量阿僧祇劫所集阿耨多羅三藐三菩提法，我於是中若生懈怠，必當不信、違逆不受，不能達知。』
「舍利弗！菩薩若行四法，則壞諸佛無上菩提。何謂為四？離於善友屬惡知識，隨其所學毀壞大乘，是名初法。又，舍利弗！菩薩有所得見深計我心，聞甚深經便大驚畏，當墜大坑，是第二法。又，舍利弗！菩薩雜學外道經書，巧于諍論，多人所敬，是人不能自調伏心，亦復不能調伏諸法，不調伏故不行大乘，是第三法。又，舍利弗！菩薩毀禁、不能隨順佛所制戒，聞是深空、凈妙戒法，心不了達，不能信樂、違逆不受，是第四法。菩薩有是四法不能信受，毀壞菩提。」
爾時，世尊欲明此義而說偈言：
「若近惡知識， 亦隨其所行， 故
【現代漢語翻譯】 現代漢語譯本
不退轉品第三十
佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）: 『如來現在應當解除你們的疑惑，也讓未來讀誦這部經、宣說這部經、接受這部經的人都能解除疑惑。舍利弗！如來被稱為一切智者、一切見者、一切說者，沒有什麼是看不見的，沒有什麼是聽不見的，沒有什麼是感覺不到的，沒有什麼是不知道的，通達過去、現在、未來三世，沒有任何阻礙。舍利弗！如來被稱為無等等者，對於一切法都能正確理解，自然自在，沒有任何依賴。如來現在想要在大眾中作獅子吼，停止這些愚人行邪道之法，不需要多說。如果善男子、善女人，發了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），對於這個法應當一心勤奮修行。為什麼呢？應當這樣想：『諸佛經過無量阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）所積累的阿耨多羅三藐三菩提法，我如果在這裡產生懈怠，必定會不相信、違背、不接受，不能通達瞭解。』』 『舍利弗！菩薩如果修行四種法，就會毀壞諸佛的無上菩提。哪四種呢？遠離善友而親近惡知識，隨著他們所學的而毀壞大乘佛法，這是第一種法。還有，舍利弗！菩薩如果產生有所得的見解，深深地執著於我，聽到甚深的經典就非常驚恐畏懼，將會墜入大坑，這是第二種法。還有，舍利弗！菩薩雜亂地學習外道的經書，擅長於辯論，被很多人尊敬，這個人不能自己調伏內心，也不能調伏諸法，因為不能調伏所以不能修行大乘佛法，這是第三種法。還有，舍利弗！菩薩毀壞戒律，不能隨順佛所制定的戒律，聽到甚深的空性、清凈微妙的戒法，內心不能通達瞭解，不能相信喜樂、違背不接受，這是第四種法。菩薩有這四種法不能信受，就會毀壞菩提。』 這時，世尊想要闡明這個道理，就說了偈語： 『如果親近惡知識，也隨著他們所行，
【English Translation】 English version
Chapter 30: Non-retrogression The Buddha told Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom): 'The Tathāgata (如來) should now resolve your doubts, and also enable those who read, recite, explain, and receive this sūtra in the future to resolve their doubts. Śāriputra! The Tathāgata is called the All-Knowing One, the All-Seeing One, the All-Speaking One; there is nothing unseen, nothing unheard, nothing unfelt, nothing unknown. He understands the three periods of time (past, present, and future) without any hindrance. Śāriputra! The Tathāgata is called the Unequaled One, having rightly understood all dharmas (法), being naturally free and independent, without any dependence. The Tathāgata now wishes to roar like a lion in the assembly, stopping these foolish people from practicing heretical paths; there is no need to say more. If a good man or good woman generates the mind of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), they should diligently practice this Dharma with one mind. Why? They should think thus: 『The Dharma of anuttarā-samyak-saṃbodhi accumulated by all Buddhas over countless asaṃkhya-kalpas (阿僧祇劫, incalculable eons), if I become lazy in this, I will surely disbelieve, oppose, and not accept it, and will not be able to understand it.』' 'Śāriputra! If a Bodhisattva practices four dharmas, they will destroy the unsurpassed Bodhi (菩提, enlightenment) of all Buddhas. What are the four? Separating from good friends and associating with evil companions, destroying the Mahāyāna (大乘, Great Vehicle) according to what they learn; this is the first dharma. Also, Śāriputra! If a Bodhisattva develops views of attainment, deeply clinging to the self, and becomes greatly frightened upon hearing profound sūtras, they will fall into a great pit; this is the second dharma. Also, Śāriputra! If a Bodhisattva mixes the study of externalist scriptures, is skilled in debate, and is respected by many, this person cannot subdue their own mind, nor can they subdue all dharmas; because they cannot subdue, they do not practice the Mahāyāna; this is the third dharma. Also, Śāriputra! If a Bodhisattva breaks the precepts, cannot follow the precepts established by the Buddha, and upon hearing the profound emptiness and pure, subtle precepts, their mind cannot understand, cannot believe and rejoice, and opposes and does not accept them; this is the fourth dharma. If a Bodhisattva has these four dharmas and cannot believe and accept them, they will destroy Bodhi.』 At that time, the World-Honored One, wishing to clarify this meaning, spoke in verse: 'If one associates with evil companions, and also follows their practices,
不樂佛道， 壞無上菩提。 雜學外經典， 善巧諸諍論， 其有發言者， 即皆能破壞。 雖自稱智者， 而實是愚癡， 以如是緣故， 不信于菩提。 若人貪著我， 隨有所得見， 聞是甚深法， 而生大驚畏。 是人不能解， 如實空寂滅， 不了達菩提， 亦不能信樂。 以破戒緣故， 能起不善業， 不能隨順學， 如佛所說戒。 惡口而兩舌， 好出他人過， 如是不善人， 無惡而不造。 是故當遠離， 不信菩提道， 隨我所贊法， 常當勤修學。 若人慾見佛， 欲知如是法， 當安隱持戒， 從是生真智。 若人持凈戒， 菩提心轉固， 以深凈持戒， 能滅惡覺觀。 故求菩提者， 當深凈持戒， 是人于佛道， 無有所疑難。
「又，舍利弗！菩薩有四法能護佛道。何謂為四？自行持戒，深發善心，安住戒中；博聞正典，不雜邪論；聞佛經法，能勤讀誦；常樂獨處，順遠離行。舍利弗！菩薩若成如是四法，能護佛道。」
爾時，世尊欲明此義而說偈言：
「菩薩住戒中， 不以戒自高， 更求甚深法， 決定微妙義。 以第一深法， 求無上菩提， 但修佛正法，
【現代漢語翻譯】 現代漢語譯本 不喜好佛法，敗壞無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 雜亂學習外道經典，擅長各種爭論， 如果有人發言，就都能加以破壞。 雖然自稱為智者，但實際上是愚癡的， 因為這樣的緣故，不相信菩提（Bodhi，覺悟）。 如果有人貪戀自我，隨自己所見而執著， 聽到這甚深的佛法，就會感到非常驚恐。 這種人不能理解，如實的空寂滅， 不能了達菩提（Bodhi，覺悟），也不能信受喜愛。 因為毀壞戒律的緣故，能生起不善的業， 不能隨順學習，如佛陀所說的戒律。 惡語傷人又兩舌，喜歡揭露他人的過錯， 像這樣不善良的人，沒有哪種惡事不做的。 所以應當遠離，不相信菩提（Bodhi，覺悟）之道的人， 對於我所讚歎的佛法，應當常常勤奮地修學。 如果有人想要見到佛，想要了解這樣的佛法， 應當安穩地持守戒律，從這裡生出真正的智慧。 如果有人持守清凈的戒律，菩提心（Bodhicitta，覺悟之心）就會更加堅定， 以深刻清凈的持戒，能滅除惡的覺觀。 所以追求菩提（Bodhi，覺悟）的人，應當深刻清凈地持守戒律， 這樣的人對於佛道，就不會有什麼疑惑和困難。
『此外，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！菩薩（Bodhisattva，立志成佛的修行者）有四種方法能夠守護佛道。哪四種呢？自己實行持戒，深深地發起善良的心，安住在戒律之中；廣泛地聽聞正確的經典，不雜亂地學習邪惡的理論；聽聞佛陀的經法，能夠勤奮地讀誦；常常喜歡獨自居住，順應遠離塵世的修行。舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！菩薩（Bodhisattva，立志成佛的修行者）如果成就了這四種方法，就能夠守護佛道。』
當時，世尊（Lord Buddha）爲了闡明這個道理而說了偈語：
『菩薩（Bodhisattva，立志成佛的修行者）安住在戒律之中，不因為持戒而自高自大， 更進一步尋求甚深的佛法，決定而微妙的意義。 以第一的甚深佛法，尋求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）， 只修習佛陀正確的佛法，
【English Translation】 English version Not delighting in the Buddha's path, destroying the unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Mixing and learning external classics, skilled in various debates, If someone speaks, they can all be destroyed. Although claiming to be wise, they are actually foolish, Because of this reason, they do not believe in Bodhi (Enlightenment). If someone is greedy for self, clinging to what they see, Hearing this profound Dharma, they will feel great fear. This person cannot understand the true emptiness and extinction, Cannot comprehend Bodhi (Enlightenment), nor can they believe and rejoice. Because of breaking the precepts, they can generate unwholesome karma, Cannot follow and learn the precepts as taught by the Buddha. Speaking harshly and with a double tongue, liking to expose the faults of others, Such an unkind person will commit any evil deed. Therefore, one should stay away from those who do not believe in the path of Bodhi (Enlightenment), For the Dharma that I praise, one should always diligently cultivate and learn. If someone wants to see the Buddha, wants to understand such Dharma, One should peacefully uphold the precepts, from this will arise true wisdom. If someone upholds pure precepts, the Bodhicitta (Mind of Enlightenment) will become more firm, With deep and pure upholding of precepts, one can extinguish evil thoughts. Therefore, those who seek Bodhi (Enlightenment) should deeply and purely uphold the precepts, Such a person will have no doubts or difficulties on the Buddha's path.
'Furthermore, Sariputra (one of the ten great disciples of the Buddha, known for his wisdom)! A Bodhisattva (one who aspires to become a Buddha) has four qualities that can protect the Buddha's path. What are the four? Practicing the precepts oneself, deeply generating a good heart, abiding in the precepts; widely hearing the correct scriptures, not mixing with heretical theories; hearing the Buddha's teachings, being able to diligently recite them; always delighting in solitude, following the practice of detachment. Sariputra (one of the ten great disciples of the Buddha, known for his wisdom)! If a Bodhisattva (one who aspires to become a Buddha) achieves these four qualities, they can protect the Buddha's path.'
At that time, the Lord Buddha, wishing to clarify this meaning, spoke in verse:
'The Bodhisattva (one who aspires to become a Buddha) abides in the precepts, not being arrogant because of upholding the precepts, Further seeking the profound Dharma, the decisive and subtle meaning. With the foremost profound Dharma, seeking unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), Only cultivating the Buddha's correct Dharma,
不習外道論。 終不樂讀誦， 路伽耶經典， 不好譏刺論， 但擁護佛法。 常行寂滅法， 樂住空閑處， 無有諸色慾， 能嬈亂心者。 我今所讚歎， 是微妙四法， 為成佛道故， 汝等當修學。 我於世世中， 常行如是法， 擁護佛法已， 故能成大智。 護持佛法故， 不墮賤惡道， 常生尊貴處， 為眾所侍衛。 能得大財富， 而不為放逸， 速以造福業， 知財無常故。 若施則屬我， 不施非己物， 我身及財產， 命終皆捨去。 能得善眷屬， 亦得善知識， 父母諸親族， 能令住佛法。 常樂行善法， 亦令他信樂， 以是得大喜， 我修正法故。 常生於世間， 富貴族姓家， 所生不放逸， 常樂行善法。 于身命財利， 不生堅固想， 諸佛甚難值， 無難處亦難。 見佛得無難， 能起大利益， 心常樂出家， 因是生智慧。 心生大喜悅， 而求最勝慧， 常安住法中， 能起無上道。
「又，舍利弗！菩薩有四法，心常喜悅，修道自慰，能自了知，必當作佛，名聞十方。何謂為四？內外所有能盡惠施；安住戒中修諸福德；于眾智中為最尊勝；為深法故
【現代漢語翻譯】 現代漢語譯本 不學習外道的理論。 最終不喜歡讀誦路伽耶（Lokāyata）的經典， 不好譏諷批評的言論，只擁護佛法。 常常奉行寂滅之法，喜歡居住在空閑寂靜的地方， 沒有各種煩惱，能夠擾亂我的心。 我現在所讚歎的，是微妙的四種法， 爲了成就佛道，你們應當修學。 我在生生世世中，常常奉行這樣的法， 擁護佛法之後，所以能夠成就大智慧。 因為護持佛法的緣故，不墮落到下賤惡劣的道途， 常常出生在尊貴的地方，被眾人所侍奉衛護。 能夠獲得巨大的財富，而不因此放縱逸樂， 迅速地用財富來造作福德事業，因為知道財富是無常的。 如果佈施，那麼財富就屬於我；不佈施，就不是自己的東西， 我的身體和財產，命終之後都要捨棄。 能夠得到善良的眷屬，也能得到善良的善知識（kalyāṇa-mitra）， 父母和親族，能夠讓他們安住于佛法。 常常喜歡奉行善法，也使他人信受喜樂， 因此得到巨大的喜悅，因為我修正法的緣故。 常常出生在世間，富貴家族的家庭， 出生后不放逸，常常喜歡奉行善法。 對於身體、性命、財產和利益，不產生堅固的執著， 諸佛非常難以遇到，沒有災難的地方也很難得。 見到佛而得到沒有災難的環境，能夠生起巨大的利益， 內心常常喜歡出家，因此而生起智慧。 內心生起巨大的喜悅，而尋求最殊勝的智慧， 常常安住在佛法之中，能夠生起無上的菩提道。
『此外，舍利弗（Śāriputra）！菩薩有四種法，內心常常喜悅，精進修道，能夠自己了知，必定能夠成佛，名聲傳遍十方。什麼是四種法？內外所有的東西都能完全惠施；安住在戒律之中修習各種福德；在眾人的智慧之中最為尊勝；爲了深奧的佛法』
【English Translation】 English version Not studying the doctrines of external paths. Ultimately, not delighting in reading or reciting the scriptures of Lokāyata (materialistic philosophy). Not fond of critical or sarcastic arguments, but only upholding the Buddha-dharma (Buddha's teachings). Constantly practicing the Dharma of quiescence, delighting in dwelling in secluded and quiet places, Without various afflictions that can disturb my mind. What I now praise are the four subtle Dharmas, For the sake of attaining Buddhahood, you should cultivate and learn them. In lifetime after lifetime, I have constantly practiced such Dharmas, Having upheld the Buddha-dharma, I am therefore able to attain great wisdom. Because of protecting and upholding the Buddha-dharma, not falling into lowly and evil paths, Constantly being born in noble and honored places, being served and protected by the multitude. Being able to obtain great wealth, but not becoming indulgent because of it, Quickly using wealth to create meritorious deeds, knowing that wealth is impermanent. If giving in charity, then the wealth belongs to me; if not giving, then it is not one's own, My body and property, at the end of life, will all be relinquished. Being able to obtain virtuous family members, and also obtaining virtuous spiritual friends (kalyāṇa-mitra), Parents and relatives, being able to lead them to abide in the Buddha-dharma. Constantly delighting in practicing virtuous Dharmas, and also causing others to believe and rejoice, Therefore obtaining great joy, because I am practicing the Correct Dharma. Constantly being born in the world, in wealthy and noble families, Not being indulgent after birth, constantly delighting in practicing virtuous Dharmas. Regarding body, life, property, and benefits, not generating firm attachments, The Buddhas are very difficult to encounter, and places without difficulties are also rare. Seeing the Buddha and obtaining an environment without difficulties, being able to generate great benefits, The mind constantly delights in renunciation, and therefore generating wisdom. The mind generates great joy, and seeking the most supreme wisdom, Constantly abiding in the Dharma, being able to generate the unsurpassed Bodhi path.
'Furthermore, Śāriputra (one of the Buddha's chief disciples)! The Bodhisattva has four Dharmas, the mind constantly rejoices, diligently cultivating the path, being able to know for oneself, that one will certainly become a Buddha, and one's name will be known in the ten directions. What are the four? Being able to completely bestow everything internal and external; abiding in the precepts and cultivating various merits; being the most honored and supreme among the wisdom of the multitude; for the sake of the profound Dharma.'
不惜身命，有讀誦是深經者，能加供奉禮敬救護。具此四法，心常喜悅，能自安慰，我必作佛，名聞十方。」
爾時，世尊欲明此義而說偈言：
「悉舍諸財產， 安住凈戒中， 眾智中最勝， 不疑空寂法。 若見有讀誦， 受持及演說， 如是深經者， 供以眾樂具。 是故此菩薩， 常喜心行道， 能自記作佛， 常為世中尊。 若過去未來， 今現在諸佛， 皆為授記言， 汝必當逮覺。 若人隨學此， 諸佛所學法， 當知是菩薩， 安住無上道。 此法佛所贊， 諸菩薩所行， 是人住其中， 故能成佛道。 譬如以壞瓶， 從高而墜下， 中間無有礙， 當知必破壞。 菩薩亦如是， 能修習此道， 中間無礙者， 必當得作佛。 譬如人織作， 以經緯相次， 于中無妨礙， 能速得成就。 菩薩亦如是， 常修習此法， 于中不懈怠， 乃至得成佛。 若人于良田， 稼植諸果樹， 時時加溉灌， 漸令得滋茂。 隨時而養護， 為障風寒熱， 此樹漸增長， 榮郁妙華實。 其蔭甚清涼， 令人樂止息， 華果給眾生， 為之作利益。 菩薩亦如是， 始種菩提心，
【現代漢語翻譯】 現代漢語譯本： 『即使犧牲自己的生命，如果有人讀誦這部甚深的經典，能夠加以供奉、禮敬和救護，具備這四種行為，內心常常喜悅，能夠自我安慰說：『我必定成佛，名聲傳遍十方。』
當時，世尊爲了闡明這個道理，用偈語說道：
『完全捨棄所有的財產，安住在清凈的戒律中，在所有智慧中最殊勝，不懷疑空寂的佛法。 如果見到有人讀誦、受持和演說這樣甚深的經典，就用各種樂器來供養。 因此，這位菩薩，常常歡喜地修行佛道，能夠自己預言將來成佛，常常成為世間所尊重的人。 如果過去、未來和現在的所有諸佛，都為他授記說：『你必定能夠證得覺悟。』 如果有人隨順學習這種諸佛所學習的佛法，應當知道這位菩薩，安住在無上的菩提道上。 這種佛法是佛所讚歎的，是諸菩薩所修行的，這個人安住其中，所以能夠成就佛道。 譬如用一個破損的瓶子，從高處墜落下來，中間沒有任何阻礙，應當知道它必定會破碎。 菩薩也像這樣，能夠修習這種佛道，中間沒有阻礙，必定能夠成佛。 譬如有人織布，用經線和緯線相互交織，其中沒有妨礙，就能夠快速地完成。 菩薩也像這樣，常常修習這種佛法，其中不懈怠，乃至最終成就佛果。 如果有人在良田里，種植各種果樹，時時加以灌溉，逐漸使它滋長茂盛。 隨時養護它，為它遮擋風寒暑熱，這棵樹逐漸增長，開出繁茂美好的花朵，結出果實。 它的樹蔭非常清涼，令人樂於在此休息，花朵和果實供給眾生，為他們帶來利益。 菩薩也像這樣，最初種下菩提心（bodhicitta，覺悟之心），'
【English Translation】 English version: 『Even at the cost of one's own life, if there are those who read and recite this profound sutra, and are able to offer, revere, and protect it, possessing these four qualities, their hearts will always be joyful, and they can comfort themselves, saying: 『I will surely become a Buddha, and my name will be heard throughout the ten directions.』
At that time, the World Honored One, desiring to clarify this meaning, spoke in verse:
『Completely relinquishing all possessions, abiding in pure precepts, being the most supreme among all wisdoms, not doubting the Dharma of emptiness and tranquility. If one sees those who read, uphold, and expound such profound sutras, offer them with various musical instruments. Therefore, this Bodhisattva, constantly rejoices in practicing the path, is able to predict his future Buddhahood, and is always revered in the world. If all the Buddhas of the past, future, and present, give him a prophecy, saying: 『You will surely attain enlightenment.』 If one follows and learns this Dharma that all Buddhas learn, know that this Bodhisattva abides on the unsurpassed path. This Dharma is praised by the Buddha, practiced by the Bodhisattvas, and one who abides in it, therefore, is able to achieve the Buddha path. For example, if a broken bottle is dropped from a high place, and there is no obstruction in between, know that it will surely break. The Bodhisattva is also like this, able to cultivate this path, and if there is no obstruction in between, he will surely become a Buddha. For example, when someone weaves, using warp and weft threads intertwined, and there is no hindrance in between, they can quickly achieve completion. The Bodhisattva is also like this, constantly cultivating this Dharma, without懈怠(xie dai, laxity) in between, until he attains Buddhahood. If someone in a good field, plants various fruit trees, and constantly irrigates them, gradually causing them to grow luxuriantly. Constantly nurturing and protecting them, shielding them from wind, cold, heat, this tree gradually grows, blossoming with abundant and beautiful flowers, and bearing fruit. Its shade is very cool, making people happy to rest there, and the flowers and fruits provide for sentient beings, bringing them benefit. The Bodhisattva is also like this, initially planting the Bodhicitta (bodhicitta, the mind of enlightenment),'
漸修菩薩道， 咨問多聞者。 以時行惠施， 常凈持禁戒， 諸餘菩薩法， 亦行不懈息。 如是次第行， 當坐于道場， 壞破諸魔軍， 成無上菩提。 隨時轉法輪， 世界所不轉， 漸度脫眾生， 將導無量眾。 如是大智人， 發此無上心， 世世不退轉， 乃至成菩提。 是故汝等今， 當漸修此法， 時至當作佛， 隨時轉法輪。
「又，舍利弗！菩薩有四法，終不退轉無上菩提；捨身當爲轉輪聖王，得隨意福，得大身力，如那羅延；作轉輪王，舍四天下而行出家；既出家已，能得自在，修四梵行；命終當得生梵世上，作大梵天。何謂為四？舍利弗！菩薩若見塔廟毀壞，當加修飾，乃至一塊、若一摶泥，是為初法，乃至得作大梵天王。又，舍利弗！菩薩若於四衢道中，多人觀處，起佛塔廟，造立形像，為作唸佛善福之緣，若轉法輪及出家相、若坐道場若壞魔軍、若現神力、若般涅槃、若從天上來下之相，是第二法，乃至得作大梵天王。又，舍利弗！菩薩若見比丘僧壞為二部眾，諍訟瞋恚互相過惡，菩薩爾時勤求方便令其和合，是第三法，乃至得作大梵天王。又，舍利弗！菩薩若見佛法欲壞，能讀、誦、說乃至一偈，令法不絕，勤行修集，為護法故
【現代漢語翻譯】 現代漢語譯本 逐漸修習菩薩道的人，應當請教博學多聞的人。 按時施行恩惠和佈施，經常保持清凈並嚴守戒律， 對於其他各種菩薩應修的法門，也要不懈地去實踐。 像這樣循序漸進地修行，終將坐在菩提樹下的道場中， 摧毀和破除各種魔軍的干擾，最終成就無上的菩提覺悟。 到那時就能隨順時機轉動法輪，這是其他世界所無法轉動的。 逐漸地度化解脫眾生，引導無量無邊的眾生走向解脫。 像這樣具有大智慧的人，發起這無上的菩提心后， 生生世世都不會退轉，直到最終成就菩提。 因此你們現在，應當逐漸修習這些法門， 時機成熟時就能成佛，隨時轉動法輪。
『此外，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！菩薩有四種法，能使他們最終不退轉于無上菩提；捨棄身體后，將成為轉輪聖王（chakravarti，擁有統治世界的理想君主），獲得隨心所欲的福報，得到像那羅延（Narayana，印度教主神毗濕奴的化身）一樣強大的身力；即使做了轉輪王，也會捨棄四大部洲的統治而出家；出家之後，能夠獲得自在，修習四梵行（brahmavihara，慈、悲、喜、舍）；命終之後，將得以往生到梵天世界，成為大梵天（Mahabrahma，色界天的天主）。什麼是這四種法呢？舍利弗！菩薩如果見到佛塔或寺廟毀壞，應當加以修繕，哪怕只是一塊磚、或一團泥土，這是第一種法，最終能讓他成為大梵天王。此外，舍利弗！菩薩如果在四通八達的道路旁，在眾人觀看的地方，建造佛塔寺廟，塑造佛像，以此作爲念佛修善積福的因緣，或者描繪轉法輪的景象，以及出家的形象、或者在菩提樹下悟道的場景、或者摧毀魔軍的場景、或者顯現神通的場景、或者進入涅槃的場景、或者從天而降的場景，這是第二種法，最終能讓他成為大梵天王。此外，舍利弗！菩薩如果看到比丘僧團分裂成兩派，互相爭論、嗔恨、指責，菩薩這時應當勤求方便，使他們和合，這是第三種法，最終能讓他成為大梵天王。此外，舍利弗！菩薩如果看到佛法將要衰敗，能夠讀誦、演說，哪怕只是一句偈語，使佛法不至於斷絕，並勤奮地修行，爲了守護佛法』
【English Translation】 English version Those who gradually cultivate the Bodhisattva path should consult those who are learned and wise. Give generously and practice charity in due season, always maintain purity and strictly observe the precepts, And diligently practice all other methods that Bodhisattvas should cultivate. By practicing in this gradual manner, one will eventually sit at the Bodhi tree in the place of enlightenment, Destroying and breaking through the armies of demons, ultimately attaining unsurpassed Bodhi. At that time, one can turn the Dharma wheel in accordance with the times, which cannot be turned by other worlds, Gradually liberating sentient beings, guiding immeasurable multitudes towards liberation. Such wise beings, upon generating this unsurpassed Bodhi mind, Will never regress in life after life, until they ultimately attain Bodhi. Therefore, you should now gradually cultivate these methods, When the time is ripe, you will become a Buddha, turning the Dharma wheel at any time.
'Furthermore, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom)! Bodhisattvas have four dharmas that will ultimately prevent them from regressing from unsurpassed Bodhi; after abandoning their bodies, they will become Chakravartin (chakravarti, an ideal monarch who rules the world), obtaining blessings at will, and gaining strength like Narayana (Narayana, an incarnation of the Hindu god Vishnu); even if they become Chakravartin, they will abandon the rule of the four continents and renounce the world; after renouncing the world, they will be able to attain freedom and cultivate the four Brahmaviharas (brahmavihara, loving-kindness, compassion, sympathetic joy, and equanimity); after death, they will be able to be reborn in the Brahma heaven, becoming Mahabrahma (Mahabrahma, the lord of the Form Realm heaven). What are these four dharmas? Sariputra! If a Bodhisattva sees a pagoda or temple destroyed, they should repair it, even if it is only a brick or a lump of mud, this is the first dharma, which will ultimately allow them to become the Great Brahma King. Furthermore, Sariputra! If a Bodhisattva builds a pagoda or temple by a crossroads, in a place where many people can see, and sculpts Buddha images, using this as a cause for mindfulness of the Buddha and accumulating good fortune, or depicts the scene of turning the Dharma wheel, as well as the image of renunciation, or the scene of enlightenment under the Bodhi tree, or the scene of destroying the armies of demons, or the scene of displaying supernatural powers, or the scene of entering Nirvana, or the scene of descending from the heavens, this is the second dharma, which will ultimately allow them to become the Great Brahma King. Furthermore, Sariputra! If a Bodhisattva sees the Sangha of Bhikkhus divided into two factions, arguing, hating, and accusing each other, the Bodhisattva should then diligently seek ways to reconcile them, this is the third dharma, which will ultimately allow them to become the Great Brahma King. Furthermore, Sariputra! If a Bodhisattva sees that the Buddha-dharma is about to decline, and is able to read, recite, and speak, even if it is only one verse, so that the Dharma is not cut off, and diligently practices, for the sake of protecting the Dharma.'
，敬養法師，專心護法，不惜身命，是第四法。菩薩若成是四法者，世世轉身作轉輪王，得大身力如那羅延，舍四天下而行出家；既出家已，能得隨意修四梵行，命終當得生梵世上，作大梵王。」
爾時，世尊欲重明此義而說偈言：
「若見佛塔壞， 能勤加修飾， 菩薩以是故， 當得大身力。 於四衢道中， 造立佛塔廟， 顯示佛德相， 令眾心得凈。 故獲大福報， 名聞廣流佈， 亦得大眷屬， 多人所稱讚。 若見僧毀壞， 更共相諍訟， 方便令悔過， 還使得和合。 以是福緣故， 勇健無能勝， 能獲大身力， 猶如那羅延。 見佛法欲滅， 無有信受者， 能一心救護， 不貪惜身命。 見護持法者， 加供奉禮敬， 為諸天侍衛， 諸佛所護念。 以救護法者， 當爲轉輪王， 遊行四天下， 以法化諸國。 雖治諸國界， 而不為放逸， 能惡厭眾欲， 舍國行出家。 能修樂四禪， 具諸神通力， 凈修四梵行， 常樂諸善福。 於此命終已， 得生梵世上， 于諸梵天中， 當爲自在王。 是四上妙法， 諸佛所稱讚， 我本為菩薩， 亦親近修習。 隨所聽聞法，
【現代漢語翻譯】 現代漢語譯本： 『恭敬供養法師，專心護持佛法，不吝惜自己的生命，這是第四種方法。菩薩如果成就這四種方法，世世代代轉生為轉輪王（Chakravarti-raja，擁有統治世界的輪寶的理想君主），獲得像那羅延（Narayana，印度教神祇毗濕奴的化身）一樣強大的身力，捨棄四天下（Chatur-dvipa，四大部洲）而出家；出家之後，能夠隨意修習四梵行（Catur-brahmavihara，慈、悲、喜、舍四種清凈的德行），命終之後應當能夠往生到梵天世界，成為大梵天王。』
當時，世尊想要再次闡明這個道理，所以說了以下偈語：
『如果見到佛塔（Stupa）損壞，能夠勤奮地加以修繕，菩薩因此能夠獲得強大的身力。 在四通八達的道路中間，建造佛塔廟，顯示佛的德行和相好，使眾生的心得到清凈。 因此獲得巨大的福報，名聲廣泛流傳，也得到龐大的眷屬，被很多人稱讚。 如果見到僧團（Sangha）出現毀壞，互相爭鬥，想方設法讓他們懺悔過錯，重新恢復和合。 因為這種福德因緣，能夠勇猛強健，沒有誰能戰勝，能夠獲得強大的身力，就像那羅延一樣。 見到佛法將要滅亡，沒有信奉接受的人，能夠一心一意地救護，不貪戀愛惜自己的生命。 見到護持佛法的人，加以供奉和禮敬，會被諸天侍衛，被諸佛所護念。 因為救護佛法的人，應當成為轉輪王，統治四天下，用佛法教化各個國家。 即使統治各個國家，也不會放縱自己，能夠厭惡各種慾望，捨棄國家而出家。 能夠快樂地修習四禪（Catur-dhyana，色界天的四種禪定），具備各種神通力量，清凈地修習四梵行，常常喜樂於各種善的福德。 在此命終之後，能夠往生到梵天世界，在各種梵天中，成為自在之王。 這四種殊勝微妙的法，被諸佛所稱讚，我過去作為菩薩的時候，也親自接近和修習。 隨著所聽聞的佛法，』
【English Translation】 English version: 『To respectfully support and make offerings to Dharma masters, to wholeheartedly protect the Dharma, and to not be惜 (xī, stingy) with one's own life is the fourth method. If a Bodhisattva accomplishes these four methods, they will be reborn in lifetime after lifetime as a Chakravarti-raja (轉輪王, an ideal universal ruler who possesses the wheel treasure), obtaining great bodily strength like Narayana (那羅延, a Hindu deity, an avatar of Vishnu), abandoning the four continents (四天下, Chatur-dvipa) to renounce the household life; after renouncing, they will be able to freely cultivate the Four Brahma-viharas (四梵行, Catur-brahmavihara, the four immeasurables: loving-kindness, compassion, sympathetic joy, and equanimity), and upon the end of their life, they should be able to be reborn in the Brahma heaven, becoming a Great Brahma King.』
At that time, the World Honored One, desiring to further clarify this meaning, spoke the following verses:
『If one sees a Stupa (佛塔) in disrepair and is able to diligently restore it, the Bodhisattva will thereby obtain great bodily strength. In the middle of crossroads, constructing Stupas and temples, displaying the virtuous characteristics of the Buddha, causing the minds of beings to become pure. Therefore, obtaining great blessings, fame widely spreading, also obtaining a large retinue, praised by many people. If one sees the Sangha (僧團) in disarray, mutually arguing and litigating, skillfully causing them to repent their faults, restoring harmony. Because of this karmic connection of blessings, one will be courageous and invincible, able to obtain great bodily strength, like Narayana. Seeing the Buddha-dharma about to perish, with no one believing and accepting it, being able to wholeheartedly protect it, not being greedy and惜 (xī, stingy) with one's own life. Seeing those who protect the Dharma, adding offerings and reverence, being attended by the devas, protected and念 (niàn, mindful) by all the Buddhas. Because of protecting the Dharma, one should become a Chakravarti-raja, ruling the four continents, transforming all countries with the Dharma. Even while ruling all countries, one will not be lax, able to厭 (yàn, detest) all desires, abandoning the country to renounce the household life. Being able to joyfully cultivate the Four Dhyanas (四禪, Catur-dhyana, the four meditative absorptions of the Form Realm), possessing all supernatural powers, purely cultivating the Four Brahma-viharas, constantly rejoicing in all good blessings. After the end of this life, one will be able to be reborn in the Brahma heaven, among all the Brahma heavens, becoming a self-自在 (zìzài, at ease) king. These four supreme and wonderful Dharmas are praised by all the Buddhas; when I was a Bodhisattva in the past, I also personally approached and cultivated them. Following the Dharma that is heard,』
如說而修行， 具足到彼岸， 逮無上菩提。 若人能修學， 我本所行法， 世世常尊貴， 大力難沮壞。 常得人中尊， 忉利諸天王， 亦于欲界中， 得作自在王。 又至色界中， 而作自在王， 一切處尊貴， 誰不行是道！ 能凈持禁戒， 能深有慚愧， 所愿皆得成， 住諸善福本。 勤修行不怠， 具行忍禪定， 得無上大智， 明瞭一切法。 百千萬億種， 無量方便法， 皆悉能成辦， 速知其義趣。 能於一句中， 演散無量義， 善巧眾技術， 常于中最勝。 常得大智慧， 辯才無有量， 專心行菩薩， 舍離余智慧。 常行質直心， 善修正見故， 能得值諸佛， 舍離一切難。 是乘為最大， 諸佛之所贊， 於是微妙乘， 不限諸過咎。 不限諸盲者， 亦不限聾者， 及癃殘百病， 瘖啞諸醜陋。 亦不限貧窮， 及失福德者， 不限造惡業， 惡趣因緣者。 誰聞贊是乘， 無一切諸惡， 而當不修學？ 唯除樂惡者。 是故求智者， 當求是佛慧， 修學此慧故， 到諸法彼岸。 我世世所生， 常處尊貴家， 端正力勇健， 具足諸眷
【現代漢語翻譯】 現代漢語譯本 如所說的那樣去修行， 就能圓滿具足到達彼岸（涅槃），證得無上菩提（覺悟）。 如果有人能夠修學我（佛陀）本來所修行的法， 那麼他世世代代都會常受人尊敬，具有強大的力量難以被摧毀。 常常能夠成為人群中的尊者，以及忉利天（Trayastrimsa，佛教的欲界六天之一）的諸天之王， 也能在欲界（Kāmadhātu，佛教三界之一，眾生有情慾的世界）之中，成為自在之王。 甚至在**（此處原文缺失，無法翻譯）中，也能成為自在之王， 在一切地方都受人尊敬，誰會不修行這條道路呢！ 能夠清凈地持守戒律，能夠深深地感到慚愧， 所希望的都能實現，安住在各種善和福德的根本上。 勤奮修行而不懈怠，具足修行忍辱和禪定， 就能獲得無上的大智慧，明瞭一切諸法。 百千萬億種，無量的方便法門， 都能夠成就辦到，迅速地瞭解其中的意義和趣味。 能夠在一句話中，演說散佈出無量的意義， 善於運用各種技巧，常常在其中最為殊勝。 常常獲得大智慧，辯才無有窮盡， 專心修行菩薩道，捨棄其他的智慧。 常常保持正直的心，因為很好地修正了正見， 就能夠遇到諸佛，舍離一切災難。 這個法乘（Yana，佛教用語，指運載眾生到達解脫的教法）是最大的，是諸佛所讚歎的， 對於這個微妙的法乘，不限制各種過錯和罪業。 不限制各種盲人，也不限制聾人， 以及身體殘疾和患有各種疾病的人，瘖啞和各種醜陋的人。 也不限制貧窮的人，以及失去福德的人， 不限制造作惡業的人，以及有惡趣因緣的人。 誰聽聞讚歎這個法乘，沒有一切諸惡， 而不應當修學呢？除非是那些喜歡作惡的人。 因此，追求智慧的人，應當追求這種佛的智慧， 修學這種智慧的緣故，就能到達諸法彼岸（涅槃）。 我世世代代所出生，常常處在尊貴的家庭， 相貌端正，力氣勇猛強健，具足各種眷屬。
【English Translation】 English version Practicing as spoken, One fully attains the other shore (Nirvana), and achieves unsurpassed Bodhi (Enlightenment). If someone can cultivate and learn the Dharma that I (the Buddha) originally practiced, They will be respected in every lifetime, possessing great strength that is difficult to destroy. They will often be honored among people, and be the king of the Trayastrimsa (one of the six heavens of desire in Buddhism) heavens, And also in the Kāmadhātu (the realm of desire, one of the Three Realms in Buddhism), they will become a sovereign king. Even in the ** (missing in the original text, untranslatable), they will become a sovereign king, Respected everywhere, who would not practice this path! Able to purely uphold the precepts, able to deeply feel shame and remorse, All wishes will be fulfilled, dwelling in the roots of all goodness and blessings. Diligently practicing without懈怠, fully practicing patience and meditation, One will attain unsurpassed great wisdom, understanding all Dharmas. Hundreds of millions of kinds, countless expedient methods, All can be accomplished and fulfilled, quickly understanding their meaning and interest. Able to, within a single sentence, expound and spread countless meanings, Skilled in various techniques, always the most excellent among them. Always attaining great wisdom, eloquence without measure, Focusing on practicing the Bodhisattva path, abandoning other wisdoms. Always maintaining an honest and upright heart, because of well-correcting right view, One will be able to meet all Buddhas, and be free from all difficulties. This Yana (vehicle, a Buddhist term referring to the teachings that carry beings to liberation) is the greatest, praised by all Buddhas, For this subtle vehicle, there are no limitations on various faults and transgressions. It does not limit the blind, nor does it limit the deaf, As well as those with disabilities and various illnesses, the mute and all the ugly. It also does not limit the poor, and those who have lost blessings, It does not limit those who create evil karma, and those with causes and conditions for evil destinies. Who, upon hearing praise of this vehicle, without all evils, Should not cultivate and learn it? Except for those who delight in evil. Therefore, those who seek wisdom, should seek this Buddha wisdom, Because of cultivating and learning this wisdom, one can reach the other shore (Nirvana) of all Dharmas. In all my lifetimes, I was born, always in noble families, With upright features, strong and brave, possessing all retinues.
