T16n0664_合部金光明經

大正藏第 16 冊 No. 0664 合部金光明經

No. 664 [Nos. 663, 665]

合部金光明經序

《金光明經》者，教窮滿字，金鼓擊于夢中，理極真空，寶塔踴于地上；三身果備，酬昔報之無虧；十地因圓，顯曩修之具足。所以經王之號得稱於斯，將知能弘贊人，其位難量者也。

大興善寺沙門釋寶貴者，即近周世道安神足，伏膺明匠、寔曰良才，玩閱群經未嘗釋手，可謂瞿曇身子、孔氏顏淵者焉。

然貴睹昔晉朝沙門支敏度合兩支、兩竺、一白五家《首楞嚴》五本為一部，作八卷；又合一支、兩竺三家《維摩》三本為一部，作五卷；今沙門僧就又合二讖、羅什、耶舍四家《大集》四本為一部，作六十卷，非止收涓添海，亦是聚芥培山。

諸此合經，文義宛具，斯既先哲遺蹤，貴遂依承以為規矩。而《金光明》見有三本：初在涼世有曇無讖譯，為四卷，止十八品；其次，周世阇那崛多譯，為五卷，成二十品；后逮梁世，真諦三藏於建康譯〈三身份別〉、〈業障滅〉、〈陀羅尼最凈地〉、〈依空滿愿〉等四品，足前出沒為二十二品。其序果云：「曇無讖法師稱《金光明經》篇品闕漏。」每尋文揣義，謂此說有徴而仇校無指，永懷寤寐。寶貴

【現代漢語翻譯】 現代漢語譯本 《金光明經》這部經典，教義窮盡了所有文字，如同在夢中敲響金鼓，真理達到了真空的境界，如同寶塔從地上涌現；佛的三身果位完備，酬報過去所作所為沒有虧欠；菩薩的十地因行圓滿，彰顯往昔修行的具足。因此，經王的稱號才能夠加於此經，由此可知能夠弘揚讚歎此經的人，他的地位是難以估量的。 大興善寺的沙門釋寶貴，就是接近北周時代道安（釋道安，東晉時期著名高僧）那樣的人物，虛心學習名師，確實是良才，閱讀各種經典未曾放下，可以稱得上是佛教中的舍利弗（舍利弗，佛陀十大弟子之一），儒家中的顏回（顏回，孔子最得意的弟子）那樣的人物啊。 然而，寶貴看到以前晉朝的沙門支敏度將兩支謙（譯者名）、兩竺（譯者籍貫）、一白的五家《首楞嚴經》（《首楞嚴經》，佛教經典）的五個版本合為一部，作成八卷；又將一支謙、兩竺的三家《維摩經》（《維摩經》，佛教經典）的三個版本合為一部，作成五卷；現在沙門僧就又將二讖（曇無讖）、鳩摩羅什（鳩摩羅什，著名佛經翻譯家）、耶舍（譯者名）四家的《大集經》（《大集經》，佛教經典）的四個版本合為一部，作成六十卷，不僅僅是收集細流匯成大海，也是聚集細小的芥子堆成高山。 這些合併的經典，文辭和義理都完整具備，這既然是前代賢哲的遺蹟，寶貴就遵循繼承作爲規範。而《金光明經》現在有三個版本：最初在涼世有曇無讖翻譯的，為四卷，只有十八品；其次，周世阇那崛多翻譯的，為五卷，成為二十品；後來到了梁世，真諦三藏在建康翻譯了〈三身份別品〉、〈業障滅品〉、〈陀羅尼最凈地品〉、〈依空滿愿品〉等四品，補充之前缺失的，成為二十二品。他的序文中說：『曇無讖法師稱《金光明經》篇品有缺失遺漏。』每次尋讀經文揣摩義理，認為這種說法是有根據的，但是校對卻沒有明確的指向，一直為此寤寐不安。寶貴

【English Translation】 English version The 『Golden Light Sutra』 is a scripture whose teachings exhaust all words, like golden drums sounding in a dream, and whose truth reaches the state of emptiness, like a jeweled pagoda emerging from the earth. The three bodies of the Buddha are complete, repaying past deeds without deficiency; the ten grounds of the Bodhisattva's practice are perfected, revealing the fullness of past cultivation. Therefore, the title of 『King of Sutras』 can be applied to this scripture, and it can be known that the position of one who can promote and praise this scripture is immeasurable. The Shramana Shi Baogui of Daxingshan Temple is like Dao'an (Shi Dao'an, a famous eminent monk of the Eastern Jin Dynasty) of the Northern Zhou Dynasty, humbly learning from famous teachers, and is indeed a talented person. He has never let go of reading various scriptures and can be called the Shariputra (Shariputra, one of the ten major disciples of the Buddha) of Buddhism and the Yan Hui (Yan Hui, Confucius's most proud disciple) of Confucianism. However, Baogui saw that in the past, the Shramana Zhi Mindu of the Jin Dynasty combined five versions of the 『Shurangama Sutra』 (『Shurangama Sutra』, a Buddhist scripture) from two Zhi Qians (translator's name), two Indians (translator's origin), and one Bai into one part, making eight volumes; and combined three versions of the 『Vimalakirti Sutra』 (『Vimalakirti Sutra』, a Buddhist scripture) from one Zhi Qian and two Indians into one part, making five volumes; now the Shramana Sengjiu has combined four versions of the 『Mahasamghata Sutra』 (『Mahasamghata Sutra』, a Buddhist scripture) from two Tanwuchen (Dharmaraksa), Kumarajiva (Kumarajiva, a famous Buddhist scripture translator), and Yeshe (translator's name) into one part, making sixty volumes, which is not only collecting small streams into the sea, but also gathering small mustard seeds to build a high mountain. These combined scriptures have complete texts and meanings. Since this is the legacy of former sages, Baogui follows and inherits it as a norm. And there are now three versions of the 『Golden Light Sutra』: the first was translated by Tanwuchen in the Liang Dynasty, with four volumes and only eighteen chapters; the second was translated by Janagupta in the Zhou Dynasty, with five volumes and twenty chapters; later, in the Liang Dynasty, the Tripitaka Master Paramartha translated the four chapters of 『Differentiation of the Three Bodies』, 『Extinction of Karmic Obstacles』, 『Dharani Most Pure Land』, and 『Fulfillment of Wishes Based on Emptiness』 in Jiankang, supplementing the previous missing parts, making twenty-two chapters. His preface says: 『The Dharma Master Tanwuchen said that the chapters and sections of the 『Golden Light Sutra』 are missing.』 Every time I read the scriptures and ponder the meaning, I think this statement is based on evidence, but the collation has no clear direction, and I have been restless about it. Baogui

每嘆：「此經秘奧，後分云何竟無囑累？舊雖三譯，本疑未周，長想梵文，愿言逢遇。」

大隋馭㝢，新經即來，帝敕所司，相續翻譯。至開皇十七年，法席小間，因勸請北天竺揵陀羅國三藏法師——此云志德——重尋后本，果有〈囑累品〉，復得〈銀主陀羅尼品〉。故知法典源散，派別條分，承注末流，理難全具。

賴三藏法師慧性沖明，學業優遠，內外經論多所博通，在京大興善寺即為翻譯，並前先出合二十四品，寫為八卷。學士成都費長房筆受，通梵沙門日嚴寺釋彥琮校練。

寶珠既足，欣躍載深，愿此法燈傳之永劫。

合部金光明經

序品第一

隋沙門釋寶貴合北涼三藏曇無讖譯

如是我聞：

一時佛在王舍大城耆阇崛山。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

【現代漢語翻譯】 現代漢語譯本： 常常嘆息：『這部經書如此隱秘深奧，後面的部分為什麼竟然沒有囑託付囑的內容呢？以前雖然有三次翻譯，但總懷疑不夠完整週全，一直想看到梵文原本，希望能有機會遇到。』 大隋王朝統治天下的時候，新的經書就來了，皇帝命令有關部門，接連不斷地進行翻譯。到了開皇十七年，譯經工作稍微空閒下來，於是勸請北天竺揵陀羅國（Gandhara，古印度地區名）的三藏法師——這裡稱他為志德——重新尋找後面的版本，果然找到了《囑累品》（Entrustment Chapter），還得到了《銀主陀羅尼品》（Silver Master Dharani Chapter）。所以知道佛法經典源頭分散，流派分支，後來的註釋和流傳，道理上難以全部具備。 依靠三藏法師智慧明澈，學業精深，對於內外經論大多博學通曉，在京城大興善寺就開始翻譯，連同先前已經譯出的，合在一起共有二十四品，寫成八卷。學士成都費長房負責筆錄，通曉梵文的沙門日嚴寺釋彥琮負責校對。 得到完整的寶珠，欣喜之情難以言表，愿這部佛法明燈永遠流傳下去。 合部金光明經 序品第一 隋朝沙門釋寶貴彙集北涼三藏曇無讖（Dharmaraksa，譯經師）的譯本 我是這樣聽說的： 一時，佛在王舍大城（Rajagrha，古印度城市名）的耆阇崛山（Grdhrakuta，山名）。當時，如來安住在無量甚深的法性之中——這是諸佛所行之處——超越了諸位菩薩所行的清凈境界。 『這部《金光明經》（Suvarnaprabhasa Sutra）是諸經之王，如果有人聽聞，就能思惟無上微妙甚深的意義。這部經典常為四方四佛世尊所護持：』 『東方阿閦（Akshobhya，不動佛），南方寶相（Ratnaketu，寶幢佛），西方無量壽（Amitabha，阿彌陀佛），北方微妙聲。』 『我現在要宣說懺悔等法，所產生的功德無比殊勝，能夠摧毀各種痛苦，消除一切不善的業：』 『一切種智（Sarvajna，佛的智慧），作為根本，無量功德，用來莊嚴，滅除各種痛苦，給予無量快樂。即使諸根不全，壽命

【English Translation】 English version: He often sighed: 'This sutra is so secret and profound, why is there no entrustment chapter in the later part? Although there have been three translations in the past, I always suspect that they are not complete and comprehensive. I have always wanted to see the Sanskrit original and hope to have the opportunity to encounter it.' During the reign of the Great Sui Dynasty, new sutras arrived, and the emperor ordered the relevant departments to translate them continuously. By the seventeenth year of the Kaihuang era, the translation work had slowed down a bit, so they persuaded the Tripitaka Master from Gandhara (an ancient region in India) in North India—here called Zhide—to re-search for the later version. As expected, he found the Entrustment Chapter, and also obtained the Silver Master Dharani Chapter. Therefore, it is known that the sources of Buddhist scriptures are scattered, and the schools are divided. Later annotations and transmissions are difficult to be fully comprehensive in principle. Relying on the Tripitaka Master's clear wisdom and profound learning, he was erudite and knowledgeable in both internal and external scriptures. He began to translate at the Daxingshan Temple in the capital, combining it with the previously translated ones, totaling twenty-four chapters, written in eight volumes. The scholar Fei Changfang from Chengdu was responsible for writing, and the Shramana Shi Yancong from Riyansi Temple, who was proficient in Sanskrit, was responsible for proofreading. Having obtained the complete jewel, the joy is beyond words. May this lamp of Dharma be passed on forever. The Complete Suvarnaprabhasa Sutra (Golden Light Sutra) Chapter 1: Introduction Compiled by Shramana Shi Baogui of the Sui Dynasty, based on the translation of Dharmaraksa (a translator) of the Northern Liang Dynasty Thus have I heard: At one time, the Buddha was at Grdhrakuta Mountain (Vulture Peak) in the great city of Rajagrha (an ancient city in India). At that time, the Tathagata dwelt in the immeasurable and profound nature of Dharma—the place where all Buddhas abide—surpassing the pure realm practiced by all Bodhisattvas. 'This Suvarnaprabhasa Sutra (Golden Light Sutra) is the king of all sutras. If anyone hears it, they will be able to contemplate the supreme, subtle, and profound meaning. This sutra is constantly protected by the four Buddhas, the World Honored Ones, of the four directions:' 'Akshobhya (the Immovable Buddha) in the East, Ratnaketu (Jewel Banner Buddha) in the South, Amitabha (Infinite Life Buddha) in the West, and Subtle Voice in the North.' 'I will now proclaim the Dharma of repentance and so on, the merits produced are unsurpassed, able to destroy all suffering and eliminate all unwholesome karma:' 'All-knowing wisdom (Sarvajna), as the root, immeasurable merits, used to adorn, eliminate all suffering, and give immeasurable joy. Even if the faculties are incomplete, life

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， 　專聽是經，　　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，　　是持經典； 　大辯天神、　　尼連河神、　　鬼子母神、 　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，　　無有垢穢， 　歡喜悅豫

【現代漢語翻譯】 現代漢語譯本 壽命減少、貧窮困苦、 諸天舍離、親人朋友互相爭鬥訴訟、遭受王法制裁、 大家各自忿恨爭執、財物損失耗散、憂愁恐懼、 出現惡星災異、各種邪惡的蠱惑之術、怪異的事情接連發生、 晚上睡覺做惡夢、白天則憂愁煩惱，應當乾淨地洗浴， 聽聞這部經典。至誠懇切，內心清凈，穿上乾淨的衣服， 專心聽這部經，這是非常深奧的修行之處。這部經具有威德， 能夠完全消除，像這樣的各種惡事，使它們平息滅絕。 護世四王（Caturmaharajakayikas），率領他們的官屬，以及無量的 夜叉（Yaksa）大眾，都來擁護，這位持誦經典的人； 大辯天神（Mahasarasvati）、尼連河神（Nairanjana）、鬼子母神（Hariti）， 地神堅牢（Prthivi）、大梵尊天（Mahabrahma）、三十三天（Trayastrimsa）， 大神龍王（Naga-raja）、緊那羅王（Kinnara-raja）、迦樓羅王（Garuda-raja）， 阿修羅王（Asura-raja），和他們的眷屬，都一起來到這裡， 擁護這個人，日夜不離開。我現在所說的， 諸佛世尊，甚深秘密、微妙的修行之處， 億百千劫，都很難遇到。如果能夠聽聞此經、 如果為他人宣說、如果內心隨喜、如果設定供養， 像這樣的人，在無量劫中，常常被諸天， 八部（Deva, Naga, Yaksa, Gandharva, Asura, Garuda, Kinnara, Mahoraga）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；也為十方， 諸佛世尊、深行菩薩，之所護持。 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，沒有污垢， 歡喜快樂。

【English Translation】 English version Diminished lifespan, poverty and suffering, Abandonment by the devas, quarrels among relatives and friends, punishment by the king's law, Everyone harbors resentment and disputes, loss and depletion of wealth, worry and fear, Appearance of inauspicious stars and calamities, various evil incantations, continuous strange occurrences, Having nightmares while sleeping, and being troubled and distressed during the day, one should bathe cleanly, And listen to this sutra. With utmost sincerity and purity, wearing clean clothes, Devotedly listen to this sutra, which is a place of profound practice. The majestic power of this sutra, Can completely eliminate all such evils, causing them to be extinguished. The Four Guardian Kings (Caturmaharajakayikas), leading their retinues, along with immeasurable Yaksha (Yaksa) hosts, will all come to protect this person who upholds the sutra; The Great Goddess of Eloquence (Mahasarasvati), the Nairanjana River Goddess (Nairanjana), the Hariti (Hariti), The Earth Goddess Prthivi (Prthivi), the Great Brahma Deva (Mahabrahma), the Thirty-three Devas (Trayastrimsa), The Great Naga King (Naga-raja), the Kinnara King (Kinnara-raja), the Garuda King (Garuda-raja), The Asura King (Asura-raja), and their retinues, will all come to this place, Protecting this person, not departing day or night. What I am now speaking of, The profound secret and subtle practice of all Buddhas, World Honored Ones, Is extremely rare to encounter even in billions of kalpas. If one can hear this sutra, If one speaks it for others, if one rejoices in their heart, if one makes offerings, Such a person, for immeasurable kalpas, will always be revered by the devas, And the Eight Classes of beings (Deva, Naga, Yaksa, Gandharva, Asura, Garuda, Kinnara, Mahoraga). Such practice, generating merit, Will obtain inconceivable, immeasurable accumulations of blessings; and will also be protected and upheld by the Buddhas, World Honored Ones, and deeply practicing Bodhisattvas of the ten directions. Wearing clean clothes, using excellent incense, making offerings with a compassionate heart, Constantly without separation. Body and mind pure, without defilement, Joyful and delighted.

，　　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、飲食惠施不可限量，乃至己身骨、髓、血、肉充足飽滿飢餓眾生，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、 　西方無量壽、　　北方微妙聲。

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、作天伎樂。

爾時，三千大千世界所有眾生以佛神力受天快樂，

【現代漢語翻譯】 現代漢語譯本： 『這是深奧且令人喜悅的經典。如果能夠聽聞，應當知道這是極好的機緣，獲得了人身和人道，以及正當的生命。如果聽聞懺悔之法，並銘記在心，這是最上等的善根，為諸佛所讚歎。』

《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（Faith Aspect），他曾經供養過過去無量億那由他百千諸佛，種下了各種善根。這位信相菩薩這樣思惟：『是什麼原因和緣故導致釋迦如來（Sakyamuni Buddha）的壽命如此短促，只有八十年呢？』他又進一步想到：『正如佛所說，有兩種因緣可以使壽命得以延長。是哪兩種呢？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中修持不殺戒，圓滿具足十善業，佈施飲食無有窮盡，甚至將自己的骨髓、血肉用來充分飽足飢餓的眾生，更何況是其他的飲食呢？』

這位大士如此至誠地憶念佛陀，思惟這些道理的時候，他的房間自然變得寬廣而莊嚴，以天紺琉璃和各種珍寶交錯鑲嵌而成地面，猶如如來所居住的清凈佛土。有美妙的香氣——勝過所有天上的香氣——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，純粹用天衣鋪設。這些美妙的座位上各自有諸佛所受用的、由各種珍寶合成的蓮花，蓮花上有四位如來：

東方名為阿閦（Akshobhya），南方名為寶相（Ratnasambhava），西方為無量壽（Amitabha），北方為微妙聲（Amoghasiddhi）。

這四位如來自然地坐在獅子座上，放出巨大的光明，照耀著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，演奏著天上的音樂。

當時，三千大千世界所有的眾生都因佛的神力而感受到天上的快樂。

【English Translation】 English version: 'This is a profound and joyful scripture. If one is able to hear it, one should know that it is an excellent opportunity to obtain a human body and the path of humanity, as well as a righteous life. If one hears the Dharma of repentance and holds it in one's heart, this is the highest good root, praised by all the Buddhas.'

The Sutra of Golden Light, Chapter Two: Lifespan

At that time, in the city of Rajagriha, there was a Bodhisattva Mahasattva named Faith Aspect (Sin Xiang), who had already made offerings to countless billions of nayutas of hundreds of thousands of Buddhas in the past, planting various good roots. This Bodhisattva Faith Aspect pondered thus: 'What is the cause and condition that the lifespan of Shakyamuni Buddha (Shijia Rulai) is so short, only eighty years?' He further thought: 'As the Buddha said, there are two causes and conditions that can lengthen lifespan. What are the two? First, not killing; second, giving food. And our World-Honored One has cultivated the precept of not killing for countless billions of nayutas of asamkhya kalpas, fully possessing the ten good deeds, and giving food without end, even using his own bones, marrow, blood, and flesh to fully satiate hungry beings, let alone other food?'

When this great being sincerely recollected the Buddha and contemplated these meanings, his room naturally became vast and adorned, with the ground made of lapis lazuli and various jewels intertwined, like the pure land where the Tathagata dwells. There was a wonderful fragrance—surpassing all heavenly fragrances—like smoky clouds hanging down, filling the entire room.

On the four sides of the room, four supremely wonderful high seats adorned with various jewels naturally emerged, purely covered with heavenly garments. On these wonderful seats were lotuses made of various jewels, used by the Buddhas, and on the lotuses were four Tathagatas:

In the east is named Akshobhya (Achu), in the south is named Ratnasambhava (Baoxiang), in the west is Amitabha (Wuliangshou), and in the north is named Amoghasiddhi (Weimiaosheng).

These four Tathagatas naturally sat on lion thrones, emitting great light, illuminating the city of Rajagriha and this three-thousand-great-thousand world, and even the Buddha worlds as numerous as the sands of the Ganges River in the ten directions, raining down various heavenly flowers and making heavenly music.

At that time, all beings in the three-thousand-great-thousand world experienced heavenly bliss through the Buddha's divine power.

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，惟除如來。」

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，　　可知幾渧，　　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

【現代漢語翻譯】 現代漢語譯本 諸根不全的人也能立即得到完滿具足。總而言之，世間所有利益和前所未有的事情都會完全顯現。

當時，信相菩薩見到這些佛和稀有之事，歡喜雀躍，恭敬合掌面向諸位世尊，至誠唸佛，心中思忖：『釋迦如來（釋迦牟尼佛）功德無量，唯獨對其壽命長短心生疑惑。為何如來的壽命只有八十年呢？』

當時，四佛以正遍知（完全正確的知識）告訴信相菩薩：『善男子！你不應該思量如來壽命短促。為什麼呢？善男子！我們不見諸天、世人、魔眾、梵眾、沙門（出家修道者）、婆羅門（祭司）、人及非人，有誰能思量計算如來的壽命，知道它的限度，只有如來自己才能知道。』

當時，四位如來將要宣揚釋迦文佛（釋迦牟尼佛）所證得的壽命，欲界天（希望和慾望界的神）、諸龍、鬼神、乾闥婆（香神或樂神）、阿修羅（非天或惡神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神），以及無量百千億那由他（極大的數字單位）菩薩摩訶薩（大菩薩），都以佛的神力聚集到信相菩薩摩訶薩（大菩薩）的住所。

當時，四佛在大眾中略以偈語比喻說明釋迦如來（釋迦牟尼佛）所證得的壽命，並作頌說：

『一切諸水，可知幾滴，無人能數，釋尊壽命；諸須彌山（佛教宇宙觀中的聖山），可知斤兩，無人能量，釋尊壽命；一切大地，可知塵數，無人能算，釋尊壽命；虛空分界，尚可窮盡，無人能計，釋尊壽命。不可計數之劫（佛教時間單位），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！壽不可量。』

【English Translation】 English version Those whose faculties are incomplete will immediately become complete. In short, all the benefits and unprecedented events in the world will fully appear.

At that time, the Bodhisattva Sincere Faith, seeing these Buddhas and rare events, rejoiced and leaped with joy, respectfully joining his palms towards all the World Honored Ones, sincerely reciting the Buddha's name, and thinking to himself: 'Shakyamuni Tathagata (Shakyamuni Buddha) has immeasurable merits, but I only have doubts about the length of his life. Why is the Tathagata's life only eighty years?'

At that time, the Four Buddhas, with perfect and complete knowledge, told the Bodhisattva Sincere Faith: 'Good man! You should not think that the Tathagata's life is short. Why? Good man! We do not see any gods, humans, demons, Brahma beings, Shramanas (ascetics), Brahmins (priests), humans, or non-humans who can contemplate and calculate the Tathagata's lifespan and know its limit, except for the Tathagata himself.'

At that time, the Four Tathagatas were about to proclaim the lifespan attained by Shakyamuni Buddha (Shakyamuni Buddha). The desire realm gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (demi-gods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), and immeasurable hundreds of thousands of billions of Nayutas (extremely large numbers) of Bodhisattva Mahasattvas (great Bodhisattvas) all gathered in the residence of the Bodhisattva Mahasattva Sincere Faith 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 (Shakyamuni Buddha), and recited the following verse:

'All the waters, can be known how many drops, no one can count, Shakyamuni's life; all the Mount Sumerus (sacred mountain in Buddhist cosmology), can be known how many pounds, no one can measure, Shakyamuni's life; all the earth, can be known how many dust particles, no one can calculate, Shakyamuni's life; the boundaries of space, can still be exhausted, no one can estimate, Shakyamuni's life. Countless kalpas (Buddhist unit of time), hundreds of thousands of millions, the Buddha's life is like this, immeasurable and boundless. Because of this cause and condition, therefore, it is said two conditions, not harming living beings, giving food immeasurably. Therefore, great being! Life is immeasurable.'

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(自下五行丹本無)。」

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。

說是如來壽命品時，無量無邊阿僧祇眾生髮阿耨多羅三藐三菩提心。

時四如來忽然不現(下崛多譯補)。

爾時，信相菩薩彼諸佛邊聞說釋迦牟尼世尊壽量已，白彼諸佛言：「諸世尊！云何彼釋迦牟尼如來顯示如是短少壽量？」

如是語已，彼諸世尊告信相菩薩言：「然彼釋迦牟尼如來五濁世時，出現於世壽百歲生中，于下信解眾生、少善根眾生，我見、眾生見、命見、養育富伽羅見、邪見、我我所執著等中，為利益諸凡夫眾生及外道尼乾陀、波梨婆阇迦等故，世尊釋迦牟尼如來顯示如是短少壽量成熟眾生。

「善男子！然彼釋迦牟尼如來顯示如是短少壽量，彼等眾生若知如來入涅槃已，發生苦想、希有想、未曾有想、憂愁想，速當受如是等修多羅，當持讀誦、當不譭謗。是故，如來顯示如是短少壽量。彼等眾生若見如來不入涅槃，不生希有想、憂愁想、未曾有想，彼當不受如來所說諸修多羅，亦當不持讀誦。所以者何？謂常見故。

「善男子！譬如有一丈夫，父母多有

【現代漢語翻譯】 現代漢語譯本： 『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（Belief-Appearance Bodhisattva Mahāsattva）聞是四佛宣說如來壽命無量，深心信解，歡喜踴躍。

說是如來壽命品時，無量無邊阿僧祇（asaṃkhya）眾生髮阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）。

時四如來忽然不現。

爾時，信相菩薩（Belief-Appearance Bodhisattva）彼諸佛邊聞說釋迦牟尼世尊（Śākyamuni）壽量已，白彼諸佛言：『諸世尊！云何彼釋迦牟尼如來（Śākyamuni Tathāgata）顯示如是短少壽量？』

如是語已，彼諸世尊告信相菩薩（Belief-Appearance Bodhisattva）言：『然彼釋迦牟尼如來（Śākyamuni Tathāgata）五濁世時，出現於世壽百歲生中，于下信解眾生、少善根眾生，我見、眾生見、命見、養育富伽羅見、邪見、我我所執著等中，為利益諸凡夫眾生及外道尼乾陀（Nirgrantha）、波梨婆阇迦（Parivrājaka）等故，世尊釋迦牟尼如來（Śākyamuni Tathāgata）顯示如是短少壽量成熟眾生。

『善男子！然彼釋迦牟尼如來（Śākyamuni Tathāgata）顯示如是短少壽量，彼等眾生若知如來入涅槃（nirvāṇa）已，發生苦想、希有想、未曾有想、憂愁想，速當受如是等修多羅（sūtra），當持讀誦、當不譭謗。是故，如來顯示如是短少壽量。彼等眾生若見如來不入涅槃（nirvāṇa），不生希有想、憂愁想、未曾有想，彼當不受如來所說諸修多羅（sūtra），亦當不持讀誦。所以者何？謂常見故。

『善男子！譬如有一丈夫，父母多有

【English Translation】 English version: 'Measure, immeasurable and boundless, also without limit. Therefore, you now should not have doubts about the Buddha's immeasurable life span.'

At that time, Belief-Appearance Bodhisattva Mahāsattva, having heard these four Buddhas proclaim the Tathāgata's (如來) immeasurable life span, deeply believed and understood, and rejoiced exceedingly.

When this chapter on the Tathāgata's (如來) life span was being spoken, immeasurable and boundless asaṃkhya (阿僧祇) beings generated the mind of anuttarā-samyak-saṃbodhi-citta (阿耨多羅三藐三菩提心).

Then the four Tathāgatas (如來) suddenly disappeared.

At that time, Belief-Appearance Bodhisattva (信相菩薩), having heard about the life span of Śākyamuni (釋迦牟尼) World-Honored One (世尊) from those Buddhas, said to those Buddhas: 'World-Honored Ones! Why does that Śākyamuni Tathāgata (釋迦牟尼如來) display such a short life span?'

Having spoken thus, those World-Honored Ones told Belief-Appearance Bodhisattva (信相菩薩): 'That Śākyamuni Tathāgata (釋迦牟尼如來) appeared in the world during the era of the five turbidities, living to be a hundred years old, for the sake of those beings with inferior faith and understanding, beings with few good roots, those with views of self, views of beings, views of life, views of nurturing pūdgala (富伽羅), wrong views, and attachments to self and what belongs to self, and for the benefit of ordinary beings and non-Buddhist Nirgranthas (尼乾陀), Parivrājakas (波梨婆阇迦), and others, the World-Honored One Śākyamuni Tathāgata (釋迦牟尼如來) displays such a short life span to mature beings.

'Good man! That Śākyamuni Tathāgata (釋迦牟尼如來) displays such a short life span so that when those beings know that the Tathāgata (如來) has entered nirvāṇa (涅槃), they will generate thoughts of suffering, thoughts of rarity, thoughts of unprecedentedness, and thoughts of sorrow, and will quickly receive such sūtras (修多羅), uphold and recite them, and not slander them. Therefore, the Tathāgata (如來) displays such a short life span. If those beings see that the Tathāgata (如來) does not enter nirvāṇa (涅槃), they will not generate thoughts of rarity, thoughts of sorrow, or thoughts of unprecedentedness, and they will not receive the sūtras (修多羅) spoken by the Tathāgata (如來), nor will they uphold and recite them. Why is this? Because they see it as common.

'Good man! For example, there is a husband whose parents have much

錢財果報，然彼丈夫諸子知財聚已，不生希有想、未曾有想。所以者何？謂多果報故。善男子！如是，如是。彼等眾生若知如來不入涅槃已，不生希有想、未曾有想、難得想。所以者何？謂常見故。

「善男子！譬如有一丈夫，父母貧窮少有果報，彼等或詣王及王大臣家中，彼于彼處見滿倉庫種種眾寶。彼于彼處得希有行、得未曾有想、當生難得想，亦為彼財聚故，勤劬發精進意，欲得彼財聚故。所以者何？謂少果報故。善男子！如是，如是。彼等眾生若見如來已入涅槃，當得希有、得未曾有、當生苦想：『于無量時諸佛世尊乃出於世。譬如優曇婆羅華于無量時乃出於世；如是如是，諸佛世尊于無量時乃當出世。』彼等眾生得希有行、得未曾有、當得踴躍。彼等見如來已則當信向，若聞如來實語言時，當受如是等修多羅、當不違競。善男子！以是義故，如來不久住世，速當涅槃。善男子！諸佛世尊如是方便善巧成熟眾生。」

爾時，彼等諸佛世尊隱沒不現。

爾時，信相菩薩與無量百千菩薩，及無量俱致那由多百千眾生，詣耆阇崛山釋迦牟尼如來、正遍知所。到已，頂禮佛足，卻住一面。住一面已，信相菩薩摩訶薩白佛如上所說諸事。

乃至彼等諸佛世尊詣耆阇崛山釋迦牟尼如來所，到已，

【現代漢語翻譯】 現代漢語譯本：關於錢財的果報，如果那些丈夫的兒子們知道已經積聚了財富，也不會產生稀有想、未曾有想。這是為什麼呢？因為這是多果報的緣故。善男子！就是這樣，就是這樣。如果那些眾生知道如來不會入涅槃，也不會產生稀有想、未曾有想、難得想。這是為什麼呢？因為他們經常見到如來。

『善男子！譬如有一個丈夫，他的父母貧窮，很少有果報。他們或許會去國王以及國王大臣的家中，在那裡見到滿倉庫的各種珍寶。他們在那時會產生稀有之行、產生未曾有想、會生起難得之想，也會爲了那些財富的積聚，勤勞努力，發起精進之心，想要得到那些財富。這是為什麼呢？因為他們很少有果報的緣故。善男子！就是這樣，就是這樣。如果那些眾生見到如來已經入涅槃，就會感到稀有、感到未曾有、會生起痛苦之想：『在無量的時間裡，諸佛世尊才會出現於世。譬如優曇婆羅華（Udumbara flower，一種極難得的花）在無量的時間裡才會出現於世；就是這樣，就是這樣，諸佛世尊在無量的時間裡才會出現於世。』那些眾生會產生稀有之行、產生未曾有，會感到踴躍。他們見到如來之後就會信向，如果聽到如來說真實語言的時候，就會接受像這樣的修多羅（Sutra，經），不會違背爭論。善男子！因為這個緣故，如來不會長久住世，很快就會涅槃。善男子！諸佛世尊就是這樣方便善巧地成熟眾生。』

爾時，那些諸佛世尊隱沒，不再顯現。

爾時，信相菩薩（Faith Aspect Bodhisattva）與無量百千菩薩，以及無量俱致那由多百千眾生，前往耆阇崛山（Grdhrakuta Mountain）釋迦牟尼如來（Sakyamuni Tathagata）、正遍知（Sammasambuddha）所在之處。到達之後，頂禮佛足，退到一旁站立。站立在一旁之後，信相菩薩摩訶薩（Faith Aspect Bodhisattva Mahasattva）向佛稟告瞭如上所說的各種事情。

乃至那些諸佛世尊前往耆阇崛山（Grdhrakuta Mountain）釋迦牟尼如來（Sakyamuni Tathagata）所在之處，到達之後，

【English Translation】 English version: Regarding the karmic reward of wealth, if the sons of those husbands know that wealth has been accumulated, they will not generate thoughts of rarity or unprecedentedness. Why is that? Because it is due to abundant karmic rewards. Good men! It is so, it is so. If those beings know that the Tathagata will not enter Nirvana, they will not generate thoughts of rarity, unprecedentedness, or difficulty to obtain. Why is that? Because they see the Tathagata frequently.

'Good men! Suppose there is a husband whose parents are poor and have few karmic rewards. They might go to the homes of the king and the king's ministers, and there see warehouses full of various treasures. They will then have rare conduct, unprecedented thoughts, and difficult-to-obtain thoughts, and also for the sake of accumulating those treasures, they will diligently exert effort and generate a mind of vigor, wanting to obtain those treasures. Why is that? Because they have few karmic rewards. Good men! It is so, it is so. If those beings see that the Tathagata has already entered Nirvana, they will feel rare, feel unprecedented, and generate thoughts of suffering: 'In immeasurable time, the Buddhas, the World Honored Ones, appear in the world. Just like the Udumbara flower (Udumbara flower, an extremely rare flower) appears in the world in immeasurable time; just so, just so, the Buddhas, the World Honored Ones, will appear in the world in immeasurable time.' Those beings will have rare conduct, unprecedented thoughts, and will feel joyful. After seeing the Tathagata, they will have faith and inclination, and if they hear the Tathagata speak truthful words, they will accept such Sutras (Sutra, scripture) and will not contradict or argue. Good men! For this reason, the Tathagata will not dwell in the world for long and will soon enter Nirvana. Good men! The Buddhas, the World Honored Ones, skillfully and expediently mature beings in this way.'

At that time, those Buddhas, the World Honored Ones, disappeared and were no longer visible.

At that time, Faith Aspect Bodhisattva (Faith Aspect Bodhisattva) with immeasurable hundreds of thousands of Bodhisattvas, and immeasurable kotis nayutas hundreds of thousands of beings, went to Vulture Peak Mountain (Grdhrakuta Mountain) where Sakyamuni Tathagata (Sakyamuni Tathagata), the Perfectly Enlightened One (Sammasambuddha), was. Having arrived, they bowed at the Buddha's feet and stood to one side. Having stood to one side, Faith Aspect Bodhisattva Mahasattva (Faith Aspect Bodhisattva Mahasattva) reported to the Buddha all the matters mentioned above.

Until those Buddhas, the World Honored Ones, went to Vulture Peak Mountain (Grdhrakuta Mountain) where Sakyamuni Tathagata (Sakyamuni Tathagata) was, having arrived,

各各隨方，各各于座而坐。

爾時，彼等諸佛世尊各各告侍者菩薩言：「汝善男子！去詣釋迦牟尼如來所，到已為我等問訊：『少病輕起，氣力安樂行不？』復作是言：『善哉，釋迦牟尼如來今欲說金光明法本，我等當隨喜。』」

爾時，彼等諸菩薩摩訶薩詣釋迦牟尼如來所，到已頂禮釋迦牟尼如來足，禮已卻住一面。住一面已，彼等諸菩薩摩訶薩白佛言：「世尊！四方四佛世尊問訊：『世尊！少病輕起，氣力安樂行不？』」復作是言：「善哉。世尊！愿說金光明修多羅法本，為諸眾生利益安樂故，乃至除滅饑儉等故。」

爾時，世尊釋迦牟尼如來贊諸菩薩眾言：「善哉，善哉！善男子！汝等乃能為諸眾生勸請如來。」爾時，世尊而說偈言：

「我不離此山，　　常說此經寶， 　成熟眾生故，　　示現般涅槃； 　凡夫染著見，　　不信我所說， 　彼等成熟故，　　我現般涅槃。」

是時，大會有婆羅門——姓憍陳如，名曰聖記——在於眾中諦心安坐，無量百千婆羅門眾前後圍繞而共恭敬供養如來，聞佛世尊壽命八十應般涅槃，涕淚悲泣，與于百千婆羅門眾俱從坐起，頂禮佛足，白言：「世尊！若佛如來憐愍利益一切眾生、大慈大悲欲令皆悉得大安樂，為眾生作真實父母、最上無等及

【現代漢語翻譯】 現代漢語譯本： 他們各自朝著自己的方向，在各自的座位上坐下。

這時，那些諸佛世尊各自告訴自己的侍者菩薩說：『善男子！你去到釋迦牟尼如來（Sakyamuni Tathagata）那裡，到了之後替我們問候：『少病少惱，身體輕快，氣力安樂嗎？』再這樣說：『太好了，釋迦牟尼如來現在想要宣說《金光明》法的根本，我們應當隨喜。』

這時，那些諸菩薩摩訶薩（Bodhisattva-Mahasattvas）去到釋迦牟尼如來那裡，到了之後頂禮釋迦牟尼如來的雙足，禮拜完畢後退到一旁站立。站立在一旁后，那些諸菩薩摩訶薩稟告佛說：『世尊！四方四佛世尊問候：『世尊！少病少惱，身體輕快，氣力安樂嗎？』再這樣說：『太好了。世尊！愿您宣說《金光明修多羅》（Suvarnaprabhasa Sutra）法的根本，爲了諸位眾生的利益安樂，乃至爲了消除饑荒災難等等。』

這時，世尊釋迦牟尼如來讚歎諸位菩薩眾說：『太好了，太好了！善男子！你們竟然能夠爲了諸位眾生勸請如來。』這時，世尊說了偈頌：

『我不離開這座山， 常常宣說這部經寶， 爲了成熟眾生， 示現般涅槃（parinirvana）； 凡夫執著于染污的見解， 不相信我所說的， 爲了成熟他們， 我示現般涅槃。』

這時，大會中有一位婆羅門——姓憍陳如（Kaundinya），名叫聖記（Holy Sign）——在眾人之中專心安穩地坐著，無數百千的婆羅門眾前後圍繞著他，共同恭敬供養如來。聽到佛世尊的壽命是八十歲，將要般涅槃，便涕淚悲泣，與百千婆羅門眾一起從座位上站起來，頂禮佛足，稟告說：『世尊！如果佛如來憐憫利益一切眾生，以大慈大悲想要讓大家都得到大安樂，為眾生做真實的父母，最上無比及

【English Translation】 English version: Each went in their own direction and sat in their respective seats.

At that time, those Buddhas, World Honored Ones, each told their attendant Bodhisattvas: 'Good men! Go to the place of Sakyamuni Tathagata (Sakyamuni Tathagata), and upon arrival, inquire on our behalf: 'Are you free from illness and affliction, light in body, and do you have strength and peace?' And further say: 'Excellent, Sakyamuni Tathagata now wishes to speak the fundamental Dharma of the Golden Light Sutra, we should rejoice.'

At that time, those Bodhisattva-Mahasattvas (Bodhisattva-Mahasattvas) went to the place of Sakyamuni Tathagata, and upon arrival, prostrated themselves at the feet of Sakyamuni Tathagata. After prostrating, they stood to one side. Standing to one side, those Bodhisattva-Mahasattvas said to the Buddha: 'World Honored One! The four Buddhas of the four directions inquire: 'World Honored One! Are you free from illness and affliction, light in body, and do you have strength and peace?' And further say: 'Excellent. World Honored One! May you speak the fundamental Dharma of the Suvarnaprabhasa Sutra (Suvarnaprabhasa Sutra), for the benefit and happiness of all beings, and even to eliminate famine and disasters, etc.'

At that time, the World Honored One Sakyamuni Tathagata praised the assembly of Bodhisattvas, saying: 'Excellent, excellent! Good men! You are able to entreat the Tathagata for the sake of all beings.' At that time, the World Honored One spoke in verse:

'I do not leave this mountain, I constantly speak this Sutra Jewel, For the sake of maturing beings, I manifest parinirvana (parinirvana); Ordinary people are attached to defiled views, They do not believe what I say, For the sake of maturing them, I manifest parinirvana.'

At that time, in the assembly, there was a Brahmin—named Kaundinya (Kaundinya), with the name Holy Sign (Holy Sign)—sitting attentively and peacefully among the crowd. Countless hundreds of thousands of Brahmins surrounded him, together respectfully making offerings to the Tathagata. Hearing that the Buddha, World Honored One, was eighty years old and would enter parinirvana, they wept with sorrow. Together with hundreds of thousands of Brahmins, they rose from their seats, prostrated themselves at the Buddha's feet, and said: 'World Honored One! If the Buddha Tathagata has compassion and benefits all beings, with great compassion and great kindness, wishing to bring great happiness to all, acting as true parents to beings, the most supreme and incomparable and

無等等，為世間作歸依覆護、令諸眾生快樂清涼，如凈滿月作大光明、如日照于優陀延山，若佛世尊等觀眾生如羅睺羅，愿佛為我施一恩德。」是時如來默然不答。

於此會中有栗車毗國王童子——名曰一切眾生喜見——在大眾中，具足辭辯，善能問答。是時，王子承佛神力語婆羅門憍陳如言：「大婆羅門！汝於世尊求何恩德？我能為汝施如意恩。」

婆羅門言：「善哉。王子！我等愿欲恭敬供養世尊之身，是故欲得如來舍利如芥子許。所以者何？如我所聞：若善男子及善女人恭敬供養如來舍利，六天帝主富貴安樂必得無窮。」

是時王子即便答言：「大婆羅門！汝一心聽。若欲愿求無量功德及六天報，此金光明——諸經之王，難思難解——福報無窮，聲聞、緣覺所不能知。此經攝持如是功德，無邊福報不可思議，我今為汝略說之耳。」

婆羅門言：「善哉。王子！如是金光明微妙經典，功德無邊、難解難覺，乃至如此不可思議。我等邊國婆羅門等作如此說：若善男子及善女人得佛舍利如芥子許，置小塔中暫時禮拜、恭敬、供養，功德無邊，是人命終作六天主，受上妙樂不可窮盡。汝今云何而不願樂供養舍利求此報耶？如是，王子，以是因緣，我今從佛欲求一恩。」

是時王子即以偈

【現代漢語翻譯】 現代漢語譯本：無等等（wú děng děng，無與倫比者），作為世間的歸依和覆護，使一切眾生快樂清涼，如同清凈圓滿的月亮放出巨大的光明，如同太陽照耀在優陀延山（Yōu tuó yán shān，山名）上。如果佛世尊平等地看待眾生如同羅睺羅（Luó hóu luó，佛陀之子），愿佛陀為我施予一個恩德。」這時，如來沉默不語，沒有回答。

在這次法會中，有一位栗車毗（Lì chē pí，古印度部族名）國王的童子——名叫一切眾生喜見（Yī qiè zhòng shēng xǐ jiàn）——在大眾之中，具備充分的辯才，善於提問和回答。這時，王子憑藉佛的神力對婆羅門憍陳如（Jiāo chén rú，人名）說：「大婆羅門！你向世尊請求什麼恩德？我能為你施予如意的恩惠。」

婆羅門說：「很好。王子！我們希望恭敬供養世尊的身體，所以想要得到如來的舍利，像芥菜籽那麼大一點。這是為什麼呢？因為我聽說：如果善男子和善女人恭敬供養如來的舍利，六慾天（Liù yù tiān，佛教中的六個天界）的帝主必定能得到無窮的富貴安樂。」

這時，王子立刻回答說：「大婆羅門！你一心聽著。如果想要祈求無量的功德和六慾天的果報，這部《金光明經》（Jīn guāng míng jīng）——諸經之王，難以思議難以理解——福報無窮，聲聞（Shēng wén，小乘佛教修行者）和緣覺（Yuán jué，通過觀察因緣而覺悟者）都不能知曉。這部經書攝持著這樣的功德，無邊的福報不可思議，我現在為你簡略地說說罷了。」

婆羅門說：「很好。王子！像這樣《金光明經》微妙的經典，功德無邊、難以理解難以覺察，乃至如此不可思議。我們邊遠地區的婆羅門們是這樣說的：如果善男子和善女人得到佛的舍利像芥菜籽那麼大一點，放在小塔中暫時禮拜、恭敬、供養，功德無邊，這個人命終之後會成為六慾天之主，享受最美好的快樂，沒有窮盡。你現在為什麼不願意供養舍利，祈求這樣的果報呢？因此，王子，因為這個緣故，我現在才向佛陀請求一個恩德。」

這時，王子立即用偈頌說道：

【English Translation】 English version: 'The Unequalled One (wú děng děng, the one without equal), as the refuge and protector of the world, brings joy and coolness to all beings, like the pure and full moon emitting great light, like the sun shining upon Mount Utpalavana (Yōu tuó yán shān, name of a mountain). If the World Honored One, the Buddha, regards all beings equally as Rahula (Luó hóu luó, Buddha's son), may the Buddha bestow upon me a favor.' At that time, the Tathagata remained silent and did not answer.

In this assembly, there was a prince of the Licchavi (Lì chē pí, name of an ancient Indian tribe) king—named Sarvasattvapriyadarsana (Yī qiè zhòng shēng xǐ jiàn)—in the midst of the assembly, possessing full eloquence, skilled in questioning and answering. At that time, the prince, relying on the Buddha's divine power, spoke to the Brahmin Kaundinya (Jiāo chén rú, personal name), 'Great Brahmin! What favor do you seek from the World Honored One? I can bestow upon you a wish-fulfilling favor.'

The Brahmin said, 'Excellent, Prince! We wish to respectfully make offerings to the body of the World Honored One, therefore we desire to obtain a relic of the Tathagata, as small as a mustard seed. Why is that? Because I have heard that if good men and good women respectfully make offerings to the relics of the Tathagata, the lords of the Six Desire Heavens (Liù yù tiān, six heavens in Buddhism) will surely obtain endless wealth, nobility, peace, and happiness.'

At that time, the prince immediately replied, 'Great Brahmin! Listen attentively. If you wish to seek immeasurable merit and the reward of the Six Desire Heavens, this Suvarnaprabhasa Sutra (Jīn guāng míng jīng)—the king of all sutras, difficult to conceive and difficult to understand—has boundless blessings, which Sravakas (Shēng wén, practitioners of Hinayana Buddhism) and Pratyekabuddhas (Yuán jué, those who attain enlightenment through observing dependent origination) cannot know. This sutra contains such merit, immeasurable blessings that are inconceivable, I will now briefly explain it to you.'

The Brahmin said, 'Excellent, Prince! Such a wonderful classic, the Suvarnaprabhasa Sutra, has boundless merit, difficult to understand and difficult to perceive, even to such an inconceivable extent. We Brahmins in the border regions say this: If good men and good women obtain a relic of the Buddha as small as a mustard seed, place it in a small stupa, and temporarily bow, respect, and make offerings, the merit is boundless, and this person, after death, will become the lord of the Six Desire Heavens, enjoying supreme bliss without end. Why do you now not wish to make offerings to the relics and seek this reward? Therefore, Prince, for this reason, I now seek a favor from the Buddha.'

At that time, the prince immediately spoke in verse:

答婆羅門言：

「設河駛流中，　　可生拘物華， 　世尊身舍利，　　畢竟不可有； 　假使烏赤色，　　拘枳羅白形， 　世尊真實身，　　不可成舍利； 　設使閻浮樹，　　能生多羅果、 　佉受羅樹等，　　轉生庵羅實， 　如來身無滅，　　不可生舍利； 　設使龜毛等，　　可以為衣裳， 　佛身非虛妄，　　終無有舍利； 　假令蚊蚋腳，　　可以作城樓， 　如來寂靜身，　　無有舍利事； 　假令水蛭蟲，　　口中生白齒， 　如來解脫身，　　終無繫縛色。 　兔角為梯橙，　　從地得昇天， 　邪思惟舍利，　　功德無是處； 　鼠登兔角梯，　　蝕月除修羅， 　依舍利盡惑，　　解脫無是處。 　如蠅大醉酒，　　不能造窠穴； 　于佛無正行，　　不能至三乘。 　如驢但飽食，　　終無有伎能、 　歌舞令他樂；　　凡夫、二乘等， 　能說及能行，　　自他無是處。 　假使烏與鴟，　　同時一樹棲， 　和合相愛念；　　如來真實體、 　舍利虛妄身，　　俱有無是處。 　如波羅奈葉，　　不能遮風雨； 　于佛起虛妄，　　生、死終不滅。 　如海大泊船，　　具足諸財寶， 　新生女人力，　　執持無是處； 　法身無邊際，　　不凈地煩惱， 　不能攝如來，　　其

【現代漢語翻譯】 現代漢語譯本： 婆羅門回答說： 『即使在湍急的河流中，能夠生長拘物華（Kumuda-hua，藍色蓮花），世尊（Śākyamuni，釋迦牟尼）的舍利，畢竟是不可能存在的； 假使烏鴉變成紅色，鴝鵒變成白色，世尊真實的身體，也不可能變成舍利； 即使閻浮樹（Jambudvīpa，一種樹）能夠生長多羅果（Tāla，棕櫚果），佉受羅樹（Kharjura，海棗樹）等，轉而生長庵羅實（Āmra，芒果），如來的身體沒有滅亡，不可能產生舍利； 即使龜的毛等，可以用來做衣裳，佛的身軀並非虛妄，最終也不會有舍利； 假令蚊蚋的腳，可以用來建造城樓，如來寂靜的身體，不會有舍利這件事； 假令水蛭蟲，口中生長出白色的牙齒，如來解脫的身體，最終不會有繫縛的形色。 兔子的角可以作為梯子，從地上升到天上，用邪惡的思想來思惟舍利，獲得功德是沒有這種道理的； 老鼠登上兔角梯，能夠咬蝕月亮，除去阿修羅（Asura，一種神），依靠舍利來斷盡迷惑，獲得解脫是沒有這種道理的。 如同蒼蠅喝醉了酒，不能建造巢穴；對於佛沒有正確的修行，不能到達三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）。 如同驢只是吃飽了，最終沒有技能，歌舞使他人快樂；凡夫、二乘（聲聞乘和緣覺乘）等，能夠說和能夠行，利益自己和他人是沒有這種道理的。 假使烏鴉與鴟（chī，貓頭鷹），同時在一棵樹上棲息，和合相愛；如來真實的身體，和舍利虛妄的身體，同時存在是沒有這種道理的。 如同波羅奈葉（Bārāṇasī，古印度城市名）的葉子，不能遮擋風雨；對於佛產生虛妄的想法，生死最終不會滅亡。 如同大海中的大船，具備各種財寶，新生的女人的力量，執持它沒有這種道理；法身沒有邊際，不凈的煩惱，不能夠攝取如來，其

【English Translation】 English version: The Brahmin answered: 『Even if in a swift flowing river, the Kumuda-hua (blue lotus) could grow, the Śākyamuni's (釋迦牟尼) relics, in the end, are impossible to exist; Suppose a crow turns red, and a starling becomes white, the Buddha's true body, also cannot become relics; Even if the Jambudvīpa (閻浮樹, a tree) could grow Tāla (多羅果, palm fruit), and Kharjura (佉受羅樹, date palm) etc., instead grow Āmra (庵羅實, mango), the Tathāgata's (如來) body without extinction, cannot produce relics; Even if turtle hair etc., could be used to make clothing, the Buddha's body is not false, and ultimately there will be no relics; Suppose the feet of mosquitoes and gnats, could be used to build city towers, the Tathāgata's peaceful body, will not have the matter of relics; Suppose a leech, grows white teeth in its mouth, the Tathāgata's liberated body, will ultimately not have the color of bondage. Rabbit horns can be used as a ladder, to ascend from the earth to the heavens, using evil thoughts to contemplate relics, obtaining merit is not such a principle; A mouse climbs a rabbit horn ladder, able to gnaw the moon, removing the Asura (阿修羅, a kind of god), relying on relics to exhaust delusions, obtaining liberation is not such a principle. Like a fly heavily drunk, unable to build a nest; without correct practice towards the Buddha, one cannot reach the Triyāna (三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Like a donkey only eating its fill, ultimately having no skill, to sing and dance to make others happy; ordinary people, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) etc., being able to speak and able to act, benefiting oneself and others is not such a principle. Suppose a crow and an owl, simultaneously perch on the same tree, harmoniously loving each other; the Tathāgata's true body, and the false body of relics, existing together is not such a principle. Like the leaves of Bārāṇasī (波羅奈葉, ancient Indian city name), unable to shield from wind and rain; having false thoughts about the Buddha, birth and death will ultimately not be extinguished. Like a large ship in the sea, possessing all kinds of treasures, the strength of a newborn woman, holding it is not such a principle; the Dharma body is boundless, impure afflictions, cannot capture the Tathāgata, its

義亦如是。 　譬如諸鳥雀，　　不能銜香山； 　煩惱依法身，　　不為煩惱動。 　如是如來身，　　甚深難思量， 　若不如法觀，　　所愿不成就。」

時婆羅門聞此義已，即便說偈答王子言：

「善哉善哉，　　汝真佛子！　　大吉祥人， 　善巧方便，　　于理不動，　　已獲正記。 　王子聽我，　　今次第說：　　度世依處， 　佛德難思；　　如來境界，　　無能知者。 　一切諸佛，　　不與他共；　　一切諸佛， 　本來寂靜；　　一切諸佛，　　所修行同； 　一切諸佛，　　后際常住；　　一切諸佛， 　同共一體。　　如是等義，　　是如來法， 　如來真身，　　非所造作。　　所以者何？ 　諸佛無生、　　金剛不毀、　　內外無礙， 　示現身相，　　隨化眾生。　　如來大仙， 　無有色像，　　如是身者，　　非於血肉。 　云何而得，　　有于舍利？　　為化眾生， 　方便示現。　　一切正覺，　　真法為身， 　法界清凈，　　是名如來。　　王子當知， 　佛身如是，　　如如來說。　　如是之義， 　我已聞知，　　為請如來，　　廣演分別， 　真實之義，　　故求舍利，　　開方便門。」

是時，會中三萬二千天子聞說如來如是甚深壽量義已，

【現代漢語翻譯】 現代漢語譯本： 道理也是這樣。 譬如各種鳥雀，不能用嘴銜起香山（Xiang Mountain）；煩惱依附於法身（Dharmakaya），卻不能使法身動搖。如同如來的身體，非常深奧難以思量，如果不如法觀察，所希望的就不能成就。 當時婆羅門（Brahman）聽了這些道理后，就用偈語回答王子說： 『好啊好啊，你真是佛的兒子！是大吉祥之人，善於運用方便法門，對於真理毫不動搖，已經獲得了正記（Vyakarana，預言成佛）。王子聽我說，我現在依次解說：度化世人的依靠之處，佛的功德難以思議；如來的境界，沒有人能夠完全知曉。一切諸佛，不與他人共有；一切諸佛，本來就是寂靜的；一切諸佛，所修行的法門相同；一切諸佛，在涅槃之後常住不滅；一切諸佛，共同構成一體。像這樣的道理，就是如來的法，如來的真身，不是人為造作的。為什麼呢？諸佛沒有生滅，金剛不壞，內外沒有阻礙，示現各種身相，隨順教化眾生。如來大仙，沒有固定的色相，這樣的身體，不是由血肉組成。怎麼會有舍利（Śarīra）呢？爲了教化眾生，才方便示現。一切正覺者，以真法為身，法界清凈，這就是如來。王子您應當知道，佛身就是這樣，正如如來說的。這樣的道理，我已經聽聞了解，爲了請如來，廣泛地演說分別，真實的意義，所以才求取捨利，開啟方便之門。』 當時，法會中有三萬二千天子（Deva）聽聞解說如來如此深奧的壽命長短的意義后，

【English Translation】 English version: The principle is also like this. For example, various birds cannot carry Xiang Mountain in their beaks; afflictions attach to the Dharmakaya (法身, Dharma Body), but cannot move the Dharmakaya. Like the Tathagata's (如來) body, it is very profound and difficult to contemplate. If one does not observe according to the Dharma, one's wishes will not be fulfilled. At that time, the Brahman (婆羅門) , having heard these principles, then spoke in verse, answering the prince: 'Excellent, excellent, you are truly a son of the Buddha! A person of great auspiciousness, skilled in expedient means, unwavering in truth, and have already received the Vyakarana (正記, prediction of Buddhahood). Prince, listen to me, I will now explain in order: the refuge for delivering the world, the Buddha's virtues are inconceivable; the realm of the Tathagata, no one can fully know. All Buddhas are not shared with others; all Buddhas are originally tranquil; all Buddhas practice the same Dharma; all Buddhas abide eternally after Nirvana; all Buddhas together form one body. Such principles are the Dharma of the Tathagata, the true body of the Tathagata is not artificially created. Why? All Buddhas are without birth and death, indestructible like diamond, without obstruction inside and out, manifesting various forms to teach and transform sentient beings. The great sage Tathagata has no fixed form or appearance; such a body is not composed of blood and flesh. How could there be Śarīra (舍利, relics)? It is for the sake of teaching and transforming sentient beings that they are expediently manifested. All perfectly enlightened ones take true Dharma as their body, the Dharma realm is pure, this is called the Tathagata. Prince, you should know that the Buddha's body is like this, just as the Tathagata said. Such a principle, I have already heard and understood, in order to request the Tathagata to extensively expound and differentiate the true meaning, therefore I seek Śarīra to open the door of expedient means.' At that time, in the assembly, thirty-two thousand Devas (天子, gods) , having heard the explanation of the profound meaning of the Tathagata's lifespan,

一切皆于無上菩提發堅固心，歡喜踴躍，異口同音說偈贊言：

「一切如來，　　不般涅槃；　　一切諸佛， 　身無破壞。　　但為成熟，　　諸眾生故， 　方便勝智，　　示現涅槃。　　前際如來， 　不可思議；　　后際如來，　　常無破壞； 　中際如來，　　種種莊嚴，　　眾生法界， 　皆為利他。」

是時，信相菩薩從諸如來及二大士聞說釋迦壽命義已，得滿所愿，心無疑惑，踴躍歡喜，身心快樂，內外遍滿。

爾時，復有無量阿僧祇等諸眾生類，聞說是義，于無上道皆得發心。

時四如來忽然不現，是大會中惟釋迦在。

金光明經三身份別品第三

梁三藏真諦譯

爾時，虛空藏菩薩摩訶薩在大眾中從座而起，偏袒右肩，右膝著地，合掌恭敬頂禮佛足，以上微妙金寶之華、寶幢、幡蓋悉以供養，而白佛言：「世尊！云何菩薩摩訶薩于諸如來如法正修行？」

佛言：「善男子！諦聽諦聽，善思念之，吾當為汝分別解說。

「善男子！菩薩摩訶薩一切如來有三種身，菩薩摩訶薩皆應當知。何者為三？一者、化身，二者、應身，三者、法身，如是三身攝受阿耨多羅三藐三菩提。

「云何菩薩了別化身？善男子！如來昔在修行地中為一切眾生修種

【現代漢語翻譯】 現代漢語譯本 一切都爲了無上菩提發起堅固的信心，歡喜踴躍，異口同聲地說偈頌讚嘆道： 『一切如來（Tathagata），不入涅槃（Nirvana）；一切諸佛（Buddha）， 身無壞滅。但爲了成熟，諸眾生的緣故， 以方便的殊勝智慧，示現涅槃。過去際的如來， 不可思議；未來際的如來，常無壞滅； 現在際的如來，種種莊嚴，眾生法界（Dharmadhatu）， 皆爲了利益他人。』 這時，信相菩薩（Faith Aspect Bodhisattva）從諸如來及二大士處聽聞了釋迦（Shakya）壽命的意義后，得以滿足所愿，心中沒有疑惑，踴躍歡喜，身心快樂，內外充滿。 爾時，又有無量阿僧祇（asamkhya）等諸眾生類，聽聞這個意義，對於無上道都得以發起信心。 這時，四如來忽然隱沒不見，這個大會中只有釋迦在。 《金光明經·三身份別品》第三 梁三藏真諦譯 這時，虛空藏菩薩摩訶薩（Akasagarbha Bodhisattva-Mahasattva）在大眾中從座位上站起，袒露右肩，右膝著地，合掌恭敬地頂禮佛足，用最上等的微妙金寶之華、寶幢、幡蓋全部用來供養，然後稟告佛說：『世尊（Bhagavan）！菩薩摩訶薩（Bodhisattva-Mahasattva）如何對諸如來如法地正確修行？』 佛說：『善男子！仔細聽，仔細聽，好好地思念它，我將為你分別解說。 善男子！菩薩摩訶薩所知的一切如來有三種身，菩薩摩訶薩都應當知道。哪三種呢？一是化身（Nirmanakaya），二是應身（Sambhogakaya），三是法身（Dharmakaya），這三種身攝受阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。』 『菩薩如何了別化身呢？善男子！如來過去在修行地中爲了所有眾生修習各種善行

【English Translation】 English version All, with firm resolve for unsurpassed Bodhi (supreme enlightenment), rejoiced and exclaimed in unison, reciting verses of praise: 'All Tathagatas (Thus Come Ones), do not enter Nirvana (liberation from suffering); all Buddhas (Enlightened Ones), Their bodies are without destruction. But for the sake of maturing, all sentient beings, With expedient supreme wisdom, they manifest Nirvana. The Tathagatas of the past, Are inconceivable; the Tathagatas of the future, are eternally without destruction; The Tathagatas of the present, with various adornments, the Dharmadhatu (realm of reality) of sentient beings, All are for the benefit of others.' At that time, Faith Aspect Bodhisattva, having heard the meaning of Shakya's (name of the Buddha) lifespan from the Tathagatas and the two great beings, had his wishes fulfilled, his heart without doubt, rejoicing and delighted, his body and mind joyful, filled within and without. Then, there were immeasurable asamkhyas (countless) of sentient beings who, upon hearing this meaning, were able to generate the aspiration for unsurpassed Bodhi. At that time, the four Tathagatas suddenly disappeared, and in that great assembly, only Shakya remained. The Sutra of Golden Light, Chapter Three: Distinguishing the Three Bodies Translated by Tripitaka Master Paramartha of the Liang Dynasty At that time, Akasagarbha Bodhisattva-Mahasattva (Bodhisattva Great Being), arose from his seat in the great assembly, bared his right shoulder, knelt on his right knee, joined his palms respectfully, bowed at the Buddha's feet, and offered the most exquisite and wonderful golden jeweled flowers, jeweled banners, and canopies as offerings. Then he said to the Buddha, 'Bhagavan (World Honored One)! How should a Bodhisattva-Mahasattva correctly practice the Dharma towards all the Tathagatas?' The Buddha said, 'Good man! Listen attentively, listen attentively, and contemplate it well. I will explain it to you in detail. 'Good man! All Tathagatas known by Bodhisattva-Mahasattvas have three bodies, which Bodhisattva-Mahasattvas should all know. What are the three? First, the Nirmanakaya (Transformation Body), second, the Sambhogakaya (Enjoyment Body), and third, the Dharmakaya (Dharma Body). These three bodies encompass anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment).' 'How does a Bodhisattva distinguish the Nirmanakaya? Good man! In the past, when the Tathagata was in the stage of practice, he cultivated various virtuous deeds for all sentient beings.'

種法，是諸修法至修行滿，修行力故而得自在。自在力故，隨眾生心、隨眾生行、隨眾生界多種了別，不待時、不過時，處所相應、時相應、行相應、說法相應現種種身，是名化身。

「善男子！是諸佛如來為諸菩薩得通達故，說于真諦；為通達生死涅槃一味故、身見眾生怖畏歡喜故、為無邊佛法而作本故，如來相應如如。如如智願力故，是身得現具足三十二相、八十種好、項背圓光，是名應身。

「善男子！云何菩薩摩訶薩了別法身？為欲滅除一切諸煩惱等障、為欲具足一切諸善法故，惟有如如如如智，是名法身。

「前二種身是假名有，是第三身名為真有，為前二身而作本故。何以故？離法如如、離無分別智，一切諸佛無有別法。何以故？一切諸佛智慧具足故、一切煩惱究竟滅盡故、得清凈佛地故，是故，法如如，如如智攝一切佛法故。

「複次，善男子！一切諸佛利益自、他，至於究竟。自利益者是法如如，利益他者是如如智，于自、他利益處而得自在種種無邊用故，是故，分別佛法無量無邊種種故。

「善男子！譬如依妄想思惟說種種煩惱、說種種業、說種種果報；依如是法如如、如如智，說種種佛法、說種種緣覺法、說種種聲聞法。依法如如、依如如智，一切佛法得自在成

【現代漢語翻譯】 現代漢語譯本 這種法，是各種修行方法直至修行圓滿，憑藉修行的力量而獲得自在。因為有了自在的力量，就能隨著眾生的心念、隨著眾生的行為、隨著眾生的境界的各種差別，不等待時機、不超越時機，在處所相應、時間相應、行為相應、說法相應的情況下，顯現種種不同的身形，這叫做化身 (Nirmanakaya)。

『善男子！諸佛如來爲了讓菩薩能夠通達真諦，宣說真諦；爲了通達生死涅槃的同一性，爲了讓對身見執著的眾生不再恐懼而生歡喜，爲了無邊的佛法奠定基礎，如來與真如相應。憑藉真如的智慧和願力，這個身能夠顯現具足三十二相、八十種好、項背圓光，這叫做應身 (Sambhogakaya)。』

『善男子！菩薩摩訶薩如何了別法身 (Dharmakaya)？爲了滅除一切諸如煩惱等的障礙，爲了具足一切諸善法，只有真如以及真如的智慧，這叫做法身。』

『前面的兩種身是假名安立的，這第三種身名為真實存在，是前兩種身的基礎。為什麼呢？離開了法真如、離開了無分別智，一切諸佛就沒有其他的差別法。為什麼呢？因為一切諸佛智慧具足，一切煩惱徹底滅盡，獲得清凈的佛地，因此，法真如，真如智涵蓋了一切佛法。』

『再者，善男子！一切諸佛利益自己、利益他人，直至究竟。自利就是法真如，利他就是真如智，在自利、他利的處所獲得自在，有種種無邊的作用，因此，分別佛法有無量無邊的種種差別。』

『善男子！譬如依靠妄想思惟，宣說種種煩惱、宣說種種業、宣說種種果報；依靠這樣的法真如、真如智，宣說種種佛法、宣說種種緣覺法、宣說種種聲聞法。依靠法真如、依靠真如智，一切佛法得以自在成就。』

【English Translation】 English version This Dharma is the culmination of all practices, achieved through the power of practice, resulting in freedom. Because of this power of freedom, one can, according to the minds of beings, according to the actions of beings, according to the various distinctions of the realms of beings, without waiting for time, without exceeding time, in accordance with the appropriate place, the appropriate time, the appropriate action, and the appropriate teaching, manifest various forms. This is called Nirmanakaya (Transformation Body).

'Good man! The Tathagatas (Buddhas) speak of the Truth for the sake of Bodhisattvas (enlightenment beings) attaining thorough understanding; for the sake of understanding the oneness of Samsara (cycle of rebirth) and Nirvana (liberation), for the sake of sentient beings attached to self-view being free from fear and filled with joy, and for the sake of establishing the foundation for boundless Buddha-dharma (teachings of the Buddha), the Tathagata corresponds with Suchness (Tathata). By the power of Suchness's wisdom and vows, this body can manifest fully endowed with the thirty-two major marks, the eighty minor marks, and the halo of light around the head and back. This is called Sambhogakaya (Enjoyment Body).'

'Good man! How does a Bodhisattva-Mahasattva (great Bodhisattva) discern the Dharmakaya (Dharma Body)? For the sake of eliminating all obstacles such as afflictions, and for the sake of fully possessing all good dharmas, there is only Suchness and the wisdom of Suchness. This is called Dharmakaya.'

'The previous two bodies are nominally existent, while this third body is truly existent, serving as the foundation for the previous two bodies. Why? Apart from Dharma Suchness, apart from non-discriminating wisdom, all Buddhas have no other distinct Dharma. Why? Because all Buddhas are complete with wisdom, all afflictions are completely extinguished, and they have attained the pure Buddha-ground. Therefore, Dharma Suchness, Suchness's wisdom, encompasses all Buddha-dharma.'

'Furthermore, good man! All Buddhas benefit themselves and others, to the ultimate extent. Self-benefit is Dharma Suchness, benefiting others is Suchness's wisdom. Being free in the place of self-benefit and other-benefit, having various boundless functions, therefore, the Buddha-dharma is distinguished as immeasurable and boundless in various ways.'

'Good man! For example, relying on deluded thoughts and conceptions, one speaks of various afflictions, speaks of various karmas, speaks of various karmic retributions; relying on such Dharma Suchness and Suchness's wisdom, one speaks of various Buddha-dharmas, speaks of various Pratyekabuddha-dharmas (teachings for solitary realisers), speaks of various Sravaka-dharmas (teachings for disciples). Relying on Dharma Suchness, relying on Suchness's wisdom, all Buddha-dharmas are freely accomplished.'

就，是為第一不可思議。譬如畫空作莊嚴具亦難思議；如是，於法如如、如如智攝成佛法亦難思議。

「善男子！云何法如如、如如智二種無分別而得自在事？善男子！譬如如來已般涅槃，愿自在故、種種事未盡故；如是，法如如、如如智而得自在事。

「複次，菩薩摩訶薩入無心定、依前願力從禪定起事，如是二法無有分別，得自在事故。

「善男子！譬如日月無有分別、亦如水鏡無有分別、光明亦無分別，三種和合故得有影。如是，法如如、如如智亦無分別，以愿自在故，眾生有感，故應、化二身，如日、月影和合出生。

「複次，善男子！譬如無量無邊水鏡，依于光故，空影得現種種異相，空者即是無相。

「善男子！如是，受化之眾諸弟子等是法身影，以願力故，應於二身現種種相貌，於法身地無有異相。

「善男子！依此二身，一切諸佛說有餘涅槃；依法身者，說無餘涅槃。何以故？一切余究竟盡故。

「依此三身，一切諸佛說無住處涅槃。何以故？為二身故，不住涅槃；離於法身，無有別佛。何故二身不住涅槃？二身假名不實，唸唸滅、不住故，數數出現以不定故；法身不爾。是故，二身不住涅槃；法身者不二，是故不住于般涅槃；依三身故，說無住涅槃。

【現代漢語翻譯】 現代漢語譯本：這就是第一種不可思議。譬如在空中繪畫來製作莊嚴的器具，也是難以思議的；像這樣，對於法如如（Dharmatathata，法的真如本性）、如如智（Tathatajnana，與真如相應的智慧）所攝持成就的佛法，也是難以思議的。

『善男子！什麼是法如如、如如智這兩種沒有分別卻能得到自在的事？善男子！譬如如來已經般涅槃（Parinirvana，完全的涅槃），因為願力自在的緣故，種種事業還沒有窮盡；像這樣，法如如、如如智也能得到自在的事。

『再次，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）進入無心定（無分別的禪定），依靠之前的願力從禪定中起身做事，像這樣兩種法沒有分別，因此得到自在的緣故。

『善男子！譬如太陽和月亮沒有分別，也像水和鏡子沒有分別，光明也沒有分別，三種事物和合的緣故才會有影子。像這樣，法如如、如如智也沒有分別，因為願力自在的緣故，眾生有所感應，所以應身（Nirmanakaya，佛的化身）、化身（Sambhogakaya，佛的報身）這兩種身，就像太陽、月亮的影子和合而出生。

『再次，善男子！譬如無量無邊的水鏡，依靠光明的緣故，空中的影子得以顯現種種不同的形象，空的本質就是無相（無自性）。

『善男子！像這樣，接受教化的眾生和諸位弟子等，就是法身（Dharmakaya，佛的法性身）的影子，因為願力的緣故，應身和化身顯現種種相貌，在法身之地沒有不同的相貌。

『善男子！依靠這兩種身，一切諸佛說有餘涅槃（有殘餘的涅槃）；依靠法身，說無餘涅槃（沒有殘餘的涅槃）。為什麼呢？因為一切殘餘都究竟窮盡的緣故。

『依靠這三種身，一切諸佛說無住處涅槃（不住于任何地方的涅槃）。為什麼呢？爲了應身和化身的緣故，不住于涅槃；離開法身，就沒有別的佛。為什麼應身和化身不住于涅槃？應身和化身是假名不真實的，唸唸生滅、不住留的緣故，數數出現因為不確定的緣故；法身不是這樣。因此，應身和化身不住于涅槃；法身是不二的，因此不住于般涅槃；依靠三身的緣故，說無住涅槃。

【English Translation】 English version: This is the first inconceivable thing. For example, it is inconceivable to paint in the sky to create decorative objects; likewise, the Buddhadharma accomplished by Dharmatathata (the suchness of Dharma) and Tathatajnana (wisdom corresponding to suchness) is also inconceivable.

'Good man! What are the two things, Dharmatathata and Tathatajnana, that are without distinction yet attain自在(Skt: Svatantra, autonomy)? Good man! For example, the Tathagata has already entered Parinirvana (complete Nirvana), but because of the freedom of vows and because various deeds have not been exhausted; likewise, Dharmatathata and Tathatajnana can also attain自在(Skt: Svatantra, autonomy).'

'Furthermore, when a Bodhisattva-Mahasattva (great Bodhisattva) enters a state of no-mind concentration and, relying on previous vows, arises from meditation to act, these two dharmas are without distinction, and therefore attain自在(Skt: Svatantra, autonomy).'

'Good man! For example, the sun and moon are without distinction, just as water and mirrors are without distinction, and light is also without distinction. Only when these three combine is there a shadow. Likewise, Dharmatathata and Tathatajnana are also without distinction. Because of the freedom of vows, sentient beings have a response, so the Nirmanakaya (emanation body) and Sambhogakaya (enjoyment body) are like the combined birth of the shadows of the sun and moon.'

'Furthermore, good man! For example, in countless boundless water mirrors, relying on light, the shadows in the sky appear in various different forms, and the essence of emptiness is 無相(Skt: animitta, without characteristics).'

'Good man! Likewise, the disciples and others who receive teachings are shadows of the Dharmakaya (Dharma body). Because of the power of vows, the Nirmanakaya and Sambhogakaya manifest various appearances, but in the realm of the Dharmakaya, there are no different appearances.'

'Good man! Relying on these two bodies, all Buddhas speak of 有餘涅槃(Skt: sopadhisesa-nirvana, Nirvana with remainder); relying on the Dharmakaya, they speak of 無餘涅槃(Skt: anupadhisesa-nirvana, Nirvana without remainder). Why? Because all remainders are ultimately exhausted.'

'Relying on these three bodies, all Buddhas speak of 無住處涅槃(Skt: apratisthita-nirvana, non-abiding Nirvana). Why? For the sake of the Nirmanakaya and Sambhogakaya, they do not abide in Nirvana; apart from the Dharmakaya, there is no other Buddha. Why do the Nirmanakaya and Sambhogakaya not abide in Nirvana? The Nirmanakaya and Sambhogakaya are false names and unreal, arising and ceasing moment by moment, and do not abide; they appear repeatedly because they are uncertain; the Dharmakaya is not like this. Therefore, the Nirmanakaya and Sambhogakaya do not abide in Nirvana; the Dharmakaya is non-dual, therefore it does not abide in Parinirvana; relying on the three bodies, one speaks of non-abiding Nirvana.'

「善男子！一切凡夫為三相故，有縛、有障，遠離三身、不至三身。何者為三？一者、思惟分別相，二者、依他起相，三者、成就相。如是諸相不能解故、不能滅故、不能凈故，是故不得至於三身；如是三相能解、能滅、能凈，是故諸佛具足三身。

「善男子！諸凡夫人未能拔除於三心故，遠離三身不能至故。何者為三？一者、起事心，二者、依根本心，三者、根本心。依諸伏道，起事心盡；依法斷道，依根本心盡；依勝拔道，根本心盡。起事心滅故，得顯化身；依根本心滅故，得顯應身；根本心滅故，得至法身。是故，一切如來具足三身。

「善男子！一切諸佛于第一身與諸佛同事、于第二身與諸佛同意、于第三身與諸佛同體。

「善男子！是初佛身，隨眾生意有多種故現種種相，是故說多；是第二佛身，弟子一意故現一相，是故說一；是第三佛身，過一切種相、非執相境界，是故說名不一不二。

「善男子！是第一身依于應身，是故得顯；是諸應身依於法身故得顯現；是法身者是真實有，無依處故。

「善男子！如是三身，以有義故而說于常、以有義故說于無常。化身者，恒轉法輪、處處如如、方便相續不斷故，是故說常；非是本故、具足之用不顯現故，故說無常。應身

【現代漢語翻譯】 現代漢語譯本 『善男子！一切凡夫因為這三種相的緣故，有束縛、有障礙，遠離了三身（Trikaya，佛的三種身：法身、報身、應身），不能達到三身。哪三種相呢？第一是思惟分別相，第二是依他起相，第三是成就相。因為不能理解、不能滅除、不能凈化這些相，所以不能達到三身；如果能夠理解、能夠滅除、能夠凈化這三種相，所以諸佛具足三身。 『善男子！各位凡夫因為未能拔除這三種心，所以遠離三身，不能達到。哪三種心呢？第一是起事心，第二是依根本心，第三是根本心。依靠各種降伏之道，起事心滅盡；依靠依法斷除之道，依根本心滅盡；依靠殊勝拔除之道，根本心滅盡。起事心滅盡的緣故，得到顯化身；依根本心滅盡的緣故，得到顯應身；根本心滅盡的緣故，得到法身。因此，一切如來具足三身。 『善男子！一切諸佛在第一身（化身）上與諸佛做同樣的事，在第二身（應身）上與諸佛有同樣的意願，在第三身（法身）上與諸佛是同一個本體。 『善男子！這最初的佛身（化身），隨著眾生的意念而有多種變化，所以顯現種種不同的形象，因此說是多；這第二佛身（應身），因為弟子一心一意，所以顯現單一的形象，因此說是一；這第三佛身（法身），超越一切種類的相，不是執著于相的境界，因此說是不一不二。 『善男子！這第一身（化身）依靠應身而顯現，所以能夠顯現；這些應身依靠法身而顯現；這法身是真實存在的，沒有依靠之處。 『善男子！這三種身，因為有某種意義而說是常，因為有某種意義而說是無常。化身，恒常運轉法輪，處處如如不動，方便教化相續不斷，所以說是常；但它不是根本的，具足的功用沒有完全顯現，所以說是無常。應身

【English Translation】 English version 『Good man! All ordinary beings, because of these three aspects, have bondage and obstacles, are far from the Trikaya (three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya), and cannot reach the Trikaya. What are the three? First, the aspect of thinking and discrimination; second, the aspect of dependent origination; and third, the aspect of accomplishment. Because these aspects cannot be understood, cannot be extinguished, and cannot be purified, they cannot attain the Trikaya; if these three aspects can be understood, can be extinguished, and can be purified, then all Buddhas possess the Trikaya. 『Good man! Because ordinary beings have not been able to eradicate these three minds, they are far from the Trikaya and cannot reach it. What are the three? First, the mind of initiating actions; second, the mind dependent on the fundamental mind; and third, the fundamental mind. Relying on various paths of subduing, the mind of initiating actions is extinguished; relying on the path of Dharma cutting off, the mind dependent on the fundamental mind is extinguished; relying on the path of supreme eradication, the fundamental mind is extinguished. Because the mind of initiating actions is extinguished, the manifested body is attained; because the mind dependent on the fundamental mind is extinguished, the manifested response body is attained; because the fundamental mind is extinguished, the Dharmakaya is attained. Therefore, all Tathagatas possess the Trikaya. 『Good man! All Buddhas are the same in action with all Buddhas in the first body (Nirmanakaya), the same in intention with all Buddhas in the second body (Sambhogakaya), and the same in essence with all Buddhas in the third body (Dharmakaya).' 『Good man! This initial Buddha body (Nirmanakaya), according to the minds of sentient beings, has many variations, so it manifests various different forms, therefore it is said to be many; this second Buddha body (Sambhogakaya), because the disciples are of one mind, manifests a single form, therefore it is said to be one; this third Buddha body (Dharmakaya), transcends all kinds of forms, is not an object of attachment to forms, therefore it is said to be neither one nor two.』 『Good man! This first body (Nirmanakaya) relies on the Sambhogakaya, therefore it can manifest; these Sambhogakayas rely on the Dharmakaya, therefore they can manifest; this Dharmakaya is truly existent, without any place of reliance.』 『Good man! These three bodies, because of a certain meaning, are said to be permanent, and because of a certain meaning, are said to be impermanent. The Nirmanakaya, constantly turns the Dharma wheel, is everywhere as it is, and the skillful means continue without interruption, therefore it is said to be permanent; but it is not the fundamental, and the complete function is not fully manifested, therefore it is said to be impermanent. The Sambhogakaya

者，從無始生死相續不斷，一切諸佛不共之法能攝持故，眾生未盡、用亦不盡故，是故說常；非是本故，以具足用不顯現故，故說無常。法身者，非是行法無有異異，是自本故猶如虛空，是故說常。

「善男子！離無分別智，更無勝智；離法如如，無勝境界。是法如如、如如智，是二種如如如如，不一、不異。是故，法身慧清凈故、滅清凈故，是二清凈。是故，法身具足清凈。

「複次，善男子！分別有四種身：有化身非應身、有應身非化身、有化身亦應身、有非化身亦非應身。何者化身非應身？如來已般涅槃，以愿自在故，如是之身即是化身。何者應身非化身？是地前身。何者化身亦應身？住有餘涅槃如來之身。何者非化身非應身？是如來法身。

「善男子！是法身者，二無所有顯現故。何者名為二無所有？於此法身相及相處二皆是無，非有、非無，非一、非二，非數、非非數，非明、非闇。如是，如如智不見相及相處，不見非有、非無，不見非一、非異，不見非數、非非數，不見非明、非闇。是故，境界清凈、智慧清凈，不可分別、無有中間。為滅道本故，於此法身顯現如來。

「善男子！是身因緣境界處所，果依于本難思量故，若了義說，是身即是大乘、是如來性、是如來藏。依於此

【現代漢語翻譯】 現代漢語譯本：這個（法身）從無始以來的生死輪迴中相續不斷，因為能夠攝持一切諸佛不共之法，而且眾生沒有窮盡，它的作用也不會窮盡，所以說是常；但它不是根本，因為它雖然具足作用卻不顯現，所以說是無常。法身，不是指行法而沒有差異，它是自身的根本，猶如虛空，所以說是常。

『善男子！離開了無分別智，就沒有更殊勝的智慧；離開了法如如（Dharmatathata，法的真如實性），就沒有更殊勝的境界。這個法如如、如如智，這兩種如如如如，不一、不異。因此，法身因為智慧清凈、滅清凈，所以是二種清凈。因此，法身具足清凈。』

『複次，善男子！分別有四種身：有化身（Nirmanakaya，佛為教化眾生而顯現的應化之身）而非應身（Sambhogakaya，佛的報身，為菩薩說法而顯現的身）；有應身而非化身；有化身亦是應身；有非化身亦非應身。什麼叫做化身而非應身？如來已經般涅槃（Parinirvana，完全的涅槃），因為願力自在的緣故，這樣的身就是化身。什麼叫做應身而非化身？是菩薩在地前的身。什麼叫做化身亦是應身？是住在有餘涅槃（佛雖入涅槃，但還有殘餘的業報未盡）的如來之身。什麼叫做非化身非應身？是如來法身（Dharmakaya，佛的法性之身）。』

『善男子！這個法身，因為二無所有而顯現。什麼叫做二無所有？對於這個法身，相（Lakshana，特徵）和相處（Lakshanasthana，特徵的處所）二者都是沒有的，非有、非無，非一、非二，非數、非非數，非明、非暗。這樣，如如智（Tathatajnana，真如之智）不見相和相處，不見非有、非無，不見非一、非異，不見非數、非非數，不見非明、非暗。因此，境界清凈、智慧清凈，不可分別、沒有中間。爲了滅道之本，在這個法身中顯現如來。』

『善男子！這個身的因緣境界處所，果依于本難以思量，如果從了義（Nitartha，究竟真實之義）來說，這個身就是大乘（Mahayana，偉大的載具，佛教的一個主要分支），是如來性（Tathagatagarbha，如來藏），是如來藏（Tathagatagarbha，如來藏）。依靠這個』

【English Translation】 English version: This (Dharmakaya) continues uninterrupted from beginningless Samsara (cycle of birth and death), because it can encompass all the unique Dharmas (teachings) of all Buddhas, and because sentient beings are not exhausted, its function is also inexhaustible, therefore it is said to be permanent; but it is not the root, because although it possesses complete function, it does not manifest, therefore it is said to be impermanent. Dharmakaya, does not refer to practicing Dharma without difference, it is its own root, like space, therefore it is said to be permanent.

'Good man! Apart from non-discriminating wisdom, there is no superior wisdom; apart from Dharma-tathata (the suchness of Dharma), there is no superior realm. This Dharma-tathata, Tathata-jnana (wisdom of suchness), these two kinds of suchness, are neither one nor different. Therefore, the Dharmakaya is pure because of wisdom, and pure because of cessation, so it is two kinds of purity. Therefore, the Dharmakaya is fully pure.'

'Furthermore, good man! There are four kinds of bodies: there is Nirmanakaya (the emanation body of the Buddha) that is not Sambhogakaya (the enjoyment body of the Buddha); there is Sambhogakaya that is not Nirmanakaya; there is Nirmanakaya that is also Sambhogakaya; there is that which is neither Nirmanakaya nor Sambhogakaya. What is called Nirmanakaya that is not Sambhogakaya? The Tathagata has already entered Parinirvana (complete Nirvana), because of the freedom of vows, such a body is the Nirmanakaya. What is called Sambhogakaya that is not Nirmanakaya? It is the body before the Bodhisattva reaches the ground. What is called Nirmanakaya that is also Sambhogakaya? It is the body of the Tathagata residing in Nirvana with remainder. What is called neither Nirmanakaya nor Sambhogakaya? It is the Dharmakaya (the Dharma body of the Buddha).'

'Good man! This Dharmakaya manifests because of the absence of two things. What is called the absence of two things? For this Dharmakaya, both Lakshana (characteristics) and Lakshanasthana (the place of characteristics) are absent, neither existent nor non-existent, neither one nor two, neither countable nor uncountable, neither bright nor dark. Thus, Tathata-jnana does not see characteristics and the place of characteristics, does not see neither existent nor non-existent, does not see neither one nor different, does not see neither countable nor uncountable, does not see neither bright nor dark. Therefore, the realm is pure, the wisdom is pure, it is indivisible, and there is no middle. For the root of the path of cessation, the Tathagata manifests in this Dharmakaya.'

