T16n0665_金光明最勝王經
大正藏第 16 冊 No. 0665 金光明最勝王經
No. 665 [Nos. 663, 664]
金光明最勝王經卷第一
大唐三藏沙門義凈奉 制譯
序品第一
如是我聞：
一時薄伽梵，在王舍城鷲峰山頂，于最清凈甚深法界，諸佛之境如來所居，與大苾芻眾九萬八千人，皆是阿羅漢——能善調伏如大象王，諸漏已除，無復煩惱，心善解脫，慧善解脫，所作已畢，舍諸重擔，逮得己利，盡諸有結，得大自在，住清凈戒，善巧方便，智慧莊嚴，證八解脫，已到彼岸——其名曰：具壽阿若憍陳如，具壽阿說侍多，具壽婆濕波，具壽摩訶那摩，具壽婆帝利迦，大迦攝波，優樓頻螺迦攝，伽耶迦攝，那提迦攝，舍利子，大目乾連；惟阿難陀住于學地。如是等諸大聲聞，各于晡時從定而起，往詣佛所，頂禮佛足，右繞三匝，退坐一面。
復有菩薩摩訶薩，百千萬億人俱——有大威德，如大龍王，名稱普聞，眾所知識，施戒清凈，常樂奉持，忍行精勤，經無量劫，超諸靜慮，繫念現前，開闡慧門，善修方便，自在遊戲，微妙神通，逮得總持，辯才無盡，斷諸煩惱，累染皆亡，不久當成一切種智，降魔軍眾而擊法鼓，制諸外道，令起凈心，轉妙法輪，度人天眾
【現代漢語翻譯】 現代漢語譯本 《金光明最勝王經》卷第一 大唐三藏沙門義凈奉 旨譯 序品第一 如是我聞： 一時，薄伽梵（Bhagavan，世尊），在王舍城（Rajagrha）鷲峰山頂（Gridhrakuta），于最清凈甚深法界，諸佛之境如來所居之處，與大比丘眾九萬八千人俱。他們都是阿羅漢（Arhat）——能善於調伏，猶如大象王；諸漏已除，沒有了煩惱；心善於解脫，慧善於解脫；該做的已經做完，捨棄了各種重擔；獲得了自身的利益，斷盡了各種束縛；得到了大自在，安住于清凈的戒律，善於運用各種方便，以智慧來莊嚴自身，證得了八解脫，已經到達了彼岸——他們的名字是：具壽阿若憍陳如（Ajnatakaundinya），具壽阿說侍多（Asvajit），具壽婆濕波（Vashpa），具壽摩訶那摩（Mahanama），具壽婆帝利迦（Bhadrika），大迦葉波（Mahakashyapa），優樓頻螺迦葉（Uruvilvakashyapa），伽耶迦葉（Gayakashyapa），那提迦葉（Nadikashyapa），舍利子（Sariputra），大目犍連（Mahamaudgalyayana）；只有阿難陀（Ananda）還住在學地。像這樣的大聲聞們，各自在傍晚時分從禪定中起身，前往佛陀所在之處，頂禮佛足，右繞佛三圈，然後退到一旁坐下。 又有菩薩摩訶薩（Bodhisattva-Mahasattva），百千萬億人聚集在一起——他們具有大威德，猶如大龍王；名稱普遍傳揚，為大眾所知曉；持守佈施和戒律，清凈無染，常常樂於奉行；在忍辱方面精進勤勉，經歷了無量劫的時間；超越了各種禪定，繫念于當下；開啟並闡述智慧之門，善於修習各種方便，自在地遊戲于神通之中；獲得了總持（Dharani），擁有無盡的辯才；斷除了各種煩惱，各種染污都已消亡；不久之後就將成就一切種智（Sarvajnana），降伏魔軍，敲擊法鼓，制服各種外道，使他們生起清凈之心，轉動微妙的法輪，度化人天大眾。
【English Translation】 English version The Golden Light Most Excellent King Sutra, Volume 1 Translated under Imperial Order by the Tripitaka Master Yijing of the Great Tang Dynasty Chapter 1: Introduction Thus have I heard: At one time, the Bhagavan (Blessed One), was dwelling on the summit of Mount Gridhrakuta (Vulture Peak) in Rajagrha (Royal City), in the most pure and profound Dharma realm, the abode of the Buddhas, the realm of the Tathagatas, together with a great assembly of Bhikshus (monks), numbering ninety-eight thousand. All of them were Arhats (worthy ones) – skilled in taming, like great elephant kings; their outflows (of defilements) were extinguished, free from afflictions; their minds were well liberated, their wisdom well liberated; what needed to be done was completed, they had relinquished all heavy burdens; they had attained their own benefit, exhausted all bonds; they had attained great freedom, abiding in pure precepts, skilled in expedient means, adorned with wisdom, having realized the eight liberations, having reached the other shore – their names were: the Venerable Ajnatakaundinya (Ajnata Kaundinya), the Venerable Asvajit (Assaji), the Venerable Vashpa (Vappa), the Venerable Mahanama (Mahanama), the Venerable Bhadrika (Bhadrika), Mahakashyapa (Great Kashyapa), Uruvilvakashyapa (Uruvilva Kashyapa), Gayakashyapa (Gaya Kashyapa), Nadikashyapa (Nadi Kashyapa), Sariputra (Shariputra), Mahamaudgalyayana (Great Maudgalyayana); only Ananda (Ananda) remained in the stage of learning. These great Shravakas (disciples) each arose from Samadhi (meditative absorption) in the evening, went to where the Buddha was, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, and then withdrew to sit on one side. Moreover, there were Bodhisattva-Mahasattvas (great beings), gathered in the hundreds of millions – possessing great power and virtue, like great dragon kings; their names were widely known, recognized by the multitude; upholding generosity and precepts, pure and undefiled, constantly delighting in practice; diligent and assiduous in forbearance, having passed through countless kalpas (eons); transcending all meditative concentrations, maintaining mindfulness in the present moment; opening and expounding the gate of wisdom, skillfully cultivating expedient means, freely sporting in miraculous powers; having attained Dharani (total retention), possessing inexhaustible eloquence; severing all afflictions, all defilements extinguished; before long, they would attain Sarvajnana (all-knowing wisdom), subduing the armies of Mara (demon), striking the Dharma drum, vanquishing all heretics, causing them to generate pure minds, turning the wondrous Dharma wheel, delivering multitudes of humans and devas (gods).