屬。 我初不懈怠， 勤修行精進， 能凈持禁戒， 常一心行慧。 隨我過去世， 所修行善法， 令皆受是報， 汝等且具觀。 過百千萬億， 無數那由他， 于爾所世界， 我智悉通了。 亦悉知是中， 一切眾生心， 又知其所行， 及深心所樂。 我知其所應， 化以菩提心， 亦知調伏心， 又能令熾然。 我以佛眼見， 是世界眾心， 知所應教化， 拔濟生死中。 隨時往說法， 教化示導之， 現諸神通力， 皆令得歡悅。 眾生若貪著， 身色及財富， 為現諸過失， 因是得涅槃。 若人有深縛， 依于諸邪見， 亦為示有見， 令知其過咎。 隨眾生所貴， 種種諸形色， 我即為化現， 示令知正道。 是人得法已， 歡悅心加敬， 即念言是佛， 愍我故教化。 即時歸依我， 又歸依聖法， 然後漸令得， 拔諸苦惱箭。 為是人說法， 令得寂滅道， 是人聞我法， 漸漸至涅槃。 如我知現在， 諸法悉無礙， 於過未來世， 其智亦如是。 佛身甚高大， 不可得限量， 大神通力者， 尚無能見頂。 佛力無有量， 亦無有邊際，
【現代漢語翻譯】 現代漢語譯本 屬於。 我最初沒有懈怠，勤奮修行精進， 能夠清凈地持守戒律，常常一心一意地修習智慧。 隨著我過去世所修行的善法， 讓你們都接受這些果報，你們且仔細觀看。 經過百千萬億，無數那由他（nayuta，極大數字單位）， 在那些世界中，我的智慧全部通達明瞭。 也完全知道其中一切眾生的心， 又知道他們所做的事情，以及內心深處所喜愛的。 我知道他們所應該接受的，用菩提心（bodhicitta，覺悟之心）來教化他們， 也知道如何調伏他們的心，又能使他們的善心熾盛。 我用佛眼看見這個世界眾生的心， 知道應該用什麼方法教化他們，從生死輪迴中拯救他們。 隨時前去說法，教導開示他們， 顯現各種神通力量，使他們都感到歡喜。 眾生如果貪戀執著于自身的美色和財富， 我就為他們揭示這些東西的過失，因此而得以進入涅槃（nirvana，寂滅）。 如果有人被深深地束縛，依賴於各種邪見， 我也為他們揭示有見的過失，讓他們知道其中的錯誤。 隨著眾生所看重的各種各樣的形色， 我就為他們化現，指示他們明白正道。 這些人得到佛法之後，歡喜心中更加敬重， 就念道：『這是佛，憐憫我，所以教化我。』 立刻歸依我，又歸依神聖的佛法， 然後逐漸使他們能夠拔除各種痛苦煩惱的毒箭。 為這些人說法，使他們得到寂滅之道， 這些人聽聞我的佛法，漸漸地到達涅槃。 正如我知道現在的一切諸法都沒有障礙一樣， 對於過去和未來的世界，我的智慧也是如此。 佛的身軀非常高大，不可測量， 具有大神通力量的人，尚且無法看見佛的頭頂。 佛的力量沒有限量，也沒有邊際。
【English Translation】 English version Belongs to. In the beginning, I was not idle; I diligently practiced and advanced with vigor, Able to purely uphold the precepts, constantly focusing my mind on cultivating wisdom. Following the good deeds I cultivated in past lives, Let you all receive these rewards; you should observe carefully. Passing through hundreds of millions of billions, countless nayutas (nayuta, an extremely large number unit), In those worlds, my wisdom is entirely clear and comprehensive. I also fully know the minds of all beings within them, And I know their actions and what they deeply delight in. I know what they should receive, using bodhicitta (bodhicitta, the mind of enlightenment) to teach them, I also know how to tame their minds and can make their good intentions flourish. With my Buddha-eye, I see the minds of beings in this world, Knowing how to teach them and rescue them from the cycle of birth and death. I go to preach the Dharma at the appropriate times, teaching and guiding them, Manifesting various supernatural powers, making them all rejoice. If beings are greedy and attached to their own beauty and wealth, I reveal the faults of these things to them, so they can enter nirvana (nirvana, extinction). If someone is deeply bound, relying on various wrong views, I also reveal the faults of having views, letting them know the errors within them. According to the various forms and colors that beings value, I transform myself for them, showing them the right path. After these people obtain the Dharma, their hearts rejoice and become more respectful, They think, 'This is the Buddha, who has compassion for me and teaches me.' Immediately they take refuge in me and also take refuge in the sacred Dharma, Then gradually enable them to remove the poisonous arrows of various sufferings and afflictions. I preach the Dharma to these people, enabling them to attain the path of tranquility and extinction, These people hear my Dharma and gradually reach nirvana. Just as I know that all dharmas in the present are without obstruction, My wisdom is the same for the past and future worlds. The Buddha's body is very tall and immeasurable, Even those with great supernatural powers cannot see the top of the Buddha's head. The Buddha's power is limitless and boundless.
以是無量力， 彌覆恒沙界。 何等是如來， 真實形色相？ 一切眾生類， 無能限量者。 若有眾生來， 欲見佛形色， 即見種種身， 不能取定相。 見佛變化身， 心得大歡悅， 種種稱讚我， 是則為錯謬。 一切眾生類， 無能見佛身， 乃至以天眼， 亦所不能睹。 汝等今所見， 是佛神通力， 真佛身相者， 不可得思議。 佛於一毛孔， 所現神通力， 所利益眾生， 尚不可思議。 於一毛孔中， 出無數億光， 能過恒河沙， 無量諸世界。 汝等今讚我， 真坐於此眾， 十方世界中， 亦各自謂爾。 我以一切智， 說佛智慧力， 猶尚不能盡， 而況諸聲聞！ 諸佛難思議， 法亦難思議， 若能信此者， 報亦難思議。」
爾時，會中有七歲童子，名曰撰擇，從坐而起，合掌向佛而說偈言：
「世尊我發心， 愿當如法王， 聞不思議法， 而發大莊嚴。 請一切眾生， 設大法施會， 作是師子吼， 如所說能成。 世尊我從今， 永不貪家屬， 今于佛法中， 出家修正道。 出家修進行， 及禪定智慧， 故逮是正覺， 今我亦修學。
【現代漢語翻譯】 現代漢語譯本：這是無量的力量，瀰漫覆蓋著像恒河沙一樣多的世界。 什麼是如來（Tathagata，佛的稱號）真實的形體和相貌？ 一切眾生都無法衡量。 如果有眾生前來，想要見到佛的形體和相貌， 就會見到種種化身，無法確定哪個是真實的。 見到佛的變化之身，心中得到極大的歡喜， 用各種方式稱讚我，這其實是錯誤的。 一切眾生都無法真正見到佛的身， 甚至用天眼（divine eye，天人所具有的超自然視覺能力）也無法看到。 你們現在所見到的，是佛的神通力量， 真佛的真實身相，是不可思議的。 佛在一個毛孔中所顯現的神通力量， 以及所利益的眾生，尚且不可思議。 在一個毛孔中，發出無數億的光芒， 能夠超過恒河沙數，無量諸多的世界。 你們現在讚歎我，認為我真實地坐在這個大眾之中， 十方世界中，也各自這樣認為。 我用一切智慧，來說佛的智慧力量， 尚且不能完全表達，更何況是諸位聲聞（Śrāvaka，聽聞佛法而證悟的弟子）！ 諸佛是難以思議的，佛法也是難以思議的， 如果能夠相信這些，所得到的果報也是難以思議的。
這時，法會中有一位七歲的童子，名叫撰擇（Zhuanze），從座位上站起來，合掌向佛，用偈語說道：
『世尊（Bhagavan，佛的尊稱），我發願，希望能夠像法王（Dharmaraja，佛的稱號）一樣， 聽聞不可思議的佛法，從而發出廣大的莊嚴。 請一切眾生，設定盛大的法施大會， 發出這樣的獅子吼（simhanada，佛陀宣講佛法的比喻），如所說的那樣能夠成就。 世尊，我從今以後，永遠不再貪戀家庭和親屬， 現在在佛法中，出家修行正道。 出家修行精進，以及禪定和智慧， 因此能夠證得正覺（samyak-sambodhi，圓滿的覺悟），現在我也要修學。』
【English Translation】 English version: This is immeasurable power, pervading and covering worlds as numerous as the sands of the Ganges. What is the true form and appearance of the Tathagata (如來, Buddha's title)? All sentient beings are incapable of measuring it. If there are sentient beings who come, desiring to see the Buddha's form and appearance, they will see various manifestations, unable to determine the true form. Seeing the Buddha's transformation body, their hearts gain great joy, praising me in various ways; this is actually a mistake. All sentient beings are incapable of truly seeing the Buddha's body, even with the divine eye (天眼, supernatural vision of deities), they cannot behold it. What you see now is the Buddha's supernatural power, the true form of the Buddha is inconceivable. The supernatural power manifested by the Buddha in one pore, and the sentient beings benefited, are still inconceivable. From one pore, countless billions of lights are emitted, able to surpass the sands of the Ganges, immeasurable worlds. You now praise me, thinking I truly sit in this assembly, in the ten directions of the world, they also think likewise. I use all wisdom to speak of the Buddha's power of wisdom, yet I still cannot fully express it, let alone the Śrāvakas (聲聞, disciples who attain enlightenment by hearing the Dharma)! The Buddhas are inconceivable, the Dharma is also inconceivable, if one can believe these, the resulting karmic reward is also inconceivable.
At that time, in the assembly, there was a seven-year-old child named Zhuanze (撰擇), who rose from his seat, joined his palms towards the Buddha, and spoke in verse:
'Bhagavan (世尊, Buddha's honorific title), I make a vow, hoping to be like the Dharmaraja (法王, King of Dharma, Buddha's title), hearing the inconceivable Dharma, thereby generating great adornment. I invite all sentient beings to set up a grand Dharma-giving assembly, uttering such a lion's roar (simhanada, 獅子吼, metaphor for Buddha's preaching), able to accomplish as spoken. Bhagavan, from now on, I will never be greedy for family and relatives, now in the Buddha-dharma, I will renounce the world and cultivate the right path. Renouncing the world to cultivate diligence, as well as dhyana (禪定, meditation) and wisdom, therefore able to attain samyak-sambodhi (正覺, perfect enlightenment), now I will also study and practice.'
我深生欲樂， 愿速聽出家， 剃髮被法服， 常修行上法。 當以知見力， 簡擇是世界， 我當爲世尊， 唯愿聽出家。 我無眾生想， 無有眾生故， 達知是法已， 當爲眾生說。 破魔軍眾已， 恐怖諸外道， 壞裂邪見網， 為眾作大利。 我行安樂道， 能至於涅槃， 是道無生相， 故不可思議。 除斷我癡冥， 法明照於世， 當說如實法， 隨諸法性相。 得大神通力， 現諸希有事， 眾生若見者， 漸斷一切疑。」
爾時，世尊告撰擇言：「善哉，善哉！童子！汝於我法欲出家也。」
「唯然，世尊！」
即時，如來而說偈言：
「雖不服染衣， 心無所染著， 則于佛法中， 是名真出家。 雖不除飾好， 能斷諸結縛， 心無縛無解， 是名真出家。 雖不受禁戒， 心常離諸惡， 開定慧德行， 是名真出家。 雖不受持法， 能壞諸法故， 離一切法相， 是名真出家。 若不分別我， 亦不得眾生， 而心不退沒， 是名發菩提。 若發菩提心， 不得盡心相， 無得而不動， 是人不可壞。」
爾時，舍利弗作如是念：「今此童子，發意
【現代漢語翻譯】 現代漢語譯本 我深深地渴望擺脫世俗的快樂，希望能夠儘快出家， 剃去頭髮，穿上僧侶的法服，經常修行至上的佛法。 應當憑藉智慧和見解的力量，來辨別和選擇這個世界， 我應當成為世尊那樣的人，只希望您允許我出家。 我心中沒有對『眾生』的執著，因為實際上並沒有一個實在的『眾生』存在， 通達並瞭解這個道理之後，我將為眾生宣說佛法。 摧毀魔王的軍隊，使那些外道感到恐懼， 破除和摧毀邪見的羅網，為眾生帶來巨大的利益。 我將行走在安樂的道路上，能夠到達涅槃的境界， 這條道路沒有生滅的表象，所以是不可思議的。 去除和斷絕我的愚癡和黑暗，讓佛法的光明照耀世界， 我將宣說如實的佛法，隨順諸法的本性和實相。 獲得巨大的神通力量，顯現各種稀有和不可思議的事情， 眾生如果見到這些，就能逐漸斷除一切疑惑。』
這時，世尊告訴撰擇言（name of a person）: 『很好，很好！童子！你對於我的佛法想要出家啊。』
『是的，世尊！』
即時，如來說了這樣的偈語：
『即使沒有穿上染色的僧衣，心中沒有被任何事物所染著， 那麼在佛法之中，這就叫做真正的出家。 即使沒有去除裝飾和美好的事物，能夠斷除各種煩惱的束縛， 心中沒有束縛也沒有解脫，這就叫做真正的出家。 即使沒有受持禁戒，心中常常遠離各種惡行， 開啟禪定和智慧的德行，這就叫做真正的出家。 即使沒有受持佛法，能夠破除各種法相的執著， 遠離一切法相，這就叫做真正的出家。 如果不分別『我』，也無法得到『眾生』的概念， 而內心不退縮和沉沒，這就叫做發起菩提心。 如果發起了菩提心，就不能執著于菩提心的相狀， 沒有得到也沒有失去，這樣的人是不可摧毀的。』
這時，舍利弗（Śāriputra）心中這樣想：『現在這個童子，發起了菩提心
【English Translation】 English version I deeply desire worldly pleasures, and wish to quickly renounce the household life, To shave my head, wear the Dharma robes, and constantly cultivate the supreme Dharma. I should use the power of knowledge and insight to discern this world, I shall become like the World Honored One, I only wish you would allow me to renounce the household life. I have no thought of 'sentient beings,' because there are no real 'sentient beings,' Having understood this Dharma, I shall speak it for the sake of sentient beings. Having destroyed the armies of Mara (demon), terrifying the heretics, Breaking and tearing apart the nets of wrong views, bringing great benefit to all. I shall walk the path of peace and happiness, which leads to Nirvana (liberation), This path has no characteristics of birth or death, therefore it is inconceivable. Removing and cutting off my ignorance and darkness, letting the light of the Dharma shine upon the world, I shall speak the Dharma as it truly is, in accordance with the nature and characteristics of all things. Obtaining great supernatural powers, manifesting various rare and wonderful events, If sentient beings see these, they will gradually cut off all doubts.』
At that time, the World Honored One said to 撰擇言 (Zhuǎn Zé Yán): 『Excellent, excellent! Young man! You wish to renounce the household life in my Dharma.』
『Yes, World Honored One!』
Immediately, the Tathagata (如來) spoke this verse:
『Even without wearing dyed robes, if the mind is not attached to anything, Then in the Buddha Dharma, this is called true renunciation. Even without removing ornaments and beautiful things, if one can cut off all bonds of affliction, If the mind has neither bondage nor liberation, this is called true renunciation. Even without receiving precepts, if the mind is constantly away from all evils, Opening up the virtues of Samadhi (定) and Prajna (慧), this is called true renunciation. Even without upholding the Dharma, if one can destroy all attachments to Dharma, Being apart from all Dharma characteristics, this is called true renunciation. If one does not discriminate 『I,』 and also does not obtain 『sentient beings,』 And the mind does not retreat or sink, this is called arousing Bodhicitta (菩提心). If one arouses Bodhicitta, one cannot grasp the characteristics of Bodhicitta, Without gaining or losing, such a person is indestructible.』
At that time, Śāriputra (舍利弗) thought to himself: 『Now this young man has aroused the thought
已來其已久如，佛乃為說是甚深法。」時舍利弗以偈問佛：
「是撰擇童子， 所行為多少， 聞是甚深法， 而心不驚畏？ 是人于先世， 曾見幾所佛， 聞此甚深法， 即便能信受？ 曾從幾如來， 聞如是深法， 今聞世尊說， 而心不退沒？」
即時，世尊以偈答曰：
「是撰擇童子， 曾於此世界， 從無量諸佛， 聞是甚深法。 我知此童子， 鴦伽摩伽國， 所聞諸佛法， 修行菩薩道。 能明瞭達知， 陰界並諸入， 及知三脫門， 是處及非處。 迦尸憍薩羅， 此中所聞法， 我皆悉知見， 亦如上二國。 是撰擇童子， 已到智彼岸， 善法極增長， 故得如是智。 算數諸伎藝， 及世界文頌， 如是諸智事， 悉皆不忘失。 一切世界智， 無不可廢忘， 出世之智慧， 謂知諸法空。 若人能了達， 一切法空相， 經歷無量劫， 終不失此智。 是名大智慧， 能滅諸煩惱， 樂此空智者， 於法無惱患。」
時舍利弗問童子言：「汝于佛法欲出家也？」
童子對曰：「不欲出家！我今即為已出家也。」
時舍利弗以偈問曰：
「我今不見汝，
【現代漢語翻譯】 現代漢語譯本：
『他來這裡已經很久了，佛陀才為他說甚深的佛法。』當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）用偈頌問佛：
『這位名叫撰擇的童子，他的行為有多少？聽聞這樣甚深的佛法，他的內心卻不驚恐畏懼？
這個人在前世，曾經見過多少佛？聽聞這甚深的佛法，就能立刻相信並接受？
曾經從多少如來（Tathāgata，佛的稱號之一，意為「如實而來者」）那裡，聽聞過這樣甚深的佛法，如今聽聞世尊（Lokajyestha，對佛的尊稱）您說，他的內心卻不退縮消沉？』
當時，世尊用偈頌回答說：
『這位名叫撰擇的童子，曾經在這個世界，從無量諸佛那裡，聽聞過這甚深的佛法。
我知道這位童子，在鴦伽（Aṅga）摩伽陀國（Magadha），所聽聞的諸佛之法，並修行菩薩道（Bodhisattva-path）。
他能夠明瞭通達，陰（skandha）、界（dhātu）以及諸入（āyatana），並且知道三脫門（trīṇi vimokṣa-mukhāni），是處（sthāna）與非處（asthāna）。
迦尸（Kāśī）憍薩羅（Kośala），他在這兩個地方所聽聞的佛法，我都完全知曉，也如同上面說的兩個國家一樣。
這位名叫撰擇的童子，已經到達智慧的彼岸，善法極度增長，所以才得到這樣的智慧。
算數以及各種技藝，以及世界上的文章頌詞，像這樣的各種智慧之事，他都完全不會忘記。
一切世間的智慧，沒有不可廢棄遺忘的，出世間的智慧，是指了知諸法皆空（śūnyatā）。
如果有人能夠了達一切法空的真相，經歷無量劫，最終也不會失去這種智慧。
這叫做大智慧，能夠滅除各種煩惱，喜愛這種空性智慧的人，對於佛法就沒有煩惱憂患。』
當時，舍利弗問童子說：『你對於佛法想要出家嗎？』
童子回答說：『不想出家！我現在就是已經出家了。』
當時，舍利弗用偈頌問道：
『我現在沒有看見你
【English Translation】 English version:
'Having been there for quite a while, the Buddha then spoke the profound Dharma for him.' At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) asked the Buddha in verse:
'This boy named Samantapāśādika, how much has he practiced? Hearing such profound Dharma, why is his heart not startled or afraid?
In his past lives, how many Buddhas has this person seen? Upon hearing this profound Dharma, he can immediately believe and accept it?
From how many Tathāgatas (one of the titles of the Buddha, meaning 'one who comes as is') has he heard such profound Dharma, that now hearing the World Honored One (Lokajyestha, a respectful term for the Buddha) speak, his heart does not retreat or sink?'
At that time, the World Honored One answered in verse:
'This boy named Samantapāśādika, in this world, he has heard this profound Dharma from immeasurable Buddhas.
I know that this boy, in the countries of Aṅga and Magadha, has heard the Dharma of all the Buddhas and practiced the Bodhisattva-path.
He is able to clearly understand the skandhas (aggregates), dhātus (elements), and āyatanas (sense bases), and knows the three vimokṣa-mukhāni (doors of liberation), what is sthāna (possible) and what is asthāna (impossible).
Kāśī and Kośala, the Dharma he heard in these two places, I know completely, just like the two countries mentioned above.
This boy named Samantapāśādika has already reached the other shore of wisdom, his virtuous qualities have greatly increased, and therefore he has obtained such wisdom.
Mathematics and various arts, as well as the world's literary praises, all such matters of wisdom, he will not forget.
All worldly wisdom is impermanent and forgettable, but the wisdom beyond the world is knowing that all dharmas are empty (śūnyatā).
If someone can understand the true nature of the emptiness of all dharmas, through immeasurable kalpas (eons), he will never lose this wisdom.
This is called great wisdom, which can extinguish all afflictions. Those who delight in this wisdom of emptiness have no worries or troubles regarding the Dharma.'
At that time, Śāriputra asked the boy, 'Do you wish to leave home and become a monk in the Buddha's Dharma?'
The boy replied, 'I do not wish to leave home! I am already one who has left home.'
At that time, Śāriputra asked in verse:
'I do not see you now
身被染法服， 亦不剃鬚發， 云何言出家？ 汝亦無應器， 和尚阿阇梨， 又不受禁戒， 云何名出家？ 於何眾受戒， 誰為白羯磨？ 此是佛法中， 次第出家法。 汝無此眾事， 云何名出家？ 如是諸所問， 當見如實答。」
時撰擇童子以偈答曰：
「若不著袈裟， 不著非袈裟， 不捨不受法， 名著真袈裟。 我受智袈裟， 不生諸憂惱， 是衣凈無垢， 我常著此服。 斷除諸結使， 則為剃髮須， 慧力所斷故， 后更不復生。 我器不思議， 能受一切法， 不盈亦不減， 常持眾善法。 我自行善法， 終不從他受， 自成一切智， 是受具足戒。 佛為我羯磨， 觀諸法等故， 常修行佛道， 隨逐于諸佛。 是名我出家， 亦是我戒法， 是則我衣缽， 亦是白羯磨。 我所行無量， 于尊法造業， 從一佛國界， 復至一佛土。 安處於道場， 行不思議施， 我終不獨食， 當共無量眾。」
爾時，世尊諦視童子，即時童子鬚髮自墮，袈裟著身，如新除發。七日之後得五神通，即于其處忽然不見。時此世界地大震動，眾生恐畏，天鼓自鳴，百千伎樂同時
【現代漢語翻譯】 現代漢語譯本 『你身穿染色的法服，也不剃除鬚髮，怎麼能說這是出家呢？你也沒有應器（缽），沒有和尚（Upadhyaya，親教師）和阿阇梨（Acharya，軌範師），又不接受禁戒，怎麼能叫出家呢？你在哪個僧團受戒？誰為你做白羯磨（Karma，羯磨法，受戒儀式）？這些是佛法中，次第出家的正規程式。你沒有這些，怎麼能叫出家呢？』像這樣提出的種種問題，應當如實回答。
當時，撰擇童子用偈頌回答說：
『如果不執著于袈裟，也不執著于非袈裟，不捨棄也不接受任何法，這才是真正穿著袈裟。我接受智慧的袈裟，不產生任何憂愁煩惱，這件衣服清凈沒有污垢，我經常穿著它。斷除各種煩惱結使，就等於剃除了鬚髮，因為智慧的力量已經斷除，以後不會再生起。我的應器不可思議，能夠容納一切法，既不會滿溢也不會減少，經常持有各種善法。我自行修習善法，始終不從他人那裡接受，自己成就一切智慧，這就是受具足戒。佛陀為我做羯磨，因為他平等看待一切法，我經常修行佛道，追隨諸佛。這叫做我的出家，也是我的戒法，這就是我的衣缽，也是白羯磨。我所做的事情無量無邊，在尊貴的佛法中造作業，從一個佛國世界，又到達另一個佛土。安住在道場中，行持不可思議的佈施，我終究不會獨自享用食物，應當與無量大眾一起分享。』
當時，世尊仔細地看著童子，立刻童子的鬚髮自己脫落，袈裟穿在身上，就像剛剛剃過頭髮一樣。七天之後，他獲得了五神通，就在那個地方忽然不見了。當時，這個世界大地劇烈震動，眾生感到恐懼，天鼓自動鳴響，成百上千種樂器同時演奏。
【English Translation】 English version 'You wear dyed robes, yet you do not shave your beard and hair. How can you say you have left home (become a monk)? You have no alms bowl, no Upadhyaya (preceptor) or Acharya (teacher), and you do not observe the precepts. How can you be called a renunciant? In which assembly did you receive the precepts? Who performed the white Karma (formal act, referring to the ordination ceremony) for you? These are the proper steps for leaving home in the Buddha's Dharma. You have none of these things, so how can you be called a renunciant?' Such questions as these should be answered truthfully.
At that time, the Youth Varaprajna (the youth's name) replied in verse:
'If one is not attached to the Kasaya (袈裟，monk's robe), nor attached to what is not the Kasaya, neither abandoning nor accepting any Dharma, that is truly wearing the Kasaya. I wear the Kasaya of wisdom, which does not give rise to any sorrow or affliction. This robe is pure and without defilement; I always wear this robe. Cutting off all the bonds of affliction is equivalent to shaving the beard and hair, because the power of wisdom has cut them off, and they will not arise again. My alms bowl is inconceivable, capable of receiving all Dharmas, neither overflowing nor diminishing, constantly holding all good Dharmas. I cultivate good Dharmas myself, never receiving them from others, achieving all wisdom on my own; this is receiving the complete precepts. The Buddha performs the Karma for me, because he views all Dharmas equally. I constantly practice the Buddha's path, following all the Buddhas. This is called my renunciation, and it is also my precepts. This is my robe and bowl, and it is also the white Karma. My actions are immeasurable; I create karma in the honored Dharma, traveling from one Buddha-field to another. Abiding in the Bodhimanda (道場，place of enlightenment), practicing inconceivable giving, I will never eat alone, but will share with countless beings.'
At that time, the World-Honored One gazed intently at the youth, and immediately the youth's beard and hair fell off by themselves, and the Kasaya appeared on his body, as if he had just shaved his head. After seven days, he attained the five supernormal powers, and suddenly disappeared from that place. At that time, the earth of this world shook greatly, beings felt fear, the heavenly drums sounded by themselves, and hundreds of thousands of musical instruments played simultaneously.
俱作；有大光明，普照天地。時佛微笑，種種妙色無量焰光從口而出，三繞世界，還從頂入。
爾時，阿難偏袒右肩，合掌向佛，以偈問曰：
「眾中最勝調御師， 行上福德巍巍尊， 智慧通達無障礙， 今問普智無上覺。 世尊何緣故微笑？ 佛不妄笑必有因。 誰應從佛得受記？ 唯愿世尊斷我疑。 世尊口出大光明， 其明普照諸世界， 周匝繞此世界已， 還從頂上入不現。 當爲何人作利益？ 誰于佛慧得受記？ 故使世尊現微笑， 大光普照佛世界。 今是世界悉莊嚴， 一切眾生皆悅樂， 而心安靖不放逸， 現如是等神通力。」
佛告阿難：「汝今見是撰擇童子，身被法服，即於此處忽然不現耶？」
阿難對曰：「唯然，已見。」
「阿難當知，今是童子於此滅已，即便現於阿閦佛土妙喜世界，盡彼壽命凈修梵行，即於是身續增其壽。如此天帝釋提桓因，即于現身更增壽命。撰擇童子即以此身，從一佛土至一佛土，亦于諸國續增壽命。如是展轉經歷無量阿僧祇劫，未曾離佛。于諸佛所，皆以現身續增其壽。過是無量阿僧祇劫，然後當得無上菩提，得成為佛，號曰大智撰擇，其佛世界名常照明。阿難！彼土眾生終不受胎，皆悉化
【現代漢語翻譯】 現代漢語譯本：他們一起行動，發出巨大的光明，普遍照耀天地。這時，佛陀微笑，各種美妙的顏色和無量的火焰光芒從口中發出，環繞世界三圈，然後從頭頂進入。
這時，阿難（Ananda，佛陀的十大弟子之一）袒露右肩，合掌面向佛陀，用偈頌問道：
『在眾人中最殊勝的調御者（指佛陀），具有至高無上的福德和威嚴的尊者，智慧通達沒有障礙，現在請問具有普遍智慧的無上覺者。 世尊（Bhagavan，對佛陀的尊稱）因為什麼緣故微笑？佛陀不會無緣無故地微笑，必定有原因。 誰應該從佛陀那裡得到授記（Vyakarana，預言未來成佛）？唯愿世尊解除我的疑惑。 世尊口中發出巨大的光明，那光明普遍照耀各個世界，環繞這個世界之後，又從頭頂進入不再顯現。 將為誰帶來利益？誰能在佛陀的智慧中得到授記？所以才使得世尊顯現微笑，巨大的光芒普遍照耀佛陀的世界。 現在這個世界都被莊嚴，一切眾生都感到喜悅快樂，內心安定平靜不放逸，顯現出這樣的神通力量。』
佛陀告訴阿難：『你現在看見這位撰擇童子（選拔童子），身穿法服，就在這裡忽然消失了嗎？』
阿難回答說：『是的，我看見了。』
『阿難你應該知道，這位童子在這裡消失之後，就會立刻出現在阿閦佛（Akshobhya，不動佛）的妙喜世界（Abhirati），在那裡盡其壽命，清凈地修行梵行（Brahmacharya，清凈的行為），就在這個身體上繼續增加壽命。就像天帝釋提桓因（Śakro devānam indraḥ，帝釋天），就在現在的身體上增加壽命一樣。撰擇童子就以這個身體，從一個佛土到另一個佛土，也在各個國土繼續增加壽命。這樣輾轉經歷無量阿僧祇劫（Asamkhya kalpa，極長的時間單位），從未離開過佛陀。在各位佛陀那裡，都以現在的身體繼續增加壽命。經過這無量阿僧祇劫之後，然後將會證得無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），得成佛果，名號叫做大智撰擇，他的佛世界名叫常照明。阿難！那個世界的眾生最終不會經歷胎生，全部都是化生。』
【English Translation】 English version: Together, they emitted great light, illuminating the heavens and the earth. At that moment, the Buddha smiled, and various wonderful colors and immeasurable flames of light emanated from his mouth, circling the world three times before re-entering through the crown of his head.
Then, Ananda (one of the ten principal disciples of the Buddha), bared his right shoulder, joined his palms, and facing the Buddha, asked in verse:
'The most excellent tamer among all beings (referring to the Buddha), the venerable one with supreme merit and majesty, whose wisdom is unobstructed, I now ask the unsurpassed enlightened one with universal wisdom. For what reason does the World Honored One (Bhagavan, a respectful title for the Buddha) smile? The Buddha does not smile without cause; there must be a reason. Who should receive a prediction (Vyakarana, a prophecy of future Buddhahood) from the Buddha? May the World Honored One dispel my doubts. The World Honored One emits great light from his mouth, that light universally illuminates all worlds, encircling this world before re-entering through the crown of his head and disappearing. For whom will this bring benefit? Who will receive a prediction in the Buddha's wisdom? Therefore, the World Honored One manifests a smile, and great light universally illuminates the Buddha's world. Now this world is adorned, and all beings are joyful and happy, their minds are peaceful and not negligent, manifesting such supernatural powers.'
The Buddha said to Ananda, 'Do you now see this Chonzé Child (Selected Child), wearing the Dharma robes, suddenly disappear from here?'
Ananda replied, 'Yes, I have seen it.'
'Ananda, you should know that after this child disappears from here, he will immediately appear in the Abhirati (Land of Great Delight) world of Akshobhya Buddha (Immovable Buddha), where he will live out his lifespan, purely practicing Brahmacharya (pure conduct), and in that very body, he will continue to increase his lifespan. Just like Śakro devānam indraḥ (Indra, the lord of the gods), increases his lifespan in his present body. The Chonzé Child, with this very body, will go from one Buddha-land to another, and in each land, he will continue to increase his lifespan. In this way, passing through immeasurable Asamkhya kalpas (incalculable eons), he will never be separated from the Buddha. In the presence of all the Buddhas, he will continue to increase his lifespan in his present body. After these immeasurable Asamkhya kalpas, he will then attain Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), and become a Buddha, named Great Wisdom Chonzé, and his Buddha-world will be called Constantly Illuminating. Ananda! The beings in that land will ultimately not experience birth from a womb; all will be born through transformation.'