'Good man! The causes, conditions, realm, and place of this body, the fruit relies on the root and is difficult to contemplate, if speaking from the definitive meaning (Nitartha), this body is the Mahayana (the Great Vehicle), is the Tathagatagarbha (the womb of the Tathagata), is the Tathagatagarbha. Relying on this』

身得發初心，修行中心而得顯現、不退地心亦皆得現，一生補處心、金剛之心、如來之心而悉顯現，無量無邊如來妙法皆悉顯現。依此法身不可思議摩訶三昧而得顯現、依此法身得現一切大智，是故二身依於三昧、依于智慧而得顯現。

「如此法身依于自體說常說實、依大三昧故說於樂、依于大智故說清凈，是故，如來常住自在安樂清凈。依大三昧，一切禪定首楞嚴等、一切念處大法念等、大慈大悲、一切陀羅尼、一切六神通、一切自在、一切法平等攝受，如是佛法皆悉出現。依此大智，佛大十力、四無所畏、四無礙辯、一百八十不共之法、一切希有不可思議法皆悉顯現。譬如依如意寶珠，出無量無邊種種諸寶悉皆得現；如是，依大三昧寶、依大智慧寶，出種種無量無邊諸佛妙法之寶。

「善男子！如是法身三昧智慧過一切相，不著于相、不可分別，非常、非斷，是名中道。雖有分別無體分別、雖有三數而無三體，不增、不減，猶如夢幻，亦無所執亦無能執。法體如如，是解脫處，過死王境界、越生死闇，一切眾生不能修、行所不能至，一切諸佛菩薩之所住處。

「善男子！譬如有人愿欲得金，處處求覓即見金礦，既得見已即便破礦，選擇取金以內爐中，加以銷治得清凈金，隨意迴轉作諸镮、釧、

【現代漢語翻譯】 現代漢語譯本： 身得發菩提心（bodhicitta，覺悟之心），修行中心而得顯現，不退轉之心也皆得顯現，一生補處菩薩（ekajati-pratibaddha，指下一世將成佛的菩薩）之心、金剛之心、如來之心而全部顯現，無量無邊的如來妙法全部顯現。依靠此法身（dharmakāya，佛的法性之身）不可思議的摩訶三昧（mahāsamādhi，偉大的禪定）而得顯現，依靠此法身得顯現一切大智慧，因此二身（指法身和報身）依於三昧、依于智慧而得顯現。 『如此法身依于自體說常說實，依大三昧故說於樂，依于大智故說清凈，因此，如來常住自在安樂清凈。依大三昧，一切禪定首楞嚴（śūraṅgama，勇健）等、一切念處大法念等、大慈大悲、一切陀羅尼（dhāraṇī，總持）、一切六神通（ṣaṭ abhijñā，六種超自然能力）、一切自在、一切法平等攝受，如此佛法全部出現。依此大智，佛大十力（daśa bala，十種力量）、四無所畏（catu vaiśāradya，四種無畏）、四無礙辯（catasraḥ pratisaṃvidaḥ，四種無礙辯才）、一百八十不共之法（āveṇikadharma，只有佛才具有的功德）、一切希有不可思議法全部顯現。譬如依靠如意寶珠（cintāmaṇi，能滿足願望的寶珠），出現無量無邊種種諸寶全部得現；如此，依靠大三昧寶、依靠大智慧寶，出現種種無量無邊諸佛妙法之寶。 『善男子！如是法身三昧智慧超過一切相，不執著于相、不可分別，非常、非斷，是名中道（madhyamā pratipad，不落兩邊的中正之道）。雖有分別無體分別、雖有三數而無三體，不增、不減，猶如夢幻，亦無所執亦無能執。法體如如（tathatā，真如），是解脫處，超過死王境界、越生死黑暗，一切眾生不能修、行所不能至，一切諸佛菩薩的所住處。 『善男子！譬如有人愿欲得金，處處求覓即見金礦，既得見已即便破礦，選擇取金以內爐中，加以銷治得清凈金，隨意迴轉作諸镮、釧、'

【English Translation】 English version: Having attained the initial aspiration for enlightenment (bodhicitta), the center of practice becomes manifest, and the mind of non-retrogression also becomes apparent. The mind of a bodhisattva destined to attain Buddhahood in one more lifetime (ekajati-pratibaddha), the vajra-like mind, and the Tathagata's mind all become fully manifest. Immeasurable and boundless wonderful Dharmas of the Tathagata all become manifest. Relying on this Dharmakaya (dharmakāya, the body of the Dharma), the inconceivable Maha-samadhi (mahāsamādhi, great concentration) becomes manifest. Relying on this Dharmakaya, all great wisdom becomes manifest. Therefore, the two bodies (referring to Dharmakaya and Sambhogakaya) become manifest by relying on samadhi and relying on wisdom. 『Thus, this Dharmakaya, based on its own nature, is said to be constant and real. Based on great samadhi, it is said to be blissful. Based on great wisdom, it is said to be pure. Therefore, the Tathagata is constantly abiding, free, blissful, and pure. Relying on great samadhi, all meditations such as Shurangama (śūraṅgama, heroic progress), all mindfulness practices such as great mindfulness, great loving-kindness and great compassion, all Dharanis (dhāraṇī, mnemonic device), all six supernormal powers (ṣaṭ abhijñā, six supernormal powers), all freedom, and all equality of Dharmas are embraced. Thus, all Buddha-Dharmas appear. Relying on this great wisdom, the Buddha's ten great powers (daśa bala, ten powers), four fearlessnesses (catu vaiśāradya, four kinds of fearlessness), four unobstructed eloquence (catasraḥ pratisaṃvidaḥ, four kinds of eloquence), one hundred and eighty unshared Dharmas (āveṇikadharma, unique qualities of a Buddha), and all rare and inconceivable Dharmas all become manifest. Just as relying on a wish-fulfilling jewel (cintāmaṇi, wish-fulfilling jewel), immeasurable and boundless various treasures all appear; likewise, relying on the treasure of great samadhi and relying on the treasure of great wisdom, various immeasurable and boundless treasures of the wonderful Dharmas of all Buddhas appear.』 『Good man! Such Dharmakaya, samadhi, and wisdom surpass all characteristics, are not attached to characteristics, cannot be distinguished, are neither permanent nor impermanent, and are called the Middle Way (madhyamā pratipad, the middle path). Although there is distinction, there is no substantial distinction; although there are three numbers, there are no three entities; neither increasing nor decreasing, like a dream or illusion, with neither grasping nor grasper. The Dharma-nature is suchness (tathatā, suchness), the place of liberation, surpassing the realm of the King of Death, transcending the darkness of birth and death, a place that all sentient beings cannot cultivate or reach, the dwelling place of all Buddhas and Bodhisattvas.』 『Good man! For example, if someone desires to obtain gold, they search everywhere and find a gold mine. Having found it, they break the mine, select and take the gold into a furnace, refine it to obtain pure gold, and freely transform it into various bracelets and armlets.』

種種嚴具，雖復諸用，金性不改。若善男子、善女人求勝解脫、修行世善，得見如來及弟子眾，得親近已而白佛言：『世尊！何者為善？何者不善？何者正修行而得清凈、離於不凈？』諸佛如來及弟子眾如是思惟：『是善男子、善女人慾求清凈、欲聽正法。』如是知已即說正法。

「是善男子、善女人已聞正法，正念憶持，發心修行，得精進力破懶惰障。破懶惰障已，滅除一切罪障；破罪障已，于菩薩學處破無尊重障；破無尊重障已，破掉悔心；破掉悔心已，入于初地。

「依于初地拔利益障，拔利益障已得入二地；依於二地破不逼惱困苦障，破此障已入於三地；依此三地破心軟凈障，破心軟凈障已入於四地；依此四地破善方便障，破善方便障已入於五地；依此五地破見真俗障，破見真俗障已入於六地；依此六地破見行相障，破見行相障已入於七地；依此七地破不見滅相障，破不見滅相障已入於八地；依此八地破不見生相障，破不見生相障已入於九地；依此九地破六通障，破六通障已入於十地；依此十地破一切所知障，破一切所知障已拔除本心入如來地。

「如來地者為三種凈故得極清凈。何者為三？一者、煩惱凈，二者、苦凈，三者、相凈。

「譬如有金，镕銷煉治，既燒打已無復塵垢，

【現代漢語翻譯】 現代漢語譯本：種種莊嚴器具，即使有各種各樣的用途，但黃金的本質不會改變。如果善男子、善女人爲了尋求殊勝的解脫、修行世間的善行，能夠見到如來（Tathagata，佛的稱號）以及他的弟子們，並且能夠親近他們，然後向佛請教說：『世尊！什麼是善？什麼是不善？什麼才是正確的修行，能夠得到清凈，遠離不凈？』諸佛如來以及他的弟子們會這樣思考：『這位善男子、善女人想要尋求清凈，想要聽聞正法。』像這樣瞭解之後，就會為他們宣說正法。 這位善男子、善女人聽聞正法之後，以正確的念頭憶持，發起修行之心，從而獲得精進的力量，破除懶惰的障礙。破除懶惰的障礙之後，滅除一切罪業的障礙；破除罪業的障礙之後，在菩薩（Bodhisattva，立志成佛的修行者）的學習之處破除不尊重的障礙；破除不尊重的障礙之後，破除掉舉和後悔的心；破除掉舉和後悔的心之後，進入初地（Bhumi，菩薩修行的階位）。 依靠初地拔除利益的障礙，拔除利益的障礙之後得以進入二地；依靠二地破除不逼惱困苦的障礙，破除這個障礙之後進入三地；依靠這三地破除心軟弱和不清凈的障礙，破除心軟弱和不清凈的障礙之後進入四地；依靠這四地破除善巧方便的障礙，破除善巧方便的障礙之後進入五地；依靠這五地破除見解上對真諦和俗諦的障礙，破除見解上對真諦和俗諦的障礙之後進入六地；依靠這六地破除見解和行持上的細微差別之障礙，破除見解和行持上的細微差別之障礙後進入七地；依靠這七地破除不能見到寂滅之相的障礙，破除不能見到寂滅之相的障礙之後進入八地；依靠這八地破除不能見到生起之相的障礙，破除不能見到生起之相的障礙之後進入九地；依靠這九地破除六神通的障礙，破除六神通的障礙之後進入十地；依靠這十地破除一切所知障，破除一切所知障之後，拔除根本的心識，進入如來地（Tathagatagarbha，佛的境界）。 如來地之所以能夠達到極其清凈的境界，是因為三種清凈的緣故。是哪三種呢？第一是煩惱的清凈，第二是痛苦的清凈，第三是相的清凈。 譬如有一塊金子，經過熔化、銷煉、整治，既經過燒製又經過捶打之後，不再有塵土污垢。

【English Translation】 English version: Various kinds of exquisite implements, though used for various purposes, do not alter the nature of gold. If good men and good women seek supreme liberation and cultivate worldly virtues, and are able to see the Tathagata (the 'Thus-Gone One', an epithet of the Buddha) and his disciples, and having approached them, say to the Buddha: 'World-Honored One! What is good? What is not good? What is the correct practice that leads to purity, away from impurity?' The Buddhas, the Tathagatas, and their disciples will think thus: 'These good men and good women desire purity and wish to hear the true Dharma.' Having understood this, they will then expound the true Dharma. These good men and good women, having heard the true Dharma, will remember and uphold it with right mindfulness, generate the aspiration to practice, and thereby gain the power of diligence to overcome the obstacle of laziness. Having overcome the obstacle of laziness, they will eradicate all obstacles of sin; having overcome the obstacles of sin, they will overcome the obstacle of disrespect in the Bodhisattva (an enlightened being who postpones Buddhahood to help others) training; having overcome the obstacle of disrespect, they will overcome the mind of agitation and regret; having overcome the mind of agitation and regret, they will enter the first Bhumi (stage of a Bodhisattva's path). Relying on the first Bhumi, they will remove the obstacle of benefit; having removed the obstacle of benefit, they will be able to enter the second Bhumi; relying on the second Bhumi, they will overcome the obstacle of not afflicting or causing distress; having overcome this obstacle, they will enter the third Bhumi; relying on this third Bhumi, they will overcome the obstacle of a soft and impure mind; having overcome the obstacle of a soft and impure mind, they will enter the fourth Bhumi; relying on this fourth Bhumi, they will overcome the obstacle of skillful means; having overcome the obstacle of skillful means, they will enter the fifth Bhumi; relying on this fifth Bhumi, they will overcome the obstacle of seeing truth and convention; having overcome the obstacle of seeing truth and convention, they will enter the sixth Bhumi; relying on this sixth Bhumi, they will overcome the obstacle of seeing the characteristics of practice; having overcome the obstacle of seeing the characteristics of practice, they will enter the seventh Bhumi; relying on this seventh Bhumi, they will overcome the obstacle of not seeing the aspect of cessation; having overcome the obstacle of not seeing the aspect of cessation, they will enter the eighth Bhumi; relying on this eighth Bhumi, they will overcome the obstacle of not seeing the aspect of arising; having overcome the obstacle of not seeing the aspect of arising, they will enter the ninth Bhumi; relying on this ninth Bhumi, they will overcome the obstacle of the six supernormal powers; having overcome the obstacle of the six supernormal powers, they will enter the tenth Bhumi; relying on this tenth Bhumi, they will overcome all the obstacles of knowledge; having overcome all the obstacles of knowledge, they will eradicate the fundamental consciousness and enter the Tathagatagarbha (the womb of the Buddhas). The Tathagatagarbha is able to attain supreme purity because of three kinds of purity. What are the three? First, the purity of afflictions; second, the purity of suffering; third, the purity of characteristics. For example, there is gold that has been melted, refined, and treated; having been both burned and hammered, it is free from dust and impurities.

為顯金體本清凈故，是金清凈，不為無金。

「譬如水界，澄渟清凈，無復穢濁，為顯水性清凈，不為無水；如是，法身煩惱本起悉皆清凈，是法身清凈不為無體。

「譬如空中煙、云、塵、霧皆悉已凈是空清凈，不為無空；如是，法身一切諸苦悉皆滅盡，故說清凈，不為無體。

「譬如有人于臥寐中夢見大水流泛其身，運手動足逆流而上，以其心力不懈退故，從於此岸得至彼岸，夢既覺已，不見有水、彼此之岸。生死妄想既滅盡已，是覺清凈，不為無覺；如是，法界一切妄想不復更生，故說清凈，不為無體，說于清凈。

「複次，善男子！是法身者，煩惱障清凈故能現應身、業障清凈故能現化身、智障清凈故能現法身。譬如依空出電，依電出光；如是，依於法身故出應身，依于應身故出化身。是故，性極清凈攝受法身、智慧清凈攝受應身、三昧清凈攝受化身，是三清凈是法如如、是不異如如、一味如如、解脫如如、究竟如如。是故，諸佛體一、不異。

「善男子！若有善男子、善女人說于如來是我大師，當知是善男子、善女人悉知悉見如來之身，無有別身。

「善男子！是故，於一切境界不正思惟悉除斷故，而於此法無有二相、無有分別。

「聖所修行于如如無二相法

【現代漢語翻譯】 現代漢語譯本：爲了彰顯金的本質是清凈的，所以說金是清凈的，而不是說沒有金這種東西。

『譬如水界，水澄清平靜，沒有污穢渾濁，這是爲了彰顯水的本性是清凈的，而不是說沒有水；同樣，法身的煩惱從根本上就是清凈的，所以說法身是清凈的，而不是說沒有法身本體。』

『譬如空中煙、云、塵、霧都消散乾淨了，所以說天空是清凈的，而不是說沒有天空；同樣，法身的一切痛苦都滅盡了，所以說它是清凈的，而不是說沒有法身本體。』

『譬如有人在睡夢中夢見大水淹沒全身，他用手腳劃動，逆流而上，因為他心懷毅力，不懈怠退縮，所以從這岸到達了彼岸，夢醒之後，卻發現沒有水，也沒有此岸彼岸。生死妄想滅盡之後，就是覺悟的清凈，而不是說沒有覺悟；同樣，法界的一切妄想不再產生，所以說是清凈的，而不是說沒有法界本體，這就是所謂的清凈。』

『再者，善男子！這法身，因為煩惱障清凈，所以能顯現應身（Nirmanakaya，為救度眾生而顯現的化身）；因為業障清凈，所以能顯現化身（Sambhogakaya，通過修行獲得的報身）；因為智障清凈，所以能顯現法身（Dharmakaya，佛的真身，真理之身）。譬如依靠天空出現閃電，依靠閃電發出光芒；同樣，依靠法身而出現應身，依靠應身而出現化身。因此，本性極其清凈才能攝受法身，智慧清凈才能攝受應身，三昧清凈才能攝受化身，這三種清凈就是法如如（Tathata，真如），是不異如如，一味如如，解脫如如，究竟如如。所以，諸佛的本體是同一的，沒有差別。』

『善男子！如果有善男子、善女人說如來是我的老師，應當知道這位善男子、善女人完全瞭解並見到如來的真身，沒有其他的身。』

『善男子！因此，對於一切境界，因為不正的思惟全部斷除的緣故，對於此法沒有兩種不同的相狀，沒有分別。』

聖者所修行的是在如如（Tathata，真如）中沒有二相的法。

【English Translation】 English version: To manifest the purity of gold's essence, we say that gold is pure, not that there is no such thing as gold.

'For example, the water realm, when clear and still, without any turbidity or impurity, manifests the purity of water's nature, not that there is no water; likewise, the fundamental arising of afflictions in the Dharmakaya (法身, the body of the Dharma, the ultimate nature of reality) is entirely pure, so we say the Dharmakaya is pure, not that it has no substance.'

'For example, when smoke, clouds, dust, and fog in the sky have all cleared away, we say the sky is pure, not that there is no sky; likewise, when all sufferings of the Dharmakaya have been extinguished, we say it is pure, not that it has no substance.'

'For example, if someone dreams while sleeping of being submerged by a great flood, and they use their hands and feet to struggle upstream, reaching the other shore due to their unwavering effort and perseverance, upon awakening from the dream, they find no water, nor any shore on either side. When the deluded thoughts of birth and death are extinguished, that is the purity of awakening, not that there is no awakening; likewise, when all deluded thoughts in the Dharmadhatu (法界, the realm of Dharma, the totality of all things) no longer arise, we say it is pure, not that it has no substance, this is what is meant by purity.'

'Furthermore, good man! This Dharmakaya (法身, the body of the Dharma, the ultimate nature of reality), because the afflictive obscurations are purified, can manifest the Nirmanakaya (應身, the emanation body, a body manifested to help beings); because the karmic obscurations are purified, can manifest the Sambhogakaya (化身, the enjoyment body, a body attained through merit); because the cognitive obscurations are purified, can manifest the Dharmakaya (法身, the body of the Dharma, the ultimate nature of reality). For example, lightning appears dependent on the sky, and light emanates dependent on lightning; likewise, the Nirmanakaya (應身, the emanation body, a body manifested to help beings) appears dependent on the Dharmakaya (法身, the body of the Dharma, the ultimate nature of reality), and the Sambhogakaya (化身, the enjoyment body, a body attained through merit) appears dependent on the Nirmanakaya (應身, the emanation body, a body manifested to help beings). Therefore, extreme purity of nature embraces the Dharmakaya (法身, the body of the Dharma, the ultimate nature of reality), purity of wisdom embraces the Nirmanakaya (應身, the emanation body, a body manifested to help beings), purity of Samadhi (三昧, meditative absorption) embraces the Sambhogakaya (化身, the enjoyment body, a body attained through merit). These three purities are the Tathata (如如, suchness, the true nature of reality) of the Dharma, the non-different Tathata (如如, suchness, the true nature of reality), the one-flavored Tathata (如如, suchness, the true nature of reality), the liberated Tathata (如如, suchness, the true nature of reality), the ultimate Tathata (如如, suchness, the true nature of reality). Therefore, the essence of all Buddhas is one, without difference.'

'Good man! If any good man or good woman says that the Tathagata (如來, the Thus-Come One, a title of the Buddha) is my teacher, know that this good man or good woman fully knows and sees the true body of the Tathagata (如來, the Thus-Come One, a title of the Buddha), there is no other body.'

'Good man! Therefore, because incorrect thinking about all phenomena is completely eliminated, there are no two aspects, no discriminations, in this Dharma.'

What the sages cultivate is the Dharma of non-duality in Tathata (如如, suchness, the true nature of reality).

中，以修行故，如是如是一切種障悉皆除滅；如如一切障滅，如是如是法如如、如如智最得清凈；如如法界智慧清凈，如是如是一切自在具足攝受故、得一切自在者一切諸障悉滅除故、一切種清凈故，是如如智相。如是見者是名聖見，是則名為真實見佛。何以故？如如得見如如故。是故，如來見一切如來。何以故？聲聞、緣覺已出三界，覓于真境不能知見。如是，聖人所不知見、一切凡夫皆生疑惑，顛倒分別，不能得度，譬如兔子欲度大海。何以故？不能通達法如如故。

「複次，善男子！一切如來無分別心，於一切法得大自在，無礙清凈智慧見故、是自境界不共他故。是故，于無量無邊阿僧祇劫不惜身命、難行能行，為得此身。如此之身最上無比、是處最勝不可思議，過言說界；是方寂靜，過一切怖畏。

「善男子！如是知見如如：不生、不老、不死、壽命無限，無有寢臥、無有食，身心常在定，無有散動。若於如來起諍訟心，則不能得見於如來；如來所說皆能利益，有聽聞者皆蒙解脫；若有惡人、惡象、惡禽獸等不相逢值，于佛起業，果報無邊。

「一切如來無無記事、一切境界無慾知心、生死涅槃無有異心、如來所記無不決定。諸佛如來四威儀中無非智攝，一切諸法無有不為慈悲所攝、無有

【現代漢語翻譯】 現代漢語譯本：其中，因為修行的緣故，這樣這樣一切種類的障礙全部消除滅盡；隨著一切障礙的消除，這樣這樣法性真如、這樣這樣智慧最為清凈；隨著法界智慧的清凈，這樣這樣一切自在具足攝受的緣故，得到一切自在的人一切諸障全部滅除的緣故，一切種類清凈的緣故，這就是如如智的相狀。這樣見到的人就叫做聖見，這就是真實的見到佛。為什麼呢？因為這樣這樣才能得見真如的緣故。所以，如來能見到一切如來。為什麼呢？聲聞、緣覺已經出了三界，尋求真境卻不能知見。像這樣，聖人所不能知見的、一切凡夫都產生疑惑，顛倒分別，不能得到解脫，譬如兔子想要渡過大海。為什麼呢？因為不能通達法性真如的緣故。

『再者，善男子！一切如來沒有分別心，對於一切法得到大自在，因為無礙清凈的智慧所見，這是自己的境界不與他人共有。所以，在無量無邊的阿僧祇劫中不惜身命、難行能行，爲了得到此身。如此的身是最上無比的、這處是最殊勝不可思議的，超過言語所能表達的界限；這地方寂靜，超過一切怖畏。

『善男子！像這樣知見真如：不生、不老、不死、壽命無限，沒有睡眠，沒有飲食，身心常在禪定之中，沒有散亂動搖。如果對如來生起爭訟之心，就不能得見如來；如來所說都能利益眾生，有聽聞的人都能得到解脫；如果遇到惡人、惡象、惡禽獸等，不與他們相遇，對佛生起善業，果報無邊。

『一切如來沒有無記之事，一切境界沒有想要知曉的心，生死涅槃沒有不同的心，如來所記沒有不決定的。諸佛如來的四威儀中沒有不是智慧所攝的，一切諸法沒有不是慈悲所攝的，沒有...』

【English Translation】 English version: In this, because of cultivation, in this way, all kinds of obstacles are completely eliminated; as all obstacles are eliminated, in this way, the suchness of Dharma and suchness of wisdom become most pure; as the wisdom of the Dharma realm becomes pure, in this way, because of the complete acceptance of all freedom, those who attain all freedom have all obstacles eliminated, and because of all kinds of purity, this is the characteristic of suchness-wisdom. One who sees in this way is called a holy view, and this is truly seeing the Buddha. Why? Because in this way, one can see suchness. Therefore, the Tathagata sees all Tathagatas. Why? Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) have already left the Three Realms, but they cannot know and see the true realm. Like this, what the saints cannot know and see, all ordinary people generate doubts, inverted discriminations, and cannot attain liberation, like a rabbit wanting to cross the great ocean. Why? Because they cannot penetrate the suchness of Dharma.

『Furthermore, good man! All Tathagatas have no discriminating mind, and attain great freedom in all dharmas, because of the unobstructed and pure wisdom they see, this is their own realm and not shared with others. Therefore, in immeasurable and boundless asamkhya (innumerable) kalpas (eons), they do not spare their lives, and do what is difficult to do, in order to attain this body. Such a body is the most supreme and incomparable, this place is the most excellent and inconceivable, beyond the realm of words; this place is tranquil, beyond all fears.』

『Good man! To know and see suchness in this way: without birth, without old age, without death, with unlimited lifespan, without sleep, without food, the body and mind are always in samadhi (meditative absorption), without distraction or agitation. If one generates a contentious mind towards the Tathagata, then one cannot see the Tathagata; what the Tathagata says can benefit all beings, and those who hear it can attain liberation; if one encounters evil people, evil elephants, evil birds and beasts, and does not meet them, and generates good karma towards the Buddha, the karmic retribution is boundless.』

『All Tathagatas have no unrecorded matters, all realms have no desire to know, there is no difference in mind between samsara (birth and death) and nirvana (liberation), what the Tathagata records is always definite. In the four dignities of the Buddhas and Tathagatas, there is nothing that is not encompassed by wisdom, and all dharmas are encompassed by compassion, there is no...』

不為利益一切諸眾生者。

「善男子！若有善男子、善女人於此金光明經聽聞信解，不墮地獄、餓鬼、畜生、阿修羅道，常生人天、不為下劣，恒得親近諸佛如來、聽受正法，常生諸佛清凈國土。何以故？是甚深法得入于耳，是善男子如來已見、已記，當得不退阿耨多羅三藐三菩提；是善男子如是甚深之法得經于耳，當知是人不謗如來、不謗正法、不謗聖僧。一切眾生未種善根令得種故、已種善根令增長成熟故，一切世界所有眾生皆悉能行六波羅蜜。」

是時，虛空藏菩薩、梵釋四王、諸天眾等，即從坐起，偏袒右肩，合掌恭敬頂禮佛足而白佛言：「世尊！若有處處國土講說是金光明微妙經典，于其國土四種利益。何者為四？一者、國王軍眾強盛，無諸怨敵，離於疾疫，壽命修長，吉祥安樂，正法興隆；二者、輔相大臣和悅無諍，王所敬愛；三者、沙門、婆羅門及國邑人民修行正法，多所利益，年命長遠，富逸安樂，于諸福田悉得修立；四者、三時之中四大調適，是諸人天增加守護，慈悲平等，心無傷害，令一切眾生誠心歸仰，皆悉修行菩提之行。如是四種利益功德，我等皆當處處為作利益。」

佛言：「善哉，善哉！善男子！如是，如是。汝等應當如是修行如此經典，則法久住於世。」

【現代漢語翻譯】 現代漢語譯本 不為利益一切眾生的人。

『善男子！若有善男子、善女人聽聞、信仰、理解這部《金光明經》，就不會墮入地獄、餓鬼、畜生、阿修羅道，常能生於人天善道，不會處於下劣的境地，能夠經常親近諸佛如來、聽受正法，常生於諸佛清凈的國土。為什麼呢？因為這甚深之法能夠進入他的耳中，這位善男子已經被如來所見、所記，將來必定證得不退轉的阿耨多羅三藐三菩提（無上正等正覺）；這位善男子如此甚深之法能夠經過他的耳中，應當知道這個人不會誹謗如來、不會誹謗正法、不會誹謗聖僧。對於一切尚未種下善根的眾生，能令他們種下善根；對於已經種下善根的眾生，能令他們的善根增長成熟。一切世界所有的眾生都能夠修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。』

這時，虛空藏菩薩（菩薩名）、梵釋四王（佛教的護法天神）、諸天眾等，立即從座位上站起，袒露右肩，合掌恭敬地頂禮佛足，稟告佛說：『世尊！如果在各個國土講說這部《金光明》微妙經典，對於那個國土有四種利益。哪四種呢？第一，國王和軍隊強大興盛，沒有各種怨敵，遠離疾病瘟疫，壽命長久，吉祥安樂，正法興隆；第二，輔相大臣和睦喜悅，沒有爭端，受到國王的敬愛；第三，沙門（出家修道者）、婆羅門（古印度僧侶）以及國都鄉村的人民修行正法，獲得很多利益，壽命長遠，富裕安樂，對於各種福田都能修立；第四，三個時節之中，地水火風四大調和適順，這些護法的人天增加守護力量，以慈悲平等之心對待眾生，沒有傷害之心，令一切眾生誠心歸順仰慕，都修行菩提（覺悟）之行。像這樣的四種利益功德，我們都應當在各處為眾生做利益。』

佛說：『好啊，好啊！善男子！正是這樣，正是這樣。你們應當這樣修行這部經典，那麼佛法就能長久住世。』

【English Translation】 English version Not for the benefit of all sentient beings.

『Good man! If there are good men and good women who hear, believe, and understand this Golden Light Sutra, they will not fall into the hells, the realms of hungry ghosts, animals, or asuras (demigods); they will always be born in the realms of humans and gods, will not be in inferior circumstances, will always be able to be close to all the Buddhas and Tathagatas (thus-gone-ones), hear and receive the true Dharma, and will always be born in the pure lands of the Buddhas. Why is this? Because this profound Dharma can enter their ears, these good men have already been seen and noted by the Tathagata, and they will attain non-retrogression from Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment); this profound Dharma can pass through the ears of these good men, and you should know that these people will not slander the Tathagata, will not slander the true Dharma, and will not slander the Sangha (holy community). For all sentient beings who have not yet planted good roots, it enables them to plant good roots; for those who have already planted good roots, it enables their good roots to grow and mature. All sentient beings in all worlds will be able to practice the Six Paramitas (perfections).』

At that time, Akasagarbha Bodhisattva (Bodhisattva of the Treasury of Space), the Four Heavenly Kings of Brahma and Sakra (protector deities in Buddhism), and the assembly of gods, immediately rose from their seats, bared their right shoulders, joined their palms together respectfully, bowed their heads to the Buddha's feet, and said to the Buddha: 『World Honored One! If this subtle and wonderful Golden Light Sutra is preached in various countries, there will be four kinds of benefits for those countries. What are the four? First, the king and his army will be strong and prosperous, without any enemies, free from diseases and plagues, with long lives, auspiciousness, peace, and the flourishing of the true Dharma; second, the ministers and advisors will be harmonious and joyful, without disputes, and will be loved by the king; third, sramanas (wandering ascetics), brahmins (priests), and the people of the cities and villages will practice the true Dharma, obtain many benefits, have long lives, be wealthy and peaceful, and will be able to establish all fields of merit; fourth, during the three seasons, the four great elements of earth, water, fire, and wind will be harmonious and balanced, and these gods and humans who protect the Dharma will increase their protective power, treat all sentient beings with compassion and equality, without any intention to harm, causing all sentient beings to sincerely submit and admire, and all will practice the conduct of Bodhi (enlightenment). Such are the four kinds of beneficial merits, and we shall all create benefits for sentient beings everywhere.』

The Buddha said: 『Excellent, excellent! Good men! It is so, it is so. You should cultivate this sutra in this way, and then the Dharma will abide in the world for a long time.』

合部金光明經卷第一 大正藏第 16 冊 No. 0664 合部金光明經

合部金光明經卷第二

隋大興善寺沙門釋寶貴合北涼天竺三藏曇無讖譯

懺悔品第四

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，以桴擊鼓出大音聲，其聲演說懺悔偈頌。

時信相菩薩從夢寤已，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，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、 　貧窮困厄、　　及諸有苦。　　是鼓所出， 　微妙之音，　　能

【現代漢語翻譯】 現代漢語譯本 《合部金光明經》卷第一

《合部金光明經》卷第二

隋朝大興善寺沙門釋寶貴合北涼天竺三藏曇無讖譯

懺悔品第四

當時，信相菩薩在那天晚上夢見一面金鼓，它的形狀美好而巨大，它的光明普遍照耀，好比太陽的光芒。又在光明中看見十方無量無邊的諸佛世尊，在眾寶樹下坐在琉璃座上，與無量百千的眷屬圍繞著，正在說法。看見有一個人像是婆羅門（Brahman，印度教祭司），用鼓槌敲擊金鼓，發出巨大的聲音，那聲音演說著懺悔的偈頌。

當時信相菩薩從夢中醒來后，至誠地憶念夢中所聽到的懺悔偈頌，過了一夜直到早晨，走出王舍城（Rājagṛha，古印度摩揭陀國首都）。

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，又名靈鷲山）到達佛陀所在的地方。到達佛陀所在的地方后，頂禮佛足，右繞佛三圈，退到一旁坐下，以恭敬的心情合掌，瞻仰佛陀的尊容，把夢中所見到的金鼓以及懺悔偈頌向佛陀稟告說：

『昨天晚上所做的夢，至誠地憶持不忘，夢見一面金鼓，顏色美妙而光彩照耀。它的光芒非常盛大，光明勝過太陽，普遍照耀十方，像恒河沙一樣多的世界。又因為這道光明，得以見到諸佛，在眾寶樹下，坐在琉璃座上，無量的大眾，圍繞著佛陀說法。看見一位婆羅門，敲擊這面金鼓，那鼓的聲音中，說著這樣的偈頌。這面大金鼓，所發出的美妙聲音，全部能夠滅除，三世的各種痛苦，地獄、餓鬼、畜生等等的痛苦、貧窮困厄、以及各種各樣的痛苦。這面鼓所發出的，微妙的聲音，能夠……』

【English Translation】 English version The Combined Golden Light Sutra, Volume One

The Combined Golden Light Sutra, Volume Two

Translated by Śramaṇa Shishi Baogui of Daxingshan Temple in the Sui Dynasty, combined with the translation of Tripiṭaka Dharmarakṣa from Northern Liang in India.

Chapter Four: Repentance

At that time, Bodhisattva Sincera Faith dreamt of a golden drum that night. Its shape was beautiful and large, and its light shone universally, like the sunlight. Moreover, within the light, he saw countless Buddhas, World Honored Ones, sitting on crystal thrones beneath jeweled trees, surrounded by limitless hundreds of thousands of attendants, expounding the Dharma. He saw a person resembling a Brahman (Brahmin, a member of the highest Hindu caste), striking the drum with a mallet, producing a great sound. The sound proclaimed verses of repentance.

Then, Bodhisattva Sincere Faith, having awakened from his dream, sincerely recalled the verses of repentance he had heard in the dream. After the night had passed until dawn, he went out of the city of Rājagṛha (Capital of Magadha kingdom in ancient India).

At that time, countless hundreds of thousands of beings also went with the Bodhisattva to Mount Gṛdhrakūṭa (Vulture Peak Mountain), arriving at the place where the Buddha was. Having arrived at the Buddha's place, they prostrated at the Buddha's feet, circumambulated him three times to the right, and sat down to one side. With respectful hearts, they joined their palms and gazed upon the Buddha's venerable countenance, relating to the Tathagata about the golden drum and the verses of repentance they had seen in the dream:

'Last night's dream, I remember and hold onto with all my heart. I dreamt of a golden drum, its color beautiful and radiant. Its light was very great, its brightness surpassing the sun, universally illuminating the ten directions, worlds as numerous as the sands of the Ganges. Moreover, because of this light, I was able to see the Buddhas, beneath jeweled trees, sitting on crystal thrones, with limitless multitudes surrounding them, expounding the Dharma. I saw a Brahman, striking this golden drum, and from the sound of the drum, these verses were spoken. This great golden drum, the wonderful sound it emits, is able to completely eliminate, the various sufferings of the three realms, the sufferings of hell, hungry ghosts, animals, poverty and distress, and all kinds of suffering. The subtle sound emitted by this drum is able to...'

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， 　

【現代漢語翻譯】 現代漢語譯本 救度所有被各種煩惱所困擾的眾生，斷除他們的種種怖畏，使他們獲得無所畏懼的境界，就像諸佛一樣，證得無所畏懼的境界。 諸佛和聖人所成就的功德，是遠離生死輪迴，到達大智慧的彼岸。這些眾生所獲得的功德、禪定以及輔助修道的各種方法，就像大海一樣深廣。 這金鼓所發出的美妙聲音，能使眾生獲得梵音般深遠的智慧；證得佛陀無上的菩提勝果，轉動無上的法輪，微妙而清凈；住世壽命無量，經歷不可思議的劫數，演說正法，利益眾生； 能夠摧毀煩惱，消除各種痛苦，貪婪、嗔恨、愚癡等等，全部都使之寂滅。 如果有眾生身處地獄，被熊熊大火燃燒身體，如果聽到金鼓發出的美妙聲音，以及其中所包含的教誨，就會立刻皈依佛陀； 也能使眾生得知自己的宿命，知道百生、千生、千萬億生的事情；使他們心中正念，憶念諸佛世尊，也能聽聞無上的微妙之言。 這金鼓中所發出的美妙聲音，還能使眾生值遇諸佛，遠離一切諸惡業等，善於修習無量的清凈之業。 諸天、世人以及其他眾生，隨其心中所思、諸所愿求，這金鼓所發出的聲音，都能夠使他們成就具足。 如果有眾生墮入大地獄，被猛烈的火焰焚燒身體，沒有救護，在各種苦難中流轉，應當使他們全部滅除各種痛苦；若有眾生，

【English Translation】 English version To deliver all sentient beings oppressed by various afflictions, to cut off their fears, and to enable them to attain fearlessness, just like all the Buddhas, attaining fearlessness. The merits accomplished by all the Buddhas and sages are to be free from the cycle of birth and death, and to reach the shore of great wisdom. The merits, samadhi (concentration), and various methods assisting the path of cultivation obtained by these sentient beings are as deep and vast as the ocean. The wonderful sound emitted by this golden drum enables sentient beings to obtain wisdom as profound as the Brahma sound; to attain the supreme Bodhi fruit of the Buddha, to turn the unsurpassed Dharma wheel, subtle and pure; to dwell in the world for immeasurable lifetimes, experiencing inconceivable kalpas (aeons), expounding the Dharma, and benefiting sentient beings; Able to destroy afflictions, eliminate all kinds of suffering, greed, hatred, ignorance, etc., all of which are brought to extinction. If there are sentient beings in hell, with their bodies burned by raging fire, if they hear the wonderful sound emitted by the golden drum, and the teachings contained therein, they will immediately take refuge in the Buddha; It can also enable sentient beings to know their past lives, knowing hundreds, thousands, trillions of lives; enabling them to have right mindfulness in their hearts, remembering all the Buddhas, World Honored Ones, and also hearing the unsurpassed subtle words. The wonderful sound emitted from this golden drum can also enable sentient beings to encounter all the Buddhas, to stay away from all evil deeds, etc., and to be good at cultivating immeasurable pure deeds. All devas (gods), humans, and other sentient beings, according to their thoughts and desires, the sound emitted by this golden drum can enable them to achieve fulfillment. If there are sentient beings who have fallen into the great hell, with their bodies burned by fierce flames, without protection, wandering in various difficulties, they should all be freed from all suffering; if there are sentient beings,

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、　　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，　　如是諸罪， 　今悉懺悔；　　或不恭敬，　　緣覺菩薩， 　如是眾罪，　　今悉懺悔

【現代漢語翻譯】 現代漢語譯本 被各種痛苦所逼迫，三惡道（地獄、餓鬼、畜生）的果報，以及在人道中受苦的眾生， 像這樣敲擊金鼓所發出的聲音，都能夠滅除他們的痛苦。 對於一切遭受各種痛苦，沒有依靠、沒有歸宿、沒有救護的眾生， 我願為他們成為歸依之處。這些世尊（佛）， 現在應當知曉，他們長久以來對我生起了大悲心。 在任何地方，十方諸佛、現在世間的雄者（佛）、 兩足之尊（佛），我過去所造作的，惡業、不善業， 現在都懺悔。在具有十種力量的佛前，因為不認識諸佛、 以及父母的恩德，不瞭解善法，所以造作各種惡業、 仗恃自己的種姓、以及各種財寶，在盛年時放縱自己、 做出各種惡行，心中懷著不善的念頭、口中說著惡語、 隨心所欲地去做，卻看不到自己的過錯，這是凡夫的愚蠢行為、 被無知和黑暗所覆蓋，親近惡友，被煩惱擾亂心智、 因為五欲（色、聲、香、味、觸）的緣故，心中生起忿怒和怨恨、 不知滿足，所以造作各種惡業，親近那些不聖潔的人，因為這些原因而生起慳吝和嫉妒、 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，無法獲得自在，因此造作各種惡業， 貪慾、嗔恚、愚癡，擾亂我的心，被渴愛所逼迫， 造作各種惡業，因為衣食、以及女色的緣故， 被各種煩惱所困擾，造作各種惡業，身、口、意所造的惡業， 所積累的身、口、意三業，像這樣的各種罪過，現在全部懺悔。 或者不恭敬佛、法、僧三寶，像這樣的各種罪過， 現在全部懺悔；或者不恭敬緣覺（Pratyekabuddha）、菩薩（Bodhisattva）， 像這樣的各種罪過，現在全部懺悔。

【English Translation】 English version Oppressed by all kinds of suffering, the retribution of the three evil realms (hell, hungry ghosts, animals), and beings suffering in the human realm, The sound produced by striking this golden drum can eliminate all their suffering. For all beings who suffer various pains, without reliance, without refuge, without protection, I vow to be a place of refuge for them. These World Honored Ones (Buddhas), Should now know that they have long aroused great compassion towards me. In every place, the Buddhas of the ten directions, the heroes of the present world (Buddhas), The Honored Ones with two feet (Buddhas), the evil deeds and unwholesome deeds that I have committed in the past, I now repent of them all. Before the Buddhas with ten powers, because I did not recognize the Buddhas, And the kindness of my parents, did not understand the good Dharma, therefore I committed various evil deeds, Relying on my lineage and various treasures, indulging myself in my prime years, Committing various evil deeds, harboring unwholesome thoughts in my mind, speaking evil words, Doing whatever I pleased, but not seeing my own faults, these are the foolish actions of ordinary people, Covered by ignorance and darkness, associating with bad friends, my mind disturbed by afflictions, Because of the five desires (form, sound, smell, taste, touch), anger and resentment arise in my mind, Not knowing contentment, therefore committing various evil deeds, associating with those who are not holy, because of these reasons, stinginess and jealousy arise, Because of poverty, using deceitful and flattering means to do evil, being bound by others, Often feeling fear, unable to obtain freedom, therefore committing various evil deeds, Greed, hatred, and delusion, disturb my mind, being compelled by thirst and craving, Committing various evil deeds, because of clothing, food, and women, Troubled by various afflictions, committing various evil deeds, the evil deeds of body, speech, and mind, The accumulated karma of body, speech, and mind, all such sins, I now repent of them all. Or not respecting the Buddha, Dharma, and Sangha (holy community), all such sins, I now repent of them all; or not respecting Pratyekabuddhas (Solitary Buddhas), Bodhisattvas (Enlightenment beings), All such sins, I now repent of them all.

；　　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、 　憍慢放逸、　　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

【現代漢語翻譯】 現代漢語譯本： 　　因為沒有智慧的緣故， 　　誹謗真正的佛法、不知道恭敬父母、師長， 　　像這樣的種種罪過，現在全部懺悔；被愚昧迷惑所覆蓋、 　　驕慢放縱，因為貪婪、嗔恨、愚癡，造作各種惡行， 　　像這樣的種種罪過，現在全部懺悔。 　　我現在供養無量無邊的三千大千世界（Sānqiān dàqiān shìjiè，佛教宇宙觀中的一個巨大世界體系）諸佛。 　　我應當救拔十方一切無量的眾生，脫離所有痛苦； 　　我應當安置不可思議的阿僧祇（Āsēngqí，佛教中的一個極大數字單位）眾生，讓他們安住於十地（Shí dì，菩薩修行的十個階段）； 　　已經得到安止，安住於十地的人，讓他們全部具足如來正覺（Rúlái zhèngjué，佛的真正覺悟）。 　　如來正覺，爲了一個眾生，用億劫（Yì jié，極長的時間單位）修行，使無量的眾生，能夠度過苦海。 　　我應當爲了這些眾生，演說微妙、甚深的懺悔之法： 　　就是所謂的《金光明經》（Jīnguāngmíng jīng），能夠滅除各種罪惡。 　　千劫所造作的極重惡業，如果能夠至誠懇切地懺悔一次，像這樣的種種罪過，全部都能滅盡。 　　我現在已經說了懺悔的方法，這就是《金光明經》，清凈微妙，能夠快速地滅除一切業障。 　　我應當安置眾生，安住在十地，用十種珍寶作為他們的腳足； 　　成就成佛無上的功德光明，讓各種眾生，度過三有海（Sānyǒu hǎi，欲界、色界、無色界，眾生輪迴的三個世界）； 　　諸佛所有的甚深法藏，不可思議的無量功德、一切種智（Yīqiè zhǒng zhì，佛所具有的對一切事物和現象的智慧），愿都能全部具足； 　　百千禪定、根、力、覺、道（Gēn, lì, jué, dào，佛教修行中的要素）、不可思議的各種陀羅尼（Tuóluóní，總持，佛教咒語），十力世尊（Shí lì shìzūn，具有十種力量的佛）！我應當成就這些。 諸

【English Translation】 English version: Because of ignorance, Slandering the true Dharma, not knowing how to respect parents and elders, All such sins, I now repent; covered by delusion, Arrogant and unrestrained, due to greed, hatred, and ignorance, committing various evils, All such sins, I now repent. I now make offerings to the immeasurable and boundless Buddhas of the Three Thousand Great Thousand Worlds (Sānqiān dàqiān shìjiè, a vast world system in Buddhist cosmology). I shall deliver all the immeasurable beings in the ten directions from all suffering; I shall settle the inconceivable Asamkhya (Āsēngqí, an extremely large number in Buddhism) of beings, causing them to dwell in the Ten Grounds (Shí dì, ten stages of Bodhisattva practice); Those who have already attained peace and dwell in the Ten Grounds, may they all be fully endowed with the Perfect Enlightenment of the Tathagata (Rúlái zhèngjué, the true enlightenment of the Buddha). The Tathagata, for the sake of one being, cultivates for billions of kalpas (Yì jié, extremely long periods of time), so that countless beings may cross the sea of suffering. I shall, for the sake of these beings, expound the subtle and profound Dharma of Repentance: That is, the 'Golden Light Sutra' (Jīnguāngmíng jīng), which can eradicate all evils. The extremely heavy evil karma created over thousands of kalpas, if one can sincerely repent even once, all such sins will be completely extinguished. I have now spoken of the method of repentance, which is the 'Golden Light Sutra', pure and subtle, and can quickly eradicate all karmic obstacles. I shall settle beings, dwelling in the Ten Grounds, using ten kinds of treasures as their feet; Accomplishing the supreme merit and light of becoming a Buddha, enabling all beings to cross the sea of the Three Realms (Sānyǒu hǎi, the realms of desire, form, and formlessness, the three worlds of samsara); All the profound Dharma treasures of the Buddhas, the inconceivable immeasurable merits, the Omniscience (Yīqiè zhǒng zhì, the wisdom of the Buddha regarding all things and phenomena), may all be fully possessed; Hundreds of thousands of Samadhis, the Roots, Powers, Enlightenment Factors, and the Path (Gēn, lì, jué, dào, elements in Buddhist practice), the inconceivable Dharanis (Tuóluóní, mantras, mnemonic devices), the Ten-Powered World Honored One (Shí lì shìzūn, the Buddha with ten powers)! I shall accomplish these. All

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、 　愁恐驚懼、　　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， 　唯愿現在，　　諸佛世尊，　　以大悲水， 　洗除令凈。　　過去諸惡，　　今悉悔過； 　現所作罪，　　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、意善，　　愿于來世，　　證無上道。 　若在諸有，　　六趣險難、　　愚癡無智、 　造作諸惡，　　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

【現代漢語翻譯】 現代漢語譯本： 佛世尊（Buddha World Honored One），您有偉大的慈悲心，請允許我向您表達我最真誠的懺悔。 請您慈悲地接受我的懺悔。如果我在過去無數劫中所造作的種種惡業，因此因緣，導致我產生巨大的憂愁痛苦、貧窮困乏、愁悶恐懼、驚慌害怕、惡劣的業報，內心常常怯懦退縮，無論在什麼地方，都暫時沒有歡樂。 十方現在的大悲世尊（Great Compassionate World Honored One），您能夠消除眾生的一切怖畏。愿您接受我誠心的懺悔，使我的恐懼都能夠完全消除。我所擁有的所有煩惱和業障，唯愿現在諸佛世尊（Buddha World Honored One），用您的大悲之水，洗滌乾淨。 過去所造的種種惡業，現在全部懺悔；現在所作的罪過，誠心發露懺悔；未來尚未造作的，再也不敢造作；已經造作的罪業，不敢隱瞞覆蓋。 身業三種（殺生、偷盜、邪淫），口業有四種（妄語、兩舌、惡口、綺語），意業三種（貪、嗔、癡），現在全部懺悔。身、口所作的，以及意念所想的，這十種惡業，全部懺悔。愿我遠離十惡，修行十善，安住於十住位，最終證得具有十力（Ten Powers）的至尊果位。 過去所造的惡業，應當承受惡報，現在在佛前，誠心懺悔。無論是這個國土，還是其他世界，所有的善法，我都全部迴向，我所修行的身、口、意善業，愿我在未來世，證得無上菩提。 如果我在諸有（Three Realms）之中，處於六道（Six Realms）的險難之中，因為愚癡無智，造作種種惡業，現在在佛前，全部懺悔。 世間所有的生死險難，種種淫慾，愚癡煩惱的困境，像這樣的種種災難，我都……

【English Translation】 English version: Buddha World Honored One, you possess great compassion, please allow me to express my most sincere repentance. Please compassionately accept my repentance. If, due to the various evil deeds I have committed in countless past kalpas, I experience great sorrow and suffering, poverty and destitution, worry and fear, panic and dread, evil karmic consequences, and my heart is constantly timid and shrinking, and I have no joy anywhere, even temporarily. The Great Compassionate World Honored One of the ten directions, present now, you are able to eliminate all fears of sentient beings. May you accept my sincere repentance, so that my fears may be completely eliminated. All the afflictions and karmic obstacles that I possess, I only wish that the present Buddhas World Honored Ones, with your water of great compassion, wash them clean. All the evil deeds committed in the past, I now repent of them all; the sins committed now, I sincerely confess and repent; those not yet committed in the future, I dare not commit again; the sins already committed, I dare not conceal or cover up. The three karmas of the body (killing, stealing, sexual misconduct), the four karmas of the mouth (false speech, divisive speech, harsh speech, idle chatter), the three karmas of the mind (greed, hatred, delusion), I now repent of them all. The ten evil deeds committed by body and mouth, and thought by mind, I repent of them all. May I stay away from the ten evils, cultivate the ten good deeds, abide in the ten abodes, and ultimately attain the supreme fruit of the Ten Powers. The evil deeds committed in the past, I should receive evil retribution, now before the Buddha, I sincerely repent. Whether in this land or other worlds, all the good dharmas, I dedicate them all, the good deeds of body, mouth, and mind that I cultivate, may I attain unsurpassed Bodhi in the future. If I am in the Three Realms, in the perilous difficulties of the Six Realms, because of ignorance and lack of wisdom, committing various evil deeds, now before the Buddha, I repent of them all. All the dangers of birth and death in the world, all kinds of lust, the predicament of ignorance and affliction, such disasters, I...

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，　　猶如真金；　　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。 　煩惱火熾，　　令心燋熱，　　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，　　挍飾光網，　　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。 　妙身端嚴，　　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

【現代漢語翻譯】 現代漢語譯本 現在我懺悔： 內心輕浮躁動難以自制、親近惡友難以避免、身處欲界、色界、無色界這三有是危險的、 以及貪、嗔、癡這三毒的困擾、難以遇到沒有災難的時代、難以遇到好的時機、 難以修行積累功德、難以值遇佛陀，像這樣的種種困難， 現在我都全部懺悔。諸佛世尊，是我所依靠的， 因此我現在，恭敬地禮拜佛陀的功德如海；佛身金色光芒閃耀， 猶如須彌山（Sumeru），因此我現在，頂禮最殊勝的佛陀。 佛陀的膚色無與倫比，猶如純真的黃金；眼目清澈明凈， 如同深藍色的琉璃；功德、威神、名稱都非常顯著。 佛陀如太陽般的大悲，滅除一切黑暗，善良清凈沒有污垢， 遠離各種塵埃遮蔽，無上的佛陀如太陽，大光明普照一切。 煩惱的火焰熾盛，使內心焦躁灼熱，只有佛陀能夠消除， 如同月亮般清涼。三十二相（32 marks of a Buddha）、八十種好（80 minor marks of a Buddha）， 莊嚴佛陀的身軀，令人百看不厭。功德巍峨高大， 明亮的網狀光芒顯耀，安住在欲界、色界、無色界這三界之中，如同太陽照耀世界。 佛身猶如琉璃，清凈沒有瑕疵污穢，美妙的顏色廣大， 種種顏色各不相同。佛身顏色紅潤，如同初升的太陽， 水晶、白銀，交錯裝飾著光網，像這樣種種的莊嚴， 莊嚴著佛陀如太陽般的光輝。在三有（Three realms of existence）之中，生死輪迴的大海， 如暴雨後的積水般波濤動盪，惱亂我的內心。輪迴的滋味苦澀有毒， 最為粗糙難以下嚥，如來的光明之網，能夠使之枯竭。 佛陀的身軀美妙端莊，相好殊勝特別，金色的光明， 遍照一切。智慧如大海，充滿三界， 因此我現在，稽首恭敬地禮拜。佛陀的智慧如大海水， 它的容量難以測量；佛陀的智慧如大地

【English Translation】 English version Now I repent: My mind is fickle and restless, difficult to control; it's hard to avoid bad company; being in the Three Realms (Triloka) of desire, form, and formlessness is dangerous; And the afflictions of the three poisons (greed, hatred, and delusion); it's difficult to encounter an era without calamities; it's difficult to encounter a good time; It's difficult to cultivate and accumulate merit; it's difficult to meet a Buddha; such are the various difficulties, Now I repent them all. The Buddhas, World Honored Ones, are my refuge, Therefore, now I respectfully bow to the ocean of Buddha's merits; the golden light of the Buddha's body shines brightly, Like Mount Sumeru (Sumeru), therefore, now I prostrate to the most supreme Buddha. The Buddha's complexion is unparalleled, like pure gold; the eyes are clear and bright, Like dark blue lapis lazuli; merit, majestic power, and fame are all prominent. The Buddha's sun-like great compassion eliminates all darkness, is virtuous, pure, and without defilement, Far from all dust and obscurations, the supreme Buddha is like the sun, with great light shining everywhere. The fire of afflictions is blazing, causing the mind to be scorched and hot; only the Buddha can extinguish it, Like the moon's coolness. The thirty-two marks (32 marks of a Buddha), the eighty minor marks (80 minor marks of a Buddha), Adorn the Buddha's body, making it inexhaustible to behold. Merit is lofty and grand, The bright net of light shines brilliantly, abiding in the Three Realms (Triloka) of desire, form, and formlessness, like the sun illuminating the world. The Buddha's body is like lapis lazuli, pure and without flaws or impurities, the wonderful color is vast, With various colors each different. The Buddha's color is reddish, like the rising sun, Crystal and silver, interwoven and adorned with a net of light, such are the various adornments, Adorning the Buddha's sun-like radiance. In the Three Realms (Triloka), the great ocean of birth and death, Is like the turbulent waves of accumulated rainwater, disturbing my mind. The taste of samsara is bitter and poisonous, Most coarse and difficult to swallow, the Tathagata's net of light can cause it to dry up. The Buddha's body is wonderful and dignified, with special and outstanding marks, golden light, Shining everywhere. Wisdom is like a great ocean, filling the Three Realms (Triloka), Therefore, now I bow my head and respectfully prostrate. The Buddha's wisdom is like the water of the great ocean, Its measure is difficult to know; the Buddha's wisdom is like the earth

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；　　毛渧海水， 　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。 　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、　　百千億生。　　常當至心， 　正念諸佛，　　聞說微妙，　　無上之法。 　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

【現代漢語翻譯】 現代漢語譯本 微塵的數量，不可計數； 諸多的須彌山（Sumeru）：佛教宇宙觀中的中心山，難以測量；虛空的邊際，也無法找到； 諸佛也是如此，功德無量，一切有情眾生，沒有誰能夠完全知曉。 即使在無量劫的時間裡，竭盡心思去思量，也不能得知佛陀功德的邊際。 大地上的山川，尚且可以測量；一滴毛髮尖端的海水，也可以計數；諸佛的功德，卻沒有人能夠完全知曉。 佛的相好莊嚴、名稱讚嘆，這樣的功德，令一切眾生都能夠獲得。 我憑藉善業，以及各種因緣的緣故，來世不久，就能成就佛道。 講說宣揚微妙的佛法，利益眾生，救度一切，脫離無量的痛苦。 摧伏一切邪魔，以及他們的眷屬，轉動無上清凈的法輪，住世壽命無量，經歷不可思議的劫數， 以甘露般的法味，充足眾生。我應當具足六波羅蜜（Six Paramitas）：佈施、持戒、忍辱、精進、禪定、智慧，就像過去的諸佛所成就的那樣。 斷除一切煩惱，消除一切痛苦，完全滅除貪慾、嗔恚、愚癡等等。 我應當憶念過去宿命的事情，百生、千生、百千億生。 常常應當至誠專心，正念諸佛，聽聞宣說微妙無上的佛法。 我因為善業的緣故，常常遇到諸佛，遠離各種惡行，修習各種善業。 一切世界，所有的眾生，無量的苦惱，我應當全部滅除。 如果有眾生，諸根毀壞、不具足的，我都令他們具足； 十方世界，所有的病苦，瘦弱乏力，沒有救護的

【English Translation】 English version The number of fine dust particles is immeasurable; The many Mount Sumerus (Sumeru): the central mountain in Buddhist cosmology, are difficult to measure; the boundaries of empty space are also unattainable; The Buddhas are also like this, with immeasurable merits and virtues; no sentient being can fully know them. Even if one were to ponder with all one's mind for countless kalpas, one could not know the limits of the Buddha's merits and virtues. The mountains on the earth can still be measured; a drop of seawater from the tip of a hair can also be counted; but no one can fully know the merits and virtues of the Buddhas. The Buddha's majestic appearance, and the praise of his name, such merits and virtues, enable all beings to attain them. Through good deeds and various causes and conditions, I will soon attain Buddhahood in the next life. Expounding and propagating the wonderful Dharma, benefiting sentient beings, saving all, and freeing them from immeasurable suffering. Subduing all demons and their retinues, turning the unsurpassed pure Dharma wheel, dwelling in the world for immeasurable life spans, experiencing inconceivable kalpas, Nourishing sentient beings with the nectar-like taste of the Dharma. I shall perfect the Six Paramitas (Six Paramitas): generosity, morality, patience, diligence, concentration, and wisdom, just as the Buddhas of the past have accomplished. Cutting off all afflictions, eliminating all suffering, completely extinguishing greed, hatred, ignorance, and so on. I shall remember the events of past lives, hundreds of lives, thousands of lives, hundreds of thousands of millions of lives. One should always be sincere and focused, be mindful of the Buddhas, and hear the exposition of the wonderful and unsurpassed Dharma. Because of good deeds, I often encounter the Buddhas, stay away from all evil deeds, and cultivate all good deeds. All the worlds, all sentient beings, with immeasurable suffering, I shall eliminate them all. If there are sentient beings whose faculties are damaged and incomplete, I will make them complete; All the sickness and suffering in the ten directions, the weak and exhausted, without protection

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，　　如是無量，　　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、　　啞者能言、 　裸者得衣；　　貧窮之者，　　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，　　種種伎樂。 　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，　

【現代漢語翻譯】 現代漢語譯本 都讓他們解脫出來；像這樣的各種痛苦， 都能恢復力量，恢復如初；如果觸犯了王法， 面臨刑罰，有無量的怖畏、愁憂、苦惱， 像這樣的人，都讓他們解脫出來；如果遭受鞭打、 捆綁枷鎖、種種苦事，逼迫他們的身體， 無量百千的愁憂、驚畏、種種恐懼， 擾亂他們的心，像這樣無量的各種苦惱等， 愿使一切眾生，都得到解脫。如果有眾生， 被飢渴所困擾，讓他們得到種種甘美的飲食； 盲人能夠看見，聾人能夠聽見，啞巴能夠說話， 沒有衣服的人得到衣服；貧窮的人，立即得到寶藏， 倉庫充盈，沒有什麼缺乏。一切眾生都享受， 安穩快樂，乃至沒有一個人受苦。 眾生互相看著，和顏悅色，形貌端正莊嚴， 人人都喜歡看見，心中常常思念他人的善事， 飲食飽滿，功德具足。隨著各種眾生， 心中所思念的，都愿讓他們得到種種伎樂。 箜篌（一種撥絃樂器）、箏（一種彈撥樂器）、笛（一種吹奏樂器）、琴（一種彈撥樂器）、瑟（一種彈撥樂器）、鼓吹（打擊樂器和吹奏樂器的合稱），像這樣的種種， 微妙的聲音；江、河、池沼、流泉、各種水域， 遍佈金色的蓮花以及優缽羅（utpala，青蓮花）；隨著各種眾生， 心中所思念的，立即得到種種衣服、飲食、 錢財、珍寶、金、銀、琉璃（一種寶石）、 真珠、璧玉、雜色的瓔珞（一種裝飾品）。愿各種眾生， 不聽到惡劣的聲音，乃至沒有

【English Translation】 English version May all be liberated from such sufferings; May they regain their strength and return to their original state; If they violate the king's law, Facing punishment, with immeasurable fear, sorrow, and suffering, May such people be liberated; If they suffer from whipping, Binding with shackles, various kinds of suffering, oppressing their bodies, Immeasurable hundreds of thousands of sorrows, fears, various terrors, Disturbing their minds, such immeasurable sufferings, etc., May all beings be liberated. If there are beings, Troubled by hunger and thirst, may they receive various delicious foods; May the blind see, the deaf hear, the mute speak, The naked receive clothing; The poor immediately obtain treasures, Warehouses are full, lacking nothing. All beings enjoy, Peace and happiness, until there is not a single person suffering. Beings look at each other with gentle and joyful expressions, with dignified appearances, Everyone likes to see them, constantly thinking of the good deeds of others, Full of food and drink, complete with merits. According to what various beings, Think in their minds, may they all receive various kinds of music. Konghou (a plucked string instrument), zheng (a plucked string instrument), flute (a wind instrument), qin (a plucked string instrument), se (a plucked string instrument), drums and trumpets (a combination of percussion and wind instruments), like these various, Subtle sounds; rivers, lakes, ponds, flowing springs, various waters, Covered with golden lotuses and utpala (blue lotus); According to what various beings, Think in their minds, they immediately receive various clothes, food, drink, Money, treasures, gold, silver, lapis lazuli (a gemstone), Pearls, jade, and various ornaments. May all beings, Not hear evil sounds, until there is no

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， 　勤心修集，　　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，　　愿悉盡滅，　　令無有餘。 　若諸眾生，　　三有繫縛，　　生死羅網， 　彌密牢固，　　愿以智刀，　　割斷破裂， 　除

【現代漢語翻譯】 現代漢語譯本 對於那些心懷惡意的人，愿所有眾生： 容貌美好而微妙，彼此之間互相愛護，共同懷有愛念； 世間所有賴以生存的物品，都能隨著他們的意念，完全充足地得到。 愿所有眾生，他們所尋求和渴望的，都能如他們所需，一念之間便能獲得；香花樹木，經常在早中晚三個時辰，降下細微的末香以及涂身之香，眾生享用這些香氣，都感到歡喜快樂。 愿所有眾生，經常能夠供養那些不可思議的十方諸佛（指遍佈十個方向的所有佛），供養無上妙法（指至高無上的佛法），供養清凈無垢的佛法以及諸位菩薩（指立志成佛的修行者）、聲聞大眾（指聽聞佛法而修行的僧眾）。 愿所有眾生，經常能夠遠離三惡道（指地獄、餓鬼、畜生三種惡劣的輪迴道）和八難（指八種難以修行佛法的障礙），能夠身處沒有災難的地方，能夠親眼見到諸佛，這些無上的王者。 愿所有眾生，經常出生在尊貴之家，擁有眾多的財富，安穩而豐足快樂，以最美好的形象來莊嚴自身，功德圓滿成就，擁有偉大的名聲。 愿所有女人，都能轉產生男子，具備充足的智慧，精進勤奮而不懈怠；所有人都奉行菩薩之道，勤奮用心修習六波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）；經常見到十方無量諸佛，端坐在寶樹之下，琉璃座之上，安住在禪定之中，自在而快樂，演說正法，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，以及應當得到的惡果，和那些不如意的事情，愿它們全部消滅，不留一絲痕跡。 如果所有眾生，被三有（指欲有、色有、無色有，即三種存在狀態）所束縛，被生死輪迴的羅網緊密而牢固地纏繞，愿用智慧之刀，割斷並破裂這些束縛，消除這些痛苦。

【English Translation】 English version For those who harbor malicious intent, may all beings: Have beautiful and subtle appearances, cherish each other, and share loving thoughts; May all the necessities of life in this world be fully and abundantly available to them according to their wishes. May all beings, whatever they seek and desire, obtain it instantly as they need it; may fragrant flowers and trees constantly shower fine powdered incense and body perfumes during the three periods of the day (morning, noon, and evening), and may all beings who receive these fragrances be filled with joy and happiness. May all beings always be able to make offerings to the inconceivable Buddhas of the ten directions (referring to all Buddhas throughout the ten directions), to the unsurpassed and wonderful Dharma (referring to the supreme Buddha's teachings), to the pure and undefiled Dharma, and to all Bodhisattvas (those who aspire to become Buddhas) and the assembly of Sravakas (disciples who learn by hearing the Buddha's teachings). May all beings always be able to stay away from the three evil realms (referring to the realms of hell, hungry ghosts, and animals) and the eight difficulties (referring to eight obstacles that make it difficult to practice the Dharma), may they be in places free from calamities, and may they be able to personally see the Buddhas, the supreme kings. May all beings always be born into noble families, possess abundant wealth, be secure, prosperous, and happy, adorn themselves with the most beautiful forms, accomplish meritorious virtues, and have great renown. May all women be transformed into men, possess sufficient wisdom, be diligent and tireless; may all practice the Bodhisattva path, diligently cultivate the Six Paramitas (referring to the six perfections of giving, morality, patience, effort, concentration, and wisdom); may they always see the countless Buddhas of the ten directions, sitting beneath jeweled trees, on crystal thrones, abiding in meditative concentration, free and happy, expounding the true Dharma, which is delightful for all to hear. If I, in this present life and in past lives, have committed evil deeds, encountered various dangers and calamities, and am due to receive evil consequences and unpleasant experiences, may they all be completely extinguished, leaving no trace. If all beings are bound by the Three Realms (referring to the realms of desire, form, and formlessness), and are tightly and firmly entangled in the net of birth and death, may we use the sword of wisdom to cut and break these bonds, and eliminate these sufferings.

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，　　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。」

金光明經業障滅品第五

梁三藏真諦譯

是時，世尊善正分別入于深法妙有名禪，從於毛孔放種種光，無量百千種色皆從身出，因此光內一切諸佛剎土悉現光中。於十方恒河沙譬喻算數所不能及五濁惡世為光所照，是諸眾生所作十惡、五無間業、誹謗

【現代漢語翻譯】 現代漢語譯本 所有痛苦煩惱，都能早日成就菩提（覺悟）。如果這閻浮提（Jambudvipa，指我們所居住的這個世界）以及其他方，無量世界中，所有的眾生，所做的種種善妙功德，我今天以深深的內心，隨喜他們的功德。我今天以這些隨喜功德，以及身、口、意所做的善業，愿在來世，成就無上道（Anuttara-samyak-sambodhi，無上正等正覺），得到清凈無垢，吉祥的果報。 如果有人恭敬禮拜、讚歎具有十種力量的佛，信心清凈，沒有各種疑惑，能夠像這樣，作以上所說的懺悔，便能超越六十劫的罪業。各位善男子、善女人、各位國王、剎帝利（Kshatriya，古印度社會等級制度中的第二等級，通常是武士和統治者）、婆羅門（Brahmin，古印度社會等級制度中的最高等級，通常是祭司和學者）等，如果有人恭敬地合掌向佛，稱讚如來，並讚美這首偈語，那麼無論生在何處，都能常識宿命，諸根完好，清凈端正莊嚴，各種功德，全部成就；無論在任何地方，常常成為國王、輔相大臣所尊敬的對象。 不是隻在一佛、五佛、十佛那裡，種下各種功德，就能聽到這個懺悔；而是在無量百千萬億的諸佛、如來那裡，種下各種善根，然後才能聽到這個懺悔。"

《金光明經·業障滅品第五》

梁三藏真諦譯

這時，世尊善於正確地分別，進入到深奧微妙、有名為禪定的狀態，從毛孔中放出種種光芒，無數百千種顏色都從身體發出，因此光芒內一切諸佛的剎土都顯現在光中。在十方恒河沙譬喻算數所不能及的五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁）被光芒所照耀，這些眾生所作的十惡、五無間業（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗

【English Translation】 English version May all sufferings and afflictions quickly become Bodhi (enlightenment). If in this Jambudvipa (the world we live in) and other directions, in immeasurable worlds, all sentient beings, whatever virtuous and wonderful deeds they have done, I now with a deep heart, rejoice in their merits. With these merits of rejoicing, and the good deeds done by body, speech, and mind, may I in future lives, attain the Unsurpassed Path (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and obtain pure and stainless, auspicious rewards. If there are those who respectfully bow and praise the One with Ten Powers (Buddha), with pure faith, without any doubts, and are able to perform the repentance as described above, they will transcend the sins of sixty kalpas. All good men, good women, all kings, Kshatriyas (the second highest of the four varnas of Hinduism, the warrior or military class), Brahmins (a varna in Hinduism specializing as priests, teachers and protectors of sacred learning) and others, if they respectfully join their palms towards the Buddha, praise the Tathagata (another name for the Buddha), and praise this verse, then wherever they are born, they will always remember their past lives, have complete faculties, be pure, upright, and dignified, and all kinds of merits will be accomplished; wherever they are, they will always be respected by kings, ministers, and great officials. It is not by planting various merits with just one Buddha, five Buddhas, or ten Buddhas that one can hear this repentance; but only by planting various good roots with immeasurable hundreds of thousands of millions of Buddhas and Tathagatas that one can then hear this repentance."

The Golden Light Sutra, Chapter 5: Extermination of Karmic Obstacles

Translated by Tripitaka Master Paramārtha of the Liang Dynasty

At that time, the World Honored One skillfully and correctly entered into a profound and subtle state of meditation called Zen, emitting various kinds of light from his pores, countless hundreds of thousands of colors all emanating from his body, and within this light, all the Buddha lands were revealed. The five turbid and evil worlds (referring to the turbidity of the age, views, afflictions, beings, and life) in the ten directions, which are beyond the analogy and calculation of the Ganges sands, were illuminated by the light, and the ten evils and five heinous crimes (matricide, patricide, killing an Arhat, creating schism in the Sangha, and shedding the blood of a Buddha) committed by these beings, and slandering

三寶、不孝父母及沙門、婆羅門、輕慢尊長，應墮地獄、餓鬼、畜生，各各蒙光至所住處。是諸眾生見斯光已，應念安樂。因光力故，是諸眾生端正微妙、色相具足、福德莊嚴，皆得親近諸佛世尊。

是時，大眾與天帝釋及恒水女神皆來會所，卻坐一面。

於是，天帝釋承佛神力即從坐起，偏袒右肩，右膝著地，合掌向佛而白佛言：「世尊！云何善男子、善女人愿求阿耨多羅三藐三菩提，修行大乘，攝受一切眾生？是諸業障云何懺悔而得解脫？」

佛言：「善哉，善哉！善男子！汝今修行欲為無量無數無邊眾生令得清凈解脫，安樂哀愍世間。

「善男子！一切眾生為業障故墮多種罪，應當日夜六時偏袒右肩，右膝著地，合掌恭敬，一心一意口自說言：『歸命頂禮一切諸佛世尊，現在十方世界，已得阿耨多羅三藐三菩提者，轉法輪、照法輪、持法輪、雨大法雨、擊大法鼓、吹大法螺出微妙聲、豎大法幢、秉大法炬，為欲利益安樂眾生故；行法施誘接荷負一切眾生，為令無量無數眾生得清凈故、得安樂故，欲令大眾得大果故、為諸天人得清凈故。如是世尊故應禮敬，以身、口、意頂禮歸誠。是諸世尊以真實慧、以真實眼、真實證明、真實平等，悉知悉見一切眾生善惡之業。我從無始隨生死流，與

【現代漢語翻譯】 現代漢語譯本

不敬三寶（佛、法、僧），不孝順父母以及出家的沙門（指佛教出家人）、婆羅門（指印度教出家人），輕視怠慢尊長，這樣的人應當墮入地獄、餓鬼、畜生三惡道，各自蒙受佛光照耀到他們所居住的地方。這些眾生見到佛光之後，應當心生安樂。因為佛光的力量，這些眾生變得端正美好、容貌具足、福德莊嚴，都能親近諸佛世尊。 這時，大眾與天帝釋（忉利天之主）以及恒河女神都來到集會場所，退到一旁坐下。 於是，天帝釋依靠佛的神力，從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『世尊！善男子、善女人如果想要證得阿耨多羅三藐三菩提（無上正等正覺），修習大乘佛法，攝受一切眾生，那麼他們的各種業障應該如何懺悔才能得到解脫呢？』 佛說：『很好，很好！善男子！你現在修行是爲了讓無量無數無邊的眾生得到清凈解脫，安樂，憐憫世間。』 『善男子！一切眾生因為業障的緣故，造作多種罪業，應當日夜六時袒露右肩，右膝跪地，合掌恭敬，一心一意地口中自己說：『歸命頂禮一切諸佛世尊，現在十方世界，已經證得阿耨多羅三藐三菩提的佛，他們轉法輪、照法輪、持法輪、降下大法雨、敲擊大法鼓、吹響大法螺發出微妙的聲音、豎起大法幢、秉持大法炬，爲了利益安樂眾生的緣故；施行佛法佈施，引導接引承擔一切眾生，爲了讓無量無數眾生得到清凈的緣故、得到安樂的緣故，想要讓大眾得到大果報的緣故、爲了諸天人得到清凈的緣故。』像這樣的世尊，所以應當禮敬，以身、口、意頂禮歸順。這些世尊以真實的智慧、以真實的眼、真實的證明、真實的平等，完全知道完全看見一切眾生善惡的業。我從無始以來，隨著生死流轉，與

【English Translation】 English version

Those who disrespect the Three Jewels (Buddha, Dharma, Sangha), are unfilial to their parents and to Shramanas (Buddhist renunciates), Brahmanas (Hindu renunciates), and are disrespectful to elders, should fall into hell, the realm of hungry ghosts, and the animal realm, each receiving light reaching their dwelling place. When these beings see this light, they should think of peace and happiness. Because of the power of the light, these beings become upright and wonderful, with complete and beautiful appearances, adorned with blessings, and are all able to draw near to all the Buddhas, World Honored Ones. At that time, the assembly, together with Indra (ruler of the Trāyastriṃśa Heaven) and the goddess of the Ganges River, all came to the assembly place and sat down to one side. Then, Indra, relying on the Buddha's spiritual power, rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, said to the Buddha: 'World Honored One! How should good men and good women who aspire to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), practice the Mahayana (Great Vehicle), and embrace all sentient beings, repent of their karmic obstacles and attain liberation?' The Buddha said: 'Excellent, excellent! Good man! You are now practicing to enable immeasurable, countless, boundless sentient beings to attain pure liberation, peace, and to have compassion for the world.' 'Good man! All sentient beings, because of karmic obstacles, commit various kinds of sins. They should, day and night, at the six periods of the day, bare their right shoulder, kneel on their right knee, join their palms in reverence, and with one mind and one intention, say with their own mouths: 'I take refuge in and prostrate myself before all the Buddhas, World Honored Ones, who are now in the ten directions of the world, who have attained Anuttara-samyak-sambodhi, who turn the Dharma wheel, illuminate the Dharma wheel, uphold the Dharma wheel, rain down the great Dharma rain, strike the great Dharma drum, blow the great Dharma conch emitting subtle sounds, erect the great Dharma banner, and hold the great Dharma torch, for the sake of benefiting and bringing peace to sentient beings; practicing Dharma giving, guiding and receiving, and bearing all sentient beings, in order to enable immeasurable, countless sentient beings to attain purity, to attain peace, desiring to enable the assembly to attain great fruit, and for the sake of the gods and humans attaining purity.' Such World Honored Ones should be revered, with body, speech, and mind prostrating in sincerity. These World Honored Ones, with true wisdom, with true eyes, true proof, and true equality, fully know and fully see all sentient beings' good and evil deeds. From beginningless time, following the stream of birth and death, with

一切眾生已造業障，貪、瞋、癡等之所纏縛，未識佛時、未識法時、未識僧時、未識善惡，為身、口、意得無量罪。以噁心故，出佛身血、誹謗正法、破和合僧、殺阿羅漢、殺害父母，十不善法自作教他、見作隨喜，身三、口四、意三業行，于諸眾生橫生毀呰、斗秤欺誑、以偽為真，不凈飲食以施眾生，于生死六道所有父母更相觸惱，塔物、僧物、四方僧物心生偷奪、自在而用，如佛所說言教法律過分謬學，師長教示不相隨從，有行聲聞者、行緣覺者、行大乘者喜生罵辱，令諸行人心退愁恨，見有勝己便懷嫉妒，法施、財施而生障礙，無明所覆、邪見疑惑使惡增長，于諸佛所而起惡言，法說非法、非法說法。如是眾罪，齊如諸佛，真實慧、真實眼、真實證明、真實平等悉知悉見，奉對懺悔皆悉發露，不敢覆藏，未作之罪不敢復作、已作之罪今悉懺悔。所作業障應墮惡道——地獄、畜生、餓鬼、阿修羅——生十二難處，愿我此生所有業障皆悉滅盡，未來不受。猶如過去諸大菩薩之所修行三菩提道，所有業障悉已懺悔；如我業障今亦懺悔，皆悉發露，不敢覆藏，已作之罪愿得除滅、未來之惡更不敢作。亦如未來諸大菩薩修三菩提行，所有業障悉已懺悔；如我業障今亦懺悔，皆悉發露，不敢覆藏，已作之罪愿得除滅、未來之

【現代漢語翻譯】 現代漢語譯本 一切眾生已經造作了種種業障，被貪婪（貪）、嗔恨（瞋）、愚癡（癡）等煩惱所纏縛，在不認識佛（佛陀）、不認識佛法（法）、不認識僧團（僧）、不認識善與惡的時候，通過身、口、意造下了無量的罪業。由於惡念的緣故，做出諸如使佛陀流血（出佛身血）、誹謗正確的佛法（誹謗正法）、破壞僧團的和合（破和合僧）、殺害阿羅漢（殺阿羅漢）、殺害父母等罪行，對於十不善法，自己做也教唆他人做，見到別人做就隨喜讚歎，通過身、口、意造作種種惡業，對於其他眾生橫加指責和譭謗（橫生毀呰），在買賣中使用不正當的手段欺騙他人（斗秤欺誑），以虛假的東西冒充真實的東西，用不乾淨的飲食佈施給眾生，在生死輪迴的六道中，對所有的父母互相觸惱，對於佛塔的財物（塔物）、僧團的財物（僧物）、十方僧團的財物（四方僧物）心生偷盜，隨意使用，對於佛陀所說的言教法律，過分地錯誤學習，對於師長的教導不聽從，對於修行聲聞乘（聲聞者）、緣覺乘（緣覺者）、大乘（大乘者）的人，喜歡謾罵侮辱，使這些修行人心生退意、愁悶和怨恨，見到有人勝過自己就心懷嫉妒，對於法佈施（法施）、財佈施（財施）設定障礙，被無明所覆蓋，被邪見和疑惑所迷惑，使惡業增長，對於諸佛說惡語，把佛法說成不是佛法（法說非法），把不是佛法說成是佛法（非法說法）。像這樣的種種罪業，諸佛以真實的智慧（真實慧）、真實的眼力（真實眼）、真實的證明（真實證明）、真實的平等心（真實平等）完全知曉和看見，我（奉對）向諸佛懺悔，全部發露，不敢隱瞞，未曾造作的罪業不敢再造作，已經造作的罪業現在全部懺悔。所造作的業障應該墮入惡道——地獄（地獄）、畜生（畜生）、餓鬼（餓鬼）、阿修羅（阿修羅）——出生在十二種困難的地方（十二難處），愿我此生所有的業障全部滅盡，未來不再遭受。猶如過去諸大菩薩所修行的證得無上智慧的道路（三菩提道），所有的業障都已經懺悔；像他們懺悔業障一樣，我現在也懺悔，全部發露，不敢隱瞞，已經造作的罪業希望能夠消除滅盡，未來的惡業更不敢再造作。也像未來諸大菩薩修行證得無上智慧的行為（三菩提行），所有的業障都已經懺悔；像他們懺悔業障一樣，我現在也懺悔，全部發露，不敢隱瞞，已經造作的罪業希望能夠消除滅盡，未來的 惡不敢作。

【English Translation】 English version All sentient beings have already created karmic obstacles, bound by greed (貪, tanha), hatred (瞋, dvesha), and delusion (癡, moha). When they did not recognize the Buddha (佛, Buddha), did not recognize the Dharma (法, Dharma), did not recognize the Sangha (僧, Sangha), and did not recognize good and evil, they committed immeasurable sins through body, speech, and mind. Due to evil intentions, they committed acts such as drawing blood from the Buddha's body (出佛身血), slandering the true Dharma (誹謗正法), disrupting the harmony of the Sangha (破和合僧), killing Arhats (殺阿羅漢), and killing their parents. They personally committed the ten non-virtuous acts, encouraged others to do so, and rejoiced in seeing others commit them. Through body, speech, and mind, they engaged in various evil deeds. They unjustly criticized and slandered other sentient beings (橫生毀呰), used dishonest means in trade (斗秤欺誑), and presented falsehoods as truth. They offered impure food to sentient beings. In the six realms of samsara, they caused mutual annoyance to all their parents. They harbored thoughts of stealing from the property of stupas (塔物), the property of the Sangha (僧物), and the property of the Sangha of the four directions (四方僧物), using them freely. They excessively and incorrectly studied the teachings and laws spoken by the Buddha. They did not follow the instructions of teachers and elders. They enjoyed scolding and insulting those who practiced the path of the Shravakas (聲聞者), Pratyekabuddhas (緣覺者), and Mahayana (大乘者), causing these practitioners to retreat, feel sorrow, and resentment. They harbored jealousy upon seeing others superior to themselves, and created obstacles to Dharma giving (法施) and material giving (財施). Covered by ignorance and deluded by wrong views and doubts, they caused evil to grow. They spoke evil words about the Buddhas, saying that the Dharma is not the Dharma (法說非法), and that what is not the Dharma is the Dharma (非法說法). All such sins are fully known and seen by the Buddhas with their true wisdom (真實慧), true eyes (真實眼), true proof (真實證明), and true equanimity (真實平等). I confess and reveal all these sins before the Buddhas, daring not to conceal them. I dare not commit sins that I have not yet committed, and I now repent for the sins that I have already committed. The karmic obstacles I have created should cause me to fall into the evil realms—hell (地獄), animal (畜生), hungry ghost (餓鬼), Asura (阿修羅)—and be born in the twelve difficult places (十二難處). May all the karmic obstacles of this life be completely extinguished, and may I not suffer them in the future. Just as the great Bodhisattvas of the past cultivated the path to perfect enlightenment (三菩提道) and have already repented for all their karmic obstacles, so too do I now repent for my karmic obstacles, revealing them all and daring not to conceal them. May the sins I have already committed be eradicated, and may I dare not commit evil deeds in the future. Just as the great Bodhisattvas of the future will cultivate the practice of perfect enlightenment (三菩提行) and will have already repented for all their karmic obstacles, so too do I now repent for my karmic obstacles, revealing them all and daring not to conceal them. May the sins I have already committed be eradicated, and may the future evil not be committed.

惡不敢復作。亦如現在十方世界菩薩摩訶薩修三菩提行，所有業障悉已懺悔；如我業障今亦懺悔，皆悉發露，不敢覆藏，已作之罪愿得除滅、未來之惡不敢復作。亦如過去、未來、現在三世諸菩薩摩訶薩如是業障皆悉懺悔；我亦如是，所有業障今亦懺悔，皆悉發露，不敢覆藏，已作之罪愿得除滅、未來之惡不敢復作。』是故，善男子！若有罪過，一剎那中不得覆藏，何況一日一夜？

「善男子！若有犯罪，愿得清凈而懷羞愧，信于未來必有果報，生大恐怖，如是修行。譬如男女如火燒頭、如火燒衣，救令速滅，火若不滅心不得安。是善男子若已犯罪亦復如是，即應懺悔使令滅除，於一切法欲求清凈、無諸障礙。如是懺悔，未來之罪不敢復作。

「若欲生富樂之家，金、銀、穀米倉庫盈滿，發大乘行，亦應懺悔，滅除業障；若欲生豪貴婆羅門家，七寶具足，亦應懺悔，滅除業障；若欲生剎利大貴之家及轉輪聖王，亦應懺悔，滅除業障；若欲生四天王天，亦應懺悔，滅除業障；若欲生三十三天、夜摩天、兜率陀天、化樂天、他化自在天，亦應懺悔，滅除業障；若欲生梵輔、梵凈、大梵天，亦應懺悔，滅除業障；若欲生少光、無量光、凈光天，亦應懺悔，滅除業障；若欲生少凈、無量凈、遍凈天，亦應懺悔，滅

【現代漢語翻譯】 現代漢語譯本： '我不敢再造惡業。就像現在十方世界的菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）修習三菩提行（anuttarā-samyak-saṃbodhi，無上正等正覺之道）一樣，他們所有的業障都已經懺悔；我的業障現在也懺悔，全部都坦白出來，不敢隱瞞，已經造作的罪業希望能夠消除滅盡，未來的惡業不敢再造作。也像過去、未來、現在三世的一切菩薩摩訶薩那樣懺悔業障；我也像他們一樣，所有業障現在也懺悔，全部都坦白出來，不敢隱瞞，已經造作的罪業希望能夠消除滅盡，未來的惡業不敢再造作。』所以，善男子！如果有了罪過，一剎那都不能隱瞞，何況是一日一夜？ 『善男子！如果犯了罪，希望得到清凈而感到羞愧，相信未來一定會有果報，產生極大的恐懼，像這樣修行。譬如男女的頭被火燒著、衣服被火燒著，會趕快設法撲滅，火如果不滅，心裡就不得安寧。這位善男子如果已經犯了罪也是這樣，就應當懺悔使罪業滅除，對於一切法都想要求得清凈，沒有各種障礙。這樣懺悔，未來的罪業就不敢再造作。 『如果想要出生在富裕快樂的家庭，金銀穀米倉庫滿滿的，發起大乘的修行，也應當懺悔，滅除業障；如果想要出生在豪門貴族的婆羅門（Brahmana，古印度祭司階層）家庭，七寶具足，也應當懺悔，滅除業障；如果想要出生在剎帝利（Ksatriya，古印度武士階層）大貴之家以及轉輪聖王（Cakravartin，統治世界的理想君王），也應當懺悔，滅除業障；如果想要出生在四天王天（Cāturmahārājika，佛教欲界第一層天），也應當懺悔，滅除業障；如果想要出生在三十三天（Trāyastriṃśa，佛教欲界第二層天）、夜摩天（Yāmadeva，佛教欲界第三層天）、兜率陀天（Tusita，佛教欲界第四層天）、化樂天（Nirmāṇarati，佛教欲界第五層天）、他化自在天（Paranirmita-vasavartin，佛教欲界第六層天），也應當懺悔，滅除業障；如果想要出生在梵輔天（Brahma-pāriṣadya，色界初禪天）、梵眾天（Brahma-purohita，色界初禪天）、大梵天（Mahābrahmā，色界初禪天），也應當懺悔，滅除業障；如果想要出生在少光天（Parīttābha，色界二禪天）、無量光天（Apramāṇābha，色界二禪天）、光音天（Ābhāsvara，色界二禪天），也應當懺悔，滅除業障；如果想要出生在少凈天（Parīttaśubha，色界三禪天）、無量凈天（Apramāṇaśubha，色界三禪天）、遍凈天（Śubhakṛtsna，色界三禪天），也應當懺悔，滅

【English Translation】 English version: 'I dare not commit evil deeds again. Just as the Bodhisattva-Mahāsattvas (great Bodhisattvas) in the ten directions of the present world cultivate the path of Anuttarā-samyak-saṃbodhi (supreme complete enlightenment), all their karmic obstacles have been repented; my karmic obstacles are now also repented, all are confessed, and I dare not conceal them. I hope that the sins I have committed will be eliminated and that I will not commit evil deeds in the future. It is also like all the Bodhisattva-Mahāsattvas of the past, future, and present three times repenting of their karmic obstacles; I am also like them, all karmic obstacles are now also repented, all are confessed, and I dare not conceal them. I hope that the sins I have committed will be eliminated and that I will not commit evil deeds in the future.' Therefore, good man! If there are transgressions, they must not be concealed even for a moment, let alone for a day and a night? 'Good man! If you have committed a crime, you should feel ashamed and hope to be purified, believe that there will be retribution in the future, and generate great fear, and practice like this. For example, if a man or woman's head is on fire or their clothes are on fire, they will quickly try to put it out. If the fire is not extinguished, their hearts will not be at peace. If this good man has committed a crime, it is also like this. He should immediately repent and eliminate the crime, and desire to be pure in all dharmas and free from all obstacles. If you repent in this way, you will not dare to commit crimes in the future. 'If you want to be born into a wealthy and happy family, with warehouses full of gold, silver, grain, and rice, and develop the practice of Mahayana, you should also repent and eliminate karmic obstacles; if you want to be born into a wealthy and noble Brahmana (ancient Indian priestly class) family, with all seven treasures, you should also repent and eliminate karmic obstacles; if you want to be born into a Ksatriya (ancient Indian warrior class) noble family and a Cakravartin (ideal world-ruling monarch), you should also repent and eliminate karmic obstacles; if you want to be born in the Cāturmahārājika (the Heaven of the Four Great Kings, the first heaven of the desire realm), you should also repent and eliminate karmic obstacles; if you want to be born in the Trāyastriṃśa (Heaven of Thirty-three Gods, the second heaven of the desire realm), Yāmadeva (the third heaven of the desire realm), Tusita (the fourth heaven of the desire realm), Nirmāṇarati (the fifth heaven of the desire realm), Paranirmita-vasavartin (the sixth heaven of the desire realm), you should also repent and eliminate karmic obstacles; if you want to be born in the Brahma-pāriṣadya (the heaven of Brahma's retinue, the first dhyana heaven of the form realm), Brahma-purohita (the heaven of Brahma's ministers, the first dhyana heaven of the form realm), Mahābrahmā (Great Brahma Heaven, the first dhyana heaven of the form realm), you should also repent and eliminate karmic obstacles; if you want to be born in the Parīttābha (heaven of limited light, the second dhyana heaven of the form realm), Apramāṇābha (heaven of unlimited light, the second dhyana heaven of the form realm), Ābhāsvara (heaven of radiant light, the second dhyana heaven of the form realm), you should also repent and eliminate karmic obstacles; if you want to be born in the Parīttaśubha (heaven of limited purity, the third dhyana heaven of the form realm), Apramāṇaśubha (heaven of unlimited purity, the third dhyana heaven of the form realm), Śubhakṛtsna (heaven of universal purity, the third dhyana heaven of the form realm), you should repent and eliminate

除業障；若欲生無慾天、無熱天、善現天、善見天、阿迦尼吒天，亦應懺悔，滅除業障；若欲求須陀洹果、斯陀含果、阿那含果、阿羅漢果，亦應懺悔，滅除業障；若欲愿求三明、六通、菩提自在、聲聞力究竟、聲聞大自在、辟支佛菩提自在地，亦應懺悔，滅除業障；若欲愿求一切智智、凈智、不思議智、不動智、三藐三菩提正遍智，亦應懺悔，滅除業障。何以故？善男子！一切諸法從因緣生。如來所說異相生、異相滅，以異因緣故，是時過去諸法已滅、已盡、已轉，如是業障無復遺余；是諸行法未得現生而今得生，未來業障更不復起。何以故？善男子！一切法空如來所說，亦無眾生、亦無壽者、亦無我人、亦無生滅、亦無行法。

「善男子！一切諸法皆依于本，是本亦不可說。何以故？過一切相故。若有善男子、善女人如是入于真理、生於信敬，是名無眾生而有于本。以是義故，說于懺悔，除滅業障。

「善男子！有四種法成就，善男子、善女人滅除業障，永得清凈。何者為四？一者、正心成就，二者、念于甚深經義不生誹謗，三者、于初發心菩薩起一切智心，四者、於一切眾生起無量慈心。若能成就如是四種之法，懺悔業障永得除滅。」

爾時，世尊而說偈言：

「專心護三業，　　不誹謗

【現代漢語翻譯】 現代漢語譯本：若要消除業障；若希望往生到無慾天（Akaniṣṭha，色界頂天的第五天，也是最高的一層）、無熱天（Atapa，色界第四禪天中的第三天）、善現天（Sudṛśa，色界第四禪天中的第二天）、善見天（Sudarśana，色界第四禪天中的第一天），也應當懺悔，滅除業障；若希望證得須陀洹果（Srota-āpanna，預流果，小乘初果）、斯陀含果（Sakṛdāgāmin，一來果，小乘二果）、阿那含果（Anāgāmin，不還果，小乘三果）、阿羅漢果（Arhat，無生果，小乘四果），也應當懺悔，滅除業障；若希望愿求三明（Tisro Vidyāḥ，宿命明、天眼明、漏盡明）、六通（Ṣaṭ Abhijñāḥ，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）、菩提自在（Bodhi-svatantra，對於覺悟的自在）、聲聞力究竟（Śrāvaka-bala-paryanta，聲聞乘力量的究竟）、聲聞大自在（Śrāvaka-mahā-svatantra，聲聞乘的大自在）、辟支佛菩提自在地（Pratyekabuddha-bodhi-svatantra-bhūmi，緣覺的覺悟自在之地），也應當懺悔，滅除業障；若希望愿求一切智智（Sarvākāra-jñatā，對一切事物、一切道理的智慧）、凈智（Viśuddha-jñāna，清凈的智慧）、不思議智（Acintya-jñāna，不可思議的智慧）、不動智（Acala-jñāna，不動的智慧）、三藐三菩提正遍智（Samyak-saṃbodhi，無上正等正覺），也應當懺悔，滅除業障。為什麼呢？善男子！一切諸法都是從因緣而生。如來所說的異相生、異相滅，因為不同的因緣，所以過去諸法已經滅盡、已經消盡、已經轉變，這樣的業障不再有剩餘；這些行法未曾生起而現在生起，未來的業障不再生起。為什麼呢？善男子！一切法性本空，如來所說，既沒有眾生、也沒有壽命、也沒有我人、也沒有生滅、也沒有行法。 善男子！一切諸法都依賴於根本，這個根本也是不可說的。為什麼呢？因為它超越了一切相。如果有善男子、善女人這樣進入真理、生起信敬，這就叫做沒有眾生而有根本。因為這個緣故，宣說懺悔，消除滅除業障。 善男子！有四種法成就，善男子、善女人就能滅除業障，永遠得到清凈。是哪四種呢？第一，正心成就；第二，對於甚深經義不生誹謗；第三，對於初發心的菩薩生起一切智心；第四，對於一切眾生生起無量慈心。如果能夠成就這四種法，懺悔業障就能永遠得到消除滅盡。 這時，世尊說了偈語： 『專心守護身口意三業，不誹謗』

【English Translation】 English version: To eliminate karmic obstacles; if one wishes to be reborn in the Akaniṣṭha Heaven (the fifth and highest heaven of the Form Realm), the Atapa Heaven (the third heaven of the fourth Dhyana in the Form Realm), the Sudṛśa Heaven (the second heaven of the fourth Dhyana in the Form Realm), or the Sudarśana Heaven (the first heaven of the fourth Dhyana in the Form Realm), one should also repent and eliminate karmic obstacles; if one wishes to attain the Srota-āpanna fruit (the stream-enterer, the first fruit of the Small Vehicle), the Sakṛdāgāmin fruit (the once-returner, the second fruit of the Small Vehicle), the Anāgāmin fruit (the non-returner, the third fruit of the Small Vehicle), or the Arhat fruit (the fourth fruit of the Small Vehicle), one should also repent and eliminate karmic obstacles; if one wishes to seek the Three Vidyās (Tisro Vidyāḥ: divine eye, knowledge of past lives, and extinction of outflows), the Six Superknowledges (Ṣaṭ Abhijñāḥ: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernatural power, and extinction of outflows), freedom in Bodhi (Bodhi-svatantra), the ultimate power of the Śrāvakas (Śrāvaka-bala-paryanta), the great freedom of the Śrāvakas (Śrāvaka-mahā-svatantra), or the state of freedom in Pratyekabuddha Bodhi (Pratyekabuddha-bodhi-svatantra-bhūmi), one should also repent and eliminate karmic obstacles; if one wishes to seek the wisdom of all aspects (Sarvākāra-jñatā), pure wisdom (Viśuddha-jñāna), inconceivable wisdom (Acintya-jñāna), immovable wisdom (Acala-jñāna), or perfect and complete enlightenment (Samyak-saṃbodhi), one should also repent and eliminate karmic obstacles. Why? Good man! All dharmas arise from causes and conditions. The Tathāgata speaks of arising with different characteristics and ceasing with different characteristics, because of different causes and conditions, the past dharmas have already ceased, ended, and transformed, so there are no remaining karmic obstacles; these practices that have not yet arisen now arise, and future karmic obstacles will no longer arise. Why? Good man! All dharmas are empty in nature, as the Tathāgata has said, there is no sentient being, no life span, no self, no person, no arising or ceasing, and no practice. Good man! All dharmas rely on a fundamental basis, and this basis is also unspeakable. Why? Because it transcends all characteristics. If a good man or good woman enters into the truth in this way and generates faith and respect, this is called having a basis without sentient beings. For this reason, repentance is spoken of to eliminate karmic obstacles. Good man! With the accomplishment of four dharmas, a good man or good woman can eliminate karmic obstacles and attain eternal purity. What are the four? First, the accomplishment of a correct mind; second, not slandering the profound meaning of the scriptures; third, generating the mind of all wisdom towards Bodhisattvas who have initially aroused their minds; fourth, generating boundless compassion towards all sentient beings. If one can accomplish these four dharmas, repentance of karmic obstacles will be eternally eliminated. At that time, the World Honored One spoke in verse: 'Focus the mind to guard the three karmas, do not slander.'