，十方佛土悉已莊嚴，六趣有情無不蒙益，成就大智，具足大忍，住大慈悲心，有大堅固力，歷事諸佛，不般涅槃，發弘誓心，盡未來際，廣于佛所深種凈因，於三世法悟無生忍，逾於二乘所行境界，以大善巧化導世間，于大師教悉能敷演，秘密之法，甚深空性，皆已了知，無復疑惑——其名曰：無障礙轉法輪菩薩，常發心轉法輪菩薩，常精進菩薩，不休息菩薩，慈氏菩薩，妙吉祥菩薩，觀自在菩薩，總持自在王菩薩，大辯莊嚴王菩薩，妙高山王菩薩，大海深王菩薩，寶幢菩薩，大寶幢菩薩，地藏菩薩，虛空藏菩薩，寶手自在菩薩，金剛手菩薩，歡喜力菩薩，大法力菩薩，大莊嚴光菩薩，大金光莊嚴菩薩，凈戒菩薩，常定菩薩，極清凈慧菩薩，堅固精進菩薩，心如虛空菩薩，不斷大愿菩薩，施藥菩薩，療諸煩惱病菩薩，醫王菩薩，歡喜高王菩薩，得上授記菩薩，大云凈光菩薩，大云持法菩薩，大云名稱喜樂菩薩，大云現無邊稱菩薩，大雲師子吼菩薩，大云牛王吼菩薩，大云吉祥菩薩，大云寶德菩薩，大云日藏菩薩，大云月藏菩薩，大云星光菩薩，大云火光菩薩，大云電光菩薩，大云雷音菩薩，大云慧雨充遍菩薩，大云清凈雨王菩薩，大云花樹王菩薩，大云青蓮花香菩薩，大云寶栴檀香清涼身菩薩，大云除闇菩薩，大云
破翳菩薩。如是等無量大菩薩眾，各于晡時，從定而起，往詣佛所，頂禮佛足，右繞三匝，退坐一面。
復有梨車毗童子五億八千，其名曰：師子光童子，師子慧童子，法授童子，因陀羅授童子，大光童子，大猛童子，佛護童子，法護童子，僧護童子，金剛護童子，虛空護童子，虛空吼童子，寶藏童子，吉祥妙藏童子，如是等人而為上首，悉皆安住無上菩提，于大乘中，深信歡喜。各于晡時，往詣佛所，頂禮佛足，右繞三匝，退坐一面。
復有四萬二千天子，其名曰：喜見天子，喜悅天子，日光天子，月髻天子，明慧天子，虛空凈慧天子，除煩惱天子，吉祥天子，如是等天子而為上首，皆發弘願，護持大乘，紹隆正法，能使不絕。各于晡時，往詣佛所，頂禮佛足，右繞三匝，退坐一面。
復有二萬八千龍王：蓮華龍王，𧫦羅葉龍王，大力龍王，大吼龍王，小波龍王，持駃水龍王，金面龍王，如意龍王，如是等龍王而為上首，于大乘法，常樂受持，發深信心，稱揚擁護。各于晡時，往詣佛所，頂禮佛足，右繞三匝，退坐一面。
復有三萬六千諸藥叉眾，毗沙門天王而為上首。其名曰：庵婆藥叉，持庵婆藥叉，蓮花光藏藥叉，蓮花面藥叉，顰眉藥叉，現大怖藥叉，動地藥叉，吞食藥叉，是等藥叉
【現代漢語翻譯】 現代漢語譯本： 破翳菩薩（Po Yi Bodhisattva）。像這樣無量的大菩薩眾，各自在傍晚時分，從禪定中起身，前往佛陀所在之處，頂禮佛足，然後右繞佛陀三圈，退到一旁坐下。
又有五億八千位梨車毗童子（Li Che Pi boys），他們的名字是：師子光童子（Shizi Guang boy），師子慧童子（Shizi Hui boy），法授童子（Fa Shou boy），因陀羅授童子（Yintuo Luo Shou boy），大光童子（Da Guang boy），大猛童子（Da Meng boy），佛護童子（Fo Hu boy），法護童子（Fa Hu boy），僧護童子（Seng Hu boy），金剛護童子（Jingang Hu boy），虛空護童子（Xukong Hu boy），虛空吼童子（Xukong Hou boy），寶藏童子（Baozang boy），吉祥妙藏童子（Jixiang Miaozang boy），像這樣的人為首，都安住在無上菩提之中，對於大乘佛法，深信並且歡喜。各自在傍晚時分，前往佛陀所在之處，頂禮佛足，然後右繞佛陀三圈，退到一旁坐下。
又有四萬二千位天子，他們的名字是：喜見天子（Xijian Tianzi），喜悅天子（Xiyue Tianzi），日光天子（Riguang Tianzi），月髻天子（Yueji Tianzi），明慧天子（Minghui Tianzi），虛空凈慧天子（Xukong Jinghui Tianzi），除煩惱天子（Chu Fan惱 Tianzi），吉祥天子（Jixiang Tianzi），像這樣的天子為首，都發下宏大的誓願，護持大乘佛法，使正法得以延續，不會斷絕。各自在傍晚時分，前往佛陀所在之處，頂禮佛足，然後右繞佛陀三圈，退到一旁坐下。
又有二萬八千位龍王：蓮華龍王（Lianhua Longwang），𧫦羅葉龍王（Nie Luo Ye Longwang），大力龍王（Dali Longwang），大吼龍王（Dahou Longwang），小波龍王（Xiaobo Longwang），持駃水龍王（Chi Kuai Shui Longwang），金面龍王（Jinmian Longwang），如意龍王（Ruyi Longwang），像這樣的龍王為首，對於大乘佛法，常常樂於接受和奉持，發起深刻的信心，稱揚和擁護。各自在傍晚時分，前往佛陀所在之處，頂禮佛足，然後右繞佛陀三圈，退到一旁坐下。
又有三萬六千位藥叉眾，由毗沙門天王（Pishamena Tianwang）為首。他們的名字是：庵婆藥叉（An Po Yaksha），持庵婆藥叉（Chi An Po Yaksha），蓮花光藏藥叉（Lianhua Guangzang Yaksha），蓮花面藥叉（Lianhua Mian Yaksha），顰眉藥叉（Pinmei Yaksha），現大怖藥叉（Xian Da Bu Yaksha），動地藥叉（Dongdi Yaksha），吞食藥叉（Tunshi Yaksha），這些藥叉。
【English Translation】 English version: Po Yi Bodhisattva (破翳菩薩). Thus, countless great Bodhisattvas, each at dusk, arose from their samadhi, went to where the Buddha was, prostrated themselves at the Buddha's feet, circumambulated the Buddha three times to the right, and withdrew to sit on one side.
Furthermore, there were five hundred and eighty million Li Che Pi boys (梨車毗童子), whose names were: Shizi Guang boy (師子光童子), Shizi Hui boy (師子慧童子), Fa Shou boy (法授童子), Yintuo Luo Shou boy (因陀羅授童子), Da Guang boy (大光童子), Da Meng boy (大猛童子), Fo Hu boy (佛護童子), Fa Hu boy (法護童子), Seng Hu boy (僧護童子), Jingang Hu boy (金剛護童子), Xukong Hu boy (虛空護童子), Xukong Hou boy (虛空吼童子), Baozang boy (寶藏童子), Jixiang Miaozang boy (吉祥妙藏童子), and others like them as leaders, all abiding in unsurpassed Bodhi, with deep faith and joy in the Great Vehicle. Each at dusk, went to where the Buddha was, prostrated themselves at the Buddha's feet, circumambulated the Buddha three times to the right, and withdrew to sit on one side.
Furthermore, there were forty-two thousand devaputras (天子), whose names were: Xijian Tianzi (喜見天子), Xiyue Tianzi (喜悅天子), Riguang Tianzi (日光天子), Yueji Tianzi (月髻天子), Minghui Tianzi (明慧天子), Xukong Jinghui Tianzi (虛空凈慧天子), Chu Fan惱 Tianzi (除煩惱天子), Jixiang Tianzi (吉祥天子), and other devaputras like them as leaders, all making great vows to uphold the Great Vehicle, continue the Proper Dharma, and ensure it does not become extinct. Each at dusk, went to where the Buddha was, prostrated themselves at the Buddha's feet, circumambulated the Buddha three times to the right, and withdrew to sit on one side.
Furthermore, there were twenty-eight thousand Dragon Kings (龍王): Lianhua Longwang (蓮華龍王), Nie Luo Ye Longwang (𧫦羅葉龍王), Dali Longwang (大力龍王), Dahou Longwang (大吼龍王), Xiaobo Longwang (小波龍王), Chi Kuai Shui Longwang (持駃水龍王), Jinmian Longwang (金面龍王), Ruyi Longwang (如意龍王), and other Dragon Kings like them as leaders, who constantly delighted in receiving and upholding the Great Vehicle Dharma, generating deep faith, praising and protecting it. Each at dusk, went to where the Buddha was, prostrated themselves at the Buddha's feet, circumambulated the Buddha three times to the right, and withdrew to sit on one side.
Furthermore, there were thirty-six thousand Yaksha (藥叉) hosts, with Pishamena Tianwang (毗沙門天王) as their leader. Their names were: An Po Yaksha (庵婆藥叉), Chi An Po Yaksha (持庵婆藥叉), Lianhua Guangzang Yaksha (蓮花光藏藥叉), Lianhua Mian Yaksha (蓮花面藥叉), Pinmei Yaksha (顰眉藥叉), Xian Da Bu Yaksha (現大怖藥叉), Dongdi Yaksha (動地藥叉), Tunshi Yaksha (吞食藥叉), these Yakshas.