生，于蓮華上結加趺坐。彼佛國界具如是等種種眾妙福德莊嚴。
「阿難！菩薩有四法，轉身當作善來比丘，終不受胎，蓮華化生，即于現身續增壽命。何謂為四？自樂出家，亦勸他人令行出家，亦為佐助出家因緣；即出家已，為之說法，示教利喜，是名初法。複次，阿難！菩薩自能勤行求諸佛法，亦化他人勤行求法，是第二法。複次，阿難！菩薩自行和忍，亦化他人令住忍中，是第三法。複次，阿難！菩薩自能習行方便深發大愿，亦化他人，令行方便及發大愿，是第四法。阿難！菩薩若成是四法者，轉身當作善來比丘，終不受胎，蓮華化生，即于現身續增壽命。
「複次，阿難！菩薩若成四法，終不退失無上菩提。何謂為四？菩薩堅固深發無上菩提之心；常樂見佛；聽法無厭；常行實語，不樂欺誑。阿難！菩薩若成是四法者，于無上菩提終不退轉。」
即時，世尊欲明此義而說偈言：
「堅固深發心， 常樂見諸佛， 聽法無厭足， 常住實語中。 見苦惱眾生， 深生愍念心， 知眾生心已， 隨應而說法。 是人常聽法， 其心無厭足， 常發勤修行， 增長智慧故。 常為誠信者， 安住實語中， 其有所言說， 終無有錯謬。 若於是四法， 隨
【現代漢語翻譯】 現代漢語譯本： 生，于蓮花上結跏趺坐。那佛的國界具備像這樣種種精妙殊勝的福德莊嚴。 『阿難（Ananda，佛陀的十大弟子之一）！菩薩有四種法，轉身就能成為『善來比丘』（善來比丘，佛以「善來比丘」的稱謂來度化出家的人），最終不受母胎之苦，而是從蓮花中化生，並且在現世就能延續增長壽命。這四種法是什麼呢？自己樂於出家，也勸導他人也去出家修行，並且為他人出家創造因緣；出家之後，為他們說法，開示教導，給予利益和歡喜，這叫做第一種法。再次，阿難（Ananda）！菩薩自己能夠勤奮修行，尋求諸佛的法，也教化他人勤奮修行求法，這是第二種法。再次，阿難（Ananda）！菩薩自己能夠修行和忍辱，也教化他人安住于忍辱之中，這是第三種法。再次，阿難（Ananda）！菩薩自己能夠學習修行方便之法，深深地發起廣大的誓願，也教化他人，讓他們修行方便之法以及發起廣大的誓願，這是第四種法。阿難（Ananda）！菩薩如果成就這四種法，轉身就能成為『善來比丘』（善來比丘，佛以「善來比丘」的稱謂來度化出家的人），最終不受母胎之苦，而是從蓮花中化生，並且在現世就能延續增長壽命。』 『再次，阿難（Ananda）！菩薩如果成就四種法，最終不會退失無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這四種法是什麼呢？菩薩堅定地深深發起追求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的心；常常樂於見到佛；聽聞佛法沒有厭倦；常常奉行真實之語，不喜好欺騙和虛誑。阿難（Ananda）！菩薩如果成就這四種法，對於無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）最終不會退轉。』 當時，世尊爲了闡明這個道理，而說了偈語： 『堅定地深深發起心，常常樂於見到諸佛， 聽聞佛法沒有厭倦滿足，常常安住在真實之語中。 見到苦惱的眾生，深深地生起憐憫之心， 瞭解眾生的心意之後，隨著他們的根器而說法。 這樣的人常常聽聞佛法，他的內心沒有厭倦滿足， 常常發起勤奮的修行，爲了增長智慧的緣故。 常常成為誠信之人，安住在真實之語中， 他所說的話，最終不會有任何錯誤。 如果對於這四種法，隨
【English Translation】 English version: He is born, sitting in the lotus posture on a lotus flower. That Buddha's land is adorned with various wonderful and excellent blessings and virtues such as these. 『Ananda (one of the ten principal disciples of the Buddha)! A Bodhisattva who possesses four qualities will be transformed into a 『Welcome Bhikshu』 (Welcome Bhikshu, the Buddha uses the term 'Welcome Bhikshu' to guide those who renounce the household life), will ultimately not be conceived in a womb, but will be born from a lotus flower, and will have their lifespan extended in their present life. What are these four qualities? They are happy to renounce the household life themselves, and also encourage others to renounce the household life, and also help create the conditions for others to renounce the household life; after they have renounced the household life, they preach the Dharma for them, instruct and teach them, and give them benefits and joy, this is called the first quality. Furthermore, Ananda (one of the ten principal disciples of the Buddha)! A Bodhisattva is able to diligently practice and seek the Buddhadharma themselves, and also teach others to diligently practice and seek the Dharma, this is the second quality. Furthermore, Ananda (one of the ten principal disciples of the Buddha)! A Bodhisattva is able to practice and endure themselves, and also teach others to abide in endurance, this is the third quality. Furthermore, Ananda (one of the ten principal disciples of the Buddha)! A Bodhisattva is able to learn and practice skillful means themselves, and deeply generate great vows, and also teach others to practice skillful means and generate great vows, this is the fourth quality. Ananda (one of the ten principal disciples of the Buddha)! If a Bodhisattva accomplishes these four qualities, they will be transformed into a 『Welcome Bhikshu』 (Welcome Bhikshu, the Buddha uses the term 'Welcome Bhikshu' to guide those who renounce the household life), will ultimately not be conceived in a womb, but will be born from a lotus flower, and will have their lifespan extended in their present life.』 『Furthermore, Ananda (one of the ten principal disciples of the Buddha)! If a Bodhisattva accomplishes four qualities, they will ultimately not regress from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). What are these four qualities? A Bodhisattva firmly and deeply generates the mind of seeking Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment); they are always happy to see the Buddha; they are never tired of listening to the Dharma; they always practice truthful speech, and do not like to deceive or be deceitful. Ananda (one of the ten principal disciples of the Buddha)! If a Bodhisattva accomplishes these four qualities, they will ultimately not regress from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』 At that time, the World Honored One, wishing to clarify this meaning, spoke the following verse: 『Firmly and deeply generate the mind, always be happy to see all the Buddhas, Listening to the Dharma without weariness or satisfaction, always abide in truthful speech. Seeing suffering sentient beings, deeply generate a mind of compassion, Understanding the minds of sentient beings, preach the Dharma according to their capacity. Such a person always listens to the Dharma, their mind is without weariness or satisfaction, Always generating diligent practice, for the sake of increasing wisdom. Always being a person of integrity, abiding in truthful speech, What they say will ultimately not have any mistakes. If regarding these four qualities, follow
時而修學， 當得佛菩提， 轉無上法輪。 我說是法中， 得無量果報， 誰聞如是法， 而不修學者？
「複次，阿難！菩薩摩訶薩若成四法，終不忘失無上菩提，諸天、龍、神皆來勸助；常不離於眾聖福田；若無諸聖，便於眾會自為福田。何謂為四？菩薩摩訶薩勤行不懈，教化眾生，令發無上菩提之心；勤行不懈，供奉如來，為求法故；以尊敬心供奉法師；若見眾生恐畏苦惱，施以無畏。阿難！菩薩若成是四法者，世世不失菩提之念。」
爾時，世尊欲重宣此義而說偈言：
「供奉諸佛， 尊敬佛法， 亦以敬心， 供奉法師。 見諸苦惱， 恐畏眾生， 即施無畏， 救諸苦惱。 以是善根， 常得見佛， 天神勸言， 當勤修行。 若不見佛， 及佛弟子， 若辟支佛， 諸聖福田。 能自出家， 修寂滅智， 入深禪定， 起五神通。 得神通已， 游諸世界， 入諸聚落， 令眾住法。 眾生聞已， 離於不善， 不起惡業， 轉相敬順。 眾生從是， 皆得安樂， 彼以法尊， 我亦如是。 人自行法， 得是福德， 自利利他， 誰不行善？ 故求佛道， 當行是法， 終不失佛，
【現代漢語翻譯】 現代漢語譯本 時常修習佛法， 就能證得佛的菩提智慧，從而轉動無上的法輪（Dharmacakra，佛法的傳播）。 我說在這佛法之中，能夠獲得無量的果報， 誰聽聞了這樣的佛法，而不去修習呢？
『再者，阿難（Ananda，佛陀的十大弟子之一）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）如果成就了四種法，最終不會忘失無上的菩提之心，諸天、龍、神都會前來勸助；常常不會離開眾聖賢的福田（功德的來源）；如果沒有諸位聖賢，就自己在眾人集會之處成為福田。哪四種法呢？菩薩摩訶薩勤奮修行不懈怠，教化眾生，使他們發起無上的菩提之心；勤奮修行不懈怠，供奉如來（Tathagata，佛陀的稱號之一），爲了尋求佛法；以尊敬的心供奉法師；如果看見眾生恐懼苦惱，就施予他們無畏的勇氣。阿難！菩薩如果成就這四種法，世世代代都不會失去對菩提的憶念。』
這時，世尊（Bhagavan，佛陀的稱號之一）想要再次宣說這個意義，就說了偈語：
『供奉諸佛， 尊敬佛法，也以敬重之心， 供奉法師。 看見那些苦惱、恐懼的眾生， 就施予他們無畏的勇氣，救助他們脫離苦惱。 憑藉這些善根，常常能夠見到佛， 天神勸告說，應當勤奮修行。 如果不能見到佛，以及佛的弟子， 或者辟支佛（Pratyekabuddha，緣覺），這些聖賢的福田。 能夠自己出家，修習寂滅的智慧， 進入甚深的禪定，生起五種神通。 得到神通之後，遊歷各個世界， 進入各個村落，使眾生安住于佛法。 眾生聽聞之後，遠離不善， 不起惡業，互相尊敬順從。 眾生從此，都能得到安樂， 他們以佛法為尊，我也是這樣。 人們自己奉行佛法，就能得到這些福德， 既能利益自己也能利益他人，誰會不去做善事呢？ 所以爲了求得佛道，應當奉行這些佛法，最終不會失去佛性，'
【English Translation】 English version Constantly cultivating and learning, One will attain Buddha's Bodhi (Enlightenment), and turn the unsurpassed Dharma wheel (Dharmacakra, the propagation of the Dharma). I say that within this Dharma, one can obtain immeasurable rewards, Who, upon hearing such Dharma, would not cultivate and learn?
'Furthermore, Ananda (one of the ten principal disciples of the Buddha)! If a Bodhisattva-Mahasattva (Great Bodhisattva) accomplishes four dharmas, they will never lose the thought of unsurpassed Bodhi, and all devas, dragons, and spirits will come to encourage and assist them; they will always be inseparable from the field of merit of all sages; if there are no sages, then they themselves will become a field of merit in the assembly. What are the four? The Bodhisattva-Mahasattva diligently practices without懈怠, teaching and transforming sentient beings, causing them to generate the mind of unsurpassed Bodhi; diligently practices without懈怠, making offerings to the Tathagata (one of the titles of the Buddha), for the sake of seeking the Dharma; making offerings to Dharma masters with respect; if they see sentient beings in fear and suffering, they bestow upon them fearlessness. Ananda! If a Bodhisattva accomplishes these four dharmas, they will not lose the thought of Bodhi in lifetime after lifetime.'
At that time, the Bhagavan (another title of the Buddha) wished to reiterate this meaning and spoke in verse:
'Making offerings to all Buddhas, Respecting the Buddha's teachings, also with a respectful mind, Making offerings to Dharma masters. Seeing those suffering, fearful sentient beings, Immediately bestow fearlessness, saving them from suffering. With these roots of goodness, one can always see the Buddha, Devas and spirits advise, one should diligently cultivate. If one cannot see the Buddha, and the Buddha's disciples, Or Pratyekabuddhas (Solitary Buddhas), these fields of merit of the sages. One can renounce the household life oneself, cultivating the wisdom of quiescence, Entering deep Samadhi (meditative state), arising with the five supernormal powers. Having obtained supernormal powers, traveling to all worlds, Entering all villages, causing beings to abide in the Dharma. Sentient beings, having heard this, depart from unwholesomeness, Not creating evil karma, respecting and obeying each other. Sentient beings, from this, all attain peace and happiness, They revere the Dharma, and so do I. People practice the Dharma themselves, and obtain these merits, Benefiting both themselves and others, who would not do good? Therefore, seeking the Buddha's path, one should practice these dharmas, and will ultimately not lose Buddhahood.'
不思議智。
「我本修是法， 度善福彼岸， 了達是法已， 得無上菩提。 我實是世雄， 亦世界最勝， 又能與世界， 無上妙智慧。
「阿難！以是緣故，當知菩薩能行是法利益眾生，則能修習具足佛法。阿難！乃往過去無量無邊阿僧祇劫，即於此界閻浮提處，有大國王，名曰方音。王大夫人生一太子，時諸天神同聲唱言：『行善法人今出於世！』王聞是聲，即時驚怪：『何名為法？何名非法？』阿難！是王太子漸漸長大，至年七歲，詣父王所，稽首禮足，於一面立，問父王言：『云何為法？云何非法？』時方音王，以偈答曰：
「『行施持戒斷愛慾， 行忍堅住諸善福， 離殺盜淫諸不善， 是名諸聖所贊法。』
「爾時，太子以偈問曰：
「『父母所說法， 若在家治國， 可得遍行耶？ 愿時答此義。 可行不可行， 唯愿如實答， 實語度惡道， 不畏墮地獄。 妄語墮惡趣， 當受無間苦， 是故勿妄語， 如實為我說。』
「時方音王以偈答曰：
「『若在家治國， 不能具諸善， 刀杖楚害人， 是中何有法？ 若人不從命， 我瞋發惡口， 強奪他財物， 系閉加楚毒。
【現代漢語翻譯】 現代漢語譯本 不可思議智。
『我本修行此法，度過行善積福的彼岸， 通達此法之後，證得無上菩提。 我實在是世間的英雄，也是世界中最殊勝的， 並且能給予世界無上的妙智慧。』
『阿難（Ananda，佛陀的十大弟子之一）！因為這個緣故，應當知道菩薩能夠奉行此法利益眾生，就能修習圓滿具足的佛法。阿難！在過去無量無邊阿僧祇劫（asamkhya kalpa，極長的時間單位）之前，就在這個閻浮提（Jambudvipa，我們所居住的這個世界）地方，有一位大國王，名叫方音（Fang Yin）。國王的大夫人，生了一個太子，當時諸天神共同發出聲音說：『奉行善法的人，現在出生於世了！』國王聽到這個聲音，立刻感到驚奇：『什麼叫做「法」？什麼叫做「非法」？』阿難！這位王太子漸漸長大，到了七歲的時候，來到父王那裡，稽首（qishou，古代的一種跪拜禮）禮拜父王的雙足，站在一旁，問父王說：『什麼叫做「法」？什麼叫做「非法」？』當時方音王，用偈頌回答說：
『行佈施、持戒律、斷除愛慾， 行忍辱、堅定地安住于各種善福之中， 遠離殺生、偷盜、邪淫等各種不善的行為， 這就是諸位聖人所讚歎的「法」。』
當時，太子用偈頌問道：
『父母所說的法，如果在家裡治理國家， 可以普遍地奉行嗎？希望您能及時回答這個道理。 可以奉行還是不可以奉行，唯愿您如實地回答， 說實話可以度脫惡道，不害怕墮入地獄。 說謊話會墮入惡趣，將要承受無間地獄的痛苦， 所以請不要說謊話，如實地為我解說。』
當時，方音王用偈頌回答說：
『如果在家裡治理國家，不能完全具備各種善行， 動用刀杖刑罰傷害他人，這其中怎麼會有「法」呢？ 如果有人不聽從命令，我就生氣發怒說惡語， 強行奪取他人的財物，囚禁起來加以毒打。
【English Translation】 English version Inconceivable Wisdom.
'I originally cultivated this Dharma, crossed over to the other shore of good deeds and blessings, Having fully understood this Dharma, I attained unsurpassed Bodhi (enlightenment). I am truly a hero in the world, and also the most supreme in the world, And I can give the world unsurpassed wonderful wisdom.'
'Ananda! For this reason, you should know that if a Bodhisattva (a being on the path to Buddhahood) can practice this Dharma to benefit sentient beings, then he can cultivate and fully possess the Buddha Dharma. Ananda! In the past, immeasurable and boundless asamkhya kalpas (asamkhya kalpa, extremely long period of time) ago, in this Jambudvipa (Jambudvipa, the world we live in), there was a great king named Fang Yin. The king's chief consort gave birth to a prince, and at that time, all the gods proclaimed in unison: 'A practitioner of good Dharma is now born into the world!' When the king heard this voice, he was immediately astonished: 'What is called "Dharma"? What is called "non-Dharma"?' Ananda! The prince gradually grew up, and when he reached the age of seven, he went to his father, bowed his head and paid homage to his father's feet, stood to one side, and asked his father: 'What is called "Dharma"? What is called "non-Dharma"?' At that time, King Fang Yin answered in verse:
'Practicing generosity, upholding precepts, cutting off love and desire, Practicing patience, firmly abiding in all good blessings, Abstaining from killing, stealing, and sexual misconduct, and all other unwholesome deeds, This is called the Dharma praised by all the sages.'
At that time, the prince asked in verse:
'The Dharma spoken by parents, if one governs the country at home, Can it be universally practiced? I hope you can answer this meaning in time. Can it be practiced or cannot be practiced? I only wish you would answer truthfully, Speaking the truth can deliver one from evil paths, not fearing falling into hell. Lying will cause one to fall into evil realms, and one will suffer the pain of incessant hell, Therefore, do not lie, but truthfully explain it to me.'
At that time, King Fang Yin answered in verse:
'If one governs the country at home, one cannot fully possess all good deeds, Using swords and sticks to harm people, how can there be Dharma in this? If someone does not obey orders, I become angry and speak evil words, Forcibly seizing other people's property, imprisoning them and inflicting torture.'
我若出遊觀， 民眾悉恐畏， 皆念王今出， 我等遭何罪？ 若我處正坐， 有司將罪人， 羅列在我前， 言王隨意治。 我審其罪咎， 即便加楚害， 但為他事故， 自起眾罪業。 若縱則相妨， 國界則亂壞， 故我苦切治， 民眾則恐畏。 言王大威嚴， 甚惡無慈愍， 誰當住此國， 敢不隨教令？』 時太子法行， 從王聞此偈， 生厭心白王： 『我欲具行法。 我不貪國位， 為他起罪業， 當舍離父母， 出家具修法。 若王不見聽， 我今當自害， 飲毒自墜高， 或以刀自殺。』 王聞子誓已， 即大憂惱言： 『汝隨意自娛， 我當治國事。 當恣汝財產， 遊戲諸林館， 何用是出家， 為人所形笑？ 盛年受五欲， 老至當出家， 命促難保信， 僶未生厭心。』 答言：『受世樂， 無厭增瞋惱， 出家離眾穢， 常修行慈喜。 獨在空閑野， 於是起凈樂， 當依止此處， 持戒修梵行。 王可共出家， 國民眾何益， 為他造惡業， 自受地獄苦！ 吞食熱鐵丸， 及飲沸銷銅， 邪
【現代漢語翻譯】 現代漢語譯本 如果我出遊巡視，民眾都會感到恐懼害怕，心裡想著『國王現在出來了，我們又要遭受什麼罪過呢？』 如果我端正地坐在朝堂上，主管官吏就會把罪人帶上來，排列在我面前，說『請大王隨意處置。』 我審問他們的罪行，就加以刑罰，但這只是爲了其他的事情，自己卻因此造下許多罪業。 如果放縱他們，就會互相妨礙，國家就會混亂敗壞，所以我嚴厲地懲治，民眾就感到恐懼害怕。 他們說『國王威嚴太大，非常兇惡沒有慈悲憐憫之心，誰還敢住在這個國家，敢不聽從他的教令呢？』 當時太子法行，聽了國王說的這些話，生起厭離之心，稟告國王說：『我想要具足地修行佛法。 我不貪戀國王的地位，爲了他人而造下罪業，我將要舍離父母，出家去修行佛法。 如果大王不允許，我現在就自殺，喝毒藥、從高處跳下，或者用刀自殺。』 國王聽了太子發的誓言，非常憂愁煩惱地說：『你隨意享樂吧，我來治理國家。 我把所有的財產都給你，讓你在各個園林館舍中游玩，為什麼要出家，讓人家嘲笑呢？ 在盛年的時候享受五欲之樂，等到老了再出家，生命短暫難以保證，你還沒有生起厭離之心。』 太子回答說：『享受世間的快樂，沒有滿足的時候，只會增加嗔恨煩惱，出家可以遠離各種污穢，常常修行慈悲喜捨。 獨自在空閑的郊野，在那裡生起清凈的快樂，我將要依止那個地方，持守戒律，修習清凈的德行。 大王可以一起出家，要這些國民有什麼用呢，爲了他們造作惡業，自己要承受地獄的痛苦！ 吞食燒紅的鐵丸，以及飲用沸騰的熔化的銅，邪'
【English Translation】 English version If I go out for a tour, the people will all be fearful, thinking, 'The king is coming out now, what crimes will we suffer?' If I sit upright in the court, the officials will bring the criminals, arrayed before me, saying, 'Let the king punish them as he pleases.' I examine their crimes, and then inflict punishments, but this is only for other matters, and I create many sins myself. If I let them go, they will interfere with each other, and the country will be chaotic and ruined, so I punish them severely, and the people are fearful. They say, 'The king is too威嚴(wēiyán, majestic), very evil and without compassion, who would dare to live in this country, who would dare not to follow his commands?' At that time, Prince Dharma Practice, hearing these words from the king, developed a sense of厭離(yànlí, revulsion) and said to the king, 'I wish to fully practice the Dharma. I do not covet the position of king, to create sins for others, I will abandon my parents, leave home and practice the Dharma. If the king does not allow it, I will now harm myself, drink poison, jump from a high place, or kill myself with a knife.' The king, hearing the prince's vow, was very worried and said, 'Enjoy yourself as you please, I will manage the affairs of the country. I will give you all the property, let you play in the various gardens and mansions, why do you want to leave home, to be laughed at by others? Enjoy the five desires in your prime, and leave home when you are old, life is short and difficult to guarantee, you have not yet developed a sense of厭離(yànlí, revulsion).' The prince replied, 'Enjoying worldly pleasures, there is no satisfaction, it will only increase anger and煩惱(fánnǎo, affliction), leaving home can be away from all defilements, and constantly practice慈悲喜捨(cíbēixǐshě, loving-kindness, compassion, sympathetic joy, and equanimity). Alone in the empty wilderness, there arises pure joy, I will rely on that place, uphold the precepts, and cultivate pure conduct. The king can leave home together, what is the benefit of these people, to create evil deeds for them, and suffer the pain of hell yourself! Swallowing hot iron balls, and drinking boiling molten copper, evil'
行起罪業， 宛轉地獄中。 鐵釘釘其體， 熱鐵鍱纏身， 又以鐵犛牛， 耕裂壞其體。 獄卒甚可畏， 青眼而黃頭， 將人到鑊湯， 鐵叉迴轉身。 經歷千萬歲， 備受眾苦惱， 罪業深重故， 求死不能得。 若從鑊湯出， 復入大火坑， 其身猛焰起， 如焚干竹林。 若得出火坑， 即復墮火山， 從火山下出， 復入沸屎坑。 是中沸焰起， 鐵嘴蟲唼身， 無量億千歲， 涌沒于其中。 或於此得脫， 復入竹刺林， 猛火大焰起， 熱炭燒爍身。 入此林中時， 四面大風起， 鼓動此竹林， 刺割其身體。 或從此得出， 即復入刀林， 枝葉如劍戟， 刀槊及戈牟。 即入此林時， 四面起暴風， 飄雨諸鋒刃， 段段割截身。 如是雨刀劍， 割截身體時， 無量億千歲， 苦毒不可忍。 或於此得出， 即入灰河中， 皮肉悉爛盡， 唯有骸骨連。 經歷無量歲， 具受眾苦惱， 或從此得出， 復入銷銅河。 融銅泛溢滿， 擊浪震大音， 迴旋百千匝， 波涌而揚濤。 經流地獄塹，
【現代漢語翻譯】 現代漢語譯本 造作罪業的人，將在地獄中輾轉受苦。 他們的身體會被鐵釘釘住，被燒紅的鐵片纏繞。 還會被鐵犛牛耕犁，身體被撕裂破壞。 獄卒非常可怕，長著青色的眼睛和黃色的頭髮。 他們將罪人帶到鑊湯中，用鐵叉翻轉他們的身體。 經歷千萬年，備受各種痛苦折磨。 因為罪業深重，想死都不能。 如果從鑊湯中出來，又會進入大火坑。 他們的身體燃起猛烈的火焰，就像焚燒乾燥的竹林一樣。 如果能從火坑中出來，又會墮入火山。 從火山下出來，又會進入沸騰的糞屎坑。 糞屎坑中沸騰著火焰，鐵嘴蟲啃食他們的身體。 在其中涌沒無量億千年。 或者從這裡脫身，又會進入竹刺林， 猛烈的火焰升起，熾熱的炭火燒灼身體。 進入這片竹林時，四面八方颳起大風， 吹動竹林，竹刺割裂他們的身體。 或者從這裡出來，又會進入刀林， 樹枝和樹葉像劍戟、刀槊和戈矛一樣。 進入這片刀林時，四面八方颳起暴風， 飄落的雨點都是鋒利的刀刃，一段段地割截身體。 像這樣下著刀劍雨，割截身體的時候， 無量億千年，痛苦難忍。 或者從這裡出來，就會進入灰河中， 皮肉全部腐爛，只剩下骸骨相連。 經歷無量年，飽受各種痛苦折磨， 或者從這裡出來，又會進入銷銅河（指熔化的銅液形成的河流）。 熔化的銅液氾濫，衝擊著發出巨大的聲響， 迴旋百千圈，波濤洶涌。 流經地獄的溝塹，
【English Translation】 English version Those who commit sinful deeds will suffer in hell. Their bodies will be nailed with iron nails and wrapped with red-hot iron sheets. They will also be plowed by iron plows, their bodies torn apart and destroyed. The prison guards are terrifying, with blue eyes and yellow hair. They take the sinners to the cauldron of boiling soup, turning their bodies with iron forks. Experiencing tens of millions of years, enduring all kinds of suffering. Because of the deep and heavy sins, they cannot even die if they want to. If they come out of the cauldron, they will enter a large fire pit. Their bodies will be engulfed in fierce flames, like burning dry bamboo forests. If they can get out of the fire pit, they will fall into a volcano. After coming out from under the volcano, they will enter a boiling excrement pit. Flames boil in the excrement pit, and iron-beaked worms gnaw at their bodies. They will be submerged in it for countless billions of years. Or if they escape from here, they will enter a bamboo thorn forest, Fierce flames rise, and hot coals scorch their bodies. When entering this bamboo forest, great winds rise from all directions, Stirring the bamboo forest, the thorns cut their bodies. Or if they come out of here, they will enter a knife forest, The branches and leaves are like swords, halberds, spears, and ko mows. When entering this forest, violent winds rise from all directions, The falling rain is all sharp blades, cutting the body into pieces. As the rain of swords falls, cutting the body, For countless billions of years, the pain is unbearable. Or if they come out of here, they will enter a river of ashes, The skin and flesh are completely rotten, leaving only the bones connected. Experiencing countless years, enduring all kinds of suffering, Or if they come out of here, they will enter a river of molten copper (referring to a river formed by molten copper liquid). The molten copper overflows, impacting and making a huge sound, Revolving hundreds of thousands of times, the waves surge and rise. Flowing through the trenches of hell,
罪人悉入中， 即墮此中時， 波浪所顛覆。 不能得崖底， 漂沒于中流， 或從此得出， 羅剎在岸邊。 黃眼而長齒， 還捉收縛之， 捉已而問言： 「汝欲何所求？」 答言：「我饑乏， 唯須食為先。」 即時惡羅剎， 置熱鐵地上， 令吞熱鐵丸， 燒爛其五藏， 內外俱燋然。 遙見大灰河， 謂是清冷泉， 奔走自投身。 若於此得脫， 還入沸屎地， 刀山及火坑， 輪轉此眾苦。 王富貴無常， 不久當敗壞。 身命及尊貴， 佛說皆無常。 故當受我言， 舍國共出家， 命終當生天， 亦得離眾苦。 出家處空閑， 修凈戒禪定。 常樂行慈悲， 及修空寂滅。 爾時自當知， 無有與等者， 得寂滅安樂， 猶如大梵王。』 太子如是說， 時王及夫人， 並餘一切眾， 無能障礙者。 王子出家已， 求法行禪定， 具足五神通， 為眾演說法。 修行寂滅心， 樂說空無我， 諸法無縛解， 當說如是法： 『諸人今皆當， 一心正觀法， 是陰界入中， 何有我我所？』 百千億眾生，
【現代漢語翻譯】 現代漢語譯本 罪人們全都進入其中， 一旦墮入這地方，就會被波浪顛覆。 無法觸及河底，漂沒在河流中央， 或者有人能從這裡逃脫，但羅剎（Rākṣasa，惡鬼）卻在岸邊等待。 它們有著黃色的眼睛和長長的牙齒，會抓住並捆綁逃脫者， 抓住之後便會問道：『你想要什麼？』 逃脫者回答說：『我飢餓乏力，只想先得到食物。』 這時，邪惡的羅剎會將他們放在熾熱的鐵地上， 讓他們吞下滾燙的鐵丸，燒爛他們的五臟六腑， 內外都被燒焦。遠遠望見一大片灰河， 誤以為是清涼的泉水，便奔跑著縱身跳入。 如果從這裡僥倖逃脫，還會進入沸騰的糞便之地， 刀山和火坑，在這些痛苦中不斷輪轉。 國王的財富和尊貴都是無常的，不久就會敗壞。 生命、地位和尊榮，佛陀（Buddha）說過，一切都是無常的。 所以你們應當聽從我的勸告，捨棄國家一同出家， 命終之後可以昇天，也能脫離各種痛苦。 出家之人居住在空閑之處，修習清凈的戒律和禪定。 經常快樂地行慈悲，並修習空性和寂滅。 那時自然會明白，沒有人能與你相比， 獲得寂滅的安樂，就像大梵天王（Mahābrahmā）一樣。』 太子（Prince）這樣勸說，當時的國王和夫人， 以及所有在場的人，都沒有人能夠阻止他。 王子出家之後，爲了尋求佛法而修行禪定， 具足五神通，為大眾演說佛法。 修行寂滅之心，樂於宣說空性和無我， 一切諸法沒有束縛也沒有解脫，應當宣說這樣的佛法： 『諸位現在都應當，一心端正地觀察佛法， 在這五陰（skandha）、十二入（āyatana）、十八界（dhātu）之中，哪裡有我或者我所呢？』 成百上千億的眾生，
【English Translation】 English version All sinners enter into it, Once fallen into this place, they are overturned by the waves. Unable to reach the bottom, they are submerged in the middle of the stream, Or some may escape from here, but Rakshasas (Rākṣasa, demons) await on the shore. With yellow eyes and long teeth, they seize and bind those who escape, Having seized them, they ask: 'What do you seek?' The escapees reply: 'I am hungry and weak, I only wish to have food first.' At that moment, the evil Rakshasas place them on the hot iron ground, Making them swallow hot iron balls, burning their internal organs, Both inside and out are scorched. From afar, they see a large ash river, Mistaking it for a cool spring, they run and throw themselves in. If they are fortunate enough to escape from here, they will also enter the land of boiling excrement, Knife mountains and fire pits, revolving in these sufferings. The wealth and nobility of a king are impermanent, and will soon be ruined. Life, status, and honor, the Buddha (Buddha) said, are all impermanent. Therefore, you should heed my words, abandon your kingdom and renounce the world together, After death, you can be reborn in heaven, and also escape from all suffering. Those who renounce the world dwell in secluded places, cultivating pure precepts and meditation. Always joyfully practicing loving-kindness and compassion, and cultivating emptiness and extinction. At that time, you will naturally understand that no one can compare to you, Obtaining the bliss of extinction, like the Great Brahma King (Mahābrahmā).' The Prince (Prince) spoke like this, and the king and queen at that time, As well as everyone present, were unable to stop him. After the prince renounced the world, he practiced meditation to seek the Dharma, Possessing the five supernormal powers, he expounded the Dharma for the masses. Cultivating the mind of extinction, delighting in speaking of emptiness and non-self, All dharmas have neither bondage nor liberation, one should speak such Dharma: 'All of you should now, with one mind, correctly observe the Dharma, In these five skandhas (skandha), twelve āyatanas (āyatana), and eighteen dhātus (dhātu), where is there a self or what belongs to self?' Hundreds of millions of beings,
聞法已出家， 父王及夫人， 亦於法出家。 是人出家已， 發如是愿言： 『王子所求法， 愿我皆得之。』 隨學是菩薩， 皆發無上心， 隨其所說法， 成佛入涅槃。 阿難彼王子， 求法化父母， 令住佛法者， 汝謂異人乎？ 阿難汝勿疑， 即今我身是， 為眾作大利， 令住佛道中。 我從發意來， 常一心求法， 勤進力堅固， 終無有懈息。 我常修是法， 無有懈惓心， 終不生狐疑， 當得佛道不？ 常志樂菩提， 修習上精進， 求法以樂心， 故得最勝慧。 若人求菩提， 當如我修學， 終不退失利， 成佛轉法輪。」
為法品第三十一
佛告阿難：「菩薩有四法，聞所說法達其意趣，能得智慧，得堪受法，得堅固念，具足義法。何謂為四？發勤修行，求如是等甚深經法；得是法已，如所說住；自住於法，亦能勸導令多眾生入是法中；入法中已，能為解說示教利喜。」
爾時，世尊欲明此義而說偈言：
「菩薩求深法， 能得無上樂， 未得如是法， 終不中懈怠。 聞是甚深法， 于獨處思惟， 如是所聞法， 常一心修學。
【現代漢語翻譯】 現代漢語譯本 聽聞佛法后便出家， 父王和夫人，也因此佛法而出家。 這個人出家之後，發下這樣的誓願： 『王子所尋求的佛法，愿我都能得到。』 跟隨這位菩薩學習，都發起無上的菩提心， 隨著他所說的佛法，最終成佛並進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。 阿難（Ananda，佛陀的十大弟子之一），那位王子，爲了求法而教化父母， 使他們安住于佛法之中，你認為那是別人嗎？ 阿難（Ananda），你不要懷疑，那就是現在的我（指佛陀自己）， 爲了大眾做大利益，使他們安住于佛道之中。 我自從發願以來，常常一心尋求佛法， 勤奮精進，力量堅固，始終沒有懈怠。 我常常修習這些佛法，沒有懈怠疲倦之心， 始終不產生懷疑，是否能夠證得佛道？ 常常立志于菩提（Bodhi，覺悟）之樂，修習殊勝的精進， 以快樂的心情尋求佛法，所以才能獲得最殊勝的智慧。 如果有人尋求菩提（Bodhi），應當像我這樣修學， 最終不會退失利益，成就佛果並轉動法輪（Dharmacakra，佛法的象徵）。』
為法品第三十一
佛陀告訴阿難（Ananda）：『菩薩有四種法，聽聞所說的法能夠通達其中的意趣，能夠獲得智慧，能夠堪受佛法，能夠得到堅固的憶念，具足義法。哪四種呢？發起勤奮修行，尋求像這樣甚深的經法；得到這些法之後，如所說的安住；自己安住於法，也能勸導令眾多眾生進入這些法中；進入法中之後，能夠為他們解說，開示教導，利益歡喜。』
當時，世尊想要闡明這個意義，於是說了偈語：
『菩薩尋求甚深的佛法，能夠獲得無上的快樂， 未得到這樣的佛法，始終不會中途懈怠。 聽聞這些甚深的佛法，在獨處時思惟， 像這樣所聽聞的佛法，常常一心修學。』
【English Translation】 English version Having heard the Dharma, he renounced the world, His father and queen also renounced the world through the Dharma. After this person renounced the world, he made this vow: 'Whatever Dharma the prince seeks, may I obtain it all.' Following this Bodhisattva in learning, they all aroused the supreme Bodhicitta (the mind of enlightenment), Following the Dharma he taught, they ultimately attained Buddhahood and entered Nirvana (the state of liberation from the cycle of birth and death). Ananda (one of the ten principal disciples of the Buddha), that prince, in seeking the Dharma, transformed his parents, Causing them to abide in the Buddha-dharma, do you think that was someone else? Ananda (one of the ten principal disciples of the Buddha), do not doubt, that is my present self (referring to the Buddha himself), To bring great benefit to the masses, causing them to abide in the Buddha-path. Since the time I made the vow, I have always sought the Dharma with a single mind, Diligently advancing, my strength is firm, and I have never been lax. I constantly cultivate these Dharmas, without a lax or weary mind, Never giving rise to doubt, whether I can attain the Buddha-path? Always aspiring to the joy of Bodhi (enlightenment), cultivating supreme diligence, Seeking the Dharma with a joyful heart, therefore I have obtained the most supreme wisdom. If someone seeks Bodhi (enlightenment), they should cultivate and learn as I did, Ultimately they will not lose the benefits, attain Buddhahood and turn the Dharma wheel (Dharmacakra, a symbol of the Buddha's teaching).'
Chapter Thirty-One: For the Dharma
The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'A Bodhisattva has four Dharmas: hearing the Dharma that is spoken, he can understand its meaning, he can obtain wisdom, he can be worthy to receive the Dharma, he can obtain steadfast mindfulness, and he is complete with righteous Dharma. What are the four? Arousing diligent practice, seeking such profound sutras; having obtained these Dharmas, abiding as it is said; abiding in the Dharma himself, he can also exhort many beings to enter these Dharmas; having entered the Dharma, he can explain it for them, instruct and teach them, bringing benefit and joy.'
At that time, the World Honored One, desiring to clarify this meaning, spoke these verses:
'A Bodhisattva seeking profound Dharma, can obtain supreme joy, Not having obtained such Dharma, he will never be lax halfway. Hearing these profound Dharmas, he contemplates in solitude, Thus, the Dharmas he has heard, he constantly cultivates and learns with a single mind.'
