T16n0663_金光明經
大正藏第 16 冊 No. 0663 金光明經
No. 663 [Nos. 664, 665]
金光明經序
真定府十方洪濟禪院住持傳法慈覺大師宗頤述
夫靈心絕待，泯萬物而獨存。妙行難思，諸緣普現，則實際理地雖不受於一毫，而事相門中不捨於一法。故如來出世，說《金光明經》，依清凈心，建解脫行，顯出塵之經卷，永廓迷情；示伏藏之寶王，頓圓大用。夫以信相為起教之人，則菩薩無滯空之行；于堅牢有贊空之頌，則法身非有相之求。性相該通，有無互建，則一經之要義在於斯。至於明諸佛法性之源，探如來壽量之本，金光普照，發揚一切智門；金鼓騰聲，顯示無邊妙用，則菩薩發行之源也。懺除罪障，本如夢之法門；讚歎如來，舉修行之妙果。摩訶薩埵之飼虎，能捨能行；長者流水之濟魚，有始有卒，則菩薩依真之行也。譬之明月當天，影沈眾水，真金作器，體應萬形，主伴圓融，一多自在，能於一法，受一切法，則信如來之秘藏，實為三界之寶乘，莊嚴性海之門，趣向覺王之本。是以十千天子，聞而頓證於菩提；一切眾生，入者皆同於甘露，則見聞隨喜，讀誦受持，於一念具了無上法門者，豈小緣哉。凡我同儔，勉思佛意。元豐四年三月十五日序。
【現代漢語翻譯】 現代漢語譯本： 《金光明經序》 真定府十方洪濟禪院住持傳法慈覺大師宗頤 述 要說這靈妙的心性，是超越對待的，它泯滅萬物而獨自存在。這奇妙的修行，是難以思議的，它在各種因緣中普遍顯現。那麼，在實際的真理層面，雖然不接受絲毫的執著，但在事相的層面，卻不捨棄任何一個法。所以如來佛出世，宣說《金光明經》，依靠清凈的心，建立解脫的修行，彰顯出離塵世的經卷，永遠廓清迷惑的情感；昭示伏藏的寶王，頓時圓滿廣大的作用。因為以信相菩薩為發起請教的人，菩薩就沒有滯留于空性的修行；對於堅牢地神讚歎空性的偈頌，那麼法身就不是有相可以追求的。性體和現象相互貫通，有和無相互建立，那麼一部經的要義就在於此。至於闡明諸佛法性的根源，探究如來壽命的根本，金光普遍照耀，發揚一切智慧之門；金鼓發出響亮的聲音，顯示無邊的奇妙作用，這就是菩薩發起修行的根源啊。懺悔消除罪障，本來就像夢一樣的法門；讚歎如來，是舉出修行的美妙結果。摩訶薩埵（偉大的菩薩）捨身飼虎，能夠捨棄，能夠實行；長者流水救濟魚群，有開始，有結果，這就是菩薩依據真理的修行啊。譬如明月當空，影子沉入眾多的水中，真金製作成器物，本體應和萬種形狀，主體和伴隨者圓融無礙，一和多自在變現，能夠在一法中，接受一切法，那麼相信如來的秘密藏，實在是三界的寶貴乘具，是莊嚴自性的海洋之門，是趨向覺悟之王的根本。因此，十千天子，聽聞后頓時證悟菩提；一切眾生，進入其中都如同得到甘露，那麼見聞隨喜，讀誦受持，在一念之間就完全明瞭無上法門的人，難道是小的因緣嗎？凡是我的同伴，努力思考佛的意旨。元豐四年三月十五日序。
【English Translation】 English version: Preface to the Golden Light Sutra Written by Zongyi, Abbot of Shifang Hongji Chan Monastery in Zhending Prefecture, Great Master of Compassionate Awakening Who Transmits the Dharma The spiritual mind transcends duality, extinguishing all things while existing alone. The wondrous practice is inconceivable, universally manifesting in all conditions. Thus, while the realm of ultimate truth does not accept a single hair, the realm of phenomena does not abandon a single dharma. Therefore, the Thus Come One appeared in the world to speak the Golden Light Sutra, establishing the practice of liberation based on a pure mind, revealing the sutra scrolls that transcend the mundane, forever dispelling delusion; revealing the hidden treasure king, instantly perfecting great function. Because the Bodhisattva Faith Aspect is the one who initiated the teaching, the Bodhisattva has no practice that is stuck in emptiness; with the Earth Goddess Firm One's verses praising emptiness, the Dharmakaya is not something to be sought in form. Nature and characteristics are universally connected, existence and non-existence are mutually established, so the essential meaning of this one sutra lies herein. As for clarifying the source of the Dharma-nature of all Buddhas, exploring the root of the Thus Come One's lifespan, the golden light universally shines, developing all wisdom doors; the golden drum resounds, displaying boundless wondrous functions, this is the source of the Bodhisattva's initiation of practice. Repenting and eliminating karmic obstacles is originally a Dharma-door like a dream; praising the Thus Come One is to cite the wonderful fruit of practice. The Mahasattva (great being) feeding the tiger with his body, is able to relinquish and able to practice; the Elder Flowing Water rescuing the fish, has a beginning and an end, this is the Bodhisattva's practice based on truth. It is like the bright moon in the sky, its reflection sinking into many waters; true gold made into vessels, its substance responding to myriad forms; the principal and the accompanying are perfectly harmonized, one and many are freely transformed, able to receive all dharmas in one dharma, then believing in the Thus Come One's secret treasury is truly the precious vehicle of the three realms, the door to adorning the ocean of nature, the root of approaching the King of Enlightenment. Therefore, ten thousand Devas (heavenly beings), upon hearing, instantly realized Bodhi (enlightenment); all sentient beings who enter it are all the same as obtaining Amrita (nectar), then those who see, hear, rejoice, read, recite, receive, and uphold, and completely understand the unsurpassed Dharma-door in one thought, how could it be a small cause? All my companions, strive to contemplate the Buddha's intention. Preface written on the fifteenth day of the third month of the fourth year of Yuanfeng.
金光明經卷第一
北涼三藏法師曇無讖譯
金光明經序品第一
如是我聞：
一時佛住王舍大城耆阇崛山。是時如來游于無量甚深法性諸佛行處，過諸菩薩所行清凈。
是金光明， 諸經之王！ 若有聞者， 則能思惟， 無上微妙， 甚深之義。 如是經典， 常為四方， 四佛世尊， 之所護持： 東方阿閦、 南方寶相、 西無量壽、 北微妙聲。 我今當說， 懺悔等法， 所生功德， 為無有上； 能壞諸苦， 盡不善業， 一切種智， 而為根本； 無量功德， 之所莊嚴； 滅除諸苦， 與無量樂。 諸根不具、 壽命損減、 貧窮困苦、 諸天舍離、 親厚斗訟、 王法所加、 各各忿諍、 財物損耗、 愁憂恐怖、 惡星災異、 眾邪蠱道、 變怪相續、 臥見惡夢、 晝則愁惱， 當凈洗浴， 聽是經典。 至心清凈， 著凈潔衣， 專聽諸佛， 甚深行處。 是經威德， 能悉消除， 如是諸惡， 令其寂滅。 護世四王、 將諸官屬、 並及無量， 夜叉之眾， 悉來擁護， 持是經者。 大辯天神、 尼連河神、 鬼子母神
【現代漢語翻譯】 現代漢語譯本 《金光明經》卷第一
北涼三藏法師曇無讖（Dharmaksema）譯
《金光明經·序品》第一
如是我聞：
一時，佛住在王舍大城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）。當時，如來游于無量甚深的法性，諸佛所行之處，超越諸菩薩所行的清凈境界。
這《金光明經》，是諸經之王！若有人聽聞此經，就能思惟無上微妙、甚深之義。如此經典，常為四方四佛世尊所護持：東方阿閦佛（Akshobhya）、南方寶相佛、西方無量壽佛（Amitābha）、北方微妙聲佛。我現在應當宣說懺悔等法，所生的功德，是無與倫比的；能摧壞諸苦，盡除不善之業，一切種智（sarvajñāna）以此為根本；無量功德以此為莊嚴；滅除諸苦，給予無量快樂。諸根不具、壽命損減、貧窮困苦、諸天舍離、親厚之人互相爭鬥、王法加身、各自忿恨爭訟、財物損耗、愁憂恐怖、惡星災異、各種邪惡蠱道、變怪之事相續發生、臥睡時見到惡夢、白天則愁苦惱怒，應當清凈洗浴，聽聞這部經典。至心清凈，穿著乾淨的衣服，專心聽聞諸佛甚深行處。這部經的威德，能全部消除這些諸惡，令其寂滅。護世四王（Lokapāla），率領諸位官屬，以及無量的夜叉（Yaksa）之眾，都來擁護受持這部經的人。大辯天神（Mahā Sarasvatī）、尼連河神（Nairañjanā River Goddess）、鬼子母神（Hāritī）。
【English Translation】 English version The Suvarṇaprabhāsa Sūtra, Volume 1
Translated by Tripiṭaka Master Dharmaksema of the Northern Liang Dynasty
Chapter 1: Introduction
Thus have I heard:
At one time, the Buddha was dwelling in the great city of Rājagṛha, on Mount Gṛdhrakūṭa. At that time, the Tathāgata was abiding in the immeasurable and profound Dharma-nature, the realm traversed by all Buddhas, surpassing the pure conduct of all Bodhisattvas.
This Suvarṇaprabhāsa is the king of all sutras! If anyone hears it, they will be able to contemplate the supreme, subtle, and profound meaning. Such a sutra is constantly protected and upheld by the four Buddhas, World-Honored Ones, of the four directions: Akshobhya in the east, Ratnaketu in the south, Amitābha in the west, and Dundubhisvara in the north. I shall now speak of the Dharma of repentance and so forth, the merit produced is unsurpassed; it can destroy all suffering, eliminate all unwholesome karma, and is the root of all-knowing wisdom (sarvajñāna); it is adorned with immeasurable merits; it eradicates all suffering and bestows immeasurable joy. Those who are with incomplete faculties, whose lifespans are diminished, who are poor and afflicted, who are abandoned by the gods, whose close ones quarrel, who are subjected to the king's law, who are individually resentful and litigious, whose wealth is depleted, who are sorrowful and fearful, who experience inauspicious stars and calamities, various evil spells and curses, continuous strange occurrences, who see bad dreams while sleeping, and who are distressed and annoyed during the day, should purify themselves with bathing and listen to this sutra. With utmost sincerity and purity, wearing clean clothes, listen attentively to the profound conduct of all Buddhas. The majestic power of this sutra can completely eliminate all such evils, causing them to cease. The Four Guardian Kings (Lokapāla), leading their retinues, along with immeasurable Yaksha hosts, will all come to protect those who uphold this sutra. Mahā Sarasvatī, the Nairañjanā River Goddess, and Hāritī.
、 地神堅牢、 大梵尊天、 三十三天、 大神龍王、 緊那羅王、 迦樓羅王、 阿修羅王、 與其眷屬， 悉共至彼， 擁護是人， 晝夜不離。 我今所說， 諸佛世尊， 甚深秘密， 微妙行處， 億百千劫， 甚難得值。 若得聞經、 若為他說、 若心隨喜、 若設供養， 如是之人， 于無量劫， 常為諸天、 八部所敬。 如是修行， 生功德者， 得不思議， 無量福聚； 亦為十方， 諸佛世尊、 深行菩薩， 之所護持。 著凈衣服、 以上妙香， 慈心供養， 常不遠離； 身意清凈， 無諸垢穢， 歡喜悅豫， 深樂是典。 若得聽聞， 當知善得， 人身人道， 及以正命； 若聞懺悔， 執持在心， 是上善根， 諸佛所贊。
金光明經壽量品第二
爾時王舍城中，有菩薩摩訶薩名曰信相，已曾供養過去無量億那由他百千諸佛，種諸善根。是信相菩薩作是思惟：「何因何緣，釋迦如來壽命短促方八十年？」復更念言：「如佛所說，有二因緣壽命得長。何等為二？一者不殺、二者施食。而我世尊，于無量百千億那由他阿僧祇劫，修不殺戒、具足十善，飲食惠施不
【現代漢語翻譯】 現代漢語譯本： 地神堅牢（守護大地的神祇）、 大梵尊天（色界天的統治者）、三十三天（忉利天，欲界天的第二層）、大神龍王（具有強大力量的龍族之王）、 緊那羅王（歌神）、迦樓羅王（金翅鳥王）、阿修羅王（非天，一種好戰的神祇）、 以及他們的眷屬，全都來到這裡，擁護這個人， 日夜不離不棄。我現在所說的，是諸佛世尊， 甚深秘密，微妙的修行之處，億百千劫， 都難以遇到。如果能夠聽聞此經、或者為他人宣說、 或者內心隨喜、或者設定供養，像這樣的人， 在無量劫的時間裡，常常被諸天、八部（天龍八部）所尊敬。 像這樣修行，產生功德的人，得到不可思議， 無量的福德聚集；也被十方，諸佛世尊、 深行菩薩，所護持。穿著乾淨的衣服、 用上好的香，以慈悲心供養，常常不遠離； 身心清凈，沒有各種污垢，歡喜愉悅， 深深地喜愛這部經典。如果能夠聽聞，應當知道是很好的獲得， 人身人道，以及正確的生命；如果聽聞懺悔， 執持在心中，這是上等的善根，被諸佛所讚歎。
《金光明經·壽量品》第二
當時在王舍城中，有一位菩薩摩訶薩名叫信相（具有堅定信仰的菩薩），他曾經供養過去無量億那由他百千諸佛，種下各種善根。這位信相菩薩這樣思惟：『因為什麼原因，釋迦如來（我們這個時代的佛陀）的壽命如此短促，只有八十年呢？』他又進一步思考：『如佛所說，有兩種因緣可以使壽命得以延長。哪兩種呢？一是戒殺，二是佈施食物。而我們的世尊，在無量百千億那由他阿僧祇劫的時間裡，修持不殺戒、具足十善，飲食方面的惠施不
【English Translation】 English version: The Earth deity Drdha (guardian of the earth), The Great Brahma Deva (ruler of the Form Realm), the Trayastrimsa Devas (the Thirty-three Heavens, the second layer of the Desire Realm), the Great Dragon Kings (powerful dragon rulers), The Kinnara Kings (gods of music), the Garuda Kings (golden-winged bird kings), the Asura Kings (non-gods, a warlike deity), And their retinues, all come to this place, to protect this person, Day and night, without leaving. What I am now speaking of are the Buddhas, the World Honored Ones, Profound secrets, subtle practices, for billions of kalpas, Are difficult to encounter. If one can hear this sutra, or speak it for others, Or rejoice in their heart, or make offerings, such a person, For immeasurable kalpas, will always be respected by the devas and the eight classes (Devas and Nagas). Such practice, generating merit, obtains inconceivable, Immeasurable accumulations of blessings; and is also protected by the Buddhas, the World Honored Ones of the ten directions, And deeply practicing Bodhisattvas. Wearing clean clothes, Using excellent incense, making offerings with a compassionate heart, constantly without leaving; Body and mind pure, without any defilements, joyful and delighted, Deeply delighting in this scripture. If one can hear it, one should know that it is a good attainment, A human body and the human path, and a righteous life; if one hears of repentance, And holds it in their heart, this is a supreme good root, praised by all the Buddhas.
The Suvarnaprabhasa Sutra, Chapter 2: On the Duration of Life
At that time, in the city of Rajagrha, there was a Bodhisattva-Mahasattva named Sure Sign (a Bodhisattva with firm faith), who had previously made offerings to countless billions of nayutas of hundreds of thousands of Buddhas, planting various good roots. This Bodhisattva Sure Sign thought thus: 'For what reason, is the lifespan of Sakyamuni Tathagata (the Buddha of our time) so short, only eighty years?' He further contemplated: 'As the Buddha said, there are two causes and conditions by which lifespan can be extended. What are the two? First, not killing; second, giving food. And our World Honored One, for countless billions of nayutas of asamkhyeya kalpas, has practiced the precept of not killing, perfected the ten good deeds, and has been unsparing in giving food.'
可限量，乃至己身骨髓肉血，充足飽滿飢餓眾生，況余飲食。」
大士如是至心念佛，思是義時，其室自然廣博嚴事，天紺琉璃種種眾寶，雜廁間錯以成其地，猶如如來所居凈土，有妙香氣過諸天香，煙雲垂布遍滿其室。其室四面，各有四寶上妙高座自然而出，純以天衣而為敷具，是妙座上各有諸佛所受用華，眾寶合成。于蓮華上有四如來：東方名阿閦、南方名寶相、西方名無量壽、北方名微妙聲，是四如來自然而坐師子座上，放大光明照王舍城，及此三千大千世界，乃至十方恒河沙等諸佛世界，雨諸天華作天妓樂。
爾時三千大千世界所有眾生，以佛神力受天快樂，諸根不具即得具足。舉要言之，一切世間所有利益，未曾有事悉具出現。
爾時信相菩薩，見是諸佛及希有事，歡喜踴躍恭敬合掌，向諸世尊至心念佛，作是思惟：「釋迦如來無量功德，唯壽命中心生疑惑。云何如來壽命如是方八十年？」
爾時四佛，以正遍知告信相菩薩：「善男子！汝今不應思量如來壽命短促。何以故？善男子！我等不見諸天、世人、魔眾、梵眾、沙門、婆羅門、人及非人，有能思算如來壽量知其齊限，唯除如來。」時四如來，將欲宣暢釋迦文佛所得壽命，欲色界天、諸龍鬼神、乾闥婆、阿修羅、迦樓羅、緊
【現代漢語翻譯】 現代漢語譯本：『可以，乃至用我自己的骨髓、血肉，來充分飽滿飢餓的眾生，更何況是其餘的飲食呢。』
這位大菩薩如此至誠地念佛，思惟這些意義的時候，他的房間自然變得寬廣而莊嚴，以天紺琉璃和各種珍寶，錯雜地鋪設地面，就像如來所居住的清凈佛土一樣，有美妙的香氣勝過諸天之香，香氣如煙雲般垂布，遍滿整個房間。房間的四面，各自自然涌現出四個以各種珍寶裝飾的上妙高座，純粹用天衣作為鋪設。這些美妙的座位上，各自有諸佛所受用的蓮花，由各種珍寶合成。在蓮花上有四尊如來：東方名為阿閦（Akshobhya，不動如來），南方名為寶相（Ratnaketu，寶幢如來），西方名為無量壽（Amitayus，阿彌陀佛），北方名為微妙聲（Dundubhishvara，雷音如來），這四尊如來自然地坐在獅子座上，放出巨大的光明照耀王舍城，以及這個三千大千世界，乃至十方恒河沙數般的諸佛世界，降下各種天花，演奏天上的音樂。
這時，三千大千世界所有的眾生，憑藉佛的神力，享受天上的快樂，諸根不完備的立刻變得完備。總而言之，一切世間所有的利益，前所未有的事情都完全顯現出來。
這時，信相菩薩（Shraddha-lakshana Bodhisattva，具信菩薩），見到這些佛和稀有的景象，歡喜踴躍，恭敬合掌，向諸位世尊至誠唸佛，心中思惟：『釋迦如來（Shakyamuni Buddha）有無量的功德，唯獨對他的壽命心生疑惑。為什麼如來的壽命只有八十年呢？』
這時，四尊佛以正遍知的智慧告訴信相菩薩：『善男子！你現在不應該思量如來的壽命短促。為什麼呢？善男子！我們不見諸天、世人、魔眾、梵眾、沙門、婆羅門、人和非人，有誰能夠思量計算如來的壽命，知道它的極限，只有如來自己才能知道。』這時，四尊如來，將要宣揚釋迦文佛所證得的壽命，想要使諸天、諸龍鬼神、乾闥婆（Gandharva，香音神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，人非人）...
【English Translation】 English version: 'Yes, even to the point of using my own bones, marrow, flesh, and blood to fully satiate hungry beings, let alone mere food and drink.'
This great Bodhisattva, with such sincere mindfulness of the Buddha, contemplating these meanings, his room naturally became vast and magnificent, with the ground adorned with lapis lazuli and various precious jewels, intricately arranged, like the pure land where the Tathagata resides, possessing a wonderful fragrance surpassing all heavenly scents, with fragrant clouds hanging down, filling the entire room. On each of the four sides of the room, four exquisite high seats adorned with various treasures naturally emerged, purely furnished with heavenly garments. On these wonderful seats, each had lotuses used by the Buddhas, composed of various jewels. On the lotuses were four Tathagatas: in the east, named Akshobhya (immovable one); in the south, named Ratnaketu (banner of jewels); in the west, named Amitayus (immeasurable life); in the north, named Dundubhishvara (lord of the sound of thunder). These four Tathagatas naturally sat upon lion thrones, emitting great light illuminating Rajagriha, and this three-thousand-great-thousand world, and even the Buddha worlds as numerous as the sands of the Ganges in the ten directions, raining down heavenly flowers and making heavenly music.
At this time, all beings in the three-thousand-great-thousand world, through the Buddha's divine power, experienced heavenly bliss, and those with incomplete faculties immediately became complete. In short, all the benefits of the world, unprecedented events, fully manifested.
At this time, Shraddha-lakshana Bodhisattva (Bodhisattva of Faith), seeing these Buddhas and rare sights, rejoiced and leaped with joy, respectfully joining his palms, and mindfully reciting the Buddha's name towards the World Honored Ones, thinking: 'Shakyamuni Buddha has immeasurable merits, but I have doubts about his lifespan. Why is the Tathagata's lifespan only eighty years?'
At this time, the four Buddhas, with perfect and complete knowledge, told Shraddha-lakshana Bodhisattva: 'Good man! You should not contemplate the Tathagata's lifespan as short. Why? Good man! We do not see among gods, humans, demons, Brahma, ascetics, Brahmins, humans and non-humans, anyone who can contemplate and calculate the Tathagata's lifespan, knowing its limit, except for the Tathagata himself.' At this time, the four Tathagatas, intending to proclaim the lifespan attained by Shakyamuni Buddha, wishing to cause the gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (demi-gods), Garudas (mythical birds), Kinnaras (half-human, half-bird)...
那羅、摩睺羅伽，及無量百千億那由他菩薩摩訶薩，以佛神力悉來聚集信相菩薩摩訶薩室。
爾時四佛，于大眾中略以偈喻說釋迦如來所得壽量，而作頌曰：
「一切諸水， 可知幾滴， 無有能數， 釋尊壽命。 諸須彌山， 可知斤兩， 無有能量， 釋尊壽命。 一切大地， 可知塵數， 無有能算， 釋尊壽命。 虛空分界， 尚可盡邊， 無有能計， 釋尊壽命。 不可計劫， 億百千萬， 佛壽如是， 無量無邊。 以是因緣， 故說二緣， 不害物命、 施食無量。 是故大士， 壽不可計， 無量無邊， 亦無齊限。 是故汝今， 不應于佛， 無量壽命， 而生疑惑。」
爾時信相菩薩摩訶薩，聞是四佛宣說如來壽命無量，深心信解歡喜踴躍。說是如來壽量品時，無量無邊阿僧祇眾生，發阿耨多羅三藐三菩提心。時四如來忽然不現。
金光明經懺悔品第三
爾時信相菩薩，即于其夜夢見金鼓，其狀姝大，其明普照喻如日光；復于光中得見十方無量無邊諸佛世尊，眾寶樹下坐琉璃座，與無量百千眷屬圍繞而為說法。見有一人似婆羅門，以枹擊鼓出大音聲，其聲演說懺悔偈頌。
時信相菩薩，從夢
【現代漢語翻譯】 現代漢語譯本： 那羅（Nara，意為男子）、摩睺羅伽（Mahoraga，意為大蟒神），以及無量百千億那由他（Nayuta，數量單位，表示極大的數目）菩薩摩訶薩（Bodhisattva-Mahasattva，意為大菩薩），以佛的神力全部聚集到信相菩薩摩訶薩（Xinxiang Pusa-Mahasattva）的住所。 當時，四位佛在大眾之中，略微用偈語比喻說明釋迦如來（Shakyamuni Tathagata）所證得的壽命長短，並作頌說： 『一切諸水，可知幾滴，無有能數，釋尊壽命。諸須彌山（Sumeru，佛教中的須彌山，世界的中心），可知斤兩，無有能量，釋尊壽命。一切大地，可知塵數，無有能算，釋尊壽命。虛空分界，尚可盡邊，無有能計，釋尊壽命。不可計劫（Kalpa，佛教中的時間單位，表示極長的時間），億百千萬，佛壽如是，無量無邊。以是因緣，故說二緣，不害物命、施食無量。是故大士（Mahasattva，意為大士），壽不可計，無量無邊，亦無齊限。是故汝今，不應于佛，無量壽命，而生疑惑。』 當時，信相菩薩摩訶薩（Xinxiang Pusa-Mahasattva）聽到這四位佛宣說如來（Tathagata）壽命無量，內心深信理解，歡喜踴躍。在宣說如來壽量品的時候，無量無邊阿僧祇（Asamkhya，佛教中的大數）眾生，發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，意為無上正等正覺之心）。當時，四位如來忽然隱沒不見。 《金光明經》懺悔品第三 當時，信相菩薩（Xinxiang Pusa），就在當夜夢見金鼓，那金鼓的形狀美好巨大，它的光明普遍照耀，如同日光一般；又在光明之中得見十方無量無邊諸佛世尊（Buddha-Bhagavan），在眾寶樹下坐于琉璃座上，與無量百千眷屬圍繞而為說法。看見有一個人，像是婆羅門（Brahman），用鼓槌擊打金鼓，發出巨大的音聲，那聲音演說懺悔的偈頌。 當時，信相菩薩（Xinxiang Pusa），從夢中醒來。
【English Translation】 English version: Nara (Man), Mahoraga (Great Serpent Spirits), and immeasurable hundreds of thousands of millions of Nayutas (a large number) of Bodhisattva-Mahasattvas (Great Bodhisattvas), all gathered in the chamber of Xinxiang Bodhisattva-Mahasattva (Bodhisattva of Faith and Appearance) by the power of the Buddha. At that time, the Four Buddhas, in the midst of the assembly, briefly used verses and metaphors to explain the lifespan attained by Shakyamuni Tathagata (Thus Come One), and spoke in verse: 'All the waters, one can know how many drops, but there is no one who can count the lifespan of Shakyamuni. All the Sumeru Mountains (Mount Sumeru, the central world-mountain in Buddhist cosmology), one can know their weight in pounds, but there is no one who can measure the lifespan of Shakyamuni. All the earth, one can know the number of dust particles, but there is no one who can calculate the lifespan of Shakyamuni. The boundaries of space, one can still reach the edge, but there is no one who can estimate the lifespan of Shakyamuni. Incalculable kalpas (an aeon in Buddhist cosmology), hundreds of thousands of millions, the Buddha's lifespan is like this, immeasurable and boundless. Because of this cause and condition, it is said that two conditions, not harming living beings and giving food immeasurably, are important. Therefore, the Great Being (Mahasattva), his lifespan is incalculable, immeasurable and boundless, and without limit. Therefore, you now should not have doubts about the Buddha's immeasurable lifespan.' At that time, Xinxiang Bodhisattva-Mahasattva (Bodhisattva of Faith and Appearance), hearing these Four Buddhas proclaim the immeasurable lifespan of the Tathagata (Thus Come One), deeply believed and understood, and rejoiced exceedingly. When this chapter on the lifespan of the Tathagata was being proclaimed, immeasurable and boundless Asamkhyas (innumerable) of beings aroused the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). At that time, the Four Tathagatas suddenly disappeared. The Golden Light Sutra, Chapter Three on Repentance At that time, Xinxiang Bodhisattva (Bodhisattva of Faith and Appearance), that very night, dreamed of a golden drum, its shape beautiful and large, its light universally shining, like the sunlight; and in the light, he saw immeasurable and boundless Buddhas-Bhagavans (World Honored Ones) of the ten directions, sitting on crystal thrones beneath jeweled trees, surrounded by immeasurable hundreds of thousands of attendants, expounding the Dharma. He saw a person, resembling a Brahman (a member of the highest Hindu caste), striking the golden drum with a drumstick, emitting a great sound, the sound proclaiming verses of repentance. At that time, Xinxiang Bodhisattva (Bodhisattva of Faith and Appearance), awoke from the dream.
寤已，至心憶念夢中所聞懺悔偈頌，過夜至旦出王舍城。爾時亦有無量無邊百千眾生，與菩薩俱往耆阇崛山至於佛所。至佛所已，頂禮佛足右繞三匝，卻坐一面敬心合掌，瞻仰尊顏目不暫舍，以其夢中所見金鼓及懺悔偈，向如來說：
「昨夜所夢， 至心憶持。 夢見金鼓， 妙色晃耀， 其光大盛， 明逾于日， 遍照十方， 恒沙世界。 又因此光， 得見諸佛， 眾寶樹下， 坐琉璃座， 無量大眾， 圍繞說法。 見婆羅門， 擊是金鼓， 其鼓音中， 說如是偈： 『是大金鼓， 所出妙音， 悉能滅除， 三世諸苦， 地獄餓鬼、 畜生等苦， 貧窮困苦、 及諸有苦。 是鼓所出， 微妙之音， 能除眾生， 諸惱所逼， 斷眾怖畏， 令得無懼， 猶如諸佛， 得無所畏。 諸佛聖人， 所成功德， 離於生死， 到大智岸； 如是眾生， 所得功德， 定及助道， 猶如大海。 是鼓所出， 如是妙音， 令眾生得， 梵音深遠； 證佛無上， 菩提勝果； 轉無上輪， 微妙清凈； 住壽無量， 不思議劫； 演說正法， 利益眾生； 能害煩惱， 消除諸苦； 貪瞋癡
【現代漢語翻譯】 現代漢語譯本 醒來后，至誠地憶念夢中所聽到的懺悔偈頌，過了一夜，到了早晨，離開了王舍城（Rājagṛha）。當時也有無量無邊的百千眾生，與菩薩一同前往耆阇崛山（Gṛdhrakūṭa）來到佛陀的住所。到達佛陀住所后，頂禮佛足，右繞三匝，退坐在一旁，恭敬地合掌，瞻仰佛陀的尊容，眼睛片刻不離，將夢中所見到的金鼓以及懺悔偈頌，向佛陀稟告說： 『昨夜所夢，至心憶持。夢見金鼓，妙色晃耀，其光大盛，明逾于日，遍照十方，恒沙世界。又因此光，得見諸佛，眾寶樹下，坐琉璃座，無量大眾，圍繞說法。見婆羅門（Brahmin），擊是金鼓，其鼓音中，說如是偈： 『是大金鼓，所出妙音，悉能滅除，三世諸苦，地獄（Naraka）餓鬼（Preta）、畜生（Tiryagyoni）等苦，貧窮困苦、及諸有苦。是鼓所出，微妙之音，能除眾生，諸惱所逼，斷眾怖畏，令得無懼，猶如諸佛，得無所畏。諸佛聖人，所成功德，離於生死，到大智岸；如是眾生，所得功德，定及助道，猶如大海。 『是鼓所出，如是妙音，令眾生得，梵音深遠；證佛無上，菩提（Bodhi）勝果；轉無上輪，微妙清凈；住壽無量，不思議劫；演說正法，利益眾生；能害煩惱，消除諸苦；貪瞋癡（Lobha, Dvesha, Moha）』
【English Translation】 English version Having awakened, he sincerely recalled the repentance verses he had heard in the dream. After spending the night, he left Rājagṛha (王舍城) in the morning. At that time, there were also countless hundreds of thousands of beings who, together with the Bodhisattva, went to Gṛdhrakūṭa Mountain (耆阇崛山) to the Buddha's abode. Having arrived at the Buddha's abode, they prostrated at the Buddha's feet, circumambulated him three times to the right, and sat down to one side, respectfully joining their palms, gazing upon the Buddha's venerable countenance without taking their eyes off him for a moment. They recounted to the Thus Come One (如來) the golden drum and the repentance verses they had seen in the dream, saying: 『Last night I dreamt, and I remember it with all my heart. I dreamt of a golden drum, its wondrous color radiant, its light exceedingly bright, brighter than the sun, shining throughout the ten directions, illuminating worlds as numerous as the sands of the Ganges. Moreover, because of this light, I saw all the Buddhas, under jeweled trees, sitting on crystal thrones, with countless multitudes surrounding them, expounding the Dharma. I saw a Brahmin (婆羅門) striking this golden drum, and from the sound of the drum, these verses were spoken: 『This great golden drum, the wondrous sound it emits, is able to extinguish all the sufferings of the three times, the sufferings of hell (Naraka 地獄), hungry ghosts (Preta 餓鬼), and animals (Tiryagyoni 畜生), as well as the sufferings of poverty and all other sufferings. The subtle sound emitted by this drum can remove the afflictions that oppress beings, cut off all fears, and enable them to be without fear, just like the Buddhas who have attained fearlessness. The merits accomplished by all the Buddhas and sages, having transcended birth and death, have reached the shore of great wisdom; the merits attained by such beings, both samadhi and the aids to enlightenment, are like a vast ocean. 『The wondrous sound emitted by this drum enables beings to attain the profound and far-reaching Brahma-like voice; to realize the unsurpassed Bodhi (菩提) fruit of Buddhahood; to turn the unsurpassed wheel, subtle and pure; to dwell for immeasurable, inconceivable kalpas; to expound the true Dharma, benefiting all beings; able to harm afflictions, eliminate all sufferings; greed (Lobha 貪), hatred (Dvesha 瞋), and delusion (Moha 癡).』
等， 悉令寂滅。 若有眾生， 處在地獄， 大火熾然， 燒炙其身。 若聞金鼓， 微妙音聲， 所出言教， 即尋禮佛。 亦令眾生， 得知宿命， 百生千生、 千萬億生； 令心正念， 諸佛世尊； 亦聞無上， 微妙之言。 是金鼓中， 所出妙音， 復令眾生， 值遇諸佛； 遠離一切， 諸惡業等； 善修無量， 白凈之業。 諸天世人、 及餘眾生， 隨其所思， 諸所愿求， 如是金鼓， 所出之音， 皆悉能令， 成就具足。 若有眾生， 墮大地獄， 猛火炎熾， 焚燒其身， 無有救護， 流轉諸難， 當令是等， 悉滅諸苦。 若有眾生， 諸苦所切， 三惡道報， 及以人中， 如是金鼓， 所出之音， 悉能滅除， 一切諸苦。 無依無歸， 無有救護， 我為是等， 作歸依處。 是諸世尊， 今當證知， 久已於我， 生大悲心， 在在處處， 十方諸佛， 現在世雄， 兩足之尊， 我本所作， 惡不善業， 今者懺悔： 諸十力前， 不識諸佛、 及父母恩； 不解善法、 造作眾惡； 自恃種姓、 及諸財寶；
【現代漢語翻譯】 現代漢語譯本 都讓他們完全寂滅。如果有眾生，身處在地獄中，熊熊大火燃燒著，炙烤著他們的身體。如果聽到金鼓微妙的聲音，以及金鼓所發出的教誨，就能立刻禮拜佛陀。也能讓眾生得知自己的宿命，知道百生千生、千萬億生的事情；讓他們心中充滿正念，憶念諸佛世尊；也能聽聞無上微妙的教言。這金鼓中所發出的美妙聲音，還能讓眾生值遇諸佛；遠離一切諸惡業等；好好修習無量的清凈善業。諸天、世人以及其他眾生，隨著他們心中所思，以及各種願望和祈求，這金鼓所發出的聲音，都能讓他們成就具足。 如果有眾生，墮入大地獄，猛烈的火焰燃燒著，焚燒著他們的身體，沒有任何救護，在各種苦難中流轉，應當讓他們完全滅除各種痛苦。如果有眾生，被各種痛苦所逼迫，遭受三惡道的果報，以及在人道中受苦，這樣的金鼓所發出的聲音，都能滅除一切痛苦。對於那些無依無靠、沒有救護的人，我為他們提供歸依之處。這些世尊，現在應當知曉，很久以來就對我生起了大悲心，無論在任何地方，十方諸佛，現在的世間英雄，兩足之尊（佛的尊稱），我過去所造作的，各種惡業和不善業，現在都懺悔：在具有十種力量的佛前（指佛陀），我不認識諸佛，也不知父母的恩情；不理解善法，造作各種惡行；仗恃自己的種姓和各種財寶；
【English Translation】 English version All shall be brought to complete tranquility. If there are sentient beings dwelling in hell, where great fires blaze, scorching their bodies, upon hearing the subtle sound of the golden drum, and the teachings it proclaims, they will immediately pay homage to the Buddha. It will also enable sentient beings to know their past lives, hundreds, thousands, tens of millions of lives; enabling their minds to be filled with right mindfulness, remembering all the Buddhas, the World Honored Ones; and also hearing the unsurpassed, subtle words. The wondrous sound emanating from this golden drum will also enable sentient beings to encounter all the Buddhas; to stay far away from all evil deeds and the like; and to cultivate immeasurable, pure deeds. Devas (gods), humans, and other sentient beings, according to their thoughts, and all their wishes and requests, the sound emanating from this golden drum, will enable them all to achieve complete fulfillment. If there are sentient beings, fallen into the great hells, where fierce flames blaze, burning their bodies, without any protection, transmigrating through all kinds of difficulties, may these beings have all their sufferings extinguished. If there are sentient beings, oppressed by all kinds of suffering, receiving the retribution of the three evil realms, and suffering in the human realm, the sound emanating from this golden drum, will be able to eliminate all suffering. For those who are without refuge, without protection, I will be a place of refuge for them. May these World Honored Ones, now bear witness, that for a long time they have generated great compassion towards me, in every place, the Buddhas of the ten directions, the present heroes of the world, the Honored Ones with two feet (a title for the Buddha), all the evil and unwholesome deeds that I have committed in the past, I now repent: before the Buddhas with the ten powers (referring to the Buddha), I did not recognize the Buddhas, nor did I understand the kindness of my parents; I did not understand the good Dharma, and committed all kinds of evil deeds; relying on my lineage and all my wealth;
盛年放逸、 作諸惡行； 心念不善， 口作惡業； 隨心所作， 不見其過； 凡夫愚行， 無知闇覆， 親近惡友， 煩惱亂心； 五欲因緣， 心生忿恚， 不知厭足， 故作眾惡； 親近非聖， 因生慳嫉， 貧窮因緣， 奸諂作惡； 系屬於他， 常有怖畏， 不得自在， 而造諸惡。 貪慾恚癡， 擾動其心， 渴愛所逼， 造作眾惡； 依因衣食， 及以女色， 諸結惱熱， 造作眾惡； 身口意惡， 所集三業， 如是眾罪， 今悉懺悔。 或不恭敬， 佛法聖眾， 如是眾罪， 今悉懺悔。 或不恭敬， 緣覺菩薩， 如是眾罪， 今悉懺悔。 以無智故， 誹謗正法； 不知恭敬， 父母尊長； 如是眾罪， 今悉懺悔。 愚惑所覆， 驕慢放逸， 因貪恚癡， 造作諸惡； 如是眾罪， 今悉懺悔。 我今供養， 無量無邊， 三千大千， 世界諸佛； 我當拔濟， 十方一切， 無量眾生， 所有諸苦； 我當安止， 不可思議， 阿僧祇眾， 令住十地； 已得安止， 住十地者， 悉令具足， 如來正覺。 為一眾生， 億劫
【現代漢語翻譯】 現代漢語譯本 在盛年時期放縱自己，造作各種惡行；心中懷著不善良的念頭，口中說出惡毒的話語；隨著自己的心意去做，卻看不到自己的過錯；凡夫俗子愚昧的行為，被無知和黑暗所覆蓋，親近惡友，煩惱擾亂內心；因為五欲的因緣，心中產生憤怒和怨恨，不知道滿足，所以造作各種惡行；親近那些不是聖賢的人，因此產生慳吝和嫉妒；因為貧窮的緣故，用奸詐和諂媚的手段作惡；被他人所束縛，常常感到恐懼和害怕，不能得到自由自在，因而造作各種惡行。 貪慾、嗔恚和愚癡，擾動著他們的心，被渴愛的慾望所逼迫，造作各種惡行；依靠衣食，以及女色，各種煩惱像火焰一樣熾熱，造作各種惡行；身、口、意所造作的惡業，所積累的各種罪過，現在全部懺悔。 或者不恭敬佛、法、聖眾，這樣的各種罪過，現在全部懺悔。或者不恭敬緣覺（Pratyekabuddha，獨自覺悟者）、菩薩（Bodhisattva，追求覺悟的修行者），這樣的各種罪過，現在全部懺悔。因為沒有智慧的緣故，誹謗正法；不知道恭敬父母和尊長；這樣的各種罪過，現在全部懺悔。被愚昧和迷惑所覆蓋，驕傲自滿，放縱自己，因為貪慾、嗔恚和愚癡，造作各種惡行；這樣的各種罪過，現在全部懺悔。我現在供養無量無邊的三千大千世界（Trisahasra-Mahasahasra-lokadhatu，一個巨大的宇宙系統）的諸佛；我將要救拔十方一切無量的眾生，使他們脫離所有痛苦；我將要安置不可思議的阿僧祇（Asamkhya，一個巨大的數字）眾生，讓他們安住在十地（Dashabhumi，菩薩修行的十個階段）；已經得到安止，安住在十地的人，全部讓他們具足如來（Tathagata，佛的稱號）的正覺（Samyak-sambuddha，完全覺悟）。 爲了一個眾生，經歷億劫（Kalpa，極長的時間單位）
【English Translation】 English version In the prime of life, indulging in recklessness, committing various evil deeds; harboring unkind thoughts in the heart, uttering malicious words from the mouth; acting according to one's own desires, yet failing to see one's own faults; the foolish actions of ordinary people, covered by ignorance and darkness, associating with evil friends, with afflictions disturbing the mind; due to the causes and conditions of the five desires, anger and resentment arise in the heart, without knowing contentment, thus committing various evil deeds; associating with those who are not sages, thereby generating stinginess and jealousy; due to poverty, engaging in deceit and flattery to commit evil; being bound by others, constantly feeling fear and dread, unable to attain freedom and ease, and thus committing various evil deeds. Greed, hatred, and delusion agitate their minds, driven by the thirst for craving, committing various evil deeds; relying on clothing and food, as well as female allure, various afflictions burn like flames, committing various evil deeds; the evil deeds committed by body, speech, and mind, the accumulated karmic actions, all such sins, I now repent. Or disrespecting the Buddha, the Dharma, and the Sangha (holy community), all such sins, I now repent. Or disrespecting Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment on their own) and Bodhisattvas (beings who seek enlightenment), all such sins, I now repent. Because of ignorance, slandering the true Dharma; not knowing how to respect parents and elders; all such sins, I now repent. Covered by foolishness and delusion, arrogant and reckless, due to greed, hatred, and delusion, committing various evil deeds; all such sins, I now repent. I now make offerings to the immeasurable and boundless Buddhas of the Trisahasra-Mahasahasra-lokadhatu (a great thousandfold world system); I shall liberate all the immeasurable beings in the ten directions, freeing them from all suffering; I shall settle the inconceivable Asamkhya (countless) beings, causing them to abide in the Dashabhumi (Ten Stages of a Bodhisattva's Path); those who have already attained peace and abide in the Ten Stages, may they all fully realize the Samyak-sambuddha (Perfect Enlightenment) of the Tathagata (Thus Gone One, an epithet of the Buddha). For the sake of one being, through billions of kalpas (eons)
修行， 使無量眾， 令度苦海； 我當爲是， 諸眾生等， 演說微妙， 甚深悔法。 所謂金光， 滅除諸惡， 千劫所作， 極重惡業， 若能至心， 一懺悔者， 如是眾罪， 悉皆滅盡。 我今已說， 懺悔之法， 是金光明， 清凈微妙， 速能滅除， 一切業障； 我當安止， 住於十地， 十種珍寶， 以為腳足， 成佛無上， 功德光明， 令諸眾生， 度三有海。 諸佛所有， 甚深法藏， 不可思議， 無量功德， 一切種智， 愿悉具足； 百千禪定、 根力覺道， 不可思議， 諸陀羅尼， 十力世尊， 我當成就。 諸佛世尊， 有大慈悲， 當證微誠， 哀受我悔。 若我百劫， 所作眾惡， 以是因緣， 生大憂苦， 貧窮困乏、 愁熱驚懼、 怖畏惡業、 心常怯劣， 在在處處， 暫無歡樂； 十方現在， 大悲世尊， 能除眾生， 一切怖畏， 愿當受我， 誠心懺悔， 令我恐懼， 悉得消除； 我之所有， 煩惱業垢， 惟愿現在， 諸佛世尊， 以大悲水， 洗除令凈。 過去諸惡， 今悉懺悔； 現所作罪，
【現代漢語翻譯】 現代漢語譯本 修行，爲了使無量的眾生，能夠脫離苦海；我將爲了這些眾生，宣說微妙而又深奧的懺悔之法。這被稱為金光（Suvarṇa-prabhāsa），能夠滅除各種罪惡，即使是千劫以來所造作的極重惡業，如果能夠至誠懇切地懺悔一次，這些罪惡都能夠完全滅盡。我現在已經說了這懺悔之法，這金光明（Suvarṇa-prabhāsa）是清凈而又微妙的，能夠迅速地滅除一切的業障；我將安住於十地（Daśa-bhūmi），以十種珍寶作為腳足，成就成佛無上的功德光明，使眾生能夠度過三有海（Tri-bhava）。 諸佛所擁有的甚深法藏，不可思議的無量功德，以及一切種智（Sarva-jñāna），愿我都能完全具足；百千種禪定、根力覺道（Bodhipākṣika-dharmas），不可思議的諸陀羅尼（Dhāraṇī），十力世尊（Daśa-bala-tathāgata），我將要成就。 諸佛世尊，具有廣大的慈悲，請您們證明我的微薄誠意，哀憐地接受我的懺悔。如果我百劫以來所造作的各種罪惡，因為這些因緣，產生巨大的憂愁痛苦，貧窮困乏、愁悶焦熱、驚慌恐懼、害怕惡業，內心常常膽怯懦弱，無論在什麼地方，都暫時沒有歡樂；十方現在的大悲世尊，能夠消除眾生的一切怖畏，愿您們能夠接受我誠心的懺悔，使我的恐懼都能夠消除；我所有的煩惱業垢，惟愿現在的諸佛世尊，用大悲之水，洗除乾淨。過去所造的各種罪惡，現在全部懺悔；現在所作的罪惡，
【English Translation】 English version Practicing diligently, to enable immeasurable beings to cross the sea of suffering; I shall, for the sake of these beings, expound the subtle and profound Dharma of repentance. This is known as the Golden Light (Suvarṇa-prabhāsa), which can eradicate all evils. Even the extremely heavy evil karma accumulated over thousands of kalpas (aeons), if one can sincerely repent even once, all such sins will be completely extinguished. I have now spoken of this Dharma of repentance; this Golden Light (Suvarṇa-prabhāsa) is pure and subtle, and can quickly eliminate all karmic obstacles; I shall abide in the Ten Grounds (Daśa-bhūmi), using ten kinds of precious jewels as my feet, achieving the supreme merit and light of Buddhahood, enabling all beings to cross the ocean of the Three Realms (Tri-bhava). May I fully possess the profound Dharma treasury of all Buddhas, the inconceivable immeasurable merits, and the All-Knowing Wisdom (Sarva-jñāna); hundreds of thousands of Samādhis, the Roots of Good, Powers, Factors of Enlightenment (Bodhipākṣika-dharmas), the inconceivable Dhāraṇīs, the Ten-Powered World-Honored One (Daśa-bala-tathāgata), I shall achieve. May the World-Honored Ones, the Buddhas, with great compassion, bear witness to my humble sincerity, and compassionately accept my repentance. If the various evils I have committed over hundreds of kalpas cause great sorrow and suffering, poverty and destitution, distress and burning, panic and fear, dread of evil karma, and a constantly timid and weak heart, with no joy anywhere, even temporarily; may the World-Honored Ones of great compassion, who are present in the ten directions and can eliminate all fears of beings, accept my sincere repentance, so that my fears may be eliminated; may the present World-Honored Ones, the Buddhas, cleanse and purify all my afflictions and karmic defilements with the water of great compassion. All the evils committed in the past, I now repent; the sins committed in the present,
誠心發露； 所未作者， 更不敢作； 已作之業； 不敢覆藏。 身業三種， 口業有四， 意三業行， 今悉懺悔； 身口所作， 及以意思， 十種惡業， 一切懺悔。 遠離十惡， 修行十善， 安止十住， 逮十力尊， 所造惡業， 應受惡報， 今于佛前， 誠心懺悔。 若此國土、 及余世界， 所有善法， 悉以迴向， 我所修行， 身口意業， 愿于來世， 證無上道。 若在諸有， 六趣險難， 愚癡無智， 造作眾惡， 今于佛前， 皆悉懺悔。 世間所有， 生死險難， 種種淫慾， 愚煩惱難， 如是諸難， 我今懺悔。 心輕躁難、 近惡友難、 三有險難， 及三毒難、 遇無難難、 值好時難、 修功德難、 值佛亦難， 如是諸難， 今悉懺悔。 諸佛世尊， 我所依止， 是故我今， 敬禮佛海； 金色晃耀， 猶如須彌， 是故我今， 頂禮最勝， 其色無上， 如天真金； 眼目清凈， 如紺琉璃； 功德威神， 名稱顯著； 佛日大悲， 滅一切闇； 善凈無垢， 離諸塵翳， 無上佛日， 大光普照； 煩
【現代漢語翻譯】 現代漢語譯本： 真心誠意地發露懺悔； 以前沒有做過的惡事， 以後再也不敢做；已經做過的惡業， 不敢隱瞞覆藏。 身所造的三種惡業，口所造的四種惡業，意所造的三種惡業， 現在全部懺悔；身和口所做的，以及意念所想的， 這十種惡業，全部都懺悔。遠離這十種惡業， 修行十種善業，安住於十住（菩薩修行十個階位），證得十力尊（佛的十種力量）， 過去所造的惡業，應該承受的惡報，現在在佛前， 真心誠意地懺悔。如果這個國土、以及其他世界， 所有的善法，全部用來回向，我所修行的， 身口意三業，希望在來世，證得無上道。 如果在各種存在形式中，六道（地獄、餓鬼、畜生、阿修羅、人、天）充滿危險和苦難，因為愚癡沒有智慧， 造作各種惡業，現在在佛前，全部都懺悔。 世間所有，生死輪迴的險難，各種各樣的淫慾， 愚昧煩惱的苦難，像這樣的各種苦難，我現在懺悔。 心輕浮急躁的苦難、親近惡友的苦難、三有（欲有、色有、無色有）的險難， 以及貪嗔癡三毒的苦難、沒有遇到佛法的苦難、沒有遇到好時機的苦難、 修行功德的苦難、遇到佛的苦難，像這樣的各種苦難， 現在全部懺悔。諸佛世尊，是我所依靠的， 因此我現在，恭敬地禮拜佛海；佛身金色光芒閃耀， 猶如須彌山（佛教中的聖山），因此我現在，頂禮最殊勝的佛， 佛的顏色無與倫比，如同純凈的真金；佛的眼睛清澈明亮， 如同紺琉璃（深青色的寶石）；功德和威神力，名稱非常顯著； 佛如太陽般的大慈悲，滅除一切黑暗；佛的善行清凈沒有污垢， 遠離各種塵埃和遮蔽，無上的佛日，大光明普照； 煩惱
【English Translation】 English version: Sincerely, I reveal and repent; The evil deeds I have not done, I dare not do again; the evil karma I have done, I dare not conceal or cover up. The three evil deeds created by the body, the four evil deeds created by the mouth, the three evil deeds created by the mind, Now I repent them all; what the body and mouth have done, and what the mind has thought, These ten evil deeds, I repent them all. I will stay away from these ten evils, Cultivate the ten good deeds, dwell in the Ten Abodes (ten stages of Bodhisattva practice), attain the Ten Powers (ten powers of a Buddha), The evil karma created in the past, the evil retribution that should be endured, now before the Buddha, I sincerely repent. If in this land, and other worlds, All the good dharmas, I dedicate them all, what I have cultivated, The karma of body, speech, and mind, I hope in the future life, to attain the unsurpassed path. If in various forms of existence, the six realms (hell, hungry ghosts, animals, asuras, humans, devas) are full of dangers and sufferings, because of ignorance and lack of wisdom, Creating various evil deeds, now before the Buddha, I repent them all. All the dangers and sufferings of samsara in the world, all kinds of lust and desire, The suffering of ignorance and afflictions, such various sufferings, I now repent. The suffering of a fickle and restless mind, the suffering of associating with bad friends, the dangers of the Three Realms (desire realm, form realm, formless realm), And the suffering of the three poisons (greed, hatred, ignorance), the suffering of not encountering the Dharma, the suffering of not encountering a good time, The suffering of cultivating merit, the suffering of encountering a Buddha, such various sufferings, Now I repent them all. The Buddhas, World Honored Ones, are what I rely on, Therefore, I now, respectfully bow to the ocean of Buddhas; the golden light of the Buddha's body shines brightly, Like Mount Sumeru (sacred mountain in Buddhism), therefore, I now, prostrate to the most supreme Buddha, The Buddha's color is unparalleled, like pure true gold; the Buddha's eyes are clear and bright, Like lapis lazuli (deep blue gemstone); merit and majestic power, the name is very prominent; The Buddha's sun-like great compassion, extinguishes all darkness; the Buddha's good deeds are pure and without defilement, Far from all dust and obscurations, the unsurpassed Buddha sun, great light shines everywhere; Afflictions
惱火熾， 令心焦熱， 唯佛能除， 如月清涼； 三十二相， 八十種好， 莊嚴其身， 視之無厭； 功德巍巍， 明網顯耀， 安住三界， 如日照世； 猶如琉璃， 凈無瑕穢， 妙色廣大， 種種各異； 其色紅赤， 如日初出， 頗梨白銀， 校飾光網， 如是種種， 莊嚴佛日。 三有之中， 生死大海， 潦水波盪， 惱亂我心， 其味苦毒， 最為粗澀； 如來網明， 能令枯涸。 妙身莊嚴， 相好殊特， 金色光明， 遍照一切， 智慧大海， 彌滿三界， 是故我今， 稽首敬禮。 如大海水， 其量難知， 大地微塵， 不可稱計； 諸須彌山， 難可度量， 虛空邊際， 亦不可得； 諸佛亦爾， 功德無量。 一切有心， 無能知者。 于無量劫， 極心思惟， 不能得知， 佛功德邊。 大地諸山， 尚可知量； 毛滴海水， 亦可知數； 諸佛功德， 無能知者。 相好莊嚴， 名稱讚嘆， 如是功德， 令眾皆得。 我以善業， 諸因緣故， 來世不久， 成於佛道， 講宣妙法， 利益眾生， 度脫一切， 無量諸苦
【現代漢語翻譯】 現代漢語譯本 煩惱的火焰熾熱燃燒，使內心焦躁不安，只有佛陀才能消除，就像清涼的月光一樣；佛陀具有三十二相（Thirty-two marks of a Buddha），八十種好（Eighty minor marks of a Buddha），莊嚴著他的身體，令人百看不厭；功德巍峨高大，光明的法網顯耀，安住在三界（Three Realms）之中，就像太陽照耀世界； 佛身猶如琉璃一般，清凈沒有瑕疵污穢，美妙的顏色廣大，種種各不相同；佛身顏色紅潤，如同初升的太陽，用頗梨（Sphatik）和白銀裝飾著光網，像這樣種種的莊嚴，莊嚴著佛陀的太陽之光。在三有（Three kinds of existence）之中，生死的大海，像潦水一樣波濤動盪，惱亂我的心，其中的滋味苦澀有毒，最為粗糙難以下嚥；如來的光明之網，能夠使它枯竭。 佛陀美妙的身軀莊嚴，相好殊勝特別，金色的光明，遍照一切，智慧的海洋，充滿三界，因此我今天，稽首（bow with head touching the ground）敬禮。如同大海的水，它的容量難以知曉，大地的微塵，不可稱量計算； 諸多的須彌山（Mount Sumeru），難以測量，虛空的邊際，也是不可得到的；諸佛也是這樣，功德無量。一切有情眾生，沒有能夠知曉的。在無量劫的時間裡，極盡心思地思惟，也不能得知佛陀功德的邊際。 大地上的山，尚且可以知道其量；用毛髮滴取的海水，也可以知道其數；諸佛的功德，是沒有能夠知曉的。 佛陀的相好莊嚴，名稱被人讚嘆，這樣的功德，令眾生都能夠得到。我憑藉著善業，以及諸多的因緣，來世不久，就能成就佛道，講說宣揚妙法，利益眾生，度脫一切無量的痛苦。
【English Translation】 English version The flames of affliction burn fiercely, causing restlessness in the heart, only the Buddha can extinguish them, like the cool moonlight; the Buddha possesses the Thirty-two Marks (Thirty-two marks of a Buddha), and Eighty Minor Marks (Eighty minor marks of a Buddha), adorning his body, making him endlessly pleasing to behold; his merits are lofty and grand, the net of light shines brilliantly, dwelling in the Three Realms (Three Realms), like the sun illuminating the world; The Buddha's body is like pure crystal, clean and without blemish or impurity, its wondrous colors are vast, each different in its own way; the color of the Buddha's body is reddish, like the rising sun, adorned with a net of light decorated with Sphatik (Sphatik) and silver, in this way, all kinds of adornments, adorning the sun-like light of the Buddha. Within the Three Kinds of Existence (Three kinds of existence), the great sea of birth and death, like turbulent floodwaters, disturbs my heart, its taste is bitter and poisonous, the most coarse and difficult to swallow; the net of light of the Tathagata (如來), is able to make it dry up. The Buddha's wondrous body is adorned, his marks and characteristics are especially unique, his golden light, illuminates everything, the ocean of wisdom, fills the Three Realms, therefore I, today, bow with my head touching the ground (bow with head touching the ground) and pay homage. Like the water of the great ocean, its volume is difficult to know, the dust of the earth, cannot be measured or counted; The many Mount Sumerus (Mount Sumeru), are difficult to measure, the edge of empty space, is also unattainable; the Buddhas are also like this, their merits are immeasurable. All sentient beings, are unable to know. For countless eons, thinking with utmost effort, one cannot know the boundary of the Buddha's merits. The mountains on the earth, can still be known in their measure; the seawater dripped from a hair, can also be known in its number; the merits of the Buddhas, are impossible to know. The Buddha's marks and characteristics are adorned, his name is praised, such merits, enable all beings to attain them. I, relying on good karma, and many causes and conditions, in the not-too-distant future, will achieve Buddhahood, expound and proclaim the wonderful Dharma, benefit sentient beings, and deliver them from all immeasurable suffering.