悉皆愛樂如來正法，深心護持，不生疲懈。各于晡時，往詣佛所，頂禮佛足，右繞三匝，退坐一面。
復有四萬九千揭路茶王，香象勢力王而為上首，及余健闥婆，阿蘇羅，緊那羅，莫呼洛伽等，山林河海一切神仙，並諸大國所有王眾，中宮后妃，凈信男女，人天大眾悉皆雲集，咸愿擁護無上大乘，讀誦受持，書寫流佈。各于晡時，往詣佛所，頂禮佛足，右繞三匝，退坐一面。
如是等聲聞、菩薩、人天大眾、龍神八部，既雲集已，各各至心合掌恭敬，瞻仰尊容，目未曾舍，愿樂欲聞殊勝妙法。
爾時，薄伽梵于日晡時，從定而起，觀察大眾，而說頌曰：
「金光明妙法， 最勝諸經王； 甚深難得聞， 諸佛之境界。 我當爲大眾， 宣說如是經； 並四方四佛， 威神共加護： 東方阿閦尊， 南方寶相佛， 西方無量壽， 北方天鼓音。 我復演妙法， 吉祥懺中勝， 能滅一切罪， 凈除諸惡業。 及消眾苦患， 常與無量樂， 一切智根本， 諸功德莊嚴。 眾生身不具， 壽命將損減， 諸惡相現前， 天神皆舍離。 親友懷瞋恨， 眷屬悉分離， 彼此共乖違， 珍財皆散失。 惡星為變怪， 或被邪蠱侵， 若
【現代漢語翻譯】 現代漢語譯本： 所有人都喜愛並樂於接受如來的正法，以深切的願心護持，不產生疲憊和懈怠。他們各自在傍晚時分，前往佛陀所在之處，頂禮佛足，然後右繞佛陀三圈，退到一旁坐下。
又有四萬九千位揭路茶王（Garuda Kings，金翅鳥王），以香象勢力王為首，以及其他的健闥婆（Gandharvas，香神），阿蘇羅（Asuras，非天），緊那羅（Kinnaras，歌神），莫呼洛伽（Mahoragas，大蟒神）等，還有山林河海中的一切神仙，以及各大國的所有國王、後宮妃嬪、虔誠的男女，人和天的大眾全都聚集在一起，都願意擁護無上的大乘佛法，讀誦、受持、書寫和流傳。他們各自在傍晚時分，前往佛陀所在之處，頂禮佛足，然後右繞佛陀三圈，退到一旁坐下。
像這樣聲聞、菩薩、人和天的大眾，以及龍神八部，都已經聚集完畢，各自以至誠之心合掌恭敬，瞻仰佛陀的尊容，眼睛從未離開過，都願意聽聞殊勝的妙法。
這時，薄伽梵（Bhagavan，世尊）在傍晚時分，從禪定中起身，觀察著大眾，然後以偈頌說道：
『金光明妙法，是最殊勝的諸經之王； 甚深微妙難以聽聞，是諸佛的境界。 我將為大眾，宣說這部經典； 並有四方四佛，以威神之力共同加持護佑： 東方是阿閦尊（Akshobhya），南方是寶相佛（Ratnasambhava）， 西方是無量壽佛（Amitabha），北方是天鼓音佛（Amoghasiddhi）。 我還要演說微妙的佛法，是吉祥懺法中最殊勝的， 能夠滅除一切罪業，清凈消除各種惡業。 並且消除各種痛苦和災患，常與無量的快樂， 是一切智慧的根本，是各種功德的莊嚴。 如果眾生的身體不健全，壽命將要減少， 各種惡相顯現，天神都捨棄離去。 親友心懷嗔恨，眷屬全都分離， 彼此之間互相違背，珍貴的財物全都散失。 兇惡的星宿出現變異怪象，或者被邪惡的蠱毒侵擾，若』
【English Translation】 English version: All joyfully loved the Tathagata's (如來，Tathagata) true Dharma, deeply upholding it with unwavering devotion, without fatigue or懈怠. Each, at dusk, went to the Buddha's (佛，Buddha) presence, bowed at his feet, circumambulated him three times to the right, and sat down to one side.
Furthermore, there were forty-nine thousand Garuda Kings (揭路茶王，Garuda Kings), with Fragrant Elephant Power King (香象勢力王) as their leader, along with other Gandharvas (健闥婆，Gandharvas), Asuras (阿蘇羅，Asuras), Kinnaras (緊那羅，Kinnaras), Mahoragas (莫呼洛伽，Mahoragas), and all the deities of mountains, forests, rivers, and seas, as well as all the kings of great nations, their consorts and concubines, faithful men and women, and the great assembly of humans and gods, all gathered together, wishing to protect the unsurpassed Great Vehicle (大乘，Mahayana), to read, recite, receive, uphold, write, and propagate it. Each, at dusk, went to the Buddha's presence, bowed at his feet, circumambulated him three times to the right, and sat down to one side.
Thus, the assembly of Shravakas (聲聞，Shravakas), Bodhisattvas (菩薩，Bodhisattvas), humans, gods, and the eight classes of dragons and spirits, having gathered, each with utmost sincerity, joined their palms in reverence, gazed upon the venerable countenance, their eyes never leaving, wishing to hear the supreme and wonderful Dharma.
At that time, the Bhagavan (薄伽梵，Bhagavan), at dusk, arose from Samadhi (禪定，Samadhi), observed the assembly, and spoke in verse:
『The Golden Light Sutra (金光明妙法), is the most supreme king of all Sutras; Profound and difficult to hear, it is the realm of all Buddhas. I shall, for the assembly, proclaim this Sutra; And the four Buddhas of the four directions, with their majestic power, will jointly protect: In the East is Akshobhya (阿閦尊，Akshobhya), in the South is Ratnasambhava (寶相佛，Ratnasambhava), In the West is Amitabha (無量壽佛，Amitabha), in the North is Amoghasiddhi (天鼓音佛，Amoghasiddhi). I shall also expound the wonderful Dharma, the most supreme of auspicious repentances, Able to extinguish all sins, purify and eliminate all evil karma. And eliminate all suffering and affliction, constantly giving immeasurable joy, The root of all wisdom, adorned with all merits. If a sentient being's body is incomplete, their lifespan is about to diminish, All evil omens appear, and the gods all abandon them. Friends and relatives harbor hatred, family members are all separated, They disagree with each other, and precious wealth is all scattered. Evil stars cause strange anomalies, or they are invaded by evil poisons, if』
復多憂愁， 眾苦之所逼， 睡眠見惡夢， 因此生煩惱。 是人當澡浴， 應著鮮潔衣， 於此妙經王， 甚深佛所贊， 專注心無亂， 讀誦聽受持。 由此經威力， 能離諸災橫， 及餘眾苦難， 無不皆除滅。 護世四王眾， 及大臣眷屬， 無量諸藥叉， 一心皆擁衛。 大辯才天女， 尼連河水神， 訶利底母神， 堅牢地神眾， 梵王帝釋主， 龍王緊那羅， 及金翅鳥王， 阿蘇羅天眾， 如是天神等， 並將其眷屬， 皆來護是人， 晝夜常不離。 我當說是經， 甚深佛行處； 諸佛秘密教， 千萬劫難逢。 若有聞是經， 能為他演說， 若心生隨喜， 或設於供養； 如是諸人等， 當於無量劫， 常為諸天人， 龍神所恭敬。 此福聚無量， 數過於恒沙， 讀誦是經者， 當獲斯功德。 亦為十方尊， 深行諸菩薩， 擁護持經者， 令離諸苦難。 供養是經者， 如前澡浴身， 飲食及香花， 恒起慈悲意。 若欲聽是經， 令心凈無垢； 常生歡喜念， 能長諸功德。 若以尊重心， 聽聞是經者； 善生於人趣， 遠離諸苦難。 彼人善根熟