能教化他人， 令如己所住， 非但以言說， 身行引導之。
「複次，阿難！菩薩摩訶薩為斯法故，常隨法師，作是念言：『我所不聞、不知之法，或當乖互，失是法利。』」
爾時，世尊即說偈言：
「若有多聞人， 常隨逐親近， 視之如法王， 為修集法故。 我所未聞法， 不知其義趣， 因緣或乖錯， 則失是法利。 生堅固精進， 舍離一切欲， 常求決定法， 以增真智慧。 親近有智人， 多聞及利根， 為眾所尊敬， 能持此經者。
「複次，阿難！菩薩摩訶薩如所聞法，廣為人說，而不為法之所傷害。阿難！云何為法之所傷害？若有比丘貪著名稱、衣服、飲食、臥具、湯藥種種利養，為他贊說隨順頭陀、甚深凈戒、空相應法，又自不能如說修行，是名比丘為法所害。」
爾時，世尊欲明此義而說偈言：
「菩薩聞是法， 為大眾廣說， 當如佛所行， 勿為法所害。 勿為資生故， 亦勿為稱讚， 恒以慈悲心， 而說無上法。 于苦惱眾生， 而起大慈悲， 當一心說法， 為利眾生故。 若人以利養， 為大眾說法， 依於世利故， 則為法所害。 當隨從智者， 如其所說學，
【現代漢語翻譯】 現代漢語譯本 能夠教化他人，使他們安住於你所安住的境界，不只是用言語教導，還要以身作則引導他們。
『再者，阿難（Ānanda）！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）爲了這個佛法，經常跟隨法師，這樣想：『我所沒有聽過、不知道的佛法，或許會有乖違錯亂之處，失去佛法的利益。』
當時，世尊（Śākyamuni，釋迦牟尼佛）就說了偈語：
『如果有多聞之人，經常跟隨親近法師，視他如法王一般，爲了修習佛法。我所未曾聽聞的佛法，不知道其中的意義和旨趣，因為因緣或許會產生乖錯，就會失去佛法的利益。生起堅固的精進心，舍離一切慾望，經常尋求決定的佛法，以增長真正的智慧。親近有智慧的人，多聞且具有敏銳的根器，為大眾所尊敬，能夠受持這部經典的人。
『再者，阿難（Ānanda）！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）像他所聽聞的佛法一樣，廣泛地為人解說，而不被佛法所傷害。阿難（Ānanda）！什麼叫做被佛法所傷害呢？如果有個比丘（bhikṣu，出家男眾）貪著名聲、衣服、飲食、臥具、湯藥種種利益供養，爲了他人讚美而宣說隨順頭陀（dhūta，苦行）、甚深清凈的戒律、與空相應的佛法，又自己不能像所說的那樣修行，這叫做比丘（bhikṣu，出家男眾）被佛法所傷害。』
當時，世尊（Śākyamuni，釋迦牟尼佛）想要闡明這個道理，就說了偈語：
『菩薩（Bodhisattva）聽聞這些佛法，爲了大眾廣泛解說，應當像佛陀所做的那樣，不要被佛法所傷害。不要爲了資生之物，也不要爲了稱讚，恒常以慈悲心，而宣說無上的佛法。對於苦惱的眾生，生起大慈悲心，應當一心一意地說法，爲了利益眾生的緣故。如果有人爲了利益供養，為大眾說法，因為依賴世俗的利益，那就是被佛法所傷害。應當隨從有智慧的人，按照他所說的去學習，
【English Translation】 English version To be able to teach and transform others, enabling them to abide as you abide, not only through words but also through guiding them by your own actions.
'Furthermore, Ānanda, a Bodhisattva-mahāsattva (great Bodhisattva), for the sake of this Dharma, constantly follows a Dharma master, thinking: 'The Dharma that I have not heard or do not know may be discordant and I may lose the benefit of the Dharma.'
At that time, the World-Honored One (Śākyamuni) spoke the following verse:
'If there is a learned person who constantly follows and draws near, regarding him as a Dharma king, for the sake of cultivating the Dharma. The Dharma that I have not heard, I do not know its meaning and purpose; due to conditions, there may be discrepancies, and I will lose the benefit of the Dharma. Generate steadfast diligence, abandon all desires, constantly seek the definitive Dharma, to increase true wisdom. Draw near to wise people, learned and with sharp faculties, respected by the assembly, those who can uphold this sutra.
'Furthermore, Ānanda, a Bodhisattva-mahāsattva (great Bodhisattva) widely expounds the Dharma as he has heard it, without being harmed by the Dharma. Ānanda, what does it mean to be harmed by the Dharma? If a bhikṣu (monk) is greedy for fame, clothing, food, bedding, medicine, and various benefits and offerings, and praises the practice of dhūta (asceticism), profound and pure precepts, and Dharma corresponding to emptiness for the sake of others' praise, yet he himself cannot practice as he preaches, this is called a bhikṣu (monk) being harmed by the Dharma.'
At that time, the World-Honored One (Śākyamuni), wishing to clarify this meaning, spoke the following verse:
'The Bodhisattva (Bodhisattva) hears this Dharma and widely expounds it for the assembly, acting as the Buddha did, not being harmed by the Dharma. Not for the sake of livelihood, nor for the sake of praise, constantly with a compassionate heart, expounding the supreme Dharma. Towards suffering beings, generate great compassion, single-mindedly expounding the Dharma, for the benefit of all beings. If someone expounds the Dharma for the assembly for the sake of benefits and offerings, relying on worldly gains, then he is harmed by the Dharma. Follow the wise, learning as they say,
不為法所害， 是名擁護法。 十方諸世尊， 皆稱讚是人， 善哉能說法， 亦住此法中。
「複次，阿難！菩薩摩訶薩若求法時，不取法師惡視、顰蹙、輕賤、慠慢如是諸過，恒如所應，一心求法。阿難！菩薩云何如應求法？若諸師長如法教授，安住其中，為具足法勤加修行，以諸衣服、飲食、臥具、湯藥所須，而供奉之，是名菩薩如應求法。」
爾時，世尊而說偈言：
「菩薩求法時， 不取法師過， 隨為他人說， 亦自住其中。 菩薩求法時， 如所說應住， 如法而求法， 安住是法中。 是故求法者， 應如所說住， 是名為初法， 謂能如說行。 故能證寂滅， 如我之所說， 我本學是法， 能得是菩提。 常應勤求法， 於法生敬心， 所從聞法者， 應生世尊想。 應作如是念， 此則我大師， 是人開導我， 令住正道中。 是則我世尊， 心常加尊敬， 因是大師故， 舍離於世樂。 阿難汝當知， 乃往過去世， 過無量無邊， 不可思議劫， 有佛現於世， 號須彌山王。 是佛滅度后， 弟子違須羅， 利根有大智， 為眾贊說法， 決了甚深義， 達知陰界入。
【現代漢語翻譯】 現代漢語譯本 不被法所損害，這才是擁護佛法。 十方一切諸佛，都稱讚這樣的人， 讚歎他既能很好地宣說佛法，也能安住于佛法之中。
『再者，阿難！菩薩摩訶薩在尋求佛法時，不應在意說法師的惡劣臉色、皺眉、輕視、傲慢等過失，應當始終如理如法，一心一意地尋求佛法。阿難！菩薩如何如理如法地尋求佛法呢？如果各位師長如法地教授佛法，就安住于其中，爲了圓滿具足佛法而勤奮修行，用衣服、飲食、臥具、湯藥等生活所需來供養他們，這叫做菩薩如理如法地尋求佛法。』
這時，世尊用偈語說道：
『菩薩在尋求佛法時，不應在意說法師的過失， 隨順著為他人宣說佛法，自己也安住于佛法之中。 菩薩在尋求佛法時，應當按照所說的佛法安住其中， 如理如法地尋求佛法，安住于這佛法之中。 因此尋求佛法的人，應當按照所說的佛法安住其中， 這被稱為最初的佛法，就是能夠按照所說的去做。 所以能夠證得寂滅的境界，就像我所說的那樣， 我本來就是學習這佛法，才能夠證得這菩提（bodhi，覺悟）。 應當經常勤奮地尋求佛法，對於佛法生起恭敬之心， 對於從他那裡聽聞佛法的人，應當生起如同世尊（lokanātha，佛）一樣的想法。 應當這樣想，這個人就是我的大師， 這個人開導我，使我安住于正道之中。 他就是我的世尊（lokanātha，佛），心中常常加以尊敬， 因為這位大師的緣故，我捨棄了世間的快樂。 阿難你要知道，在過去很久遠的時代， 經過無量無邊、不可思議的劫數， 有佛出現在世間，名號是須彌山王（Sumeru Mountain King）。 這位佛滅度之後，弟子違須羅（Visura）， 他根器敏利，具有大智慧，為大眾讚歎宣說佛法， 決斷了甚深微妙的義理，通達了陰、界、入（skandha-dhātu-āyatana，五蘊、十八界、十二入）。』
【English Translation】 English version Not being harmed by the Dharma, this is called protecting the Dharma. The Buddhas of the ten directions all praise this person, Praising that they can well expound the Dharma and also abide in this Dharma.
『Furthermore, Ānanda! When a Bodhisattva-Mahāsattva seeks the Dharma, they should not take offense at the Dharma teacher's bad looks, frowns, contempt, arrogance, and other such faults, but should always seek the Dharma wholeheartedly and appropriately. Ānanda! How does a Bodhisattva seek the Dharma appropriately? If the teachers teach the Dharma according to the Dharma, abide in it, diligently cultivate it to fully possess the Dharma, and offer them clothing, food, bedding, medicine, and other necessities, this is called a Bodhisattva seeking the Dharma appropriately.』
At that time, the World-Honored One spoke in verse:
『When a Bodhisattva seeks the Dharma, they should not take offense at the Dharma teacher's faults, Following along to expound the Dharma for others, they also abide in the Dharma themselves. When a Bodhisattva seeks the Dharma, they should abide according to what is said, Seeking the Dharma according to the Dharma, abiding in this Dharma. Therefore, those who seek the Dharma should abide according to what is said, This is called the initial Dharma, which is being able to act according to what is said. Therefore, one can attain the state of quietude, as I have said, I originally learned this Dharma and was able to attain this Bodhi (bodhi, enlightenment). One should always diligently seek the Dharma, and generate respect for the Dharma, For the one from whom you hear the Dharma, you should have the thought of the World-Honored One (lokanātha, Buddha). You should think like this, this is my great teacher, This person guides me and enables me to abide in the right path. He is my World-Honored One (lokanātha, Buddha), and I always add respect in my heart, Because of this great teacher, I have abandoned worldly pleasures. Ānanda, you should know that in the distant past, After immeasurable, boundless, and inconceivable kalpas, A Buddha appeared in the world, named Sumeru Mountain King. After this Buddha passed away, the disciple Visura, He had sharp faculties and great wisdom, praised and expounded the Dharma for the masses, Resolving the profound and subtle meanings, understanding the skandha-dhātu-āyatana (skandha-dhātu-āyatana, aggregates, realms, and sense bases).』
能到戒彼岸， 分別阿毗曇， 善修三學法， 堅持佛法藏。 須彌山王佛， 加其神通力， 求諸佛大智， 了達甚深法。 是比丘福德， 說之不可盡。 時華大城中， 有豪貴長者， 富有諸財產， 福德故高明， 其名為樂善， 多人所宗敬， 持戒有德行， 名聞廣流佈。 是長者一時， 到違須羅所， 即以多聞智， 隨宜為說法。 長者聞法已， 喜心發是言： 『我所有財產， 盡以相供給。』 時彼比丘言： 『善哉能大施。 聞法得信解， 是佛法根本。』 以所有財物， 奉上法師已， 於二十歲中， 常隨為給侍。 是樂善長者， 隨從法師時， 得聞種種法， 心終無厭足。 又發如是心， 欲種種供施。 如是供施時， 心終不懈倦。 一來問訊時， 持二十億金， 以奉上法師， 即皆為受用。 常如是數數， 隨時而供給， 以是供給故， 心得大歡悅。 違須羅法師， 所將諸弟子， 亦復皆供給， 各以千兩金。 既奉爾所金， 又各獻三衣， 一一衣價直， 二十億兩金。 又為違須羅， 及諸比丘眾， 各各起房舍， 高廣甚嚴好。
【現代漢語翻譯】 現代漢語譯本 能夠到達持戒的彼岸，精通阿毗曇（Abhidhamma，論藏）， 善於修習戒、定、慧三學，堅持守護佛法寶藏。 愿須彌山王佛（Sumeru Mountain King Buddha）加持他的神通力量， 爲了尋求諸佛的大智慧，通達甚深微妙的佛法。 這位比丘的福德，是說也說不盡的。 當時在華大城中，有一位豪門貴族的長者， 擁有豐厚的財產，因為福德的緣故地位高貴顯赫， 他的名字叫樂善（Leshana），受到很多人的尊敬， 他持守戒律，具有高尚的德行，名聲廣泛流傳。 這位長者有一次，去拜訪違須羅（Visura）尊者， 尊者就用淵博的知識，根據他的根器為他說法。 長者聽聞佛法后，歡喜地說道： 『我所有的財產，都用來供養您。』 當時那位比丘說：『太好了，您真能廣行佈施。 聽聞佛法后產生信心和理解，這是佛法的根本。』 用他所有的財物，奉獻給法師之後， 在二十年的時間裡，常常跟隨在法師身邊侍奉。 這位樂善長者，跟隨法師的時候， 聽聞種種佛法，心中始終沒有厭倦滿足的時候。 又發起這樣的心願，想要用各種各樣的方式供養。 像這樣供養的時候，心中始終沒有懈怠疲倦。 有一次前來問候的時候，帶著二十億金， 奉獻給法師，法師全部都接受了。 常常像這樣多次，隨時隨地地供給， 因為這樣的供給，心中感到非常歡悅。 違須羅（Visura）法師所帶領的各位弟子， 他也一併供給，每人各一千兩黃金。 獻上這麼多的黃金之後，又各自獻上三件袈裟， 每一件袈裟的價值，是二十億兩黃金。 又為違須羅（Visura），以及各位比丘僧眾， 各自建造房舍，高大寬廣，非常莊嚴美好。
【English Translation】 English version Being able to reach the other shore of precepts, being proficient in Abhidhamma (論藏, the collection of treatises), Being good at cultivating the three learnings of morality, concentration, and wisdom, upholding and guarding the treasure of the Buddha's teachings. May Sumeru Mountain King Buddha (須彌山王佛) bless him with his supernatural powers, In order to seek the great wisdom of all Buddhas, to understand the profound and subtle Dharma. The merit and virtue of this Bhikkhu (比丘, Buddhist monk) are inexhaustible to describe. At that time, in the city of Hua Da, there was a wealthy and noble elder, Possessing abundant wealth, and being of high and distinguished status due to his merit and virtue, His name was Leshana (樂善), and he was respected by many people, He upheld the precepts, possessed noble virtues, and his reputation spread widely. This elder, on one occasion, went to visit the Venerable Visura (違須羅), The Venerable then used his vast knowledge to teach him the Dharma according to his capacity. After hearing the Dharma, the elder joyfully said: 'All my possessions, I will use to make offerings to you.' At that time, that Bhikkhu said: 'Excellent, you are truly capable of giving generously. Having faith and understanding after hearing the Dharma, this is the foundation of the Buddha's teachings.' After offering all his wealth to the Dharma teacher, For twenty years, he often followed and served the Dharma teacher. This elder Leshana (樂善), when following the Dharma teacher, Heard various kinds of Dharma, and his heart was never weary or satisfied. He also made such a vow, wanting to make offerings in various ways. When making such offerings, his heart was never lazy or tired. Once, when coming to inquire, he brought twenty billion gold, And offered it to the Dharma teacher, who accepted it all. Often like this, repeatedly, supplying at any time, Because of such supply, his heart felt great joy. The disciples led by the Dharma teacher Visura (違須羅), He also supplied them all, each with a thousand taels of gold. After offering so much gold, he also offered three robes to each, The value of each robe was twenty billion taels of gold. Also for Visura (違須羅), and all the Bhikkhu Sangha (比丘僧眾, community of monks), He built houses for each of them, tall, wide, and very solemn and beautiful.
造一一諸塔， 各二十億金， 床榻諸被褥， 皆具足嚴飾。 法師常隨時， 於此中說法， 為眾作大利， 乃至終其壽。 是樂善長者， 加供奉其尸， 積眾香阇維， 起塔百由旬。 七體七寶塔， 以盛師舍利， 安置大塔中， 常華香供養。 此樂善長者， 如是設供已， 終值無量佛， 永不墮惡道。 是善福緣故， 八十億劫中， 常為大梵王， 亦恒見諸佛。 又八十億劫， 為忉利天王， 常得見諸佛， 以種種供養。 又于爾所劫， 為轉輪聖王， 常能見諸佛， 亦皆深供奉。 從是已次第， 復得值無量， 無數阿僧祇， 那由他諸佛。 既值無量佛， 亦無量供奉， 能問諸佛道， 佛亦隨義答。 阿難汝謂彼， 于華大城中， 大名聞長者， 為是異人乎？ 汝勿懷此疑， 即今我身是。 我爾時奉事， 違須羅法師， 為具佛法故， 作如是供養。 是善根緣故， 得無上菩提。 我供給法師， 所造諸德本， 能獲大果報， 至今猶不盡。 我從是因緣， 世世轉高尊， 得見無量佛， 亦聞諸佛法。 彼諸佛所答， 亦如我今說， 是名真
【現代漢語翻譯】 現代漢語譯本 建造一座又一座的佛塔，每一座都耗費二十億金幣。 床榻和各種被褥，都具備且裝飾得非常華麗。 法師常常隨時在此說法，為大眾帶來巨大的利益，直到他生命的終結。 這位樂善長者，更加恭敬地供奉法師的遺體，堆積各種香木進行火化，建造一座高達百由旬（Yojana，古印度長度單位）的佛塔。 用七種珍寶製成的七層寶塔，用來盛放法師的舍利，安置在高大的佛塔之中，經常用鮮花和香來供養。 這位樂善長者，像這樣設定供養之後，最終值遇無量的佛，永遠不會墮入惡道。 因為這種善良的福報，在八十億劫（Kalpa，時間單位）中，常常成為大梵天王（Mahābrahmā），也總是能見到諸佛。 又在八十億劫中，成為忉利天王（Trāyastriṃśa），常常能夠見到諸佛，並用各種各樣的供品供養他們。 又在那麼多的劫中，成為轉輪聖王（Cakravartin），常常能夠見到諸佛，並且都深深地供奉他們。 從此以後，逐漸地，又能夠值遇無量無數阿僧祇（Asaṃkhya，大數）那由他（Nayuta，大數）諸佛。 既然值遇了無量的佛，也進行了無量的供奉，能夠向諸佛請問道理，佛也隨著他的問題給予解答。 阿難（Ānanda，佛陀的十大弟子之一）啊，你認為那位在華大城（Huā dà chéng）中的，大名鼎鼎的長者，是另外一個人嗎？ 你不要懷有這樣的疑問，他就是現在的我啊。 我那時奉事違須羅（Vishaura）法師，爲了完備佛法，做了這樣的供養。 因為這種善良的因緣，得到了無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。 我供給法師，所造的各種功德，能夠獲得巨大的果報，直到現在還沒有窮盡。 我從這個因緣開始，世世代代都變得更加高貴尊崇，得見無量的佛，也聽聞諸佛的佛法。 那些諸佛所回答的，也像我現在所說的這樣，這就是真實的。
【English Translation】 English version He built tower after tower, each costing twenty billion gold coins. The beds and various bedding were fully equipped and ornately decorated. The Dharma master was always there to expound the Dharma, bringing great benefit to the masses until the end of his life. This benevolent elder further reverently offered to the Dharma master's remains, piling up various fragrant woods for cremation, and built a stupa a hundred Yojana (Yojana, an ancient Indian unit of length) high. A seven-tiered pagoda made of seven treasures was used to hold the Dharma master's relics, which were placed in the great stupa and constantly offered with flowers and incense. This benevolent elder, having made such offerings, eventually encountered immeasurable Buddhas and would never fall into evil realms. Because of this virtuous blessing, for eighty billion Kalpas (Kalpa, a unit of time), he would often be the Great Brahma King (Mahābrahmā), and would always see the Buddhas. And for eighty billion Kalpas, he would be the King of the Trāyastriṃśa Heaven (Trāyastriṃśa), often able to see the Buddhas and offer them various offerings. And for so many Kalpas, he would be a Cakravartin (Cakravartin), always able to see the Buddhas and deeply revere them. From then on, gradually, he was able to encounter immeasurable, countless Asaṃkhya (Asaṃkhya, a large number) Nayuta (Nayuta, a large number) Buddhas. Having encountered immeasurable Buddhas and made immeasurable offerings, he was able to ask the Buddhas about the Dharma, and the Buddhas answered according to his questions. Ānanda (Ānanda, one of the Buddha's ten great disciples), do you think that the famous elder in Huā dà chéng (Huā dà chéng), is another person? Do not harbor such doubts, he is me now. At that time, I served the Dharma master Vishaura (Vishaura), and in order to perfect the Buddha Dharma, I made such offerings. Because of this virtuous cause, I attained Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). My offerings to the Dharma master and the various merits I created were able to obtain great rewards, which have not been exhausted even now. From this cause, I have become more noble and revered in every life, seeing immeasurable Buddhas and hearing the Dharma of the Buddhas. The answers given by those Buddhas are also like what I am saying now, this is the truth.
佛道， 汝等當修學。」
阿難白佛言：「甚奇，希有！如來乃從久遠已來，深積德本，於過去世常得尊貴。世尊！違須羅比丘今為現在？為入涅槃？」
佛告阿難：「是比丘今未入涅槃，於我法中行菩薩道。」
阿難復言：「希有，世尊！樂善長者供事法師，因是德本逮無上菩提，而是法師今猶甫爾行菩薩道。」
佛告阿難：「是違須羅不能如我發菩提心，恒以樂道而求菩提，舍是苦行。阿難！我于長夜，常以苦道求阿耨多羅三藐三菩提。我本修行菩薩道時，作如是愿：『若有眾生多隨惡業，墮三惡道備受諸苦，我于爾時當成正覺，度脫此諸苦惱眾生！』
「阿難！是違須羅所修行愿，說不可盡，算數、譬喻亦不能明。以大行施，深發無上菩提之心，以此善根作如是愿：『若我修行菩提道時，其有眾生未入法位，及求聲聞、辟支佛者，此諸眾生得見我身。若聞我名。皆得必定無上菩提。』」
阿難白佛言：「世尊！是違須羅法師受彼樂善上供給者，今或在此大眾會中？」
佛告阿難：「違須羅比丘在此眾中，今於我前立者是也。」
嘆會品第三十二
阿難白佛言：「希有，世尊！今此大眾行凈人會。」
佛言：「如是，如是。阿難！如汝所言。此
【現代漢語翻譯】 現代漢語譯本 佛陀說：『你們應當修學佛道。』 阿難（Ananda）對佛陀說：『太神奇了，真是稀有！如來（Tathagata）從久遠以來，就已深深積累了功德根本，在過去世常常得到尊貴的地位。世尊（World-Honored One）！違須羅（Visura）比丘現在還在世嗎？還是已經入涅槃（Nirvana）了？』 佛陀告訴阿難：『這位比丘現在還沒有入涅槃，在我的佛法中行菩薩道。』 阿難又說：『稀有啊，世尊！樂善長者供養法師，因為這個功德根本而獲得無上菩提（Anuttara-samyak-sambodhi），而這位法師現在仍然在行菩薩道。』 佛陀告訴阿難：『這位違須羅不能像我一樣發起菩提心，總是用安樂的道路來求菩提，捨棄了苦行。阿難！我長久以來，常常用苦行來求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。我最初修行菩薩道的時候，發了這樣的愿：『如果有眾生多隨從惡業，墮入三惡道備受各種痛苦，我那時應當成就正覺，救度這些受苦惱的眾生！』 『阿難！這位違須羅所修行的愿，說也說不完，用算數、譬喻也無法說明。他以大行佈施，深深發起無上菩提之心，用這個善根發了這樣的愿：『如果我修行菩提道的時候，如果有眾生沒有進入法位，以及求聲聞（Sravaka）、辟支佛（Pratyekabuddha）的人，這些眾生得見我的身。如果聽到我的名字，都能必定獲得無上菩提。』』 阿難對佛陀說：『世尊！這位違須羅法師接受樂善長者的供養，現在或許就在這個大眾會中？』 佛陀告訴阿難：『違須羅比丘就在這個大眾中，現在站在我面前的就是。』 讚歎大會品第三十二 阿難對佛陀說：『稀有啊，世尊！現在這個大眾是清凈修行人的集會。』 佛陀說：『是的，是的。阿難！正如你所說，這個...』
【English Translation】 English version The Buddha said: 'You should cultivate and study the Buddha-path.' Ananda said to the Buddha: 'It is very wonderful and rare! The Tathagata (如來) has accumulated deep roots of virtue from a long time ago, and has often attained honor in past lives. World-Honored One (世尊)! Is the Bhiksu Visura (違須羅) still alive now? Or has he entered Nirvana (涅槃)?' The Buddha told Ananda: 'This Bhiksu has not yet entered Nirvana, and is practicing the Bodhisattva path in my Dharma.' Ananda said again: 'It is rare, World-Honored One! The elder who delights in good deeds makes offerings to the Dharma master, and because of this root of virtue, he attains Anuttara-samyak-sambodhi (無上菩提), but this Dharma master is still practicing the Bodhisattva path.' The Buddha told Ananda: 'This Visura cannot generate the Bodhi-mind like I do, and always seeks Bodhi through the path of ease, abandoning ascetic practices. Ananda! For a long night, I have always sought Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) through the path of suffering. When I first practiced the Bodhisattva path, I made this vow: 'If there are sentient beings who mostly follow evil karma and fall into the three evil realms, enduring all kinds of suffering, I should attain perfect enlightenment at that time and liberate these suffering sentient beings!' 'Ananda! The vows that this Visura has made in his practice cannot be fully described, and cannot be made clear by calculations or metaphors. He gives with great generosity, deeply generating the mind of unsurpassed Bodhi, and with this root of goodness, he makes this vow: 'If I am practicing the Bodhi path, if there are sentient beings who have not entered the stage of Dharma, and those who seek to be Sravakas (聲聞) or Pratyekabuddhas (辟支佛), may these sentient beings see my body. If they hear my name, may they all certainly attain unsurpassed Bodhi.'' Ananda said to the Buddha: 'World-Honored One! Is this Dharma master Visura, who receives offerings from the elder who delights in good deeds, perhaps in this great assembly now?' The Buddha told Ananda: 'The Bhiksu Visura is in this assembly, and the one standing before me now is he.' Chapter Thirty-Two: Praising the Assembly Ananda said to the Buddha: 'It is rare, World-Honored One! This assembly now is a gathering of pure practitioners.' The Buddha said: 'So it is, so it is. Ananda! As you say, this...'
眾皆是行凈人會，謂諸菩薩摩訶薩眾。阿難！此會大眾為師子會、無所畏會、為大龍會、為殊特會、無比之會。」
阿難白佛言：「世尊！何故名為大人會？為師子會？」
「阿難！於一切法破大無明，利益無量無數眾生，發大愿故，名大人會；是諸菩薩發大莊嚴，能攝一切諸佛法故，名師子會。
「又復，阿難！如師子王處深谷中，隨所住處，諸小蟲獸不能得近，以不堪受其氣響故。若有近者，聞其氣響即皆躄地。阿難！是菩薩會、諸大人會、大師子會、殊特之會及無比會，亦復如是，隨所在處，魔若魔天、魔所使人，不得嬈近，或來近者即得苦惱，恐畏心悔，還沒不現，不堪菩薩大神德故。
「阿難！如師子王三發聲吼，其聲遍聞一由旬內，上下亦各徹一由旬。阿難！是師子吼，諸小師子尚皆怖畏，況余鳥獸！白香象王聞其吼聲，亦皆怖畏，不能自制，失聲大呼。阿難！是菩薩會、大師子會、無所畏會，諸新學者、假名菩薩，如小師子聞大吼聲，即時潛伏。
「阿難！是大眾中諸惡菩薩，貪著利養，求廣名稱，聞大菩薩說甚深法，皆大驚畏，墜深坑谷。何以故？是大菩薩說空、無相、無作之聲，諸小菩薩著于吾我、陰、界、諸入，亦著持戒、禪定、智慧，著諸道果，亦著涅槃及諸
【現代漢語翻譯】 現代漢語譯本：他們都是具有清凈行為的人的聚會，指的是諸位菩薩摩訶薩眾。阿難！這個聚會被稱為師子會（Śīla-samādhi-prajñā，具足戒定慧的聚會）、無所畏會（abhaya-samādhi，無所畏懼的聚會）、大龍會（mahānāga-samādhi，如龍般威猛的聚會）、殊特會（viśeṣa-samādhi，特別殊勝的聚會）、無比之會（atulya-samādhi，無與倫比的聚會）。
阿難問佛說：『世尊！為什麼稱作大人會？為什麼稱作師子會？』
『阿難！因為他們於一切法中破除巨大的無明，利益無量無數的眾生，發起大愿，所以稱為大人會；這些菩薩發起廣大的莊嚴，能夠攝持一切諸佛的法，所以稱為師子會。
『又，阿難！譬如師子王處在深谷之中，無論住在哪裡，那些小蟲小獸都不能靠近，因為無法承受它的氣息和吼聲。如果有靠近的，聽到它的氣息和吼聲就會立刻癱倒在地。阿難！這個菩薩會、諸大人會、大師子會、殊特之會以及無比之會，也是這樣，無論在哪裡，魔或魔天、魔所使的人，都不能侵擾靠近，或者來靠近的就會感到苦惱，心生恐懼和後悔，隱藏起來不敢露面，因為無法承受菩薩的大神德。
『阿難！譬如師子王發出三次吼聲，它的聲音遍及一由旬（Yojana，古代印度長度單位）之內，上下也各徹一由旬。阿難！這種師子吼，即使是小師子也都會感到害怕，更何況其他的鳥獸！白香象王（airāvata，傳說中的白色大象）聽到它的吼聲，也都會感到害怕，無法控制自己，失聲大叫。阿難！這個菩薩會、大師子會、無所畏會，那些新學者、假名菩薩，就像小師子聽到大吼聲，立刻潛藏起來。
『阿難！在這個大眾中，那些惡菩薩，貪著利養，追求廣泛的名聲，聽到大菩薩說甚深法，都感到非常驚恐畏懼，墜入深坑山谷。為什麼呢？因為大菩薩說的是空（Śūnyatā，空性）、無相（animitta，無相）、無作（apraṇihita，無作）之聲，而那些小菩薩執著于吾我、陰（skandha，五蘊）、界（dhātu，十八界）、諸入（āyatana，十二入），也執著于持戒、禪定、智慧，執著于各種道果，也執著于涅槃（Nirvāṇa，涅槃）以及各種……』
【English Translation】 English version: They are all assemblies of people with pure conduct, referring to the Bodhisattva-Mahasattvas. Ānanda! This assembly is called the Lion Assembly (Śīla-samādhi-prajñā, assembly with morality, concentration, and wisdom), the Fearless Assembly (abhaya-samādhi, assembly without fear), the Great Dragon Assembly (mahānāga-samādhi, assembly as mighty as a dragon), the Special Assembly (viśeṣa-samādhi, particularly excellent assembly), and the Incomparable Assembly (atulya-samādhi, unparalleled assembly).'
Ānanda asked the Buddha, 'World Honored One! Why is it called the Assembly of Great Beings? Why is it called the Lion Assembly?'
'Ānanda! Because they break through great ignorance in all dharmas, benefit immeasurable and countless beings, and make great vows, it is called the Assembly of Great Beings; these Bodhisattvas initiate great adornments and can gather all the Buddhas' dharmas, so it is called the Lion Assembly.
'Furthermore, Ānanda! Just as the lion king dwells in a deep valley, wherever it stays, small insects and beasts cannot approach, because they cannot bear its breath and roar. If any approach, upon hearing its breath and roar, they will immediately collapse to the ground. Ānanda! This Bodhisattva Assembly, the Assembly of Great Beings, the Great Lion Assembly, the Special Assembly, and the Incomparable Assembly, are also like this. Wherever they are, demons, demon gods, and those employed by demons cannot harass or approach them. If they do approach, they will experience suffering, fear, and regret, hiding themselves and not appearing, because they cannot bear the great divine power of the Bodhisattvas.
'Ānanda! Just as the lion king roars three times, its voice is heard throughout a yojana (Yojana, an ancient Indian unit of distance) in all directions, both above and below. Ānanda! This lion's roar causes even small lions to be afraid, let alone other birds and beasts! The white elephant king (airāvata, the legendary white elephant) also becomes afraid upon hearing its roar, unable to control itself, and cries out loudly. Ānanda! This Bodhisattva Assembly, the Great Lion Assembly, the Fearless Assembly, causes new learners and nominal Bodhisattvas to hide immediately, like small lions hearing a great roar.
'Ānanda! Among this assembly, those evil Bodhisattvas who are greedy for profit and fame, when they hear the Great Bodhisattvas speak profound dharmas, are greatly frightened and fall into deep pits and valleys. Why? Because the Great Bodhisattvas speak of emptiness (Śūnyatā, emptiness), signlessness (animitta, without characteristics), and non-action (apraṇihita, without intention), while those small Bodhisattvas are attached to self, the skandhas (skandha, the five aggregates), the dhātus (dhātu, the eighteen realms), and the āyatanas (āyatana, the twelve entrances), and are also attached to upholding precepts, meditation, and wisdom, attached to various fruits of the path, and also attached to Nirvana (Nirvāṇa, Nirvana) and various...'
佛故，不能堪受。
「阿難！于佛法中，何謂為空、無相、無作？我雖說空，而於其中無法是空，亦無所屬，無以為空，亦無處所。阿難！我說無相，此中無法可名無相，亦無所屬亦無有法以為無相，亦無處所。阿難！我說無作，是中無法可名無作，亦無所屬亦無有法以為無作，亦無處所。阿難！如來雖說是可斷法，而於此中無可斷法，亦無斷者，無用斷法，無所斷處。阿難！如來雖說是可證法，而於此中無所證法，亦無證者，無用證法，無所證處。阿難！如來雖說是可修法，而於是中無所修法，亦無修者，無用修法，亦無修處。阿難！如來雖說是散壞法，而於是中無法可壞，亦無壞者，無用壞法，亦無壞處。阿難！如來雖說是有為法，而無有法是有為也，亦無所屬亦無所用是有為法。阿難！如來雖說是無為法，而於其中無無為法，亦無所屬亦無所用是無為法。阿難！如來雖說垢法，而於是中無法是垢，亦無所屬亦無所用是垢法也。阿難！如來雖說凈法，而於是中無法是凈，亦無所屬亦無所用是凈法也。阿難！是則名為一切法印、不可壞印，不可變異，於是印中亦無印相。
「阿難！若諸菩薩能得此印，是名真實人中師子、能獨步者、無驚畏者。以師子吼恐諸外道，皆令潛伏；降諸魔眾，諸貪著者所不能
【現代漢語翻譯】 現代漢語譯本：佛陀的緣故，不能夠堪受。
『阿難（Ananda，佛陀的十大弟子之一）！在佛法中，什麼是空、無相、無作？我雖然說空，但在其中沒有法是空，也沒有所屬，沒有可以作為空的東西，也沒有處所。阿難（Ananda）！我說無相，這裡面沒有法可以叫做無相，也沒有所屬，也沒有法可以作為無相，也沒有處所。阿難（Ananda）！我說無作，這裡面沒有法可以叫做無作，也沒有所屬，也沒有法可以作為無作，也沒有處所。阿難（Ananda）！如來雖然說是可以斷除的法，但在這裡面沒有可以斷除的法，也沒有斷除者，沒有用來斷除的法，沒有可以斷除的處所。阿難（Ananda）！如來雖然說是可以證悟的法，但在這裡面沒有可以證悟的法，也沒有證悟者，沒有用來證悟的法，沒有可以證悟的處所。阿難（Ananda）！如來雖然說是可以修習的法，但在這裡面沒有可以修習的法，也沒有修習者，沒有用來修習的法，也沒有可以修習的處所。阿難（Ananda）！如來雖然說是散壞法，但在這裡面沒有法可以壞，也沒有破壞者，沒有用來破壞的法，也沒有可以破壞的處所。阿難（Ananda）！如來雖然說是有為法，但沒有法是有為的，也沒有所屬，也沒有用來作為有為法的。阿難（Ananda）！如來雖然說是無為法，但在其中沒有無為法，也沒有所屬，也沒有用來作為無為法的。阿難（Ananda）！如來雖然說是垢法，但在這裡面沒有法是垢，也沒有所屬，也沒有用來作為垢法的。阿難（Ananda）！如來雖然說是凈法，但在這裡面沒有法是凈，也沒有所屬，也沒有用來作為凈法的。阿難（Ananda）！這就是一切法印，不可破壞的印，不可變異，在這個印中也沒有印相。
『阿難（Ananda）！如果各位菩薩能夠得到這個印，就叫做真實的人中獅子，能夠獨自前行者，沒有驚慌畏懼者。以獅子吼震懾各位外道，都讓他們潛藏起來；降伏各位魔眾，各位貪戀執著者所不能（動搖）。』
【English Translation】 English version: Because of the Buddha, it cannot be endured.