； 摧伏諸魔、 及其眷屬， 轉于無上， 清凈法輪； 住壽無量， 不思議劫； 充足眾生， 甘露法味； 我當具足， 六波羅蜜， 猶如過佛， 之所成就； 斷諸煩惱， 除一切苦， 悉滅貪慾， 及恚癡等； 我當憶念， 宿命之事， 百生千生、 千萬億生， 常當至心， 正念諸佛， 所說微妙， 無上正法。 我因善業， 常值諸佛， 遠離諸惡， 修諸善業； 一切世界， 所有眾生， 無量苦惱， 我當悉滅。 若有眾生， 諸根毀壞， 不具足者， 悉令具足； 十方世界， 所有病苦， 羸瘦頓乏、 無救護者， 悉令解脫， 如是諸苦， 還得勢力， 平復如本。 若犯王法， 臨當刑戮， 無量怖畏， 愁憂苦惱， 如是之人， 悉令解脫。 若受鞭撻， 繫縛枷鎖， 種種苦事， 逼切其身， 無量百千， 愁憂驚畏， 種種恐懼， 擾亂其心； 如是無邊， 諸苦惱等， 愿使一切， 悉得解脫。 若有眾生， 飢渴所惱， 令得種種， 甘美飲食。 盲者得視； 聾者得聽； 啞者得言； 裸者得衣； 貧窮之者，
【現代漢語翻譯】 現代漢語譯本： 摧伏一切魔障及其眷屬，轉動無上清凈的法輪（Dharmacakra）；壽命無量，住世于不可思議的劫數；以甘露般的佛法滋養眾生；我應當圓滿具足六波羅蜜（Six Pāramitās），如同過去諸佛所成就的那樣；斷除一切煩惱，消除一切痛苦，完全滅除貪慾、嗔恚、愚癡等等；我應當憶念過去世的經歷，百生千生、千萬億生，常常以至誠之心，正念諸佛，以及他們所說的微妙無上正法。 我因為過去所造的善業，常常能遇到諸佛，遠離各種惡行，修習各種善業；對於一切世界中所有受著無量苦惱的眾生，我應當全部消除他們的痛苦。如果有眾生，諸根殘缺毀壞，不完整，我都讓他們恢復完整；十方世界中，所有患有疾病痛苦，身體羸弱、困頓乏力、沒有救護的人，我都讓他們得到解脫，脫離這些痛苦，恢復力量，恢復到原本的狀態。如果有人觸犯了王法，面臨刑罰，心中充滿無量的怖畏、憂愁苦惱，這樣的人，我都讓他們得到解脫。如果有人遭受鞭打，被捆綁枷鎖，種種痛苦的事情逼迫他們的身體，心中充滿無量百千的憂愁驚慌恐懼，種種恐懼擾亂他們的心；像這樣無邊的各種苦惱等等，愿能使一切眾生，都得到解脫。如果有眾生，被飢餓乾渴所困擾，讓他們得到種種甘甜美味的飲食。讓盲人能夠看見；讓聾人能夠聽見；讓啞巴能夠說話；讓沒有衣服的人得到衣服；讓貧窮的人……
【English Translation】 English version: Subduing all Māras (demons) and their retinues, turning the unsurpassed, pure Dharma wheel (Dharmacakra); abiding for immeasurable life spans, for inconceivable kalpas (aeons); fulfilling sentient beings with the nectar-like taste of the Dharma; I shall fully perfect the Six Pāramitās, just as the Buddhas of the past have accomplished; cutting off all afflictions, removing all suffering, completely extinguishing greed, hatred, delusion, and so on; I shall remember the events of past lives, hundreds of lives, thousands of lives, tens of millions of lives, always with utmost sincerity, rightly mindful of the Buddhas, and the subtle, unsurpassed, right Dharma they have taught. Because of the good deeds I have done, I am always able to encounter the Buddhas, stay away from all evil, and cultivate all good deeds; for all sentient beings in all worlds who are suffering from immeasurable pain, I shall eliminate all their suffering. If there are sentient beings whose faculties are damaged and incomplete, I will make them complete; in the ten directions, all those who are sick and suffering, weak and exhausted, without protection, I will liberate them, freeing them from such suffering, restoring their strength, and returning them to their original state. If someone has violated the king's law, facing punishment, filled with immeasurable fear, sorrow, and suffering, I will liberate such people. If someone is being whipped, bound by shackles, with various painful things pressing upon their body, filled with immeasurable hundreds and thousands of sorrows, panic, and fear, with various fears disturbing their mind; like this, boundless various sufferings and so on, may all sentient beings be liberated. If there are sentient beings troubled by hunger and thirst, may they obtain all kinds of sweet and delicious food. May the blind be able to see; may the deaf be able to hear; may the mute be able to speak; may the naked obtain clothing; may the poor...
即得寶藏， 倉庫盈溢， 無所乏少； 一切皆受， 安隱快樂， 乃至無有， 一人受苦。 眾生相視， 和顏悅色， 形貌端嚴， 人所喜見。 心常思念， 他人善事； 飲食飽滿， 功德具足。 隨諸眾生， 之所思念， 皆愿令得， 種種妓樂： 箜篌箏笛、 琴瑟鼓吹， 如是種種， 微妙音聲。 江河池沼、 流泉諸水， 金華遍佈， 及優缽羅。 隨諸眾生， 之所思念， 即得種種， 衣服飲食、 錢財珍寶、 金銀琉璃、 真珠璧玉、 雜廁瓔珞。 愿諸眾生， 不聞惡聲， 乃至無有， 可惡見者。 愿諸眾生， 色貌微妙， 各各相於， 共相愛念； 世間所有， 資生之具， 隨其所念， 悉令具足。 愿諸眾生， 諸所求索， 如其所須， 應念即得； 香華諸樹， 常於三時， 雨細末香， 及涂身香； 眾生受者， 歡喜快樂。 愿諸眾生， 常得供養， 不可思議， 十方諸佛， 無上妙法， 清凈無垢， 及諸菩薩、 聲聞大眾。 愿諸眾生， 常得遠離， 三惡八難， 值無難處， 覲睹諸佛， 無上之王。 愿諸眾
【現代漢語翻譯】 現代漢語譯本 即能獲得寶藏，倉庫充盈滿溢，沒有任何缺乏短少；一切都能得到，安穩快樂，乃至沒有一個人遭受痛苦。 眾生互相看著，面容和藹喜悅，容貌端正莊嚴，令人喜悅見到。心中常常思念，他人的善良事蹟；飲食充足飽滿，功德圓滿具足。隨著所有眾生的，心中所思所念，都希望令他們得到，各種各樣的音樂： 箜篌（一種撥絃樂器）箏笛、琴瑟鼓吹，像這樣的種種，微妙動聽的音聲。江河池沼、流動泉水，金色的蓮花遍佈，以及優缽羅（藍色蓮花）。隨著所有眾生的，心中所思所念，立刻得到種種，衣服飲食、 錢財珍寶、金銀琉璃（一種寶石）、真珠璧玉、各種瓔珞（用珠玉穿成的裝飾品）。愿所有眾生，不聽到任何惡劣的聲音，乃至沒有任何，令人厭惡的事物。愿所有眾生，容貌美好微妙，各自互相之間，共同相愛思念； 世間所有，賴以生存的器具，隨著他們心中所想，全部都令其具足。愿所有眾生，所有求取探索，如他們所需要，應念之間就能得到；香花樹木，常常在三個時辰，降下細微的香末，以及塗抹身體的香； 眾生接受這些，歡喜快樂。愿所有眾生，常常能夠供養，不可思議的，十方諸佛（指各個方向的佛），無上美妙的佛法，清凈沒有污染，以及諸位菩薩（覺悟的有情）、聲聞大眾（聽聞佛陀教誨的弟子）。愿所有眾生，常常能夠遠離，三惡道（地獄、餓鬼、畜生）八難（沒有機會修行佛法的八種困境），身處沒有苦難的地方，拜見諸佛，無上的法王。愿所有眾
【English Translation】 English version Immediately obtaining treasures, warehouses overflowing, lacking nothing; receiving everything, peaceful and happy, even to the point where no one suffers. Beings look at each other, with kind and joyful faces, their appearances dignified and beautiful, pleasing to behold. Their minds constantly contemplate the good deeds of others; their food and drink are abundant, and their merits are complete. According to the thoughts and desires of all beings, may they all receive various kinds of music: Konghou (a plucked string instrument), zheng (a zither-like instrument), flute, qin (a seven-stringed zither), se (a twenty-five-stringed zither), drums, and trumpets, such various and subtle sounds. Rivers, ponds, flowing springs, and waters, covered with golden flowers, and utpala (blue lotus). According to the thoughts and desires of all beings, they immediately obtain various kinds of clothing, food and drink, Money, wealth, treasures, gold, silver, lapis lazuli (a gemstone), pearls, jade, and various mixed ornaments. May all beings not hear any evil sounds, nor have anything hateful to see. May all beings have subtle and beautiful appearances, each loving and cherishing one another; All the necessities of life in the world, according to their thoughts, may they all be fulfilled. May all beings, whatever they seek and desire, obtain it instantly as they need it; fragrant flower trees, constantly at the three times of the day, rain down fine powdered incense, and incense for anointing the body; Beings who receive these are joyful and happy. May all beings always be able to make offerings to the inconceivable Buddhas of the ten directions (referring to Buddhas in all directions), the unsurpassed and wonderful Dharma (Buddhist teachings), pure and without defilement, and to all the Bodhisattvas (enlightened beings) and the Sravaka Sangha (disciples who hear the Buddha's teachings). May all beings always be able to stay away from the three evil realms (hell, hungry ghosts, animals) and the eight difficulties (eight conditions where it is difficult to practice the Dharma), reside in places free from suffering, and behold the Buddhas, the unsurpassed kings of Dharma. May all
生， 常生尊貴， 多饒財寶， 安隱豐樂； 上妙色像， 莊嚴其身， 功德成就， 有大名稱。 愿諸女人， 皆成男子， 具足智慧， 精勤不懈； 一切皆行， 菩薩之道， 勤心修習， 六波羅蜜； 常見十方， 無量諸佛； 坐寶樹下， 琉璃座上， 安住禪定， 自在快樂， 演說正法， 眾所樂聞。 若我現在， 及過去世， 所作惡業， 諸有險難， 應得惡果， 不適意者， 愿悉滅盡， 令無有餘。 若諸眾生， 三有繫縛， 生死羅網， 彌密堅固， 愿以智刀， 割斷破裂， 除諸苦惱， 早成菩提。 若此閻浮， 及余他方， 無量世界， 所有眾生， 所作種種， 善妙功德， 我今深心， 隨其歡喜。 我今以此， 隨喜功德， 及身口意， 所作善業， 愿于來世， 成無上道， 得凈無垢， 吉祥果報。 若有敬禮， 讚歎十力， 信心清凈， 無諸疑網， 能作如是， 所說懺悔， 便得超越， 六十劫罪。 諸善男子， 及善女人， 諸王剎利、 婆羅門等， 若有恭敬， 合掌向佛， 稱歎如來， 並贊此偈，
【現代漢語翻譯】 現代漢語譯本 愿（眾生）生生世世，常常出生在尊貴的環境中， 擁有眾多的財富珍寶，生活安穩而富足快樂；具有上等美妙的容貌， 以此莊嚴自身，功德圓滿成就，擁有極大的名聲。 愿所有的女人，都能轉產生男子，具備充足的智慧， 精進勤奮而不懈怠；一切都奉行，菩薩（Bodhisattva）之道（覺悟之路）， 勤勉用心修習，六波羅蜜（Six Paramitas）（佈施、持戒、忍辱、精進、禪定、智慧）；常常見到十方， 無量無邊的諸佛；安坐在寶樹之下，琉璃座之上， 安住在禪定之中，自在而快樂，演說真正的佛法， 為大眾所樂於聽聞。如果我現在，以及過去世， 所造作的惡業，各種危險和災難，應該得到的惡果， 以及不如意的事情，愿全部都消滅乾淨，使其不再存在。 如果各個眾生，被三有（Three Realms）（欲界、色界、無色界）所束縛，生死輪迴的羅網， 非常緊密而堅固，愿用智慧之刀，割斷並破裂它， 去除各種痛苦煩惱，早日成就菩提（Bodhi）（覺悟）。如果這閻浮（Jambudvipa）（我們所居住的這個世界）， 以及其他方，無量無邊的世界，所有的眾生， 所作的種種，善良美好的功德，我現在以深深的內心， 隨喜他們的功德。我現在以此，隨喜的功德， 以及身口意，所作的善業，愿在來世， 成就無上的道果，得到清凈無垢，吉祥的果報。 如果有人恭敬禮拜，讚歎如來的十種力量（Ten Powers of Tathagata），信心清凈， 沒有各種疑惑和迷惘，能夠像這樣，所說的懺悔， 便能夠超越，六十劫的罪業。各位善男子， 以及善女人，各位國王、剎帝利（Kshatriya）、婆羅門（Brahmin）等， 如果有人恭敬，合掌向佛，稱揚讚歎如來， 並且讚美這首偈頌，
【English Translation】 English version May (beings) be born into noble circumstances in every lifetime, Possessing abundant wealth and treasures, living a stable, affluent, and joyful life; having superior and beautiful appearances, Using this to adorn themselves, accomplishing perfect merits, and possessing great renown. May all women be transformed into men, possessing sufficient wisdom, Being diligent and tireless; may all practice the Bodhisattva (Bodhisattva) path (the path to enlightenment), Diligently cultivating the Six Paramitas (Six Paramitas) (Generosity, Discipline, Patience, Diligence, Concentration, Wisdom); constantly seeing the ten directions, The immeasurable Buddhas; sitting beneath the Bodhi tree, upon a lapis lazuli seat, Dwelling in meditative concentration, free and joyful, expounding the true Dharma, Which is delightful for the masses to hear. If I now, and in past lives, Have created evil karma, various dangers and calamities, the evil consequences that should be received, And unpleasant matters, may all be completely extinguished, so that they no longer exist. If all beings are bound by the Three Realms (Three Realms) (Desire Realm, Form Realm, Formless Realm), the net of birth and death, Is extremely tight and firm, may it be severed and shattered with the sword of wisdom, Removing all suffering and afflictions, quickly attaining Bodhi (Bodhi) (Enlightenment). If this Jambudvipa (Jambudvipa) (the world we live in), And other directions, immeasurable worlds, all beings, Have performed various, virtuous and wonderful merits, I now with a deep heart, Rejoice in their merits. I now with this, rejoicing merit, And the good deeds done by body, speech, and mind, may in future lives, Attain the unsurpassed path, obtain pure and immaculate, auspicious rewards. If someone respectfully bows, praises the Ten Powers of the Tathagata (Ten Powers of Tathagata), has pure faith, Without various doubts and confusions, is able to make such, the repentance spoken, Then they will be able to transcend, the sins of sixty kalpas. All good men, And good women, all kings, Kshatriyas (Kshatriya), Brahmins (Brahmin), etc., If someone respectfully, joins their palms towards the Buddha, praises the Tathagata, And praises this verse,
在在生處， 常識宿命， 諸根具足， 清凈端嚴， 種種功德， 悉皆成就； 在在處處， 常為國王、 輔相大臣， 之所恭敬； 非於一佛、 五佛十佛， 種諸功德。 聞是懺悔， 若於無量， 百千萬億， 諸佛如來， 種諸善根， 然後乃得， 聞是懺悔。』」
金光明經讚歎品第四
爾時佛告地神堅牢：「善女天！過去有王名金龍尊，常以讚歎，讚歎去來現在諸佛：
「『我今尊重， 敬禮讚嘆， 去來現在， 十方諸佛。 諸佛清凈， 微妙寂滅， 色中上色， 金光照耀； 于諸聲中， 佛聲最上， 猶如大梵， 深遠雷音； 其發紺黑， 光螺焰起， 蜂翠孔雀， 色不得喻； 其齒鮮白， 猶如珂雪， 顯發金顏， 分齊分明； 其目修廣， 清凈無垢， 如青蓮華， 映水開敷； 舌相廣長， 形色紅輝， 光明照耀， 如華初生； 眉間毫相， 白如珂月， 右旋潤澤， 如凈琉璃； 眉細修揚， 形如月初， 其色黑耀， 過於蜂王； 鼻高圓直， 如鑄金鋌， 微妙柔軟， 當於面門； 如來勝相， 次
【現代漢語翻譯】 現代漢語譯本 『無論轉生到何處，都能具有宿命通（能知過去世的能力）， 諸根完好無缺，清凈莊嚴，各種功德， 全部成就；無論在任何地方，常常受到國王、 輔相大臣的恭敬；並非僅僅在一佛、 五佛十佛處，種下各種功德，才能聽聞到這種懺悔之法， 而是在無量、百千萬億，諸佛如來處， 種下各種善根，然後才能聽聞到這種懺悔。』
《金光明經·讚歎品》第四
這時，佛告訴地神堅牢（土地神的名字）: 『善女天！過去有一位國王名叫金龍尊（國王的名字），常常用讚歎之詞，讚歎過去、現在、未來的諸佛：』
『我現在尊重，敬禮讚嘆，過去、現在、 十方諸佛。諸佛清凈，微妙寂滅， 在所有色相中是最上的，金光照耀；在所有聲音中， 佛的聲音最殊勝，猶如大梵天（色界天之主）的聲音，深遠如雷鳴； 佛的髮色紺青烏黑，光亮如螺，火焰般升起，如同蜂、翠鳥、孔雀的 顏色都無法比喻；佛的牙齒潔白，猶如珂雪（白玉和雪）， 顯現出金色的面容，輪廓分明；佛的眼睛修長寬廣， 清凈沒有塵垢，如同青蓮花，在水中映照開放； 佛的舌相廣長，顏色紅潤光輝，光明照耀， 如同初生的蓮花；佛的眉間白毫相，潔白如珂月（白玉般的月亮）， 右旋潤澤，如同清凈的琉璃；佛的眉毛細長而向上揚起， 形狀如同新月，顏色烏黑光亮，勝過蜂王； 佛的鼻子高挺圓潤筆直，如同用黃金鑄成的金錠，微妙柔軟， 端正位於面部中央；如來的殊勝相好，依次
【English Translation】 English version 『Wherever they are born, they will always remember their past lives, Their faculties will be complete, pure, and dignified, and all kinds of merits, Will be fully accomplished; wherever they are, they will always be respected by kings, Ministers, and great officials; it is not by planting merits in the presence of just one Buddha, Five Buddhas, or ten Buddhas that one can hear this repentance, But only after planting various good roots in the presence of immeasurable, hundreds of thousands of millions of Buddhas and Tathagatas, Can one then hear this repentance.』
Golden Light Sutra, Chapter 4: Praises
At that time, the Buddha told the earth goddess Drdha (name of an earth goddess): 『Good woman! In the past, there was a king named Golden Dragon Sovereign (name of a king), who often used praises to praise the Buddhas of the past, present, and future:』
『I now respectfully bow, pay homage, and praise the Buddhas of the past, present, And the Buddhas of the ten directions. The Buddhas are pure, subtle, and tranquil, The most supreme among all forms, radiating golden light; among all sounds, The Buddha's voice is the most supreme, like the voice of the Great Brahma (lord of the Form Realm), deep and resounding like thunder; The Buddha's hair is dark blue-black, shining like a conch shell, rising like flames, like the colors of bees, kingfishers, and peacocks, Which cannot be compared; the Buddha's teeth are bright white, like kasha snow (white jade and snow), Revealing a golden face, with clear contours; the Buddha's eyes are long and wide, Pure and without defilement, like blue lotus flowers, reflecting and blooming in the water; The Buddha's tongue is broad and long, with a red and radiant color, shining brightly, Like a newly born flower; the Buddha's white hair-mark between the eyebrows is as white as kasha moon (jade-like moon), Turning to the right, smooth and lustrous, like pure lapis lazuli; the Buddha's eyebrows are thin, delicate, and raised, Shaped like a crescent moon, their color black and shining, surpassing the bee king; The Buddha's nose is high, round, and straight, like a gold ingot cast from gold, subtle and soft, Properly positioned in the center of the face; the Tathagata's excellent marks and characteristics, in order』
第最上， 得味真正， 無與等者； 一一毛孔， 一毛旋生， 軟細紺青， 猶孔雀項。 即于生時， 身放大光， 普照十方， 無量國土， 滅盡三界， 一切諸苦， 令諸眾生， 悉受快樂， 地獄畜生， 及以餓鬼， 諸人天等， 安隱無患， 悉滅一切， 無量惡趣。 身色微妙， 如融金聚； 面貌清凈， 如月盛滿； 佛身明耀， 如日初出； 進止威儀， 猶如師子； 修臂下垂， 立過於膝， 猶如風動， 娑羅樹枝； 圓光一尋， 能照無量， 猶如聚集， 百千日月； 佛身凈妙， 無諸垢穢， 其明普照， 一切佛剎； 佛光巍巍， 明焰熾盛， 悉能隱蔽， 無量日月； 佛日燈炬， 照無量界， 皆令眾生， 尋光見佛。 本所修習， 百千行業， 聚集功德， 莊嚴佛身， 臂𦟛纖圓， 如象王鼻； 手足凈軟， 敬愛無厭； 去來諸佛， 數如微塵， 現在諸佛， 亦復如是； 如是如來， 我今悉禮。 身口清凈， 意亦如是， 以妙香華， 供養奉獻， 百千功德， 讚詠
【現代漢語翻譯】 現代漢語譯本： 最殊勝的， 獲得真正的法味，沒有可以與之相比的；每一個毛孔， 都有一毛旋生，柔軟細緻，顏色紺青，如同孔雀的頸項。 就在出生之時，身體放出大光明，普遍照耀十方， 無量國土，滅盡三界一切諸苦， 令一切眾生，都能夠得到快樂，地獄、畜生， 以及餓鬼道的眾生，還有人道和天道的眾生，都能夠安穩沒有憂患， 完全滅除一切無量的惡趣。 身體的顏色微妙，如同熔化的金聚；面容清凈，如同滿月； 佛身的光明照耀，如同初升的太陽；進退舉止的威儀， 猶如獅子；修長的手臂下垂，站立時超過膝蓋， 猶如風吹動娑羅樹的枝條；週身的光環有一尋（古代長度單位）， 能夠照耀無量，猶如聚集了百千個太陽和月亮； 佛身清凈美妙，沒有各種垢穢，他的光明普遍照耀， 一切佛的剎土；佛光高大，明亮的火焰熾盛， 完全能夠隱蔽無量的太陽和月亮；佛如太陽，如燈炬， 照耀無量的世界，都令眾生，循著光明見到佛。 根本所修習的，百千種行業，聚集的功德， 莊嚴佛的身軀，手臂圓潤纖細，如象王的鼻子； 手足乾淨柔軟，令人敬愛而沒有厭倦；過去、未來諸佛（Buddha）， 數量如微塵一般，現在諸佛（Buddha），也是這樣； 像這樣的如來（Tathagata），我現在全部禮敬。身口清凈， 意念也是這樣，用美妙的香和花，供養和奉獻， 用百千種功德，讚美歌詠。
【English Translation】 English version: The most supreme, Obtaining the true flavor of Dharma, with nothing comparable; each and every pore, Has a hair spiraling upwards, soft and delicate, dark blue-green in color, like a peacock's neck. At the very moment of birth, the body emits great light, universally illuminating the ten directions, Boundless lands, extinguishing all sufferings of the three realms, Enabling all sentient beings to receive happiness, those in hells, as animals, And also hungry ghosts, as well as humans and devas (gods), to be peaceful and without worry, Completely eradicating all immeasurable evil destinies. The body's color is subtle, like molten gold; the face is pure, like the full moon; The Buddha's (Buddha) body shines brightly, like the rising sun; the demeanor in walking and standing, Is like a lion; the long arms hang down, extending past the knees when standing, Like the branches of a sala tree swaying in the wind; the halo around the body is one 'xun' (ancient unit of length), Able to illuminate immeasurably, like a gathering of hundreds of thousands of suns and moons; The Buddha's (Buddha) body is pure and wonderful, without any defilements, its light universally illuminates, All Buddha-lands; the Buddha's (Buddha) light is majestic, the bright flames are blazing, Completely able to conceal immeasurable suns and moons; the Buddha (Buddha) is like the sun, like a lamp, Illuminating immeasurable realms, enabling all beings to see the Buddha (Buddha) by following the light. The fundamental practices cultivated, hundreds of thousands of actions, the accumulated merits, Adorn the Buddha's (Buddha) body, the arms are slender and round, like the trunk of an elephant king; The hands and feet are clean and soft, inspiring love and without weariness; the Buddhas (Buddha) of the past and future, Are as numerous as dust particles, the present Buddhas (Buddha) are also like this; Such Tathagatas (Tathagata), I now pay homage to all of them. The body and speech are pure, The mind is also like this, with wonderful incense and flowers, I offer and dedicate, With hundreds of thousands of merits, I praise and sing.
歌嘆， 設以百舌， 于千劫中， 嘆佛功德， 不能得盡； 如來所有， 現世功德， 種種深固， 微妙第一， 設復千舌， 欲贊一佛， 尚不能盡， 功德少分， 況欲嘆美， 諸佛功德？ 大地及天， 以為大海， 乃至有頂， 滿其中水， 尚以一毛， 知其滴數， 無有能知， 佛一功德。 我今以禮， 讚歎諸佛， 身口意業， 悉皆清凈， 一切所修， 無量善業， 與諸眾生， 證無上道。』 如是人王， 讚歎佛已， 復作如是， 無量誓願： 『若我來世， 無量無邊， 阿僧祇劫， 在在生處， 常于夢中， 見妙金鼓， 得聞懺悔， 深奧之聲。 今所讚歎， 面貌清凈， 愿我來世， 亦得如是。 諸佛功德， 不可思議， 于百千劫， 甚難得值， 愿于當來， 無量之世， 夜則夢見， 晝如實說。 我當具足， 修行六度， 濟拔眾生， 越于苦海， 然後我身， 成無上道； 令我世界， 無與等者， 奉貢金鼓， 贊佛因緣， 以此果報， 當來之世， 值釋迦佛， 得受
【現代漢語翻譯】 現代漢語譯本 歌頌讚嘆，縱然有百靈鳥(設以百舌)，在千劫(于千劫中)的時間裡，讚歎佛陀的功德(嘆佛功德)，也無法完全表達(不能得盡)；如來(如來)所具有的，現世的功德(現世功德)，是如此的深刻而穩固(種種深固)，微妙而且是第一的(微妙第一)，即使有千條舌頭(設復千舌)，想要讚美一尊佛(欲贊一佛)，尚且不能完全表達(尚不能盡)其功德的少部分(功德少分)，更何況想要讚美(況欲嘆美)諸佛的功德(諸佛功德)呢？ 即使將大地和天空(大地及天)都變成大海(以為大海)，乃至充滿到有頂天(乃至有頂)，裝滿其中的水(滿其中水)，尚且可以用一根毛(尚以一毛)來知道其中的滴數(知其滴數)，但卻沒有人能夠知道(無有能知)佛陀的一項功德(佛一功德)。 我現在以禮敬之心(我今以禮)，讚歎諸佛(讚歎諸佛)，愿我的身口意(身口意業)都能夠完全清凈(悉皆清凈)，所有修習的(一切所修)無量善業(無量善業)，都與一切眾生(與諸眾生)一起，證得無上菩提(證無上道)。』 這位人王(如是人王)，讚歎佛陀之後(讚歎佛已)，又發下了這樣的(復作如是)無量誓願(無量誓願)：『如果我來世(若我來世)，在無量無邊的(無量無邊)阿僧祇劫(阿僧祇劫)中，無論生在何處(在在生處)，常常在夢中(常于夢中)見到美妙的金鼓(見妙金鼓)，能夠聽聞懺悔(得聞懺悔)深奧的聲音(深奧之聲)。 如今所讚歎的(今所讚歎)，佛陀清凈的面容(面貌清凈)，愿我來世(愿我來世)也能得到這樣(亦得如是)。諸佛的功德(諸佛功德)，不可思議(不可思議)，在百千劫中(于百千劫)，非常難以遇到(甚難得值)，愿我在未來(愿于當來)無量的世間(無量之世)，夜晚在夢中見到(夜則夢見)，白天如實宣說(晝如實說)。 我應當具足(我當具足)修行六度(修行六度)，救濟拔除眾生(濟拔眾生)，超越苦海(越于苦海)，然後我的身體(然後我身)，成就無上佛道(成無上道)；令我的世界(令我世界)，沒有可以與之相比的(無與等者)，奉獻金鼓(奉貢金鼓)，讚美佛陀的因緣(贊佛因緣)，以此果報(以此果報)，在未來的世間(當來之世)，值遇釋迦牟尼佛(值釋迦佛)，得受...
【English Translation】 English version Singing praises, even with a myna bird (設以百舌, she yi bai she), throughout thousands of kalpas (于千劫中, yu qian jie zhong), praising the Buddha's merits (嘆佛功德, tan fo gong de), one still cannot fully express them (不能得盡, bu neng de jin); the Tathagata's (如來, ru lai) present-life merits (現世功德, xian shi gong de) are so profound and firm (種種深固, zhong zhong shen gu), subtle and supreme (微妙第一, wei miao di yi), even with a thousand tongues (設復千舌, she fu qian she), wanting to praise one Buddha (欲贊一佛, yu zan yi fo), one still cannot fully express (尚不能盡, shang bu neng jin) a small portion of their merits (功德少分, gong de shao fen), how much more so wanting to praise (況欲嘆美, kuang yu tan mei) the merits of all Buddhas (諸佛功德, zhu fo gong de)? Even if the earth and the heavens (大地及天, da di ji tian) were transformed into a great ocean (以為大海, yi wei da hai), and filled up to the highest heaven (乃至有頂, nai zhi you ding), filling it with water (滿其中水, man qi zhong shui), one could still use a single hair (尚以一毛, shang yi yi mao) to know the number of drops (知其滴數, zhi qi di shu), but no one can know (無有能知, wu you neng zhi) even one merit of the Buddha (佛一功德, fo yi gong de). Now, with reverence (我今以禮, wo jin yi li), I praise all the Buddhas (讚歎諸佛, zan tan zhu fo), may my body, speech, and mind (身口意業, shen kou yi ye) be completely pure (悉皆清凈, xi jie qing jing), and may all the immeasurable good deeds (無量善業, wu liang shan ye) that I have cultivated (一切所修, yi qie suo xiu) together with all sentient beings (與諸眾生, yu zhu zhong sheng), attain the unsurpassed path (證無上道, zheng wu shang dao).' This king (如是人王, ru shi ren wang), after praising the Buddha (讚歎佛已, zan tan fo yi), then made such (復作如是, fu zuo ru shi) immeasurable vows (無量誓願, wu liang shi yuan): 'If in my future lives (若我來世, ruo wo lai shi), in immeasurable and boundless (無量無邊, wu liang wu bian) asamkhya kalpas (阿僧祇劫, a seng qi jie), wherever I am born (在在生處, zai zai sheng chu), may I always see in my dreams (常于夢中, chang yu meng zhong) a wonderful golden drum (見妙金鼓, jian miao jin gu), and be able to hear the profound sound (得聞懺悔, de wen chan hui) of repentance (深奧之聲, shen ao zhi sheng). The pure countenance (面貌清凈, mian mao qing jing) that I now praise (今所讚歎, jin suo zan tan), may I also attain such (亦得如是, yi de ru shi) in my future lives (愿我來世, yuan wo lai shi). The merits of all Buddhas (諸佛功德, zhu fo gong de) are inconceivable (不可思議, bu ke si yi), and very difficult to encounter (甚難得值, shen nan de zhi) in hundreds of thousands of kalpas (于百千劫, yu bai qian jie), may I in the future (愿于當來, yuan yu dang lai) immeasurable worlds (無量之世, wu liang zhi shi), see them in my dreams at night (夜則夢見, ye ze meng jian), and speak of them truthfully during the day (晝如實說, zhou ru shi shuo). I shall fully (我當具足, wo dang ju zu) cultivate the six perfections (修行六度, xiu xing liu du), rescue and deliver sentient beings (濟拔眾生, ji ba zhong sheng), crossing over the sea of suffering (越于苦海, yue yu ku hai), and then my body (然後我身, ran hou wo shen), will attain unsurpassed Buddhahood (成無上道, cheng wu shang dao); may my world (令我世界, ling wo shi jie) be unparalleled (無與等者, wu yu deng zhe), offering golden drums (奉貢金鼓, feng gong jin gu), praising the Buddha's causes and conditions (贊佛因緣, zan fo yin yuan), with this karmic reward (以此果報, yi ci guo bao), in the future world (當來之世, dang lai zhi shi), may I encounter Shakyamuni Buddha (值釋迦佛, zhi shi jia fo), and receive...
記莂， 並令二子： 金龍金光， 常生我家， 同共受記。 若有眾生， 無救護者， 眾苦逼切， 無所依止， 我于當來， 為是等輩， 作大救護， 及依止處， 能除眾苦， 悉令滅盡， 施與眾生， 諸善安樂。 我未來世， 行菩薩道， 不計劫數， 如盡本際， 以此金光， 懺悔因緣， 使我惡海， 及以業海、 煩惱大海， 悉竭無餘。 我功德海， 愿悉成就； 智慧大海， 清凈具足； 無量功德， 助菩提道， 猶如大海， 珍寶具足。 以此金光， 懺悔力故， 菩提功德， 光明無礙， 慧光無垢， 照徹清凈。 我當來世， 身光普照， 功德威神， 光明焰盛， 於三界中， 最勝殊特， 諸功德力， 無所減少， 當度眾生， 越于苦海， 並復安置， 功德大海。 來世多劫， 行菩提道， 如昔諸佛， 行菩提者。 三世諸佛， 凈妙國土； 諸佛至尊， 無量功德； 令我來世， 得此殊異， 功德凈土， 如佛世尊。』 信相當知， 爾時國王， 金龍尊者， 則汝身
【現代漢語翻譯】 現代漢語譯本 『授記（vyākaraṇa）：並且讓我的兩個兒子：金龍（Golden Dragon）和金光（Golden Light）， 常常生在我的家中，一同接受授記。如果有眾生， 沒有救護的人，被各種痛苦逼迫，沒有可以依靠的地方， 我將來，為這些眾生，做偉大的救護， 以及依靠之處，能夠去除各種痛苦，全部讓他們滅盡， 施與眾生各種善良安樂。我未來世， 修行菩薩道，不計算劫數，直到窮盡根本的邊際， 用這金光（Golden Light），懺悔的因緣，使我的惡業之海， 以及業力之海、煩惱之大海，全部枯竭沒有剩餘。 我的功德之海，愿全部成就；智慧之大海， 清凈具足；無量功德，幫助菩提道（bodhi）， 猶如大海，珍寶具足。用這金光（Golden Light）， 懺悔的力量，菩提（bodhi）功德，光明無礙， 智慧之光沒有污垢，照徹清凈。我將來世， 身光普照，功德威神，光明火焰旺盛， 在三界（Trailokya）中，最殊勝特別，各種功德力， 沒有減少，應當度化眾生，超越痛苦之海， 並且安置他們，在功德大海中。來世多個劫數， 修行菩提道（bodhi），如過去的諸佛，修行菩提道（bodhi）一樣。 三世諸佛，清凈美妙的國土；諸佛至尊， 無量功德；讓我來世，得到這種殊勝差異， 功德清凈的國土，如佛世尊一樣。』信相你要知道， 當時的國王，金龍尊者（Golden Dragon），就是你的身體。
【English Translation】 English version 'Bestowing predictions (vyākaraṇa), and ordering my two sons: Golden Dragon (Jinlong) and Golden Light (Jinguang), To be constantly born in my house, together receiving predictions. If there are sentient beings, Without protectors, oppressed by various sufferings, without a place to rely on, In the future, I will, for these beings, be a great protector, And a place of reliance, able to remove all kinds of suffering, causing them all to be extinguished, Bestowing upon sentient beings all kinds of good and happiness. In my future lives, Practicing the Bodhisattva path, not counting kalpas, until the ultimate end is reached, Using this Golden Light, the karmic connection of repentance, may my sea of evil, As well as the sea of karma, the great sea of afflictions, all be exhausted without remainder. May my sea of merit be completely accomplished; the great sea of wisdom, Pure and complete; may immeasurable merits aid the path to Bodhi (bodhi), Like the great sea, complete with treasures. Using this Golden Light, The power of repentance, Bodhi (bodhi) merits, light unobstructed, The light of wisdom without defilement, illuminating purely. In my future lives, My body's light will shine universally, meritorious power and divine strength, the light of the flame flourishing, In the three realms (Trailokya), most supreme and unique, all kinds of meritorious power, Without diminishing, I shall liberate sentient beings, crossing over the sea of suffering, And place them, in the great sea of merit. In future lives, for many kalpas, Practicing the Bodhi (bodhi) path, like the Buddhas of the past, who practiced the Bodhi (bodhi) path. The pure and wonderful lands of the Buddhas of the three times; the Buddhas, the most honored, Immeasurable merits; may I, in future lives, attain this supreme difference, A meritorious and pure land, like the World Honored One Buddha.' Faithful one, you should know, The king at that time, the Venerable Golden Dragon, is your body.
是； 爾時二子， 金龍金光， 今汝二子， 銀相等是。」
金光明經空品第五
「無量余經， 已廣說空， 是故此中， 略而解說。 眾生根鈍， 鮮于智慧， 不能廣知， 無量空義， 故此尊經， 略而說之； 異妙方便， 種種因緣， 為鈍根故， 起大悲心， 今我演說， 此妙經典。 如我所解， 知眾生意， 是身虛偽， 猶如空聚； 六入村落， 結賊所止， 一切自住， 各不相知。 眼根受色； 耳分別聲； 鼻嗅諸香； 舌嗜于味； 所有身根， 貪受諸觸； 意根分別， 一切諸法； 六情諸根， 各各自緣， 諸塵境界， 不行他緣。 心如幻化， 馳騁六情， 而常妄想， 分別諸法； 猶如世人， 馳走空聚， 六賊所害， 愚不知避。 心常依止， 六根境界， 各各自知， 所伺之處， 隨行色聲、 香味觸法。 心處六情， 如鳥投網， 其心在在， 常處諸根， 隨逐諸塵， 無有暫舍。 身空虛偽， 不可長養， 無有諍訟， 亦無正主， 從諸因緣， 和合而有， 無有堅實， 妄想故起。 業力機關
【現代漢語翻譯】 現代漢語譯本： 是； 爾時二子，金龍（Jinlong）金光（Jinguang），今汝二子，銀相等是。
《金光明經·空品》第五
『無量余經，已廣說空，是故此中，略而解說。眾生根鈍，鮮于智慧，不能廣知無量空義，故此尊經，略而說之；異妙方便，種種因緣，為鈍根故，起大悲心，今我演說此妙經典。如我所解，知眾生意，是身虛偽，猶如空聚；六入（liuru）村落，結賊所止，一切自住，各不相知。 眼根受色；耳分別聲；鼻嗅諸香；舌嗜于味；所有身根，貪受諸觸；意根分別，一切諸法；六情諸根，各各自緣諸塵境界，不行他緣。 心如幻化，馳騁六情，而常妄想，分別諸法；猶如世人，馳走空聚，六賊所害，愚不知避。心常依止六根境界，各各自知所伺之處，隨行色聲香味觸法。心處六情，如鳥投網，其心在在，常處諸根，隨逐諸塵，無有暫舍。身空虛偽，不可長養，無有諍訟，亦無正主，從諸因緣，和合而有，無有堅實，妄想故起。業力機關』
【English Translation】 English version: Yes; At that time, the two sons, Jinlong (Golden Dragon) and Jinguang (Golden Light), now these two sons of yours are equal to silver.
The fifth chapter, 'Emptiness,' of the Suvarnaprabhasa Sutra (Golden Light Sutra)
'Countless other sutras have extensively discussed emptiness; therefore, it is briefly explained here. Beings have dull faculties and little wisdom, unable to fully understand the immeasurable meaning of emptiness. Therefore, this venerable sutra explains it briefly; with different and wonderful expedient means, and various causes and conditions, for the sake of those with dull faculties, it arouses great compassion. Now I expound this wonderful classic. As I understand it, knowing the minds of beings, this body is false, like an empty heap; the six entrances (liuru) are like a village, a place where the bandits of affliction dwell, each dwelling separately, not knowing each other. The eye faculty receives forms; the ear distinguishes sounds; the nose smells various fragrances; the tongue craves flavors; all the body faculties greedily receive touches; the mind faculty distinguishes all dharmas; the six emotional faculties, each individually cling to their respective realms of sense objects, not engaging with other realms. The mind is like an illusion, rushing about among the six emotional faculties, constantly engaging in deluded thoughts, distinguishing all dharmas; like worldly people, rushing into an empty heap, harmed by the six bandits, foolishly not knowing to avoid them. The mind constantly relies on the realms of the six faculties, each knowing its own place to lurk, following after forms, sounds, smells, tastes, touches, and dharmas. The mind is situated in the six emotional faculties, like a bird caught in a net, its mind constantly dwelling in the faculties, following after the sense objects, never abandoning them even for a moment. The body is empty and false, incapable of being nourished for long, without disputes, and without a true master, arising from the aggregation of various causes and conditions, without solidity, arising from deluded thoughts. The mechanism of karmic force.'
， 假為空聚， 地水火風， 合整合立， 隨時增減， 共相殘害； 猶如四蛇， 同處一篋， 四大蚖蛇， 其性各異， 二上二下， 諸方亦二， 如是蛇大， 悉滅無餘。 地水二蛇， 其性沉下； 風火二蛇， 性輕上升； 心識二性， 躁動不停， 隨業受報， 人天諸趣， 隨所作業， 而墮諸有。 水火風種， 散滅壞時， 大小不凈， 盈流於外； 體生諸蟲， 無可愛樂； 捐棄冢間， 如朽敗木。 善女當觀， 諸法如是， 何處有人， 及以眾生？ 本性空寂， 無明故有， 如是諸大， 一一不實， 本自不生， 性無和合。 以是因緣， 我說諸大， 從本不實， 和合而有； 無明體相， 本自不有， 妄想因緣， 和合而有； 無所有故， 假名無明， 是故我說， 名曰無明、 行識名色、 六入觸受、 愛取有生、 老死愁惱， 眾苦行業， 不可思議， 生死無際， 輪轉不息。 本無有生， 亦無和合， 不善思惟， 心行所造。 我斷一切， 諸見纏等， 以智慧刀， 裂煩惱網； 五陰舍宅， 觀悉空寂，
證無上道， 微妙功德； 開甘露門、 示甘露器、 入甘露城、 處甘露室， 令諸眾生， 食甘露味。 吹大法螺、 擊大法鼓、 然大法炬、 雨勝法雨。 我今摧伏， 一切怨結， 豎立第一， 微妙法幢； 度諸眾生， 于生死海， 永斷三惡， 無量苦惱。 煩惱熾然， 燒諸眾生， 無有救護， 無所依止； 我以甘露， 清涼美味， 充足是輩， 令離焦熱， 于無量劫， 遵修諸行， 供養恭敬， 諸佛世尊； 堅固修習， 菩提之道； 求于如來， 真實法身； 舍諸所重， 肢節手足、 頭目髓腦、 所愛妻子、 錢財珍寶、 真珠瓔珞、 金銀琉璃， 種種異物。」
金光明經卷第一 大正藏第 16 冊 No. 0663 金光明經
金光明經卷第二
北涼三藏法師曇無讖譯
金光明經四天王品第六
爾時毗沙門天王、提頭賴吒天王、毗留勒叉天王、毗留博叉天王，俱從座起偏袒右肩，右膝著地胡跪合掌，白佛言：「世尊！是金光明微妙經典眾經之王，諸佛世尊之所護念，莊嚴菩薩深妙功德，常為諸天之所恭敬，能令天王心生歡喜，亦為護世之所讚歎。此
【現代漢語翻譯】 現代漢語譯本 證得無上道（Anuttara-samyak-sambodhi），具有微妙的功德； 開啟甘露門（Amrita-dvara），展示甘露器（Amrita-patra），進入甘露城（Amrita-nagara）， 安住甘露室（Amrita-griha），使一切眾生，得以品嚐甘露味（Amrita-rasa）。 吹響大法螺（Maha-sankha），敲擊大法鼓（Maha-dundubhi），點燃大法炬（Maha-jyoti）， 降下殊勝的法雨（Dharma-varsha）。我現在摧毀降伏，一切怨恨的糾結， 豎立第一，微妙的法幢（Dharma-dhvaja）；度脫一切眾生， 脫離生死之海，永遠斷除三惡道（Tri-durgati），無量的苦惱。 煩惱如火焰般熾盛，焚燒著一切眾生，沒有救護， 沒有可以依靠的地方；我用甘露，清涼美味， 來充分滿足他們，使他們脫離焦熱，在無量劫（Asankhya-kalpa）中， 遵循修行各種善行，供養恭敬，諸佛世尊（Buddha-bhagavan）； 堅定地修習，菩提之道（Bodhi-marga）；爲了求得如來（Tathagata）， 真實的法身（Dharma-kaya）；捨棄一切所珍重的，肢體手足、 頭目髓腦、所愛的妻子兒女、錢財珍寶、 真珠瓔珞、金銀琉璃，種種奇異之物。
《金光明經》卷第一 大正藏第16冊 No. 0663 《金光明經》
《金光明經》卷第二
北涼三藏法師曇無讖譯
《金光明經》四天王品第六
這時，毗沙門天王（Vaisravana-raja）、提頭賴吒天王（Dhritarashtra-raja）、毗留勒叉天王（Virudhaka-raja）、毗留博叉天王（Virupaksha-raja），一齊從座位上站起，袒露右肩，右膝著地，胡跪合掌，對佛說：『世尊（Bhagavan）！這部《金光明經》是微妙的經典，是所有經典之王，是諸佛世尊所守護憶念的，莊嚴菩薩深奧微妙的功德，常為諸天所恭敬，能令天王心生歡喜，也被護世天王所讚歎。』
【English Translation】 English version Attaining the unsurpassed path (Anuttara-samyak-sambodhi), possessing subtle merits; Opening the gate of nectar (Amrita-dvara), displaying the vessel of nectar (Amrita-patra), entering the city of nectar (Amrita-nagara), Dwelling in the chamber of nectar (Amrita-griha), enabling all sentient beings to taste the flavor of nectar (Amrita-rasa). Blowing the great Dharma conch (Maha-sankha), striking the great Dharma drum (Maha-dundubhi), lighting the great Dharma torch (Maha-jyoti), Raining down the supreme Dharma rain (Dharma-varsha). I now subdue and vanquish all entanglements of hatred, Erecting the foremost, subtle Dharma banner (Dharma-dhvaja); delivering all sentient beings, From the sea of birth and death, forever severing the three evil destinies (Tri-durgati), and immeasurable suffering. Afflictions blaze like flames, burning all sentient beings, without protection, Without a place to rely on; I use the nectar, cool and delicious, To fully satisfy them, enabling them to escape scorching heat, in immeasurable kalpas (Asankhya-kalpa), Following and cultivating various practices, offering and revering all Buddhas, World Honored Ones (Buddha-bhagavan); Firmly cultivating the path to Bodhi (Bodhi-marga); seeking the Tathagata (Tathagata), The true Dharma-body (Dharma-kaya); relinquishing all that is cherished, limbs, hands, and feet, Head, eyes, marrow, and brain, beloved wives and children, money, wealth, and treasures, Pearls, necklaces, gold, silver, lapis lazuli, and various extraordinary objects.
The Golden Light Sutra, Volume 1 Taisho Tripitaka Volume 16, No. 0663, The Golden Light Sutra
The Golden Light Sutra, Volume 2
Translated by Tripitaka Master Dharmakshema of the Northern Liang Dynasty
The Golden Light Sutra, Chapter 6: The Four Heavenly Kings
At that time, the Heavenly King Vaisravana (Vaisravana-raja), the Heavenly King Dhritarashtra (Dhritarashtra-raja), the Heavenly King Virudhaka (Virudhaka-raja), and the Heavenly King Virupaksha (Virupaksha-raja), all rose from their seats, bared their right shoulders, knelt on their right knees, and with palms joined, said to the Buddha: 'World Honored One (Bhagavan)! This Golden Light Sutra is a subtle scripture, the king of all scriptures, protected and cherished by all Buddhas, World Honored Ones, adorning the profound and subtle merits of Bodhisattvas, constantly revered by all the devas, able to bring joy to the hearts of the Heavenly Kings, and praised by the guardians of the world.'
經能照諸天宮殿，是經能與眾生快樂，是經能令地獄、餓鬼、畜生諸河焦乾枯竭，是經能除一切怖畏，是經能卻他方怨賊，是經能除谷貴饑饉，是經能愈一切疫病，是經能滅惡星變異，是經能除一切憂惱。舉要言之，是經能滅一切眾生無量無邊百千苦惱。
「世尊！是金光明微妙經典，若在大眾廣宣說時，我等四王及余眷屬，聞此甘露無上法味，增益身力心進勇銳具諸威德。
「世尊！我等四王，能說正法修行正法，為世法王以法治世。
「世尊！我等四王及天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，以法治世，遮諸惡鬼啖精氣者。
「世尊！我等四王二十八部諸鬼神等，及無量百千鬼神，以凈天眼過於人眼，常觀擁護此閻浮提。世尊！是故我等名護世王。若此國土有諸衰耗、怨賊侵境、饑饉疾疫種種艱難，若有比丘受持是經，我等四王當共勸請，令是比丘以我力故，疾往彼所國邑郡縣，廣宣流佈是金光明微妙經典，令如是等種種百千衰耗之事悉皆滅盡。
「世尊！如諸國王所有土境，是持經者若至其國，是王應當往是人所，聽受如是微妙經典，聞已歡喜，復當護念恭敬是人。世尊！我等四王，復當勤心擁護是王及國人民，為除衰患令得安隱。
「世尊！若
【現代漢語翻譯】 現代漢語譯本： 這部經書能夠照亮諸天宮殿，這部經書能夠給予眾生快樂，這部經書能夠使地獄、餓鬼、畜生等惡道的諸條河流焦乾枯竭，這部經書能夠消除一切怖畏，這部經書能夠抵禦他方怨敵的侵擾，這部經書能夠消除穀物昂貴和饑荒，這部經書能夠治癒一切疫病，這部經書能夠消滅惡星的變異，這部經書能夠消除一切憂愁煩惱。總而言之，這部經書能夠滅除一切眾生無量無邊百千種的苦惱。
『世尊（Bhagavan，對佛的尊稱）！這部《金光明》微妙經典，若是在大眾中廣泛宣說時，我們四大天王（Caturmaharajakayikas）以及其餘眷屬，聽聞這甘露般的無上法味，就能增長身力，內心精進勇猛銳利，具足各種威德。』
『世尊（Bhagavan，對佛的尊稱）！我們四大天王（Caturmaharajakayikas），能夠宣說正法，修行正法，作為世間的法王，以佛法治理世間。』
『世尊（Bhagavan，對佛的尊稱）！我們四大天王（Caturmaharajakayikas）以及天、龍（Naga）、鬼神、乾闥婆（Gandharva，香神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神），以佛法治理世間，遮止那些吞噬精氣的惡鬼。』
『世尊（Bhagavan，對佛的尊稱）！我們四大天王（Caturmaharajakayikas）和二十八部諸鬼神等，以及無量百千鬼神，以清凈的天眼，勝過人眼，常常觀察擁護這閻浮提（Jambudvipa，我們所居住的這個世界）。世尊（Bhagavan，對佛的尊稱）！因此我們被稱為護世王。如果這個國土有各種衰敗損耗、怨敵侵犯邊境、饑荒疾疫等種種艱難，如果有比丘（bhiksu，出家修行的男子）受持這部經書，我們四大天王（Caturmaharajakayikas）應當共同勸請，讓這位比丘（bhiksu，出家修行的男子）憑藉我們的力量，迅速前往那些國邑郡縣，廣泛宣揚流佈這部《金光明》微妙經典，使這些種種百千衰敗損耗之事全部滅盡。
『世尊（Bhagavan，對佛的尊稱）！如同各位國王所有的國土疆域，如果這位持經者來到他們的國家，國王應當前往這位持經者所在之處，聽受這部微妙經典，聽聞後心生歡喜，並且應當護念恭敬這位持經者。世尊（Bhagavan，對佛的尊稱）！我們四大天王（Caturmaharajakayikas），也應當勤心擁護這位國王以及國家人民，為他們消除衰敗災患，使他們得到安穩。』
『世尊（Bhagavan，對佛的尊稱）！如果
【English Translation】 English version: This sutra can illuminate the palaces of all the heavens; this sutra can give joy to sentient beings; this sutra can cause the rivers in hells, among hungry ghosts, and among animals to become parched and dry; this sutra can eliminate all fears; this sutra can repel enemies from other lands; this sutra can eliminate high grain prices and famine; this sutra can cure all epidemics; this sutra can extinguish the anomalies of evil stars; this sutra can eliminate all worries and afflictions. In short, this sutra can extinguish the immeasurable, boundless, hundreds of thousands of sufferings of all sentient beings.
'Bhagavan (世尊, honorific title for the Buddha)! When this subtle and wonderful Golden Light Sutra is widely proclaimed in the assembly, we Four Great Kings (Caturmaharajakayikas) and our retinues, hearing this nectar-like supreme Dharma flavor, will increase our physical strength, advance our minds with courage and sharpness, and be endowed with all kinds of majestic virtues.'
'Bhagavan (世尊, honorific title for the Buddha)! We Four Great Kings (Caturmaharajakayikas) are able to speak the True Dharma, practice the True Dharma, and govern the world with the Dharma as kings of the world.'
'Bhagavan (世尊, honorific title for the Buddha)! We Four Great Kings (Caturmaharajakayikas), as well as devas (天, gods), nagas (龍, dragons), yakshas (鬼神, spirits), gandharvas (乾闥婆, celestial musicians), asuras (阿修羅, demigods), garudas (迦樓羅, mythical birds), kinnaras (緊那羅, celestial musicians), and mahoragas (摩睺羅伽, great serpents), govern the world with the Dharma, preventing evil spirits from devouring vital essence.'
'Bhagavan (世尊, honorific title for the Buddha)! We Four Great Kings (Caturmaharajakayikas), along with the twenty-eight classes of spirits and countless hundreds of thousands of spirits, with pure heavenly eyes surpassing human eyes, constantly observe and protect this Jambudvipa (閻浮提, the world we live in). Bhagavan (世尊, honorific title for the Buddha)! Therefore, we are called the Kings Who Protect the World. If this country has various declines and losses, enemy invasions, famine, epidemics, and various difficulties, if there is a bhiksu (比丘, a Buddhist monk) who upholds this sutra, we Four Great Kings (Caturmaharajakayikas) should jointly exhort him to quickly go to those countries, cities, and counties by our power, widely proclaim and spread this subtle and wonderful Golden Light Sutra, so that all such hundreds of thousands of declines and losses may be completely extinguished.'