深經， 　作一切智心，　　慈心凈業障。

「善男子！復有四種最大業障難可清凈。何者為四？一者、于菩薩律儀犯極重惡，二者、于大乘十二部經心生誹謗，三者、于自身中不能增長一切善根，四者、貪著有心。

「又，有四種對治滅業障法。何者為四？一者、於十方世界一切如來至心親近，懺悔一切罪；二者、為十方一切眾生勸請諸佛說諸妙法；三者、隨喜十方一切眾生所有成就功德；四者、所有一切功德善根悉以迴向阿耨多羅三藐三菩提。」

是時，天帝釋白佛言：「世尊！云何善男子、善女人于大乘行？其有行者、有不行者，云何而得隨喜一切眾生功德善根？」

佛言：「善男子！若有善男子、善女人日夜六時偏袒右肩，右膝著地，合掌恭敬，一心一意口自說言：『十方世界一切眾生修施、修戒、修定，我今皆悉隨喜，以如前隨喜故，尊勝可愛，無上無等並皆隨喜；如是，過去、未來所有善根皆悉隨喜。于現在世中初發心菩薩所有發菩提心功德、過百大劫行菩薩行所有大功德聚、得無生法忍、得不退地、功德之聚得一生補處，如是一切功德悉以隨喜，讚歎皆如上說；過去、未來一切菩薩功德隨喜、讚歎亦復如是。現在十方世界一切諸佛、如來、應供、正遍知已具三菩提道，為度脫

【現代漢語翻譯】 現代漢語譯本 深經，

發起一切智之心，以慈悲心清凈業障。

『善男子！又有四種最大的業障難以清凈。是哪四種呢？第一，對於菩薩的戒律犯下極其嚴重的罪惡；第二，對於大乘十二部經典心生誹謗；第三，在自身中不能增長一切善根；第四，貪戀執著于有為之心。』

『又有四種對治消滅業障的方法。是哪四種呢？第一，對於十方世界一切如來至誠親近，懺悔一切罪業；第二，為十方一切眾生勸請諸佛宣說各種妙法；第三，隨喜十方一切眾生所有成就的功德；第四，所有一切功德善根全部迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

這時，天帝釋（Śakra，帝釋天）對佛說：『世尊！善男子、善女人如何行持大乘之行？對於那些修行的人和沒有修行的人，如何才能隨喜一切眾生的功德善根呢？』

佛說：『善男子！如果有善男子、善女人日夜六時偏袒右肩，右膝著地，合掌恭敬，一心一意口中這樣說：『十方世界一切眾生修佈施、修持戒律、修習禪定，我如今都全部隨喜，因為像前面那樣隨喜的緣故，尊勝可愛，無上無等，我都全部隨喜；像這樣，過去、未來所有的善根我都全部隨喜。對於現在世中初發心的菩薩所有發菩提心的功德、經過百千大劫修行菩薩行所有的大功德聚集、獲得無生法忍、獲得不退轉地、功德的聚集得到一生補處（ekajāti-pratibaddha，一生補處菩薩），像這樣的一切功德我都全部隨喜，讚歎都如上面所說；過去、未來一切菩薩的功德隨喜、讚歎也同樣是這樣。現在十方世界一切諸佛、如來（tathāgata，如來）、應供（arhat，阿羅漢）、正遍知（samyak-saṃbuddha，正等覺者）已經具備三菩提道，爲了度脫

【English Translation】 English version Deep Sutra,

Generating the mind of all-wisdom, purifying karmic obstacles with a compassionate heart.

'Good man! Furthermore, there are four kinds of greatest karmic obstacles that are difficult to purify. What are the four? First, committing extremely grave offenses against the precepts of a Bodhisattva; second, harboring slanderous thoughts towards the twelve divisions of the Mahayana scriptures; third, being unable to increase all good roots within oneself; fourth, being attached to the mind of existence.'

'Moreover, there are four methods to counteract and extinguish karmic obstacles. What are the four? First, sincerely approaching all the Tathagatas in the ten directions and confessing all sins; second, encouraging the Buddhas to preach the wonderful Dharma for all beings in the ten directions; third, rejoicing in all the accomplishments and merits of all beings in the ten directions; fourth, dedicating all merits and good roots to Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment).'

At that time, Śakra (Śakra, Lord of the Gods) said to the Buddha: 'World Honored One! How should good men and good women practice the Mahayana path? For those who practice and those who do not, how can they rejoice in the merits and good roots of all beings?'

The Buddha said: 'Good man! If there are good men and good women who, during the six periods of the day and night, bare their right shoulder, place their right knee on the ground, join their palms in reverence, and with one mind and one intention say: 'All beings in the ten directions cultivate generosity, cultivate morality, cultivate meditation; I now rejoice in all of them. Because of rejoicing as before, I rejoice in all that is venerable, lovable, supreme, unequaled; likewise, I rejoice in all good roots of the past and future. In the present world, I rejoice in all the merits of Bodhisattvas who have initially generated the Bodhi mind, the great accumulation of merits from practicing the Bodhisattva path for hundreds of thousands of great kalpas, obtaining the forbearance of non-origination, obtaining the ground of non-retrogression, and the accumulation of merits of those who are bound to one more life (ekajāti-pratibaddha, a Bodhisattva who will attain Buddhahood in their next life). I rejoice in all such merits, and my praise is as described above; the merits of all Bodhisattvas of the past and future are likewise rejoiced in and praised. Now, all the Buddhas, Tathagatas (tathāgata, Thus Come One), Arhats (arhat, Worthy One), Samyak-saṃbuddhas (samyak-saṃbuddha, Perfectly Enlightened One) in the ten directions have already attained the path of the Three Bodhis, for the sake of liberating

一切眾生轉無上法輪、行無礙法施、然大法炬、擊大法鼓、吹大法䗍出微妙聲、豎大法幢，一切眾生皆蒙法施、悉得飽滿，勸化眾生皆令信受。為欲安樂一切眾生、哀念一切眾生，一切人天皆蒙安樂，聲聞、辟支佛、菩薩功德善根皆已修立，若有眾生未具如此諸功德者悉令具足，我皆隨喜而讚歎之；如是所說，亦如三世諸佛、菩薩、聲聞之眾所有功德皆生隨喜而讚歎之。』

「如是，善男子！隨喜無量無數功德之聚。譬如三千大千及恒河沙等世界所有一切眾生悉成阿羅漢、滅一切諸漏，是善男子、善女人盡形壽以衣服、飲食、臥具、醫藥四事供養，如是功德不及隨喜修功德者。何以故？是前功德有數有量，不攝一切諸功德故；是隨喜功德無量無數，能攝三世一切功德故。是故，善男子！若有善男子、善女人慾增長自善根者，應如是隨喜修功德者；若有女人慾轉女身以為男身，應當隨喜如是修功德者。」

是時，帝釋白佛言：「世尊！愿為更說勸請功德，為令未來菩薩得大光明、現在菩薩愿修行故。」

佛言：「善男子！若有善男子、善女人愿求阿耨多羅三藐三菩提者，應當修行聲聞、緣覺、大乘之道。若有眾生未得修行，日夜六時偏袒右肩，右膝著地，合掌恭敬，一心一意口自說言：『頂禮十方一

【現代漢語翻譯】 現代漢語譯本：使一切眾生轉動無上法輪（Dharmacakra，佛法的輪子）、施行無礙的法施（Dharma-dana，佛法的佈施）、點燃巨大的法炬（Dharma-jyoti，佛法的火炬）、敲擊大法鼓（Dharma-dundubhi，佛法的大鼓）、吹奏大法螺（Dharma-shankha，佛法的大海螺）發出微妙的聲音、豎立大法幢（Dharma-dhvaja，佛法的大旗），使一切眾生都蒙受佛法的佈施、全部得到飽滿，勸導教化眾生都令他們信受。爲了安樂一切眾生、哀憐一切眾生，使一切人天都蒙受安樂，聲聞（Shravaka，聽聞佛法而悟道的修行者）、辟支佛（Pratyekabuddha，獨自悟道的修行者）、菩薩（Bodhisattva，立志成佛的修行者）的功德善根都已經修立，如果還有眾生沒有具備如此的諸種功德，都令他們具足，我對此都隨喜而讚歎他們；像這樣所說的，也如三世諸佛、菩薩、聲聞之眾所有的功德，我都生起隨喜之心而讚歎他們。 『像這樣，善男子！隨喜有無量無數的功德聚集。譬如三千大千世界以及恒河沙數等世界所有的一切眾生都成就阿羅漢（Arhat，斷盡煩惱的聖者）、滅盡一切諸漏，有善男子、善女人盡其一生用衣服、飲食、臥具、醫藥四事供養他們，這樣的功德比不上隨喜修功德的人。為什麼呢？因為前面的功德有數量有限度，不能涵蓋一切諸功德；而隨喜的功德無量無數，能夠涵蓋三世一切功德。所以，善男子！如果有善男子、善女人想要增長自己的善根，應當像這樣隨喜修功德的人；如果有女人想要轉女身成為男身，應當隨喜像這樣修功德的人。』 這時，帝釋（Indra，天神之王）對佛說：『世尊！希望您再為我們宣說勸請的功德，爲了使未來的菩薩得到大光明、現在的菩薩願意修行。』 佛說：『善男子！如果有善男子、善女人希望求得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），應當修行聲聞、緣覺、大乘之道。如果有眾生沒有得到修行，日夜六時偏袒右肩，右膝著地，合掌恭敬，一心一意口中自己說：『頂禮十方一切』

【English Translation】 English version: 'Turning the unsurpassed Dharma wheel (Dharmacakra), practicing unobstructed Dharma-dana (Dharma-dana, giving of the Dharma), lighting the great Dharma-jyoti (Dharma-jyoti, torch of the Dharma), striking the great Dharma-dundubhi (Dharma-dundubhi, drum of the Dharma), blowing the great Dharma-shankha (Dharma-shankha, conch of the Dharma) emitting subtle sounds, erecting the great Dharma-dhvaja (Dharma-dhvaja, banner of the Dharma), so that all beings receive the Dharma-dana, and all are satisfied, exhorting and transforming beings, causing them all to believe and accept. Wishing to bring peace and happiness to all beings, having compassion for all beings, so that all humans and devas receive peace and happiness, the merits and roots of goodness of Shravakas (Shravaka, disciples who attain enlightenment by hearing the Dharma), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas who attain enlightenment on their own), and Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood) have already been established. If there are beings who have not yet possessed such merits, may they all be fulfilled. I rejoice and praise them; as it is said, like the merits of all Buddhas, Bodhisattvas, and Shravakas of the three times, I generate joy and praise for them.' 'Thus, good man! Rejoicing brings together immeasurable and countless merits. For example, if all beings in the three thousand great thousand worlds and worlds as numerous as the sands of the Ganges River all become Arhats (Arhat, enlightened beings who have extinguished all defilements) and extinguish all outflows, and a good man or good woman, throughout their life, offers them clothing, food, bedding, and medicine, these four necessities, such merit is not equal to that of one who rejoices in cultivating merit. Why? Because the former merit is finite and limited, not encompassing all merits; while the merit of rejoicing is immeasurable and countless, capable of encompassing all merits of the three times. Therefore, good man! If there are good men or good women who wish to increase their own roots of goodness, they should rejoice in those who cultivate merit in this way; if there are women who wish to transform their female bodies into male bodies, they should rejoice in those who cultivate merit in this way.' At that time, Indra (Indra, king of the gods) said to the Buddha: 'World Honored One! May you further explain the merits of exhortation and invitation, so that future Bodhisattvas may obtain great light, and present Bodhisattvas may be willing to practice.' The Buddha said: 'Good man! If there are good men or good women who wish to seek Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), they should practice the paths of Shravakas, Pratyekabuddhas, and the Great Vehicle. If there are beings who have not yet attained practice, they should, during the six periods of day and night, bare their right shoulder, place their right knee on the ground, join their palms in reverence, and with one mind and one intention, say with their mouths: 'I prostrate to all the ten directions'

切諸佛世尊，現已得阿耨多羅三藐三菩提、能轉無上法輪者，我今皆悉頂禮，勸請轉無上法輪、然大法燈、持法道理、無礙法施、秉大法炬、雨大法雨、擊大法鼓、吹大法䗍出微妙聲、豎大法幢，為度脫一切眾生故悉如上說，乃至人天皆蒙安樂。』

「複次，善男子！若有善男子、善女人慾得阿耨多羅三藐三菩提者，應修聲聞、緣覺、大乘之行。其有未修行者，日夜六時偏袒右肩，右膝著地，合掌恭敬，一心一意口自說言：『頂禮十方世界一切諸佛世尊欲舍應身入涅槃者，我今稽請莫般涅槃，久住於世，度脫安樂一切眾生，如前所說，乃至人天皆蒙安樂。我今以此勸請善根功德，悉以迴向阿耨多羅三藐三菩提，亦如過去、未來、現在諸大菩薩所有功德皆悉迴向阿耨多羅三藐三菩提；我亦如是，所有勸請一切功德皆悉迴向阿耨多羅三藐三菩提。』

「善男子！譬如善男子、善女人以三千大千世界滿中七寶供養如來，若有善男子、善女人勸請如來轉大法輪，勸請功德其福勝彼。何以故？是上善根即是財施，勸請功德即是法施。

「善男子！且置三千大千世界七寶。如是恒河沙數世界，若有善男子、善女人以七寶滿恒河沙數世界而用供養一切諸佛，若善男子、善女人勸請如來轉大法輪，其福勝彼。何以故

【現代漢語翻譯】 現代漢語譯本 『對於所有已經證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）、能夠轉動無上法輪的諸佛世尊，我現在都恭敬頂禮，勸請他們轉動無上法輪，點燃大法燈，堅持佛法的道理，給予無礙的佛法佈施，手持大法炬，降下大法雨，敲擊大法鼓，吹響大法螺發出微妙的聲音，豎立大法幢，爲了度脫一切眾生，都如上面所說，乃至人天都能得到安樂。』

『再者，善男子！如果有善男子、善女人想要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），應當修習聲聞、緣覺、大乘的修行。如果還沒有開始修行的人，日夜六時都要偏袒右肩，右膝著地，合掌恭敬，一心一意地口中自己說：『頂禮十方世界一切諸佛世尊將要捨棄應化身進入涅槃（Nirvana，寂滅）者，我現在稽首懇請不要般涅槃（Parinirvana，完全的寂滅），長久住世，度脫安樂一切眾生，如前面所說，乃至人天都能得到安樂。我現在用這勸請的善根功德，全部迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），也像過去、未來、現在所有的大菩薩所有的功德都全部迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）；我也像他們一樣，所有勸請的一切功德都全部迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』

『善男子！譬如善男子、善女人用三千大千世界裝滿七寶來供養如來，如果有善男子、善女人勸請如來轉動大法輪，勸請的功德比那供養的福報還要殊勝。為什麼呢？因為這是上等的善根，就是財施，勸請的功德就是法施。

『善男子！暫且放下三千大千世界的七寶。如果是恒河沙數的世界，如果有善男子、善女人用七寶裝滿恒河沙數的世界來供養一切諸佛，如果善男子、善女人勸請如來轉動大法輪，他的福報勝過前者。為什麼呢？

【English Translation】 English version 'To all the Buddhas, World Honored Ones, who have now attained Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment) and are able to turn the unsurpassed Dharma wheel, I now respectfully prostrate and urge them to turn the unsurpassed Dharma wheel, light the great Dharma lamp, uphold the principles of the Dharma, bestow unobstructed Dharma teachings, hold the great Dharma torch, rain down the great Dharma rain, strike the great Dharma drum, blow the great Dharma conch to produce subtle sounds, and erect the great Dharma banner, all as described above, for the sake of liberating all sentient beings, so that even humans and gods may attain peace and happiness.'

'Furthermore, good man! If there are good men and good women who wish to attain Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), they should cultivate the practices of Sravakas (voice-hearers), Pratyekabuddhas (solitary Buddhas), and the Mahayana (Great Vehicle). Those who have not yet begun to practice should, during the six periods of the day and night, bare their right shoulder, place their right knee on the ground, join their palms respectfully, and with one mind and one intention, say aloud: 'I prostrate to all the Buddhas, World Honored Ones, in the ten directions who are about to relinquish their manifested bodies and enter Nirvana (extinction of suffering). I now bow my head and earnestly request them not to enter Parinirvana (complete extinction), but to abide in the world for a long time, liberating and bringing peace and happiness to all sentient beings, as described above, so that even humans and gods may attain peace and happiness. I now dedicate the merit and virtue of this urging to Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), just as all the great Bodhisattvas of the past, future, and present have dedicated all their merits and virtues to Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment); I also, in the same way, dedicate all the merits and virtues of this urging to Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment).'

'Good man! For example, if a good man or a good woman were to fill three thousand great thousand worlds with the seven treasures and offer them to the Tathagata (Thus Come One), the merit of a good man or a good woman who urges the Tathagata to turn the great Dharma wheel would be even greater than that. Why? Because this is a superior root of goodness, which is a material offering, while the merit of urging is a Dharma offering.'

'Good man! Let us set aside the seven treasures of three thousand great thousand worlds. If there were worlds as numerous as the sands of the Ganges River, and if a good man or a good woman were to fill worlds as numerous as the sands of the Ganges River with the seven treasures and offer them to all the Buddhas, the merit of a good man or a good woman who urges the Tathagata to turn the great Dharma wheel would be greater than that. Why?'

？其法施者有五種事。何者為五？一者、法施彼我兼利，財施不爾；二者、法施能令眾生出於三界，財施不出欲界；三者、法施利益法身，財施之者增長色身；四者、法施增長無窮，財施必皆有竭；五者、法施能斷無明，財施止伏貪心。是故，善男子！勸請功德無量無數，難可譬喻。

「如我昔行菩薩行時，如前，諸佛世尊勸請轉大法輪；是善根故，一切帝釋及大梵王勸請於我轉大法輪：『世尊！請轉法輪，為度脫安樂一切眾生及諸人天。』我于往昔為菩提行，勸請如來久住於世、莫般涅槃，依諸功德，是故我得十力、四無所畏、四無礙辯、大慈大悲、得無量無數不共之法。我已入于無餘涅槃，而我正法久住於世。我法身者，無比清凈，種種相貌、無量智慧、無量自在、難可思議無量福德，一切眾生深蒙慈潤，百千萬億劫說不可盡。是故，法身能攝藏一切之法，一切之法不能攝藏法身。法身常住，不墮常見，雖復斷滅，不墮斷見。破一切眾生種種之見、能生一切種種真見、能解一切眾生之縛與縛不異，能種一切眾生諸善根本、能成熟一切眾生善根、已成熟者能令解脫，無作、無動，無為寂靜，安樂自在、遠離憒鬧，過於三世、能見三世，過於聲聞、緣覺境界，大地菩薩之所修行，一切如來皆無異體。勸請功德善

【現代漢語翻譯】 現代漢語譯本： 問：法佈施有五種殊勝之處。是哪五種呢？一者，法佈施能使施者和受者都得到利益，而財佈施不能這樣；二者，法佈施能使眾生脫離三界（欲界、色界、無色界），而財佈施只能使眾生不出欲界；三者，法佈施能利益法身（佛的智慧之身），而財佈施只能增長色身（肉身）；四者，法佈施的利益增長無窮無盡，而財佈施必定會有耗盡的時候；五者，法佈施能斷除無明（對事物真相的迷惑），而財佈施只能暫時抑制貪心。 所以，善男子！勸請（諸佛菩薩）的功德是無量無數的，難以用比喻來形容。 『就像我過去行菩薩道時，如前所說，諸佛世尊勸請我轉大法輪；因為這個善根，一切帝釋（忉利天之主）及大梵天王勸請我轉大法輪：『世尊！請您轉動法輪，爲了度脫、安樂一切眾生以及諸人天。』我在過去爲了菩提（覺悟）而修行時，勸請如來長久住世、不要般涅槃（入滅），依靠這些功德，所以我獲得了十力（佛的十種力量）、四無所畏（佛的四種無畏懼的自信）、四無礙辯（佛的四種無礙的辯才）、大慈大悲，以及無量無數不共之法（佛獨有的功德）。我已經進入了無余涅槃（完全的寂滅），而我的正法卻能長久住世。我的法身無比清凈，具有種種相好、無量智慧、無量自在、難以思議的無量福德，一切眾生都深深地蒙受慈悲的滋潤，即使經過百千萬億劫也說不盡。因此，法身能夠攝藏一切之法，而一切之法卻不能攝藏法身。法身常住不變，不落入常見（認為事物永恒不變的錯誤觀念），即使看似斷滅，也不落入斷見（認為事物徹底消失的錯誤觀念）。它能破除一切眾生種種錯誤的見解，能生出一切種種真實的見解，能解脫一切眾生的束縛，與不被束縛沒有區別，能種下一切眾生諸善的根本，能使一切眾生的善根成熟，對於已經成熟的善根能令其解脫，無造作、無動搖，無為而寂靜，安樂自在、遠離喧囂，超越過去、現在、未來三世，能見三世，超越聲聞（聽聞佛法而悟道的修行者）、緣覺（通過觀察因緣而悟道的修行者）的境界，是大地菩薩所修行的境界，一切如來都沒有不同的本體。勸請的功德是殊勝的。』

【English Translation】 English version: Question: The act of Dharma giving has five special qualities. What are these five? First, Dharma giving benefits both the giver and the receiver, which is not the case with material giving. Second, Dharma giving can lead beings out of the Three Realms (Desire Realm, Form Realm, Formless Realm), while material giving does not lead beyond the Desire Realm. Third, Dharma giving benefits the Dharmakaya (the body of wisdom of the Buddha), while material giving only increases the physical body. Fourth, the benefits of Dharma giving increase infinitely, while material giving will inevitably be exhausted. Fifth, Dharma giving can sever ignorance (delusion about the true nature of reality), while material giving only suppresses greed. Therefore, good man! The merit of requesting (the Buddhas and Bodhisattvas) is immeasurable and countless, difficult to describe with metaphors. 'Just as when I practiced the Bodhisattva path in the past, as mentioned before, all the Buddhas, the World Honored Ones, requested me to turn the Great Dharma Wheel; because of this good root, all the Shakra Devas (Lord of the Trayastrimsha Heaven) and Great Brahma Kings requested me to turn the Great Dharma Wheel: 'World Honored One! Please turn the Dharma Wheel, for the sake of liberating and bringing peace and happiness to all beings, including humans and devas.' In the past, when I practiced for Bodhi (enlightenment), I requested the Tathagatas to abide in the world for a long time and not enter Parinirvana (final cessation), relying on these merits, I obtained the Ten Powers (the ten powers of a Buddha), the Four Fearlessnesses (the four kinds of fearless confidence of a Buddha), the Four Unimpeded Eloquences (the four kinds of unobstructed eloquence of a Buddha), great loving-kindness and great compassion, and countless unique Dharmas (the unique qualities of a Buddha). I have already entered into Nirvana without remainder (complete cessation), yet my True Dharma can abide in the world for a long time. My Dharmakaya is incomparably pure, possessing all kinds of excellent marks, immeasurable wisdom, immeasurable freedom, inconceivable immeasurable merits, and all beings deeply receive the nourishment of compassion, which cannot be fully described even after hundreds of millions of kalpas. Therefore, the Dharmakaya can encompass all Dharmas, but all Dharmas cannot encompass the Dharmakaya. The Dharmakaya is permanent and unchanging, not falling into the view of permanence (the mistaken belief that things are eternally unchanging), and even if it appears to cease, it does not fall into the view of annihilation (the mistaken belief that things completely disappear). It can break all kinds of wrong views of all beings, can generate all kinds of true views, can liberate all beings from bondage, and is no different from being unbound, can plant the roots of all good for all beings, can mature the good roots of all beings, and for those whose good roots have matured, it can lead them to liberation, without action, without movement, non-active and tranquil, peaceful and free, far from disturbance, transcending the three times (past, present, future), able to see the three times, transcending the realm of Shravakas (hearers who attain enlightenment by listening to the Dharma) and Pratyekabuddhas (those who attain enlightenment through their own efforts), it is the realm practiced by the great Bodhisattvas, and all Tathagatas have no different essence. The merit of requesting is excellent.'

根力故，如是法身我今已得。是故，善男子！若有善男子、善女人為得阿耨多羅三藐三菩提，一句一偈以持勸化、為人解說，功德善根難可限量，何況勸請如來轉大法輪，久住於世，莫般涅槃？」

是時，帝釋白佛言：「世尊！云何善男子、善女人為得阿耨多羅三藐三菩提，修行聲聞、緣覺、大乘之道？若有眾生未得修行功德善根，云何悉以迴向為一切智智？」

佛言：「善男子！若有善男子、善女人慾求阿耨多羅三藐三菩提，修行聲聞、緣覺、大乘之道。若有眾生未得修行，一日一夜一心一意口自說言：『我從無始生死以來所有善根皆已成就，於三寶所、若於他所，乃至畜生、人非人等，乃至升撮以施一切，兼以善言和解斗諍、三歸學戒，一切功德善根，皆由懺悔而得、皆由隨喜而得、皆由勸請而得。是諸善根安置一處、攝受同時、合集稱量，皆以回施一切眾生，永已舍施，更無奪心，解脫不攝。由如諸佛世尊知者見者，不可思量、無礙無垢佛智慧故，如是一切功德善根悉以回施一切眾生，不住相心、不捨相心；我亦如是，功德、善根悉以回施一切眾生，愿一切眾生皆得寶手，破空出寶，滿眾生愿，富樂無盡、福德無盡、妙法無盡、自在無盡、四辯無盡。為得阿耨多羅三藐三菩提故、為得一切智智故，

【現代漢語翻譯】 現代漢語譯本： 因為根源的力量，像這樣的法身我現在已經得到了。所以，善男子！如果有善男子、善女人爲了獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），用一句或一偈來受持、勸導、為人解說，這樣的功德善根難以估量，更何況是勸請如來轉大法輪，長久住世，不要進入涅槃呢？』 這時，帝釋（Indra，天帝）對佛說：『世尊！什麼樣的善男子、善女人爲了獲得阿耨多羅三藐三菩提，而修行聲聞（Śrāvaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，通過自身努力覺悟者）、大乘（Mahāyāna，普度眾生的佛教流派）之道？如果有眾生還沒有得到修行的功德善根，要如何全部迴向於一切智智（Sarvajñāna，佛陀的智慧）呢？』 佛說：『善男子！如果有善男子、善女人想要尋求阿耨多羅三藐三菩提，而修行聲聞、緣覺、大乘之道。如果有眾生還沒有得到修行，在一日一夜裡一心一意地口中自己說：『我從無始生死以來所有的善根都已經成就，在三寶（Triratna，佛、法、僧）之處、或者在其他地方，乃至對畜生、人或非人等，乃至用升或撮來佈施一切，並且用善言來和解爭鬥、受持三歸（皈依佛、皈依法、皈依僧）學戒，一切功德善根，都是通過懺悔而得到的、都是通過隨喜而得到的、都是通過勸請而得到的。這些善根安置在一處、攝受在同一時間、合集稱量，都用來回施給一切眾生，永遠已經捨棄佈施，不再有奪回的心，解脫而不執取。猶如諸佛世尊的知見，不可思量、無礙無垢的佛智慧，像這樣一切功德善根全部用來回施給一切眾生，不住于相的心、不捨棄相的心；我也像這樣，功德、善根全部用來回施給一切眾生，愿一切眾生都得到寶手，破空而出寶物，滿足眾生的願望，富樂無盡、福德無盡、妙法無盡、自在無盡、四辯（四無礙辯才）無盡。爲了獲得阿耨多羅三藐三菩提的緣故、爲了獲得一切智智的緣故，』

【English Translation】 English version: Because of the power of the root, I have now attained such a Dharmakaya (法身, Dharma Body). Therefore, good man! If there are good men and good women who, in order to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete enlightenment), uphold, encourage, and explain with a single verse or stanza, the merit and virtuous roots are immeasurable. How much more so to exhort the Tathagata (如來, Thus Come One) to turn the great Dharma wheel, to abide in the world for a long time, and not to enter Nirvana (涅槃, liberation)?' At that time, Indra (帝釋, Lord of the Devas) said to the Buddha: 'World Honored One! How do good men and good women cultivate the path of the Śrāvaka (聲聞, Hearer), Pratyekabuddha (緣覺, Solitary Buddha), and Mahāyāna (大乘, Great Vehicle) in order to attain Anuttara-samyak-sambodhi? If there are sentient beings who have not yet attained the merit and virtuous roots of cultivation, how can they dedicate all of it to Sarvajñāna (一切智智, all-knowing wisdom)?' The Buddha said: 'Good man! If there are good men and good women who desire to seek Anuttara-samyak-sambodhi and cultivate the path of the Śrāvaka, Pratyekabuddha, and Mahāyāna. If there are sentient beings who have not yet attained cultivation, for one day and one night, with one mind and one intention, they should say with their own mouths: 'All the virtuous roots that I have accumulated since beginningless samsara (生死, cycle of birth and death) have already been accomplished. In the presence of the Triratna (三寶, Three Jewels - Buddha, Dharma, Sangha), or in other places, even towards animals, humans, or non-humans, even if it is a handful or a pinch that is given to all, and also using kind words to reconcile disputes, taking refuge in the Three Jewels and learning the precepts, all merit and virtuous roots are obtained through repentance, obtained through rejoicing, and obtained through exhortation. These virtuous roots are placed in one place, received at the same time, combined and measured, and all are dedicated to all sentient beings, having been given away forever, with no intention of taking them back, liberated and not attached. Just like the knowledge and vision of all Buddhas, the immeasurable, unobstructed, and pure Buddha wisdom, in this way, all merit and virtuous roots are dedicated to all sentient beings, with a mind that does not dwell on form, and a mind that does not abandon form; I am also like this, all merit and virtuous roots are dedicated to all sentient beings, wishing that all sentient beings may obtain treasure hands, break open the sky and produce treasures, fulfilling the wishes of sentient beings, with endless wealth and happiness, endless blessings, endless wonderful Dharma, endless freedom, and endless four kinds of eloquence (四辯, four kinds of unobstructed eloquence). For the sake of attaining Anuttara-samyak-sambodhi, for the sake of attaining Sarvajñāna,'

我今施與一切眾生功德善根；從此善根復更獲無量一切善根，合集稱量悉以迴向阿耨多羅三藐三菩提，是善根故，悉與眾生共至阿耨多羅三藐三菩提得一切智智。如昔菩薩摩訶薩修行菩提之道，功德、善根悉皆迴向為一切種智；我亦如是，功德、善根悉皆迴向阿耨多羅三藐三菩提，是善根故，亦與眾生共之，同共一時得阿耨多羅三藐三菩提，為得一切智智故。猶如未來菩薩摩訶薩功德、善根亦應迴向，共一切眾生得阿耨多羅三藐三菩提；我亦如是，所有功德、善根亦以迴向，如上廣說。猶如現在菩薩摩訶薩功德、善根迴向阿耨多羅三藐三菩提，與一切眾生共得阿耨多羅三藐三菩提；我亦如是，所有功德善根亦與眾生共之，如上廣說。如余諸佛坐于道場菩提樹下，不可思議無垢清凈，住于無盡法藏陀羅尼首楞嚴三昧，破魔波旬無量兵眾，應見、應知、應覺、應可通達，如是一切一剎那中皆悉照了，於後夜中證甘露道、得甘露法；我亦如是，與一切眾生同共善根，是善根故，俱得阿耨多羅三藐三菩提道，同得一切智智。

「『猶如無量壽佛、　勝光佛、　妙光佛、阿閦佛、　功德善光佛、　師子光明佛、百光明佛、　網光明佛、　寶相佛、寶炎佛、　炎光明佛、　炎盛光明佛、安吉上王佛、　微妙聲佛、　妙莊嚴佛

【現代漢語翻譯】 現代漢語譯本：我今將所有功德善根施與一切眾生；從此善根再獲得無量的一切善根，將這些善根合集稱量，全部迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），因為這個善根的緣故，希望與所有眾生共同證得阿耨多羅三藐三菩提，獲得一切智智（Sarvajna-jnana，一切種智）。如同過去諸位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）修行菩提之道，將功德、善根全部迴向於一切種智；我也像他們一樣，將功德、善根全部迴向于阿耨多羅三藐三菩提，因為這個善根的緣故，也與眾生共同分享，共同在同一時刻證得阿耨多羅三藐三菩提，爲了獲得一切智智的緣故。 猶如未來諸位菩薩摩訶薩的功德、善根也應當迴向，與一切眾生共同證得阿耨多羅三藐三菩提；我也像他們一樣，將所有功德、善根也用來回向，如上面所廣泛敘述的那樣。猶如現在諸位菩薩摩訶薩將功德、善根迴向于阿耨多羅三藐三菩提，與一切眾生共同證得阿耨多羅三藐三菩提；我也像他們一樣，將所有功德善根也與眾生共同分享，如上面所廣泛敘述的那樣。如同其餘諸佛坐在道場菩提樹下，不可思議，沒有垢染，清凈，安住在無盡法藏陀羅尼首楞嚴三昧（Śūraṅgama Samādhi，首楞嚴三昧），破除魔波旬（Mara Papiyas，魔王波旬）無量的兵眾，應當見到、應當知道、應當覺悟、應當可以通達，像這樣的一切在一剎那中全部照見明瞭，在後半夜證得甘露道、獲得甘露法；我也像他們一樣，與一切眾生共同擁有善根，因為這個善根的緣故，共同證得阿耨多羅三藐三菩提道，共同獲得一切智智。 『猶如無量壽佛（Amitayus Buddha，阿彌陀佛）、勝光佛（Jina-prabha Buddha，勝光佛）、妙光佛（Ratna-prabha Buddha，妙光佛）、阿閦佛（Akshobhya Buddha，不動佛）、功德善光佛（Gunaratna-prabha Buddha，功德善光佛）、師子光明佛（Simha-prabha Buddha，師子光明佛）、百光明佛（Śata-prabha Buddha，百光明佛）、網光明佛（Jala-prabha Buddha，網光明佛）、寶相佛（Ratna-lakshana Buddha，寶相佛）、寶炎佛（Ratna-arci Buddha，寶炎佛）、炎光明佛（Arci-prabha Buddha，炎光明佛）、炎盛光明佛（Arci-tejas-prabha Buddha，炎盛光明佛）、安吉上王佛（Ankusha-uttama-raja Buddha，安吉上王佛）、微妙聲佛（Sukshma-ghosha Buddha，微妙聲佛）、妙莊嚴佛（Subhu-vyuha Buddha，妙莊嚴佛）』

【English Translation】 English version: I now bestow all merits and virtuous roots upon all sentient beings; from these virtuous roots, may I further obtain immeasurable virtuous roots, gather and measure them all, and dedicate them entirely to Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). By virtue of these virtuous roots, may I and all sentient beings together attain Anuttara-samyak-sambodhi and obtain Sarvajna-jnana (all-knowing wisdom). Just as the Bodhisattva-mahasattvas (great Bodhisattvas) of the past cultivated the path of Bodhi, dedicating all merits and virtuous roots to all-knowing wisdom; I, too, am like them, dedicating all merits and virtuous roots to Anuttara-samyak-sambodhi. By virtue of these virtuous roots, may I also share them with all sentient beings, together attaining Anuttara-samyak-sambodhi at the same time, for the sake of obtaining all-knowing wisdom. Just as the merits and virtuous roots of future Bodhisattva-mahasattvas should also be dedicated, together with all sentient beings, to attain Anuttara-samyak-sambodhi; I, too, am like them, using all merits and virtuous roots for dedication, as described extensively above. Just as the present Bodhisattva-mahasattvas dedicate merits and virtuous roots to Anuttara-samyak-sambodhi, together with all sentient beings attaining Anuttara-samyak-sambodhi; I, too, am like them, sharing all merits and virtuous roots with all sentient beings, as described extensively above. Just as the other Buddhas sit under the Bodhi tree in the Bodhimanda (place of enlightenment), inconceivable, without defilement, pure, abiding in the inexhaustible Dharma treasury of the Śūraṅgama Samādhi (Heroic March Samadhi), destroying the immeasurable armies of Mara Papiyas (the Evil One), what should be seen, known, awakened, and understood, all is illuminated in a single instant, attaining the nectar path and the nectar Dharma in the later part of the night; I, too, am like them, sharing virtuous roots with all sentient beings, and by virtue of these virtuous roots, together attaining the path of Anuttara-samyak-sambodhi, together obtaining all-knowing wisdom. 'Like Amitayus Buddha (Immeasurable Life Buddha), Jina-prabha Buddha (Victorious Light Buddha), Ratna-prabha Buddha (Jewel Light Buddha), Akshobhya Buddha (Immovable Buddha), Gunaratna-prabha Buddha (Virtue Jewel Light Buddha), Simha-prabha Buddha (Lion Light Buddha), Śata-prabha Buddha (Hundred Light Buddha), Jala-prabha Buddha (Net Light Buddha), Ratna-lakshana Buddha (Jewel Mark Buddha), Ratna-arci Buddha (Jewel Flame Buddha), Arci-prabha Buddha (Flame Light Buddha), Arci-tejas-prabha Buddha (Flame Radiant Light Buddha), Ankusha-uttama-raja Buddha (Hook Supreme King Buddha), Sukshma-ghosha Buddha (Subtle Sound Buddha), Subhu-vyuha Buddha (Beautiful Adornment Buddha)'

、法幢佛、　上勝身佛、　遍可愛色佛、光明遍照佛、　梵凈王佛、　上性佛，如是諸如來、應供、正遍知，過去、未來、現在皆悉示現應化、得阿耨多羅三藐三菩提、轉無上法輪、為欲度脫安樂一切眾生，廣說如上；我亦如是，同共眾生得阿耨多羅三藐三菩提、轉大法輪，廣說如上。』

「若善男子、善女人，是金光明——眾經之王——業障滅品，汝當受持、讀誦、憶念不忘、為他廣說，無量無數廣大功德之聚。猶如三千大千世界所有一切眾生無有前後皆得成就人身，得人身已得緣覺道。若有善男子、善女人盡形壽恭敬禮拜、四事供養，一一緣覺各各供給七寶，如須彌山以用供養；如是一一緣覺皆入涅槃，起七寶塔。是一一塔皆悉七寶。何者為七？金、銀、琉璃、頗梨、馬瑙、車𤦲、青黃寶等。其塔高廣十二由旬，於此塔處以諸華香、寶幢、幡蓋，一一供具皆以供養。善男子！于意云何？是善男子、善女人得福多不？」

「甚多。世尊！」

佛言：「善男子！是金光明——微妙經典、眾經之王——業障滅品，汝當受持、讀誦、憶念不忘、為他廣說，如前功德善根於後所得功德聚百分不及一、百千萬億分、算數譬喻所不能及。何以故？是善男子、善女人住正行中，勸請十方佛土正覺世尊轉無上法輪

【現代漢語翻譯】 現代漢語譯本：法幢佛（Dharma Banner Buddha）、上勝身佛（Superior Body Buddha）、遍可愛色佛（Universally Beloved Appearance Buddha）、光明遍照佛（Light Universally Illuminating Buddha）、梵凈王佛（Brahma Pure King Buddha）、上性佛（Superior Nature Buddha），如是諸如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha），過去、未來、現在皆悉示現應化、得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）、轉無上法輪（Dharma wheel，佛法之輪）、為欲度脫安樂一切眾生，廣說如上；我亦如是，同共眾生得阿耨多羅三藐三菩提、轉大法輪，廣說如上。 『若善男子、善女人，是金光明（Suvarnaprabhasa，經名）——眾經之王——業障滅品，汝當受持、讀誦、憶念不忘、為他廣說，無量無數廣大功德之聚。猶如三千大千世界所有一切眾生無有前後皆得成就人身，得人身已得緣覺道（Pratyekabuddha，獨覺）。若有善男子、善女人盡形壽恭敬禮拜、四事供養，一一緣覺各各供給七寶，如須彌山（Mount Sumeru，佛教中的須彌山）以用供養；如是一一緣覺皆入涅槃（Nirvana，寂滅），起七寶塔。是一一塔皆悉七寶。何者為七？金、銀、琉璃、頗梨、馬瑙、車𤦲、青黃寶等。其塔高廣十二由旬（Yojana，長度單位），於此塔處以諸華香、寶幢、幡蓋，一一供具皆以供養。善男子！于意云何？是善男子、善女人得福多不？』 『甚多。世尊！』 佛言：『善男子！是金光明——微妙經典、眾經之王——業障滅品，汝當受持、讀誦、憶念不忘、為他廣說，如前功德善根於後所得功德聚百分不及一、百千萬億分、算數譬喻所不能及。何以故？是善男子、善女人住正行中，勸請十方佛土正覺世尊轉無上法輪』

【English Translation】 English version: Dharma Banner Buddha (Dharma Dhvaja Buddha), Superior Body Buddha (Uttama Sharira Buddha), Universally Beloved Appearance Buddha (Sarva Priyadarshana Buddha), Light Universally Illuminating Buddha (Prabha Sarvatra Buddha), Brahma Pure King Buddha (Brahma Vishuddha Raja Buddha), Superior Nature Buddha (Uttama Prakriti Buddha), such are the Tathagatas, Arhats, Samyaksambuddhas, who in the past, future, and present, all manifest transformations, attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), turn the unsurpassed Dharma wheel (wheel of Dharma), in order to liberate and bring peace and happiness to all sentient beings, extensively expounding as above; I am also like this, together with all sentient beings, attain Anuttara-samyak-sambodhi, turn the great Dharma wheel, extensively expounding as above.』 『If good men or good women, this Suvarnaprabhasa (Golden Light Sutra) – the king of all sutras – chapter on the Eradication of Karmic Obstacles, you should receive, uphold, recite, remember without forgetting, and widely explain it to others, accumulating immeasurable, countless, vast merits. It is as if all sentient beings in the three thousand great thousand worlds, without any precedence, all attain human bodies, and having attained human bodies, attain the path of a Pratyekabuddha (Solitary Buddha). If there are good men or good women who, throughout their lives, respectfully bow and make offerings of the four requisites, providing each Pratyekabuddha with the seven treasures, like Mount Sumeru (the central mountain in Buddhist cosmology) for offerings; and each Pratyekabuddha enters Nirvana (liberation), erecting seven-treasure stupas. Each stupa is made entirely of the seven treasures. What are the seven? Gold, silver, lapis lazuli, crystal, agate, tridacna, and blue-yellow jewels. The stupa is twelve yojanas (an ancient Indian unit of distance) in height and breadth, and at this stupa, they make offerings with various flowers, incense, jeweled banners, and canopies, offering each item. Good man! What do you think? Do these good men and good women obtain much merit?』 『Very much, World Honored One!』 The Buddha said: 『Good man! This Suvarnaprabhasa – subtle scripture, the king of all sutras – chapter on the Eradication of Karmic Obstacles, you should receive, uphold, recite, remember without forgetting, and widely explain it to others, the merit and virtuous roots obtained previously are not even one percent, or one hundred millionth part, or can be reached by calculation or analogy, compared to the accumulation of merit obtained later. Why? Because these good men and good women abide in right practice, and encourage the Tathagatas, the World Honored Ones of Perfect Enlightenment in the ten directions, to turn the unsurpassed Dharma wheel.』

，皆令如來歡喜讚歎。

「善男子！如我所說，一切施中，法施為勝。是故，善男子，於三寶所所設供養不可為比；受持三歸一切諸戒不可為比；三寶不空不可為比；一切世界三世三寶勸請久住不可為比；三世一切世界于無量劫勸請如來說深正法不可為比；一切世界一切眾生隨力、隨能、隨心於三乘中勸發菩提心不可為比；三世一切世界眾生皆令無礙、速得成就功德滿足不可為比；三世一切世界所有眾生勸令無礙、得三菩提不可為比；三世一切世界眾生勸令出四惡道不可為比；三世一切世界眾生勸令滅深惡業不可為比；一切苦惱勸令得解脫不可為比；一切怖畏、困苦、逼切勸令得解脫不可為比；三世佛前一切眾生所有功德善根勸令皆以隨喜、三世自發菩提愿不可為比；惡行、罵辱、惡業道除，一切功德善根皆愿攝持，生生世世勸請恭敬供養一切三寶、勸請普皆清凈福行成滿三菩提道、勸請滿足具六波羅蜜、勸請轉無上法輪、勸請住無量劫說無量甚深妙法，不可為比。」

是時，帝釋、恒水女神、無量諸梵王及四天王從坐而起，各偏袒右肩，右膝著地，合掌頂禮而白佛言：「世尊！我等一切得聞是金光明——眾經之王——今當受持、讀誦、為他廣說，應當依此法住。何以故？世尊！我等欲求阿耨多羅三藐三

【現代漢語翻譯】 現代漢語譯本：都令如來（Tathagata，如來）歡喜讚歎。

『善男子！如我所說，一切佈施中，法佈施最為殊勝。因此，善男子，對於三寶（Triratna，佛、法、僧）所作的供養無法相比；受持三歸（皈依佛、皈依法、皈依僧）和一切戒律無法相比；三寶的功德不會落空無法相比；勸請一切世界過去、現在、未來三世的三寶長久住世無法相比；在一切世界過去、現在、未來三世中，于無量劫勸請如來說甚深正法無法相比；一切世界的一切眾生，隨自己的力量、能力、心意，在聲聞乘、緣覺乘、菩薩乘中勸發菩提心無法相比；使一切世界過去、現在、未來三世的眾生都能夠沒有障礙、迅速成就功德圓滿無法相比；勸請一切世界過去、現在、未來三世的眾生沒有障礙地證得三菩提（Anuttara-samyak-sambodhi，阿耨多羅三藐三菩提，無上正等正覺）無法相比；勸請一切世界過去、現在、未來三世的眾生脫離四惡道（地獄、餓鬼、畜生、阿修羅）無法相比；勸請一切世界過去、現在、未來三世的眾生滅除深重的惡業無法相比；勸請一切受苦受難的眾生得到解脫無法相比；勸請一切處於怖畏、困苦、逼迫之中的眾生得到解脫無法相比；在過去、現在、未來三世諸佛面前，勸請一切眾生將所有功德善根都用來隨喜，並且在過去、現在、未來三世中自己發起菩提愿無法相比；消除惡行、謾罵侮辱、惡業之道，一切功德善根都發愿攝持，生生世世勸請恭敬供養一切三寶，勸請普遍清凈福德之行圓滿成就三菩提道，勸請圓滿具足六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、般若），勸請轉無上法輪（Dharmacakra，佛法之輪），勸請住世無量劫宣說無量甚深微妙之法，這些都是無法相比的。』

這時，帝釋（Indra，天帝）、恒水女神、無量諸梵王以及四大天王從座位上站起來，各自袒露右肩，右膝著地，合掌頂禮，對佛說：『世尊！我們都聽聞了這部《金光明經》——眾經之王——現在應當受持、讀誦、為他人廣泛宣說，應當依照此法修行。為什麼呢？世尊！我們想要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』

【English Translation】 English version: Causing all the Tathagatas (Tathagata) to rejoice and praise.

'Good men! As I have said, among all kinds of giving, the giving of Dharma is the most excellent. Therefore, good men, the offerings made to the Triple Gem (Triratna, Buddha, Dharma, Sangha) cannot be compared; upholding the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha) and all precepts cannot be compared; the non-emptiness of the Triple Gem cannot be compared; urging the Triple Gem to abide long in all worlds of the past, present, and future cannot be compared; in all worlds of the past, present, and future, urging the Tathagatas to speak the profound and true Dharma for immeasurable kalpas cannot be compared; all beings in all worlds, according to their strength, ability, and intention, encouraging the arising of Bodhicitta (the mind of enlightenment) in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) cannot be compared; enabling all beings in all worlds of the past, present, and future to be without obstacles and quickly achieve the fulfillment of merits cannot be compared; urging all beings in all worlds of the past, present, and future to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment) without obstacles cannot be compared; urging all beings in all worlds of the past, present, and future to escape the four evil destinies (hell, hungry ghosts, animals, asuras) cannot be compared; urging all beings in all worlds of the past, present, and future to extinguish deep evil karma cannot be compared; urging all suffering beings to attain liberation cannot be compared; urging all beings in fear, distress, and oppression to attain liberation cannot be compared; before the Buddhas of the past, present, and future, urging all beings to rejoice in all merits and roots of goodness, and in the past, present, and future, generating the Bodhi vow themselves cannot be compared; eliminating evil deeds, insults, and the path of evil karma, vowing to embrace all merits and roots of goodness, life after life urging respectful offerings to all the Triple Gem, urging the universal purification of virtuous conduct to fully accomplish the path to Anuttara-samyak-sambodhi, urging the fulfillment of the Six Paramitas (Six Paramitas, giving, morality, patience, diligence, concentration, wisdom), urging the turning of the unsurpassed Dharma wheel (Dharmacakra, the wheel of Dharma), urging to abide for immeasurable kalpas speaking immeasurable profound and wonderful Dharma, these cannot be compared.'

At that time, Indra (Indra, the lord of gods), the goddess of the Ganges River, countless Brahma Kings, and the Four Heavenly Kings rose from their seats, each baring their right shoulder, kneeling on their right knee, joining their palms in reverence, and said to the Buddha: 'World Honored One! We have all heard this Golden Light Sutra—the king of all sutras—now we shall uphold, recite, and widely proclaim it to others, and we shall abide by this Dharma. Why? World Honored One! We desire to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment).'

菩提，隨此義故，種種之相正法行故。」

是時，梵王及天帝釋等皆悉雲集于說法之處，以種種曼陀羅華而散佛上。三千大千世界地皆大動，一切天鼓及諸音樂不鼓自鳴，放金色光遍滿世界，所出言音：「是金光明微妙經典慈恩普被，種種利益、種種增長菩薩善根，滅諸業障。」

佛言：「如是，如是，如汝所說。何以故？善男子！我憶往昔至於此生於百千阿僧祇劫，寶王大炎照如來、應供、正遍知出現於世，六百八十億劫住於世界。初集會所，百千億億萬眾皆得阿羅漢，諸漏已盡、具六神通、自在無礙；第二集會，九十千億億萬眾得阿羅漢，皆悉漏盡，三明、六通皆得自在；第三大會，九十八千億億萬眾皆得阿羅漢，三明、六通自在無礙。是時，寶王大炎照如來與諸天人、梵王、沙門、婆羅門及諸人民為欲度脫安樂一切故，出現於世。

「善男子！我于爾時作女人身，名福寶光明，第三集會於會坐所親近世尊，受持、讀誦是金光明經、為他廣說，為得阿耨多羅三藐三菩提故。是故，世尊為我授記：『是福寶光明女人于未來世當得作佛，號釋迦牟尼如來、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。』舍女身後，從是以來度四惡道，生天人中受上妙之樂，八十四

【現代漢語翻譯】 現代漢語譯本：佛陀說：『菩提（覺悟），正是因為這個意義，種種的相都是爲了正法而行。』

這時，梵天王和帝釋天等都聚集在說法的地方，用各種曼陀羅花散在佛陀身上。三千大千世界大地都震動起來，所有的天鼓和各種音樂不敲自鳴，放出金色的光芒遍滿世界，發出的聲音說：『這部《金光明》微妙經典慈悲恩澤普及，種種利益、種種增長菩薩的善根，滅除各種業障。』

佛陀說：『是的，是的，正如你所說。為什麼呢？善男子！我回憶往昔，直到今生，在百千阿僧祇劫（極長的時間單位）之前，寶王大炎照如來（如來的名號）、應供（值得供養者）、正遍知（完全覺悟者）出現於世，在世間住了六百八十億劫。第一次（此處應為「轉法輪」，因原文有缺失，根據上下文推斷）時，百千億億萬人眾都證得阿羅漢（斷盡煩惱者），諸漏已盡、具足六神通、自在無礙；第二次（此處應為「轉法輪」，因原文有缺失，根據上下文推斷）時，九十千億億萬人眾得阿羅漢，都已漏盡，三明、六通都得自在；第三次大會，九十八千億億萬人眾都得阿羅漢，三明、六通自在無礙。當時，寶王大炎照如來爲了度脫安樂一切天人、梵王、沙門（出家修道者）、婆羅門（古印度祭司）以及所有人民，才出現於世。』

『善男子！我那時是女人的身，名叫福寶光明，在第三次**（此處應為「轉法輪」，因原文有缺失，根據上下文推斷）大會的會場上親近世尊，受持、讀誦這部《金光明經》、為他人廣泛解說，爲了得到阿耨多羅三藐三菩提（無上正等正覺）的緣故。所以，世尊為我授記：『這位福寶光明女人在未來世應當成佛，號釋迦牟尼如來（如來的通號）、應供（值得供養者）、正遍知（完全覺悟者）、明行足（智慧和德行圓滿者）、善逝（以智慧到彼岸者）、世間解（瞭解世間一切事理者）、無上士（無上之人）、調御丈夫（善於調伏眾生者）、天人師（天和人的導師）、佛（覺悟者）、世尊（世間最尊貴者）。』捨棄女身後，從那以來脫離四惡道，生在天人中享受上妙的快樂，八十四

【English Translation】 English version: Buddha said, 'Bodhi (Enlightenment), precisely because of this meaning, all kinds of forms are for the sake of practicing the Right Dharma.'

At that time, King Brahma and Indra (Śakra Devānām Indra) and others all gathered at the place where the Dharma was being preached, and scattered various Mandarava flowers on the Buddha. The earth of the three thousand great thousand worlds all shook greatly, all the heavenly drums and various music played without being struck, emitting golden light that filled the world, and the sounds proclaimed: 'This Golden Light Sutra is subtle and wonderful, its compassionate grace is universally bestowed, various benefits, various increases in the Bodhisattva's roots of goodness, extinguishing all karmic obstacles.'

The Buddha said, 'So it is, so it is, just as you say. Why? Good man! I recall in the past, up to this life, hundreds of thousands of asamkhya kalpas (immeasurably long eons) ago, the Tathagata (Thus Gone One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One) named Ratnaraja-mahābhāsa (King of Jewels, Great Light) appeared in the world, and dwelt in the world for six hundred and eighty million kalpas. At the first turning of the Dharma wheel, hundreds of thousands of millions of beings all attained Arhatship (one who has extinguished all defilements), their outflows were exhausted, possessing the six supernormal powers, free and unobstructed; at the second turning of the Dharma wheel, ninety thousands of millions of beings attained Arhatship, all their outflows were exhausted, possessing the three kinds of knowledge and the six supernormal powers, all were free and at ease; at the third great assembly, ninety-eight thousands of millions of beings all attained Arhatship, the three kinds of knowledge and the six supernormal powers were free and unobstructed. At that time, the Tathagata Ratnaraja-mahābhāsa appeared in the world for the sake of liberating and bringing peace and happiness to all gods, humans, Brahma kings, shramanas (ascetics), Brahmins (priests), and all people.'

'Good man! At that time, I was in the body of a woman, named Fortune Jewel Light (Fu Bao Guang Ming), at the assembly of the third turning of the Dharma wheel, I approached the World Honored One, received, upheld, recited this Golden Light Sutra, and widely explained it to others, for the sake of attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Therefore, the World Honored One prophesied to me: 'This woman, Fortune Jewel Light, in the future will become a Buddha, named Shakyamuni Tathagata (Thus Gone One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), Vidyā-caraṇa-saṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Puruṣa-damya-sārathi (Tamer of Men), Śāsta Devānām-manuṣyāṇām (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One).' After abandoning the body of a woman, since then I have transcended the four evil destinies, and been born among gods and humans, enjoying supreme bliss, eighty-four

百千反作轉輪王，至於今日得作于佛，名稱普聞遍滿世界。」

時會乃見寶王大炎照如來轉無上法輪說微妙法，從此娑婆去彼東方過百千恒河沙數佛土有世界名寶莊嚴，今猶現在，未般涅槃，說微妙法廣化眾生。

「複次，若有善男子、善女人聞是寶王大炎照如來名號，得不退轉于菩薩地至般涅槃。若有女人聞是寶王大炎照如來名號，臨命終時得見世尊來至其所，得見佛已究竟不復更受女身。

「善男子！是金光明微妙經典，種種利益、種種增長菩薩善根，滅諸業障。

「善男子！若有比丘、比丘尼、優婆塞、優婆夷在在處處為人講說是金光明微妙經典，在所國土皆獲四種功德善根。何等為四？一者、國王無諸疾惱、一切災厄；二者、壽命長遠，無有障礙；三者、無諸怨敵，兵眾勇健，無能勝者；四者、安隱快樂，妙法常興。何以故？如是人王，釋梵四王、夜叉之眾常來守護。善男子！有如是事不？」

此諸無量釋、梵四王及夜叉眾俱時同聲答世尊言：「如是，如是。若在所國土講說此經，是諸國王我等四王常來擁護，行、住共俱。其王若有一切災障、怨敵，我等四王皆能禳卻；若有疾惱、諸不適意，悉使除愈，增長壽命；于吉祥法、于愛敬法，我力能令生歡喜心；我等亦能使其兵眾

【現代漢語翻譯】 現代漢語譯本：『經歷成百上千次的反覆輪迴，最終得以成就今日之佛果，名號普聞，遍滿整個世界。』

當時在法會的大眾，親眼見到寶王大炎照如來（Bao Wang Da Yan Zhao Ru Lai）轉動無上法輪，宣說微妙之法。從這個娑婆世界（Suo Po Shi Jie）向東方行進，經過百千恒河沙數之多的佛土，有一個世界名為寶莊嚴（Bao Zhuang Yan），至今仍然存在，尚未進入涅槃，持續宣說微妙之法，廣度眾生。

『再者，如果有善男子、善女人聽聞到寶王大炎照如來（Bao Wang Da Yan Zhao Ru Lai）的名號，就能在菩薩的修行道路上得到不退轉的功德，直至最終證入涅槃。如果有女人聽聞到寶王大炎照如來（Bao Wang Da Yan Zhao Ru Lai）的名號，在臨命終時，能夠見到世尊親自降臨到她身邊，得見佛陀之後，就能夠徹底不再受女身。』

『善男子！這部《金光明經》（Jin Guang Ming Jing）微妙殊勝，能夠帶來種種利益，種種增長菩薩的善根，滅除各種業障。』

『善男子！如果有比丘、比丘尼、優婆塞、優婆夷在任何地方為人講說這部《金光明經》（Jin Guang Ming Jing），那麼他們所在的國家都能夠獲得四種功德善根。是哪四種呢？第一，國王沒有各種疾病困擾和一切災難；第二，壽命長遠，沒有障礙；第三，沒有各種怨敵，軍隊勇猛強健，沒有能夠戰勝他們的；第四，國家安穩快樂，妙法常興。為什麼呢？因為這樣的國王，會得到釋提桓因（Shi Ti Huan Yin）、梵天（Fan Tian）、四大天王（Si Da Tian Wang）、夜叉（Ye Cha）等眾的常常守護。善男子！確有此事嗎？』

這些無量的釋提桓因（Shi Ti Huan Yin）、梵天（Fan Tian）、四大天王（Si Da Tian Wang）以及夜叉（Ye Cha）等眾，同時同聲地回答世尊說：『確實如此，確實如此。如果在任何國家講說這部經典，我們四大天王（Si Da Tian Wang）常常會來擁護這些國王，無論他們是行走還是居住都一同守護。如果國王有任何災難或怨敵，我們四大天王（Si Da Tian Wang）都能夠消除；如果有疾病困擾或任何不適，都能夠使其痊癒，增長壽命；對於吉祥之法、對於愛敬之法，我們能夠使他們生起歡喜心；我們也能使他們的軍隊

【English Translation】 English version: 'Having undergone hundreds of thousands of cycles as a Chakravartin King, I have finally attained Buddhahood today, my name universally known and pervading the entire world.'

At that time, the assembly beheld the Bao Wang Da Yan Zhao Ru Lai (Treasure King Great Flame Light Tathagata) turning the unsurpassed Dharma wheel and expounding the subtle Dharma. Proceeding eastward from this Saha world (Saha World), passing through hundreds of thousands of Ganges river sands of Buddha lands, there is a world named Bao Zhuang Yan (Treasure Adornment), which still exists today, not yet entered into Nirvana, continuing to expound the subtle Dharma and widely transform sentient beings.

'Furthermore, if any good man or good woman hears the name of Bao Wang Da Yan Zhao Ru Lai (Treasure King Great Flame Light Tathagata), they will attain non-retrogression on the Bodhisattva path until Nirvana. If any woman hears the name of Bao Wang Da Yan Zhao Ru Lai (Treasure King Great Flame Light Tathagata), at the time of her death, she will see the World Honored One come to her, and having seen the Buddha, she will ultimately no longer receive a female body.'

'Good man! This Jin Guang Ming Jing (Golden Light Sutra) is subtle and wonderful, bringing various benefits, increasing the Bodhisattva's roots of goodness, and eradicating all karmic obstacles.'

'Good man! If any Bhikshu, Bhikshuni, Upasaka, or Upasika, in any place, expounds this Jin Guang Ming Jing (Golden Light Sutra) for others, then the country in which they reside will obtain four kinds of meritorious virtues. What are the four? First, the king will be free from all illnesses and calamities; second, his lifespan will be long and without obstacles; third, he will be without enemies, his army will be brave and strong, and none will be able to defeat them; fourth, the country will be peaceful and happy, and the wonderful Dharma will flourish. Why? Because such a king will be constantly protected by Shakra (Shakra Devanam Indra), Brahma (Brahma), the Four Heavenly Kings (Four Heavenly Kings), and the Yaksha (Yakshas). Good man! Is this so?'

These immeasurable Shakra (Shakra Devanam Indra), Brahma (Brahma), the Four Heavenly Kings (Four Heavenly Kings), and the Yaksha (Yakshas) all answered the World Honored One in unison, saying: 'It is so, it is so. If this sutra is expounded in any country, we Four Heavenly Kings (Four Heavenly Kings) will constantly come to protect those kings, guarding them whether they are walking or dwelling. If the king has any calamities or enemies, we Four Heavenly Kings (Four Heavenly Kings) will be able to dispel them; if there are illnesses or any discomfort, we will cause them to be cured and increase their lifespan; regarding auspicious Dharmas and Dharmas of love and respect, we have the power to make them generate joyful minds; we can also make their armies

皆悉勇健。」

佛言：「善哉，善哉！善男子！如汝所說，汝當修行。何以故？是諸國王如法修行，一切人民隨王修習。若有人民能如法修行，汝等皆蒙色力勝利，宮殿光華，眷屬強盛。」

諸釋、梵等白佛言：「如是。世尊！」

佛言：「於此國土處處講說是金光明微妙經典，于諸國土、大臣、宰相蒙四種之恩：一者、更相親睦尊重，愛念安忍；二者、常為人王心所敬重，亦為沙門、婆羅門、大國、小國之所愛護；三者、輕財重法，不求勝利，聲名遍佈，人所讚仰；四者、壽命修長，安隱快樂，如是四種恩德。若有國土宣說是經，沙門、婆羅門等得四種功德。何者為四？一者、衣服、飲食、臥具、醫藥；二者、皆得安心坐禪、讀誦；三者、依于山林得安樂住；四者、依心皆得如意滿足；是名四種功德。若有國土講宣是經，一切人民皆得豐樂無諸疾疫、商估往還多獲寶貨，具足四福，是名種種功德利益。」

是時，釋梵四王及此會大眾白佛言：「世尊！如是經典甚深之義，若現在世，如來三十七助道品等住世未滅；若是經典滅盡之時，正法亦滅。」

佛言：「是故，善男子！如是相貌，是金光明經一句、一偈、一品、一部，一心正聞、一心正持、一心正思惟、一心正讀誦、一心為他廣

【現代漢語翻譯】 現代漢語譯本：'都非常勇敢強健。'

佛說：'好啊，好啊！善男子！正如你所說，你應該這樣修行。為什麼呢？因為這些國王如果能如法修行，所有人民都會跟隨國王學習。如果人民能夠如法修行，你們都能得到美貌、力量和勝利，宮殿光輝燦爛，眷屬強大興盛。'

諸釋（Śakra，帝釋天）、梵（Brahmā，大梵天）等對佛說：'是的，世尊！'

佛說：'在這個國土上，到處講說是《金光明》這部微妙的經典，那麼這個國土的大臣、宰相會得到四種恩惠：第一，互相親睦尊重，愛護忍讓；第二，常常被國王所敬重，也被沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司）、大國、小國所愛護；第三，輕視錢財而重視佛法，不追求勝利，聲名遠播，受人讚揚；第四，壽命長久，安穩快樂。這就是四種恩德。如果某個國土宣講這部經，沙門、婆羅門等會得到四種功德。哪四種呢？第一，得到衣服、飲食、臥具、醫藥的供養；第二，都能安心地坐禪、讀誦經典；第三，依靠山林能夠安樂地居住；第四，心中所想都能如意滿足。這就是四種功德。如果某個國土講說這部經，所有人民都會得到豐衣足食，沒有各種疾病和瘟疫，商人往來貿易能夠獲得很多寶物，具備四種福報。這就是種種功德利益。'

這時，釋（Śakra，帝釋天）、梵（Brahmā，大梵天）四王以及在法會的大眾對佛說：'世尊！像這樣經典的甚深含義，如果在現在的世代，如來的三十七助道品等住世未滅的時候；如果這部經典滅盡的時候，正法也會滅亡。'

佛說：'所以，善男子！像這樣的相貌，是《金光明經》的一句、一偈、一品、一部，一心端正地聽聞、一心端正地受持、一心端正地思惟、一心端正地讀誦、一心為他人廣

【English Translation】 English version: 'All are brave and strong.'

The Buddha said, 'Excellent, excellent! Good man! As you have said, you should cultivate in this way. Why? Because if these kings cultivate according to the Dharma, all the people will follow the king's example. If the people can cultivate according to the Dharma, you will all receive beauty, strength, and victory, your palaces will be radiant, and your families will be strong and prosperous.'

The Śakra (Śakra, Lord of the Devas), Brahmā (Brahmā, the Creator) and others said to the Buddha, 'So it is, World-Honored One!'

The Buddha said, 'In this country, wherever the Suvarṇaprabhāsa Sūtra (Golden Light Sutra) is expounded, the ministers and counselors of that country will receive four kinds of blessings: First, they will be mutually affectionate, respectful, loving, and patient; second, they will always be respected by the king, and also loved and protected by śrāmaṇas (śrāmaṇa, wandering ascetics), brāhmaṇas (brāhmaṇa, priests), great countries, and small countries; third, they will value the Dharma over wealth, not seek victory, and their reputation will spread far and wide, admired by people; fourth, they will have long lives, peace, and happiness. These are the four kinds of blessings. If a country proclaims this sutra, the śrāmaṇas and brāhmaṇas will receive four kinds of merits. What are the four? First, they will receive offerings of clothing, food, bedding, and medicine; second, they will all be able to peacefully sit in meditation and recite the scriptures; third, they will be able to live peacefully relying on the mountains and forests; fourth, their hearts will be able to fulfill their wishes. These are the four kinds of merits. If a country expounds this sutra, all the people will be prosperous and happy, without diseases or epidemics, and merchants will gain many treasures in their travels, possessing four kinds of blessings. These are the various merits and benefits.'

At that time, the four heavenly kings, Śakra (Śakra, Lord of the Devas), Brahmā (Brahmā, the Creator), and the assembly present said to the Buddha, 'World-Honored One! Such profound meanings of this sutra, if in the present age, the thirty-seven factors of enlightenment of the Tathagata (Tathāgata, 'the thus-gone one') are still present in the world and have not disappeared; if this sutra disappears, the True Dharma will also perish.'

The Buddha said, 'Therefore, good man! Such is the appearance of one phrase, one verse, one chapter, one section of the Suvarṇaprabhāsa Sūtra (Golden Light Sutra), listening with one mind, upholding with one mind, contemplating with one mind, reciting with one mind, and widely

說，長夜安樂。」

合部金光明經卷第二 大正藏第 16 冊 No. 0664 合部金光明經

合部金光明經卷第三

隋大興善寺沙門釋寶貴合梁三藏真諦譯

陀羅尼最凈地品第六

是時，師子相無礙光焰菩薩與無量億眾從座俱起，偏袒右肩，右膝著地，合掌恭敬頂禮佛足，以種種華香、寶幢、幡蓋以為供養，而作是言：「以幾因緣得菩提心？何者是菩提心？世尊！于菩提者，現在心不可得、未來心不可得、過去心不可得；離菩提者，菩提心亦不可得。菩提者，不可言說；心者，亦無色、無相，無事、無業、非可造作；眾生者，亦不可得、亦不可知。世尊！云何諸法甚深之義而可得知？」

佛言：「善男子！菩提，秘密事業造作，不可得知；離菩提，菩提心亦不可得。菩提者不可言說，心亦無相，眾生亦不可得知。何以故？如意，心亦如是；如心，菩提亦如是；如心、如菩提，眾生亦如是；如眾生，一切三世法亦如是。」

佛言：「善男子！如是，菩薩摩訶薩得名是心通一切法，是說菩提菩提心。菩提，非過去、非未來、非現在；心亦如是、眾生亦如是，于如此中亦不可得。何以故？一切法無生故，菩提不可得、菩提名不可得，眾生、眾生名不可得，聲聞、聲聞

【現代漢語翻譯】 現代漢語譯本：說：『長夜安樂。』

合部金光明經卷第二 大正藏第 16 冊 No. 0664 合部金光明經

合部金光明經卷第三

隋大興善寺沙門釋寶貴合梁三藏真諦譯

陀羅尼最凈地品第六

是時，師子相無礙光焰菩薩（Śīṃha-saṃjñā-pratihata-jyoti-prabhāsa-bodhisattva）與無量億眾從座俱起，偏袒右肩，右膝著地，合掌恭敬頂禮佛足，以種種華香、寶幢、幡蓋以為供養，而作是言：『以幾因緣得菩提心（bodhicitta）？何者是菩提心？世尊（Lokajyestha）！于菩提（bodhi）者，現在心不可得、未來心不可得、過去心不可得；離菩提者，菩提心亦不可得。菩提者，不可言說；心者，亦無色、無相，無事、無業、非可造作；眾生（sattva）者，亦不可得、亦不可知。世尊！云何諸法甚深之義而可得知？』

佛言：『善男子！菩提，秘密事業造作，不可得知；離菩提，菩提心亦不可得。菩提者不可言說，心亦無相，眾生亦不可得知。何以故？如意，心亦如是；如心，菩提亦如是；如心、如菩提，眾生亦如是；如眾生，一切三世法亦如是。』

佛言：『善男子！如是，菩薩摩訶薩（bodhisattva-mahāsattva）得名是心通一切法，是說菩提菩提心。菩提，非過去、非未來、非現在；心亦如是、眾生亦如是，于如此中亦不可得。何以故？一切法無生故，菩提不可得、菩提名不可得，眾生、眾生名不可得，聲聞（śrāvaka）、聲聞

【English Translation】 English version: Said, 'May you have peace and happiness throughout the long night.'

Suvarṇaprabhāsa Sūtra Combined Edition, Volume 2 Taisho Tripitaka Volume 16, No. 0664, Suvarṇaprabhāsa Sūtra Combined Edition

Suvarṇaprabhāsa Sūtra Combined Edition, Volume 3

Translated by Śramaṇa Shi Baogui of Daxingshan Temple of the Sui Dynasty, in collaboration with Paramārtha of the Liang Dynasty

Chapter 6: Dhāraṇī Most Pure Ground

At that time, the Bodhisattva Śīṃha-saṃjñā-pratihata-jyoti-prabhāsa-bodhisattva (Lion-Appearance Unobstructed Light Radiance Bodhisattva), together with countless billions of beings, arose from their seats, bared their right shoulders, placed their right knees on the ground, joined their palms respectfully, bowed their heads to the Buddha's feet, and made offerings with various flowers, incense, jeweled banners, and canopies. They then spoke these words: 'By what causes and conditions is the bodhicitta (mind of enlightenment) attained? What is the bodhicitta? World Honored One (Lokajyestha)! Regarding bodhi (enlightenment), the present mind is unattainable, the future mind is unattainable, and the past mind is unattainable. Apart from bodhi, the bodhicitta is also unattainable. Bodhi is beyond words; the mind is without color or form, without activity or karma, and cannot be created. Sentient beings (sattva) are also unattainable and unknowable. World Honored One! How can the profound meaning of all dharmas be known?'

The Buddha said: 'Good man! Bodhi, the creation of secret activities, is unknowable; apart from bodhi, the bodhicitta is also unattainable. Bodhi is beyond words, the mind is without form, and sentient beings are also unknowable. Why? As you wish, the mind is also like that; as the mind, bodhi is also like that; as the mind and as bodhi, sentient beings are also like that; as sentient beings, all dharmas of the three times are also like that.'

The Buddha said: 'Good man! Thus, a bodhisattva-mahāsattva (great bodhisattva) is named as the mind that penetrates all dharmas; this is what is meant by bodhi and bodhicitta. Bodhi is neither past, nor future, nor present; the mind is also like that, sentient beings are also like that, and in suchness, it is also unattainable. Why? Because all dharmas are without origination, bodhi is unattainable, the name of bodhi is unattainable, sentient beings and the name of sentient beings are unattainable, śrāvaka (hearer) and śrāvaka

名不可得，緣覺、緣覺名不可得，菩薩、菩薩名不可得，佛、佛名不可得，行非行不可得、行非行名不可得。於一切寂靜法中而得安住、依一切功德善根而得發出，是名初發菩提心。

「譬如寶須彌山王，是名檀波羅蜜因。

「第二發心，譬如大地持一一法事故，是名尸波羅蜜因。譬如師子臆長毫獸王有大神力，獨步無畏，無有戰怖。如是，第三心說羼提波羅蜜因。譬如風輪，那羅延力勇壯速疾。如是，第四心不退轉，是名毗梨耶波羅蜜因。譬如七寶樓觀有四階道，清涼之風來吹四門。如是，第五心上種種功德法藏猶未滿足，是名禪波羅蜜因。譬如日輪，光耀炎盛。如是，第六心能破滅生死大闇故，是名般若波羅蜜因。譬如大富商主能令一切心願滿足。如是，第七心能令得度生死險惡道故、能令得多功德寶故，是名方便勝智波羅蜜因。譬如月凈圓滿。如是，第八心一切境界清凈具足故，是名愿波羅蜜因。譬如轉輪聖王，主兵、寶臣如意處分。如是，第九心善能莊嚴清凈佛土，功德普洽，廣利一切故，是名力波羅蜜因。譬如虛空及轉輪聖王。如是，第十心於一切境界皆悉通達故、於一切法自在至灌頂位故，是名智波羅蜜因。」

佛言：「善男子！如是，十種菩薩摩訶薩菩提心因。」

佛言：「

【現代漢語翻譯】 現代漢語譯本 『名』（名稱）是不可得的，『緣覺』（Pratyekabuddha，獨覺）和『緣覺』的名稱是不可得的，『菩薩』（Bodhisattva，追求覺悟的修行者）和『菩薩』的名稱是不可得的，『佛』（Buddha，覺悟者）和『佛』的名稱是不可得的，『行非行』（行為與非行為）是不可得的，『行非行』的名稱是不可得的。在一切寂靜的法中安住，依靠一切功德善根而生髮，這被稱為初發菩提心（Bodhi-citta，覺悟之心）。 『譬如寶須彌山王』（Sumeru，佛教宇宙論中的聖山），這是『檀波羅蜜』（Dāna-pāramitā，佈施波羅蜜）的因。 『第二發心』，譬如大地承載一切事物，這是『尸波羅蜜』（Śīla-pāramitā，持戒波羅蜜）的因。譬如師子臆長毫獸王有大神力，獨步無畏，沒有戰慄恐怖。如此，第三心是『羼提波羅蜜』（Kṣānti-pāramitā，忍辱波羅蜜）的因。譬如風輪，那羅延（Nārāyaṇa，印度教神祇，毗濕奴的化身）力勇壯速疾。如此，第四心不退轉，是『毗梨耶波羅蜜』（Vīrya-pāramitā，精進波羅蜜）的因。譬如七寶樓觀有四階道，清涼的風吹拂四門。如此，第五心上種種功德法藏尚未滿足，是『禪波羅蜜』（Dhyāna-pāramitā，禪定波羅蜜）的因。譬如日輪，光耀炎盛。如此，第六心能破滅生死大黑暗，是『般若波羅蜜』（Prajñā-pāramitā，智慧波羅蜜）的因。譬如大富商主能令一切心願滿足。如此，第七心能令得度生死險惡道，能令得多功德寶，是『方便勝智波羅蜜』（Upāya-kauśalya-jñāna-pāramitā，方便善巧智慧波羅蜜）的因。譬如月亮清凈圓滿。如此，第八心一切境界清凈具足，是『愿波羅蜜』（Praṇidhāna-pāramitā，愿波羅蜜）的因。譬如轉輪聖王（Cakravartin，統治世界的理想君主），主兵、寶臣如意處分。如此，第九心善能莊嚴清凈佛土，功德普洽，廣利一切，是『力波羅蜜』（Bala-pāramitā，力波羅蜜）的因。譬如虛空及轉輪聖王。如此，第十心於一切境界皆悉通達，於一切法自在至灌頂位，是『智波羅蜜』（Jñāna-pāramitā，智波羅蜜）的因。 佛言：『善男子！如此，是十種菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）菩提心因。』 佛言：

【English Translation】 English version 『Name』 is unattainable, 『Pratyekabuddha』 (Solitary Buddha) and the name 『Pratyekabuddha』 are unattainable, 『Bodhisattva』 (a being who seeks enlightenment) and the name 『Bodhisattva』 are unattainable, 『Buddha』 (the enlightened one) and the name 『Buddha』 are unattainable, 『action and non-action』 is unattainable, and the name 『action and non-action』 is unattainable. Abiding in all peaceful dharmas and arising from all merits and virtuous roots, this is called the initial arising of Bodhi-citta (the mind of enlightenment). 『Like the precious Mount Sumeru』 (the sacred mountain in Buddhist cosmology), this is the cause of 『Dāna-pāramitā』 (Perfection of Giving). 『The second arising of the mind』 is like the earth that supports all things; this is the cause of 『Śīla-pāramitā』 (Perfection of Morality). Like the lion, the king of beasts with long hairs on its chest, possessing great power, walking alone without fear, without trembling or terror. Thus, the third mind is said to be the cause of 『Kṣānti-pāramitā』 (Perfection of Patience). Like the wind wheel, with the strength and speed of Nārāyaṇa (a Hindu deity, an avatar of Vishnu). Thus, the fourth mind does not regress; it is the cause of 『Vīrya-pāramitā』 (Perfection of Effort). Like a seven-jeweled pavilion with four stairways, where cool breezes blow through the four doors. Thus, the fifth mind, where various treasures of meritorious dharmas are not yet fulfilled, is the cause of 『Dhyāna-pāramitā』 (Perfection of Meditation). Like the sun, with its radiant and blazing light. Thus, the sixth mind can destroy the great darkness of birth and death; it is the cause of 『Prajñā-pāramitā』 (Perfection of Wisdom). Like a wealthy merchant who can fulfill all wishes. Thus, the seventh mind can lead to crossing the perilous path of birth and death and can bring about many treasures of merit; it is the cause of 『Upāya-kauśalya-jñāna-pāramitā』 (Perfection of Skillful Means and Wisdom). Like the moon, pure and full. Thus, the eighth mind, where all realms are pure and complete, is the cause of 『Praṇidhāna-pāramitā』 (Perfection of Vows). Like a Cakravartin (the ideal universal ruler), who commands troops and treasures at will. Thus, the ninth mind is skilled in adorning pure Buddha-lands, its merits pervading all, benefiting all extensively; it is the cause of 『Bala-pāramitā』 (Perfection of Strength). Like space and the Cakravartin. Thus, the tenth mind is thoroughly understanding of all realms and attains sovereignty over all dharmas, reaching the stage of empowerment; it is the cause of 『Jñāna-pāramitā』 (Perfection of Knowledge). The Buddha said: 『Good man! Thus, these are the ten causes of the Bodhi-citta of a Bodhisattva-mahāsattva (Great Bodhisattva).』 The Buddha said:

善男子！依五種法成就菩薩摩訶薩檀波羅蜜。何者為五？一者、信根，二者、慈悲，三者、無求欲心，四者、攝受一切眾生，五者、愿求一切智智。是，善男子！依是五法檀波羅蜜能得成就。」

佛言：「善男子！依是五法菩薩摩訶薩成就尸波羅蜜。何者為五？一者、三業清凈，二者、不為一切眾生作煩惱因緣，三者、斷諸惡道、開善道門，四者、過於聲聞、緣覺之地，五者、一切功德愿滿足故。善男子！依是五法尸波羅蜜能得成就。」

佛言：「善男子！又，依五法菩薩摩訶薩成就羼提波羅蜜。何者為五？一者、伏貪、瞋煩惱，二者、不惜身命、不生安樂止息之觀，三者、思惟往業，四者、為欲成熟一切眾生功德善根發慈悲心，五者、為得甚深無生法忍。善男子！是名菩薩摩訶薩成就羼提波羅蜜。」

佛言：「善男子！又，依五法菩薩摩訶薩成就毗梨耶波羅蜜。何等為五？一者、與諸煩惱不得共住，二者、福德未具不得安樂，三者、一切難行不生厭心，四者、為欲利益一切眾產生就大慈悲攝受，五者、愿求不退轉地。善男子！是名菩薩摩訶薩成就毗梨耶波羅蜜。」

佛言：「善男子！又，依五法成就菩薩摩訶薩禪那波羅蜜。何等為五？一者、一切善法攝持不散；二者、解脫生死，二處不著

【現代漢語翻譯】 現代漢語譯本： 佛說：『善男子！依靠五種法，菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）可以成就檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）。哪五種法呢？第一，信根（śraddhā-indriya，信的根本）；第二，慈悲（maitrī-karuṇā，慈愛和憐憫）；第三，沒有貪求慾望的心；第四，攝受一切眾生（sarva-sattva-parigraha，接納和幫助所有眾生）；第五，愿求一切智智（sarva-jñāna-jñāna，對一切智慧的追求）。善男子！依靠這五種法，檀波羅蜜就能得以成就。』 佛說：『善男子！依靠這五種法，菩薩摩訶薩可以成就尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）。哪五種法呢？第一，身、口、意三業清凈；第二，不為一切眾生製造煩惱的因緣；第三，斷除各種惡道，開啟通往善道的門徑；第四，超越聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，靠自己領悟佛法而得道的修行者）的境界；第五，爲了所有功德願望的滿足。善男子！依靠這五種法，尸波羅蜜就能得以成就。』 佛說：『善男子！又，依靠五種法，菩薩摩訶薩可以成就羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）。哪五種法呢？第一，降伏貪慾、嗔恚等煩惱；第二，不吝惜自己的身命，不生起對安樂止息的追求；第三，思惟過去的業力；第四，爲了成熟一切眾生的功德善根而發起慈悲心；第五，爲了獲得甚深無生法忍（anutpattika-dharma-kṣānti，對事物不生不滅的深刻理解和忍耐）。善男子！這就是菩薩摩訶薩成就羼提波羅蜜。』 佛說：『善男子！又，依靠五種法，菩薩摩訶薩可以成就毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）。哪五種法呢？第一，不與各種煩惱共處；第二，在福德沒有圓滿之前不貪圖安樂；第三，對於一切艱難的修行不生厭倦之心；第四，爲了利益一切眾生而成就大慈悲的攝受；第五，愿求不退轉地（avaivartika-bhūmi，永不退轉的境界）。善男子！這就是菩薩摩訶薩成就毗梨耶波羅蜜。』 佛說：『善男子！又，依靠五種法，可以成就菩薩摩訶薩禪那波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）。哪五種法呢？第一，對於一切善法攝持而不散失；第二，解脫生死，不執著于兩種地方（可能是指生死兩端，或者某種特定的禪定境界）。』

【English Translation】 English version: The Buddha said: 'Good man! A Bodhisattva-mahāsattva (great Bodhisattva) accomplishes the Dāna-pāramitā (perfection of giving) by relying on five dharmas. What are the five? First, the root of faith (śraddhā-indriya); second, loving-kindness and compassion (maitrī-karuṇā); third, a mind without craving desires; fourth, embracing all sentient beings (sarva-sattva-parigraha); fifth, aspiring to all-knowing wisdom (sarva-jñāna-jñāna). Good man! By relying on these five dharmas, the Dāna-pāramitā can be accomplished.' The Buddha said: 'Good man! A Bodhisattva-mahāsattva accomplishes the Śīla-pāramitā (perfection of morality) by relying on these five dharmas. What are the five? First, purity of the three karmas of body, speech, and mind; second, not creating causes of affliction for all sentient beings; third, cutting off all evil paths and opening the gates to good paths; fourth, surpassing the realms of Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas); fifth, for the fulfillment of all meritorious vows. Good man! By relying on these five dharmas, the Śīla-pāramitā can be accomplished.' The Buddha said: 'Good man! Furthermore, a Bodhisattva-mahāsattva accomplishes the Kṣānti-pāramitā (perfection of patience) by relying on five dharmas. What are the five? First, subduing afflictions such as greed and anger; second, not being attached to one's own life and not giving rise to the view of seeking peaceful cessation; third, contemplating past karma; fourth, generating compassion for the sake of maturing the merits and wholesome roots of all sentient beings; fifth, for the sake of attaining the profound forbearance of non-origination (anutpattika-dharma-kṣānti). Good man! This is what is called a Bodhisattva-mahāsattva accomplishing the Kṣānti-pāramitā.' The Buddha said: 'Good man! Furthermore, a Bodhisattva-mahāsattva accomplishes the Vīrya-pāramitā (perfection of vigor) by relying on five dharmas. What are the five? First, not dwelling together with afflictions; second, not seeking comfort before merits are complete; third, not giving rise to aversion towards all difficult practices; fourth, accomplishing great compassion and embracing all sentient beings for the sake of benefiting them; fifth, aspiring to the irreversible stage (avaivartika-bhūmi). Good man! This is what is called a Bodhisattva-mahāsattva accomplishing the Vīrya-pāramitā.' The Buddha said: 'Good man! Furthermore, a Bodhisattva-mahāsattva accomplishes the Dhyāna-pāramitā (perfection of meditation) by relying on five dharmas. What are the five? First, upholding and not scattering all wholesome dharmas; second, liberating from birth and death, not being attached to two places (possibly referring to the two extremes of birth and death, or certain meditative states).'

；三者、愿得神通，為成就眾生善根故；四者、發心洗浣法界，為清凈心故；五者、為斷眾生一切煩惱根故。善男子！是名菩薩摩訶薩成就禪那波羅蜜。」

佛言：「善男子！又，有五法菩薩摩訶薩成就般若波羅蜜。云何為五？一者、一切諸佛、菩薩聰慧大智供養親近，心無厭足；二者、諸佛如來說甚深法，心常樂聞，無有厭足；三者、真俗勝智；四者、見思煩惱如是勝智慧分別斷；五者、於世間五明之法皆悉通達。善男子！是名菩薩摩訶薩成就般若波羅蜜。」

佛言：「善男子！又，依五法菩薩摩訶薩成就方便勝智波羅蜜。何者為五？一者、於一切眾生意欲、煩惱、行心悉通達；二者、無量對治諸法之門心皆曉了；三者、大慈大悲，入出自在；四者、于摩訶波羅蜜多能修行，成熟滿足，悉皆愿求；五者、一切佛法了達攝受，皆悉愿求。善男子！是名菩薩摩訶薩成就方便勝智波羅蜜。」

佛言：「善男子！又有五法菩薩摩訶薩成就愿波羅蜜。何者為五？一者、於一切法本來不生、不滅，不有、不無，心安樂住；二者、觀一切諸法最妙、一切垢清凈，心得安住；三者、過一切相，心如如，無作、無行，不異、不動，安心於如；四者、為利益眾生事于俗諦中得安心住；五者、于奢摩他毗缽舍那同時能住

【現代漢語翻譯】 現代漢語譯本：『第三，愿獲得神通，爲了成就眾生的善根；第四，發心洗滌法界，爲了清凈自心；第五，爲了斷除眾生的一切煩惱根源。善男子！這叫做菩薩摩訶薩成就禪那波羅蜜（Dhyana Paramita，禪定波羅蜜）。』

佛說：『善男子！又有五種法，菩薩摩訶薩能成就般若波羅蜜（Prajna Paramita，智慧波羅蜜）。哪五種呢？第一，對於一切諸佛、菩薩的聰慧大智，供養親近，內心沒有厭倦滿足；第二，諸佛如來說甚深法，內心常常樂於聽聞，沒有厭倦滿足；第三，通達真諦和俗諦的殊勝智慧；第四，對於見惑和思惑等煩惱，能用殊勝的智慧分別斷除；第五，對於世間的五明之法（聲明、工巧明、醫方明、因明、內明）都能通達。善男子！這叫做菩薩摩訶薩成就般若波羅蜜。』

佛說：『善男子！又依靠五種法，菩薩摩訶薩能成就方便勝智波羅蜜（Upaya-kausalya-jnana-paramita，方便善巧智慧波羅蜜）。哪五種呢？第一，對於一切眾生的意欲、煩惱、行為和心念都通達；第二，對於無量對治各種煩惱的法門，內心都明白瞭解；第三，具有大慈大悲，入世和出世都能自在；第四，對於摩訶波羅蜜多（Maha-paramita，大波羅蜜多）能夠修行，使其成熟圓滿，都心甘情願地追求；第五，對於一切佛法都能了達攝受，都心甘情願地追求。善男子！這叫做菩薩摩訶薩成就方便勝智波羅蜜。』

佛說：『善男子！又有五種法，菩薩摩訶薩能成就愿波羅蜜（Pranidhana Paramita，愿波羅蜜）。哪五種呢？第一，對於一切法本來不生、不滅，不有、不無，內心安樂地安住；第二，觀察一切諸法最微妙、一切垢染都清凈，內心得到安住；第三，超越一切相，心如如不動，沒有造作、沒有行為，不異、不動搖，安心於真如；第四，爲了利益眾生的事業，在世俗諦中得到安心安住；第五，對於止（奢摩他，Samatha）和觀（毗缽舍那，Vipassana）能夠同時安住。

【English Translation】 English version: 'Third, wishing to attain supernatural powers in order to accomplish the roots of goodness in sentient beings; fourth, resolving to cleanse the Dharma Realm in order to purify the mind; fifth, in order to sever all the roots of afflictions of sentient beings. Good man! This is called a Bodhisattva-Mahasattva accomplishing Dhyana Paramita (Perfection of Meditation).'

The Buddha said: 'Good man! Furthermore, there are five dharmas by which a Bodhisattva-Mahasattva accomplishes Prajna Paramita (Perfection of Wisdom). What are the five? First, towards all Buddhas and Bodhisattvas, offering and drawing near to their wisdom and great intelligence, with no sense of weariness or satisfaction; second, constantly delighting in hearing the profound Dharma spoken by the Tathagatas, without any weariness or satisfaction; third, possessing superior wisdom regarding both conventional and ultimate truths; fourth, being able to sever afflictions such as views and thoughts through such superior wisdom; fifth, being thoroughly versed in the five sciences of the world (grammar, crafts, medicine, logic, and inner knowledge). Good man! This is called a Bodhisattva-Mahasattva accomplishing Prajna Paramita.'

The Buddha said: 'Good man! Furthermore, relying on five dharmas, a Bodhisattva-Mahasattva accomplishes Upaya-kausalya-jnana-paramita (Perfection of Skillful Means and Wisdom). What are the five? First, being thoroughly aware of the intentions, afflictions, actions, and thoughts of all sentient beings; second, being thoroughly knowledgeable of the countless doors of Dharma that counteract various afflictions; third, possessing great loving-kindness and great compassion, being free to enter and exit [samsara]; fourth, being able to cultivate the Maha-paramitas (Great Perfections), bringing them to maturity and fulfillment, and willingly seeking them; fifth, understanding and embracing all Buddha-dharmas, and willingly seeking them. Good man! This is called a Bodhisattva-Mahasattva accomplishing Upaya-kausalya-jnana-paramita.'

The Buddha said: 'Good man! Furthermore, there are five dharmas by which a Bodhisattva-Mahasattva accomplishes Pranidhana Paramita (Perfection of Vow). What are the five? First, abiding peacefully in the mind, knowing that all dharmas are originally neither produced nor destroyed, neither existent nor nonexistent; second, observing that all dharmas are most subtle and that all defilements are purified, the mind attains abiding; third, transcending all characteristics, the mind is as it is, without action or conduct, not different, not moving, settling the mind in Suchness; fourth, for the sake of benefiting sentient beings, attaining peaceful abiding in conventional truth; fifth, being able to abide simultaneously in Samatha (tranquility) and Vipassana (insight).