『Ananda (one of the ten principal disciples of the Buddha)! In the Dharma, what is emptiness, signlessness, and non-action? Although I speak of emptiness, there is no dharma within it that is empty, nor is there any belonging, nor anything to be taken as emptiness, nor any place. Ananda! I speak of signlessness, but there is no dharma here that can be called signless, nor any belonging, nor any dharma to be taken as signless, nor any place. Ananda! I speak of non-action, but there is no dharma here that can be called non-action, nor any belonging, nor any dharma to be taken as non-action, nor any place. Ananda! Although the Tathagata speaks of a dharma that can be severed, there is no dharma here that can be severed, nor any severer, nor any dharma to be used for severing, nor any place to be severed. Ananda! Although the Tathagata speaks of a dharma that can be realized, there is no dharma here that can be realized, nor any realizer, nor any dharma to be used for realization, nor any place to be realized. Ananda! Although the Tathagata speaks of a dharma that can be cultivated, there is no dharma here that can be cultivated, nor any cultivator, nor any dharma to be used for cultivation, nor any place to be cultivated. Ananda! Although the Tathagata speaks of a dharma that can be scattered and destroyed, there is no dharma here that can be destroyed, nor any destroyer, nor any dharma to be used for destruction, nor any place to be destroyed. Ananda! Although the Tathagata speaks of conditioned dharma, there is no dharma that is conditioned, nor any belonging, nor anything to be used as conditioned dharma. Ananda! Although the Tathagata speaks of unconditioned dharma, there is no unconditioned dharma within it, nor any belonging, nor anything to be used as unconditioned dharma. Ananda! Although the Tathagata speaks of defiled dharma, there is no dharma here that is defiled, nor any belonging, nor anything to be used as defiled dharma. Ananda! Although the Tathagata speaks of pure dharma, there is no dharma here that is pure, nor any belonging, nor anything to be used as pure dharma. Ananda! This is called the seal of all dharmas, an indestructible seal, unchangeable, and there is no sign of a seal in this seal.』
『Ananda! If all Bodhisattvas can obtain this seal, they are called true lions among men, those who can walk alone, those who have no fear. With a lion's roar, they frighten all heretics, causing them all to hide; they subdue all the hosts of demons, which all those who are attached and greedy cannot (shake).』
及；怖增上慢、動我見者，不信魔使，悅諸佛子；能為十方一切眾生，開佛法藏，能建法幢，擊大法鼓，吹大法䗍，令諸佛子得飲法味，分別法施，能演說法，充足善入。
「阿難！如師子王從所住出，三發聲吼；師子之子聞是聲已，喜而奮迅，無所怖畏，顧視四方。阿難！是諸大智師子之會、無恐畏會、大智士會，為真菩薩深發無上菩提心者；善根未熟，若聞如是諸法實相師子吼聲，不驚不畏，更增喜心。
「阿難！如師子王，隨所住處獨步無畏。如是大師子會、無恐畏會，有于佛法發大莊嚴，發無等侶，無二莊嚴，作如是念：『我當獨得成無上菩提，當無等侶，證諸佛法。』
「阿難！如師子王有師子牝，若懷妊時，一受無二。阿難！是師子會、無恐畏會、大菩薩會，所有菩薩發大乘心，更不復受二乘之念。阿難！如師子王欲害眾獸，若大、若小，等加一力。阿難！是師子會、無恐畏會、大菩薩會所有說法，皆以一心普令等解。是故，阿難！今此大會名師子會。」◎
◎上堅德品第三十三
爾時，會中有一比丘名曰堅意，即從坐起，偏袒右肩，恭敬合掌，白佛言：「世尊！我欲供奉是經法故，亦欲供奉三世諸佛，及諸菩薩學是法者，亦欲勸助令增善根。以是事故，今以所珍奉上世
【現代漢語翻譯】 及：對於增長驕慢、動搖我見的人，他們不相信魔的使者，卻喜歡諸佛的弟子；能夠為十方一切眾生，開啟佛法的寶藏，能夠建立法幢，敲擊大法鼓，吹大法螺，令諸佛的弟子得以飲用法味，分別法施，能夠演說佛法，充足善入。
『阿難（Ananda，佛陀的十大弟子之一）！』 就像師子王從它所居住的地方出來，發出三次吼叫；師子的幼崽聽到這種聲音后，歡喜而奮迅，沒有任何怖畏，顧視四方。阿難！這些大智慧師子的集會、無恐畏的集會、大智之士的集會，是爲了真正發無上菩提心的菩薩而設的；善根尚未成熟的人，如果聽到這樣諸法實相的師子吼聲，不驚不畏，反而更加增添喜悅之心。
『阿難！』 就像師子王，無論住在哪裡，都獨自行走而無所畏懼。像這樣的大師子集會、無恐畏集會，有人對於佛法發起廣大的莊嚴，發起無與倫比、獨一無二的莊嚴，並這樣想：『我應當獨自證得無上菩提，應當無與倫比地證悟諸佛的教法。』
『阿難！』 就像師子王有雌獅，如果懷孕時，一次受孕就不會有第二次。阿難！這個師子集會、無恐畏集會、大菩薩集會，所有的菩薩發大乘心后，更不會再接受二乘的念頭。阿難！就像師子王想要傷害各種野獸，無論大的還是小的，都用同樣的力量。阿難！這個師子集會、無恐畏集會、大菩薩集會所說的法，都用一心普遍地令眾生平等理解。所以，阿難！現在這個大會被稱為師子會。』
◎上堅德品第三十三
這時，會中有一位比丘，名叫堅意，立即從座位上站起來，袒露右肩，恭敬地合掌，對佛說：『世尊！我爲了供奉這部經法，也爲了供奉三世諸佛，以及學習這部佛法的諸位菩薩，也爲了勸助他們增長善根。因為這個緣故，現在將我所珍視的物品奉獻給世
【English Translation】 And: For those who increase arrogance and shake my views, they do not believe in the messengers of Mara (demon), but delight in the disciples of all Buddhas; they are able to open the treasury of the Buddhadharma for all sentient beings in the ten directions, able to erect the Dharma banner, strike the great Dharma drum, blow the great Dharma conch, enabling the disciples of all Buddhas to drink the taste of the Dharma, distinguish Dharma offerings, able to expound the Dharma, and fully enter into goodness.
'Ananda (one of the ten great disciples of the Buddha)!』 Just as the lion king comes out from where it dwells and roars three times; the lion cubs, hearing this sound, rejoice and leap with vigor, without any fear, looking around in all directions. Ananda! These assemblies of great wisdom lions, assemblies without fear, assemblies of great wise men, are for Bodhisattvas who have truly generated the unsurpassed Bodhicitta (mind of enlightenment); those whose roots of goodness are not yet mature, if they hear the lion's roar of such true aspects of all Dharmas, are not surprised or afraid, but rather increase their joy.
'Ananda!』 Just as the lion king, wherever it dwells, walks alone without fear. Like this great lion assembly, assembly without fear, there are those who generate great adornment for the Buddhadharma, generate unparalleled, unique adornment, and think thus: 『I shall attain unsurpassed Bodhi (enlightenment) alone, and shall uniquely realize the teachings of all Buddhas.』
'Ananda!』 Just as the lion king has a lioness, and if she becomes pregnant, she conceives only once. Ananda! This lion assembly, assembly without fear, great Bodhisattva assembly, all Bodhisattvas, having generated the Mahayana (great vehicle) mind, will no longer accept the thoughts of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Ananda! Just as the lion king wants to harm all kinds of beasts, whether large or small, it applies the same strength. Ananda! All the teachings of this lion assembly, assembly without fear, great Bodhisattva assembly, are given with one mind to universally enable all beings to understand equally. Therefore, Ananda! This great assembly is now called the Lion Assembly.』
◎End of Chapter Thirty-Three: Superior Firm Virtue
At that time, there was a Bhikshu (Buddhist monk) in the assembly named Firm Intention, who immediately rose from his seat, bared his right shoulder, respectfully joined his palms, and said to the Buddha: 『World Honored One! I wish to make offerings to this Sutra (Buddhist scripture), and also to make offerings to all the Buddhas of the three times, as well as to all the Bodhisattvas who study this Dharma, and also to encourage them to increase their roots of goodness. For this reason, I now offer what I cherish to the Worl
尊！」即以上衣散如來上，又執中衣而白佛言：「今以此衣奉獻世尊，愿于來世，在在所從聞此法者，隨佛意故亦奉是衣。」即時，堅意往詣星得比丘所言：「汝，善知識！佛讚我故，共以此衣奉上如來。」即與星得共持是衣，為增善根欲以上佛。
即時如來現大神力，爾時阿難及諸四眾，皆于衣中得見如來種種神變。
阿難白佛言：「希有。世尊！」
如來雖知故問：「阿難！汝見何義名為希有？」
爾時，阿難欲明此事以偈白佛：
「我等於此衣， 見無量菩薩， 勇心發菩提， 贊佛已飛去。 又見諸菩薩， 皆從此衣中， 取無量百千， 阿僧祇種衣， 取是諸衣已， 即奉十方佛。 我見此彼處， 無量神通力， 奉上佛衣者， 佛皆與授記， 是人漸行道， 皆當得作佛， 隨其所住處， 皆能凈佛土， 眾生各各謂， 於此處成佛。 又見無量億， 種種諸伎樂， 從是出法音， 空中聞佛聲。 我見三千界， 諸佛皆充滿。 世尊我今念， 自謂非聲聞， 神通力希有， 曜惑我心目。 我今以聖智， 觀三界皆空， 我於此空智， 及盡無生智， 如是眾智中， 常不失正念， 但以業報
【現代漢語翻譯】 現代漢語譯本： 「尊（zun）！」說完，就把上衣散在如來身上，又拿著中衣對佛說：「現在我把這件衣服供養世尊（Shi Zun），希望在未來世，無論在哪裡聽到此法的人，都能隨順佛的意願也供養這件衣服。」隨即，堅意前往星得比丘（Xing De Biqiu）處說：「你，善知識！佛讚歎我，我們一起把這件衣服供養如來。」於是和星得一起拿著這件衣服，爲了增長善根想要供養佛。
這時如來顯現大神力，當時阿難（A Nan）及所有四眾弟子，都在衣服中看見如來種種神通變化。
阿難對佛說：「稀有啊！世尊（Shi Zun）！」
如來雖然知道，還是故意問道：「阿難（A Nan）！你看見什麼意義，認為稀有呢？」
當時，阿難（A Nan）想要說明此事，用偈頌對佛說：
『我們在這件衣服中， 看見無量菩薩， 以勇猛心發起菩提心， 讚歎佛后飛去。 又看見諸位菩薩， 都從這件衣服中， 取出無量百千， 阿僧祇（A Seng Qi）種類的衣服， 取出這些衣服后， 就供養十方佛。 我看見此地彼處， 無量神通力， 供養佛衣服的人， 佛都給他們授記， 這些人逐漸修行， 都將能夠成佛， 隨著他們所居住的地方， 都能清凈佛土， 眾生各自認為， 在此處成佛。 又看見無量億， 種種各種伎樂， 從這些伎樂中發出法音， 在空中聽到佛的聲音。 我看見三千世界， 諸佛都充滿其中。 世尊（Shi Zun）我現在想， 自己不是聲聞乘， 神通力太稀有， 迷惑我的心和眼睛。 我現在用聖智， 觀察三界皆空， 我對於這空智， 以及盡無生智， 在這些智慧中， 常常不失去正念， 只是因為業報』
【English Translation】 English version: 『Venerable One!』 Immediately, he scattered the upper garment upon the Tathagata (Ru Lai), and then, holding the middle garment, said to the Buddha, 『Now I offer this garment to the World Honored One (Shi Zun), wishing that in future lives, wherever those who hear this Dharma may be, they will, in accordance with the Buddha's intention, also offer this garment.』 Immediately, Jianyi went to the place of Bhikshu (Biqiu) Xingde, saying, 『You, good friend! The Buddha praises me, so let us together offer this garment to the Tathagata (Ru Lai).』 Thereupon, he and Xingde together held the garment, desiring to offer it to the Buddha in order to increase their roots of goodness.
At that moment, the Tathagata (Ru Lai) manifested great spiritual power. At that time, Ananda (A Nan) and all the fourfold assembly saw within the garment various miraculous transformations of the Tathagata (Ru Lai).
Ananda (A Nan) said to the Buddha, 『Rare indeed, World Honored One (Shi Zun)!』
The Tathagata (Ru Lai), though knowing, deliberately asked, 『Ananda (A Nan)! What meaning do you see that you consider rare?』
At that time, Ananda (A Nan), wishing to clarify this matter, spoke to the Buddha in verse:
『In this garment, we see, Immeasurable Bodhisattvas, With courageous minds generating Bodhicitta, Praising the Buddha and flying away. And we see other Bodhisattvas, All from within this garment, Taking immeasurable hundreds of thousands, Of Asamkhya (A Seng Qi) kinds of garments, Having taken these garments, They immediately offer them to the Buddhas of the ten directions. I see here and there, Immeasurable spiritual powers, Those who offer garments to the Buddha, The Buddha gives them predictions of Buddhahood, These people gradually cultivate the path, All will be able to become Buddhas, Wherever they dwell, They can purify the Buddha lands, Living beings each believe, They will become Buddhas in that place. And I see countless billions, Of various kinds of music, From these musical instruments comes the sound of Dharma, In the sky, the voice of the Buddha is heard. I see the three thousand worlds, All filled with Buddhas. World Honored One (Shi Zun), I now think, I am not a Shravaka (Sheng Wen), The spiritual power is so rare, It dazzles and confuses my mind and eyes. I now use sacred wisdom, To observe that the three realms are empty, I, with this wisdom of emptiness, And the wisdom of exhaustion and non-arising, In such wisdoms, Constantly do not lose right mindfulness, But only because of karmic retribution』
根， 于中有錯謬。 四眾咸歡悅， 飛在於空中， 皆悉坐眾寶， 千葉蓮華上。 又於此衣中， 見十方世界， 諸佛世導師， 及大眾圍繞。 又見諸上人， 行不思議施， 為求菩提故， 常親近諸佛。 以知是因緣， 能大利眾生， 能自身現化， 遍十方說法。 我衣中所見， 其事不可盡， 見衣中菩薩， 歡喜心尊敬， 如梵王自在， 了達神通力， 多聞大辯才， 皆得陀羅尼， 轉佛正智輪， 如是遍十方。 又見諸菩薩， 所游諸世界， 皆變成眾寶， 華香諸莊嚴。 見佛坐道場， 轉無上法輪。 如是佛神力， 皆于衣中現， 能于諸世界， 變化若干形， 說法為利益， 皆令住菩提。 今所見希有， 是事難可信， 佛神力無量， 能示于眾生。 佛為良福田， 受施中第一， 施者得大果， 能斷一切苦。 若我千萬劫， 稱揚不能盡， 為誰故示現， 如是神力事？ 誰當凈佛土， 修是菩薩道？ 誰得此神力？ 愿佛斷我疑。 七寶諸蓮華， 其大如車輪， 眾菩薩坐上， 游空到十方， 覲佛已還此， 即逮無上覺， 世界廣嚴凈，
【現代漢語翻譯】 現代漢語譯本： 根源之中或許存在錯謬。 四眾弟子都歡喜踴躍，在空中飛行， 全都坐在眾寶所成的千葉蓮花之上。 又在這件衣物之中，看見十方世界， 諸佛世尊導師，以及大眾圍繞。 又看見許多修行高尚的人，行著不可思議的佈施， 爲了尋求菩提的緣故，常常親近諸佛。 因為知道這個因緣，能夠大大地利益眾生， 能夠自身顯現化身，遍佈十方說法。 我在衣物中所見到的，這些事情說不完， 看見衣物中的菩薩（Bodhisattva，指追求覺悟的修行者），歡喜心生恭敬， 如同梵王（Brahma，印度教的創造神）一樣自在，了達神通之力， 具有廣博的知識和雄辯的口才，都得到了陀羅尼（Dharani，總持法門）， 轉動佛的正智法輪，像這樣遍佈十方。 又看見諸位菩薩，所遊歷的各個世界， 都變成眾寶，以及華香等種種莊嚴。 看見佛陀坐在菩提道場，轉動無上的法輪。 像這樣佛的神力，都在衣物中顯現， 能夠在各個世界，變化成若干種形體， 說法爲了利益眾生，都令他們安住于菩提。 現在所見到的稀有景象，這些事情難以置信， 佛的神力無量無邊，能夠向眾生展示。 佛是良好的福田，接受佈施中最殊勝的， 佈施的人得到大的果報，能夠斷除一切痛苦。 如果我用千萬劫的時間，來稱揚讚歎也說不盡， 爲了誰的緣故而示現，像這樣的神力之事？ 誰應當清凈佛土，修習這樣的菩薩道？ 誰能得到這種神力？愿佛陀斷除我的疑惑。 七寶所成的蓮花，其大小如同車輪， 眾菩薩坐在上面，遊歷虛空到達十方， 覲見佛陀之後返回此處，立即證得無上正覺， 世界廣闊而莊嚴清凈。
【English Translation】 English version: There may be errors within the root. The four assemblies all rejoice and leap, flying in the air, All are seated upon thousand-petaled lotuses made of various treasures. And within this garment, I see the ten directions of the world, The Buddhas, World Honored Teachers, and the great assembly surrounding them. I also see many noble ones, performing inconceivable acts of giving, For the sake of seeking Bodhi (Enlightenment), they constantly draw near to the Buddhas. Knowing this cause and condition, they can greatly benefit sentient beings, They can manifest transformations of themselves, spreading the Dharma in the ten directions. What I see in the garment, these things cannot be exhausted, Seeing the Bodhisattvas (Bodhisattva, one who seeks enlightenment) in the garment, with joy and respect in their hearts, Like Brahma (Brahma, the Hindu god of creation), they are at ease, understanding the power of spiritual penetrations, With vast knowledge and great eloquence, they all attain Dharani (Dharani, mnemonic devices), Turning the wheel of the Buddha's correct wisdom, in this way pervading the ten directions. And I see the Bodhisattvas, the various worlds they travel to, All transformed into various treasures, flowers, incense, and various adornments. Seeing the Buddha seated at the Bodhi (Enlightenment) field, turning the unsurpassed Dharma wheel. Like this, the Buddha's spiritual power, all appear within the garment, Able to transform into various forms in all the worlds, Expounding the Dharma for the benefit of beings, causing them all to dwell in Bodhi (Enlightenment). What I see now is rare and wonderful, these things are hard to believe, The Buddha's spiritual power is immeasurable, able to show it to sentient beings. The Buddha is a good field of merit, the foremost in receiving offerings, Those who give offerings receive great rewards, able to cut off all suffering. If I were to praise and extol for millions of kalpas (kalpa, an aeon), I could not exhaust it, For whose sake is this shown, such matters of spiritual power? Who should purify the Buddha lands, cultivating this Bodhisattva path? Who can attain this spiritual power? May the Buddha dispel my doubts. The lotuses made of seven treasures, their size like chariot wheels, The many Bodhisattvas sit upon them, traveling through the sky to the ten directions, After paying homage to the Buddha, they return here, immediately attaining unsurpassed enlightenment, The world is vast, adorned, and pure.
現不思議力。 我於此世界， 見有一菩薩， 勤進行菩提， 手執衣而立。 愿佛說是事， 云何而修學？ 此必昔曾無量施， 亦行無量隨喜心， 愿與一切眾生共， 是故今見皆得樂。 世尊為我說是事， 斷一切眾心所疑， 是故比丘造此愿， 為是星得為堅意？」
佛告阿難：「且待須臾！堅意菩薩欲有所問，后當答此。」
時堅意菩薩白佛言：「世尊！欲有所問，若佛聽許乃敢咨請。」
佛告堅意：「恣汝所問，當爲汝說令得歡喜。」
時堅意言：「世尊！所言入法門者，云何為法？云何為門？云何得入？唯愿世尊具分別說，此名為法，是名為門，如是得入，此名入者。」
爾時，堅意以偈問曰：
「云何為上法？ 云何是法門？ 云何入此門？ 唯愿答是義。 云何入是門， 能得佛菩提？ 云何說法時， 辯才無窮盡？ 是法從何來， 今來住何所？ 云何于諸法， 其念不錯謬？ 云何名入相？ 云何名已入？ 云何說法時， 諸法現在前？ 說種種法時， 云何心不亂？ 云何無量劫， 辯才不斷絕？ 如是諸菩薩， 為何所志求， 說法無邊際， 而無增上慢？ 是菩薩先
【現代漢語翻譯】 現代漢語譯本 展現不可思議的力量。 我在這世間，見到一位菩薩（Bodhisattva，指發願成佛的修行者），勤奮地修習菩提（Bodhi，指覺悟），手中拿著衣服站立著。 愿佛陀（Buddha，指覺悟者）解說這件事，他是如何修學的？ 這位菩薩必定過去曾廣行佈施，也曾生起無量的隨喜之心，願意與一切眾生共同分享，所以今天所見皆是快樂。 世尊（Bhagavan，佛的尊稱）請為我解說這件事，斷除一切眾生心中的疑惑，因此這位比丘（Bhiksu，指佛教出家男眾）發此愿，是爲了像星辰一樣堅定不移嗎？
佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：「暫且等待片刻！堅意菩薩（Drdhamati Bodhisattva）想要有所提問，之後再回答這個問題。」
這時，堅意菩薩對佛陀說：「世尊！我想要請問一些問題，如果佛陀允許，我才敢請教。」
佛陀告訴堅意（Drdhamati）：「隨你發問，我會為你解說，讓你感到歡喜。」
這時，堅意說：「世尊！所說的『入法門』，什麼是『法』？什麼是『門』？如何才能進入？唯愿世尊詳細分別解說，什麼叫做『法』，什麼叫做『門』，如何才能進入，什麼叫做『入者』。」
這時，堅意用偈頌問道：
「什麼是至上的法？什麼是法門？如何進入這個門？愿您回答這些意義。 如何進入這個門，才能證得佛菩提（Buddhabodhi，指佛的覺悟）？ 如何在說法時，辯才無窮無盡？ 這個法從何處來，現在又住在何處？ 如何對於諸法，其念頭不會錯謬？ 什麼叫做『入相』？什麼叫做『已入』？ 如何在說法時，諸法都顯現在眼前？ 在說種種法時，如何才能心不散亂？ 如何才能在無量劫中，辯才不斷絕？ 像這樣的菩薩，是爲了什麼而立志追求，說法沒有邊際，而沒有增上慢（Adhimana，指未得謂得的傲慢）？ 這位菩薩先
【English Translation】 English version Manifesting inconceivable power. In this world, I see a Bodhisattva (Bodhisattva, one who aspires to become a Buddha), diligently practicing Bodhi (Bodhi, enlightenment), holding robes in hand and standing. May the Buddha (Buddha, the enlightened one) explain this matter, how does he cultivate? This Bodhisattva must have practiced limitless giving in the past, and also generated limitless joy and rejoicing, willing to share with all beings, therefore today all that is seen is happiness. Bhagavan (Bhagavan, a respectful title for the Buddha), please explain this matter to me, dispel all doubts in the minds of all beings, therefore this Bhiksu (Bhiksu, a Buddhist monk) makes this vow, is it to be as steadfast as a star?
The Buddha said to Ananda (Ananda, one of the ten great disciples of the Buddha): 'Wait a moment! Drdhamati Bodhisattva (Drdhamati Bodhisattva) wishes to ask something, I will answer this later.'
At that time, Drdhamati Bodhisattva said to the Buddha: 'Bhagavan! I wish to ask some questions, only if the Buddha permits, would I dare to inquire.'
The Buddha said to Drdhamati: 'Ask whatever you wish, I will explain it to you and make you happy.'
At that time, Drdhamati said: 'Bhagavan! Regarding what is said about 'entering the Dharma gate', what is 'Dharma'? What is 'gate'? How does one enter? May the Bhagavan explain in detail, what is called 'Dharma', what is called 'gate', how does one enter, what is called 'one who has entered'?'
At that time, Drdhamati asked in verse:
'What is the supreme Dharma? What is the Dharma gate? How does one enter this gate? May you answer these meanings. How does one enter this gate, to attain Buddhabodhi (Buddhabodhi, the enlightenment of a Buddha)? How, when teaching the Dharma, can eloquence be inexhaustible? Where does this Dharma come from, and where does it reside now? How, regarding all Dharmas, can one's thoughts not be mistaken? What is called 'the appearance of entering'? What is called 'already entered'? How, when teaching the Dharma, do all Dharmas appear before one's eyes? When teaching various Dharmas, how can one's mind not be distracted? How can eloquence be uninterrupted for countless kalpas (kalpas, eons)? What do such Bodhisattvas aspire to achieve, teaching the Dharma without limit, and without Adhimana (Adhimana, arrogance of thinking one has attained what one has not)? This Bodhisattva first
世， 云何施迴向， 世世說法時， 辯才不斷絕？ 本云何持戒？ 云何凈修戒？ 云何戒迴向， 而心不劣弱？ 云何修行忍？ 云何修習忍？ 以是故能到， 無盡無上際。 云何發勤進？ 云何如修習？ 常能於世世， 不離佛菩提。 云何起禪定？ 云何而修習？ 于定觀何法， 能得無盡辯。 云何求智慧， 親近而修習？ 是慧在何處， 而得不斷辯。 住無上善法， 說諸法實相， 思量佛智慧， 甚深寂滅空。 讀誦種種經， 決定諸義趣， 而不欲演說， 以離實智故。 我問佛是義， 斷一切眾疑。 于未來世中， 當有諸法師， 云何當親近？ 云何咨問法？ 云何修法行？ 云何擁護法？ 以處非處力， 為我說是義， 令我斷未來， 一切眾生疑。」
爾時，佛告堅意菩薩：「善哉，善哉！能問如來是甚深義。汝於過去無量佛所，久殖德本，供奉、禮敬、咨受、難問。堅意！我念汝昔於此世界虛空分中，曾從六萬八千諸佛問如是義，諸佛答汝所問義時，無量眾生得大利益。是故當知，汝於過去諸如來所深種善根。堅意！乃往過去無量無邊阿僧祇劫，有佛出世，號出寶光如來、應供、正
【現代漢語翻譯】 現代漢語譯本 世尊，如何佈施迴向，才能使生生世世說法時，辯才不會斷絕？ 最初如何持戒？如何清凈地修習戒律？ 如何將持戒的功德迴向，才能使心不變得怯懦軟弱？ 如何修行忍辱？如何修習忍辱？ 因為這樣才能到達無盡無上的境界。 如何發起精進？如何如法修習？ 才能常常在生生世世中，不離開佛的菩提道。 如何生起禪定？如何修習禪定？ 在禪定中觀察什麼法，才能獲得無盡的辯才？ 如何尋求智慧，親近並修習？ 這智慧在哪裡，才能獲得不間斷的辯才？ 安住于無上善法，宣說諸法的真實相， 思量佛的智慧，甚深寂滅空性。 讀誦種種經典，決定各種義理， 卻不願演說，因為離開了真實的智慧。 我向佛請問這些道理，以斷除一切眾生的疑惑。 在未來世中，當有許多法師， 應當如何親近？如何請教佛法？ 如何修習佛法？如何擁護佛法？ 以處非處智力，為我解說這些道理， 使我斷除未來一切眾生的疑惑。'
這時，佛告訴堅意菩薩（Firm Intent Bodhisattva）: '善哉，善哉！你能問如來這樣甚深的道理。你在過去無量佛所，已經長久地種植德本，供奉、禮敬、請教、詢問難以解答的問題。堅意（Firm Intent）！我記得你過去在這個世界的虛空之中，曾經向六萬八千諸佛請問這樣的道理，諸佛回答你所問的道理時，無量眾生得到大利益。所以應當知道，你在過去諸如來所深深地種下善根。堅意（Firm Intent）！在過去無量無邊阿僧祇劫（asamkhya kalpas，無數劫）之前，有佛出世，名號為出寶光如來（Emerged Treasure Light Tathagata）、應供（Worthy of Offerings）、正
【English Translation】 English version World Honored One, how should one dedicate merit from generosity so that one's eloquence is never exhausted when teaching the Dharma in lifetime after lifetime? How does one initially uphold precepts? How does one purely cultivate precepts? How does one dedicate the merit of upholding precepts so that the mind does not become inferior and weak? How does one cultivate patience? How does one practice patience? Because of this, one can reach the endless and unsurpassed realm. How does one generate diligence? How does one cultivate it accordingly? So that one can always, in lifetime after lifetime, never be separated from the Bodhi of the Buddha. How does one arise in meditative concentration? How does one cultivate it? Contemplating what Dharma in concentration can one obtain inexhaustible eloquence? How does one seek wisdom, draw near to it, and cultivate it? Where is this wisdom located that one can obtain uninterrupted eloquence? Abiding in the unsurpassed good Dharma, speaking of the true nature of all Dharmas, Contemplating the Buddha's wisdom, the profound, still, and empty nature. Reading and reciting various sutras, determining the meanings and interests, Yet being unwilling to expound them, because one is separated from true wisdom. I ask the Buddha about these meanings to cut off all doubts of sentient beings. In the future world, when there are many Dharma masters, How should one draw near to them? How should one inquire about the Dharma? How should one cultivate the practice of Dharma? How should one protect the Dharma? With the power of knowing what is appropriate and inappropriate, explain these meanings to me, So that I can cut off all doubts of sentient beings in the future.'
At that time, the Buddha told Firm Intent Bodhisattva: 'Excellent, excellent! You are able to ask the Tathagata about such profound meanings. In the past, at the places of immeasurable Buddhas, you have long planted roots of virtue, making offerings, paying homage, consulting, and asking difficult questions. Firm Intent! I remember that in the past, in the space of this world, you once asked sixty-eight thousand Buddhas about such meanings, and when the Buddhas answered your questions, immeasurable sentient beings received great benefits. Therefore, you should know that you have deeply planted good roots at the places of past Tathagatas. Firm Intent! In the past, immeasurable, boundless asamkhya kalpas (asamkhya kalpas, countless eons) ago, there was a Buddha who appeared in the world, named Emerged Treasure Light Tathagata (Emerged Treasure Light Tathagata), Worthy of Offerings (Worthy of Offerings), Right
遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，壽命半劫。有七十億阿羅漢眾，皆悉漏盡，心得自在。出寶光佛與諸大眾，遊行國邑，俱共安居。是時閻浮提地大廣博，縱廣七萬由旬。爾時，世有剎利灌頂轉輪聖王，名上堅德，王四天下。
「堅意！爾時閻浮提有八十億城，皆悉廣大，長四十由旬、廣三十由旬，安靜豐樂，人民熾盛。閻浮提中有一大城，縱廣正等八十由旬，街巷端直，行列相當，一一街巷各廣五里。中有小城，名曰安隱，上堅德王止住其中。堅意！是大城傍七萬園林，適無所屬，眾生普共遊戲、娛樂。有一大園，縱廣正等八十由旬，王所遊觀。寶樹七重，周匝圍繞，亦以七寶、七重羅網羅覆其上。樹間七重亦以七寶、七重墻壁、七重寶塹，週迴圍繞。
「時出寶光佛，與七十億阿羅漢眾恭敬圍繞，遊行諸國，到安隱城。上堅德王聞佛大眾俱游諸國，來到此城，心大歡喜，往詣佛所，頭面禮足，於一面坐。爾時彼佛，觀王深心宿行因緣，即便為說斷眾生疑令眾歡喜菩薩藏經。上堅德王聞法歡喜，作如是念：『我今寧可以眾妙具嚴飾此園，奉上如來，令其受用。』即于其中起七十億諸僧房舍，妙衣覆地。有七十億經行之處，床榻、臥具亦七十億。皆悉辦已，往詣佛所
【現代漢語翻譯】 現代漢語譯本：遍知（Sarvajna，一切智者）、明行足（Vidyā-carana-sampanna，具有智慧和德行的人）、善逝（Sugata，以善妙的方式逝去的人）、世間解（Lokavid，瞭解世界的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purusa-damya-sarathi，調伏眾生的人）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬的人），壽命為半劫。有七十億阿羅漢（Arhat，已證悟的聖者）眾，都已斷盡煩惱，心得自在。出寶光佛（Ratna-prabha Buddha）與諸大眾，遊歷各個**國邑，一同安居。當時閻浮提（Jambudvipa，我們所居住的這個世界）大地廣闊，縱橫七萬由旬（Yojana，古印度長度單位）。那時，世上有剎利（Ksatriya，統治階級）灌頂轉輪聖王（Cakravartin，統治世界的理想君主），名叫上堅德（Urdhva-dhrdha），統治四大天下。
『堅意（Drdhamati）！當時閻浮提有八十億座城，都非常廣大，長四十由旬、寬三十由旬，安靜豐樂，人民興盛。閻浮提中有一座大城，縱橫都是八十由旬，街巷端正筆直，排列整齊，每一條街巷都寬五里。城中有一座小城，名叫安隱（ Nirupadrava），上堅德王就居住在那裡。堅意！這座大城旁邊有七萬座園林，沒有特定的主人，眾生都可以一起在那裡遊戲、娛樂。有一座大園林，縱橫都是八十由旬，是國王遊玩觀賞的地方。園林中有七重寶樹，四周環繞，也用七寶、七重羅網覆蓋在上面。樹林之間也有七重七寶墻壁、七重寶塹，環繞四周。
『當時出寶光佛，與七十億阿羅漢眾恭敬圍繞，遊歷各個**國，來到安隱城。上堅德王聽說佛陀和大眾遊歷各國，來到這座城，心中非常歡喜，前往佛陀所在之處，頂禮佛足，在一旁坐下。那時，佛陀觀察國王深厚的內心和過去世的因緣，就為他說《斷眾生疑令眾歡喜菩薩藏經》（Sarvasattvasamayasamucchaya），上堅德王聽聞佛法后非常歡喜，心想：『我現在可以用各種美妙的物品裝飾這座園林，奉獻給如來（Tathagata，佛陀的稱號），讓他受用。』於是就在園林中建造了七十億座僧房，用美妙的衣服鋪地。還有七十億個經行之處，床榻、臥具也有七十億份。一切都準備完畢后，前往佛陀所在之處。
【English Translation】 English version: 'The All-Knowing (Sarvajna), Perfect in Knowledge and Conduct (Vidyā-carana-sampanna), Well-Gone (Sugata), Understanding of the World (Lokavid), Unsurpassed One (Anuttara), Tamer of Men (Purusa-damya-sarathi), Teacher of Gods and Humans (Sasta deva-manusyanam), Buddha (Buddha, the Awakened One), World Honored One (Bhagavan), whose lifespan is half a kalpa. There were seventy billion Arhats (Arhat, enlightened saints), all of whom had exhausted their outflows and attained freedom of mind. Buddha Ratna-prabha (Ratna-prabha Buddha) was dwelling with the great assembly, traveling through various **countries and regions. At that time, the land of Jambudvipa (Jambudvipa, the world we live in) was vast and extensive, measuring seventy thousand yojanas (Yojana, an ancient Indian unit of distance) in length and width. At that time, there was a Kshatriya (Ksatriya, the ruling class) inaugurated Universal Monarch (Cakravartin, an ideal ruler of the world) named Urdhva-dhrdha, who ruled over the four great continents.
'Drdhamati! At that time, there were eighty billion cities in Jambudvipa, all of which were vast and extensive, forty yojanas in length and thirty yojanas in width, peaceful, prosperous, and densely populated. In Jambudvipa, there was a great city, eighty yojanas in length and width, with straight and orderly streets, each street being five li wide. Within this city was a smaller city named Nirupadrava, where King Urdhva-dhrdha resided. Drdhamati! Beside this great city were seventy thousand gardens, unowned and open for all beings to enjoy and play. There was a great garden, eighty yojanas in length and width, where the king would stroll and observe. It was surrounded by seven layers of jeweled trees, covered with seven layers of nets made of seven precious materials. Between the trees were also seven layers of walls made of seven precious materials, and seven layers of jeweled moats surrounding it.
'At that time, Buddha Ratna-prabha, surrounded by seventy billion Arhats, respectfully traveled through various **countries and arrived at the city of Nirupadrava. King Urdhva-dhrdha heard that the Buddha and his assembly were traveling through various countries and had arrived at his city. Filled with great joy, he went to where the Buddha was, bowed at his feet, and sat to one side. Then, the Buddha, observing the king's profound mind and past karmic connections, expounded the Sarvasattvasamayasamucchaya, which dispels the doubts of beings and brings joy to all. King Urdhva-dhrdha, hearing the Dharma, was filled with joy and thought: 'Now I shall adorn this garden with various exquisite objects and offer it to the Tathagata (Tathagata, a title of the Buddha) for his use.' He then built seventy billion monastic dwellings in the garden, covering the ground with exquisite garments. There were also seventy billion places for walking meditation, and seventy billion beds and bedding. Having prepared everything, he went to where the Buddha was.'