'Bhagavan (世尊, honorific title for the Buddha)! Just as all the kings have their territories, if this sutra-holder comes to their country, the king should go to the place where this person is, listen to this subtle and wonderful sutra, rejoice after hearing it, and should protect, cherish, and respect this person. Bhagavan (世尊, honorific title for the Buddha)! We Four Great Kings (Caturmaharajakayikas) should also diligently protect this king and the people of the country, eliminate their declines and calamities, and bring them peace and security.'
'Bhagavan (世尊, honorific title for the Buddha)! If'
有比丘、比丘尼、優婆塞、優婆夷受持是經，若諸人王有能供給施其所安，我等四王，亦當令是王及國人民一切安隱具足無患。世尊！若有四眾受持讀誦是妙經典，若諸人王有能供養恭敬尊重讚歎；我等四王，亦復當令如是人王，于諸王中常得第一供養恭敬尊重讚歎，亦令余王欽尚羨慕稱讚其善。」
爾時世尊讚歎護世四天王等：「善哉，善哉！汝等四王，過去已曾供養恭敬尊重讚歎無量百千萬億諸佛，于諸佛所種諸善根，說于正法修行正法，以法治世為人天王。汝等今日長夜利益於諸眾生，行大悲心，施與眾生一切樂具，能遮諸惡勤與諸善。以是義故，若有人王能供養恭敬此金光明微妙經典，汝等正應如是護念，滅其苦惱與其安樂。
「汝等四王及諸眷屬、無量無邊百千鬼神，若能護念如是經者，即是護持去來現在諸佛正法。汝等四王及余天眾百千鬼神，與阿修羅共戰鬥時，汝等諸天常得勝利。汝等若能護念此經，悉能消伏一切諸苦，所謂怨賊饑饉疾疫。若四部眾有能受持讀誦此經，汝等亦應勤心守護，為除衰惱施與安樂。」
爾時四王復白佛言：「世尊！是金光明微妙經典，于未來世在所流佈，若國土城邑郡縣村落隨所至處，若諸國王以天律治世，復能恭敬至心聽受是妙經典，並復尊重供養供
【現代漢語翻譯】 現代漢語譯本：如果有比丘（Bhikkhu，佛教僧侶）、比丘尼（Bhikkhuni，佛教女尼）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士）受持這部經典，如果各位國王能夠供給他們生活所需，我們四大天王，也應當使這位國王以及他國家的人民一切安穩，具足，沒有憂患。世尊！如果有四眾弟子受持讀誦這部妙法經典，如果各位國王能夠供養、恭敬、尊重、讚歎他們；我們四大天王，也應當使這樣的人王，在各位國王之中常常得到第一的供養、恭敬、尊重、讚歎，也讓其他國王欽佩、羨慕、稱讚他的美德。」
這時，世尊讚歎護世四大天王等人說：「好啊，好啊！你們四大天王，過去已經曾經供養、恭敬、尊重、讚歎無量百千萬億諸佛，在諸佛那裡種下各種善根，宣說正法，修行正法，以佛法治理世間，作為人天之王。你們今天長久地利益各位眾生，行大悲心，施與眾生一切快樂的器具，能夠遮止各種惡事，勤奮地給予各種善事。因為這個緣故，如果有人王能夠供養、恭敬這部《金光明》微妙經典，你們就應該這樣護念他，滅除他的苦惱，給予他安樂。
『你們四大天王以及各位眷屬、無量無邊百千鬼神，如果能夠護念這部經典的人，就是護持過去、現在、未來諸佛的正法。你們四大天王以及其他天眾百千鬼神，與阿修羅（Asura，一種神道生物）共同戰鬥時，你們各位天神常常能夠得到勝利。你們如果能夠護念這部經典，全部能夠消伏一切諸苦，所謂的怨賊、饑饉、疾疫。如果四部眾有能夠受持讀誦這部經典，你們也應當勤心守護，為他們除去衰惱，施與安樂。』
這時，四大天王又稟告佛說：「世尊！這部《金光明》微妙經典，在未來世所流佈的地方，如果國土、城邑、郡縣、村落，無論到達什麼地方，如果各位國王以天律治理世間，又能恭敬至誠地聽受這部妙法經典，並且尊重供養供
【English Translation】 English version: 'If there are Bhikkhus (Buddhist monks), Bhikkhunis (Buddhist nuns), Upasakas (lay male followers), and Upasikas (lay female followers) who uphold this Sutra, and if kings are able to provide them with their necessities, we, the Four Heavenly Kings, will also ensure that this king and the people of his country are all peaceful, complete, and free from suffering. World-Honored One! If the fourfold assembly upholds and recites this wonderful Sutra, and if kings are able to offer, respect, honor, and praise them, we, the Four Heavenly Kings, will also ensure that such a king always receives the foremost offerings, respect, honor, and praise among all kings, and that other kings admire, envy, and commend his virtues.'
At that time, the World-Honored One praised the Four Heavenly Kings who protect the world, saying, 'Excellent, excellent! You Four Heavenly Kings have in the past offered, respected, honored, and praised countless hundreds of thousands of millions of Buddhas, planted various roots of goodness in the presence of the Buddhas, expounded the Dharma, practiced the Dharma, and governed the world with the Dharma, as kings of humans and gods. Today, you benefit all beings for a long time, practice great compassion, bestow upon beings all means of happiness, are able to prevent all evils, and diligently give all good things. For this reason, if a king is able to offer and respect this wonderful Golden Light Sutra, you should protect and cherish him in this way, extinguish his suffering, and give him peace and happiness.'
'You Four Heavenly Kings and your retinues, countless hundreds of thousands of millions of ghosts and spirits, if you are able to protect and cherish those who uphold this Sutra, you are protecting and upholding the Dharma of the Buddhas of the past, present, and future. You Four Heavenly Kings and other heavenly beings, hundreds of thousands of millions of ghosts and spirits, when you fight with the Asuras (a type of deity or demon in Buddhism), you gods are always able to gain victory. If you are able to protect and cherish this Sutra, you will be able to subdue all sufferings, such as enemies, thieves, famine, and epidemics. If the fourfold assembly is able to uphold and recite this Sutra, you should also diligently protect them, remove their decline and troubles, and bestow upon them peace and happiness.'
At that time, the Four Heavenly Kings again said to the Buddha, 'World-Honored One! This wonderful Golden Light Sutra, in the future world, wherever it is propagated, whether in countries, cities, towns, counties, or villages, if kings govern the world with heavenly laws and are able to respectfully and sincerely listen to this wonderful Sutra, and also respect and offer offerings to'
給持是經典四部之眾，以是因緣，我等時時得聞如是微妙經典，聞已即得增益身力，心進勇銳具諸威德。是故我等及無量鬼神，常當隱形隨其妙典所流佈處，而作擁護令無留難；亦當護念聽是經典諸國王等及其人民，除其患難悉令安隱，他方怨賊亦使退散。若有人王聽是經時，鄰國怨敵興如是念：『當具四兵壞彼國土。』世尊！以是經典威神力故，爾時鄰敵更有異怨為作留難，于其境界起諸衰惱災異疫病。爾時怨敵起如是等諸惡事已，備具四兵，發向是國規往討罰。我等爾時，當與眷屬無量無邊百千鬼神，隱蔽其形為作護助，令彼怨敵自然退散，起諸怖懅種種留難。彼國兵眾尚不能到，況復當能有所破壞？」
爾時佛贊四天王等：「善哉，善哉！汝等四王，乃能擁護我百千億那由他劫所可修習阿耨多羅三藐三菩提，及諸人王受持是經恭敬供養者，為消衰患令其安樂；復能擁護宮殿舍宅城邑村落國土邊疆，乃至怨賊悉令退散，滅其衰惱令得安隱，亦令一切閻浮提內所有諸王無諸兇衰斗訟之事。
「四王當知，此閻浮提八萬四千城邑聚落、八萬四千諸人王等，各于其國娛樂快樂，各各於國而得自在；于自所有錢財珍寶，各各自足不相侵奪；如其宿世所修集業隨業受報，不生噁心貪求他國；各各自生利益之心，
【現代漢語翻譯】 現代漢語譯本：如果有人受持這部經典的四部分，因為這個因緣，我們就能時時聽聞這樣微妙的經典，聽聞之後就能增長身力，內心精進勇猛，具備各種威德。所以我們以及無量的鬼神，常常隱身跟隨這部妙典所流佈的地方，而作擁護，使它沒有阻礙；也應當護念聽這部經典的各位國王以及他們的人民，解除他們的患難，使他們都安穩，使他方的怨賊也退散。如果有人王聽這部經的時候，鄰國的怨敵生起這樣的念頭：『應當準備四種軍隊來破壞那個國土。』世尊！因為這部經典的威神力，那時鄰敵會有其他的怨恨來作為阻礙，在他的境界內發生各種衰敗、災異、疫病。那時怨敵生起像這樣的各種惡事之後，準備好四種軍隊，出發向這個國家，計劃前往討伐。我們那時，應當與眷屬無量無邊的百千鬼神，隱藏我們的形體為他們作護助，使那些怨敵自然退散，生起各種怖畏和種種阻礙。他們的軍隊尚且不能到達，更何況能夠有所破壞呢？」
那時佛讚歎四天王等：『很好，很好！你們四位天王，能夠擁護我百千億那由他劫所修習的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），以及各位人王受持這部經典，恭敬供養的人，為他們消除衰敗的災患，使他們安樂；又能擁護宮殿、舍宅、城邑、村落、國土邊疆，乃至使怨賊都退散，滅除他們的衰敗和惱害，使他們得到安穩，也使一切閻浮提（Jambudvipa，世界）內所有的諸王沒有兇險衰敗和爭鬥訴訟的事情。
『四位天王應當知道，這閻浮提（Jambudvipa，世界）有八萬四千個城邑聚落、八萬四千位人王等，各自在自己的國家娛樂快樂，各自在自己的國家得到自在；對於自己所有的錢財珍寶，各自滿足不互相侵奪；如同他們前世所修集的業力，隨著業力接受果報，不生起噁心貪求他國；各自生起利益之心。
【English Translation】 English version: 'If anyone upholds these four parts of the Sutra, due to this cause, we will always be able to hear such subtle and wonderful Sutras. Having heard them, we will gain increased physical strength, our minds will advance with courage and sharpness, and we will possess all kinds of majestic virtues. Therefore, we and countless ghosts and spirits will always conceal our forms and follow the places where this wonderful Sutra is propagated, acting as protectors to ensure there are no obstacles. We will also protect and care for the kings and their people who listen to this Sutra, removing their sufferings and ensuring their peace and security, and causing enemies from other lands to retreat. If a king is listening to this Sutra, and an enemy from a neighboring country arises with the thought: 'I should prepare four kinds of troops to destroy that kingdom,' World Honored One! Because of the majestic spiritual power of this Sutra, at that time, that neighboring enemy will have other grievances causing obstacles, and within his territory, various declines, calamities, epidemics, and diseases will arise. After the enemy has initiated such evil deeds, he will prepare four kinds of troops and set out towards this country, planning to attack and punish it. At that time, we, along with our retinue of countless and boundless hundreds of thousands of ghosts and spirits, will conceal our forms and act as protectors and helpers, causing those enemies to naturally retreat, and giving rise to various fears and obstacles. Their troops will not even be able to arrive, let alone be able to cause any destruction?'
At that time, the Buddha praised the Four Heavenly Kings and said: 'Excellent, excellent! You Four Kings are able to protect the Anuttara-samyak-sambodhi (Unsurpassed Right and Perfect Enlightenment) that I have cultivated for hundreds of thousands of millions of nayutas of kalpas, as well as the kings who uphold this Sutra, respectfully honor, and make offerings to it, eliminating their declining misfortunes and bringing them peace and happiness. You are also able to protect palaces, residences, cities, villages, countries, borders, and even cause enemies and thieves to retreat, extinguishing their decline and troubles, bringing them peace and security, and also ensuring that all the kings within Jambudvipa (the world) are free from ominous declines and litigations.
'Four Kings should know that in this Jambudvipa (the world), there are eighty-four thousand cities and villages, and eighty-four thousand kings, each enjoying happiness and freedom in their own country. They are each content with their own wealth and treasures, and do not invade or seize from each other. According to the karmic deeds they have cultivated in past lives, they receive their rewards accordingly, without giving rise to evil thoughts or greedily seeking other countries. They each give rise to thoughts of benefiting others.'
生於慈心、安樂之心、不諍訟心、不破壞心、無繫縛心、無楚撻心，各于其土自生愛樂，上下和睦猶如水乳，心相愛念增諸善根。以是因緣故，此閻浮提安隱豐樂，人民熾盛大地沃壤，陰陽調和時不越序，日月星宿不失常度，風雨隨時無諸災橫，人民豐實自足於財，心無貪吝亦無嫉妒，等行十善，其人壽終多生天上，天宮充滿增益天眾。
「若未來世有諸人王聽是經典，及供養恭敬受持是經四部之眾，是王則為安樂利益汝等四王及余眷屬無量百千諸鬼神等。何以故？汝等四王，若得時時聞是經典，則為已得正法之水，服甘露味增益身力，心進勇銳具諸威德。是諸人王，若能至心聽受是經，則為已能供養於我。若供養我，則是供養過去未來現在諸佛；若能供養過去未來現在諸佛，則得無量不可思議功德之聚。以是因緣，是諸人王應得擁護，及后妃婇女中宮眷屬諸王子等亦應得護，衰惱消滅快樂熾盛，宮殿堂宇安隱清凈無諸災變，護宅之神增長威德，亦受無量歡悅快樂。是諸國土所有人民，悉受種種五欲之樂，一切惡事悉皆消滅。」
爾時四天王白佛言：「世尊！未來之世若有人王，欲得護身及后妃婇女諸王子等宮殿屋宅，得第一護身所王領最為殊勝，具不可思議王者功德；欲得攝取無量福聚，國土無有他方
【現代漢語翻譯】 現代漢語譯本 生於慈悲之心、安樂之心、不爭訟之心、不破壞之心、沒有繫縛之心、沒有鞭打之心，各自在自己的土地上自然產生愛戀喜樂，上下和睦如同水乳交融，心懷愛念互相增進各種善根。因為這個因緣，這閻浮提（Jambudvipa，我們所居住的這個世界）安穩豐樂，人民興盛，土地肥沃，陰陽調和，時令不亂，日月星辰不失常軌，風調雨順沒有各種災禍，人民豐衣足食，內心沒有貪婪吝嗇也沒有嫉妒，普遍奉行十善，這樣的人壽命終結后大多能升到天上，天宮充滿，增加天上的眾生。
『如果未來世有各位人王聽聞這部經典，以及供養恭敬受持這部經典的四部大眾，這位人王就能安樂利益你們四天王（Four Heavenly Kings）以及其餘眷屬無量百千的鬼神等等。為什麼呢？你們四天王，如果能夠時常聽聞這部經典，就等於得到了正法之水，服用了甘露美味，增長身力，內心精進勇猛，具備各種威德。這些各位人王，如果能夠至誠聽受這部經典，就等於已經供養了我。如果供養我，就是供養過去、未來、現在諸佛；如果能夠供養過去、未來、現在諸佛，就能得到無量不可思議的功德聚集。因為這個因緣，這些各位人王應當得到護佑，以及后妃婇女、中宮眷屬、各位王子等也應當得到護佑，衰敗煩惱消滅，快樂興盛，宮殿堂宇安穩清凈沒有各種災變，護衛住宅的神靈增長威德，也享受無量歡悅快樂。這些國土所有的百姓，都享受各種各樣的五欲之樂，一切惡事全部消滅。』
這時四天王（Four Heavenly Kings）稟告佛說：『世尊！未來之世如果有人王，想要得到護身以及后妃婇女、各位王子等宮殿屋宅的護佑，得到第一護身，所統治的領地最為殊勝，具備不可思議的王者功德；想要攝取無量福聚，國土沒有其他方
【English Translation】 English version Born from a heart of compassion, a heart of peace and joy, a heart of non-contention, a heart of non-destruction, a heart without bondage, a heart without violence, each in their own land naturally generating love and joy, with harmony above and below like the blending of water and milk, with hearts of love and mutual remembrance, increasing all good roots. Because of this cause and condition, this Jambudvipa (the world we live in) is peaceful and prosperous, the people are flourishing, the land is fertile, the yin and yang are in harmony, the seasons are not disordered, the sun, moon, and stars do not deviate from their regular paths, the wind and rain are timely without various disasters, the people are prosperous and self-sufficient in wealth, their hearts are without greed or jealousy, universally practicing the ten good deeds, and such people, when their lives end, mostly ascend to the heavens, the heavenly palaces are filled, increasing the heavenly hosts.
『If in the future world there are kings who listen to this sutra, and who make offerings, respect, uphold, and maintain this sutra among the four assemblies, then this king will bring peace and benefit to you Four Heavenly Kings and your countless hundreds of thousands of ghosts and spirits and other dependents. Why? If you Four Heavenly Kings can hear this sutra from time to time, it is as if you have obtained the water of the true Dharma, tasted the flavor of sweet dew, increased your bodily strength, advanced with courage and vigor in your hearts, and possessed all kinds of majestic virtue. If these kings can sincerely listen to and receive this sutra, it is as if they have already made offerings to me. If they make offerings to me, then they are making offerings to the Buddhas of the past, future, and present; if they can make offerings to the Buddhas of the past, future, and present, then they will obtain a collection of immeasurable and inconceivable merits. Because of this cause and condition, these kings should receive protection, and their consorts, concubines, palace retinues, and princes should also receive protection, their decline and troubles will be eliminated, their happiness will flourish, their palaces and halls will be peaceful and pure without various disasters, the gods protecting their homes will increase in majestic virtue, and they will also receive immeasurable joy and happiness. All the people in these countries will enjoy all kinds of five desires, and all evil things will be eliminated.』
At that time, the Four Heavenly Kings said to the Buddha: 『World Honored One! If in the future world there are kings who desire to obtain protection for themselves and their consorts, concubines, princes, palaces, and residences, to obtain the foremost protection, and for their ruled territories to be the most outstanding, possessing the inconceivable merits of a king; desiring to gather immeasurable blessings, and for their countries to be free from other
怨賊，無諸憂惱及諸苦事。世尊！如是人王，不應放逸散亂其心，應生恭敬謙下之心，應當莊嚴第一微妙最勝宮宅，種種香汁持用灑地，散種種華，敷大法座師子之座，兼以無量珍琦異物而為校飾，張施種種無數微妙幢幡寶蓋；當凈洗浴以香涂身，著好凈衣纓絡自嚴，坐卑小座不自高大，除去自在離諸放逸，謙下自卑除去驕慢，正念聽受如是妙典，于說法者生世尊想；復于宮內后妃王子婇女眷屬，生慈哀心和顏與語，勸以種種供養之具供養法師。是王爾時既勸化已，即生無量歡喜快樂，心懷悅豫倍復自勵，不生疲倦多作利益，于說法者倍生恭敬。」
爾時佛告四天大王：「爾時人王，應著白凈鮮潔之衣，種種纓絡齊整莊嚴，執持素白微妙上蓋，服飾容儀不失常則，躬出奉迎說法之人。何以故？是王如是隨其舉足步步之中，即是供養值遇百千億那由他諸佛世尊；復得超越如是等劫生死之難；復于來世爾所劫中，常得封受轉輪王位；隨其步步亦得如是現世功德不可思議自在之力；常得最勝極妙七寶人天宮殿；在在生處增益壽命；言語辯了人所信用；無所畏忌有大名稱；常為人天之所恭敬，天上人中受上妙樂；得大勢力具足威德；身色微妙端嚴第一；常值諸佛遇善知識；成就具足無量福聚。
「汝等四天王！如
【現代漢語翻譯】 現代漢語譯本 『怨賊』（導致怨恨的盜賊）不會帶來各種憂愁煩惱以及痛苦的事情。世尊！這樣的人王，不應該放縱散亂他的心，應該生起恭敬謙卑之心，應當莊嚴第一微妙最殊勝的宮殿住宅，用各種香水灑地，散佈各種鮮花，鋪設大法座師子座，並且用無量珍奇的寶物來裝飾，張掛各種無數微妙的幢幡寶蓋；應當洗凈身體用香塗抹，穿上美好乾凈的衣服，用纓絡裝飾自己，坐在卑微的座位上不自高大，除去放縱，遠離各種放逸，謙虛卑下除去驕傲輕慢，以正念聽受這樣微妙的經典，對於說法的人產生如同世尊一樣的想法；並且在宮內對后妃、王子、婇女、眷屬，生起慈悲憐憫之心，和顏悅色地與他們交談，勸他們用各種供養的物品來供養法師。這位國王那時勸化之後，就生起無量歡喜快樂，心中充滿喜悅，更加自我勉勵，不生疲倦，多做利益眾生的事情，對於說法的人更加恭敬。』
『這時，佛告訴四天大王：『那時的人王，應當穿著潔白乾凈鮮艷的衣服，各種纓絡整齊莊嚴，手持素白微妙的上等寶蓋，服飾容貌舉止不失常態，親自出去迎接說法之人。為什麼呢？這位國王這樣隨著他抬腳的每一步，就是供養值遇百千億那由他（極大的數量單位）諸佛世尊；又能夠超越這樣長劫的生死之難；又在來世那麼長的劫數中，常常能夠封受轉輪王的王位；隨著他的每一步，也能得到這樣現世功德不可思議的自在之力；常常得到最殊勝極妙的七寶人天宮殿；在所生的各個地方增加壽命；言語有辯才，人們信任；無所畏懼，有很大的名聲；常常被天人和人們所恭敬，在天上人間享受最美好的快樂；得到強大的勢力，具備威嚴和德行；身體的顏色微妙，端正莊嚴第一；常常遇到諸佛，遇到善知識；成就具足無量福德聚集。
『你們四天王！像…』
【English Translation】 English version 'The 'resentful thieves' (thieves that cause resentment) will not bring various worries, anxieties, and suffering. World Honored One! Such a king should not be negligent and distracted in his mind, but should generate a respectful and humble heart. He should adorn the most subtle and supreme palace residence, sprinkle the ground with various fragrant waters, scatter various flowers, and set up a great Dharma seat, a lion's throne, and decorate it with immeasurable rare and precious objects. He should hang various countless subtle banners and jeweled canopies; he should cleanse himself with bathing and anoint his body with fragrance, wear fine and clean clothes, adorn himself with tassels, sit on a humble seat without exalting himself, eliminate indulgence, stay away from all negligence, be humble and lowly, remove pride and arrogance, and listen with mindfulness to such wonderful scriptures, regarding the speaker of the Dharma as the World Honored One. Furthermore, within the palace, he should have a compassionate heart towards the consorts, princes, palace women, and family members, speak to them with a kind countenance, and encourage them to offer various offerings to the Dharma master. When the king has thus exhorted them, he will generate immeasurable joy and happiness, his heart filled with delight, and he will further encourage himself, without becoming weary, doing much to benefit others, and showing even greater respect to the speaker of the Dharma.'
'At that time, the Buddha told the Four Heavenly Kings: 'At that time, the king should wear clean, white, and bright clothes, with various tassels neatly and solemnly adorned, holding a plain white, subtle, and superior canopy, his attire and demeanor not deviating from the norm, personally going out to greet the one who speaks the Dharma. Why? Because with each step the king takes, he is making offerings to hundreds of thousands of millions of nayutas (extremely large units) of Buddhas, World Honored Ones; he will also transcend the difficulties of birth and death for such long kalpas; and in future lives, for such long kalpas, he will always be able to receive the position of a Chakravartin King (Wheel-Turning King); with each step he takes, he will also attain such inconceivable power of present-life merit; he will always obtain the most supreme and wonderful seven-jeweled heavenly palaces; in every place he is born, he will increase his lifespan; his speech will be eloquent and trusted by people; he will be fearless and have great fame; he will always be respected by gods and humans, enjoying the most wonderful pleasures in heaven and among humans; he will gain great power, possessing majesty and virtue; his physical appearance will be subtle, upright, and supremely dignified; he will always encounter Buddhas and meet good teachers; he will accomplish and fully possess immeasurable accumulations of blessings.
'You Four Heavenly Kings! Like...'
是人王，見如是等種種無量功德利益，是故此王應當躬出奉迎法師；若一由旬至百千由旬，于說法師應生佛想，應作是念：『今日釋迦如來正智，入於我宮受我供養，為我說法，我聞是法，即不退轉于阿耨多羅三藐三菩提，已為得值百千萬億那由他佛，已為供養過去未來現在諸佛，已得畢竟三惡道苦。我今已種百千無量轉輪聖王釋梵之因，已種無邊善根種子，已令無量百千萬億諸眾生等度于生死，已集無量無邊福聚，後宮眷屬已得擁護，宮宅諸衰悉已消滅，國土無有怨賊棘刺，他方怨敵不能侵陵。』
「汝等四王！如是人王，應作如是供養正法，清凈聽受是妙經典，及恭敬供養尊重讚歎持是經典四部之眾；亦當回此所得最勝功德之分，施與汝等及余眷屬諸天鬼神。聚集如是諸善功德，現世常得無量無邊不可思議自在之利，威德勢力成就具足，能以正法摧伏諸惡。」
爾時四王白佛言：「世尊！若未來世有諸人王，作如是等恭敬正法，至心聽受是妙經典，及恭敬供養尊重讚歎持是經典四部之眾，嚴治舍宅香汁灑地，專心正念聽說法時，我等四王亦當在中共聽此法，愿諸人王為自利故，以己所得功德少分施與我等。
「世尊！是諸人王于說法者所坐之處，為我等故燒種種香供養是經，是妙香氣，於一念
【現代漢語翻譯】 現代漢語譯本：這個人王，見到如此等等無量功德利益，因此這位國王應當親自出來奉迎法師；哪怕是一由旬（yojana，古印度長度單位）乃至百千由旬，對於說法師應當生起佛的想念，應當這樣想：『今日釋迦如來（Sakyamuni，佛教創始人）的正智，進入我的宮殿接受我的供養，為我說法，我聽聞這些法，就不會退轉于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），已經算是值遇百千萬億那由他（nayuta，古印度數字單位）佛，已經算是供養過去未來現在諸佛，已經得到徹底脫離三惡道（指地獄、餓鬼、畜生）的痛苦。我現在已經種下百千無量轉輪聖王（chakravarti，擁有統治世界的理想國王）釋梵（帝釋天和梵天）之因，已經種下無邊善根種子，已經令無量百千萬億諸眾生等度脫生死，已經聚集無量無邊福聚，後宮眷屬已經得到擁護，宮宅的各種衰敗都已經消滅，國土沒有怨賊荊棘，他方怨敵不能侵犯。』 『你們四王！這樣的人王，應當這樣供養正法，清凈地聽受這部妙法經典，以及恭敬供養尊重讚歎受持這部經典的四部弟子（比丘、比丘尼、優婆塞、優婆夷）；也應當將由此所得的最殊勝功德的一部分，施與你們以及其餘眷屬諸天鬼神。聚集如此種種善功德，現世常常得到無量無邊不可思議自在的利益，威德勢力成就具足，能夠以正法摧伏各種邪惡。』 這時四天王稟告佛說：『世尊！如果未來世有諸位人王，像這樣恭敬正法，至誠聽受這部妙法經典，以及恭敬供養尊重讚歎受持這部經典的四部弟子，認真整理房舍，用香水灑地，專心正念地聽聞說法時，我們四天王也應當在那裡一同聽聞此法，希望諸位人王爲了自身利益的緣故，將自己所得功德的少部分施與我們。 『世尊！這些國王在說法者所坐之處，爲了我們四天王的緣故焚燒各種香來供養這部經典，這美妙的香氣，在一念之間』
【English Translation】 English version: 'This king, seeing such immeasurable merits and benefits, should personally go out to welcome the Dharma master; even if it is one yojana (ancient Indian unit of distance) to hundreds of thousands of yojanas, he should have the thought of a Buddha towards the Dharma master, and should think: 『Today, the perfect wisdom of Sakyamuni (founder of Buddhism) Tathagata, enters my palace to receive my offerings, and preaches the Dharma for me. If I hear this Dharma, I will not regress from anuttara-samyak-sambodhi (supreme enlightenment), and it will be as if I have encountered hundreds of thousands of millions of nayutas (ancient Indian numerical unit) of Buddhas, as if I have made offerings to all Buddhas of the past, future, and present, and as if I have completely escaped the suffering of the three evil realms (hell, hungry ghosts, and animals). I have now planted the seeds of hundreds of thousands of immeasurable Chakravartins (ideal world-ruling king), Sakra (Indra) and Brahma, I have planted boundless seeds of good roots, I have enabled countless hundreds of thousands of millions of beings to cross over birth and death, I have accumulated immeasurable and boundless blessings, the members of my harem have been protected, all the misfortunes of my palace have been eliminated, my country has no enemies or thorns, and enemies from other lands cannot invade.』 『You four kings! Such a king should make such offerings to the True Dharma, listen purely to this wonderful scripture, and respectfully offer, respect, praise, and extol the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) who uphold this scripture; he should also dedicate a portion of the most excellent merits he has obtained to you and the other relatives, devas, ghosts, and spirits. By gathering such good merits, in this life he will always obtain immeasurable, boundless, inconceivable, and free benefits, and his majestic virtue and power will be fully accomplished, enabling him to subdue all evils with the True Dharma.』 At that time, the Four Heavenly Kings said to the Buddha: 『World Honored One! If in the future there are kings who show such respect for the True Dharma, sincerely listen to this wonderful scripture, and respectfully offer, respect, praise, and extol the fourfold assembly who uphold this scripture, carefully clean their houses, sprinkle fragrant water on the ground, and listen to the Dharma with focused and correct mindfulness, we Four Heavenly Kings will also be there to listen to this Dharma together. We hope that these kings, for their own benefit, will dedicate a small portion of the merits they have obtained to us. 『World Honored One! These kings, in the place where the Dharma speaker sits, burn various incense for our sake to offer to this scripture. This wonderful fragrance, in a single moment』
頃即至我等諸天宮殿，其香即時變成香蓋，其香微妙金色晃耀照我等宮釋宮梵宮。大辯天神、功德天神、堅牢地神、散脂鬼神、最大將軍、二十八部鬼神大將、摩醯首羅、金剛密跡、摩尼跋陀鬼神大將、鬼子母，與五百兒子周匝圍繞，阿耨達龍王、娑竭羅龍王，如是等眾，自於宮殿各各得聞是妙香氣，及見香蓋光明普照，是香蓋光明亦照一切諸天宮殿。」
佛告四王：「是香蓋光明非但至汝四王宮殿。何以故？是諸人王手擎香爐，供養經時，其香遍佈，於一念頃遍至三千大千世界，百億日月、百億大海、百億須彌山、百億大鐵圍山小鐵圍山及諸山王；百億四天下、百億四天王、百億三十三天，乃至百億非想非非想天。於此三千大千世界、百億三十三天，一切龍、鬼、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，宮殿虛空悉滿種種香菸云蓋，其蓋金光亦照宮殿。如是三千大千世界，所有種種香菸云蓋，皆是此經威神力故。
「是諸人王手擎香爐供養經時、種種香氣，不但遍此三千大千世界，於一念頃亦遍十方無量無邊恒河沙等百千萬億諸佛世界，于諸佛上虛空之中，亦成香蓋，金光普照，亦復如是。諸佛世尊聞是妙香，見是香蓋及金色光，於十方界恒河沙等諸佛世界，作如是等神力變化已，異口同音于說
【現代漢語翻譯】 現代漢語譯本：『頃刻間就到達我們這些天人的宮殿，那香氣立刻變成香蓋，這香氣微妙，金色的光芒照耀著我們的宮殿、釋天（Śakra）的宮殿、梵天（Brahmā）的宮殿。大辯天神（Mahā Sarasvatī）、功德天神（Lakṣmī）、堅牢地神（Pṛthivī）、散脂鬼神（Samjaya）、最大將軍、二十八部鬼神大將、摩醯首羅（Maheśvara）、金剛密跡（Vajrapāṇi）、摩尼跋陀鬼神大將（Maṇibhadra）、鬼子母（Hāritī），與五百個兒子周匝圍繞，阿耨達龍王（Anavatapta）、娑竭羅龍王（Sāgara），像他們這樣的眾生，在自己的宮殿里各自都聞到這美妙的香氣，並且看到香蓋的光明普遍照耀，這香蓋的光明也照耀著一切天人的宮殿。』
佛告訴四天王：『這香蓋的光明不僅僅到達你們四天王的宮殿。為什麼呢？因為這些國王手持香爐，供養經典的時候，那香氣遍佈，在一念之間遍及三千大千世界，百億個太陽和月亮、百億個大海、百億個須彌山（Sumeru）、百億個大鐵圍山（Mahācakravāḍa）和小鐵圍山（Cakravāḍa）以及各種山王；百億個四天下（catvāro dvīpāḥ）、百億個四天王（catvāro mahārājāḥ）、百億個三十三天（Trāyastriṃśa），乃至百億個非想非非想天（Naivasaṃjñānāsaṃjñāyatana）。在這三千大千世界、百億個三十三天里，一切龍（Nāga）、鬼（Preta）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuḍa）、緊那羅（Kiṃnara）、摩睺羅伽（Mahoraga），宮殿和虛空中都充滿各種香菸云蓋，那云蓋的金光也照耀著宮殿。像這樣的三千大千世界，所有各種香菸云蓋，都是因為這部經的威神力量。』
『這些國王手持香爐供養經典的時候，各種香氣，不僅僅遍佈這三千大千世界，在一念之間也遍佈十方無量無邊像恒河沙一樣多的百千萬億個佛世界，在諸佛上方的虛空中，也形成香蓋，金光普遍照耀，也是這樣。諸佛世尊聞到這美妙的香氣，看到這香蓋和金色的光芒，在十方界像恒河沙一樣多的諸佛世界，作了像這樣的神力變化之後，異口同聲地說……』
【English Translation】 English version: 『Instantly, it reached the palaces of us devas (gods), and that fragrance immediately transformed into a fragrant canopy. That fragrance was subtle, and its golden light illuminated our palaces, the palaces of Śakra (ruler of the Trāyastriṃśa Heaven), and the palaces of Brahmā (creator god). The goddess Mahā Sarasvatī (goddess of knowledge), the goddess Lakṣmī (goddess of wealth and fortune), the goddess Pṛthivī (earth goddess), the yaksha (a type of spirit) Samjaya, the Great General, the twenty-eight classes of yaksha generals, Maheśvara (a form of Shiva), Vajrapāṇi (a bodhisattva), the yaksha general Maṇibhadra, Hāritī (a demon goddess) surrounded by her five hundred sons, Anavatapta (a dragon king), and Sāgara (ocean dragon king), and other beings like them, each in their own palaces, heard this wonderful fragrance and saw the light of the fragrant canopy shining everywhere. The light of this fragrant canopy also illuminated all the palaces of the devas.』
The Buddha told the Four Heavenly Kings: 『The light of this fragrant canopy does not only reach your palaces, the palaces of the Four Heavenly Kings. Why? Because when these kings hold incense burners and make offerings to the sutra, the fragrance spreads, and in a single moment it pervades the three-thousand-great-thousand world system, hundreds of millions of suns and moons, hundreds of millions of oceans, hundreds of millions of Mount Sumerus, hundreds of millions of great iron ring mountains (Mahācakravāḍa) and small iron ring mountains (Cakravāḍa) and all the mountain kings; hundreds of millions of Jambudvīpas (one of the four continents), hundreds of millions of Four Heavenly Kings (catvāro mahārājāḥ), hundreds of millions of Trāyastriṃśa Heavens, and even hundreds of millions of the Heaven of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana). In this three-thousand-great-thousand world system, hundreds of millions of Trāyastriṃśa Heavens, all nāgas (serpent deities), pretas (ghosts), gandharvas (celestial musicians), asuras (demons), garuḍas (mythical birds), kiṃnaras (celestial musicians), and mahoragas (great serpents), their palaces and the sky are filled with various clouds and canopies of incense smoke, and the golden light of those canopies also illuminates the palaces. All the various clouds and canopies of incense smoke in such three-thousand-great-thousand world systems are due to the majestic spiritual power of this sutra.』
『When these kings hold incense burners and make offerings to the sutra, the various fragrances not only pervade this three-thousand-great-thousand world system, but in a single moment they also pervade hundreds of millions of billions of Buddha worlds, as numerous as the sands of the Ganges River, in the ten directions without limit or boundary. In the sky above all the Buddhas, fragrant canopies are also formed, and golden light shines everywhere, just like that. When the Buddhas, the World Honored Ones, hear this wonderful fragrance and see this fragrant canopy and golden light, in the Buddha worlds as numerous as the sands of the Ganges River in the ten directions, after making such spiritual power transformations, they speak with one voice…』
法者稱讚：『善哉，善哉！大士！汝能廣宣流佈如是甚深微妙經典，則為成就無量無邊不可思議功德之聚，若有聞是甚深經典，所得功德則為不少，況持讀誦為他眾生開示分別演說其義。何以故？善男子！此金光明微妙經典，無量無邊億那由他諸菩薩等，若得聞者，即不退于阿耨多羅三藐三菩提。』
「爾時十方無量無邊恒河沙等，諸佛世界現在諸佛，異口同聲作如是言：『善男子！汝于來世必定當得坐于道場菩提樹下，於三界中最尊最勝，出過一切眾生之上，勤修力故受諸苦行，善能莊嚴菩提道場，能壞三千大千世界外道邪論，摧伏諸魔怨賊異形，覺了諸法第一寂滅清凈無垢甚深無上菩提之道。
「『善男子！汝已能坐金剛座處，轉于無上諸佛所贊十二種行甚深法輪，能擊無上最大法鼓，能吹無上極妙法螺，能豎無上最勝法幢，能然無上極明法炬，能雨無上甘露法雨，能斷無量煩惱怨結，能令無量百千萬億那由他眾，度于無涯可畏大海，解脫生死無際輪轉，值遇無量百千萬億那由他佛。』」
爾時四天王復白佛言：「世尊！是金光明微妙經典，能得未來現在種種無量功德，是故人王，若得聞是微妙經典，則為已於百千萬億無量佛所種諸善根。我以敬念是人王故，復見無量福德利故，我等四王及余
【現代漢語翻譯】 現代漢語譯本：法神讚歎道：『太好了，太好了！大菩薩！您能廣泛宣揚流佈這樣甚深微妙的經典，就能成就無量無邊不可思議的功德聚集。如果有人聽聞這部甚深經典，所得到的功德就已然不少，更何況是受持讀誦，為其他眾生開示分別演說其中的含義。為什麼呢？善男子！這部《金光明》微妙經典，無量無邊億那由他（數量單位，表示極大的數目）諸菩薩等，如果能夠聽聞，就不會從阿耨多羅三藐三菩提（梵語，Anuttara-samyak-sambodhi，無上正等正覺）退轉。』 這時，十方無量無邊恒河沙數等諸佛世界現在諸佛，異口同聲地說：『善男子！您在未來必定能夠坐在道場菩提樹下，在三界之中最為尊貴最為殊勝，超出一切眾生之上，勤奮修行，經歷各種苦行，善於莊嚴菩提道場，能夠摧毀三千大千世界外道的邪說，降伏各種魔怨賊寇，覺悟諸法第一寂滅清凈無垢甚深無上菩提之道。 『善男子！您已經能夠坐在金剛座處，轉動無上諸佛所讚歎的十二種行甚深法輪，能夠敲擊無上最大的法鼓，能夠吹響無上極妙的法螺，能夠豎立無上最殊勝的法幢，能夠點燃無上極明亮的法炬，能夠降下無上甘露般的法雨，能夠斬斷無量煩惱怨恨的糾結，能夠讓無量百千萬億那由他眾生，度過無邊可畏的大海，解脫生死無盡的輪迴，值遇無量百千萬億那由他佛。』 這時，四大天王又對佛說：『世尊！這部《金光明》微妙經典，能夠得到未來現在種種無量的功德，因此人王如果能夠聽聞這部微妙經典，就等於已經在百千萬億無量佛所種下了各種善根。我們因為敬念這位人王，又看到他有無量的福德利益，我們四天王以及其他』
【English Translation】 English version: The Dharma protectors praised: 'Excellent, excellent! Great Bodhisattva! If you can widely propagate and spread such a profound and subtle scripture, you will accumulate immeasurable, boundless, and inconceivable merits. If someone hears this profound scripture, the merits they obtain will already be considerable, let alone upholding, reciting, and explaining its meaning to other beings. Why? Good man! This 'Golden Light' subtle scripture, if heard by immeasurable, boundless, billions of nayutas (a unit of large number) of Bodhisattvas, they will not regress from Anuttara-samyak-sambodhi (supreme complete enlightenment).' At that time, the present Buddhas in the immeasurable, boundless, Ganges river sands of Buddha worlds in the ten directions, spoke in unison: 'Good man! In the future, you will surely be able to sit under the Bodhi tree in the Bodhimanda (place of enlightenment), being the most honored and supreme in the three realms, surpassing all beings. Through diligent practice and enduring various ascetic practices, you will be skilled in adorning the Bodhimanda, able to destroy the heretical doctrines of the three thousand great thousand worlds, subdue all demonic enemies and adversaries, and awaken to the first, tranquil, pure, immaculate, profound, and unsurpassed path of Bodhi. 'Good man! You are already able to sit on the Vajra seat (diamond throne), turning the unsurpassed Dharma wheel of the twelve practices praised by all Buddhas, able to strike the unsurpassed great Dharma drum, able to blow the unsurpassed exquisite Dharma conch, able to erect the unsurpassed most victorious Dharma banner, able to light the unsurpassed extremely bright Dharma torch, able to rain down the unsurpassed nectar-like Dharma rain, able to sever the immeasurable entanglements of afflictions and hatred, able to lead immeasurable hundreds of thousands of millions of nayutas of beings across the boundless and fearful ocean, liberating them from the endless cycle of birth and death, and enabling them to encounter immeasurable hundreds of thousands of millions of nayutas of Buddhas.' At that time, the Four Heavenly Kings further said to the Buddha: 'World Honored One! This 'Golden Light' subtle scripture can obtain various immeasurable merits in the future and present. Therefore, if a king hears this subtle scripture, it is as if he has already planted various good roots in the presence of hundreds of thousands of millions of immeasurable Buddhas. Because we respect and remember this king, and also see his immeasurable blessings and benefits, we, the Four Heavenly Kings, and others'
眷屬無量百千萬億鬼神，于自宮殿見是種種香菸云蓋瑞應之時，我當隱蔽不現其身，為聽法故，當至是王所至宮殿講法之處。大梵天王、釋提桓因、大辯天神、功德天神、堅牢地神、散脂鬼神、大將軍等，二十八部鬼神大將、摩醯首羅、金剛密跡、摩尼跋陀鬼神大將、鬼子母及五百兒子，周匝圍繞，阿耨達龍王、娑竭羅龍王，無量百千萬億那由他鬼神諸天，如是等眾為聽法故，悉自隱蔽不現其身，至是人王所止宮殿講法之處。
「世尊！我等四王及余眷屬無量鬼神，悉當同心以是人王為善知識，同共一行善相應行，能為無上大法施主，以甘露味充足我等；我等應當擁護是王，除其衰患令得安隱，及其宮宅國土城邑，諸惡災患悉令消滅。
「世尊！若有人王，於此經典心生舍離不樂聽聞，其心不欲恭敬供養尊重讚歎；若四部眾有受持讀誦講說之者，亦復不能恭敬供養尊重讚歎。我等四王及余眷屬無量鬼神，即便不得聞此正法，背甘露味失大法利，無有勢力及以威德，減損天眾增長惡趣。世尊！我等四王及無量鬼神舍其國土，不但我等，亦有無量守護國土諸舊善神皆悉捨去。我等諸王及諸鬼神既舍離已，其國當有種種災異，一切人民失其善心，唯有繫縛瞋恚斗諍，互相破壞多諸疾疫，彗星現怪流星崩落，五星
【現代漢語翻譯】 現代漢語譯本：無量百千萬億的鬼神眷屬，在各自的宮殿中見到種種香菸云蓋的吉祥徵兆時，我應當隱蔽身形，不顯現出來，爲了聽聞佛法，應當來到這位國王講法的宮殿。大梵天王（Brahmā，色界天之主）、釋提桓因（Śakra，忉利天之主）、大辯天神（Sarasvatī，智慧女神）、功德天神（Lakshmi，財富女神）、堅牢地神（Pṛthivī，大地女神）、散脂鬼神（Samjñā，藥叉大將）、大將軍等，二十八部鬼神大將、摩醯首羅（Maheśvara，大自在天）、金剛密跡（Vajrapāṇi，執金剛神）、摩尼跋陀鬼神大將（Maṇibhadra，寶賢藥叉）、鬼子母（Hāritī，護法神）及五百個兒子，周匝圍繞，阿耨達龍王（Anavatapta，清涼池龍王）、娑竭羅龍王（Sāgara，海龍王），無量百千萬億那由他的鬼神諸天，像這樣的眾生爲了聽聞佛法，都應當各自隱蔽身形，不顯現出來，來到這位人王講法的宮殿。 『世尊！我等四大天王及其他眷屬無量鬼神，都應當同心同德，以這位人王為善知識，共同奉行與善法相應的行為，他能成為無上大法的施主，以甘露妙味來滿足我們；我們應當擁護這位國王，消除他的衰敗和災患，使他得到安寧，以及他的宮殿、國土、城邑，一切邪惡的災難都使之消滅。』 『世尊！如果有人王，對於這部經典心生捨棄，不樂意聽聞，他的內心不想要恭敬供養、尊重讚歎；如果四部弟子中有受持讀誦講說這部經典的人，他也不恭敬供養、尊重讚歎。我們四大天王及其他眷屬無量鬼神，就不能夠聽聞到這純正的佛法，背離甘露妙味，失去大法的利益，沒有勢力和威德，減損天眾，增長惡趣。世尊！我們四大天王及無量鬼神捨棄他的國土，不只是我們，還有無量守護國土的舊有善神都會捨棄離去。我們這些天王及諸鬼神既然捨棄離去之後，這個國家就會有種種災難變異，一切人民失去善良的心，只有束縛、嗔恚、鬥爭，互相破壞，多有疾病瘟疫，彗星出現怪異，流星墜落，五星
【English Translation】 English version: Countless billions of trillions of ghosts and spirits, upon seeing various auspicious signs of fragrant smoke clouds and canopies in their respective palaces, I shall conceal my form and not appear. For the sake of listening to the Dharma, I shall come to the palace where this king preaches the Dharma. The Great Brahmā King (Brahmā, lord of the Form Realm), Śakra Devānām Indra (Śakra, lord of the Trāyastriṃśa Heaven), the Great Goddess Sarasvatī (Sarasvatī, goddess of wisdom), the Goddess of Merit Lakshmi (Lakshmi, goddess of wealth), the steadfast Earth Goddess Pṛthivī (Pṛthivī, earth goddess), the Yaksha General Samjñā (Samjñā, a Yaksha general), the Great Generals, the twenty-eight classes of ghost and spirit generals, Maheśvara (Maheśvara, the Great自在天), Vajrapāṇi (Vajrapāṇi, the vajra-bearing deity), the Yaksha General Maṇibhadra (Maṇibhadra, the Jewel Worthy Yaksha), Hāritī (Hāritī, protector deity) and her five hundred children, surrounding her, the Anavatapta Dragon King (Anavatapta, dragon king of the Anavatapta Lake), the Sāgara Dragon King (Sāgara, sea dragon king), countless billions of trillions of nayutas of ghosts, spirits, and devas, such beings, for the sake of listening to the Dharma, shall all conceal their forms and not appear, and come to the palace where this human king preaches the Dharma. 『World-Honored One! We, the Four Great Kings and our countless ghost and spirit retinues, shall all be of one mind and regard this human king as a good spiritual friend, and together practice conduct that corresponds to good Dharma. He can be a donor of the unsurpassed Great Dharma, and satisfy us with the taste of ambrosia. We should protect this king, remove his decline and calamities, and bring him peace, as well as his palaces, lands, cities, and towns, and cause all evil disasters to be extinguished.』 『World-Honored One! If there is a human king who abandons this scripture in his heart, does not delight in listening to it, and does not wish to respectfully make offerings, honor, praise, and extol it; if the fourfold assembly includes those who receive, uphold, read, recite, explain, and preach this scripture, and he also does not respectfully make offerings, honor, praise, and extol them, then we, the Four Great Kings and our countless ghost and spirit retinues, will not be able to hear this true Dharma, turn away from the taste of ambrosia, lose the benefit of the Great Dharma, have no power or virtue, diminish the heavenly hosts, and increase the evil destinies. World-Honored One! We, the Four Great Kings and countless ghosts and spirits, will abandon his country, and not only us, but also countless former good spirits who protect the country will all depart. Once we kings and all the ghosts and spirits have departed, that country will have various disasters and anomalies, all the people will lose their good hearts, and there will only be bondage, anger, strife, mutual destruction, many diseases and plagues, comets appearing as strange omens, falling meteors, and the five planets
諸宿違失常度，兩日並現日月薄蝕，白黑惡虹數數出現，大地震動發大音聲，暴風惡雨無日不有，穀米勇貴饑饉凍餓，多有他方怨賊侵掠其國，人民多受苦惱，其地無有可愛樂處。世尊！我等四王及諸無量百千鬼神，並守國土諸舊善神，遠離去時生如是等無量惡事。
「世尊！若有人王，欲得自護及王國土多受安樂，欲令國土一切眾生悉皆成就具足快樂，欲得摧伏一切外敵，欲得擁護一切國土，欲以正法正治國土，欲得除滅眾生怖畏。世尊！是人王等，應當必定聽是經典，及恭敬供養讀誦受持是經典者。我等四王及無量鬼神，以是法食善根因緣，得服甘露無上法味，增長身力心進勇銳增益諸天。何以故？以是人王至心聽受是經典故，如諸梵天說出欲論、釋提桓因種種善論、五通之人神仙之論。
「世尊！梵天釋提桓因五神通人，雖有百千億那由他無量勝論，是金光明于中最勝。所以者何？如來說是《金光明經》，為眾生故，為令一切閻浮提內諸人王等以正法治，為與一切眾生安樂，為欲愛護一切眾生，欲令眾生無諸苦惱，無有他方怨賊棘刺，所有諸惡背而不向，欲令國土無有憂惱，以正法教無有諍訟，是故人王各於國土，應然法炬熾然正法增益天眾。我等四王及無量鬼神、閻浮提內諸天善神，以是因緣，
【現代漢語翻譯】 現代漢語譯本： 諸星宿執行失常，日月同時出現，發生日食月食，頻繁出現白色和黑色的惡虹，大地劇烈震動發出巨大的聲響，狂風暴雨每天都有，糧食價格飛漲，出現饑荒和凍餓現象，許多其他地方的盜賊侵略這個國家，人民遭受許多痛苦，這片土地上沒有任何值得喜愛和快樂的地方。世尊（佛陀的尊稱）！我們四大天王（佛教護法神）以及無數百千的鬼神，還有守護國土的各位舊有的善良神祇，遠離此地的時候，就會產生這樣無數的惡事。
世尊！如果有人王，想要保護自己以及他的國家，希望得到更多的安樂，想要讓國家裡的一切眾生都能夠成就具足快樂，想要摧毀一切外來的敵人，想要擁護一切國土，想要用正法來治理國家，想要消除眾生的恐懼。世尊！這樣的人王等，應當必定聽聞這部經典，並且恭敬供養讀誦受持這部經典的人。我們四大天王以及無量的鬼神，因為這部經典所提供的法食善根因緣，得以享用甘露無上的法味，增長身力，內心精進勇猛，增益諸天。為什麼呢？因為這個人王至誠地聽受這部經典，就像諸梵天（色界天的天神）說出離欲的理論、釋提桓因（帝釋天的主宰）說出種種善妙的理論、以及具有五神通的人和神仙所說的理論一樣。
世尊！梵天、釋提桓因、五神通人，即使有百千億那由他（極大的數量單位）無量的殊勝理論，這部《金光明經》在其中也是最殊勝的。為什麼這麼說呢？如來（佛陀的稱號）宣說這部《金光明經》，是爲了眾生的緣故，爲了讓一切閻浮提（我們所居住的這個世界）內的各位人王等用正法來治理國家，爲了給予一切眾生安樂，爲了愛護一切眾生，希望眾生沒有各種苦惱，沒有其他地方的盜賊和荊棘，所有諸惡都背離而不面向他們，希望國家沒有憂愁煩惱，用正法教化而沒有爭端訴訟，因此各位人王在各自的國土，應當點燃法炬，使正法熾盛，增益天眾。我們四大天王以及無量鬼神、閻浮提內的各位天神善神，因為這個因緣，
【English Translation】 English version: When the constellations deviate from their proper course, when two suns appear simultaneously, when solar and lunar eclipses occur, when white and black ominous rainbows appear frequently, when the earth shakes violently and emits great sounds, when violent winds and evil rains are daily occurrences, when grain prices soar, leading to famine and starvation, and when foreign bandits invade the country, causing the people to suffer greatly, and there is no place of joy or delight in that land. World Honored One (a title for the Buddha)! When we, the Four Great Kings (Buddhist guardian deities), and countless hundreds of thousands of ghosts and spirits, along with the old, virtuous deities who protect the country, depart from this place, such immeasurable evil events arise.
World Honored One! If a king desires to protect himself and his kingdom, to receive more peace and happiness, to enable all beings in his kingdom to achieve complete happiness, to subdue all external enemies, to protect all lands, to govern his kingdom with the true Dharma, and to eliminate the fears of beings. World Honored One! Such a king should definitely listen to this scripture and respectfully make offerings to those who read, recite, and uphold this scripture. We, the Four Great Kings and countless ghosts and spirits, through the virtuous roots and causes of the Dharma food provided by this scripture, are able to partake of the nectar of the unsurpassed Dharma flavor, increasing our bodily strength, mental diligence, courage, and augmenting the heavenly beings. Why is this so? Because this king sincerely listens to and receives this scripture, just as the Brahmas (deities of the Form Realm) expound on the theory of detachment from desire, Shakra Devanam Indra (ruler of the Heaven of Thirty-three) speaks of various virtuous theories, and those with the five supernormal powers and immortals speak of their theories.
World Honored One! Even if Brahma, Shakra Devanam Indra, and those with the five supernormal powers have hundreds of thousands of millions of nayutas (extremely large units) of immeasurable and excellent theories, this Golden Light Sutra is the most excellent among them. Why is this so? The Tathagata (title of the Buddha) speaks this Golden Light Sutra for the sake of beings, to enable all kings within Jambudvipa (the world we inhabit) to govern their countries with the true Dharma, to give peace and happiness to all beings, to cherish all beings, to wish that beings have no suffering, no foreign bandits or thorns, that all evils turn away and do not face them, to wish that the country has no worries or troubles, and that there are no disputes or lawsuits through the teaching of the true Dharma. Therefore, each king in his own country should light the Dharma torch, make the true Dharma flourish, and augment the heavenly hosts. We, the Four Great Kings and countless ghosts and spirits, and all the virtuous heavenly deities within Jambudvipa, because of this cause,
得服甘露法味充足，得大威德進力具足，閻浮提內安隱豐樂，人民熾盛安樂其處；復于來世無量百千不可思議那由他劫，常受微妙第一快樂，復得值遇無量諸佛種諸善根，然後證成阿耨多羅三藐三菩提。得如是等無量功德，悉是如來正遍知說，如來過於百千億那由他諸梵天等，以大悲力故，亦過無量百千億那由他釋提桓因，以苦行力故。是故如來為諸眾生，演說如是《金光明經》。若閻浮提一切眾生及諸人王，世間出世間所作國事，所造世論皆因此經。欲令眾生得安樂故，釋迦如來示現是經廣宣流佈。世尊！以是因緣故，是諸人王，應當必定聽受供養恭敬尊重讚歎是經。」
爾時佛復告四天王：「汝等四王及余眷屬無量百千那由他鬼神！是諸人王，若能至心聽是經典，供養恭敬尊重讚歎。汝等四王，正應擁護，滅其衰患而與安樂。若有人能廣宣流佈如是妙典，於人天中大作佛事，能大利益無量眾生，如是之人，汝等四王，必當擁護莫令他緣而得擾亂，令心恬靜受于快樂，續復當得廣宣是經。」
爾時四天王，即從座起偏袒右肩，右膝著地長跪合掌，於世尊前以偈贊曰：
「佛月清凈， 滿足莊嚴， 佛日暉曜， 放千光明。 如來面目， 最上明凈， 齒白無垢， 如蓮華根； 功德
【現代漢語翻譯】 現代漢語譯本： 獲得甘露法味而感到滿足，獲得巨大的威德和精進的力量，使閻浮提（Jambudvipa，指我們所居住的這個世界）之內安定平和，物產豐饒，人民興盛，安居樂業；並且在未來的無量百千不可思議那由他劫（nayuta kalpas，極長的時間單位）中，常常享受微妙的第一快樂，還能值遇無量諸佛，種下各種善根，然後證成阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。獲得如此等等無量的功德，這些都是如來正遍知所說的。如來超過百千億那由他的諸梵天（Brahma，色界天的天神）等等，是因為大悲的力量；也超過無量百千億那由他的釋提桓因（Śakra devānām Indra，帝釋天），是因為苦行的力量。因此，如來爲了一切眾生，演說這樣的《金光明經》。如果閻浮提的一切眾生以及各位人王，世間和出世間所做的國家大事，所創造的世間理論，都依據這部經。爲了讓眾生得到安樂，釋迦如來（Śākyamuni，佛教的創始人）示現這部經，廣泛宣揚流佈。世尊！因為這個因緣，這些各位人王，應當必定聽受、供養、恭敬、尊重、讚歎這部經。'
當時，佛又告訴四天王：『你們四天王以及其餘眷屬無量百千那由他的鬼神！這些各位人王，如果能夠至誠地聽這部經典，供養、恭敬、尊重、讚歎。你們四天王，就應該擁護他們，消除他們的衰敗和災患，而給予他們安樂。如果有人能夠廣泛宣揚流佈這部妙典，在人天之中大作佛事，能夠大大地利益無量眾生，這樣的人，你們四天王，必定應當擁護，不要讓其他的因緣來擾亂他們，讓他們內心恬靜，享受快樂，繼續不斷地廣泛宣揚這部經。』
當時，四天王，立即從座位上站起來，袒露右肩，右膝著地，長跪合掌，在世尊面前用偈頌讚嘆說：
『佛的智慧之月清凈光明，圓滿莊嚴，佛的智慧之日光輝照耀，放射千萬光明。如來的面容，最上明凈，牙齒潔白沒有污垢，如同蓮花根一樣；功德'
【English Translation】 English version: 'Having received the nectar-like taste of the Dharma and being fully satisfied, having obtained great power and virtue and being fully endowed with the strength of diligence, the Jambudvipa (Jambudvipa, referring to the world we live in) will be peaceful and prosperous, with abundant products, and the people will flourish and live in peace; and in the immeasurable hundreds of thousands of inconceivable nayuta kalpas (nayuta kalpas, extremely long units of time) in the future, they will often enjoy the subtle and supreme happiness, and they will also encounter immeasurable Buddhas, plant various roots of goodness, and then attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Obtaining such immeasurable merits, all these are spoken by the Tathagata (Tathagata, meaning 'Thus Gone One') who is perfectly enlightened. The Tathagata surpasses hundreds of thousands of billions of nayutas of Brahmas (Brahma, gods of the Form Realm) and others because of the power of great compassion; and also surpasses immeasurable hundreds of thousands of billions of Śakra devānām Indra (Śakra devānām Indra, the lord of the gods) because of the power of ascetic practices. Therefore, the Tathagata, for the sake of all sentient beings, expounds such a Golden Light Sutra. If all sentient beings in Jambudvipa and all human kings, the national affairs done in the mundane and supramundane realms, and the worldly theories created, all rely on this sutra. In order to bring happiness to sentient beings, Śākyamuni (Śākyamuni, the founder of Buddhism) manifests this sutra and widely propagates it. World-Honored One! Because of this cause and condition, these human kings should definitely listen to, offer, revere, respect, and praise this sutra.'