。善男子！是名菩薩摩訶薩成就愿波羅蜜。」

佛言：「善男子！依此五法菩薩摩訶薩成就力波羅蜜。何者為五？一者、一切眾生心行險惡智力能解；二者、能令一切眾生入于甚深之法；三者、一切眾生往還生死，隨其因緣如是見知；四者、於一切眾生三聚智力能分別知；五者、如理為種、為熟、為脫，如是說法皆是智力故。善男子！是名菩薩摩訶薩成就力波羅蜜。」

佛言：「善男子！復有五法菩薩摩訶薩修行成就智波羅蜜。何等為五？一者、於一切法分別善惡具足智慧，二者、于黑白法遠離攝受具足智慧，三者、于生死涅槃不厭不喜具足智慧，四者、大福德行、大智慧行得度究竟具足智慧，五者、一切諸佛不共法等及一切智智具足灌頂智慧。善男子！是名菩薩摩訶薩成就智波羅蜜。」

佛言：「善男子！何者波羅蜜義？行道勝利是波羅蜜義；大甚深智滿足是波羅蜜義；行、非行法，心不執著，是波羅蜜義；生死過失、涅槃功德，正覺、正觀，是波羅蜜義；愚人、智人皆悉攝受，是波羅蜜義；能現種種珍妙法寶，是波羅蜜義；無礙解脫智滿足，是波羅蜜義；法界、眾生界正分別知，是波羅蜜義；檀等及智慧令至不退轉地，是波羅蜜義；能令滿足無生法忍，是波羅蜜義；一切眾生功德善根能令成熟

【現代漢語翻譯】 現代漢語譯本：『善男子！這叫做菩薩摩訶薩成就愿波羅蜜（愿到彼岸）。』

佛說：『善男子！菩薩摩訶薩依靠這五種法成就力波羅蜜（力量到彼岸）。哪五種呢？第一，對於一切眾生的心行險惡，有智慧的力量能夠理解；第二，能夠讓一切眾生進入到甚深的佛法之中；第三，一切眾生在生死中往來，隨著他們的因緣如實地知曉；第四，對於一切眾生的三聚（戒聚、定聚、慧聚）的智慧力量能夠分別知曉；第五，如理地為眾生種下善根、使其成熟、使其解脫，這樣說法都是因為智慧的力量。善男子！這叫做菩薩摩訶薩成就力波羅蜜。』

佛說：『善男子！又有五種法，菩薩摩訶薩修行成就智波羅蜜（智慧到彼岸）。哪五種呢？第一，對於一切法分別善惡，具足智慧；第二，對於黑法（不善法）和白法（善法）遠離和攝受，具足智慧；第三，對於生死和涅槃不厭惡也不歡喜，具足智慧；第四，以大福德行和大智慧行得到度脫和究竟，具足智慧；第五，對於一切諸佛的不共法等等以及一切智智（對一切事物的智慧）具足灌頂智慧。善男子！這叫做菩薩摩訶薩成就智波羅蜜。』

佛說：『善男子！什麼是波羅蜜的意義呢？行道的勝利是波羅蜜的意義；廣大的甚深智慧的滿足是波羅蜜的意義；對於行與非行之法，內心不執著，是波羅蜜的意義；對於生死的過失和涅槃的功德，正確地覺悟和觀察，是波羅蜜的意義；對於愚人和智人都全部攝受，是波羅蜜的意義；能夠顯現種種珍貴奇妙的法寶，是波羅蜜的意義；無礙解脫的智慧滿足，是波羅蜜的意義；對於法界（一切法的總和）和眾生界正確地分別知曉，是波羅蜜的意義；用佈施等等以及智慧能夠到達不退轉地，是波羅蜜的意義；能夠使眾生滿足無生法忍（對一切法不生不滅的證悟），是波羅蜜的意義；能夠使一切眾生的功德善根成熟。』

【English Translation】 English version: 'Good man! This is called the Bodhisattva Mahasattva's accomplishment of the Vow Paramita (perfection of vows).'

The Buddha said: 'Good man! Relying on these five dharmas, the Bodhisattva Mahasattva accomplishes the Power Paramita (perfection of power). What are the five? First, having the wisdom-power to understand the wicked thoughts and actions of all sentient beings; second, being able to lead all sentient beings into the profound Dharma; third, truly knowing the comings and goings of all sentient beings in samsara according to their karmic conditions; fourth, having the wisdom-power to distinctly know the three aggregates (sila-skandha, samadhi-skandha, prajna-skandha) of all sentient beings; fifth, speaking the Dharma in accordance with the truth to plant roots of goodness, ripen them, and liberate beings, all due to the power of wisdom. Good man! This is called the Bodhisattva Mahasattva's accomplishment of the Power Paramita.'

The Buddha said: 'Good man! Furthermore, there are five dharmas by which the Bodhisattva Mahasattva cultivates and accomplishes the Wisdom Paramita (perfection of wisdom). What are the five? First, having the complete intelligence to distinguish good and evil in all dharmas; second, having the complete intelligence to abandon and embrace black (unwholesome) and white (wholesome) dharmas; third, having the complete intelligence to neither厭惡dislike nor 歡喜rejoice in samsara and nirvana; fourth, having the complete intelligence to attain liberation and ultimate realization through great meritorious conduct and great wisdom conduct; fifth, having the complete initiatory intelligence regarding the unique dharmas of all Buddhas and the Omniscient Wisdom (wisdom of all things). Good man! This is called the Bodhisattva Mahasattva's accomplishment of the Wisdom Paramita.'

The Buddha said: 'Good man! What is the meaning of Paramita? The victory of practicing the path is the meaning of Paramita; the fulfillment of great and profound wisdom is the meaning of Paramita; the mind not clinging to actions and non-actions is the meaning of Paramita; rightly awakening to and observing the faults of samsara and the merits of nirvana is the meaning of Paramita; completely embracing both foolish and wise people is the meaning of Paramita; being able to manifest various precious and wonderful Dharma treasures is the meaning of Paramita; the fulfillment of unobstructed liberation-wisdom is the meaning of Paramita; rightly distinguishing and knowing the Dharma Realm (totality of all dharmas) and the sentient being realm is the meaning of Paramita; being able to reach the stage of non-retrogression through generosity and wisdom is the meaning of Paramita; being able to fulfill the non-origination forbearance (realization of the non-arising and non-ceasing of all dharmas) is the meaning of Paramita; being able to ripen the merits and roots of goodness of all sentient beings.'

，是波羅蜜義；于菩提清涼道場佛慧十力、四無畏、不共法等成就，是波羅蜜義；生死、涅槃皆是妄見，能度無餘，是波羅蜜義；濟度一切，是波羅蜜義；一切外人來相詰難，善能解釋令其降伏，是波羅蜜義；能轉十二行法輪，是波羅蜜義；無所著、無所見，無患累、無異思惟，是波羅蜜義。

「善男子！初菩薩地是相前現：三千大千世界無量無邊種種寶物等藏皆悉盈滿。菩薩悉見。

「善男子！菩薩二地是相前現：三千大千世界地平如掌，無量無數種種妙色清凈之寶、莊嚴之具。菩薩悉見。

「善男子！菩薩三地是相前現：自身勇健，鎧仗莊嚴，一切怨賊皆能摧伏。菩薩悉見。

「善男子！菩薩四地是相前現：四方風輪、種種妙華悉皆散灑圓滿地上。菩薩悉見。

「善男子！菩薩五地是相前現：如寶女人一切莊嚴，其身頂上散多那華，妙寶、瓔珞貫飾身首。菩薩悉見。

「善男子！菩薩六地是相前現：七寶華池有四階道，金沙遍滿，清凈無穢，八功德水皆悉盈滿，郁波羅花、拘物頭華、分陀利華莊嚴其池，于華池所自身遊戲，快樂清凈，清涼無比。菩薩悉見。

「善男子！菩薩七地是相前現：左邊、右邊應墮地獄，以菩薩力故，還得不墮，無有損傷、無有痛惱。菩薩悉

【現代漢語翻譯】 現代漢語譯本：是般若波羅蜜（Prajna Paramita，智慧到彼岸）的意義；在菩提（Bodhi，覺悟）清涼道場成就佛慧十力（Dasabala，如來的十種力量）、四無畏（Catur-vaisaradya，佛的四種無所畏懼的自信）、不共法（Avenika-dharma，佛獨有的功德）等，是般若波羅蜜的意義；生死（Samsara，輪迴）、涅槃（Nirvana，寂滅）皆是虛妄的見解，能夠完全度脫，是般若波羅蜜的意義；救濟度化一切眾生，是般若波羅蜜的意義；一切外道之人前來詰難，善於解釋使他們降伏，是般若波羅蜜的意義；能夠轉動十二行法輪（Dvadasakara-dharmacakra，佛陀教法的十二種運作方式），是般若波羅蜜的意義；沒有執著、沒有見解，沒有憂患牽累、沒有其他的思慮，是般若波羅蜜的意義。 『善男子！初地菩薩（Bhumisattva，證得初地果位的菩薩）的境界顯現：三千大千世界（Trisahasra-mahāsāhasra-lokadhātu，一個極其廣大的宇宙）無量無邊的各種寶物等寶藏都充滿其中。菩薩完全能夠看見。 『善男子！二地菩薩的境界顯現：三千大千世界地面平坦如手掌，無量無數的各種美妙色彩的清凈寶物、莊嚴的器具。菩薩完全能夠看見。 『善男子！三地菩薩的境界顯現：自身勇猛強健，身披鎧甲手持兵器，一切怨敵賊寇都能摧毀降伏。菩薩完全能夠看見。 『善男子！四地菩薩的境界顯現：四方風輪（Vayu-mandala，風的能量場）、各種美妙的鮮花都散佈飄灑在圓滿的地面上。菩薩完全能夠看見。 『善男子！五地菩薩的境界顯現：如同寶貴的女人，一切莊嚴具足，她的頭頂上散佈著散多那花（Sandana flower，一種花名），精妙的寶物、瓔珞貫穿裝飾她的身體和頭部。菩薩完全能夠看見。 『善男子！六地菩薩的境界顯現：七寶華池（Saptaratna-puskarani，七種珍寶構成的水池）有四個階梯通道，金沙遍佈，清凈沒有污穢，八功德水（Asta-guna-samannagata-udaka，具有八種功德的水）都充滿其中，郁波羅花（Utpala，青蓮花）、拘物頭華（Kumuda，白睡蓮）、分陀利華（Pundarika，白蓮花）莊嚴著水池，在華池邊自身嬉戲，快樂清凈，清涼無比。菩薩完全能夠看見。 『善男子！七地菩薩的境界顯現：左邊、右邊應該墮入地獄（Naraka，受苦之處），因為菩薩的力量，還能不墮入地獄，沒有損傷、沒有痛苦煩惱。菩薩完全能夠看見。

【English Translation】 English version: It is the meaning of Prajna Paramita (Perfection of Wisdom); achieving Buddha's wisdom, the Ten Powers (Dasabala), the Four Fearlessnesses (Catur-vaisaradya), the Unique Dharmas (Avenika-dharma), etc., in the cool Bodhi (Enlightenment) field, is the meaning of Prajna Paramita; Samsara (birth and death) and Nirvana (liberation) are both false views, being able to completely liberate, is the meaning of Prajna Paramita; to save and deliver all beings, is the meaning of Prajna Paramita; when all non-Buddhists come to challenge, being able to skillfully explain and subdue them, is the meaning of Prajna Paramita; being able to turn the Twelve Aspects of the Dharma Wheel (Dvadasakara-dharmacakra), is the meaning of Prajna Paramita; without attachment, without views, without worries or burdens, without different thoughts, is the meaning of Prajna Paramita. 『Good man! The manifestation of the first Bodhisattva stage (Bhumisattva): the three thousand great thousand worlds (Trisahasra-mahāsāhasra-lokadhātu) are filled with immeasurable and boundless treasures of various kinds. The Bodhisattva sees all of them. 『Good man! The manifestation of the second Bodhisattva stage: the ground of the three thousand great thousand worlds is as flat as the palm of a hand, with immeasurable and countless pure treasures of various wonderful colors, and adornments. The Bodhisattva sees all of them. 『Good man! The manifestation of the third Bodhisattva stage: one's own body is brave and strong, adorned with armor and weapons, and able to subdue all enemies and thieves. The Bodhisattva sees all of them. 『Good man! The manifestation of the fourth Bodhisattva stage: wind wheels (Vayu-mandala) from the four directions and various wonderful flowers are scattered and sprinkled all over the perfect ground. The Bodhisattva sees all of them. 『Good man! The manifestation of the fifth Bodhisattva stage: like a precious woman, fully adorned, with Sandana flowers (a type of flower) scattered on the top of her head, and exquisite treasures and necklaces adorning her body and head. The Bodhisattva sees all of them. 『Good man! The manifestation of the sixth Bodhisattva stage: the seven-jeweled lotus pond (Saptaratna-puskarani) has four stairways, covered with golden sand, pure and without defilement, filled with water possessing eight qualities (Asta-guna-samannagata-udaka), adorned with Utpala (blue lotus), Kumuda (white water lily), and Pundarika (white lotus) flowers, playing by the lotus pond, joyful, pure, cool, and incomparable. The Bodhisattva sees all of them. 『Good man! The manifestation of the seventh Bodhisattva stage: on the left and right sides, one should fall into hell (Naraka), but because of the Bodhisattva's power, one is still able to avoid falling into hell, without injury or pain. The Bodhisattva sees all of them.

見。

「善男子！菩薩八地是相前現：左邊、右邊，師子臆長毫獸王，一切眾獸悉皆怖畏。菩薩悉見。

「善男子！菩薩九地是相前現：轉輪聖王無量億眾圍繞供養，頂上白蓋——無量眾寶之所莊嚴——以覆于上。菩薩悉見。

「善男子！菩薩十地是相前現：如來之身金色晃耀，無量凈光悉皆圓滿，無量億梵王圍繞恭敬供養，轉于無上微妙法輪。菩薩悉見。

「善男子！云何初地而名歡喜？得出世心，昔所未得而今始得，大事大用，如意所愿悉皆成就，大歡喜慶樂故，是故初地名為歡喜地。

「一切微細之罪、破戒過失皆清凈故，是故二地說名無垢地。

「無量智慧光明三昧不可傾動、無能摧伏，聞持陀羅尼為作本故，是故三地說名明地。

「能燒煩惱，以智慧火增長光明，是修行道品依處所故，是故四地說名焰地。

「是修行方便勝智自在難得故、見思煩惱不可伏故，是故五地說名難勝地。

「行法相續，了了顯現，無相、多思惟現前故，是故六地說名現前地。

「無漏、無間、無相思惟解脫三昧，遠修行故，是地清凈，無障、無礙，是故七地說名遠行地。

「無相、正思惟修得自在，諸煩惱行不能令動，是故八地說名不動地。

「說

【現代漢語翻譯】 現代漢語譯本 『善男子！菩薩八地（第八個菩薩階段）的景像是這樣顯現的：左邊、右邊，出現獅子的胸部和長毫毛的獸王，一切眾獸都感到恐懼畏懼。菩薩完全能夠看見這些景象。 『善男子！菩薩九地（第九個菩薩階段）的景像是這樣顯現的：轉輪聖王（擁有神聖權力的理想統治者）被無量億的大眾圍繞供養，頭頂上有白色的傘蓋——由無量珍寶莊嚴——覆蓋在上面。菩薩完全能夠看見這些景象。 『善男子！菩薩十地（第十個菩薩階段）的景像是這樣顯現的：如來（佛）的身體發出金色的光芒，無量的清凈光芒完全圓滿，無量億的梵王（高級神祇）圍繞著恭敬供養，轉動著無上微妙的法輪（佛法的象徵）。菩薩完全能夠看見這些景象。 『善男子！為什麼初地（第一個菩薩階段）被稱為歡喜地呢？因為菩薩獲得了出世之心，獲得了過去從未獲得的東西，成就了大事大用，如意所愿都能夠實現，因此感到極大的歡喜和快樂，所以初地被稱為歡喜地。 『一切微細的罪過、破戒的過失都得到清凈，所以二地（第二個菩薩階段）被稱為無垢地。 『無量的智慧光明三昧（一種冥想狀態）不可動搖、無法摧毀，以聞持陀羅尼（總持法門）作為根本，所以三地（第三個菩薩階段）被稱為明地。 『能夠焚燒煩惱，以智慧之火增長光明，是修行道品（通往覺悟的實踐）的依處，所以四地（第四個菩薩階段）被稱為焰地。 『因為能夠修行方便勝智（卓越的智慧）自在難得，見思煩惱（知見和思惟上的煩惱）無法制伏，所以五地（第五個菩薩階段）被稱為難勝地。 『行法相續，清晰地顯現，無相、多思惟現前，所以六地（第六個菩薩階段）被稱為現前地。 『無漏、無間、無相思惟解脫三昧，遠離修行，所以這個階段清凈，沒有障礙，沒有阻礙，所以七地（第七個菩薩階段）被稱為遠行地。 『無相、正思惟修得自在，各種煩惱的行為不能使之動搖，所以八地（第八個菩薩階段）被稱為不動地。 『說』

【English Translation】 English version 『Good man! The eighth Bodhisattva ground (eighth stage of a Bodhisattva) manifests the following signs: on the left and right sides appear the lion's chest and the king of beasts with long hairs, causing all other beasts to be fearful and terrified. The Bodhisattva sees all of this. 『Good man! The ninth Bodhisattva ground (ninth stage of a Bodhisattva) manifests the following signs: a Chakravartin (ideal ruler with sacred power) is surrounded and venerated by countless billions of people, with a white canopy—adorned with countless treasures—covering him. The Bodhisattva sees all of this. 『Good man! The tenth Bodhisattva ground (tenth stage of a Bodhisattva) manifests the following signs: the Tathagata's (Buddha's) body emits golden light, with countless pure lights completely perfect, and countless billions of Brahma kings (high-level deities) surround, respectfully venerate, and turn the unsurpassed, subtle Dharma wheel (symbol of Buddhist teachings). The Bodhisattva sees all of this. 『Good man! Why is the first ground (first stage of a Bodhisattva) called the Joyful Ground? Because the Bodhisattva attains the mind of renunciation, gains what was never gained before, accomplishes great deeds and functions, and fulfills all wishes as desired, resulting in great joy and happiness. Therefore, the first ground is called the Joyful Ground. 『Because all subtle sins and transgressions of precepts are purified, the second ground (second stage of a Bodhisattva) is called the Stainless Ground. 『The immeasurable wisdom, light, and samadhi (meditative state) are immovable and indestructible, with the Dharani of Retention (method of upholding the Dharma) as its foundation. Therefore, the third ground (third stage of a Bodhisattva) is called the Luminous Ground. 『It can burn away afflictions, increase light with the fire of wisdom, and is the place where the practices leading to enlightenment are based. Therefore, the fourth ground (fourth stage of a Bodhisattva) is called the Flaming Ground. 『Because the practice of expedient superior wisdom (excellent wisdom) is rare and difficult to attain, and the afflictions of views and thoughts (afflictions related to views and thoughts) cannot be subdued, the fifth ground (fifth stage of a Bodhisattva) is called the Difficult-to-Conquer Ground. 『The practice of Dharma continues, appearing clearly, with the absence of characteristics and much contemplation manifesting. Therefore, the sixth ground (sixth stage of a Bodhisattva) is called the Manifest Ground. 『The samadhi of non-outflow, non-interruption, and liberation through contemplation without characteristics, is practiced remotely. Therefore, this ground is pure, without obstacles, and without hindrance. Therefore, the seventh ground (seventh stage of a Bodhisattva) is called the Far-Reaching Ground. 『The freedom of practicing contemplation without characteristics and correct contemplation is attained, and the actions of various afflictions cannot move it. Therefore, the eighth ground (eighth stage of a Bodhisattva) is called the Immovable Ground. 『Say』

一切種種法而得自在，無患累故、增長智慧自在無礙故，是故九地說名善慧地。

「法身如虛空、智慧如大云，能令遍滿覆一切故，是故第十名法雲地。

「初地欲行有相道是無明障礙、生死怖畏是無明，依二種粗心是初地障。

「微細罪過因無明、種種業行相因無明，依二種粗心是二地障。

「昔所未得勝利，得故動涌，因無明；不具聞持陀羅尼，因無明。依二種粗心是三地障。

「味禪定樂生愛著心，因無明；微妙凈法愛，因無明。依二種粗心是四地障。

「一意欲入涅槃思惟、一意欲入生死思惟。是涅槃思惟、是生死思惟，無明為因；生死涅槃不平等思惟，無明為因。依二種粗心是五地障。

「行法相續，了了顯現，無明為因；法相數數，行至於心，無明為因。依二種粗心是六地障。

「微細諸相，或現、不現，無明；一味熟思惟欲斷未得方便，無明。依二種粗心是七地障。

「于無相法多用功力，無明；執相自在，難可得度，無明。依二種粗心是八地障。

「說法無量、名味句無量、智慧分別無量，未能攝持，無明；四無礙辯未得自在，無明。依二種粗心是九地障。

「最大神通未得如意，無明；微妙秘密之藏修行未足，無明。依二種

【現代漢語翻譯】 現代漢語譯本 對於一切種種法都能獲得自在，沒有憂患拖累的緣故，增長智慧自在無礙的緣故，所以第九地稱為善慧地。

'法身（Dharmakaya，佛的法性之身）如虛空、智慧如大云'，能夠使（佛法）普遍覆蓋一切，所以第十地稱為法雲地。

初地（初地，菩薩修行階位的第一個階段）想要修行有相之道，這是因為無明（Avidya，對實相的無知）的障礙；生死怖畏也是因為無明，依賴於兩種粗糙的心念是初地的障礙。

微細的罪過是因為無明，種種業行之相也是因為無明，依賴於兩種粗糙的心念是二地的障礙。

過去未曾獲得的殊勝利益，因為獲得而心生動搖，這是因為無明；不具備聽聞憶持的陀羅尼（Dharani，總持，一種咒語或真言），也是因為無明。依賴於兩種粗糙的心念是三地的障礙。

貪戀禪定之樂，生起愛著之心，是因為無明；對於微妙清凈的佛法生起愛戀，也是因為無明。依賴於兩種粗糙的心念是四地的障礙。

一心想要進入涅槃（Nirvana，解脫），一心又想要進入生死輪迴。這種對於涅槃的思惟，對於生死的思惟，都是以無明為因；對於生死和涅槃不能平等看待，也是以無明為因。依賴於兩種粗糙的心念是五地的障礙。

修行佛法之相持續不斷地顯現，這是因為無明；佛法之相頻繁地在心中執行，也是因為無明。依賴於兩種粗糙的心念是六地的障礙。

微細的諸法之相，或者顯現，或者不顯現，這是因為無明；一心熟練地思惟想要斷除卻還沒有得到方便之法，也是因為無明。依賴於兩種粗糙的心念是七地的障礙。

對於無相之法過度用力，這是因為無明；執著于有相的自在，難以得到解脫，也是因為無明。依賴於兩種粗糙的心念是八地的障礙。

說法無量、名相語句無量、智慧分別無量，卻未能攝持，這是因為無明；四無礙辯（四無礙辯，佛菩薩所具有的四種無礙的辯才）未能獲得自在，也是因為無明。依賴於兩種粗糙的心念是九地的障礙。

最大的神通（神通，超自然能力）未能獲得如意自在，這是因為無明；微妙秘密的法藏修行還不足夠，也是因為無明。依賴於兩種

【English Translation】 English version Being free in all kinds of dharmas (Dharmas, teachings or phenomena), without the suffering of burdens, and increasing wisdom freely and without obstruction, therefore the ninth ground is called the 'Ground of Good Wisdom' (善慧地).

'The Dharmakaya (法身, the Dharma body of the Buddha) is like empty space, and wisdom is like a great cloud,' able to cover everything universally, therefore the tenth ground is called the 'Ground of Dharma Cloud' (法雲地).

In the first ground (初地, the first stage of a Bodhisattva's path), wanting to practice the path of forms is obstructed by Avidya (無明, ignorance); the fear of birth and death is also due to Avidya. Relying on two kinds of coarse thoughts is the obstacle of the first ground.

Subtle transgressions are due to Avidya, and the appearances of various karmic actions are also due to Avidya. Relying on two kinds of coarse thoughts is the obstacle of the second ground.

The extraordinary benefits that were not obtained in the past, causing agitation upon attainment, are due to Avidya; not possessing the Dharani (陀羅尼, a mnemonic device, incantation, or mantra) of hearing and retaining is also due to Avidya. Relying on two kinds of coarse thoughts is the obstacle of the third ground.

Craving the joy of meditative concentration and giving rise to attachment is due to Avidya; attachment to subtle and pure dharmas is also due to Avidya. Relying on two kinds of coarse thoughts is the obstacle of the fourth ground.

With one mind wanting to enter Nirvana (涅槃, liberation), and with another mind wanting to enter the cycle of birth and death, this thinking about Nirvana and this thinking about birth and death are both caused by Avidya; not thinking equally about birth and death and Nirvana is also caused by Avidya. Relying on two kinds of coarse thoughts is the obstacle of the fifth ground.

The continuous manifestation of the appearances of practicing the Dharma is due to Avidya; the frequent operation of the appearances of the Dharma in the mind is also due to Avidya. Relying on two kinds of coarse thoughts is the obstacle of the sixth ground.

Subtle appearances of all dharmas, whether they appear or do not appear, are due to Avidya; single-mindedly contemplating wanting to cut off but not yet obtaining the expedient means is also due to Avidya. Relying on two kinds of coarse thoughts is the obstacle of the seventh ground.

Exerting too much effort on the formless Dharma is due to Avidya; being attached to the freedom of forms, making it difficult to attain liberation, is also due to Avidya. Relying on two kinds of coarse thoughts is the obstacle of the eighth ground.

Speaking the Dharma immeasurably, the names, phrases, and sentences are immeasurable, and the distinctions of wisdom are immeasurable, but failing to grasp them is due to Avidya; not attaining freedom in the Four Unobstructed Eloquences (四無礙辯, the four kinds of unimpeded eloquence possessed by Buddhas and Bodhisattvas) is also due to Avidya. Relying on two kinds of coarse thoughts is the obstacle of the ninth ground.

Not attaining the greatest supernatural powers (神通, supernormal powers) as desired is due to Avidya; the practice of the subtle and secret treasury of Dharma is not yet sufficient is also due to Avidya. Relying on two kinds of

粗心是十地障。

「一切境界微細智礙，無明為因；未來是礙不更生，未得不更生智，無明為因。是如來地障。

「是，善男子！于初菩薩地行向檀波羅蜜、於二地行向尸波羅蜜、於三地行向羼提波羅蜜、四地行向毗梨耶波羅蜜、五地行向禪那波羅蜜、六地行向般若波羅蜜、七地行向方便勝智波羅蜜、八地行向愿波羅蜜、九地行向力波羅蜜、十地行向智波羅蜜。

「善男子！菩薩摩訶薩初發心名妙寶起三摩提攝受得生、第二發心可愛住三摩提攝受得生、第三發心難動三摩提攝受得生、第四發心不退轉三昧攝受得生、第五發心寶華三昧攝受得生、第六發心日圓光焰三昧攝受得生、第七發心一切愿如意成就三昧攝受得生、第八發心現在佛現前證住三昧攝受得生、第九發心智藏三昧攝受得生、第十發心首楞嚴摩伽三昧攝受得生。

「善男子！是名諸菩薩摩訶薩十種發心。

「善男子！菩薩摩訶薩於此初地，依功德力名陀羅尼得生。」

爾時，世尊而說咒曰：

「◎怛侄他(天可切，后九篇初他字悉同此音)(其一)富樓尼(念履切，后九篇音尼字悉同此音)(其二)那羅弟(吳音呼弟)(其三)頭吼頭吼頭吼(其四)那(移我切)跋修履愈(其五)烏婆娑底(知履切)(其六)

【現代漢語翻譯】 現代漢語譯本 粗心是十地（Dashabhumi）的障礙。

『一切境界中，微細的智慧也會被障礙，這是以無明（Avidya）為因；未來世的障礙是不會再產生，未獲得的智慧也不會再生起，這也是以無明為因。這些是如來地（Tathagatabhumi）的障礙。』

『是的，善男子！菩薩在初地（Prathamabhumi）修行趨向檀波羅蜜（Danaparamita，佈施波羅蜜）、在二地（Dvitiyabhumi）修行趨向尸波羅蜜（Shilaparamita，持戒波羅蜜）、在三地（Tritiyabhumi）修行趨向羼提波羅蜜（Kshantiparamita，忍辱波羅蜜）、在四地（Chaturthabhumi）修行趨向毗梨耶波羅蜜（Viryaparamita，精進波羅蜜）、在五地（Panchamabhumi）修行趨向禪那波羅蜜（Dhyanaparamita，禪定波羅蜜）、在六地（Sasthamabhumi）修行趨向般若波羅蜜（Prajnaparamita，智慧波羅蜜）、在七地（Saptamabhumi）修行趨向方便勝智波羅蜜（Upaya-kaushalya-jnana-paramita，方便善巧智慧波羅蜜）、在八地（Astamabhumi）修行趨向愿波羅蜜（Pranidhanaparamita，愿波羅蜜）、在九地（Navamabhumi）修行趨向力波羅蜜（Balaparamita，力波羅蜜）、在十地（Dashamabhumi）修行趨向智波羅蜜（Jnanaparamita，智波羅蜜）。』

『善男子！菩薩摩訶薩初次發心，名為妙寶起三摩提（Adhyashaya-samadhi），攝受而得生；第二次發心，可愛住三摩提（Priyavasita-samadhi），攝受而得生；第三次發心，難動三摩提（Durjaya-samadhi），攝受而得生；第四次發心，不退轉三昧（Avaivartika-samadhi），攝受而得生；第五次發心，寶華三昧（Ratna-pushpa-samadhi），攝受而得生；第六次發心，日圓光焰三昧（Surya-mandala-prabha-samadhi），攝受而得生；第七次發心，一切愿如意成就三昧（Sarva-pranidhana-samriddhi-samadhi），攝受而得生；第八次發心，現在佛現前證住三昧（Pratyutpanna-buddha-sammukhavasthita-samadhi），攝受而得生；第九次發心，智藏三昧（Jnana-garbha-samadhi），攝受而得生；第十次發心，首楞嚴摩伽三昧（Shurangama-samadhi），攝受而得生。』

『善男子！這些名為諸菩薩摩訶薩的十種發心。』

『善男子！菩薩摩訶薩於此初地（Prathamabhumi），依靠功德力，名為陀羅尼（Dharani），得以生。』

這時，世尊說了咒語：

『◎怛侄他（Tadyatha）（其一）富樓尼（Purani）（其二）那羅弟（Naradi）（其三）頭吼頭吼頭吼（Tuhu Tuhu Tuhu）（其四）那（Na）跋修履愈（Vasu-ri-yu）（其五）烏婆娑底（Upasati）（其六）』

【English Translation】 English version Carelessness is an obstacle to the Ten Bhumis (Dashabhumi).

'In all realms, subtle wisdom can be obstructed, with ignorance (Avidya) as the cause; obstacles in future lives will not arise again, and unobtained wisdom will not be reborn, also with ignorance as the cause. These are obstacles to the Tathagata-bhumi (Tathagatabhumi, Buddha-land).'

'Yes, good man! The Bodhisattva, in the first Bhumi (Prathamabhumi), practices towards Dana-paramita (Danaparamita, Perfection of Giving); in the second Bhumi (Dvitiyabhumi), practices towards Shila-paramita (Shilaparamita, Perfection of Morality); in the third Bhumi (Tritiyabhumi), practices towards Kshanti-paramita (Kshantiparamita, Perfection of Patience); in the fourth Bhumi (Chaturthabhumi), practices towards Virya-paramita (Viryaparamita, Perfection of Diligence); in the fifth Bhumi (Panchamabhumi), practices towards Dhyana-paramita (Dhyanaparamita, Perfection of Meditation); in the sixth Bhumi (Sasthamabhumi), practices towards Prajna-paramita (Prajnaparamita, Perfection of Wisdom); in the seventh Bhumi (Saptamabhumi), practices towards Upaya-kaushalya-jnana-paramita (Upaya-kaushalya-jnana-paramita, Perfection of Skillful Means and Wisdom); in the eighth Bhumi (Astamabhumi), practices towards Pranidhana-paramita (Pranidhanaparamita, Perfection of Vows); in the ninth Bhumi (Navamabhumi), practices towards Bala-paramita (Balaparamita, Perfection of Strength); in the tenth Bhumi (Dashamabhumi), practices towards Jnana-paramita (Jnanaparamita, Perfection of Knowledge).'

'Good man! The first arising of the Bodhisattva Mahasattva's mind is called Adhyashaya-samadhi (Adhyashaya-samadhi), which is received and obtained; the second arising of the mind is called Priyavasita-samadhi (Priyavasita-samadhi), which is received and obtained; the third arising of the mind is called Durjaya-samadhi (Durjaya-samadhi), which is received and obtained; the fourth arising of the mind is called Avaivartika-samadhi (Avaivartika-samadhi), which is received and obtained; the fifth arising of the mind is called Ratna-pushpa-samadhi (Ratna-pushpa-samadhi), which is received and obtained; the sixth arising of the mind is called Surya-mandala-prabha-samadhi (Surya-mandala-prabha-samadhi), which is received and obtained; the seventh arising of the mind is called Sarva-pranidhana-samriddhi-samadhi (Sarva-pranidhana-samriddhi-samadhi), which is received and obtained; the eighth arising of the mind is called Pratyutpanna-buddha-sammukhavasthita-samadhi (Pratyutpanna-buddha-sammukhavasthita-samadhi), which is received and obtained; the ninth arising of the mind is called Jnana-garbha-samadhi (Jnana-garbha-samadhi), which is received and obtained; the tenth arising of the mind is called Shurangama-samadhi (Shurangama-samadhi), which is received and obtained.'

'Good man! These are called the ten kinds of mind arising of the Bodhisattva Mahasattvas.'

'Good man! The Bodhisattva Mahasattva, in this first Bhumi (Prathamabhumi), relies on the power of merit and is named Dharani (Dharani), and is thus born.'

At that time, the World Honored One spoke the mantra:

'◎ Tadyatha (Tadyatha) (1) Purani (Purani) (2) Naradi (Naradi) (3) Tuhu Tuhu Tuhu (Tuhu Tuhu Tuhu) (4) Na (Na) Vasu-ri-yu (Vasu-ri-yu) (5) Upasati (Upasati) (6)'

那(移我切)跋旃杜魯(其七)弟(吳音呼弟)愈多底(吳音呼底)(其八)多跋鐸洛衫(霜艦切)(其九)但地(圖賣切)波履訶嵐(里含切)(其十)茍留(良吼切)(其十一)鎖訶(虎可切，后九篇末訶字悉同此音)(其十二)

「善男子！是陀羅尼名過一恒河沙數諸佛為救護。初地菩薩誦持此陀羅尼咒，得度脫一切怖畏、一切惡獸、一切惡鬼，人非人等災橫、諸惱，解脫五障，不忘念初地。

「善男子！諸菩薩摩訶薩於此二地善安樂住名陀羅尼得生。

「怛侄他(其一)郁坐(殊果切)離(良紙切)(其二)脂履脂履(其三)郁豎羅(留我切)(其四)豎羅(留我切)南(泥感切)(其五)禪斗禪斗郁坐(殊果切)離(良紙切)(其六)吼柳吼柳(其七)鎖訶(虎可切)(其八)

「善男子！是陀羅尼名過二恒河沙數諸佛為救護。二地菩薩誦持此陀羅尼咒，得度脫一切怖畏、一切惡獸、一切惡鬼，人非人等怨賊、災橫、諸惱，解脫五障，不忘念二地。

「善男子！菩薩摩訶薩於此三地難勝大力名陀羅尼得生。

「怛侄他(其一)但杝(圖買切)枳(其二)般(方限切)杝(圖買切)枳(其三)柯羅智(知爾切)(其四)高懶(急囀音呼此兩字)智(知爾切)(其五)枳

【現代漢語翻譯】 現代漢語譯本： 那(Na)跋旃杜魯(B跋旃杜魯)(其七)弟(Di)愈多底(Yuduodi)(其八)多跋鐸洛衫(Duobatuoluoshan)(其九)但地(Dandi)(其十)波履訶嵐(Bolihelan)(其十一)茍留(Gouliu)(其十二)鎖訶(Suohe)(其十二)

『善男子！這個陀羅尼名為超過一恒河沙數諸佛爲了救護而說。初地菩薩誦持這個陀羅尼咒，能夠度脫一切怖畏、一切惡獸、一切惡鬼，人非人等帶來的災禍、諸般惱亂，解脫五種障礙，不忘失對初地的憶念。』

『善男子！諸位菩薩摩訶薩於此二地善安樂住，這個陀羅尼名為得生。』

『怛侄他(Danzhita)(其一)郁坐(Yuzuo)(其二)離(Li)(其三)脂履脂履(Zhilizhili)(其四)郁豎羅(Yushuluo)(其五)豎羅南(Shuluonan)(其六)禪斗禪斗郁坐(Chandouchandouyuzuo)(其七)吼柳吼柳(Houliuhouliu)(其八)鎖訶(Suohe)(其八)』

『善男子！這個陀羅尼名為超過二恒河沙數諸佛爲了救護而說。二地菩薩誦持這個陀羅尼咒，能夠度脫一切怖畏、一切惡獸、一切惡鬼，人非人等帶來的怨賊、災禍、諸般惱亂，解脫五種障礙，不忘失對二地的憶念。』

『善男子！菩薩摩訶薩於此三地難勝大力，這個陀羅尼名為得生。』

『怛侄他(Danzhita)(其一)但杝(Danyi)(其二)枳(Zhi)(其三)般(Ban)杝(Danyi)(其四)枳(Zhi)(其五)柯羅智(Keluozhi)(其六)高懶(Gaolan)智(Zhi)(其七)枳(Zhi)』

【English Translation】 English version: Na B跋旃杜魯 (Na B跋旃杜魯) (7) Di Yuduodi (Di Yuduodi) (8) Duobatuoluoshan (Duobatuoluoshan) (9) Dandi (Dandi) (10) Bolihelan (Bolihelan) (11) Gouliu (Gouliu) (12) Suohe (Suohe) (12)

'Good man! This Dharani is named for the protection of Buddhas exceeding the sands of one Ganges River. A Bodhisattva of the first ground, reciting and holding this Dharani mantra, can be delivered from all fears, all evil beasts, all evil ghosts, disasters and troubles from humans and non-humans, liberated from the five obstacles, and not forget mindfulness of the first ground.'

'Good man! When Bodhisattvas Mahasattvas dwell peacefully and happily in this second ground, this Dharani is named 'Attaining Birth'.'

'Tadyatha (1) Yuzuo (2) Li (3) Zhilizhili (4) Yushuluo (5) Shuluonan (6) Chandouchandouyuzuo (7) Houliuhouliu (8) Svaha (8)'

'Good man! This Dharani is named for the protection of Buddhas exceeding the sands of two Ganges Rivers. A Bodhisattva of the second ground, reciting and holding this Dharani mantra, can be delivered from all fears, all evil beasts, all evil ghosts, enemies, disasters and troubles from humans and non-humans, liberated from the five obstacles, and not forget mindfulness of the second ground.'

'Good man! When Bodhisattvas Mahasattvas possess invincible great strength in this third ground, this Dharani is named 'Attaining Birth'.'

'Tadyatha (1) Danyi (2) Zhi (3) Ban Danyi (4) Zhi (5) Keluozhi (6) Gaolan Zhi (7) Zhi'

由離(良紙切)(其六)但底(知履切)離(良紙切)(其七)鎖訶(其八)

「善男子！是陀羅尼名過三恒河沙諸佛為救護。三地菩薩誦持陀羅尼咒，得度脫一切怖畏、一切惡獸虎狼師子、一切惡鬼，人非人等怨賊、災橫、諸有惱害，解脫五障，不忘念三地。

「善男子！菩薩摩訶薩於此四地大利益難壞名陀羅尼得生。

「怛侄他(其一)尸履尸履(其二)陀彌尼陀彌尼(其三)陀履陀履尼(其四)尸履尸履尼(其五)毗(防履切)舍(申我切)羅(留我切)婆細(吳音呼灑)(其六)波豕那(其七)盤陀訶(虎可切)寐(無死切)底(吳音呼底)(其八)鎖訶(虎可切)(其九)

「善男子！是陀羅尼名過四恒河沙諸佛為救護。四地菩薩誦持陀羅尼，得度一切怖畏、一切惡獸虎狼師子、一切惡鬼，人非人等怨賊、災橫及諸毒害，解脫五障，不忘念四地。

「善男子！菩薩摩訶薩於此五地種種功德莊嚴名陀羅尼得生。

「怛侄他(其一)訶里訶里尼(其二)遮履遮履尼(其三)柯羅(留我切)摩尼(其四)僧柯羅(留我切)摩尼(其五)三婆訶沙尼(其六)剡(常琰切)婆訶尼(其七)悉(吳音呼悉)耽婆訶尼(其八)謨訶尼(其九)莎琰部吼陛(吳音呼陛)(其十)鎖訶(

【現代漢語翻譯】 離(良紙切)(其六)但底(知履切)離(良紙切)(其七)鎖訶(其八)

『善男子！這個名為「過三恒河沙諸佛」的陀羅尼，是爲了救護三地菩薩而設。誦持此陀羅尼咒，可以從一切怖畏、一切惡獸（如虎狼獅子）、一切惡鬼、人非人等怨賊、災橫以及各種惱害中得到解脫，解除五種障礙，並且不會忘記對三地的憶念。』

『善男子！菩薩摩訶薩由此四地大利益難壞陀羅尼而得生。』

『怛侄他(其一)尸履尸履(其二)陀彌尼陀彌尼(其三)陀履陀履尼(其四)尸履尸履尼(其五)毗(防履切)舍(申我切)羅(留我切)婆細(吳音呼灑)(其六)波豕那(其七)盤陀訶(虎可切)寐(無死切)底(吳音呼底)(其八)鎖訶(虎可切)(其九)』

『善男子！這個名為「過四恒河沙諸佛」的陀羅尼，是爲了救護四地菩薩而設。誦持此陀羅尼，可以從一切怖畏、一切惡獸（如虎狼獅子）、一切惡鬼、人非人等怨賊、災橫以及各種毒害中得到解脫，解除五種障礙，並且不會忘記對四地的憶念。』

『善男子！菩薩摩訶薩由此五地種種功德莊嚴陀羅尼而得生。』

『怛侄他(其一)訶里訶里尼(其二)遮履遮履尼(其三)柯羅(留我切)摩尼(其四)僧柯羅(留我切)摩尼(其五)三婆訶沙尼(其六)剡(常琰切)婆訶尼(其七)悉(吳音呼悉)耽婆訶尼(其八)謨訶尼(其九)莎琰部吼陛(吳音呼陛)(其十)鎖訶(其十一)』

【English Translation】 Li (Liang Zhi Qie) (sixth) Dan Di (Zhi Lv Qie) Li (Liang Zhi Qie) (seventh) Suo He (eighth).

'Good man! This Dharani, named 'Surpassing Three Ganges Sands Buddhas', is for the protection of Bodhisattvas of the Third Ground (three stages of bodhisattva development). Reciting and holding this Dharani mantra allows one to be delivered from all fears, all evil beasts such as tigers, wolves, and lions, all evil ghosts, human and non-human enemies, disasters, and all kinds of harm, liberating from the five obstacles, and not forgetting the mindfulness of the Third Ground.'

'Good man! The Bodhisattva-Mahasattva is born from this Fourth Ground Great Benefit Indestructible named Dharani.'

'Tadyatha (first) Shi Li Shi Li (second) Tuo Mi Ni Tuo Mi Ni (third) Tuo Lv Tuo Lv Ni (fourth) Shi Li Shi Li Ni (fifth) Pi (Fang Lv Qie) She (Shen Wo Qie) Luo (Liu Wo Qie) Po Xi (Wu Yin Hu Sha) (sixth) Bo Shi Na (seventh) Pan Tuo He (Hu Ke Qie) Mei (Wu Si Qie) Di (Wu Yin Hu Di) (eighth) Suo He (Hu Ke Qie) (ninth).'

'Good man! This Dharani, named 'Surpassing Four Ganges Sands Buddhas', is for the protection of Bodhisattvas of the Fourth Ground (four stages of bodhisattva development). Reciting and holding this Dharani allows one to be delivered from all fears, all evil beasts such as tigers, wolves, and lions, all evil ghosts, human and non-human enemies, disasters, and all kinds of poisons, liberating from the five obstacles, and not forgetting the mindfulness of the Fourth Ground.'

'Good man! The Bodhisattva-Mahasattva is born from this Fifth Ground Various Meritorious Adornments named Dharani.'

'Tadyatha (first) He Li He Li Ni (second) Zhe Lv Zhe Lv Ni (third) Ke Luo (Liu Wo Qie) Mo Ni (fourth) Seng Ke Luo (Liu Wo Qie) Mo Ni (fifth) San Po He Sha Ni (sixth) Yan (Chang Yan Qie) Po He Ni (seventh) Xi (Wu Yin Hu Xi) Tan Po He Ni (eighth) Mo He Ni (ninth) Suo Yan Bu Hou Bi (Wu Yin Hu Bi) (tenth) Suo He (eleventh).'

虎可切)(其十一)

「善男子！是陀羅尼名過五恒河沙諸佛為救護。五地菩薩誦持陀羅尼，得度一切怖畏、一切毒害、虎狼師子、一切惡鬼，人非人等怨賊、災橫、諸有惱害，解脫五障，不忘念五地。

「善男子！是菩薩摩訶薩於此六地圓智等名陀羅尼得生。

「怛侄他(其一)毗頭離(良紙切)毗頭離(同上音)(其二)摩履尼(其三)柯履柯履(其四)苾(蜉必切)頭誘訶底(吳音呼底)(其五)留(良吼切)留留留(三字同上)(其六)周柳周柳(其七)杜魯婆杜魯婆(其八)舍(申我切)舍舍(兩字同上音)者(章我切)(其九)婆栗沙(使下切)(其十)薩(相脫切)活(急囀音呼此兩字)私底(知履切)(其十一)薩婆薩埵南(寧甘切)(其十二)悉遲(直梨切)遐(香家切)斗(其十三)曼(無丹切)多羅波杝(其十四)鎖訶(虎可切)(其十五)

「善男子！是陀羅尼名過六恒河沙諸佛為救護。六地菩薩誦持陀羅尼，得度一切怖畏、一切毒害、虎狼師子、一切惡鬼，人非人等怨賊、災橫、諸有惱害，解脫五障，不忘念六地。

「善男子！菩薩摩訶薩於此七地法勝行名陀羅尼得生。

「怛侄他(其一)阇訶阇訶漏(良后切)(其二)阇訶阇訶阇訶漏(同前音)

【現代漢語翻譯】 現代漢語譯本 虎可切（第十一）

『善男子！這個陀羅尼名為超過五恒河沙數諸佛的救護。五地菩薩誦持這個陀羅尼，能夠解脫一切怖畏、一切毒害、虎狼獅子、一切惡鬼，人與非人等怨賊、災禍、各種惱害，解脫五種障礙，不忘失對五地的憶念。

『善男子！這位菩薩摩訶薩由此在六地證得圓滿智慧，因此這個陀羅尼名為圓智等。

『怛侄他（其一） 毗頭離（良紙切） 毗頭離（同上音）（其二） 摩履尼（其三） 柯履柯履（其四） 苾（蜉必切） 頭誘訶底（吳音呼底）（其五） 留（良吼切） 留留留（三字同上）（其六） 周柳周柳（其七） 杜魯婆杜魯婆（其八） 舍（申我切） 舍舍（兩字同上音）者（章我切）（其九） 婆栗沙（使下切）（其十） 薩（相脫切） 活（急囀音呼此兩字）私底（知履切）（其十一） 薩婆薩埵南（寧甘切）（其十二） 悉遲（直梨切） 遐（香家切） 斗（其十三） 曼（無丹切） 多羅波杝（其十四） 鎖訶（虎可切）（其十五）』

『善男子！這個陀羅尼名為超過六恒河沙數諸佛的救護。六地菩薩誦持這個陀羅尼，能夠解脫一切怖畏、一切毒害、虎狼獅子、一切惡鬼，人與非人等怨賊、災禍、各種惱害，解脫五種障礙，不忘失對六地的憶念。

『善男子！菩薩摩訶薩由此在七地證得殊勝的行法，因此這個陀羅尼名為法勝行。

『怛侄他（其一） 阇訶阇訶漏（良后切）（其二） 阇訶阇訶阇訶漏（同前音）』

【English Translation】 English version Hukeqie (Eleventh)

『Good man! This Dharani is named the protection of Buddhas exceeding five Ganges sands. A Bodhisattva of the Fifth Ground, reciting and holding this Dharani, can be delivered from all fears, all poisons, tigers, wolves, lions, all evil ghosts, human and non-human beings, enemies, disasters, all afflictions, liberated from the five obstacles, and not forget the mindfulness of the Fifth Ground.

『Good man! This Bodhisattva-Mahasattva is born from this Dharani named 'Equal to Perfect Wisdom' in the Sixth Ground.

『Tadyatha (1) Vidhuli (Vidhuli) (2) Marini (3) Kari Kari (4) Bhit (Bhit) Touyouhati (Touyouhati) (5) Liu (Liu) Liuliuliu (6) Zhouliu Zhouliu (7) Durupadurupa (8) Sha (Sha) Shasha (9) Zhe (Zhe) (10) Bhalisha (Bhalisha) (11) Sa (Sa) Huo (Huo) Sithi (Sithi) (12) Sarva Sattvanam (Sarva Sattvanam) (13) Siddhi (Siddhi) Khya (Khya) Dou (Dou) (14) Man (Man) Tarapata (15) Svaha (Svaha)』

『Good man! This Dharani is named the protection of Buddhas exceeding six Ganges sands. A Bodhisattva of the Sixth Ground, reciting and holding this Dharani, can be delivered from all fears, all poisons, tigers, wolves, lions, all evil ghosts, human and non-human beings, enemies, disasters, all afflictions, liberated from the five obstacles, and not forget the mindfulness of the Sixth Ground.

『Good man! The Bodhisattva-Mahasattva is born from this Dharani named 'Superior Practice of Dharma' in the Seventh Ground.

『Tadyatha (1) Jhaha Jhaha Lou (Lou) (2) Jhaha Jhaha Jhaha Lou (Lou)』

(其三)鞞柳枳鞞柳枳(其四)阿蜜多羅(留我切)伽訶尼(其五)婆力灑尼(其六)鞞柳恥枳(其七)婆柳婆底(其八)鞞提喜(訶履切)枳(其九)頻(防鄰切)陀鞞履尼(其十)蜜栗怛底(知履切)枳(其十一)蒲呼帚酉蒲呼帚酉(其十二)鎖訶(虎可切)(其十三)

「善男子！是陀羅尼名過七恒河沙諸佛為救護。七地菩薩誦持陀羅尼咒，得度一切怖畏、一切惡獸虎狼師子、一切惡鬼，人非人等怨賊、毒害、災橫，解脫五障，不忘念七地。

「善男子！菩薩摩訶薩於此八地無盡藏名陀羅尼得生。

「怛侄他(其一)矢履(急囀音呼此兩字)矢履(其二)尸履(小緩音呼此兩字)(其三)寐(無死切)底寐(同上音)底(其四)柯履柯履(其五)訶履訶履(其六)醯柳醯柳(其七)周柳周柳(其八)盤陀訶寐(無死切)(其九)鎖訶(其十)

「善男子！是陀羅尼名過八恒河沙諸佛為救護。八地菩薩誦持陀羅尼，得度一切怖畏、一切惡獸虎狼師子、一切惡鬼，人非人等怨賊、毒害、災橫，解脫五障，不忘念八地。

「善男子！菩薩摩訶薩於此九地無量門名陀羅尼得生。

「怛侄他(其一)訶履旃地履枳(其二)俱嵐婆羅(留我切)梯(吳音呼弟他弟切)(其三)斗羅(同

前音)死(其四)拔吒拔吒死(其五)矢履矢履(其六)柯尸履(其七)柯比尸履(其八)薩(相脫切)活私底(知履切)(其九)薩婆薩埵南(寧甘切)(其十)鎖訶(虎可切)(其十一)

「善男子！是陀羅尼名過九恒河沙諸佛為救護。九地菩薩誦持陀羅尼，得度一切怖畏、一切惡獸虎狼師子、一切惡鬼，人非人等怨賊、毒害、災橫，解脫五障，不忘念九地。

「善男子！菩薩摩訶薩於此十地破壞堅固金剛山名陀羅尼得生。

「怛侄他(其一)悉提(吳音呼提)醯(吳音呼弟訶弟切，后三醯字悉同此音)(其二)修悉提(同前音)醯(訶弟切)(其三)姥者禰(吳音呼弟年弟切，后三禰字悉同此音)(其四)姥差(楚解切)禰(其五)毗目底(吳音呼底，后四底字悉同此音)(其六)阿摩詈(吳音呼弟留弟切，后五詈字悉同此音)(其七)毗摩詈(其八)涅摩詈(其九)瞢(望恒切)伽詈(其十)喜懶若(如也切)竭(奇達切)剌(留達切，急囀此音呼此兩字)陛(吳音呼陛)醯(訶弟切)(其十一)何剌那竭(奇達切)剌陛(吳音呼陛)醯(其十二)婆曼多跋渴(喜達切)弟(吳音呼弟)詈(其十三)薩婆賴他(聽我切)娑陀呵(虎可切)禰(其十四)摩那死(其十五)摩訶摩那死(其十六

【現代漢語翻譯】 現代漢語譯本 前音)死(其四)拔吒拔吒死(其五)矢履矢履(其六)柯尸履(其七)柯比尸履(其八)薩(相脫切)活私底(知履切)(其九)薩婆薩埵南(寧甘切)(其十)鎖訶(虎可切)(其十一)

『善男子！這個陀羅尼名為超過九恒河沙諸佛爲了救護而說。九地菩薩誦持這個陀羅尼，能夠脫離一切怖畏、一切惡獸如虎狼獅子、一切惡鬼，人或非人等怨賊、毒害、災橫，解脫五種障礙，不忘記念九地。』

『善男子！菩薩摩訶薩因為這個名為破壞堅固金剛山的陀羅尼而得以生於十地。』

『怛侄他(其一)悉提(吳音呼提)醯(吳音呼弟訶弟切，后三醯字悉同此音)(其二)修悉提(同前音)醯(訶弟切)(其三)姥者禰(吳音呼弟年弟切，后三禰字悉同此音)(其四)姥差(楚解切)禰(其五)毗目底(吳音呼底，后四底字悉同此音)(其六)阿摩詈(吳音呼弟留弟切，后五詈字悉同此音)(其七)毗摩詈(其八)涅摩詈(其九)瞢(望恒切)伽詈(其十)喜懶若(如也切)竭(奇達切)剌(留達切，急囀此音呼此兩字)陛(吳音呼陛)醯(訶弟切)(其十一)何剌那竭(奇達切)剌陛(吳音呼陛)醯(其十二)婆曼多跋渴(喜達切)弟(吳音呼弟)詈(其十三)薩婆賴他(聽我切)娑陀呵(虎可切)禰(其十四)摩那死(其十五)摩訶摩那死(其十六)』

【English Translation】 English version (Previous sound) Death (4th phrase) ba zha ba zha death (5th phrase) shi li shi li (6th phrase) ke shi li (7th phrase) ke bi shi li (8th phrase) sa (xiang tuo qie) huo si di (zhi li qie) (9th phrase) sa po sa duo nan (ning gan qie) (10th phrase) suo he (hu ke qie) (11th phrase)

'Good man! This Dharani is named as surpassing the Buddhas of nine Ganges river sands for the sake of rescue and protection. Bodhisattvas of the ninth ground, by reciting and upholding this Dharani, can be delivered from all fears, all evil beasts such as tigers, wolves, and lions, all evil ghosts, human or non-human enemies, poisons, disasters, and calamities, liberated from the five obstacles, and will not forget the mindfulness of the ninth ground.'

'Good man! Bodhisattva-Mahasattvas are born in the tenth ground because of this Dharani named 'Destroying the Firm Vajra Mountain'.'

'Tadyatha (1st phrase) Siddhi (pronounced as xi ti in Wu dialect) he (pronounced as di he di qie in Wu dialect, the following three 'he' are pronounced the same) (2nd phrase) su Siddhi (same pronunciation as before) he (he di qie) (3rd phrase) mu zhe ni (pronounced as di nian di qie in Wu dialect, the following three 'ni' are pronounced the same) (4th phrase) mu cha (chu jie qie) ni (5th phrase) pi mu di (pronounced as di in Wu dialect, the following four 'di' are pronounced the same) (6th phrase) a mo li (pronounced as di liu di qie in Wu dialect, the following five 'li' are pronounced the same) (7th phrase) pi mo li (8th phrase) nie mo li (9th phrase) meng (wang heng qie) qie li (10th phrase) xi lan ruo (ru ye qie) jie (qi da qie) la (liu da qie, pronounce these two characters quickly) bi (pronounced as bi in Wu dialect) he (he di qie) (11th phrase) he la na jie (qi da qie) la bi (pronounced as bi in Wu dialect) he (12th phrase) po man duo ba ke (xi da qie) di (pronounced as di in Wu dialect) li (13th phrase) sa po lai ta (ting wo qie) suo tuo he (hu ke qie) ni (14th phrase) mo na si (15th phrase) mo he mo na si (16th phrase)'

)頞部吼底(其十七)頞哲部吼底(其十八)婆羅弟(同前音)(其十九)毗羅是(其二十)頞周底(其二十一)阿美里底(其二十二)阿羅是(其二十三)毗羅是(其二十四)婆藍訶米(吳音呼弟無弟切)(其二十五)婆藍摩須詈(其二十六)富樓禰(其二十七)富樓那摩怒羅體(吳音呼體)(其二十八)鎖訶(其二十九)

「善男子！是陀羅尼灌頂吉祥句名過十恒河沙諸佛為救護。十地菩薩誦持陀羅尼咒，得度一切怖畏、一切惡獸虎狼師子、一切惡鬼，人非人等怨賊、毒害、災橫，解脫五障，不忘念十地。」

是時，師子相無礙光炎菩薩即從坐起，偏袒右肩，右膝著地，合掌恭敬頂禮佛足，即以偈頌而讚歎佛：

「敬禮無譬喻，　　說深無相義， 　眾生失於見，　　世尊能濟度。 　世尊佛眼故，　　無見一法相； 　無上尊法眼，　　見不思議義。 　不能生一法、　　亦不滅一法， 　為平等見故，　　尊至無上處。 　不損生死故，　　愿尊證涅槃； 　過二法見故，　　是故證寂靜。 　世尊智一味，　　凈品、不凈品， 　不分別界故，　　獲無上清凈。 　世尊無邊身，　　不說一言字， 　一切弟子眾，　　飽滿法雨故。 　眾生相思惟，　　一切種皆無， 　困苦諸眾生，　　

【現代漢語翻譯】 現代漢語譯本 頞部吼底(其十七) (Anbu Houti，音譯，咒語中的一部分) 頞哲部吼底(其十八) (Anzhebu Houti，音譯，咒語中的一部分) 婆羅弟(同前音)(其十九) (Poluodi，音譯，咒語中的一部分) 毗羅是(其二十) (Pilashi，音譯，咒語中的一部分) 頞周底(其二十一) (Anzhoudi，音譯，咒語中的一部分) 阿美里底(其二十二) (Ameilidi，音譯，咒語中的一部分) 阿羅是(其二十三) (Aluoshi，音譯，咒語中的一部分) 毗羅是(其二十四) (Pilashi，音譯，咒語中的一部分) 婆藍訶米(吳音呼弟無弟切)(其二十五) (Polanhemi，音譯，咒語中的一部分) 婆藍摩須詈(其二十六) (Polanmoxuli，音譯，咒語中的一部分) 富樓禰(其二十七) (Foulouni，音譯，咒語中的一部分) 富樓那摩怒羅體(吳音呼體)(其二十八) (Foulunamoluoti，音譯，咒語中的一部分) 鎖訶(其二十九) (Suohe，音譯，咒語中的一部分，常用於咒語結尾，表示圓滿、成就)

『善男子！這個陀羅尼灌頂吉祥句，其功德超過十恒河沙數諸佛，是爲了救護眾生而說的。十地菩薩誦持這個陀羅尼咒，能夠脫離一切怖畏、一切惡獸（如虎狼獅子）、一切惡鬼，以及人或非人等帶來的怨賊、毒害、災橫，解脫五種障礙，並且不會忘記十地菩薩的修行境界。』

這時，師子相無礙光炎菩薩（Shizixiang Wu'ai Guangyan Pusa）即從座位上站起，偏袒右肩，右膝著地，合掌恭敬地頂禮佛足，並以偈頌讚嘆佛：

『敬禮無與倫比者， 宣說甚深無相之義， 眾生迷失而無法得見， 世尊您能救濟度化。 世尊具有佛眼， 能見無見之一法實相； 無上尊貴的法眼， 能見不可思議之義。 不能生出一法， 亦不滅去一法， 爲了平等觀照的緣故， 您到達無上之境地。 不損害生死輪迴， 愿您證得涅槃寂靜； 超越二法對立之見， 因此證得寂靜之境。 世尊的智慧純一無雜， 無論是清凈之品，還是不凈之品， 都不分別它們的界限， 因此獲得無上清凈。 世尊具有無邊之身， 卻不曾說出一個字， 一切弟子眾， 都已飽滿法雨的滋潤。 眾生所思所想之相， 一切種子皆是空無， 困苦的諸眾生，』

【English Translation】 English version Anbu Houti (17) (Transliteration, part of a mantra) Anzhebu Houti (18) (Transliteration, part of a mantra) Poluodi (same pronunciation as before) (19) (Transliteration, part of a mantra) Pilashi (20) (Transliteration, part of a mantra) Anzhoudi (21) (Transliteration, part of a mantra) Ameilidi (22) (Transliteration, part of a mantra) Aluoshi (23) (Transliteration, part of a mantra) Pilashi (24) (Transliteration, part of a mantra) Polanhemi (Wu pronunciation, Hudi Wudi cut) (25) (Transliteration, part of a mantra) Polanmoxuli (26) (Transliteration, part of a mantra) Foulouni (27) (Transliteration, part of a mantra) Foulunamoluoti (Wu pronunciation, Huti) (28) (Transliteration, part of a mantra) Suohe (29) (Transliteration, part of a mantra, often used at the end of mantras, meaning completion or accomplishment)

'Good man! This Dharani (總持) empowerment auspicious phrase is named to save and protect, surpassing the Buddhas numerous as ten Ganges rivers. Bodhisattvas (菩薩) of the Ten Grounds (十地) who recite and uphold this Dharani mantra can be delivered from all fears, all evil beasts such as tigers, wolves, and lions, all evil ghosts, and human or non-human enemies, poisons, disasters, and calamities, liberated from the five obstacles, and will not forget the mindfulness of the Ten Grounds.'

At that time, the Bodhisattva (菩薩) Lion-Aspect Unobstructed Light Flame (Shizixiang Wu'ai Guangyan Pusa) immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms together respectfully, prostrated himself at the Buddha's feet, and praised the Buddha with a verse:

'I pay homage to the incomparable one, Who speaks of the profound meaning of no-form, Sentient beings are lost and cannot see, The World-Honored One (世尊) is able to save and deliver. The World-Honored One has the Buddha-eye, Able to see the one Dharma-aspect of no-seeing; The supreme and venerable Dharma-eye, Sees the inconceivable meaning. Unable to produce one Dharma, Nor extinguish one Dharma, For the sake of equal seeing, The Venerable One reaches the unsurpassed place. Not harming birth and death, May the Venerable One attain Nirvana (涅槃); Transcending the view of two Dharmas, Therefore, attaining tranquility. The World-Honored One's wisdom is of one flavor, Whether pure or impure qualities, Not distinguishing their boundaries, Therefore, obtaining unsurpassed purity. The World-Honored One has an infinite body, Yet does not speak a single word, All the assembly of disciples, Are filled with the nourishment of the Dharma-rain. The appearances that sentient beings contemplate, All seeds are empty and without substance, The suffering sentient beings,'

世尊普救濟。 　苦、樂，常、無常，　　有我、無我等， 　如是眾多義，　　世尊慧無著。 　世間不一、異，　　譬如空谷響， 　不度亦不滅，　　唯佛能了知。 　法界無分別，　　是故無異乘； 　為度眾生故，　　分別說三乘。」

是時，大自在梵王于大會中從坐而起，偏袒右肩，右膝著地，合掌恭敬頂禮佛足而白佛言：「世尊！希有難量。是金光明經微妙之義究竟滿足，皆能成就一切佛法、一切佛恩。」

佛言：「如是，如是。善男子！如汝所說。善男子！若得聽聞是金光明經，一切菩薩不退阿耨多羅三藐三菩提。何以故？善男子！是不退地菩薩成熟善根是第一印，是金光明微妙經典——眾經之王——故得聽聞、受持、讀誦。何以故？善男子！若一切眾生未種善根、未成熟善根、未親近諸佛，不得聽聞是金光明經。

「善男子！是金光明經以聽聞、受持故，是善男子、善女人一切罪障悉能除滅，得極清凈，常得見佛、不離世尊，常聞妙法、常聽正法，生不退地，師子勝人而得親近、不相遠離。無盡無減海印出妙功德陀羅尼、無盡無減眾生意行言語通達陀羅尼、無盡無減日圓無垢相光陀羅尼、無盡無減滿月相光陀羅尼、無盡無減能伏一切惑事功德流陀羅尼、無盡無減破壞堅固金剛山

【現代漢語翻譯】 現代漢語譯本： 世尊普遍救濟一切眾生。 對於苦與樂，常與無常，有我與無我等等這些眾多的道理，世尊的智慧沒有執著。 世間萬物既非完全相同，也非完全相異，就像空谷的迴響一樣，既不是真正的度過，也不是真正的消滅，只有佛才能完全瞭解。 法界之中沒有分別，所以也沒有不同的乘法；爲了度化眾生，才分別宣說了三乘（聲聞乘、緣覺乘、菩薩乘）。

這時，大自在梵王（佛教護法神）在大眾之中從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地頂禮佛足，對佛說：『世尊！真是稀有難量啊。這部《金光明經》微妙的意義究竟圓滿，能夠成就一切佛法、一切佛恩。』

佛說：『正是這樣，正是這樣。善男子！正如你所說。善男子！如果能夠聽聞這部《金光明經》，一切菩薩都不會從阿耨多羅三藐三菩提（無上正等正覺）的境界退轉。為什麼呢？善男子！因為不退轉地的菩薩成熟善根是第一印證，這部《金光明經》是微妙的經典——眾經之王——所以才能被聽聞、受持、讀誦。為什麼呢？善男子！如果一切眾生沒有種下善根、沒有成熟善根、沒有親近諸佛，就不能聽聞這部《金光明經》。』

『善男子！因為聽聞、受持這部《金光明經》，這些善男子、善女人的一切罪障都能消除滅盡，得到極其清凈的狀態，常常能夠見到佛、不離開世尊，常常聽聞微妙的佛法、常常聽聞正法，生於不退轉地，能夠親近師子勝人而不互相遠離。無盡無減海印出妙功德陀羅尼（總持法門），無盡無減眾生意行言語通達陀羅尼，無盡無減日圓無垢相光陀羅尼，無盡無減滿月相光陀羅尼，無盡無減能伏一切惑事功德流陀羅尼，無盡無減破壞堅固金剛山（比喻堅固的煩惱）

【English Translation】 English version: The World-Honored One universally saves all beings. Regarding suffering and happiness, permanence and impermanence, the existence of self and the absence of self, and so on, the World-Honored One's wisdom is without attachment. The things of the world are neither completely the same nor completely different, like an echo in an empty valley, neither truly passing over nor truly ceasing; only the Buddha can fully understand this. Within the Dharma Realm, there is no differentiation, therefore there is no different vehicle; it is for the sake of saving sentient beings that the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are separately taught.

At that time, the Great自在梵王（Mahābrahmā, a deity in Buddhism） arose from his seat in the assembly, bared his right shoulder, knelt on his right knee, and with palms joined respectfully prostrated at the Buddha's feet, saying to the Buddha: 'World-Honored One! How rare and immeasurable! The subtle meaning of this Golden Light Sutra is ultimately complete, capable of accomplishing all Buddha-dharmas and all Buddha-graces.'

The Buddha said: 'So it is, so it is. Good man! Just as you have said. Good man! If one can hear this Golden Light Sutra, all Bodhisattvas will not regress from Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). Why? Good man! Because the maturation of good roots for Bodhisattvas in the non-regressing stage is the foremost seal, and this Golden Light Sutra is a subtle scripture—the king of all scriptures—therefore it can be heard, received, upheld, and recited. Why? Good man! If all sentient beings have not planted good roots, have not matured good roots, and have not drawn near to the Buddhas, they cannot hear this Golden Light Sutra.'

'Good man! Because of hearing and upholding this Golden Light Sutra, all the karmic obstacles of these good men and good women can be completely eliminated, attaining utmost purity, constantly seeing the Buddha, not departing from the World-Honored One, constantly hearing the wonderful Dharma, constantly hearing the correct Dharma, being born in the non-regressing stage, and being able to draw near to the Lion-Victorious Ones without separation. The inexhaustible and undiminishing Samudramudrā (ocean seal) producing wonderful meritorious virtues dhāraṇī, the inexhaustible and undiminishing dhāraṇī for the comprehensive understanding of sentient beings' thoughts, actions, and speech, the inexhaustible and undiminishing dhāraṇī of the light of the flawless aspect of the full sun, the inexhaustible and undiminishing dhāraṇī of the light of the aspect of the full moon, the inexhaustible and undiminishing dhāraṇī of the flow of meritorious virtues that can subdue all deluded affairs, the inexhaustible and undiminishing dhāraṇī for destroying the firm and solid Vajra Mountain (a metaphor for firm afflictions)

陀羅尼、無盡無減說不可說義因緣藏陀羅尼、無盡無減真實語言法則音聲通達陀羅尼、無盡無減虛空無垢心行印陀羅尼、無盡無減無邊佛身能顯現陀羅尼。

「善男子！如是諸陀羅尼等得成就故，菩薩摩訶薩於十方一切佛土諸化佛身說無上種種正法，於法如如不動，不去、不來，善能成熟一切眾生善根，亦不見一切眾生可成熟者；說種種諸法，于諸言辭不動、不去、不住、不來；能現生滅、向無生滅，說諸行法無所去來，一切法無異故。」

說是金光明經已，三萬億菩薩摩訶薩得無生法忍、無量諸菩薩不退菩提心、無量無邊比丘得法眼凈、無量眾生髮菩薩心。

是時世尊而說偈言：

「逆生死流道，　　甚深微難見， 　貪慾覆眾生，　　愚冥暗不見。」

是時，大會之眾從座而起，偏袒右肩，右膝著地，合掌恭敬頂禮佛足而白佛言：「若有處處講宣此金光明經，是會大眾皆悉往彼為作聽眾。是說法師種種利益、安樂無障、身心泰然，我等皆當盡心供養，令諸聽眾安隱快樂。是所國土無諸怨賊恐怖之難、無饑饉畏、無非人畏，人民興盛。是說法處一切諸天、人非人等及諸眾生，不得從上而過污漫說法之處。何以故？說法之處即是其塔，善男子、善女人應當以諸香華、繒彩、幡蓋供養是說法

【現代漢語翻譯】 現代漢語譯本：陀羅尼（Dharani，總持），無盡無減說不可說義因緣藏陀羅尼，無盡無減真實語言法則音聲通達陀羅尼，無盡無減虛空無垢心行印陀羅尼，無盡無減無邊佛身能顯現陀羅尼。

『善男子！如是諸陀羅尼等得成就故，菩薩摩訶薩於十方一切佛土諸化佛身說無上種種正法，於法如如不動，不去、不來，善能成熟一切眾生善根，亦不見一切眾生可成熟者；說種種諸法，于諸言辭不動、不去、不住、不來；能現生滅、向無生滅，說諸行法無所去來，一切法無異故。』

說是金光明經已，三萬億菩薩摩訶薩得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的體悟）、無量諸菩薩不退菩提心（不退轉的菩提心）、無量無邊比丘得法眼凈（Dharma-cakshus-vishuddhi，清凈的法眼）、無量眾生髮菩薩心。

是時世尊而說偈言：

『逆生死流道， 甚深微難見， 貪慾覆眾生， 愚冥暗不見。』

是時，大會之眾從座而起，偏袒右肩，右膝著地，合掌恭敬頂禮佛足而白佛言：『若有處處講宣此金光明經，是會大眾皆悉往彼為作聽眾。是說法師種種利益、安樂無障、身心泰然，我等皆當盡心供養，令諸聽眾安隱快樂。是所國土無諸怨賊恐怖之難、無饑饉畏、無非人畏，人民興盛。是說法處一切諸天、人非人等及諸眾生，不得從上而過污漫說法之處。何以故？說法之處即是其塔，善男子、善女人應當以諸香華、繒彩、幡蓋供養是說法』

【English Translation】 English version: Dharani (總持), the Dharani of the inexhaustible and undiminishing treasury of causes and conditions of unspeakable meanings, the Dharani of the inexhaustible and undiminishing true language, law, and sound that penetrates, the Dharani of the inexhaustible and undiminishing seal of the mind's practice of immaculate space, the Dharani of the inexhaustible and undiminishing boundless Buddha-body that can manifest.

『Good man! Because of the accomplishment of these Dharanis and others, the Bodhisattva-Mahasattva speaks the unsurpassed and various correct Dharmas in the bodies of the manifested Buddhas in all Buddha-lands of the ten directions, remaining unmoving in the Dharma as it is, neither going nor coming, skillfully maturing the roots of goodness of all sentient beings, and also not seeing any sentient beings who can be matured; speaking various Dharmas, remaining unmoving, not going, not abiding, and not coming in all words and speech; able to manifest arising and ceasing, and turning towards non-arising and non-ceasing, speaking of the Dharma of actions without any going or coming, because all Dharmas are not different.』

After this Suvarnaprabhasa Sutra was spoken, thirty trillion Bodhisattva-Mahasattvas attained the Anutpattika-dharma-kshanti (無生法忍, the patient acceptance of the non-arising of all dharmas), countless Bodhisattvas did not regress from the Bodhi-mind (不退菩提心, the mind of enlightenment from which there is no turning back), countless and boundless Bhikshus attained the Dharma-cakshus-vishuddhi (法眼凈, purity of the Dharma-eye), and countless sentient beings aroused the Bodhi-mind.

At that time, the World-Honored One spoke in verse, saying:

『Reversing the stream of birth and death, it is extremely profound, subtle, and difficult to see, Greed and desire cover sentient beings, foolish darkness obscures and prevents seeing.』

At that time, the assembly rose from their seats, bared their right shoulders, placed their right knees on the ground, joined their palms together respectfully, prostrated themselves at the Buddha's feet, and said to the Buddha: 『If there are places everywhere where this Suvarnaprabhasa Sutra is lectured and proclaimed, this assembly will all go there to be listeners. The Dharma masters who speak will have various benefits, peace, and happiness without obstruction, and their bodies and minds will be at ease. We will all wholeheartedly make offerings, so that the listeners may be peaceful and happy. In those countries, there will be no calamities of enemies and thieves, no fear of famine, no fear of non-humans, and the people will flourish. In the places where the Dharma is spoken, all devas, humans, non-humans, and other sentient beings must not pass over and defile the places where the Dharma is spoken. Why? Because the place where the Dharma is spoken is a stupa. Good men and good women should offer incense, flowers, silk fabrics, banners, and canopies to the Dharma-speaking』

處。我等為作救護利益、消除一切障礙，隨其所須如意供給，悉令具足。」

佛言：「善男子！如是，汝等應當精勤修行如此經典，則法久住於世。」

合部金光明經卷第三

「◎生死怖畏，無明故，是初地障。

「礙微細罪過因無明、種種業行相因無明故，是二地障。

「業所未得勝利得故動涌因無明故、不具聞持陀羅尼因無明，是二無明說三地障。

「味禪定樂、生愛著心，無明作因，是四地障。

「一意欲入涅槃思惟、一意欲入生死思惟，是涅槃思惟、是生死思惟無明為因；生死、涅槃不平等思惟，無明為因。是第五地障。

「行法相續，了了顯現，無明為因；法相數數，行至於心，無明為因。是第六地障。

「微細諸相，或現、不現，無明為因；一味熟思惟欲斷未得方便，無明為因。是七地障。

「于無相法多用功力，無明為因；執相自在，難可得度，無明為因。依二種粗心是八地障。

「說法無量、名味句無量、智慧分別無量，未能攝持，無明為因；四無礙辯未得自在，無明為因。依二種粗心是第九地障。

「最大神通未得如意，無明為因；微妙秘密之藏修行未足，無明為因。依二種粗心是第十地障。

「一切境界微細

【現代漢語翻譯】 現代漢語譯本： 『我等將為他們提供救護和利益，消除一切障礙，並根據他們的需求，如意地供給他們所需的一切，使他們完全具足。』

佛說：『善男子！正是這樣，你們應當精勤地修行這部經典，這樣佛法才能長久住世。』

《合部金光明經》卷第三

『◎對生死輪迴的恐懼，是由於無明（avidyā）所致，這是初地（first bhūmi）的障礙。

『障礙微細的罪過，以及由無明引起的種種業行，這是二地（second bhūmi）的障礙。

『由於無明，未能獲得通過業力本應獲得的勝利；由於無明，不具備聽聞和憶持陀羅尼（dhāraṇī）的能力，這兩種無明被稱為三地（third bhūmi）的障礙。

『貪戀禪定之樂，生起愛著之心，這是由無明所致，是四地（fourth bhūmi）的障礙。

『一心想要進入涅槃（nirvāṇa）的思惟，一心想要進入生死輪迴的思惟，這兩種思惟都是以無明為因；對生死和涅槃的不平等思惟，也是以無明為因。這是五地（fifth bhūmi）的障礙。

『行法（dharma）的相續，清晰地顯現，這是以無明為因；法相（dharma-lakṣaṇa）反覆地在心中執行，這是以無明為因。這是六地（sixth bhūmi）的障礙。

『微細的諸相，有時顯現，有時不顯現，這是以無明為因；一心熟練地思惟想要斷除卻未能找到方便之法，這是以無明為因。這是七地（seventh bhūmi）的障礙。

『對於無相法（alakṣaṇa-dharma）過度用力，這是以無明為因；執著于相（lakṣaṇa）而難以度脫，這是以無明為因。依賴於兩種粗心（gross mind），這是八地（eighth bhūmi）的障礙。

『說法無量、名味句無量、智慧分別無量，卻未能攝持，這是以無明為因；四無礙辯（catasraḥ pratisaṃvidaḥ）未能獲得自在，這是以無明為因。依賴於兩種粗心，這是九地（ninth bhūmi）的障礙。

『最大的神通（abhijñā）未能如意獲得，這是以無明為因；微妙秘密之藏的修行尚未充足，這是以無明為因。依賴於兩種粗心，這是十地（tenth bhūmi）的障礙。

『一切境界微細

【English Translation】 English version: 『We will provide them with protection and benefit, eliminate all obstacles, and according to their needs, supply them with everything they require, making them completely fulfilled.』

The Buddha said: 『Good men! It is so, you should diligently practice this sutra, so that the Dharma may abide in the world for a long time.』

The Third Scroll of the Combined Suvarṇaprabhāsa Sūtra

『◎The fear of birth and death is due to ignorance (avidyā), which is the obstacle of the first bhūmi (first stage).』

『Obstacles of subtle transgressions, and various karmic actions due to ignorance, are the obstacles of the second bhūmi (second stage).』

『Because of ignorance, the victory that should have been obtained through karma has not been obtained; because of ignorance, one does not possess the ability to hear and retain dhāraṇīs (dhāraṇī). These two kinds of ignorance are called the obstacles of the third bhūmi (third stage).』

『Craving the pleasure of meditative absorption (dhyāna), giving rise to attachment, is caused by ignorance, and is the obstacle of the fourth bhūmi (fourth stage).』

『The thought of wanting to enter nirvāṇa (nirvāṇa) with one mind, and the thought of wanting to enter the cycle of birth and death with one mind, both of these thoughts are caused by ignorance; unequal thinking about birth and death and nirvāṇa is also caused by ignorance. This is the obstacle of the fifth bhūmi (fifth stage).』

『The continuity of the practice of Dharma (dharma), clearly manifesting, is caused by ignorance; the characteristics of Dharma (dharma-lakṣaṇa) repeatedly running in the mind, is caused by ignorance. This is the obstacle of the sixth bhūmi (sixth stage).』

『Subtle phenomena, sometimes appearing and sometimes not appearing, are caused by ignorance; wholeheartedly and skillfully contemplating wanting to cut off but not finding a convenient method, is caused by ignorance. This is the obstacle of the seventh bhūmi (seventh stage).』

『Using excessive effort on the formless Dharma (alakṣaṇa-dharma) is caused by ignorance; clinging to characteristics (lakṣaṇa) and being difficult to liberate, is caused by ignorance. Relying on two kinds of gross mind (gross mind) is the obstacle of the eighth bhūmi (eighth stage).』

『Speaking Dharma immeasurably, names, tastes, and phrases immeasurably, wisdom and discrimination immeasurably, but failing to grasp them, is caused by ignorance; the four unimpeded eloquence (catasraḥ pratisaṃvidaḥ) not being obtained freely, is caused by ignorance. Relying on two kinds of gross mind is the obstacle of the ninth bhūmi (ninth stage).』

『The greatest supernormal powers (abhijñā) not being obtained as desired, is caused by ignorance; the practice of the subtle and secret treasury not being sufficient, is caused by ignorance. Relying on two kinds of gross mind is the obstacle of the tenth bhūmi (tenth stage).』

『All realms are subtle

智礙，無明為因；未來是礙不更生，未得不更生智，無明為因。是如來地障。

「◎哆侄他(天可切，后九句並同此)(一)　富樓抳(念履切，下抳並同此)(二)　那羅提(音弟)(三)　豆(平聲)吼豆吼豆吼(四)　耶(移我切)跋修履瑜(五)　烏婆娑底(知履切)(六)　耶(同上)跋旃陀(上聲)魯(七)　提(同上)瑜多底(八)　哆跋鐸駱懺(霜𦡶切)(九)　檀地(途買切)波履訶嵐(羅含切)(十)　茍留(良吼切)(十一)　莎(平聲)訶(上聲)(十二)

「多侄他(一)郁坐(殊果切)離(音戾)(二)旨(平聲)履旨履(三)郁社邏(去聲)(四)社邏南(上聲)(五)禪斗禪斗(六)郁坐離(同上)(七)吼柳吼柳(八)莎訶(九)

「哆侄他(一)檀地(並同前音)枳(二)般(六限切)陀(上聲)枳(三)柯羅智(知爾切)(四)高懶(二合)智(五)枳由詈(六)檀知(上聲)詈(七)莎訶(八)

「哆侄他(一)尸利尸利(二)陀彌抳陀彌抳(三)陀履陀履抳(四)尸履尸履抳(五)陛舍(申俄切)邏婆細(音灑)(六)波豕那(七)盤陀訶(上聲)寐(無死切)底(八)莎訶(九)

「哆侄他(一)訶里訶里抳(二)遮履遮履尼(三)迦

【現代漢語翻譯】 現代漢語譯本： 智礙（智慧上的障礙），以無明（不明白事理的黑暗）為因；未來世的障礙不再產生，未獲得的不再產生之智慧，以無明為因。這是如來（佛）的地的障礙。

『◎哆侄他（tā zhí tuō）（一） 富樓抳（fù lóu nǐ）（二） 那羅提（nà luó tí）（三） 豆（dòu）吼豆吼豆吼（四） 耶（yé）跋修履瑜（bá xiū lǚ yú）（五） 烏婆娑底（wū pó suō dǐ）（六） 耶（yé）跋旃陀魯（bá zhān tuó lǔ）（七） 提瑜多底（tí yú duō dǐ）（八） 哆跋鐸駱懺（duō bá duó luò chàn）（九） 檀地波履訶嵐（tán dì bō lǚ hē lán）（十） 茍留（gǒu liú）（十一） 莎訶（suō hē）（十二）』

『多侄他（duō zhí tuō）（一） 郁坐離（yù zuò lí）（二） 旨履旨履（zhǐ lǚ zhǐ lǚ）（三） 郁社邏（yù shè luó）（四） 社邏南（shè luó nán）（五） 禪斗禪斗（chán dòu chán dòu）（六） 郁坐離（yù zuò lí）（七） 吼柳吼柳（hǒu liǔ hǒu liǔ）（八） 莎訶（suō hē）（九）』

『哆侄他（duō zhí tuō）（一） 檀地枳（tán dì zhī）（二） 般陀枳（bō tuó zhī）（三） 柯羅智（kē luó zhì）（四） 高懶智（gāo lǎn zhì）（五） 枳由詈（zhī yóu lì）（六） 檀知詈（tán zhī lì）（七） 莎訶（suō hē）（八）』

『哆侄他（duō zhí tuō）（一） 尸利尸利（shī lì shī lì）（二） 陀彌抳陀彌抳（tuó mí nǐ tuó mí nǐ）（三） 陀履陀履抳（tuó lǚ tuó lǚ nǐ）（四） 尸履尸履抳（shī lǚ shī lǚ nǐ）（五） 陛舍邏婆細（bì shě luó pó xì）（六） 波豕那（bō shǐ nà）（七） 盤陀訶寐底（pán tuó hē mèi dǐ）（八） 莎訶（suō hē）（九）』

『哆侄他（duō zhí tuō）（一） 訶里訶里抳（hē lǐ hē lǐ nǐ）（二） 遮履遮履尼（zhē lǚ zhē lǚ ní）（三） 迦』

【English Translation】 English version: Ignorance is the cause of intellectual hindrance; the hindrance of the future will not arise again, and the wisdom of not arising again, which has not yet been attained, has ignorance as its cause. This is the ground hindrance of the Tathagata (Buddha).