【現代漢語翻譯】 現代漢語譯本 多有憂愁的人，被各種痛苦所逼迫， 睡眠中常做惡夢，因此產生煩惱。 這樣的人應當沐浴，應該穿上乾淨的衣服， 對於這部殊勝的經王，甚深且為佛所讚歎的經典， 專注心神沒有散亂，讀誦、聽聞、受持。 憑藉這部經的威力，能夠遠離各種災禍， 以及其餘的各種痛苦和災難，沒有不能消除的。 守護世界的四大天王（護世四王眾），以及他們的大臣和眷屬， 無量的藥叉（無量諸藥叉），一心都來擁護衛。 大辯才天女（大辯才天女），尼連河水神（尼連河水神）， 訶利底母神（訶利底母神），堅牢地神眾（堅牢地神眾）， 梵天王（梵王）、帝釋天主（帝釋主），龍王（龍王）、緊那羅（緊那羅）， 以及金翅鳥王（金翅鳥王），阿修羅天眾（阿蘇羅天眾）， 像這樣的天神等，連同他們的眷屬， 都來保護這個人，日夜常常不離開。 我將要說這部經，甚深是諸佛所行之處； 是諸佛的秘密教誨，千萬劫難得一遇。 如果有人聽聞這部經，能夠為他人演說， 如果心中生起隨喜之心，或者設定供養； 像這樣的眾人等，將會在無量劫中， 常常被諸天人、龍神所恭敬。 此福德聚集無量，數量超過恒河沙數， 讀誦這部經的人，將會獲得這樣的功德。 也會被十方諸佛，深入修行的各位菩薩， 擁護受持這部經的人，使他們遠離各種痛苦和災難。 供養這部經的人，像前面所說沐浴身體一樣， 用飲食以及香花，恒常生起慈悲之心。 如果想要聽這部經，使內心清凈沒有污垢； 常常生起歡喜的念頭，能夠增長各種功德。 如果以尊重的心，聽聞這部經； 就能善生於人道，遠離各種痛苦和災難。 那個人的善根成熟
【English Translation】 English version Replete with many sorrows, oppressed by all kinds of suffering, Often seeing bad dreams in sleep, thus generating vexation. Such a person should bathe, and should wear fresh, clean clothes, Towards this wonderful King of Sutras, profoundly praised by the Buddha, Concentrate the mind without distraction, read, recite, listen, and uphold it. By the power of this Sutra, one can be free from all calamities, And all other sufferings and difficulties, none will not be eliminated. The Four Guardian Kings (護世四王眾), along with their ministers and retinue, Countless Yakshas (無量諸藥叉), with one mind will all protect and guard. The Great Eloquent Goddess (大辯才天女), the River Goddess of the Nairanjana River (尼連河水神), Hariti, the Mother Goddess (訶利底母神), the steadfast Earth Goddesses (堅牢地神眾), Brahma King (梵王), Lord Indra (帝釋主), Dragon Kings (龍王), Kinnaras (緊那羅), And the Garuda King (金翅鳥王), the Asura heavenly hosts (阿蘇羅天眾), Such deities and others, along with their retinues, All come to protect this person, day and night, never departing. I shall speak this Sutra, a profound place frequented by the Buddhas; The secret teachings of the Buddhas, difficult to encounter in countless kalpas. If there is someone who hears this Sutra, and can expound it to others, If in their heart they generate joy and approval, or establish offerings; Such people and others, will in countless kalpas, Be constantly revered by gods, humans, and dragon spirits. This accumulation of merit is immeasurable, its number exceeding the sands of the Ganges, Those who read and recite this Sutra, will obtain such merit. They will also be protected by the honored ones of the ten directions, the deeply practicing Bodhisattvas, Protecting those who uphold the Sutra, causing them to be free from all suffering and difficulties. Those who make offerings to this Sutra, like bathing the body as mentioned before, With food, drink, and fragrant flowers, constantly generate thoughts of loving-kindness and compassion. If one wishes to listen to this Sutra, let the mind be pure and without defilement; Constantly generate joyful thoughts, able to increase all merits. If with a respectful heart, one listens to this Sutra; One will be reborn well in the human realm, far from all suffering and difficulties. That person's roots of goodness will ripen.
， 諸佛之所贊； 方得聞是經， 及以懺悔法。」
金光明最勝王經如來壽量品第二
爾時，王舍大城有一菩薩摩訶薩，名曰妙幢，已於過去無量俱胝那庾多百千佛所，承事供養，殖諸善根。是時妙幢菩薩獨于靜處，作是思惟：「以何因緣，釋迦牟尼如來壽命短促，唯八十年？」復作是念：「如佛所說，有二因緣，得壽命長。云何為二？一者、不害生命，二者、施他飲食。然釋迦牟尼如來曾於無量百千萬億無數大劫，不害生命，行十善道，常以飲食惠施一切飢餓眾生，乃至己身血肉骨髓，亦持施與，令得飽滿，況余飲食。」
時彼菩薩於世尊所，作是念時，以佛威力，其室忽然廣博嚴凈，帝青琉璃種種眾寶，雜彩間飾，如佛凈土，有妙香氣過諸天香，芬馥充滿。于其四面各有上妙師子之座，四寶所成，以天寶衣而敷其上。復於此座有妙蓮花，種種珍寶以為嚴飾，量等如來自然顯現。于蓮花上有四如來，東方不動，南方寶相，西方無量壽，北方天鼓音。是四如來各于其座加趺而坐，放大光明，周遍照耀王舍大城，及此三千大千世界，乃至十方恒河沙等諸佛國土，雨諸天花，奏諸天樂。爾時，於此贍部洲中及三千大千世界，所有眾生，以佛威力，受勝妙樂，無有乏少。若身不具，皆蒙具足，盲
【現代漢語翻譯】 現代漢語譯本：
諸佛所讚歎； 才能聽聞此經，以及懺悔之法。
《金光明最勝王經·如來壽量品》第二
當時，在王舍大城有一位菩薩摩訶薩（ महानसत्व，偉大的菩薩），名叫妙幢，他已經在過去無量俱胝（कोटि，千萬）那庾多（नयुत，一億）百千佛所，承事供養，種植各種善根。當時妙幢菩薩獨自在安靜的地方，這樣思惟：『以什麼因緣，釋迦牟尼如來（शाक्यमुनि，Śākyamuni，佛教的創始人）的壽命如此短促，只有八十年？』他又這樣想：『如佛所說，有兩種因緣，可以得到長壽。哪兩種呢？一是，不傷害生命，二是，施捨他人飲食。然而釋迦牟尼如來曾經在無量百千萬億無數大劫中，不傷害生命，奉行十善道，常常以飲食惠施一切飢餓的眾生，乃至自己的血肉骨髓，也拿來施捨，讓他們得到飽滿，更何況是其他的飲食。』
當時那位菩薩在世尊（भगवान्，Bhagavan，對佛的尊稱）處，這樣思念的時候，以佛的威力，他的房間忽然變得廣闊嚴凈，用帝青琉璃種種眾寶，雜彩間隔裝飾，如同佛的凈土，有美妙的香氣勝過諸天之香，芬芳充滿。在他的四面各有上妙的師子之座，用四寶所成，用天寶衣鋪在上面。又在這座上有美妙的蓮花，用種種珍寶來裝飾，大小如同如來自然顯現。在蓮花上有四如來（तथागत，Tathāgata，佛的稱號），東方不動（अक्षोभ्य，Akshobhya），南方寶相（रत्नसंभव，Ratnasambhava），西方無量壽（अमिताभ，Amitābha），北方天鼓音（अमोघसिद्धि，Amoghasiddhi）。這四如來各自在自己的座位上結跏趺坐，放出大光明，周遍照耀王舍大城，以及這三千大千世界，乃至十方恒河沙等諸佛國土，降下諸天之花，演奏諸天之樂。當時，在這贍部洲（जम्बुद्वीप，Jambudvipa，我們所居住的大陸）中以及三千大千世界，所有的眾生，以佛的威力，享受殊勝美妙的快樂，沒有缺少。如果身體不完整，都蒙受具足，盲 English version:
Praised by all Buddhas; Only then can one hear this sutra and the method of repentance."