At that time, the Buddha again told the Four Heavenly Kings: 'You Four Heavenly Kings and the rest of your retinue of immeasurable hundreds of thousands of billions of nayutas of ghosts and spirits! If these human kings can sincerely listen to this scripture, offer, revere, respect, and praise it, you Four Heavenly Kings should protect them, eliminate their decline and calamities, and give them peace and happiness. If someone can widely propagate this wonderful scripture, perform great deeds of the Buddha among humans and gods, and greatly benefit immeasurable sentient beings, you Four Heavenly Kings must protect such a person, and do not allow other causes and conditions to disturb them, so that their minds may be tranquil, enjoy happiness, and continue to widely propagate this sutra.'
At that time, the Four Heavenly Kings immediately rose from their seats, bared their right shoulders, knelt on their right knees, and with their palms joined together, praised the World-Honored One with verses, saying:
'The moon of the Buddha's wisdom is pure and bright, complete and adorned, the sun of the Buddha's wisdom shines brightly, emitting thousands of lights. The face of the Tathagata is supremely bright and pure, the teeth are white and without blemish, like the roots of a lotus flower; merits'
無量， 猶如大海； 智淵無邊， 法水具足； 百千三昧， 無有缺減； 足下平滿， 千輻相現； 足指網縵， 猶如鵝王； 光明晃耀， 如寶山王； 微妙清凈， 如煉真金； 所有福德， 不可思議； 佛功德山， 我今敬禮。 佛真法身， 猶如虛空， 應物現形， 如水中月， 無有障礙， 如焰如化， 是故我今， 稽首佛月。」
爾時世尊，以偈答曰：
「此金光明， 諸經之王， 甚深最勝， 為無有上； 十力世尊， 之所宣說， 汝等四王， 應當勤護。 以是因緣， 是深妙典， 能與眾生， 無量快樂， 為諸眾生， 安樂利益， 故久流佈， 于閻浮提； 能滅三千， 大千世界， 所有惡趣， 無量諸苦。 閻浮提內， 諸人王等， 心生慈愍， 正法治世， 若能流佈， 此妙經典， 則令其土， 安隱豐熟， 所有眾生， 悉受快樂。 若有人王， 欲愛己身， 及其國土， 欲令豐盛， 應當至心， 凈潔洗浴， 往法會所， 聽受是經。 是經能作， 所有善事， 摧伏一切， 內外怨賊； 復能除滅， 無量怖
【現代漢語翻譯】 現代漢語譯本 無量，猶如大海；智淵無邊，法水具足； 百千三昧（Samadhi，佛教術語，指精神集中和統一的狀態），無有缺減；足下平滿，千輻相現；足指網縵，猶如鵝王； 光明晃耀，如寶山王；微妙清凈，如煉真金；所有福德，不可思議； 佛功德山，我今敬禮。佛真法身，猶如虛空，應物現形，如水中月， 無有障礙，如焰如化，是故我今，稽首佛月。
爾時世尊，以偈答曰：
『此金光明（Suvarṇaprabhāsa Sūtra，佛教經典名），諸經之王，甚深最勝，為無有上；十力世尊（Tathāgata，如來），之所宣說，汝等四王，應當勤護。以是因緣，是深妙典，能與眾生，無量快樂， 為諸眾生，安樂利益，故久流佈，于閻浮提（Jambudvipa，指我們所居住的這個世界）；能滅三千大千世界，所有惡趣，無量諸苦。閻浮提內，諸人王等，心生慈愍，正法治世， 若能流佈，此妙經典，則令其土，安隱豐熟，所有眾生，悉受快樂。 若有人王，欲愛己身，及其國土，欲令豐盛，應當至心，凈潔洗浴，往法會所，聽受是經。是經能作，所有善事，摧伏一切，內外怨賊；復能除滅，無量怖』
【English Translation】 English version Immeasurable, like the great ocean; wisdom profound and boundless, replete with the water of Dharma; Hundreds of thousands of Samadhis (Samadhi, a Buddhist term referring to a state of mental concentration and unification), without any deficiency; feet level and full, displaying the marks of a thousand-spoked wheel; webbed toes, like those of a swan king; Radiance shining brightly, like a king of jeweled mountains; subtle and pure, like refined true gold; all merits and virtues, inconceivable; Mountain of Buddha's merits, I now reverently bow. The true Dharma body of the Buddha, like empty space, manifesting forms in response to beings, like the moon in water, Without any obstruction, like a flame or an illusion; therefore, I now bow my head to the moon of the Buddha.
At that time, the World-Honored One replied in verse, saying:
'This Suvarṇaprabhāsa Sūtra (Suvarṇaprabhāsa Sūtra, name of a Buddhist scripture), the king of all sutras, profound and supreme, unsurpassed; proclaimed by the Ten-Powered World-Honored One (Tathāgata, Thus Come One), you four heavenly kings should diligently protect it. Because of this cause and condition, this profound and wonderful scripture can give sentient beings immeasurable joy, For the sake of all beings, for their peace, happiness, and benefit, it has long been propagated in Jambudvipa (Jambudvipa, refers to the world we live in); it can extinguish all evil destinies and countless sufferings in the three thousand great thousand worlds. Within Jambudvipa, all human kings and others, with hearts of compassion, governing the world with the righteous Dharma, If they can propagate this wonderful scripture, then their lands will be peaceful, secure, and prosperous, and all sentient beings will receive happiness. If there is a human king who desires to love himself and his country, desiring to make it prosperous, he should wholeheartedly, purely, and cleanly bathe, go to the Dharma assembly, and listen to this scripture. This scripture can accomplish all good deeds, subdue all internal and external enemies; and it can also eliminate immeasurable fears.'
畏； 是諸經王， 能與一切， 無量眾生， 安隱快樂。 譬如寶樹， 在人家中， 悉能出生， 一切珍寶； 是妙經典， 亦復如是， 悉能出生， 諸王功德。 如清冷水， 能除渴乏； 是妙經典， 亦復如是， 能除諸王， 功德渴乏。 譬如珍寶、 異物篋器， 悉在於手， 隨意所用； 是金光明， 亦復如是， 隨意能與， 諸王法寶。 是金光明， 微妙經典， 常為諸天， 恭敬供養； 亦為護世， 四大天王， 威神勢力， 之所護持； 十方諸佛， 常念是經， 若有演說， 稱讚善哉。 亦有百千， 無量鬼神， 從十方來， 擁護是人； 若有得聞， 是妙經典， 心生歡喜， 踴躍無量。 閻浮提內， 無量大眾， 皆悉歡喜， 集聽是經； 聽是經故， 具諸威德， 增益天眾， 精氣身力。」
爾時四天王聞是偈已，白佛言：「世尊！我從昔來未曾得聞如是微妙寂滅之法，我聞是已心生悲喜涕淚交流，舉身戰動肢節怡解，復得無量不可思議具足妙樂。」以天曼陀羅華、摩訶曼陀羅華，供養奉散於如來上。作如是等供養佛已，復白佛言：「世尊！我等四
【現代漢語翻譯】 現代漢語譯本 畏懼； 這是諸經之王， 能夠給予一切無量眾生，安穩快樂。 譬如寶樹，在人家中，悉能出生一切珍寶； 這部妙經典，也同樣如此，悉能出生諸王功德。 如同清涼的水，能夠解除口渴； 這部妙經典，也同樣如此，能夠解除諸王對功德的渴求。 譬如珍寶、奇異物品的箱子，都掌握在手中，可以隨意使用； 這部《金光明經》（Suvarṇaprabhāsa Sūtra），也同樣如此，可以隨意給予諸王法寶。 這部《金光明經》（Suvarṇaprabhāsa Sūtra），微妙經典，常為諸天恭敬供養； 也被護世四大天王（Four Heavenly Kings），以威神勢力所護持； 十方諸佛，常念這部經，若有人演說，都稱讚『善哉』。 也有百千無量鬼神，從十方來，擁護這個人； 若有人聽聞這部妙經典，心生歡喜，踴躍無量。 閻浮提（Jambudvīpa）內，無量大眾，都歡喜聚集聽這部經； 聽這部經的緣故，具備各種威德，增益天眾的精氣身力。
這時，四大天王（Four Heavenly Kings）聽了這偈頌后，對佛說：『世尊！我從過去以來，從未聽聞如此微妙寂滅之法，我聽了之後，心中悲喜交加，涕淚交流，全身戰慄，肢體舒暢，又得到無量不可思議具足妙樂。』 他們以天界的曼陀羅華（mandārava flowers）、摩訶曼陀羅華（mahā-mandārava flowers），供養並散佈在如來身上。 做完這些供養佛的儀式后，又對佛說：『世尊！我等四
【English Translation】 English version Fear; These are the kings of all sutras, Able to give all immeasurable sentient beings, peace and happiness. Like a treasure tree, in a person's home, it can produce all kinds of treasures; This wonderful scripture is also like this, able to produce the merits of all kings. Like cool and refreshing water, able to quench thirst; This wonderful scripture is also like this, able to quench the thirst of all kings for merit. Like a chest of treasures and exotic items, all in hand, to be used at will; This Suvarṇaprabhāsa Sūtra (Golden Light Sutra), is also like this, able to freely give Dharma treasures to all kings. This Suvarṇaprabhāsa Sūtra (Golden Light Sutra), a subtle and wonderful scripture, is always respectfully offered by the devas (gods); It is also protected and upheld by the mighty power of the Four Heavenly Kings (Four Heavenly Kings) who protect the world; The Buddhas of the ten directions constantly remember this sutra, and if anyone expounds it, they praise 'Excellent!' There are also hundreds of thousands of immeasurable ghosts and spirits, coming from the ten directions, protecting this person; If anyone hears this wonderful scripture, their hearts will be filled with joy, and they will dance with immeasurable delight. Within Jambudvīpa (the continent where we live), immeasurable multitudes all joyfully gather to listen to this sutra; Because of listening to this sutra, they possess all kinds of majestic virtues, increasing the essence, energy, and physical strength of the heavenly beings.
At that time, the Four Heavenly Kings (Four Heavenly Kings), having heard this verse, said to the Buddha: 'World Honored One! Since the past, I have never heard such a subtle and tranquil Dharma. After hearing this, my heart is filled with sorrow and joy, tears flow, my whole body trembles, my limbs are relaxed, and I have attained immeasurable, inconceivable, complete, and wonderful bliss.' They offered and scattered celestial mandārava flowers (mandārava flowers) and mahā-mandārava flowers (mahā-mandārava flowers) upon the Tathagata (Buddha). After making these offerings to the Buddha, they again said to the Buddha: 'World Honored One! We four
王，各各自有五百鬼神，常當隨逐是說法者而為守護。」
金光明經大辯天神品第七
爾時大辯天白佛言：「世尊！是說法者，我當益其樂說辯才，令其所說莊嚴次第善得大智，若是經中有失文字句義違錯，我能令是說法比丘次第還得，能與總持令不忘失。若有眾生於百千佛所種諸善根，是說法者為是等故，于閻浮提廣宣流佈是妙經典令不斷絕，復令無量無邊眾生得聞是經，當令是等悉得猛利不可思議大智慧聚、不可稱量福德之報，善解無量種種方便、善能辯暢一切諸論、善知世間種種技術，能出生死得不退轉，必定疾得阿耨多羅三藐三菩提。」
金光明經功德天品第八
爾時功德天白佛言：「世尊！是說法者，我當隨其所須之物，衣服飲食臥具醫藥及余資產，供給是人無所乏少，令心安住晝夜歡樂，正念思惟是經章句分別深義。若有眾生於百千佛所種諸善根，是說法者為是等故，于閻浮提廣宣流佈是妙經典令不斷絕，是諸眾生聽是經已，于未來世無量百千那由他劫，常在天上人中受樂，值遇諸佛，速成阿耨多羅三藐三菩提，三惡道苦悉畢無餘。
「世尊！我已於過去寶華功德海琉璃金山照明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊所種諸
【現代漢語翻譯】 現代漢語譯本：『大王，他們各自有五百鬼神，經常跟隨這些說法的人，來為他們守護。』
《金光明經·大辯天神品》第七
這時，大辯天（Mahasarasvati，智慧女神）對佛說：『世尊！這些說法的人，我應當增加他們的樂說辯才，使他們所說的內容莊嚴有序，善於獲得大智慧。如果這部經中有遺漏的文字或句義有錯誤，我能使這些說法比丘（bhiksu，佛教出家人）依次恢復正確，能給予他們總持（dharani，記憶力），使他們不忘失。如果有眾生在百千佛那裡種下各種善根，這些說法的人爲了這些眾生的緣故，在閻浮提（Jambudvipa，我們所居住的這個世界）廣泛宣揚流佈這部妙經典，使之不斷絕，又使無量無邊的眾生能夠聽聞這部經，我應當使這些人全部獲得猛利不可思議的大智慧聚集，獲得不可稱量的福德之報，善於理解無量種種方便法門，善於辯論通暢一切諸論，善於知曉世間種種技術，能夠脫離生死輪迴，得到不退轉的境界，必定快速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』
《金光明經·功德天品》第八
這時，功德天（Sri-devi，吉祥天女）對佛說：『世尊！這些說法的人，我應當隨他們所需要的物品，衣服、飲食、臥具、醫藥以及其他資產，供給這些人，使他們沒有缺乏，使他們內心安住，晝夜歡樂，以正念思惟這部經的章句，分別深奧的含義。如果有眾生在百千佛那裡種下各種善根，這些說法的人爲了這些眾生的緣故，在閻浮提廣泛宣揚流佈這部妙經典，使之不斷絕，這些眾生聽聞這部經后，在未來世無量百千那由他（nayuta，數量單位）劫中，常在天上人間享受快樂，值遇諸佛，快速成就阿耨多羅三藐三菩提，三惡道（three evil realms）的痛苦全部消盡無餘。
『世尊！我已經在過去寶華功德海琉璃金山照明如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purusa-damya-sarathi）、天人師（Sasta deva-manusyanam）、佛（Buddha）、世尊（Bhagavan）那裡種下各種善根。
【English Translation】 English version: 'O King, each of them has five hundred spirits who constantly follow and protect these preachers of the Dharma.'
The Golden Light Sutra, Chapter 7: The Great辯天 Goddess
At that time, the Great辯天 (Mahasarasvati, Goddess of Wisdom) said to the Buddha: 'World Honored One! For these preachers of the Dharma, I shall increase their eloquence and skill in speaking, so that what they say is well-arranged and they are good at attaining great wisdom. If there are any omissions of words or errors in the meaning of the sentences in this sutra, I can enable these preaching bhiksus (Buddhist monks) to restore them correctly in order, and I can grant them dharani (retentive memory) so that they do not forget. If there are beings who have planted various good roots in the presence of hundreds of thousands of Buddhas, for the sake of these beings, these preachers of the Dharma widely propagate and spread this wonderful sutra in Jambudvipa (the world we live in), so that it is not interrupted, and also enable countless beings to hear this sutra. I shall enable all these beings to obtain a fierce and inconceivable accumulation of great wisdom, to obtain immeasurable rewards of merit, to be good at understanding countless various skillful means, to be good at eloquently debating all kinds of treatises, to be good at knowing all kinds of worldly skills, to be able to escape from the cycle of birth and death, to attain the state of non-retrogression, and to certainly and quickly attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment).'
The Golden Light Sutra, Chapter 8: The Goddess of Merit
At that time, the Goddess of Merit (Sri-devi, Goddess of Fortune) said to the Buddha: 'World Honored One! For these preachers of the Dharma, I shall provide them with whatever they need, such as clothing, food, bedding, medicine, and other assets, so that they lack nothing, so that their minds are at peace, and they are joyful day and night, contemplating the chapters and verses of this sutra with right mindfulness, and distinguishing its profound meanings. If there are beings who have planted various good roots in the presence of hundreds of thousands of Buddhas, for the sake of these beings, these preachers of the Dharma widely propagate and spread this wonderful sutra in Jambudvipa, so that it is not interrupted. After these beings hear this sutra, in the future, for countless hundreds of thousands of nayutas (a unit of measurement) of kalpas (eons), they will constantly enjoy happiness in the heavens and among humans, encounter various Buddhas, quickly attain Anuttara-samyak-sambodhi, and the sufferings of the three evil realms will be completely extinguished without remainder.'
'World Honored One! I have already planted various good roots in the past in the presence of the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purusa-damya-sarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One), the Jeweled Flower Merit Sea Lapis Lazuli Golden Mountain Illuminating Thus Come One.'
善根，是故我今隨所念方、隨所視方、隨所至方，能令無量百千眾生受諸快樂，若衣服飲食資生之具、金銀七寶、真珠琉璃、珊瑚琥珀、壁玉珂貝，悉無所乏。若有人能稱金光明微妙經典，為我供養諸佛世尊，三稱我名燒香供養；供養佛已，別以香華種種美味，供施於我灑散諸方，當知是人即能聚集資財寶物。以是因緣增長地味，地神諸天悉皆歡喜，所種穀米牙莖枝葉果實滋茂，樹神歡喜出生無量種種諸物。我時慈念諸眾生故，多與資生所須之物。
「世尊！於此北方，毗沙門天王有城名曰阿尼曼陀，其城有園名功德華光，於是園中有最勝園，名曰金幢七寶極妙，此即是我常止住處。若有欲得財寶增長，是人當於自所住處，應凈掃灑洗浴其身，著鮮白衣妙香涂身，為我至心三稱彼佛寶華琉璃世尊名號，禮拜供養燒香散華；亦當三稱金光明經至誠發願，別以香華種種美味，供施於我散灑諸方，爾時當說如是章句：
「波利富樓那遮利 三曼陀達舍尼羅佉 摩訶毗呵羅伽帝 三曼陀毗陀那伽帝 摩訶迦梨波帝 波婆禰 薩婆哆㖃 三曼陀 修缽梨富隸 阿夜那達摩帝 摩訶毗鼓畢帝 摩訶彌勒簸僧祇帝 醯帝簁三博祇悕帝 三曼陀阿咃 阿㝹婆羅尼
「是灌頂章句，必定吉祥真實不虛。等行眾生及中善
【現代漢語翻譯】 現代漢語譯本： 『善根，因此我現在無論想到哪個方向、看到哪個方向、到達哪個方向，都能讓無量百千的眾生獲得各種快樂，無論是衣服飲食等生活用品，還是金銀七寶、真珠（pearl）、琉璃（crystal）、珊瑚（coral）、琥珀（amber）、壁玉（jade）、珂貝（cowrie shell），都不會缺乏。如果有人能夠稱念《金光明微妙經典》，爲了我供養諸佛世尊，三次稱念我的名字，燒香供養；供養佛之後，另外用香、花和各種美味，供養佈施給我，灑向四方，應當知道這個人就能聚集資財寶物。因為這個因緣，增長地味，地神諸天都歡喜，所種植的穀米牙莖枝葉果實都茂盛，樹神歡喜出生無量種種物品。我時常慈悲憐憫眾生，所以多給予他們生活所需的物品。 『世尊！在這北方，毗沙門天王（Vaiśravaṇa, the Guardian of the North）有一座城市名叫阿尼曼陀（Alakā），這座城市裡有一個花園名叫功德華光，在這個花園裡有一個最殊勝的園林，名叫金幢七寶極妙，這裡就是我常住的地方。如果有人想要得到財寶增長，這個人應當在自己所居住的地方，乾淨地打掃灑水，洗浴身體，穿著鮮艷潔白的衣服，用美妙的香塗抹身體，爲了我至誠地三次稱念彼佛寶華琉璃世尊的名號，禮拜供養，燒香散花；也應當三次稱念《金光明經》，至誠地發願，另外用香、花和各種美味，供養佈施給我，灑向四方，這時應當說出這樣的章句： 『波利富樓那遮利 三曼陀達舍尼羅佉 摩訶毗呵羅伽帝 三曼陀毗陀那伽帝 摩訶迦梨波帝 波婆禰 薩婆哆㖃 三曼陀 修缽梨富隸 阿夜那達摩帝 摩訶毗鼓畢帝 摩訶彌勒簸僧祇帝 醯帝簁三博祇悕帝 三曼陀阿咃 阿㝹婆羅尼 『這是灌頂章句，必定吉祥真實不虛。平等對待眾生以及中等善行的人。
【English Translation】 English version: 『Good roots, therefore, now wherever I think of, wherever I look, wherever I go, I can enable countless hundreds of thousands of beings to receive all kinds of happiness, whether it be clothing, food, and other necessities of life, or gold, silver, the seven treasures, pearls (真珠), crystal (琉璃), coral (珊瑚), amber (琥珀), jade (壁玉), and cowrie shells (珂貝), they will lack nothing. If someone can recite the 『Subtle Golden Light Sutra』, make offerings to all the Buddhas and World-Honored Ones for my sake, chant my name three times, and burn incense as an offering; after offering to the Buddhas, separately use incense, flowers, and various delicacies to offer and bestow upon me, scattering them in all directions, know that this person will be able to gather wealth and treasures. Because of this cause and condition, the flavor of the earth will increase, and the earth deities and all the devas will be delighted. The grains, rice sprouts, stems, leaves, fruits, and seeds that are planted will flourish, and the tree deities will be delighted and produce countless kinds of things. Because I am always compassionate towards all beings, I will give them many of the things they need for life.』 『World-Honored One! In this northern direction, Vaiśravaṇa (毗沙門天王, the Guardian of the North) has a city called Alakā (阿尼曼陀), and in that city there is a garden called Merit Flower Light, and in that garden there is a most excellent garden called Golden Banner Seven Treasures Extremely Wonderful, which is where I constantly reside. If someone wants to gain wealth and increase their treasures, that person should clean and sweep their dwelling place, bathe their body, wear fresh white clothes, apply wonderful fragrances to their body, and sincerely chant the name of that Buddha Jewel Flower Crystal World-Honored One three times for my sake, bowing in worship, burning incense, and scattering flowers; they should also chant the 『Golden Light Sutra』 three times, sincerely making vows, and separately use incense, flowers, and various delicacies to offer and bestow upon me, scattering them in all directions, at which time they should say the following verses: 『Pari Purna Chali Samanta Darshani Rokha Maha Viharagati Samanta Vidhana Gati Maha Kali Bati Pava Ni Sarva Da A Samanta Su Pari Pule Ayana Dharmati Maha Vikubiti Maha Maitreya Basangiti Hiti Shi Sanbo Gihiti Samanta Aata Anupo Narani』 『This is the mantra for empowerment, it is certainly auspicious, true, and not false. Equally treat sentient beings and those of middling goodness.』
根，應當受持讀誦通利，七日七夜受持八戒，朝暮凈心，香華供養十方諸佛，常為己身及諸眾生，迴向具足阿耨多羅三藐三菩提，作是誓願：『令我所求皆得吉祥。』自於所居房舍屋宅凈潔掃除。若自住處、若阿蘭若處，以香泥塗地、燒微妙香、敷凈好座，以種種華香佈散其地以待於我；我于爾時如一念頃，入其室宅即坐其座，從此日夜令此所居，若村邑、若僧坊、若露地，無所乏少，若錢若金銀若珍寶、若牛羊若穀米，一切所須即得具足悉受快樂。若能以己所作善根最勝之分回與我者，我當終身不遠其人，于所住處至心護念，隨其所求令得成就。
「應當至心禮如是等諸佛世尊，其名曰：寶勝如來、無垢熾寶光明王相如來、金焰光明如來、金百光明照藏如來、金山寶蓋如來、金華焰光相如來、大炬如來、寶相如來；亦應敬禮：信相菩薩、金光明菩薩、金藏菩薩、常悲菩薩、法上菩薩；亦應敬禮：東方阿閦如來、南方寶相如來、西方無量壽佛、北方微妙聲佛。」
金光明經堅牢地神品第九
爾時地神堅牢白佛言：「世尊！是金光明微妙經典，若現在世若未來世，在在處處——若城邑聚落，若山澤空處，若王宮宅。世尊！隨是經典所流佈處，是地分中敷師子座，令說法者坐其座上，廣演宣說是妙經典
【現代漢語翻譯】 現代漢語譯本： 『根』，應當受持讀誦通達明瞭，連續七日七夜受持八關齋戒，早晚以清凈心，用香和花供養十方諸佛，常常為自己以及所有眾生，迴向圓滿無上正等正覺（阿耨多羅三藐三菩提，Anuttara-samyak-sambodhi），併發下這樣的誓願：『令我所求的一切都能吉祥如意。』自己將居住的房舍屋宅清掃乾淨。無論自己居住的地方，還是阿蘭若（Aranya）處（寂靜處），都用香泥塗地，焚燒微妙的香，鋪設乾淨美好的座位，用各種鮮花和香散佈在地上以等待我的到來；我于那時如一念頃，進入其室宅就坐在那個座位上，從此日夜讓這個所居住的地方，無論是村莊、僧坊，還是露天之地，都不會缺少任何東西，無論是錢財、金銀、珍寶，還是牛羊、穀米，一切所需的都能得到滿足，享受一切快樂。如果能將自己所做的善根中最殊勝的部分迴向給我，我將終身不遠離這個人，在他所居住的地方至誠護念，隨他所求令他得到成就。 『應當至誠禮敬如是等等諸佛世尊』，他們的名號是：寶勝如來（Ratnaketu）、無垢熾寶光明王相如來（Vimalaprabharaja-ketuprabhasa）、金焰光明如來（Suvarnadatta-prabhasa）、金百光明照藏如來（Suvarna-sata-prabhasalokadhara）、金山寶蓋如來（Suvarna-kanaka-parvata-chattra）、金華焰光相如來（Suvarna-puspa-ketu-prabhasa）、大炬如來（Maharcis）、寶相如來（Ratnaketu）；也應當敬禮：信相菩薩（Sraddha-mati-bodhisattva）、金光明菩薩（Suvarna-prabhasa-bodhisattva）、金藏菩薩（Suvarna-garbha-bodhisattva）、常悲菩薩（Sadakrandin-bodhisattva）、法上菩薩（Dharma-mati-bodhisattva）；也應當敬禮：東方阿閦如來（Akshobhya）、南方寶相如來（Ratnaketu）、西方無量壽佛（Amitabha）、北方微妙聲佛（Dundubhisvara）。 《金光明經·堅牢地神品》第九 這時，地神堅牢（Dridha）稟告佛說：『世尊！這部《金光明》微妙經典，無論現在世還是未來世，在任何地方——無論是城邑聚落，還是山澤空曠之處，還是王宮宅院。世尊！隨著這部經典所流佈的地方，就在這塊土地上鋪設獅子座，讓說法的人坐在座位上，廣泛地宣講這部妙經典。
【English Translation】 English version: 'Root,' one should receive, uphold, read, recite, and thoroughly understand it. For seven days and seven nights, observe the eight precepts, purify the mind morning and evening, and offer incense and flowers to the Buddhas of the ten directions. Constantly dedicate the merit to oneself and all sentient beings, aspiring to complete Anuttara-samyak-sambodhi (supreme perfect enlightenment), making this vow: 'May all that I seek be auspicious.' One should clean and sweep the house where one resides. Whether it is one's own dwelling or an Aranya (secluded place), the ground should be smeared with fragrant mud, subtle incense burned, and clean, beautiful seats arranged, with various flowers and fragrances scattered on the ground to await me. At that time, in an instant, I will enter the house and sit on that seat. From that day and night, let this place of residence, whether it be a village, a monastery, or an open space, lack nothing. Whether it be money, gold, silver, jewels, cattle, sheep, or grain, all that is needed will be fully provided, and all happiness will be enjoyed. If one can dedicate the most excellent portion of the good roots one has cultivated to me, I will never be far from that person for the rest of my life, sincerely protecting and mindful of them in their place of residence, fulfilling their requests and enabling them to achieve their goals. 'One should sincerely pay homage to such Buddhas and World Honored Ones,' whose names are: Ratnaketu (Jewel Banner Tathagata), Vimalaprabharaja-ketuprabhasa (Immaculate Light King Appearance Tathagata), Suvarnadatta-prabhasa (Golden Flame Light Tathagata), Suvarna-sata-prabhasalokadhara (Golden Hundred Light Illuminating Treasury Tathagata), Suvarna-kanaka-parvata-chattra (Golden Mountain Jeweled Canopy Tathagata), Suvarna-puspa-ketu-prabhasa (Golden Flower Flame Light Appearance Tathagata), Maharcis (Great Torch Tathagata), Ratnaketu (Jewel Appearance Tathagata); one should also pay homage to: Sraddha-mati-bodhisattva (Faithful Mind Bodhisattva), Suvarna-prabhasa-bodhisattva (Golden Light Bodhisattva), Suvarna-garbha-bodhisattva (Golden Womb Bodhisattva), Sadakrandin-bodhisattva (Ever Weeping Bodhisattva), Dharma-mati-bodhisattva (Dharma Mind Bodhisattva); one should also pay homage to: Akshobhya (Immovable Tathagata) in the East, Ratnaketu (Jewel Appearance Tathagata) in the South, Amitabha (Infinite Life Buddha) in the West, and Dundubhisvara (Wonderful Sound Buddha) in the North.' The Golden Light Sutra, Chapter 9: The Steadfast Earth Goddess At that time, the Earth Goddess Dridha (Steadfast) said to the Buddha: 'World Honored One! This Golden Light Sutra, a subtle and wonderful scripture, whether in the present or future, in every place—whether in cities and villages, in mountains and marshes, in open spaces, or in royal palaces and residences. World Honored One! Wherever this scripture is propagated, in that land, a lion throne should be set up, and the speaker of the Dharma should sit upon it, widely expounding this wonderful scripture.'
；我當在中常作宿衛，隱蔽其身於法座下頂戴其足。我聞法已，得服甘露無上法味增益身力，而此大地深十六萬八千由旬，從金剛際至海地上，悉得眾味增長具足，豐壤肥濃過於今日。以是之故，閻浮提內藥草樹木、根莖枝葉華果滋茂，美色香味皆悉具足。眾生食已，增長壽命色力辯安，六情諸根具足通利，威德顏貌端嚴殊特；成就如是種種等已，所作事業多得成辦，有大勢力精勤勇猛。
「是故，世尊！閻浮提內安隱豐樂人民熾盛，一切眾生多受快樂，應心適意隨其所樂。是諸眾生得是威德大勢力已，能供養是《金光明經》，及恭敬供養持是經者四部之眾。我于爾時當往其所，為諸眾生受快樂故，請說法者廣令宣佈如是妙典。何以故？世尊！是金光明若廣說時，我及眷屬所得功德倍過於常，增長身力心進勇銳。
「世尊！我服甘露無上味已，閻浮提地縱廣七千由旬豐壤倍常。世尊！如是大地眾生所依，悉能增長一切所須之物，增長一切所須物已，令諸眾生隨意所用受于快樂——種種飲食衣服臥具、宮殿屋宅樹木林苑、河池井泉，如是等物依因於地悉皆具足。是故，世尊！是諸眾生為知我恩，應作是念：『我當必定聽受是經，供養恭敬尊重讚歎。』作是念已，即從住處，若城邑聚落舍宅空地，往法會所聽
【現代漢語翻譯】 現代漢語譯本：我應當經常在中間擔任宿衛，隱藏我的身體在法座下，用頭頂戴佛足。我聽聞佛法后，得以服用甘露無上的法味，增益我的身力。因此，這片大地，深達十六萬八千由旬（Yojana，古印度長度單位），從金剛地基直到海面之上，都得到各種滋味的增長，變得豐饒肥沃，勝過今日。因為這個緣故，閻浮提（Jambudvipa，佛教傳說中的四大部洲之一）內的藥草樹木、根莖枝葉花果都滋長茂盛，美好的顏色香味都具備。眾生食用后，增長壽命、色相、力量、辯才和安樂，六根（Six Sense Organs，眼、耳、鼻、舌、身、意）都具足通利，威德顏貌端莊殊特；成就這些種種之後，所做的事業大多能夠成功，有很大的勢力，精勤勇猛。 『因此，世尊（World-Honored One，對佛的尊稱）！閻浮提內安寧隱定，豐衣足食，人民興盛，一切眾生大多享受快樂，應心適意，隨其所樂。這些眾生得到威德大勢力后，能夠供養這部《金光明經》（Suvarnaprabhasa Sutra），以及恭敬供養持誦這部經的四部之眾（Four kinds of disciples，比丘、比丘尼、優婆塞、優婆夷）。我那時會前往他們那裡，爲了讓眾生享受快樂，請說法者廣泛宣講這部妙典。為什麼呢？世尊！這部《金光明經》如果廣泛宣說，我和我的眷屬所得的功德會倍增于平常，增長身力，心生精進，勇猛銳利。 『世尊！我服用甘露無上的法味后，閻浮提的土地縱橫七千由旬，豐饒程度倍增于平常。世尊！這樣的大地是眾生所依賴的，能夠增長一切所需的物品。增長一切所需物品后，讓眾生隨意使用，享受快樂——各種飲食衣服臥具、宮殿屋宅樹木林苑、河池井泉，這些等等物品都依靠大地而具足。因此，世尊！這些眾生爲了知道我的恩德，應當這樣想：『我應當必定聽受這部經，供養、恭敬、尊重、讚歎。』這樣想后，就從住處，無論是城邑聚落、舍宅空地，前往法會場所聽法。
【English Translation】 English version: I should constantly be on guard in the middle, concealing my body under the Dharma seat, and bowing my head to its feet. After hearing the Dharma, I will be able to partake of the nectar of the unsurpassed Dharma flavor, increasing my bodily strength. Therefore, this great earth, sixteen hundred and eighty thousand yojanas (Yojana, an ancient Indian unit of length) deep, from the Vajra (Diamond) base to the surface of the sea, will receive the growth of all flavors, becoming abundant and fertile, surpassing even today. For this reason, the medicinal herbs, trees, roots, stems, branches, leaves, flowers, and fruits within Jambudvipa (Jambudvipa, one of the four continents in Buddhist cosmology) will flourish, possessing beautiful colors and fragrances. After the beings consume them, they will increase in lifespan, complexion, strength, eloquence, and peace, and their six senses (Six Sense Organs, eye, ear, nose, tongue, body, mind) will be complete and unobstructed, their majestic virtue and appearance will be dignified and extraordinary; having achieved all these things, the tasks they undertake will mostly be accomplished, and they will have great power, diligence, and courage. 『Therefore, World-Honored One (World-Honored One, a title of respect for the Buddha)! Within Jambudvipa, there is peace and prosperity, and the people flourish. All beings mostly enjoy happiness, according to their hearts' desires and pleasures. After these beings obtain majestic virtue and great power, they will be able to make offerings to this Suvarnaprabhasa Sutra (Golden Light Sutra), and respectfully offer to the four kinds of disciples (Four kinds of disciples, Bhikshus, Bhikshunis, Upasakas, Upasikas) who uphold this Sutra. At that time, I will go to their place, for the sake of bringing happiness to all beings, and request the Dharma speakers to widely proclaim this wonderful scripture. Why? World-Honored One! If this Golden Light Sutra is widely spoken, the merits and virtues that I and my retinue obtain will be doubled compared to usual, increasing our bodily strength, advancing our minds, and making us courageous and sharp. 『World-Honored One! After I partake of the nectar of the unsurpassed flavor, the land of Jambudvipa, seven thousand yojanas in length and breadth, will be twice as fertile as usual. World-Honored One! This great earth, upon which beings rely, will be able to increase all necessary things. After increasing all necessary things, it will allow beings to use them at will and enjoy happiness—various foods, clothing, bedding, palaces, houses, trees, forests, gardens, rivers, ponds, and springs; all these things and more will be fully provided by the earth. Therefore, World-Honored One! These beings, in order to know my kindness, should think thus: 『I should definitely listen to and receive this Sutra, and offer, respect, honor, and praise it.』 After thinking thus, they will go from their dwellings, whether they be cities, villages, settlements, houses, or open spaces, to the Dharma assembly to listen to the Dharma.』
受是經。既聽受已還其所止，各應相慶作如是言：『我等今者聞此甚深無上妙法，已為攝取不可思議功德之聚，值遇無量無邊諸佛，三惡道報已得解脫，于未來世常生天上人中受樂。』是諸眾生各于住處，若為他人演說是經，若說一喻一品一緣，若複稱嘆一佛一菩薩一四句偈乃至一句，及稱是經首題名字。世尊！隨是眾生所住之處，其地具足豐壤肥濃過於餘地，凡是因地所生之物，悉得增長滋茂廣大，令諸眾生受于快樂，多饒財寶好行惠施，心常堅固深信三寶。」
爾時佛告地神堅牢：「若有眾生，乃至聞是《金光明經》一句之義，人中命終隨意往生三十三天。地神！若有眾生，為欲供養是經典故莊嚴屋宅，乃至張懸一幡一蓋及以一衣，欲界六天已有自然七寶宮殿，是人命終即往生彼。地神！于諸七寶宮殿之中，各各自然有七天女共相娛樂，日夜常受不可思議微妙快樂。」
爾時地神白佛言：「世尊！以是因緣，說法比丘坐法座時，我常晝夜衛護不離，隱蔽其形在法座下頂戴其足。世尊！若有眾生於百千佛所種諸善根，是說法者為是等故，于閻浮提廣宣流佈是妙經典令不斷絕。是諸眾生聽是經已，未來之世無量百千那由他劫，于天上人中常受快樂，值遇諸佛，疾成阿耨多羅三藐三菩提，三惡道苦悉斷無餘
【現代漢語翻譯】 現代漢語譯本：受持這部經典。聽受之後回到各自的住所，應當互相慶賀，這樣說：『我們現在聽聞了這部甚深無上的微妙之法，已經攝取了不可思議的功德聚集，值遇了無量無邊的諸佛，三惡道的果報已經得到解脫，在未來的世間常常生在天上人間享受快樂。』這些眾生在各自的住處，如果為他人演說這部經典，或者說一個譬喻、一品、一因緣，或者稱揚讚歎一佛、一菩薩、一句四句偈乃至一句，以及稱念這部經典的首題名字。世尊！隨著這些眾生所居住的地方，那裡的土地具足豐饒肥沃，超過其他地方，凡是因土地所生長的萬物，都能夠增長滋茂廣大，令眾生享受快樂，多有財寶，喜歡行佈施，內心常常堅固，深信三寶（佛、法、僧）。
這時，佛告訴地神堅牢（守護大地的神祇）：『如果有眾生，乃至聽聞這部《金光明經》（Suvarṇaprabhāsa Sūtra）一句的意義，在人間命終之後，可以隨意往生到三十三天（忉利天）。地神！如果有眾生，爲了供養這部經典而莊嚴屋宅，乃至張掛一幡、一蓋以及一件衣服，欲界六天（六慾天）已經有自然形成的七寶宮殿，這個人命終之後就往生到那裡。地神！在這些七寶宮殿之中，各自自然有七位天女共同娛樂，日夜常常享受不可思議的微妙快樂。』
這時，地神稟告佛說：『世尊！因為這個因緣，說法比丘（宣講佛法的出家人）坐在法座上時，我常常晝夜衛護不離開，隱藏我的身形在法座下頂戴他的雙足。世尊！如果有眾生在百千佛所種下各種善根，這位說法者爲了這些眾生的緣故，在閻浮提（我們所居住的這個世界）廣為宣揚流佈這部微妙經典，使它不斷絕。這些眾生聽聞這部經典之後，在未來的世間無量百千那由他劫（極長的時間單位）中，在天上人間常常享受快樂，值遇諸佛，迅速成就阿耨多羅三藐三菩提（無上正等正覺），三惡道的痛苦全部斷除沒有剩餘。』
【English Translation】 English version: 'Those who receive and uphold this Sutra, after hearing and receiving it, should return to their respective dwellings and congratulate each other, saying: "We have now heard this profound and unsurpassed wonderful Dharma, and have already gathered an inconceivable accumulation of merit, encountered countless and boundless Buddhas, and have been liberated from the retribution of the three evil paths. In future lives, we will constantly be born in the heavens and among humans, enjoying happiness." If these beings, in their respective dwellings, expound this Sutra to others, or speak of one metaphor, one chapter, one cause and condition, or praise one Buddha, one Bodhisattva, one four-line verse, or even one line, and recite the title of this Sutra, World Honored One, wherever these beings dwell, that land will be abundant and fertile, surpassing other lands. All things that grow from that land will increase and flourish greatly, causing beings to enjoy happiness, be rich in wealth, be fond of giving, and their hearts will always be firm and deeply believe in the Three Jewels (Buddha, Dharma, Sangha).'
At that time, the Buddha told the earth deity Firm Soil (guardian deity of the earth): 'If there are beings who even hear the meaning of one line of this Golden Light Sutra (Suvarṇaprabhāsa Sūtra), upon the end of their lives in the human realm, they can be reborn at will in the Trayastrimsa Heaven (Heaven of the Thirty-three). Earth deity, if there are beings who adorn their dwellings for the sake of making offerings to this Sutra, even hanging one banner, one canopy, or one piece of clothing, the six heavens of the desire realm (Six Desire Heavens) will already have naturally formed palaces of the seven treasures. When these people die, they will be reborn there. Earth deity, in each of these palaces of the seven treasures, there will naturally be seven heavenly maidens who will entertain them together, and they will constantly enjoy inconceivable and wonderful happiness day and night.'
At that time, the earth deity said to the Buddha: 'World Honored One, because of this cause and condition, when the Dharma-speaking Bhikshu (monk who preaches the Dharma) sits on the Dharma seat, I constantly protect him day and night without leaving, concealing my form under the Dharma seat and placing his feet on my head. World Honored One, if there are beings who have planted various good roots in the presence of hundreds of thousands of Buddhas, for the sake of these beings, this Dharma speaker widely proclaims and disseminates this wonderful Sutra in Jambudvipa (the world we live in), so that it will not be cut off. After these beings hear this Sutra, in the future, for countless hundreds of thousands of nayutas of kalpas (extremely long periods of time), they will constantly enjoy happiness in the heavens and among humans, encounter Buddhas, quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and the suffering of the three evil paths will be completely cut off without remainder.'
。」
金光明經卷第二 大正藏第 16 冊 No. 0663 金光明經
金光明經卷第三
北涼三藏法師曇無讖譯
金光明經散脂鬼神品第十
爾時散脂鬼神大將，及二十八部諸鬼神等，即從座起，偏袒右肩右膝著地，白佛言：「世尊！是金光明微妙經典，若現在世及未來世，在在處處，若城邑聚落、若山澤空處、若王宮宅，隨是經典所流佈處，我當與此二十八部大鬼神等，往至彼所隱蔽其形，隨逐擁護是說法者，消滅諸惡令得安隱；及聽法眾，若男若女童男童女，於是經中乃至得聞一如來名、一菩薩名及此經典首題名字，受持讀誦，我當隨侍宿衛擁護，悉滅其惡令得安隱，及國邑城郭，若王宮殿、舍宅空處，皆亦如是。世尊！何因緣故，我名散脂鬼神大將？唯然世尊，自當證知。
「世尊！我知一切法一切緣法，了一切法，知法分齊，如法安住一切法如性，於一切法含受一切法。世尊！我現見不可思議智光、不可思議智炬、不可思議智行、不可思議智聚、不可思議智境。世尊！我于諸法正解正觀，得正分別，正解于緣，正能覺了。世尊！以是義故，名散脂大將。
「世尊！我散脂大將，令說法者莊嚴言辭辯不斷絕，眾味精氣從毛孔入，充益身力心進勇銳，成就
【現代漢語翻譯】 現代漢語譯本： 《金光明經》卷第二 大正藏第 16 冊 No. 0663 《金光明經》
《金光明經》卷第三
北涼三藏法師曇無讖譯
《金光明經·散脂鬼神品》第十
爾時，散脂鬼神大將（San Zhi, 統領鬼神的將領），及二十八部諸鬼神等，即從座位上站起，偏袒右肩，右膝著地，對佛說：『世尊！這部《金光明》微妙經典，無論現在世還是未來世，在任何地方，無論是城邑村落、山林沼澤空曠之處、還是王宮宅邸，只要這部經典流傳的地方，我都會與這二十八部大鬼神等，前往那裡隱蔽身形，跟隨擁護說法之人，消除各種罪惡，使他們得到安穩；以及聽法的眾人，無論是男人女人，男孩女孩，如果他們在這部經中，乃至聽到一個如來的名號、一個菩薩的名號，以及這部經典題目的名字，受持讀誦，我都會隨侍衛護，消除他們的罪惡，使他們得到安穩，以及那些國都城池，無論是王宮殿堂、住宅空地，都會像這樣得到庇護。世尊！因為什麼因緣，我名為散脂鬼神大將呢？唯愿世尊您親自知曉。』
『世尊！我知道一切法，一切緣法，瞭解一切法，知道法的界限，如法安住於一切法的如實自性，對於一切法，包含容受一切法。世尊！我親眼見到不可思議的智慧之光、不可思議的智慧之炬、不可思議的智慧之行、不可思議的智慧之聚、不可思議的智慧之境。世尊！我對於諸法正確理解，正確觀察，得到正確的分別，正確理解因緣，正確能夠覺悟。世尊！因為這個緣故，我名為散脂大將。』
『世尊！我散脂大將，使說法之人言辭莊嚴，辯才無礙，各種美味的精氣從毛孔進入，充盈身體的力量，內心精進勇猛，成就……』
【English Translation】 English version: The Golden Light Sutra, Volume 2 Taisho Tripitaka, Volume 16, No. 0663, The Golden Light Sutra
The Golden Light Sutra, Volume 3
Translated by Tripitaka Master Dharmaraksha of Northern Liang
The Golden Light Sutra, Chapter 10: The Samjna-ghosa (Sanjhi) Yaksha General
At that time, the Samjna-ghosa (Sanjhi) Yaksha General (San Zhi, a general who leads the yakshas), along with the twenty-eight divisions of yakshas and other spirits, rose from their seats, bared their right shoulders, knelt on their right knees, and said to the Buddha: 'World Honored One! This wonderful Golden Light Sutra, whether in the present or future, in any place, whether in cities and villages, mountains, marshes, empty places, or royal palaces and residences, wherever this sutra is propagated, I will, together with these twenty-eight divisions of great yakshas and other spirits, go to that place, conceal our forms, follow and protect the speaker of the Dharma, eliminate all evils, and bring them peace and security; and for the audience listening to the Dharma, whether men or women, boys or girls, if they hear even the name of one Tathagata, one Bodhisattva, or the title of this sutra, receive, uphold, read, and recite it, I will attend, guard, and protect them, eliminate all their evils, and bring them peace and security, and the countries, cities, towns, royal palaces, residences, and empty places will all be protected in the same way. World Honored One! For what reason am I called the Samjna-ghosa (Sanjhi) Yaksha General? May the World Honored One know this himself.'
'World Honored One! I know all dharmas, all conditioned dharmas, understand all dharmas, know the limits of dharmas, abide in the true nature of all dharmas, and embrace all dharmas within all dharmas. World Honored One! I directly see the inconceivable light of wisdom, the inconceivable torch of wisdom, the inconceivable conduct of wisdom, the inconceivable gathering of wisdom, and the inconceivable realm of wisdom. World Honored One! I correctly understand, correctly observe, correctly distinguish, correctly understand conditions, and correctly awaken to all dharmas. World Honored One! For this reason, I am called the Samjna-ghosa (Sanjhi) General.'
'World Honored One! I, the Samjna-ghosa (Sanjhi) General, cause the speaker of the Dharma to have eloquent speech and uninterrupted eloquence, and the essence of various flavors enters through the pores, filling the body with strength, and making the mind vigorous and brave, accomplishing...'