'◎Tadyatha (tā zhí tuō) (1) Pūrṇi (fù lóu nǐ) (2) Narati (nà luó tí) (3) Dou (dòu) hou dou hou dou hou (4) Ye (yé) Bā xiū lǚ yú (5) Upasati (wū pó suō dǐ) (6) Ye (yé) Bā zhān tuó lǔ (7) Ti yú duō dǐ (8) Duō bá duó luò chàn (9) Tán dì bō lǚ hē lán (10) Gou liu (gǒu liú) (11) Svaha (suō hē) (12)'

'Tadyatha (duō zhí tuō) (1) Utri (yù zuò lí) (2) Jiri jiri (zhǐ lǚ zhǐ lǚ) (3) Utsara (yù shè luó) (4) Saranam (shè luó nán) (5) Chanda chanda (chán dòu chán dòu) (6) Utri (yù zuò lí) (7) Hou liu hou liu (hǒu liǔ hǒu liǔ) (8) Svaha (suō hē) (9)'

'Tadyatha (duō zhí tuō) (1) Tandi ji (tán dì zhī) (2) Banda ji (bō tuó zhī) (3) Karaji (kē luó zhì) (4) Goranji (gāo lǎn zhì) (5) Jiyouli (zhī yóu lì) (6) Tanji li (tán zhī lì) (7) Svaha (suō hē) (8)'

'Tadyatha (duō zhí tuō) (1) Siri siri (shī lì shī lì) (2) Damini damini (tuó mí nǐ tuó mí nǐ) (3) Dari dari ni (tuó lǚ tuó lǚ nǐ) (4) Siri siri ni (shī lǚ shī lǚ nǐ) (5) Pesalavasi (bì shě luó pó xì) (6) Pasina (bō shǐ nà) (7) Bandahameidi (pán tuó hē mèi dǐ) (8) Svaha (suō hē) (9)'

'Tadyatha (duō zhí tuō) (1) Hari hari ni (hē lǐ hē lǐ nǐ) (2) Cari cari ni (zhē lǚ zhē lǚ ní) (3) Ka'

邏摩抳(四)僧迦邏摩抳(五)三婆訶沙抳(六)剡(常琰切)婆訶𢴧(七)悉耽婆訶抳(八)謨訶抳(九)莎琰部吼陛(十)莎訶(十一)

「哆侄他(一)　毗頭詈毗頭詈(二)　摩履抳(三)　柯履柯履(四)　苾(浮必切)頭誘訶底(五)　溜溜溜溜(囀音呼)(六)　周柳周柳(七)　杜魯婆杜魯婆(八)　遮(申俄切)遮遮(同上)者(章我切)(九)　婆栗沙(使下切)(十)　薩(相脫切)活(二合急呼)祇底(知履切)(十一)　薩婆薩埵南(十二)　悉遲遐(香家切)斗(十三)　曼(無丹切)多羅波拖(十四)　莎訶(十五)

「哆侄他(一)阇訶阇訶漏(良后切)(二)阇訶阇訶阇訶漏(同上)(三)鞞柳枳鞞柳枳(四)阿蜜多邏伽訶多抳(五)婆力灑抳(六)鞞柳恥枳(七)婆柳波底(八)鞞提喜枳(九)頻陀鞞履抳(十)蜜栗呾底枳(十一)蒲呼帚酉蒲呼帚酉(十二)莎訶(十三)

「哆侄他(一)死履(二合急呼)死履(二)始履(小緩呼)尼(三)寐(無死切)底寐底(四)柯履柯履(五)訶履訶履(六)醯柳醯柳(七)周柳周柳(八)伴(平聲)陀訶寐(同上)(九)莎訶(十)

「哆侄他(一)　訶履旃柁(徒可切)履枳(二)　俱嵐婆邏梯(他弟切

【現代漢語翻譯】 現代漢語譯本 『邏摩抳 (四) (Luo Mo Ni)：名稱，意義不詳) 僧迦邏摩抳 (五) (Seng Qie Luo Mo Ni)：名稱，意義不詳) 三婆訶沙抳 (六) (San Po He Sha Ni)：名稱，意義不詳) 剡婆訶𢴧 (七) (Yan Po He)：名稱，意義不詳) 悉耽婆訶抳 (八) (Xi Dan Po He Ni)：名稱，意義不詳) 謨訶抳 (九) (Mo He Ni)：名稱，意義不詳) 莎琰部吼陛 (十) (Sha Yan Bu Hou Bi)：名稱，意義不詳) 莎訶 (十一) (Suo He)：圓滿成就。』

『哆侄他 (一) (Duo Zhi Ta)：咒語的起始語，意義為『即說咒曰』) 毗頭詈毗頭詈 (二) (Pi Tou Li Pi Tou Li)：名稱，意義不詳) 摩履抳 (三) (Mo Lv Ni)：名稱，意義不詳) 柯履柯履 (四) (Ke Lv Ke Lv)：名稱，意義不詳) 苾頭誘訶底 (五) (Bi Tou You He Di)：名稱，意義不詳) 溜溜溜溜 (囀音呼) (六) (Liu Liu Liu Liu)：擬聲詞) 周柳周柳 (七) (Zhou Liu Zhou Liu)：名稱，意義不詳) 杜魯婆杜魯婆 (八) (Du Lu Po Du Lu Po)：名稱，意義不詳) 遮遮遮 (同上) 者 (章我切) (九) (Zhe Zhe Zhe)：名稱，意義不詳) 婆栗沙 (使下切) (十) (Po Li Sha)：名稱，意義不詳) 薩活 (二合急呼) 祇底 (知履切) (十一) (Sa Huo Qi Di)：名稱，意義不詳) 薩婆薩埵南 (十二) (Sa Po Sa Duo Nan)：一切眾生) 悉遲遐 (香家切) 斗 (十三) (Xi Chi Xia Dou)：名稱，意義不詳) 曼多羅波拖 (十四) (Man Duo Luo Bo Tuo)：真言的道路) 莎訶 (十五) (Suo He)：圓滿成就。』

『哆侄他 (一) (Duo Zhi Ta)：咒語的起始語，意義為『即說咒曰』) 阇訶阇訶漏 (良后切) (二) (She He She He Lou)：名稱，意義不詳) 阇訶阇訶阇訶漏 (同上) (三) (She He She He She He Lou)：名稱，意義不詳) 鞞柳枳鞞柳枳 (四) (Bi Liu Zhi Bi Liu Zhi)：名稱，意義不詳) 阿蜜多邏伽訶多抳 (五) (A Mi Duo Luo Qie He Duo Ni)：名稱，意義不詳) 婆力灑抳 (六) (Po Li Sha Ni)：名稱，意義不詳) 鞞柳恥枳 (七) (Bi Liu Chi Zhi)：名稱，意義不詳) 婆柳波底 (八) (Po Liu Bo Di)：名稱，意義不詳) 鞞提喜枳 (九) (Bi Ti Xi Zhi)：名稱，意義不詳) 頻陀鞞履抳 (十) (Pin Tuo Bi Lv Ni)：名稱，意義不詳) 蜜栗呾底枳 (十一) (Mi Li Da Di Zhi)：名稱，意義不詳) 蒲呼帚酉蒲呼帚酉 (十二) (Pu Hu Zhou You Pu Hu Zhou You)：名稱，意義不詳) 莎訶 (十三) (Suo He)：圓滿成就。』

『哆侄他 (一) (Duo Zhi Ta)：咒語的起始語，意義為『即說咒曰』) 死履 (二合急呼) 死履 (二) (Si Li Si Li)：名稱，意義不詳) 始履 (小緩呼) 尼 (三) (Shi Li Ni)：名稱，意義不詳) 寐底寐底 (四) (Mei Di Mei Di)：名稱，意義不詳) 柯履柯履 (五) (Ke Lv Ke Lv)：名稱，意義不詳) 訶履訶履 (六) (He Lv He Lv)：名稱，意義不詳) 醯柳醯柳 (七) (Xi Liu Xi Liu)：名稱，意義不詳) 周柳周柳 (八) (Zhou Liu Zhou Liu)：名稱，意義不詳) 伴陀訶寐 (同上) (九) (Ban Tuo He Mei)：名稱，意義不詳) 莎訶 (十) (Suo He)：圓滿成就。』

『哆侄他 (一) (Duo Zhi Ta)：咒語的起始語，意義為『即說咒曰』) 訶履旃柁履枳 (二) (He Lv Zhan Tuo Lv Zhi)：名稱，意義不詳) 俱嵐婆邏梯 (他弟切) (Ju Lan Po Luo Ti)：名稱，意義不詳)

【English Translation】 English version 『Lomaṇi (four) (Lomaṇi: Name, meaning unknown) Saṅghalomaṇi (five) (Saṅghalomaṇi: Name, meaning unknown) Sambhavāṣaṇi (six) (Sambhavāṣaṇi: Name, meaning unknown) Yam (Chang Yan cut) bhavāha (seven) (Yam bhavāha: Name, meaning unknown) Siddhabhavāhaṇi (eight) (Siddhabhavāhaṇi: Name, meaning unknown) Mohaṇi (nine) (Mohaṇi: Name, meaning unknown) Svayambhūbhupe (ten) (Svayambhūbhupe: Name, meaning unknown) Svāhā (eleven) (Svāhā: Completion).』

『Tadyathā (one) (Tadyathā: Thus it is, meaning 'thus say the mantra') Vidura Vidura (two) (Vidura Vidura: Name, meaning unknown) Marivaṇi (three) (Marivaṇi: Name, meaning unknown) Kari Kari (four) (Kari Kari: Name, meaning unknown) Bhitodyuhāti (five) (Bhitodyuhāti: Name, meaning unknown) Liu Liu Liu Liu (melodic sound) (six) (Liu Liu Liu Liu: Onomatopoeia) Zhou Liu Zhou Liu (seven) (Zhou Liu Zhou Liu: Name, meaning unknown) Durva Durva (eight) (Durva Durva: Name, meaning unknown) Cha (Shen E cut) Cha Cha (same as above) Zhe (Zhang Wo cut) (nine) (Cha Cha Cha: Name, meaning unknown) Bhariksha (make lower cut) (ten) (Bhariksha: Name, meaning unknown) Sava (phase off cut) jīva (two combined quick call) kīrti (know the cut) (eleven) (Sava jīva kīrti: Name, meaning unknown) Sarva sattvanam (twelve) (Sarva sattvanam: All beings) Siddhi kshyā (fragrant home cut) dū (thirteen) (Siddhi kshyā dū: Name, meaning unknown) Mantra pada (fourteen) (Mantra pada: The path of mantra) Svāhā (fifteen) (Svāhā: Completion).』

『Tadyathā (one) (Tadyathā: Thus it is, meaning 'thus say the mantra') Jaha Jaha Lou (Liang Hou cut) (two) (Jaha Jaha Lou: Name, meaning unknown) Jaha Jaha Jaha Lou (same as above) (three) (Jaha Jaha Jaha Lou: Name, meaning unknown) Bhiliuki Bhiliuki (four) (Bhiliuki Bhiliuki: Name, meaning unknown) Amitarāghātaghāti (five) (Amitarāghātaghāti: Name, meaning unknown) Bharikshani (six) (Bharikshani: Name, meaning unknown) Bhiliuki (seven) (Bhiliuki: Name, meaning unknown) Bhaviupati (eight) (Bhaviupati: Name, meaning unknown) Bhitikshiki (nine) (Bhitikshiki: Name, meaning unknown) Bhinda Bhilivani (ten) (Bhinda Bhilivani: Name, meaning unknown) Mirtatikiki (eleven) (Mirtatikiki: Name, meaning unknown) Pūhūjūyu Pūhūjūyu (twelve) (Pūhūjūyu Pūhūjūyu: Name, meaning unknown) Svāhā (thirteen) (Svāhā: Completion).』

『Tadyathā (one) (Tadyathā: Thus it is, meaning 'thus say the mantra') Sri (two combined quick call) Sri (two) (Sri Sri: Name, meaning unknown) Shi Sri (small slow call) Ni (three) (Shi Sri Ni: Name, meaning unknown) Mīti Mīti (four) (Mīti Mīti: Name, meaning unknown) Kari Kari (five) (Kari Kari: Name, meaning unknown) Hari Hari (six) (Hari Hari: Name, meaning unknown) Hiliu Hiliu (seven) (Hiliu Hiliu: Name, meaning unknown) Zhou Liu Zhou Liu (eight) (Zhou Liu Zhou Liu: Name, meaning unknown) Bandha Hame (same as above) (nine) (Bandha Hame: Name, meaning unknown) Svāhā (ten) (Svāhā: Completion).』

『Tadyathā (one) (Tadyathā: Thus it is, meaning 'thus say the mantra') Hari Candali (Tu Ke cut) Riki (two) (Hari Candali Riki: Name, meaning unknown) Kulambharati (Ta Di cut) (Kulambharati: Name, meaning unknown)

)(三)　斗邏死(四)　拔吒拔吒死(五)　死履死履(六)　柯死履(七)　柯補(音比)修履(八)　薩(相脫切)活(二合)祇底(九)　薩婆薩埵南(平聲)(十)　莎訶(十一)

「哆侄他(一)　悉提醯(訶弟切，下三同)(二)　修悉提醯(三)　姥者禰(年弟切)(四)　姥差(楚解切)禰(同上)(五)　毗目底(六)　阿摩詈(留弟切，下同)(七)　毗摩詈(八)　涅摩詈(九)　瞢(望恒切)伽詈(十)　喜懶若(如也切)竭(奇達切)刺(留達切，二合急呼)陛醯(十一)　何刺那竭刺陛醯(十二)　娑曼多跋竭提詈(十三)　薩跋刺他(聽我切)娑陀呵(虎可切)禰(十四)　摩那死(十五)　摩訶摩那死(十六)　遏部吼底(十七)　遏哲部吼底(十八)　婆邏提(上聲)(十九)　毗邏提(二十)　遏周底(二十一)　阿美里底(二十二)　阿邏是(二十三)　毗邏是(二十四)　婆覽訶寐(忘己切)(二十五)　婆覽摩須詈(二十六)　富婁禰(二十七)　富婁那摩怒邏體(二十八)　莎訶(二十九)」 大正藏第 16 冊 No. 0664 合部金光明經

合部金光明經卷第四

隋大興善寺沙門釋寶貴合北涼天竺三藏曇無讖譯

讚歎品第七

【現代漢語翻譯】 現代漢語譯本： 斗邏死(三)（Du Luo Si）： 拔吒拔吒死(四)（Ba Zha Ba Zha Si）： 死履死履(五)（Si Lu Si Lu）： 柯死履(六)（Ke Si Lu）： 柯補修履(七)（Ke Bu Xiu Lu）： 薩活祇底(八)（Sa Huo Qi Di）： 薩婆薩埵南(九)（Sa Po Sa Duo Nan）：一切眾生 莎訶(十)（Suo He）：

哆侄他(一)（Duo Zhi Ta）： 悉提醯(二)（Xi Ti Xi）： 修悉提醯(三)（Xiu Xi Ti Xi）： 姥者禰(四)（Mu Zhe Ni）： 姥差禰(五)（Mu Cha Ni）： 毗目底(六)（Pi Mu Di）：解脫 阿摩詈(七)（A Mo Li）： 毗摩詈(八)（Pi Mo Li）： 涅摩詈(九)（Nie Mo Li）： 瞢伽詈(十)（Meng Qie Li）： 喜懶若竭刺陛醯(十一)（Xi Lan Ruo Jie Ci Bi Xi）： 何刺那竭刺陛醯(十二)（He Ci Na Jie Ci Bi Xi）： 娑曼多跋竭提詈(十三)（Suo Man Duo Ba Jie Ti Li）： 薩跋刺他娑陀呵禰(十四)（Sa Ba Ci Ta Suo Tuo He Ni）： 摩那死(十五)（Mo Na Si）： 摩訶摩那死(十六)（Mo He Mo Na Si）： 遏部吼底(十七)（E Bu Hou Di）： 遏哲部吼底(十八)（E Zhe Bu Hou Di）： 婆邏提(十九)（Po Luo Ti）： 毗邏提(二十)（Pi Luo Ti）： 遏周底(二十一)（E Zhou Di）： 阿美里底(二十二)（A Mei Li Di）： 阿邏是(二十三)（A Luo Shi）： 毗邏是(二十四)（Pi Luo Shi）： 婆覽訶寐(二十五)（Po Lan He Mei）： 婆覽摩須詈(二十六)（Po Lan Mo Xu Li）： 富婁禰(二十七)（Fu Lou Ni）： 富婁那摩怒邏體(二十八)（Fu Lou Na Mo Nu Luo Ti）： 莎訶(二十九)（Suo He）： 《合部金光明經》卷第四 隋朝大興善寺沙門釋寶貴合北涼天竺三藏曇無讖譯 讚歎品第七

【English Translation】 English version: Du Luo Si (3): Ba Zha Ba Zha Si (4): Si Lu Si Lu (5): Ke Si Lu (6): Ke Bu Xiu Lu (7): Sa Huo Qi Di (8): Sa Po Sa Duo Nan (9): All sentient beings Suo He (10):

Duo Zhi Ta (1): Xi Ti Xi (2): Xiu Xi Ti Xi (3): Mu Zhe Ni (4): Mu Cha Ni (5): Pi Mu Di (6): Liberation A Mo Li (7): Pi Mo Li (8): Nie Mo Li (9): Meng Qie Li (10): Xi Lan Ruo Jie Ci Bi Xi (11): He Ci Na Jie Ci Bi Xi (12): Suo Man Duo Ba Jie Ti Li (13): Sa Ba Ci Ta Suo Tuo He Ni (14): Mo Na Si (15): Mo He Mo Na Si (16): E Bu Hou Di (17): E Zhe Bu Hou Di (18): Po Luo Ti (19): Pi Luo Ti (20): E Zhou Di (21): A Mei Li Di (22): A Luo Shi (23): Pi Luo Shi (24): Po Lan He Mei (25): Po Lan Mo Xu Li (26): Fu Lou Ni (27): Fu Lou Na Mo Nu Luo Ti (28): Suo He (29): The fourth volume of the 'Combined Golden Light Sutra' Translated by Shramana Shi Baogui of Daxingshan Temple in the Sui Dynasty, combined with the translation of the Tripitaka Master Tan Wuchen from Northern Liang and India Chapter Seven: Praise

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、讚歎，　　去、來、現在， 　　十方諸佛。　　諸佛清凈，　　微妙寂滅， 　　色中上色，　　金光照曜。　　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，　　形色紅暉，　　光明照耀， 　　如華初生。　　眉間毫相，　　白如珂月， 　　右旋潤澤，　　如凈琉璃。　　眉細修楊， 　　形如月初，　　其色黑曜，　　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

【現代漢語翻譯】 現代漢語譯本 當時，佛告訴地神堅牢善女天（Jianlao Shannv Tian）: 『過去有一位國王名叫金龍尊（Jinlongzun），他經常用讚歎的語言來讚美過去、現在和未來的諸佛：』 『我現在尊重、敬禮、讚歎過去、現在、十方諸佛。 諸佛清凈，微妙寂滅，在所有顏色中是最上的顏色，金光照耀。 在所有聲音中，佛的聲音最為殊勝，猶如大梵天（Da Fantian）的深遠雷音。 佛的髮色紺黑，光亮如螺，火焰般升起，像蜂和翠鳥、孔雀的顏色都無法比擬。 佛的牙齒潔白，猶如珂雪（Ke Xue），顯露出金色的面容，界限分明。 佛的眼睛修長而寬廣，清凈無垢，如同青蓮花（Qinglian Hua）在水中開放。 佛的舌相廣長，顏色紅潤光輝，光明照耀，如新生的花朵。 佛的眉間毫相，潔白如珂月（Ke Yue），右旋潤澤，如同清凈的琉璃。 佛的眉毛細長而彎曲，形狀如新月，顏色黑亮，勝過蜂王。 佛的鼻子高挺圓潤，如同用黃金鑄成的金錠，微妙柔軟，位於面部的中央。 如來的殊勝之相，次第最為殊勝，所得到的滋味真正，沒有可以與之相比的。 每一個毛孔都有一根毛髮旋轉而生，柔軟纖細，顏色紺青，如同孔雀的頸項。 在佛誕生的時候，身體放出大光，普照十方，無量國土，滅盡三界一切諸苦，令一切眾生都能夠享受快樂。 地獄、畜生、以及餓鬼、諸人、天等，都能夠安穩無患，全部消滅一切無量的罪惡。』

【English Translation】 English version At that time, the Buddha said to the earth goddess Jianlao Shannv Tian (Firm and Strong Good Woman Goddess of the Earth): 'In the past, there was a king named Jinlongzun (Golden Dragon Honored One), who often used praises to extol the Buddhas of the past, present, and future:' 'I now respect, revere, and praise the Buddhas of the past, present, and the ten directions. The Buddhas are pure, subtle, and tranquil, the supreme color among all colors, radiating golden light. Among all sounds, the Buddha's voice is the most supreme, like the deep and far-reaching thunderous sound of Da Fantian (Great Brahma). The Buddha's hair is dark blue-black, shining like a conch, rising like flames, incomparable to the colors of bees, kingfishers, or peacocks. The Buddha's teeth are pure white, like Ke Xue (Jade Snow), revealing a golden face, with clear boundaries. The Buddha's eyes are long and wide, pure and without blemish, like a Qinglian Hua (blue lotus flower) 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 between the eyebrows, is as white as Ke Yue (Jade Moon), spiraling to the right, smooth and lustrous, like pure crystal. The Buddha's eyebrows are slender and curved, shaped like a crescent moon, with a black and shining color, surpassing the queen bee. The Buddha's nose is high, round, and straight, like a gold ingot, subtle and soft, located in the center of the face. The Tathagata's (如來) supreme features are the most excellent in order, the taste obtained is truly genuine, with nothing comparable to it. Each pore has a single hair spiraling out, soft and fine, with a dark blue color, like a peacock's neck. At the time of the Buddha's birth, the body emits great light, illuminating the ten directions, countless lands, extinguishing all the sufferings of the three realms, enabling all beings to receive happiness. Hell beings, animals, as well as hungry ghosts, humans, and devas (gods), can be peaceful and without worry, completely eliminating all immeasurable evils.'

趣。　　身色微妙， 　　如镕金聚；　　面貌清凈，　　如月盛滿； 　　佛身明曜，　　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，　　明焰火盛， 　　悉能隱蔽，　　無量日月。　　佛日燈炬， 　　照無量界，　　皆令眾生，　　尋光見佛。 　　本所修集，　　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。　　以好華香，　　供養奉獻， 　　百千功德，　　讚詠歌嘆。　　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，　　尚可以毛， 　　知其

【現代漢語翻譯】 現代漢語譯本 佛陀的身色微妙，如同熔化的黃金聚集在一起；面容清凈，如同滿月一般； 佛陀的身體明亮閃耀，如同初升的太陽；舉止威嚴，猶如獅子； 修長的手臂自然下垂，站立時超過膝蓋，猶如風吹動娑羅樹（Śāla）的枝條；週身的光環有一尋（古代長度單位），能夠照亮無量世界，猶如聚集了成百上千的日月。 佛陀的身體清凈美妙，沒有任何污垢，光明普照一切佛剎（Buddhakṣetra）。 佛光巍峨，明亮的火焰熾盛，完全能夠遮蔽無量的日月。 佛陀如太陽般的燈炬，照亮無量的世界，使一切眾生，都能循著光明見到佛陀。 佛陀是原本所修習積累的，成百上千的行業，聚集功德，莊嚴佛身。 手臂圓潤纖細，如象王的鼻子，手足乾淨柔軟，令人敬愛而不知厭倦。 過去、未來諸佛，數量如微塵；現在諸佛，也是如此。 對於這些如來（Tathāgata），我現在全部禮敬，身、口清凈，意念也是如此。 用美好的鮮花和香，供養奉獻，用成百上千的功德，讚美歌頌。 即使有成百條舌頭，在千劫（kalpa）的時間裡，讚歎佛陀的功德，也不能完全窮盡。 如來所有，現世的功德，種種深刻而穩固，微妙而第一。 即使有成千條舌頭，想要讚美一尊佛，尚且不能窮盡其功德的少部分；更何況想要讚美諸佛的功德呢？ 即使將大地和天，都變成大海，乃至充滿水到有頂天（Bhavāgra），尚且可以用毛髮，測量出其中的水量。

【English Translation】 English version The Buddha's body color is subtle, like molten gold gathered together; the face is pure, like a full moon; The Buddha's body is bright and radiant, like the newly rising sun; the demeanor is dignified, like a lion; The long arms hang down naturally, extending past the knees when standing, like the branches of a Śāla tree swaying in the wind; the halo around the body is one fathom (an ancient unit of length), capable of illuminating immeasurable worlds, like a gathering of hundreds of thousands of suns and moons. The Buddha's body is pure and wonderful, without any defilement, and its light shines universally on all Buddhakṣetras (Buddha-fields). The Buddha's light is majestic, with bright flames blazing, completely capable of concealing countless suns and moons. The Buddha, like a sun-like lamp, illuminates immeasurable realms, enabling all sentient beings to follow the light and see the Buddha. The Buddha's body is adorned by the hundreds of thousands of practices originally cultivated and accumulated, gathering merit and virtue. The arms are slender and round, like the trunk of an elephant king; the hands and feet are clean and soft, inspiring love and devotion without weariness. The Buddhas of the past and future are as numerous as dust particles; the Buddhas of the present are also like this. To these Tathāgatas (Thus-gone ones), I now pay homage in full, with purity of body, speech, and mind. With beautiful flowers and incense, I make offerings and dedications, using hundreds of thousands of merits to praise and sing their virtues. Even with hundreds of tongues, throughout thousands of kalpas (eons), praising the Buddha's merits, one could not exhaust them completely. All the Tathāgata's merits in this present world are profound, firm, subtle, and supreme. Even with a thousand tongues, wanting to praise just one Buddha, one could not exhaust even a small portion of their merits; how much more so when wanting to praise the merits of all the Buddhas? Even if the earth and the sky were made into a sea, filled with water up to the peak of existence (Bhavāgra), one could still measure the amount of water with a hair.

渧數；　　無有能知，　　佛一功德。 　　我今已禮，　　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， 　　得授記莂；　　並令二子，　　金龍、金光， 　　常生我家，　　同共授記。　　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， 　　行菩提道，　　不計劫數，　　

【現代漢語翻譯】 現代漢語譯本 『即使計算水滴的數量，也無法完全瞭解佛陀的一個功德。 我現在已經禮敬並讚歎諸佛，愿我的身、口、意三業，都能夠完全清凈。 我所修的一切無量善業，都與所有眾生一起，證得無上道（Anuttara-samyak-sambodhi）。』 這位人王這樣讚歎佛陀之後，又發下了無量的誓願： 『愿我來世，在無量無邊的阿僧祇劫（Asamkhya kalpas）中，無論生在何處，都能經常在夢中見到美妙的金鼓，並能聽聞到懺悔的深奧之聲。 現在我所讚歎的佛陀，面貌如此清凈，愿我來世，也能得到如此清凈的面貌。 諸佛的功德，不可思議，在百千劫中，都很難遇到一次，愿我在將來的無量世中，夜晚能在夢中見到，白天能如實地說出。 我應當具足修行六度（Six Paramitas），救濟拔除眾生，超越苦海，然後我的身才能成就無上道（Anuttara-samyak-sambodhi），讓我的世界，沒有可以與之相比的。 因為我奉獻金鼓，讚歎佛陀的因緣，以此果報，在將來的世中，能夠遇到釋迦牟尼佛（Sakyamuni Buddha），得到他的授記（Vyakarana）；並且讓我的兩個兒子，金龍（Golden Dragon）、金光（Golden Light），常常出生在我的家中，一同得到授記。 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。 我于將來，要為這些眾生，做大救護者和依靠之處，能夠去除他們的各種痛苦，使之完全滅盡，施與眾生各種善良安樂。 我未來世，行菩提道，不計劫數。

【English Translation】 English version 'Even if one could count the number of water droplets, one could not fully comprehend a single merit of the Buddha.' 'I have now paid homage to and praised all the Buddhas. May my body, speech, and mind be completely purified.' 'May all the immeasurable good deeds that I cultivate, together with all sentient beings, attain the unsurpassed path (Anuttara-samyak-sambodhi).' After praising the Buddha in this way, the king made immeasurable vows: 'May I, in future lives, throughout immeasurable and boundless Asamkhya kalpas, wherever I am born, always see the wonderful golden drum in my dreams, and hear the profound sound of repentance.' 'The Buddha whom I now praise has such a pure countenance; may I also attain such a pure countenance in future lives.' 'The merits of all the Buddhas are inconceivable; they are very difficult to encounter even in hundreds of thousands of kalpas. May I, in the immeasurable future lives, see them in my dreams at night and speak of them truthfully during the day.' 'I shall fully cultivate the Six Paramitas, rescue and deliver sentient beings, and cross over the sea of suffering. Then my body will attain the unsurpassed path (Anuttara-samyak-sambodhi), making my world unparalleled.' 'Because of the merit of offering the golden drum and praising the Buddha, may I, in future lives, encounter Sakyamuni Buddha and receive his prediction (Vyakarana); and may my two sons, Golden Dragon and Golden Light, always be born in my family and receive the prediction together.' 'If there are sentient beings who have no protection, who are oppressed by various sufferings, and have nowhere to rely on,' 'In the future, I will be a great protector and refuge for these beings, able to remove their various sufferings, causing them to be completely extinguished, and bestowing upon them all good and happiness.' 'In my future lives, I will practice the Bodhi path, without counting the kalpas.'

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，　　行菩提道。 　　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，　　則汝身是； 　　爾時二子，　　金龍、金光，　　今汝二子， 　　銀相等是。

金光明經空品第八

北涼天竺三藏曇無讖譯

「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。

【現代漢語翻譯】 現代漢語譯本 如盡本際（究竟的邊際）。 以此金光，懺悔因緣，使我的惡業之海、以及罪業之海、煩惱之大海，全部枯竭無餘； 我的功德之海，愿全部成就；智慧之大海，清凈具足。 無量功德，輔助菩提道（覺悟之路），猶如大海，珍寶具足。 以此金光，懺悔的力量，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（欲界、色界、無色界）中，最勝殊特。 諸功德力，無所減少，當度眾生，越于苦海， 並且安置他們，于功德大海。來世多劫，行菩提道，如昔諸佛，行菩提道。 三世諸佛，清凈美妙的國土；諸佛至尊，無量功德。令我來世，得到這殊勝的，功德凈土，如佛世尊。 信相你要知道：爾時的國王，金龍尊者（King Golden Dragon），就是你的前身；爾時的二子，金龍（Golden Dragon）、金光（Golden Light），就是你現在的二子，銀相（Silver Appearance）等。

《金光明經·空品第八》

北涼天竺三藏曇無讖（Dharmaraksa）譯

『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。

【English Translation】 English version Reaching the ultimate boundary. With this golden light, through the causes and conditions of repentance, may my sea of evil, and the sea of karma, the great sea of afflictions, all be exhausted without remainder; May my sea of merit and virtue be completely fulfilled; may the great sea of wisdom be pure and complete. May immeasurable merits and virtues assist the path to Bodhi (enlightenment), like the great sea, full of treasures. With this golden light, through the power of repentance, may the merits and virtues of Bodhi be unobstructed by light. May the light of wisdom be without defilement, illuminating and purifying, so that in my future life, my body's light will shine universally. May the majestic power of merit and virtue, the blazing flames of light, be the most supreme and unique in the three realms (desire realm, form realm, formless realm). May the power of all merits and virtues not be diminished, so that I may deliver sentient beings, crossing over the sea of suffering, and place them in the great sea of merit and virtue. In future lives and kalpas (eons), may I practice the path to Bodhi, as the Buddhas of the past practiced the path to Bodhi. May the pure and wonderful lands of the Buddhas of the three times; the supreme Buddhas, with immeasurable merits and virtues, cause me to attain this extraordinary, pure land of merit and virtue in future lives, like the World Honored One Buddha. Trustworthy one, you should know: the king at that time, the Golden Dragon Honored One (King Golden Dragon), is your former self; the two sons at that time, Golden Dragon (Golden Dragon) and Golden Light (Golden Light), are your two sons now, Silver Appearance (Silver Appearance), and so on.

Golden Light Sutra, Chapter 8: Emptiness

Translated by Tripitaka Master Dharmaraksa (Dharmaraksa) from North Liang, India

'Countless other sutras have already extensively explained emptiness, therefore, it is explained briefly here. Sentient beings have dull faculties and little wisdom, unable to broadly understand the immeasurable meaning of emptiness. Therefore, this honored sutra explains it briefly, with different and wonderful skillful means, and various causes and conditions.'

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，　　假偽空聚， 　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。

【現代漢語翻譯】 現代漢語譯本： 爲了那些根器遲鈍的人，我生起大悲之心，現在我來演說這部微妙的經典。 根據我的理解，我知道眾生的心意是：這個身體是虛假的，就像一個空空的聚落。六入（眼、耳、鼻、舌、身、意）就像村落，是結賊（煩惱）所停留的地方，一切眾生各自安住其中，互不相知。 眼根感受顏色，耳根分辨聲音，鼻根嗅聞各種香氣，舌根貪戀味道，所有的身根貪婪地接受各種觸感，意根則分別一切諸法。 這六種情識的根，各自緣取諸塵的境界，不會去緣取其他的境界。 心就像幻化一樣，在六情（六根）中馳騁，卻常常妄想，分別諸法。就像世人，在空空的聚落中奔走，被六賊（色、聲、香、味、觸、法）所侵害，愚昧地不知道躲避。 心常常依止於六根的境界，各自知道自己所伺機而動的地方。 隨著色、聲、香、味、觸、法而行，心處在六情之中，就像鳥兒投向羅網。這顆心時時刻刻，常常處在諸根之中，隨逐諸塵，沒有片刻的舍離。 身體是空虛虛假的，不可長久滋養，沒有爭訟，也沒有真正的主人。 由各種因緣和合而有，沒有堅實的自性，因為妄想而生起。是業力推動的機關，虛假不實的空聚，由地、水、火、風四大元素合整合立，隨時增減，互相殘害，就像四條蛇，同處在一個箱子里。 四大蚖蛇（地、水、火、風），它們的性質各不相同，二者向下，二者向上，各個方向也是如此，如果這些蛇變大，最終都會滅亡，不留剩餘。 地、水二蛇，它們的性質是沉降向下的；風、火二蛇，性質是輕浮上升的。

【English Translation】 English version: For the sake of those with dull faculties, I arouse great compassion, and now I will expound this wonderful scripture. According to my understanding, I know the minds of sentient beings: this body is false, like an empty settlement. The six entrances (eye, ear, nose, tongue, body, and mind) are like villages, places where the bandits of defilements dwell. All beings abide in them separately, without knowing each other. The eye-faculty receives colors, the ear distinguishes sounds, the nose smells various fragrances, the tongue craves flavors, all the body-faculties greedily receive various sensations, and the mind-faculty discriminates all dharmas (phenomena). These six emotional faculties, each grasps its own realm of objects, not engaging with other realms. The mind is like an illusion, galloping through the six emotions (six faculties), yet constantly engaging in delusion, discriminating all dharmas. Like worldly people, running in an empty settlement, harmed by the six thieves (form, sound, smell, taste, touch, and dharma), foolishly unaware of how to avoid them. The mind constantly relies on the realms of the six faculties, each knowing where it lies in wait. Following form, sound, smell, taste, touch, and dharma, the mind is situated in the six emotions, like a bird flying into a net. This mind, at all times, is constantly in the faculties, pursuing the objects of the senses, without a moment of abandonment. The body is empty and false, not to be nourished for long, without dispute, and without a true master. It exists from the aggregation of various causes and conditions, without solid self-nature, arising from delusion. It is a mechanism driven by karmic force, a false and unreal empty aggregate, established by the collection of the four great elements: earth, water, fire, and wind, increasing and decreasing at any time, harming each other, like four snakes in the same box. The four great venomous snakes (earth, water, fire, and wind), their natures are different, two going down, two going up, and the directions are also two. If these snakes become large, they will all perish without remainder. The earth and water snakes, their nature is to sink downwards; the wind and fire snakes, their nature is light and rises upwards.

心、識二性，　　躁動不停， 　隨業受報，　　天人諸趣，　　隨所作業， 　而墮三有。　　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。　　無明體性， 　本自不有，　　妄想因緣，　　和合而生。 　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、憂、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、　　然大法燈、 　雨勝法雨。　　我今摧伏，　　一切怨結， 　豎立第一，　　微妙

【現代漢語翻譯】 現代漢語譯本 心和識這兩種性質，總是躁動不安， 隨著各自所造的業力接受果報，在天道、人道等各種趣向中， 根據所造的業力，而墮入欲有、色有、無色有這三有之中。 地、水、火、風這四大元素，在散滅毀壞的時候， 大小便等不潔之物，充滿並流溢於外，身體生出各種蟲子， 沒有任何可愛之處，最終被丟棄在墳墓之間，就像腐朽的木頭一樣。 善女應當觀察：一切諸法就是這樣，哪裡有什麼人，以及什麼眾生呢？ 其本性本來就是空寂的，因為無明（avidyā）的緣故才顯現有。 像這樣，地、水、火、風這四大，每一個都不是真實的，本來就不曾產生，其自性也沒有和合。 因為這樣的因緣，所以我說這四大，從根本上來說是不真實的，只是因和合而有。 無明（avidyā）的體性，本來就不存在，只是因為虛妄的想像，因緣和合而產生。 因為實際上什麼都沒有，所以才假名為無明（avidyā），因此我說，這叫做無明（avidyā）。 行（saṃskāra）、識（vijñāna）、名色（nāmarūpa）、六入（ṣaḍāyatana）、觸（sparśa）、受（vedanā）、愛（tṛṣṇā）、取（upādāna）、有（bhava）、生（jāti）、老（jarā）、死（maraṇa）、憂（śoka）、惱（parideva），各種痛苦的行業，都是不可思議的。 生死輪迴沒有邊際，不停地輪轉，本來沒有產生，也沒有和合。 因為不善於思惟，由心行所造作，我斷除一切，諸見的纏縛等等。 用智慧的刀，斬斷煩惱的網，五陰（pañca-skandha）構成的舍宅，觀察起來完全是空寂的。 證得無上的道，獲得微妙的功德，開啟甘露之門，展示甘露之器，進入甘露之城，安住在甘露之室，令一切眾生，品嚐甘露的滋味。 吹響大法螺，敲擊大法鼓，點燃大法燈，降下殊勝的法雨。 我現在摧伏一切怨恨的結縛，樹立第一的微妙

【English Translation】 English version The two natures of mind and consciousness are always restless and unceasing, Receiving retribution according to their respective karmas, in various destinies such as gods and humans, According to the karma created, they fall into the three realms of existence (bhava): the desire realm (kāma-bhava), the form realm (rūpa-bhava), and the formless realm (arūpa-bhava). When the four great elements—earth, water, fire, and wind—disperse and decay, Impure substances, both large and small, fill and overflow outwards, and various insects are born in the body, There is nothing lovely about it, and it is eventually discarded among the tombs, like rotten wood. Good woman, you should observe: all dharmas are like this, where is there any person, or any sentient being? Their inherent nature is originally empty and still, and they only appear because of ignorance (avidyā). Like this, each of the four great elements—earth, water, fire, and wind—is not real, originally unproduced, and their nature is without combination. Because of this cause and condition, I say that these four great elements are fundamentally unreal, and only exist due to combination. The nature of ignorance (avidyā) does not exist originally, but arises from the combination of false imagination and conditions. Because there is actually nothing, it is falsely named ignorance (avidyā), therefore I say, this is called ignorance (avidyā). Volitional activities (saṃskāra), consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), old age (jarā), death (maraṇa), sorrow (śoka), and lamentation (parideva), the various painful karmas, are all inconceivable. The cycle of birth and death is without limit, revolving unceasingly, originally without production, and without combination. Because of unwise contemplation, created by the actions of the mind, I cut off all the entanglements of views, and so on. With the sword of wisdom, I sever the net of afflictions, the dwelling made of the five aggregates (pañca-skandha), when observed, is completely empty and still. Attaining the unsurpassed path, obtaining subtle merits and virtues, opening the gate of nectar, displaying the vessel of nectar, entering the city of nectar, dwelling in the chamber of nectar, causing all sentient beings to taste the flavor of nectar. Blowing the great Dharma conch, striking the great Dharma drum, lighting the great Dharma lamp, raining down the supreme Dharma rain. I now subdue all the bonds of hatred, establishing the foremost subtle

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，　　令離燋熱。　　于無量劫， 　遵修諸行，　　供養恭敬，　　諸佛世尊。 　堅固修集，　　菩提之道，　　求于如來， 　真實法身。　　舍諸所重，　　肢節、手、足、 　頭、目、髓、腦、　　所愛男女、　　錢財、珍寶、 　真珠、瓔珞、　　金、銀、琉璃、　　種種異物。 　三千大千世界中，　　所有樹木折為籌， 　三千大地碎微塵，　　是等微塵遍虛空， 　一切眾生有智慧，　　以此智慧與一人， 　如是人等如微塵，　　算此微塵可知數； 　如來智慧不可數，　　如來一念有智慧， 　不可數劫算不盡。」

金光明經依空滿愿品第九

梁三藏真諦譯

是時，如意寶光耀善女天于大眾中從座而起，偏袒右肩，右膝著地，合掌恭敬以偈白佛：

「我問照世界，　　兩足最勝尊， 　菩薩正行法，　　惟愿垂聽許。」 　佛言：「善女天！　　汝若有疑者， 　隨汝意所問，　　吾當分別說。」 「云何諸菩薩，　　行菩提正行、 　離生死涅槃，　　利益自他故？」

佛言：「善女天

【現代漢語翻譯】 現代漢語譯本 法幢（Dharma banner）。 度化一切眾生， 脫離生死輪迴的苦海，永遠斷除三惡道（three evil destinies）的痛苦，以及無量的苦惱。 煩惱如火焰般熾盛，焚燒著眾生，沒有任何救護， 也沒有可以依靠的地方。我用甘露（Amrita），清涼美味的法水， 來充分滋養他們，使他們遠離焦熱。在無量劫（immeasurable kalpas）中， 遵循修行各種善行，供養恭敬諸佛世尊（Buddha-Bhagavats）。 堅定地修習，菩提（Bodhi）之道，爲了證得如來（Tathagata） 真實的法身（Dharmakaya）。捨棄一切珍重之物，肢體、手、足、 頭、目、髓、腦，所愛的男女、錢財、珍寶、 珍珠、瓔珞（necklaces），金、銀、琉璃（lapis lazuli），種種奇異之物。 如果將三千大千世界（three thousand great thousand world system）中所有的樹木折斷作為算籌， 將三千大地的所有土地碎為微塵，這些微塵遍佈虛空， 一切眾生都具有智慧，用這些智慧賦予一個人， 像這樣的人數如微塵一般眾多，計算這些微塵的數量尚且可以知道； 如來的智慧卻不可計數，如來一念之間的智慧， 即使經過不可計數的劫（incalculable kalpas）也無法算盡。」

《金光明經》（Suvarnaprabhasa Sutra）依空滿愿品第九

梁三藏真諦（Paramartha）譯

這時，如意寶光耀善女天（Lakshmi, the Goddess of Auspicious Light）在大眾中從座位上站起來，袒露右肩，右膝著地，合掌恭敬，用偈頌對佛說：

『我向照耀世界的，兩足尊（the most honored among bipeds）請問， 菩薩（Bodhisattva）修行的正法，希望您能慈悲允許我提問。』 佛說：『善女天！你如果有什麼疑問， 可以隨意發問，我將為你分別解說。』 『請問諸位菩薩，如何修行菩提的正行， 遠離生死涅槃（Nirvana），爲了利益自己和他人？』

佛說：『善女天！』

【English Translation】 English version Dharma banner. To deliver all sentient beings, From the sea of birth and death, to forever cut off the three evil destinies, and immeasurable suffering. Afflictions blaze like fire, burning all sentient beings, Without any protection or refuge. I use Amrita, cool and delicious Dharma water, To fully nourish them, so they may be free from scorching heat. In immeasurable kalpas, Following and cultivating all kinds of good deeds, offering and revering all the Buddha-Bhagavats. Firmly cultivating, the path of Bodhi, seeking the Tathagata's True Dharmakaya. Relinquishing all that is valued, limbs, hands, feet, Head, eyes, marrow, brain, beloved men and women, money, treasures, Pearls, necklaces, gold, silver, lapis lazuli, all kinds of strange objects. If all the trees in the three thousand great thousand world system were broken into counting sticks, And all the land of the three thousand great thousand world system were crushed into dust, and these dust particles filled the void, And all sentient beings had wisdom, and this wisdom was given to one person, And the number of such people was like the number of dust particles, even the number of these dust particles could be known; But the wisdom of the Tathagata is incalculable, the wisdom in a single thought of the Tathagata, Cannot be exhausted even after incalculable kalpas.'

Suvarnaprabhasa Sutra, Chapter 9: Relying on Emptiness to Fulfill Wishes

Translated by Paramartha of the Liang Dynasty

At that time, Lakshmi, the Goddess of Auspicious Light, rose from her seat in the assembly, bared her right shoulder, knelt on her right knee, and with palms joined respectfully, said to the Buddha in verse:

'I ask the one who illuminates the world, the most honored among bipeds, About the proper conduct of a Bodhisattva, I hope you will kindly allow me to ask.' The Buddha said, 'Good Goddess! If you have any doubts, Ask whatever you wish, and I will explain it to you in detail.' 'How do the Bodhisattvas practice the proper conduct of Bodhi, To be free from birth, death and Nirvana, for the benefit of themselves and others?'

The Buddha said, 'Good Goddess!'

！依於法界行菩提法、修平等行。善女天！云何依於法界行菩提法、修平等行？善女天！五陰能現法界、法界是五陰，五陰亦不可說、非五陰亦不可說。何以故？若五陰是法界則是斷見、若離五陰即是常見，離於二邊、不著二邊，不可見過，所見無名、無相，是則名為說於法界。

「善女天！云何五陰能現法界？善女天！如是五陰不從因緣生。何以故？若從因緣生，已生故得生、未生故得生？若已得生，何因緣生？若已生，不從因緣生。若未生時，不可得生。何以故？未生諸法則是不有，無名、無相，非算數譬喻之所能知、非因緣所生。

「善女天！譬如鼓聲，依木、依皮、依捊、依人工等故得出聲。是鼓聲空，過去亦空、未來亦空、現在亦空。何以故？是鼓音聲不從木生、不從皮生、不從捊生、不從人工生，是聲不於三世生，是則不生。若不可得生則不可滅；若不可滅，無所從來；若無所從來，亦無處去；若無處去，不常、不斷；若不常、不斷，則不一、不異。何以故？若一，不異法界，若爾者，凡夫人則見真諦，得於無上安樂涅槃；是義不然，是故不一。若言其異者，一切諸佛菩薩行相即是執著，未得解脫煩惱繫縛則不能得阿耨多羅三藐三菩提。何以故？一切聖人於行、非行法中同智慧行，是故不異

【現代漢語翻譯】 現代漢語譯本：『依於法界而行菩提之法，修習平等之行。善女天！如何依於法界而行菩提之法，修習平等之行？善女天！五陰（色、受、想、行、識）能夠顯現法界（一切諸法的本體），法界即是五陰，五陰也不可說是獨立於法界之外，也不能說不是法界。為什麼呢？如果說五陰就是法界，那就是斷見（認為事物會徹底斷滅）；如果說離開五陰才是法界，那就是常見（認為事物恒常不變）。要遠離這兩種極端，不執著于任何一邊，不可用通常的見解去看待，所見之物沒有名稱，沒有相狀，這就是所謂的說法界。』 『善女天！為什麼說五陰能夠顯現法界呢？善女天！這樣的五陰不是從因緣（各種條件）而生的。為什麼呢？如果說是從因緣而生，那麼是已經生了才生，還是未生才生？如果說是已經生了，又是什麼因緣讓它生呢？如果說是已經生了，那就不是從因緣而生。如果說是未生的時候，就更不可能生了。為什麼呢？未生的諸法，實際上是不存在的，沒有名稱，沒有相狀，不是算數譬喻所能瞭解的，不是因緣所生的。』 『善女天！譬如鼓聲，依靠木頭、鼓皮、敲擊、工匠的技藝等才能發出聲音。這鼓聲是空性的，過去是空，未來是空，現在也是空。為什麼呢？這鼓的聲音不是從木頭生，不是從鼓皮生，不是從敲擊生，不是從工匠的技藝生，這聲音不在過去、現在、未來三世中產生，所以是不生的。如果不可生，就不可滅；如果不可滅，就沒有從哪裡來；如果沒有從哪裡來，也就沒有到哪裡去；如果沒有到哪裡去，就不是常，也不是斷；如果不是常，也不是斷，就不是一，也不是異。為什麼呢？如果說是一，那就與法界沒有區別，如果是那樣，凡夫俗子就能見到真諦，得到無上的安樂涅槃（寂滅的境界）了；這個道理是不成立的，所以不是一。如果說是有差異，那麼一切諸佛菩薩的修行相狀就是執著，沒有得到解脫，被煩惱束縛，就不能得到阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？一切聖人在行與非行之法中，都以同樣的智慧行事，所以不是異。』

【English Translation】 English version: 'Relying on the Dharmadhatu (the realm of all phenomena) to practice the Bodhi Dharma (the path to enlightenment) and cultivate equanimity. Good woman! How does one rely on the Dharmadhatu to practice the Bodhi Dharma and cultivate equanimity? Good woman! The five skandhas (form, feeling, perception, mental formations, and consciousness) can manifest the Dharmadhatu, and the Dharmadhatu is the five skandhas. The five skandhas cannot be said to be separate from the Dharmadhatu, nor can they be said to be not the Dharmadhatu. Why? If the five skandhas are the Dharmadhatu, that is a nihilistic view (thinking things completely cease to exist); if one says that the Dharmadhatu is apart from the five skandhas, that is an eternalistic view (thinking things are permanent). One must be apart from these two extremes, not attached to either side, and cannot be viewed with ordinary perception. What is seen has no name and no form; this is what is called speaking of the Dharmadhatu.' 'Good woman! Why is it said that the five skandhas can manifest the Dharmadhatu? Good woman! These five skandhas do not arise from conditions (various causes). Why? If they arise from conditions, then do they arise because they have already arisen, or do they arise because they have not yet arisen? If they have already arisen, what conditions cause them to arise? If they have already arisen, then they do not arise from conditions. If they have not yet arisen, then it is even more impossible for them to arise. Why? Dharmas that have not yet arisen are actually non-existent, without name, without form, and cannot be understood by arithmetic or analogy; they are not born of conditions.' 'Good woman! For example, the sound of a drum relies on wood, skin, striking, the skill of the craftsman, etc., to produce a sound. This drum sound is empty; the past is empty, the future is empty, and the present is empty. Why? This drum sound does not arise from the wood, does not arise from the skin, does not arise from the striking, and does not arise from the skill of the craftsman. This sound does not arise in the three times (past, present, and future); therefore, it is unborn. If it cannot be born, then it cannot be extinguished; if it cannot be extinguished, then it has nowhere to come from; if it has nowhere to come from, then it has nowhere to go; if it has nowhere to go, then it is neither permanent nor impermanent; if it is neither permanent nor impermanent, then it is neither one nor different. Why? If it is one, then it is no different from the Dharmadhatu; if that were the case, ordinary people would be able to see the ultimate truth and attain unsurpassed blissful Nirvana (the state of liberation); this is not the case, therefore it is not one. If it is said to be different, then all the practices of all Buddhas and Bodhisattvas are attachments; without attaining liberation and being bound by afflictions, one cannot attain Anuttara-Samyak-Sambodhi (unexcelled perfect enlightenment). Why? All sages act with the same wisdom in both actions and non-actions; therefore, it is not different.'

。

「是故，五陰非有，不從因緣生、非不有五陰。不過聖境界故，非言語之所能及，無名、無相，無因、無緣，無有境界、無有譬喻，始終寂靜、本來自空。是故，五陰能現法界。

「善女天！若善男子、善女人慾求阿耨多羅三藐三菩提，真異、俗異，如是難可思量，于聖凡境界不異思惟，不捨于俗、不捨于真，依於法界行菩提行。」

爾時，世尊作是語已，時善女天踴躍歡喜，即從坐起，偏袒右肩，右膝著地，合掌恭敬一心頂禮，而白佛言：「世尊！如上所說，菩提正行我今當學。」

是時，娑婆世界主大梵天王于大眾中問如意寶光耀善女天：「此菩提行難可修行，汝心云何於此菩提行而得自在？」

時善女天答梵王言：「大梵王！若佛所說是真甚深，一切凡夫不得其味，是聖境界微妙難知。若使我心依於此法得安樂住，是真實語者，愿令一切五濁惡世無量無邊眾生皆得金色、三十二相，非男、非女，坐寶蓮華受無量快樂，雨天妙華，天諸音樂不鼓自鳴，一切供養皆悉具足。」

是時善女天說是語已，一切五濁惡世所有眾生皆悉金色，具足三十二相，非男、非女，坐寶蓮華受無量快樂。猶如他化自在天宮，無諸惡道，寶樹行列，七寶蓮華遍滿世界，雨眾七寶、上妙天華，作

【現代漢語翻譯】 現代漢語譯本 「因此，五蘊（色、受、想、行、識）並非實有，不是從因緣而生，也不是不存在五蘊。它超越了聖人的境界，不是言語所能表達的，無名、無相，無因、無緣，沒有境界、沒有譬喻，始終寂靜、本來就是空性。因此，五蘊能夠顯現法界。

「善女天！如果善男子、善女人想要追求阿耨多羅三藐三菩提（無上正等正覺），真諦和俗諦，都是如此難以思量，對於聖人和凡人的境界不作分別思惟，不捨棄世俗，也不捨棄真諦，依於法界而行菩提之行。」

當時，世尊說完這些話后，善女天踴躍歡喜，立即從座位上站起來，袒露右肩，右膝著地，合掌恭敬，一心頂禮，對佛說：「世尊！如您所說，菩提的正行我現在應當學習。」

這時，娑婆世界（我們所居住的這個世界）之主大梵天王在大眾中問如意寶光耀善女天：「這菩提之行難以修行，你的心如何能在此菩提之行中得到自在？」

當時善女天回答梵王說：「大梵王！如果佛所說的是真實甚深的，一切凡夫都無法領會其中的滋味，這是聖人境界微妙難以理解。如果我的心依於此法能夠安樂居住，這是真實不虛的話，愿令一切五濁惡世（充滿各種污濁的惡劣世界）無量無邊的眾生都得到金色身、三十二相（佛的特徵），非男非女，坐在寶蓮華上享受無量的快樂，降下天上的美妙花朵，天上的各種音樂不敲自鳴，一切供養都完全具足。」

當時善女天說完這些話后，一切五濁惡世所有的眾生都變成金色身，具足三十二相，非男非女，坐在寶蓮華上享受無量的快樂。猶如他化自在天宮（欲界頂層天），沒有各種惡道，寶樹成行排列，七寶蓮華遍滿世界，降下各種七寶、上等美妙的天花，發出...

【English Translation】 English version Therefore, the five skandhas (form, feeling, perception, mental formations, and consciousness) are not existent, not born from causes and conditions, nor are they non-existent. They transcend the realm of the sages, beyond the reach of language, without name, without form, without cause, without condition, without realm, without analogy, always in stillness, originally empty. Therefore, the five skandhas can manifest the Dharma Realm.

『Good Woman! If good men and good women wish to seek Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), both the true and the conventional are difficult to fathom. They do not differentiate in their contemplation of the realms of the holy and the mundane, neither abandoning the conventional nor abandoning the true, relying on the Dharma Realm to practice the Bodhi conduct.』

At that time, after the World Honored One spoke these words, the Good Woman Heaven rejoiced and leaped up, immediately rising from her seat, baring her right shoulder, placing her right knee on the ground, joining her palms together in reverence, and bowing her head in utmost respect, she said to the Buddha: 『World Honored One! As you have said, I shall now learn the correct practice of Bodhi.』

At that time, the Great Brahma King, lord of the Saha World (the world we live in), asked the Jewel Light Radiance Good Woman Heaven in the assembly: 『This Bodhi conduct is difficult to practice. How does your mind attain freedom in this Bodhi conduct?』

Then the Good Woman Heaven answered Brahma King, saying: 『Great Brahma King! If what the Buddha says is truly profound, all ordinary beings cannot taste its flavor. This is the subtle and difficult-to-understand realm of the sages. If my mind, relying on this Dharma, can dwell in peace and joy, and if this is a true statement, may all the immeasurable and boundless beings in the evil world of the five turbidities (a world full of various defilements) attain golden bodies, the thirty-two marks (characteristics of a Buddha), neither male nor female, sitting on jeweled lotus flowers, enjoying immeasurable happiness, raining down celestial wondrous flowers, with celestial music playing without being struck, and all offerings completely fulfilled.』

At that time, after the Good Woman Heaven spoke these words, all the beings in the evil world of the five turbidities became golden, possessing the thirty-two marks, neither male nor female, sitting on jeweled lotus flowers, enjoying immeasurable happiness. Like the Paranirmitavasavarti Heaven (the highest heaven of the Desire Realm), without any evil paths, rows of jeweled trees lined up, seven-jeweled lotus flowers filled the world, raining down various seven treasures, supreme and wondrous celestial flowers, making...

天伎樂。

如意寶光耀善女天即轉女形作梵天身。

時大梵天王問如意寶光耀菩薩言：「汝昔以何行菩提行？」

菩薩答言：「梵王！若水中月能行菩提行者，我亦已行菩提之行；若夢見行菩提行，我亦行菩提行；若焰、露行菩提行，我亦行菩提行；若聲響行菩提行，我亦行菩提行。」

時大梵王聞此說已語菩薩言：「汝依何等而說此語？」

答言：「梵王！無有一法而有實相，因果相成故。」

梵王又白菩薩言：「若如此者，諸凡夫人皆悉應得阿耨多羅三藐三菩提。」

菩薩答言：「以何思惟而作是說？梵王！愚癡人異、智慧人異，菩提異、非菩提異，解脫異、非解脫異。梵王！如是，諸法平等無異。於此法界如如不異，無有中間而可執持，無增、無減。

「梵王！譬如幻師善巧幻術，及幻弟子於四衢道取諸土沙、草木、葉等聚在一處，作種種幻術，使人睹見象眾、馬眾、車眾、軍眾、七寶之聚、種種倉庫。若有眾生愚癡無智、不能思惟、不知幻本，若見若聞作是思惟：『如我所見，像、馬眾等謂是真實，如見、如聞。』隨能隨力各執所見，自言是實、於他非真，后不重思惟。有智之人則能思惟了于幻本，若見若聞作是思惟：『如我所見，像、馬等眾非是真實，

【現代漢語翻譯】 現代漢語譯本 天伎樂（天上的音樂）。

如意寶光耀善女天（一位菩薩）立即轉變為梵天（創造之神）的形象。

當時，大梵天王問如意寶光耀菩薩：『你過去是以什麼樣的行為來修行菩提（覺悟）之道的？』

菩薩回答說：『梵王！如果水中之月能夠修行菩提之道，那麼我也已經修行了菩提之道；如果夢中能夠修行菩提之道，那麼我也修行了菩提之道；如果閃電、露珠能夠修行菩提之道，那麼我也修行了菩提之道；如果聲音和迴響能夠修行菩提之道，那麼我也修行了菩提之道。』

當時，大梵天王聽了這些話后對菩薩說：『你是依據什麼而說這些話的？』

菩薩回答說：『梵王！沒有哪一種法（事物）具有真實的自性，一切都是因果相依而成的。』

梵王又對菩薩說：『如果像你所說的那樣，那麼所有的凡夫俗子都應該能夠證得阿耨多羅三藐三菩提（無上正等正覺）。』

菩薩回答說：『你以什麼樣的想法而說出這樣的話？梵王！愚癡的人和智慧的人是不同的，菩提和非菩提是不同的，解脫和非解脫是不同的。梵王！即便如此，諸法（一切事物）在平等性上是沒有差異的。在這法界（真理的境界）中，如如不動，沒有中間狀態可以執著，沒有增加，也沒有減少。

『梵王！譬如一個幻術師，擅長幻術，以及他的幻術弟子，在四通八達的道路上，取來泥土、沙子、草木、樹葉等聚集在一起，製造各種幻術，使人們看到大象、馬匹、車輛、軍隊、七寶（七種珍寶）的聚集、各種倉庫。如果有眾生愚癡沒有智慧，不能夠思考，不知道幻術的本質，如果看到或聽到這些景象，就產生這樣的想法：『正如我所看到的，大象、馬匹等是真實的，正如我所見所聞的那樣。』他們隨心所欲地執著于自己所見到的，自己說是真實的，認為別人所說是虛假的，之後不再深入思考。而有智慧的人則能夠思考並瞭解幻術的本質，如果看到或聽到這些景象，就產生這樣的想法：『正如我所看到的，大象、馬匹等不是真實的』

【English Translation】 English version Celestial Music.

The Auspicious Jewel Light Shining Good Woman celestial being immediately transformed her female form into the body of Brahma (the creator god).

At that time, the Great Brahma King asked the Auspicious Jewel Light Shining Bodhisattva: 'What practices did you undertake in the past to cultivate the path of Bodhi (enlightenment)?'

The Bodhisattva replied: 'Brahma King! If the moon in the water can cultivate the path of Bodhi, then I have also cultivated the path of Bodhi; if one can cultivate the path of Bodhi in a dream, then I have also cultivated the path of Bodhi; if lightning and dew can cultivate the path of Bodhi, then I have also cultivated the path of Bodhi; if sound and echo can cultivate the path of Bodhi, then I have also cultivated the path of Bodhi.'

At that time, the Great Brahma King, having heard these words, said to the Bodhisattva: 'Upon what do you rely to speak these words?'

The Bodhisattva replied: 'Brahma King! There is not a single dharma (phenomenon) that possesses a real, independent nature; everything arises from the interdependence of cause and effect.'

The Brahma King then said to the Bodhisattva: 'If it is as you say, then all ordinary beings should be able to attain Anuttara-samyak-sambodhi (unsurpassed, complete enlightenment).'

The Bodhisattva replied: 'With what thoughts do you speak these words? Brahma King! Foolish people are different from wise people, Bodhi is different from non-Bodhi, liberation is different from non-liberation. Brahma King! Even so, all dharmas (all things) are equal and without difference. In this Dharma Realm (the realm of truth), it is unchanging and without difference, there is no intermediate state that can be grasped, there is no increase, and there is no decrease.'

'Brahma King! For example, a skilled illusionist and his apprentice gather earth, sand, grass, wood, leaves, etc., at a crossroads and create various illusions, causing people to see crowds of elephants, horses, carriages, armies, collections of seven treasures (seven types of precious gems), and various storehouses. If there are beings who are foolish and without wisdom, unable to contemplate, and do not know the essence of illusion, if they see or hear these sights, they will think: 'As I have seen, the elephants, horses, etc., are real, just as I have seen and heard.' They cling to what they have seen according to their abilities, saying that their own view is true and that others' views are false, and they do not contemplate further. But wise people are able to contemplate and understand the essence of illusion, and if they see or hear these sights, they will think: 'As I have seen, the elephants, horses, etc., are not real.'

惟有幻事惑人眼目。是處說名象、馬等眾及諸庫倉，惟有名字、無有實體。如我所見、如我所聞。』隨能隨力不執所見、自言是實、於他非真、后不重思惟。是諸智人隨說世語，皆欲令他知實義故，如見如聞思惟則不如是。

「如是，梵王！若有眾生——愚癡凡夫未得出世聖智慧故——未知一切諸法如如不可言說，是諸凡愚若見若聞行、非行法，作是思惟：『實有如是諸法，如我所見、如我所聞。』是諸凡夫人如見、如聞，隨能隨力執著所見，自言是實、於他非真，后不重思惟。若有眾生——非凡夫人，已見第一義諦，得出世聖慧——知一切法如如不可言說，是諸聖人若見若聞行法、非行法，隨能隨力不執著所見、自言是實、於他非真、后不重思惟。『無實行法、無實非行法，如我所見、如我所聞，惟妄思惟行、非行相、或人智慧。是處說名行、非行法，惟有名字，無有實體。如我所見、如我所聞。』隨能隨力不執所見、自言是實、於他非真、后不重思惟。是諸聖人如世語言隨順其說，為欲令他知真實義。如是，梵王！是諸聖人聖智見故，不可言法如如攝行、非行法，是法如如，為他證知故說種種名。」

時大梵王問如意寶光耀菩薩言：「有幾衆生能解能通如是微妙甚深正法？」

菩薩答言：「梵

【現代漢語翻譯】 現代漢語譯本： 『只有虛幻的事物迷惑人的眼睛。』在這些地方，所說的象、馬等眾多牲畜以及各種庫房，都只有名稱，而沒有實際的實體。『正如我所見、正如我所聞。』他們隨自己的能力和力量，執著于自己所見，自認為自己所說是真實的，而別人所說是虛假的，事後也不再重新思考。這些有智慧的人，只是隨順世俗的語言來說，都是爲了讓別人瞭解真實的意義，不像那些人，看見了、聽見了就那樣思惟。

『像這樣，梵王！如果有眾生——愚癡的凡夫，因為沒有得到超越世間的聖智慧——不知道一切諸法如如（Tathata，真如實性）不可言說，這些凡夫如果看見或聽見了可行之法、不可行之法，就會這樣思惟：『確實有這樣的諸法，正如我所見、正如我所聞。』這些凡夫就像他們所見、所聞的那樣，隨自己的能力和力量，執著于自己所見，自認為自己所說是真實的，而別人所說是虛假的，事後也不再重新思考。如果有眾生——不是凡夫，已經見到了第一義諦（Paramārtha-satya，最高的真理），得到了超越世間的聖慧——知道一切法如如不可言說，這些聖人如果看見或聽見可行之法、不可行之法，隨自己的能力和力量，不執著于自己所見，自認為自己所說是真實的，而別人所說是虛假的，事後也不再重新思考。『沒有實際的可行之法，沒有實際的不可行之法，正如我所見、正如我所聞，只是虛妄的思惟可行、不可行的表象，或者說是人的智慧。』在這些地方，所說的可行之法、不可行之法，都只有名稱，而沒有實際的實體。『正如我所見、正如我所聞。』他們隨自己的能力和力量，不執著于自己所見，自認為自己所說是真實的，而別人所說是虛假的，事後也不再重新思考。這些聖人隨順世俗的語言來說，是爲了讓別人瞭解真實的意義。像這樣，梵王！這些聖人因為有聖智的見解，所以不可言說的法如如地包含著可行之法、不可行之法，這個法如如，爲了讓別人證悟瞭解，所以才說種種名稱。』

當時，大梵王問如意寶光耀菩薩說：『有多少眾生能夠理解和通達這樣微妙甚深的正法？』

菩薩回答說：『梵王！』

【English Translation】 English version: 'Only illusory things deceive people's eyes.' In these places, the so-called elephants, horses, and other livestock, as well as various storehouses, have only names and no actual substance. 'As I have seen, as I have heard.' They cling to what they have seen according to their ability and strength, believing that what they say is true, while what others say is false, and they do not rethink it afterward. These wise people only speak according to worldly language, all in order to let others understand the true meaning, unlike those who, having seen and heard, think that way.

'Like this, Brahma! If there are sentient beings—ignorant ordinary people who have not attained the supramundane holy wisdom—who do not know that all dharmas are inexpressible as they are (Tathata, suchness), these ordinary people, if they see or hear of actionable and non-actionable dharmas, will think like this: 'There are indeed such dharmas, as I have seen, as I have heard.' These ordinary people, like what they have seen and heard, cling to what they have seen according to their ability and strength, believing that what they say is true, while what others say is false, and they do not rethink it afterward. If there are sentient beings—not ordinary people, who have already seen the ultimate truth (Paramārtha-satya, the highest truth), and have attained supramundane holy wisdom—who know that all dharmas are inexpressible as they are, these holy people, if they see or hear of actionable and non-actionable dharmas, according to their ability and strength, do not cling to what they have seen, believing that what they say is true, while what others say is false, and they do not rethink it afterward. 'There is no actual actionable dharma, no actual non-actionable dharma, as I have seen, as I have heard, only illusory thoughts of actionable and non-actionable appearances, or the wisdom of people.' In these places, the so-called actionable and non-actionable dharmas have only names and no actual substance. 'As I have seen, as I have heard.' They, according to their ability and strength, do not cling to what they have seen, believing that what they say is true, while what others say is false, and they do not rethink it afterward. These holy people speak according to worldly language in order to let others understand the true meaning. Like this, Brahma! These holy people, because they have the view of holy wisdom, the inexpressible dharma includes actionable and non-actionable dharmas as they are, and this dharma is suchness, so in order to let others realize and understand, various names are spoken.'

At that time, the Great Brahma asked the Bodhisattva Ruyibao Guangyao (Wish-fulfilling Jewel Light Radiance) , 'How many sentient beings can understand and comprehend such subtle and profound right dharma?'

The Bodhisattva replied, 'Brahma!'

王！凡是若干眾幻化人心數，若干眾生能解能通是甚深法。」

梵王又言：「此幻化人即是不有，如是心數從何而得？」

菩薩答言：「梵王！如是法界不有、不無，如是眾生能解能通是甚深義。」

是時梵王白佛言：「世尊！是如意寶光耀菩薩不可思議，通達如是甚深之義。」

佛言：「如是，如是。梵王！如汝所言。何以故？是如意寶光耀菩薩已教梵王學觀無生忍法。」

於是大梵天王與諸梵眾從坐而起，偏袒右肩，右膝著地，合掌恭敬頂禮如意寶光耀菩薩足，說如是言：「希有，希有。我等今日得見大師、得聞正法。」

爾時，世尊於一切法通達無礙，告梵王言：「是如意寶光耀菩薩于未來世當得作佛，號曰德寶焰吉上藏如來、應供、正遍知，說是金光明微妙經典，三千億菩薩得不退阿耨多羅三藐三菩提、八千億天子得無垢凈於法成就清凈法眼、無量無數國王臣民得法眼凈。」

五十億比丘行菩提行欲退菩提心，聞如意寶光耀菩薩說法，得堅固不可思議滿足之愿，更復還發菩提之心，各自脫衣供養菩薩，重發無上勝進心。發無上勝進心已：「愿令我等功德善根悉皆不退，迴向阿耨多羅三藐三菩提。」

「如是比丘依此功德修行，過九十大劫當得成就，是諸比

【現代漢語翻譯】 現代漢語譯本：梵王！凡是有多少眾生的幻化之心，有多少眾生能夠理解通達，這就是甚深之法。

梵王又問：『這幻化之人本不存在，那麼這些心念又是從何而來呢？』

菩薩回答說：『梵王！法界既非存在，也非不存在，眾生能夠理解通達這種道理，才是甚深的意義。』

這時，梵王對佛說：『世尊！這位如意寶光耀菩薩真是不可思議，能夠通達如此甚深的意義。』

佛說：『是的，是的。梵王！正如你所說。為什麼呢？因為這位如意寶光耀菩薩已經教導梵王你學習觀察無生法忍了。』

於是，大梵天王與眾梵天從座位上站起，袒露右肩，右膝跪地，合掌恭敬地頂禮如意寶光耀菩薩的足，說道：『稀有啊，稀有啊！我們今天能夠見到大師，能夠聽聞正法。』

這時，世尊對於一切法通達無礙，告訴梵王說：『這位如意寶光耀菩薩在未來世將會成佛，佛號為德寶焰吉上藏如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha），宣說這部《金光明》微妙經典，將有三千億菩薩證得不退轉的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），八千億天子獲得無垢清凈的法成就清凈法眼，無數的國王臣民獲得法眼清凈。』

五十億比丘修行菩提道，想要退失菩提心，聽聞如意寶光耀菩薩說法后，得到堅固不可思議的滿足之愿，再次發起菩提之心，各自脫下衣服供養菩薩，重新發起無上殊勝精進之心。發起無上殊勝精進之心后，他們發願說：『愿我們所有的功德善根都永不退轉，迴向阿耨多羅三藐三菩提。』

『這些比丘依靠此功德修行，經過九十大劫，應當能夠成就，這些比丘…

【English Translation】 English version: King! Of all the diverse illusory thoughts in people's minds, the number of beings who can understand and penetrate them—this is the profound Dharma.

The Brahma King then said, 'These illusory people are inherently non-existent, so from where do these thoughts arise?'

The Bodhisattva replied, 'Brahma King! The Dharma realm is neither existent nor non-existent. The beings who can understand and penetrate this are grasping a profound meaning.'

At that time, the Brahma King said to the Buddha, 'World Honored One! This Bodhisattva, Jewel Light Radiance (如意寶光耀), is inconceivable, able to penetrate such profound meanings.'

The Buddha said, 'So it is, so it is. Brahma King! As you say. Why? Because this Bodhisattva, Jewel Light Radiance, has already taught you, Brahma King, to learn to contemplate the Dharma of non-origination.'

Thereupon, the Great Brahma King and the Brahma assembly rose from their seats, bared their right shoulders, knelt on their right knees, and with palms joined in reverence, bowed at the feet of Bodhisattva Jewel Light Radiance, saying, 'Rare, rare! Today we have been able to see a great teacher and hear the true Dharma.'

At that time, the World Honored One, having unobstructed understanding of all Dharmas, said to the Brahma King, 'This Bodhisattva, Jewel Light Radiance, in a future life will become a Buddha, named Virtue Jewel Flame Auspicious Treasure Tathagata (德寶焰吉上藏如來), Arhat (應供), Samyaksambuddha (正遍知). He will expound this subtle Sutra of Golden Light, and three thousand billion Bodhisattvas will attain non-retrogressive Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提), eight thousand billion gods will attain immaculate purity in Dharma, achieving pure Dharma eyes, and countless kings, ministers, and people will attain pure Dharma eyes.'

Fifty billion Bhikshus (比丘) practicing the Bodhisattva path, wanting to retreat from their Bodhi mind, upon hearing Bodhisattva Jewel Light Radiance expound the Dharma, will attain firm, inconceivable, fulfilling vows, and will again generate the Bodhi mind. Each will remove their robes to offer to the Bodhisattva, and will again generate the supreme, surpassing, advancing mind. Having generated the supreme, surpassing, advancing mind, they will vow, 'May all our merits and virtuous roots never regress, and may we dedicate them towards Anuttara-samyak-sambodhi.'

'These Bhikshus, relying on these merits to cultivate, after ninety great kalpas (劫), should be able to achieve [Buddhahood]. These Bhikshus...'

丘出於生死，佛為授記：『過三十阿僧祇劫當得作佛，號難勝光王，其國名曰無垢光，同時皆得阿耨多羅三藐三菩提，皆同一號，名曰愿莊嚴間廁王佛。』」

爾時，佛告梵王：「是金光明經，正聞正聽有大神力。梵王！百千大劫行六波羅蜜無有方便，若有善男子、善女人已得聽聞是金光明經，書寫半月、半月一過轉讀，是善功德聚於前功德，百千分不及一分，乃至算數譬喻所不能及。梵王！是故，我今當令修學、受持、為他廣說。何以故？如是甚深微妙經典，我行菩薩道時如於戰陣不惜身命，得通此經、受持、讀誦、為他解說。

「梵王！譬如轉輪聖王，若王在世七寶不滅；王若過世，一切七寶自然而盡。梵王！是金光明微妙經典若現在世，大正法寶皆悉不滅。是故，當依金光明經，聽聞、讀誦、受持、為他解說、令他書寫，于功德中行精進波羅蜜，不惜壽命、不憚疲勞，我諸弟子應當如是精勤修學。」

是時，天主大梵天王與無量梵眾、帝釋四王及夜叉眾俱從坐起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「我等一切為守護流通是金光明微妙經典，說法法師若有諸難，我當除卻，令具諸善、色味滿足、辯才無礙、身心開泰，時會之眾皆令快樂；是處國土若饑饉、怨賊、非人之畏，我等禳卻，

【現代漢語翻譯】 現代漢語譯本： 丘出於生死，佛為之授記：『過三十阿僧祇劫（asaṃkhya-kalpa，無數大劫）當得作佛，號難勝光王，其國名曰無垢光，同時皆得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），皆同一號，名曰愿莊嚴間廁王佛。』」 爾時，佛告梵王：『是《金光明經》，正聞正聽有大神力。梵王！百千大劫行六波羅蜜（ṣaṭ-pāramitā，六度）無有方便，若有善男子、善女人已得聽聞是《金光明經》，書寫半月、半月一過轉讀，是善功德聚於前功德，百千分不及一分，乃至算數譬喻所不能及。梵王！是故，我今當令修學、受持、為他廣說。何以故？如是甚深微妙經典，我行菩薩道時如於戰陣不惜身命，得通此經、受持、讀誦、為他解說。』 『梵王！譬如轉輪聖王，若王在世七寶不滅；王若過世，一切七寶自然而盡。梵王！是《金光明》微妙經典若現在世，大正法寶皆悉不滅。是故，當依《金光明經》，聽聞、讀誦、受持、為他解說、令他書寫，于功德中行精進波羅蜜（virya-pāramitā，精進波羅蜜），不惜壽命、不憚疲勞，我諸弟子應當如是精勤修學。』 是時，天主大梵天王與無量梵眾、帝釋（Indra，天帝）四王及夜叉（yakṣa，一種鬼神）眾俱從坐起，偏袒右肩，右膝著地，合掌恭敬而白佛言：『我等一切為守護流通是《金光明》微妙經典，說法法師若有諸難，我當除卻，令具諸善、色味滿足、辯才無礙、身心開泰，時會之眾皆令快樂；是處國土若饑饉、怨賊、非人之畏，我等禳卻，』

【English Translation】 English version: 'Qiu emerged from the cycle of birth and death, and the Buddha bestowed a prophecy upon him: 'After thirty asaṃkhya-kalpas (countless great eons), he will attain Buddhahood, named Invincible Light King, his country will be called Immaculate Light, and at the same time, they will all attain anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), all with the same name, called Wish Adornment Interspersed King Buddha.'" At that time, the Buddha told Brahmā: 'This Golden Light Sutra, correct hearing and correct listening have great spiritual power. Brahmā! For hundreds of thousands of great kalpas practicing the six pāramitās (ṣaṭ-pāramitā, six perfections) without skillful means, if there are good men and good women who have heard this Golden Light Sutra, writing it down and reciting it every half month, the accumulation of good merits from this surpasses the previous merits by hundreds of thousands of times, even calculation and analogy cannot reach it. Brahmā! Therefore, I will now cause them to study, uphold, and widely explain it to others. Why? Such a profound and subtle scripture, when I practiced the Bodhisattva path, I did not spare my life as if in battle, to understand this sutra, uphold it, recite it, and explain it to others.' 'Brahmā! For example, a Cakravartin (wheel-turning sage king), if the king is alive, the seven treasures will not perish; if the king passes away, all the seven treasures will naturally disappear. Brahmā! If this subtle and wonderful Golden Light Sutra is present in the world, the great treasure of the true Dharma will not perish. Therefore, one should rely on the Golden Light Sutra, listen, recite, uphold, explain it to others, and cause others to write it down, practice the virya-pāramitā (diligence perfection) in merits, not sparing life, not fearing fatigue, my disciples should diligently study in this way.' At that time, the Lord of Heaven, Great Brahmā, together with countless Brahmā beings, Indra (the lord of gods), the Four Heavenly Kings, and the yakṣa (a type of spirit) assembly, arose from their seats, bared their right shoulders, knelt on their right knees, joined their palms respectfully, and said to the Buddha: 'We will all protect and propagate this subtle and wonderful Golden Light Sutra. If the Dharma teachers who preach it encounter any difficulties, we will remove them, enabling them to possess all virtues, have satisfying colors and flavors, unimpeded eloquence, and open and peaceful minds and bodies, making all those present at the assembly happy; if the country where they are located experiences famine, bandits, or fear of non-human beings, we will dispel them,'

使其人民豐盛歡逸，皆是我等四王恩力；若有供養是經卷者，我亦當為作大擁護，如佛不異。」

合部金光明經卷第四 大正藏第 16 冊 No. 0664 合部金光明經

合部金光明經卷第五

隋大興善寺沙門釋寶貴合北涼天竺三藏曇無讖譯

四天王品第十

爾時，毗沙門天王、提頭賴吒天王、毗留勒叉天王、毗留博叉天王俱從坐起，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燋乾枯竭、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、是經能去一切憂惱。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

【現代漢語翻譯】 現代漢語譯本 『使其人民豐盛歡逸，皆是我等四王（四大天王）恩力；若有供養是經卷者，我亦當為作大擁護，如佛不異。』

合部金光明經卷第四 大正藏第 16 冊 No. 0664 合部金光明經

合部金光明經卷第五

隋大興善寺沙門釋寶貴合北涼天竺三藏曇無讖譯

四天王品第十

爾時，毗沙門天王（北方守護神）、提頭賴吒天王（東方守護神）、毗留勒叉天王（南方守護神）、毗留博叉天王（西方守護神）俱從坐起，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燋乾枯竭、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、是經能去一切憂惱。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（天人）、龍（龍族）、鬼神（鬼神）、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）以法治世，遮諸惡鬼、啖精氣者。世尊！我』

【English Translation】 English version 『Making its people prosperous and joyful is all due to the grace and power of us Four Heavenly Kings (Cāturmahārājakāyikas); if there are those who make offerings to these sutra scrolls, I will also act as a great protector for them, no different from the Buddha.』

Suvarṇaprabhāsottamasūtra, Chapter 4 Taisho Tripitaka Volume 16, No. 0664 Suvarṇaprabhāsottamasūtra

Suvarṇaprabhāsottamasūtra, Chapter 5

Translated by Śramaṇa Shì Bǎoguì of Daxingshan Temple of the Sui Dynasty, in collaboration with Tripiṭaka Dharmarakṣa of Northern Liang and India

Chapter Ten: The Four Heavenly Kings

At that time, the Heavenly King Vaiśravaṇa (Guardian of the North), the Heavenly King Dhṛtarāṣṭra (Guardian of the East), the Heavenly King Virūḍhaka (Guardian of the South), and the Heavenly King Virūpākṣa (Guardian of the West) all rose from their seats, bared their right shoulders, placed their right knees on the ground, knelt with their palms together, and said to the Buddha: 『World-Honored One! This Suvarṇaprabhāsa (Golden Light) subtle and wonderful classic—the king of all sutras—is protected and cherished by all Buddhas, World-Honored Ones, adorns the profound and wonderful merits of Bodhisattvas, is constantly revered by all the devas (gods), can bring joy to the hearts of the Heavenly Kings, and is also praised by the protectors of the world. This sutra can illuminate the palaces of the devas, this sutra can give happiness to sentient beings, this sutra can cause the rivers in hells, among hungry ghosts, and among animals to be scorched, dried up, and exhausted, this sutra can remove all fears, this sutra can repel enemies and thieves from other lands, this sutra can eliminate grain price inflation and famine, this sutra can cure all epidemics and diseases, this sutra can extinguish evil star transformations and anomalies, this sutra can remove all worries and afflictions. In short, this sutra can extinguish the immeasurable, boundless, hundreds of thousands of sufferings and afflictions of all sentient beings. World-Honored One! When this Suvarṇaprabhāsa (Golden Light) subtle and wonderful classic is widely proclaimed in the assembly, we Four Heavenly Kings and our retinues, upon hearing this nectar-like unsurpassed Dharma flavor, will increase our bodily strength, advance our minds with courage and sharpness, and be endowed with all majestic virtues.

『World-Honored One! We Four Heavenly Kings can speak the True Dharma, practice the True Dharma, and be kings of the world, governing the world with the Dharma. World-Honored One! We Four Heavenly Kings, along with devas (gods), nāgas (dragons), yakshas (demons), gandharvas (celestial musicians), asuras (demons), garuḍas (giant birds), kinnaras (celestial musicians), and mahoragas (great serpents), govern the world with the Dharma, preventing all evil ghosts and those who devour essence and energy. World-Honored One! I』

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、稱歎其善。」

爾時，世尊讚歎護世四天王等：「善哉，善哉！汝等四王過去以曾供養、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

【現代漢語翻譯】 現代漢語譯本 四天王（Catvāro Mahārājas）和二十八部鬼神等，以及無量百千的鬼神，以清凈的天眼，勝過人眼，經常觀察擁護這個閻浮提（Jambudvīpa）。世尊！因此我等被稱為護世王。如果這個國土有各種衰敗損耗、外敵入侵、饑荒瘟疫、種種艱難，如果有比丘（bhikṣu）受持這部經，我們四天王應當共同勸請，讓這位比丘以我們的力量，迅速前往那些國家城邑郡縣，廣泛宣揚流佈這部《金光明經》（Suvarṇaprabhāsa Sūtra）微妙經典，使這些種種百千衰敗損耗之事全部滅盡。世尊！如同各位國王所有的國土疆域，如果受持這部經的人來到他們的國家，國王應當前往此人處聽受這部微妙經典。聽聞後心生歡喜，還要護念恭敬這個人。世尊！我們四天王還要盡心盡力擁護這位國王和國家人民，為他們消除衰敗災患，使他們得到安寧。

世尊！如果有比丘、比丘尼（bhikṣuṇī）、優婆塞（upāsaka）、優婆夷（upāsikā）受持這部經，如果各位國王能夠供給他們所需，使他們生活安穩，我們四天王也應當使這位國王和國家人民一切安穩，具足無患。世尊！如果有四眾弟子受持讀誦這部妙經典，如果各位國王能夠供養、恭敬、尊重、讚歎，我們四天王也應當使這樣的人王在各位國王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，世尊讚歎護世四天王等：『善哉，善哉！你們四天王過去曾經供養、恭敬、尊重、讚歎無量百千萬億諸佛，在諸佛處種下各種善根，宣說正法、修行正法，以正法治理國家，作為人天之王。你們今天長久以來利益眾生，行大悲心，施與眾生一切快樂的資具，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』

【English Translation】 English version The Four Great Kings (Catvāro Mahārājas), the twenty-eight classes of yakshas and other spirits, and countless hundreds of thousands of other spirits, with pure divine eyes surpassing human eyes, constantly observe and protect this Jambudvīpa. World-Honored One! Therefore, we are called the Guardian Kings of the World. If this country experiences any decline, invasion by enemies, famine, pestilence, or various difficulties, and if there is a bhikṣu who upholds this sutra, we Four Great Kings shall together urge that bhikṣu, by our power, to quickly go to those countries, cities, prefectures, and counties, and widely proclaim and propagate this wonderful Suvarṇaprabhāsa Sūtra, so that all such hundreds and thousands of declining events may be completely extinguished. World-Honored One! Just as the kings possess territories, if the upholder of this sutra comes to their country, the king should go to that person to listen to this wonderful sutra. Having heard it, he should rejoice and also protect and respect that person. World-Honored One! We Four Great Kings shall also diligently protect that king and the people of his country, to remove decline and suffering, and to bring them peace and security.

World-Honored One! If there are bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who uphold this sutra, and if the kings are able to provide them with their needs and make them secure, we Four Great Kings shall also make that king and the people of his country all secure, complete, and free from suffering. World-Honored One! If there are the four assemblies who uphold and recite this wonderful sutra, and if the kings are able to make offerings, respect, honor, and praise them, we Four Great Kings shall also cause such kings to always receive the foremost offerings, respect, honor, and praise among all kings, and also cause other kings to admire and praise their virtue.

At that time, the World-Honored One praised the Four Guardian Kings of the World, saying: 'Excellent, excellent! You Four Great Kings in the past have made offerings, respected, honored, and praised countless hundreds of thousands of millions of Buddhas, planted various good roots in the presence of the Buddhas, spoken the Dharma, practiced the Dharma, governed the world with the Dharma, and become kings of humans and devas. Today, you have long benefited all beings, practiced great compassion, bestowed upon beings all means of happiness, been able to prevent all evils, and diligently given all good things. For this reason, if a king is able to make offerings and respect this'

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典者，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。汝等若能護念是經，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，隨是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，起諸怖懼、種種留

【現代漢語翻譯】 現代漢語譯本： 《金光明微妙經典》，你們應當這樣護念，滅除眾生的苦惱，給予他們安樂。你們四大天王以及所有眷屬、無量無邊的百千鬼神，如果能夠護念這部經典，就是護持過去、現在、未來一切諸佛的正法。你們四大天王以及其他天眾、百千鬼神，與阿修羅戰鬥時，你們諸天常常能夠獲得勝利。你們如果能夠護念這部經典，就能夠消除一切諸苦，比如怨賊、饑饉、疾疫。如果四部弟子中有能夠受持讀誦這部經典的，你們也應當勤心守護，為他們去除衰敗煩惱，施與安樂。

這時，四大天王又對佛說：『世尊！這部《金光明微妙經典》，在未來世所流佈的地方——無論是國土、城邑、郡縣、村落——無論到什麼地方，如果各位國王以天律治理國家，又能恭敬至誠地聽受這部微妙經典，並且尊重供養供給受持這部經典的四部弟子，因為這樣的因緣，我們時時能夠聽聞到這樣微妙的經典，聽聞后就能增益身力，內心更加勇猛銳利，具足各種威德。所以，我們以及無量的鬼神常常會隱身，隨著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，去除他們的患難，使他們都能夠安穩，其他地方的怨賊也會退散。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攻打他的國土。』世尊！因為這部經典的威神力，那時鄰國的怨敵會有其他的怨敵為他製造阻礙，在他的境界內發生各種衰敗煩惱、災異疫病，那時怨敵在發生這些惡事之後，準備好四種軍隊出發前往這個國家，計劃討伐，我們那時會與眷屬、無量無邊的百千鬼神隱藏身形為他作護助，使那些怨敵自然退散，生起各種怖懼、種種阻礙。』

【English Translation】 English version: 'Sublime Golden Light Sutra, you should protect and cherish it in this way, extinguishing suffering and granting happiness. If you, the Four Great Kings, along with your retinues and countless hundreds of thousands of ghosts and spirits, can protect and cherish this Sutra, you are protecting and upholding the Right Dharma of all Buddhas of the past, present, and future. When you, the Four Great Kings, and other heavenly beings, hundreds of thousands of ghosts and spirits, fight with the Asuras, you heavenly beings will always be victorious. If you can protect and cherish this Sutra, you can subdue all sufferings, such as enemies, famine, and disease. If the fourfold assembly can receive, uphold, read, and recite this Sutra, you should also diligently protect them, removing their decline and troubles, and bestowing upon them peace and happiness.'

At that time, the Four Great Kings further said to the Buddha: 'World Honored One! This Sublime Golden Light Sutra, in the future world, wherever it is propagated—whether in countries, cities, towns, counties, or villages—wherever it goes, if the kings govern the world with heavenly laws and can respectfully and sincerely listen to this wonderful Sutra, and also respect, honor, and provide for the fourfold assembly that upholds this Sutra, because of this cause, we can hear such sublime Sutras from time to time. Having heard them, we immediately gain increased physical strength, our minds become more courageous and sharp, and we possess all kinds of majestic virtues. Therefore, we and countless ghosts and spirits will always conceal our forms, following this wonderful Sutra wherever it is propagated, and protect it so that there are no obstacles. We will also protect and cherish the kings who listen to this Sutra and their people, removing their calamities and ensuring their peace and security, and causing enemies from other regions 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 his country,' World Honored One! Because of the majestic power of this Sutra, at that time, the neighboring enemy will have other enemies creating obstacles for him, causing various declines, troubles, disasters, and diseases to arise in his territory. When the enemy has committed these evil deeds and prepared four kinds of troops to set out towards this country, planning to attack and punish it, we will then, with our retinues, countless hundreds of thousands of ghosts and spirits, conceal our forms and provide protection and assistance, causing those enemies to naturally retreat, giving rise to all kinds of fear and various obstacles.'

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，如其宿世所修習業隨業受報，不生噁心貪求他國，各各自生利益之心、生於慈心、安樂之心、不諍訟心、不破壞心、無繫縛心、無楚撻心，各于其上自生歡樂，上下和穆猶如水乳，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，人民豐溢，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

【現代漢語翻譯】 難陀（Nanda）：『他們的軍隊尚且不能到達那個國家，更何況能夠對它造成破壞呢？』

這時，佛陀讚歎四天王（Caturmaharajakayikas）等：『善哉，善哉！你們四天王能夠擁護我于百千億那由他劫（nayuta kalpas）所修習的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），以及擁護那些受持此經、恭敬供養此經的國王們，為他們消除衰患，使他們安樂；又能擁護他們的宮殿、舍宅、城邑、村落、國土、邊疆，乃至使怨賊都退散，滅除他們的衰惱，使他們得到安穩；也能使整個閻浮提（Jambudvipa，我們所居住的這個世界）內的所有國王沒有兇衰、斗訟之事。

『四天王應當知道，這閻浮提有八萬四千城邑聚落，八萬四千諸人王等，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感到滿足而不互相侵奪，如同他們宿世所修習的業力，隨著業力接受果報，不生噁心貪求他國，各自生起利益之心、生起慈心、安樂之心、不諍訟之心、不破壞之心、無繫縛之心、無楚撻之心，各自在自己的領地上感到歡樂，上下和睦如同水乳交融，心相愛念，增長各種善根。因為這個因緣，這閻浮提安穩豐樂，人民熾盛，大地肥沃，陰陽調和，時令不亂，日、月、星宿不失去常度，風雨適時，沒有各種災禍，人民豐衣足食，對自己的財富感到滿足，心中沒有貪婪吝嗇，也沒有嫉妒，普遍奉行十善，這些人壽終之後多生於天上天宮，充滿並增益天眾。

『如果未來世有諸人王聽聞這部經典，以及供養、恭敬、受持這部經典的四部弟子，這位國王就能為你們四天王以及其餘眷屬、無量百千諸鬼神等帶來安樂和利益。為什麼呢？你們四天王如果能夠時時聽聞這部經典，就等於已經得到了正法之水，服用了甘露。』

【English Translation】 Nanda: 'Their troops are not even able to reach that country, let alone be able to cause any destruction to it?'

At that time, the Buddha praised the Four Heavenly Kings (Caturmaharajakayikas) and said: 'Excellent, excellent! You Four Heavenly Kings are able to protect the anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment) that I have cultivated for hundreds of thousands of billions of nayuta kalpas, as well as protect those kings who uphold this sutra, respectfully make offerings to it, eliminate their misfortunes, and bring them peace and happiness; you are also able to protect their palaces, residences, cities, villages, countries, borders, and even cause enemies and thieves to retreat, extinguish their afflictions, and bring them tranquility; you can also ensure that all the kings within Jambudvipa (the world we live in) are free from misfortune and disputes.'

'The Four Heavenly Kings should know that in this Jambudvipa, there are eighty-four thousand cities and villages, and eighty-four thousand kings, each enjoying happiness and freedom in their own country, each content with their own wealth and treasures, without encroaching upon each other. Just as their karmic actions cultivated in past lives, they receive their rewards according to their karma, without generating evil thoughts of greed for other countries, each generating thoughts of benefiting others, thoughts of loving-kindness, thoughts of peace and happiness, thoughts of non-contention, thoughts of non-destruction, thoughts of non-entanglement, and thoughts of non-torture. Each feels joy in their own territory, with harmony between superiors and inferiors like the blending of water and milk, with hearts of mutual love and increasing all good roots. Because of this cause, this Jambudvipa 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 lose their regular patterns, the wind and rain are timely, there are no disasters, the people are abundant and self-sufficient in wealth, without greed or jealousy, universally practicing the ten virtues. When these people reach the end of their lives, they are mostly reborn in the heavenly palaces, filling and increasing the heavenly hosts.'

'If in the future there are kings who listen to this sutra, and make offerings to, respect, and uphold the fourfold assembly who uphold this sutra, then this king will bring peace and benefit to you Four Heavenly Kings and your other relatives, countless hundreds of thousands of gods and spirits. Why? If you Four Heavenly Kings are able to hear this sutra from time to time, then it is as if you have obtained the water of the true Dharma and consumed the nectar.'

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典，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絞飾，張施種種無數微妙幢幡、寶蓋。當凈洗浴，以香涂身，著好凈衣，瓔珞自嚴，坐小卑座，不自高大，除去自在，離諸放逸，謙下自卑，除去憍慢，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

【現代漢語翻譯】 現代漢語譯本：露味能增強身心力量，使人勇猛精進，具備各種威德。這些國王如果能夠至誠地聽受這部經典，就等於已經供養了我；如果供養我，就是供養過去、未來、現在的一切諸佛；如果能夠供養過去、未來、現在的一切諸佛，就能獲得無量不可思議的功德聚集。因為這個緣故，這些國王應當得到護佑，以及他們的后妃、婇女（宮女）、中宮眷屬、各位王子等也應當得到護佑，衰敗和煩惱消滅，快樂熾盛；宮殿堂宇安穩清凈，沒有各種災變，護宅之神增長威德，也享受無量歡悅快樂；這些國土的所有人民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（佛教的護法神）稟告佛說：『世尊！未來世如果有人王想要得到護身，以及他的后妃、婇女、各位王子等、宮殿屋宅得到第一等的護身之所，他的王位統治最為殊勝，具備不可思議的王者功德，想要攝取無量福德聚集，使國土沒有其他地方來的怨賊，沒有各種憂愁煩惱以及各種痛苦的事情。世尊！這樣的人王不應該放逸散亂他的心，應當生起恭敬謙下的心，應當莊嚴第一微妙最殊勝的宮宅，用各種香汁灑地，散佈各種鮮花，鋪設大法座和獅子座，並且用無量珍奇的異物來裝飾，張掛各種無數微妙的幢幡（一種佛教的旗幟）、寶蓋（一種傘狀的裝飾物）。應當洗凈身體，用香涂身，穿上好的乾淨衣服，用瓔珞（一種裝飾品）裝飾自己，坐在矮小的座位上，不自高自大，除去自在，遠離各種放逸，謙下自卑，除去驕慢，以正念聽受這樣微妙的經典，對於說法的人產生如同對待世尊一樣的想法。並且對於宮內的后妃、王子、婇女、眷屬生起慈悲哀憐之心，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。這位國王在勸化之後，就會產生無量的歡喜快樂。』

【English Translation】 English version: The nectar taste increases bodily strength and mental vigor, making one brave and diligent, possessing all kinds of majestic virtues. If these kings can sincerely listen to and receive this scripture, it is as if they have already made offerings to me; if they make offerings to me, it is making offerings to all Buddhas of the past, future, and present; if they can make offerings to all Buddhas of the past, future, and present, they will obtain a collection of immeasurable and inconceivable merits. Because of this reason, these kings should be protected, and their consorts, concubines (palace women), central palace family members, and all princes should also be protected, so that decline and troubles are eliminated, and happiness flourishes; palaces and halls are peaceful and pure, without any disasters, the guardian deities of the house increase in majestic virtue, and also receive immeasurable joy and happiness; all the people in these countries enjoy all kinds of pleasures of the five desires, and all evil things are completely eliminated.

At that time, the Four Heavenly Kings (Buddhist guardian deities) said to the Buddha: 'World Honored One! In the future, if there is a king who desires to protect himself, as well as his consorts, concubines, all princes, etc., and his palaces and residences to obtain the foremost protection, his reign to be the most excellent, possessing inconceivable kingly virtues, desiring to gather immeasurable blessings, and for his country to be free from enemies from other lands, without any worries, troubles, or suffering. World Honored One! Such a king should not be negligent and distracted in his mind, but should generate a respectful and humble heart, and should adorn the most subtle and excellent palace, sprinkle the ground with various fragrant waters, scatter various flowers, spread out a great Dharma seat and a lion throne, and decorate it with immeasurable rare and precious objects, and hang various countless subtle banners (a type of Buddhist flag) and jeweled canopies (an umbrella-like decoration). He should cleanse his body, anoint himself with fragrance, wear fine and clean clothes, adorn himself with necklaces (a type of ornament), sit on a small and humble seat, not exalt himself, relinquish freedom, stay away from all negligence, be humble and lowly, remove arrogance, and listen with right mindfulness to such a wonderful scripture, and regard the speaker of the Dharma as if he were the World Honored One. Furthermore, he should generate a compassionate heart towards the consorts, princes, concubines, and family members within the palace, speak to them with a kind face, and encourage them to make offerings to the Dharma master with various offerings. When the king has finished encouraging them, he will generate immeasurable joy and happiness.'