《The Golden Light Sutra: Chapter Two on the Lifespan of the Tathāgata》
At that time, in the great city of Rājagṛha, there was a Bodhisattva-Mahāsattva (महानसत्व, great being of Bodhisattva) named Wonderful Banner (妙幢, Miào Chuáng), who had already served and made offerings to countless Koṭis (कोटि, ten million), Nayutas (नयुत, hundred thousand), hundreds of thousands of Buddhas in the past, planting various roots of goodness. At that time, Bodhisattva Wonderful Banner, alone in a quiet place, pondered thus: 'By what cause and condition is the lifespan of Śākyamuni Tathāgata (शाक्यमुनि, Śākyamuni, founder of Buddhism) so short, only eighty years?' He further thought: 'As the Buddha said, there are two causes and conditions for obtaining long life. What are the two? First, not harming life; second, giving food to others. However, Śākyamuni Tathāgata, in countless hundreds of millions of billions of countless great kalpas, never harmed life, practiced the ten good deeds, and often bestowed food upon all hungry beings, even giving away his own flesh, blood, bones, and marrow to satisfy them, let alone other food.'
At that time, as that Bodhisattva was thinking thus about the World-Honored One (भगवान्, Bhagavan, an epithet for the Buddha), by the power of the Buddha, his room suddenly became vast and adorned, decorated with lapis lazuli and various precious jewels, interspersed with colorful patterns, like the pure land of the Buddha, with a wonderful fragrance surpassing all heavenly fragrances, filling the air. On each of the four sides were supremely wonderful lion thrones, made of four treasures, covered with heavenly precious garments. Moreover, on these thrones were wonderful lotus flowers, adorned with various precious jewels, equal in size to the naturally manifested Tathāgatas. On the lotus flowers were four Tathāgatas (तथागत, Tathāgata, "one who has thus gone"), Akshobhya (अक्षोभ्य, immovable) in the east, Ratnasambhava (रत्नसंभव, jewel-born) in the south, Amitābha (अमिताभ, infinite light) in the west, and Amoghasiddhi (अमोघसिद्धि, unfailing success) in the north. These four Tathāgatas each sat in the lotus position on their respective seats, emitting great light, illuminating the great city of Rājagṛha, as well as this three-thousand-great-thousand world, and even the Buddha lands as numerous as the sands of the Ganges River in the ten directions, raining down heavenly flowers and playing heavenly music. At that time, in this Jambudvipa (जम्बुद्वीप, Jambudvipa, the continent we live on) and the three-thousand-great-thousand world, all beings, by the power of the Buddha, experienced supreme and wonderful joy, lacking nothing. Those with incomplete bodies were all made whole, the blind
【English Translation】 Praised by all Buddhas; Only then can one hear this sutra and the method of repentance."
The Golden Light Sutra: Chapter Two on the Lifespan of the Tathāgata
At that time, in the great city of Rājagṛha, there was a Bodhisattva-Mahāsattva named Wonderful Banner, who had already served and made offerings to countless Koṭis, Nayutas, hundreds of thousands of Buddhas in the past, planting various roots of goodness. At that time, Bodhisattva Wonderful Banner, alone in a quiet place, pondered thus: 'By what cause and condition is the lifespan of Śākyamuni Tathāgata so short, only eighty years?' He further thought: 'As the Buddha said, there are two causes and conditions for obtaining long life. What are the two? First, not harming life; second, giving food to others. However, Śākyamuni Tathāgata, in countless hundreds of millions of billions of countless great kalpas, never harmed life, practiced the ten good deeds, and often bestowed food upon all hungry beings, even giving away his own flesh, blood, bones, and marrow to satisfy them, let alone other food.'
At that time, as that Bodhisattva was thinking thus about the World-Honored One, by the power of the Buddha, his room suddenly became vast and adorned, decorated with lapis lazuli and various precious jewels, interspersed with colorful patterns, like the pure land of the Buddha, with a wonderful fragrance surpassing all heavenly fragrances, filling the air. On each of the four sides were supremely wonderful lion thrones, made of four treasures, covered with heavenly precious garments. Moreover, on these thrones were wonderful lotus flowers, adorned with various precious jewels, equal in size to the naturally manifested Tathāgatas. On the lotus flowers were four Tathāgatas, Akshobhya in the east, Ratnasambhava in the south, Amitābha in the west, and Amoghasiddhi in the north. These four Tathāgatas each sat in the lotus position on their respective seats, emitting great light, illuminating the great city of Rājagṛha, as well as this three-thousand-great-thousand world, and even the Buddha lands as numerous as the sands of the Ganges River in the ten directions, raining down heavenly flowers and playing heavenly music. At that time, in this Jambudvipa and the three-thousand-great-thousand world, all beings, by the power of the Buddha, experienced supreme and wonderful joy, lacking nothing. Those with incomplete bodies were all made whole, the blind
者能視，聾者得聞，啞者能言，愚者得智，若心亂者得本心，若無衣者得衣服，被惡賤者人所敬，有垢穢者身清潔，於此世間所有利益，未曾有事，悉皆顯現。
爾時，妙幢菩薩見四如來及希有事，歡喜踴躍，合掌一心，瞻仰諸佛殊勝之相，亦復思惟釋迦牟尼如來無量功德，惟于壽命生疑惑心：「云何如來功德無量，壽命短促唯八十年？」
爾時，四佛告妙幢菩薩言：「善男子！汝今不應思忖如來壽命長短。何以故？善男子！我等不見諸天世間梵、魔、沙門、婆羅門等，人及非人，有能算知佛之壽量，知其齊限；惟除無上正遍知者。」時四如來欲說釋迦牟尼佛所有壽量，以佛威力，欲色界天諸龍、鬼神、健闥婆、阿蘇羅、揭路茶、緊那羅、莫呼洛伽，及無量百千億那庾多菩薩摩訶薩，悉來集會，入妙幢菩薩凈妙室中。
爾時，四佛于大眾中，欲顯釋迦牟尼如來所有壽量，而說頌曰：
「一切諸海水， 可知其渧數； 無有能數知， 釋迦之壽量。 析諸妙高山， 如芥可知數； 無有能數知， 釋迦之壽量。 一切大地土， 可知其塵數； 無有能數知， 釋迦之壽量。 假使量虛空， 可得盡邊際； 無有能度知， 釋迦之壽量。 若人住億劫， 盡力常
【現代漢語翻譯】 現代漢語譯本：能使盲人看見，聾子聽見，啞巴說話，愚笨的人獲得智慧，使內心混亂的人找回本心，沒有衣服的人得到衣服，被厭惡輕賤的人受到尊敬，身體污穢的人變得清潔，在這個世間所有未曾有過的利益，都完全顯現出來。
當時，妙幢菩薩（Miào chuáng Púsà，Wonderful Banner Bodhisattva）見到四位如來以及這些稀有的事情，歡喜踴躍，合掌一心，瞻仰諸佛殊勝的相貌，也思惟釋迦牟尼如來（Shìjiāmóuní Rúlái，Sakyamuni Buddha）無量的功德，只是對壽命產生了疑惑：『為什麼如來的功德無量，壽命卻如此短促，只有八十年呢？』
當時，四位佛告訴妙幢菩薩說：『善男子！你現在不應該思量如來的壽命長短。為什麼呢？善男子！我們看不到諸天世間的天、魔、沙門（shāmén，ascetics）、婆羅門（póluómén，Brahmins）等，人和非人，有誰能夠計算得知佛的壽命，知道它的期限；只有無上正遍知者（wúshàng zhèng biàn zhī zhě，perfectly enlightened one）才能知道。』當時，四位如來想要說出釋迦牟尼佛所有的壽命，憑藉佛的威力，想要使諸天、龍、鬼神、健闥婆（jiàntàpó，Gandharva，celestial musician）、阿蘇羅（āsūluó，Asura，demi-gods）、揭路茶（jiēlùchá，Garuda，mythical bird）、緊那羅（jǐnnàluó，Kinnara，mythical being, part human and part horse）、莫呼洛伽（mòhūluòqié，Mahoraga，great serpent deities），以及無量百千億那庾多（nàyǔduō，nayuta，a large number）菩薩摩訶薩（Púsà mó訶sà，Bodhisattva-Mahasattvas，great enlightened beings），都來到集會，進入妙幢菩薩清凈美好的房間中。
當時，四位佛在大眾之中，想要顯示釋迦牟尼如來所有的壽命，而說了這些偈頌：
『一切諸海水， 可知其滴數； 無有能數知， 釋迦之壽量。 析諸妙高山（Miàogāo shān，Mount Meru）， 如芥可知數； 無有能數知， 釋迦之壽量。 一切大地土， 可知其塵數； 無有能數知， 釋迦之壽量。 假使量虛空， 可得盡邊際； 無有能度知， 釋迦之壽量。 若人住億劫， 盡力常
【English Translation】 English version: It enables the blind to see, the deaf to hear, the mute to speak, and the foolish to gain wisdom. It restores the original mind of those whose minds are disturbed, provides clothes for the naked, brings respect to those who are despised, and cleanses the bodies of those who are defiled. All unprecedented benefits in this world are fully manifested.