不可思議智慧入正憶念，如是等事悉令具足心無疲厭，身受諸樂心得歡喜，以是意故，能為眾生廣說是經。
「若有眾生，于百千佛所種諸善根，說法之人，為是眾生於閻浮提內，廣宣流佈是妙經典令不斷絕；無量眾生聞是經已，當得不可思議智聚，攝取不可思議功德之聚，于未來世無量百千劫，人天之中常受快樂，于未來世值遇諸佛，疾得證成阿耨多羅三藐三菩提。一切眾苦、三惡趣分永滅無餘。
「南無寶華功德海琉璃金山光照如來、應供、正遍知。南無無量百千億那由他莊嚴其身釋迦如來、應供、正遍知，熾然如是微妙法炬。南無第一威德成就眾事大功德天。南無不可思量智慧功德成就大辯天。」
金光明經正論品第十一
爾時佛告地神堅牢：「過去有王名力尊相，其王有子名曰信相，不久當受灌頂之位統領國土。爾時父王告其大子信相：『世有正論，善治國土。我于昔時曾為大子，不久亦當紹父王位。爾時父王持是正論，亦為我說，我以是論於二萬歲善治國土，未曾一念以非法行，于自眷屬情無愛著。』何等名為治世正論？
「地神！爾時力尊相王為信相大子，說是偈言：
「『我今當說， 諸王正論， 為利眾生， 斷諸疑惑。 一切人王、 諸天天王，
【現代漢語翻譯】 現代漢語譯本：以不可思議的智慧進入正確的憶念，像這樣的一切事情都使其具足，心中沒有疲倦厭煩，身體感受各種快樂，內心得到歡喜，因為這個緣故，能夠為眾生廣泛宣說這部經典。 『如果有眾生，在百千佛所種下各種善根，說法的人，爲了這些眾生在閻浮提（Jambudvipa，指我們所居住的這個世界）內，廣泛宣揚流佈這部微妙的經典，使之不斷絕；無數的眾生聽聞這部經典之後，應當得到不可思議的智慧之聚，攝取不可思議的功德之聚，在未來世無量百千劫中，在人天之中常常享受快樂，在未來世值遇諸佛，迅速證成阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。一切眾苦、三惡趣的因緣永遠滅盡，沒有剩餘。 『頂禮寶華功德海琉璃金山光照如來（Namo Ratna-pushpa-guna-sagara-vaidurya-kanaka-giri-prabha-vyuha-rajaya Tathagataya）、應供（Arhat）、正遍知（Samyak-sambuddha）。頂禮無量百千億那由他莊嚴其身釋迦如來（Namo Ananta-sata-sahasra-koti-nayuta-alamkrta-kaya-Sakyamunaye Tathagataya）、應供（Arhat）、正遍知（Samyak-sambuddha），熾盛照耀像這樣微妙的法炬。頂禮第一威德成就眾事大功德天（Namo Prathama-tejas-samrddha-sarva-karya-maha-guna-devyai）。頂禮不可思量智慧功德成就大辯天（Namo Acintya-jnana-guna-samrddha-maha-sarasvatyai）。』 《金光明經·正論品》第十一 這時佛告訴地神堅牢：『過去有一位國王名叫力尊相（Bala-sri-rupa），這位國王有個兒子名叫信相（Sraddha-rupa），不久將要接受灌頂之位，統治國土。當時父王告訴他的大兒子信相：『世間有正論，能夠很好地治理國土。我過去曾經做太子的時候，不久也要繼承父王的王位。當時父王拿著這個正論，也為我宣說，我用這個正論在二萬年中很好地治理國土，未曾有一念用非法行事，對於自己的眷屬情感上沒有愛戀執著。』什麼叫做治理世間的正論呢？』 『地神！當時力尊相王為信相太子，說了這些偈頌： 『我現在應當宣說，諸位國王的正論，爲了利益眾生，斷除各種疑惑。一切人王、諸天天王，
【English Translation】 English version: Entering into correct mindfulness with inconceivable wisdom, thus making all such things complete, with a mind free from weariness and aversion, the body experiencing all kinds of pleasures, and the mind obtaining joy. For this reason, one is able to widely expound this sutra for sentient beings. 『If there are sentient beings who have planted various good roots in the presence of hundreds of thousands of Buddhas, the person who expounds the Dharma, for the sake of these sentient beings, widely proclaims and disseminates this wonderful sutra within Jambudvipa (Jambudvipa, referring to the world we live in), so that it is not interrupted; countless sentient beings, after hearing this sutra, should obtain an inconceivable accumulation of wisdom, gather an inconceivable accumulation of merit, and in the future world, for immeasurable hundreds of thousands of kalpas, constantly enjoy happiness among humans and devas. In the future world, they will encounter all Buddhas and quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). All suffering and the causes of the three evil realms will be completely extinguished, with nothing remaining.』 『Homage to Ratna-pushpa-guna-sagara-vaidurya-kanaka-giri-prabha-vyuha-rajaya Tathagataya (Namo Ratna-pushpa-guna-sagara-vaidurya-kanaka-giri-prabha-vyuha-rajaya Tathagataya, Homage to the Tathagata, Arhat, Samyak-sambuddha, King of Light Shining Like a Mountain of Gold, Lapis Lazuli, Ocean of Merits, and Jewel Flowers). Homage to Ananta-sata-sahasra-koti-nayuta-alamkrta-kaya-Sakyamunaye Tathagataya (Namo Ananta-sata-sahasra-koti-nayuta-alamkrta-kaya-Sakyamunaye Tathagataya, Homage to Shakyamuni Tathagata, Arhat, Samyak-sambuddha, whose body is adorned by countless hundreds of thousands of kotis of nayutas), blazing and illuminating like such a wonderful torch of Dharma. Homage to Prathama-tejas-samrddha-sarva-karya-maha-guna-devyai (Namo Prathama-tejas-samrddha-sarva-karya-maha-guna-devyai, Homage to the Great Merit Goddess who accomplishes all things with supreme power and virtue). Homage to Acintya-jnana-guna-samrddha-maha-sarasvatyai (Namo Acintya-jnana-guna-samrddha-maha-sarasvatyai, Homage to the Great Goddess Sarasvati who is accomplished in immeasurable wisdom and merit).』 The Golden Light Sutra, Chapter Eleven: On Right Discourse At that time, the Buddha said to the earth deity, Firm One: 『In the past, there was a king named Bala-sri-rupa (Bala-sri-rupa, Majesty of Strength and Appearance). This king had a son named Sraddha-rupa (Sraddha-rupa, Appearance of Faith), who would soon receive the anointment of sovereignty and rule the kingdom. At that time, the father king told his eldest son, Sraddha-rupa: 『In the world, there is right discourse that can govern the kingdom well. In the past, when I was a crown prince, I would soon inherit the throne of my father king. At that time, my father king held this right discourse and also expounded it for me. I used this discourse to govern the kingdom well for twenty thousand years, never once acting unlawfully, and I had no attachment to my own family.』 What is called the right discourse for governing the world?』 『Earth deity! At that time, King Bala-sri-rupa spoke these verses for Crown Prince Sraddha-rupa: 『I shall now speak of the right discourse of all kings, for the benefit of sentient beings, to cut off all doubts. All human kings, all deva kings,
應當歡喜， 合掌諦聽。 諸王和合， 集金剛山， 護世四鎮， 起問梵王： 「大師梵尊， 天中自在， 能除疑惑， 當爲我斷。 云何是人， 得名為天？ 云何人王， 複名天子？ 生在人中， 處王宮殿， 正法治世， 而名為天？」 護世四王， 問是事已， 時梵尊師， 即說偈言： 「汝今雖以， 此義問我， 我要當爲， 一切眾生， 敷揚宣暢， 第一勝論。 因集業故， 生於人中， 王領國土， 故稱人王。 處在胎中， 諸天守護， 或先守護， 然後入胎； 雖在人中， 生為人王， 以天護故， 複稱天子。 三十三天， 各以己德， 分與是人， 故稱天子。 神力所加， 故得自在； 遠離惡法， 遮令不起； 安住善法， 修令增廣； 能令眾生， 多生天上。 半名人王， 亦名執樂， 羅剎魁膾， 能遮諸惡； 亦名父母， 教誨修善。 示現果報， 諸天所護； 善惡諸業， 現在未來， 現受果報， 諸天所護； 若有惡事， 縱而不問， 不治其罪， 不以正教，
【現代漢語翻譯】 現代漢語譯本 應當心懷歡喜，合起手掌，專注地聆聽。各地的國王聚集在金剛山（Vajra Mountain），護世四天王（Four Guardian Kings）向梵天（Brahma）發問： 『偉大的梵天尊者，您是天界中最自在的，能夠消除我們的疑惑，請為我們解答。什麼樣的人才能被稱為天人（Deva）？什麼樣的國王又被稱為天子（Son of Heaven）？他們生在人間，居住在王宮之中，以正法治理國家，為什麼還被稱為天人呢？』 護世四天王問完這些問題后，梵天尊者便以偈頌回答：『你們今天雖然以這個問題來問我，但我將為一切眾生，詳細地宣揚這第一殊勝的道理。 因為積聚了業力，所以出生在人間，統治國土，因此被稱為人王（Human King）。當他還在胎中的時候，諸天（Devas）會守護他，或者先守護他，然後他才入胎；雖然身在人間，出生為人王，因為有天人的守護，所以又被稱為天子。 三十三天（Trayastrimsa Heaven）的諸天，各自將自己的德行分給這個人，所以稱他為天子。由於神力的加持，所以能夠自在；遠離各種惡法，阻止它們生起；安住于各種善法，修習使之增長廣大；能夠使眾生，多數得以往生天上。 （人王）一半可稱為人王，也可稱為執樂（Holder of Joy），羅剎（Rakshasa）中的魁首，能夠遮止各種邪惡；也可稱為父母，教誨眾生修習善法。示現善惡的果報，受到諸天的守護；善惡的各種業力，無論是現在還是未來，現在就受到果報，受到諸天的守護；如果有什麼惡事，放縱而不聞不問，不懲治他們的罪過，不用正法教導他們，』
【English Translation】 English version You should rejoice, join your palms, and listen attentively. The kings gather at Vajra Mountain (Vajra Mountain), and the Four Guardian Kings (Four Guardian Kings) ask Brahma (Brahma): 'Great Master Brahma, you are the most自在(Free and at Ease) in the heavens, capable of dispelling our doubts. Please resolve this for us. What kind of person can be called a Deva (Deva)? What kind of king is also called the Son of Heaven (Son of Heaven)? They are born among humans, reside in royal palaces, and govern the world with the 正法(Righteous Dharma), so why are they called Devas?' After the Four Guardian Kings asked these questions, Master Brahma then replied in verse: 'Although you ask me this question today, I will, for the sake of all beings, extensively proclaim this first and foremost excellent principle. Because of accumulating karma, they are born among humans and rule over the land, hence they are called Human Kings. When they are still in the womb, the Devas (Devas) will protect them, or they protect them first, and then they enter the womb; although they are among humans, born as human kings, because they are protected by the Devas, they are also called Sons of Heaven. The thirty-three heavens (Trayastrimsa Heaven), each with their own virtues, share them with this person, hence they are called Sons of Heaven. Because of the power of divine strength, they are able to be 自在(Free and at Ease); they stay away from evil dharmas, preventing them from arising; they abide in good dharmas, cultivating them to increase and expand; they are able to cause beings to be mostly reborn in the heavens. (The human king) can be half called a human king, and also called 執樂(Holder of Joy), the chief among the Rakshasas (Rakshasa), able to prevent all evils; also called parents, teaching beings to cultivate good dharmas. Showing the results of good and evil, protected by the Devas; the various karmas of good and evil, whether in the present or future, now receive the results, protected by the Devas; if there are evil deeds, indulging them without asking, not punishing their crimes, not teaching them with the 正法(Righteous Dharma),'
舍遠善法， 增長惡趣， 故使國中， 多諸奸鬥， 三十三天， 各生瞋恨， 由其國王， 縱惡不治。 壞國正法， 奸詐熾盛； 他方怨敵， 競來侵掠； 自家所有， 錢財珍寶， 諸惡盜賊， 共來劫奪。 如法治世， 不行是事； 若行是者， 其國殄滅。 譬如狂象， 踏蓮花池， 暴風卒起， 屢降惡雨， 惡星數出， 日月無光， 五穀果實， 咸不滋茂； 由王舍正， 使國饑饉， 天于宮殿， 悉懷愁惱， 由王暴虐， 不修善事。」 是諸天王， 各相謂言： 「是王行惡， 與惡為伴。 以造惡故， 速得天瞋； 以天瞋故， 不久國敗， 非法兵仗、 奸詐斗訟、 疾疫惡病， 集其國土。」 諸天即便， 舍離是王， 令其國敗， 生大愁惱。 兄弟姊妹、 眷屬妻子， 孤迸流離， 身亦滅亡； 流星數墮、 二日並現； 他方惡賊， 侵掠其土； 人民飢餓， 多諸疾疫； 所重大臣， 舍離薨亡； 像馬車乘， 一念喪滅； 諸家財產， 國土所有， 互相劫奪， 刀兵而
【現代漢語翻譯】 現代漢語譯本 遠離善良的法， 增長通往惡道的因緣，因此使得國家中，多了許多奸詐爭鬥的事情。 三十三天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界），各自心生嗔恨，都是因為國王，放縱邪惡而不加以治理。 敗壞國家正當的法度，奸詐欺騙的事情變得非常猖獗； 其他地方的敵對勢力，競相前來侵略掠奪；自己國家所有的，錢財珍寶，都被各種邪惡的盜賊，共同前來搶劫。 如果依照正法治理國家，就不會發生這些事情；如果做了這些事情，那麼這個國家就會滅亡。就像發狂的大象，踐踏蓮花池一樣， 暴風突然興起，屢次降下惡劣的雨水，不祥的星星頻繁出現， 太陽和月亮都失去了光輝，各種穀物和果實，都不能生長茂盛； 由於國王拋棄正道，使得國家發生饑荒，天界的眾神在宮殿里，都心懷憂愁煩惱，因為國王暴虐，不修習善良的事情。 這些天王，互相說道：『這個國王行為邪惡，與邪惡為伴。 因為造作惡業的緣故，很快就會觸怒天神； 因為觸怒天神的緣故，不久國家就會敗亡，不合法的兵器、奸詐的爭鬥訴訟、以及各種快速傳播的惡性疾病，都會聚集到他的國土上。』 眾天神隨即，捨棄了這個國王，使他的國家衰敗， 產生巨大的憂愁煩惱。兄弟姐妹、親屬妻子， 都孤單地逃離，身軀也隨之滅亡；流星頻繁墜落、出現兩個太陽的異象；其他地方的邪惡盜賊，侵略他的土地； 人民飢餓，出現各種疾病；他所重視的大臣，離他而去或者死亡；大象、馬匹和車乘，在一念之間喪失； 各家的財產，以及國土上所有的東西，互相搶劫，兵刃相見。
【English Translation】 English version Forsaking virtuous Dharma, Increasing the paths to evil destinies, thus causing the country, To be filled with treacherous strife. The Trayastrimsa (Thirty-three Heavens, a heaven on the summit of Mount Sumeru in Buddhist cosmology), each generate anger, all because the king, Indulges in evil without restraint. Corrupting the country's righteous laws, treachery and deceit flourish; Enemies from other regions, compete to invade and plunder; all the country's own, money, wealth, and treasures, are all robbed by various evil thieves. If the country were governed according to Dharma, these things would not happen; if these things do happen, then the country will perish. It is like a mad elephant, trampling a lotus pond, A violent storm suddenly arises, repeatedly bringing evil rains, inauspicious stars frequently appear, The sun and moon lose their light, all grains and fruits, fail to thrive; Because the king abandons the right path, causing famine in the country, the gods in the heavenly palaces, Are all filled with sorrow and distress, because the king is tyrannical, and does not cultivate virtuous deeds.' These heavenly kings, said to each other: 'This king acts evilly, and keeps company with evil. Because of creating evil karma, he will quickly anger the gods; Because of the gods' anger, the country will soon be ruined, unlawful weapons, treacherous disputes and lawsuits, and rapidly spreading evil diseases, will gather in his land.' The gods then, abandoned this king, causing his country to decline, Generating great sorrow and distress. Brothers, sisters, relatives, and wives, Are all lonely and scattered, their bodies also perish; shooting stars frequently fall, the phenomenon of two suns appears; evil thieves from other regions, invade his land; The people are hungry, and various diseases arise; the ministers he values, leave him or die; elephants, horses, and carriages, are lost in an instant; The property of each family, and everything in the country, are robbed from each other, with swords and weapons.
死； 五星諸宿， 違失常度； 諸惡疾疫， 流遍其國； 諸受寵祿， 所任大臣， 及諸群僚， 專行非法， 如是行惡， 偏受恩遇， 修善法者， 日日衰滅； 於行惡者， 而生恭敬， 見修善者， 心不顧錄。 故使世間， 三異並起， 星宿失度， 降暴風雨， 破壞甘露、 無上正法、 眾生等類， 及以地肥； 恭敬弊惡， 毀諸善人， 故天降雹、 飢餓疫病； 穀米果實， 滋味衰減； 多病眾生， 充滿其國； 甘美盛果， 日日損減； 苦澀惡味， 隨時增長。 本所遊戲， 可愛之處， 悉皆枯悴， 無可樂者； 眾生所食， 精妙上味， 漸漸損減； 食無肥膚， 顏貌醜陋， 氣力衰微； 凡所食啖， 不知厭足； 力精勇猛 悉滅無有； 懶惰懈怠， 充滿其國； 多有病苦， 逼切其身； 惡星變動， 羅剎亂行。 若有人王， 行於非法， 增長惡伴， 損人天道， 於三有中， 多受苦惱， 起如是等， 無量惡事， 皆由人王， 愛著眷屬， 縱之造惡， 舍而不治。
【現代漢語翻譯】 現代漢語譯本 死亡；五星諸宿（指金、木、水、火、土五大行星），違背了正常的執行軌道；各種惡性疾病和瘟疫，在全國蔓延；那些受到寵幸和俸祿的大臣，以及各級官員，專門做非法的事情；像這樣作惡的人，反而受到特別的恩惠和待遇，而那些修行善良正法的人，卻日益衰敗減少；對於作惡的人，反而恭敬有加，見到修行善良的人，心裡卻不關心不重視。所以導致世間，三種異常現象同時出現，星辰執行失去常軌，降下狂風暴雨，破壞了甘露（比喻佛法）和無上正法，眾生以及土地的肥沃程度都受到損害；因為恭敬邪惡，譭謗善良的人，所以上天降下冰雹、饑荒和疾病；穀物糧食和水果，滋味和營養都衰減；多病的眾生，充滿整個國家；甘甜美好的水果，一天比一天減少；苦澀難吃的味道，卻隨著時間增長。原本經常遊玩，可愛的地方，全部都枯萎凋零，沒有什麼可以讓人快樂的；眾生所食用的，精美上等的食物，漸漸減少；吃了沒有營養，臉色難看，氣力衰弱；無論吃什麼，都覺得不夠滿足；力量、精力、勇猛，全部消失殆盡；懶惰懈怠，充滿整個國家；很多人被病痛折磨，逼迫他們的身體；兇惡的星象變動，羅剎（惡鬼）到處作亂。 如果有人王，施行非法之事，增長邪惡的同伴，損害人道和天道，在三有（欲有、色有、無色有）中，遭受諸多苦惱，發生像這樣等等，無量無邊的惡事，都是因為人王，貪愛自己的親屬，放縱他們作惡，不加以治理。
【English Translation】 English version Death; the five planets and constellations (referring to the five major planets: Venus, Jupiter, Mercury, Mars, and Saturn) deviate from their normal orbits; various malignant diseases and plagues spread throughout the country; those ministers who are favored and receive emoluments, as well as officials at all levels, exclusively engage in illegal activities; those who commit evil in this way are instead given special favor and treatment, while those who cultivate good and righteous Dharma gradually decline and diminish; respect is shown to those who do evil, while those who cultivate goodness are disregarded and ignored. Therefore, three anomalies arise simultaneously in the world: the stars lose their regular orbits, violent storms and rain descend, destroying the nectar (a metaphor for the Buddha's teachings) and the supreme righteous Dharma, and both sentient beings and the fertility of the land are harmed; because of reverence for evil and slander of the good, heaven sends down hail, famine, and disease; the taste and nutrition of grains, rice, and fruits diminish; diseased beings fill the entire country; sweet and delicious fruits decrease day by day; bitter and unpleasant tastes increase with time. The places where people used to play and that were once lovely are all withered and desolate, with nothing to bring joy; the exquisite and superior foods that beings consume gradually decrease; eating provides no nourishment, complexions become unsightly, and strength wanes; no matter how much one eats, one never feels satisfied; strength, energy, and courage all vanish; laziness and懈怠(xiè dài, laxity) fill the entire country; many people are tormented by illness, afflicting their bodies; ominous stars shift, and Rakshasas (惡鬼, evil spirits) run rampant. If a king engages in unlawful deeds, increases evil companions, harms the ways of humans and gods, and suffers much distress in the Three Realms (欲有(yù yǒu, the realm of desire), 色有(sè yǒu, the realm of form), 無色有(wú sè yǒu, the realm of formlessness)), countless evil deeds such as these arise, all because the king is attached to his relatives, indulges them in doing evil, and fails to govern them.
若為諸天， 所護生者， 如是人王， 終不為是。 有行善者， 得生天中； 行不善者， 墮在三塗； 三十三天， 皆生焦熱。 由王縱惡， 舍而不治， 違逆諸天， 及父母敕， 不能正治， 則非孝子； 起諸奸惡， 壞國土者， 不應縱舍， 當正治罪。 是故諸天， 護持是王， 以滅惡法， 修習善故， 現世正治， 得增王位， 應各為說， 善不善業， 能示因果， 故得為王。 諸天護持， 鄰王佐助， 為自為他， 修正治國； 有壞國者， 應當正教， 為命及國， 修行正法， 不應行惡， 惡不應縱， 所有餘事， 不能壞國。 要因多奸， 然後傾敗， 若起多奸， 壞於國土。 譬如大象， 壞蓮華池； 怨恨諸天， 故天生惱， 起諸惡事， 彌滿其國。 是故應隨， 正法治世， 以善化國， 不順非法； 寧捨身命， 不愛眷屬， 于親非親， 心常平等： 視親非親， 和合為一。 正行名稱， 流佈三界， 正法治國， 人多行善； 常以善心， 仰瞻國王，
【現代漢語翻譯】 現代漢語譯本 如果（人王）是受諸天（Devas）所護佑而生的人，最終也不會做這樣的事（指縱容奸惡）。行善的人，能夠往生天界；行不善的人，會墮入三惡道（三塗）；三十三天（Trāyastriṃśa），都會因（人王縱惡）而感到焦躁不安。由於人王放縱邪惡，捨棄而不加以治理，就違背了諸天以及父母的教誨，不能以正道治理國家，就不是孝順的兒子；對於那些興起各種奸惡之事，破壞國土的人，不應該放縱捨棄，應當依法公正地懲治罪行。因此，諸天護持這樣的人王，是爲了滅除惡法，修習善法，使他現世能夠以正道治理國家，從而增加王位。應該各自為（人王）講述善業和不善業，能夠揭示因果關係，所以才能成為人王。 諸天護持，鄰國之王也來輔助，爲了自己也爲了他人，修正並治理國家；對於那些破壞國家的人，應當以正法教導，爲了保全性命和國家，修行正法，不應該行惡，惡行不應該放縱，所有其餘的事情，不會導致國家傾覆。 國家傾覆，一定是因為內部存在太多的奸邪，如果奸邪興起，就會破壞國土。譬如大象，破壞蓮花池一樣；（人王）怨恨諸天，所以諸天感到惱怒，各種惡事，瀰漫整個國家。因此，應該遵循正法治理世事，用善行教化國家，不順從非法；寧可捨棄身命，也不偏愛眷屬，對於親近的人和不親近的人，內心常常保持平等：看待親近的人和不親近的人，都能和睦相處，融為一體。以正道行事的名稱，流佈於三界（Trailokya），以正法治理國家，人民大多行善；人民常常以善良的心，仰望國王。
【English Translation】 English version If a king is one who is protected by the Devas (gods), he would never do such a thing (referring to tolerating wickedness). Those who perform good deeds are reborn in the heavens; those who perform evil deeds fall into the three evil realms (three paths of suffering); even the Trāyastriṃśa (Thirty-three Heavens) feel agitated because of the king's indulgence in evil. Because the king indulges in evil, abandoning governance, he goes against the teachings of the Devas and his parents. If he cannot govern with righteousness, he is not a filial son. Those who incite various wicked deeds and destroy the country should not be indulged or abandoned; their crimes should be justly punished according to the law. Therefore, the Devas protect such a king in order to eradicate evil and cultivate goodness, so that he can govern the country righteously in this life, thereby increasing his royal position. Each should explain to the king the good and bad karmas, able to reveal the cause and effect, so that he can become a king. The Devas protect, and neighboring kings also come to assist, for their own sake and for the sake of others, correcting and governing the country; those who destroy the country should be taught with the right Dharma, to preserve life and country, practice the right Dharma, should not do evil, evil should not be indulged, all other things will not cause the country to collapse. The collapse of a country is certainly due to too much internal treachery. If treachery arises, it will destroy the country. Like an elephant destroying a lotus pond; (the king) resents the Devas, so the Devas feel annoyed, and all kinds of evil deeds fill the entire country. Therefore, one should follow the right Dharma to govern the world, use good deeds to transform the country, and not follow illegal ways; rather give up life than love relatives, and always maintain equality in the heart towards relatives and non-relatives: viewing relatives and non-relatives, they can live in harmony and become one. The name of righteous conduct spreads throughout the Trailokya (three realms), governing the country with the right Dharma, people mostly do good; people often look up to the king with a good heart.
能令天眾， 具足充滿； 是故正治， 名為人王。 一切諸天， 愛護人王， 猶如父母， 擁護其子； 故令日月， 五星諸宿， 隨其分齊， 不失常度； 風雨隨時， 無諸災禍， 令國豐實， 安樂熾盛， 增益人民， 諸天之眾。 以是因緣， 諸人王等， 寧捨身命， 不應為惡， 不應舍離， 正法珍寶。 由正法寶， 世人受樂， 常當親近， 修正法者， 聚集功德， 莊嚴其身； 于自眷屬， 常知止足； 當遠惡人， 修治正法； 安止眾生， 于諸善法， 教敕防護， 令離不善。 是故國土， 安隱豐樂， 是王亦得， 威德具足。 隨諸人民， 所行惡法， 應當調伏， 如法教詔， 是王當得， 好名善譽， 善能攝護， 安樂眾生。』」
金光明經善集品第十二
爾時如來複為地神，說往昔因緣，而作偈言：
「我昔曾為， 轉輪聖王， 舍四大地， 及以大海； 又於是時， 以四天下， 滿中珍寶， 奉上諸佛。 凡所佈施， 皆舍所重， 不見可愛， 而不捨者。 於過去世， 無
【現代漢語翻譯】 現代漢語譯本 『能夠使天眾（Devas）具足充滿，所以公正治理國家，才被稱為人王（Raja）。 一切諸天（Devas）都愛護人王（Raja），就像父母一樣擁護自己的孩子；因此日月、五星和各種星宿，都能按照它們應有的位置，不失去常有的規律；風調雨順，沒有各種災禍，使國家豐饒殷實，安樂興盛，增加人民和諸天（Devas）的數量。因為這個緣故，各位人王（Raja）寧可捨棄身命，也不應該作惡，不應該捨棄正法珍寶。由於正法寶，世人才能享受安樂，應當經常親近修正法的人，聚集功德，莊嚴自身；對於自己的眷屬，要常常知足；應當遠離惡人，修習正法；使眾生安住于各種善法之中，教導並保護他們，使他們遠離不善。因此國土才能安穩豐樂，這樣的國王也能得到威德具足。 隨著人民所行的各種惡法，應當調伏他們，如法教導，這樣的國王才能得到好的名聲和美譽，善於攝護，使眾生安樂。』 《金光明經·善集品》第十二 這時，如來（Tathagata）又為地神（Bhumideva）講述往昔的因緣，並用偈頌說道： 『我過去曾經做過轉輪聖王（Chakravartin），捨棄了四大洲（Chaturdvipa）以及大海；又在當時，用充滿四大天下（Chaturdvipa）的珍寶，奉獻給諸佛（Buddhas）。凡是佈施的東西，都是捨棄自己所珍重的，沒有見到可愛而不捨棄的。 在過去世，沒有…』
【English Translation】 English version 『Able to cause the assembly of Devas (heavenly beings) to be fully complete; therefore, governing justly is what makes one a Raja (human king). All the Devas (heavenly beings) cherish the Raja (human king), just as parents protect their children; therefore, the sun, moon, five planets, and various constellations follow their respective positions without losing their regular patterns; wind and rain come in due season, without calamities, making the country prosperous, peaceful, and flourishing, increasing the number of people and Devas (heavenly beings). For this reason, all Rajas (human kings) would rather give up their lives than do evil, and should not abandon the precious jewel of the true Dharma. Because of the jewel of the true Dharma, people can enjoy happiness; one should always be close to those who practice the true Dharma, accumulate merits, and adorn themselves; towards one's own family, one should always be content; one should stay away from evil people, cultivate the true Dharma; settle sentient beings in all good Dharmas, teach and protect them, and keep them away from unwholesome deeds. Therefore, the country will be peaceful and prosperous, and such a king will also attain complete majesty and virtue. According to the various evil Dharmas practiced by the people, they should be subdued and taught according to the Dharma; such a king will attain a good name and reputation, and be able to protect and bring happiness to sentient beings.』 Suvarnaprabhasottama Sutra (The Golden Light Sutra), Chapter 12: Collection of Virtues At that time, the Tathagata (Thus Come One) again spoke to the Bhumideva (Earth Goddess) about past causes and conditions, and said in verse: 『In the past, I was once a Chakravartin (Wheel-Turning King), who gave up the four great continents (Chaturdvipa) and the great ocean; and at that time, I filled the four great continents (Chaturdvipa) with treasures and offered them to all the Buddhas (Enlightened Ones). Whatever was given away in charity was what I cherished most; there was nothing I saw as lovely that I did not give away. In the past lives, there was no...』
數劫中， 求正法故， 常捨身命。 又過去世， 不可議劫， 有佛世尊， 名曰寶勝。 其佛世尊， 般涅槃后， 時有聖王， 名曰善集， 於四天下， 而得自在， 治正之勢， 盡大海際。 其王有城， 名水音尊， 于其城中， 止住治化。 夜睡夢中， 聞佛功德， 及見比丘， 名曰寶冥， 善能宣暢， 如來正法， 所謂金光， 微妙經典， 明如日中， 悉能遍照。 是轉輪王， 夢是事已， 即尋覺寤， 心喜遍身， 即出宮殿， 至僧坊所， 供養恭敬， 諸大聖眾， 問諸大德： 『是大眾中， 頗有比丘， 名曰寶冥， 成就一切， 諸功德不？』 爾時寶冥， 在一窟中， 安坐不動， 思惟正念， 讀誦如是， 金光明經。 時有比丘， 即將是王， 至其所止， 到寶冥所。 時此寶冥， 故在窟中， 形貌殊特， 威德熾然。 即示王言： 『是窟中者， 即是所問， 寶冥比丘。 能持甚深， 諸佛所行， 名金光明， 諸經之王。』 時善集王， 即尋禮敬， 寶冥比丘， 作如是言： 『面如滿月， 威德熾然，
【現代漢語翻譯】 現代漢語譯本 無數劫以來，爲了尋求真正的佛法，我常常捨棄自己的生命。 又在過去不可思議的劫數之前，有一位佛世尊，名叫寶勝（Ratnaśikhin，珍寶頂髻）。這位佛世尊圓寂之後，當時有一位聖王，名叫善集（Śubhasaṃcaya，善聚），在四大部洲（catasro dvīpāḥ，指須彌山四方的四大洲）中得到自在，以正法統治，勢力遍及大海的邊際。 這位國王有一座城市，名叫水音尊（Udakasvaragambhīra，水聲深遠），他就在這座城市中居住並施行統治。一天夜裡，他在睡夢中聽聞了佛的功德，並且見到一位比丘（bhikṣu，佛教出家男眾），名叫寶冥（Ratnagarbha，珍寶藏），善於宣揚如來的正法，特別是《金光明經》（Suvarṇaprabhāsa Sūtra），這部微妙的經典，明亮如日中天，能夠普遍照耀。 這位轉輪王（cakravartin，擁有輪寶的統治四天下的君王）做完這個夢之後，立刻醒悟，心中充滿喜悅，於是走出宮殿，來到僧伽藍（saṃghārāma，僧眾居住的園林）的地方，供養恭敬各位大聖眾，並且詢問各位大德：『在這大眾之中，有沒有比丘名叫寶冥，成就一切功德呢？』 當時，寶冥比丘正在一個石窟中，安穩地坐著不動，思惟正念，讀誦這部《金光明經》。這時，有一位比丘帶領這位國王，來到寶冥比丘所在的地方。 當時，寶冥比丘仍然在石窟中，他的形貌非常殊勝，威德熾盛。那位比丘就指著石窟對國王說：『這位在石窟中的，就是您所詢問的寶冥比丘。他能夠受持甚深，諸佛所修行的，名為《金光明經》，是諸經之王。』 這時，善集王立刻向寶冥比丘行禮致敬，並且這樣說道：『您的面容如同滿月一般，威德熾盛，'
【English Translation】 English version Throughout countless kalpas, I have constantly sacrificed my life in pursuit of the true Dharma. Moreover, in the immeasurable past, there was a Buddha-World Honored One named Ratnaśikhin (寶勝, 'Jewel Crest'). After that Buddha-World Honored One entered Parinirvana, there was a holy king named Śubhasaṃcaya (善集, 'Auspicious Accumulation'), who reigned freely over the four continents (catasro dvīpāḥ, the four continents surrounding Mount Sumeru), governing with righteousness and his power extending to the edge of the great ocean. This king had a city named Udakasvaragambhīra (水音尊, 'Profound Water Sound'), where he resided and ruled. One night, in a dream, he heard of the merits of the Buddha and saw a bhikṣu (比丘, Buddhist monk) named Ratnagarbha (寶冥, 'Jewel Womb'), who was skilled in expounding the Tathagata's (如來) true Dharma, especially the Suvarṇaprabhāsa Sūtra (金光明經, 'Golden Light Sutra'), a subtle scripture as bright as the midday sun, capable of illuminating everything. After having this dream, this cakravartin (轉輪王, wheel-turning king) immediately awoke, his heart filled with joy. He then left his palace and went to the saṃghārāma (僧坊, monastery), where he offered reverence to the great assembly of saints, asking the virtuous ones: 'Among this assembly, is there a bhikṣu named Ratnagarbha, who has accomplished all virtues?' At that time, the bhikṣu Ratnagarbha was sitting motionless in a cave, contemplating with right mindfulness, reciting the Suvarṇaprabhāsa Sūtra. Then, a bhikṣu led the king to the place where Ratnagarbha was. At that time, Ratnagarbha was still in the cave, his appearance extraordinary and his majestic virtue blazing. The bhikṣu pointed to the cave and said to the king: 'The one in this cave is the bhikṣu Ratnagarbha you seek. He is able to uphold the profound practices of all the Buddhas, known as the Suvarṇaprabhāsa, the king of all sutras.' Then, King Śubhasaṃcaya immediately paid homage to the bhikṣu Ratnagarbha, saying: 'Your face is like the full moon, your majestic virtue blazing,'
惟愿為我， 敷演宣說， 是金光明， 諸經之王。』 時寶冥尊， 即受王請， 許為宣說， 是金光明。 三千大千， 世界諸天， 知當說法， 悉生歡喜， 于凈微妙， 鮮潔之處， 種種珍寶， 廁填其地， 上妙香水， 持用灑之； 散諸好華， 遍滿其處。 王於是時， 自敷法座， 懸繒幡蓋， 寶飾交絡， 種種微妙， 殊特末香， 悉以奉散， 大法高座。 一切諸天、 龍及鬼神、 摩睺羅伽、 緊那羅等， 即雨天上， 曼陀羅華， 遍散法座， 滿其處所； 不可思議， 百千萬億， 那由他等， 無量諸天， 一時俱來， 集說法所。 是時寶冥， 尋從窟出， 諸天即時， 以娑羅華， 供養奉散， 寶冥比丘。 是時寶冥， 凈洗身體， 著凈妙衣， 至法座所， 合掌敬禮， 是法高座； 一切天王， 及諸天人， 雨曼陀羅、 大曼陀羅、 摩訶曼殊、 眾妙寶華， 無量百千， 種種妓樂， 于虛空中， 不鼓自鳴。 寶冥比丘， 能說法者， 尋上高座， 結跏趺坐， 即念十方， 不可思議， 無量千億， 諸佛
【現代漢語翻譯】 現代漢語譯本： 『惟愿尊者為我敷演宣說這部《金光明經》（Suvarṇaprabhāsa Sūtra），它是諸經之王。』當時，寶冥尊者（Ratnagarbha）立即接受了國王的請求，答應為他宣說這部《金光明經》。三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu）的諸天，得知將要說法，都心生歡喜，在清凈微妙、鮮潔之處，用種種珍寶裝飾填滿地面，用上妙香水灑之；散佈各種美好的花，遍滿那個地方。國王於此時，親自鋪設法座，懸掛繒幡寶蓋，用寶物裝飾交織，用種種微妙殊特的末香，全部奉散於大法高座之上。一切諸天、龍及鬼神、摩睺羅伽（Mahoraga）、緊那羅（Kiṃnara）等，即刻降下天上的曼陀羅華（Mandārava flower），遍散法座，使其處所充滿；不可思議的百千萬億那由他（nayuta）等無量諸天，一時都來到集會說法的場所。 這時，寶冥（Ratnagarbha）從石窟中出來，諸天即時用娑羅華（Śāla flower）供養奉散寶冥比丘（bhikṣu）。 這時，寶冥（Ratnagarbha）洗凈身體，穿上清凈美妙的衣服，到達法座之處，合掌敬禮這座法座；一切天王及諸天人，降下曼陀羅華（Mandārava flower）、大曼陀羅華（Mahāmandārava flower）、摩訶曼殊沙華（Mahāmañjūṣaka flower）等眾多美妙的寶華，無數百千種的伎樂，在虛空中不擊自鳴。寶冥比丘（bhikṣu），這位能夠說法的尊者，隨即登上高座，結跏趺坐，立即憶念十方不可思議的無量千億諸佛。
【English Translation】 English version: 'I wish that you would expound and proclaim for me this 『Golden Light Sutra』 (Suvarṇaprabhāsa Sūtra), the king of all sutras.' At that time, the Venerable Ratnagarbha immediately accepted the king's request and promised to proclaim this 『Golden Light Sutra』 for him. The gods of the Trisāhasra-mahāsāhasra-lokadhātu (three-thousand-great-thousand world system), knowing that the Dharma would be preached, all rejoiced. In a pure, subtle, and immaculate place, they adorned the ground with various treasures, sprinkled it with the finest fragrant water, and scattered various beautiful flowers, filling the place. At this time, the king personally prepared the Dharma seat, hung silken banners and canopies, adorned with interwoven jewels, and offered all kinds of exquisite and unique powdered incense upon the high Dharma seat. All the gods, dragons, and spirits, Mahoragas, Kiṃnaras, and others, immediately rained down celestial Mandārava flowers, scattering them all over the Dharma seat, filling the place. Inconceivable hundreds of thousands of millions of nayutas and other immeasurable gods all came together at once to the place where the Dharma was to be preached. At this time, Ratnagarbha came out from the cave, and the gods immediately offered and scattered Śāla flowers to the Ratnagarbha bhikṣu (monk). At this time, Ratnagarbha cleansed his body, put on pure and exquisite clothes, and arrived at the Dharma seat, joining his palms in reverence to the Dharma seat. All the heavenly kings and gods rained down Mandārava flowers, Mahāmandārava flowers, Mahāmañjūṣaka flowers, and many other wonderful jewel-like flowers. Countless hundreds of thousands of various musical instruments played themselves in the empty sky without being struck. The Ratnagarbha bhikṣu, the one capable of preaching the Dharma, then ascended the high seat, sat in the lotus position, and immediately recollected the inconceivable, immeasurable billions of Buddhas in the ten directions.
世尊， 于諸眾生， 興大悲心； 及善集王， 所得王領， 盡一日月， 所照之處。 時說法者， 即尋為王， 敷揚宣說， 是妙經典。 是時大王， 為聞法故， 于比丘前， 合掌而立， 聞于正法， 贊言善哉， 其心悲悼， 涕淚交流； 尋復踴悅， 心意熙怡， 為欲供養， 此經典故， 爾時即提， 如意珠王， 為諸眾生， 發大誓願： 『愿於今日， 此閻浮提， 悉雨無量， 種種珍異， 瑰琦七寶， 及妙瓔珞， 以是因緣， 悉令無量， 一切眾生， 皆受快樂。』 即于爾時， 尋雨七寶， 及諸寶飾， 天冠耳珰、 種種瓔珞、 甘饌寶座， 悉皆充滿， 遍四天下。 時王善集， 即持如是， 滿四天下， 無量七寶， 于寶勝佛， 遺法之中， 以用佈施， 供養三寶。 爾時為王， 說法比丘， 於今現在， 阿閦佛是； 時善集王， 聽受法者， 今則我身， 釋迦文是。 我于爾時， 舍此大地， 滿四天下， 珍寶佈施， 得聞如是， 金光明經； 聞是經已， 一稱善哉， 以此善根， 業因緣故， 身得金
【現代漢語翻譯】 現代漢語譯本 世尊（Bhagavan，對佛的尊稱）， 對於一切眾生，您都懷有偉大的慈悲之心；以及善集王（Śubhasaṃgraharāja，國王名）， 他所統治的國土，涵蓋一日月所能照耀的地方。 當時說法的人，就為國王，敷揚宣說，這部微妙的經典。 那時大王，爲了聽聞佛法，在比丘（bhikṣu，出家修行的男性佛教徒）面前，合掌而立，聽聞正法， 讚歎說『善哉』，內心悲傷，涕淚交流； 隨即又感到歡喜踴躍，心意平和喜悅，爲了供養這部經典， 當時就拿出，如意珠王（cintāmaṇi-rāja，能滿足願望的寶珠）， 爲了所有眾生，發出宏大的誓願：『愿在今日， 這閻浮提（Jambudvīpa，我們所居住的這個世界），降下無量，種種珍奇， 瑰麗的七寶（saptaratna，七種珍貴的寶物），以及美妙的瓔珞（keyūra，裝飾品），以此因緣， 讓無量的一切眾生，都能享受快樂。』 就在那時，隨即降下七寶，以及各種寶飾， 天冠耳珰、種種瓔珞、美味的食物和寶座，全都充滿，遍佈整個四天下（catasro dvīpāḥ，古代印度人認為的世界）。當時善集王（Śubhasaṃgraharāja）， 就拿著這些，充滿四天下，無量的七寶， 在寶勝佛（Ratnaśikhin，佛名）的遺法之中，用來佈施，供養三寶（triratna，佛、法、僧）。 當時為國王，說法的比丘（bhikṣu）， 就是現在，的阿閦佛（Akṣobhya，佛名）；當時善集王（Śubhasaṃgraharāja）， 聽受佛法的人，就是現在的我，釋迦文（Śākyamuni，佛名）。 我在那時，捨棄這大地，充滿四天下， 珍寶佈施，才得以聽聞這部，金光明經（Suvarṇaprabhāsa-sūtra，經名）； 聽聞這部經后，僅僅稱讚一聲『善哉』，以此善根， 業力因緣的緣故，身體呈現金色。
【English Translation】 English version Bhagavan (Bhagavan, a respectful term for the Buddha), Towards all sentient beings, you harbor great compassion; and King Śubhasaṃgraharāja (Śubhasaṃgraharāja, name of a king), The kingdom he ruled, covering the area illuminated by one sun and moon. At that time, the one who preached the Dharma, for the king, extensively proclaimed and expounded, this wonderful scripture. At that time, the great king, in order to hear the Dharma, before the bhikṣu (bhikṣu, a male Buddhist who has left home to practice), stood with palms together, listening to the true Dharma, Praising 'Excellent!', his heart filled with sorrow, tears streaming down; Immediately thereafter, he felt joy and elation, his mind peaceful and delighted, in order to make offerings to this scripture, At that time, he immediately took out, the cintāmaṇi-rāja (cintāmaṇi-rāja, a wish-fulfilling jewel), For all sentient beings, he made a grand vow: 'May on this day, This Jambudvīpa (Jambudvīpa, the world we live in), rain down immeasurable, various rare, Magnificent seven treasures (saptaratna, seven precious jewels), and exquisite keyūra (keyūra, ornaments), with this cause, Let immeasurable all sentient beings, all enjoy happiness.' At that time, immediately rained down seven treasures, and various precious ornaments, Heavenly crowns and earrings, various keyūra, delicious food and jeweled thrones, all filled, throughout the entire catasro dvīpāḥ (catasro dvīpāḥ, the world as perceived by ancient Indians). At that time, King Śubhasaṃgraharāja (Śubhasaṃgraharāja), Then took these, filling the entire catasro dvīpāḥ, immeasurable seven treasures, Within the surviving Dharma of Ratnaśikhin (Ratnaśikhin, name of a Buddha), used them for almsgiving, making offerings to the triratna (triratna, Buddha, Dharma, Sangha). At that time, the bhikṣu (bhikṣu) who preached the Dharma for the king, Is now, Akṣobhya (Akṣobhya, name of a Buddha); at that time, King Śubhasaṃgraharāja (Śubhasaṃgraharāja), The one who listened to and received the Dharma, is now me, Śākyamuni (Śākyamuni, name of a Buddha). At that time, I relinquished this earth, filling the entire catasro dvīpāḥ, Precious jewels for almsgiving, only then was able to hear this, Suvarṇaprabhāsa-sūtra (Suvarṇaprabhāsa-sūtra, name of a scripture); After hearing this scripture, merely praising 'Excellent!', with this root of goodness, Due to the karmic cause, the body attained a golden hue.
色， 百福莊嚴， 常為無量， 百千萬億， 眾生等類， 之所樂見； 既得見已， 無有厭足。 過去九十， 九億千劫， 常得作于， 轉輪聖王； 亦于無量， 百千劫中， 常得王領， 諸小國土； 不可思議， 劫中常作， 釋提桓因， 及凈梵王； 復得值遇， 十力世尊， 其數無量， 不可稱計； 所得功德， 無量無邊， 皆由聞經， 及稱善哉。 如我所愿， 成就菩提， 正法之身， 我今已得。」
金光明經鬼神品第十三
佛告功德天：「若有善男子、善女人，欲以不可思議妙供養具供養過去未來現在諸佛世尊，及欲得知三世諸佛甚深行處，是人應當必定至心，隨有是經流佈之處，若城邑村落舍宅空處，正念不亂，至心聽是微妙經典。」
爾時世尊欲重宣此義，而說偈言：
「若欲供養， 一切諸佛， 欲知三世， 諸佛行處， 應當往彼， 城邑聚落， 有是經處， 至心聽受， 是妙經典。 不可思議， 功德大海， 無量無邊； 能令一切， 眾生解脫， 度無量苦， 諸有大海。 是經甚深， 初中后善， 不可得說， 譬喻為比； 假使恒沙
【現代漢語翻譯】 現代漢語譯本 『色』（Rūpa，指佛的莊嚴相好），以百福莊嚴， 常為無量、百千萬億的眾生所樂見； 他們一旦見到，便不會感到厭倦。 在過去的九十九億一千劫中， 我常常能夠成為轉輪聖王（Cakravartin-rāja，統治世界的理想君主）； 也在無量百千劫中， 常常能夠統治各個小國土； 在不可思議的劫數中，常常成為釋提桓因（Śakro devānām indraḥ，忉利天之主），以及凈梵天王（Śuddhāvāsa Brahmā，色界凈居天之主）； 又能夠值遇無數不可稱計的十力世尊（Daśabala-buddha，具有十種力量的佛）； 我所獲得的功德，無量無邊， 都是由於聽聞此經，以及稱讚『善哉』（Sādhu，太好了）而得來的。 正如我所愿，成就菩提（Bodhi，覺悟），獲得正法之身（Dharma-kāya，佛的法身），我現在已經得到了。』
《金光明經·鬼神品》第十三
佛告訴功德天（Śrī-mahādevī，帶來財富和繁榮的女神）: 『如果有善男子、善女人，想要用不可思議的殊妙供養具來供養過去、未來、現在的諸佛世尊，並且想要得知三世諸佛甚深的修行境界，這個人應當必定至誠專心，無論此經流佈到何處，無論是城邑、村落、舍宅、空曠之處，都要以正念不散亂的心，至誠地聽聞這部微妙經典。』
當時，世尊想要再次宣說這個道理，於是說了以下偈頌：
『如果想要供養一切諸佛，想要了解三世諸佛的修行境界， 就應當前往那些城邑、村落，凡是有這部經存在的地方， 以至誠之心聽受這部微妙經典。 這部經典具有不可思議的功德大海，無量無邊； 能夠使一切眾生解脫，度過無量的痛苦， 以及各種苦難的大海。 這部經非常深奧，初善、中善、后善， 無法用言語描述，也無法用譬喻來比擬； 即使有恒河沙數
【English Translation】 English version 'Rūpa' (referring to the Buddha's dignified and auspicious appearance), adorned with a hundred blessings, Is always a delight to see for immeasurable, hundreds of millions of beings; Once they have seen it, they never tire of it. In the past ninety-nine billion one thousand kalpas (aeons), I have often been able to become a Cakravartin-rāja (ideal world-ruling monarch); Also, in immeasurable hundreds of thousands of kalpas, I have often been able to rule over various small kingdoms; In inconceivable kalpas, I have often become Śakro devānām indraḥ (Lord of the Trayastrimsa Heaven), and Śuddhāvāsa Brahmā (Pure Abode Brahma, Lord of the Pure Abode Heavens in the Form Realm); Moreover, I have been able to encounter countless, incalculable Daśabala-buddhas (Buddhas with Ten Powers); The merits I have obtained are immeasurable and boundless, All due to hearing this sutra and praising 'Sādhu' (Well done!). Just as I wished, achieving Bodhi (Enlightenment), attaining the Dharma-kāya (Buddha's Dharma Body), I have now obtained it.'
Golden Light Sutra, Chapter 13: On Spirits
The Buddha told Śrī-mahādevī (Goddess of Fortune and Prosperity): 'If there are good men and good women who wish to use inconceivable and wonderful offerings to make offerings to the Buddhas, World-Honored Ones of the past, future, and present, and who wish to know the profound practices of the Buddhas of the three times, these people should definitely and wholeheartedly, wherever this sutra is circulated, whether in cities, villages, dwellings, or empty places, with right mindfulness undisturbed, sincerely listen to this wonderful sutra.'
At that time, the World-Honored One, wishing to reiterate this meaning, spoke the following verses:
'If you wish to make offerings to all the Buddhas, and wish to understand the practices of the Buddhas of the three times, You should go to those cities and villages, wherever this sutra exists, And listen to this wonderful sutra with a sincere heart. This sutra has an inconceivable ocean of merit, immeasurable and boundless; It can liberate all sentient beings, and deliver them from immeasurable suffering, And all kinds of oceans of suffering. This sutra is very profound, good in the beginning, good in the middle, and good in the end, It cannot be described in words, nor can it be compared with metaphors; Even if there were Ganges sands'
、 大地微塵、 大海諸水、 一切諸山， 如是等物， 不得為喻。 若入是經， 即入法性， 如深法性， 安住其中， 即於是典， 金光明中， 而得見我， 釋迦牟尼。 不可思議， 阿僧祇劫， 生天人中， 常受快樂， 以能信解， 聽是經故。 如是無量， 不可思議， 功德福聚， 悉已得之。 隨所至處， 若百由旬， 滿中盛火， 應從中過； 若至聚落， 阿蘭若處， 到法會所， 至心聽受， 聽是經故， 惡夢蠱道、 五星諸宿、 變異災禍， 一切惡事， 消滅無餘。 于說法處、 蓮華座上， 說是經典， 書寫讀誦， 是說法者， 若下法座， 爾時大眾， 猶見坐處， 故有說者， 或佛世尊， 或見佛像、 菩薩色像、 普賢菩薩、 文殊師利、 彌勒大士， 及諸形像； 見如是等， 種種事已， 尋覆滅盡， 如前無異。 成就如是， 諸功德已， 而為諸佛， 之所讚歎； 威德相貌， 無量無邊； 有大名稱， 能卻怨家； 他方盜賊， 能令退散； 勇捍多力， 能破強敵； 惡夢惱心， 無量惡業，
【現代漢語翻譯】 現代漢語譯本： 大地的微塵、大海的諸水、一切的山，這些東西都不能用來比喻（此經的功德）。如果能夠進入這部經，就是進入了法的本性。如在甚深的法性中安住，就能在這部《金光明經》中見到我，釋迦牟尼（Śākyamuni）。因為能夠信解並聽聞這部經，所以能在不可思議的阿僧祇劫（asaṃkhya-kalpa）中，生於天人和人群中，常受快樂。這樣無量不可思議的功德福聚，全部都已得到。無論去到哪裡，即使是百由旬（yojana）充滿火焰的地方，也應當從中穿過；如果去到村落、寂靜處（阿蘭若，araṇya），到達法會的場所，至誠地聽受，因為聽聞這部經的緣故，惡夢、蠱道、五星諸星宿的變異災禍，一切的惡事，都會消滅無餘。在說法的地方，蓮花座上，宣說這部經典，書寫讀誦，這位說法的人，如果走下法座，那時大眾仍然能看見他所坐的地方，好像有說法者，或者佛世尊，或者看見佛像、菩薩的形象、普賢菩薩（Samantabhadra）、文殊師利（Mañjuśrī）、彌勒大士（Maitreya），以及各種形象；看見這些種種事情之後，隨即又消失殆盡，和之前沒有分別。 成就了這些功德之後，會被諸佛所讚歎；威德相貌無量無邊；有很大的名聲，能夠驅逐怨家；他方的盜賊，能夠讓他們退散；勇敢強悍，力氣很大，能夠破除強大的敵人；惡夢惱亂內心，無量的惡業。
【English Translation】 English version: The dust of the earth, the waters of the great sea, all the mountains, such things cannot be used as metaphors (for the merit of this sutra). If one can enter this sutra, one enters the nature of the Dharma. If one dwells in the profound nature of the Dharma, one can see me, Śākyamuni (釋迦牟尼), in this Golden Light Sutra. Because one can believe, understand, and listen to this sutra, one can be born among gods and humans for incalculable asaṃkhya-kalpas (阿僧祇劫), constantly enjoying happiness. Thus, immeasurable and inconceivable accumulations of merit and blessings are all obtained. Wherever one goes, even if it is a hundred yojanas (由旬) filled with flames, one should pass through it; if one goes to villages, secluded places (araṇya 阿蘭若), or arrives at Dharma assemblies, listening with utmost sincerity, because of listening to this sutra, nightmares, witchcraft, the anomalies and disasters of the five planets and constellations, all evil things will be extinguished without remainder. In the place where the Dharma is preached, on a lotus seat, proclaiming this sutra, writing, reading, and reciting it, if the preacher steps down from the Dharma seat, at that time the assembly still sees the place where he was sitting, as if there were a preacher, or the World-Honored One Buddha, or sees the image of a Buddha, the image of a Bodhisattva, Samantabhadra (普賢菩薩), Mañjuśrī (文殊師利), Maitreya (彌勒大士), and various images; after seeing these various things, they immediately disappear completely, no different from before. Having achieved these merits, one will be praised by all the Buddhas; one's majestic virtue and appearance will be immeasurable and boundless; one will have great renown, able to drive away enemies; one will be able to make thieves from other lands retreat; one will be brave and strong, with great strength, able to defeat powerful enemies; nightmares will trouble the mind, and immeasurable evil karma.
如是惡事， 皆悉寂滅。 若入軍陣， 常能勝他； 名聞流佈， 遍閻浮提； 亦能摧伏， 一切怨敵； 遠離諸惡， 修習諸善； 入陣得勝， 心常歡喜。 大梵天王、 三十三天、 護世四王、 金剛密跡、 鬼神諸王、 散脂大將、 禪那英鬼， 及緊那羅、 阿耨達龍、 娑竭羅王、 阿修羅王、 迦樓羅王、 大辯天神、 及功德天， 如是上首， 諸天神等， 常當供養， 是聽法者， 生不思議， 法塔之想； 眾生見者， 恭敬歡喜， 諸天王等， 亦各思惟， 而相謂言： 『令是眾生， 無量威德， 皆悉成就。』 若能來至， 是法會所， 如是之人， 成上善根； 若有聽是， 甚深經典， 故嚴出往， 法會之處， 心生不可， 思議正信， 供養恭敬， 無上法塔； 如是大悲， 利益眾生， 即是無量， 深法寶器， 能入甚深， 無上法性。 由以凈心， 聽是經典， 如是之人， 悉已供養， 過去無量， 百千諸佛； 以是善根， 無量因緣， 應當聽受， 是金光明。 如是眾生， 常為無量， 諸天神王， 之所
【現代漢語翻譯】 現代漢語譯本： 這些惡事，都將完全寂滅。 如果進入軍隊作戰，常常能夠戰勝敵人；名聲傳播開來，遍及整個閻浮提（Jambudvipa，指我們所居住的這個世界）；也能摧毀一切怨敵；遠離各種罪惡，修習各種善行；進入戰場獲得勝利，內心常常充滿歡喜。 大梵天王（Mahabrahma，色界諸天之王）、三十三天（Trayastrimsa，欲界六天中的第二天）、護世四王（Four Heavenly Kings，守護世界的四位天王）、金剛密跡（Vajrapani，手持金剛杵的護法神）、鬼神諸王、散脂大將（Samjñaya，守護佛法的夜叉神）、禪那英鬼，以及緊那羅（Kinnara，一種非人，善於音樂）、阿耨達龍（Anavatapta，傳說中位於喜馬拉雅山的龍王）、娑竭羅王（Sagara，海龍王）、阿修羅王（Asura，一種非天神）、迦樓羅王（Garuda，一種大鵬金翅鳥）、大辯天神（Sarasvati，智慧、藝術和音樂女神）及功德天（Lakshmi，財富和繁榮女神），像這些為首的諸天神等，應當常常供養這些聽法的人，對佛法產生不可思議的法塔之想；眾生見到他們，恭敬歡喜，諸天王等，也各自思惟，互相說道：『讓這些眾生，獲得無量的威德，全部成就。』 如果能夠來到這法會的場所，這樣的人，成就了上等的善根；如果有人聽聞這甚深的經典，特意莊嚴地前來法會之處，內心生起不可思議的真正信仰，供養恭敬無上的法塔；這樣的大悲心，利益眾生，就是無量的甚深法寶之器，能夠進入甚深無上的法性。 由於以清凈的心，聽聞這部經典，這樣的人，都已經供養過過去無量的百千諸佛；以這樣的善根，無量的因緣，應當聽受這部《金光明經》。這樣的眾生，常常被無量的諸天神王所……
【English Translation】 English version: Such evil deeds, will all be completely extinguished. If one enters a military battle, one will always be able to defeat the enemy; one's fame will spread throughout Jambudvipa (the world we live in); one will also be able to subdue all enemies; stay away from all evils, cultivate all good deeds; enter the battlefield and gain victory, one's heart will always be filled with joy. Mahabrahma (the king of the heavens in the Form Realm), Trayastrimsa (the second of the six heavens in the Desire Realm), the Four Heavenly Kings (who protect the world), Vajrapani (a Dharma protector holding a vajra), the kings of ghosts and spirits, General Samjñaya (a Yaksha god who protects the Dharma), Zenna Yinggui, as well as Kinnara (a non-human being, skilled in music), Anavatapta Dragon (a dragon king in the Himalayas in legends), Sagara King (the sea dragon king), Asura King (a non-heavenly deity), Garuda King (a large golden-winged bird), Sarasvati (the goddess of wisdom, art, and music) and Lakshmi (the goddess of merit), like these leading deities, should always make offerings to those who listen to the Dharma, and generate inconceivable thoughts of Dharma stupas; when sentient beings see them, they are respectful and joyful, and the heavenly kings also contemplate and say to each other: 'Let these sentient beings, obtain immeasurable power and virtue, and achieve all.' If one can come to the place of this Dharma assembly, such a person will achieve supreme good roots; if someone hears this profound scripture, and specially and solemnly comes to the place of the Dharma assembly, with inconceivable true faith arising in their heart, offering and revering the supreme Dharma stupa; such great compassion, benefiting sentient beings, is an immeasurable vessel of profound Dharma treasures, capable of entering the profound and supreme Dharma nature. Because of listening to this scripture with a pure heart, such people have already made offerings to countless Buddhas in the past; with such good roots and immeasurable causes and conditions, one should listen to and receive this 'Golden Light Sutra'. Such sentient beings are always...