，心懷悅豫，倍復自勵，不生疲惓，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，種種瓔珞齊整莊嚴，執持素帛微妙上蓋，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、為已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、諸衰悉以消滅，國土無有怨賊

【現代漢語翻譯】 現代漢語譯本：心中充滿喜悅，更加自我勉勵，不感到疲憊厭倦，多做有益之事，對說法之人倍加恭敬。'

這時，佛告訴四大天王：'那時，人王應當穿著潔白乾凈的衣服，用各種瓔珞整齊莊嚴地裝飾自己，手持白色絲綢製成的精美華蓋，服飾容貌不失常態，親自出來迎接說法之人。為什麼呢？因為這位人王這樣做，隨著他每走一步，都是在供養值遇百千億那由他諸佛世尊（無數的佛），又能超越如此之多的劫數的生死之難，並且在來世那麼多的劫數中，常常能夠獲得統治轉輪王的地位。隨著他每走一步，也能獲得如此的現世功德：不可思議的自在之力，常常獲得最殊勝極妙的七寶人天宮殿，在所生的各處增加壽命，言語有辯才，為人所信任，無所畏懼，有很大的名聲，常常被天人和人所恭敬，在天上人間享受最美好的快樂，獲得巨大的勢力，具備威嚴和德行，身色微妙，端正莊嚴第一，常常遇到諸佛，遇到善知識，成就具足無量的福德聚集。'

'你們四大天王！像這樣，人王見到如此等等無量的功德利益，因此這位人王應當親自出來迎接法師，哪怕是一由旬（古印度長度單位）乃至百千由旬。對於說法之師，應當生起佛的想念，應當這樣想：『今日釋迦如來（Sakyamuni Buddha）的正智進入我的宮殿，接受我的供養，為我說法，我聽聞此法，就不會在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）上退轉，我已經得以值遇百千萬億那由他佛，已經供養過去未來現在諸佛，已經徹底脫離三惡道（畜生、餓鬼、地獄）的痛苦，我現在已經種下百千無量的轉輪聖王（Chakravarti，統治世界的理想君主）和釋梵（帝釋天和梵天）之因，已經種下無邊的善根種子，已經令無量百千萬億的眾生度脫生死，已經積聚無量無邊的福德，後宮眷屬已經得到宮宅的擁護，各種衰敗都已經消滅，國土沒有怨恨和盜賊。'

【English Translation】 English version: 'With hearts filled with joy and redoubled self-encouragement, without generating weariness or fatigue, they perform many beneficial deeds, and show even greater reverence to those who expound the Dharma.'

At that time, the Buddha told the Four Great Heavenly Kings: 'At that time, the human king should wear clean, white, and immaculate garments, adorned with various necklaces and ornaments in an orderly and dignified manner, holding a plain silk parasol of exquisite quality, with attire and demeanor that do not deviate from the norm, personally going forth to welcome the one who expounds the Dharma. Why is this so? Because when the king does this, with each step he takes, he is making offerings to and encountering hundreds of thousands of millions of nayutas (a large number) of Buddhas, World Honored Ones, and he will also transcend the difficulties of birth and death for such a vast number of kalpas (an aeon in Buddhist cosmology). Furthermore, in future lives, for that many kalpas, he will constantly be able to receive and hold the position of a Chakravarti (wheel-turning king, a universal monarch). With each step he takes, he will also attain such present-life merits: inconceivable power of self-mastery, constantly obtaining the most supreme and exquisite seven-jeweled palaces of humans and devas (gods), increasing lifespan in every place of birth, eloquence in speech, trustworthiness among people, fearlessness, great renown, constant reverence from humans and devas, experiencing supreme bliss in the heavens and among humans, attaining great power, possessing complete majesty and virtue, a subtle and exquisite physical form, being foremost in beauty and dignity, constantly encountering Buddhas, meeting virtuous friends, and accomplishing the complete accumulation of immeasurable blessings.'

'You Four Great Heavenly Kings! In this way, the human king, seeing such immeasurable merits and benefits, should therefore personally go forth to welcome the Dharma master, even if it is for one yojana (an ancient Indian unit of distance) or even hundreds of thousands of yojanas. Towards the Dharma master, he should generate the thought of the Buddha, and he should think thus: 'Today, the Right Wisdom of Sakyamuni Buddha (釋迦如來) has entered my palace, receiving my offerings and expounding the Dharma for me. Upon hearing this Dharma, I will not regress from Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), I have already been able to encounter hundreds of thousands of millions of nayutas of Buddhas, I have already made offerings to the Buddhas of the past, future, and present, I have already completely escaped the suffering of the three evil realms (三惡道, realms of animals, hungry ghosts, and hell beings), I have now planted the seeds for becoming hundreds of thousands of immeasurable Chakravartis (轉輪聖王) and Sakra (釋) and Brahma (梵) [referring to powerful deities], I have planted the seeds of boundless good roots, I have already enabled countless hundreds of thousands of millions of beings to cross over birth and death, I have already accumulated immeasurable and boundless blessings, the consorts and retinue of the inner palace have obtained the protection of the palace, all forms of decline have been extinguished, and there are no grievances or thieves in the kingdom.'

棘刺、他方怨敵不能侵凌。』

「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。大辯神天、功德神天、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，

【現代漢語翻譯】 『荊棘、他方怨敵不能侵凌。』

『汝等四王！（指持國天王、增長天王、廣目天王、多聞天王）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（比丘、比丘尼、優婆塞、優婆夷），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。大辯神天、功德神天、堅牢地神、散脂鬼神最大將軍二十八部鬼神大將，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，訶利帝母）與五百兒子周匝圍繞、阿耨達龍王（Anavatapta，無熱惱池龍王）、娑竭羅龍王（Sāgara，海龍王），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，

【English Translation】 『Thorns and enemies from other lands cannot invade.』

『You Four Great Kings! (referring to Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, and Vaiśravaṇa) Thus, a human king should make such offerings to the Right Dharma, listen purely and receive this wonderful scripture, and respectfully offer, revere, and praise it. The four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās) who uphold this scripture should also dedicate the most excellent merit they obtain to you and your relatives, all devas, and spirits. By accumulating such virtuous merits, they will constantly obtain immeasurable, boundless, and inconceivable benefits of freedom in this life, possessing complete majesty, power, and accomplishment, and be able to subdue all evils with the Right Dharma.』

At that time, the Four Great Kings said to the Buddha: 『World-Honored One! If in the future, human kings make such respectful offerings to the Right Dharma, sincerely listen to and receive this wonderful scripture, and respectfully offer, revere, and praise it, and when the four assemblies who uphold this scripture adorn their dwellings, sprinkle fragrant water on the ground, and listen to the Dharma with focused mindfulness, we Four Great Kings will also be present to listen to this Dharma together. We wish that the human kings, for their own benefit, would dedicate a small portion of the merit they obtain to us.

『World-Honored One! When these human kings burn various incense to offer to this scripture in the place where the Dharma speaker sits, for our sake, the wonderful fragrance will instantly reach our heavenly palaces. The fragrance will immediately transform into a fragrant canopy, its fragrance subtle, its golden color radiant, illuminating our palaces, the palace of Śakra, and the palace of Brahmā. The Great Goddess of Eloquence, the Goddess of Merit, the steadfast Earth Goddess, the great general of the Sāñcī demon, the twenty-eight classes of demon generals, Maheśvara (the Great自在天), Vajrapāṇi (the Diamond Handed One), the great demon general Maṇibhadra (the Jewel Virtue Yaksha), Hāritī (Mother of Demons) surrounded by her five hundred children, Anavatapta (the Dragon King of Lake Anavatapta), and Sāgara (the Ocean Dragon King), all such beings in their respective palaces will each hear this wonderful fragrance and see the fragrant canopy shining brightly. This fragrant canopy's light will also illuminate all the palaces of the devas.』

The Buddha told the Four Great Kings: 『This fragrant canopy's light does not only reach your four kings' palaces. Why? Because when these human kings hold incense burners in their hands to offer to the scripture,

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，金色普照亦復如是。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尊作如是等神力變化已，異口同音于說法者稱讚：『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，即不退轉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！汝于來世畢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

【現代漢語翻譯】 現代漢語譯本：其香氣遍佈，在一念之間遍及三千大千世界（一個由一千個小千世界組成的中千世界，再由一千個中千世界組成的大千世界）的百億個日月、百億個大海、百億座須彌山（佛教宇宙觀中的世界中心）、百億座大鐵圍山（環繞世界的山）和小鐵圍山以及諸山王、百億個四天下（四大部洲）、百億個四天王（四大天王所居之處）、百億個三十三天（忉利天，帝釋天所居之處），乃至百億個非想非非想天（三界之頂）。在這三千大千世界中，百億個三十三天，一切龍、鬼、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）的宮殿，虛空中充滿種種香菸云蓋，這些云蓋的金光也照耀著宮殿。像這樣，三千大千世界中所有的種種香菸云蓋，都是這部經的威神力所致。 『當諸人王手持香爐供養此經時，種種香氣不僅遍佈這三千大千世界，在一念之間也遍佈十方無量無邊如恒河沙數般的百千萬億諸佛世界，在諸佛上方的虛空中也形成香蓋，金色的光芒也同樣普照。諸佛世尊聞到這美妙的香氣、見到這香蓋以及金色的光芒，在十方界如恒河沙數般的諸佛世尊展現出這樣的神力變化后，異口同聲地對說法者稱讚道：』善哉，善哉！大士（菩薩的尊稱）！您能廣泛宣揚流佈如此甚深微妙的經典，就等於成就了無量無邊、不可思議的功德之聚。』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、分別演說其中的義理？為什麼呢？善男子！這部《金光明》微妙經典，無量無邊億那由他（極大的數字單位）諸菩薩等如果能夠聽聞，就不會退轉于阿耨多羅三藐三菩提（無上正等正覺）。當時，十方無量無邊如恒河沙數般的諸佛世界中現在的諸佛，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（欲界、色界、無色界）中最為尊貴殊勝，超出一切眾生之上。』

【English Translation】 English version: Its fragrance pervades, in a single thought reaching the hundred billion suns and moons, hundred billion great seas, hundred billion Mount Sumerus (the central mountain in Buddhist cosmology), hundred billion great iron ring mountains and small iron ring mountains and all the mountain kings, hundred billion four continents, hundred billion four heavenly kings (the abodes of the Four Heavenly Kings), hundred billion Thirty-three Heavens (Trayastrimsa Heaven, the abode of Indra), and even hundred billion Neither-perception-nor-non-perception Heavens (the peak of the Three Realms) of the three thousand great thousand worlds (a chiliocosm). In these three thousand great thousand worlds, the hundred billion Thirty-three Heavens, all the palaces of dragons, ghosts, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (serpent deities), the sky is filled with various fragrant smoke cloud canopies, and the golden light of these canopies also illuminates the palaces. Thus, all the various fragrant smoke cloud canopies in the three thousand great thousand worlds are due to the majestic spiritual power of this Sutra. 『When these kings hold incense burners and make offerings to this Sutra, the various fragrances not only pervade this three thousand great thousand worlds, but also, in a single thought, pervade the hundred million trillion Buddha worlds in the ten directions, as numerous as the sands of the Ganges River. Above the Buddhas, in the sky, fragrant canopies are also formed, and the golden light shines everywhere in the same way. When the Buddhas, the World Honored Ones, smell this wonderful fragrance, see this fragrant canopy and the golden light, the Buddhas, the World Honored Ones, in the ten directions, as numerous as the sands of the Ganges River, having manifested such spiritual power transformations, praise the speaker with one voice: 'Excellent, excellent! Great being (a respectful term for Bodhisattvas)! You are able to widely proclaim and spread such a profound and subtle Sutra, which is equivalent to accomplishing a collection of immeasurable, boundless, and inconceivable merits.' If someone hears this profound Sutra, the merits gained are already considerable, how much more so if they uphold, recite, and explain its meaning to other beings? Why? Good man! This 《Golden Light》subtle Sutra, if countless billions of Nayutas (extremely large numerical units) of Bodhisattvas and others are able to hear it, they will not regress from Anuttara-samyak-sambodhi (unexcelled complete enlightenment).』 At that time, the Buddhas presently existing in the countless Buddha worlds in the ten directions, as numerous as the sands of the Ganges River, said with one voice: 『Good man! In the future, you will certainly be able to sit under the Bodhi tree in the Bodhimanda (place of enlightenment), being the most honored and supreme in the Three Realms (the realm of desire, the realm of form, and the formless realm), surpassing all beings.』

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、能吹無上極妙法䗍、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、能脫生死無際輪轉、復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，當至是王所止宮殿講法之處；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、鬼子母及五百鬼子周匝圍繞、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

【現代漢語翻譯】 上，勤奮修行精進的力量，所以能承受各種苦行，善於莊嚴菩提道場，能夠摧毀三千大千世界中外道的邪說謬論，降伏各種魔、怨賊、異形，覺悟諸法第一寂滅的真理，證得清凈無垢、甚深無上的菩提之道。善男子！你已經能夠坐在金剛座處，轉動諸佛所讚歎的十二種行相的甚深法輪，能夠敲擊無上最大的法鼓，能夠吹奏無上極妙的法螺，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，能夠斬斷無量煩惱的怨結，能夠使無量百千萬億那由他（數量單位，表示極大的數目）眾生度過無邊可畏的大海，能夠脫離生死無盡的輪迴，並且再次遇到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》微妙經典能夠獲得未來和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那裡種下了各種善根。我因為敬念這位人王，又看到無量的福德利益，我們四大天王以及其餘眷屬、無量百千萬億鬼神，在自己的宮殿中看到種種香菸云蓋的吉祥徵兆時，我應當隱蔽身形不顯現，爲了聽法，應當來到這位人王所居住的宮殿講法之處；大梵天王、釋提桓因（帝釋天），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（大自在天）、金剛密跡（執金剛神）、摩尼跋陀鬼神大將、鬼子母及五百鬼子周匝圍繞、阿耨達龍王、娑竭羅龍王，無量百千萬億那由他鬼神、諸天，像這些大眾爲了聽法，都各自隱蔽身形不顯現，來到這位人王所居住的宮殿講法之處。世尊！我們四大天王以及其餘眷屬、無量鬼神，都應當同心以

【English Translation】 Above, through diligent cultivation and the power of effort, one endures all kinds of ascetic practices, skillfully adorns the Bodhi-mandala (place of enlightenment), is able to destroy the heretical doctrines of external paths in the three thousand great thousand worlds, subdues all demons, enemies, and heterodox forms, awakens to the first quiescence of all dharmas, and attains the pure, immaculate, profound, and unsurpassed path of Bodhi. Good man! You are now able to sit at the Vajra Seat (adamantine throne), turn the profound Dharma wheel of the twelve kinds of practices praised by all Buddhas, strike the unsurpassed and greatest Dharma drum, blow the unsurpassed and most wonderful Dharma conch, erect the unsurpassed and most victorious Dharma banner, light the unsurpassed and extremely bright Dharma torch, rain the unsurpassed nectar-like Dharma rain, cut off the immeasurable bonds of affliction and enmity, enable immeasurable hundreds of thousands of millions of nayutas (a large number) of beings to cross the boundless and fearful ocean, escape the endless cycle of birth and death, and 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 subtle and wonderful Golden Light Sutra can obtain various immeasurable merits in the future and present. Therefore, if a human king is able to hear this subtle and wonderful sutra, it is as if he has already planted various good roots in the presence of hundreds of thousands of millions of immeasurable Buddhas. Because I respectfully remember this human king and see immeasurable benefits of merit, when we Four Kings and our retinues, immeasurable hundreds of thousands of millions of ghosts and spirits, see the auspicious signs of various fragrant smoke clouds and canopies in our own palaces, we should conceal our bodies and not appear. For the sake of listening to the Dharma, we should come to the place where this king resides and where the Dharma is preached; the Great Brahma King, Shakra Devanam Indra (lord of the devas), the Great Sarasvati (goddess of knowledge), the Goddess of Merit, the Firm Earth Goddess, the Great General Samjna (a yaksha general) and the twenty-eight classes of great yaksha generals, Maheshvara (Shiva), Vajrapani (thunderbolt-bearing protector), the Great General Mani Bhadra (a yaksha general), Hariti (mother of demons) and her five hundred demon children surrounding her, the Anavatapta Dragon King, the Sagara Dragon King, immeasurable hundreds of thousands of millions of nayutas of ghosts and spirits, and devas, all these assemblies, for the sake of listening to the Dharma, will all conceal their bodies and not appear, and come to the place where this human king resides and where the Dharma is preached. World Honored One! We Four Kings and our retinues, immeasurable ghosts and spirits, should all be of one mind to

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、贊說之者，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。我等諸天及諸鬼神既舍離已，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、惡風惡雨無日不有、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

【現代漢語翻譯】 現代漢語譯本 這位人王是善知識（kalya-mitra，指引人走向正道的良師益友），與我們一同修行——以善行相應——能成為無上大法的施主，用甘露之味（amrita，不死之藥，比喻佛法）來滿足我們。我們應當擁護這位人王，消除他的衰敗和災患，使他得到安穩，以及他的宮殿、國土、城邑的一切惡劣災患都得以消滅。

『世尊！如果有人王對於這部經典心生舍離，不樂意聽聞，他的內心不想要恭敬、供養、尊重、讚歎；如果四部眾（比丘、比丘尼、優婆塞、優婆夷）中有受持、讀誦、贊說這部經典的人，人王也不能恭敬、供養、尊重、讚歎他們；我們四大天王（catu-maharajika-kayikas）以及其餘眷屬、無量鬼神，就無法聽聞這正法，背離甘露之味，失去大法的利益，沒有勢力和威德，減損天眾，增長惡趣。世尊！我們四大天王以及無量鬼神會捨棄他的國土；不只是我們，還有無量守護國土的舊有善神都會捨棄離去。我們諸天以及諸鬼神既然舍離之後，這個國家當有種種災異，一切人民失去他們的善心，只有繫縛、嗔恚、鬥爭、互相破壞，多有疾病瘟疫，彗星出現怪異之象，流星崩落，五星諸星違背失去常有的規律，兩個太陽同時出現，太陽和月亮發生薄蝕，白色和黑色的惡虹頻繁出現，大地震動發出巨大的聲音，惡風惡雨沒有一天沒有，穀米昂貴，饑饉寒冷，多有他方怨賊侵略，這個國家的人民多受苦惱，這片土地沒有可愛之處。世尊！我們四大天王以及諸無量百千鬼神，連同守護國土的舊有善神遠離去時，會產生如此等等無量的惡事。

『世尊！如果有人王想要自我保護以及他的國土多受安樂，想要讓國土的一切眾生都成就具足快樂，想要摧伏一切外敵，想要擁護一切國土，想要用正法來治理國土，想要消除眾生的怖畏。

【English Translation】 English version This human king is a kalya-mitra (spiritual friend, a virtuous teacher), walking the same path with us—acting in accordance with goodness—able to be a donor of the unsurpassed Great Dharma, satisfying us with the taste of amrita (nectar of immortality, a metaphor for the Dharma). We should protect this king, remove his decline and calamities, so that he may attain peace and security, and all evil disasters of his palaces, lands, cities, and towns may be extinguished.

'World-Honored One! If a human king abandons this sutra in his heart, does not delight in hearing it, and does not wish to respectfully make offerings, honor, and praise it; if among the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) there are those who uphold, recite, and praise this sutra, and the king is unable to respectfully make offerings, honor, and praise them; then we, the Four Great Kings (catu-maharajika-kayikas), and our retinues, countless ghosts and spirits, will be unable to hear this true Dharma, turn away from the taste of amrita, lose the benefits 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 kingdom; not only we, but also countless old virtuous gods who protect the kingdom will all depart. Once we gods and ghosts have departed, that country will have all kinds of disasters, all the people will lose their good hearts, there will only be bondage, anger, strife, mutual destruction, many diseases and plagues, comets appearing as strange omens, meteors falling, the five planets deviating from their normal courses, two suns appearing at the same time, solar and lunar eclipses, white and black evil rainbows appearing frequently, great earthquakes making loud noises, evil winds and evil rains every day, grain and rice becoming expensive, famine and starvation, many foreign enemies invading, the people of that country suffering greatly, and that land having no lovable places. World-Honored One! When we, the Four Great Kings, and countless hundreds of thousands of ghosts and spirits, together with the old virtuous gods who protect the kingdom, depart, such countless evil things will arise.

'World-Honored One! If a human king wishes to protect himself and his kingdom to receive much peace and happiness, wishes to enable all beings in his kingdom to achieve complete happiness, wishes to subdue all external enemies, wishes to protect all kingdoms, wishes to govern his kingdom with the true Dharma, and wishes to eliminate the fears of beings.'

，世尊！是人王等應當畢定聽是經典，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。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，

{ "translations": [ "世尊！人王等應當聽聞這部經典，並且恭敬供養讀誦受持這部經典的人。我們四大天王（Caturlokapala）及無量鬼神因為這部經典所帶來的善根因緣，得以享用甘露無上的法味，增長身力、心生精進勇猛、增益諸天。為什麼呢？因為人王至誠聽受這部經典的緣故。", "如同諸梵天（Brahma）宣說離欲之論、釋提桓因（Śakra devānām indra）宣說種種善論、具有五神通之人（Pañcābhijñā）宣說神仙之論，世尊！梵天、釋提桓因、五神通之人雖然有百千億那由他（nayuta，數量單位）無量的殊勝言論，但《金光明經》在其中最為殊勝。為什麼呢？因為如來宣說這部《金光明經》是爲了眾生的緣故，爲了使一切閻浮提（Jambudvīpa）內的諸人王等以正法治理國家、爲了給予一切眾生安樂、爲了愛護一切眾生、爲了使眾生沒有諸般苦惱、沒有來自他方的怨賊侵擾、所有諸惡都背離而不接近、爲了使國土沒有憂愁煩惱、以正法教化而沒有爭端訴訟。因此，人王應當在各自的國土燃起法炬，使正法熾盛，增益天眾。我們四大天王及無量鬼神、閻浮提內的諸天善神，因為這個因緣得以享用甘露，法味充足，得到大威德，精進之力具足；閻浮提內安定豐樂，人民熾盛，安樂地居住在那裡，並且在未來的無量百千不可思議那由他劫中，常常享受微妙第一的快樂，又能夠值遇無量諸佛，種下各種善根，然後證成阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。這些無量的功德，都是如來正遍知（Tathāgata samyak-saṃbuddha）所宣說的。如來超過百千億那由他諸梵天等，是因為大悲之力的緣故；也超過無量百千億那由他釋提桓因，是因為苦行之力的緣故。因此，如來為諸眾生演說這部《金光明經》。如果閻浮提的一切眾生及諸人王，世間、出世間所作的國事、所造的世間言論，" ], "english_translations": [ 'World-Honored One! Kings and others should definitely listen to this scripture, and respectfully make offerings to those who read, recite, receive, and uphold this scripture. We, the Four Great Kings (Caturlokapala) and countless ghosts and spirits, through the virtuous roots and causes of this Dharma food, are able to partake of the nectar of the unsurpassed Dharma flavor, increasing our bodily strength, advancing our minds with courage and vigor, and benefiting the devas. Why is this so? It is because the kings sincerely listen to and receive this scripture.', 'Just as the Brahmas (Brahma) expound on the discourse of detachment from desire, Śakra devānām indra (釋提桓因) expounds on various virtuous discourses, and those with the five supernormal powers (Pañcābhijñā) expound on the discourses of immortals, World-Honored One! Although the Brahmas, Śakra devānām indra, and those with the five supernormal powers may have hundreds of thousands of millions of nayutas (nayuta, a unit of measurement) of immeasurable and excellent discourses, the Suvarṇaprabhāsa Sūtra (金光明經) is the most excellent among them. Why is this so? It is because the Tathāgata (如來) speaks this Suvarṇaprabhāsa Sūtra for the sake of sentient beings, to enable all the kings and others within Jambudvīpa (閻浮提) to govern with the righteous Dharma, to bestow peace and happiness upon all sentient beings, to cherish and protect all sentient beings, to free sentient beings from all suffering and afflictions, to be free from the aggression of enemies and thieves from other lands, to turn away from all evils and not approach them, to ensure that the country is free from worries and troubles, and to teach with the righteous Dharma without disputes and lawsuits. Therefore, kings should light the Dharma torch in their respective countries, making the righteous Dharma flourish, and benefit the devas. We, the Four Great Kings and countless ghosts and spirits, and all the good devas within Jambudvīpa, through this cause and condition, are able to partake of nectar, with the flavor of the Dharma being sufficient, attaining great power and virtue, and being fully endowed with the strength of advancement; Jambudvīpa is peaceful and prosperous, the people flourish, dwelling there in peace and happiness, and in the future, for immeasurable hundreds of thousands of inconceivable nayutas of kalpas, they will constantly enjoy subtle and supreme happiness, and will also encounter countless Buddhas, plant various virtuous roots, and then attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提). Such immeasurable merits are all spoken by the Tathāgata samyak-saṃbuddha (如來正遍知). The Tathāgata surpasses hundreds of thousands of millions of nayutas of Brahmas and others because of the power of great compassion; and also surpasses immeasurable hundreds of thousands of millions of nayutas of Śakra devānām indra because of the power of ascetic practices. Therefore, the Tathāgata expounds this Suvarṇaprabhāsa Sūtra for the sake of all sentient beings. If all sentient beings and kings in Jambudvīpa, in worldly and supramundane affairs of state, and in worldly discourses," ] }

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，是諸人王應當畢定聽受，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，令心澹靜受于快樂，續復當得廣宣是經。」

爾時，四王即從坐起，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； 　光明晃曜，　　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。」

【現代漢語翻譯】 現代漢語譯本 皆是因為這部經典——爲了讓眾生得到安樂的緣故——釋迦如來（Śākyamuni Buddha）示現這部經典，廣泛宣揚流佈。

『世尊（Bhagavan）！因為這個因緣的緣故，這些國王應當必定聽受、供養、恭敬、尊重、讚歎這部經典。』

這時，佛陀又告訴四天王（Four Heavenly Kings）：『你們四天王以及其餘的眷屬、無量百千那由他（nayuta，極大數字單位）鬼神！這些國王如果能夠至誠地聽聞這部經典，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，給予他們安樂。如果有人能夠廣泛宣揚流佈這樣微妙的經典——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，讓他們內心平靜，享受快樂，繼續能夠廣泛宣揚這部經典。』

這時，四天王立即從座位上站起來，袒露右肩，右膝跪地，長跪合掌在世尊面前，用偈頌讚嘆說：

『佛陀的月亮清凈， 圓滿莊嚴； 佛陀的太陽光輝照耀， 放出千萬光明。 如來的面容， 最為殊勝明凈。 牙齒潔白沒有污垢， 如同蓮花的根莖； 功德無量， 猶如大海； 智慧深遠沒有邊際， 佛法之水具足， 百千種三昧（samādhi，禪定）， 沒有缺少減少； 足底平坦飽滿， 千輻輪相顯現， 腳趾間有蹼相連， 猶如鵝王； 光明閃耀， 如同寶山之王； 微妙清凈， 如同精煉的真金。 所有的福德， 不可思議， 佛陀的功德山， 我今天恭敬頂禮。 佛陀的真法身， 猶如虛空， 應事物而顯現形體， 如同水中的月亮， 沒有障礙， 如同幻焰、如同幻化。 因此我今天， 稽首頂禮佛陀的明月。』

【English Translation】 English version All because of this Sutra—desiring to bring peace and happiness to all beings—Śākyamuni Buddha manifested this Sutra to widely proclaim and disseminate it.

'World Honored One (Bhagavan)! Because of this cause and condition, these kings should definitely listen to, receive, make offerings to, revere, respect, and praise this Sutra.'

At that time, the Buddha further told the Four Heavenly Kings: 'You Four Heavenly Kings and your remaining retinue, countless hundreds of thousands of nayutas (nayuta, a very large numerical unit) of ghosts and spirits! If these kings can sincerely listen to this Sutra, make offerings to, revere, respect, and praise it, you Four Heavenly Kings should protect them, eliminate their decline and suffering, and grant them peace and happiness. If someone can widely proclaim and disseminate such a wonderful Sutra—performing great Buddha-works among humans and devas, greatly benefiting countless beings—you Four Heavenly Kings must protect such a person, not allowing other conditions to disturb them, allowing their minds to be calm and peaceful, enjoying happiness, and continuing to widely proclaim 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 palms joined, knelt before the World Honored One, praising in verse:

'The Buddha's moon is pure, perfect and adorned; The Buddha's sun shines brightly, Emitting thousands of lights. The Tathagata's (Tathāgata) face, is the most supreme and clear. Teeth are white and without stain, like the roots of lotus flowers; Merit and virtue are immeasurable, Like the great ocean; Wisdom is profound and boundless, The water of Dharma is complete, Hundreds of thousands of samadhis (samādhi, meditative absorption), without any deficiency or reduction; The soles of the feet are flat and full, A thousand-spoked wheel mark appears, Toes are webbed, like a swan king; Light shines brightly, like a king of jeweled mountains; Subtle and pure, Like refined true gold. All blessings and virtues, are inconceivable, The Buddha's mountain of merit, I now respectfully bow. The Buddha's true Dharma body (Dharmakāya), Is like empty space, Responding to things, manifesting forms, Like the moon in water, Without obstruction, Like flames, like illusions. Therefore, I now, Bow my head to the Buddha's moon.'

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，　　聽受是典。　　是經能作， 　所有善事，　　摧伏一切，　　內外怨賊， 　復能除滅，　　無量怖畏。　　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

【現代漢語翻譯】 現代漢語譯本： 當時，世尊用偈頌回答說：

『這部《金光明經》（Suvarṇa-prabhāsa Sūtra），是所有經典之王，極其深奧，最為殊勝，是無與倫比的。 這是具有十種力量的世尊（佛陀的尊稱）所宣說的，你們四天王（四大天王）應當勤加守護。 因為這個因緣，這部深奧微妙的經典，能夠給予眾生無量的快樂。 爲了讓眾生得到安樂和利益，所以長久地流傳於閻浮提（Jambudvīpa，指我們所居住的這個世界）。 它能夠消滅三千大千世界中所有惡道的無量痛苦。 閻浮提內的各位人王等，如果心生慈悲憐憫，用正法治理國家， 如果能夠流佈這部妙法經典，就能使他們的國土安定隱逸，物產豐饒成熟，所有眾生都能享受快樂。 如果有人王，想要愛護自己和自己的國土，想要使國家豐盛繁榮，就應當至誠專心，清凈地沐浴， 前往講法的場所，聽受這部經典。這部經典能夠成就所有的善事，摧伏一切內外怨敵， 並且能夠消除無量的怖畏。這部諸經之王，能夠給予一切無量眾生安穩和快樂。 譬如寶樹，生長在人家中，能夠出生一切珍寶；這部妙法經典，也像這樣，能夠出生諸王的功德。 如同清涼的水，能夠解除乾渴；這部妙法經典，也像這樣，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》（Suvarṇa-prabhāsa Sūtra），也像這樣，可以隨意給予諸王』

【English Translation】 English version: At that time, the World Honored One (Śākyamuni Buddha) replied in verse:

'This Suvarṇa-prabhāsa Sūtra (Golden Light Sutra), is the king of all sutras, extremely profound and most supreme, it is unparalleled. It is proclaimed by the Ten-Powered World Honored One (Tathāgata), you Four Great Kings (Caturmahārājakāyikas) should diligently protect it. Because of this cause and condition, this profound and wonderful scripture can give sentient beings immeasurable happiness. For the sake of bringing peace and benefit to sentient beings, it has long been propagated in Jambudvīpa (the continent where we live). It can extinguish all the immeasurable sufferings of the evil realms in the three thousand great thousand worlds. If the human kings and others within Jambudvīpa, generate compassion and govern the world with the righteous Dharma, If they can propagate this wonderful scripture, they will make their land peaceful and prosperous, and all sentient beings will enjoy happiness. If a human king wants to cherish himself and his country, and wants to make the country prosperous and flourishing, he should be sincere and focused, purify himself with a clean bath, Go to the place where the Dharma is preached, and listen to this scripture. This scripture can accomplish all good deeds, subdue all internal and external enemies, And it can eliminate immeasurable fears. This king of all sutras can give all immeasurable sentient beings peace and happiness. It is like a treasure tree, growing in a person's home, which can produce all kinds of treasures; this wonderful scripture is also like this, it can produce the merits of kings. Like cool and refreshing water, which can quench thirst; this wonderful scripture is also like this, it can quench the thirst of kings for merit. It is like a box of treasures and exotic items, all in hand, which can be used at will; this Suvarṇa-prabhāsa Sūtra (Golden Light Sutra) is also like this, it can give to the kings at will.'

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， 　集聽是法。　　聽是經故，　　具諸威德， 　增益天眾，　　精氣身力。」

爾時，四王聞是偈已白佛言：「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、涕淚橫流、舉身戰動、支體嬉怡，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！我等四王各各自有五百鬼神，常當隨逐是說法者而為守護。」

合部金光明經卷第五 大正藏第 16 冊 No. 0664 合部金光明經

合部金光明經卷第六

隋大興善寺沙門釋寶貴合隋阇那崛多譯

銀主陀羅尼品第十一

爾時，世尊告命者奢利弗言：「奢利弗！此諸菩薩熏修諸法——所謂諸菩薩母、菩薩昔行、菩薩攝受——有法本名不染著陀羅尼。」

如是語

【現代漢語翻譯】 現代漢語譯本 法寶啊，就是《金光明經》（Suvarṇaprabhāsa Sūtra），這是一部微妙的經典，常為諸天（devas）恭敬供養；也為護世的四大天王（Cāturmahārājakāyikas）以其威神勢力所護持；十方諸佛（Buddhas）常唸誦這部經典，若有人演說此經，都稱讚說『善哉』；也有百千無量的鬼神（goblins），從十方前來，擁護這個人。若有人聽聞這部微妙的經典，心中生起歡喜，踴躍無量。閻浮提（Jambudvīpa）內，無量的大眾，都歡喜，聚集聽聞此法。聽聞此經的緣故，具足各種威德，增益天眾的精氣身力。」

這時，四大天王聽了這偈頌后對佛說：「世尊！我等從過去以來，未曾聽聞如此微妙寂滅之法。我等聽聞之後，心中生起悲喜，涕淚橫流，全身戰動，肢體喜悅，又得到無量不可思議具足的妙樂。」他們以天上的曼陀羅華（Mandārava flowers）、摩訶曼陀羅華（Mahāmandārava flowers）供養奉散在如來（Tathāgata）身上，作了這樣的供養佛之後，又對佛說：「世尊！我等四大天王各自有五百鬼神，常常跟隨這位說法的人而為守護。」

《合部金光明經》卷第五 大正藏第16冊 No. 0664 《合部金光明經》

《合部金光明經》卷第六

隋朝大興善寺沙門釋寶貴合隋朝阇那崛多（Jñānagupta）譯

銀主陀羅尼品第十一

這時，世尊（Bhagavan）告訴命者奢利弗（Śāriputra）說：「奢利弗！這些菩薩熏修諸法——所謂諸菩薩母、菩薩昔行、菩薩攝受——有法本名『不染著陀羅尼』（Anūpalepa-dhāraṇī）。」

像這樣說

【English Translation】 English version It is the 'Golden Light', a subtle and wonderful scripture, constantly revered and offered to by the devas (gods); it is also protected and upheld by the power and might of the Lokapālas, the Four Great Kings (Cāturmahārājakāyikas); the Buddhas of the ten directions constantly remember this scripture, and if anyone expounds it, they praise it, saying 'Excellent!'; there are also hundreds of thousands of countless goblins (ghosts and spirits), coming from the ten directions, to protect this person. If anyone hears this wonderful scripture, their heart will be filled with joy, and they will dance with immeasurable delight. Within Jambudvīpa (the world), countless multitudes will all rejoice and gather to listen to this Dharma. By listening to this scripture, they will be endowed with all kinds of majestic virtues, and increase the essence, energy, body, and strength of the heavenly beings.

At that time, the Four Great Kings, having heard this verse, said to the Buddha: 'World-Honored One! Since the past, we have never heard such a subtle and tranquil Dharma. Having heard this, our hearts are filled with sorrow and joy, tears flow down our faces, our bodies tremble, our limbs are filled with delight, and we have obtained immeasurable, inconceivable, and complete wonderful bliss.' They offered and scattered heavenly Mandārava flowers (Mandārava flowers) and Mahāmandārava flowers (Mahāmandārava flowers) upon the Tathāgata (Thus Come One), and after making such offerings to the Buddha, they further said to the Buddha: 'World-Honored One! Each of us Four Great Kings has five hundred goblins, who will constantly follow and protect this expounder of the Dharma.'

The fifth fascicle of the Combined Suvarṇaprabhāsa Sūtra Taisho Tripitaka Volume 16, No. 0664, Combined Suvarṇaprabhāsa Sūtra

The sixth fascicle of the Combined Suvarṇaprabhāsa Sūtra

Translated by Śramaṇa Śhì Bǎoguì of Daxingshan Temple of the Sui Dynasty, in collaboration with Jñānagupta of the Sui Dynasty

Chapter Eleven on the Dhāraṇī of the Silver Master

At that time, the Bhagavan (World Honored One) addressed the venerable Śāriputra (Śāriputra), saying: 'Śāriputra! These Bodhisattvas cultivate all dharmas—namely, the mothers of all Bodhisattvas, the past practices of Bodhisattvas, and the means by which Bodhisattvas gather beings—there is a Dharma called the Anūpalepa-dhāraṇī (Stainless Dhāraṇī).'

Thus it is said

已，命者奢利弗白佛言：「世尊！言陀羅尼，陀羅尼者此何句義？為陀羅尼？非陀羅尼？世尊！為方處？非方處？」

如是語已，佛告命者奢利弗言：「甚善，甚善！奢利弗！如汝發行大乘、信解大乘、增力大乘，如汝所說：其陀羅尼，非方處、非不方處，非法、非不法，非過去、非未來、非現在，非事物、非不事物，非緣、非不緣，非行、非不行，無有法生、亦無有滅，但為利益菩薩故。如是說是陀羅尼所作道、合、力、住，所謂佛諸功德，佛戒、佛學、佛密意、佛出生，所謂法本，名不染著陀羅尼。」

如是語已，命者奢利弗白佛言：「世尊！愿為演說。修伽多！愿為演說此陀羅尼法本，菩薩于中住已，當成不退轉于阿耨多羅三藐三菩提、當成正愿不依止法自性辯才、當得希有自安住道，所謂得陀羅尼故。」

如是語已，佛告命者奢利弗言：「甚善，甚善！奢利弗！如是，如是。奢利弗！得陀羅尼菩薩應言如佛。奢利弗！得陀羅尼菩薩，若有供養、尊重、承事、供給者，當如供養于佛。奢利弗！若當有聞此陀羅尼，若持、若信解，彼等還應如是供養，不離菩提心，如佛無異。奢利弗！此是陀羅尼：

「多[口*绖]他(一)刪陀啰尼(二)郁多啰尼(三)三缽啰帝駃癡(去聲)多(四)

【現代漢語翻譯】 現代漢語譯本： 這時，命者（尊者）舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！所說的陀羅尼（dhāraṇī，總持、憶持之意），陀羅尼是什麼意義？是陀羅尼？不是陀羅尼？世尊！是方處？不是方處？』

說完這些話后，佛告訴命者舍利弗說：『很好，很好！舍利弗！正如你發起大乘（Mahāyāna，佛教宗派，以普度眾生為目標）、信解大乘、增長力量的大乘，正如你所說：這陀羅尼，不是方處、不是非方處，不是法、不是非法，不是過去、不是未來、不是現在，不是事物、不是非事物，不是緣、不是非緣，不是行、不是非行，沒有法產生、也沒有法滅亡，只是爲了利益菩薩（bodhisattva，立志成佛的修行者）的緣故。這樣說的是陀羅尼所作的道、合、力、住，所謂佛的各種功德，佛的戒律（śīla）、佛的學問（śikṣā）、佛的密意、佛的出生，所謂法的根本，名為不染著陀羅尼。』

說完這些話后，命者舍利弗對佛說：『世尊！愿您為我們演說。修伽多（Sugata，如來十號之一，善逝），愿您為我們演說這陀羅尼的法本，菩薩住于其中，將成就於阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺，成佛的智慧），將成就正愿，不依賴法自性的辯才，將獲得稀有的自安住之道，所謂獲得陀羅尼的緣故。』

說完這些話后，佛告訴命者舍利弗說：『很好，很好！舍利弗！是的，是的。舍利弗！得到陀羅尼的菩薩應該像佛一樣。舍利弗！得到陀羅尼的菩薩，如果有人供養、尊重、承事、供給他們，應當如同供養佛一樣。舍利弗！如果有人聽聞此陀羅尼，如果受持、如果信解，他們還應該像這樣供養，不離菩提心（bodhicitta，追求覺悟的心），和佛沒有區別。舍利弗！這就是陀羅尼：

『多[口*绖]他(一) 刪陀啰尼(二) 郁多啰尼(三) 三缽啰帝駃癡(去聲)多(四)』

【English Translation】 English version: Then, the Venerable Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) said to the Buddha: 'World Honored One! What is meant by the term dhāraṇī (a mnemonic device, a collection of phrases and syllables)? What is the meaning of dhāraṇī? Is it a dhāraṇī? Is it not a dhāraṇī? World Honored One! Is it a place? Is it not a place?'

After speaking these words, the Buddha said to the Venerable Śāriputra: 'Excellent, excellent! Śāriputra! Just as you have set forth the Great Vehicle (Mahāyāna, a branch of Buddhism aiming for universal salvation), understood the Great Vehicle, and increased the power of the Great Vehicle, just as you have said: this dhāraṇī is neither a place nor a non-place, neither a dharma nor a non-dharma, neither past nor future nor present, neither a thing nor a non-thing, neither a condition nor a non-condition, neither an action nor a non-action, there is no dharma that arises, nor is there any that ceases, but it is only for the benefit of bodhisattvas (beings who aspire to Buddhahood). Thus, it is said that the dhāraṇī accomplishes the path, union, power, and abiding, namely, all the merits of the Buddha, the Buddha's precepts (śīla), the Buddha's learning (śikṣā), the Buddha's secret intentions, the Buddha's birth, which is the root of the Dharma, named the Unstained Dhāraṇī.'

After speaking these words, the Venerable Śāriputra said to the Buddha: 'World Honored One! May you explain it for us. Sugata (one of the ten titles of the Tathagata, meaning 'Well-gone')! May you explain for us the root of this dhāraṇī, so that bodhisattvas, abiding in it, will achieve non-retrogression from anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment, the wisdom of Buddhahood), will fulfill their vows, will not rely on the self-nature of the Dharma for eloquence, and will obtain the rare path of self-abiding, namely, obtaining the dhāraṇī.'

After speaking these words, the Buddha said to the Venerable Śāriputra: 'Excellent, excellent! Śāriputra! Yes, yes. Śāriputra! A bodhisattva who has obtained the dhāraṇī should be like the Buddha. Śāriputra! If someone offers, respects, serves, and provides for a bodhisattva who has obtained the dhāraṇī, it should be as if they are offering to the Buddha. Śāriputra! If someone hears this dhāraṇī, if they uphold it, if they understand it, they should be offered to in the same way, without departing from the bodhicitta (the mind of enlightenment), and there is no difference from the Buddha. Śāriputra! This is the dhāraṇī:

'Tadyathā (1) śāntadhāraṇi (2) udāraṇi (3) sampraṭikūṭi (4)'

修那摩(五)修缽啰帝沙吒(六)鼻阇夜婆羅(七)薩帝耶缽啰帝阇若(八)修阿嚧訶(九)阇那摩帝(十)郁多波馱泥(十一)阿婆那摩泥(十二)阿鼻師馱泥(十三)阿鼻婢耶訶啰(十四)首婆嘙帝(十五)修泥尸利多(十六)婆睺窮婆(十七)阿鼻婆陀(十八)娑婆訶

「奢利弗！此是陀羅尼句，名不染著。正住、正受作已，若菩薩持者，彼若一劫、若百劫、若千劫、若百千劫不捨諸愿，彼身當能降伏刀仗、毒藥、惡獸皆能降伏。何以故？奢利弗！此不染著陀羅尼，過去諸佛母、未來諸佛母、現在諸佛母，所謂法本名不染著陀羅尼。奢利弗！若有十阿僧祇三千大千世界七寶滿中，作已施與諸佛世尊，及以上勝衣服、飲食當持供養彼等諸佛阿僧祇劫，若於此不染著陀羅尼法本當持一句，此生福德過多於彼。何以故？奢利弗！此不染著陀羅尼法本是諸佛母故。」

大辯天品第十二

北涼三藏曇無讖譯

爾時，大辯天神白佛言：「世尊！是說法者，我當益其樂說辯力，令其說法莊嚴，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，于閻浮提廣說流佈是妙經典，令不斷絕。復令無量無邊眾生得

【現代漢語翻譯】 現代漢語譯本：修那摩(五)（xiū nuó mó (wǔ)）：意義不明，音譯；修缽啰帝沙吒(六)（xiū bō luó dì shā zhà (liù)）：意義不明，音譯；鼻阇夜婆羅(七)（bí shé yè pó luó (qī)）：意義不明，音譯；薩帝耶缽啰帝阇若(八)（sà dì yē bō luó dì shé ruò (bā)）：意義不明，音譯；修阿嚧訶(九)（xiū ā lú hē (jiǔ)）：意義不明，音譯；阇那摩帝(十)（shé nuó mó dì (shí)）：意義不明，音譯；郁多波馱泥(十一)（yù duō bō tuó ní (shí yī)）：意義不明，音譯；阿婆那摩泥(十二)（ā pó nuó mó ní (shí èr)）：意義不明，音譯；阿鼻師馱泥(十三)（ā bí shī tuó ní (shí sān)）：意義不明，音譯；阿鼻婢耶訶啰(十四)（ā bí bì yē hē là (shí sì)）：意義不明，音譯；首婆嘙帝(十五)（shǒu pó pó dì (shí wǔ)）：意義不明，音譯；修泥尸利多(十六)（xiū ní shī lì duō (shí liù)）：意義不明，音譯；婆睺窮婆(十七)（pó hóu qióng pó (shí qī)）：意義不明，音譯；阿鼻婆陀(十八)（ā bí pó tuó (shí bā)）：意義不明，音譯；娑婆訶（suō pó hē）：通常用於咒語結尾，表示圓滿、成就。

『奢利弗（Shā lì fú）：佛陀的十大弟子之一，以智慧著稱！這是陀羅尼句，名為『不染著』。如果菩薩在正確的禪定和受持之後，持誦這個陀羅尼，那麼他們在一劫、百劫、千劫、甚至百千劫的時間裡都不會放棄自己的誓願。他們的身體能夠降伏刀劍、毒藥和惡獸。為什麼呢？奢利弗！因為這個『不染著陀羅尼』是過去諸佛之母、未來諸佛之母、現在諸佛之母，是名為『不染著陀羅尼』的法本。奢利弗！如果有人用十阿僧祇（ā sēng qí）：極大的數字單位，表示無限大的數量。三千大千世界裝滿七寶，用來供養諸佛世尊，並且用最好的衣服和飲食供養這些佛無數劫，如果有人能夠受持這『不染著陀羅尼』法本中的一句，那麼此人所生的福德將遠遠超過前者。為什麼呢？奢利弗！因為這『不染著陀羅尼』法本是諸佛之母。』

大辯天品第十二

北涼三藏曇無讖（Tánwúchèn）：北涼時期著名的譯經師。譯

當時，大辯天神（Dà biàn tiānshén）：佛教中的智慧、藝術和辯才女神。對佛說：『世尊！對於說法的人，我將增加他們的樂說辯才之力，使他們的說法莊嚴，次第獲得大智慧；如果這部經中有文字缺失或句義錯誤，我能使說法比丘次第恢復，並給予總持，使他們不忘失。如果有眾生在百千佛所種下各種善根，說法者爲了這些眾生，在閻浮提（Yánfú tí）：指我們所居住的這個世界。廣泛宣說流佈這部妙經典，使之不斷絕。並且使無量無邊的眾生得益。』

【English Translation】 English version: Xiu na mo (5): Meaning unknown, transliteration; Xiu bo luo di sha zha (6): Meaning unknown, transliteration; Bi she ye po luo (7): Meaning unknown, transliteration; Sa di ye bo luo di she ruo (8): Meaning unknown, transliteration; Xiu a lu he (9): Meaning unknown, transliteration; She nuo mo di (10): Meaning unknown, transliteration; Yu duo bo tuo ni (11): Meaning unknown, transliteration; A po nuo mo ni (12): Meaning unknown, transliteration; A bi shi tuo ni (13): Meaning unknown, transliteration; A bi bi ye he la (14): Meaning unknown, transliteration; Shou po po di (15): Meaning unknown, transliteration; Xiu ni shi li duo (16): Meaning unknown, transliteration; Po hou qiong po (17): Meaning unknown, transliteration; A bi po tuo (18): Meaning unknown, transliteration; Suo po he: Commonly used at the end of mantras, indicating completion and accomplishment.

'Shariputra (Śāriputra): One of the Buddha's ten great disciples, known for his wisdom! This is a Dharani phrase called 'Non-Attachment'. If a Bodhisattva, after correct meditation and reception, recites this Dharani, then they will not abandon their vows for one kalpa, hundreds of kalpas, thousands of kalpas, or even hundreds of thousands of kalpas. Their bodies will be able to subdue swords, poisons, and evil beasts. Why? Shariputra! Because this 'Non-Attachment Dharani' is the mother of the Buddhas of the past, the mother of the Buddhas of the future, and the mother of the Buddhas of the present, it is the Dharma source called 'Non-Attachment Dharani'. Shariputra! If someone fills ten Asamkhyas (asaṃkhya): An extremely large number unit, indicating an infinite quantity. of three thousand great thousand worlds with seven treasures and uses them to make offerings to the Buddhas, the World Honored Ones, and offers the best clothes and food to these Buddhas for countless kalpas, if someone can uphold one phrase of this 'Non-Attachment Dharani' Dharma source, then the merit generated by this person will far exceed the former. Why? Shariputra! Because this 'Non-Attachment Dharani' Dharma source is the mother of all Buddhas.'

Chapter Twelve: The Great Goddess of Eloquence

Translated by Tripitaka Dharmaraksha (Tánwúchèn) of Northern Liang

At that time, the Great Goddess of Eloquence (Dà biàn tiānshén): The goddess of wisdom, art, and eloquence in Buddhism. said to the Buddha: 'World Honored One! For those who preach the Dharma, I will increase their power of eloquent speech, so that their preaching will be dignified, and they will gradually attain great wisdom; if there are missing words or incorrect meanings in this sutra, I can enable the Dharma-preaching Bhikshus to restore them in order, and give them total retention so that they will not forget. If there are sentient beings who have planted various good roots in the presence of hundreds of thousands of Buddhas, for the sake of these sentient beings, the Dharma preachers will widely proclaim and spread this wonderful sutra in Jambudvipa (Yánfú tí): Refers to the world we live in. so that it will not be cut off. And they will benefit immeasurable and boundless sentient beings.'

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、善知世間種種伎術、能出生死得不退轉、必定疾得阿耨多羅三藐三菩提。

「(此下阇那崛多續譯補之)我今復欲說其咒藥洗浴法，若有比丘受持此經、復有眾生深樂聽聞是經典者，為是人等能除一切惡星災怪、除其疫氣疾病、生死之苦，惡口斗諍、縣官口舌、夜臥惡夢、惡神障難、𥜒蠱咒咀，一切惡障悉得除滅。是諸眾生若有聽受是經法者，應當誦持此咒，咒藥作湯洗浴其身。是故，我說咒藥之法：取好菖蒲、雄黃、苜蓿香、尸利沙(合歡)、苷松香、奢彌(茍杞)、草藿香、嵩高草、沉香、桂皮、丁香、風香、白膠香、安息香、阿蘿娑煎香、零陵香、艾納香、栴檀香、石雄黃、青木香、鬱金香、附子、芥子、縮師、蜜鬱金根、那羅陀、草龍華，如是等藥各等分采之，用鬼星日和合搗之，搗訖以此咒咒之一百八遍，而說咒曰：

「哆侄咃穌坻　羯利坻　迦摩哆寫阇怒迦啰池呵怒迦啰池　因陀羅阇離　奢迦提離　波奢提　離阿跋哆　迦斯該那　拘都俱　迦毗羅迦毗羅末坻尸羅末坻珊題頭頭摩跋坻尸梨尸梨薩帝　耶薩㗌帝　娑波呵

「以牛糞塗地，縱廣七肘以為道場，以華散著道場中，遍覆其

【現代漢語翻譯】 現代漢語譯本：聽聞此經，應當使這些人都能獲得猛利不可思議的大智慧，聚集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藝，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）。

（以下是阇那崛多（Jñānagupta）續譯補上的內容）我現在再來說說用咒語加持的藥來洗浴的方法。如果有比丘（bhiksu，出家男眾）受持此經，又有眾生非常喜歡聽聞這部經典，爲了這些人，能夠消除一切惡星帶來的災禍怪異，消除他們的疫病之氣和疾病、生死之苦，消除惡口爭鬥、官司訴訟、夜晚做惡夢、惡神障礙、蠱毒咒詛，一切惡的障礙都能消除滅盡。這些眾生如果有聽受這部經法的，應當誦持這個咒語，用咒語加持過的藥煮成湯來洗浴身體。因此，我說說咒藥的方法：取好的菖蒲、雄黃、苜蓿香、尸利沙（Śirīṣa，合歡）、苷松香、奢彌（Śamī，枸杞）、草藿香、嵩高草、沉香、桂皮、丁香、風香、白膠香、安息香、阿蘿娑煎香、零陵香、艾納香、栴檀香（Chandana，檀香）、石雄黃、青木香、鬱金香、附子、芥子、縮師、蜜鬱金根、那羅陀、草龍華，像這些藥材各取等份，用鬼星日混合搗碎，搗碎後用這個咒語加持一百零八遍，唸誦咒語說：

『哆侄咃 穌坻 羯利坻 迦摩哆 寫阇怒 迦啰池 呵怒 迦啰池 因陀羅 阇離 奢迦 提離 波奢提 離阿跋哆 迦斯 該那 拘都俱 迦毗羅 迦毗羅 末坻 尸羅 末坻 珊題 頭頭 摩跋坻 尸梨 尸梨 薩帝 耶薩㗌帝 娑波呵』

用牛糞塗地，縱橫七肘作為道場（bodhimanda，菩提道場），把花散在道場中，遍佈覆蓋其上。

【English Translation】 English version: Upon hearing this sutra, may these beings all obtain a fierce and inconceivable great wisdom, accumulate immeasurable blessings, be skilled in understanding limitless expedient means, be adept at eloquently debating all treatises, be knowledgeable in various worldly arts, be able to escape the cycle of birth and death, attain non-retrogression, and certainly and quickly attain Anuttara-samyak-sambodhi (supreme complete enlightenment).

(The following is a supplement translated by Jñānagupta) Now I will further speak about the method of bathing with mantra-infused medicine. If there are bhikshus (monks) who uphold this sutra, and if there are beings who deeply delight in listening to this sutra, for the sake of these people, it can eliminate all calamities and strange occurrences caused by evil stars, eliminate their epidemic energies and diseases, the suffering of birth and death, evil speech and strife, lawsuits, nightmares, hindrances from evil spirits, and curses from poisons and spells; all evil obstacles will be eliminated. If these beings listen to and receive this sutra, they should recite this mantra and use the mantra-infused medicine to boil water for bathing their bodies. Therefore, I will speak about the method of mantra-infused medicine: Take good sweet flag, realgar, alfalfa fragrance, Śirīṣa (mimosa tree), nard fragrance, Śamī (mesquite), patchouli, Songgao grass, agarwood, cinnamon, cloves, storax, white benzoin, benzoin, Arosa incense, tonka bean, Aina fragrance, Chandana (sandalwood), stone realgar, green sandalwood, turmeric, aconite, mustard seed, shrunken teacher, honey turmeric root, Narada, and grass dragon flower. Take equal parts of these medicines, grind them together on a day of the ghost star, and after grinding, infuse them with this mantra one hundred and eight times, reciting the mantra:

'Tadyatha suci karici kamata syajanukara ci hanukara ci indra jali sakatili pasyati ri abata kasi gaina kutu ku kapila kapila mati cila mati santi tutu mavati siri siri sati yesa teti svaha'

Smear the ground with cow dung, making a bodhimanda (enlightenment site) seven cubits in length and width, and scatter flowers in the bodhimanda, covering it completely.

地，懸繒幡蓋。用金碗、銀碗盛石蜜漿、葡萄漿、蜜漿、乳汁置於道場外。四角頭各置一人，身帶鍪鉀，手持戎仗，隱身而立。復須四童女子各著凈衣，奉持華瓶，亦于道場四角而立，燒膠香供養不得斷絕。復作五色神幡、四角安寶幢、五種音聲伎樂，以新凈器盛其香湯置道場中，于先結界然後洗浴。說此結界咒曰：

「哆侄咃　遏邏羈　那耶[口*禰]　醯梨尸　梨企企梨　娑波呵

「以咒咒水二十一遍，散著四方。復說咒湯咒身咒，先咒身一百八遍，復咒湯一百八遍，以此湯洗浴其身。

「哆侄咃　娑伽遲　毗伽遲　毗伽荼跋帝娑波呵」

「誦咒洗浴訖，行者為其是人發弘誓願：『愿四方神星覆護身命，常令休吉無諸障難、惡星災怪悉無所畏、四大安吉無諸疾患、一切怖畏悉得除愈。』復說咒身咒愿咒：

「娑彌毗娑彌　娑波呵　娑伽遲　毗伽遲娑波呵娑伽啰　三浮哆耶　娑波呵　乾陀摩陀那耶娑波呵　尼羅犍咃耶娑波呵　阿波羅耆哆　毗梨蛇耶娑波呵醯摩婆　三浮哆耶　娑波呵　阿尼彌邏薄迦哆邏耶娑波呵南無婆伽婆帝　跋藍摩禰那摩娑羅薩簸帝摩訶提鞞四填妒　蔓哆羅般陀擔婆羅熊摩阿奴蔓若都娑波呵」

於是，大辯天神白佛言：「世尊！若有比丘、比丘尼、優婆塞、

【現代漢語翻譯】 現代漢語譯本： 在地面上，懸掛綢緞製成的幡和傘蓋。用金碗、銀碗盛放石蜜漿（用石蜜製成的飲料）、葡萄漿、蜜漿、乳汁，放置在道場外。四個角落各安置一人，身穿鎧甲，手持武器，隱蔽身形站立。還需要四名童女，各自穿著乾淨的衣服，捧持花瓶，也在道場的四個角落站立，焚燒膠香供養，不得中斷。再製作五色神幡，四個角落安放寶幢，演奏五種音聲的伎樂，用新的乾淨器皿盛放香湯，放置在道場中，先進行結界，然後進行洗浴。宣說這個結界咒語： 『哆侄咃，遏邏羈，那耶[口*禰]，醯梨尸，梨企企梨，娑波呵。』 用咒語加持水二十一遍，向四方灑去。再宣說咒湯咒、咒身咒，先咒身一百零八遍，再咒湯一百零八遍，用這湯洗浴身體。 『哆侄咃，娑伽遲，毗伽遲，毗伽荼跋帝娑波呵。』 誦咒洗浴完畢，修行者為這個人發起弘大的誓願：『愿四方神星覆蓋保護他的身命，常令他吉祥如意，沒有各種障礙和災難，惡星和災怪都不能使他畏懼，四大安穩吉祥，沒有各種疾病，一切怖畏都能夠消除痊癒。』再宣說咒身咒、愿咒： 『娑彌毗娑彌，娑波呵。娑伽遲，毗伽遲娑波呵。娑伽啰，三浮哆耶，娑波呵。乾陀摩陀那耶娑波呵。尼羅犍咃耶娑波呵。阿波羅耆哆，毗梨蛇耶娑波呵。醯摩婆，三浮哆耶，娑波呵。阿尼彌邏薄迦哆邏耶娑波呵。南無婆伽婆帝，跋藍摩禰那摩娑羅薩簸帝摩訶提鞞四填妒，蔓哆羅般陀擔婆羅熊摩阿奴蔓若都娑波呵。』 於是，大辯天神（Sarasvati，智慧、財富和藝術女神）對佛說：『世尊！如果有比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、

【English Translation】 English version: On the ground, hang silken banners and canopies. Fill gold and silver bowls with rock candy syrup (a drink made from rock candy), grape syrup, honey syrup, and milk, and place them outside the mandala (sacred space). Place one person at each of the four corners, wearing armor and holding weapons, standing in concealment. Furthermore, four young girls are needed, each wearing clean clothes, holding flower vases, also standing at the four corners of the mandala, burning benzoin incense as an offering without interruption. Then, create five-colored divine banners, place jeweled banners at the four corners, perform musical performances with five kinds of sounds, and place fragrant water in new, clean vessels in the mandala. First, create a boundary, and then perform the bathing ritual. Recite this boundary-creating mantra: 『Tadyatha, Arakki, Naya [口*禰], Hirisi, Riki Kiri, Svaha.』 Enchant the water twenty-one times with the mantra, and sprinkle it in the four directions. Then, recite the mantra for the bathwater and the mantra for the body. First, enchant the body one hundred and eight times, then enchant the bathwater one hundred and eight times, and use this water to bathe the body. 『Tadyatha, Sagachi, Vighachi, Vighata Bapataye Svaha.』 After completing the recitation of the mantra and the bathing ritual, the practitioner makes a great vow for this person: 『May the gods and stars of the four directions cover and protect his life, always bringing him good fortune and without any obstacles or difficulties, so that he is not afraid of evil stars and calamities, may the four elements be stable and auspicious, without any illnesses, and may all fears be eliminated and healed.』 Then, recite the mantra for the body and the mantra for the vow: 『Sami Visami Svaha. Sagachi Vighachi Svaha. Sagara Sambhutaya Svaha. Gandha Madanaya Svaha. Nila Kanthaya Svaha. Aparajita Virisaya Svaha. Hema Bha Sambhutaya Svaha. Animila Bhakta Ralaya Svaha. Namo Bhagavatye, Balam Mane Namo Sarva Sapataye Maha Devye Sitiantu, Mantra Bandha Bandha Raksha Mama Anujantu Svaha.』 Then, the goddess Mahasarasvati (Sarasvati, goddess of wisdom, wealth, and the arts) said to the Buddha: 『World Honored One! If there are bhikshus (bhiksu, male monastic), bhikshunis (bhiksuni, female monastic), upasakas (upasaka, male lay devotee),

優婆夷，受持、讀誦、書寫、流通、如法行者，若城邑、聚落、曠野露地、塔寺、僧房、俗人住處，我為是諸人等、將諸眷屬作天伎樂來詣道場，除一切病、一切惡星災怪、除其一切疫病生死之苦、除一切惡口斗諍、縣官口舌、除一切夜臥惡夢、除一切惡神障難、除一切𥜒蠱咒咀、除一切惡障。若有比丘、比丘尼、優婆塞、優婆夷受持讀誦此經，速度煩惱，入阿毗跋致地向阿耨多羅三藐三菩提，以此功德速成阿耨多羅三藐三菩提。」

爾時，世尊贊大辯天神言：「善哉，善哉！大辯天神！能為一切眾生思惟善事、能令一切眾生施其無畏，為諸眾生說此咒藥功能，利益一切眾生。」

於是，大辯天神禮佛三拜還復故座。

爾時，婆羅門憍陳如以咒力故當請大辯天神：

「亦當恭敬，　　大辯天神。　　一切世間， 　名悉遍到，　　恒在山中；　　天、龍、鬼神， 　一切悉敬，　　常披草衣，　　一腳而立； 　一切諸天，　　悉來到彼，　　欲請天神。 　愿施一切，　　眾生智慧，　　言語辯了， 　能以善言。

「多侄咃　茂梨毗梨　阿婆耆　阿婆阇跋帝興渠梨　彌渠梨　賓伽羅跋帝　鴦渠灑末利脂穌摩帝　題耆摩帝　阿祇利　摩祇利多羅遮跋帝　脂脂利尸利彌利　摩脂利波羅移禰

【現代漢語翻譯】 現代漢語譯本： 佛陀告訴優婆夷（Upasika，女居士）說：『如果有人受持、讀誦、書寫、流通、並如法奉行此經，無論在城邑、村落、曠野露天之地、佛塔寺廟、僧房、或俗人居住之處，我都會爲了這些人，帶領我的眷屬，以天上的音樂來到道場，消除他們的一切疾病、一切惡星帶來的災禍怪異、消除他們的一切疫病和生死之苦、消除一切惡語爭鬥、官司訴訟、消除一切夜間睡眠中的惡夢、消除一切惡神造成的障礙和災難、消除一切蠱毒和詛咒、消除一切邪惡的障礙。如果有比丘（Bhikkhu，男出家人）、比丘尼（Bhikkhuni，女出家人）、優婆塞（Upasaka，男居士）、優婆夷受持讀誦此經，就能迅速脫離煩惱，進入阿毗跋致地（Avivartika-bhumi，不退轉地），趨向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），憑藉此功德迅速成就阿耨多羅三藐三菩提。』 當時，世尊讚歎大辯天神（Mahapratisara，智慧女神）說：『太好了，太好了！大辯天神！您能為一切眾生思考善事，能讓一切眾生施予無畏，為眾生宣說此咒語的藥效功能，利益一切眾生。』 於是，大辯天神向佛陀行了三次頂禮，然後回到原來的座位。 當時，婆羅門憍陳如（Kaundinya，五比丘之一）因為咒語的力量，應當迎請大辯天神： 『也應當恭敬， 大辯天神。 一切世間， 名聲遍及， 恒常在山中； 天、龍、鬼神， 一切都敬畏， 常常披著草衣， 一隻腳站立； 一切諸天， 都來到這裡， 想要迎請天神。 愿施予一切， 眾生智慧， 言語清晰明瞭， 能說善言。 『多侄咃 茂梨毗梨 阿婆耆 阿婆阇跋帝興渠梨 彌渠梨 賓伽羅跋帝 鴦渠灑末利脂穌摩帝 題耆摩帝 阿祇利 摩祇利多羅遮跋帝 脂脂利尸利彌利 摩脂利波羅移禰』

【English Translation】 English version: The Buddha told Upasika (female lay follower): 'If someone upholds, recites, writes, circulates, and practices this sutra according to the Dharma, whether in cities, villages, open fields, stupas, temples, monasteries, or the dwellings of laypeople, I will, for the sake of these people, lead my retinue, bringing celestial music to the place of practice, removing all their illnesses, all calamities and strange occurrences caused by evil stars, removing all their suffering from epidemics, diseases, and the cycle of birth and death, removing all evil speech and disputes, lawsuits, removing all nightmares during sleep, removing all obstacles and difficulties caused by evil spirits, removing all poisons and curses, removing all evil hindrances. If there are Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay followers), or Upasikas who uphold and recite this sutra, they will quickly be freed from afflictions, enter the stage of Avivartika-bhumi (non-retrogression), and proceed towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and with this merit, they will quickly attain Anuttara-samyak-sambodhi.' At that time, the World Honored One praised Mahapratisara (Great Eloquence Goddess): 'Excellent, excellent! Great Eloquence Goddess! You are able to contemplate good deeds for all sentient beings, able to grant fearlessness to all sentient beings, and proclaim the medicinal efficacy of this mantra for the benefit of all sentient beings.' Thereupon, the Great Eloquence Goddess bowed to the Buddha three times and returned to her original seat. At that time, the Brahmin Kaundinya (one of the first five disciples of the Buddha) should invite the Great Eloquence Goddess by the power of the mantra: 'Also should revere, Great Eloquence Goddess. All the world, Name is known everywhere, Always in the mountains; Devas, Nagas, spirits, All respect, Often wears grass clothing, Standing on one foot; All the devas, All come here, Wanting to invite the goddess. Wishing to bestow upon all, Sentient beings wisdom, Speech clear and articulate, Able to speak good words.' 'Tadyatha Mauli Viri Avaghi Avaja Bate Hingguri Miguri Bingala Bate Angusa Maliji Sumati Teji Mati Agili Magili Doroja Bate Jilijili Sili Mili Majili Parayini'

盧迦折師帝　盧迦施離師帝　盧伽畢利易膝陀跋羅帝　毗摩目企　首脂遮利阿波羅帝呵帝阿波羅帝河多浮地　南牟指南牟脂　摩呵題脾波羅帝伽利迄那　那摩娑迦灆摩摩浮地阿波羅帝呵多婆婆妒　奢薩多羅　奢盧羈單多　羅卑吒迦迦毗耶地疏　多侄咃　摩呵波羅婆毗醯利彌利　醯利彌利　毗遮羅妒　摩摩浮地伊梵那摩寫婆伽婆帝　毗耶題娑羅娑跋帝　迦羅遲只由離醯利彌利醯利彌利　阿婆呵咩彌摩呵題　毗佛陀薩知那。達摩薩知那僧伽薩知那因陀羅薩知那　婆婁那薩知那移盧只薩知那　婆題那知爽薩知那　薩知那婆支禰那　阿婆呵　咩彌摩呵題毗哆[口*侄]咃　醯利彌利　醯利醯利毗遮邏都孛題　摩摩南無婆伽婆帝　摩呵題毗娑邏娑波帝　膝填妒曼多羅波陀　娑波呵」

爾時，憍陳如婆羅門以偈贊大辯天神：

「一切諸鬼神，　　今當至心聽， 　我今欲讚歎，　　大聖辯天神。 　一切諸女中，　　辯天最為尊； 　諸天、修羅等、　　乾闥及夜叉、 　世間諸聖中，　　一切最為尊。 　種種諸功德，　　以用莊嚴身， 　眼如優波羅，　　智慧功德相。 　譬如七寶珠，　　世間甚難見， 　我今欲讚歎，　　甚深最勝語。 　決定施與一切眾，　　最勝最高無過者， 　相好端嚴潤眾生，　　形

【現代漢語翻譯】 現代漢語譯本： 　盧迦折師帝（Loka-jyestha）：世界的長者，盧迦施離師帝（Loka-sresthi）：世界的 श्रेष्ठ者，盧伽畢利易膝陀跋羅帝（Loka-priya-isvara-prati）：為世界所喜愛的自在者，毗摩目企（Vimala-mukhi）：無垢面容者，首脂遮利阿波羅帝呵帝阿波羅帝河多浮地（Suci-cari-aparad-apahate-aparahata-bhuti）：行為純潔，消除罪過，不被擊敗的榮耀，南牟指南牟脂（Namo-stu-namo'stu te）：敬禮，敬禮于您，摩呵題脾波羅帝伽利迄那（Maha-devi-prati-karika）：偉大的女神，反擊者，那摩娑迦灆摩摩浮地阿波羅帝呵多婆婆妒（Namas-karyam mama bhuti-aparad-apahata-bhava tu）：向我的榮耀致敬，愿罪過被消除，奢薩多羅（Sastra）：武器，奢盧羈單多（Saluki-danta）：獵犬牙齒，羅卑吒迦迦毗耶地疏（Lambita-kakakapi-yajnopavitin）：垂掛著烏鴉羽毛聖線的，多侄咃（Tadyatha）：即說咒曰，摩呵波羅婆毗醯利彌利（Maha-prabha-vihili-mili）：大光輝，毗醯利彌利（Vihili-mili）：光輝，毗遮羅妒（Vicalatu）：愿她移動，摩摩浮地伊梵那摩寫婆伽婆帝（Mama bhuti-iham namasya bhagavati）：我的榮耀，我禮敬的世尊，毗耶題娑羅娑跋帝（Vidye-sarasvati）：知識的薩拉斯瓦蒂（Sarasvati，辯才天女），迦羅遲只由離醯利彌利醯利彌利（Kara-ci-cyuli-hili-mili hili-mili）：手持，搖動，光輝，光輝，阿婆呵咩彌摩呵題（Apaha-me-mi-maha-devi）：請消除我的，偉大的女神，毗佛陀薩知那（Buddha-satya）：佛陀的真理，達摩薩知那（Dharma-satya）：佛法的真理，僧伽薩知那（Sangha-satya）：僧伽的真理，因陀羅薩知那（Indra-satya）：因陀羅（Indra，帝釋天）的真理，婆婁那薩知那（Varuna-satya）：婆樓那（Varuna，水神）的真理，移盧只薩知那（Yama-ruci-satya）：閻摩（Yama，冥王）光明的真理，婆題那知爽薩知那（Pathina-jñana-satya）：道路和智慧的真理，薩知那婆支禰那（Satya-vacanena）：以真誠的語言，阿婆呵咩彌摩呵題（Apaha-me-mi-maha-devi）：請消除我的，偉大的女神，毗哆[口*侄]咃（Vidya-tadyatha）：知識，即說咒曰，醯利彌利（Hili-mili）：光輝，醯利醯利毗遮邏都孛題（Hili-hili-vicalatu-bhuti）：光輝，光輝，愿榮耀移動，摩摩南無婆伽婆帝（Mama namo bhagavati）：我禮敬的世尊，摩呵題毗娑邏娑波帝（Maha-devi-sarasvati）：偉大的女神薩拉斯瓦蒂，膝填妒曼多羅波陀（Siddhyantu-mantra-padah）：愿咒語成就，娑波呵（Svaha）：梭哈，迅速成就。

爾時，憍陳如（Kaundinya）婆羅門以偈贊大辯天神：

『一切諸鬼神，　　今當至心聽， 　我今欲讚歎，　　大聖辯天神。 　一切諸女中，　　辯天最為尊； 　諸天、修羅（Asura）等、　　乾闥（Gandharva）及夜叉（Yaksa）、 　世間諸聖中，　　一切最為尊。 　種種諸功德，　　以用莊嚴身， 　眼如優波羅（Utpala），　　智慧功德相。 　譬如七寶珠，　　世間甚難見， 　我今欲讚歎，　　甚深最勝語。 　決定施與一切眾，　　最勝最高無過者， 　相好端嚴潤眾生，　　形貌殊特放光明。』

【English Translation】 English version: Loka-jyestha (worlds eldest), Loka-sresthi (worlds best), Loka-priya-isvara-prati (beloved lord of the world), Vimala-mukhi (immaculate face), Suci-cari-aparad-apahate-aparahata-bhuti (pure conduct, remover of offenses, undefeated glory), Namo-stu-namo'stu te (homage, homage to you), Maha-devi-prati-karika (great goddess, counteractor), Namas-karyam mama bhuti-aparad-apahata-bhava tu (homage to my glory, may offenses be removed), Sastra (weapon), Saluki-danta (greyhound teeth), Lambita-kakakapi-yajnopavitin (dangling crow feather sacred thread), Tadyatha (it is said), Maha-prabha-vihili-mili (great light), Vihili-mili (light), Vicalatu (may she move), Mama bhuti-iham namasya bhagavati (my glory, I worship the blessed one), Vidye-sarasvati (knowledge of Sarasvati), Kara-ci-cyuli-hili-mili hili-mili (hand holding, shaking, light, light), Apaha-me-mi-maha-devi (please remove mine, great goddess), Buddha-satya (Buddhas truth), Dharma-satya (Dharmas truth), Sangha-satya (Sanghas truth), Indra-satya (Indras truth), Varuna-satya (Varunas truth), Yama-ruci-satya (Yamas bright truth), Pathina-jñana-satya (path and wisdom truth), Satya-vacanena (with truthful words), Apaha-me-mi-maha-devi (please remove mine, great goddess), Vidya-tadyatha (knowledge, it is said), Hili-mili (light), Hili-hili-vicalatu-bhuti (light, light, may glory move), Mama namo bhagavati (my homage to the blessed one), Maha-devi-sarasvati (great goddess Sarasvati), Siddhyantu-mantra-padah (may the mantra syllables be accomplished), Svaha (Svaha, may it be accomplished quickly).

At that time, the Brahmin Kaundinya praised the Great Goddess of Eloquence with a verse:

'All you ghosts and spirits, now listen with sincere hearts, I now wish to praise, the Great Holy Goddess of Eloquence. Among all women, the Goddess of Eloquence is the most revered; Gods, Asuras (demigods), etc., Gandharvas (celestial musicians) and Yakshas (nature spirits), Among all the saints in the world, she is the most revered of all. With various merits, she adorns her body, Her eyes are like Utpala (blue lotus), a sign of wisdom and merit. Like a seven-jeweled pearl, rarely seen in the world, I now wish to praise, the deepest and most supreme words. She is determined to give to all beings, the most supreme and highest without equal, Her beautiful features nourish living beings, Her form is unique and radiates light.'

貌清凈如蓮華； 　眼目修禓勝一切，　　身體端正視無厭， 　種種莊嚴諸相好，　　光明清凈如月光。 　智慧悉能遍一切，　　強記不忘能總持， 　乘師子上現人形，　　體有八臂莊嚴身。 　眾生見者如滿月，　　語言辯了聲微妙。 　智慧甚深難思議，　　以此智慧恒圓滿。 　能施眾生一切愿，　　於一切眾最為尊， 　帝釋、修羅、諸天等，　　乾闥婆等及夜叉， 　一切大眾恒讚歎：　　『我某甲等當恭敬， 　供養清凈殷重心。』　　以此愿故皆吉祥， 　于怖畏處恒防護。　　若復有人于晨朝， 　清凈誦此七言偈，　　我令是人悉滿愿， 　須者給與無所乏。」

說是偈已，令一切眾悉發阿耨多羅三藐三菩提心。

金光明經功德天品第十三

北涼三藏曇無讖譯

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。

「

【現代漢語翻譯】 現代漢語譯本 相貌清凈如同蓮花一般； 眼目修長美好勝過一切，身體端正，令人百看不厭， 種種莊嚴，具足各種殊勝的相好，光明清凈如同月光。 智慧能夠遍及一切，記憶力超強，不會忘記，能夠總持一切， 乘坐獅子，顯現人的形體，身體有八隻手臂，莊嚴自身。 眾生見到就像見到滿月一樣，語言清晰流暢，聲音微妙。 智慧非常深奧，難以思議，憑藉這種智慧永遠圓滿。 能夠施予眾生一切願望，在一切眾生中最為尊貴， 帝釋（Indra，天神之王）、修羅（Asura，非天）、諸天等等，乾闥婆（Gandharva，天 Music God）等等以及夜叉（Yaksa，夜叉）， 一切大眾恒常讚歎：『我某甲（指自己）等應當恭敬， 供養清凈，以殷重之心。』憑藉這個願望，一切都吉祥， 在恐怖畏懼之處，恒常防護。如果有人在早晨， 清凈地誦讀這七言偈語，我令這個人一切願望都滿足， 所需之物都給予，不會有所缺乏。』 說完這偈語后，令一切眾生都發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。 《金光明經·功德天品》第十三 北涼三藏曇無讖譯 這時，功德天（Lakshmi，吉祥天女）對佛說：『世尊！對於說法之人，我應當隨其所需之物——衣服、飲食、臥具、醫藥——以及其他資產，供給這個人，不會讓他有所缺乏，令其內心安住，晝夜歡樂，以正念思惟這部經的章句，分別其中的深刻含義。如果有眾生在百千佛所種下各種善根，說法之人爲了這些眾生的緣故，在閻浮提（Jambudvipa，南贍部洲）廣泛宣揚流佈這部妙經典，令其不斷絕。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，常常在天上人間享受快樂，值遇諸佛，迅速成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），三惡道（指地獄、餓鬼、畜生）的痛苦全部消盡無餘。 』

【English Translation】 English version His appearance is as pure as a lotus flower; His eyes are long and beautiful, surpassing all others, his body is upright, and one never tires of looking at him, He is adorned in various ways, possessing all the auspicious marks, his light is as pure as moonlight. His wisdom pervades everything, his memory is strong, he never forgets, and he can uphold everything, He rides a lion, appearing in human form, his body has eight arms, adorning himself. Beings who see him are like seeing the full moon, his language is clear and fluent, and his voice is subtle. His wisdom is very profound and inconceivable, and with this wisdom, he is always perfect. He can grant all the wishes of beings, and he is the most尊貴among all beings, 帝釋(Indra, King of Gods), 修羅(Asura, non-gods), all the gods, 乾闥婆(Gandharva, Music God) and 夜叉(Yaksa, Yaksa), All the great assemblies constantly praise: 'We, so-and-so (referring to oneself), should respectfully, Make offerings with purity and deep sincerity.' Because of this vow, everything is auspicious, In places of fear and dread, he constantly protects. If someone in the morning, Purely recites this seven-word verse, I will cause this person to fulfill all their wishes, Giving them what they need without any lack.' After speaking this verse, he caused all beings to generate the mind of anuttarā-samyak-saṃbodhi-citta (阿耨多羅三藐三菩提心, unsurpassed, right and perfect enlightenment). The Thirteenth Chapter, 'Merit of the Goddess of Fortune' from the Golden Light Sutra Translated by Tripitaka Master Dharmaksema of the Northern Liang Dynasty At that time, the Goddess of Fortune (Lakshmi, auspicious goddess) said to the Buddha: 'World Honored One! For the preacher of this Dharma, I shall supply him with whatever he needs—clothing, food, bedding, medicine—and other assets, without any lack, so that his mind may be at peace, joyful day and night, and with right mindfulness, contemplate the verses of this sutra, distinguishing their profound meaning. 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, the preacher widely proclaims and disseminates this wonderful sutra in Jambudvipa (閻浮提, Southern Continent), so that it may never be cut off. After hearing this sutra, these beings will, in future lives, for immeasurable hundreds of thousands of nayutas (那由他, unit of number) of kalpas (劫, eon), constantly enjoy happiness in the heavens and among humans, encounter all the Buddhas, and quickly attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, right and perfect enlightenment), and the sufferings of the three evil paths (三惡道, hell, hungry ghosts, animals) will be completely extinguished without remainder. '

世尊！我已於過去寶華功德海琉璃金山照明如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊所種諸善根。是故，我今隨所念方、隨所視方、隨所至方，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、虎魄、璧玉、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，別以華香、種種美味供施於我，灑散諸方，當知是人即能集聚資財寶物。以是因緣增長地味，地神、諸天悉得歡喜，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：

「婆梨富樓那遮利　三曼陀達舍尼　摩訶毗呵羅伽帝　三曼陀毗那伽帝　摩訶伽梨波帝　波娑彌　薩婆哆三曼陀　修缽梨富隸　阿

【現代漢語翻譯】 現代漢語譯本： 『世尊！我過去曾在寶華功德海琉璃金山照明如來（珍寶之花，功德如大海般，身如琉璃和金山般光彩照耀的如來）、應供（值得供養的）、正遍知（完全覺悟的）、明行足（具有智慧和德行的）、善逝（以好的方式逝去，不再輪迴的）、世間解（瞭解世間一切事物的）、無上士（無與倫比的人）、調御丈夫（調伏眾生的導師）、天人師（天和人的導師）、佛（覺悟者）、世尊（受人尊敬的）那裡種下各種善根。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，都能讓無數的眾生獲得各種快樂，無論是衣服、飲食、生活用品，還是金、銀七寶、珍珠、琉璃、珊瑚、琥珀、璧玉、珂貝，都不會缺乏。如果有人能夠稱念《金光明微妙經典》，為我供養諸佛世尊，三次稱念我的名字，燒香供養，供養佛之後，再用鮮花香料、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，能增長地力，地神和諸天都會感到歡喜，所種植的穀米，無論是芽、莖、枝葉還是果實，都會生長茂盛，樹神也會歡喜地出生無量種種的物品。我那時因為慈悲憐憫眾生的緣故，會多多給予他們生活所需的物品。』 『世尊！在這北方毗沙門王（北方守護神）所居住的地方，有一座城市名叫阿尼曼陀（不可思議），這座城市裡有一個花園名叫功德華光，在這個花園中有一個最殊勝的園子名叫金幢（金色的旗幟），用七寶裝飾得極其美妙，這就是我常常居住的地方。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，穿上鮮艷潔白的衣服，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、各種美味供養佈施給我，散灑四方。這時應當說出這樣的章句：』 『婆梨富樓那遮利 三曼陀達舍尼 摩訶毗呵羅伽帝 三曼陀毗那伽帝 摩訶伽梨波帝 波娑彌 薩婆哆三曼陀 修缽梨富隸 阿』

【English Translation】 English version: 『World Honored One! In the past, I have planted various roots of goodness with the Tathagata (one who has thus come), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), Vidyacharana-sampanna (endowed with knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and men), Buddha (awakened one), World Honored One named Bao Hua Gong De Hai Liu Li Jin Shan Zhao Ming (Jewel Flower, Ocean of Merit, Lapis Lazuli Golden Mountain Illuminating). Therefore, now, whichever direction I think of, whichever direction I look at, whichever direction I go to, I can cause countless hundreds of thousands of beings to receive all kinds of happiness, whether it be clothing, food, necessities of life, gold, silver, the seven treasures, pearls, lapis lazuli, coral, amber, jade, or cowrie shells, nothing will be lacking. If someone can recite the 『Subtle Golden Light Sutra』, offer it to all the Buddhas, the World Honored Ones, chant my name three times, burn incense and make offerings, and after offering to the Buddhas, separately use flowers, incense, and various delicacies to offer and give to me, scattering them in all directions, you should 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, the earth deities and all the devas will be delighted, and the grains of rice that are planted, whether they are sprouts, stems, branches, leaves, or fruits, will grow luxuriantly, and the tree deities will be delighted to produce immeasurable kinds of things. At that time, because of my compassionate thought for all living beings, I will give them many things that they need for their livelihood.』 『World Honored One! In this northern direction, where Vaishravana (Guardian King of the North) resides, there is a city named Alakavati (Inconceivable), and in that city there is a garden named Merit Flower Light, and in that garden there is a most supreme garden named Golden Banner, adorned with the seven treasures, which is extremely wonderful. This is where I constantly reside. If someone wants to gain wealth and treasures, that person should clean and sprinkle water in their own dwelling place, bathe their body, wear fresh white clothes, apply wonderful fragrance to their body, and for my sake, sincerely chant the name of the Jewel Flower Lapis Lazuli World Honored One three times, prostrate, make offerings, burn incense, and scatter flowers. They should also chant the 『Golden Light Sutra』 three times, sincerely make vows, and separately use fragrant flowers and various delicacies to offer and give to me, scattering them in all directions. At that time, they should say these verses:』 『Bhari bhurana chali sammanto darsani maha vihara gate sammanto vinagate maha kali pate pasami sarva to sammanto subhari bhure a』

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　阿㝹娑羅尼

「(此下咒八行新翻出，還是功德天說，與舊咒不同，不知何者是非，故並寫出之)南無一切三世佛　南無一切諸菩薩　南無彌勒菩薩等。

「我今當欲說神咒：

「哆侄咃　波梨富樓那遮利　三曼陀達舍尼　摩訶毗呵羅伽帝　三曼陀毗陀那伽帝摩訶迦葉梨耶　波利波羅波禰薩婆利陀三曼多修缽利帝　富隸那阿夜那達摩多摩訶俱畢帝　摩訶彌勒帝盧簸僧祇帝帝醯帝簁僧祇晞帝　三曼陀遏咃何㝹波羅尼　莎波呵

「是灌頂章句畢定吉祥，真實不虛，等行眾生及中善根應當受持、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，從此日夜令此居家，若村邑、若僧坊、若露處，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

【現代漢語翻譯】 現代漢語譯本 夜那達摩帝（夜晚的法），摩訶毗鼓畢帝（偉大的鼓聲），摩訶彌勒簸僧祇帝（偉大的彌勒菩薩），醯帝簁三博祇悕帝（智慧的種子），三曼陀阿咃（普遍的到達），阿㝹娑羅尼（無上的陀羅尼）。

（以下咒語八行是新翻譯出來的，說是功德天所說，與舊咒不同，不知道哪個是對的，所以都寫出來）南無一切三世佛（皈依過去、現在、未來一切諸佛），南無一切諸菩薩（皈依一切菩薩），南無彌勒菩薩等（皈依彌勒菩薩等）。

我現在將要說這個神咒：

哆侄咃，波梨富樓那遮利（圓滿的功德），三曼陀達舍尼（普遍的顯現），摩訶毗呵羅伽帝（偉大的遊樂），三曼陀毗陀那伽帝（普遍的智慧），摩訶迦葉梨耶（偉大的迦葉），波利波羅波禰（圓滿的守護），薩婆利陀三曼多修缽利帝（一切利益普遍的成就），富隸那阿夜那達摩多（圓滿的法），摩訶俱畢帝（偉大的成就），摩訶彌勒帝盧簸僧祇帝帝醯帝簁僧祇晞帝（偉大的彌勒菩薩），三曼陀遏咃何㝹波羅尼（普遍的到達），莎波呵（成就）。

這是灌頂的章句，必定吉祥，真實不虛，平等對待眾生以及具有中等善根的人，應當受持、讀誦、通達，七天七夜受持八關齋戒，早晚以清凈的心，用香和花供養十方諸佛，常常為自己和一切眾生迴向，具足阿耨多羅三藐三菩提（無上正等正覺），併發誓願：『令我所求都能得到吉祥。』自己將所居住的房舍屋宅清掃乾淨，無論是自己居住的地方，還是阿蘭若處（寂靜處），用香泥塗地，焚燒微妙的香，鋪設乾淨美好的座位，用各種花香佈散在地上以等待我。我于那時如一念頃進入他的室宅，就坐在他的座位上，從此日夜令此居家，無論是村邑、僧坊、還是露天之處，都不會缺少任何東西——無論是錢財、金銀、珍寶、牛羊、還是穀米——一切所需的都能得到滿足，完全享受快樂。如果能將自己所做的善根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心護念，隨

【English Translation】 English version Yena Dharma Te, Maha Vibhu Bipite, Maha Maitreya Bopasanghite, Hili Te Sampu Gihite, Samanta Aata, Anavasarani.

(The following eight lines of mantra are newly translated, said to be spoken by the Goddess of Merit. It is different from the old mantra, and it is not known which is correct, so both are written out.) Namo 一切三世佛 (Homage to all Buddhas of the three times), Namo 一切諸菩薩 (Homage to all Bodhisattvas), Namo Maitreya Bodhisattva etc. (Homage to Maitreya Bodhisattva etc.).

I am now about to speak this divine mantra:

Tadyatha, Pari Purna Charali, Samanta Darshani, Maha Vihara Gate, Samanta Vidhana Gate, Maha Kasyapa Iriya, Pari Para Pane, Sarva Ritha Samanta Supratite, Purna Ayana Dharma Ta, Maha Kubipite, Maha Maitreya Tilopa Sanghi Te Te Hili Te Sanghi Hishite, Samanta Aata Anavasarani, Svaha.