，頭面禮足，而白佛言：『唯愿，世尊！哀愍我故，及諸大眾受明日請。』出寶光佛默然許之。王知受已，頂禮佛足，右繞已去。即于其夜，為佛及僧備諸供具、種種肴膳——轉輪聖王所食之味。
「晨朝詣佛，而白佛言：『飯具已辦，唯愿知時。』出寶光佛著衣、持缽，與七十億大阿羅漢恭敬圍繞，往詣園中次第而坐。上堅德王見佛及僧眾坐已定，手自斟酌種種美味，恣其所須，皆令飽滿。知佛及僧飯食已訖，澡手滌缽，奉佛及僧各以一衣。如是施已，自執金鐘，澡如來手，而作是言：『我以此園及諸房舍、經行之處，床榻、臥具並守園者，施佛及僧，唯愿受用，亦以自身供給於佛。』」
佛告堅意：「上堅德王供給出寶光佛，朝夕隨時常來聽法，如是乃至半劫，咨問彼佛諸法因果相續，佛隨問答，利益無量無數眾生。堅意！汝謂彼時名上堅德轉輪王者，豈異人乎？勿造斯觀，即汝身是。堅意！我念汝昔於過去世聞是法故，以無上供供養千佛，如來於今亦當為汝說此法門，入法相故。」
佛說華手經卷第九 大正藏第 16 冊 No. 0657 佛說華手經
佛說華手經卷第十
後秦龜茲國三藏鳩摩羅什奉 詔譯
◎法門品第三十四
佛告堅意：「法名無思、無
【現代漢語翻譯】 頭面禮足，然後稟告佛陀：『世尊！懇請您慈悲憐憫我，以及所有大眾，接受我們明日的齋請。』出寶光佛（Prabhutaratna Buddha）默然應允。國王得知佛陀應允后，頂禮佛足，右繞佛后離去。當晚，他便為佛陀和僧眾準備了各種供養品和美味佳餚——都是轉輪聖王才能享用的美味。
第二天早晨，國王前往佛陀處，稟告說：『齋飯已經準備妥當，恭請世尊知時。』出寶光佛（Prabhutaratna Buddha）穿上袈裟，手持缽盂，與七十億大阿羅漢恭敬圍繞，前往園中依次就座。上堅德王（King Supratisthita）看到佛陀和僧眾都已坐定，親自斟酌各種美味佳餚，滿足他們的需求，使他們都得到飽足。得知佛陀和僧眾飯食完畢，便洗手滌缽，奉獻給佛陀和僧眾每人一件衣服。如此佈施完畢后，他親自拿著金鐘，為如來洗手，並說道：『我將此園林以及所有的房舍、經行之處、床榻、臥具以及看守園林的人，都佈施給佛陀和僧眾，懇請接受享用，我也將自身供養給佛陀。』
佛陀告訴堅意（Drdhamati）：『上堅德王（King Supratisthita）供養出寶光佛（Prabhutaratna Buddha），早晚隨時前來聽法，如此乃至半劫的時間，請問佛陀各種法的因果相續，佛陀隨其所問而解答，利益了無量無數的眾生。堅意（Drdhamati）！你認為那時名叫上堅德（Supratisthita）的轉輪聖王，是其他人嗎？不要這樣認為，就是你自身。堅意（Drdhamati）！我憶念你過去世因為聽聞此法，以無上的供養供養了千佛，如來現在也應當為你宣說此法門，因為你能進入法的實相。』
《佛說華手經》卷第九 大正藏第16冊 No. 0657 《佛說華手經》
《佛說華手經》卷第十
後秦龜茲國三藏鳩摩羅什（Kumarajiva）奉 詔翻譯
◎法門品第三十四
佛陀告訴堅意（Drdhamati）：『法名為無思、無
【English Translation】 Having bowed with his head and face to the feet of the Buddha, he said: 'World Honored One! I beseech you to have compassion on me and all this assembly, and accept our invitation for tomorrow's meal.' Prabhutaratna Buddha (Buddha of Abundant Treasures) silently consented. Knowing that he had been accepted, the king bowed his head to the Buddha's feet, circumambulated him to the right, and departed. That very night, he prepared all kinds of offerings and delicious foods for the Buddha and the Sangha—flavors fit for a Chakravartin King (Universal Monarch).
In the morning, he went to the Buddha and said: 'The meal is ready, may the World Honored One know the time.' Prabhutaratna Buddha (Buddha of Abundant Treasures), wearing his robes and holding his bowl, respectfully surrounded by seventy billion great Arhats, went to the garden and sat down in order. King Supratisthita (Firm Virtue) seeing that the Buddha and the Sangha were seated, personally poured various delicious foods, satisfying their needs, making them all full. Knowing that the Buddha and the Sangha had finished their meal, he washed his hands and cleaned his bowl, offering each of the Buddha and the Sangha a garment. Having made these offerings, he personally held a golden bell, washed the Tathagata's hands, and said: 'I offer this garden, along with all the houses, places for walking meditation, beds, bedding, and the garden keepers, to the Buddha and the Sangha, may they accept and use them. I also offer myself to serve the Buddha.'
The Buddha told Drdhamati (Firm Intent): 'King Supratisthita (Firm Virtue) offered to Prabhutaratna Buddha (Buddha of Abundant Treasures), coming to listen to the Dharma morning and evening, even for half a kalpa (eon), asking that Buddha about the causes and effects of all dharmas in succession. The Buddha answered according to his questions, benefiting immeasurable and countless beings. Drdhamati (Firm Intent)! Do you think that the Chakravartin King (Universal Monarch) named Supratisthita (Firm Virtue) at that time was someone else? Do not have such a view, it was you yourself. Drdhamati (Firm Intent)! I remember that in the past, because you heard this Dharma, you made supreme offerings to a thousand Buddhas. The Tathagata should now also speak this Dharma-door for you, because you can enter the true aspect of the Dharma.'
'The Sutra of the Flower Hand Spoken by the Buddha', Volume 9 Taisho Tripitaka Volume 16, No. 0657, 'The Sutra of the Flower Hand Spoken by the Buddha'
'The Sutra of the Flower Hand Spoken by the Buddha', Volume 10
Translated by Tripitaka Master Kumarajiva (Kumarajiva) from the Kingdom of Kucha in the Later Qin Dynasty under Imperial Decree
◎ Chapter 34: The Dharma-Door
The Buddha told Drdhamati (Firm Intent): 'The name of the Dharma is without thought, without
慮、無相、無作、無憶、無念，凈妙無緣，無有文字，亦無言說，不可顯示。堅意！諸法不會諸根，不可以智知，不可以無智知，非可知非不可知。
「複次，堅意！法名眾緣所成，如來能知，而如來知不可言說。而如來以不可說法，說是諸法，所有說道即是法門。何以故？以諸行印印一切法，令一味故。堅意！諸法無盡，盡際無盡故。堅意！諸法畢竟不增不減，入盡際故。以是義故，如來以語言、文字分別解說。
「堅意！阿字門入一切法，以阿字門分別諸法。先入阿字門，然後餘字次第相續。是故言從阿字邊變出諸字，從諸字邊會成諸句，以諸句故能成諸義，是故如來說阿字門入一切法。堅意！此是法門。何等是法？堅意！所謂法者，本來無作、無說、無示，無知故知、無說故說、無示故示。如是阿字，能作是一切語言，是名法門。若善男子、善女人入是門者，得無盡慧及無盡辯。其無盡者，過去無盡，無盡盡中無相、無說，諸有所知皆為無知，諸有所示皆為無示，有所分別皆無分別，故名無盡。堅意！是名為門。是為何門？是諸法門。何等是法？佛所不得。又此門者，觀一切法入無思慮。何以故？一切語言皆非語言，一切言說皆無有盡，一切言語皆如不離如，一切智皆非智。堅意！是名金剛句也。
【現代漢語翻譯】 現代漢語譯本：思慮、無相、無作、無憶、無念，清凈微妙而無所依緣，沒有文字，也沒有言語，不可顯示。堅意（Vajramati，菩薩名）！諸法不會合于諸根，不可以用智慧去知，不可以用無智慧去知，既非可知，也非不可知。
『再者，堅意！法被稱為眾緣和合而成，如來能夠知曉，但如來的知曉是不可言說的。然而如來以不可言說的法，來說明這些諸法，所有說道的即是法門。為什麼呢？因為用諸行之印來印證一切法，使之成為同一味道的緣故。堅意！諸法是無盡的，因為盡頭之處也是無盡的。堅意！諸法畢竟是不增不減的，因為進入了盡頭之處。因為這個緣故，如來用語言、文字來分別解說。
『堅意！阿字門（Ā-kāra-mukha，梵文字母「阿」所代表的法門）進入一切法，用阿字門來分別諸法。先進入阿字門，然後其餘的字次第相續。因此說，言語從阿字邊變化而出諸字，從諸字邊會合成諸句，因為諸句的緣故能夠成就諸義，因此如來說阿字門進入一切法。堅意！這就是法門。什麼是法呢？堅意！所謂法，本來是無作、無說、無示，因為無知所以知、因為無說所以說、因為無示所以示。像這樣，阿字能夠作為一切語言，這叫做做法門。如果善男子、善女人進入這個門，就能得到無盡的智慧以及無盡的辯才。這無盡，是過去無盡，無盡的盡中無相、無說，所有知曉的都成為無知，所有指示的都成為無示，所有分別的都沒有分別，所以叫做無盡。堅意！這叫做門。這是什麼門呢？是諸法之門。什麼是法呢？是佛所不能得到的。而且這個門，觀察一切法進入無思慮。為什麼呢？因為一切語言都不是真正的語言，一切言說都沒有盡頭，一切言語都如如不動，一切智慧都不是真正的智慧。堅意！這叫做金剛句。』
【English Translation】 English version: Consideration, non-appearance, non-action, non-recollection, non-thought, pure and subtle without conditions, without letters, without speech, and cannot be shown. Vajramati (name of a Bodhisattva)! The dharmas do not meet the senses, cannot be known by wisdom, cannot be known by non-wisdom, neither knowable nor unknowable.
'Furthermore, Vajramati! Dharma is named as being formed by various conditions, which the Tathagata (如來，one of the titles of a Buddha) can know, but the Tathagata's knowledge is unspeakable. However, the Tathagata uses the unspeakable dharma to explain these dharmas, and all that is spoken is the Dharma-gate. Why? Because the seal of all actions seals all dharmas, making them of one taste. Vajramati! The dharmas are endless, because the end is also endless. Vajramati! The dharmas ultimately neither increase nor decrease, because they enter the end. For this reason, the Tathagata uses language and words to separately explain.
'Vajramati! The Ā-kāra-mukha (阿字門，the gate of 'A' in Sanskrit) enters all dharmas, and the Ā-kāra-mukha distinguishes all dharmas. First enter the Ā-kāra-mukha, and then the remaining letters follow in sequence. Therefore, it is said that words change from the side of the letter 'A', and phrases are formed from the side of the letters, and meanings can be achieved because of the phrases. Therefore, the Tathagata says that the Ā-kāra-mukha enters all dharmas. Vajramati! This is the Dharma-gate. What is dharma? Vajramati! What is called dharma is originally non-action, non-speaking, non-showing, knowing because of non-knowing, speaking because of non-speaking, showing because of non-showing. Like this, the letter 'A' can create all languages, and this is called the Dharma-gate. If a good man or good woman enters this gate, they will obtain endless wisdom and endless eloquence. This endlessness is the endlessness of the past, and in the endless end there is no appearance, no speaking, all that is known becomes unknown, all that is shown becomes unshown, all that is distinguished has no distinction, therefore it is called endless. Vajramati! This is called a gate. What gate is this? It is the gate of all dharmas. What is dharma? It is what the Buddha cannot obtain. Moreover, this gate observes all dharmas entering non-consideration. Why? Because all languages are not real languages, all speech has no end, all languages are as they are without separation, and all wisdom is not real wisdom. Vajramati! This is called the Vajra-sentence.'
何以故名為金剛句耶？若法無作則不可壞，不可壞故名金剛句。諸法無業，若無有業則無有報；是故如來說一切法無業、無報，是名法印。如來所可說業、說報皆以是印，是印不可破壞。堅意！若善男子、善女人慾知業報當入是門。
「堅意！一切諸法無來無去，是入法門。我因是門，為眾生說生死差別。堅意！若善男子，善女人慾入眾生生死智者，以是印入，是名法印，名無文字印、無障礙印。堅意！如來有所言說，皆以是印。一切有身皆如來身。何以故？是諸身性不相違背，佛以是印說眾生身相，是名身印。又以是印顯示演說一切身相。何以故？堅意！諸法無門，不可入故；法不可入，以不出故；諸法無出，不可入故。是故如來若有所說，皆不離是無礙際說，以無礙際說一切法，亦以是際知諸眾生隨宜為說。
「堅意！無礙際者即無邊際，無邊際者即是一切眾生性也，是名際門。入是際門，則能開演千億法藏。此法藏者，即非藏也。堅意！如來眾法藏中，有所說法，皆說是際。復有色藏，受、想、行、識藏，是藏，非藏，不自在藏，是名諸藏以阿字門入。」
爾時，堅意白佛言：「世尊！是門甚深。」
佛言：「堅意！我不生念是深、是淺。」
「世尊！佛說法耶？」
「
【現代漢語翻譯】 現代漢語譯本： 為什麼叫做金剛句呢？如果法是無作的，那就是不可破壞的，因為不可破壞，所以叫做金剛句。一切法都沒有業，如果沒有業，就沒有報應；因此，如來說一切法無業、無報，這叫做法印（Dharma Seal）。如來說一切業和報應，都以這個印為準，這個印是不可破壞的。堅意（Drdhamati）！如果善男子、善女人想要知道業報，應當進入這個門。
堅意（Drdhamati）！一切諸法無來無去，這是入法之門。我因為這個門，為眾生說生死的差別。堅意（Drdhamati）！如果善男子、善女人想要了解眾生生死的智慧，就用這個印進入，這叫做法印（Dharma Seal），也叫做無文字印（Seal of No Letters）、無障礙印（Seal of No Obstruction）。堅意（Drdhamati）！如來所說的一切，都以這個印為準。一切有身之物，都如同如來的身。為什麼呢？因為這些身的性質不相違背，佛用這個印來說眾生的身相，這叫做身印（Body Seal）。又用這個印來顯示和演說一切身相。為什麼呢？堅意（Drdhamati）！諸法沒有門，所以不可進入；法不可進入，因為它不出來；諸法沒有出來，所以不可進入。因此，如來所說的一切，都不離開這個無礙際來說，用無礙際來說一切法，也用這個際來了解眾生，隨他們的根器為他們說法。
堅意（Drdhamati）！無礙際（Unobstructed Limit）就是無邊際（Limitless），無邊際（Limitless）就是一切眾生的本性，這叫做際門（Limit Door）。進入這個際門，就能開演千億法藏。這個法藏，實際上不是藏。堅意（Drdhamati）！如來在眾法藏中所說的一切法，都是說這個際。還有色藏、受藏、想藏、行藏、識藏，這些藏，實際上不是藏，不是自在的藏，這叫做諸藏，用阿字門（'A' Letter Door）進入。
這時，堅意（Drdhamati）對佛說：『世尊！這個門太深奧了。』
佛說：『堅意（Drdhamati）！我沒有生起念頭說它是深還是淺。』
『世尊！佛在說法嗎？』
【English Translation】 English version: Why is it called the Vajra Sentence (Golden Sentence)? If a dharma is uncreated, then it is indestructible. Because it is indestructible, it is called the Vajra Sentence. All dharmas have no karma. If there is no karma, then there is no retribution. Therefore, the Tathagata says that all dharmas have no karma and no retribution. This is called the Dharma Seal. Whatever karma and retribution the Tathagata speaks of are based on this seal, and this seal is indestructible. Drdhamati (Firm Intent)! If good men and good women want to know about karmic retribution, they should enter this door.
Drdhamati (Firm Intent)! All dharmas neither come nor go. This is the door to enter the Dharma. Because of this door, I speak of the differences between birth and death for sentient beings. Drdhamati (Firm Intent)! If good men and good women want to enter the wisdom of sentient beings' birth and death, they should enter with this seal. This is called the Dharma Seal, also called the Seal of No Letters, and the Seal of No Obstruction. Drdhamati (Firm Intent)! Whatever the Tathagata speaks is based on this seal. All beings with bodies are like the body of the Tathagata. Why? Because the natures of these bodies do not contradict each other. The Buddha uses this seal to speak of the characteristics of sentient beings' bodies. This is called the Body Seal. Furthermore, this seal is used to reveal and expound all bodily characteristics. Why? Drdhamati (Firm Intent)! Dharmas have no door, so they cannot be entered. Dharma cannot be entered because it does not exit. Dharmas have no exit, so they cannot be entered. Therefore, whatever the Tathagata speaks does not depart from this Unobstructed Limit. He speaks of all dharmas with the Unobstructed Limit, and also uses this limit to understand sentient beings and speaks to them according to their capacity.
Drdhamati (Firm Intent)! The Unobstructed Limit is the Limitless, and the Limitless is the nature of all sentient beings. This is called the Limit Door. Entering this Limit Door enables one to unfold billions of Dharma treasures. This Dharma treasure is actually not a treasure. Drdhamati (Firm Intent)! Whatever Dharma the Tathagata speaks of in the multitude of Dharma treasures is speaking of this limit. There are also the Form Treasure, the Feeling Treasure, the Perception Treasure, the Volition Treasure, and the Consciousness Treasure. These treasures are actually not treasures, not independent treasures. These are called the Treasures, and they are entered through the 'A' Letter Door.
At that time, Drdhamati (Firm Intent) said to the Buddha: 'World Honored One! This door is very profound.'
The Buddha said: 'Drdhamati (Firm Intent)! I do not give rise to the thought that it is deep or shallow.'
'World Honored One! Is the Buddha teaching the Dharma?'
堅意！不如凡夫所貪著說，隨智者所解，名為如來說法如。如來如實所知，無示無說。何以故？一切諸法不可說相，唯智者能知。凡夫若有所知，皆著文辭。是故佛說文字、語言，即非語言。」
佛復告堅意：「一切諸法如日明凈，隨所正觀皆入無際。堅意！一切諸法皆能照明，能起一切智慧光故。堅意！一切諸法無所障礙，如虛空故。堅意！隨著二法，是中如來行無礙眼，堅意！是名法眼。佛以是眼見一切法無障礙相，堅意！是名諸法無障礙門。善男子、善女人若入是門，諸所言說皆有利益，皆無障礙，皆示義趣，皆說深義，無所貪著。
「複次，堅意！諸法無垢，不染、不離。堅意！法無所屬，以不受故。堅意！一切法無邊，本末不可得故。堅意！諸有所說文字、語言，當知是中無有文字，亦無語言。堅意！是文字門云何有入？但說是法無有障礙，是名為入。堅意！如是入者，即名非入，入法性故。
「堅意！如來所說諸三昧門，為何者是？堅意！有一相三昧，有眾相三昧。一相三昧者，有菩薩聞某世界有某如來，現在說法。菩薩取某佛相，以現在前，若坐道場，得無上菩提，若轉法輪，若與大眾圍繞說法；取如是相，以不亂念守攝諸根，心不馳散，專念一佛，不捨是緣，亦念是佛世界之相。
【現代漢語翻譯】 現代漢語譯本： 佛陀對堅意（一位菩薩的名字）說：『不要像凡夫那樣執著於他們所貪戀的事物，而是要根據智者的理解來說法，這才是如來（佛陀的稱號）的說法方式。如來真正了知一切，卻不作指示，也不作言說。為什麼呢？因為一切諸法的真實相狀是不可言說的，只有智者才能領悟。凡夫如果有所知，都會執著于文字和言辭。因此，佛陀所說的文字和語言，實際上並非真正的語言。』
佛陀又告訴堅意：『一切諸法就像太陽一樣光明清凈，隨著正確的觀察，都能進入無邊無際的境界。堅意！一切諸法都能照明，因為它們能生起一切智慧之光。堅意！一切諸法都沒有任何障礙，就像虛空一樣。堅意！隨著這兩種法，如來就能以無礙的眼睛行事。堅意！這叫做『法眼』。佛陀用這隻眼睛看到一切法都沒有障礙的相狀。堅意！這叫做諸法無障礙之門。善男子、善女人如果進入這扇門，他們所說的一切話語都會有益處，都沒有障礙，都能揭示意義和趣味，都能講述深刻的道理，而沒有任何貪戀。』
『此外，堅意！諸法沒有污垢，不被污染，也不脫離。堅意！法不屬於任何事物，因為它不接受任何事物。堅意！一切法都是無邊的，無法找到開始和結束。堅意！凡是所說的文字和語言，應當知道其中沒有文字，也沒有語言。堅意！這個文字之門如何進入呢？只能說這種法沒有障礙，這叫做進入。堅意！像這樣進入的人，實際上叫做沒有進入，因為他們進入了法的本性。』
『堅意！如來所說的各種三昧（禪定）之門，是什麼呢？堅意！有一種叫做一相三昧，有一種叫做眾相三昧。一相三昧是說，有菩薩聽到某個世界有某位如來正在說法。菩薩就取那位佛的形象，使之顯現在眼前，無論是佛陀坐在菩提樹下證得無上菩提，還是轉動法輪（說法），還是被大眾圍繞著說法；菩薩取這樣的形象，以不散亂的念頭守護和攝持諸根，心不散亂，專心念著一位佛，不捨棄這種因緣，也念著那位佛的世界的景象。
【English Translation】 English version: The Buddha said to Firm Intent (a Bodhisattva's name): 'Do not speak like ordinary people who are attached to what they crave, but speak according to the understanding of the wise; this is how the Tathagata (an epithet of the Buddha) speaks. The Tathagata truly knows everything, yet he neither instructs nor speaks. Why? Because the true nature of all dharmas is unspeakable; only the wise can comprehend it. If ordinary people know something, they are attached to words and language. Therefore, the words and language spoken by the Buddha are not true language.'
The Buddha further told Firm Intent: 'All dharmas are as bright and pure as the sun; with correct observation, they all enter the boundless realm. Firm Intent! All dharmas can illuminate because they can generate the light of all wisdom. Firm Intent! All dharmas are without any obstruction, like empty space. Firm Intent! Following these two dharmas, the Tathagata can act with unobstructed eyes. Firm Intent! This is called the 'Dharma Eye'. The Buddha uses this eye to see that all dharmas have no obstructing characteristics. Firm Intent! This is called the unobstructed gate of all dharmas. If good men and good women enter this gate, all their words will be beneficial, without obstruction, revealing meaning and interest, speaking profound truths, and without any attachment.'
'Furthermore, Firm Intent! Dharmas are without defilement, neither stained nor separated. Firm Intent! Dharma does not belong to anything because it does not receive anything. Firm Intent! All dharmas are boundless, and the beginning and end cannot be found. Firm Intent! Whatever words and language are spoken, know that there are no words or language within them. Firm Intent! How can one enter this gate of words? One can only say that this dharma is without obstruction; this is called entering. Firm Intent! Such an entrant is actually called a non-entrant because they have entered the nature of dharma.'
'Firm Intent! What are the various Samadhi (meditative absorption) gates spoken by the Tathagata? Firm Intent! There is a Samadhi of One Aspect, and there is a Samadhi of Many Aspects. The Samadhi of One Aspect is when a Bodhisattva hears that in a certain world, a certain Tathagata is currently teaching the Dharma. The Bodhisattva takes the image of that Buddha and brings it before their mind, whether it is the Buddha sitting under the Bodhi tree attaining unsurpassed Bodhi, or turning the Wheel of Dharma (teaching), or being surrounded by the assembly teaching the Dharma; the Bodhisattva takes such an image, guarding and holding the senses with undistracted mindfulness, the mind not wandering, focusing on one Buddha, not abandoning this condition, and also contemplating the appearance of that Buddha's world.'
而是菩薩于如來相及世界相，了達無相。常如是行，常如是觀，不離是緣，是時佛像即現在前而為說法。菩薩爾時深生恭敬，聽受是法，隨所信解，若深、若淺，轉加宗敬、尊重如來。菩薩住是三昧，聞說諸法皆壞敗相。聞已，受持，從三昧起，能為四眾演說是法。堅意！是名入一相三昧門。
「複次，堅意！菩薩住是三昧，還能壞滅是佛相緣，亦壞自身；以是壞相壞一切法；壞一切法故，入一相三昧；從是三昧起，能為四眾解說是法。堅意！是名為入一相三昧門方便。
「複次，堅意！菩薩緣是佛像，而作是念：『是像從何所來？我何所趣？』即知佛像無所從來，我無所至。菩薩爾時作是念言：『一切諸法亦復如是，無所從來、去無所至。』菩薩如是行、如是念，不久當得無礙法眼；得法眼已，便為諸佛之所知念，諸甚深法皆現在前；以是深法得無礙辯，雖講說法而不見法。堅意！如來於過去世無礙智慧，亦諸相中智無障礙，於過去世亦不作緣，亦非不知，不隨憶想。堅意！菩薩亦如是，住是三昧，雖演說法不見是法。菩薩住是三昧，深修習故，隨所聞因，緣第二佛，取相現前。若坐道場得無上菩提、若轉法輪、若於大眾圍繞說法，菩薩亦受持是第二佛法，亦不捨本佛相，亦見是佛，而是菩薩俱緣二佛
【現代漢語翻譯】 現代漢語譯本： 再說，菩薩對於如來相（Tathagata-lakshana，如來的形相）及世界相（loka-lakshana，世界的形相），了達一切都是無相的。經常這樣修行，經常這樣觀照，不離開這個因緣，這時佛像就會立刻顯現在眼前，併爲菩薩說法。菩薩那時深深地生起恭敬心，聽受這些佛法，隨著自己所信受理解的程度，無論是深還是淺，都更加地敬重如來。菩薩安住在這個三昧（samadhi，禪定）中，聽聞所說的諸法都是會壞滅的。聽聞之後，受持這些佛法，從三昧中出來，能夠為四眾（bhiksu，比丘；bhiksuni，比丘尼；upasaka，優婆塞；upasika，優婆夷）演說這些佛法。堅意（Drdhamati）！這叫做進入一相三昧門。
『再說，堅意！菩薩安住在這個三昧中，還能壞滅佛相的因緣，也能壞滅自身；用這種壞滅之相來壞滅一切法；因為壞滅一切法的緣故，進入一相三昧；從這個三昧中出來，能夠為四眾解釋這些佛法。堅意！這叫做進入一相三昧門的方便。
『再說，堅意！菩薩緣著這個佛像，而這樣思念：『這個佛像從哪裡來？我將要到哪裡去？』立刻知道佛像沒有從哪裡來，我也沒有到哪裡去。菩薩那時這樣思念：『一切諸法也是這樣，沒有從哪裡來，去也沒有到哪裡去。』菩薩這樣修行、這樣思念，不久就會得到無礙法眼（unobstructed Dharma-eye，沒有阻礙的佛法之眼）；得到法眼之後，就會被諸佛所知所念，一切甚深的佛法都會顯現在眼前；用這些甚深的佛法得到無礙辯才（unobstructed eloquence，沒有阻礙的辯才），雖然講說佛法卻不見有法可說。堅意！如來在過去世的無礙智慧，以及在一切相中的智慧都沒有障礙，在過去世也不作意攀緣，也不是不知道，不隨順憶想。堅意！菩薩也是這樣，安住在這個三昧中，雖然演說佛法卻不見有法可說。菩薩安住在這個三昧中，因為深入修習的緣故，隨著所聽聞的因緣，緣著第二尊佛，取相顯現於前。如果（第二尊佛）在菩提道場（bodhimanda，覺悟的場所）得到無上菩提（anuttara-samyak-sambodhi，無上正等正覺）、或者轉法輪（dharma-cakra-pravartana，轉動佛法之輪）、或者在大眾圍繞中說法，菩薩也受持這第二尊佛的佛法，也不捨棄本來的佛相，也見到這尊佛，而是菩薩同時緣著兩尊佛。
【English Translation】 English version: Furthermore, a Bodhisattva, regarding the Tathagata-lakshana (characteristics of the Tathagata) and the loka-lakshana (characteristics of the world), understands that all are without characteristics. Constantly practicing in this way, constantly contemplating in this way, not departing from this condition, at that time the Buddha image will immediately appear before him and expound the Dharma. The Bodhisattva then deeply generates reverence, listens to and receives this Dharma, and according to his belief and understanding, whether deep or shallow, increasingly reveres and respects the Tathagata. The Bodhisattva dwells in this samadhi (concentration), hearing that all dharmas are of a decaying nature. Having heard this, he upholds it, arises from the samadhi, and is able to expound this Dharma to the four assemblies (bhiksu, bhiksuni, upasaka, upasika). Drdhamati (Firm Intent)! This is called entering the gate of the One-Characteristic Samadhi.
『Furthermore, Drdhamati! A Bodhisattva dwelling in this samadhi can also destroy the condition of the Buddha image, and also destroy himself; using this destructive aspect to destroy all dharmas; because of destroying all dharmas, he enters the One-Characteristic Samadhi; arising from this samadhi, he is able to explain this Dharma to the four assemblies. Drdhamati! This is called the expedient of entering the gate of the One-Characteristic Samadhi.
『Furthermore, Drdhamati! A Bodhisattva, focusing on this Buddha image, thinks thus: 『From where does this image come? Where am I going?』 He immediately knows that the Buddha image comes from nowhere, and I am going nowhere. The Bodhisattva then thinks thus: 『All dharmas are also like this, coming from nowhere and going nowhere.』 The Bodhisattva practices and thinks in this way, and soon he will attain the unobstructed Dharma-eye. Having attained the Dharma-eye, he will be known and remembered by all the Buddhas, and all the profound dharmas will appear before him; with these profound dharmas, he will attain unobstructed eloquence, and although he speaks the Dharma, he does not see any Dharma. Drdhamati! The Tathagata's unobstructed wisdom in the past, and his wisdom in all characteristics are without obstruction; in the past, he neither created conditions, nor was he ignorant, nor did he follow recollections. Drdhamati! A Bodhisattva is also like this, dwelling in this samadhi, although he expounds the Dharma, he does not see any Dharma. The Bodhisattva dwells in this samadhi, and because of deep cultivation, according to the conditions he hears, focusing on the second Buddha, the image appears before him. If (the second Buddha) attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) at the bodhimanda (place of enlightenment), or turns the dharma-cakra-pravartana (wheel of Dharma), or expounds the Dharma surrounded by the great assembly, the Bodhisattva also upholds the Dharma of this second Buddha, and does not abandon the original Buddha image, and also sees this Buddha, and this Bodhisattva focuses on both Buddhas simultaneously.
，取相現前，聽受說法。堅意！是亦名為入一相三昧門。
「複次，堅意！菩薩以善修習一佛相故，隨意自在，欲見諸佛皆能現前。堅意！譬如比丘心得自在，觀一切入取青色相，能得信解一切世界皆一青相。是人所緣唯一青色，觀內外法皆一青色，於是緣中得自在力故。堅意！菩薩亦復如是，隨其所聞諸佛名字、在何世界，即取是佛及世界相，皆緣現前。菩薩善修習此唸佛緣故，觀諸世界盡皆作佛；常善修習是觀力故，便能了達一切諸緣皆為一緣，謂現在佛緣。是名得一相三昧門。」
堅意白佛言：「世尊！以何方便得是三昧？」
佛告堅意：「於是佛緣繫念，不散不離是緣，是名三昧門。堅意！以是一緣了達諸法，見一切法皆悉等相，是名一相三昧。菩薩住是三昧，又入法門，謂一切語皆如來語，一切有身皆如來身，不離如故。
「複次，堅意！菩薩聞諸佛名，若二、若三、若四、若五、若十、二十、三十、四十、五十、若百、若千、若萬，若過是數，一時專念，盡現在前，及諸世界、弟子眾數，皆現在前，恭敬，尊重；亦念是佛具足妙身，形色相好，盡現在前，恭敬、尊重。亦復一一取三十二大人之相，及不虛行相、師子奮迅相、無見頂相、象王觀相、取大光相，以信解觀作無量相；
【現代漢語翻譯】 現代漢語譯本：取相顯現於眼前，聽聞並接受佛法。堅意（菩薩名）！這也被稱為進入一相三昧之門。
『再者，堅意！菩薩因為善於修習一佛之相，所以能夠隨意自在地見到諸佛顯現在眼前。堅意！譬如一位比丘，如果他的心能夠得到自在，觀察一切入處，選取青色之相，就能夠獲得信解，認為一切世界都是同一青色之相。這個人所專注的唯一是青色，觀察內外之法都是同一青色，因此在這種專注中獲得自在的力量。堅意！菩薩也是這樣，隨著他所聽聞的諸佛名字以及他們所在的各個世界，就選取這些佛和世界的相，都使之顯現在眼前。菩薩因為善於修習這種唸佛的因緣，所以觀察一切世界都看作是佛；常常善於修習這種觀想的力量，就能夠了達一切諸緣都是一個緣，即現在佛的緣。這被稱為獲得一相三昧之門。』
堅意菩薩對佛說：『世尊！用什麼方法可以獲得這種三昧？』
佛告訴堅意：『在這種佛的因緣中繫念，不散亂，不離開這個因緣，這被稱為三昧之門。堅意！用這一種因緣來了解諸法，見到一切法都具有相同的相，這被稱為一相三昧。菩薩安住于這種三昧中，又進入法門，即一切語言都是如來的語言，一切有身體的眾生都是如來的身體，不離如如不動的本性。』
『再者，堅意！菩薩聽聞諸佛的名字，無論是兩個、三個、四個、五個、十個、二十個、三十個、四十個、五十個、一百個、一千個、一萬個，或者超過這些數量，一時之間專心憶念，都使他們顯現在眼前，以及他們所在的世界、弟子眾的數量，都使之顯現在眼前，恭敬，尊重；也憶念這些佛都具有圓滿微妙的身體，形貌和色相美好，都使之顯現在眼前，恭敬、尊重。也進一步一一選取三十二大丈夫之相，以及不虛行相（佛的相好之一）、師子奮迅相（佛的相好之一）、無見頂相（佛的相好之一）、象王觀相（佛的相好之一）、選取大光明相，用信解的觀想，使之成為無量的相；
【English Translation】 English version: Taking the appearance to be present, listening to and receiving the Dharma. Kṣemankara (name of a Bodhisattva)! This is also called entering the gate of the One-Aspect Samādhi.
'Furthermore, Kṣemankara! Because Bodhisattvas are skilled in cultivating the aspect of one Buddha, they can freely and easily see all Buddhas appearing before them. Kṣemankara! For example, if a Bhikṣu's mind is free, observing all entrances and taking the aspect of blue, he can gain the conviction that all worlds are of one blue aspect. This person focuses solely on the color blue, observing both internal and external dharmas as one blue color, and thus gains the power of freedom within this focus. Kṣemankara! Bodhisattvas are also like this; according to the names of the Buddhas they have heard and the worlds in which they reside, they take the aspects of these Buddhas and worlds, making them all appear before them. Because Bodhisattvas are skilled in cultivating this mindfulness of the Buddha, they view all worlds as Buddhas; constantly cultivating this power of observation, they can understand that all conditions are one condition, namely, the condition of the present Buddha. This is called attaining the gate of the One-Aspect Samādhi.'
Kṣemankara said to the Buddha, 'World Honored One! By what means can one attain this Samādhi?'
The Buddha told Kṣemankara, 'In this condition of the Buddha, focus your mind, without scattering or leaving this condition; this is called the gate of Samādhi. Kṣemankara! By understanding all dharmas through this one condition, seeing all dharmas as having the same aspect, this is called the One-Aspect Samādhi. Bodhisattvas abiding in this Samādhi also enter the Dharma gate, namely, all speech is the speech of the Tathāgata, all beings with bodies are the bodies of the Tathāgata, not departing from Suchness.'