愛護， 大辯功德、 護世四王、 無量鬼神， 及諸力士， 晝夜精進， 擁護四方， 令無災禍， 永離諸苦。 釋提桓因， 及日月天、 閻摩羅王、 風水諸神、 違馱天神， 及毗紐天、 大辯天神， 及自在天、 火神等神， 大力勇猛， 常護世間， 晝夜不離。 大力鬼王、 那羅延等， 摩醯首羅、 二十八部、 諸鬼神等， 散脂為首， 百千鬼神， 神足大力， 擁護是等， 令不怖畏。 金剛密跡、 大鬼神王， 及其眷屬， 五百徒黨， 一切皆是， 大菩薩等， 亦悉擁護， 聽是經者。 摩尼跋陀、 大鬼神王、 富那跋陀， 及金毗羅、 阿羅婆帝、 賓頭盧伽、 黃頭大神， 一一諸神， 各有五百， 眷屬鬼神， 亦常擁護， 聽是經者。 質多斯那、 阿修羅王， 及乾闥婆、 那羅羅阇、 祁那娑婆、 摩尼乾陀， 及尼揵陀、 主雨大神、 大飲食神、 摩訶伽吒、 金色發神、 半祁鬼神， 及半攴羅、 車缽羅婆、 有大威德， 婆那利神、 曇摩跋羅、 摩竭婆羅、 針發鬼神、 繡利蜜多、 勒那翅奢、
【現代漢語翻譯】 現代漢語譯本 愛護，大辯功德（擁有大辯才的功德），護世四王（守護世界的四大天王），無量鬼神，以及各位力士， 日夜精進，擁護四方，使沒有災禍，永遠脫離各種痛苦。釋提桓因（帝釋天），以及日月天、閻摩羅王（閻王），風神水神等諸神，韋馱天神， 以及毗紐天（Vishnu），大辯天神，以及自在天（濕婆神），火神等神，大力勇猛，常常守護世間，日夜不離。 大力鬼王、那羅延（Narayan）等，摩醯首羅（Maheshvara），二十八部諸鬼神等，以散脂為首的百千鬼神，神通具足，大力無比， 擁護這些人，使他們不怖畏。金剛密跡（執金剛神），大鬼神王，以及他的眷屬，五百徒黨，一切都是大菩薩等，也全都擁護，聽這部經的人。 摩尼跋陀（Manibhadra），大鬼神王，富那跋陀（Purnabhadra），以及金毗羅（Kumbhira），阿羅婆帝（Alavaka），賓頭盧伽（Pindolaka），黃頭大神，每一位神， 各有五百眷屬鬼神，也常常擁護，聽這部經的人。質多斯那（Citrasena），阿修羅王，以及乾闥婆（Gandharva），那羅羅阇（Nalaraja），祁那娑婆（Kimnara）， 摩尼乾陀（Manikanda），以及尼揵陀（Nirgrantha），主雨大神，大飲食神，摩訶伽吒（Mahakala），金色發神， 半祁鬼神，以及半攴羅，車缽羅婆，有大威德，婆那利神，曇摩跋羅， 摩竭婆羅，針發鬼神，繡利蜜多，勒那翅奢
【English Translation】 English version Protecting, Great Eloquence Merit (possessing the merit of great eloquence), Four Guardian Kings (the four heavenly kings who guard the world), immeasurable ghosts and spirits, and all the powerful warriors, Diligently advancing day and night, protecting the four directions, so that there are no disasters, and forever free from all suffering. Shakra Devanam Indra (Lord Indra), and the Sun and Moon Devas, Yama Raja (King Yama), the gods of wind and water, and the Skanda Deva, And Vishnu, the goddess of great eloquence, and Shiva, the god of fire and other gods, with great strength and courage, constantly protecting the world, day and night without leaving. Powerful Ghost King, Narayan, etc., Maheshvara, the twenty-eight classes of ghosts and spirits, and hundreds of thousands of ghosts and spirits led by Samjaya, Protecting these people, so that they are not afraid. Vajrapani (Vajra-bearing deity), the great ghost king, and his retinue, five hundred followers, all of whom are great Bodhisattvas, also all protect those who listen to this sutra. Manibhadra, the great ghost king, Purnabhadra, and Kumbhira, Alavaka, Pindolaka, the great yellow-headed god, each god, Each has five hundred retinue ghosts and spirits, who also constantly protect those who listen to this sutra. Citrasena, the Asura King, and the Gandharva, Nalaraja, Kimnara, Manikanda, and Nirgrantha, the great god of rain, the great god of food and drink, Mahakala, the golden-haired god, Half-Qi ghost spirit, and half-Pujala, Chapalaprabha, with great power and virtue, Vanali god, Dharmabala, Makarabala, needle-haired ghost spirit, Shurimita, Ratnakisha
摩訶婆那， 及軍陀遮、 劍摩舍帝， 復有大神， 奢羅蜜帝、 醯摩跋陀、 薩多琦梨、 多醯波醯、 阿伽跋羅、 支羅摩伽、 央掘摩羅， 如是等神， 皆有無量， 神足大力， 常勤擁護， 聽受如是， 微妙經者。 阿耨達龍、 娑伽羅王、 目真鄰王、 伊羅缽王、 難陀龍王、 跋難陀王、 有如是等， 百千龍王， 以大神力， 常來擁護， 聽是經者， 晝夜不離。 波利羅睺、 阿修羅王、 毗摩質多， 及以茂脂、 睒摩利子、 波訶梨子、 佉羅騫陀， 及以揵陀， 是等皆是， 阿修羅王， 有大神力， 常來擁護， 聽是經者， 晝夜不離。 訶利帝南、 鬼子母等、 及五百神， 常來擁護， 聽是經者， 若睡若寤。 旃陀旃陀、 利大鬼神、 女等鳩羅、 鳩羅檀提， 啖人精氣， 如是等神， 皆有大力， 常勤擁護， 十方世界， 受持經者。 大辯天等， 無量天女， 功德天等， 各與眷屬， 地神堅牢， 種植園林， 果實大神， 如是諸神， 心生歡喜， 悉來擁護， 愛樂親近， 是經典者。 于
【現代漢語翻譯】 現代漢語譯本 摩訶婆那（Mahāvana），以及軍陀遮（Kuṇḍadhā），劍摩舍帝（Kemaśatī），還有大神奢羅蜜帝（Śalamitī），醯摩跋陀（Hemavat），薩多琦梨（Satagīri），多醯波醯（Daśabalī），阿伽跋羅（Agavala），支羅摩伽（Ciromaga），央掘摩羅（Aṅgulimāla），這些神祇都有無量的神通和大力，常常勤奮地擁護聽受這部微妙經典的修行者。 阿耨達龍（Anavatapta-nāga），娑伽羅龍王（Sāgara-rāja），目真鄰陀龍王（Mucilinda-rāja），伊羅缽龍王（Elāpatra-rāja），難陀龍王（Nanda-rāja），跋難陀龍王（Upananda-rāja），有如此等等成百上千的龍王，以大神通力，常常前來擁護聽這部經典的人，日夜不離開。 波利羅睺阿修羅王（Bali-rāhu-asura-rāja），毗摩質多（Vimalacitra），以及茂脂（Mūcī），睒摩利子（Śamvalī），波訶梨子（Pahārī），佉羅騫陀（Kharakaṇḍa），以及揵陀（Gandha），這些都是阿修羅王，有大神力，常常前來擁護聽這部經典的人，日夜不離開。訶利帝南（Hāritī），鬼子母（Kishimojin）等，以及五百神，常常前來擁護聽這部經典的人，無論是睡著還是醒著。 旃陀旃陀（Caṇḍa Caṇḍa），利大鬼神（Lītā），女等鳩羅（Kūlā），鳩羅檀提（Kūladantī），啖食人精氣，像這樣的神祇，都有大力，常常勤奮地擁護十方世界受持這部經典的人。 大辯天（Mahā Sarasvatī）等無量天女，功德天（Lakṣmī）等，各自與眷屬，地神堅牢（Pṛthivī），種植園林，果實大神，像這樣的諸神，心生歡喜，都來擁護，愛樂親近這部經典的人。
【English Translation】 English version Mahāvana, as well as Kuṇḍadhā, Kemaśatī, and the great spirit Śalamitī, Hemavat, Satagīri, Daśabalī, Agavala, Ciromaga, Aṅgulimāla, these spirits all possess immeasurable divine powers and great strength, and they constantly and diligently protect those who listen to and receive this subtle scripture. Anavatapta-nāga (Anavatapta Dragon), Sāgara-rāja (Sāgara King), Mucilinda-rāja (Mucilinda King), Elāpatra-rāja (Elāpatra King), Nanda-rāja (Nanda Dragon King), Upananda-rāja (Upananda King), there are hundreds and thousands of dragon kings like these, with great divine power, who constantly come to protect those who listen to this scripture, never leaving day or night. Bali-rāhu-asura-rāja (Bali-rāhu Asura King), Vimalacitra, as well as Mūcī, Śamvalī, Pahārī, Kharakaṇḍa, and Gandha, these are all Asura Kings, with great divine power, who constantly come to protect those who listen to this scripture, never leaving day or night. Hāritī (Hāritī), Kishimojin (Mother of Demons), and five hundred spirits, constantly come to protect those who listen to this scripture, whether they are asleep or awake. Caṇḍa Caṇḍa, Lītā (Lītā Great Spirit), Kūlā (Kūlā), Kūladantī (Kūladantī), who devour the essence of humans, spirits like these all have great power, and they constantly and diligently protect those in the ten directions who uphold this scripture. Mahā Sarasvatī (Great Sarasvatī) and countless heavenly women, Lakṣmī (Lakṣmī) and others, each with their retinues, Pṛthivī (Earth Goddess), who plants gardens and orchards, the great spirit of fruits, all these spirits are filled with joy and come to protect, cherish, and draw near to those who love this scripture.
諸眾生， 增命色力， 功德威貌， 莊嚴倍常； 五星諸宿、 變異災怪， 皆悉能滅， 無有遺余； 夜臥惡夢， 寤則憂悴， 如是惡事， 皆悉滅盡。 地神大力， 勢分甚深， 是經力故， 能變其味； 如是大地， 至金剛際， 厚十六萬， 八千由旬， 其中氣味， 無不遍有， 悉令涌出， 潤益眾生。 是經力故， 能令地味， 悉出地上， 厚百由旬， 亦令諸天， 大得精氣， 充益身力， 歡喜快樂。 閻浮提內， 所有諸神， 心生歡喜， 受樂無量； 是經力故， 諸天歡喜， 百穀果實， 皆悉滋茂， 園苑叢林， 其華開敷， 香氣馝馚， 充溢彌滿； 百草樹木， 生長端直， 其體柔軟， 無有斜戾。 閻浮提內， 所有龍女， 其數無量， 不可思議， 心生歡喜， 踴躍無量， 在在處處， 莊嚴華池， 于其池中， 生種種華： 優缽羅華、 波頭摩華、 拘物頭華、 分陀利華； 于自宮殿， 除諸雲霧， 令虛空中， 無有塵翳， 諸方清徹， 凈潔明瞭； 日王赫焰， 放千光明， 歡喜踴躍， 照諸闇蔽
【現代漢語翻譯】 現代漢語譯本 所有眾生，壽命、氣色、力量、功德和威儀相貌，都增長， 莊嚴程度超過平常；五星和各種星宿的變異，以及帶來的災難怪異， 都能完全消除，沒有絲毫遺留；夜裡做的惡夢， 醒來后的憂愁憔悴，這些不好的事情，都能完全滅盡。 地神擁有強大的力量，勢力範圍極其深廣，因為這部經的力量， 能夠改變大地的味道；像這樣的大地，直到金剛地基， 厚達十六萬八千由旬（yóu xún，古印度長度單位），其中的氣味， 無處不在，全部涌出，滋潤利益眾生。 因為這部經的力量，能夠使大地的味道，全部出現在地上， 厚達百由旬，也能使諸天，得到大量的精氣， 充滿身體的力量，歡喜快樂。閻浮提（yán fú tí，佛教術語，指我們所居住的這個世界）內， 所有的神，心中生起歡喜，享受無量的快樂； 因為這部經的力量，諸天歡喜，各種穀物果實， 都生長得茂盛，園林苑囿，其中的花朵開放， 香氣濃郁芬芳，充滿瀰漫；各種草木樹木， 生長得端正挺直，樹幹柔軟，沒有歪斜。 閻浮提內，所有的龍女，數量眾多， 不可思議，心中生起歡喜，踴躍無量， 在每一個地方，都莊嚴華麗的池塘，在這些池塘中， 生長各種各樣的花：優缽羅華（yōu bō luó huá，青蓮花）、波頭摩華（bō tóu mó huá，紅蓮花）、 拘物頭華（jū wù tóu huá，黃蓮花）、分陀利華（fēn tuó lì huá，白蓮花）；在自己的宮殿里， 消除各種雲霧，使天空中，沒有塵埃陰影， 四面八方清澈，乾淨明亮；日王赫然發光， 放出千萬道光明，歡喜踴躍，照亮各種黑暗遮蔽之處。
【English Translation】 English version All sentient beings will have their lifespan, complexion, strength, merit, and majestic appearance increased, Their adornments will be more extraordinary than usual; the anomalies of the five planets and various constellations, and the disasters and strange occurrences they bring, Will all be completely eliminated, with nothing left behind; bad dreams at night, And the worries and exhaustion upon waking, all these bad things will be completely extinguished. The earth deities possess great power, and their sphere of influence is extremely deep and vast. Because of the power of this sutra, They can change the taste of the earth; this earth, extending to the Vajra (jīngāng) base, Is sixteen hundred and eighty thousand yojanas (yóu xún, ancient Indian unit of distance) thick, and its essence permeates everywhere, All of it will surge forth, nourishing and benefiting sentient beings. Because of the power of this sutra, the essence of the earth can appear entirely on the surface, Extending a hundred yojanas in thickness, and it can also enable the devas (gods), to obtain abundant essence, Filling their bodies with strength, joy, and happiness. Within Jambudvipa (yán fú tí, Buddhist term for the world we live in), All the deities will feel joy in their hearts, and experience immeasurable happiness; Because of the power of this sutra, the devas will rejoice, and all kinds of grains and fruits, Will grow luxuriantly, and in the gardens and parks, the flowers will bloom, Their fragrance will be rich and fragrant, filling and permeating everything; all kinds of grasses, trees, and plants, Will grow straight and upright, their bodies soft, without any crookedness. Within Jambudvipa, all the dragon maidens, their numbers are countless, Inconceivable, will feel joy in their hearts, and dance with immeasurable delight, In every place, they will adorn the lotus ponds, and in these ponds, Various kinds of flowers will grow: Utpala (yōu bō luó, blue lotus), Padma (bō tóu mó, red lotus), Kumuda (jū wù tóu, yellow lotus), and Pundarika (fēn tuó lì, white lotus); in their own palaces, They will dispel all clouds and mists, so that in the sky, There will be no dust or shadows, all directions will be clear, Clean and bright; the Sun King will shine brightly, Emitting thousands of rays of light, rejoicing and dancing, illuminating all dark and obscured places.
。 閻浮檀金， 以為宮殿， 止住其中， 威德無量。 日之天子， 及以月天， 聞是經故， 精氣充實。 是日天子， 出閻浮提， 心生歡喜， 放于無量， 光明明網， 遍照諸方； 即于出時， 放大光網， 開敷種種， 諸池蓮華。 閻浮提內， 無量果實， 隨時成熟， 飽諸眾生。 是時日月， 所照殊勝； 星宿正行， 不失度數； 風雨隨時， 豐實熾盛； 多饒財寶， 無所乏少。 是金光明， 微妙經典， 隨所流佈， 讀誦之處， 其國土境， 即得增益， 如上所說， 無量功德。」
金光明經授記品第十四
爾時如來，將欲為是信相菩薩及其二子銀相、銀光，授阿耨多羅三藐三菩提記。是時即有十千天子，威德熾王而為上首，俱從忉利來至佛所，頂禮佛足卻坐一面。
爾時佛告信相菩薩：「汝于來世，過無量無邊百千萬億不可稱計那由他劫，金照世界，當成阿耨多羅三藐三菩提，號金寶蓋山王如來、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。乃至是佛般涅槃后，正法像法皆滅盡已，長子銀相，當於是界次補佛處，世界爾時轉名凈幢，佛名閻
【現代漢語翻譯】 現代漢語譯本： 『用閻浮檀金（Jambudvipa gold，一種珍貴的金色）建造宮殿，（諸天）居住在其中， 他們的威德無量。太陽天子和月亮天子， 因為聽聞這部經的緣故，精氣充實。這位太陽天子， 從閻浮提（Jambudvipa，我們所居住的這個世界）升起，心中充滿歡喜，放出無量， 光明的羅網，遍照各個方向；就在太陽升起的時候， 放出巨大的光網，開放各種各樣的，池塘中的蓮花。 在閻浮提（Jambudvipa）之內，無量的果實，隨著時節成熟， 讓各種眾生飽足。這時日月的光照，非常殊勝； 星宿執行正常，不失去規律；風雨順應時節， 豐收興盛；擁有眾多的財寶，沒有什麼缺乏。 這部《金光明（Suvarṇaprabhāsa）》，微妙的經典，隨著它流傳， 讀誦的地方，那個國土的境界，就能得到增長， 就像上面所說的，具有無量的功德。』
《金光明經（Suvarṇaprabhāsa Sūtra）·授記品（Chapter on Predictions）第十四》
這時，如來將要為信相菩薩（Faithful Appearance Bodhisattva）以及他的兩個兒子銀相（Silver Appearance）、銀光（Silver Light），授阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的記別。這時，就有十千位天子，以威德熾王（King of Fiery Might）為首，一起從忉利天（Trāyastriṃśa Heaven）來到佛的住所，頂禮佛足，退坐在一旁。
這時，佛告訴信相菩薩（Faithful Appearance Bodhisattva）:『你在未來世，經過無量無邊百千萬億不可稱計那由他劫之後，在金照世界，將成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），號為金寶蓋山王如來（Golden Jeweled Canopy Mountain King Tathāgata）、應供（Arhat）、正遍知（Samyaksaṃbuddha）、明行足（Vidyācaraṇasaṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣadamyasārathi）、天人師（Śāstā devamanuṣyāṇāṃ）、佛（Buddha）、世尊（Bhagavat）。乃至這位佛般涅槃（parinirvāṇa，完全的涅槃）之後，正法和像法都滅盡之後，長子銀相（Silver Appearance），將在這個世界依次補處成佛，世界那時轉名為凈幢（Pure Banner），佛號閻（Yama）。』
【English Translation】 English version: '(The devas) use Jambudvipa gold to build palaces, Dwelling within them, Their majestic virtue is immeasurable. The Sun Deva, And the Moon Deva, Because they hear this sutra, their essence and energy are replenished. This Sun Deva, Rising from Jambudvipa, his heart filled with joy, emits immeasurable, Nets of bright light, illuminating all directions; at the very moment of his rising, He emits great nets of light, causing to bloom all kinds of, Lotus flowers in the ponds. Within Jambudvipa, countless fruits, Ripen in due season, Satisfying all beings. At this time, the light of the sun and moon is especially auspicious; The constellations move correctly, without losing their proper course; wind and rain come in due season, Abundance and prosperity flourish; there is much wealth and treasure, nothing is lacking. This 'Golden Light (Suvarṇaprabhāsa)', subtle and wonderful scripture, Wherever it is spread, The land where it is recited, Will receive increase, As described above, with immeasurable merits.'
The Suvarṇaprabhāsa Sūtra, Chapter 14: Predictions
At that time, the Tathāgata was about to bestow predictions of anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment) upon the Bodhisattva Faithful Appearance (Śrīdatta) and his two sons, Silver Appearance (Rūpyadatta) and Silver Light (Rūpyaprabha). At that moment, there were ten thousand devaputras, with King of Fiery Might (Tejaprabha) as their leader, who came together from the Trāyastriṃśa Heaven to the Buddha's abode, prostrated themselves at the Buddha's feet, and sat to one side.
Then, the Buddha said to the Bodhisattva Faithful Appearance (Śrīdatta): 'In a future life, after countless, boundless, hundreds of thousands of millions of incalculable nayutas of kalpas have passed, in the Golden Light World, you will attain anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment), and be known as the Golden Jeweled Canopy Mountain King Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā devamanuṣyāṇāṃ, Buddha, Bhagavat. Even after this Buddha enters parinirvāṇa (complete nirvana), and the Dharma and semblance Dharma have both become extinct, the eldest son, Silver Appearance (Rūpyadatta), will in turn attain Buddhahood in this world, the world will then be renamed Pure Banner (Śuddhadhvaja), and the Buddha will be named Yama.'
浮檀金幢光照明如來、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。乃至是佛般涅槃后，正法像法悉滅盡已，次子銀光，復於是后次補佛處，世界名字如本不異，佛號曰金光照如來、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。」
是十千天子，聞三大士得受記莂，復聞如是金光明經，聞已歡喜生殷重心，心無垢累如凈琉璃，清凈無礙猶如虛空。爾時如來，知是十千天子善根成熟，即便與授菩提道記：「汝等天子！于當來世，過阿僧祇百千萬億那由他劫，於是世界，當成阿耨多羅三藐三菩提，同共一家一姓一名，號曰青目優缽羅華香山如來、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，如是次第出現於世，凡一萬佛。」
爾時道場菩提樹神，名等增益，白佛言：「世尊！是十千天子，于忉利宮為聽法故故來集此，云何如來便與授記？世尊！我未曾聞是諸天子修行具足六波羅蜜，亦未曾聞舍于手足頭目髓腦、所愛妻子財寶谷帛、金銀琉璃硨磲碼瑙、真珠珊瑚珂貝璧玉、甘饌飲食衣服臥具、病瘦醫藥象馬車乘、殿堂屋宅園林泉池奴婢僕使，如余無量百千菩薩，以種種資生供養之具，恭敬供養過去無量百
【現代漢語翻譯】 現代漢語譯本：浮檀金幢光照明如來（Prabhutaratna-kanaka-varna-bhasa，寶光照耀的如來）、應供（Arhat，值得供養的聖者）、正遍知（Samyaksambuddha，完全覺悟者）、明行足（Vidya-charana-sampanna，具有智慧和德行的人）、善逝（Sugata，以善妙的方式逝去的人）、世間解（Lokavidu，瞭解世間一切事理的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purusa-damya-sarathi，調伏眾生的導師）、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）。乃至這位佛陀般涅槃后，正法和像法全部滅盡之後，其次是子銀光，又在這之後依次補處成佛，世界的名字和原來一樣沒有改變，佛號叫做金光照如來（Suvarna-varna-bhasa，金色光芒照耀的如來）、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。
這十千位天子，聽到三大士得到授記，又聽到這樣的金光明經，聽后歡喜，生起深厚的恭敬心，心中沒有垢染，像清凈的琉璃一樣，清凈無礙，猶如虛空。這時如來，知道這十千位天子的善根已經成熟，就給他們授了菩提道的記別：『你們這些天子！在將來的世間，經過阿僧祇百千萬億那由他劫之後，在這個世界，將成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），共同屬於一家一姓一名，號為青目優缽羅華香山如來（Nilotpala-gandha-parvata，青蓮花香山如來）、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，這樣依次出現在世間，總共有一萬尊佛。』
這時道場菩提樹神，名字叫等增益，對佛說：『世尊！這十千位天子，在忉利宮爲了聽法才來到這裡聚集，為什麼如來就給他們授記了呢？世尊！我沒有聽說過這些天子修行圓滿了六波羅蜜（Sat-paramita，六種到達彼岸的方法），也沒有聽說過他們捨棄手足頭目髓腦、所愛的妻子兒女財寶谷帛、金銀琉璃硨磲碼瑙、真珠珊瑚珂貝璧玉、美味的食物衣服臥具、疾病醫藥象馬車乘、殿堂屋宅園林泉池奴婢僕使，像其餘無量百千菩薩那樣，用種種生活所需的供養之物，恭敬供養過去無量百千佛。』
【English Translation】 English version: 'Prabhutaratna-kanaka-varna-bhasa Tathagata (Thus Come One, worthy of offerings, perfectly enlightened, perfect in knowledge and conduct, well-gone, understanding the world, unsurpassed, tamer of men, teacher of gods and humans, Buddha, World Honored One). Even after this Buddha enters Parinirvana (complete nirvana), and the Correct Dharma and Semblance Dharma have completely disappeared, next will be the son Silver Light, who will then succeed to the Buddha's position. The world's name will remain the same as before, without change. The Buddha will be called Suvarna-varna-bhasa Tathagata (Thus Come One, worthy of offerings, perfectly enlightened, perfect in knowledge and conduct, well-gone, understanding the world, unsurpassed, tamer of men, teacher of gods and humans, Buddha, World Honored One).'
These ten thousand devas (gods), hearing that the three great beings had received predictions, and also hearing this Suvarnaprabhasa Sutra (Golden Light Sutra), rejoiced and developed profound respect. Their minds were without defilement, like pure vaidurya (beryl), clear and unobstructed like space. At that time, the Tathagata (Thus Come One), knowing that the good roots of these ten thousand devas had matured, immediately gave them predictions of the Bodhi path: 'You devas! In the future, after asamkhya (countless) hundreds of thousands of millions of nayutas (very large numbers) of kalpas (eons), in this world, you will attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), all belonging to the same family, with the same surname and name, called Nilotpala-gandha-parvata Tathagata (Blue Lotus Fragrant Mountain Thus Come One), worthy of offerings, perfectly enlightened, perfect in knowledge and conduct, well-gone, understanding the world, unsurpassed, tamer of men, teacher of gods and humans, Buddha, World Honored One. In this way, one after another, ten thousand Buddhas will appear in the world.'
At that time, the Bodhi tree spirit in the Bodhimanda (enlightenment place), named Equal Increase, said to the Buddha: 'World Honored One! These ten thousand devas came here to gather in Trayastrimsa Heaven (Heaven of Thirty-three) to listen to the Dharma (teachings). Why does the Tathagata give them predictions? World Honored One! I have never heard that these devas have fully cultivated the six paramitas (perfections), nor have I heard that they have given up their hands, feet, heads, eyes, marrow, brains, beloved wives and children, wealth, grains, silks, gold, silver, vaidurya (beryl), tridacna (giant clam), agate, pearls, coral, cowries, jade, delicious food, clothing, bedding, medicine for illness, elephants, horses, carriages, palaces, houses, gardens, springs, ponds, male and female servants, like the other immeasurable hundreds of thousands of Bodhisattvas (enlightenment beings), using various necessities of life as offerings, respectfully making offerings to the past immeasurable hundreds of thousands of Buddhas.'
千萬億那由他等諸佛世尊。如是菩薩于未來世，亦舍無量所重之物，頭目髓腦所愛妻子財寶谷帛乃至僕使，次第修行，成就具足六波羅蜜，成就是已備修苦行，動經無量無邊劫數，然後方得受菩提記。世尊！是天子等何因何緣，修行何等勝妙善根，從彼天來暫得聞法便得受記？惟愿世尊，為我解說斷我疑網。」
爾時佛告樹神：「善女天！皆有因緣，有妙善根，以隨相修。何以故？以是天子于所住處舍五欲樂，故來聽是《金光明經》，既聞法已，於是經中凈心殷重如說修行，復得聞此三大菩薩受于記莂，亦以過去本昔發心誓願因緣，是故我今皆與受記，于未來世，當成阿耨多羅三藐三菩提。」
金光明經除病品第十五
佛告道場菩提樹神：「善女天！諦聽，諦聽！善持憶念，我當爲汝演說往昔誓願因緣。過去無量不可思議阿僧祇劫，爾時有佛出現於世，名曰寶勝如來、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。善女天！爾時是佛般涅槃后，正法滅已，于像法中，有王名曰天自在光王，修行正法如法治世，人民和順孝養父母。是王國中有一長者名曰持水，善知醫方救諸病苦，方便巧知四大增損。善女天！爾時持水長者家中，後生一子名曰流水，體貌殊勝端正第一
【現代漢語翻譯】 現代漢語譯本：千萬億那由他（Nayuta，數量單位，表示極大的數目）等諸佛世尊。像這樣的菩薩在未來世，也會捨棄無量珍貴之物，包括頭目髓腦、所愛的妻子、財寶谷帛乃至僕人，依次修行，成就具足六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧），成就之後，準備修行苦行，經歷無量無邊劫數，然後才能得到受菩提記（Bodhi Prediction，對未來成佛的預言）。世尊！這些天子等是因為什麼原因，修行了什麼樣的殊勝善根，從天上來到這裡暫時聽聞佛法就能得到受記？希望世尊為我解說，斷除我的疑惑。」
當時佛告訴樹神：『善女天！這都有因緣，他們都有殊勝的善根，並隨順因緣修行。為什麼呢？因為這些天子在他們所居住的地方捨棄了五欲之樂，所以來聽這部《金光明經》。聽聞佛法后，對這部經以清凈心殷重地如法修行，又聽聞了這三大菩薩得到受記，也是因為過去往昔發心立下的誓願因緣，所以我現在都給他們授記，在未來世，他們都將成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』
《金光明經·除病品》第十五
佛告訴道場菩提樹神：『善女天！仔細聽，仔細聽！好好地記住，我將為你演說往昔的誓願因緣。過去無量不可思議阿僧祇劫（Asamkhya Kalpa，極長的時間單位）之前，當時有佛出現在世上，名叫寶勝如來（Ratnasri Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purusha-damya-sarathi）、天人師（Shasta deva-manushyanam）、佛（Buddha）、世尊（Bhagavan）。善女天！當時這位佛般涅槃（Parinirvana，圓寂）之後，正法滅盡，在像法時期，有一位國王名叫天自在光王，修行正法，如法治理國家，人民和睦順從，孝養父母。這個國家中有一位長者名叫持水，擅長醫術，救治各種病苦，方便巧妙地知道四大（四大元素：地、水、火、風）的增減。善女天！當時持水長者的家中，後來生了一個兒子名叫流水，體貌殊勝，端正第一。
【English Translation】 English version: 'Billions of trillions of Nayutas (Nayuta, a unit of large number) of Buddhas, World-Honored Ones. Such Bodhisattvas in future lives will also relinquish countless precious things, including their heads, eyes, marrow, brains, beloved wives, wealth, treasures, grains, silks, and even servants, practicing sequentially, accomplishing and perfecting the Six Paramitas (Six Paramitas: generosity, morality, patience, diligence, concentration, and wisdom). After accomplishing these, they prepare to practice asceticism, enduring countless and boundless kalpas (aeons), and then they can receive the Bodhi Prediction (Bodhi Prediction, a prophecy of future Buddhahood). World-Honored One! What are the causes and conditions for these devas (heavenly beings) and others, what kind of supreme meritorious roots did they cultivate, that they could receive the prediction after coming from the heavens and briefly hearing the Dharma? I hope the World-Honored One will explain it to me and dispel my doubts.'
At that time, the Buddha told the tree goddess: 'Good woman! All have causes and conditions, and they have wonderful meritorious roots, and they cultivate according to the conditions. Why? Because these devas relinquished the pleasures of the five desires in their dwelling places, so they came to listen to this 'Golden Light Sutra'. After hearing the Dharma, they practiced this sutra with a pure heart and earnestness, as instructed. They also heard that these three great Bodhisattvas received predictions, and it is also because of the vows they made in the past. Therefore, I now give them all predictions, and in the future, they will all attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).'
Chapter Fifteen: Eliminating Illnesses from the Golden Light Sutra
The Buddha told the Bodhi tree goddess in the Bodhimanda (enlightenment place): 'Good woman! Listen carefully, listen carefully! Hold it well in your memory, I will explain to you the causes and conditions of past vows. In the past, immeasurable, inconceivable Asamkhya Kalpas (Asamkhya Kalpa, extremely long unit of time) ago, there was a Buddha who appeared in the world, named Ratnasri Tathagata (Ratnasri Tathagata), Arhat (Arhat), Samyak-sambuddha (Samyak-sambuddha), Vidya-charana-sampanna (Vidya-charana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purusha-damya-sarathi (Purusha-damya-sarathi), Shasta deva-manushyanam (Shasta deva-manushyanam), Buddha (Buddha), Bhagavan (Bhagavan). Good woman! At that time, after this Buddha entered Parinirvana (Parinirvana, complete nirvana), the True Dharma had perished, and in the Image Dharma period, there was a king named Tian Zizai Guang Wang (King of Heavenly Sovereign Light), who practiced the True Dharma and governed the country according to the Dharma. The people were harmonious and obedient, and filial to their parents. In this kingdom, there was an elder named Chi Shui (Holder of Water), who was skilled in medicine, saving all from suffering from illness, and skillfully knew the increase and decrease of the Four Great Elements (Four Great Elements: earth, water, fire, wind). Good woman! At that time, in the house of the elder Chi Shui, a son was later born named Liu Shui (Flowing Water), whose appearance was outstanding and supremely handsome.'
，形色微妙威德具足，受性聰敏善解諸論，種種技藝書疏算計無不通達。是時國內天降疫病，有無量百千諸眾生等，皆無免者，為諸苦惱之所逼切。
「善女天！爾時流水長者子，見是無量百千眾生受諸苦惱故，為是眾生生大悲心，作是思惟：『如是無量百千眾生受諸苦惱。我父長者，雖善醫方能救諸苦，方便巧知四太增損，年已衰邁老耄枯悴，皮緩面皺羸瘦顫掉，行來往反要因幾杖，困頓疲乏不能至彼城邑聚落；而是無量百千眾生，復遇重病無能救者，我今當至大醫父所咨問治病醫方秘法，咨稟知已，當至城邑聚落村舍治諸眾生種種重病，悉令得脫無量諸苦。』
「時長者子思惟是已，即至父所頭面著地，為父作禮叉手卻住，以四大增損而問于父，即說偈言：
「『云何當知， 四大諸根， 衰損代謝， 而得諸病？ 云何當知， 飲食時節， 若食食已， 身火不滅？ 云何當知， 治風及熱， 水過胏病 及以等分？ 何時動風、 何時動熱、 何時動水， 以害眾生？』 時父長者， 即以偈頌， 解說醫方， 而答其子： 『三月是夏， 三月是秋， 三月是冬， 三月是春， 是十二月， 三三而說。 從如是數
【現代漢語翻譯】 現代漢語譯本 他形貌和顏色微妙，威儀和德行都具足，天性聰敏，善於理解各種理論，各種技藝、書寫、疏通、算術計算沒有不通達的。當時國內天降疫病，有無量百千的眾生等等，都沒有能夠倖免的，被各種苦惱所逼迫。
『善女天（對善女天的稱呼）！』當時流水長者子（流水長者的兒子），看到這無量百千眾生遭受各種苦惱，為這些眾生生起大悲心，這樣思惟：『像這樣無量百千眾生遭受各種苦惱。我的父親長者，雖然擅長醫術能夠救治各種痛苦，方便巧妙地知道四大（地、水、火、風）增損的情況，但是年事已高，衰老枯槁，面板鬆弛，面容皺紋，瘦弱顫抖，行走往返需要依靠手杖，困頓疲乏不能到達那些城邑聚落；而這些無量百千眾生，又遇到重病沒有能夠救治的人，我現在應當到大醫父那裡請教治療疾病的醫方秘法，請教知道后，應當到城邑聚落村舍去治療各種眾生的各種重病，全部讓他們脫離無量的各種痛苦。』
當時長者子思惟完畢，就到父親那裡，頭面著地，為父親作禮，叉手站立在一旁，用四大增損的情況來詢問父親，就說了偈語：
『怎樣才能知道，四大（地、水、火、風）諸根，衰退損傷變化，而導致各種疾病？怎樣才能知道，飲食的時節，如果吃了食物，身體的火氣不能熄滅？怎樣才能知道，治療風病和熱病，水液過多的疾病以及等分的疾病？什麼時候動風、什麼時候動熱、什麼時候動水，來損害眾生？』當時父親長者，就用偈頌，來解釋說明醫方，而回答他的兒子：『三個月是夏季，三個月是秋季，三個月是冬季，三個月是春季，這十二個月，是三個月三個月這樣說的。從這樣的計數開始』
【English Translation】 English version His form and appearance were subtle and wonderful, his majesty and virtue were complete, his nature was intelligent, he was good at understanding various theories, and he was proficient in all kinds of skills, writing, commentaries, and arithmetic calculations. At that time, an epidemic descended upon the country, and countless hundreds of thousands of beings were not spared, being oppressed by all kinds of suffering.
'Good woman (addressing the good woman)!』 At that time, the son of the Flowing Water Elder (the son of the Flowing Water Elder), seeing these countless hundreds of thousands of beings suffering all kinds of afflictions, generated great compassion for these beings, and thought thus: 『Such countless hundreds of thousands of beings are suffering all kinds of afflictions. My father, the Elder, although skilled in medicine and able to cure all kinds of suffering, conveniently and skillfully knows the increase and decrease of the four elements (earth, water, fire, wind), but he is old, decrepit, and withered, his skin is loose, his face is wrinkled, he is thin and trembling, and he needs a cane to walk back and forth, and he is tired and unable to reach those cities and villages; and these countless hundreds of thousands of beings, again encounter serious illnesses and there is no one to cure them, I should now go to the great physician father to ask for the secret methods of treating diseases, and after asking and knowing, I should go to the cities, villages, and settlements to treat all kinds of serious illnesses of all beings, and completely liberate them from countless kinds of suffering.』
At that time, after the Elder's son finished thinking, he went to his father, prostrated himself on the ground with his head and face, paid homage to his father, stood aside with his hands clasped, and asked his father about the increase and decrease of the four elements, and then spoke the verse:
'How can one know when the four elements (earth, water, fire, wind) and their roots are declining, deteriorating, and changing, leading to various diseases? How can one know the proper time for eating, and if one eats, the body's fire cannot be extinguished? How can one know how to treat wind diseases and heat diseases, diseases of excessive water, and diseases of equal proportion? When does wind move, when does heat move, when does water move, to harm beings?』 At that time, the Elder father, then used verses to explain the medical methods, and answered his son: 『Three months are summer, three months are autumn, three months are winter, three months are spring, these twelve months are spoken of in threes. Starting from such a count』
， 一歲四時； 若二二說， 足滿六時； 三三本攝， 二二現時， 隨是時節， 訊息飲食， 是能益身。 醫方所說， 隨時歲中， 諸根四大， 代謝增損， 令身得病。 有善醫師， 隨順四時， 三月將養， 調和六大， 隨病飲食， 及以湯藥。 多風病者， 夏則發動； 其熱病者， 秋則發動； 等分病者， 冬則發動； 其肺病者， 春則增劇。 有風病者， 夏則應服， 肥膩咸酢， 及以熱食； 有熱病者， 秋服冷甜， 等分冬服， 甜酢肥膩； 肺病春服， 肥膩辛熱。 飽食然後， 則發肺病； 于食消時， 則發熱病； 食消已后， 則發風病。 如是四大， 隨三時發， 風病羸損， 補以酥膩； 熱病下藥， 服訶梨勒； 等病應服， 三種妙藥， 所謂甜辛， 及以酥膩； 肺病應服， 隨能吐藥。 若風熱病， 肺病等分， 違時而發， 應當任師， 籌量隨病， 飲食湯藥。』
「善女天！爾時流水長者子，問其父醫四大增損，因是得了一切醫方。時長者子知醫方已，遍至國內城邑
【現代漢語翻譯】 現代漢語譯本 一年有四季；如果按兩個月兩個月來說，就完整地構成了六個時段； 三個月三個月地歸納，兩個月兩個月地顯現，順應這些時節的變化， 注意飲食起居，就能有益於身體。醫方所說， 隨著一年四季的變化，諸根（zhū gēn，指眼、耳、鼻、舌、身、意六根）和四大（sì dà，指地、水、火、風四大元素）會發生代謝增減， 導致身體生病。有好的醫師，能夠順應四季的變化， 三個月進行調養，調和六大（liù dà，指地、水、火、風、空、識六大元素），根據不同的疾病調整飲食， 以及使用湯藥。多風病的人，夏天容易發病； 熱病的人，秋天容易發病；等分病（指風、熱、痰三種病平均分佈）的人， 冬天容易發病；肺病的人，春天病情會加重。 有風病的人，夏天應該服用肥膩、咸酸， 以及熱性的食物；有熱病的人，秋天應該服用寒涼甘甜的食物； 等分病的人，冬天應該服用甘甜、酸味、肥膩的食物；肺病的人，春天應該服用肥膩、辛辣、溫熱的食物。 飽食之後，容易引發肺病； 在食物消化的時候，容易引發熱病；食物消化之後， 容易引發風病。像這樣，四大（sì dà）隨著三個時段發病， 風病導致身體虛弱，應該用酥油滋補；熱病應該用瀉藥， 服用訶梨勒（hē lí lè，一種藥材）；等分病應該服用三種妙藥， 即甘甜、辛辣，以及酥油；肺病應該服用， 能夠催吐的藥物。如果風病、熱病、 肺病、等分病，不按時節發作， 應該聽從醫師的建議，仔細衡量病情， 調整飲食和湯藥。』
『善女天（Shàn nǚ tiān）！當時流水長者子（Liú shuǐ zhǎng zhě zǐ）向他的父親請教四大（sì dà）增減的道理，因此得到了一切醫方。當時長者子（zhǎng zhě zǐ）懂得醫方后，走遍國內的城鎮鄉村。
【English Translation】 English version One year has four seasons; if we speak in terms of two months each, it fully constitutes six periods; Summarizing in three-month intervals, manifesting in two-month intervals, adapting to these seasonal changes, Paying attention to diet and lifestyle, can benefit the body. As medical texts say, With the changes of the four seasons, the sense organs (zhū gēn, referring to the six senses: eyes, ears, nose, tongue, body, and mind) and the four elements (sì dà, referring to the four great elements: earth, water, fire, and wind) will undergo metabolic increases and decreases, Leading to illness in the body. A good physician can adapt to the changes of the four seasons, Nourishing for three months, harmonizing the six great elements (liù dà, referring to the six great elements: earth, water, fire, wind, space, and consciousness), adjusting the diet according to different diseases, And using medicinal soups. People with wind disorders are prone to illness in summer; People with heat disorders are prone to illness in autumn; people with balanced disorders (referring to the equal distribution of wind, heat, and phlegm) are prone to illness in winter; People with lung disorders will have their condition worsen in spring. People with wind disorders should consume rich, salty, and sour foods in summer, As well as hot foods; people with heat disorders should consume cold and sweet foods in autumn; People with balanced disorders should consume sweet, sour, and rich foods in winter; people with lung disorders should consume rich, spicy, and hot foods in spring. After overeating, it is easy to trigger lung disorders; When food is being digested, it is easy to trigger heat disorders; after food is digested, It is easy to trigger wind disorders. Like this, the four elements (sì dà) cause illness in three periods, Wind disorders lead to physical weakness, so one should nourish with ghee; heat disorders should be treated with purgatives, Taking Haritaki (hē lí lè, a type of medicinal herb); balanced disorders should be treated with three wonderful medicines, Namely sweet, spicy, and ghee; lung disorders should be treated with, Emetic drugs. If wind disorders, heat disorders, Lung disorders, or balanced disorders occur out of season, One should listen to the advice of a physician, carefully consider the condition, And adjust the diet and medicinal soups accordingly.』
『Good Woman Heavenly Being (Shàn nǚ tiān)! At that time, the son of Flowing Water Elder (Liú shuǐ zhǎng zhě zǐ) asked his father about the principles of the increase and decrease of the four elements (sì dà), and thus obtained all medical knowledge. At that time, after the elder's son (zhǎng zhě zǐ) understood medical knowledge, he traveled throughout the towns and villages of the country.
聚落，在在處處隨有眾生病苦者所，軟言慰喻作如是言：『我是醫師，我是醫師，善知方藥，今當爲汝療治救濟悉令除愈。』
「善女天！爾時眾生聞長者子軟言慰喻許為治病，心生歡喜踴躍無量。時有百千無量眾生，遇極重病，直聞是言，心歡喜故，種種所患即得除差，平復如本氣力充實。
「善女天！復有無量百千眾生，病苦深重難除差者，即共來至長者子所，時長者子，即以妙藥授之令服，服已除差亦得平復。
「善女天！是長者子，于其國內治諸眾生所有病苦悉得除差。」
金光明經卷第三 大正藏第 16 冊 No. 0663 金光明經
金光明經卷第四
北涼三藏法師曇無讖譯
金光明經流水長者子品第十六
佛告樹神：「爾時流水長者子，于天自在光王國內，治一切眾生無量苦患已，令其身體平復如本，受諸快樂；以病除故多設福業，修行佈施，尊重恭敬是長者子，作如是言：『善哉長者！能大增長福德之事，能益眾生無量壽命，汝今真是大醫之王，善治眾生無量重病，必是菩薩善解方藥。』
「善女天！時長者子，有妻名曰水空龍藏，而生二子：一名水空，二名水藏。時長者子將是二子，次第遊行城邑聚落，最後到一大空澤中，見諸
【現代漢語翻譯】 現代漢語譯本：在村落里，在每一個地方，如果遇到有眾生遭受病痛折磨，（流水長者子）就用柔和的言語安慰他們，這樣說道：『我是醫師，我是醫師，精通各種藥方，現在我將為你們治療，救濟你們，讓你們完全康復。』 『善女天（Bhadra-devi，吉祥天女）！』當時，眾生聽到長者子用柔和的言語安慰，並承諾為他們治病，心中生起歡喜，踴躍無量。當時有成百上千、無量無邊的眾生，身患重病，僅僅聽到這些話，心中歡喜，各種病痛就立即消除痊癒，恢復到原來的健康狀態，氣力充沛。 『善女天（Bhadra-devi，吉祥天女）！』又有無數的眾生，病痛深重難以治癒，就一起來到長者子那裡。當時，長者子就用妙藥給他們服用，服用后病痛消除，也恢復了健康。 『善女天（Bhadra-devi，吉祥天女）！』這位長者子，在他的國內，為所有眾生治療各種病痛，都讓他們痊癒。』 《金光明經》卷第三 大正藏第 16 冊 No. 0663 《金光明經》 《金光明經》卷第四 北涼三藏法師曇無讖譯 《金光明經·流水長者子品》第十六 佛（Buddha）告訴樹神（tree deity）: 『當時，流水長者子（Prince Flowing Stream）在天自在光王（King Heavenly Sovereignty Light）國內，治癒了一切眾生無量的痛苦和疾病，使他們的身體恢復到原來的健康狀態，享受各種快樂；因為疾病被治癒，他們做了很多善事，修行佈施，尊重恭敬這位長者子，這樣說道：『太好了，長者！您能大大增長我們的福德，能增加眾生無量的壽命，您現在真是偉大的醫王，善於治療眾生無量的重病，必定是菩薩（Bodhisattva），精通各種藥方。』 『善女天（Bhadra-devi，吉祥天女）！』當時，長者子有一位妻子，名叫水空龍藏（Water Empty Dragon Treasury），生了兩個兒子：一個名叫水空（Water Empty），一個名叫水藏（Water Treasury）。當時，長者子帶著這兩個兒子，依次經過各個城邑村落，最後來到一個大空曠的沼澤地中，看見許多...
【English Translation】 English version: In settlements, wherever there were sentient beings suffering from illness, (Prince Flowing Stream) would comfort them with gentle words, saying: 'I am a physician, I am a physician, skilled in various remedies. Now I will treat you, relieve you, and completely cure you.' 'Bhadra-devi (吉祥天女, Auspicious Goddess)!』 At that time, sentient beings, hearing the prince's gentle words of comfort and promise to heal them, felt joy in their hearts, leaping with immeasurable delight. At that time, hundreds of thousands, immeasurable sentient beings, suffering from severe illnesses, upon merely hearing these words, felt joy in their hearts, and all their various ailments were immediately eliminated and healed, returning to their original state of health, with their strength restored. 'Bhadra-devi (吉祥天女, Auspicious Goddess)!』 Again, countless hundreds of thousands of sentient beings, whose illnesses were deep-seated and difficult to cure, came together to the prince. At that time, the prince gave them wonderful medicine to take, and after taking it, their illnesses were eliminated, and they also recovered their health. 'Bhadra-devi (吉祥天女, Auspicious Goddess)!』 This prince, within his country, treated all the various illnesses of all sentient beings, and they were all cured.』 Golden Light Sutra, Volume 3 Taisho Tripitaka Volume 16, No. 0663 Golden Light Sutra Golden Light Sutra, Volume 4 Translated by Tripitaka Master Dharmaraksa of Northern Liang Golden Light Sutra, Chapter 16: Prince Flowing Stream The Buddha (Buddha) told the tree deity (tree deity): 'At that time, Prince Flowing Stream (Prince Flowing Stream), within the kingdom of King Heavenly Sovereignty Light (King Heavenly Sovereignty Light), cured all sentient beings of immeasurable suffering and illnesses, restoring their bodies to their original state of health, enjoying all kinds of happiness; because their illnesses were cured, they performed many meritorious deeds, practiced generosity, and respected and revered the prince, saying: 'Excellent, Prince! You can greatly increase our merit and virtue, and increase the immeasurable lifespan of sentient beings. You are truly a great king of medicine, skilled in treating the immeasurable severe illnesses of sentient beings, and must be a Bodhisattva (Bodhisattva), skilled in various remedies.' 'Bhadra-devi (吉祥天女, Auspicious Goddess)!』 At that time, the prince had a wife named Water Empty Dragon Treasury (Water Empty Dragon Treasury), who gave birth to two sons: one named Water Empty (Water Empty), and the other named Water Treasury (Water Treasury). At that time, the prince took these two sons, and successively passed through various cities and villages, finally arriving at a large, empty swamp, where he saw many...'
虎狼狐犬鳥獸多食肉血，悉皆一向馳奔而去。時長者子作是念言：『是諸禽獸何因緣故一向馳走？我當隨後逐而觀之。』
「時長者子遂便隨逐，見有一池其水枯涸，于其池中多有諸魚，時長者子見是魚已生大悲心。時有樹神示現半身，作如是言：『善哉，善哉！大善男子。此魚可愍，汝可與水，是故號汝名為流水。復有二緣名為流水：一能流水，二能與水。汝今應當隨名定實。』時長者子問樹神言：『此魚頭數為有幾所？』樹神答言：『其數具足足滿十千。』
「善女天！爾時流水聞是數已，倍復增益生大悲心。善女天！時此空池為日所曝唯少水在，是十千魚將入死門，四向宛轉，見是長者心生恃賴，隨是長者所至方面，隨逐瞻視目未曾舍。是時長者馳趣四方，推求索水了不能得，便四顧望，見有大樹尋取枝葉，還到池上與作陰涼。作陰涼已，復更推求是池中水本從何來？即出四向周遍求覓莫知水處，復更疾走遠至余處，見一大河名曰水生。爾時復有諸餘惡人，為捕此魚故，于上流懸險之處，決棄其水不令下過；然其決處懸險難補，計當修治經九十日，百千人功猶不能成，況我一身？
「時長者子，速疾還反至大王所，頭面禮拜卻住一面，合掌向王說其因緣，作如是言：『我為大王國土人民治種
【現代漢語翻譯】 現代漢語譯本：虎、狼、狐貍、狗以及各種鳥獸大多以肉和血為食，全都一個勁兒地奔跑而去。當時，那位長者之子心想：『這些禽獸是因何緣故一個勁兒地奔跑？我應當跟隨在後觀察。』 當時，長者之子便跟隨而去，看見有一個池塘，池水已經乾涸，在那池塘中有很多魚。當時，長者之子見到這些魚后，生起了極大的悲憫之心。這時，有一位樹神顯現半身，這樣說道：『善哉，善哉！大善男子。這些魚很可憐，你可以給它們水，所以稱你為流水。還有兩個因緣稱你為流水：一是能流動水，二是能給予水。你現在應當按照名號來確定實際行動。』當時，長者之子問樹神說：『這些魚的數量總共有多少？』樹神回答說：『其數量具足，足足有十千。』 『善女天！』當時，流水聽到這個數字后，更加增益生起極大的悲憫之心。『善女天！』當時，這個空池被太陽曝曬，只剩下少量的水，這十千條魚即將進入死亡之門，四處翻滾，見到這位長者，心中生起依靠之情，隨著這位長者所到的方向，跟隨瞻望，眼睛從未離開。當時，這位長者奔走四方，尋找水源，卻始終無法找到，便四處張望，看見有一棵大樹，便尋找樹枝和樹葉，回到池塘邊為魚兒遮陰。遮陰之後，又進一步推究這池塘中的水本來是從哪裡來的？便向四處周遍尋找，卻不知道水源在哪裡，又更加快速地奔跑到遠處，看見一條大河，名叫水生。當時，還有其他一些惡人，爲了捕捉這些魚，所以在上游懸崖險峻的地方，決堤放水，不讓水流下來；然而那決堤的地方懸崖險峻難以修補，估計要修治需要九十天，即使成百上千的人的功勞也難以完成，更何況我一個人？ 當時，長者之子，快速返回到大王那裡，頭面禮拜，退到一旁站立，合掌向大王說明其中的因緣，這樣說道：『我爲了大王國土的人民治理種植……』
【English Translation】 English version: Tigers, wolves, foxes, dogs, and various birds and beasts mostly feed on meat and blood, and they all run away in one direction. At that time, the son of the elder thought to himself: 'What is the reason for these birds and beasts to run away in one direction? I should follow behind and observe.' At that time, the son of the elder followed and saw a pond whose water had dried up, and there were many fish in the pond. At that time, the son of the elder, upon seeing these fish, developed great compassion. At this time, a tree spirit manifested half of its body and said: 'Excellent, excellent! Great virtuous man. These fish are pitiable, you can give them water, therefore you are called Flowing Water. There are two more reasons for calling you Flowing Water: one is that you can flow water, and the other is that you can give water. You should now act in accordance with your name.' At that time, the son of the elder asked the tree spirit: 'What is the total number of these fish?' The tree spirit replied: 'The number is complete, fully ten thousand.' 'Good female deva!' At that time, Flowing Water, upon hearing this number, further increased and generated great compassion. 'Good female deva!' At that time, this empty pond was exposed to the sun, and only a small amount of water remained. These ten thousand fish were about to enter the gate of death, rolling around in all directions. Upon seeing this elder, they developed a sense of reliance in their hearts, following and gazing in the direction where this elder went, their eyes never leaving. At that time, this elder ran around in all directions, searching for water, but was unable to find it. He looked around and saw a large tree, so he sought branches and leaves, returned to the pond, and provided shade for the fish. After providing shade, he further investigated where the water in this pond originally came from. He searched all around, but did not know where the water source was. He then ran even faster to a distant place and saw a large river called Water-born. At that time, there were also some other evil people who, in order to catch these fish, breached the water at a dangerous and steep place upstream, not allowing the water to flow down; however, the breached place was dangerous and difficult to repair, and it was estimated that it would take ninety days to repair, and even the efforts of hundreds of thousands of people would not be enough to complete it, let alone myself? At that time, the son of the elder quickly returned to the great king, prostrated himself, stepped aside and stood, and with his palms together, explained the cause and conditions to the great king, saying: 'I am managing cultivation for the people of the great king's kingdom...'