At that time, the Bodhisattva Wonderful Banner (Miào chuáng Púsà) saw the four Tathagatas and these rare events, and was filled with joy. He joined his palms together, focused his mind, and gazed upon the sublime appearances of the Buddhas. He also contemplated the immeasurable merits of Sakyamuni Buddha (Shìjiāmóuní Rúlái), but he had doubts about his lifespan: 'Why is it that the Tathagata's merits are immeasurable, yet his lifespan is so short, only eighty years?'
At that time, the four Buddhas said to the Bodhisattva Wonderful Banner: 'Good man! You should not ponder the length of the Tathagata's lifespan. Why? Good man! We do not see anyone in the worlds of gods, demons, ascetics (shāmén), Brahmins (póluómén), humans, or non-humans who can calculate and know the lifespan of a Buddha, or know its limit; only the Perfectly Enlightened One (wúshàng zhèng biàn zhī zhě) can know.' At that time, the four Tathagatas, wishing to reveal the entire lifespan of Sakyamuni Buddha, by the power of the Buddha, desired to have the gods, dragons, ghosts, spirits, Gandharvas (jiàntàpó), Asuras (āsūluó), Garudas (jiēlùchá), Kinnaras (jǐnnàluó), Mahoragas (mòhūluòqié), and countless hundreds of thousands of billions of nayutas (nàyǔduō) of Bodhisattva-Mahasattvas (Púsà mó訶sà) all come to the assembly and enter the pure and wonderful chamber of the Bodhisattva Wonderful Banner.
At that time, the four Buddhas, in the midst of the great assembly, wishing to reveal the entire lifespan of Sakyamuni Buddha, spoke these verses:
'All the waters of the seas, Their number of drops can be known; But none can count and know, The lifespan of Sakyamuni. If Mount Meru (Miàogāo shān) is broken, Into mustard seeds, their number can be known; But none can count and know, The lifespan of Sakyamuni. All the earth of the great land, Its number of dust motes can be known; But none can count and know, The lifespan of Sakyamuni. If one measures the void, Its boundaries can be reached; But none can measure and know, The lifespan of Sakyamuni. If one dwells for billions of kalpas, And constantly exerts
算數； 亦復不能知， 世尊之壽量。 不害眾生命， 及施於飲食； 由斯二種因， 得壽命長遠。 是故大覺尊， 壽命難知數； 如劫無邊際， 壽量亦如是。 妙幢汝當知， 不應起疑惑； 最勝壽無量， 莫能知數者。」
爾時，妙幢菩薩聞四如來說釋迦牟尼佛壽量無限，白言：「世尊！云何如來示現如是短促壽量？」
時四世尊告妙幢菩薩言：「善男子！彼釋迦牟尼佛於五濁世出現之時，人壽百年，稟性下劣，善根微薄，復無信解。此諸眾生多有我見、人見、眾生、壽者、養育邪見、我我所見、斷常見等，為欲利益此諸異生及眾外道如是等類，令生正解，速得成就無上菩提，是故釋迦牟尼如來示現如是短促壽命。善男子！然彼如來欲令眾生見涅槃已，生難遭想、憂苦等想，于佛世尊所說經教，速當受持，讀誦通利，為人解說，不生謗毀，是故如來現斯短壽。何以故？彼諸眾生若見如來不般涅槃，不生恭敬難遭之想，如來所說甚深經典，亦不受持讀誦通利、為人宣說。所以者何？以常見佛，不尊重故。善男子！譬如有人見其父母多有財產，珍寶豐盈，便於財物不生希有難遭之想。所以者何？于父財物生常想故。善男子！彼諸眾生亦復如是，若見如來不入涅槃，不
【現代漢語翻譯】 現代漢語譯本： 算術也無法得知世尊（釋迦牟尼佛）的壽命。 不傷害眾生的性命，並且佈施飲食； 由於這兩種原因，能夠得到長久的壽命。 因此，偉大的覺悟者（佛陀）的壽命難以知曉； 如同劫數沒有邊際一樣，佛陀的壽命也是如此。 妙幢（菩薩名），你應該知道，不應該產生疑惑； 最殊勝者的壽命是無量的，沒有人能夠知道它的數量。'
這時，妙幢菩薩（菩薩名）聽到四如來解釋釋迦牟尼佛的壽命是無限的，說道：'世尊！為什麼如來示現如此短促的壽命？'
當時，四世尊告訴妙幢菩薩說：'善男子！釋迦牟尼佛在五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁）出現的時候，人們的壽命只有百年，稟性低下惡劣，善根微薄，而且沒有信心和理解。這些眾生大多有我見、人見、眾生見、壽者見、養育邪見、我我所見、斷常見等錯誤的見解，爲了利益這些凡夫俗子以及各種外道，使他們產生正確的理解，迅速成就無上菩提（最高的覺悟），所以釋迦牟尼如來示現如此短促的壽命。善男子！然而，如來想要讓眾生見到涅槃（寂滅）之後，產生難得遭遇的想法、憂愁痛苦的想法，對於佛世尊所說的經典教義，迅速地接受、持守、讀誦、通達、流暢地背誦，並且為人解說，不產生誹謗和詆譭，所以如來示現這樣短促的壽命。為什麼呢？因為那些眾生如果看到如來不入涅槃，就不會產生恭敬和難得遭遇的想法，對於如來說的甚深經典，也不會接受、持守、讀誦、通達、流暢地背誦，並且為人宣說。這是什麼原因呢？因為經常見到佛，就不尊重佛的緣故。善男子！譬如有人看到他的父母有很多財產，珍寶非常豐盈，那麼對於這些財物就不會產生稀有和難得遭遇的想法。這是什麼原因呢？因為對於父母的財物產生了習以為常的想法。善男子！那些眾生也是這樣，如果看到如來不入涅槃，就不會'
【English Translation】 English version: Arithmetic also cannot know the lifespan of the World Honored One (Sakyamuni Buddha). Not harming the lives of sentient beings, and giving food as alms; Due to these two causes, one can obtain a long lifespan. Therefore, the lifespan of the Great Awakened One (Buddha) is difficult to know; Just as a kalpa (an immense period of time) has no boundaries, the lifespan is also like that. 'Wondrous Banner (Bodhisattva's name), you should know, you should not have doubts; The lifespan of the Most Excellent One is immeasurable, no one can know its number.'