'Furthermore, Kṣemankara! Bodhisattvas hear the names of the Buddhas, whether two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, ten thousand, or more than these numbers, and at once focus their minds, making them all appear before them, as well as their worlds and the number of their disciples, making them all appear before them, with reverence and respect; they also remember that these Buddhas all possess perfect and wonderful bodies, with beautiful forms and appearances, making them all appear before them, with reverence and respect. They also further select each of the thirty-two marks of a great man, as well as the mark of unfailing action, the mark of the lion's vigorous stride, the mark of the invisible crown, the mark of the elephant king's gaze, and take the mark of great light, using the observation of faith and understanding to make them into immeasurable marks;
亦取諸佛世界之相，以信解觀作無量凈相；亦取弟子眾，以信解觀作無量相。爾時，作是思惟：『如是諸佛從何所來？我何所至？』即知諸佛及以己身，無所從來亦無所至。如是觀知，如是信解，爾時菩薩作如是念：『如是事中，無有定法名為如來。』如是觀時，知一切法空、無所有，一相無相，用無相門入一切法，如是信解，達知一切諸法一相。堅意！菩薩能緣諸佛，繫念一處，是名眾相三昧門。
「堅意！若是菩薩入是三昧，了達諸法一相無相，是名眾相三昧。菩薩住是三昧，所知、所見無非如來，又亦不見、不知如來；所知、所見無非是法，亦不見法；所有知、見皆佛弟子，亦不見、不知佛弟子眾；所知、所見無非說法，亦復不見、不知說法；所有見、知無非是緣，亦不見緣；所有見、知無非是辯，亦不見辯；諸有所見無非佛土，亦不見佛土；諸所有見無非世界，亦不見世界；諸所有見無非眾會，亦不見眾會。無法不說而無所說，無法不現亦無所現，無不信解亦無信解，無不分別亦無分別，無法不壞亦無所壞，無法不出亦無所出，無法不照亦無所照。堅意！是名諸菩薩三昧門。入是門者，當於諸法得無礙智。能如是觀，名無礙眼；於是事中亦不貪著，是名法眼。堅意！菩薩以是三昧能得無礙、無邊辯才。
【現代漢語翻譯】 現代漢語譯本：也取諸佛世界之相，以信解觀想成無量清凈之相；也取弟子眾，以信解觀想成無量之相。這時，（菩薩）這樣思惟：『這些諸佛從哪裡來？我將到哪裡去？』隨即了知諸佛以及自身，無所從來也無所至。像這樣觀想了知，像這樣信解，這時菩薩這樣想：『像這樣的事中，沒有固定的法可以稱作如來（Tathagata）。』像這樣觀想時，了知一切法空、無所有，一相無相，用無相之門進入一切法，像這樣信解，通達了知一切諸法一相。堅意（Drdhamati）！菩薩能夠緣念諸佛，繫念於一處，這叫做眾相三昧門。
「堅意（Drdhamati）！如果菩薩進入這種三昧，了達諸法一相無相，這叫做眾相三昧。菩薩安住于這種三昧，所知、所見沒有不是如來（Tathagata）的，但也沒有看見、不知道如來（Tathagata）；所知、所見沒有不是法的，也沒有看見法；所有知、見都是佛弟子，也沒有看見、不知道佛弟子眾；所知、所見沒有不是說法的，也沒有看見、不知道說法；所有見、知沒有不是緣的，也沒有看見緣；所有見、知沒有不是辯才的，也沒有看見辯才；所有看見的沒有不是佛土的，也沒有看見佛土；所有看見的沒有不是世界的，也沒有看見世界；所有看見的沒有不是眾會的，也沒有看見眾會。沒有法不是在說而又無所說，沒有法不是顯現而又無所顯現，沒有不信解而又沒有信解，沒有不分別而又沒有分別，沒有法不是壞滅而又無所壞滅，沒有法不是出現而又無所出現，沒有法不是照耀而又無所照耀。堅意（Drdhamati）！這叫做諸菩薩的三昧門。進入此門的人，應當在諸法中得到無礙智。能夠這樣觀想，叫做無礙眼；對於這些事中也不貪著，這叫做法眼（Dharma-caksu）。堅意（Drdhamati）！菩薩用這種三昧能夠得到無礙、無邊的辯才。
【English Translation】 English version: He also takes the aspects of the Buddha-worlds, and with faith and understanding, contemplates them as immeasurable pure aspects; he also takes the assembly of disciples, and with faith and understanding, contemplates them as immeasurable aspects. At that time, he thinks thus: 'Where do these Buddhas come from? Where am I going?' He immediately knows that the Buddhas and himself neither come from anywhere nor go anywhere. Contemplating and knowing thus, believing and understanding thus, at that time the Bodhisattva thinks thus: 'In such matters, there is no fixed dharma that can be called Tathagata (Thus Come One).' When contemplating thus, he knows that all dharmas are empty, without anything, one aspect and no aspect, using the door of no aspect to enter all dharmas, believing and understanding thus, reaching and knowing that all dharmas are of one aspect. Drdhamati (Firm Intent)! The Bodhisattva who can contemplate the Buddhas and focus his mind in one place, this is called the Samadhi-gate of manifold aspects.
Drdhamati (Firm Intent)! If a Bodhisattva enters this Samadhi, and understands that all dharmas are of one aspect and no aspect, this is called the Samadhi of manifold aspects. The Bodhisattva abiding in this Samadhi, what is known and seen is none other than the Tathagata (Thus Come One), yet he also does not see or know the Tathagata (Thus Come One); what is known and seen is none other than the Dharma, yet he also does not see the Dharma; all that is known and seen are disciples of the Buddha, yet he also does not see or know the assembly of Buddha's disciples; what is known and seen is none other than the Dharma-preaching, yet he also does not see or know the Dharma-preaching; all that is seen and known is none other than conditions, yet he also does not see conditions; all that is seen and known is none other than eloquence, yet he also does not see eloquence; all that is seen is none other than Buddha-lands, yet he also does not see Buddha-lands; all that is seen is none other than worlds, yet he also does not see worlds; all that is seen is none other than assemblies, yet he also does not see assemblies. There is no dharma that is not spoken and yet nothing is spoken, no dharma that is not manifested and yet nothing is manifested, no lack of faith and understanding and yet no faith and understanding, no lack of discrimination and yet no discrimination, no dharma that is not destroyed and yet nothing is destroyed, no dharma that does not arise and yet nothing arises, no dharma that does not illuminate and yet nothing illuminates. Drdhamati (Firm Intent)! This is called the Samadhi-gate of all Bodhisattvas. Those who enter this gate shall attain unobstructed wisdom in all dharmas. Being able to contemplate thus is called unobstructed eye; not being attached to these matters is called Dharma-caksu (Dharma Eye). Drdhamati (Firm Intent)! The Bodhisattva, with this Samadhi, can attain unobstructed and boundless eloquence.
」
爾時，堅意菩薩白佛言：「世尊！幾所菩薩于當來世成是三昧，能得無量、無邊辯才？何等菩薩于當來世成是三昧，能得無量、無邊辯才？」
「堅意！菩薩若於後世，從比丘所聞是三昧，當知是比丘成是三昧，能得無邊無量辯才。堅意！如汝所問：幾所菩薩成是三昧，得無邊辯？若人常修是三昧者，此則能成。得是三昧，亦得無量無邊辯才。堅意！是門能開八百法藏，於今現在阿閦佛土諸菩薩者，常用是門。堅意！於是一門攝一切法門、諸三昧門，是名重句門。是故，堅意！若人如法欲入法門，是三昧門、重句門者，應當親近諸善知識，問：『云何行？云何觀察？云何修習？』當隨其教，如說修行。
「堅意！若有四法，當知是為善知識也。何等為四？一、能令人入善法中；二、能障礙諸不善法；三、能令人住于正法；四、常能隨順教化。有是四法，當知即是善知識也。」
爾時，世尊欲明此義而說偈言：
「當近善知識， 能障惡法者， 能說佛所贊， 是人應親近。 隨佛道教化， 能生人善法， 如所聞安住， 能增益智慧。 可近法當近， 應遠法當離， 離於惡法已， 當修佛所贊。 若欲得辯才， 亦欲演自智， 當疾修是定， 常隨
【現代漢語翻譯】 現代漢語譯本 當時，堅意菩薩（Dṛḍhamati Bodhisattva）對佛說：『世尊！有多少菩薩在未來世能夠成就這種三昧（samādhi），並獲得無量無邊的辯才？什麼樣的菩薩在未來世能夠成就這種三昧，並獲得無量無邊的辯才？』 『堅意！菩薩如果在後世，從比丘（bhikṣu）那裡聽聞這種三昧，應當知道這位比丘成就了這種三昧，能夠獲得無邊無量的辯才。堅意！正如你所問：有多少菩薩成就這種三昧，獲得無邊辯才？如果有人經常修習這種三昧，那麼就能成就。得到這種三昧，也能得到無量無邊的辯才。堅意！這扇門能夠開啟八百法藏，如今在阿閦佛（Akṣobhya Buddha）佛土的諸位菩薩，經常使用這扇門。堅意！這一扇門攝取一切法門、諸三昧門，這叫做重句門。所以，堅意！如果有人如法地想要進入法門，進入這種三昧門、重句門，應當親近諸位善知識，詢問：『應該如何行持？應該如何觀察？應該如何修習？』應當聽從他們的教導，按照他們所說的去修行。 『堅意！如果有四種法，應當知道這就是善知識。哪四種呢？一、能夠使人進入善法之中；二、能夠障礙各種不善法；三、能夠使人安住于正法；四、經常能夠隨順教化。具有這四種法，應當知道就是善知識。』 當時，世尊爲了闡明這個道理而說了偈語： 『應當親近善知識， 能夠障礙惡法的人， 能夠說佛所讚歎的， 這樣的人應當親近。 隨順佛的教導教化， 能夠使人生起善法， 如所聽聞而安住， 能夠增益智慧。 可以親近的法應當親近， 應該遠離的法應當遠離， 遠離了惡法之後， 應當修習佛所讚歎的。 如果想要得到辯才， 也想要發揮自己的智慧， 應當快速修習這種禪定， 經常隨順……』
【English Translation】 English version At that time, Dṛḍhamati Bodhisattva (堅意菩薩) said to the Buddha: 'World Honored One! How many Bodhisattvas in the future will achieve this samādhi (三昧), and be able to obtain immeasurable and boundless eloquence? What kind of Bodhisattvas in the future will achieve this samādhi, and be able to obtain immeasurable and boundless eloquence?' 'Dṛḍhamati! If a Bodhisattva in a later age hears of this samādhi from a bhikṣu (比丘), you should know that this bhikṣu has achieved this samādhi and is able to obtain boundless and immeasurable eloquence. Dṛḍhamati! As you asked: How many Bodhisattvas achieve this samādhi and obtain boundless eloquence? If someone constantly cultivates this samādhi, then they can achieve it. By obtaining this samādhi, they can also obtain immeasurable and boundless eloquence. Dṛḍhamati! This gate can open eight hundred Dharma treasuries. The Bodhisattvas in the Buddha-land of Akṣobhya Buddha (阿閦佛) constantly use this gate. Dṛḍhamati! This one gate encompasses all Dharma gates and all samādhi gates. This is called the 'Gate of Repeated Phrases'. Therefore, Dṛḍhamati! If someone wishes to enter the Dharma gate lawfully, to enter this samādhi gate, the 'Gate of Repeated Phrases', they should draw near to virtuous friends and ask: 'How should I practice? How should I observe? How should I cultivate?' They should follow their teachings and practice as they are told.' 'Dṛḍhamati! If there are four qualities, you should know that this is a virtuous friend. What are the four? First, they can lead people into good Dharmas; second, they can obstruct all unwholesome Dharmas; third, they can enable people to abide in the Right Dharma; fourth, they can constantly accord with and transform others. Possessing these four qualities, you should know that they are virtuous friends.' At that time, the World Honored One, wishing to clarify this meaning, spoke in verse: 'One should draw near to virtuous friends, Those who can obstruct evil Dharmas, Those who can speak what the Buddha praises, Such people should be approached. Following the Buddha's teachings and transformations, Able to generate good Dharmas in people, Abiding as they have heard, Able to increase wisdom. Dharmas that can be approached should be approached, Dharmas that should be avoided should be avoided, Having departed from evil Dharmas, One should cultivate what the Buddha praises. If one wishes to obtain eloquence, And also wishes to express one's own wisdom, One should quickly cultivate this samādhi, Constantly following...'
善知識。 隨所教修行， 於法無秘吝， 自所得善法， 亦應為他說。 深心行是法， 舍離諸諂曲， 常近善知識， 修行如是法。 故近善知識， 應離惡知識， 從是得多聞， 疾得是三昧。
「複次，堅意！若有四法，當知是為善知識相。何等為四？善知教化；善知修道；知教化過；知修道過。堅意！有是四法，當知是為善知識也。」
爾時，世尊而說偈言：
「知教化修道， 亦知是過失， 既知是法已， 今住無礙法。
「堅意！復有四法，當知是為善知識相。何謂為四？知地、知說、知人、知行。云何知地？隨人知地。云何知人？隨其所行能知，是人住多欲地，是人住多恚地，是人住多癡地，是人住定欲地，是人住定恚地，是人住定癡地，是人住定欲恚地，是人住定欲癡地，是人住定恚癡地，是人住定欲恚癡地。眾生若在三不善等諸地，皆悉能知，知已隨所住地如應教化。隨諸菩薩種種欲樂，皆悉能知。堅意！若人成是四法者，當知是為善知識也。
「堅意！復有四法，當知是為善知識相。何謂為四？能調伏語；令人住甚深法中；能隨時教；隨時訊息。」
爾時，世尊即說偈言：
「知隨人所行， 諸地有差別， 知隨地教
化， 故能速得成。 能說法調伏， 令住甚深法， 隨時而呵責， 亦隨時訊息。 雖有善好言， 非時則不受， 是故有智者， 隨時而從舍。
「堅意！復有四法，當知是為善知識相，則能令人修是三昧。何等為四？能令弟子出家行離；又能令人入深法觀；能令住定；於一切緣而無所礙，離於諸相。堅意！有是四法，當知是為善知識也。」
佛說偈言：
「若人讚出家， 及行離住處， 令弟子住中， 是名善知識。 令住第一義， 甚深妙法中， 令住無相定， 是真善知識。
「複次，堅意！菩薩若成四法，能修習是三昧。何謂為四？舍離自心，隨順師意；離於諸緣；為是三昧常勤精進，終不懈息；亦為欲得是三昧故，樂住閑處，離眾憒鬧。菩薩若成是四法者，能得習是三昧。
「堅意！菩薩復有四法，能疾得是三昧。何謂為四？善取佛相，乃至夢中亦見諸佛；善取說法相，乃至夢中亦得聞法；為眾生說而不疲惓；得深法忍壞諸法故，行無依定，隨離心故。堅意！菩薩有是四法，能疾得是三昧。」
爾時，世尊說此偈言：
「是人不捨， 諸世尊相， 常緣佛相， 不離目前。 具足見佛， 相三十二， 聽佛說法，
【現代漢語翻譯】 因此能夠迅速成就。 能夠說法調伏，使人安住于甚深之法，隨時呵責，也隨時觀察情況。 即使有美好的言語，如果不是時候，也不會被接受，因此有智慧的人，會隨時選擇接受或捨棄。 『堅意（a bodhisattva name）！還有四種法，應當知道這是善知識的相貌，就能使人修習這種三昧（samadhi）。哪四種呢？能使弟子出家修行遠離塵世；又能使人進入深奧的法觀；能使人安住于禪定；對於一切因緣而沒有障礙，遠離各種表相。堅意（a bodhisattva name）！具有這四種法，應當知道這就是善知識。』 佛說偈語： 『如果有人讚嘆出家，以及修行遠離塵世的住處，使弟子安住其中，這叫做善知識。 使人安住于第一義諦，甚深微妙的法中，使人安住于無相的禪定，這是真正的善知識。 『再次，堅意（a bodhisattva name）！菩薩如果成就四種法，能夠修習這種三昧（samadhi）。哪四種呢？捨棄自己的心意，隨順老師的意願；遠離各種因緣；爲了這種三昧（samadhi）常常勤奮精進，終不懈怠；也爲了得到這種三昧（samadhi）的緣故，樂於居住在清靜的地方，遠離人群的喧鬧。菩薩如果成就這四種法，能夠修習這種三昧（samadhi）。』 『堅意（a bodhisattva name）！菩薩還有四種法，能夠快速得到這種三昧（samadhi）。哪四種呢？善於觀察佛的相好，乃至在夢中也能見到諸佛；善於觀察說法的相，乃至在夢中也能聽到佛法；為眾生說法而不感到疲倦；得到甚深的法忍，因為破除諸法的緣故，修行無所依賴的禪定，隨順遠離妄心的緣故。堅意（a bodhisattva name）！菩薩具有這四種法，能夠快速得到這種三昧（samadhi）。』 當時，世尊說此偈語： 『這個人不捨棄，諸位世尊的相好，常常憶念佛的相好，不離開眼前。 具足見到佛，三十二種相好，聽聞佛說法，
【English Translation】 Therefore, one can quickly achieve it. Being able to preach the Dharma and subdue others, enabling them to abide in the profound Dharma, rebuking them at the right time, and also observing the situation at the right time. Even if there are good words, if it is not the right time, they will not be accepted. Therefore, wise people will choose to accept or abandon them at the right time. 『Kṣamati (a bodhisattva name)! There are also four dharmas. You should know that these are the characteristics of a good spiritual friend, which can enable people to cultivate this samadhi. What are the four? Being able to enable disciples to renounce the household life and practice detachment; also being able to enable people to enter into profound Dharma contemplation; being able to enable them to abide in samadhi; being free from obstacles in all conditions, and being free from all appearances. Kṣamati (a bodhisattva name)! Having these four dharmas, you should know that this is a good spiritual friend.』 The Buddha spoke in verse: 『If someone praises renunciation and dwelling in secluded places, enabling disciples to abide therein, this is called a good spiritual friend. Enabling people to abide in the ultimate truth, in the profound and wonderful Dharma, enabling them to abide in formless samadhi, this is a true good spiritual friend.』 『Furthermore, Kṣamati (a bodhisattva name)! If a Bodhisattva accomplishes four dharmas, he can cultivate this samadhi. What are the four? Abandoning one's own mind and following the teacher's intention; being detached from all conditions; being constantly diligent and vigorous for this samadhi, never being懈怠; also, for the sake of attaining this samadhi, being happy to dwell in quiet places, away from the noise of the crowd. If a Bodhisattva accomplishes these four dharmas, he can cultivate this samadhi.』 『Kṣamati (a bodhisattva name)! A Bodhisattva also has four dharmas that can quickly attain this samadhi. What are the four? Being good at observing the Buddha's characteristics, even seeing all the Buddhas in dreams; being good at observing the characteristics of preaching, even hearing the Dharma in dreams; preaching to sentient beings without fatigue; attaining deep Dharma forbearance, because of destroying all dharmas, practicing unattached samadhi, because of following the detachment of the mind. Kṣamati (a bodhisattva name)! A Bodhisattva who has these four dharmas can quickly attain this samadhi.』 At that time, the World Honored One spoke this verse: 『This person does not abandon, the characteristics of all the World Honored Ones, constantly contemplating the characteristics of the Buddha, not leaving before his eyes. Fully seeing the Buddha, with thirty-two characteristics, hearing the Buddha preach the Dharma,
諦取是相。 于深必定， 法中得忍， 不依禪定， 樂隨離心。 非滅法故， 壞裂諸法， 諸法非法， 是人所樂。 觀諸相時， 無所分別， 信解諸法， 皆是佛身。 不著言辭， 不隨他語， 自知是相， 亦為人說。 菩薩若得， 如是法忍， 是名智者， 逮是三昧。 近善知識， 修佛贊法， 教化眾生， 住深定法。 堅意菩薩， 若有四法， 則能修習， 逮是三昧。
「何謂為四？善知緣相；善分別緣；善知轉緣；善知本行。有是四法，則能速成了達是定。」
爾時，世尊而說偈言：
「菩薩多聞有智者， 應為他說是三昧， 又從諸佛聞善法， 亦應為人而演說。 以緣佛身諦取相， 修是寂滅妙三昧， 又于諸世尊身相， 深取種種差別相。 三十二相及身相， 形相色相光明相， 面貌眉間白毫峙， 當取如是人尊相。 取是諸相在現前， 常當觀察差別相， 亦緣各各諸身份， 不以一法為佛身。 以心分析諸佛身， 是心無形本性凈， 雜雜隨緣唸唸滅， 在緣會生各異相。 既知心相不暫停， 當知是緣亦生滅， 是法皆從分別生， 若無分別是最
【現代漢語翻譯】 現代漢語譯本： 觀察並執取表象，對於甚深之法必定信受，于佛法中獲得安忍，不依賴禪定，樂於隨順遠離執著的心。 不因佛法終將消滅的緣故，就去破壞和割裂諸法，認為諸法皆為非法，這是（愚昧之）人所喜好的。觀察諸法之表象時，不作任何分別，深信並理解諸法，皆是佛陀的法身顯現。不執著于言辭，不隨順他人的言語，自己了知諸法實相，也為他人宣說。 菩薩如果能夠獲得這樣的法忍，就可稱為智者，證得這種三昧（Samadhi，定）。親近善知識，修習讚歎佛陀的法門，教化眾生，安住于甚深禪定的法門。堅意菩薩，如果具備以下四種法，就能修習並證得這種三昧。
『哪四種法呢？善於了知因緣之相；善於分別各種因緣；善於了知因緣的轉變；善於了知根本的修行。具備這四種法，就能迅速成就並通達這種禪定。』
當時，世尊以偈頌說道：
『菩薩博學多聞且具有智慧，應當為他人宣說這種三昧，又從諸佛那裡聽聞善妙的佛法，也應當為他人演說。 以因緣佛身而如實觀察表象，修習這種寂滅的微妙三昧，又對於諸世尊的身相，深入觀察種種差別之相。 三十二相（thirty-two major marks）以及身相，形相、色相、光明相，面貌、眉間白毫（urna，白毫相）等，應當觀察如是人中尊者的相好。 觀察這些顯現在眼前的諸相，常常應當觀察其中的差別之相，也觀察各個不同的身份，不以單一的法作為佛身。 以心來分析諸佛之身，這顆心無形無相，其本性清凈，種種雜念隨因緣而生滅，在因緣聚合時產生各種不同的表象。 既然知道心相不會停滯，就應當知道這些因緣也是生滅變化的，這些法都是從分別心中產生，如果沒有分別心，那就是最』
【English Translation】 English version: Observing and grasping at appearances, with certainty in profound teachings, attaining forbearance in the Dharma, not relying on meditation, delighting in following a mind free from attachment. Not destroying or tearing apart the Dharmas because they are impermanent, considering them as non-Dharmas, is what (foolish) people delight in. When observing the appearances of Dharmas, making no distinctions, deeply believing and understanding that all Dharmas are manifestations of the Buddha's Dharma body. Not clinging to words, not following the words of others, knowing the true nature of Dharmas oneself, and also speaking it for others. If a Bodhisattva can attain such Dharma-forbearance, they can be called wise, attaining this Samadhi (定, meditative state). Approaching good teachers, cultivating the practice of praising the Buddha's teachings, teaching and transforming sentient beings, abiding in the profound Dharma of meditation. If a Bodhisattva with firm resolve possesses the following four Dharmas, they can cultivate and attain this Samadhi.
'What are the four? Being skilled in knowing the characteristics of conditions; being skilled in distinguishing various conditions; being skilled in knowing the transformation of conditions; being skilled in knowing the fundamental practice. Possessing these four Dharmas, one can quickly accomplish and understand this Samadhi.'
At that time, the World Honored One spoke in verse:
'A Bodhisattva who is learned and wise should explain this Samadhi to others, and also having heard the good Dharma from all the Buddhas, should also expound it for others. By taking the appearance of the Buddha's body as a condition, truly grasping the characteristics, cultivating this tranquil and wonderful Samadhi, and also deeply grasping the various different characteristics of the bodies of all the World Honored Ones. The thirty-two major marks (三十二相) and the characteristics of the body, the characteristics of form, the characteristics of color, the characteristics of light, the appearance, the white hair between the eyebrows (urna, 白毫相), one should observe the auspicious marks of such a venerable being. Observing these appearances that are present before one, one should always observe the differences among them, and also observe each of the different parts of the body, not taking a single Dharma as the Buddha's body. Using the mind to analyze the bodies of all the Buddhas, this mind is formless and its nature is pure, various thoughts arise and cease according to conditions, and various different appearances arise when conditions come together. Since one knows that the mind's appearance does not remain still, one should know that these conditions also arise and cease, these Dharmas all arise from the discriminating mind, if there is no discriminating mind, then that is the most'
樂。 善知心性是轉相， 亦知諸緣是轉相， 知世界空皆如炎， 能知是已念不亂。 能如是知諸法義， 即能變化多佛相， 而於佛相無所著， 知諸世界皆空故。 于諸緣中不取相， 當知身心是轉相， 如是法中能了達， 故能疾得是三昧。 于說法時現神力， 亦于所說無錯謬， 能令眾生起善福， 亦能疾得如是法。
「堅意！菩薩有四法能成是三昧，成已能為他說。何謂為四？為得是三昧故，勤行不息，晝夜經行；若欲坐時，先念諸佛坐于道場，今現在前；法施眾生，無所吝惜，于說法者現如世尊；分析自身，不依於法，以無依止為眾說法。菩薩能如是行、如是念、如是緣，安處法座，廣行法施，得是三昧，或有菩薩從法座起得是三昧。
「複次，堅意！菩薩若成四法，得是三昧。何謂為四？菩薩為出家人，修遠離行，舍憒鬧故；但畜三衣，離貪著故；于在家眾及出家眾不作諸緣，離非時過故；得深法忍，樂空寂故。堅意！菩薩成是四法，得是三昧。
「堅意！在家菩薩若成四法，能得是三昧。何謂為四？菩薩若在居家，受持五戒；常日一食，依于塔廟；廣學多聞，達知諸論；亦應親近諸善知識，善能教化是三昧者。堅意！在家菩薩有是四法，能
【現代漢語翻譯】 現代漢語譯本 快樂。 善於瞭解心性是轉變的現象，也瞭解各種因緣是轉變的現象， 知道世界空虛都如幻影，能夠知道這些，念頭就不會散亂。 能夠這樣瞭解諸法的意義，就能變化出許多佛的形象， 但對於佛的形象沒有執著，因為知道所有世界都是空虛的。 在各種因緣中不執取表相，應當知道身心是轉變的現象， 像這樣在佛法中能夠通達，所以能夠迅速得到這種三昧（Samadhi，禪定）。 在說法的時候顯現神通力量，對於所說的內容也沒有錯誤， 能夠使眾生生起善良的福報，也能迅速得到這樣的佛法。
『堅意（Drdhamati）！菩薩有四種方法能夠成就這種三昧，成就之後能夠為他人宣說。哪四種呢？爲了得到這種三昧，勤奮修行不停止，日夜不停地行走；如果想要坐禪的時候，先觀想諸佛坐在菩提道場，現在就在眼前；以佛法佈施眾生，沒有吝嗇，對於說法的人，視如世尊；分析自身，不依賴於任何佛法，以無所依賴作為依據來為眾生說法。菩薩能夠像這樣修行、像這樣觀想、像這樣緣念，安住在法座上，廣泛地進行佛法佈施，就能得到這種三昧，或者有菩薩從法座起身時得到這種三昧。』
『再次，堅意！菩薩如果成就四種方法，就能得到這種三昧。哪四種呢？菩薩作為出家人，修習遠離塵世的修行，捨棄喧鬧的環境；只擁有三衣（Tricivara），遠離貪婪執著；對於在家眾和出家眾不製造各種因緣，遠離不合時宜的過失；得到深刻的法忍（Dharma-ksanti），喜愛空寂。堅意！菩薩成就這四種方法，就能得到這種三昧。』
『堅意！在家菩薩如果成就四種方法，也能得到這種三昧。哪四種呢？菩薩如果在居家生活，受持五戒（Panca-sila）；經常一天只吃一餐，依靠寺廟；廣泛學習，博聞強記，通達瞭解各種論典；也應該親近各種善知識（Kalyanamitra），善於教化這種三昧。堅意！在家菩薩有這四種方法，能
【English Translation】 English version Joy. Knowing well the nature of mind is a transformation, also knowing all conditions are a transformation, Knowing the world is empty, all like illusions, being able to know this, thoughts will not be disturbed. Being able to know the meaning of all dharmas in this way, one can transform into many Buddha forms, But having no attachment to the Buddha forms, knowing all worlds are empty. Not grasping at appearances in all conditions, one should know that body and mind are a transformation, Being able to understand in this way within the Dharma, therefore one can quickly attain this Samadhi (concentration). Manifesting miraculous powers when teaching the Dharma, also having no errors in what is said, Being able to cause sentient beings to generate good fortune, also being able to quickly attain such Dharma.
'Drdhamati (Firm Intent)! A Bodhisattva has four dharmas that can accomplish this Samadhi, and having accomplished it, can explain it to others. What are the four? To obtain this Samadhi, diligently practicing without ceasing, walking day and night; if wanting to sit in meditation, first contemplate the Buddhas sitting in the Bodhi-mandala (enlightenment place), now present before you; giving the Dharma to sentient beings without stinginess, regarding the Dharma teacher as the World Honored One; analyzing oneself, not relying on the Dharma, using non-reliance as the basis for teaching the Dharma. If a Bodhisattva can practice in this way, contemplate in this way, and focus in this way, abiding on the Dharma seat, widely practicing Dharma giving, one will obtain this Samadhi, or some Bodhisattvas obtain this Samadhi when rising from the Dharma seat.'
'Furthermore, Drdhamati! If a Bodhisattva accomplishes four dharmas, one will obtain this Samadhi. What are the four? If a Bodhisattva is a renunciant, cultivating the practice of detachment, abandoning noisy environments; only possessing the three robes (Tricivara), being free from greed and attachment; not creating various conditions with laypeople and renunciants, avoiding untimely faults; obtaining deep Dharma-ksanti (patience), delighting in emptiness and stillness. Drdhamati! If a Bodhisattva accomplishes these four dharmas, one will obtain this Samadhi.'
'Drdhamati! If a lay Bodhisattva accomplishes four dharmas, one can obtain this Samadhi. What are the four? If a Bodhisattva lives at home, upholding the five precepts (Panca-sila); often eating only one meal a day, relying on stupas and temples; widely studying and learning, understanding various treatises; also one should be close to good spiritual friends (Kalyanamitra), being skilled in teaching this Samadhi. Drdhamati! If a lay Bodhisattva has these four dharmas, one can
得是三昧。
「複次，堅意！在家、出家菩薩若成四法，得是三昧。何謂為四？具足持戒，凈行活命，離諸疑悔；為是三昧不貪身命，不依於法；隨所從聞及能教化是三昧者，於是人中生世尊想；修習如是念佛三昧時，應離慳心。堅意！若有在家、出家菩薩有此四法，得是三昧。
「堅意！若人發大乘心，欲得是三昧，當修四益法。何謂為四？應順觀身，不生身覺；應順觀受，不生受覺；應順觀心，不生心覺；應順觀法，不生法覺。堅意！菩薩成是四法者，助是三昧。」
爾時，世尊欲明此義而說偈言：
「菩薩應修習， 佛所贊念處， 比丘自行處， 能得是三昧。 常應分析身， 亦不應依止， 以無依止心， 當得是三昧。 于受心法中， 亦無所依止， 是法不思議， 當得是三昧。 應修習四禪， 及修四正勤， 不依止是法， 當得是三昧。 於四如意足， 及四無礙智， 當修習是法， 莫生慳吝心。 應安住戒中， 親近善知識， 說是三昧者， 應生世尊想。 以多聞為本， 從是起三昧， 隨諸佛所說， 如教而修學。 是名為上眼， 法眼無有上， 是中無障礙， 以教化眾生。 是眾經之本，
【現代漢語翻譯】 現代漢語譯本 得是三昧（Samadhi，一種精神集中狀態）。
『再者，堅意（a bodhisattva's name）！在家或出家的菩薩如果成就四種法，就能得到這種三昧。哪四種呢？圓滿地持守戒律，以清凈的行為謀生，遠離各種疑惑和後悔；爲了得到這種三昧，不貪戀自己的身命，不執著于任何法；對於從他那裡聽聞這種三昧以及能夠教化這種三昧的人，要生起如同世尊（Lord Buddha）一樣的敬重之心；在修習這種唸佛三昧的時候，應當遠離慳吝之心。堅意！如果在家或出家的菩薩具備這四種法，就能得到這種三昧。』
『堅意！如果有人發起了大乘之心，想要得到這種三昧，應當修習四種有益的法。哪四種呢？應當順應地觀察身體，不產生對身體的執著；應當順應地觀察感受，不產生對感受的執著；應當順應地觀察心念，不產生對心念的執著；應當順應地觀察諸法，不產生對諸法的執著。堅意！菩薩成就這四種法，就能幫助得到這種三昧。』
這時，世尊爲了闡明這個道理，說了以下偈頌：
『菩薩應當修習，佛所讚歎的念處， 比丘自己修行的處所，能夠得到這種三昧。 常常應當分析身體，也不應當執著於它， 以不執著的心，應當得到這種三昧。 對於感受、心念和諸法，也不應當有所執著， 這種法不可思議，應當得到這種三昧。 應當修習四禪（Four Dhyanas），以及修習四正勤（Four Right Exertions）， 不執著于這些法，應當得到這種三昧。 對於四如意足（Four foundations of mindfulness），以及四無礙智（Four kinds of unobstructed wisdom）， 應當修習這些法，不要產生慳吝之心。 應當安住在戒律中，親近善知識（Good spiritual friends）， 對於宣說這種三昧的人，應當生起如同世尊一樣的敬重之心。 以多聞為根本，從這裡生起三昧， 隨順諸佛所說，按照教導去修學。 這被稱為上眼，法眼沒有比這更高的， 這裡面沒有障礙，用來教化眾生。 這是眾多經典的根本。』
【English Translation】 English version Obtain this Samadhi (Samadhi, a state of mental concentration).
'Furthermore, Kian-i (a bodhisattva's name)! If a Bodhisattva, whether lay or ordained, perfects four qualities, they will attain this Samadhi. What are the four? Fully upholding the precepts, maintaining a pure livelihood, and being free from doubts and regrets; for the sake of this Samadhi, not being attached to one's own life, not relying on any dharma; towards those from whom they hear of this Samadhi and those who can teach this Samadhi, generating the same respect as for the World Honored One (Lord Buddha); when practicing this Buddha-recollection Samadhi, one should be free from stinginess. Kian-i! If a Bodhisattva, whether lay or ordained, possesses these four qualities, they will attain this Samadhi.'
'Kian-i! If someone generates the Mahayana (Great Vehicle) mind and desires to attain this Samadhi, they should cultivate four beneficial dharmas. What are the four? One should observe the body in accordance with reality, without generating attachment to the body; one should observe feelings in accordance with reality, without generating attachment to feelings; one should observe the mind in accordance with reality, without generating attachment to the mind; one should observe dharmas in accordance with reality, without generating attachment to dharmas. Kian-i! A Bodhisattva who perfects these four dharmas will be aided in attaining this Samadhi.'
At that time, the World Honored One, desiring to clarify this meaning, spoke the following verses:
'Bodhisattvas should cultivate, the mindfulness places praised by the Buddha, The place where a Bhikshu (monk) practices, can attain this Samadhi. One should constantly analyze the body, and also should not be attached to it, With a mind free from attachment, one should attain this Samadhi. Towards feelings, mind, and dharmas, one should also not have any attachment, This dharma is inconceivable, one should attain this Samadhi. One should cultivate the Four Dhyanas (Four stages of meditation), and also cultivate the Four Right Exertions, Without being attached to these dharmas, one should attain this Samadhi. Towards the Four foundations of mindfulness, and the Four kinds of unobstructed wisdom, One should cultivate these dharmas, do not generate a stingy mind. One should abide in the precepts, be close to good spiritual friends, Towards those who speak of this Samadhi, one should generate the same respect as for the World Honored One. Taking much learning as the foundation, from here arises Samadhi, Following what the Buddhas have said, according to the teachings, cultivate and learn. This is called the superior eye, the Dharma eye has nothing superior to it, There are no obstacles here, to teach and transform sentient beings. This is the root of many sutras.'