種病，漸漸遊行至彼空澤，見有一池其水枯涸，有十千魚為日所曝，今日困厄將死不久。惟愿大王，借二十大象令得負水濟彼魚命，如我與諸病人壽命。』爾時大王即敕大臣，速疾供給。爾時大臣奉王告敕，語是長者：『善哉大士！汝今自可至象廄中隨意選取，利益眾生令得快樂。』
「是時流水及其二子，將二十大象，從治城人借索皮囊，疾至彼河上流決處，盛水象負，馳疾奔還至空澤池，從象背上下其囊水寫置池中，水遂彌滿還復如本。時長者子，于池四邊彷徉而行，是魚爾時亦復隨逐循岸而行。時長者子，復作是念：『是魚何緣隨我而行？是魚必為飢火所惱，復欲從我求索飲食，我今當與。』
「善女天！爾時流水長者子，告其子言：『汝取一象最大力者，速至家中啟父長者：「家中所有可食之物，乃至父母飲啖之分，及以妻子奴婢之分，一切聚集悉載象上急速來還。」』爾時二子如父教敕，乘最大象往至家中，白其祖父說如上事。
「爾時二子，收取家中可食之物，載象背上疾還父所至空澤池。時長者子見其子還心生歡喜踴躍無量，從子邊取飲食之物散著池中，與魚食已即自思惟：『我今已能與此魚食令其飽滿，未來之世當施法食。』復更思惟：『曾聞過去空閑之處有一比丘，讀誦大乘方
【現代漢語翻譯】 現代漢語譯本 這種病，漸漸來到那片空曠的沼澤地，看見一個池塘，池水已經乾涸，有一萬條魚被太陽暴曬，現在困苦危難，將要死亡。我希望大王，借給我二十頭大象，讓它們馱水來救這些魚的性命，就像救我和這些病人的性命一樣。』當時國王就命令大臣，迅速供給。當時大臣接受國王的命令，告訴這位長者：『善哉大士！你現在可以自己去象廄中隨意挑選，利益眾生，讓他們得到快樂。』 當時流水（Ruliushui，長者的名字）和他的兩個兒子，帶著二十頭大象，從治理城市的百姓那裡借來皮囊，迅速趕到那條河流的上游決口處，裝滿水讓大象馱著，飛快地奔回空曠的沼澤池塘，從象背上把皮囊里的水倒進池塘中，水就滿了，恢復了原來的樣子。當時長者的兒子，在池塘四周徘徊走動，那些魚當時也跟隨著他，沿著岸邊遊動。當時長者的兒子，又這樣想：『這些魚為什麼跟著我走呢？這些魚一定是受飢餓的煎熬，想要從我這裡求取食物，我現在應當給它們食物。』 善女天（Shannv Tian，天神的名字）！當時流水長者的兒子，告訴他的兒子們說：『你們取一頭力氣最大的象，快到家中告訴父親長者：「家中所有可以吃的食物，乃至父母吃的，以及妻子奴婢吃的，全部聚集起來裝在象背上，急速返回這裡。」』當時兩個兒子按照父親的吩咐，騎著最大的象前往家中，告訴他們的祖父，說了上面的事情。 當時兩個兒子，收取家中可以吃的食物，裝在象背上，飛快地回到父親所在的空曠沼澤池塘。當時長者的兒子看見他的兒子們回來，心中歡喜，踴躍無量，從兒子那裡拿取食物散在池塘中，給魚吃飽后，就自己思惟：『我現在已經能夠給這些魚食物，讓它們飽滿，未來世應當施予法食。』又更思惟：『曾經聽說過去空閑的地方有一位比丘（Biqiu，佛教僧侶），讀誦大乘方
【English Translation】 English version Suffering from this illness, he gradually arrived at that empty marsh, and saw a pond whose water had dried up. Ten thousand fish were exposed to the sun, and now in distress, they would soon die. I wish, Great King, that you would lend me twenty elephants to carry water to save the lives of these fish, just as you would save the lives of me and these patients.』 At that time, the King immediately ordered his ministers to provide them quickly. Then the minister, receiving the King』s command, said to the elder: 『Excellent, great being! You may now go to the elephant stables and choose freely, to benefit sentient beings and bring them happiness.』 At that time, Ruliushui (流水, the elder's name) and his two sons, taking twenty elephants, borrowed leather bags from the people of the city, and quickly went to the breached upper reaches of the river. They filled the bags with water and had the elephants carry them, rushing back to the empty marsh pond. They poured the water from the bags on the elephants' backs into the pond, and the water filled up, returning to its original state. Then the elder's son walked around the pond, and the fish followed him along the shore. Then the elder's son thought: 『Why are these fish following me? These fish must be tormented by hunger, wanting to seek food from me. I should give them food now.』 Good celestial maiden (Shannv Tian, 善女天, name of a celestial being)! At that time, the elder Ruliushui's son said to his sons: 『Take the strongest elephant and quickly go home to tell your father, the elder: 「Gather all the edible food in the house, even the portions for our parents, wives, servants, and maids, load it all on the elephant's back, and return here quickly.」』 Then the two sons, according to their father's instructions, rode the largest elephant to their home and told their grandfather the above. Then the two sons collected all the edible food in the house, loaded it on the elephant's back, and quickly returned to the empty marsh pond where their father was. Then the elder's son, seeing his sons return, felt joy in his heart, leaping with immeasurable delight. He took the food from his sons and scattered it in the pond, feeding the fish until they were full. Then he thought to himself: 『Now I have been able to give these fish food and make them full. In the future, I should give them the food of the Dharma.』 He further contemplated: 『I once heard that in a secluded place in the past, there was a Bhikshu (Biqiu, 比丘, Buddhist monk) reciting the Great Vehicle
等經典，其經中說，若有眾生臨命終時，得聞寶勝如來名號即生天上，我今當爲是十千魚解說甚深十二因緣，亦當稱說寶勝佛名。』
「時閻浮提中有二種人：一者深信大乘方等，二者毀呰不生信樂。時長者子作是思惟：『我今當入池水之中，為是諸魚說深妙法。』思惟是已，即便入水作如是言：『南無過去寶勝如來、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。寶勝如來本往昔時，行菩薩道作是誓願：「若有眾生，於十方界臨命終時聞我名者，當令是輩即命終已，尋得上生三十三天。」』爾時流水復為是魚，解說如是甚深妙法——所謂無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。
「善女天！爾時流水長者子及其二子，說是法已即共還家。是長者子復於後時，賓客聚會醉酒而臥。爾時其地卒大震動，時十千魚同日命終，既命終已生忉利天。既生天已作是思惟：『我等以何善業因緣，得生於此忉利天中？』復相謂言：『我等先於閻浮提內，墮畜生中受于魚身，流水長者子，與我等水及以飲食，復為我等解說甚深十二因緣，並稱寶勝如來名號，以是因緣令我等輩得生此天。是故我等今當往至長者
【現代漢語翻譯】 現代漢語譯本：經典中記載，如果有眾生在臨終時，能夠聽到寶勝如來（Ratnaketu）的名號，便能往生天界。我現在應當為這十千條魚解說甚深的十二因緣，也應當稱念寶勝佛（Ratnaketu Buddha）的名號。 當時閻浮提（Jambudvipa）中有兩種人：一種人深信大乘方等經典，另一種人則詆譭而不生信樂。那時，長者子心想：『我現在應當進入池水之中，為這些魚宣說深妙的佛法。』 思考完畢，他便進入水中，這樣說道：『頂禮過去的寶勝如來（Ratnaketu Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-purusa-damya-sarathi）、調御丈夫（Shasta deva-manushyanam）、天人師（Teacher of gods and men）、佛（Buddha）、世尊（Bhagavan）。寶勝如來（Ratnaketu Tathagata）往昔行菩薩道時，曾發誓愿：「若有眾生，在十方世界臨命終時聽到我的名號，我當令他們命終之後，立即往生到三十三天。」』 當時，流水長者子又為這些魚解說了甚深微妙的佛法——即無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。 『善女天！』當時，流水長者子和他的兩個兒子，說完這些佛法后，就一起回家了。後來，這位長者子在一次賓客聚會時喝醉了酒，便睡著了。這時，大地突然發生劇烈震動，那十千條魚在同一天死去，死後都往生到了忉利天（Trayastrimsa Heaven）。往生到天界后，它們心想：『我們是憑藉什麼善業因緣，才得以生到這忉利天中呢？』 它們互相說道：『我們先前在閻浮提（Jambudvipa）內，墮落為畜生，受魚身之苦，是流水長者子，給我們水和食物，又為我們解說了甚深的十二因緣，並稱念寶勝如來（Ratnaketu Tathagata）的名號，因為這個因緣，才使得我們得以生到這個天界。因此，我們現在應當前往長者
【English Translation】 English version: The sutra says that if sentient beings hear the name of Ratnaketu Tathagata (寶勝如來) at the time of their death, they will be reborn in the heavens. I shall now explain the profound Twelve Links of Dependent Origination to these ten thousand fish, and I shall also recite the name of Ratnaketu Buddha (寶勝佛).' At that time, there were two kinds of people in Jambudvipa (閻浮提): one deeply believed in the Mahayana Vaipulya sutras, and the other slandered them and did not generate faith and joy. The son of the wealthy man then thought, 'I shall now enter the pond and explain the profound Dharma to these fish.' Having thought this, he entered the water and said, 'Namo to the past Ratnaketu Tathagata (寶勝如來), Arhat (應供), Samyaksambuddha (正遍知), Vidyacharana-sampanna (明行足), Sugata (善逝), Lokavid (世間解), Anuttara-purusa-damya-sarathi (無上士), Shasta deva-manushyanam (調御丈夫), Teacher of gods and men (天人師), Buddha (佛), Bhagavan (世尊). Ratnaketu Tathagata (寶勝如來), in his past life when practicing the Bodhisattva path, made this vow: "If there are sentient beings in the ten directions who hear my name at the time of their death, I shall cause them to be reborn in the Trayastrimsa Heaven (三十三天) immediately after their death."' At that time, the flowing water also explained the profound Dharma to the fish—namely, ignorance conditions volitional action, volitional action conditions consciousness, consciousness conditions name and form, name and form conditions the six entrances, the six entrances condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, and birth conditions old age, death, sorrow, lamentation, suffering, and distress. 'Good goddess! At that time, the son of the wealthy man, 流水, and his two sons, after speaking this Dharma, returned home together. Later, this son of the wealthy man, at a gathering of guests, became drunk and fell asleep. At that time, the ground suddenly shook greatly, and the ten thousand fish died on the same day. Having died, they were all reborn in the Trayastrimsa Heaven (忉利天). Having been born in the heavens, they thought, 'By what good karma and conditions were we able to be born in this Trayastrimsa Heaven (忉利天)?' They said to each other, 'We were previously in Jambudvipa (閻浮提), fallen into the animal realm, suffering in the body of fish. The son of the wealthy man, 流水, gave us water and food, and also explained to us the profound Twelve Links of Dependent Origination and recited the name of Ratnaketu Tathagata (寶勝如來). Because of these conditions, we were able to be born in this heaven. Therefore, we should now go to the wealthy man'
子所報恩供養。』
「爾時十千天子，從忉利天下閻浮提，至流水長者子大醫王家。時長者子在樓屋上露臥眠睡。是十千天子，以十千真珠天妙瓔珞置其頭邊，復以十千置其足邊，復以十千置右脅邊，復以十千置左脅邊；雨曼陀羅華、摩訶曼陀羅華，積至於膝；作種種天樂出妙音聲。閻浮提中，有睡眠者皆悉覺寤，流水長者子亦從睡寤。是十千天子，于上空中飛騰遊行，于天自在光王國內，處處皆雨天妙蓮華，是諸天子復至本處空澤池所復雨天華，便從此沒還忉利宮，隨意自在受天五欲。
「時閻浮提過是夜已，天自在光王，問諸大臣：『昨夜何緣，示現如是凈妙瑞相有大光明？』大臣答言：『大王當知，忉利諸天于流水長者子家，雨四十千真珠瓔珞及不可計曼陀羅華。』王即告臣：『卿可往至彼長者家，善言誘喻喚令使來。』大臣受敕即至其家，宣王教令喚是長者。
「是時長者尋至王所。王問長者：『何緣示現如是瑞相？』長者子言：『我必定知是十千魚其命已終。』時大王言：『今可遣人審實是事。』
「爾時流水，尋遣其子至彼池所，看是諸魚死活定實。爾時其子聞是語已，向于彼池既至池已，見其池中多有摩訶曼陀羅華，積聚成𧂐，其中諸魚悉皆命終。見已即還白其父言：『彼諸
【現代漢語翻譯】 『這是您兒子爲了報答恩情而進行的供養。』
「當時，一萬個天子從忉利天（Trāyastriṃśa，三十三天）下到閻浮提（Jambudvīpa，我們所居住的娑婆世界），來到流水長者子大醫王的家中。當時，這位長者子正在樓房上露天睡覺。這一萬個天子，將一萬個真珠天妙瓔珞放在他的頭邊，又將一萬個放在他的腳邊，又將一萬個放在右脅邊，又將一萬個放在左脅邊；降下曼陀羅華（Mandārava，天界的華），摩訶曼陀羅華（Mahāmandārava，大曼陀羅華），堆積到膝蓋那麼高；演奏各種天樂，發出美妙的聲音。閻浮提中，所有睡眠的人都醒了過來，流水長者子也從睡夢中醒來。這一萬個天子，在上空中飛騰，在天自在光王（Devasvatiprabha，天自在光王）的國內，到處都降下天妙蓮華，這些天子又回到原來的空澤池邊再次降下天華，然後就消失了，回到忉利天宮，隨意自在地享受天界的五欲。
「當時，閻浮提過了這一夜之後，天自在光王問各位大臣：『昨夜是什麼緣故，示現出如此清凈美妙的瑞相，有這麼大的光明？』大臣回答說：『大王您應該知道，忉利天的諸位天人在流水長者子的家中，降下了四萬個真珠瓔珞以及不可計數的曼陀羅華。』國王就告訴大臣：『你可以前往那位長者家，用好言好語勸說，讓他來見我。』大臣接受命令，立即前往長者家，宣讀國王的命令，召見這位長者。
「當時，這位長者隨即來到國王那裡。國王問長者：『是什麼緣故，示現出如此的瑞相？』長者子說：『我一定知道是那一萬條魚的生命已經終結了。』當時大王說：『現在可以派人去查實這件事。』
「當時流水，立即派他的兒子到那個池塘邊，檢視那些魚是死是活，確定情況。當時他的兒子聽到這些話后，前往那個池塘，到達池塘后，看到池塘中有很多摩訶曼陀羅華，堆積成堆，其中的魚全部都死了。看到后立即回去稟告他的父親說：『那些』
【English Translation】 'This is your son's offering to repay your kindness.'
「At that time, ten thousand Devas (heavenly beings) descended from Trāyastriṃśa (the Heaven of Thirty-three) to Jambudvīpa (the world we live in), arriving at the house of the son of the Flowing Water Elder, the Great Physician King. At that time, the elder's son was sleeping in the open air on the roof. These ten thousand Devas placed ten thousand true pearl heavenly exquisite necklaces by his head, and another ten thousand by his feet, and another ten thousand by his right side, and another ten thousand by his left side; they rained down Mandārava flowers (heavenly flowers), and Mahāmandārava flowers (great heavenly flowers), piled up to the knees; they played various heavenly music, producing wonderful sounds. In Jambudvīpa, all those who were sleeping awoke, and the son of the Flowing Water Elder also awoke from his sleep. These ten thousand Devas, flying in the sky, rained down heavenly exquisite lotus flowers everywhere in the kingdom of Devasvatiprabha (King of Heavenly Sovereign Light); these Devas then returned to the original empty marsh pond and rained down heavenly flowers again, then disappeared from there and returned to the Trāyastriṃśa Palace, freely enjoying the five desires of the heavens.
「At that time, after this night had passed in Jambudvīpa, Devasvatiprabha asked his ministers: 'What was the reason for the manifestation of such pure and wonderful auspicious signs with such great light last night?' The ministers replied: 'Your Majesty should know that the Devas of Trāyastriṃśa rained down forty thousand true pearl necklaces and countless Mandārava flowers at the house of the son of the Flowing Water Elder.' The king then told the ministers: 'You may go to that elder's house, and with kind words, persuade him to come and see me.' The ministers received the order and immediately went to the elder's house, proclaimed the king's decree, and summoned the elder.
「At that time, the elder immediately went to the king's place. The king asked the elder: 'What was the reason for the manifestation of such auspicious signs?' The elder's son said: 'I certainly know that the lives of those ten thousand fish have come to an end.' At that time, the great king said: 'Now, someone can be sent to verify this matter.'
「At that time, Flowing Water immediately sent his son to that pond to see whether those fish were dead or alive, to ascertain the situation. At that time, his son, having heard these words, went to that pond, and upon arriving at the pond, saw that there were many Mahāmandārava flowers in the pond, piled up in heaps, and all the fish in it had died. Having seen this, he immediately returned and reported to his father, saying: 'Those'
魚等悉已命終。』爾時流水知是事已，復至王所作如是言：『是十千魚悉皆命終。』王聞是已心生歡喜。」
爾時世尊，告道場菩提樹神：「善女天！欲知爾時流水長者子，今我身是；長子水空，今羅睺羅是；次子水藏，今阿難是；時十千魚者，今十千天子是。是故我今為其授阿耨多羅三藐三菩提記。爾時樹神現半身者，今汝身是。」
金光明經捨身品第十七
爾時道場菩提樹神復白佛言：「世尊！我聞世尊過去修行菩薩道時，具受無量百千苦行，捐捨身命肉血骨髓，惟愿世尊，少說往昔苦行因緣，為利眾生受諸快樂。」
爾時世尊即現神足，神足力故令此大地六種震動，于大講堂眾會之中，有七寶塔從地涌出，眾寶羅網彌覆其上。爾時大眾見是事已生希有心。爾時世尊，即從座起禮拜是塔，恭敬圍繞還就本座。
爾時道場菩提樹神白佛言：「世尊！如來世雄出現於世，常為一切之所恭敬，于諸眾生最勝最尊，何因緣故禮拜是塔？」佛言：「善女天！我本修行菩薩道時，我身舍利安止是塔，因由是身令我早成阿耨多羅三藐三菩提。」
爾時佛告尊者阿難：「汝可開塔取中舍利示此大眾，是舍利者，乃是無量六波羅蜜功德所熏。」
爾時阿難，聞佛教敕即往塔所，禮拜供養
【現代漢語翻譯】 現代漢語譯本：『魚等都已經死了。』當時流水知道這件事後，又到國王那裡這樣說：『那一萬條魚全部都死了。』國王聽了這些話，心裡非常高興。」
當時世尊，告訴道場菩提樹神：『善女天！想知道當時的流水長者子，就是現在的我；長子水空，就是現在的羅睺羅（Rāhula，佛陀的兒子）；次子水藏，就是現在的阿難（Ānanda，佛陀的十大弟子之一）；當時的十千條魚，就是現在的十千天子。』所以我現在為他們授阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的記。當時現半身的樹神，就是現在的你。」
《金光明經·捨身品》第十七
當時道場菩提樹神又對佛說：『世尊！我聽說世尊過去修行菩薩道時，具受無量百千苦行，捐捨身命肉血骨髓，只希望世尊，稍微講說往昔苦行因緣，爲了利益眾生，使他們享受各種快樂。』
當時世尊就顯現神足，因為神足力的緣故，使這大地發生六種震動，在大講堂的集會之中，有七寶塔從地涌出，各種寶羅網覆蓋在它的上面。當時大眾見到這件事後，生起稀有的心。當時世尊，就從座位上起來禮拜這座塔，恭敬地圍繞它，然後回到原來的座位。
當時道場菩提樹神對佛說：『世尊！如來世雄出現在世間，常常被一切眾生所恭敬，在所有眾生中最殊勝最尊貴，因為什麼因緣而禮拜這座塔呢？』佛說：『善女天！我過去修行菩薩道時，我的身體舍利安放在這座塔中，因為這個身體的緣故，使我早日成就阿耨多羅三藐三菩提。』
當時佛告訴尊者阿難：『你可以打開塔，取出裡面的舍利，展示給這些大眾看，這些舍利，乃是無量六波羅蜜（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）功德所熏修而成的。』
當時阿難，聽到佛的教令，就前往塔的地方，禮拜供養。
【English Translation】 English version: 『The fish and others have all died.』 At that time, the stream-knowing person, having learned of this matter, again went to the king and said, 『Those ten thousand fish have all died.』 Upon hearing this, the king』s heart was filled with joy.」
At that time, the World-Honored One said to the Bodhi tree spirit of the Bodhimaṇḍa (Bodhimaṇḍa, the place of enlightenment): 『Good woman, do you want to know that the son of the elder Flowing Water at that time is now myself; the eldest son Water-Void is now Rāhula (Rāhula, Buddha's son); the second son Water-Treasure is now Ānanda (Ānanda, one of the ten principal disciples of the Buddha); and the ten thousand fish at that time are now the ten thousand devas (devas, gods).』 Therefore, I now bestow upon them the prediction of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment). The tree spirit who showed half of her body at that time is now you.」
Chapter Seventeen, 『The Abandoning the Body』 of the Suvarṇaprabhāsa Sūtra
At that time, the Bodhi tree spirit of the Bodhimaṇḍa again said to the Buddha: 『World-Honored One! I have heard that when the World-Honored One practiced the Bodhisattva path in the past, he endured countless hundreds of thousands of苦行 (ascetic practices), giving up his life, flesh, blood, bones, and marrow. I only wish that the World-Honored One would briefly speak of the causes and conditions of past ascetic practices, so that sentient beings may benefit and enjoy all kinds of happiness.』
At that time, the World-Honored One manifested his supernatural powers. By the power of his supernatural powers, he caused this great earth to shake in six ways. In the great assembly hall, a seven-jeweled stupa (stupa, a dome-shaped structure erected as a Buddhist shrine) emerged from the earth, covered with various jeweled nets. At that time, the great assembly, upon seeing this, gave rise to a rare and wondrous mind. At that time, the World-Honored One arose from his seat, bowed to the stupa, respectfully circumambulated it, and then returned to his original seat.
At that time, the Bodhi tree spirit of the Bodhimaṇḍa said to the Buddha: 『World-Honored One! The Lion of the World, the Tathāgata (Tathāgata, 'one who has thus come' or 'one who has thus gone', referring to the Buddha), appears in the world and is always revered by all. Among all sentient beings, he is the most supreme and most honored. For what reason does he bow to this stupa?』 The Buddha said: 『Good woman! When I practiced the Bodhisattva path in the past, my bodily relics were enshrined in this stupa. Because of this body, I was able to quickly attain anuttarā-samyak-saṃbodhi.』
At that time, the Buddha said to the Venerable Ānanda (Ānanda, one of the ten principal disciples of the Buddha): 『You may open the stupa and take out the relics within, and show them to this great assembly. These relics are the result of the熏修 (cultivation) of the immeasurable six pāramitās (ṣaṭ-pāramitā, perfections: generosity, morality, patience, vigor, meditation, and wisdom).』
At that time, Ānanda (Ānanda, one of the ten principal disciples of the Buddha), upon hearing the Buddha』s command, went to the stupa, and made obeisance and offerings.
開其塔戶，見其塔中有七寶函，以手開函，見其舍利色妙紅白，而白佛言：「世尊！是中舍利其色紅白。」
佛告阿難：「汝可持來，此是大士真身舍利。」爾時阿難即舉寶函，還至佛所持以上佛。爾時佛告一切大眾：「汝等今可禮是舍利，此舍利者是戒定慧之所熏修，甚難可得最上福田。」爾時大眾聞是語已，心懷歡喜即從座起，合掌敬禮大士舍利。
爾時世尊，欲為大眾斷疑網故，說是舍利往昔因緣：「阿難！過去之世有王名曰摩訶羅陀，修行善法善治國土無有怨敵。時有三子端正微妙，形色殊特，威德第一：第一大子名曰摩訶波那羅，次子名曰摩訶提婆，小子名曰摩訶薩埵。是三王子，于諸園林遊戲觀看，次第漸到一大竹林憩駕止息。第一王子作如是言：『我於今日心甚怖懅，於是林中將無衰損？』第二王子復作是言：『我於今日不自惜身，但離所愛心憂愁耳。』第三王子復作是言：『我於今日獨無怖懅亦無愁惱，山中空寂神仙所贊，是處閑靜能令行人安隱受樂。』
「時諸王子說是語已，轉復前行見有一虎，適產七日而有七子，圍繞周匝飢餓窮悴，身體羸瘦命將欲絕。第一王子見是虎已，作如是言：『怪哉！此虎產來七日，七子圍繞不得求食，若為饑逼必還啖子。』第三王子言：『此虎經
【現代漢語翻譯】 現代漢語譯本 打開塔的門，看見塔中有一個七寶函，用手打開寶函，看見舍利顏色美妙，呈紅色和白色，於是對佛說：『世尊！這舍利中，它的顏色是紅色和白色。』 佛告訴阿難：『你可以拿過來，這是大士（Mahasattva，指偉大的菩薩）的真身舍利。』當時阿難立即舉起寶函，回到佛所在的地方，捧給佛。當時佛告訴所有大眾：『你們現在可以禮拜這舍利，這舍利是戒、定、慧所熏修的，非常難得，是最上的福田。』當時大眾聽了這話后，心中充滿歡喜，立即從座位上站起來，合掌恭敬地禮拜大士舍利。 當時世尊，爲了替大眾斷除疑惑，說了這舍利往昔的因緣：『阿難！過去世有一個國王名叫摩訶羅陀（Maharatha，大車），修行善法，善於治理國家，沒有怨敵。當時有三個兒子，端正美妙，形貌殊特，威德第一：第一個大兒子名叫摩訶波那羅（Mahapanara），第二個兒子名叫摩訶提婆（Mahadeva，大天），小兒子名叫摩訶薩埵（Mahasattva，大士）。這三位王子，在各個園林中游戲觀看，逐漸來到一大片竹林，停下車駕休息。第一位王子這樣說：『我今天心中非常恐懼，在這林中難道會有什麼衰敗損傷的事情發生嗎？』第二位王子又這樣說：『我今天不愛惜自己的身體，只是離開所愛的事物，心中憂愁罷了。』第三位王子又這樣說：『我今天獨自沒有恐懼，也沒有憂愁煩惱，山中空曠寂靜，是神仙所讚歎的地方，這裡閑靜，能夠讓行人安穩地享受快樂。』 『當時各位王子說了這些話后，又向前走，看見有一隻老虎，剛生了七天，有七隻小老虎，圍繞在它周圍，飢餓困頓，身體瘦弱，生命將要斷絕。第一位王子看見這老虎后，這樣說：『奇怪啊！這老虎生了七天，七隻小老虎圍繞著它，無法求得食物，如果被飢餓逼迫，必定會吃掉自己的孩子。』第三位王子說：『這老虎已經經
【English Translation】 English version He opened the door of the stupa and saw a seven-jeweled casket inside. He opened the casket and saw that the relics were of a wondrous red and white color. He then said to the Buddha, 'World Honored One! The relics inside are red and white in color.' The Buddha said to Ananda, 'You may bring it here. These are the relics of the true body of a Mahasattva (great being).' At that time, Ananda immediately lifted the jeweled casket and returned to where the Buddha was, holding it up to the Buddha. Then the Buddha said to the entire assembly, 'You may now pay homage to these relics. These relics are the result of cultivation in morality, concentration, and wisdom. They are extremely rare and are the supreme field of merit.' When the assembly heard these words, their hearts were filled with joy, and they immediately rose from their seats, joining their palms together in reverence to the relics of the Mahasattva. At that time, the World Honored One, wishing to dispel the doubts of the assembly, spoke of the past causes and conditions of these relics: 'Ananda! In the past, there was a king named Maharatha (great chariot), who cultivated good deeds and governed his kingdom well, without any enemies. He had three sons who were upright and wondrous, with extraordinary forms and appearances, and supreme in majesty and virtue: The eldest son was named Mahapanara, the second son was named Mahadeva (great god), and the youngest son was named Mahasattva (great being). These three princes were enjoying themselves in various gardens, gradually arriving at a large bamboo forest where they stopped to rest. The first prince said, 'Today, my heart is very fearful. Will there be any decline or harm in this forest?' The second prince then said, 'Today, I do not cherish my own body, but I am only worried about being separated from what I love.' The third prince then said, 'Today, I alone have no fear or worry. The mountains are empty and silent, praised by the immortals. This place is peaceful and can allow travelers to peacefully enjoy happiness.' 'After the princes spoke these words, they continued forward and saw a tiger that had given birth seven days ago and had seven cubs surrounding it. They were hungry and impoverished, their bodies emaciated, and their lives were about to end. When the first prince saw the tiger, he said, 'How strange! This tiger has given birth for seven days, and seven cubs surround it, unable to find food. If it is forced by hunger, it will surely eat its own children.' The third prince said, 'This tiger has'
常所食何物？』第一王子言：『此虎唯食新熱肉血。』第三王子言：『君等誰能與此虎食？』第二王子言：『此虎飢餓身體羸瘦，窮困頓乏余命無幾，不容余處為其求食，設余求者命必不濟，誰能為此不惜身命？』第一王子言：『一切難捨不過己身。』第二王子言：『我等今者以貪惜故，於此身命不能放舍，智慧薄少故於是事而生驚怖。若諸大士欲利益他，生大悲心為眾生者，舍此身命不足為難。』時諸王子心大愁憂，久住視之目未曾舍，作是觀已尋便離去。
「爾時第三王子，作是念言：『我今捨身時已到矣。何以故？我從昔來多棄是身都無所為，亦常愛護處之屋宅，又復供給衣服飲食臥具醫藥、象馬車乘，隨時將養令無所乏，而不知恩反生怨害，然復不免無常敗壞。複次是身不堅無所利益，可惡如賊猶若行廁。我於今日，當使此身作無上業，于生死海中作大橋樑。複次若舍此身，即舍無量癰疽瘭疾百千怖畏。是身唯有大小便利；是身不堅如水上沫；是身不凈多諸蟲戶；是身可惡筋纏血涂，皮骨髓腦共相連持；如是觀察甚可患厭，是故我今應當舍離，以求寂滅無上涅槃，永離憂患無常變異，生死休息無諸塵累，無量禪定智慧功德，具足成就微妙法身，百福莊嚴諸佛所贊，證成如是無上法身，與諸眾生無量法樂
【現代漢語翻譯】 現代漢語譯本 『（你們）平時都餵它什麼？』第一位王子說：『這隻老虎只吃新鮮的熱肉和血。』第三位王子說：『你們誰能給這隻老虎提供食物呢？』第二位王子說：『這隻老虎飢餓，身體瘦弱，窮困潦倒，剩下的生命不多了，不允許到別的地方為它尋找食物，如果我去找食物，我的性命必定不保，誰能爲了它而不惜自己的性命呢？』第一位王子說：『一切最難捨棄的莫過於自己的身體。』第二位王子說：『我們現在因為貪戀和愛惜的緣故，不能捨棄這個身體和性命，智慧淺薄，所以對這件事感到驚恐。如果那些大菩薩想要利益他人，生起大悲心爲了眾生，捨棄這個身體和性命是不值得為難的。』當時，各位王子心中非常憂愁，長久地注視著老虎，眼睛從未離開，這樣觀察之後，隨即離開了。
『那時，第三位王子這樣想：『我現在捨棄身體的時機已經到了。為什麼呢？我從過去以來多次拋棄這個身體，都沒有做任何有意義的事情，也常常愛護它，把它安置在房屋裡，又供給它衣服、飲食、臥具、醫藥、象、馬、車乘，隨時將養它，讓它沒有任何缺乏，但是它卻不知恩圖報，反而產生怨恨和傷害，而且最終也無法避免無常和敗壞。再說，這個身體不堅固，沒有什麼利益，可憎惡就像盜賊一樣，又像流動的廁所。我今天，應當讓這個身體做無上的事業，在生死苦海中做一座大橋樑。再說，如果捨棄這個身體，就捨棄了無量的癰疽（yōng jū，毒瘡）瘭疾（biāo jí，指手指或腳趾上的化膿性感染）百千種怖畏。這個身體只有大小便；這個身體不堅固，像水上的泡沫；這個身體不乾淨，有很多蟲子；這個身體可憎惡，筋纏著血塗著，皮、骨、髓、腦互相連線支撐；這樣觀察，實在令人厭惡，所以我現在應當捨棄它，以求寂滅無上的涅槃（niè pán，佛教用語，指熄滅生死輪迴，達到解脫的境界），永遠脫離憂患、無常變異，生死止息，沒有各種塵世的牽累，無量的禪定、智慧、功德，具足成就微妙的法身，百福莊嚴，諸佛所讚歎，證成這樣的無上法身，給予眾生無量的法樂。』
【English Translation】 English version 『What does it usually eat?』 The first prince said, 『This tiger only eats fresh, hot meat and blood.』 The third prince said, 『Who among you can provide food for this tiger?』 The second prince said, 『This tiger is hungry, its body is weak and emaciated, it is impoverished and exhausted, with little life remaining. It is not permissible to seek food for it elsewhere. If I were to seek food, my life would surely be in danger. Who can sacrifice their own life for this?』 The first prince said, 『The hardest thing to give up is one's own body.』 The second prince said, 『We are now unable to relinquish this body and life because of greed and attachment. Our wisdom is shallow, so we are frightened by this matter. If those great Bodhisattvas wish to benefit others, generate great compassion for sentient beings, then giving up this body and life is not difficult.』 At that time, the princes were greatly saddened, gazing at the tiger for a long time, their eyes never leaving it. After observing in this way, they then departed.
『At that time, the third prince thought to himself, 『Now is the time for me to give up my body. Why? Because I have discarded this body many times in the past without accomplishing anything. I have also often cherished it, placing it in houses, and providing it with clothing, food, bedding, medicine, elephants, horses, and carriages, nourishing it at all times, ensuring it lacks nothing. Yet it is ungrateful and instead generates resentment and harm, and ultimately cannot avoid impermanence and decay. Furthermore, this body is not strong and has no benefit. It is as detestable as a thief, like a moving toilet. Today, I should make this body perform supreme deeds, creating a great bridge in the sea of birth and death. Moreover, if I give up this body, I will give up countless carbuncles (yōng jū, a severe staphylococcal infection involving multiple hair follicles), paronychia (biāo jí, an infection of the tissue around a fingernail), and hundreds of thousands of fears. This body only has urine and feces; this body is not strong, like a bubble on water; this body is impure, with many insect holes; this body is detestable, wrapped in tendons and smeared with blood, with skin, bones, marrow, and brain all connected and supporting each other. Observing in this way, it is truly hateful and disgusting, so I should now abandon it in order to seek the quiescence of unsurpassed Nirvana (niè pán, in Buddhism, the state of liberation from the cycle of birth and death), forever free from sorrow, impermanent changes, the cessation of birth and death, without any worldly defilements, with immeasurable Samadhi, wisdom, and merit, fully accomplishing a subtle Dharma body, adorned with hundreds of blessings, praised by all Buddhas, realizing such an unsurpassed Dharma body, and giving sentient beings immeasurable Dharma joy.』
。』
「是時王子勇猛堪任，作是大愿，以上大悲熏修其心，慮其二兄心懷怖懅，或恐固遮為作留難，即便語言：『兄等今者可與眷屬還其所止。』爾時王子摩訶薩埵，還至虎所脫身衣裳置竹枝上，作是誓言：『我今為利諸眾生故，證於最勝無上道故，大悲不動舍難捨故，為求菩提智所贊故，欲度三有諸眾生故，欲滅生死怖畏熱惱故。』是時王子作是誓已，即自放身臥餓虎前；是時王子以大悲力故，虎無能為。王子復作如是念言：『虎今羸瘦身無勢力，不能得我身血肉食。』即起求刁，周遍求之了不能得，即以干竹刺頸出血，于高山上投身虎前。
「是時大地六種震動，日無精光，如羅睺羅阿修羅王捉持障蔽，又雨雜華種種妙香。時虛空中有諸餘天，見是事已心生歡喜嘆未曾有，贊言：『善哉，善哉！大士！汝今真是行大悲者，為眾生故能捨難捨，于諸學人第一勇健，汝已為得諸佛所贊，常樂住處，不久當證無惱無熱清涼涅槃。』
「是虎爾時見血流出污王子身，即便舐血啖食其肉唯留余骨。爾時第一王子見地大動，為第二王子而說偈言：
「『震動大地， 及以大海， 日無精光， 如有覆蔽； 于上虛空， 雨諸華香， 必是我弟， 舍所愛身。』
「第二王子復
【現代漢語翻譯】 現代漢語譯本： 那時，王子勇猛且堪當重任，立下大愿，以廣大的慈悲熏習他的內心，考慮到他的兩個哥哥可能會心懷恐懼，或者恐怕會阻止他、製造障礙，就對他們說：『哥哥們現在可以帶著你們的眷屬回到你們住的地方了。』當時，王子摩訶薩埵（Mahāsattva，偉大的眾生）回到老虎所在的地方，脫下身上的衣裳放在竹枝上，發誓說：『我現在爲了利益一切眾生，爲了證得最殊勝無上的道，因為大悲心不動搖而捨棄難以捨棄之物，爲了尋求菩提智慧所讚歎的境界，想要度脫三有（欲界、色界、無色界）中的一切眾生，想要滅除生死輪迴的怖畏和熱惱。』當時，王子發誓完畢，就自己放身，躺在飢餓的老虎面前；當時王子因為有大悲的力量，老虎卻無能為力。王子又這樣想：『老虎現在已經很瘦弱，身體沒有力氣，不能得到我的身體血肉來吃。』就起身尋找樹枝，到處尋找卻不能找到，就用乾燥的竹子刺破自己的脖子，讓血流出來，在高山上投身到老虎面前。
當時，大地發生六種震動，太陽失去光芒，好像羅睺羅（Rāhula）阿修羅王（Asura，一種神）捉住遮蔽了一樣，又下起各種各樣的美妙香花。當時，虛空中有很多天人，看到這件事後，心中生起歡喜，讚歎說從未有過，讚美說：『太好了，太好了！大士（Mahāsattva）！你現在真是修行大悲的人，爲了眾生能夠捨棄難以捨棄之物，在所有學習的人中最為勇敢強健，你已經得到了諸佛所讚歎，常樂安住的處所，不久將證得沒有煩惱沒有熱惱的清涼涅槃（Nirvana，寂滅）。』
那隻老虎當時看到血流出來玷汙了王子的身體，就舔舐血，吃他的肉，只留下剩餘的骨頭。當時，第一位王子看到大地劇烈震動，為第二位王子說了偈語：
『震動大地， 以及大海， 日無精光， 猶如覆蔽； 于上虛空， 雨諸華香， 必是我的弟弟， 捨棄所愛的身體。』
第二位王子又
【English Translation】 English version: At that time, the prince was brave and capable, making a great vow, cultivating his mind with great compassion, considering that his two elder brothers might be fearful or might obstruct him and create difficulties, he said to them: 'Brothers, you may now return with your families to your dwellings.' At that time, Prince Mahāsattva (Great Being) returned to the place where the tiger was, took off his clothes and placed them on a bamboo branch, and vowed: 'Now, for the benefit of all sentient beings, to attain the most supreme and unsurpassed path, because of unwavering great compassion, to give up what is difficult to give up, to seek the wisdom praised by Bodhi (Enlightenment), to liberate all sentient beings in the three realms of existence (desire realm, form realm, formless realm), to extinguish the fear and suffering of birth and death.' At that time, after the prince made this vow, he released his body and lay down in front of the hungry tiger; at that time, because of the prince's great compassion, the tiger could do nothing. The prince then thought: 'The tiger is now weak and has no strength, it cannot obtain my flesh and blood to eat.' He then got up to look for a twig, searching everywhere but could not find one, so he pierced his neck with a dry bamboo, letting blood flow out, and threw himself before the tiger on the high mountain.
At that time, the earth shook in six ways, the sun lost its light, as if Rāhula (a demon) the Asura (a type of deity) king had seized and obscured it, and various wonderful fragrant flowers rained down. At that time, there were many devas (gods) in the sky, who, seeing this event, rejoiced in their hearts and exclaimed that it was unprecedented, praising: 'Excellent, excellent! Great being! You are truly practicing great compassion, able to give up what is difficult to give up for the sake of sentient beings, the most courageous and strong among all learners, you have already obtained the praise of all Buddhas, a place of constant joy and dwelling, and will soon attain the cool Nirvana (liberation) without affliction or suffering.'
At that time, the tiger saw the blood flowing out and staining the prince's body, so it licked the blood and ate his flesh, leaving only the remaining bones. At that time, the first prince saw the earth shaking violently and spoke a verse to the second prince:
'The earth shakes, and the great sea, the sun has no light, as if obscured; in the sky above, rain of flowers and incense, It must be my brother, giving up his beloved body.'
The second prince then
說偈言：
「『彼虎產來， 已經七日， 七子圍繞， 窮無飲食， 氣力羸損， 命不云遠。 小弟大悲， 知其窮悴， 懼不堪忍， 還食其子， 恐定捨身， 以救彼命。』
「時二王子心大愁怖，涕泣悲嘆容貌憔悴，復共相將還至虎所，見弟所著帔服衣裳，皆悉在一竹枝之上，骸骨發爪佈散狼藉，流血處處遍污其地；見已悶絕不自勝持，投身骨上良久乃蘇，即起舉首號天而哭：『我弟幼稚才能過人，特為父母之所愛念，奄忽捨身以飼餓虎。我今還宮，父母說問當云何答？我寧在此並命一處，不忍見是骸骨發爪，何心舍離還見父母妻子眷屬朋友知識？』時二王子悲號懊惱漸舍而去。
「時小王子所將侍從，各散諸方互相謂言：『今者我天為何所在？』爾時王妃于睡眠中，夢乳被割牙齒墮落，得三鴿雛一為鷹食。爾時王妃，大地動時即便驚寤，心生愁怖而說偈言：
「『今日何故， 大地大水， 一切皆動； 物不安所， 日無精光， 如有覆蔽？ 我心憂苦， 目睫瞤動， 如我今者， 所見瑞相， 必有災異， 不祥苦惱。』
「於是王妃說是偈已，時有青衣在外已聞王子訊息，心驚惶怖尋即入內，啟白王妃作如是言：『
【現代漢語翻譯】 現代漢語譯本： 說偈語道： 『那隻母虎生產之後，已經過了七天，七隻小虎圍繞在它身邊， 它窮困沒有食物，氣力衰弱損傷，生命恐怕不長久了。 我的小弟非常慈悲，知道它的窮困憔悴，恐怕它難以忍受， 甚至會吃掉自己的孩子，所以決定捨棄自身，來救助它的性命。』 當時兩位王子心中非常憂愁恐懼，哭泣悲嘆，容貌憔悴，又一起回到母虎所在的地方，看見弟弟所穿的帔服衣裳，全都放在一根竹枝上，骸骨毛髮指甲散佈雜亂，流出的血到處沾染了地面；看到這些情景，昏悶暈倒不能自持，撲倒在弟弟的骨骸上，過了很久才甦醒過來，隨即起身舉頭向天號哭：『我的弟弟年幼有才能，超過常人，特別被父母所喜愛，竟然突然捨棄自身來餵養飢餓的老虎。我現在回到王宮，父母問起，我該如何回答？我寧願在這裡一起死去，不忍心看見這些骸骨毛髮指甲，怎麼忍心捨棄這裡回去見父母妻子眷屬朋友知識？』當時兩位王子悲號懊惱，漸漸離開了。 當時小王子所帶領的侍從，各自散向各方，互相說道：『現在我們的王子在哪裡呢？』那時王妃在睡眠中，夢見乳房被割，牙齒掉落，得到三隻鴿子雛鳥，其中一隻被老鷹吃掉。當時王妃，在大地震動的時候就驚醒了，心中產生憂愁恐懼，於是說偈語道： 『今天是什麼緣故，大地和水，一切都在震動； 萬物都不得安寧，太陽沒有光彩，好像被遮蔽了一樣？ 我心中憂愁痛苦，眼皮跳動，就像我現在所見到的這些徵兆， 必定會有災禍變異，不吉祥的苦惱。』 於是王妃說完這偈語后，當時有個青衣侍女在外面已經聽到了王子的訊息，心中驚慌恐懼，隨即進入內室，稟告王妃這樣說道：
【English Translation】 English version: He spoke in verse, saying: 'That tigress, having given birth, has already been seven days, with seven cubs surrounding her, Destitute of food and drink, her strength is weakened and diminished, her life is not expected to last long. My younger brother, with great compassion, knowing her poverty and distress, fearing she cannot endure, And might even eat her own cubs, has resolved to sacrifice himself, to save her life.' At that time, the two princes were greatly distressed and fearful, weeping and lamenting, their faces haggard. Together, they returned to the place of the tigress and saw their younger brother's outer garments and clothing, all placed upon a bamboo branch. His bones, hair, and nails were scattered in disarray, and blood stained the ground everywhere. Upon seeing this, they fainted and could not support themselves, throwing themselves upon the bones. After a long while, they revived and immediately rose, raising their heads to the sky and crying out: 'My younger brother, young and talented, surpassing others, especially loved by our parents, has suddenly sacrificed himself to feed the hungry tigress. Now, when I return to the palace, how shall I answer my parents' questions? I would rather die here together, unable to bear the sight of these bones, hair, and nails. How can I bear to leave this place and return to see my parents, wife, family, friends, and acquaintances?' At that time, the two princes, grieving and distressed, gradually departed. At that time, the attendants who had followed the younger prince scattered in all directions, saying to each other: 'Where is our prince now?' At that time, the queen, in her sleep, dreamed that her breasts were cut, her teeth fell out, and she obtained three pigeon chicks, one of which was eaten by a hawk. At that time, the queen, when the earth shook greatly, immediately awoke, her heart filled with sorrow and fear, and she spoke in verse, saying: 'For what reason today do the earth and water, everything, shake? Things are not at peace, the sun has no brilliance, as if it were covered? My heart is troubled and pained, my eyelids twitch, as the auspicious signs I now see, Surely there will be calamities and anomalies, inauspicious suffering.' Then, after the queen spoke this verse, a blue-clad servant outside, having already heard the news of the prince, was alarmed and fearful and immediately entered the inner chamber, reporting to the queen, saying thus:
曏者在外聞諸侍從推覓王子不知所在。』王妃聞已生大憂惱，涕泣滿目至大王所：『我于曏者傳聞外人，失我最小所愛之子。』大王聞已而復悶絕，悲哽苦惱抆淚而言：『如何今日失我心中所愛重者？』」
爾時世尊欲重宣此義，而說偈言：
「我于往昔， 無量劫中， 舍所重身， 以求菩提。 若為國王， 及作王子， 常舍難捨， 以求菩提。 我念宿命， 有大國王， 其王名曰， 摩訶羅陀； 是王有子， 能大布施， 其子名曰， 摩訶薩埵； 復有二兄， 長者名曰， 大波那羅， 次名大天。 三人同遊， 至一空山， 見新產虎， 饑窮無食。 時勝大士， 生大悲心： 『我今當舍， 所重之身， 此虎或為， 飢餓所逼， 儻能還食， 自所生子。』 即上高山， 自投虎前， 為令虎子， 得全性命。 是時大地， 及諸大山， 皆悉震動； 驚諸蟲獸、 虎狼師子， 四散馳走； 世間皆闇， 無有光明。 是時二兄， 故在竹林， 心懷憂惱， 愁苦涕泣， 漸漸推求， 遂至虎所。 見虎虎子， 血污其口， 又見骸骨， 發毛爪齒， 處處迸血， 狼
【現代漢語翻譯】 現代漢語譯本：先前，（有人）在外面聽到各位侍從四處尋找王子，卻不知道王子在哪裡。王妃聽到后，非常憂愁惱怒，滿眼淚水地來到大王那裡，說：『我剛才聽到外面的人說，我們失去了我最心愛的小兒子。』大王聽了之後，再次昏厥過去，悲傷哽咽，擦著眼淚說：『為什麼今天會失去我心中最珍愛的人呢？』
這時，世尊想要再次宣揚這個道理，於是說了以下偈語：
『我在過去無量劫中，捨棄珍重的身體，用來尋求菩提（bodhi，覺悟）。如果做國王，或者做王子，常常捨棄難以捨棄之物，用來尋求菩提。我回憶起前世的命運，曾經有一位大國王，他的名字叫做摩訶羅陀（Maharatha）；這位國王有個兒子，能夠廣行佈施，他的名字叫做摩訶薩埵（Mahasattva）；還有兩個哥哥，年長的叫做那羅（Nara），次子叫做大天。三個人一同遊玩，來到一座空山，看見一隻新生產的母老虎，飢餓困頓，沒有食物。 當時，殊勝的大士（Mahasattva），生起大悲心：『我現在應當捨棄珍重的身體，這隻老虎或許因為飢餓所逼迫，可能會吃掉自己所生的孩子。』於是登上高山，自己投身到老虎面前，爲了讓老虎的孩子，能夠保全性命。這時，大地以及各大山脈，全都震動起來；驚動了各種蟲獸、虎狼獅子，四處奔逃；世間一片黑暗，沒有光明。當時，兩個哥哥還在竹林里，心中懷著憂愁煩惱，愁苦地哭泣，漸漸地尋找，最終來到老虎所在的地方。看見老虎和虎崽，嘴裡沾滿血污，又看見骸骨、頭髮、毛髮、爪子和牙齒，到處都是迸濺的血跡，狼
【English Translation】 English version: Previously, (someone) outside heard the attendants searching everywhere for the prince, but they didn't know where he was. The queen, upon hearing this, became greatly worried and distressed, with tears filling her eyes, she went to the Great King and said: 'I just heard from people outside that we have lost my most beloved youngest son.' The Great King, upon hearing this, fainted again, sobbing with grief, wiping away tears, and said: 'Why have I lost the one I cherish most in my heart today?'
At that time, the World-Honored One, wishing to reiterate this meaning, spoke the following verses:
'In the past, through immeasurable kalpas (kalpas, eons), I have given up my precious body, in order to seek bodhi (bodhi, enlightenment). Whether as a king or as a prince, I have always given up what is difficult to give up, in order to seek bodhi. I recall my past lives, there was once a great king, whose name was Maharatha (Maharatha); this king had a son, who was capable of great generosity, his name was Mahasattva (Mahasattva); he also had two elder brothers, the elder was named Nara (Nara), and the younger was named Deva. The three of them were traveling together, and came to an empty mountain, where they saw a newly delivered tigress, hungry and exhausted, without food. At that time, the victorious great being (Mahasattva), gave rise to great compassion: 'I should now give up my precious body, this tigress may be forced by hunger, and might eat her own offspring.' So he climbed the high mountain, and threw himself before the tiger, in order to allow the tiger's cubs to preserve their lives. At this time, the earth and all the great mountains, all trembled; startling all kinds of insects and beasts, tigers, wolves, and lions, scattering and running away; the world was all darkness, without light. At that time, the two elder brothers were still in the bamboo forest, with worry and distress in their hearts, weeping with sorrow, gradually searching, and finally came to where the tiger was. They saw the tiger and her cubs, their mouths covered in blood, and they also saw bones, hair, fur, claws, and teeth, everywhere were splatters of blood, wolves
藉在地。 時二王子， 見是事已， 心更悶絕， 自躄于地， 以灰塵土， 自涂坌身， 忘失正念， 生狂癡心。 所將侍從， 睹見是事， 亦生悲慟， 失聲號哭， 互以冷水， 共相噴灑， 然後蘇息， 而復得起。 是時王子， 當捨身時， 正值後宮， 妃后婇女， 眷屬五百， 共相娛樂。 王妃是時， 兩乳汁出， 一切肢節， 痛如針刺， 心生愁惱， 似喪愛子。 於是王妃， 疾至王所， 其聲微細， 悲泣而言： 『大王今當， 諦聽諦聽， 憂愁盛火， 今來燒我； 我今二乳， 俱時汁出， 身體苦切， 如被針刺。 我見如是， 不祥瑞相， 恐更不復， 見所愛子； 今以身命， 奉上大王， 愿速遣人， 求覓我子。 夢三鴿雛， 在我懷抱， 其最小者， 可適我心； 有鷹飛來， 奪我而去； 夢是事已， 即生憂惱。 我今愁怖， 恐命不濟， 愿速遣人， 推求我子。』 是時王妃， 說是語已， 即時悶絕， 而復躄地。 王聞是語， 復生憂惱， 以不得見， 所愛子故； 其王大臣， 及諸眷屬， 悉皆
【現代漢語翻譯】 現代漢語譯本 倒在地上。當時二王子，見到這件事，心中更加煩悶絕望，自己跌倒在地上，用灰塵泥土，塗抹全身，忘記了正確的念頭，產生了狂亂愚癡的心。他所帶領的侍從，看到這件事，也產生了悲傷慟哭，失聲痛哭，互相用冷水，共同噴灑，然後才甦醒過來，又重新站起。 這時王子，正當捨棄身體的時候，恰好後宮的妃子、后妃、婇女（宮女），眷屬五百人，正在一起娛樂。王妃這時，兩乳流出乳汁，全身肢體，疼痛如針刺，心中產生憂愁煩惱，好像失去了心愛的兒子。 於是王妃，快速來到國王那裡，聲音微弱，悲傷哭泣地說：『大王現在應當，仔細聽仔細聽，憂愁的盛大火焰，現在來焚燒我；我現在兩乳，同時流出乳汁，身體痛苦難受，好像被針刺一樣。我見到這樣，不吉祥的徵兆，恐怕再也不能，見到所愛的兒子了；現在用我的身命，奉獻給大王，希望迅速派人，尋找我的兒子。我夢見三隻鴿子雛鳥，在我的懷抱里，其中最小的那隻，最合我的心意；有一隻老鷹飛來，把我的鴿子雛鳥奪走了；夢到這件事後，就產生了憂愁煩惱。我現在愁苦害怕，恐怕性命難保，希望迅速派人，推求我的兒子。』這時王妃，說完這些話后，立刻昏悶過去，又跌倒在地上。 國王聽到這些話，更加產生憂愁煩惱，因為不能見到，所愛的兒子；國王的大臣，以及各位親屬，都全部...
【English Translation】 English version Fell to the ground. At that time, the second prince, seeing this event, felt even more distressed and hopeless. He collapsed to the ground, covered his whole body with dust and dirt, forgot the right thoughts, and generated a mad and foolish mind. The attendants he led, seeing this event, also felt sorrow and grief, burst into tears, and sprayed each other with cold water, then they woke up and stood up again. At this time, the prince, just as he was about to give up his body, happened to be in the harem, where the consorts, queens, and female attendants (palace women), with five hundred family members, were entertaining together. The queen at this time, both breasts were leaking milk, all limbs and joints, aching like needle pricks, and sorrow and distress arose in her heart, as if she had lost her beloved son. Then the queen, quickly came to the king, her voice weak, weeping sadly and said: 'Great King should now, listen carefully, listen carefully, the great fire of sorrow, now comes to burn me; now my two breasts, are leaking milk at the same time, my body is suffering, as if being pricked by needles. I see such, inauspicious omens, I am afraid I can no longer, see my beloved son; now I offer my life, to the Great King, I hope you quickly send someone, to find my son. I dreamed of three pigeon chicks, in my arms, the smallest of which, is most pleasing to my heart; an eagle flew over, and snatched my pigeon chicks away; after dreaming of this, sorrow and distress arose. I am now worried and afraid, I am afraid my life is in danger, I hope you quickly send someone, to find my son.' At this time, the queen, after saying these words, immediately fainted and fell to the ground again. The king heard these words, and became even more worried and distressed, because he could not see, his beloved son; the king's ministers, and all the relatives, all...
聚集， 在王左右， 哀哭悲號， 聲動天地。 爾時城內， 所有人民， 聞是聲已， 驚愕而出， 各相謂言： 『今是王子， 為活來耶？ 為已死亡？ 如是大士， 常出軟語， 為眾所愛， 今難可見。』 已有諸人， 入林推求， 不久自當， 得定訊息。 諸人爾時， 慞惶如是， 而復悲號， 哀動神祇。 爾時大王， 即從座起， 以水灑妃， 良久乃蘇。 還得正念， 微聲問王： 『我子今者， 為死活耶？』 爾時王妃， 念其子故， 倍復懊惱， 心無暫舍： 『可惜我子， 形色端正， 如何一旦， 舍我終亡？ 云何我身， 不先薨沒， 而見如是， 諸苦惱事？ 善子妙色， 猶凈蓮華， 誰壞汝身， 使令分離？ 將非是我， 昔日怨仇， 挾本業緣， 而殺汝耶？ 我子面目， 凈如滿月， 不圖一旦， 遇斯禍對， 寧使我身， 破碎如塵， 不令我子， 喪失身命。 我所見夢， 已為得報， 直我無情， 能堪是苦？ 如我所夢， 牙齒墮落， 二乳一時， 汁自流出， 必定是我， 失所愛子； 夢三鴿雛， 鷹奪一
【現代漢語翻譯】 現代漢語譯本 眾人聚集在國王左右，哀哭悲號，聲音震動天地。當時城內的所有人民，聽到這些聲音后，驚慌地跑出來，各自互相說道：『現在這位王子，是活過來了嗎？還是已經死了？』這樣偉大的聖人，總是說溫和的話語，為眾人所愛戴，現在很難再見到了。』已經有人進入樹林尋找，不久自然會得到確定的訊息。眾人當時，驚慌失措就是這樣，而且又悲傷哭號，哀傷之情感動了神靈。 當時大王，立即從座位上站起來，用水灑在王妃身上，過了很久才甦醒。恢復了意識，用微弱的聲音問國王：『我的兒子現在，是死了還是活著？』當時王妃，因為思念她的兒子，更加懊惱，心中沒有片刻的放下：『可惜我的兒子，容貌端正，怎麼會突然，捨棄我而死去？為什麼我的身體，不先去世，而見到這樣，各種痛苦的事情？我善良的兒子，美好的容貌，像純凈的蓮花一樣，是誰毀壞了你的身體，使我們分離？難道不是我，過去世的怨家仇人，挾帶著往昔的業緣，而殺了你嗎？我的兒子面容，像清凈的滿月，沒想到突然，遭遇這樣的禍事，寧願我的身體，破碎如塵土，也不願我的兒子，喪失生命。 我所做的夢，已經應驗了，只是我太無情，能夠承受這樣的痛苦嗎？就像我夢到的，牙齒脫落，兩個乳房同時，汁液自己流出來，必定是我的，失去了所愛的兒子；夢見三隻小鴿子，被老鷹奪走了一隻。』
【English Translation】 English version They gathered around the king, weeping and wailing, their voices shaking heaven and earth. At that time, all the people in the city, hearing these sounds, came out in alarm, each saying to the other: 'Is this prince alive now? Or is he already dead?' Such a great being, always speaking gentle words, beloved by all, is now difficult to see again.' Some people have already entered the forest to search, and soon we will surely receive definite news. At that time, the people were in such a state of panic, and again they wept and wailed, their sorrow moving the deities. At that time, the great king immediately rose from his seat and sprinkled water on the queen, who revived after a long time. Regaining her senses, she asked the king in a faint voice: 'Is my son now dead or alive?' At that time, the queen, thinking of her son, was even more distressed, her heart not at rest for a moment: 'Alas, my son, with his upright appearance, how could he suddenly abandon me and die? Why did my body not pass away first, and have to witness such painful events? My good son, your beautiful face, like a pure lotus flower, who has destroyed your body, causing us to be separated? Could it be that my enemies from past lives, carrying the karma from the past, have killed you? My son's face, pure like the full moon, I never imagined that he would suddenly encounter such a disaster. I would rather my body be shattered like dust, than for my son to lose his life. The dreams I had have already come true, but I am so heartless, how can I bear such suffering? Just as I dreamed, my teeth fell out, and from both breasts at the same time, juice flowed out on its own, surely it means that I have lost my beloved son; I dreamed of three young pigeons, one of which was snatched away by an eagle.'