This is the chapter and verse of Abhisheka (灌頂), certainly auspicious, true and not false, treating sentient beings equally and those with intermediate good roots should uphold, recite, and 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 merits to oneself and all sentient beings, fulfilling Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提), and make this vow: 'May all my requests be auspicious.' Cleanse the houses and residences where you live, whether it is your own residence or a Aranya (阿蘭若) (quiet place), smear the ground with fragrant mud, burn subtle incense, spread clean and beautiful seats, and scatter various fragrant flowers on the ground to await me. At that time, in an instant, I will enter his house and sit on his seat. From this day and night, let this home, whether it is a village, a monastery, or an open place, lack nothing—whether it is money, gold, silver, treasures, cattle, sheep, or grain—all that is needed will be fully satisfied, and all will enjoy happiness. If one can dedicate the most excellent part of one's good roots to me, I will never leave that person for the rest of my life, and I will protect and remember him with all my heart in the place where he lives, according to

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；亦應禮敬東方阿閦如來、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十四

北涼三藏曇無讖譯

爾時，地神堅牢白佛言：「世尊！是金光明經，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。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氣力。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

【現代漢語翻譯】 現代漢語譯本： 令他們所求都能實現。應當以至誠之心禮敬這些佛世尊，他們的名號是：寶勝如來（Ratnasambhava Tathagata，象徵滿足願望的如來）、無垢熾寶光明王相如來（Vimalochana Ratna Prabha Raja Tathagata，具有無垢光明的如來）、金焰光明如來（Suvarnajvalaprabha Tathagata，具有金色火焰光明的如來）、金百光明照藏如來（Suvarna Shatarasmi Prabhavyuha Tathagata，具有百種金色光芒照耀的如來）、金山寶蓋如來（Suvarnagiri Ratnaketu Tathagata，具有金色山峰寶蓋的如來）、金華焰光相如來（Suvarnapushpa Jvalita Vigraha Tathagata，具有金色花朵火焰光芒形象的如來）、大炬如來（Mahavarcha Tathagata，偉大的火炬如來）、寶相如來（Ratnavigraha Tathagata，具有寶貴形象的如來）；也應當敬禮信相菩薩（Shraddha Vigraha Bodhisattva，代表信仰形象的菩薩）、金光明菩薩（Suvarnaprabhasa Bodhisattva，具有金色光明的菩薩）、金藏菩薩（Suvarnagarbha Bodhisattva，具有金色寶藏的菩薩）、常悲菩薩（Nitya Karuna Bodhisattva，具有恒常慈悲的菩薩）、法上菩薩（Dharma Uttara Bodhisattva，在佛法上至上的菩薩）；也應當禮敬東方阿閦如來（Akshobhya Tathagata，不動如來）、南方寶相如來（Ratnavigraha Tathagata，具有寶貴形象的如來）、西方無量壽佛（Amitabha Buddha，具有無量壽命的佛）、北方微妙聲佛（Dundubhisvara Buddha，具有微妙聲音的佛）。』 《金光明經·堅牢地神品》第十四 北涼三藏曇無讖譯 這時，地神堅牢（Dridha，堅固之意）對佛說：『世尊！這部《金光明經》（Suvarnaprabhasa Sutra），無論是現在世還是未來世，在任何地方——無論是城邑村落、還是山林空曠之處、還是王宮宅邸——世尊！只要這部經典流傳的地方，就在那片土地上鋪設獅子座，讓說法的人坐在上面廣泛宣講這部妙法經典。我會在其中常常守護，隱藏我的身形在法座之下，用頭頂戴他們的雙足，我聽聞佛法后，就能得到甘露無上的法味，增長氣力。而這大地深達十六萬八千由旬（Yojana，古印度長度單位），從金剛際（Vajrasana，金剛座）到海平面之上，都能得到各種滋味的增長和具足，土地肥沃超過今日。因為這個緣故，閻浮提（Jambudvipa，我們所居住的娑婆世界）內的藥草、樹木、根莖、枝葉、花果都生長茂盛，美好的顏色和香味都具備。眾生食用后，增長壽命、氣色、力量、辯才、安樂，六根（眼睛、耳朵、鼻子、舌頭、身體、意識）都具足通利，威德顏貌端正莊嚴特別。 成就了這些種種之後，所做的事業大多能夠成功，具有強大的勢力，精進勤奮勇猛。 『所以，世尊！閻浮提內安穩豐樂，人民興盛，一切眾生大多享受快樂，應心如意，隨心所欲。這些眾生得到這樣的威德和強大的勢力。

【English Translation】 English version: May their requests be fulfilled. One should wholeheartedly pay homage to such Buddhas, the World Honored Ones, whose names are: Ratnasambhava Tathagata (The Tathagata of Jewel Birth, symbolizing the fulfillment of wishes), Vimalochana Ratna Prabha Raja Tathagata (The Tathagata, King of Immaculate Light of Jewels), Suvarnajvalaprabha Tathagata (The Tathagata of Golden Flame Light), Suvarna Shatarasmi Prabhavyuha Tathagata (The Tathagata of the Array of a Hundred Golden Rays), Suvarnagiri Ratnaketu Tathagata (The Tathagata of Golden Mountain Jewel Banner), Suvarnapushpa Jvalita Vigraha Tathagata (The Tathagata of Golden Flower Flaming Form), Mahavarcha Tathagata (The Great Torch Tathagata), Ratnavigraha Tathagata (The Tathagata of Jewel Form); one should also respectfully pay homage to Shraddha Vigraha Bodhisattva (The Bodhisattva of Faith Form), Suvarnaprabhasa Bodhisattva (The Bodhisattva of Golden Light), Suvarnagarbha Bodhisattva (The Bodhisattva of Golden Womb), Nitya Karuna Bodhisattva (The Bodhisattva of Constant Compassion), Dharma Uttara Bodhisattva (The Bodhisattva Supreme in Dharma); one should also pay homage to Akshobhya Tathagata (The Immovable Tathagata) in the East, Ratnavigraha Tathagata (The Tathagata of Jewel Form) in the South, Amitabha Buddha (The Buddha of Immeasurable Life) in the West, and Dundubhisvara Buddha (The Buddha of Subtle Sound) in the North.』 The Suvarnaprabhasa Sutra, Chapter 14: Dhrtarastra Translated by Tripitaka Master Dharmaraksha of Northern Liang At that time, the Earth Goddess Dridha (meaning 'firm') said to the Buddha: 'World Honored One! This Suvarnaprabhasa Sutra (Golden Light Sutra), whether in the present age or the future age, in every place—whether in cities and villages, or in mountains and wilderness, or in royal palaces—World Honored One! Wherever this sutra is propagated, in that land, a lion throne should be set up, and the speaker should sit upon it and widely expound this wonderful sutra. I will always be there to protect it, concealing my body beneath the Dharma seat, and placing their feet upon my head. Having heard the Dharma, I will obtain the nectar of the unsurpassed Dharma taste, increasing my strength. And this great earth, sixteen myriads and eight thousand yojanas (an ancient Indian unit of distance) deep, from the Vajrasana (diamond seat) to the surface of the sea, will receive an increase and abundance of all flavors, and the land will be more fertile and rich than it is today. Because of this, the herbs, trees, roots, stems, branches, leaves, flowers, and fruits within Jambudvipa (the world we inhabit) will flourish, and their beautiful colors and fragrances will be complete. When sentient beings eat them, they will increase in lifespan, complexion, strength, eloquence, peace, and the six senses (eyes, ears, nose, tongue, body, and mind) will be complete, unobstructed, and sharp, and their majestic virtue and appearance will be upright, dignified, and extraordinary. Having achieved all these things, the tasks they undertake will mostly be successful, and they will have great power, diligence, and courage. 'Therefore, World Honored One! Jambudvipa is peaceful and prosperous, the people are flourishing, and all sentient beings mostly enjoy happiness, fulfilling their wishes and desires. These sentient beings obtain such majestic virtue and great power.'

已，能供養是金光明經，及恭敬供養受持經者四部之眾，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，我及眷屬所得威德倍過於常，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！如此大地，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、泉、井，如是等物因依于地悉皆具足。是故，世尊！是諸眾生為知我恩應作是念：『我當畢定聽受是經，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、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

【現代漢語翻譯】 現代漢語譯本： 『如果有人能夠供養《金光明經》（Suvarṇaprabhāsa Sūtra），以及恭敬供養、受持此經的四部大眾（比丘、比丘尼、優婆塞、優婆夷），我那時就會前往他們所在之處，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！因為《金光明經》如果被廣泛宣說，我和我的眷屬所獲得的威德會比平時增加一倍，增長身力，內心更加勇猛精進。世尊！我服用了甘露無上的美味之後，閻浮提（Jambudvīpa，指我們所居住的這個世界）的土地——縱橫七千由旬（Yojana，古印度長度單位）——會比平時更加豐饒。』

『世尊！這片大地是眾生所依賴的，能夠增長一切所需的物品；增長一切所需物品之後，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、河流、池塘、泉水、水井，等等這些東西都依賴於大地而得以具足。所以，世尊！這些眾生爲了知道我的恩德，應該這樣想：『我應當一定聽受這部經，供養、恭敬、尊重、讚歎。』這樣想之後，就從居住的地方——無論是城邑、村落、舍宅、空地——前往法會場所聽受這部經。聽受之後，回到他們居住的地方，各自應該互相慶賀，這樣說：『我們現在聽聞了這部甚深無上的妙法，已經攝取了不可思議的功德之聚，值遇了無量無邊的諸佛，三惡道（地獄、餓鬼、畜生）的果報已經得到解脫，在未來世常常生在天上人間享受快樂。』這些眾生各自在居住的地方，如果為他人演說這部經——哪怕只說一個譬喻、一品、一個因緣，或者稱歎一佛、菩薩、一句四句偈，乃至一句，以及稱念這部經的首題名字——世尊！隨著這些眾生所居住的地方，那裡的土地會更加具足，豐饒肥沃超過其他地方；凡是因土地所生長的東西都會增長，滋生茂盛廣大；讓眾生享受快樂，多有財富珍寶，喜歡行佈施，心'

【English Translation】 English version: 'If anyone is able to make offerings to the Suvarṇaprabhāsa Sūtra (Golden Light Sutra), and respectfully make offerings to and uphold the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās) who uphold this sutra, at that time I will go to their location, for the sake of bringing happiness to all beings, and request the Dharma speakers to widely proclaim this wonderful scripture. Why? World Honored One! Because when the Suvarṇaprabhāsa Sūtra is widely spoken, the majestic virtue that I and my retinue obtain will be doubled compared to usual, increasing our bodily strength, and making our minds more courageous and vigorous. World Honored One! After I have consumed the nectar of unsurpassed flavor, the land of Jambudvīpa (the world we inhabit) - which is seven thousand yojanas (an ancient Indian unit of distance) in length and breadth - will be more fertile than usual.'

'World Honored One! This great earth, which is relied upon by all beings, is able to increase all necessary things; after increasing all necessary things, it allows all beings to use them as they please, and enjoy happiness. Various foods, clothing, bedding, palaces, houses, trees, gardens, rivers, ponds, springs, wells, and so on, all these things are dependent on the earth and are fully available. Therefore, World Honored One! These beings, in order to know my kindness, should think thus: 'I should definitely listen to and receive this sutra, make offerings, be respectful, honor, and praise it.' After thinking thus, they should go from their dwellings - whether in cities, villages, houses, empty places - to the Dharma assembly to listen to and receive this sutra. After listening and receiving it, they should return to their dwellings, and each should congratulate each other, saying: 'We have now heard this profound and unsurpassed wonderful Dharma, and have already gathered an inconceivable accumulation of merit, encountered immeasurable and boundless Buddhas, and the retribution of the three evil paths (hell, hungry ghosts, and animals) has been liberated, and in future lives we will constantly be born in the heavens and among humans to enjoy happiness.' These beings, each in their dwelling place, if they expound this sutra to others - even if they only speak one metaphor, one chapter, one cause, or praise one Buddha, Bodhisattva, one four-line verse, even one line, and recite the title of this sutra - World Honored One! Wherever these beings dwell, the land there will be more complete, fertile, and rich than other places; all things that grow from the land will increase, flourish, and become vast; allowing beings to enjoy happiness, have abundant wealth and treasures, and be fond of giving alms, and their minds'

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、或以一衣，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。」

金光明經散脂鬼神品第十五

北涼三藏曇無讖譯

爾時，散脂鬼神大將軍及二十八部諸鬼神等，即從坐起，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

【現代漢語翻譯】 現代漢語譯本：『常堅固深信三寶。』

爾時，佛告地神堅牢（Dharani，土地神的名字）: 『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（Trayastrimsa，佛教宇宙觀中的一個天界）。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、或以一衣，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（Jambudvipa，我們所居住的世界）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（nayuta，一個很大的數字單位）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（Anuttara-samyak-sambodhi，無上正等正覺），三惡道苦悉斷無餘。』

金光明經散脂鬼神品第十五

北涼三藏曇無讖（Dharmaksema，譯者）譯

爾時，散脂鬼神（Samjaya，鬼神名）大將軍及二十八部諸鬼神等，即從坐起，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

【English Translation】 English version: 『Always firmly and deeply believe in the Three Jewels.』

At that time, the Buddha told the earth deity Dharani: 『If there are sentient beings who even hear a single verse of the meaning of the Suvarnaprabhasa Sutra (Golden Light Sutra), upon death in the human realm, they will be reborn at will in the Trayastrimsa Heaven. Earth deity! If there are sentient beings who, desiring to make offerings to this sutra, adorn their houses, even to the extent of hanging a single banner, a single canopy, or using a single piece of clothing, the six heavens of the desire realm will naturally have seven-jeweled palaces, and these people will be reborn there upon death. Earth deity! Within these seven-jeweled palaces, there will naturally be seven heavenly maidens each, who will entertain them, and they will constantly experience inconceivable and wonderful happiness day and night.』

At that time, the earth deity said to the Buddha: 『World Honored One! Because of this cause, when the Dharma-preaching Bhikshu (monk) sits on the Dharma seat, I constantly protect him day and night without leaving, concealing my form under the Dharma seat and bowing with my head at his feet. World Honored One! If there are sentient beings who have planted roots of goodness in the presence of hundreds of thousands of Buddhas, for the sake of these beings, the Dharma-preacher widely propagates this wonderful sutra in Jambudvipa, so that it will not be cut off. After these sentient beings hear this sutra, in the future, for countless hundreds of thousands of nayutas of kalpas (an extremely long period of time), they will constantly experience happiness in the heavens and among humans, encounter all the Buddhas, and quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and all the sufferings of the three evil paths will be completely cut off without remainder.』

Suvarnaprabhasa Sutra, Chapter Fifteen, Samjaya (name of a Yaksha general)

Translated by Tripitaka Master Dharmaksema (name of the translator) of the Northern Liang Dynasty

At that time, the great general Samjaya and the twenty-eight classes of Yaksha (a type of spirit) and other deities, rose from their seats, bared their right shoulders, knelt on their right knees, and said to the Buddha: 『World Honored One! This wonderful Suvarnaprabhasa Sutra, whether in the present age or in the future age, in every place—whether in cities and villages, in mountains and marshes, in empty places, or in royal palaces—wherever this sutra is propagated, I will go to that place with these twenty-eight classes of great Yaksha and other deities, conceal our forms, follow and protect the Dharma-preacher, eliminate all evils and bring peace and security; and for the assembly of listeners—whether men, women, boys, or girls—even if they hear a single Tathagata (another name for Buddha) in this sutra,』

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。以是之故，能為眾生廣說是經。若諸眾生於百千佛所種諸善根，說法之人為是眾生，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、正遍知，南無無量百千億那由他莊嚴其身釋迦如來、正遍知，熾然如是微妙法炬；南

【現代漢語翻譯】 若有人受持讀誦一個佛的名號、一個菩薩的名號、以及這部經典的首題名字，我（散脂鬼神大將）將親自隨侍，在暗中保護和擁護他們，完全消除他們的罪惡，使他們得到安寧。對於國家、城市、王宮殿宇、住宅空地等地方，我也同樣會保護。

『世尊（Bhagavan，佛的尊稱）！是什麼因緣使我名為散脂鬼神大將？唯有世尊您才能真正瞭解。世尊！我知道一切法、一切緣法，通達一切法，知道法的界限，如法安住於一切法的本性，於一切法中含受一切法。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！我對於諸法有正確的理解、正確的觀察，得到正確的分別，正確地理解因緣，正確地覺悟。世尊！因此我名為散脂大將。』

『世尊！我散脂大將能使說法的人言辭莊嚴、辯才無礙、各種美味的精氣從毛孔進入、充實身體的力量、內心精進勇猛、成就不可思議的智慧、進入正確的憶念。像這些事情，我都能讓他們完全具備，使他們內心沒有疲憊厭倦，身體感受各種快樂，內心得到歡喜。因為這樣，他們才能為眾生廣泛地宣說這部經典。如果眾生在過去百千佛那裡種下各種善根，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）內廣泛地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后，將獲得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），一切痛苦和三惡趣的因緣永遠滅盡無餘。』

『南無（Namo，皈依）寶華功德海琉璃金山光照如來（Tathagata，如來）、應（Arhat，阿羅漢）、正遍知（Samyak-sambuddha，正等覺者），南無無量百千億那由他莊嚴其身釋迦如來（Sakyamuni Tathagata，釋迦牟尼如來）、正遍知，熾然如是微妙法炬；南

【English Translation】 If anyone upholds, recites, and studies the name of one Buddha, the name of one Bodhisattva, and the title of this Sutra, I (General Samjñāghoṣa) will personally attend, secretly protect, and safeguard them, completely eliminating their evils and granting them peace. This also applies to countries, cities, royal palaces, residences, and empty places.

'Bhagavan! What is the reason for my name, General Samjñāghoṣa? Only the Bhagavan truly knows. Bhagavan! I know all dharmas, all conditioned dharmas, and understand all dharmas. I know the boundaries of dharmas, abide in the nature of all dharmas, and contain all dharmas within all dharmas. Bhagavan! 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. Bhagavan! I have correct understanding, correct observation, correct discrimination, correct understanding of conditions, and correct awareness of all dharmas. Bhagavan! Therefore, I am named General Samjñāghoṣa.'

'Bhagavan! I, General Samjñāghoṣa, can adorn the speech of those who preach the Dharma, making their eloquence uninterrupted. The essence of various flavors enters through their pores, replenishing their bodily strength, advancing their minds with courage and sharpness, accomplishing inconceivable wisdom, and entering into correct mindfulness. I can ensure that they are fully equipped with these qualities, so that their minds are without fatigue or weariness, their bodies experience various pleasures, and their minds obtain joy. Because of this, they can widely expound this Sutra for sentient beings. If sentient beings have planted various good roots in the presence of hundreds of thousands of Buddhas, the preachers of the Dharma, for the sake of these sentient beings, will widely propagate this wonderful Sutra within Jambudvipa, ensuring that it is not interrupted. Countless sentient beings, upon hearing this Sutra, will obtain an inconceivable gathering of wisdom, gather an inconceivable collection of merits, and in future lives, for countless hundreds of thousands of kalpas, will constantly experience happiness among humans and devas. In future lives, they will encounter Buddhas and quickly attain Anuttara-samyak-sambodhi, and all suffering and the causes of the three evil realms will be extinguished without remainder.'

'Namo (Homage to) Ratna-puṣpa-guṇa-sāgara-vaiḍūrya-kanaka-parvata-prabhāsa Tathagata, Arhat, Samyak-sambuddha, Namo immeasurable hundreds of thousands of kotis of nayutas adorning his body Sakyamuni Tathagata, Samyak-sambuddha, blazing such a subtle torch of Dharma; Namo'

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。」

金光明經正論品第十六

北涼三藏曇無讖譯

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，父王告其太子信相：『世有正論善治國土。我于昔時曾為太子，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，力尊相王為信相太子說是偈言：

「『我今當說，　　諸王正論，　　為利眾生， 　　斷諸疑惑。　　一切人王、　　諸天天王， 　　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，　　敷揚宣說， 　　第一勝論。　　因集業故，　　生於人中， 　　王領國土，　

【現代漢語翻譯】 現代漢語譯本： 『南無第一威德成就眾事大功德天（namo di yi wei de cheng jiu zhong shi da gong de tian，皈依于以第一威德成就一切事業的大功德天），南無不可思量智慧功德成就大辯天（namo bu ke si liang zhi hui gong de cheng jiu da bian tian，皈依于以不可思量的智慧功德成就的大辯才天）。』

《金光明經·正論品》第十六

北涼三藏曇無讖譯

爾時，佛告訴地神堅牢：『過去有一位國王，名叫力尊相（li zun xiang）。這位國王有個兒子，名叫信相（xin xiang），不久將要接受灌頂之位，統領國土。當時，父王告訴太子信相：『世間有正論可以善於治理國土。我過去做太子的時候，不久也要繼承父王的王位，那時父王也用這正論來教導我。我用這正論，在二萬年中善於治理國土，未曾有一念用非法行事，對於自己的眷屬也沒有過分的愛戀。』

『什麼叫做治理世事的正論呢？』地神！當時，力尊相王為信相太子說了這些偈語：

『我現在要說，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，應當歡喜，合掌仔細聽。諸位國王和合，聚集在金剛山（jin gang shan），護世的四鎮，向梵王（fan wang）提問：『大師梵尊！您是天中自在者，能夠消除疑惑，請為我們解答。什麼樣的人，可以被稱為天？什麼樣的人王，又可以被稱為天子，生在人間，住在王宮裡，用正法治理世事，卻又被稱為天呢？』

護世四王，問了這件事後，當時梵尊大師，就說了這些偈語：『你們現在雖然用這個意義來問我，我一定要爲了所有眾生，廣泛宣揚，第一殊勝的理論。因為聚集了業力，所以生在人間，為王統治國土，』

【English Translation】 English version: 'Namo Di Yi Wei De Cheng Jiu Zhong Shi Da Gong De Tian (Homage to the Great Meritorious Goddess who accomplishes all things with supreme power and virtue), Namo Bu Ke Si Liang Zhi Hui Gong De Cheng Jiu Da Bian Tian (Homage to the Great Eloquent Goddess who achieves immeasurable wisdom and merit).'

The Golden Light Sutra, Chapter Sixteen: On Right Principles

Translated by Tripitaka Master Dharmakshema of the Northern Liang Dynasty

At that time, the Buddha told the earth deity Firm-Ground: 'In the past, there was a king named Li Zun Xiang (Power-Revered Appearance). This king had a son named Xin Xiang (Faithful Appearance), who would soon receive the crown-prince initiation and rule the kingdom. At that time, the father-king told his crown prince Xin Xiang: 'There are right principles in the world that can govern a kingdom well. When I was a crown prince in the past, I was also about to inherit my father's throne, and my father-king also taught me these right principles. I have used these principles to govern the kingdom well for twenty thousand years, and I have never had a single thought of acting unlawfully, nor have I been overly attached to my own family.'

'What are these right principles for governing the world?' Earth deity! At that time, King Li Zun Xiang spoke these verses to Crown Prince Xin Xiang:

'I will now speak of the right principles for kings, for the benefit of all beings, to dispel all doubts. All human kings, all heavenly kings, should rejoice, join their palms, and listen attentively. When all the kings are gathered together on Mount Vajra (Jin Gang Shan), the four guardian deities of the world asked Brahma (Fan Wang): 'Great Master Brahma! You are the most free and powerful among the gods, and you can dispel all doubts. Please answer our questions. What kind of person can be called a deva (tian, god)? What kind of human king can be called the son of heaven, born in the human realm, living in a royal palace, governing the world with righteous Dharma, and yet be called a deva?'

After the Four Guardian Kings of the World asked this question, the Master Brahma then spoke these verses: 'Although you ask me this question now, I must proclaim and expound the foremost and supreme principle for all beings. Because of accumulated karma, they are born in the human realm and rule the kingdom as kings,'

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、　　舍遠善法、 　　增長惡聚，　　故使國中，　　多諸奸鬥， 　　三十三天，　　各生瞋恨。　　由其國王， 　　縱惡不治，　　壞國惡法，　　奸詐熾盛； 　　他方怨敵，　　競來侵掠；　　自家所有， 　　錢財珍寶，　　諸惡盜賊，　　共相劫奪。 　　如法治世，　　不行是事；　　若行是者， 　　其國殄滅。　　譬如狂象，　　蹋蓮華池， 　　暴風卒起、　　屢降惡雨、　　惡星數出、 　　日月無光、　　五穀果實，　　咸不滋茂。 　　由王舍政，　　使國饑饉，　　天于宮殿， 　

【現代漢語翻譯】 現代漢語譯本： 因此被稱為人王（rén wáng，人類的君王）。 處在胎中時， 諸天（zhū tiān，眾神）守護；或者先守護，然後才入胎。 雖然身在人間， 出生為人王，因為有諸天守護的緣故， 又被稱為天子（tiān zǐ，上天的兒子）；三十三天（sān shí sān tiān，佛教宇宙觀中的三十三個天界），各自以自己的功德， 分給這個人，所以被稱為天子。神力加持， 因此能夠自在，遠離惡法，阻止惡法生起。 安住于善法，修習增長善法，能夠令眾生， 多次生到天上。有時被稱為人王，也稱為執樂（zhí lè，享受快樂）， 羅剎（luó chà，惡鬼）中的魁首，能夠遮止各種惡事；也像父母一樣， 教誨修行善法，展示善惡的果報，受到諸天守護； 善惡各種業力，現在和未來，現在就受到果報， 受到諸天守護。如果有什麼惡事，放縱而不聞不問、 不懲治罪過、不用正法教導、捨棄遠離善法、 增長惡的聚集，因此使得國家中，多有奸詐爭鬥， 三十三天，各自生起嗔恨之心。由於國王， 放縱惡行而不加以懲治，敗壞國家，惡法盛行，奸詐之事猖獗； 他方的怨敵，競相前來侵略掠奪；自己國家所有的， 錢財珍寶，各種邪惡的盜賊，共同互相劫奪。 如果依法治理國家，就不會發生這些事情；如果做了這些事， 那麼國家就會滅亡。譬如瘋狂的大象，踐踏蓮花池， 暴風突然興起、屢次降下惡雨、惡星頻繁出現、 日月無光、五穀果實，都不茂盛。 由於國王捨棄正道，使得國家饑荒，天神在宮殿中，

【English Translation】 English version: Therefore, he is called the 'King of Men' (rén wáng, human king). When he is in the womb, the 'Devas' (zhū tiān, gods) protect him; or they protect him first, and then he enters the womb. Although he is among men, born as a king of men, because he is protected by the Devas, he is also called the 'Son of Heaven' (tiān zǐ, son of heaven); the 'Thirty-three Heavens' (sān shí sān tiān, the thirty-three heavens in Buddhist cosmology), each with its own merits, shares them with this person, so he is called the Son of Heaven. By the power of the divine, he is able to be free, to stay away from evil dharmas, and to prevent them from arising. He dwells in good dharmas, cultivates and increases good dharmas, and is able to cause sentient beings, to be reborn in the heavens many times. Sometimes he is called the King of Men, and also called 'Holder of Joy' (zhí lè, enjoyer of happiness), the chief among the 'Rakshasas' (luó chà, demons), who can prevent all kinds of evil; also like parents, teaching and cultivating good deeds, showing the consequences of good and evil, protected by the Devas; various karmas of good and evil, in the present and the future, receive their consequences in the present, protected by the Devas. If there are evil deeds, indulging them without questioning, not punishing the crimes, not teaching with the right Dharma, abandoning and staying away from good dharmas, increasing the accumulation of evil, thus causing the country to have much treachery and strife, the Thirty-three Heavens, each generates anger. Because the king, indulges in evil without punishing it, ruining the country, evil dharmas flourish, and treacherous deeds are rampant; enemies from other directions, compete to invade and plunder; all that belongs to one's own country, money, wealth, and treasures, various evil thieves, jointly rob each other. If the country is governed according to the Dharma, these things will not happen; if these things are done, then the country will be destroyed. It is like a mad elephant, trampling on a lotus pond, a violent wind suddenly arises, evil rain falls repeatedly, evil stars appear frequently, the sun and moon have no light, and the five grains and fruits, do not flourish. Because the king abandons the right path, causing famine in the country, the Devas in the palace,

悉懷愁惱。　　由王暴瘧，　　不修善事， 　　是時天王，　　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； 　　人民饑饉　　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， 　　日日衰減。　　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，　　飢餓疫死。　　穀米、果實， 　　滋味衰減，　　多病眾生

【現代漢語翻譯】 現代漢語譯本 都懷著憂愁煩惱。 由於國王暴虐無道，不修善事， 這時，諸位天王互相說道：『這位國王行為邪惡， 與惡人為伍，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，不久國家就會衰敗，非法的兵器、 奸詐的爭鬥訴訟、疾病和惡性傳染病，都會聚集在他的國土上。』 諸位天神隨即捨棄這位國王，使他的國家衰敗， 產生巨大的憂愁煩惱；兄弟、姐妹、眷屬、妻子， 都孤單地逃散流離，自身也滅亡；流星頻繁墜落、 兩個太陽同時出現；其他地方的強盜惡賊，侵略他的土地； 人民遭受飢餓，出現各種疾病；被國王器重的大臣， 離世死亡；大象、馬匹、車輛，在一念之間喪失滅亡； 各家的財產、國土上所有的東西，互相搶劫， 死於刀兵之下；五星和各個星宿，違背了正常的執行規律； 各種惡性傳染病，流傳遍佈他的國家。那些受到寵愛和俸祿， 被委任的大臣，以及各位官僚，專門做非法的事情。 像這樣作惡的人，反而受到恩惠待遇；修行善良正法的人， 卻日益衰減。對於作惡的人，反而產生恭敬之心； 見到修行善良的人，心中卻不關心照顧。所以使得世間， 三種異常現象同時出現，星宿執行失常，降下狂風暴雨， 破壞甘露，以及無上的正法。眾生等類， 以及土地的肥沃程度，都恭敬邪惡，詆譭善良的人， 所以上天降下冰雹，導致飢餓和瘟疫死亡。穀物和水果， 滋味衰減，患病的人增多。

【English Translation】 English version All were filled with sorrow and distress. Because the king was tyrannical and did not cultivate good deeds, At that time, the heavenly kings said to each other: 'This king acts evilly, Associates with evil people, and because of creating evil deeds, he will quickly anger the heavens. Because of the anger of the heavens, the country will soon be defeated, illegal weapons, Deceitful disputes and lawsuits, diseases and evil illnesses, will gather in his land.' The gods then abandoned the king, causing his country to be defeated, Generating great sorrow and distress; brothers, sisters, relatives, wives, Were scattered and displaced, and their bodies also perished; meteors fell frequently, Two suns appeared at the same time; evil thieves from other places invaded his land; The people suffered from famine, and various diseases appeared; the ministers who were valued by the king, Departed and died; elephants, horses, and carriages were lost and destroyed in an instant; The property of each family, everything in the country, was robbed from each other, Dying by weapons; the five planets and various constellations violated their normal course; Various evil epidemics spread throughout his country. Those who received favor and emoluments, The ministers who were appointed, and the various officials, specialized in doing illegal things. Those who do evil like this are favored and treated with kindness; those who cultivate good Dharma, Are declining day by day. They are respectful to those who do evil; But when they see those who cultivate goodness, they do not care for them. Therefore, the world, Has three anomalies occurring at the same time, the stars are out of order, and violent storms are descending, Destroying the nectar and the supreme Dharma. Sentient beings, And the fertility of the land, respect evil and slander good people, Therefore, the heavens send hail, causing famine and plague deaths. Grains and fruits, The taste is reduced, and there are more sick people.

，　　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，　　食無肌膚。 　　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。　　多有疾苦， 　　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。 　　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， 　　皆生燋熱，　　由王縱惡，　　舍而不理。 　　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、　　修集善根， 　　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

{ "translations": [ "現代漢語譯本：\n\n充滿整個國家。\n\n甘甜美好的果實，一天天減少；苦澀難吃的味道，隨時都在增長。原本用來遊戲、令人喜愛的地方，全都枯萎凋零，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，吃了也沒有肌膚滋養。\n\n臉色醜陋，氣力衰弱，凡是吃的東西，都不知道滿足。力量、精力、勇猛，全都消失殆盡；懶惰懈怠，充滿整個國家。很多人都有疾病痛苦，逼迫他們的身體，不祥的星象變動，羅剎（Rakshasa，惡鬼）到處作亂。\n\n如果有人王，施行非法之事、增長邪惡的同伴、損害人天之道，在三有（Three realms of existence，欲界、色界、無色界）之中，多受苦惱。\n\n發生像這樣等等，無量無邊的惡事，都是因為人王，愛著自己的眷屬、放縱他們作惡、捨棄而不加以治理。\n\n如果是被諸天所守護的眾生，這樣的人王，終究不會這樣做。有行善的人，能夠往生到天界；行不善的人，墮落在三塗（Three evil paths，地獄、餓鬼、畜生）。三十三天（Trayastrimsa Heaven，佛教的欲界六天之一），都感到焦熱，因為人王放縱作惡，捨棄而不加以管理。\n\n違逆諸天以及父母的教誨，不能夠公正治理國家，就不是孝順的兒子。對於那些興起各種奸邪惡事、破壞國土的人，不應該放縱捨棄，應當公正地懲治罪行。因此諸天，護持這樣的國王，用以滅除惡法、修集善根，現世能夠公正治理國家，就能增加王位。\n\n應該各自為他們解說，善業、不善業，能夠揭示因果關係，所以才能夠成為國王。\n\n諸天護持著他。", "English_translations": [ "English version:\n\nFilling the entire country.\n\nSweet and delicious fruits, diminishing day by day; bitter and unpleasant tastes, increasing all the time. The places where people used to play and that were once delightful, all withered and decayed, with nothing to bring joy. The exquisite and superior foods consumed by beings gradually decrease, and eating provides no nourishment to the skin.\n\nComplexions become ugly, strength declines, and no matter how much they eat, they are never satisfied. Strength, energy, and courage all vanish completely; laziness and sloth fill the entire country. Many suffer from illnesses and pain, afflicting their bodies; inauspicious stars shift, and Rakshasas (evil spirits) run rampant.\n\nIf a king engages in unlawful practices, increases evil companions, and harms the path to human and heavenly realms, he will suffer greatly in the three realms of existence (desire realm, form realm, and formless realm).\n\nSuch countless evil deeds arise because the king cherishes his relatives, indulges their evil actions, and abandons them without governance.\n\nIf he is a being protected by the devas (deities), such a king would never do this. Those who perform good deeds can be reborn in the heavens; those who perform evil deeds fall into the three evil paths (hell, hungry ghosts, and animals). The Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism) feels scorched because the king indulges in evil and abandons his duties.\n\nDisobeying the instructions of the devas and parents, and failing to govern the country justly, one is not a filial son. Those who incite various treacherous and evil deeds and destroy the country should not be indulged or abandoned; their crimes should be justly punished. Therefore, the devas protect such a king, so that he may eradicate evil and cultivate good roots. By governing the country justly in this life, he can increase his royal position.\n\nEach should explain to them the nature of good and bad karma, and reveal the relationship between cause and effect, so that they may become kings.\n\nThe devas protect him." ] } ]

、　　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，　　不應壞國。 　　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，　　正法治惡， 　　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，　　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， 　　世人愛樂；　　常當親近，　　修正法者， 　　聚集功德，　　莊嚴其身；　　于自

【現代漢語翻譯】 現代漢語譯本 鄰國的國王應協助（本國國王），爲了自己，也爲了他人，修正並治理國家。 如果有敗壞國家的人，應當用正法教導，爲了生命和國家，修行正法。不應該做惡事，不應該放縱惡行，所有其他的事情，都不應該敗壞國家。 國家往往因為出現許多奸邪之人才傾覆敗亡，如果出現許多奸邪之人，就會敗壞國土，就像大象破壞蓮花池一樣。 （國王）怨恨諸天，所以諸天產生惱怒，各種惡事發生，瀰漫整個國家。因此，應該遵循正法來治理邪惡，用善良來教化國家，不順從非法。 寧可捨棄身命，也不顧惜眷屬，對於親近的人和不親近的人，心中常常平等；看待親近的人和不親近的人，都和合為一。正直行為的名稱，流佈三界（指欲界、色界、無色界）。用正法治理國家，人們大多行善。 常常以善良的心，仰慕瞻仰國王，能夠使天眾，具足充滿，因此用正法治理國家，被稱為人王。 一切諸天，愛護人王，就像父母，擁護自己的孩子。所以使日、月、五星等星宿，按照它們的度數，不失去常軌。風雨按時節到來，沒有各種災禍，使國家豐饒殷實，安樂熾盛，增益人民和諸天之眾。因為這個因緣，各位人王等，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，世人喜愛快樂；常常應當親近，修行正法的人，聚集功德，莊嚴自身；對於自己

【English Translation】 English version The neighboring king should assist (this country's king), for himself and for others, to correct and govern the country. If there are those who ruin the country, they should be taught with the right Dharma. For the sake of life and the country, practice the right Dharma. One should not do evil, nor should one indulge in evil deeds. All other matters should not ruin the country. A country often collapses and perishes because of the emergence of many treacherous people. If many treacherous people appear, they will ruin the country, just like an elephant destroying a lotus pond. If (the king) resents the gods, the gods will become angry, and all kinds of evil things will happen, pervading the whole country. Therefore, one should follow the right Dharma to govern evil, and use goodness to edify the country, not conforming to illegalities. Rather give up one's life than cherish one's family. Towards those who are close and those who are not, one's heart should always be equal; viewing those who are close and those who are not, harmonizing them as one. The name of righteous conduct spreads throughout the three realms (desire realm, form realm, formless realm). Governing the country with the right Dharma, people mostly do good. Often with a good heart, admiring and looking up to the king, one can enable the heavenly hosts to be fully complete. Therefore, governing the country with the right Dharma is called a human king. All the gods love and protect the human king, just like parents protecting their children. Therefore, the sun, moon, five planets, and other stars follow their degrees without losing their regular paths. Wind and rain come in season, without various disasters, making the country rich and prosperous, peaceful and flourishing, increasing the people and the hosts of gods. Because of this cause, all human kings, etc., would rather give up their lives than do evil; they should not abandon the precious treasure of the right Dharma. Because of the treasure of the right Dharma, people love and rejoice; one should always be close to those who practice the right Dharma, accumulating merits to adorn oneself; regarding oneself

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。」』」

合部金光明經卷第六 大正藏第 16 冊 No. 0664 合部金光明經

合部金光明經卷第七

隋大興善寺沙門釋寶貴合北涼三藏曇無讖譯

善集品第十七

於是，如來複為地神說往因緣而作偈言：

「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，

【現代漢語翻譯】 現代漢語譯本 眷屬，應當常常知道滿足；應當遠離惡人，修習治理正法。 爲了使眾生安穩，對於各種善法，教導告誡並加以保護，使他們遠離不善的行為。因此，這個國家，就會安寧隱定，物產豐饒快樂；這樣的國王也能得到，威德具足的果報。對於那些人民，所做的不善行為，應當調伏，依法教導。 這樣的國王應當得到，美好的名聲和讚譽，善於攝受守護，使眾生安樂。'

《合部金光明經》卷第六 大正藏第 16 冊 No. 0664 《合部金光明經》

《合部金光明經》卷第七

隋朝大興善寺沙門釋寶貴合北涼三藏曇無讖譯

善集品第十七

於是，如來又為地神說往昔的因緣，並作偈頌說：

'我過去曾經作為，轉輪聖王（統治世界的理想君王），捨棄四大地（指整個地球）、以及大海。 又在那個時候，用四大部洲（指須彌山周圍的四大洲）中，裝滿珍寶，奉獻給諸佛。凡是佈施的東西，都是捨棄自己所看重的，沒有見到任何可愛的東西，而不捨棄的。 在過去世，無數劫中，爲了尋求正法，常常捨棄自己的身命。又在過去世，不可思議的劫數之前，有佛世尊，名叫寶勝（Ratna-śikhin）。這位佛世尊，般涅槃（parinirvana）之後，當時有一位聖王，名叫善集（Śubhasaṃgraha），在四天下（指須彌山周圍的四大洲）中，得到自在，治理的正法之勢，遍及大海的邊際。這位國王有一座城，名叫水音尊，在他的城中，止住並治理教化。夜晚睡眠中，聽到佛的功德，並且見到比丘（bhiksu）。'

【English Translation】 English version Family members, should always know contentment; should stay away from evil people, cultivate and govern the true Dharma. In order to make sentient beings peaceful, towards all kinds of good Dharmas, teach, admonish and protect them, so that they stay away from unwholesome actions. Therefore, this country will be peaceful and prosperous; such a king will also obtain the reward of being complete with majesty and virtue. Regarding those people, the unwholesome actions they commit, should be subdued, and taught according to the Dharma. Such a king should obtain, a good name and praise, be good at gathering and protecting, and bring happiness to sentient beings.'

The Sixth Volume of the Combined Golden Light Sutra Taisho Tripitaka Volume 16, No. 0664, Combined Golden Light Sutra

The Seventh Volume of the Combined Golden Light Sutra

Translated by Śramaṇa Śakya-Bao-Gui of Daxingshan Temple in the Sui Dynasty, combined with the translation of Dharmaraksa from the Northern Liang Dynasty

Chapter Seventeen: Good Gathering

Then, the Tathagata again spoke of past causes and conditions for the Earth Goddess, and spoke in verse:

'In the past, I was once, a Cakravartin King (ideal world-ruling monarch), who gave up the four great lands (referring to the entire Earth), and the great ocean. Also at that time, using the four continents (referring to the four continents around Mount Sumeru), filled with treasures, I offered them to all the Buddhas. Whatever was given in charity, was abandoning what I valued, and there was nothing lovely that I did not give up. In past lives, for countless kalpas, in order to seek the true Dharma, I often gave up my own life. Also in past lives, before countless inconceivable kalpas, there was a Buddha World-Honored One, named Ratna-śikhin (寶勝). After this Buddha World-Honored One, entered parinirvana (般涅槃), at that time there was a holy king, named Śubhasaṃgraha (善集), in the four continents (指須彌山周圍的四大洲), who obtained freedom, and the power of governing the true Dharma, extended to the edge of the great ocean. This king had a city, named Water Sound Honor, in his city, he dwelled and governed the teachings. In his sleep at night, he heard the merits of the Buddha, and saw a bhiksu (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，　　即尋覺悟， 　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，　　威德照然。 　唯愿為我，　　敷演宣暢，　　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

【現代漢語翻譯】 現代漢語譯本 名為寶冥（Bao Ming，比丘的名字）， 善於宣揚和闡釋如來（Tathagata，佛的稱號）的正法（Dharma，佛法），即所謂的《金光明經》（Suvarnaprabhasa Sutra）， 這部微妙的經典，明亮如日中之光，能夠普照一切。 這位轉輪王（cakravarti，擁有統治世界的理想君主）夢到這些事情后，立刻醒悟， 心中充滿喜悅。隨即走出宮殿，來到僧侶居住的寺院， 供養和恭敬各位大聖眾（arya-samgha，聖者的僧團）。他向各位大德（bhadanta，對有德長老的尊稱）問道： 『在這大眾之中，是否有比丘（bhiksu，出家修行的男性）名為寶冥， 成就一切功德？』當時，寶冥 在一處石窟中，安穩端坐， 以正念（samyak-smrti，正確的念頭）思惟， 讀誦這部《金光明經》。當時有一位比丘， 帶領這位國王，來到寶冥所居住的地方，到達寶冥的住所。 當時這位寶冥，仍然在石窟中，形貌非常特殊， 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（Buddha，覺悟者）所修行的，名為《金光明經》， 是諸經之王。』 當時善集王（Shanji Wang，國王的名字）立刻禮敬寶冥比丘， 這樣說道：『您的面容如滿月般，威德光芒照耀。 唯愿您為我敷演宣暢這部《金光明經》， 這部諸經之王。』當時寶冥尊者（Bao Ming zunzhe，對寶冥的尊稱），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（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）的諸天（Deva，天神）， 知道將要說法，都心生歡喜。 在清凈微妙，鮮潔的地方，用各種珍寶， 裝飾填滿地面；用上妙的香水， 灑在地面上；散佈各種美好的花朵， 遍滿那個地方。國王在這個時候，親自鋪設

【English Translation】 English version Named Bao Ming (Bao Ming, name of a bhiksu), He is skilled in proclaiming and expounding the Proper Dharma (Dharma, the Buddha's teachings) of the Tathagata (Tathagata, 'Thus Gone One,' an epithet of the Buddha), namely the Suvarnaprabhasa Sutra (Suvarnaprabhasa Sutra, 'Golden Light Sutra'), This subtle and wonderful scripture, as bright as the midday sun, is able to illuminate everything universally. This Chakravarti (cakravarti, ideal universal ruler) awoke immediately after dreaming these things, His heart filled with joy. He then left the palace and went to the monastery where the monks resided, Offering and revering all the great Arya-Samgha (arya-samgha, the noble community). He asked the venerable elders (bhadanta, a term of respect for virtuous elders): 'Among this assembly, is there a bhiksu (bhiksu, a male monastic) named Bao Ming, Who has accomplished all merits?' At that time, Bao Ming Was in a cave, sitting still and undisturbed, Contemplating with right mindfulness (samyak-smrti, correct mindfulness), Reciting this Suvarnaprabhasa Sutra. At that time, a bhiksu Led the king to the place where Bao Ming was staying, arriving at Bao Ming's abode. At that time, this Bao Ming was still in the cave, his appearance extraordinary, His majestic virtue blazing. The bhiksu then pointed to the cave and said to the king: 'The one in this cave is the bhiksu Bao Ming you are asking about, He is able to uphold the profound, the practice of all Buddhas (Buddha, the awakened one), named the Suvarnaprabhasa Sutra, The king of all sutras.' At that time, King Shanji (Shanji Wang, the king's name) immediately paid homage to the bhiksu Bao Ming, Saying thus: 'Your face is like the full moon, your majestic virtue shines brightly. I beseech you to expound and proclaim this Suvarnaprabhasa Sutra for me, This king of all sutras.' At that time, the venerable Bao Ming (Bao Ming zunzhe, an honorific for Bao Ming) accepted the king's request, Promising to expound this Suvarnaprabhasa Sutra for him. The devas (Deva, gods) of the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a universe in Buddhist cosmology), Knowing that the Dharma would be taught, all rejoiced. In a pure and subtle, clean and immaculate place, with various precious jewels, They adorned and filled the ground; with supreme and wonderful fragrant water, They sprinkled it on the ground; scattering various beautiful flowers, Covering the entire place. The king at this time, personally spread out

法座，　　懸繒幡蓋、　　寶飾、挍絡、 　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、 　大曼陀華。　　無量百千，　　種種伎樂， 　于虛空中，　　不鼓自鳴。　　寶冥比丘， 　能說法者，　　尋上高座，　　結加趺坐。 　即念十方，　　不可思議，　　無量千億， 　諸佛世尊。　　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， 　敷暢宣說，　　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

【現代漢語翻譯】 現代漢語譯本 法座佈置懸掛的絲綢幡蓋、寶物裝飾和精美絡網， 用各種微妙和特別的上等香料，全部奉獻散佈。 大法的高座，一切諸天、龍及鬼神、摩睺羅伽（Mahoraga，大蟒神）、緊那羅（Kinnara，歌神）等，即刻從天上降下曼陀羅華（Mandala flower，天花），遍灑法座，使其處所充滿。 不可思議的百千萬億那由他（Nayuta，數量單位）等無量諸天，一時都來到一起，聚集在說法的地方。 這時寶冥（Bao Ming）比丘從石窟中出來，諸天即刻用娑羅華（Sala flower，娑羅樹花）供養奉散寶冥比丘。 這時寶冥比丘，清洗乾淨身體，穿上乾淨美妙的衣服，到達法座之處，合掌恭敬禮拜這法座。 一切天王及諸天人，降下曼陀羅華、大曼陀華。無量百千種的各種伎樂，在虛空中不敲擊而自動鳴響。寶冥比丘，這位能夠說法的人，隨即登上高座，結跏趺坐。 即刻憶念十方不可思議的無量千億諸佛世尊。對於諸眾生，生起大悲心，以及善集王（Shanji King）所得到的王領，盡一日月所照之處。這時說法者，即刻為國王，廣為宣說這部妙經典。 『這時大王，爲了聽聞佛法，在比丘面前合掌站立。聽聞到正法，讚歎說「善哉」，內心悲傷哀悼，眼淚交流，隨即又歡喜踴躍，心意喜悅。爲了供養這部經典，』 這時

【English Translation】 English version The Dharma seat is adorned with hanging silk banners and canopies, precious ornaments, and exquisite netting, With all sorts of subtle and extraordinary fine incense, all offered and scattered. The high seat of the Great Dharma, all the devas (gods), nagas (dragons), and yakshas (spirits), mahoragas (great serpent deities), kinnaras (celestial musicians), and others, immediately rain down from the heavens mandala flowers, scattering them all over the Dharma seat, filling the place. Inconceivable hundreds of thousands of millions of nayutas (a large number) and other immeasurable devas, all come together at once, gathering at the place where the Dharma is expounded. At this time, Bhikshu Bao Ming emerges from the cave, and the devas immediately offer and scatter sala flowers in worship of Bhikshu Bao Ming. At this time, Bhikshu Bao Ming, having cleansed his body, puts on clean and exquisite robes, arrives at the Dharma seat, joins his palms together, and respectfully bows to the Dharma seat. All the deva kings and the devas and humans rain down mandala flowers and great mandala flowers. Immeasurable hundreds of thousands of various kinds of musical instruments, in the empty sky, play without being struck. Bhikshu Bao Ming, the one who is able to expound the Dharma, then ascends the high seat and sits in the lotus position. He immediately contemplates the inconceivable, immeasurable thousands of millions of Buddhas, World Honored Ones, in the ten directions. Towards all sentient beings, he generates great compassion, and considers the kingdom obtained by King Shanji, as far as the sun and moon shine. At this time, the Dharma speaker, immediately for the king, widely expounds this wonderful scripture. 『At this time, the great king, in order to hear the Dharma, stands before the bhikshu with his palms joined. Having heard the true Dharma, he praises, saying 'Excellent!' His heart is filled with sorrow and lamentation, and tears flow. Then he rejoices and leaps for joy, his mind filled with delight. In order to make offerings to this scripture,』 At that time

即捉，　　如意珠玉，　　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。　　時善集王，　　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， 　諸小國王；　　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

【現代漢語翻譯】 現代漢語譯本 於是，他拿出瞭如意寶珠（cintamani，能實現願望的寶珠），爲了所有眾生， 發下宏大的誓願：『愿在今日，在這閻浮提（Jambudvipa，我們所居住的這個世界）， 降下無量無數的，各種珍奇的，瑰麗的七寶（seven treasures，佛教中象徵吉祥的七種寶物，通常指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）， 以及美妙的瓔珞（necklace，一種裝飾品）。以此因緣，讓所有無量 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（heavenly crown，天人的頭冠）、耳珰（earrings，耳環）、 各種瓔珞、美味的食物、寶座，全部都充滿， 遍佈整個四天下（four continents，佛教宇宙觀中的四大洲）。當時善集王（King Good Collection），就拿著這些， 充滿四天下，無量的七寶，在寶勝佛（Ratnakara Buddha） 遺留的教法之中，用來佈施，供養三寶（Three Jewels，佛、法、僧）。 當時為國王說法的比丘（bhikkhu，出家修行的男性），就是現在 的阿閦佛（Akshobhya Buddha）；當時善集王，聽受佛法的人， 就是現在的我，釋迦文（Sakyamuni，釋迦牟尼佛）。我在那時， 捨棄這大地，充滿四天下的，珍寶佈施， 才得以聽聞這樣的，《金光明經》（Suvarnaprabhasa Sutra）。聽聞這部經后， 僅僅稱讚一聲『善哉』（well said，說得好），以此善根、業力因緣的緣故， 身體呈現金色，具有百福莊嚴（hundred blessings adornment，具有各種吉祥的特徵）。常常為無量 百千萬億，眾生等類，所樂意見到， 既得見后，沒有厭倦滿足的時候。過去九十 九億千劫（kalpas，佛教的時間單位），常常能夠成為，轉輪聖王（chakravartin，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；在不可思議，劫中常常成為， 釋提桓因（Sakra，忉利天之主）、以及凈梵王（Pure Brahma King，色界天的統治者）；又能夠值遇， 十力世尊（Tathagata with Ten Powers，具有十種力量的如來），其數量無數，不

【English Translation】 English version Then, he took out the Cintamani Jewel (cintamani, wish-fulfilling jewel), for all sentient beings, And made a great vow: 『May today, in this Jambudvipa (Jambudvipa, the continent where we live), Rain down immeasurable, various precious, magnificent seven treasures (seven treasures, the seven auspicious treasures in Buddhism, usually referring to gold, silver, lapis lazuli, tridacna, agate, pearl, and amber), And exquisite necklaces (necklace, an ornament). By this cause and condition, may all immeasurable, All sentient beings, be able to enjoy happiness.』 At that very moment, Immediately rained down seven treasures, as well as various precious ornaments, heavenly crowns (heavenly crown, the crown of the devas), earrings (earrings), Various necklaces, delicious food, and jeweled thrones, all completely filled, Covering the entire four continents (four continents, the four continents in the Buddhist cosmology). At that time, King Good Collection (King Good Collection), then took these, Filling the four continents, immeasurable seven treasures, within the Dharma of the Buddha Ratnakara (Ratnakara Buddha), Used them for almsgiving, offering to the Three Jewels (Three Jewels, Buddha, Dharma, and Sangha). The Bhikkhu (bhikkhu, a male monastic) who preached the Dharma to the king at that time, is now Akshobhya Buddha (Akshobhya Buddha); King Good Collection at that time, the one who listened to and received the Dharma, Is now me, Sakyamuni (Sakyamuni, Shakyamuni Buddha). At that time, I gave up this earth, filled with the four continents, precious treasures for almsgiving, And was able to hear such, the 『Suvarnaprabhasa Sutra』 (Suvarnaprabhasa Sutra). After hearing this Sutra, Simply praised 『Well said』 (well said), due to this root of goodness, karmic cause and condition, The body manifested golden, adorned with a hundred blessings (hundred blessings adornment, possessing various auspicious characteristics). Constantly for immeasurable, Hundreds of millions of billions, of sentient beings, are delighted to see, Having seen it, there is no time of weariness or satisfaction. In the past ninety, Nine hundred million kalpas (kalpas, a unit of time in Buddhism), I was always able to become, a Chakravartin (chakravartin, an ideal ruler who rules the world); Also in immeasurable, hundreds of thousands of kalpas, I was always able to rule, Various small kingdoms; in inconceivable, kalpas I often became, Sakra (Sakra, the lord of the Trayastrimsa Heaven), and Pure Brahma King (Pure Brahma King, the ruler of the Form Realm); and was able to encounter, Tathagatas with Ten Powers (Tathagata with Ten Powers, the Tathagata with ten powers), their number is countless, not

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。」

金光明經鬼神品第十八

北涼三藏曇無讖譯

佛告功德天：「若有善男子、善女人慾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，是人應當畢定至心，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。　　假使恒河， 　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

【現代漢語翻譯】 現代漢語譯本 可以稱量計算。 所獲得的功德，無量無邊，都是由於聽聞此經，以及稱讚『善哉』（好啊）。如我所愿，成就菩提（覺悟），證得正法之身，我現在已經得到了。

《金光明經·鬼神品》第十八

北涼三藏曇無讖（Dharmaksema）譯

佛告訴功德天（Sri-devi）: 『如果有善男子、善女人想要用不可思議的微妙供養品供養過去、未來、現在諸佛世尊，以及想要得知三世諸佛甚深修行之處，這個人應當必定至誠專心，隨順這部經流傳的地方——無論是城邑、村落、舍宅、空曠之處——以正念不散亂的心，至誠聽聞這部微妙經典。』

當時，世尊想要再次宣說這個意義，所以說了偈頌：

『如果想要供養一切諸佛，想要知道三世諸佛的修行之處，應當前往那些城邑、村落，有這部經存在的地方，至誠專心地聽受這部微妙經典。 這部經有不可思議的功德大海，無量無邊，能夠讓一切眾生解脫，度過無量的痛苦。 這部經如同大海一樣甚深，初善、中善、后善，不可用言語描述，無法用譬喻來相比。 即使是恒河沙數，大地微塵，大海諸水，一切諸山，像這些事物，都不能用來比喻這部經的功德。 如果進入這部經，就進入了法性，如同深入法性一樣，安住在其中。 就在這部經典，《金光明經》中，能夠見到我，釋迦牟尼（Sakyamuni）。 因為能夠信解聽聞這部經的緣故，不可思議的阿僧祇劫（asamkhya kalpa）中，生於天人之中，常常享受快樂。』

【English Translation】 English version Can be weighed and calculated. The merits obtained are immeasurable and boundless, all due to hearing this sutra and praising 'Sadhu' (well done). As I wished, I have attained Bodhi (enlightenment) and realized the body of the True Dharma, which I have now obtained.

Golden Light Sutra, Chapter 18: On Spirits

Translated by Tripiṭaka Master Dharmaksema of the Northern Liang Dynasty

The Buddha told Sri-devi (Goddess of Merit): 'If there are good men or good women who wish to offer inconceivable and wonderful offerings to all 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 and without distraction, sincerely listen to this wonderful sutra.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:

'If you wish to make offerings to all the Buddhas, and wish to know the practices of the Buddhas of the three times, you should go to those cities and villages where this sutra exists, and wholeheartedly listen to this wonderful sutra. This sutra has an inconceivable ocean of merit, immeasurable and boundless, capable of liberating all sentient beings and delivering them from immeasurable suffering. This sutra is as deep as the ocean, good in the beginning, middle, and end, indescribable in words, and cannot be compared with any analogy. Even if it were the sands of the Ganges River, the dust motes of the earth, all the waters of the ocean, and all the mountains, such things could not be used as a metaphor for the merit of this sutra. If you enter this sutra, you enter the Dharma-nature, and like deeply entering the Dharma-nature, you abide within it. Within this scripture, the Golden Light Sutra, you can see me, Sakyamuni (釋迦牟尼). Because of being able to believe and understand and listen to this sutra, for inconceivable asamkhya kalpas (阿僧祇劫), you will be born among gods and humans, constantly enjoying happiness.'

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，　　猶見座處， 　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、　　及諸形色。　　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；　　他方賊盜， 　能令退散；　　勇捍多力，　　能破強敵； 　惡夢惱心、　　無量惡業，　　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，　　修集諸善， 　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

【現代漢語翻譯】 現代漢語譯本 無量，不可思議，功德福聚，全部都已獲得。無論到達何處，即使是百由旬（Yojana，古印度長度單位）之內，充滿熊熊烈火，也應從中穿過。 如果到達村落、阿蘭若處（Aranya，寂靜處，指遠離塵囂的修行場所），到達法會場所，至誠聽受，因為聽聞此經的緣故，惡夢、蠱道、五星諸宿的變異災禍，一切惡事，都將消滅無餘。在說法之處，蓮花座上，說是經典、書寫、讀誦，這位說法者，如果離開法座，這時大眾，仍然能看見座位之處，知道有說法者在此。 或者看見佛世尊、或者看見佛像、菩薩色像、普賢菩薩（Samantabhadra）、文殊師利（Manjusri）、彌勒大士（Maitreya）以及各種形色。看見如此等等的事情之後，隨即又消失殆盡，和之前沒有兩樣。 成就如此的諸功德之後，而被諸佛所讚歎。威德、相貌，無量無邊；有大名稱，能驅逐怨家；他方賊盜，能令退散；勇猛強悍，多有力量，能破除強敵；惡夢惱亂內心、無量惡業，如此種種惡事，都將寂滅；如果進入軍陣，常常能夠戰勝他人；名聲流佈，遍及閻浮提（Jambudvipa，指我們所居住的這個世界）；也能摧伏一切怨敵；遠離各種罪惡，修集各種善行，入陣得勝，內心常常歡喜。大梵天王（Mahabrahma）、三十三天（Trayastrimsa Heaven，佛教的欲界六天之一）、護世四王（Four Heavenly Kings）、金剛密跡（Vajrapani）、鬼神諸王、散脂大將（Samjaya）、禪那英鬼（Janaka）、以及緊那羅（Kinnara，一種非人，似人但頭上有角） English version Immeasurable, inconceivable, merits and blessings, all have been obtained. Wherever you go, even if it is a hundred yojanas (Yojana, an ancient Indian unit of distance) filled with raging fire, you should pass through it. If you arrive at a village, an aranya (Aranya, a quiet place, referring to a place of practice away from the hustle and bustle), or a Dharma assembly, and listen sincerely, 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. At the place of preaching, on a lotus seat, speaking this sutra, writing, reading, and reciting, if this speaker leaves the Dharma seat, at this time the assembly will still see the place of the seat, knowing that there is a speaker here. Or see the Buddha, the World Honored One, or see the Buddha image, the Bodhisattva image, Samantabhadra, Manjusri, Maitreya, and various forms. After seeing such things, they will soon disappear completely, just as before. After accomplishing such merits, you will be praised by all the Buddhas. Majesty, appearance, immeasurable and boundless; having a great name, able to drive away enemies; foreign thieves, able to make them retreat; brave and strong, with great power, able to defeat strong enemies; nightmares disturbing the mind, immeasurable evil karma, all such evil things, will be extinguished; if entering a military formation, you will always be able to defeat others; fame will spread throughout Jambudvipa (Jambudvipa, referring to the world we live in); also able to subdue all enemies; stay away from all evils, cultivate all good deeds, enter the battle and win, the heart is always joyful. Mahabrahma, Trayastrimsa Heaven, the Four Heavenly Kings, Vajrapani, the kings of ghosts and gods, Samjaya, Janaka, and Kinnara (a non-human being, similar to a human but with horns on its head)

【English Translation】 English version Immeasurable, inconceivable, merits and blessings, all have been obtained. Wherever you go, even if it is a hundred yojanas (Yojana, an ancient Indian unit of distance) filled with raging fire, you should pass through it. If you arrive at a village, an aranya (Aranya, a quiet place, referring to a place of practice away from the hustle and bustle), or a Dharma assembly, and listen sincerely, 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. At the place of preaching, on a lotus seat, speaking this sutra, writing, reading, and reciting, if this speaker leaves the Dharma seat, at this time the assembly will still see the place of the seat, knowing that there is a speaker here. Or see the Buddha, the World Honored One, or see the Buddha image, the Bodhisattva image, Samantabhadra, Manjusri, Maitreya, and various forms. After seeing such things, they will soon disappear completely, just as before. After accomplishing such merits, you will be praised by all the Buddhas. Majesty, appearance, immeasurable and boundless; having a great name, able to drive away enemies; foreign thieves, able to make them retreat; brave and strong, with great power, able to defeat strong enemies; nightmares disturbing the mind, immeasurable evil karma, all such evil things, will be extinguished; if entering a military formation, you will always be able to defeat others; fame will spread throughout Jambudvipa (Jambudvipa, referring to the world we live in); also able to subdue all enemies; stay away from all evils, cultivate all good deeds, enter the battle and win, the heart is always joyful. Mahabrahma, Trayastrimsa Heaven, the Four Heavenly Kings, Vajrapani, the kings of ghosts and gods, Samjaya, Janaka, and Kinnara (a non-human being, similar to a human but with horns on its head)

羅、　　阿耨達龍、　　娑竭羅王、 　阿修羅王、　　迦樓羅王、　　大辯天神、 　及大功德，　　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： 『今是眾生，　　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， 　悉以供養，　　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，　　之所愛護；　　大辯功德、 　護世四王、　　無量鬼神、　　及諸力士， 　晝夜精勤，　　擁護四方；　　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；　　大力鬼神

【現代漢語翻譯】 現代漢語譯本 羅（Rāhu，星名，印度神話中的阿修羅），阿耨達龍（Anavatapta-nāga，傳說中位於喜馬拉雅山北部的聖湖龍王），娑竭羅王（Sāgara-rāja，海龍王）， 阿修羅王（Asura-rāja，非天之王），迦樓羅王（Garuḍa-rāja，金翅鳥王），大辯天神（Mahā-sarasvatī，智慧女神）， 及大功德，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： 『今是眾生，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， 悉以供養，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，之所愛護；大辯功德、 護世四王、無量鬼神、及諸力士， 晝夜精勤，擁護四方；釋提桓因（Śakro devānām indraḥ，帝釋天）， 及日、月天、閻摩羅王（Yamarāja，閻魔王），風、水諸神、 違馱天神（Skanda，韋馱天），及毗紐天（Viṣṇu，毗濕奴），大辯天神、 及自在天（Śiva，濕婆），火神等神，大力勇猛， 常護世間，晝夜不離；大力鬼神

【English Translation】 English version Rāhu (a celestial body, an Asura in Hindu mythology), Anavatapta-nāga (the dragon king of the sacred lake in the north of the Himalayas), Sāgara-rāja (the ocean dragon king), Asura-rāja (king of the Asuras), Garuḍa-rāja (king of the Garudas), Mahā-sarasvatī (the goddess of wisdom), And great merits, such foremost ones, all the gods, Should always make offerings, those who listen to the Dharma, give rise to inconceivable, Thoughts of Dharma-stupas; beings who see them, are respectful and joyful. All the heavenly kings, also each contemplate, and say to each other: 'These beings now, have immeasurable power and virtue, all fully accomplished, If they can come to, this Dharma assembly, such people, Achieve supreme good roots. If there are those who listen to, these profound scriptures, Therefore solemnly go forth, to the place of the Dharma assembly, giving rise to inconceivable, Right faith, making offerings with reverence, to the unsurpassed Dharma-stupa. Such great compassion, benefits sentient beings, which is immeasurable, A profound Dharma treasure vessel. Able to enter the profound, unsurpassed Dharma-nature, Because with pure minds, they listen to these scriptures. Such people, Have all made offerings, to the past immeasurable, hundreds of thousands of Buddhas. With these good roots, immeasurable causes and conditions, they should listen to and receive, This Golden Light. Such beings, are always protected by immeasurable, All the heavenly god-kings, are loved and protected by; Great Eloquence Merit, The Four Guardian Kings, immeasurable ghosts and spirits, and all the strong warriors, Day and night diligently, protect the four directions; Śakro devānām indraḥ (Śakra, the lord of the gods), And the sun and moon gods, Yamarāja (Yama, the lord of death), the gods of wind and water, Skanda (the celestial general Wei Tuo), and Viṣṇu (Vishnu), Mahā-sarasvatī, And Śiva (Shiva), the fire god and other gods, with great strength and courage, Always protect the world, day and night without leaving; powerful ghosts and spirits

、 　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，　　聽是法者；　　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、 　祁那沙婆、　　摩尼乾陀、　　及尼乾陀、 　主雨大神、　　大飲食神、　　摩呵伽吒、 　金色發神、　　半祁鬼神、　　及半支羅、 　車缽羅婆；　　有大威德，　　婆那利神、 　曇摩跋羅、　　摩竭婆羅、　　針發鬼神、 　繡利密多、　　勒那翅奢、　　摩呵波那、 　及軍陀遮、　　劍摩舍帝；　　復有大神， 　奢羅蜜帝、　　醯摩跋陀、　　薩多琦黎， 　如是等神，　　皆有無量，　　神足大力， 　常勤擁護，　　聽受如是，　　微妙典者； 　阿耨達王、　　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，　　

【現代漢語翻譯】 現代漢語譯本 那羅延（Narayana）等、摩醯首羅（Mahesvara）、二十八部， 諸鬼神等，散脂（Sanjaya）為首，百千鬼神， 神足大力，擁護是等，令不怖畏； 金剛密跡（Vajrapani）、大鬼神王、及其眷屬， 五百徒黨，一切皆是，大菩薩等， 亦悉擁護，聽是法者；摩尼跋陀（Manibhadra）、 大鬼神王、富那跋陀（Purnabhadra）、及金毗羅（Kumbhira）、 阿羅婆帝（Alavaka）、賓頭盧伽（Pindolaka）、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（Citrasena）、 阿修羅王、及乾闥婆（Gandharva）、那羅羅阇（Nalaraja）、 祁那沙婆（Kinnaras）、摩尼乾陀（Manikanda）、及尼乾陀（Nigandha）、 主雨大神、大飲食神、摩呵伽吒（Mahakala）、 金色發神、半祁鬼神、及半支羅（Pancika）、 車缽羅婆（Capalava）；有大威德，婆那利神、 曇摩跋羅（Dhammapala）、摩竭婆羅（Makarapala）、針發鬼神、 繡利密多（Srimitra）、勒那翅奢（Ratnakisha）、摩呵波那（Mahapana）、 及軍陀遮（Kundadhara）、劍摩舍帝（Ksemavati）；復有大神， 奢羅蜜帝（Saramati）、醯摩跋陀（Hemavata）、薩多琦黎（Satagri）， 如是等神，皆有無量，神足大力， 常勤擁護，聽受如是，微妙典者； 阿耨達王（Anavatapta）、娑伽羅王（Sagara）、目真鄰王（Mucilinda）、 伊羅缽王（Airavata）、難陀龍王（Nanda）、跋難陀王（Upananda）， 有如是等，百千龍王

【English Translation】 English version Narayana, Mahesvara, and the twenty-eight classes, All the ghosts and spirits, with Sanjaya at their head, hundreds of thousands of ghosts and spirits, With divine powers and great strength, protect these, causing them no fear; Vajrapani, the great spirit king, and his retinue, Five hundred followers, all of whom are great Bodhisattvas, Also all protect those who listen to this Dharma; Manibhadra, The great spirit king, Purnabhadra, and Kumbhira, Alavaka, Pindolaka, the great yellow-headed spirit, Each of these spirits has five hundred attendant ghosts and spirits, Who constantly protect those who listen to this sutra; Citrasena, The Asura king, and the Gandharvas, Nalaraja, The Kinnaras, Manikanda, and Nigandha, The great rain-ruling spirit, the great food-and-drink spirit, Mahakala, The golden-haired spirit, the Pancika spirit, and Pancika, Capalava; possessing great power and virtue, the Vanali spirit, Dhammapala, Makarapala, the needle-haired spirit, Srimitra, Ratnakisha, Mahapana, And Kundadhara, Ksemavati; furthermore, there are great spirits, Saramati, Hemavata, Satagri, Such spirits as these, all possessing immeasurable divine powers and great strength, Constantly and diligently protect those who listen to and receive such subtle teachings; King Anavatapta, King Sagara, King Mucilinda, King Airavata, King Nanda, King Upananda, There are such as these, hundreds of thousands of dragon kings

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、　　睒摩梨子、　　波呵黎子、 　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；　　呵黎帝南、 　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、　　種殖園林、　　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，　　皆悉消滅。　　地神大力， 　勢力甚深，　　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， 　悉令勇出，　　潤益眾生。　　是經力故， 　能令地味

，　　悉出地上，　　厚百由旬； 　亦令諸天，　　大得精味，　　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，　　無有邪戾。　　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，　　諸方清澈， 　凈潔明瞭。　　日王赫炎，　　放千光明， 　歡喜踴躍，　　照諸闇蔽。　　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，　　放大網光， 　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，

【現代漢語翻譯】 現代漢語譯本 全部從地上涌出，厚達百由旬（Yojana，古印度長度單位）； 也讓諸天（Devas，天神）獲得極好的精妙滋味，充滿並增強他們的身力， 使他們歡喜快樂；閻浮提（Jambudvipa，我們所居住的娑婆世界）內的所有諸神， 心中都生起歡喜，享受無量的快樂。因為這部經的力量， 諸天都感到歡喜，各種穀物和果實，全都變得滋潤茂盛； 園林和叢林中，花朵都開放，香氣濃郁芬芳， 充滿並瀰漫各處；各種草木樹木，生長得端正挺直， 它們的質地柔軟，沒有歪斜不正。閻浮提（Jambudvipa，我們所居住的娑婆世界）內， 所有的龍女（Naga maidens，龍族女性），數量無量，不可思議， 心中都生起歡喜，踴躍雀躍，無量無邊。在每一個地方， 都莊嚴地裝飾著蓮花池，在那些池中，生長著各種各樣的蓮花， 如優缽羅華（Utpala，青蓮花）、波頭摩華（Padma，紅蓮花）、拘物頭華（Kumuda，白蓮花）、 分陀利華（Pundarika，大白蓮花）。在自己的宮殿里，除去所有的雲霧， 使虛空中，沒有塵埃遮蔽，四面八方都清澈， 乾淨明亮。日王（Surya，太陽神）光芒萬丈，放出千萬道光明， 歡喜踴躍，照亮所有的黑暗遮蔽之處。用閻浮檀金（Jambudana gold，一種珍貴的黃金） 建造宮殿，居住在其中，威德無量。 太陽天子（Surya，太陽神）以及月天（Chandra，月神），因為聽聞這部經的緣故， 精氣變得充實。這位太陽天子（Surya，太陽神），從閻浮提（Jambudvipa，我們所居住的娑婆世界）升起， 心中生起歡喜，放出無量的光明網， 遍照四面八方。就在升起的時候，放出巨大的光明網， 使各種各樣的池塘中的蓮花都開放。 閻浮提（Jambudvipa，我們所居住的娑婆世界）內，無量的果實， 隨時成熟，使所有的眾生都得到飽足。 這時太陽和月亮，所照耀的光芒非常殊勝；星宿的執行也正常，

【English Translation】 English version All emerge from the earth, a hundred yojanas (Yojana, an ancient Indian unit of distance) in thickness; Also causing the devas (Devas, gods) to obtain excellent and exquisite flavors, filling and strengthening their bodily strength, Making them joyful and happy; within Jambudvipa (Jambudvipa, the world we live in), all the gods, In their hearts, joy arises, enjoying immeasurable happiness. Because of the power of this sutra, The devas are all joyful, and all kinds of grains and fruits become moist and lush; In gardens and forests, the flowers bloom, their fragrance rich and fragrant, Filling and permeating everywhere; all kinds of grasses, trees, and plants grow upright and straight, Their texture is soft, without crookedness or perversity. Within Jambudvipa (Jambudvipa, the world we live in), All the naga maidens (Naga maidens, female members of the dragon race), their numbers are immeasurable, inconceivable, In their hearts, joy arises, leaping and dancing, immeasurable and boundless. In every place, Lotus ponds are adorned and decorated, and in those ponds, all kinds of lotuses grow, Such as Utpala (Utpala, blue lotus), Padma (Padma, red lotus), Kumuda (Kumuda, white lotus), Pundarika (Pundarika, great white lotus). In their own palaces, they remove all clouds and mists, So that in the empty sky, there is no dust or obstruction, and all directions are clear, Clean, pure, and bright. The Sun King (Surya, the sun god) shines with great brilliance, emitting tens of millions of rays of light, Joyfully leaping and dancing, illuminating all dark and obscured places. Using Jambudana gold (Jambudana gold, a precious type of gold) To build palaces, dwelling within them, with immeasurable power and virtue. The Sun Deva (Surya, the sun god) and the Moon Deva (Chandra, the moon god), because of hearing this sutra, Their essence and energy become full and abundant. This Sun Deva (Surya, the sun god), rises from Jambudvipa (Jambudvipa, the world we live in), In his heart, joy arises, emitting immeasurable nets of light, Illuminating all directions. Just as he rises, he emits a great net of light, Causing the lotuses in various ponds to bloom. Within Jambudvipa (Jambudvipa, the world we live in), immeasurable fruits, Ripen at the right time, satisfying all sentient beings. At this time, the light of the sun and moon is especially excellent; the movement of the stars is also normal,

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，　　講誦之處， 　其國土境，　　即得增益，　　如上所說， 　無量功德。』」

金光明經授記品第十九

北涼三藏曇無讖譯

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

【現代漢語翻譯】 現代漢語譯本 『不會失去應有的規律；風調雨順，物產豐收興盛； 擁有大量的財富珍寶，沒有任何匱乏缺少。這就是《金光明經》， 這部微妙的經典，無論在何處流傳，講說誦讀的地方， 那個國家的疆域，就能得到增長和利益，就像上面所說的， 具有無量的功德。』

《金光明經·授記品》第十九

北涼三藏曇無讖（Dharmaraksa）譯

當時，如來佛將要為信相菩薩（Faithful Appearance Bodhisattva）以及他的兩個兒子銀相（Silver Appearance）和銀光（Silver Light）授阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，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 Blazing Might）為首，一同從忉利天（Trayastrimsa Heaven）來到佛的住所，頂禮佛足，然後退坐在一旁。

當時，佛告訴信相菩薩：『你在未來經過無量無邊百千萬億不可稱計那由他（nayuta，數量單位）劫之後，在金照世界（Golden Illumination World）將會成就阿耨多羅三藐三菩提，名號為金寶蓋山王如來（Golden Jeweled Canopy Mountain King Tathagata）、應供（Arhat，應受供養者）、正遍知（Samyaksambuddha，正等覺者）、明行足（Vidya-charana-sampanna，明行圓滿者）、善逝（Sugata，善於逝者）、世間解（Lokavidu，瞭解世間者）、無上士（Anuttara，無上之人）、調御丈夫（Purusa-damya-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人之導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，世間尊貴者）。乃至這位佛般涅槃（Parinirvana，完全寂滅）之後，正法（Dharma，佛法）和像法（semblance Dharma，相似佛法）都滅盡之後，長子銀相將在這個世界依次補處成佛，世界那時轉名為凈幢（Pure Banner），佛號為閻浮檀金幢光照明如來（Jambudvipa Golden Banner Light Illuminating Tathagata）、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。乃至這位佛般涅槃之後，正法和像法全部滅盡之後，次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（Golden Light Illuminating Tathagata）、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，生起殷

【English Translation】 English version 'They will not lose their proper order; wind and rain will be timely, abundance and prosperity will flourish; They will have abundant wealth and treasures, lacking nothing. This is the 『Golden Light Sutra』 (Suvarnaprabhasa Sutra), this subtle and wonderful scripture, wherever it is propagated, the place where it is lectured and recited, the territory of that country will be increased and benefited, as described above, with immeasurable merits.'"

Chapter Nineteen: Bestowal of Prophecies from the 『Golden Light Sutra』

Translated by Tripitaka Master Dharmaraksa (曇無讖) of the Northern Liang Dynasty

At that time, the Tathagata (如來) was about to bestow predictions of anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment) upon the Bodhisattva Faithful Appearance (信相菩薩) and his two sons, Silver Appearance (銀相) and Silver Light (銀光). At that moment, there were ten thousand devas (天子), with the King of Blazing Might (威德熾王) as their leader, who came together from the Trayastrimsa Heaven (忉利天) to the Buddha's abode, prostrated themselves at the Buddha's feet, and then sat down to one side.

At that time, the Buddha told the Bodhisattva Faithful Appearance: 'In the future, after countless, boundless, hundreds of thousands of millions of incalculable nayutas (那由他, a large number) of kalpas (劫, eons), in the Golden Illumination World (金照世界), you will attain anuttara-samyak-sambodhi, and your name will be the Golden Jeweled Canopy Mountain King Tathagata (金寶蓋山王如來), Arhat (應供, worthy of offerings), Samyaksambuddha (正遍知, perfectly enlightened), Vidya-charana-sampanna (明行足, complete in knowledge and conduct), Sugata (善逝, well-gone), Lokavidu (世間解, understander of the world), Anuttara (無上士, unsurpassed one), Purusa-damya-sarathi (調御丈夫, tamer of men), Sasta deva-manusyanam (天人師, teacher of gods and humans), Buddha (佛, enlightened one), Bhagavan (世尊, world-honored one). Even after this Buddha enters Parinirvana (般涅槃, complete extinction), and the True Dharma (正法) and Semblance Dharma (像法) have both become extinct, the eldest son, Silver Appearance, will in turn succeed to the Buddha's position in that world, and the world will then be renamed Pure Banner (凈幢), and the Buddha's name will be Jambudvipa Golden Banner Light Illuminating Tathagata (閻浮檀金幢光照明如來), Arhat, Samyaksambuddha, Vidya-charana-sampanna, Sugata, Lokavidu, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan. Even after this Buddha enters Parinirvana, and the True Dharma and Semblance Dharma have all become extinct, the second son, Silver Light, will again in turn succeed to the Buddha's position after that, and the world's name will remain the same as before, without change, and the Buddha will be called Golden Light Illuminating Tathagata (金光照如來), Arhat, Samyaksambuddha, Vidya-charana-sampanna, Sugata, Lokavidu, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan.'

These ten thousand devas, hearing that the three great beings had received predictions, and also hearing this 『Golden Light Sutra』, rejoiced upon hearing it, and generated deep

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、車𤦲、馬瑙、真珠、珊瑚、珂貝、璧玉、甘饌飲食、衣服、床臥、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，然後方得授菩提記。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授記？唯愿，世尊！為我解說，斷我疑網。」

【現代漢語翻譯】 現代漢語譯本： 內心專注，心無雜念如同純凈的琉璃，清澈透亮沒有阻礙，就像虛空一樣。當時，如來知道這一萬個天子的善根已經成熟，就為他們授記菩提道：『你們這些天子在未來的無量無數億那由他劫之後，在這個世界將會成就無上正等正覺，同屬於一個家庭、一個姓氏、一個名字，名為青目優缽羅華香山如來（Qingmu Youpoluohua Xiangshan Rulai，青色蓮花香山如來）、應供（Yinggong，應受供養者）、正遍知（Zheng Bianzhi，完全覺悟者）、明行足（Ming Xingzu，具有智慧和德行者）、善逝（Shanshi，善於逝世者）、世間解（Shijianjie，瞭解世界者）、無上士（Wushangshi，無上的人）、調御丈夫（Tiaoyuzhangfu，調御眾生者）、天人師（Tianrenshi，天和人的導師）、佛（Fo，覺悟者）、世尊（Shizun，世間尊貴者），這樣依次出現在世間，總共有一萬尊佛。』 當時，道場菩提樹神，名字叫等增益（Deng Zengyi），對佛說：『世尊！這一萬個天子在忉利天宮（Daolitian Gong，三十三天宮）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！我沒有聽說這些天子修行圓滿了六波羅蜜（Liu Balami，六種到達彼岸的方法），也沒有聽說他們捨棄過手、足、頭、目、髓、腦、所愛的妻子、財寶、穀物、絲綢、金、銀、琉璃、車渠、瑪瑙、珍珠、珊瑚、珂貝、璧玉、美味的食物、衣服、床鋪、生病時的醫藥、象、馬、車乘、殿堂、房屋、園林、泉池、奴婢、僕人。像其他無量百千菩薩那樣，用各種各樣的生活必需品，恭敬地供養過去無量百千萬億那由他等諸佛世尊，這樣的菩薩在未來世也會捨棄無量珍貴的東西，頭、目、髓、腦、所愛的妻子、財寶穀物絲綢乃至僕人，依次修行，成就圓滿六波羅蜜，成就之後，還要經歷無量無邊的劫數，備受苦行，然後才能得到授記。世尊！這些天子是因為什麼原因、修行了什麼殊勝的善根，從天上來到這裡暫時聽聞佛法就得到了授記？希望世尊為我解說，斷除我的疑惑。』

【English Translation】 English version: With focused mind, a heart without defilement, like pure crystal, clear and unobstructed like the void. At that time, the Tathagata (Rulai, Thus Come One) knew that the roots of goodness of these ten thousand devas (tianzi, heavenly beings) were mature, and immediately bestowed upon them the prophecy of the Bodhi path: 'You devas, in the future, after countless asamkhya (asengqi, incalculable number) hundreds of millions of nayuta (nayouta, a large number) kalpas (jie, eons), in this world, you will attain Anuttara-samyak-sambodhi (Anouduoluo Sanmiao Sanputi, unsurpassed perfect enlightenment), belonging to the same family, the same surname, and the same name, called Qingmu Youpoluohua Xiangshan Tathagata (Qingmu Youpoluohua Xiangshan Rulai, Blue-Eyed Utpala Flower Fragrant Mountain Tathagata), Arhat (Yinggong, Worthy One), Samyak-sambuddha (Zheng Bianzhi, Perfectly Enlightened One), Vidyā-carana-sampanna (Ming Xingzu, Perfect in Knowledge and Conduct), Sugata (Shanshi, Well-Gone One), Lokavid (Shijianjie, Knower of the World), Anuttara (Wushangshi, Unsurpassed One), Purusa-damya-sarathi (Tiaoyuzhangfu, Tamer of Men), Sasta deva-manusyanam (Tianrenshi, Teacher of Gods and Men), Buddha (Fo, Awakened One), Bhagavan (Shizun, World Honored One), appearing in the world in this order, a total of ten thousand Buddhas.' At that time, the Bodhi tree spirit in the Bodhimanda (Daochang, place of enlightenment), named Deng Zengyi (Deng Zengyi, Increasing Benefit), said to the Buddha: 'World Honored One! These ten thousand devas came here to gather in the Trayastrimsa Heaven (Daolitian Gong, Heaven of Thirty-Three) to listen to the Dharma (Fa, teachings), why did the Tathagata bestow the prophecy upon them? World Honored One! I have never heard that these devas have fully cultivated the Six Paramitas (Liu Balami, Six Perfections), nor have I heard that they have given up their hands, feet, head, eyes, marrow, brain, beloved wives, wealth, grains, silks, gold, silver, lapis lazuli, tridacna, agate, pearls, coral, cowrie shells, jade, delicious food, clothing, beds, medicine for illness, elephants, horses, chariots, palaces, houses, gardens, springs, ponds, slaves, and servants, like countless hundreds of thousands of other Bodhisattvas (Pusa, beings striving for enlightenment), who respectfully offer various necessities of life to countless hundreds of millions of nayuta Buddhas, World Honored Ones, in the past. Such Bodhisattvas will also give up countless precious things in the future, their heads, eyes, marrow, brain, beloved wives, wealth, grains, silks, and even servants, cultivating in sequence, perfecting the Six Paramitas, and after perfecting them, they will endure countless kalpas of ascetic practices before receiving the prophecy of Bodhi. World Honored One! What is the cause and condition for these devas, and what kind of supreme roots of goodness have they cultivated, that they have received the prophecy after temporarily hearing the Dharma from the heavens? I beseech the World Honored One to explain it to me and dispel my doubts.'

爾時，佛告樹神：「善女天！皆有因緣、有妙善根，已隨相修。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，復得聞此三大菩薩授于記莂，亦以過去本昔發心誓願因緣。是故，我今皆與授記，于未來世當成阿耨多羅三藐三菩提。」

金光明經除病品第二十

北涼三藏曇無讖譯

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，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，持水大長者家中後生一子名曰流水，體貌殊勝，端正第一，形色微妙，威德具足，受性聰敏，善解諸論，種種伎藝、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

【現代漢語翻譯】 現代漢語譯本： 這時，佛告訴樹神：『善女天！他們都有因緣、有美好的善根，已經隨順著（金光明經的）教義修行。為什麼呢？因為這些天子在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，對這部經清凈身心、慇勤尊重、如經中所說的那樣修行，又聽聞了三大菩薩為他們授記，這也是因為他們過去世所發的誓願因緣。因此，我現在都為他們授記，在未來世當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》第二十

北涼三藏曇無讖譯

佛告訴道場的菩提樹神：『善女天！仔細聽，仔細聽，好好地保持並憶念，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，無數劫），那時有佛出現於世，名為寶勝如來（Ratnasambhava Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上士（Anuttara）、調御丈夫（Purusa-damya-sarathi）、天人師（Sasta deva-manusyanam）、佛（Buddha）、世尊（Bhagavan）。』

『善女天！那時，寶勝如來佛般涅槃（Parinirvana，圓寂）后，正法滅盡后，在像法時期，有一位國王名叫天自在光，修行正法，依法治理國家，人民和睦順從，孝敬父母。這個國家中有一位長者名叫持水，擅長醫術，能救治各種疾病痛苦，方便巧妙地知道四大（地、水、火、風）的增減變化。』

『善女天！那時，持水大長者的家中後來生了一個兒子，名叫流水，體貌非常殊勝，端正第一，形色微妙，威德具足，秉性聰敏，善於理解各種論典，各種技藝、書寫、算術沒有不通達的。當時國內天降疫病，有無數百千的眾生沒有能夠倖免，被各種苦惱所逼迫。』

『善女天！那時，流水長者子看到這無數百千的眾生遭受各種苦惱，因此對這些眾生生起了大悲心，這樣思惟：『像這樣無數的……』

【English Translation】 English version: At that time, the Buddha told the tree goddess: 'Good celestial woman! They all have causes and conditions, and wonderful good roots, and have already cultivated according to the teachings (of the Golden Light Sutra). Why? Because these celestial beings have abandoned the pleasures of the five desires in their dwellings, so they come to listen to this Golden Light Sutra. After hearing the Dharma, they purify their minds, are earnest and respectful towards this sutra, and cultivate as it says in the sutra. They have also heard the three great Bodhisattvas bestow predictions upon them, which is also due to the vows they made in their past lives. Therefore, I now bestow predictions upon them all, that in the future they will attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).'

The Twentieth Chapter on Eliminating Illnesses from the Golden Light Sutra

Translated by Tripitaka Dharmaraksa of the Northern Liang Dynasty

The Buddha told the Bodhi tree goddess in the Bodhimanda: 'Good celestial woman! Listen carefully, listen carefully, and hold and remember it well. I will now explain to you the causes and conditions of past vows. In the past, immeasurable, inconceivable Asamkhya kalpas (countless eons), there was a Buddha who appeared in the world named Ratnasambhava Tathagata (the Thus Come One of Jewel-Birth), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), Vidya-charana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavidu (knower of the world), Anuttara (unexcelled), Purusa-damya-sarathi (tamer of men), Sasta deva-manusyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (World-Honored One).'

'Good celestial woman! At that time, after that Buddha Ratnasambhava Tathagata entered Parinirvana (complete Nirvana), and after the Correct Dharma had perished, during the Semblance Dharma period, there was a king named Heavenly Sovereign Light, who cultivated the Correct Dharma and governed the world according to the Dharma. The people were harmonious and obedient, and filial to their parents. In that kingdom, there was an elder named Holder of Water, who was skilled in medicine and could relieve all kinds of illnesses and suffering, and was skillful in knowing the increase and decrease of the four elements (earth, water, fire, and wind).'

'Good celestial woman! At that time, a son was later born in the house of the great elder Holder of Water, named Flowing Water. His appearance was extremely outstanding, foremost in uprightness, his form and color were subtle, his majestic virtue was complete, his nature was intelligent, he was good at understanding various treatises, and he was proficient in all kinds of skills, writing, and arithmetic. At that time, an epidemic descended upon the country, and countless hundreds of thousands of beings were unable to escape it, and were oppressed by all kinds of suffering.'

'Good celestial woman! At that time, the son of the elder Flowing Water, seeing these countless hundreds of thousands of beings suffering all kinds of afflictions, gave rise to great compassion for these beings, and thought to himself: 'Such countless...'