能生多聞法， 菩提從此成， 是故常修學。 佛所有十方， 及四無礙智， 皆從是中出， 是故當修學。 菩薩能得是， 佛所說三昧， 是人說法時， 辯才不可盡。 是人于諸法， 能達知等相， 如海無增減， 無能窮竭者。 若得是三昧， 不隨他人教， 若聽受法時， 不觀他人說。 諸天鬼龍王， 夜叉緊陀羅， 人非人眾等， 觀菩薩所說。( 此下丹、鄉有 皆言云何住？ 云何而修學？ 從何得此法？ 今為我等說。) 住是三昧故， 知眾生深心， 亦知心所樂， 隨宜為說法。 今我是經中， 有所說諸佛， 住是三昧故， 悉知其名字。 亦能知諸佛， 所說種種法， 隨心所緣念， 即時皆能知。 一切諸世尊， 所有弟子眾， 住是三昧故， 皆悉能見知。 知諸佛世界， 種種莊嚴事， 亦知彼受量， 得是三昧故。 知諸劫歲數， 及日月時節， 十方世界中， 諸佛兩足尊。 皆知是諸佛， 亦知是佛土， 亦知諸世尊， 若干差別名。 善修是三昧， 故能悉知見， 亦知諸世尊， 所有弟子眾。 為眾所說法， 皆悉能知見， 一切
【現代漢語翻譯】 現代漢語譯本 能生出廣博的學識， 菩提（bodhi，覺悟）由此成就，所以應當經常修習。 諸佛所有十方世界，以及四種無礙的智慧， 都從此三昧中產生，所以應當修習。 菩薩如果能夠得到這佛所說的三昧（samadhi，禪定）， 這個人說法的時候，辯才無盡。 這個人對於諸法，能夠通達知曉其平等之相， 如同大海一樣沒有增減，沒有人能夠窮盡。 如果得到這種三昧，就不會隨從他人的教導， 如果聽聞佛法的時候，也不會觀察他人所說。 諸天、鬼、龍王（naga），夜叉（yaksa）、緊陀羅（kinnara）， 人和非人等眾生，都在觀看菩薩所說。 （以下在丹本、鄉本中都有：『如何安住？如何修學？從何處得到此法？現在為我們說吧。』） 安住于這種三昧的緣故，能夠知道眾生內心的深層想法， 也知道他們內心所喜好的，隨順他們的意願為他們說法。 現在我在經中所說的諸佛， 安住于這種三昧的緣故，完全知道他們的名字。 也能知道諸佛所說的種種法， 隨著內心所緣唸的，立刻都能知道。 一切諸世尊，所有的弟子眾， 安住于這種三昧的緣故，都能夠見到和知曉。 知道諸佛世界的種種莊嚴之事， 也知道他們所受用的福報，因為得到這種三昧的緣故。 知道諸劫的歲數，以及日月時節， 十方世界中，諸佛兩足尊（指佛）。 都知道這些諸佛，也知道這些佛土， 也知道諸世尊，各種不同的名號。 善於修習這種三昧，所以能夠完全知曉和見到， 也知道諸世尊，所有的弟子眾。 為大眾所說的法，都能夠知曉和見到， 一切
【English Translation】 English version It can generate extensive learning, Bodhi (bodhi, enlightenment) is achieved from this, therefore one should constantly practice. All the ten directions of the Buddhas, and the four unimpeded wisdoms, All come from this samadhi (samadhi, concentration), therefore one should practice. If a Bodhisattva can obtain this samadhi spoken by the Buddha, When this person preaches the Dharma, their eloquence is inexhaustible. This person, regarding all dharmas, can understand and know their equal nature, Like the ocean, without increase or decrease, no one can exhaust it. If one obtains this samadhi, one will not follow the teachings of others, If one listens to the Dharma, one will not observe what others say. The devas, ghosts, dragon kings (naga), yakshas (yaksa), kinnaras (kinnara), Humans and non-humans, all are watching what the Bodhisattva says. (The following is found in the Dan and Xiang versions: 'How to abide? How to practice? From where to obtain this Dharma? Please tell us now.') Abiding in this samadhi, one can know the deep thoughts of sentient beings, And also know what their hearts desire, preaching the Dharma according to their needs. Now, the Buddhas that I speak of in this sutra, Abiding in this samadhi, completely know their names. Also, they can know the various dharmas spoken by the Buddhas, Whatever the mind contemplates, they can know immediately. All the World Honored Ones, all their disciples, Abiding in this samadhi, can all see and know. Knowing the various adornments of the Buddha worlds, And also knowing the extent of their blessings, because of obtaining this samadhi. Knowing the number of kalpas, and the seasons of the sun and moon, In the ten directions, the Buddhas, the Two-Footed Honored Ones (referring to the Buddha). All know these Buddhas, and also know these Buddha lands, Also know the various different names of the World Honored Ones. By skillfully practicing this samadhi, one can fully know and see, And also know all the disciples of the World Honored Ones. The Dharma spoken for the assembly, all can be known and seen, All
佛所行， 及諸深妙法。 善習三昧故， 皆悉能知見， 于未來世中， 無量諸世尊。 字名及種姓， 一切悉見知， 亦知其壽量， 及諸弟子眾， 所說諸經法， 皆能悉了知， 知諸佛世界， 及種種莊嚴。 諸佛滅度后， 法住之久近， 住是三昧中， 皆悉知此事。 故求多聞者， 當修是三昧， 常修是三昧， 達知諸義趣。 當知是三昧， 入佛智初門， 從是生眾生， 亦生佛智慧， 亦于中出生， 無量諸福德。 若有人發心， 求無上菩提， 盡供過去佛， 及諸弟子眾， 為供一一佛， 及諸弟子眾， 能捨滿三千， 大千界珍寶， 以爾所財寶， 具滿一劫中， 皆如是供給， 諸佛及聖眾； 于未來世中， 所有諸世尊。 亦皆盡供給， 及諸弟子眾。 堅意汝當知， 是人所得福， 求佛無上法， 不可思議智。 若人求佛道， 修習是三昧， 從是三昧故， 多聞轉高勝。 既得多聞已， 廣為眾生說。 是福過於彼， 不可得思量， 是福無有量， 能增長智慧。 若修是三昧， 不須供諸佛， 若以香涂香， 衣食及湯藥， 以此供諸佛，
【現代漢語翻譯】 現代漢語譯本： 佛陀所行之道，以及各種深奧微妙的佛法。 因為善於修習三昧（Samadhi，禪定），所以都能夠知曉和見到。 在未來的世代中，無數的世尊（Buddha）。 他們的名號和種姓，一切都能夠知曉和見到。 也知道他們的壽命長短，以及所有的弟子眷屬。 他們所說的各種經法，都能夠完全瞭解。 知道諸佛的世界，以及種種的莊嚴。 諸佛滅度之後，佛法住世的長短。 安住于這種三昧之中，都能夠知曉這些事情。 所以尋求廣博知識的人，應當修習這種三昧。 經常修習這種三昧，通達瞭解各種義理和趣味。 應當知道這種三昧，是進入佛陀智慧的最初之門。 從這裡產生眾生，也產生佛陀的智慧。 也從中出生無量的各種福德。 如果有人發起心，尋求無上的菩提（Bodhi，覺悟）。 盡力供養過去的佛陀，以及所有的弟子眷屬。 爲了供養每一位佛陀，以及所有的弟子眷屬。 能夠捨棄充滿三千大千世界（Trisahasra-Mahasahasra-lokadhatu，一個由一千個小千世界組成的中千世界，再由一千個中千世界組成的大千世界）的珍寶。 用這麼多的財寶，在整整一個劫（Kalpa，極長的時間單位）中。 都這樣供給諸佛和聖眾； 在未來的世代中，所有的世尊。 也全都盡力供給，以及所有的弟子眷屬。 堅意啊，你應當知道，這個人所得到的福報， 求佛陀無上之法，不可思議的智慧。 如果有人尋求佛道，修習這種三昧。 因為這種三昧的緣故，學識更加廣博高超。 既然得到了廣博的知識，廣泛地為眾生宣說。 這種福報超過了前者，不可思量。 這種福報沒有限度，能夠增長智慧。 如果修習這種三昧，不需要供養諸佛。 如果用香、涂香，衣物、食物以及湯藥。 用這些來供養諸佛。
【English Translation】 English version: The conduct of the Buddhas, and all the profound and subtle Dharmas. Because of skillful practice in Samadhi (concentration), they are all able to know and see. In the future ages, countless Buddhas. Their names and lineages, all can be known and seen. Also knowing their lifespan, and all their disciples. All the sutras and teachings they speak, can be completely understood. Knowing the Buddha-worlds, and all kinds of adornments. After the Buddhas' Parinirvana (passing away), the duration of the Dharma's presence. Abiding in this Samadhi, all these things are known. Therefore, those who seek extensive learning, should cultivate this Samadhi. Constantly cultivate this Samadhi, to understand all meanings and interests. It should be known that this Samadhi is the initial gate to entering the Buddha's wisdom. From this, sentient beings are produced, and also the wisdom of the Buddhas. Also from within it are born immeasurable merits. If someone makes a vow, seeking unsurpassed Bodhi (enlightenment). Exhaustively offering to the Buddhas of the past, and all their disciples. For offering to each Buddha, and all their disciples. Being able to give away the treasures filling a Trisahasra-Mahasahasra-lokadhatu (a great trichiliocosm, a major world system in Buddhist cosmology). With so much wealth, for a full Kalpa (an aeon, a very long period of time). All offering in this way to the Buddhas and the Sangha (holy assembly); In the future ages, all the Buddhas. Also all exhaustively offering, and all their disciples. Kyan'i, you should know, the merit obtained by this person, Seeking the unsurpassed Dharma of the Buddha, inconceivable wisdom. If someone seeks the Buddha-path, cultivating this Samadhi. Because of this Samadhi, learning becomes more extensive and superior. Having obtained extensive learning, widely speaking for sentient beings. This merit surpasses the former, beyond measure. This merit is limitless, able to increase wisdom. If cultivating this Samadhi, there is no need to offer to the Buddhas. If with incense, scented ointment, clothing, food, and medicine. Using these to offer to the Buddhas.
不名為真供。 如來坐道場， 所得微妙法， 若人能修學， 是真供諸佛。 若求佛道者， 欲得見諸佛， 應勤修是法， 疾得是三昧。 若聞是三昧， 能生歡喜心， 當知是眾生， 曾見數千佛。
「複次，堅意！若善男子、善女人求佛道者，供給、嚴飾如來塔廟，則得具足四大凈愿。何謂為四？能得第一凈妙色身；能得常生離諸難處，亦能堅心受持善法；能見諸佛，得不壞信；漸當逮得無上菩提，轉妙法輪；是名為四。」
爾時，世尊欲明此義而說偈言：
「智者能供給， 諸佛尊塔廟， 能具聖所贊， 四種大凈法。 常生離難處， 能得正真見， 常能見諸佛， 見已心亦凈。 得深信堅固， 不動如須彌， 畢定得佛智， 速轉無上輪。
囑累品第三十五
「複次，堅意！若善男子、善女人發大乘心，若佛現在、若滅度后，眾華瓔珞若上華香以為供養。以是緣故，得八具足：福身色具足、財物具足、眷屬具足、持戒具足、禪定具足、多聞具足、智慧具足、所愿具足；是名八具足福。」
爾時，世尊欲明此義即說偈言：
「若求佛道者， 供給佛塔廟， 世世得福報， 汝當一心聽。 常具足身色，
【現代漢語翻譯】 現代漢語譯本： 這不叫做真正的供養。 如來（Tathagata，佛的稱號）在菩提樹下證悟時，所獲得的微妙佛法，如果有人能夠修習和學習，這才是真正地供養諸佛。 如果想要追求佛道的人，想要見到諸佛，就應該勤奮地修習這些佛法，這樣就能快速地獲得這種三昧（Samadhi，禪定）。 如果聽聞到這種三昧，能夠生起歡喜心，應當知道這種眾生，曾經見過無數的佛。
『再者，堅意（Drdhamati，菩薩名）！如果善男子、善女人想要追求佛道，供養和莊嚴如來（Tathagata）的塔廟，就能獲得具足四大清凈的願望。哪四種呢？能夠得到第一清凈美妙的色身；能夠常常出生在遠離各種苦難的地方，也能夠堅定地受持善法；能夠見到諸佛，得到不退轉的信心；逐漸地能夠證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），轉動微妙的法輪；這叫做四種。』
當時，世尊（Bhagavan，佛的稱號）想要闡明這個道理，就說了偈語： 『有智慧的人能夠供養諸佛尊貴的塔廟，能夠具足聖人所讚歎的四種大的清凈功德。 常常出生在遠離苦難的地方，能夠得到正確的見解，常常能夠見到諸佛，見到之後內心也清凈。 得到深刻而堅固的信心，像須彌山（Sumeru，佛教中的聖山）一樣不可動搖，必定能夠得到佛的智慧，快速地轉動無上的法輪。』
囑累品第三十五
『再者，堅意（Drdhamati）！如果善男子、善女人發起大乘之心，無論是佛在世的時候，還是佛滅度之後，用各種鮮花、瓔珞或者上等的香來供養。因為這個緣故，能夠得到八種具足：福德之身和美好的色相具足、財物具足、眷屬具足、持戒具足、禪定具足、多聞具足、智慧具足、所愿具足；這叫做八種具足的福報。』
當時，世尊（Bhagavan）想要闡明這個道理，就說了偈語： 『如果想要追求佛道的人，供養佛的塔廟，世世代代都能得到福報，你們應當一心聽著。 常常具足美好的身形和容貌，
【English Translation】 English version: This is not called true offering. When the Tathagata (如來, title of a Buddha) sat at the Bodhi tree and attained the subtle Dharma, if someone can cultivate and learn it, this is the true offering to all Buddhas. If those who seek the path of Buddhahood wish to see all the Buddhas, they should diligently cultivate these Dharmas, and they will quickly attain this Samadhi (三昧, meditative absorption). If one hears of this Samadhi and can generate a joyful heart, know that this being has seen countless Buddhas.
'Furthermore, Drdhamati (堅意, name of a Bodhisattva)! If good men and good women seek the path of Buddhahood, and supply and adorn the stupas and temples of the Tathagata (如來), they will obtain the complete four pure vows. What are the four? They can obtain the first pure and wonderful form body; they can be constantly born in places free from all difficulties, and they can also firmly uphold good Dharmas; they can see all the Buddhas and obtain indestructible faith; they will gradually attain Anuttara-samyak-sambodhi (無上菩提, unsurpassed complete enlightenment) and turn the wonderful Dharma wheel; these are called the four.'
At that time, the Bhagavan (世尊, title of a Buddha) wished to clarify this meaning and spoke the following verse: 'Wise people can supply the honored stupas and temples of all the Buddhas, and can possess the four great pure Dharmas praised by the sages. They are constantly born in places free from difficulties, and can obtain correct and true views, and can constantly see all the Buddhas, and their hearts are also purified after seeing them. They obtain deep and firm faith, immovable like Mount Sumeru (須彌, sacred mountain in Buddhism), and will certainly obtain the wisdom of the Buddha and quickly turn the unsurpassed wheel.'
Chapter Thirty-Five: Entrustment
'Furthermore, Drdhamati (堅意)! If good men and good women generate the mind of the Mahayana, whether the Buddha is present or after his extinction, they make offerings with various flowers, garlands, or superior incense. Because of this cause, they will obtain eight perfections: perfection of a blessed body and beautiful form, perfection of wealth, perfection of family, perfection of upholding precepts, perfection of meditation, perfection of learning, perfection of wisdom, and perfection of wishes; these are called the eight perfections of blessings.'
At that time, the Bhagavan (世尊) wished to clarify this meaning and spoke the following verse: 'If those who seek the path of Buddhahood supply the stupas and temples of the Buddha, they will obtain blessings in every lifetime; you should listen with one mind. They will always possess a perfect body and appearance,
見者心得凈， 福德大財富， 及得善眷屬。 安住于戒中， 能深入禪定， 得多聞智慧， 無量如大海。 諸有所愿求， 皆悉能具成， 世間中尊上， 第一良福田。 以是善根故， 得相三十二， 相相各明顯， 以是嚴其身。 是一一諸相， 以眾好嚴飾， 一一諸相中， 各有八十光； 是一一光中， 其明甚清徹， 於八十種好， 亦出諸光明。 從諸善業緣， 亦從愿故生， 隨諸愿差別， 故得如是相。 足輪相一指， 以眾好莊校， 是福德神力， 汝當一心聽。 我是足指中， 有好名照明， 有光名極高， 安住於此中， 能演出光明， 猶如過愛珠， 是光如半月， 在於須彌山。 有相名堅集， 有八十億光， 諸光各有名， 亦各有明色。 我從一光邊， 出千種色明， 圍繞大千界， 下方作佛事。 我今若普放， 善業所得光， 世界若大小， 一切皆迷悶。 從是光現無量佛， 遣到十方諸世界， 廣化眾生作佛事， 有如是等神通力。 我有三昧能普照， 用是三昧見世界， 此三昧名須彌相， 是中有光名善法。 有三昧名首楞嚴，
【現代漢語翻譯】 現代漢語譯本 見者心得清凈， 能獲得福德、巨大的財富，以及良好的眷屬。 安住于戒律之中，能夠深入禪定， 獲得廣博的知識和智慧，其量無邊如大海。 所有願望和祈求，都能夠圓滿成就， 是世間最尊貴、第一等的良田福地。 因為這些善根的緣故，能獲得三十二種殊勝的相， 每一種相都清晰明顯，以此來莊嚴自身。 這每一個相，都用眾多美好的特徵來裝飾， 每一個相中，都各有八十道光明； 每一道光明中，其光芒都非常清澈透亮， 在八十種好當中，也散發出各種光明。 這些光明從各種善業的因緣產生，也從願力而生， 隨著各種願望的差別，所以得到這樣的殊勝之相。 足輪相的每一根手指，都用美好的特徵來莊嚴修飾， 這是福德和神通的力量，你應該一心諦聽。 我的足指中，有一種光明名為照明， 有一種光芒名為極高，安住於此光明之中， 能夠放射出光明，猶如無比珍貴的寶珠， 這光明如同半月，懸掛在須彌山（Sumeru Mountain）上。 有一種相名為堅集，具有八十億道光明， 每道光明都有各自的名稱，也各有不同的明亮顏色。 我從一道光明旁邊，發出千百種顏色的光芒， 圍繞著大千世界，在下方行作利益眾生的佛事。 我現在如果普遍放射，由善業所得的光明， 無論世界大小，一切都會陷入迷惑昏暗之中。 從這光明中顯現出無量諸佛，派遣到十方各個世界， 廣泛教化眾生，行作佛事，具有如此等等的神通力量。 我有一種三昧（Samadhi，一種精神集中狀態）能夠普遍照耀，用這種三昧來觀察世界， 此三昧名為須彌相（Sumeru appearance），其中有光明名為善法。 有一種三昧名為首楞嚴（Shurangama Samadhi）
【English Translation】 English version The beholder's mind becomes pure, Gaining merit, great wealth, and good family. Abiding in precepts, one can deeply enter into meditation, Obtaining vast knowledge and wisdom, immeasurable as the sea. All wishes and requests can be perfectly fulfilled, Being the most尊貴one in the world, the foremost field of blessings. Because of these roots of goodness, one obtains the thirty-two excellent marks, Each mark is clear and distinct, adorning the body. Each of these marks is adorned with numerous beautiful features, In each mark, there are eighty rays of light; In each ray of light, its brightness is very clear and pure, From the eighty minor marks, various lights also emanate. These lights arise from the conditions of various good deeds, and also from vows, According to the differences in vows, one obtains such excellent marks. Each finger of the wheel-like feet is adorned with beautiful features, This is the power of merit and spiritual abilities; you should listen attentively with one mind. In my toe, there is a light called 'Illumination,' There is a light called 'Supreme Height,' abiding in this light, It can emit light, like an exceedingly precious jewel, This light is like a half-moon, hanging on Mount Sumeru (Sumeru Mountain). There is a mark called 'Firmly Gathered,' having eighty billion rays of light, Each ray of light has its own name, and each has its own bright color. From the side of one ray of light, I emit thousands of colors of light, Surrounding the great thousand world system, performing Buddha-deeds below. If I were to universally emit the light obtained from good deeds now, Whether the world is large or small, everything would fall into confusion and darkness. From this light, immeasurable Buddhas appear, sent to the ten directions of various worlds, Extensively transforming sentient beings, performing Buddha-deeds, having such spiritual powers. I have a Samadhi (Samadhi, a state of mental concentration) that can universally illuminate, using this Samadhi to see the world, This Samadhi is called 'Sumeru Appearance,' in which there is a light called 'Good Dharma.' There is a Samadhi called 'Shurangama Samadhi'
於一切中為最勝， 因以凈心故能得， 通達十方無掛礙。 有人見佛現滅度， 或有見佛初入胎， 有人見生無所畏， 其心安靜行七步， 或有人見坐道場， 謂我方今始成佛， 又復見我轉法輪， 又見修行菩薩道， 汝等觀是三昧力， 佛住是中得自在。 有人知我壽劫數， 或有知我壽半劫， 有見我壽一小劫， 若二三四若過是， 有見我壽一億歲， 又見過是若復少。 此閻浮提世界人， 知我壽命八十歲， 又見我壽一日夜， 又人知我壽長遠， 或有三千大千界， 謂我壽天一日夜。 我知是人心喜樂， 隨其所樂為說法， 隨眾所應為示現， 各各自謂為我說， 見以歡喜生信解， 是佛希有神通力。 我若示汝所為事， 一切凡夫皆狂惑， 如來所行所為事， 汝等設見亦不識， 菩薩若知我深行， 是人便能轉法輪。 諸說法者各所樂， 不能盡知我所行， 若不能知普智行， 是人所說甚微淺， 若聞是法心退沒， 我以是故無所說。 若人能知普智行， 是人心終不退沒， 知一切法皆悉等， 是人隨順我所行。 堅意當知是諸經， 于將來世無受者， 唯除此會八菩薩，
【現代漢語翻譯】 現代漢語譯本 在一切事物中，這是最殊勝的， 因為憑藉清凈的心才能獲得，通達十方而沒有阻礙。 有人看見佛顯現涅槃（Nirvana，滅度），也有人看見佛最初入胎。 有人看見佛出生而無所畏懼，他的心安靜地行走七步。 或者有人看見佛坐在菩提道場（Bodhi-mandala，覺悟的場所），認為我如今才剛剛成佛。 又看見我轉法輪（Dharmacakra，佛法的教義），又看見我修行菩薩道（Bodhisattva-path，覺悟者的道路）。 你們觀察這種三昧（Samadhi，禪定）的力量，佛安住其中而得自在。 有人知道我的壽命是若干劫（Kalpa，極長的時間單位），或者有人知道我的壽命是半劫。 有人看見我的壽命是一小劫，或者兩劫、三劫、四劫，或者超過這些。 有人看見我的壽命是一億歲，又見過超過這個數字或者少於這個數字。 這閻浮提（Jambudvipa，我們所居住的世界）世界的人，知道我的壽命是八十歲， 又看見我的壽命是一日一夜，又有人知道我的壽命很長遠。 或者有三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙），認為我的壽命是一日一夜。 我知道這些人心中歡喜快樂，隨著他們所喜愛的為他們說法， 隨著眾生所應得的為他們示現，各自認為我在為他們說法， 看見這些而歡喜，生起信心和理解，這是佛希有的神通力量。 我如果向你們展示我所做的事情，一切凡夫都會狂亂迷惑， 如來（Tathagata，佛的稱號）所行所做的事情，你們即使看見也不認識。 菩薩（Bodhisattva，追求覺悟的人）如果知道我的甚深修行，這個人便能轉法輪。 各位說法的人各有喜好，不能完全知道我所做的事情， 如果不能知道普遍智慧的修行，這個人所說的就非常淺薄。 如果聽聞這個法而心生退卻，我因為這個緣故而沒有什麼可說。 如果有人能夠知道普遍智慧的修行，這個人的心終究不會退卻， 知道一切法都是平等的，這個人就隨順我所做的事情。 堅定的意志應當知道這些經典，在將來的世代沒有人接受， 除非這次法會中的八位菩薩。
【English Translation】 English version Among all things, this is the most supreme, Because with a pure mind, one can attain unobstructed understanding in all ten directions. Some see the Buddha manifest Nirvana (Nirvana, passing away), while others see the Buddha first entering the womb. Some see the Buddha being born without fear, his mind calmly walking seven steps. Or some see the Buddha sitting at the Bodhi-mandala (Bodhi-mandala, place of enlightenment), thinking that I have just now become a Buddha. And again, they see me turning the Dharma wheel (Dharmacakra, the teachings of the Buddha), and also see me practicing the Bodhisattva-path (Bodhisattva-path, the path of an enlightened being). You observe the power of this Samadhi (Samadhi, meditative concentration), the Buddha dwells within it and attains freedom. Some know my lifespan to be countless Kalpas (Kalpa, an extremely long period of time), or some know my lifespan to be half a Kalpa. Some see my lifespan as one small Kalpa, or two, three, four Kalpas, or even more than that. Some see my lifespan as one hundred million years, and have seen it exceeding or falling short of this number. The people of this Jambudvipa (Jambudvipa, the world we live in) world know my lifespan to be eighty years, And some see my lifespan as one day and night, and some know my lifespan to be very long. Or some in the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a universe in Buddhist cosmology) think my lifespan is one day and night. I know that these people have joy and happiness in their hearts, and I preach the Dharma according to what they like, I manifest according to what beings deserve, each thinking that I am preaching to them, Seeing this, they rejoice and generate faith and understanding, this is the rare and wondrous power of the Buddha. If I were to show you what I do, all ordinary people would be confused and bewildered, The actions and deeds of the Tathagata (Tathagata, title of the Buddha), even if you saw them, you would not recognize them. If a Bodhisattva (Bodhisattva, one who seeks enlightenment) knows my profound practices, that person will be able to turn the Dharma wheel. Those who preach the Dharma each have their own preferences, and cannot fully know what I do, If one cannot know the practice of universal wisdom, what that person says is very shallow. If one's heart retreats upon hearing this Dharma, it is because of this that I have nothing to say. If someone can know the practice of universal wisdom, that person's heart will never retreat, Knowing that all dharmas are equal, that person follows what I do. Firmly know that these sutras, in future generations, will not be received, Except for the eight Bodhisattvas in this assembly.
今於我前合掌立。 堅意當知如是人， 則能知我甚深行， 亦為先會法之首， 常能照然佛法炬， 常教眾生菩提心， 常為諸佛所稱歎。 如今於我現前立， 過去佛前亦如是， 如恒沙數諸世尊， 是人皆現於前立。 時五百人從坐起， 合掌白言當護法， 皆是佛聽護法者， 堅意汝亦在是數。 復有八十菩薩起， 皆為救護佛法故， 世尊我于未來世， 受持佛法如說行， 當於濁亂惡世中， 廣說流佈是法種。 世尊尋便為授記， 即飛空中七多羅， 八十億人得深喜， 各各自聞得受記。」 爾時佛告阿難曰： 「汝能於後惡世中， 受持如是諸經不？」 答言：「世尊！我不堪。」 佛知故問迦葉言： 「汝能於我滅度后， 受持如是諸經不？」 答言：「世尊！我不堪。 我能把持三千界， 及大海水諸山林， 諸餘粗重悉能持， 不能惡世護持法。 今世比丘多弊惡， 不隨世尊所教法， 何況世尊滅度后， 誰能信受是深經？ 必當語我如是言， 汝年老耄無智慧， 云何反能教我等， 利根聰辯解義者？ 世尊！如是弊惡人， 樂世文頌外道論， 舍離甚深禪定樂， 皆悉樂著世俗事
【現代漢語翻譯】 現代漢語譯本 現在他們在我面前合掌站立。 堅定意志應當知道這些人，就能瞭解我甚深的修行， 也是先前集會中領頭的人，常常能夠照亮佛法的火炬， 常常教導眾生髮起菩提心（覺悟之心），常常被諸佛所稱讚。 如今他們在我面前站立，過去在諸佛面前也是這樣， 如同恒河沙數一樣多的世尊（佛），這些人都會顯現在他們面前。 當時五百人從座位上站起來，合掌稟告說願意護持佛法， 他們都是佛陀聽許的護法者，堅定意志你也在這其中。 又有八十位菩薩站起來，都是爲了救護佛法， 世尊，我在未來世，將受持佛法，如佛所說的那樣修行， 當在污濁混亂的惡世中，廣泛宣說流佈這種法種。 世尊隨即為他們授記（預言成佛），隨即飛到空中七多羅樹的高度， 八十億人得到深深的喜悅，各自都聽聞自己得到授記。 這時佛陀告訴阿難（佛陀的侍者）說：『你能在以後的惡世中， 受持像這樣的經典嗎？』阿難回答說：『世尊！我不行。』 佛陀明知故問迦葉（佛陀的弟子）說：『你能在佛陀我滅度后， 受持像這樣的經典嗎？』迦葉回答說：『世尊！我不行。 我能拿住三千大千世界，以及大海水和各種山林， 各種粗重的東西都能拿住，卻不能在惡世中護持佛法。 現在的比丘（出家人）大多邪僻惡劣，不遵循世尊所教導的佛法， 更何況世尊滅度之後，誰能相信接受這部甚深的經典呢？ 他們必定會這樣對我說，你年老昏聵沒有智慧， 怎麼反而能教導我們這些，聰明敏銳理解經義的人呢？』 世尊！像這樣邪僻惡劣的人，喜歡世俗的文辭歌頌和外道的理論， 捨棄甚深的禪定之樂，都喜歡執著於世俗的事情。
【English Translation】 English version Now, they stand before me with palms joined. Firm Intent, you should know that such people can understand my profound practice, And are also the leaders of the previous assembly, constantly able to illuminate the torch of the Buddha's teachings, Constantly teaching sentient beings to generate Bodhicitta (the mind of enlightenment), constantly praised by all the Buddhas. Now they stand before me, and it was the same before the Buddhas in the past, Like the number of Buddhas as numerous as the sands of the Ganges, these people will all appear before them. At that time, five hundred people rose from their seats, joined their palms and reported that they would protect the Dharma, They are all Dharma protectors approved by the Buddha, Firm Intent, you are also among them. Then eighty Bodhisattvas rose, all for the sake of saving and protecting the Buddha's teachings, World Honored One, in the future, I will uphold the Buddha's teachings and practice as the Buddha said, When in the turbid and chaotic evil world, widely proclaim and spread this seed of Dharma. The World Honored One then bestowed predictions (of Buddhahood) upon them, and immediately flew seven Tala trees high into the sky, Eighty billion people gained deep joy, and each heard themselves receive a prediction. At that time, the Buddha said to Ananda (Buddha's attendant): 'Can you, in the evil world to come, Uphold such sutras?' Ananda replied: 'World Honored One! I am not capable.' The Buddha knowingly asked Kashyapa (Buddha's disciple): 'Can you, after my Parinirvana (death), Uphold such sutras?' Kashyapa replied: 'World Honored One! I am not capable. I can hold the three thousand great thousand worlds, as well as the great ocean waters and various mountains and forests, I can hold all kinds of heavy things, but I cannot protect the Dharma in the evil world. The Bhikkhus (monks) of this age are mostly wicked and evil, not following the Dharma taught by the World Honored One, Moreover, after the World Honored One's Parinirvana, who will believe and accept this profound sutra? They will surely say to me, 'You are old and senile, without wisdom, How can you teach us, who are intelligent and quick-witted and understand the meaning of the scriptures?' World Honored One! Such wicked and evil people enjoy worldly literary praises and heretical theories, Abandoning the joy of profound Samadhi (meditative absorption), they all delight in worldly affairs.'
。 多欲難滿無厭足， 貪著美味求利養， 我不能救是惡人， 見已反增我憂惱。 我在空閑獨處時， 釋梵諸天來語我： 『我世尊說如是法， 令多眾生住聖道， 有某比丘得無漏， 某得神通到彼岸。』 我聞是已心喜悅， 而答釋言何足怪！ 於後惡世釋梵天， 來至我所啼哭言： 『大德當知佛法壞。』 我聞是已懷憂惱， 不能廣說是罪緣， 亦復不能持此經， 亦不能為作證明， 惡世比丘難與言。」 時諸天神皆啼哭， 爾時佛告迦葉言： 「我亦先知汝不能， 受持擁護我法種， 我諸聲聞弟子等， 無能受持如是經。 但諸菩薩承佛力， 則能受持如是法， 於後惡世或生疑， 我今當斷此人惑。 是經何故先來無， 但是比丘自造作？ 或見是經多無量， 為讀誦故心驚畏， 是經廣博多散亂， 誰能讀誦令究竟？ 若人今見汝問我， 亦聞我今為汝說， 是人於後甚惡世， 能聞是經得歡喜。」 佛說如是護法時， 無量眾發菩提心， 是諸眾生皆念言： 「我于來世聽是法， 后當供奉諸世尊， 一心求覓佛大智， 供給舍利及塔廟， 種種嚴飾尊形像。」
爾時，阿難從坐而起
【現代漢語翻譯】 現代漢語譯本： 貪慾之人難以滿足，永無止境，他們貪戀美味，追求供養。 我無法拯救這些惡人，看到他們只會增加我的憂愁煩惱。 當我在空閑時獨自修行，釋（Śakra，帝釋天），梵（Brahmā，大梵天）等諸天神來告訴我： 『世尊（Śākyamuni，釋迦牟尼佛）宣說了這樣的佛法，使眾多眾生安住于聖道，有某某比丘證得了無漏果位，某某比丘得到了神通到達了彼岸。』 我聽了這些話后內心歡喜，回答帝釋天說這有什麼奇怪的！ 在後來的惡世，帝釋天、梵天來到我這裡啼哭著說： 『大德（Bhikkhu，比丘）您應當知道佛法要衰敗了。』我聽了這些話后內心憂愁煩惱， 不能詳細述說這些罪惡的因緣，也不能受持這部經， 也不能為這部經作證明，因為惡世的比丘難以溝通。」 這時，諸天神都在啼哭，這時佛陀告訴迦葉（Kāśyapa，迦葉尊者）說： 「我也早就知道你不能受持擁護我的佛法種子， 我的各位聲聞弟子等，沒有誰能受持像這樣的經典。 只有諸位菩薩憑藉佛陀的力量，才能受持這樣的佛法， 在後來的惡世或許會產生疑惑，我現在應當斷除這些人的迷惑。 這部經為什麼以前沒有出現過，難道是比丘自己編造的？ 或者看到這部經浩瀚無邊，因為要讀誦而心生驚懼畏懼， 這部經廣大繁雜容易散亂，誰能夠讀誦到究竟呢？ 如果有人現在看到你問我，也聽到我現在為你解說， 這個人在後來的極度惡劣的時代，能夠聽聞這部經而心生歡喜。」 佛陀宣說這樣守護佛法的時候，無量的眾生髮起了菩提心， 這些眾生都念想：『我將來聽聞這部佛法， 以後應當供奉各位世尊，一心尋求佛陀的大智慧， 供給舍利（Śarīra，佛陀的遺骨）以及塔廟，用各種各樣的物品莊嚴修飾佛的形象。』 這時，阿難（Ānanda，阿難尊者）從座位上站起來。
【English Translation】 English version: The greedy are hard to satisfy and never content; they crave delicious flavors and seek offerings. I cannot save these evil people; seeing them only increases my sorrow and distress. When I am alone in quiet solitude, Śakra (帝釋天, the lord of the devas) and Brahmā (大梵天, the creator god) come and tell me: 'The World-Honored One (Śākyamuni, 釋迦牟尼佛) has proclaimed such Dharma, enabling many beings to abide in the holy path; a certain Bhikkhu (比丘, monk) has attained the state of no outflows, and another has gained supernatural powers and reached the other shore.' Hearing these words, my heart rejoices, and I reply to Śakra, 'What is so strange about that!' In the evil age to come, Śakra and Brahmā come to me weeping and say: 'Venerable One (Bhikkhu, 比丘), you should know that the Buddha's Dharma is declining.' Hearing these words, my heart is filled with sorrow and distress, I cannot fully explain the causes of these sins, nor can I uphold this Sutra, nor can I vouch for this Sutra, for the Bhikkhus of the evil age are difficult to communicate with.' At this time, all the devas weep, and then the Buddha tells Kāśyapa (迦葉尊者, one of the principal disciples of the Buddha): 'I knew long ago that you could not uphold and protect the seed of my Dharma, None of my Śrāvaka (聲聞, disciples) disciples can uphold such a Sutra. Only the Bodhisattvas, relying on the Buddha's power, can uphold such Dharma, In the evil age to come, doubts may arise, and now I shall dispel the confusion of these people. Why has this Sutra not appeared before; is it that the Bhikkhus have fabricated it themselves? Or seeing that this Sutra is vast and boundless, they are frightened and fearful because they have to recite it, This Sutra is vast, extensive and easily scattered; who can recite it to the end? If someone now sees you asking me, and also hears me explaining it to you, This person, in the extremely evil age to come, will be able to hear this Sutra and rejoice.' When the Buddha spoke of protecting the Dharma in this way, countless beings aroused the Bodhi mind, These beings all thought: 'I shall listen to this Dharma in the future, Later, I shall make offerings to all the World-Honored Ones, wholeheartedly seeking the Buddha's great wisdom, Providing for the Śarīra (舍利, relics of the Buddha) and stupas, and adorning the venerable images with various items.' At that time, Ānanda (阿難尊者, one of the principal disciples of the Buddha) arose from his seat.
，偏袒右肩，右膝著地，合掌白佛言：「世尊！當何名為此經？云何受持？」
佛告阿難：「此經名為『攝諸善根』，亦名『福德所依』，亦名『安慰諸菩薩心』，亦名『菩薩所問』，亦名『斷一切眾生疑』，當如是持。」
佛說是經已，慧命阿難、堅意菩薩、諸天、龍、神、乾闥婆、阿修羅、人非人等一切大眾，皆大歡喜，信受佛語。
佛說華手經卷第十
【現代漢語翻譯】 現代漢語譯本：他袒露右肩，右膝跪地，合掌對佛說：『世尊！這部經應當叫什麼名字？我們應該如何受持？』 佛告訴阿難（Ananda）：『這部經名為《攝諸善根》（She Zhu Shan Gen，Gathering All Good Roots），也名《福德所依》（Fu De Suo Yi，Reliance on Blessings and Virtue），也名《安慰諸菩薩心》（An Wei Zhu Pu Sa Xin，Comforting the Hearts of All Bodhisattvas），也名《菩薩所問》（Pu Sa Suo Wen，Questions Asked by Bodhisattvas），也名《斷一切眾生疑》（Duan Yi Qie Zhong Sheng Yi，Cutting Off the Doubts of All Sentient Beings），應當這樣受持。』 佛說完這部經后，慧命阿難（Hui Ming Ananda）、堅意菩薩（Jian Yi Pu Sa）、諸天、龍（Naga）、神（Deva）、乾闥婆（Gandharva）、阿修羅（Asura）、人非人等一切大眾，都非常歡喜，信受佛的教誨。 《佛說華手經》卷第十
【English Translation】 English version: Baring his right shoulder, kneeling on his right knee, with palms together, he said to the Buddha: 'World Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Ananda (Ananda): 'This sutra is named 'She Zhu Shan Gen' (Gathering All Good Roots), also named 'Fu De Suo Yi' (Reliance on Blessings and Virtue), also named 'An Wei Zhu Pu Sa Xin' (Comforting the Hearts of All Bodhisattvas), also named 'Pu Sa Suo Wen' (Questions Asked by Bodhisattvas), also named 'Duan Yi Qie Zhong Sheng Yi' (Cutting Off the Doubts of All Sentient Beings). You should uphold it in this way.' After the Buddha finished speaking this sutra, the Venerable Ananda (Hui Ming Ananda), the Bodhisattva Firm Intent (Jian Yi Pu Sa), all the great assembly of gods, dragons (Naga), spirits (Deva), gandharvas (Gandharva), asuras (Asura), humans and non-humans, were all greatly delighted and faithfully accepted the Buddha's words. The Flower Hand Sutra Spoken by the Buddha, Volume Ten