去， 三子之中， 必定失一。』 爾時大王， 即告其妃： 『我今當遣， 大臣使者， 周遍東西， 推求覓子， 汝今且可， 莫大憂愁。』 大王如是， 慰喻妃已， 即便嚴駕， 出其宮殿。 心生愁惱， 憂苦所切， 雖在大眾， 顏貌憔悴， 即出其城， 覓所愛子 爾時亦有。 無量諸人， 哀號動地， 尋從王后。 是時大王， 既出城已， 四向顧望， 求覓其子， 煩惋心亂， 靡知所在； 最後遙見， 有一信來， 頭蒙塵土， 血污其衣， 灰糞涂身， 悲號而至。 爾時大王， 摩訶羅陀， 見是使已， 倍生懊惱， 舉首號叫， 仰天而哭。 先所遣臣， 尋復來至， 既至王所， 作如是言： 『愿王莫愁， 諸子猶在， 不久當至， 令王得見。』 須臾之頃， 復有臣來， 見王愁苦， 顏貌憔悴， 身所著衣， 垢膩塵污： 『大王當知， 一子已終； 二子雖存， 哀悴無賴。 第三王子， 見虎新產， 饑窮七日， 恐還食子； 見是虎已， 深生悲心， 發大誓願： 「當度眾生， 于未來世， 證成菩提。」
【現代漢語翻譯】 現代漢語譯本 『如果去的話，三個兒子中，必定會失去一個。』 當時大王，就告訴他的妃子：『我現在將派遣大臣使者，周遍東西，去尋找我的兒子，你現在暫且可以，不要太憂愁。』 大王這樣，安慰妃子之後，就立即準備車駕，離開他的宮殿。心中充滿愁惱，被憂愁痛苦所折磨，即使身處眾人之中，臉色也顯得憔悴。 隨即出城，尋找他所愛的兒子。當時也有無量的人，哀號的聲音震動大地，跟隨在王后之後。 這時大王，已經出了城，四處張望，尋找他的兒子，煩悶惋惜，心緒混亂，不知兒子在哪裡； 最後遠遠地看見，有一個信使前來，頭上蒙著塵土，血污了他的衣服，身上塗著灰糞，悲號著來到。 當時大王，摩訶羅陀（Maharatha），見到這個使者后，更加懊惱，舉起頭號叫，仰天大哭。 先前派遣的臣子，隨後也趕來，來到大王那裡，這樣說道：『愿大王不要憂愁，諸位王子都還安好，不久將會到達，讓大王得見。』 須臾之間，又有臣子前來，見到大王愁苦，臉色憔悴，身上穿著的衣服，又臟又舊：『大王應當知道，一個王子已經去世；兩個王子雖然還活著，但哀傷憔悴，無所依靠。 第三個王子，看見一隻老虎剛生下幼崽，飢餓困頓已經七天，恐怕會吃掉自己的孩子；見到這隻老虎后，深深地生起悲憫之心，發下大誓願：『當度化眾生，在未來世，證成菩提（Bodhi）。』」 English version 『If you go, one of the three sons will surely be lost.』 At that time, the Great King, immediately told his queen: 『I will now send ministers and messengers to search all over the east and west for my son. You can now, for the time being, not be too worried.』 The Great King, after comforting his queen in this way, immediately prepared his carriage and left his palace. His heart was filled with sorrow, tormented by worry and pain, and even though he was among the crowd, his face appeared haggard. Then he left the city to search for his beloved son. At that time, there were also countless people, wailing and shaking the earth, following behind the queen. At this time, the Great King, having left the city, looked around in all directions, searching for his son, feeling frustrated and distraught, not knowing where his son was. Finally, he saw from afar a messenger coming, his head covered in dust, his clothes stained with blood, his body smeared with ashes and dung, arriving with lamentations. At that time, the Great King, Maharatha (Great chariot), seeing this messenger, became even more distressed, raised his head and cried out, weeping towards the sky. The minister who had been sent earlier, then arrived, and coming to the king, said: 『May the Great King not be worried, all the princes are still well, and will arrive soon, allowing the Great King to see them.』 In a short while, another minister came, seeing the Great King's sorrow, his face haggard, and the clothes he was wearing, dirty and old: 『Great King should know, one prince has already passed away; although two princes are still alive, they are sad and helpless. The third prince, saw a tiger that had just given birth, hungry and exhausted for seven days, fearing that it would eat its own cubs; upon seeing this tiger, he deeply aroused compassion, and made a great vow: 『I shall deliver all beings, and in the future life, attain Bodhi (Enlightenment).』
【English Translation】 English version 『If you go, one of the three sons will surely be lost.』 At that time, the Great King, immediately told his queen: 『I will now send ministers and messengers to search all over the east and west for my son. You can now, for the time being, not be too worried.』 The Great King, after comforting his queen in this way, immediately prepared his carriage and left his palace. His heart was filled with sorrow, tormented by worry and pain, and even though he was among the crowd, his face appeared haggard. Then he left the city to search for his beloved son. At that time, there were also countless people, wailing and shaking the earth, following behind the queen. At this time, the Great King, having left the city, looked around in all directions, searching for his son, feeling frustrated and distraught, not knowing where his son was. Finally, he saw from afar a messenger coming, his head covered in dust, his clothes stained with blood, his body smeared with ashes and dung, arriving with lamentations. At that time, the Great King, Maharatha (Great chariot), seeing this messenger, became even more distressed, raised his head and cried out, weeping towards the sky. The minister who had been sent earlier, then arrived, and coming to the king, said: 『May the Great King not be worried, all the princes are still well, and will arrive soon, allowing the Great King to see them.』 In a short while, another minister came, seeing the Great King's sorrow, his face haggard, and the clothes he was wearing, dirty and old: 『Great King should know, one prince has already passed away; although two princes are still alive, they are sad and helpless. The third prince, saw a tiger that had just given birth, hungry and exhausted for seven days, fearing that it would eat its own cubs; upon seeing this tiger, he deeply aroused compassion, and made a great vow: 『I shall deliver all beings, and in the future life, attain Bodhi (Enlightenment).』
即上高處， 投身虎前。 虎饑所逼， 便起啖食， 一切血肉， 已為都盡， 唯有骸骨， 狼藉在地。』 是時大王， 聞臣語已， 轉復悶絕， 失念躄地， 憂愁盛火， 熾然其身； 諸臣眷屬， 亦復如是， 以水灑王， 良久乃蘇， 復起舉首， 號天而哭。 復有臣來， 而白王言： 『向于林中， 見二王子， 愁憂苦毒， 悲號涕泣， 迷悶失志， 自投于地； 臣即求水， 灑其身上， 良久之頃， 乃還蘇息。 望見四方， 大火熾然， 扶持暫起， 尋復躄地， 舉首悲哀， 號天而哭， 乍復讚歎， 其弟功德。』 是時大王， 以離愛子， 其心迷悶， 氣力惙然， 憂惱涕泣， 並復思惟： 『是最小者， 我所愛重； 無常大鬼， 奄便吞食； 其餘二子， 今雖存在， 而為憂火， 之所焚燒， 或能為是， 喪失命根。 我宜速往， 至彼林中， 迎載諸子， 急還宮殿； 其母在後， 憂苦逼切， 心肝分裂， 或能失命， 若見二子， 慰喻其心， 可使終保， 餘年壽命。』 爾時大王， 駕乘名象， 與諸侍從
【現代漢語翻譯】 現代漢語譯本： 『隨即登上高處，縱身跳到老虎面前。 老虎因為飢餓所迫，便開始吞食，所有的血肉，都已經吃盡，只剩下骸骨，散亂地落在地上。』 這時大王，聽了臣子的話后，更加昏悶暈厥，失神跌倒在地，憂愁像盛大的火焰，熾烈地焚燒他的身體； 各位臣子和家眷，也同樣如此，用水潑灑大王，很久才甦醒過來，又抬起頭，向天號哭。 又有臣子前來，稟告大王說：『先前在林中，看見兩位王子，愁苦憂傷，悲號哭泣， 迷亂昏沉失去意志，自己投身於地；臣立即取水，灑在他們身上，過了很久，才恢復甦醒。 遙望四方，大火燃燒，攙扶著暫時起身，隨即又跌倒在地，抬頭悲哀，向天號哭， 時而讚歎，他的弟弟的功德。』這時大王，因為失去愛子，內心迷亂昏沉，氣息微弱， 憂愁惱怒哭泣，並且思量：『這個最小的兒子，我最愛重；無常的死神，突然就吞噬了他； 其餘兩個兒子，現在雖然還活著，卻被憂愁的火焰所焚燒，或許會因此，喪失性命。 我應該趕快前往，到那片林中，迎接載回那些兒子，趕緊回到宮殿；他們的母親在後宮，憂愁痛苦逼迫， 心肝都要分裂了，或許會因此喪命，如果見到兩個兒子，安慰開導她的心，可以讓她最終保住，餘生的壽命。』 這時大王，乘坐著名象，帶著各位侍從
【English Translation】 English version: 『Then he climbed to a high place and threw himself before the tiger. The tiger, driven by hunger, began to devour him, consuming all the flesh and blood, leaving only the bones scattered on the ground.』 At that time, the great king, upon hearing the minister's words, fainted again, losing his senses and collapsing to the ground, his body consumed by the intense fire of sorrow. The ministers and members of the royal family were likewise afflicted, sprinkling water on the king until he finally revived after a long while, then raised his head and cried out to the heavens. Another minister came and reported to the king: 『Earlier, in the forest, I saw the two princes, distressed and sorrowful, weeping and wailing, confused and losing their minds, throwing themselves upon the ground; I immediately fetched water and sprinkled it on them, and after a long time, they finally recovered. Looking around, they saw the great fire burning, and with support, they managed to rise briefly, only to collapse again, raising their heads in sorrow, crying out to the heavens, and at times praising the merits of their younger brother.』 At that time, the great king, because of the loss of his beloved son, was confused and faint of breath, grieving, angry, and weeping, and also pondering: 『This youngest son, whom I loved so dearly; the great ghost of impermanence suddenly devoured him; The other two sons, though still alive, are being consumed by the fire of sorrow, and may therefore lose their lives. I should quickly go to that forest, to meet and bring back those sons, and hasten back to the palace; their mother in the rear palace, oppressed by sorrow and pain, her heart and liver are about to break, and she may lose her life because of this. If she sees her two sons, comforting and guiding her heart, it may allow her to preserve the remaining years of her life.』 At that time, the great king, riding his famous elephant, with all his attendants
， 欲至彼林， 即于中路， 見其二子， 號天扣地， 稱弟名字。 時王即前， 抱持二子， 悲號涕泣， 隨路還宮， 速令二子， 覲見其母。」 佛告樹神： 「汝今當知， 爾時王子， 摩訶薩埵， 捨身飼虎， 今我身是； 爾時大王， 摩訶羅陀， 於今父王， 輸頭檀是； 爾時王妃， 今摩耶是； 第一王子， 今彌勒是； 第二王子， 今調達是； 爾時虎者， 今瞿夷是； 時虎七子， 今五比丘， 及舍利弗， 目犍連是。 爾時大王， 摩訶羅陀， 及其妃后， 悲號涕泣， 悉皆脫身， 御服瓔珞， 與諸大眾， 往竹林中， 收其舍利， 即於此處， 起七寶塔。 是時王子， 摩訶薩埵， 臨捨命時， 作是誓願： 『愿我舍利， 于未來世， 過算數劫， 常為眾生， 而作佛事。』」
說是經時，無量阿僧祇諸天及人，發阿耨多羅三藐三菩提心。「樹神！是名禮塔往昔因緣。」爾時佛神力故，是七寶塔即沒不現。
金光明經贊佛品第十八
爾時無量百千萬億諸菩薩眾，從此世界至金寶蓋山王如來國土，到彼土已五體投地，為佛作禮卻住一面，
【現代漢語翻譯】 現代漢語譯本： 『想要去那片樹林，就在半路上，看見了（摩訶薩埵（Mahasattva））的兩個兒子，他們捶胸頓足，呼喊著弟弟的名字。當時的國王就上前，抱住兩個孩子，悲傷地哭泣，然後沿著路返回王宮，迅速讓兩個孩子去拜見他們的母親。』佛陀告訴樹神：『你現在應當知道，當時的王子（摩訶薩埵（Mahasattva）），捨身喂老虎，就是現在的我；當時的大王（摩訶羅陀（Maharatha）），就是現在的父王（輸頭檀（Suddhodana））；當時的王妃，就是現在的（摩耶（Maya））；第一位王子，就是現在的（彌勒（Maitreya））；第二位王子，就是現在的（調達（Devadatta））；當時的老虎，就是現在的（瞿夷（Goyi））；當時老虎的七個孩子，就是現在的五比丘，以及（舍利弗（Sariputra））、（目犍連（Maudgalyayana））。當時的大王（摩訶羅陀（Maharatha）），和他的妃子，悲傷地哭泣，都脫下了身上的御服瓔珞，與眾多人一起，前往竹林中，收集他的舍利，就在這個地方，建造了七寶塔。當時王子（摩訶薩埵（Mahasattva）），在臨捨棄生命的時候，發了這樣的誓願：『愿我的舍利，在未來的世間，經過無數劫，常常為眾生，而做佛事。』』
在宣說這部經的時候，無量阿僧祇的天人和人，發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）。『樹神！這叫做禮塔往昔的因緣。』當時因為佛陀的神力，這座七寶塔就消失不見了。
《金光明經·贊佛品》第十八
當時無量百千萬億的菩薩眾，從這個世界來到金寶蓋山王如來（Suvarnacchattra-kuta-parvata-raja Tathagata）的國土，到達那個國土后五體投地，向佛作禮後站在一邊。
【English Translation】 English version: 『Desiring to go to that forest, on the way, he saw his two sons, wailing and lamenting, calling out their brother's name. The king then went forward, embraced the two sons, weeping sadly, and returned to the palace along the road, quickly ordering the two sons to see their mother.』 The Buddha told the tree goddess: 『You should know now that the prince at that time, (Mahasattva), who gave his body to feed the tiger, is now me; the great king at that time, (Maharatha), is now my father, (Suddhodana); the queen at that time is now (Maya); the first prince is now (Maitreya); the second prince is now (Devadatta); the tiger at that time is now (Goyi); the seven cubs of the tiger at that time are now the five Bhikshus, as well as (Sariputra) and (Maudgalyayana). At that time, the great king (Maharatha), and his queen, weeping sadly, all took off their royal robes and ornaments, and with the multitude, went to the bamboo forest to collect his relics, and in this place, they built a seven-jeweled stupa. At that time, the prince (Mahasattva), when about to give up his life, made this vow: 『May my relics, in the future world, through countless kalpas, always perform the Buddha's work for all beings.』』
When this sutra was being spoken, immeasurable asamkhya of gods and humans aroused the (anuttara-samyak-sambodhi-citta). 『Tree goddess! This is called the past causes and conditions of paying homage to the stupa.』 At that time, due to the Buddha's divine power, the seven-jeweled stupa disappeared.
The Golden Light Sutra, Chapter 18: Praise of the Buddha
At that time, immeasurable hundreds of thousands of millions of Bodhisattvas, from this world to the land of the (Suvarnacchattra-kuta-parvata-raja Tathagata), after arriving in that land, prostrated themselves with their five limbs to the ground, paid homage to the Buddha, and stood to one side.
合掌向佛異口同音，而讚歎曰：
「如來之身， 金色微妙， 其明照耀， 如金山王； 身凈柔軟， 如金蓮華； 無量妙相， 以自莊嚴； 隨形之好， 光飾其體； 凈潔無比， 如紫金山； 圓足無垢， 如凈滿月； 其音清徹， 妙如梵聲—— 師子吼聲、 大雷震聲， 六種清凈， 微妙音聲； 迦陵頻伽， 孔雀之聲， 清凈無垢， 威德具足； 百福相好， 莊嚴其身， 光明遠照， 無有齊限， 智慧寂滅， 無諸愛習。 世尊成就， 無量功德， 譬如大海， 須彌寶山， 為諸眾生， 生憐愍心， 于未來世， 能與快樂。 如來所說， 第一深義， 能令眾生， 寂滅安隱； 能與眾生， 無量快樂； 能演無上， 甘露妙法； 能開無上， 甘露法門； 能入一切， 無患窟宅； 能令眾生， 悉得解脫， 度於三有， 無量苦海， 安住正道， 無諸憂苦。 如來世尊， 功德智慧， 大慈悲力， 精進方便， 如是無量， 不可稱計。 我等今者， 不能說有， 諸天世人， 于無量劫， 盡思度量， 不能得知， 如來所有，
【現代漢語翻譯】 現代漢語譯本 眾人合掌向佛，異口同聲地讚歎道： 『如來（Tathagata，佛的稱號）的身體，是金色而微妙的，他的光明照耀四方， 如同金山之王；身體清凈柔軟，如同金色的蓮花； 無量妙好之相，用來莊嚴自身；隨著身形的完美， 光芒裝飾著他的身體；清凈潔白無比，如同紫金山； 圓滿具足沒有瑕疵，如同清凈的滿月；他的聲音清澈響亮， 美妙如同梵天之聲——獅子吼聲、巨大的雷震之聲， 六種清凈而微妙的聲音；迦陵頻伽（Kalavinka，一種鳥）， 孔雀的聲音，清凈沒有瑕疵，威德具足； 百福之相美好，莊嚴他的身體，光明遠遠照耀， 沒有邊際和限度，智慧寂靜滅除，沒有各種愛慾的習氣。 世尊成就了無量的功德，譬如大海， 須彌山（Sumeru）和珍寶之山，爲了各種眾生，生起憐憫之心， 在未來的世代，能夠給予快樂。如來所說的， 第一深奧的意義，能夠使眾生，寂靜滅除而安穩； 能夠給予眾生，無量的快樂；能夠演說無上的， 甘露妙法；能夠開啟無上的，甘露法門； 能夠進入一切，沒有憂患的窟宅；能夠使眾生， 全部得到解脫，度過三有（欲有、色有、無色有），無量的苦海， 安住在正道上，沒有各種憂愁和痛苦。如來世尊， 功德和智慧，大慈悲的力量，精進和方便， 像這樣無量無邊，不可稱量和計算。我們現在， 不能說出所有，諸天和世人，在無量劫的時間裡， 盡力思考和衡量，也不能得知，如來所有的，'
【English Translation】 English version With palms together, they praised the Buddha in unison, saying: 『The body of the Tathagata (如來), golden and subtle, its light shines brightly, like the king of golden mountains; the body is pure and soft, like a golden lotus; immeasurable wonderful appearances, used to adorn itself; with the perfection of the form, light adorns his body; pure and immaculate, like a purple-gold mountain; perfectly complete and without blemish, like a pure full moon; his voice is clear and resonant, wonderfully like the voice of Brahma—the lion's roar, the sound of great thunder, six kinds of pure and subtle sounds; the Kalavinka (迦陵頻伽), the sound of the peacock, pure and without blemish, complete with majesty and virtue; hundreds of blessings and auspicious signs adorn his body, the light shines far away, without limit or boundary, wisdom is tranquil and extinguished, without any habits of desire. The World-Honored One has achieved immeasurable merits, like the great ocean, Mount Sumeru (須彌山) and a mountain of treasures, for all beings, arises a heart of compassion, in future generations, able to give happiness. What the Tathagata speaks, the first profound meaning, is able to make beings, tranquil and secure; able to give beings, immeasurable happiness; able to expound the unsurpassed, sweet dew of wonderful Dharma; able to open the unsurpassed, gate of sweet dew Dharma; able to enter all, abodes free from suffering; able to make beings, all attain liberation, cross over the three realms (欲有，色有，無色有), the immeasurable sea of suffering, abide in the right path, without any worries or suffering. The Tathagata, the World-Honored One, merit and wisdom, the power of great compassion, diligence and skillful means, like this, immeasurable and boundless, cannot be measured or calculated. We now, cannot speak of all, the gods and people, in immeasurable kalpas, exhausting thought and measurement, cannot know, all that the Tathagata possesses.』
功德智慧， 無量大海， 一滴少分。 我今略贊， 如來功德， 百千億分， 不能宣一； 若我功德， 得聚集者， 回與眾生， 證無上道。」
爾時信相菩薩，即於此會從座而起，偏袒右肩右膝著地，合掌向佛而說贊言：
「世尊百福， 相好微妙， 功德千數， 莊嚴其身， 色凈遠照， 視之無厭； 如日千光， 彌滿虛空， 光明熾盛， 無量無邊； 猶如無數， 珍寶大聚， 其明五色， 青紅赤白， 琉璃頗梨， 如融真金， 光明赫奕， 通徹諸山， 悉能遠照， 無量佛土； 能滅眾生， 無量苦惱， 又與眾生， 上妙快樂。 諸根清凈， 微妙第一， 眾生見者， 無有厭足。 發紺柔軟， 猶孔雀項， 如諸蜂王， 集在蓮華； 清凈大悲， 功德莊嚴， 無量三昧， 及以大慈， 如是功德， 悉以聚集； 相好妙色， 嚴飾其身， 種種功德， 助成菩提。 如來悉能， 調伏眾生， 令心柔軟， 受諸快樂； 種種深妙， 功德莊嚴； 亦為十方， 諸佛所贊， 其光遠照， 遍於諸方， 猶如日月， 充滿虛空； 功德成就
【現代漢語翻譯】 現代漢語譯本 功德智慧，猶如無量的大海，我所讚歎的只如其中的一滴水。 我現在略微讚歎如來的功德，即使是百千億分之一，也無法完全宣說；如果我所修的功德能夠聚集，我願將它迴向給一切眾生，使他們證得無上菩提（Anuttara-samyak-sambodhi）。』
這時，信相菩薩（Xinxiang Bodhisattva）即於法會中從座位上站起，袒露右肩，右膝著地，合掌向佛，以偈頌讚嘆道：
『世尊具足百福之相，相好微妙，以無數的功德莊嚴自身，色身清凈，光芒遠照，令人百看不厭； 猶如千道光芒的太陽，光明瀰漫整個虛空，熾盛無比，無量無邊；又如無數珍寶聚集在一起，閃耀著五種光芒，青、紅、赤、白、琉璃（vaiḍūrya）、頗梨（sphaṭika）， 如同熔化的真金，光明赫奕，通徹諸山，悉能遙遠照耀無量佛土（Buddhakṣetra）；能滅除眾生無量的苦惱，又能給予眾生殊勝美妙的快樂。 諸根清凈，微妙第一，眾生見到，沒有厭足的時候。頭髮紺青柔軟，如同孔雀的頸項，又如蜂王聚集在蓮花上； 清凈的大悲心，以功德莊嚴，無量的三昧（samādhi），以及廣大的慈悲心，這些功德都聚集在您身上； 殊勝的相好妙色，莊嚴修飾您的身軀，種種功德，幫助您成就菩提（bodhi）。 如來您能調伏一切眾生，使他們內心柔軟，享受各種快樂；種種甚深微妙的功德莊嚴； 也為十方諸佛所讚歎，您的光明遠照，遍佈各個方向，猶如日月，充滿虛空；功德圓滿成就。』
【English Translation】 English version Merit and wisdom are like the immeasurable ocean, and what I praise is but a drop in it. Now I briefly praise the Tathāgata's (如來) merits, even a hundred thousand millionth part of which cannot be fully expressed; if my merits can be gathered, I would dedicate them to all sentient beings, so that they may attain Anuttara-samyak-sambodhi (無上菩提).'
At that time, Xinxiang Bodhisattva (信相菩薩) rose from his seat in the assembly, bared his right shoulder, knelt on his right knee, and, with palms joined, praised the Buddha in verse:
'The World-Honored One possesses the marks of a hundred blessings, with subtle and wonderful features, adorning his body with countless merits, his body pure, his light shining far, never tiring to behold; Like the sun with a thousand rays, its light fills the void, blazing and boundless; like countless treasures gathered together, shining with five colors, blue, red, crimson, white, vaiḍūrya (琉璃), and sphaṭika (頗梨), Like molten true gold, its light radiant, penetrating all mountains, able to illuminate countless Buddha-lands (佛土) afar; able to extinguish the immeasurable suffering of sentient beings, and also give them supreme and wonderful joy. His faculties are pure, subtle, and foremost; sentient beings who see him are never satiated. His hair is dark blue and soft, like a peacock's neck, like swarms of bee-kings gathered on lotuses; Pure great compassion, adorned with merits, immeasurable samādhi (三昧), and great loving-kindness, such merits are all gathered in you; The excellent marks and wonderful colors adorn your body, and all kinds of merits assist you in attaining bodhi (菩提). The Tathāgata (如來) is able to tame all sentient beings, making their hearts gentle, and allowing them to enjoy all kinds of happiness; adorned with all kinds of profound and subtle merits; Also praised by all the Buddhas of the ten directions, your light shines far, pervading all directions, like the sun and moon, filling the void; your merits are perfectly accomplished.'
， 如須彌山， 在在示現， 于諸世界。 齒白齊密， 猶如珂雪； 其德如日， 處空明顯； 眉間毫相， 右旋宛轉， 光明流出， 如琉璃珠， 其色微妙， 如日處空。」
爾時道場菩提樹神，復說贊曰：
「南無清凈， 無上正覺， 甚深妙法， 隨順覺了， 遠離一切， 非法非道， 獨拔而出， 成佛正覺。 知有非有， 本性清凈， 希有希有， 如來功德； 希有希有， 如來大海； 希有希有， 如須彌山； 希有希有， 佛無邊行； 希有希有， 佛出於世， 如優曇華， 時一現耳； 希有如來， 無量大悲。 釋迦牟尼， 為人中日， 為欲利益， 諸眾生故， 宣說如是， 妙寶經典。 善哉如來， 諸根寂滅， 而復游入， 善寂大城； 無垢清凈， 甚深三昧， 入于諸佛， 所行之處； 一切聲聞， 身皆空寂， 兩足世尊， 行處亦空。 如是一切， 無量諸法， 推本性相， 亦皆空寂； 一切眾生， 性相亦空， 狂愚心故， 不能覺知。 我常唸佛， 樂見世尊， 常作誓願， 不離佛日。 我常于地， 長
跪合掌， 其心戀慕， 欲見於佛； 我常修行， 最上大悲， 哀泣雨淚， 欲見於佛； 我常渴仰， 欲見於佛， 為是事故， 憂火熾然； 惟愿世尊， 賜我慈悲， 清冷法水， 以滅是火。 世尊慈愍， 悲心無量， 愿賜我身， 常得見佛。 世尊常護， 一切人天， 是故我今， 渴仰欲見。 聲聞之身， 猶如虛空， 焰幻響化， 如水中月； 眾生之性， 如夢所見。 如來行處， 凈如琉璃， 入于無上， 甘露法處， 能與眾生， 無量快樂。 如來行處， 微妙甚深， 一切眾生， 無能知者； 五通神仙， 及諸聲聞， 一切緣覺， 亦不能知。 我今不疑， 佛所行處， 惟愿慈悲， 為我現身。」 爾時世尊， 從三昧起， 以微妙音， 而讚歎言： 「善哉善哉！ 樹神善女， 汝於今日， 快說是言， 一切眾生， 若聞此法， 皆入甘露， 無生法門。」
金光明經囑累品第十九
爾時釋迦牟尼佛，從三昧起現大神力，以右手摩諸菩薩摩訶薩頂，與諸天王及諸龍王、二十八部散脂鬼神大將軍等，而作是言：「我于無量百千萬億恒河沙劫
【現代漢語翻譯】 現代漢語譯本 （我）跪地合掌，心中戀慕，想要見到佛陀（Buddha）；我常常修行，最上大悲之法，哀傷哭泣，淚如雨下，想要見到佛陀（Buddha）；我常常渴求仰望，想要見到佛陀（Buddha），因為這個緣故，憂愁之火熾烈燃燒； 惟愿世尊（Lokasenna，世間最尊貴的人），賜予我慈悲，清涼的法水，用來熄滅這憂愁之火。世尊（Lokasenna）慈愛憐憫，悲心無量，愿賜予我（機會），常常得見佛陀（Buddha）。世尊（Lokasenna）常常護佑一切人天（Devas and humans），因此我今天，渴求仰望想要見到您。 聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）之身，猶如虛空，如火焰、幻影、迴響、變化，如同水中的月亮；眾生的本性，如同夢中所見。 如來（Tathāgata，佛陀的稱號之一）所行之處，清凈如同琉璃，進入無上的甘露法之處，能夠給予眾生無量的快樂。 如來（Tathāgata）所行之處，微妙而深奧，一切眾生，沒有能夠知曉的；五通神仙（擁有五種神通的仙人），以及各位聲聞（Śrāvaka），一切緣覺（Pratyekabuddha，獨自覺悟者），也不能知曉。我現在不懷疑，佛陀（Buddha）所行之處，只願您慈悲，為我顯現身形。」 這時世尊（Lokasenna），從三昧（Samadhi，禪定）中起身，用微妙的聲音，讚歎說道：『善哉善哉！樹神善女，你於今日，能夠如此暢快地說出這些話，一切眾生，如果聽聞此法，都將進入甘露，無生法門。』
《金光明經·囑累品》第十九
這時釋迦牟尼佛（Sakyamuni Buddha），從三昧（Samadhi）中起身，顯現大神力，用右手摩諸位菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）的頭頂，以及諸位天王（Deva-rāja）和諸位龍王（Nāga-rāja）、二十八部散脂鬼神大將軍等，這樣說道：『我于無量百千萬億恒河沙劫』
【English Translation】 English version Kneeling with palms together, with a heart full of longing, wanting to see the Buddha (Buddha); I constantly cultivate, the supreme great compassion, weeping with sorrow, tears like rain, wanting to see the Buddha (Buddha); I constantly thirst and yearn, wanting to see the Buddha (Buddha), for this reason, the fire of sorrow burns fiercely; I only wish that the World Honored One (Lokasenna, the most honored one in the world), would bestow upon me compassion, cool and refreshing Dharma water, to extinguish this fire of sorrow. The World Honored One (Lokasenna) is loving and compassionate, with immeasurable compassion, may you grant me (the opportunity) to always see the Buddha (Buddha). The World Honored One (Lokasenna) constantly protects all humans and Devas (Devas and humans), therefore today, I thirst and yearn to see you. The body of a Śrāvaka (Śrāvaka, a disciple who attains enlightenment by hearing the Buddha's teachings), is like empty space, like flames, illusions, echoes, transformations, like the moon in the water; the nature of sentient beings, is like what is seen in a dream. The place where the Tathāgata (Tathāgata, one of the titles of the Buddha) walks, is pure like crystal, entering the place of supreme nectar Dharma, able to give sentient beings immeasurable joy. The place where the Tathāgata (Tathāgata) walks, is subtle and profound, all sentient beings, are unable to know; the five-powered immortals (immortals with five supernatural powers), and all the Śrāvakas (Śrāvaka), all the Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), are also unable to know. I now do not doubt, the place where the Buddha (Buddha) walks, I only wish that you would be compassionate, and manifest your form for me.』 At that time, the World Honored One (Lokasenna), arose from Samadhi (Samadhi, meditation), and with a subtle voice, praised and said: 『Excellent, excellent! Tree Goddess, virtuous woman, today, you are able to speak these words so freely, all sentient beings, if they hear this Dharma, will all enter the nectar, the gate of no birth.』
《Golden Light Sutra, Chapter 19: Entrustment》
At that time, Sakyamuni Buddha (Sakyamuni Buddha), arose from Samadhi (Samadhi), manifested great supernatural power, and with his right hand stroked the crowns of the heads of all the Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, great Bodhisattvas), and all the Deva-rājas (Deva-rāja) and all the Nāga-rājas (Nāga-rāja), the twenty-eight classes of Sanzhi ghost spirit great generals, and said: 『I, in immeasurable hundreds of thousands of millions of Ganges sand kalpas』
，修習是金光明微妙經典，汝等當受持讀誦廣宣此法，復于閻浮提內無令斷絕。若有善男子、善女人，于未來世中有受持讀誦此經典者，汝等諸天常當擁護，當知是人于未來世無量百千人天之中常受快樂，于未來世值遇諸佛，疾得證成阿耨多羅三藐三菩提。」
爾時諸大菩薩，及天龍王二十八部散脂大將等，即從座起到于佛前，五體投地俱發聲言：「如世尊敕，當具奉行。」如是三白：「如世尊敕，當具奉行。」於是散脂大將等，而白佛言：「如世尊敕，若未來世中有受持是經，若自書若使人書，我當與此二十八部諸鬼神等，常當隨侍擁護隱蔽其身，是說法者皆悉消滅諸惡令得安隱，愿不有慮。」
爾時釋迦牟尼佛，現大神力，十方無量世界悉皆六種震動，是時諸佛皆大歡喜；囑累是經故，讚美持法者，現無量神力。於是無量無邊阿僧祇菩薩摩訶薩大眾及信相菩薩，金光、金藏、常悲、法上等，及四天大王、十千天子，與道場菩提樹神、堅牢地神及一切世間天人阿修羅等，聞佛所說，皆發無上菩提之道，踴躍歡喜作禮而去。
金光明經卷第四
金光明經懺悔滅罪傳
昔溫州治中張居道，滄州景城縣人。未蒞職日，因適女事屠宰諸命，牛羊豬雞鵝鴨之類。未逾一旬，卒得重病絕音不語，
【現代漢語翻譯】 現代漢語譯本：修習《金光明微妙經典》，你們應當受持、讀誦，廣泛宣揚此法，不要讓它在閻浮提（Jambudvipa，指我們所居住的這個世界）內斷絕。如果有善男子、善女人，在未來世中能夠受持讀誦這部經典，你們這些諸天應當常常擁護他們，要知道這些人未來世在無量百千人天之中，常常享受快樂，在未來世能夠遇到諸佛，迅速證成阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。」
當時，諸大菩薩，以及天龍王二十八部、散脂大將等，立即從座位上起身來到佛前，五體投地，一起發出聲音說：「如世尊的教敕，我們一定全部奉行。」這樣說了三遍：「如世尊的教敕，我們一定全部奉行。」於是散脂大將等，對佛說：「如世尊的教敕，如果未來世中有人受持這部經典，無論是自己書寫還是請人書寫，我將與這二十八部諸鬼神等，常常隨侍擁護，隱蔽他們的身形，使說法的人都能夠消滅各種罪惡，得到安穩，愿您不必擔憂。」
當時，釋迦牟尼佛（Sakyamuni Buddha）顯現大神力，十方無量世界都發生了六種震動，這時諸佛都非常歡喜；因為囑託這部經典的緣故，讚美受持此法的人，顯現無量神力。於是無量無邊的阿僧祇（Asankhya，極大的數字單位）菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）大眾以及信相菩薩、金光、金藏、常悲、法上等，以及四大天王、十千天子，與道場菩提樹神、堅牢地神以及一切世間天人阿修羅（Asura，一種神道生物）等，聽聞佛所說，都發起了無上菩提之道，踴躍歡喜，作禮而去。
《金光明經》卷第四
《金光明經懺悔滅罪傳》
過去溫州治中張居道，是滄州景城縣人。未上任之前，因為嫁女兒的事情，屠宰了許多生命，牛羊豬雞鵝鴨之類。不到十天，突然得了重病，失聲不能說話。
【English Translation】 English version: 'Practicing the Sublime Golden Light Sutra, you should uphold, recite, and widely propagate this Dharma, and not let it be cut off within Jambudvipa (the world we live in). If there are good men and good women who, in the future, can uphold and recite this Sutra, you gods should always protect them. Know that these people will, in the future, constantly enjoy happiness among countless hundreds of thousands of humans and gods, and in the future, they will encounter all Buddhas and quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'
At that time, the great Bodhisattvas, as well as the twenty-eight divisions of the Dragon Kings and the great general Samjñaya, immediately rose from their seats and came before the Buddha, prostrating themselves with their five limbs touching the ground, and together proclaimed: 'As the World Honored One commands, we will fully carry it out.' They said this three times: 'As the World Honored One commands, we will fully carry it out.' Then the great general Samjñaya and others said to the Buddha: 'As the World Honored One commands, if in the future there are those who uphold this Sutra, whether they write it themselves or have others write it, I will, together with these twenty-eight divisions of ghosts and spirits, always attend and protect them, concealing their bodies, so that those who preach the Dharma can eliminate all evils and attain peace. May you not have any worries.'
At that time, Sakyamuni Buddha manifested great spiritual power, and the immeasurable worlds in the ten directions all experienced six kinds of shaking. At this time, all the Buddhas were greatly pleased; because of entrusting this Sutra, they praised those who uphold this Dharma, manifesting immeasurable spiritual power. Then the immeasurable and boundless Asankhya (an extremely large number) of Bodhisattva-Mahasattvas (Great Bodhisattvas) and the assembly, as well as the Bodhisattva named Faith, Golden Light, Golden Treasury, Constant Compassion, Dharma Supreme, and others, as well as the Four Great Heavenly Kings, ten thousand heavenly sons, the Bodhi tree spirit of the Bodhimanda, the steadfast Earth Goddess, and all the worldly gods, humans, Asuras (a type of deity or demon), and others, hearing what the Buddha said, all aroused the unsurpassed Bodhi mind, leaping with joy, paying homage, and departing.
The Golden Light Sutra, Volume Four
The Transmission of Repentance and Eradication of Sins from the Golden Light Sutra
In the past, Zhang Judao, the administrator of Wenzhou, was from Jingcheng County in Cangzhou. Before taking office, he slaughtered many lives, such as cattle, sheep, pigs, chickens, ducks, and geese, for his daughter's wedding. In less than ten days, he suddenly contracted a serious illness and lost his voice.
因爾便死，唯心尚暖家人不即葬之。經三夜便活，起坐索食。諸親非親鄰里遠近聞之，大小奔起，居道即說由緣：
初見四人來，一人杷棒、一人杷索、一人杷袋、一人著青，騎馬戴帽至門下馬，喚居道著前，懷中枚一張文書以示居道看，乃是豬羊等同詞共訟居道，其詞曰：「豬等雖前身積罪，合受畜生之身，配在世間，自有年限，年滿罪畢自合成人。然豬等自計受畜生身化時未到，遂被居道枉相屠害，時限缺少更歸畜生，一個罪身再遭刀機，在於幽法理不可當，請裁。」後有判，差司命追過。使人見居道看遍，即唱三人近前，一人以索系居道咽，一人以袋收居道氣，一人以棒朾居道頭及縛兩手，將去直行，一道向北。
行至路半，使人即語居道：「吾被差來時，檢爾算壽元不合死，但坐爾殺爾許眾生被怨家逮訟。」居道即報云：「俗世肉眼但造罪不識善惡，但見人俗殺生無數，不見此驗交報，而居道當其兇首緘口受死，當何方便而求活路？自咎往誤悔難可及。」使人曰：「怨家詞主三十餘頭，專在閻羅王門底懸精待至，我輩入道當由其側，非但王法嚴峻，但見怨家，何由免其躓頓之苦？」
居道聞之彌增驚怕，步步倒地，前人掣繩挽之，後人以棒打之。居道曰：「自計所犯誠難免脫，若為乞示余
【現代漢語翻譯】 現代漢語譯本：因此，居道就死了，但他的心口還溫暖，家人沒有立刻安葬他。過了三夜，他便活了過來，起身要吃的。親戚朋友、鄰里遠近聽到這事，都紛紛趕來，居道便在路邊講述了事情的經過： 起初，他看見四個人前來，一個拿著耙棒，一個拿著耙索，一個拿著耙袋，一個穿著青衣，騎著馬，戴著帽子，來到門下下馬，叫居道上前，從懷中拿出一張文書給居道看，上面是豬羊等一同控告居道的訴狀，訴狀上說：『豬等雖然前世有罪，應當承受畜生的身體，被分配在世間，自有一定的年限，年滿罪畢自然可以轉產生人。然而豬等自己計算，承受畜生身體化形的時間還沒到，就被居道枉自屠殺，時間未滿又要回到畜生道，一個罪身再次遭受刀刃之苦，這在陰間的法律上是說不過去的，請裁決。』後面還有判決，派遣司命來追捕他。使者讓人給居道看了一遍，就喊三人上前，一人用繩索套住居道的喉嚨，一人用袋子收取居道的氣息，一人用棒子敲打居道的頭部並捆綁他的雙手，帶著他一直向北走。 走到半路，使者就對居道說：『我被派遣來的時候，查驗你的壽命本不該死，但因為你殺了這麼多眾生，被怨家抓捕控告。』居道就回答說：『世俗之人肉眼凡胎，只知道造罪，不認識善惡，只看見世俗之人殺生無數，卻不見這種報應，而我居道卻要當這個罪魁禍首，閉口受死，我該用什麼方法才能求得活路？我後悔以往的錯誤，已經來不及了。』使者說：『怨家的訴狀有三十多頭，專門在閻羅王門前懸掛著魂魄等待你到來，我們進入陰間要從他們旁邊經過，不僅王法嚴峻，只要見到怨家，怎麼能免除被他們絆倒的痛苦呢？』 居道聽了，更加驚恐害怕，步步倒地，前面的人拉著繩子拽他，後面的人用棒子打他。居道說：『我自己估量所犯的罪過確實難以逃脫，如果能為我指示一些剩餘的...
【English Translation】 English version: Therefore, Ju Dao died, but his chest was still warm, and his family did not immediately bury him. After three nights, he came back to life, got up and asked for food. Relatives, friends, neighbors, and people from far and near heard about this and rushed to him. Ju Dao then recounted the events by the roadside: Initially, he saw four people coming, one holding a rake-stick, one holding a rake-rope, one holding a rake-bag, and one dressed in green, riding horses and wearing hats. They dismounted at the door and called Ju Dao forward. One of them took out a document from his bosom and showed it to Ju Dao. It was a lawsuit filed by pigs, sheep, etc., jointly accusing Ju Dao. The lawsuit stated: 'Although the pigs, etc., accumulated sins in their previous lives and should bear the body of livestock, being assigned to the world, they have a fixed lifespan. When the years are full and the sins are over, they can naturally be reborn as humans. However, the pigs, etc., calculated that the time for them to transform from livestock had not yet arrived, but they were wrongly slaughtered by Ju Dao. Before their time was up, they had to return to the animal realm. A sinful body suffers the pain of the blade again, which is unreasonable in the laws of the underworld. Please adjudicate.' There was also a judgment behind it, dispatching Siming (司命, God in charge of destiny) to pursue him. The messenger showed it to Ju Dao, then called three people forward. One used a rope to tie Ju Dao's throat, one used a bag to collect Ju Dao's breath, and one used a stick to beat Ju Dao's head and tie his hands, taking him straight north. Halfway there, the messenger said to Ju Dao: 'When I was dispatched, I checked your lifespan and you should not have died, but because you killed so many living beings, you were captured and sued by your enemies.' Ju Dao replied: 'Worldly people have mortal eyes and only know how to create sins, not knowing good and evil. They only see countless killings by worldly people, but they do not see this kind of retribution. But I, Ju Dao, have to be the chief culprit, silently accepting death. What method can I use to seek a way out? I regret my past mistakes, but it is too late.' The messenger said: 'The enemies' lawsuits number more than thirty, and they are specifically hanging their souls in front of Yama's (閻羅王, King of Hell) gate, waiting for your arrival. When we enter the underworld, we have to pass by them. Not only is the law of the king strict, but as soon as they see their enemies, how can they avoid the pain of being tripped?' Hearing this, Ju Dao became even more frightened and fell to the ground step by step. The person in front pulled him with the rope, and the person behind beat him with the stick. Ju Dao said: 'I estimate that the sins I have committed are indeed difficult to escape. If you could show me some remaining...
一計校，且得免逢怨家之面，閻王峻法當如之何？」使人語居道云：「汝但能為所殺眾生髮心，愿造《金光明經》四卷當得免脫。」居道承教連聲再唱：「愿造《金光明經》四卷盡身供養，愿怨家解釋。」
少時望見城門，使人引東向入曲向北，見閻王廳前無億數人問辨答款，著枷被鎖連杻履械鞭撻狼藉，哀聲痛響不可聽聞。使人即過狀，閻王唱名出見。王曰：「此人極大罪過，何為捉來遲脫，令此豬等再訴？」急喚訴者將來。使人走出諸處叫喚，求覓所訴命者不得，走來報王：「諸處追覓豬等不見。」王即更散遣人分頭求覓巡問曹府，咸悉稱無。王即怗五道大神檢化形案。少時有一主者杷狀走來，其狀云：「依檢其日得司善報世人，張居道為殺生故，愿造《金光明經》四卷依料其所遭殺併合乘此功德隨業化形。牒至準法處分者，其張居道怨家訴者，以其日準司善牒並判化從人道生於世界訖。」
王既見狀極懷歡喜曰：「居道雖殺眾生，能設方便，為其發願倏造功德，令此債主便生人路，既無執對偏詞不可懸信，判放居道再歸生路，當宜善念，多造功德，斷味止殺，勿復慳貪惜財，不作橋樑、專為惡業。」於是出城如從夢歸。
居道當說此由緣，發心造經一百餘，人斷肉止殺不可計數。
此
【現代漢語翻譯】 現代漢語譯本：『我即使僥倖躲過了與怨家對質的局面，閻王的嚴酷刑法又該如何應對呢？』使者對張居道說：『你只要能為被你殺害的眾生髮愿，願意造《金光明經》（Suvarṇaprabhāsa Sūtra）四卷，就能免除罪責。』張居道聽從使者的話，連聲說道：『我願意造《金光明經》四卷，盡我所有供養，希望怨家能夠諒解。』 不久，他望見城門，使者引他向東進入，又轉而向北，看見閻王殿前有無數的人正在接受審問和辯解，他們帶著枷鎖，被鎖鏈和刑具束縛，遭受鞭打，一片狼藉，哀嚎聲痛苦的叫喊聲讓人無法忍受。使者立即呈上公文，閻王點名讓張居道出來相見。閻王說：『這個人罪孽深重，為何抓捕如此遲緩，以至於讓這些豬等再次申訴？』急忙命令將申訴者帶來。使者四處奔走呼喊，尋找申訴的受害者，卻找不到，回來稟告閻王：『各處追尋豬等都未找到。』閻王於是命令五道大神（Five Great Gods）查驗轉世投胎的案卷。不久，有一位主管拿著文書跑來，文書上寫道：『根據查驗，當日司善部門上報世人，張居道因為殺生，願意造《金光明經》四卷，按照推算，他所殺害的眾生都將憑藉此功德，隨著業力轉世投胎。文書下達，按照法律規定處理，張居道的怨家申訴者，因為當日司善部門的文書已經判決他們從人道轉生到世間。』 閻王看到文書後非常高興，說道：『張居道雖然殺害了眾生，但能想出辦法，為他們發願，迅速創造功德，讓這些債主得以轉生人道，既然沒有對質和偏袒之詞，就不能長期拘禁他。判決釋放張居道，讓他重回人間，應當心存善念，多造功德，戒除葷腥，停止殺戮，不要再吝嗇錢財，不做修橋鋪路等善事，專門做惡業。』於是張居道走出城門，如同從夢中醒來。 張居道講述了這個因緣后，發心建造了一百多部經書，斷肉止殺的人數不計其數。 這是（一個故事）。
【English Translation】 English version: 'Even if I僥倖 escape facing my enemies, what can I do about Yama's (King of Hell) severe laws?' The messenger said to Zhang Judao: 'If you can make a vow for the sentient beings you have killed, willing to create four volumes of the 『Golden Light Sutra』 (Suvarṇaprabhāsa Sūtra), you will be able to escape punishment.' Zhang Judao followed the messenger's instructions and repeatedly said: 'I am willing to create four volumes of the 『Golden Light Sutra』, offering all that I have, hoping that my enemies can forgive me.' Soon, he saw the city gate. The messenger led him eastward, then turned northward, and saw countless people in front of Yama's hall being interrogated and defending themselves. They were wearing shackles, bound by chains and instruments of torture, subjected to whipping, a scene of chaos, with cries of sorrow and painful shouts unbearable to hear. The messenger immediately presented the official document, and Yama called out Zhang Judao's name to come forward. Yama said: 'This person has committed extremely serious sins. Why was the arrest so delayed, causing these pigs, etc., to appeal again?' He hurriedly ordered the complainants to be brought in. The messenger ran around calling out, searching for the complaining victims, but could not find them, and returned to report to Yama: 'The pigs, etc., could not be found anywhere.' Yama then ordered the Five Great Gods to examine the reincarnation records. Soon, a chief officer ran over with a document, which read: 'According to the investigation, the Department of Good Deeds reported on that day that Zhang Judao, because of killing, was willing to create four volumes of the 『Golden Light Sutra』. According to the calculation, all the sentient beings he killed will, by virtue of this merit, be reincarnated according to their karma. The document is issued, and the law is to be followed. Zhang Judao's complaining enemies, because the Department of Good Deeds had already ruled on that day that they would be reborn into the world from the human realm.' Yama was very pleased to see the document and said: 'Although Zhang Judao has killed sentient beings, he was able to come up with a way to make vows for them, quickly creating merit, allowing these creditors to be reborn into the human realm. Since there is no confrontation or biased words, he cannot be detained for a long time. The judgment is to release Zhang Judao and let him return to the human world. He should have good thoughts, create more merit, abstain from meat, stop killing, and no longer be stingy with wealth, not do good deeds such as building bridges and paving roads, but specialize in evil deeds.' So Zhang Judao walked out of the city gate, as if waking up from a dream. After Zhang Judao told this story, he vowed to build more than a hundred sutras, and the number of people who abstained from meat and stopped killing was countless. This is (a story).
經天下少本，詢訪不獲，聘歷諸方，遂于衛州禪寂寺檢得，抄寫隨身供養。后居道及至當官之日，合家大小悉斷肉味。
其溫州安固縣丞妻病，一年絕音不食，獨自狂語，口中唱痛，叩頭死罪，狀有所訴。居道聞之，為其夫說：「如此之狀，多是怨家債命文案未定，故命不絕，自當思忖省悟以來由緣所問殺害身命，急為造《金光明經》分明懺唱。」此經側近無本，唯居道家有此經。縣丞依遵其教，請本僱人，抄寫未畢，妻便醒悟說云：「狀如夢惛惛，常有豬雞鵝鴨，一日三過，競來咬嚙，痛不可當，從來應其到時遂乃至不見，唯有惑豬惑羊或雞之類，皆是人身，來與我別云：『雖是怨家遭你屠害，以為我敬造功德，所以令我得化形成人，今與怨家散，不相逮債。』語訖即去。」因爾不復如此，病即輕差平復如本。
當此之時溫州一郡所養雞豬鵝鴨肉用之徒咸悉放生，家家斷肉人人善念不立屠行。爰及比州鄰縣，聞此並起凈行，不止一家。當今所殺無所徴效者，斯是眾生業滿合死故，故無報應。只是盡其人身，還作畜生，被他屠殺。若眾生日限未足，遭人殺者，立被訟訴世人卒死，及羸病連年累月，眠中唱痛狂言或語，並是眾生執注，文案一定方始命斷。一切眾罪懺悔皆滅，唯有殺生懺悔不除，為有怨家專
【現代漢語翻譯】 現代漢語譯本：因為天下流傳的經書很少，四處尋訪也沒有找到，於是到各處去聘請抄寫。後來在衛州禪寂寺找到了，抄寫下來隨身供養。之後我居住在道觀，直到當官的時候，全家老小都斷絕了肉食。 溫州安固縣縣丞的妻子生病，一年不說話也不吃東西，獨自胡言亂語，口中喊痛，叩頭認罪，好像有什麼要訴說。我（居道）聽說了這件事，為她的丈夫說：『這種情況，多半是怨家債命的文案還沒有定下來，所以命不該絕。你應該仔細思考省悟以來，因為什麼緣由殺害了生靈，趕緊為她造《金光明經》，分明地懺悔唱誦。』當時附近沒有這部經書，只有我家有。縣丞聽從了他的教導，請人抄寫經書，還沒抄完，他的妻子就醒悟過來說：『感覺像做夢一樣，昏昏沉沉的，常常有豬雞鵝鴨，一天三次過來，爭著咬我，疼痛難忍。每次它們來的時候，我都會應聲，然後它們就不見了。只有變成豬、羊或者雞之類的生靈，都是人的樣子，來和我告別說：「雖然我們是怨家，被你屠殺，但是因為你為我們恭敬地造功德，所以讓我們能夠轉世為人，現在和怨家之間的債就了結了，不會再互相追討。」』說完就離開了。因此不再出現這種情況，她的病也漸漸減輕，恢復如初。 當時溫州全郡所飼養的雞、豬、鵝、鴨等用來食用的動物，全部都被放生了，家家戶戶都斷絕了肉食，人人都心懷善念，不再從事屠宰行業。甚至影響到鄰近的州縣，都紛紛開始修行凈行，不止一家。現在所殺的生靈，沒有出現任何徵兆和效果的，是因為這些眾生的業報已滿，本該死去，所以沒有報應。只是這些人死了之後，會轉世為畜生，被他人屠殺。如果眾生的壽命還沒有到，卻被人殺害，立刻就會被控訴。世人突然死亡，以及長期生病，連年累月，在睡夢中喊痛，胡言亂語，都是因為這些眾生在執著地追討，文案一旦確定，才會斷氣。一切罪過懺悔都能消除，只有殺生的罪過懺悔不能消除，因為有怨家專門追討。
【English Translation】 English version: Because there were very few copies of scriptures circulating in the world, and I could not find them after searching everywhere, I went to various places to hire scribes. Later, I found a copy at the Chanji Temple in Weizhou, and I copied it down to keep with me for offering. After I resided in a Taoist temple, and until the day I became an official, my whole family, young and old, abstained from eating meat. The wife of the county magistrate of Angu County in Wenzhou fell ill. For a year, she did not speak or eat, but raved to herself, crying out in pain and kowtowing in repentance, as if she had something to complain about. When I (Ju Dao) heard about this, I said to her husband, 'This situation is mostly because the case of karmic debt and retribution has not been settled, so her life is not yet over. You should carefully reflect on the reasons why she has killed living beings since she came to be, and quickly have the 'Golden Light Sutra' made for her, and clearly repent and chant it.' At that time, there was no copy of this sutra nearby, only my family had it. The county magistrate followed his instructions and hired someone to copy the sutra. Before it was finished, his wife woke up and said, 'I feel like I was dreaming, in a daze. Often there were pigs, chickens, geese, and ducks, coming three times a day, fighting to bite me, causing unbearable pain. Every time they came, I would respond, and then they would disappear. Only those beings transformed into pigs, sheep, or chickens, all in human form, came to say goodbye to me, saying: "Although we are enemies, slaughtered by you, because you have respectfully created merit for us, we are able to be reborn as humans. Now the debt between us is settled, and we will no longer pursue each other."' After saying this, they left. Therefore, this situation no longer occurred, and her illness gradually lessened and returned to normal. At that time, all the chickens, pigs, geese, ducks, and other animals raised for food in the entire Wenzhou prefecture were released, and every household abstained from eating meat. Everyone had good thoughts, and no one engaged in the slaughtering industry. This even influenced the neighboring prefectures and counties, and they all began to practice pure conduct, not just one family. Those who are killed now without any signs or effects are because these beings have fulfilled their karmic retribution and are destined to die, so there is no retribution. These people will be reborn as animals and slaughtered by others. If the lifespan of a being has not yet ended, but they are killed by someone, they will immediately be sued. People who die suddenly, and those who are sick for a long time, year after year, crying out in pain in their sleep, and raving, are all because these beings are persistently pursuing them. Once the case is settled, they will die. All sins can be eliminated through repentance, except for the sin of killing, which cannot be eliminated through repentance, because there are enemies specifically pursuing it.
心訟對，自非為其倏造經像，或被人所遣或事計難禁殺事不已者，當生慚愧為其傷嘆。將刀所殺如割巴肉，或炫賣與人，取其財價為以豐足，皆須一本一造，分明懺唱，令此功德資及怨家早生人道。考訟自休，不復報逮。善男女等，明當誡之。
【現代漢語翻譯】 現代漢語譯本： 關於內心訴訟的對治方法，除非是爲了迅速建造經書佛像，或者被人派遣，或者因為生計難以禁止殺生之事，應當心生慚愧，為所傷害的眾生悲嘆。對於用刀殺害的眾生，如同割自己的肉一般，或者將殺害的眾生炫耀販賣給他人，獲取財物來使自己豐足，都必須每一樁罪業對應一次造像或抄經，分明地懺悔唱誦，使這些功德能夠幫助怨家早日轉生人道。這樣，訴訟自然平息，不再有報復追捕。善男信女們，應當明白這些道理並以此告誡自己。
問：如果有人並非爲了迅速建造經像，而是因為其他原因（如被指派或生計所迫）而不得不殺生，該如何應對？ 答：應當心生慚愧，為所傷害的眾生悲嘆。對於用刀殺害的眾生，如同割自己的肉一般，或者將殺害的眾生炫耀販賣給他人，獲取財物來使自己豐足，都必須每一樁罪業對應一次造像或抄經，分明地懺悔唱誦，使這些功德能夠幫助怨家早日轉生人道。這樣，訴訟自然平息，不再有報復追捕。善男信女們，應當明白這些道理並以此告誡自己。
【English Translation】 English version: Regarding the remedy for inner lawsuits, unless it is for the swift creation of scriptures and Buddha images, or being dispatched by others, or due to the difficulty in prohibiting killing for livelihood, one should feel ashamed and lament for those who have been harmed. For those killed by knives, it is like cutting one's own flesh, or showing off and selling the killed beings to others, obtaining wealth to enrich oneself, one must create an image or copy a scripture for each offense, clearly confessing and chanting, so that these merits can help the enemies to be reborn in the human realm soon. In this way, the lawsuits will naturally cease, and there will be no more revenge and pursuit. Good men and women, you should understand these principles and admonish yourselves accordingly.
Question: If someone is not creating scriptures and images quickly, but has to kill for other reasons (such as being assigned or forced by livelihood), how should they respond? Answer: One should feel ashamed and lament for those who have been harmed. For those killed by knives, it is like cutting one's own flesh, or showing off and selling the killed beings to others, obtaining wealth to enrich oneself, one must create an image or copy a scripture for each offense, clearly confessing and chanting, so that these merits can help the enemies to be reborn in the human realm soon. In this way, the lawsuits will naturally cease, and there will be no more revenge and pursuit. Good men and women, you should understand these principles and admonish yourselves accordingly.