At that time, Wondrous Banner Bodhisattva (Bodhisattva's name) heard the Four Tathagatas (Buddhas) explain that the lifespan of Sakyamuni Buddha is infinite, and said: 'World Honored One! Why does the Tathagata manifest such a short lifespan?'
At that time, the Four World Honored Ones told Wondrous Banner Bodhisattva: 'Good man! When Sakyamuni Buddha appeared in the world of the Five Turbidities (referring to the turbidity of the kalpa, views, afflictions, sentient beings, and life), people's lifespan was only a hundred years, their nature was inferior and base, their roots of goodness were meager, and they lacked faith and understanding. These sentient beings mostly have wrong views such as the view of self, the view of person, the view of sentient beings, the view of a life, the wrong view of nurturing, the view of self and what belongs to self, the view of annihilation and permanence, etc. In order to benefit these ordinary beings and various heretics, to enable them to generate correct understanding and quickly achieve Anuttara-Samyak-Sambodhi (supreme enlightenment), therefore Sakyamuni Tathagata manifests such a short lifespan. Good man! However, the Tathagata wants sentient beings to have thoughts of rare encounter and thoughts of sorrow and suffering after seeing Nirvana (extinction), and to quickly accept, uphold, recite, thoroughly understand, fluently memorize, and explain to others the sutras and teachings spoken by the World Honored One, without generating slander and defamation, therefore the Tathagata manifests such a short lifespan. Why? Because if those sentient beings see the Tathagata not entering Nirvana, they will not generate thoughts of reverence and rare encounter, and they will not accept, uphold, recite, thoroughly understand, fluently memorize, and proclaim to others the profound sutras spoken by the Tathagata. What is the reason for this? Because they often see the Buddha, they do not respect the Buddha. Good man! For example, if someone sees that their parents have a lot of property and abundant treasures, then they will not have thoughts of rarity and rare encounter towards these properties. What is the reason for this? Because they have a habitual thought towards their parents' property. Good man! Those sentient beings are also like this, if they see the Tathagata not entering Nirvana, they will not'
生希有難遭之想。所以者何？由常見故。善男子！譬如有人父母貧窮，資財乏少，然彼貧人或詣王家、或大臣舍，見其倉庫種種珍寶悉皆盈滿，生希有心，難遭之想。時彼貧人為欲求財，廣設方便，策勤無怠。所以者何？為舍貧窮，受安樂故。善男子！彼諸眾生亦復如是，若見如來入于涅槃，生難遭想乃至憂苦等想，復作是念：『于無量劫諸佛如來出現於世，如烏曇跋花，時乃一現。』彼諸眾生髮希有心，起難遭想。若遇如來，心生敬信，聞說正法，生實語想，所有經典悉皆受持，不生譭謗。善男子！以是因緣，彼佛世尊，不久住世，速入涅槃。善男子！是諸如來，以如是等善巧方便成就眾生。」爾時，四佛說是語已，忽然不現。
爾時，妙幢菩薩摩訶薩與無量百千菩薩，及無量億那庾多百千眾生，俱共往詣鷲峰山中釋迦牟尼如來正遍知所，頂禮佛足，在一面立。時妙幢菩薩以如上事具白世尊。
時四如來亦詣鷲峰，至釋迦牟尼佛所，各隨本方就座而坐，告侍者菩薩言：「善男子！汝今可詣釋迦牟尼佛所，為我致問：『少病少惱，起居輕利，安樂行不？』復作是言：『善哉！善哉！釋迦牟尼如來！今可演說《金光明經》甚深法要，為欲饒益一切眾生，除去饑饉，令得安樂，我當隨喜。』」
時彼侍
【現代漢語翻譯】 現代漢語譯本：產生一種稀有難得的想法。為什麼呢？因為常見的事物不會這樣。善男子！譬如有人父母貧窮，資財缺乏，然而那貧窮的人如果到王家或者大臣家，看見他們的倉庫里各種珍寶都充滿，就會產生稀有之心，難得之想。那時那貧窮的人爲了求得財富，廣設方便，勤奮不懈。為什麼呢？爲了捨棄貧窮，享受安樂的緣故。善男子！那些眾生也像這樣，如果看見如來進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），產生難得之想乃至憂愁痛苦等想法，又這樣想：『在無量劫中，諸佛如來出現在世間，就像烏曇跋花（Udumbara，傳說中的一種稀有花朵），時隔很久才出現一次。』那些眾生髮起稀有之心，生起難得之想。如果遇到如來，心中產生敬信，聽聞宣說正法，生起真實之想，所有經典全部接受並持守，不生起譭謗之心。善男子！因為這個因緣，那些佛世尊，不久住世，迅速進入涅槃。善男子！這些如來，用像這樣的善巧方便成就眾生。」那時，四佛說完這些話后，忽然消失不見。
那時，妙幢菩薩摩訶薩（Wondrous Banner Bodhisattva-Mahāsattva，偉大的菩薩）與無量百千菩薩，及無量億那庾多百千眾生，一同前往鷲峰山中釋迦牟尼如來正遍知（Śākyamuni Tathāgata Samyaksaṃbuddha，釋迦牟尼佛的稱號，意為如來、應供、正遍知）所在之處，頂禮佛足，在一旁站立。當時妙幢菩薩將以上的事情詳細地稟告了世尊。
當時四如來也前往鷲峰山，到達釋迦牟尼佛所在之處，各自按照原來的方位就座而坐，告訴侍者菩薩說：「善男子！你現在可以前往釋迦牟尼佛那裡，替我問候：『少病少惱，起居輕便，安樂嗎？』又這樣說：『善哉！善哉！釋迦牟尼如來！現在可以演說《金光明經》（Suvarṇaprabhāsa Sūtra，佛教經典）甚深法要，爲了饒益一切眾生，除去饑饉，使他們得到安樂，我應當隨喜。』」
當時那位侍者
【English Translation】 English version: They give rise to a thought of rarity and difficulty of encounter. Why is that? Because of seeing it often. Good man! For example, if someone's parents are poor and lack resources, but that poor person goes to the house of a king or a great minister and sees their storehouses filled with all kinds of treasures, they will have a rare mind and a thought of difficulty of encounter. At that time, that poor person, desiring to seek wealth, will devise various means and work diligently without laziness. Why is that? It is for the sake of abandoning poverty and receiving happiness. Good man! Those beings are also like this. If they see the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) entering Nirvana (Nirvana, the state of liberation from the cycle of birth and death), they give rise to a thought of difficulty of encounter, even to thoughts of sorrow and suffering. They further think: 'In immeasurable kalpas (kalpas, aeons of time), the Buddhas and Tathāgatas appear in the world like the Udumbara flower (Udumbara, a legendary rare flower), which appears only once in a long time.' Those beings give rise to a rare mind and a thought of difficulty of encounter. If they encounter the Tathāgata, they give rise to respect and faith in their hearts, hear the preaching of the Dharma (Dharma, the teachings of the Buddha), give rise to a thought of truth, and receive and uphold all the scriptures without giving rise to slander. Good man! Because of this cause and condition, those Buddha-World Honored Ones do not dwell in the world for long and quickly enter Nirvana. Good man! These Tathāgatas accomplish beings with such skillful means.' At that time, the Four Buddhas, having spoken these words, suddenly disappeared.
At that time, Wondrous Banner Bodhisattva-Mahāsattva (Wondrous Banner Bodhisattva-Mahāsattva, a great bodhisattva), together with immeasurable hundreds of thousands of bodhisattvas and immeasurable billions of nayutas (nayutas, a large number) of hundreds of thousands of beings, went together to the place of Śākyamuni Tathāgata Samyaksaṃbuddha (Śākyamuni Tathāgata Samyaksaṃbuddha, the title of Sakyamuni Buddha, meaning Thus Come One, Worthy One, Perfectly Enlightened One) on Mount Gṛdhrakūṭa (Mount Gṛdhrakūṭa, Vulture Peak Mountain), bowed at the Buddha's feet, and stood on one side. At that time, Wondrous Banner Bodhisattva reported the above matters in detail to the World-Honored One.