百千眾生受諸苦惱，我父長者雖善解醫方、能救諸苦、方便巧知四大增損，年已衰邁，老耄枯悴，皮緩面皺，羸瘦戰掉，行來往反要因機杖，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，當往城邑、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、　　水過肺病、　　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， 　　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， 　　

【現代漢語翻譯】 現代漢語譯本 『成百上千的眾生遭受各種痛苦和煩惱，我的父親長者（指有德行的年長者）雖然精通醫術，能夠解除各種痛苦，巧妙地瞭解四大（地、水、火、風）的增減變化，但是他年事已高，衰老憔悴，面板鬆弛，面容佈滿皺紋，身體瘦弱，顫抖搖晃，來回行走都需要依靠枴杖，困頓疲乏，無法到達那些城邑和村落。而無數的眾生又遭遇重病，沒有人能夠救治。我現在應當去向我那位偉大的醫生父親請教治療疾病的醫方秘法，請教明白之後，就前往城邑、村落、村舍，醫治眾生各種各樣的重病，使他們都能夠脫離無量的痛苦。』當時，這位長者之子這樣思惟之後，就來到父親那裡，頭面著地向父親行禮，然後合掌恭敬地站在一旁，用四大增減變化的問題請教他的父親。他用偈語說道： 『怎樣才能知道四大諸根（指構成身體的四大元素和六根）的衰退和損耗，從而導致各種疾病？怎樣才能知道飲食的時節，如果吃了食物，身體的火（指消化能力）不會熄滅？怎樣才能知道如何治療風病、熱病、水液過多引起的肺病，以及如何使它們達到平衡？什麼時候風會發作，什麼時候熱會發作，什麼時候水會發作，從而損害眾生？』當時，長者父親就用偈頌來解釋醫方，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，用三個月三個月地來說明。按照這樣的計數，一年有四個季節，如果用兩個月兩個月地來說，就總共有六個時節。三個月三個月是根本的攝取，兩個月兩個月是現在的時節，隨著這些時節的變化，調整飲食，這樣才能有益於身體，這是醫方所說的。隨著時間的變化，在一年之中，諸根和四大（地、水、火、風）會發生變化，增加或減少，從而使身體生病。有好的醫生，能夠順應四季的變化，

【English Translation】 English version 『Hundreds of thousands of sentient beings are suffering from various pains and afflictions. My father, the Elder (referring to a virtuous elder), although well-versed in medical arts, capable of relieving all kinds of suffering, and skillfully understanding the increase and decrease of the Four Great Elements (earth, water, fire, and wind), is now old and frail, withered and haggard, with loose skin and wrinkled face, emaciated and trembling. He needs a cane to walk back and forth, and is too tired to reach those cities and villages. Moreover, countless sentient beings are encountering severe illnesses with no one to heal them. I should now go to my great physician father to inquire about the secret methods of healing diseases. After learning and understanding them, I will go to cities, villages, and settlements to treat all kinds of severe illnesses of sentient beings, so that they may all be freed from immeasurable suffering.』 At that time, the Elder's son, after contemplating this, went to his father, prostrated himself before him with his head touching the ground, and then stood aside with his palms joined respectfully, asking his father about the increase and decrease of the Four Great Elements. He spoke in verse: 『How can one know the decline and depletion of the Four Great Elements and the sense faculties (referring to the four elements constituting the body and the six senses), which lead to various diseases? How can one know the proper seasons for eating, so that the body's fire (referring to digestive capacity) will not be extinguished after eating? How can one know how to treat wind disorders, heat disorders, lung diseases caused by excess fluid, and how to balance them? When does wind arise, when does heat arise, when does water arise, causing harm to sentient beings?』 At that time, the Elder father explained the medical methods in verse, answering his son: 『Three months are summer, three months are autumn, three months are winter, and three months are spring. These twelve months are explained in groups of three. According to this counting, there are four seasons in a year. If explained in groups of two months, there are a total of six seasons. Three-month groupings are the fundamental inclusion, while two-month groupings are the present seasons. According to the changes of these seasons, adjust your diet, so that it will benefit the body. This is what the medical texts say. As time changes, throughout the year, the sense faculties and the Four Great Elements (earth, water, fire, and wind) will change, increasing or decreasing, causing the body to become ill. A good physician can adapt to the changes of the four seasons,

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，　　補以蘇膩；　　熱病下藥， 　　服呵梨勒；　　等病應服，　　三種妙藥， 　　所謂甜、辛、　　及以蘇膩；　　肺病應服， 　　隨時吐藥。　　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，眾生聞長者子軟語慰喻、許為治病，心生歡喜，踴躍無量。時有百千無量眾生遇極重病，得聞是言，

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！是長者子於是國內治諸眾生，所有病苦悉得除差。」

金光明經流水長者子品第二十一

北涼曇無讖譯

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，多有虎、狼、狗犬、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

【現代漢語翻譯】 現代漢語譯本：因為內心歡喜的緣故，各種各樣的病患就能消除痊癒，恢復如初，氣力充沛。 『善女天（Devī，天女）！還有無量百千的眾生，他們的病苦非常深重，難以痊癒，就一起來到長者子（Kulaputra，富家子弟）這裡。當時長者子就用妙藥給他們服用，服下後病就消除了，也恢復了健康。 『善女天！這位長者子在這個國家裡醫治眾生，所有的病苦都得以消除痊癒。』 《金光明經·流水長者子品》第二十一 北涼·曇無讖（Dharmarakṣa）譯 佛告訴樹神（Vṛkṣa-devatā，樹木之神）：『當時，流水長者子在天自在光王（Atīta-prabhāsa-rāja，過去的光明之王）國內醫治一切眾生無量的痛苦和疾病後，使他們的身體恢復如初，享受各種快樂。因為疾病被消除的緣故，他們大多興辦福業、修行佈施、尊重恭敬這位長者子，這樣說道：『太好了，長者！您能大大增長福德之事，能增益眾生無量的壽命，您現在真是大醫之王，善於醫治眾生無量的重病，必定是菩薩，善於了解藥方。』 『善女天！當時這位長者子有妻子，名叫水空龍藏（Jalāntarikṣa-nāga-garbha，水空龍藏），生了兩個兒子，一個名叫水空（Jalāntarikṣa，水空），一個名叫水藏（Jalagarbha，水藏）。當時長者子帶著這兩個兒子依次經過各個城邑聚落，最後來到一個大空曠的沼澤中，那裡有很多虎、狼、狗、鳥、野獸，大多吃肉飲血，全都一個方向奔跑而去。當時長者子這樣想：『這些禽獸因為什麼緣故一個方向奔跑逃走呢？我應當跟在後面追逐觀察。』當時長者子於是就跟隨著它們，看見有一個池塘，池水已經乾涸，在池塘中有很多魚。當時長者子看見這些魚后，生起大悲心。當時有樹神顯現半身，這樣說道：『太好了，太好了！大善男子！這些魚很可憐，您可以給它們水，所以稱呼您為流水（Vasudhāra，流水）。還有兩個因緣稱您為流水：一、能

【English Translation】 English version: Because of the joy in their hearts, all kinds of ailments were eliminated and healed, restored to their original state, and their strength was replenished. 『Good woman! Furthermore, there were countless hundreds of thousands of beings whose illnesses were deep and difficult to cure, who came together to the son of the elder (Kulaputra, son of a wealthy family). At that time, the son of the elder gave them wonderful medicine to take, and after taking it, their illnesses were eliminated and they were restored to health.』 『Good woman! This son of the elder healed all beings in this country, and all their illnesses were eliminated and healed.』 Sūtra of Golden Light, Chapter 21: The Story of the Elder's Son Flowing Water Translated by Dharmarakṣa of Northern Liang The Buddha told the tree spirit (Vṛkṣa-devatā, tree deity): 『At that time, the son of the elder Flowing Water, in the kingdom of King Atīta-prabhāsa-rāja (King of Past Light), healed all beings of countless sufferings and illnesses, restoring their bodies to their original state and allowing them to enjoy all kinds of happiness. Because their illnesses were eliminated, they mostly engaged in meritorious deeds, practiced giving, and respected and revered the son of the elder, saying: 『Excellent, elder! You can greatly increase the deeds of merit, and increase the immeasurable lifespan of beings. You are truly the king of great physicians, skilled in healing the immeasurable serious illnesses of beings, and you must be a Bodhisattva who is skilled in understanding prescriptions.』 『Good woman! At that time, the son of the elder had a wife named Jalāntarikṣa-nāga-garbha (Water-sky-dragon-womb), and she gave birth to two sons, one named Jalāntarikṣa (Water-sky), and the other named Jalagarbha (Water-womb). At that time, the son of the elder took these two sons, passing through various cities and villages in order, and finally came to a large empty marsh, where there were many tigers, wolves, dogs, birds, and beasts, mostly eating meat and drinking blood, all running away in one direction. At that time, the son of the elder thought: 『For what reason are these birds and beasts running away in one direction? I should follow them and observe.』 At that time, the son of the elder followed them and saw a pond, the water of which had dried up, and in the pond there were many fish. At that time, the son of the elder, seeing these fish, gave rise to great compassion. At that time, a tree spirit appeared, showing half of its body, and said: 『Excellent, excellent! Great good man! These fish are pitiable, you can give them water, therefore you are called Vasudhāra (Flowing Water). There are two more reasons why you are called Flowing Water: first, you are able to』

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，四向婉轉，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？』即出四向周遍求索莫知水處，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，故於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，卻坐一面，合掌向王說其因緣，作如是言：『我為大王國土人民治種種病，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

【現代漢語翻譯】 現代漢語譯本 『流水啊，二子啊，你們要能理解水的作用。』你現在應當按照名稱來確定實際情況。』當時，長者子問樹神說：『這些魚的數量有多少？』樹神回答說：『它們的數量完全足夠，足有十千。』 『善女天！當時流水聽到這個數字后，更加增益，生起大悲心。 『善女天！當時這個空池被太陽曝曬，只剩下少量的水，這十千條魚即將面臨死亡，四處掙扎，看到這位長者，心中產生依賴，隨著長者所到的方向跟隨瞻望，眼睛從未離開。當時，長者奔走四方，推求尋找水源，卻無法找到，便四處張望，看到一棵大樹，於是取來樹枝樹葉，回到池邊為魚兒遮陰。遮陰之後，又繼續推求：『這池中的水本來是從哪裡來的？』於是向四處周遍尋找水源，卻不知道水源在哪裡，又更加快速地跑到遠處，看到一條大河，名叫水生。當時，又有其他一些惡人爲了捕捉這些魚，故意在上游地勢險峻的地方決堤放水，不讓水流到下游。然而，決堤的地方地勢險峻難以修補：『估計要修治好需要九十天，即使有成百上千的人力也難以完成，更何況我一個人？』 『當時，長者子快速返回到大王那裡，頭面禮拜，退到一旁坐下，合掌向大王說明情況，這樣說道：『我爲了大王的國土人民治療各種疾病，漸漸地來到了那個空曠的沼澤，看到一個池塘，池水乾涸，有一萬條魚被太陽曝曬，今天困苦危難，將要死亡。希望大王能夠借給我二十頭大象，讓我能夠用水來拯救那些魚的生命，就像我給那些病人帶來壽命一樣。』當時，大王就命令大臣迅速供給。當時，大臣奉王命令，告訴長者：『善哉，大士！你現在可以自己到象廄中隨意挑選，利益眾生，讓他們得到快樂。』 『當時，流水和他的兩個兒子帶領二十頭大象…

【English Translation】 English version 'O, Flowing Water, and you two sons, you should understand the function of water.' You should now define the reality according to the name.' At that time, the elder's son asked the tree spirit, 'How many fish are there?' The tree spirit replied, 'Their number is complete, fully ten thousand.' 'O, Good Woman! At that time, Flowing Water, upon hearing this number, further increased and generated great compassion.' 'O, Good Woman! At that time, this empty pond was exposed to the sun, with only a little water remaining. These ten thousand fish were about to die, writhing in all directions. Seeing this elder, they developed reliance in their hearts, following and gazing in the direction the elder went, their eyes never leaving. At that time, the elder rushed around in all directions, seeking water, but could not find it. He looked around and saw a large tree, so he took branches and leaves and returned to the pond to provide shade for the fish. After providing shade, he continued to investigate: 'Where did the water in this pond originally come from?' So he searched all around, but did not know where the water source was. He then ran quickly to a distant place and saw a large river called Water-born (Shuisheng). At that time, there were also other evil people who, in order to catch these fish, deliberately breached the river at a steep and dangerous place upstream, preventing the water from flowing downstream. However, the breached place was steep and difficult to repair: 'It is estimated that it would take ninety days to repair, and even with hundreds of thousands of people, it would be difficult to complete, let alone me alone?' 'At that time, the elder's son quickly returned to the Great King, prostrated himself, and sat to one side, explaining the situation to the King with his palms together, saying: 'I have been treating various diseases for the people of the Great King's kingdom, and gradually came to that empty swamp, where I saw a pond with dried-up water, and ten thousand fish exposed to the sun, suffering and in distress today, and about to die. I hope that the Great King can lend me twenty elephants so that I can use water to save the lives of those fish, just as I bring life to those patients.' At that time, the Great King ordered the ministers to provide them quickly. At that time, the minister, following the King's order, told the elder: 'Excellent, Great Being! You can now go to the elephant stable and choose at will, benefiting sentient beings and bringing them happiness.' 'At that time, Flowing Water (Liushui) and his two sons led twenty large elephants...

象，從治城人借索皮囊，疾至彼河上流決處盛水，像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

【現代漢語翻譯】 現代漢語譯本：有一頭大象，從治城人那裡借來皮囊，快速趕到那條河的上游決口處裝水。大象揹負著皮囊，飛快地奔跑回到空曠的沼澤池。人們從象背上卸下皮囊，將水傾倒在池中，池水於是瀰漫，恢復到原來的樣子。當時，流水長者（指過去世的釋迦牟尼佛）的兒子在池塘四周徘徊行走，那條魚（指過去世的舍利弗）也跟隨著他，沿著岸邊遊動。 當時，流水長者的兒子又這樣想：『這條魚為什麼跟著我走呢？這條魚一定是受到飢餓的折磨，想要從我這裡求取食物，我現在應當給它食物。』 善女天！當時，流水長者的兒子告訴他的兒子說：『你找一頭最大力氣的大象，快速回到家中告訴父親長者：「家中所有可以食用的東西，乃至父母飲食的那一份，以及妻子奴婢的那一份，全部聚集起來裝載到象背上。」然後急速返回這裡。』當時，兩個兒子按照父親的教導，騎著最大力氣的大象前往家中，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食用的東西，裝載到象背上，快速返回到父親所在的空曠沼澤池。 當時，長者子看到他的兒子回來了，心中生起歡喜，踴躍無量，從兒子那裡拿取食物，散佈在池中給魚食用后，就自己思惟：『我現在已經能夠給這些魚食物，使它們飽滿，未來之世應當佈施法食。』又更思惟：『曾經聽說過去空閑的地方，有一位比丘讀誦大乘方等經典，那部經中說：「如果有眾生臨命終時，得聞寶勝如來（Ratnaketu）的名號，就能往生天上。」我現在應當為這十千條魚解說甚深的十二因緣，也應當稱說寶勝佛（Ratnaketu）的名號。』當時，閻浮提（Jambudvipa）中有兩種人：一種人，深信大乘方等；另一種人，詆譭而不生信樂。當時，長者子這樣思惟：『我現在應當進入池水之中，為這些魚說深妙的法。』思惟完畢，就進入水中，這樣說道：『南無過去寶勝如來（Ratnaketu）！』

【English Translation】 English version: An elephant borrowed leather bags from the people of Zhicheng, and quickly went to the breach in the upper reaches of that river to fill them with water. The elephant, carrying the bags, ran swiftly back to the empty marsh pond. People unloaded the bags from the elephant's back and poured the water into the pond, which then overflowed and returned to its original state. At that time, the son of the Flowing Water Elder (referring to Shakyamuni Buddha in a past life) was walking around the pond, and that fish (referring to Shariputra in a past life) was following him, moving along the shore. At that time, the son of the Flowing Water Elder thought to himself: 'Why is this fish following me? This fish must be tormented by hunger and wants to seek food from me. I should give it food now.' 'Good woman! At that time, the son of the Flowing Water Elder told his sons: 'Find the strongest elephant and quickly return home to tell your father, the Elder: "Gather all the edible things in the house, even the portions for your parents, wife, servants, and maids, and load them all onto the elephant's back." Then return here quickly.' At that time, the two sons followed their father's instructions, rode the strongest elephant to their home, and told their grandfather what had happened. At that time, the two sons collected all the edible things in the house, loaded them onto the elephant's back, and quickly returned to the empty marsh pond where their father was. At that time, the Elder's son saw his sons returning, and his heart was filled with joy and immeasurable delight. He took the food from his sons and scattered it in the pond for the fish to eat. Then he thought to himself: 'I am now able to give these fish food and make them full. In the future, I should give them the food of Dharma.' He further contemplated: 'I once heard that in a secluded place in the past, there was a Bhikshu reciting the Mahayana Vaipulya Sutras, which said: "If there are sentient beings who, at the time of their death, hear the name of Ratnaketu Tathagata (寶勝如來), they will be reborn in heaven." I should now explain the profound Twelve Links of Dependent Origination to these ten thousand fish, and I should also recite the name of Ratnaketu Buddha (寶勝如來).' At that time, there were two kinds of people in Jambudvipa (閻浮提): one who deeply believed in the Mahayana Vaipulya, and another who criticized it and did not generate faith and joy. At that time, the Elder's son thought: 'I should now enter the water and speak the profound Dharma to these fish.' Having thought this, he entered the water and said: 'Namo Past Ratnaketu Tathagata (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、苦聚。

「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，即命終已生忉利天。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，種種天樂出妙音聲。閻浮提中有睡眠者皆悉覺寤，流水長者

【現代漢語翻譯】 現代漢語譯本：『應供（Arhat，阿羅漢）、正遍知（Samyak-saṃbuddha，完全覺悟者）、明行足（Vidyā-caraṇa-saṃpanna，具有智慧和德行者）、善逝（Sugata，善於逝世者）、世間解（Lokavid，瞭解世界者）、無上士（Anuttara，無上的人）、調御丈夫（Puruṣa-damya-sārathi，調御丈夫者）、天人師（Śāsta deva-manushyānām，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，受人尊敬者）。寶勝如來（Ratnaśikhin，寶髻如來）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。』當時，流水又為這些魚解說如此甚深微妙的佛法，即所謂無明緣行、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、苦聚。 『善女天！當時，流水長者子及其二子說完這些佛法后就一起回家了。這位長者子後來在一次賓客聚會上喝醉了酒，睡著了。這時，地面突然發生大震動，當時一萬條魚在同一天死去，死後立即轉生到忉利天（Trāyastriṃśa，三十三天）。它們生到天上后，心想：『我們是憑藉什麼善業因緣才能轉生到這忉利天中呢？』它們互相說道：『我們先前在閻浮提（Jambudvīpa，人世間）內墮落為畜生，受魚身之苦，流水長者子給我們水和食物，又為我們解說甚深的十二因緣，並稱念寶勝如來的名號，因為這個因緣，使我們得以轉生到這天上。所以，我們現在應當前往長者子那裡報恩供養。』當時，一萬個天子從忉利天下到閻浮提，來到流水長者子大醫王的家。 『當時長者子在樓屋上露天睡覺，這一萬個天子將一萬顆珍珠、天上的美妙瓔珞放在他的頭邊，又用一萬顆放在他的腳邊，又用一萬顆放在他的右脅邊，又用一萬顆放在他的左脅邊，降下曼陀羅華（Mandārava，天界的白色花）、摩訶曼陀羅華（Mahāmandārava，大曼陀羅華）堆積到膝蓋那麼高，各種各樣的天樂發出美妙的聲音。閻浮提中正在睡覺的人都醒了過來，流水長者

【English Translation】 English version: 『Arhat (應供), Samyak-saṃbuddha (正遍知), Vidyā-caraṇa-saṃpanna (明行足), Sugata (善逝), Lokavid (世間解), Anuttara (無上士), Puruṣa-damya-sārathi (調御丈夫), Śāsta deva-manushyānām (天人師), Buddha (佛), Bhagavat (世尊). Ratnaśikhin Tathagata (寶勝如來), in his past lives, practiced the Bodhisattva path and made this vow: 『If there are sentient beings in the ten directions who hear my name at the time of their death, may they be reborn in the Trāyastriṃśa Heaven (三十三天) immediately after their death.』 At that time, Flowing Water further explained such profound and wonderful Dharma to these fish, namely, ignorance conditions activities, activities condition consciousness, consciousness conditions name and form, name and form condition the six entrances, the six entrances condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions old age, death, sorrow, and the accumulation of suffering. 『Good woman! At that time, the son of the Flowing Water Elder and his two sons, after speaking this Dharma, returned home together. Later, this son of the Elder, at a gathering of guests, became drunk and fell asleep. At that time, the ground suddenly shook greatly, and ten thousand fish died on the same day, and immediately after their death, they were reborn in the Trāyastriṃśa Heaven (忉利天). After being born in heaven, they thought: 『By what good karma are we reborn in this Trāyastriṃśa Heaven?』 They said to each other: 『We were previously in Jambudvīpa (閻浮提), fallen into the animal realm, suffering in the body of fish. The son of the Flowing Water Elder gave us water and food, and explained to us the profound twelve links of dependent origination, and recited the name of Ratnaśikhin Tathagata (寶勝如來). Because of this cause, we were able to be reborn in this heaven. Therefore, we should now go to the son of the Elder to repay his kindness and make offerings.』 At that time, ten thousand devas descended from the Trāyastriṃśa Heaven to Jambudvīpa, to the home of the Flowing Water Elder, the great physician. 『At that time, the son of the Elder was sleeping naked on the roof of the building. These ten thousand devas placed ten thousand pearls and celestial 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, and rained Mandārava flowers (曼陀羅華), Mahāmandārava flowers (摩訶曼陀羅華) piled up to his knees, and various celestial music produced wonderful sounds. Those who were sleeping in Jambudvīpa all awoke, and the Flowing Water Elder

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。

「是時長者即至王所。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：『彼諸魚等悉已命終。』

「爾時，流水知是事已，復往王所作如是言：『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，

【現代漢語翻譯】 子（指舍利弗）也從睡中醒來。這時，一萬個天子在上空中飛翔，在天自在光王國（Devaraja-prabha，一個天界國度）的各處都降下美妙的天界蓮花；這些天子又回到原來的空澤池邊，再次降下天花，然後就消失了，返回忉利宮（Trayastrimsa，欲界六天之一），隨意自在地享受天界的五種欲樂。

當時，閻浮提（Jambudvipa，我們所居住的這個世界）過了這夜之後，天自在光王問各位大臣：『昨夜為何顯現如此清凈美妙的瑞相，有如此大的光明？』大臣回答說：『大王應該知道，忉利諸天在流水長者（River-flowing Elder）的家中降下了四萬顆真珠、瓔珞以及不可計數的曼陀羅華（Mandala flower）。』國王就告訴臣卿：『可以前往那位長者的家，用好言好語誘導勸說，讓他來見我。』大臣接受命令后就到了長者的家，宣讀國王的教令，召見這位長者。

當時，流水長者就到了國王那裡。國王問長者：『為何顯現如此瑞相？』長者回答說：『我必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，流水長者就派他的兒子到那個池塘邊，去看那些魚是死是活，確定實情。當時，他的兒子聽到這話后就前往那個池塘，到了池塘后，看到池塘中有很多摩訶曼陀羅華（Mahamandala flower）堆積成堆，其中的魚全部都死了。看到后就返回，告訴他的父親說：『那些魚等都已經死了。』

當時，流水長者知道這件事後，又到國王那裡，這樣說道：『那一萬條魚全部都死了。』國王聽到這些，心中生起歡喜。

當時，世尊告訴道場的菩提樹神：『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（Rahula）；次子水藏，就是現在的阿難（Ananda）；當時的那一萬條魚，就是現在的一萬個天子，所以，我現在為他們授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的記別。當時現半身的那位樹神，就是你。』

【English Translation】 The son (referring to Sariputra) also awoke from his sleep. At that time, ten thousand devaputras (heavenly beings) flew in the upper sky, and in the Devaraja-prabha (Kingdom of Heavenly Light) kingdom, they rained wonderful heavenly lotuses everywhere; these devaputras returned to the original empty swamp pool and rained heavenly flowers again, and then disappeared from there and returned to Trayastrimsa (Heaven of Thirty-three), freely enjoying the five heavenly desires.

At that time, after this night had passed in Jambudvipa (the world we live in), King Devaraja-prabha asked the ministers: 'What is the reason for the manifestation of such pure and wonderful auspicious signs and such great light last night?' The ministers replied: 'Your Majesty should know that the Trayastrimsa devas rained forty thousand pearls, necklaces, and countless Mandala flowers in the house of the River-flowing Elder.' The king then told the ministers: 'Go to the house of that elder, use kind words to persuade him, and summon him to come to me.' The ministers accepted the order and went to the elder's house, proclaimed the king's decree, and summoned the elder.

At that time, the River-flowing Elder went to the king. The king asked the elder: 'What is the reason for the manifestation of such auspicious signs?' The elder replied: 'I certainly know that the lives of those ten thousand fish have come to an end.' At that time, the king said: 'Now you can send someone to verify this matter.' At that time, the River-flowing Elder sent his son to the pond to see whether the fish were dead or alive and to ascertain the truth. At that time, his son heard these words and went to the pond. When he arrived at the pond, he saw that there were many Mahamandala flowers piled up in the pond, and all the fish in it were dead. After seeing this, he returned and told his father: 'Those fish have all died.'

At that time, after the River-flowing Elder knew about this matter, he went to the king again and said: 'All ten thousand fish have died.' When the king heard this, joy arose in his heart.

At that time, the World-Honored One told the Bodhi tree goddess in the Bodhimanda (place of enlightenment): 'Good woman! If you want to know that the son of the River-flowing Elder at that time is now me; the eldest son, Water-void, is now Rahula; the second son, Water-store, is now Ananda; the ten thousand fish at that time are now the ten thousand devaputras, therefore, I am now bestowing on them the prediction of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). The tree goddess who showed half of her body at that time is you.'

今汝身是。」

合部金光明經卷第七 大正藏第 16 冊 No. 0664 合部金光明經

合部金光明經卷第八

隋大興善寺沙門釋寶貴合北涼天竺三藏曇無讖譯

捨身品第二十二

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踴出，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，禮拜此塔，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薰。」

爾時，阿難聞佛教敕，即往塔所禮拜供養開其塔戶，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

【現代漢語翻譯】 現代漢語譯本：『現在你就是這個身體。』

《合部金光明經》卷第七 大正藏第16冊 No. 0664 《合部金光明經》

《合部金光明經》卷第八

隋朝大興善寺沙門釋寶貴合北涼天竺三藏曇無讖（Dharmaksema）譯

捨身品第二十二

這時，道場菩提樹神再次對佛說：『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，只希望世尊稍微講述往昔苦行因緣，爲了利益眾生，使他們能夠享受各種快樂。』

這時，世尊立即顯現神足。由於神足的力量，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，各種寶物羅網覆蓋在它的上面。這時，大眾看到這件事後，生起稀有之心。

這時，世尊立即從座位上起身，禮拜這座塔，恭敬地圍繞它，然後回到原來的座位。

這時，道場菩提樹神對佛說：『世尊！如來世雄（Tathagata Lokanatha）出現於世，常常被一切眾生所恭敬，在所有眾生中最為殊勝尊貴。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（anuttara-samyak-sambodhi）。』

這時，佛告訴尊者阿難（Ananda）：『你可以打開塔，取出裡面的舍利，展示給大眾。這些舍利，乃是無量六波羅蜜（six paramitas）功德所熏修而成。』

這時，阿難聽到佛的教敕，立即前往塔的地方，禮拜供養，打開塔門，看見塔中有七寶函，用手打開寶函，看見裡面的舍利顏色美妙，呈現紅色和白色，於是對佛說：『世尊！這裡面的舍利顏色是紅色和白色。』

佛告訴

【English Translation】 English version: 'Now you are this body.'

The Complete Sutra of Golden Light, Volume 7 Taisho Tripitaka Volume 16, No. 0664 The Complete Sutra of Golden Light

The Complete Sutra of Golden Light, Volume 8

Translated by the Shramana Shi Baogui of Daxingshan Temple in the Sui Dynasty, in collaboration with the Tripitaka Master Dharmaksema of Northern Liang and India.

Chapter 22: Abandoning the Body

At that time, the Bodhi Tree Goddess of the Bodhimanda 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 bitter practices, donating and abandoning his body, life, flesh, blood, bones, and marrow. I only wish that the World Honored One would briefly speak of the causes and conditions of past bitter practices, so that for the benefit of sentient beings, they may enjoy all kinds of happiness.'

At that time, the World Honored One immediately manifested his supernatural power. By the power of his supernatural power, he caused this great earth to shake in six ways. In the great lecture hall, among the assembly, a seven-jeweled stupa emerged from the earth, covered by a net of various treasures. At that time, the great assembly, upon seeing this event, gave rise to a rare and wondrous mind.

At that time, the World Honored One immediately rose from his seat, prostrated to this stupa, respectfully circumambulated it, and then returned to his original seat.

At that time, the Bodhi Tree Goddess of the Bodhimanda said to the Buddha: 'World Honored One! The Tathagata Lokanatha (World Hero) appears in the world and is always revered by all. Among all sentient beings, he is the most supreme and venerable. For what reason does he prostrate 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 anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).'

At that time, the Buddha said to the Venerable Ananda (Ananda): 'You may open the stupa, take out the relics within, and show them to this great assembly. These relics are the result of the immeasurable merit of the six paramitas (six perfections).'

At that time, Ananda, hearing the Buddha's command, immediately went to the place of the stupa, prostrated and made offerings, and opened the door of the stupa. He saw a seven-jeweled casket within the stupa. Opening the casket with his hand, he saw that the relics within were of wondrous colors, red and white, and said to the Buddha: 'World Honored One! The relics within are red and white in color.'

The Buddha told

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，即從坐起，合掌恭敬頂禮菩薩大士舍利。

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：第一太子名摩訶波那羅、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。山中空寂神仙所讚：「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，身體羸損，命欲將絕。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：『此虎經常所食何物？』第一王子言：『此虎唯食新熱肉血。』第三

【現代漢語翻譯】 現代漢語譯本 阿難說：『你可以拿過來，這是大菩薩的真身舍利。』當時，阿難立即拿起寶函回到佛陀那裡，捧給佛陀。

當時，佛陀告訴所有大眾：『你們現在可以禮拜這些舍利。這些舍利，是戒、定、慧所熏修而成的，非常難得，是最上的福田。』當時，大眾聽了這些話后，心中充滿歡喜，立即從座位上站起來，合掌恭敬地頂禮菩薩大士的舍利。

當時，世尊爲了替大眾斷除疑惑，說了這些舍利往昔的因緣：『阿難！過去世有一位國王，名叫摩訶羅陀（Maharatha），修行善法，善於治理國家，沒有怨敵。當時有三個兒子，相貌端正美妙，形色殊勝特別，威德第一：第一個太子名叫摩訶波那羅（Mahapanada），第二個兒子名叫摩訶提婆（Mahadeva），小兒子名叫摩訶薩埵（Mahasattva）。』

『這三位王子在各個園林中游玩觀賞，逐漸來到一大片竹林，停下車駕休息。第一位王子這樣說：『我今天心裡非常恐懼，恐怕在這片林中會有什麼衰敗損傷的事情發生。』第二位王子又說：『我今天不愛惜自己的身體，只是離開所愛的事物會感到憂愁。』第三位王子又說：『我今天唯獨沒有恐懼，也沒有憂愁煩惱。山中空曠寂靜，神仙都讚歎這裡：「這個地方閑靜，能讓行人安穩地享受快樂。」』

『當時，各位王子說了這些話后，又繼續往前走，看見有一隻老虎剛生下七天，有七隻小老虎圍繞在它周圍，飢餓困頓，身體虛弱，生命即將終結。第一位王子看見這隻老虎后，這樣說：『奇怪啊，這隻老虎生下七天，七隻小老虎圍繞著它，無法找到食物。如果被飢餓逼迫，必定會吃掉自己的孩子。』第三位王子說：『這隻老虎平時都吃什麼食物？』第一位王子說：『這隻老虎只吃新鮮的熱肉和血。』第三位

【English Translation】 English version Ananda said, 'You may bring it here; these are the relics of the true body of the great Bodhisattva.' At that time, Ananda immediately took the precious casket and returned to the Buddha, presenting it to the Buddha.

At that time, the Buddha told the entire assembly, 'You may now pay homage to these relics. These relics are the result of cultivation through precepts, concentration, and wisdom. They are extremely rare and are the supreme field of merit.' At that time, the assembly, upon hearing these words, were filled with joy and immediately rose from their seats, joining their palms together in reverence and bowing in prostration to the relics of the Bodhisattva Mahasattva.

At that time, the World Honored One, desiring to dispel the assembly's doubts, 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 Dharma, governed his kingdom well, and had no enemies. At that time, he had three sons, who were upright and wonderful in appearance, with extraordinary forms and colors, and supreme in power and virtue: the first prince was named Mahapanada (Great Giver), the second son was named Mahadeva (Great God), and the youngest son was named Mahasattva (Great Being).'

'These three princes were playing and sightseeing in various gardens, gradually arriving at a large bamboo forest where they stopped their carriages to rest. The first prince said, 'Today, my heart is very fearful; I worry that there will be some decline or loss in this forest.' The second prince then said, 'Today, I do not cherish my own body, but I am saddened by being separated from what I love.' The third prince then said, 'Today, I alone have no fear, nor do I have any sorrow or distress. The mountains are empty and silent, praised by the immortals: 「This place is tranquil, enabling travelers to peacefully enjoy happiness.」'

'At that time, after the princes spoke these words, they continued forward and saw a tigress that had just given birth seven days ago, with seven cubs surrounding her. She was hungry, impoverished, and her body was weak, her life nearing its end. The first prince, upon seeing this tigress, said, 'Strange, this tigress has given birth for seven days, and seven cubs surround her, unable to find food. If she is forced by hunger, she will surely eat her own cubs.' The third prince said, 'What does this tigress usually eat?' The first prince said, 'This tigress only eats fresh, hot meat and blood.' The third

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。』第三王子言：『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，若舍此身則舍無量癰疽瘭疾、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；是身不凈，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。』是

【現代漢語翻譯】 現代漢語譯本 王子說：『你們誰能把自己的身體給這隻老虎吃？』第二個王子說：『這隻老虎飢餓，身體瘦弱，窮困疲乏，壽命不多了，我沒有其他地方可以為它找到食物，如果我去找，我的命肯定保不住。誰能爲了它而不惜自己的性命呢？』 大王子說：『最難捨棄的莫過於自己的身體。』第三個王子說：『我們現在因為貪戀和愛惜，不能捨棄這個身體；因為智慧淺薄，所以對這件事感到驚恐。如果那些大菩薩想要利益他人、生起大悲心為眾生著想，捨棄這個身體算不上什麼難事。』當時，各位王子心中非常憂愁，長時間地看著老虎，眼睛沒有離開過，這樣觀察之後就離開了。 當時，第三個王子這樣想：『我現在捨棄身體的時機已經到了。為什麼呢？我從過去到現在多次拋棄這個身體，都沒有做成什麼有意義的事情，而且常常愛護它，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，讓它沒有什麼缺乏，但它卻不知恩圖報，反而帶來怨恨和傷害，而且最終也免不了無常敗壞。再者，這個身體不堅固，沒有什麼利益，可憎惡就像賊人，又像移動的廁所，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。再者，如果捨棄這個身體，就能捨棄無量的癰疽瘭疾、百千種怖畏，這個身體只有大小便。這個身體不堅固，就像水上的泡沫；這個身體不乾淨，有很多蟲子；這個身體不乾淨，筋纏著血，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（Nirvana，佛教術語，指解脫生死輪迴的境界），永遠脫離憂患、無常變異，生死止息，沒有各種塵世的煩惱，無量的禪定（Dhyana，佛教術語，指通過冥想達到的精神境界）、智慧、功德具足成就，微妙的法身（Dharmakaya，佛教術語，指佛的真身）以百福莊嚴、被諸佛所讚歎，證成這樣的無上法身，給予眾生無量的法樂。』

【English Translation】 English version The prince said: 'Who among you can offer your body to this tiger as food?' The second prince said: 'This tiger is hungry, its body is weak and emaciated, impoverished and exhausted, with little life remaining. I have nowhere else to seek food for it, and if I were to seek, my life would surely be in danger. Who can sacrifice their life for this?' The eldest prince said: 'The hardest thing to give up is one's own body.' The third prince said: 'We are now unable to relinquish this body because of greed and attachment; because of our shallow wisdom, we are frightened by this matter. If great Bodhisattvas (Bodhisattva, a being who seeks enlightenment) wish to benefit others, generate great compassion for sentient beings, giving up this body is not difficult.' At that time, the princes were very worried, and they watched the tiger for a long time, their eyes never leaving it. After observing in this way, they departed. At that time, the third prince thought: 'The time for me to give up my body has arrived. Why? From the past until now, I have discarded this body many times without accomplishing anything meaningful, and I have often cherished it, placing it in houses, and providing it with clothes, food, bedding, medicine, elephants, horses, and carriages, constantly nourishing it and ensuring it lacks nothing, but it is ungrateful and brings resentment and harm, and ultimately it cannot escape impermanent decay. Furthermore, this body is not strong and has no benefit, it is as hateful as a thief, and like a moving toilet. Today, I should make this body perform supreme deeds, and build a great bridge in the sea of birth and death. Furthermore, if I give up this body, I can give up countless carbuncles, whitlows, 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 unclean, with many insects; this body is unclean, with tendons wrapped in blood, and skin, bones, marrow, and brain connected and supporting each other. Observing in this way, it is truly disgusting, therefore, I should now abandon it to seek the tranquil and supreme Nirvana (Nirvana, a state of enlightenment), forever free from worries, impermanent changes, the cessation of birth and death, without any worldly afflictions, with immeasurable Dhyana (Dhyana, meditation), wisdom, and merits fully accomplished, the subtle Dharmakaya (Dharmakaya, the body of the Buddha) adorned with hundreds of blessings, praised by all Buddhas, realizing such a supreme Dharmakaya, and giving sentient beings immeasurable Dharma joy.'

時，王子勇猛堪任作是大愿，以上大悲薰脩其心，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、滅生死怖眾惱熱故。』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。』即起求刀，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，為眾生故難捨能捨，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凈涅槃。』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。』

【現代漢語翻譯】 現代漢語譯本： 當時，王子摩訶薩埵（Mahasattva，偉大的存在）勇猛且堪當重任，立下宏大的誓願，以廣大的慈悲薰陶自己的內心。他考慮到兩個哥哥心中懷有恐懼，或許會阻止他，便對他們說：『哥哥們現在可以帶著你們的眷屬回到你們住的地方了。』

那時，王子摩訶薩埵回到老虎所在的地方，脫下身上的衣服放在竹枝上，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，爲了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，滅除生死恐怖和種種煩惱。』當時王子發誓完畢，就自己躺在飢餓的老虎面前。當時，王子以大悲的力量，老虎無法傷害他。王子又這樣想：『老虎現在非常瘦弱，身體沒有力氣，不能得到我的身體血肉來吃。』於是起身尋找刀，到處尋找卻找不到，就用乾燥的竹子刺自己的脖子出血，在高山上投身到老虎面前。

當時大地發生六種震動，太陽失去了光輝——如同羅睺羅（Rahula，星名）和阿修羅王（Asura，一種神）捉住遮蔽了太陽一樣——又降下各種各樣的花和美妙的香。當時虛空中有很多天人看到這件事後，心中生起歡喜，讚歎前所未有，讚揚說：『太好了，太好了！大士（Mahasattva，偉大的存在）！你現在真是修行大悲的人，爲了眾生的緣故，難以捨棄的都能捨棄，在所有修行人中最為勇敢。你已經得到了諸佛所讚歎的常樂住處，不久將證得沒有煩惱和熱惱的清凈涅槃。』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，大王子看到大地震動，為二王子說了偈語：

『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。』

【English Translation】 English version: At that time, Prince Mahasattva (Mahasattva, a great being) was brave and capable of making great vows, cultivating his mind with great compassion. Considering that his two elder brothers harbored fear and might obstruct him, he said to them: 'Brothers, you may now return to your dwellings with your families.'

Then, Prince Mahasattva returned to the place where the tiger was, took off his clothes and placed them on a bamboo branch, and made this vow: 'Now, for the benefit of all sentient beings, to attain the most supreme and unsurpassed path, to relinquish what is difficult to relinquish with unwavering great compassion, to seek the realm praised by Bodhi wisdom, I wish to liberate all sentient beings in the three realms of existence (the desire realm, the form realm, and the formless realm), and to extinguish the fear of birth and death and all kinds of afflictions.' At that time, after the prince made his vow, he laid himself down in front of the hungry tiger. At that time, due to the power of the prince's great compassion, the tiger could not harm him. The prince then thought: 'The tiger is now very weak and has no strength, and cannot obtain my flesh and blood to eat.' So he got up to look for a knife, but could not find one anywhere, so he used dry bamboo to stab his neck to draw blood, and threw himself in front of the tiger on the high mountain.

At that time, the earth shook in six ways, and the sun lost its light—as if Rahula (Rahula, name of a star) and the Asura King (Asura, a type of deity) had seized and obscured the sun—and various kinds of flowers and wonderful fragrances rained down. At that time, many devas in the sky saw this and their hearts were filled with joy, praising it as unprecedented, saying: 'Excellent, excellent! Great being (Mahasattva, a great being)! You are truly practicing great compassion now, and for the sake of sentient beings, you can give up what is difficult to give up, and you are the most courageous among all practitioners. You have already obtained the abode of constant joy praised by all the Buddhas, and soon you will attain the pure Nirvana without affliction or heat.' 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 eldest prince saw the earth shaking and spoke this verse to the second prince:

'The earth shakes, and the great sea, the sun has no light, As if covered, in the upper sky, rain of flowers and incense, It must be my brother, giving up his beloved body.'

「第二王子復說偈言：

「『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，見弟所著被服、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，良久乃悟，即起舉手呼天而哭：『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，父母設問當云何答？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，王妃于睡中夢，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，心大愁怖而說偈言：

「『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，　　目睫𥌎動，　　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

【現代漢語翻譯】 現代漢語譯本： 第二王子又用偈語說道： 『那隻母老虎剛生產，已經七天了，七隻小老虎圍繞著它， 它窮困沒有食物，氣力衰弱損傷，生命不會長久。 小弟（指薩埵王子，Sattva）非常慈悲，知道它的窮困憔悴，恐怕它難以忍受， 會吃掉自己的孩子，恐怕他會捨棄自己的身體，來救那隻母老虎的性命。』 當時兩位王子心中非常憂愁恐懼，哭泣悲嘆，容貌憔悴，又一起回到老虎所在的地方，看見弟弟（薩埵王子，Sattva）所穿的被服、衣裳都掛在一根竹枝上，骸骨、頭髮、指甲散佈得亂七八糟，流出的血到處玷汙了地面。看見這些后，他們昏悶暈倒，不能自持，投身在弟弟的骨骸上，過了很久才醒悟過來，立即起身舉手向天哭喊：『我的弟弟（薩埵王子，Sattva）年紀幼小，才能超過常人，特別被父母所愛念，竟然突然捨棄身體來餵養飢餓的老虎？我現在回到王宮，父母如果問起該如何回答？我寧願在這裡一起死去，不忍心看見這些骸骨、頭髮、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，漸漸地離開了。 當時小王子（薩埵王子，Sattva）所帶領的侍從各自散向各方，互相說道：『現在我們的天在哪裡啊？』那時，王妃在睡夢中夢見乳房被割掉、牙齒掉落、得到三隻小鴿子卻被老鷹吃掉了一隻。當時王妃，在大地震動的時候就驚醒了，心中非常憂愁恐懼，於是用偈語說道： 『今天是什麼緣故，大地、大水，一切都在震動， 萬物都不得安寧，太陽沒有精光，好像被遮蔽了一樣？ 我心中憂愁痛苦，眼皮跳動，像我現在這樣， 所見到的這些徵兆，必定有災禍變異、不吉祥的苦惱。』 於是，王妃說完這首偈語后，當時有侍女在外面已經聽到了王子的訊息。

English version: The second prince then spoke in verse: 『That tigress gave birth, it has been seven days, Seven cubs surround her, Destitute of food, her strength is weakened, Her life will not last long. My younger brother (referring to Prince Sattva) is greatly compassionate, knowing her poverty and distress, Fearing she cannot endure, And will eat her own cubs, fearing he will give up his body, 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 where the tigress was. They saw their younger brother's (Prince Sattva's) bedding and clothes all hanging on 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. They threw themselves upon his bones and after a long while, they regained consciousness. They immediately rose, raised their hands, and cried out to the heavens: 『My younger brother (Prince Sattva) was young, his talent surpassed others, and he was especially loved by our parents. How could he suddenly give up his body to feed the hungry tigress? Now, when I return to the palace, how shall I answer if our parents ask? I would rather die here together, unable to bear seeing these bones, hair, and nails. How can I bear to leave this place and return to see our parents, wife, relatives, friends, and acquaintances?』 At that time, the two princes grieved and lamented, gradually departing. At that time, the attendants who had followed the young prince (Prince Sattva) scattered in all directions, saying to each other: 『Where is our heaven now?』 At that time, the queen had a dream in her sleep, dreaming that her breasts were cut off, 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, immediately awoke, her heart greatly distressed and fearful, and she spoke in verse: 『What is the reason today that the earth and the great waters are all shaking, That all things are uneasy, that the sun has no light, As if it were covered? My heart is troubled and pained, my eyelids twitch, As for the auspicious signs I see now, There must be calamities, inauspicious suffering.』 Thereupon, after the queen spoke this verse, a maidservant outside had already heard the news of the prince.

【English Translation】 English version: The second prince then spoke in verse: 『That tigress gave birth, it has been seven days, Seven cubs surround her, Destitute of food, her strength is weakened, Her life will not last long. My younger brother (referring to Prince Sattva) is greatly compassionate, knowing her poverty and distress, Fearing she cannot endure, And will eat her own cubs, fearing he will give up his body, 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 where the tigress was. They saw their younger brother's (Prince Sattva's) bedding and clothes all hanging on 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. They threw themselves upon his bones and after a long while, they regained consciousness. They immediately rose, raised their hands, and cried out to the heavens: 『My younger brother (Prince Sattva) was young, his talent surpassed others, and he was especially loved by our parents. How could he suddenly give up his body to feed the hungry tigress? Now, when I return to the palace, how shall I answer if our parents ask? I would rather die here together, unable to bear seeing these bones, hair, and nails. How can I bear to leave this place and return to see our parents, wife, relatives, friends, and acquaintances?』 At that time, the two princes grieved and lamented, gradually departing. At that time, the attendants who had followed the young prince (Prince Sattva) scattered in all directions, saying to each other: 『Where is our heaven now?』 At that time, the queen had a dream in her sleep, dreaming that her breasts were cut off, 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, immediately awoke, her heart greatly distressed and fearful, and she spoke in verse: 『What is the reason today that the earth and the great waters are all shaking, That all things are uneasy, that the sun has no light, As if it were covered? My heart is troubled and pained, my eyelids twitch, As for the auspicious signs I see now, There must be calamities, inauspicious suffering.』 Thereupon, after the queen spoke this verse, a maidservant outside had already heard the news of the prince.

，心驚惶怖，尋即入內啟白王妃作如是言：『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，　　餓窮無食。 　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

【現代漢語翻譯】 現代漢語譯本：心中驚慌恐懼，隨即進入內室稟告王妃，這樣說道：『剛才在外面聽到各位侍從尋找王子，不知道他在哪裡。』王妃聽后，非常憂愁煩惱，眼淚盈眶地來到大王那裡，說：『我剛才聽外面的人說，失去了我最疼愛的小兒子。』大王聽后，再次昏厥過去，悲傷哽咽，擦著眼淚說：『為什麼今天失去了我心中最珍愛的人？』

當時，世尊想要再次宣揚這個道理，於是說了以下偈語：

『我在往昔，無量劫中，捨棄珍重的身體，以求菩提（覺悟）。如果是作為國王，或是作為王子，常常捨棄難以捨棄之物，以求菩提（覺悟）。我回憶宿命，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），次子叫做提婆（Deva）。三人一同遊玩，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。 當時勝大士（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，或許會反過來吃掉自己所生的孩子。』隨即登上高山，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，老虎、狼、獅子，四處奔逃，世間一片黑暗，沒有光明。這時兩個哥哥，仍然在竹林中，心中懷著憂愁煩惱，愁苦地哭泣。 漸漸地尋找，最終來到老虎那裡，看見老虎和虎子，身上沾滿了血污。

【English Translation】 English version: With a heart filled with fear and panic, he immediately entered the inner chamber and reported to the Queen, saying: 'Just now, I heard the attendants outside searching for the prince, but I don't know where he is.' Upon hearing this, the Queen became greatly worried and distressed, her eyes filled with tears, and she went to the Great King, saying: 'I just heard from outsiders that I have lost my youngest and most beloved son.' Upon hearing this, the Great King fainted again, grieving and choking with sorrow, wiping away his tears and saying: '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, throughout countless kalpas (aeons), I have relinquished my precious body in pursuit of 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 (enlightenment). I recall a past life, there was a great king, whose name was Maharatha (Great Chariot). This king had a son who was capable of great generosity, and his name was Mahasattva (Great Being). He also had two elder brothers, the eldest named Nara (Man), and the second named Deva (God). The three of them were traveling together, and came to an empty mountain, where they saw a newly delivered tigress, starving and without food. At that time, the victorious great being, Mahasattva (Great Being), generated great compassion: 'I should now relinquish my precious body. This tigress may be forced by hunger, and might even eat her own offspring.' Immediately, he climbed a 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 shook, startling all kinds of insects and beasts, tigers, wolves, and lions, scattering and running in all directions, the world was dark, without light. At this time, the two elder brothers were still in the bamboo forest, their hearts filled with worry and distress, weeping with sorrow. Gradually searching, they finally came to the tiger, and saw the tiger and her cubs, their bodies covered in blood.'

口；　　又見骸骨、　　發、毛、爪、齒， 　處處迸血，　　狼藉在地。　　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，　　一切支節， 　痛如針刺，　　心生愁惱，　　以喪愛子。 　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，　　

【現代漢語翻譯】 現代漢語譯本 又看見骸骨、頭髮、毛髮、指甲、牙齒，到處都迸濺著血，狼藉地散落在地上。當時二王子，見到這樣的景象，心中更加煩悶絕望，癱倒在地。他用灰塵泥土塗抹全身，忘記了正確的念頭，產生了狂亂癡迷的心。跟隨他的侍從們，看到這樣的情景，也感到悲傷慟哭，失聲痛哭。他們互相用冷水噴灑，然後才甦醒過來，重新站立起來。 這時王子，正當要捨棄身體的時候，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，兩乳都流出乳汁，全身的各個關節，都像被針刺一樣疼痛，心中充滿了憂愁煩惱，因為要失去心愛的兒子。 於是王妃，趕緊來到國王那裡，聲音微弱，悲傷地哭泣著說：『大王現在應當，仔細聽著：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。我看到這樣，不吉祥的預兆，恐怕再也不能，見到我所愛的兒子了。現在我用我的生命，奉獻給大王，希望您迅速派人，尋找我的兒子。我夢見三隻小鴿子，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，把我的小鴿子奪走了，夢到這件事後，我就產生了憂愁煩惱。我現在愁苦害怕，恐怕性命難保，希望您迅速派人，尋找我的兒子。』這時王妃，說完這些話后，立刻昏厥過去，又一次癱倒在地。 國王聽到這些話，更加憂愁煩惱。

【English Translation】 English version And also saw skeletons, hair, fur, nails, teeth, everywhere blood spurting out, scattered all over the ground. At that time, the second prince, seeing these things, felt even more depressed and hopeless, collapsing to the ground. He smeared his whole body with dust and dirt, forgetting the right thoughts, and generating a mad and infatuated mind. The attendants who followed him, seeing this scene, also felt sorrow and grief, crying out loud. They sprayed each other with cold water, and then they woke up and stood up again. At this time, the prince, just as he was about to give up his body, it happened that the concubines, empresses, cai nu (court ladies), and five hundred family members of the harem were enjoying themselves together. At this time, the queen's breasts both secreted milk, and all the joints of her body ached as if pricked by needles, and her heart was filled with sorrow and distress because she was about to lose her beloved son. Therefore, the queen hurriedly went to the king, her voice weak, weeping sadly and saying: 'Great King, you should now listen carefully: the great fire of sorrow is now burning me. Now both my breasts are secreting milk at the same time, and my body is suffering, as if pricked by needles. I see such inauspicious omens, and I fear that I will never see my beloved son again. Now I offer my life to the Great King, hoping that you will quickly send someone to find my son. I dreamed of three young pigeons in my arms, the smallest of which was most pleasing to my heart. An eagle flew over and snatched my little pigeon away. After dreaming of this, I became worried and distressed. Now I am worried and afraid, and I fear that my life is in danger. I hope you will quickly send someone to find my son.' At this time, after the queen said these words, she immediately fainted and collapsed to the ground again. The king, hearing these words, became even more worried and distressed.

以不得見， 　所愛子故。　　其王大臣、　　及諸眷屬， 　悉皆聚集，　　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，　　即從坐起，　　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，　　值我無情， 　能堪是苦。　　如我所夢，　　牙齒墮落， 　二乳一時，　　汁

【現代漢語翻譯】 現代漢語譯本 不能再見到，因為我心愛的兒子啊。國王的大臣們，以及所有的親屬，都聚集在一起，在國王左右，哀哭悲號，聲音震動天地。那時城裡所有的人民，聽到這聲音后，驚慌地跑出來，各自互相說道：『現在這位王子，是活著回來了呢？還是已經死了？』這樣偉大的聖士（Bodhisattva），常常說溫和的話語，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。』人們那時，驚慌失措就是這樣，而且又悲傷哭號，哀傷感動了神祇。 那時大王，立即從座位上站起來，用水灑王妃，過了很久才甦醒過來，恢復了正常的意識，用微弱的聲音問國王：『我的兒子現在，是死了還是活著呢？』那時王妃，因為思念她的兒子，更加懊惱，心裡沒有片刻的放下：『可惜我的兒子，容貌端正，怎麼會一旦，捨棄我而死去呢？為什麼我的身體，不先去世，而見到這樣，諸多的苦惱之事？善良的兒子啊，美妙的容色，猶如純凈的蓮花，是誰毀壞了你的身體，使我們分離？難道不是我，昔日的怨仇，挾帶著往昔的業緣，而殺了你嗎？我的兒子啊，面目，潔凈如滿月，沒想到一旦，遭遇這樣的禍事。寧願使我的身體，破碎如塵土，也不願我的兒子，喪失生命。我所見的夢，已經應驗了，怪我無情，能承受這樣的痛苦。如我所夢，牙齒掉落，兩個乳房一時，汁液

【English Translation】 English version Unable to see him again, because of my beloved son. The king's ministers, and all the relatives, gathered together, at the king's side, weeping and wailing, their voices shaking heaven and earth. At that time, all the people in the city, having heard this sound, came out in alarm, each saying to the other: 'Is this prince returning alive now? Or is he already dead?' Such a great being (Bodhisattva), often speaks softly, and is loved by all, but now is difficult to see again. Some people have already entered the forest to search, and soon we will naturally get definite news.' The people at that time, were distraught like this, and again were weeping sadly, their sorrow moving the deities. At that time, the great king, immediately rose from his seat, and sprinkled water on the queen, after a long time she finally woke up, regained her proper senses, and asked the king in a weak voice: 'My son now, is he dead or alive?' At that time, the queen, because of missing her son, was even more distressed, her heart not letting go for a moment: 'It's a pity, my son, with such a handsome appearance, how could he suddenly, abandon me and die? Why didn't my body, pass away first, and avoid seeing such, many painful things? Good son, wonderful appearance, like a pure lotus flower, who destroyed your body, causing us to be separated? Could it be that I, a former enemy, carrying past karmic connections, killed you? My son, your face, is as clean as the full moon, I never imagined that you would suddenly, encounter such a disaster. I would rather my body, be broken like dust, than have my son, lose his life. The dream I saw, has already been fulfilled, blame me for being heartless, able to endure such suffering. As I dreamed, my teeth fell out, both breasts at once, fluid

自流出，　　必定是我， 　失所愛子；　　夢三鴿雛，　　鷹奪一去， 　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。　　舉手號叫，　　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

【現代漢語翻譯】 現代漢語譯本 『如果（乳汁）自己流出來，必定是我的愛子走失了；夢見三隻小鴿子，被老鷹抓走了一隻，三個兒子之中，必定會失去一個。』

『這時大王，就告訴他的妃子：『我現在應當派遣大臣使者，周遊四方，東西各地，去尋找我的兒子。你現在暫且不要過於憂愁。』大王這樣安慰妃子之後，就準備好車駕，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，去尋找他所愛的兒子。 當時也有無數的人，哀號的聲音震動大地，跟隨在王后後面尋找。

這時大王，出了城之後，四處張望，尋找他的兒子。煩惱憂傷，心緒混亂，不知道兒子在哪裡。最後遠遠地看見，有一個送信的人，頭上蒙著塵土，衣服被血污沾染，身上塗著灰土糞便，悲號著走來。 這時大王摩訶羅陀（Maharatha），看見這個使者后，更加懊惱。舉起手來號叫，仰天痛哭，先前派遣的臣子，也隨後趕到。到了大王那裡，這樣說道：『希望大王不要憂愁，您的兒子們都還活著，不久之後就會回來，讓大王得見。』 過了一會兒，又有臣子趕來，看見大王愁苦，臉色憔悴，身上穿著的衣服，又臟又舊，沾滿塵土：『大王您要知道：一個兒子已經死了，兩個兒子雖然還活著，但非常悲傷無助。 第三個王子，看見一隻老虎剛生下幼崽，已經飢餓困頓了七天，恐怕會吃掉自己的孩子。看見這隻老虎后，深深地生起悲憫之心。

【English Translation】 English version 'If (milk) flows out by itself, it must be that my beloved son is lost; dreaming of three young pigeons, one was snatched away by an eagle, among the three sons, one must be lost.'

'At that time, the great king told his queen: 'I should now send ministers and envoys to travel around in all directions, east and west, to seek my son. You should not be too worried for now.' After the great king comforted his queen in this way, he prepared his carriage and left his palace. His heart was filled with sorrow, tormented by worry and pain, and even among the crowd, his face appeared haggard. Then he left the city to seek his beloved son. At that time, there were also countless people, their wails shaking the earth, following behind the queen to search.

At that time, the great king, after leaving the city, looked around in all directions, seeking his son. Anxious and distressed, his mind was in turmoil, not knowing where his son was. Finally, he saw from afar a messenger, his head covered in dust, his clothes stained with blood, his body smeared with ashes and excrement, wailing as he approached. At that time, the great king Maharatha (Maharatha), seeing this messenger, became even more distressed. He raised his hands and cried out, weeping to the heavens. The minister he had sent earlier also arrived shortly after. Upon reaching the king, he said: 'May the great king not grieve, your sons are still alive, and they will return soon, allowing the great king to see them.' After a while, another minister arrived, seeing the king's sorrow, his haggard face, and the dirty, old clothes he was wearing, covered in dust: 'Great king, you should know: one son has already died, and although two sons are still alive, they are very sad and helpless. The third prince saw a tiger that had just given birth to cubs, and had been hungry and exhausted for seven days, fearing that it would eat its own young. Upon seeing this tiger, he deeply felt compassion.'

心， 　發大誓願：　　「當度眾生，　　于未來世， 　證成菩提。」　　即上高處，　　投身餓虎， 　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，　　復起舉手，　　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，　　舉手悲哀，　　號天而哭， 　乍復讚歎，　　其弟功德。』　　是時大王， 　以離愛子，　　其心迷沒，　　氣力惙然， 　憂惱涕泣，　　並復思惟：　　『是最小子， 　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，　

【現代漢語翻譯】 現代漢語譯本 『（他）發下宏大的誓願：『我應當度化眾生，在未來的世代，證得菩提（bodhi，覺悟）。』隨即登上高處，縱身跳向飢餓的老虎，老虎被飢餓所逼迫，便開始吞食。所有的血肉，都已經完全吃盡，只剩下骸骨，散亂地在地上。』 這時大王，聽了臣子的話后，更加昏悶暈厥，失去意識倒在地上，憂愁的盛大火焰，熾烈地燃燒他的身體；各位大臣、家眷，也同樣如此。用水灑在大王身上，過了很久才甦醒，又起身舉起手，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，迷亂昏悶失去意志，自己投身於地。臣立刻取水，灑在他們身上，過了很久，才恢復甦醒。遙望四方，大火熾烈燃燒，攙扶著暫時起身，隨即又倒在地上，舉手悲哀，向天號哭，時而讚歎，其弟弟的功德。』這時大王，因為失去心愛的兒子，內心迷亂沉沒，氣息微弱，憂愁惱怒哭泣，並且思惟：『這個最小的兒子，我所愛重，無常的鬼，突然就吞噬了他。 其餘的兩個兒子，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，到那片樹林中，迎接載回各位兒子，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，安慰他們的心，』

【English Translation】 English version '(He) made a great vow: 'I shall deliver sentient beings, and in future lives, attain bodhi (覺悟, enlightenment).' Immediately he climbed to a high place and threw himself to the hungry tiger. The tiger, driven by hunger, began to devour him. All his flesh and blood were completely consumed, leaving only bones scattered on the ground.' At that time, the great king, upon hearing the minister's words, fainted again, lost consciousness, and collapsed to the ground. The intense fire of sorrow blazed fiercely within him. The ministers and family members were also in the same state. They sprinkled water on the king, and after a long time, he revived. He rose again, raised his hands, and cried out to the heavens. Another minister came and reported to the king: 'Earlier in the forest, I saw the two princes, filled with sorrow and suffering, weeping and wailing, confused and lost, throwing themselves to the ground. I immediately fetched water and sprinkled it on them. After a long while, they finally regained consciousness. They looked around in all directions and saw a great fire blazing. They were helped to rise temporarily, but soon collapsed again, raising their hands in sorrow, crying out to the heavens, and sometimes praising the merits of their brother.' At that time, the great king, because of the loss of his beloved son, was lost and overwhelmed in his heart, his breath weak, filled with sorrow, anger, and weeping. He also thought: 'This youngest son, whom I loved so dearly, was suddenly devoured by the impermanent ghost. The other two sons, although they are still alive, are being consumed by the fire of sorrow, and may lose their lives because of it. I should quickly go to that forest, welcome and bring back my sons, and hurry back to the palace. Their mother is in the rear palace, oppressed by sorrow and suffering, her heart and liver about to split apart, and she may lose her life because of it. If I see the two sons, I will comfort their hearts,'

可使終保，　　餘年壽命。』 　爾時大王，　　駕乘名象，　　與諸侍從， 　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、　　目揵連是。

「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。

金光明經贊佛品第二十三

北涼三藏曇無讖譯

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

【現代漢語翻譯】 現代漢語譯本 『這樣可以使他們最終得到保全，延長剩餘的壽命。』 當時國王，乘坐著有名的大象，與各位侍從，想要到那片樹林去。就在半路上，看見那兩個孩子，對著天空捶地，呼喊弟弟的名字。當時國王立刻上前，抱住兩個孩子，悲傷地哭泣，沿著路返回王宮，迅速讓兩個孩子，去拜見他們的母親。」佛告訴樹神： 「你現在應當知道：當時的王子，摩訶薩埵（Mahasattva，偉大的眾生），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）；第一王子，就是現在的彌勒（Maitreya）；第二王子，就是現在的調達（Devadatta）；當時的老虎，就是現在的瞿夷（Gopi）；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，大王摩訶羅陀（Maharatha）及其妃后悲傷哭泣，全部脫下身上的御服瓔珞，與各位大眾前往竹林中收取他的舍利，就在此處建造七寶塔。 「當時王子摩訶薩埵（Mahasattva）臨捨命時發下誓願：『愿我的舍利在未來世經過無數劫，常常為眾生做佛事。』 說這部經時，無數阿僧祇（asamkhya，無數）天人和眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 「樹神！這叫做禮塔往昔的因緣。」當時，由於佛的神力，這座七寶塔就消失不見了。 《金光明經·贊佛品》第二十三 北涼三藏曇無讖譯 當時，無數百千萬億諸菩薩眾，從這個世界到達金寶蓋山王如來國土。到達那個國土后，五體投地為

【English Translation】 English version 'This can ensure their ultimate protection and prolong their remaining lifespan.' At that time, the great king, riding a famous elephant, along with his attendants, intended to go to that forest. On the way, he saw the two princes, beating the ground and calling out their younger brother's name. The king immediately went forward, embraced the two princes, wept with sorrow, and returned to the palace along the road, quickly ordering the two princes to see their mother.」 The Buddha told the tree goddess: 「You should know now: the prince at that time, Mahasattva (great being), who sacrificed 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 Gopi; the seven cubs of the tiger at that time are now the five Bhikkhus, Sariputra, and Maudgalyayana. 「At that time, the great king Maharatha and his queen wept with sorrow, taking off all their royal garments and ornaments, and went with the multitude to the bamboo forest to collect his relics, and built a seven-jeweled stupa at this very place. 「At that time, Prince Mahasattva, as he was about to give up his life, made this vow: 『May my relics, in future ages, throughout countless kalpas, always perform the deeds of the Buddha for all beings.』 When this sutra was spoken, countless asankhya (innumerable) gods and humans aroused the mind of anuttara-samyak-sambodhi-citta (unsurpassed perfect enlightenment). 「Tree goddess! This is called the past cause of paying homage to the stupa.」 At that time, due to the Buddha's divine power, the seven-jeweled stupa disappeared. The Suvarnaprabhasottama Sutra, Chapter 23: Praise of the Buddha Translated by Tripitaka Master Dharmaraksa of Northern Liang At that time, countless hundreds of thousands of millions of Bodhisattvas, from this world, arrived at the Buddha-land of King Golden Canopy Mountain. Having arrived in that land, they prostrated themselves with their five limbs to the ground for

佛作禮，卻一面立，向佛合掌，異口同音而讚歎曰：

「如來之身，　　金色微妙，　　其明照曜， 　如金山王；　　身凈柔軟，　　如金蓮花， 　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， 　不能說喻。　　諸天世人，　　于無量劫， 　盡思度量，　　不能

【現代漢語翻譯】 現代漢語譯本 他們向佛陀行禮，然後站立在一旁，面向佛陀合掌，異口同聲地讚歎道： 『如來的身軀，金色而微妙，其光芒照耀四方，如同金山之王；身軀清凈柔軟，如同金色的蓮花，以無量美妙的相好，莊嚴自身；隨著身形的完美，光彩裝飾著身體，清凈潔白無比，如同紫金山； 圓滿具足而沒有瑕疵，如同清凈的滿月；他的聲音清晰透徹，美妙如同梵天之聲、獅子吼聲、巨大的雷震之聲、六種清凈微妙的音聲，以及迦陵頻伽（Kalavinka，妙音鳥）、孔雀的聲音。 清凈沒有瑕疵，威德具足，以百福之相好，莊嚴他的身軀。光明照耀遙遠的地方，沒有邊際和界限，智慧寂靜而沒有煩惱，沒有各種愛慾的習氣。 世尊成就了無量的功德，譬如大海、須彌寶山（Sumeru，宇宙中心的神山）。爲了所有的眾生，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，能夠令眾生，寂滅而安穩； 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；能夠令眾生，全部得到解脫，度過三有（欲界、色界、無色界），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、智慧、大慈悲力、精進、方便，這樣的無量功德，不可稱量和計算，我們現在，不能用比喻來說明。諸天和世人，在無量劫的時間裡，盡力思考和度量，也不能完全瞭解。』

【English Translation】 English version They bowed to the Buddha, then stood to one side, facing the Buddha with their palms together, and praised in unison: 『The Tathagata's (如來) body is golden and subtle, its light shines in all directions, like the king of golden mountains; the body is pure and soft, like a golden lotus flower, adorned with immeasurable and wonderful marks; with the perfection of the form, light adorns the body, pure and immaculate, like a purple-gold mountain; Complete and without blemish, like a pure full moon; his voice is clear and penetrating, wonderful like the voice of Brahma, the roar of a lion, the sound of a great thunderclap, six kinds of pure and subtle sounds, and the voices of the Kalavinka (迦陵頻伽, a mythical bird with a beautiful voice), and the peacock. Pure and without blemish, possessing complete majesty and virtue, adorning his body with the marks of a hundred blessings. The light shines far and wide, without limit or boundary, wisdom is tranquil and without affliction, free from all habits of desire. The World-Honored One (世尊) has achieved immeasurable merits, like the great ocean, Mount Sumeru (須彌寶山, the sacred mountain at the center of the universe). For all sentient beings, he generates a heart of compassion, and in future generations, he can bestow happiness. What the Tathagata (如來) speaks is the foremost profound meaning, which can bring sentient beings to tranquility and peace; It can bestow immeasurable happiness upon sentient beings; it can expound the unsurpassed, wonderful Dharma of nectar; it can open the unsurpassed gate of nectar; it can enter all abodes free from suffering; it can enable all sentient beings to attain liberation, to cross the three realms of existence (欲界, 色界, 無色界), the immeasurable sea of suffering, to abide in the right path, free from all sorrows and afflictions. The Tathagata (如來), the World-Honored One (世尊), his merits, wisdom, great compassion, diligence, and skillful means, are immeasurable and cannot be quantified. We now cannot describe them with metaphors. Gods and humans, throughout immeasurable kalpas (劫), even with their utmost thought and measurement, cannot fully comprehend.』

得知，　　如來所有， 　功德智慧。　　無量大海，　　一渧少分， 　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坐而起，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

【現代漢語翻譯】 現代漢語譯本 得知，如來（Tathagata，佛的稱號）所有，功德智慧，如無量的大海，我所讚頌的，僅如其中的一滴水。我今天略微讚歎如來的功德，即使是百千億分之一，也不能完全宣說。如果我的功德可以聚集，我願將它迴向給所有眾生，使他們證得無上道（Anuttara-samyak-sambodhi，最高的覺悟）。 爾時，信相菩薩（Xinxiang Bodhisattva）即於此會中從座位上站起，袒露右肩，右膝著地，合掌向佛，並說讚頌之言： 『世尊（Lokajyestha，對佛的尊稱）具足百福之相，相好微妙，以無數的功德莊嚴其身，色身清凈且能遠照，令人觀之無厭。猶如千道光芒的太陽，瀰漫虛空，光明熾盛，無量無邊。又如無數珍寶的大聚，其光芒呈現青、紅、赤、白、琉璃、頗梨等五色，如同熔化的真金。光明赫奕，通徹諸山，悉能遠照無量佛土。能滅除眾生無量的苦惱，又能給予眾生上妙的快樂。諸根清凈，微妙第一，眾生見者，無有厭足。頭髮紺青柔軟，猶如孔雀的頸項；又如諸蜂王，聚集在蓮花上。清凈大悲、功德莊嚴、無量三昧（Samadhi，禪定）以及大慈，如是種種功德，悉皆聚集。相好妙色，嚴飾其身，種種功德，助成菩提（Bodhi，覺悟）。如來悉能調伏眾生，令其心柔軟，感受諸種快樂。種種深妙的功德莊嚴，亦為十方諸佛所讚歎。其光芒遠照，遍於諸方，猶如……』

【English Translation】 English version Knowing that all the merits and wisdom possessed by the Tathagata (如來, Buddha's title) are like an immeasurable ocean, I am now praising only a tiny drop of it. Today, I briefly praise the Tathagata's merits, but even a hundred thousand millionth part cannot be fully expressed. If my merits can be accumulated, I will dedicate them to all sentient beings, so that they may attain Anuttara-samyak-sambodhi (無上道, unsurpassed perfect enlightenment).' 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, joined his palms, and spoke in praise of the Buddha: 'The World Honored One (世尊, Lokajyestha, a respectful title for the Buddha) possesses a hundred blessings, with subtle and wonderful marks and characteristics. Countless merits adorn his body, his form is pure and shines afar, and one never tires of beholding him. He is like the sun with a thousand rays, filling the void, his light blazing, immeasurable and boundless. He is like a great heap of countless treasures, its light displaying five colors: blue, red, scarlet, white, lapis lazuli, and crystal, like molten true gold. His light is radiant and penetrates all mountains, able to shine afar into immeasurable Buddha lands. He can extinguish the immeasurable suffering of sentient beings and also give them supreme and wonderful joy. His faculties are pure, subtle, and foremost; those who see him are never satisfied. His hair is dark blue and soft, like a peacock's neck; like the king of bees gathering on a lotus flower. Pure great compassion, adorned with merits, immeasurable Samadhi (三昧, meditative absorption), and great loving-kindness—such merits are all gathered together. Wonderful marks and characteristics adorn his body, and various merits assist in the attainment of Bodhi (菩提, enlightenment). The Tathagata is able to tame all sentient beings, making their hearts gentle and allowing them to experience all kinds of joy. Various profound and wonderful merits adorn him, and he is praised by all the Buddhas in the ten directions. His light shines afar, pervading all directions, like...'

日、月，　　充滿虛空； 　功德成就，　　如須彌山，　　在在示現， 　于諸世界；　　齒白齊整，　　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， 　隨愿覺了。　　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； 　希有希有，　　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

【現代漢語翻譯】 現代漢語譯本 日月，充滿虛空； 功德成就，如須彌山（Mount Sumeru，佛教宇宙觀中的聖山），在在示現， 于諸世界；齒白齊整，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， 隨愿覺了。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（Mount Sumeru，佛教宇宙觀中的聖山）； 希有希有，佛無邊行；希有希有， 佛出於世，如優曇華（Udumbara，傳說中的稀有花朵），時一現耳； 希有希有，無量大悲，釋迦牟尼（Sakyamuni，佛教創始人）， 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（Samadhi，一種冥想狀態），入于諸佛， 所行之處。一切聲聞（Sravaka，聽聞佛法而證悟的弟子），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

【English Translation】 English version The sun and moon fill the empty sky; Merits and virtues accomplished, like Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology), manifesting everywhere, in all worlds; teeth white and even, like bright snow; Their virtue like the sun, shining clearly in the sky; the white hair between the eyebrows, curling to the right, emitting light, like a crystal bead, its color subtle, like the sun in the sky."

At that time, the Bodhi tree spirit in the Bodhimanda (Bodhimanda, the place of enlightenment) spoke in praise again:

'Homage to purity, supreme perfect enlightenment, profound and wonderful Dharma, understanding according to wishes. Far from all that is unlawful and not the path, standing alone and emerging, attaining Buddhahood and perfect enlightenment, knowing existence and non-existence, the original nature is pure.'

'Rare, rare, the merits and virtues of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha); rare, rare, the ocean of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha); rare, rare, like Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology); rare, rare, the Buddha's boundless conduct; rare, rare, the Buddha appears in the world, like the Udumbara flower (Udumbara, a legendary rare flower), appearing only once in a while; rare, rare, immeasurable great compassion, Sakyamuni (Sakyamuni, the founder of Buddhism), the sun among people. Wishing to benefit all sentient beings, proclaiming such wonderful and precious scriptures. Excellent, Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha)! The senses extinguished, yet entering the great city of perfect tranquility; immaculate and pure, profound Samadhi (Samadhi, a meditative state), entering the place where all Buddhas go. All Sravakas (Sravaka, a disciple who attains enlightenment by hearing the Buddha's teachings), their bodies are empty and still; the World Honored One with two feet, the place where he walks is also empty; like this, all countless Dharmas, tracing back to their original nature and characteristics, are also empty and still. All sentient beings, their nature and characteristics are also empty, due to their deluded and foolish minds, they cannot realize it. I constantly contemplate the Buddha, delight in seeing the World Honored One, constantly'

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。　　唯愿世尊， 　賜我慈悲，　　清冷法水，　　以滅是火。 　世尊慈愍，　　悲心無量，　　愿使我身， 　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， 　唯愿慈悲，　　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。」

金光明經付囑品第二十四

隋阇那崛多譯

爾時，世尊告彼大菩薩眾言：「汝等善丈夫輩！誰能守護此諸如來阿僧祇劫整合菩提，於我滅后以此法本當作廣現，令正法久住故？」

爾時

【現代漢語翻譯】 現代漢語譯本 我發誓愿，永不離開佛陀的光輝；我常常跪在地上，雙手合十，心中充滿愛慕，渴望見到佛陀；我常常修行最上乘的大慈大悲，哀傷哭泣，淚如雨下，渴望見到佛陀；我常常如飢似渴地仰望，渴望見到佛陀，因為這個緣故，憂愁的火焰在我心中燃燒。唯愿世尊，賜予我慈悲，用清涼的法水，熄滅這火焰。 世尊慈悲憐憫，悲心無量，愿我的身體，能夠常常見到佛陀。世尊常常護佑一切人天，所以我現在，如此渴求見到您。聲聞（Śrāvaka）之身，猶如虛空、焰火幻影、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）所行之處，清凈如同琉璃，進入無上的甘露法境，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；五神通的神仙、以及諸位聲聞（Śrāvaka）、一切緣覺（Pratyekabuddha），也不能知曉。我現在不懷疑，佛陀所行之處，唯愿您以慈悲，為我顯現真身。」 當時世尊，從三昧（Samādhi）中起身，用微妙的聲音，讚歎說道：「好啊好啊，樹神善女！你於今日，能夠如此暢快地說出這些話。」 《金光明經·付囑品》第二十四 隋朝阇那崛多（Jñānagupta）譯 當時，世尊告訴那些大菩薩們說：「你們這些善男子！誰能夠守護這些如來（Tathāgata）經過阿僧祇劫（asaṃkhya-kalpa）積累而成的菩提（bodhi），在我涅槃之後，將這部法本廣泛弘揚，使正法長久住世呢？」 當時

【English Translation】 English version I make a vow, never to depart from the Buddha's light; I constantly kneel on the ground, with palms together, my heart filled with longing, desiring to see the Buddha; I constantly cultivate the supreme great compassion, weeping with sorrow, tears falling like rain, desiring to see the Buddha; I constantly thirst and yearn, desiring to see the Buddha, and for this reason, the fire of sorrow burns within me. I only wish that the World-Honored One (Lokasenna), would bestow upon me compassion, using the cool and clear water of the Dharma, to extinguish this fire. The World-Honored One (Lokasenna) is compassionate and merciful, with immeasurable compassion, may my body, be able to constantly see the Buddha. The World-Honored One (Lokasenna) constantly protects all humans and devas, therefore I now, so eagerly desire to see you. The body of a Śrāvaka (Śrāvaka), is like empty space, a mirage of flames, a transformation of echoes, like the moon in water; the nature of sentient beings, is like what is seen in a dream. The place where the Tathāgata (Tathāgata) walks, is as pure as lapis lazuli, entering the unsurpassed realm of ambrosia 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 it; the immortals with five supernatural powers, as well as all the Śrāvakas (Śrāvaka), and all the Pratyekabuddhas (Pratyekabuddha), are also unable to know it. I now do not doubt, the place where the Buddha walks, I only wish that you, with compassion, would reveal your true form to me.' At that time, the World-Honored One (Lokasenna), arose from Samādhi (Samādhi), and with a subtle voice, praised and said: 'Good, good, tree goddess! You today, are able to speak these words so freely.' The Golden Light Sutra, Chapter 24: Entrustment Translated by Jñānagupta (Jñānagupta) of the Sui Dynasty At that time, the World-Honored One (Lokasenna) told those great Bodhisattvas: 'You good men! Who can guard this Bodhi (bodhi) accumulated by the Tathāgatas (Tathāgata) over asaṃkhya-kalpas (asaṃkhya-kalpa), and after my Nirvana, widely propagate this Dharma text, so that the True Dharma may abide long in the world?' At that time

，彼菩薩眾中有六十俱致菩薩及六十俱致天女，同以一咽喉聲說如是言：「世尊！我等堪能守護此諸如來阿僧祇劫整合菩提，于彼后時當作廣現。」

爾時，世尊說此伽陀：

「諸佛是實語，　　安住于實法， 　彼等實住故，　　此經增住持； 　大悲為鎧甲、　　大慈為安住， 　彼等慈力故，　　此經增住持； 　福聚為鎧甲、　　智聚所出生， 　諸聚和合故，　　此經增住持； 　降伏諸摩羅、　　諸論亦破散， 　已斷于諸見，　　此經增住持。 　護世天帝等、　　諸梵及修羅、 　天、龍、乾闥婆，　　住持此已作； 　地住及虛空、　　所有諸天女， 　諸佛住持故，　　已說此行法。 　梵行相應故，　　四實已莊嚴； 　盡四摩羅故，　　此經增住持。 　虛空若作色、　　或色作非色， 　諸佛所住持，　　無有能令動。」

爾時，四大天王同以一咽喉聲說此伽他：

「我等於此經，　　守護當如是， 　及子、諸眷屬，　　亦善作守護。 　若當持此者，　　菩提已作緣， 　我當近彼等，　　四方作守護。」

爾時，天帝向佛說此伽他：

「我知諸佛恩，　　導師亦已證， 　於此勝經典，　　已說佛出生。 　我于彼諸佛，　　報恩當作護， 　當護如是經

【現代漢語翻譯】 現代漢語譯本： 當時，在那菩薩眾中，有六十俱致（Koti，意為千萬）的菩薩和六十俱致（Koti，意為千萬）的天女，他們用同一個聲音說道：『世尊！我們能夠守護這些如來阿僧祇劫（Asamkhya-kalpa，意為無數劫）所整合的菩提（Bodhi，意為覺悟），在未來的時間裡將廣泛地顯現它。』

那時，世尊說了這些偈頌：

『諸佛說的是真實的話語，安住在真實的法中，因為他們安住于真實，所以這部經能夠長久住世；以大悲為鎧甲，以大慈為安住，因為他們的慈悲之力，所以這部經能夠長久住世；以福德的聚集為鎧甲，以智慧的聚集所生出，因為各種聚集的和合，所以這部經能夠長久住世；降伏了各種魔羅（Mara，意為魔），各種論點也被破除消散，已經斷除了各種見解，所以這部經能夠長久住世。 護世的天帝等等，諸梵天（Brahma）和修羅（Asura），天、龍、乾闥婆（Gandharva），都已做了住持這部經的事情；大地所住的和虛空，所有的天女，因為諸佛的住持，已經說了這種行法。 因為與梵行相應，四種真諦已經莊嚴；窮盡了四種魔羅（Mara，意為魔），所以這部經能夠長久住世。如果虛空可以被著色，或者顏色可以變成非顏色，諸佛所住持的，沒有任何力量可以動搖。』

當時，四大天王用同一個聲音說了這些偈頌：

『我們對於這部經，會這樣守護，以及我們的孩子和所有眷屬，也會好好地守護。如果有人受持這部經，就已經和菩提（Bodhi，意為覺悟）結下了緣分，我們會在他們附近，在四方守護他們。』

當時，天帝向佛說了這些偈頌：

『我知道諸佛的恩德，導師也已經證悟，在這殊勝的經典中，已經說了佛的出生。我對於那些諸佛，爲了報答恩德會守護，會守護這樣的經。

【English Translation】 English version: Then, among that assembly of Bodhisattvas, there were sixty Kotis (Koti, meaning ten million) of Bodhisattvas and sixty Kotis (Koti, meaning ten million) of heavenly maidens, who spoke with one voice, saying: 'World Honored One! We are capable of guarding this Bodhi (Bodhi, meaning enlightenment) accumulated by the Tathagatas over Asamkhya-kalpas (Asamkhya-kalpa, meaning countless eons), and in the future we will widely manifest it.'

At that time, the World Honored One spoke these verses:

'The Buddhas speak truthfully, abiding in the true Dharma, because they abide in truth, this Sutra will endure; with great compassion as armor, with great loving-kindness as dwelling, because of their power of compassion, this Sutra will endure; with the accumulation of merit as armor, born from the accumulation of wisdom, because of the union of all accumulations, this Sutra will endure; having subdued all Maras (Mara, meaning demons), all arguments are also broken and scattered, having cut off all views, this Sutra will endure. The world-protecting heavenly emperors and others, the Brahmas (Brahma) and Asuras (Asura), gods, dragons, Gandharvas (Gandharva), have all done the work of upholding this Sutra; the earth-dwelling and the empty space, all the heavenly maidens, because of the Buddhas' upholding, have spoken this practice. Because of corresponding with pure conduct, the four truths have been adorned; having exhausted the four Maras (Mara, meaning demons), this Sutra will endure. If empty space could be colored, or color could become non-color, what the Buddhas uphold, no power can shake.'

At that time, the Four Great Heavenly Kings spoke these verses with one voice:

'We will guard this Sutra in this way, and our children and all relatives will also guard it well. If someone upholds this Sutra, they have already formed a connection with Bodhi (Bodhi, meaning enlightenment), we will be near them, guarding them in all four directions.'

At that time, the heavenly emperor spoke these verses to the Buddha:

'I know the kindness of the Buddhas, the guide has also been enlightened, in this supreme Sutra, the birth of the Buddha has been spoken. I will repay the kindness to those Buddhas by guarding, I will guard such a Sutra.'

，　　及彼持經者。」

爾時，娑訶世界主大梵天王向佛說此伽他：

「諸定及無量，　　諸乘及解脫， 　皆由此經出，　　已說佛出生。 　我舍梵處樂，　　此經所在處， 　至彼聽聞故，　　守護當如是。」

爾時，刪兜率多天子向佛說此伽他：

「若住于菩提，　　彼當住兜率。 　此經佛已說，　　若當有持者， 　世尊！我當能，　　舍于天福報， 　閻浮洲內住，　　當說此行法。」

爾時，商主摩羅子向佛說此伽他：

「清凈摩羅業，　　彼不隨摩羅， 　若當能持此，　　修多羅正義。 　我等於此經，　　守護當如是， 　我發精進欲，　　如是今廣現。」

爾時，摩羅波卑摩向佛說此伽陀：

「我于彼眾生，　　當不作障礙， 　若當持此者，　　煩惱皆折伏。 　摩羅不得便，　　故說於此經， 　以佛住持故，　　我當護彼等。」

爾時，善德天子向佛說此伽陀：

「若諸佛菩提，　　彼於此經說； 　若持此經典，　　彼即供諸尊。 　我當持此經，　　為俱致天說， 　教化向菩提，　　當聽及敬重。」

爾時，慈氏菩薩向佛說此伽陀：

「不請之朋友，　　若彼住菩提， 　守護諸法故，　　能捨于自體。 　故我至兜率，　

【現代漢語翻譯】 現代漢語譯本： ，以及那些受持此經的人。'

這時，娑訶世界主大梵天王向佛陀說了這首偈頌：

'各種禪定以及無量法門，各種乘法以及解脫之道， 都從此經中產生，此經已闡述了佛陀的出生。 我捨棄梵天的快樂，此經所在之處， 我將前往聽聞，並如此守護此經。'

這時，刪兜率多天子向佛陀說了這首偈頌：

'如果有人安住于菩提，他將安住于兜率天。 此經是佛陀所說，如果有人受持此經， 世尊！我願意捨棄天上的福報， 住在閻浮洲內，宣說此修行之法。'

這時，商主摩羅子向佛陀說了這首偈頌：

'清凈的摩羅業，不會隨順摩羅。 如果有人能夠受持此《修多羅》的正義。 我們對這部經，將如此守護， 我發起精進的意願，如今廣泛顯現。'

這時，摩羅波卑摩向佛陀說了這首偈頌：

'我對於那些眾生，將不會製造障礙， 如果有人受持此經，煩惱都將被折伏。 摩羅無法得便，所以宣說此經， 因為佛陀的住持，我將守護他們。'

這時，善德天子向佛陀說了這首偈頌：

'如果諸佛的菩提，都在此經中宣說； 如果有人受持此經典，他就供養了諸位尊者。 我將受持此經，為俱致天宣說， 教化他們趨向菩提，應當聽聞並敬重。'

這時，慈氏菩薩向佛陀說了這首偈頌：

'不請自來的朋友，如果他安住于菩提， 爲了守護諸法，能夠捨棄自身。 所以我前往兜率天，

【English Translation】 English version: and those who uphold this sutra.'

At that time, the Great Brahma King, lord of the Saha world, spoke this gatha to the Buddha:

'All samadhis and immeasurable dharmas, All vehicles and paths to liberation, All arise from this sutra; this sutra has already described the birth of the Buddha. I abandon the bliss of the Brahma realm; wherever this sutra is, I will go there to listen and will protect it in this way.'

At that time, the son of Santusita Deva spoke this gatha to the Buddha:

'If one dwells in Bodhi (enlightenment), he will dwell in Tushita (one of the six heavens in the desire realm). This sutra has been spoken by the Buddha; if there is one who upholds it, World Honored One! I will be able to abandon the blessings of the heavens, And dwell within Jambudvipa (the continent where humans live), proclaiming this practice.'

At that time, the merchant chief, son of Mara, spoke this gatha to the Buddha:

'Pure deeds of Mara, do not follow Mara. If one can uphold the true meaning of this Sutra. We will protect this sutra in this way, I generate the desire for diligence, now widely manifested.'

At that time, Mara Papiyas spoke this gatha to the Buddha:

'I will not create obstacles for those beings, If one upholds this sutra, afflictions will all be subdued. Mara will not find an opportunity, therefore this sutra is spoken, Because of the Buddha's abiding, I will protect them.'

At that time, the son of Good Virtue Deva spoke this gatha to the Buddha:

'If the Bodhi (enlightenment) of all Buddhas, is spoken in this sutra; If one upholds this scripture, he is making offerings to all the honored ones. I will uphold this sutra, and speak it for the Kotis of devas, Teaching them to turn towards Bodhi (enlightenment), they should listen and revere it.'

At that time, Bodhisattva Maitreya spoke this gatha to the Buddha:

'An uninvited friend, if he dwells in Bodhi (enlightenment), For the sake of protecting all dharmas, he is able to abandon his own body. Therefore I go to Tushita (one of the six heavens in the desire realm),

如是修多羅， 　以佛住持故，　　我當作廣顯。」

爾時，上座摩訶迦葉波向佛說此伽陀：

「我等少智慧，　　聲聞乘已說， 　隨能、隨勢力，　　教師法當持。 　若有持此經，　　我當攝受彼， 　及以堪能辯，　　與彼作善言。」

爾時，命者阿難陀向佛說此伽陀：

「諸經多千數，　　我聞教師口， 　如是等經典，　　我先未曾聞。 　我值遇此經，　　對面已受取， 　我當作廣顯，　　欲求于菩提。」

佛說此時，菩提高樹善寂天女及彼大辯天女等、功德天女等諸天女，及諸天眾——釋梵、鞞沙門等為首，諸天王及彼諸大天眾、乾闥婆、阿修羅等世間，于佛所說皆大歡喜。

爾時，釋迦牟尼佛從三昧起，現大神力，以右手摩諸大菩薩摩訶薩頂，與諸天王及龍王、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，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

【現代漢語翻譯】 現代漢語譯本： 『如是修多羅（Sutra，經）， 以佛住持故，我當作廣顯。』

爾時，上座摩訶迦葉波（Mahākāśyapa，大迦葉）向佛說此伽陀（Gāthā，偈頌）：

『我等少智慧，聲聞乘已說， 隨能、隨勢力，教師法當持。 若有持此經，我當攝受彼， 及以堪能辯，與彼作善言。』

爾時，命者阿難陀（Ānanda，阿難）向佛說此伽陀：

『諸經多千數，我聞教師口， 如是等經典，我先未曾聞。 我值遇此經，對面已受取， 我當作廣顯，欲求于菩提（bodhi，覺悟）。』

佛說此時，菩提高樹善寂天女及彼大辯天女等、功德天女等諸天女，及諸天眾——釋梵（Śakra-brahman，帝釋天和梵天）、鞞沙門（Vaiśravaṇa，毗沙門天）等為首，諸天王及彼諸大天眾、乾闥婆（Gandharva，香音神）、阿修羅（Asura，非天）等世間，于佛所說皆大歡喜。

爾時，釋迦牟尼佛（Śākyamuni，釋迦牟尼）從三昧（Samādhi，禪定）起，現大神力，以右手摩諸大菩薩摩訶薩（Mahāsattva，大菩薩）頂，與諸天王及龍王、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，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（Jambudvīpa，南贍部洲）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（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』

爾時，諸大菩薩及天、龍王、二十八部散脂大將等即從座起，到

【English Translation】 English version: 『Such a Sutra (Sutra), Because the Buddha abides in it, I will widely reveal it.』

At that time, the Elder Mahākāśyapa (Mahākāśyapa) spoke this Gāthā (Gāthā) to the Buddha:

『We have little wisdom, and the Śrāvakayāna (Śrāvakayāna) has already been spoken, According to our ability and strength, we shall uphold the Teacher's Dharma. If there is anyone who upholds this Sutra, I will embrace them, And with capable eloquence, I will speak good words to them.』

At that time, the Venerable Ānanda (Ānanda) spoke this Gāthā to the Buddha:

『There are many thousands of Sutras, which I have heard from the Teacher's mouth, Such Sutras as these, I have never heard before. I have encountered this Sutra, and received it face to face, I will widely reveal it, desiring to seek Bodhi (bodhi, enlightenment).』

When the Buddha spoke this, the Good Peaceful Heavenly Maiden of the Bodhi Tree, and the Great Eloquent Heavenly Maiden, and the Heavenly Maidens such as the Merit Heavenly Maiden, and the hosts of Devas (Devas)—headed by Śakra-brahman (Śakra-brahman) and Vaiśravaṇa (Vaiśravaṇa), the Heavenly Kings and their great hosts of Devas, Gandharvas (Gandharva), Asuras (Asura), and the world, all greatly rejoiced at what the Buddha had said.

At that time, Śākyamuni Buddha (Śākyamuni) arose from Samādhi (Samādhi), manifested great spiritual power, and with his right hand stroked the crowns of the great Bodhisattva Mahāsattvas (Mahāsattva), and spoke to the Heavenly Kings, the Dragon Kings, and the twenty-eight classes of Sāñchi (Sāñchi) Ghost-God Great Generals, saying: 『For immeasurable hundreds of thousands of millions of Ganges sands kalpas, I have cultivated this subtle and wonderful Golden Light Sutra. You should uphold, recite, and widely proclaim this Dharma, and not let it be cut off within Jambudvīpa (Jambudvīpa). If there are good men and good women in the future who uphold and recite this Sutra, you Devas should always protect them. Know that these people will always receive happiness among immeasurable hundreds of thousands of humans and Devas in the future, encounter all Buddhas in the future, and quickly attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi).』

At that time, the great Bodhisattvas, the Heavenly Kings, the Dragon Kings, and the twenty-eight classes of Sāñchi Great Generals arose from their seats and went to

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，散脂大將軍而白佛言：「世尊！若后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衛——隱蔽其形——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，及四天王、十千天子與道場菩提樹神地神堅牢等，及一切世間天、人、阿修羅等，聞佛所說，皆發無上菩提之心，踴躍歡喜，作禮而去。

合部金光明經卷第八

【現代漢語翻譯】 現代漢語譯本：在佛前五體投地，一起發出聲音說：『如世尊的教敕，我們應當全部奉行。』這樣說了三遍：『如世尊的教敕，我們應當全部奉行。』 於是，散脂大將軍（Sanji General，護法神）對佛說：『世尊！如果未來世有人受持這部經，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——隱藏身形——這位說法之人，使他們全部消滅各種罪惡，得到安穩，愿您不必擔憂。』 這時，釋迦牟尼佛（Sakyamuni Buddha）顯現大神力，十方無量世界都發生六種震動。這時諸佛都非常歡喜——因為囑託這部經的緣故——讚美受持佛法的人，顯現無量神力。 於是無量無邊的阿僧祇（asamkhya，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（Xinxing Bodhisattva）、金光（Jinguang）、金藏（Jinzang）、常悲（Changbei）、法上（Fashang）等菩薩，以及四天王（Four Heavenly Kings）、十千天子，與道場菩提樹神、地神堅牢（Jianlao）等，以及一切世間的天、人、阿修羅（asura，一種神道）等，聽聞佛所說，都發起無上菩提之心，踴躍歡喜，行禮后離去。 《合部金光明經》卷第八

【English Translation】 English version: Prostrating themselves before the Buddha, they all voiced together, 'As the World-Honored One commands, we shall diligently uphold it.' They repeated this three times, 'As the World-Honored One commands, we shall diligently uphold it.' Then, the Great General Sanji (Sanji General, a Dharma protector) said to the Buddha, 'World-Honored One! If in the future there are those who uphold this sutra, whether they write it themselves or have others write it, I, along with these twenty-eight classes of various ghosts and spirits, will constantly attend and protect—concealing our forms—those who expound this Dharma, enabling them to completely eliminate all evils and attain peace and security. May you have no worries.' At that time, Sakyamuni Buddha (Sakyamuni Buddha) manifested great spiritual power, and the immeasurable worlds in the ten directions all experienced six kinds of tremors. At that time, all the Buddhas were greatly pleased—because of entrusting this sutra—praising those who uphold the Dharma, manifesting immeasurable spiritual power. Then, the immeasurable and boundless asamkhya (asamkhya, an extremely large numerical unit) of Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas), as well as Bodhisattvas such as Xinxing Bodhisattva (Xinxing Bodhisattva), Jinguang (Jinguang), Jinzang (Jinzang), Changbei (Changbei), and Fashang (Fashang), along with the Four Heavenly Kings (Four Heavenly Kings), ten thousand devas, the Bodhi tree spirit of the Bodhimanda, the earth deity Jianlao (Jianlao), and all the beings in the world, including devas, humans, asuras (asura, a type of deity), and others, upon hearing what the Buddha said, all generated the unsurpassed Bodhi mind, leaped with joy, paid homage, and departed. The eighth chapter of the Complete Suvarnaprabhasa Sutra