At that time, the Four Tathāgatas also went to Mount Gṛdhrakūṭa and arrived at the place of Śākyamuni Buddha. Each sat down according to their original direction and said to the attendant bodhisattva: 'Good man! You may now go to Śākyamuni Buddha and convey our greetings: 'Are you free from illness and affliction, are your movements light and easy, are you at peace?' And say further: 'Excellent! Excellent! Śākyamuni Tathāgata! Now you may expound the profound Dharma essence of the Suvarṇaprabhāsa Sūtra (Suvarṇaprabhāsa Sūtra, the Golden Light Sutra), for the sake of benefiting all beings, removing famine, and enabling them to attain peace and happiness. We shall rejoice accordingly.'
At that time, that attendant
者各詣釋迦牟尼佛所，頂禮雙足，卻住一面，俱白佛言：「彼天人師致問無量：『少病少惱，起居輕利，安樂行不？』復作是言：『善哉！善哉！釋迦牟尼如來！今可演說《金光明經》甚深法要，為欲利益一切眾生，除去饑饉，令得安樂。』」
爾時，釋迦牟尼如來、應、正等覺告彼侍者諸菩薩言：「善哉！善哉！彼四如來乃能為諸眾生饒益安樂，勸請於我宣揚正法。」
爾時世尊，而說頌曰：
「我常在鷲山， 宣說此經寶； 成就眾生故， 示現般涅槃。 凡夫起邪見， 不信我所說； 為成就彼故， 示現般涅槃。」
時大會中有婆羅門，姓憍陳如，名曰法師授記，與無量百千婆羅門眾，供養佛已，聞世尊說入般涅槃，涕淚交流，前禮佛足，白言：「世尊！若實如來於諸眾生有大慈悲，憐愍利益，令得安樂，猶如父母，余無等者，能與世間作歸依處，如凈滿月，以大智慧能為照明，如日初出，普觀眾生，愛無偏黨，如羅怙羅，惟愿世尊施我一愿！」
爾時世尊默然而止。佛威力故，於此眾中，有梨車毗童子，名一切眾生喜見，語婆羅門憍陳如言：「大婆羅門！汝今從佛欲乞何愿？我能與汝。」
婆羅門言：「童子！我欲供養無上世尊，今從如來求請舍利如芥子
【現代漢語翻譯】 現代漢語譯本： 他們各自來到釋迦牟尼佛（Śākyamuni Buddha）處，頂禮佛的雙足，然後退到一旁站立，一起對佛說：『那位天人導師（指四如來）問候世尊，問：『您少病少惱，起居輕便順利，安樂嗎？』又說：『太好了！太好了！釋迦牟尼如來（Śākyamuni Tathāgata）！現在可以演說《金光明經》（Suvarṇaprabhāsa Sūtra）甚深法要，爲了利益一切眾生，除去飢餓和災難，使他們得到安樂。』 這時，釋迦牟尼如來（Śākyamuni Tathāgata）、應供（Arhat）、正等覺（Samyaksaṃbuddha）告訴那些侍者菩薩們說：『太好了！太好了！那四位如來（Tathāgata）能夠爲了眾生的利益和安樂，勸請我宣揚正法。』 這時，世尊（Bhagavān）用偈頌說道： 『我常在鷲峰山（Gṛdhrakūṭa），宣說這部經寶；爲了成就眾生，示現般涅槃（parinirvāṇa）。凡夫產生邪見，不相信我所說；爲了成就他們，示現般涅槃（parinirvāṇa）。』 當時，大會中有一位婆羅門（Brāhmaṇa），姓憍陳如（Kauṇḍinya），名叫法師授記（Dharma Master Vyākaraṇa），與無數百千婆羅門（Brāhmaṇa）大眾，供養佛后，聽到世尊（Bhagavān）說要進入般涅槃（parinirvāṇa），涕淚交流，上前禮拜佛足，說道：『世尊（Bhagavān）！如果如來（Tathāgata）確實對眾生有大慈悲，憐憫和利益他們，使他們得到安樂，就像父母一樣，沒有其他可以相比的，能夠為世間作歸依之處，像清凈圓滿的月亮，以大智慧能夠為世間照明，像初升的太陽，普遍地關愛眾生，愛沒有偏袒，像羅睺羅（Rāhula），只希望世尊（Bhagavān）能答應我一個願望！』 這時，世尊（Bhagavān）沉默不語。由於佛的威力，在這大眾中，有一位梨車毗（Licchavi）童子，名叫一切眾生喜見（Sarvasattvapriyadarśana），對婆羅門（Brāhmaṇa）憍陳如（Kauṇḍinya）說：『大婆羅門（Brāhmaṇa）！你現在想從佛那裡求什麼願望？我能幫你。』 婆羅門（Brāhmaṇa）說：『童子！我想供養無上世尊（Bhagavān），現在想從如來（Tathāgata）那裡求請像芥菜籽那麼大的舍利（śarīra）。』
【English Translation】 English version: They each went to where Śākyamuni Buddha was, bowed at his feet, and stood to one side. Together, they said to the Buddha: 'That teacher of gods and humans (referring to the Four Tathāgatas) sends immeasurable greetings, asking: 'Are you free from illness and affliction, is your daily life light and easy, are you at peace?'' They also said: 'Excellent! Excellent! Śākyamuni Tathāgata! Now is the time to expound the profound Dharma essence of the Suvarṇaprabhāsa Sūtra, in order to benefit all sentient beings, remove hunger and famine, and bring them peace and happiness.' At that time, Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha, said to those attendant Bodhisattvas: 'Excellent! Excellent! Those Four Tathāgatas are able to benefit and bring peace to all sentient beings, urging me to proclaim the True Dharma.' Then, the Bhagavan spoke in verse: 'I often dwell on Vulture Peak, proclaiming this precious Sutra; For the sake of accomplishing sentient beings, I manifest parinirvāṇa. Ordinary people give rise to wrong views, not believing what I say; For the sake of accomplishing them, I manifest parinirvāṇa.' At that time, in the assembly, there was a Brahmin named Kauṇḍinya, whose name was Dharma Master Vyākaraṇa, along with countless hundreds of thousands of Brahmins. After making offerings to the Buddha, upon hearing the Bhagavan say that he would enter parinirvāṇa, he wept with tears streaming down his face, stepped forward, bowed at the Buddha's feet, and said: 'Bhagavan! If the Tathāgata truly has great compassion for sentient beings, pitying and benefiting them, bringing them peace and happiness, like parents, with no equal, able to be a refuge for the world, like the pure and full moon, able to illuminate with great wisdom, like the rising sun, universally regarding sentient beings with impartial love, like Rāhula, I only wish that the Bhagavan would grant me one wish!' At that time, the Bhagavan remained silent. Due to the Buddha's power, among the assembly, there was a Licchavi youth named Sarvasattvapriyadarśana, who said to the Brahmin Kauṇḍinya: 'Great Brahmin! What wish do you seek from the Buddha now? I can grant it to you.' The Brahmin said: 'Youth! I wish to make offerings to the unsurpassed Bhagavan, and now I seek from the Tathāgata a śarīra the size of a mustard seed.'
許。何以故？我曾聞說：『若善男子、善女人得佛舍利如芥子許，恭敬供養，是人當生三十三天而為帝釋。』」
是時童子語婆羅門曰：「若欲愿生三十三天受勝報者，應當至心聽是《金光明最勝王經》。于諸經中最為殊勝，難解難入，聲聞、獨覺所不能知；此經能生無量無邊福德果報，乃至成辦無上菩提。我今為汝略說其事。」
婆羅門言：「善哉！童子！此《金光明》甚深最上，難解難入，聲聞、獨覺尚不能知，何況我等邊鄙之人，智慧微淺而能解了。是故我今求佛舍利如芥子許，持還本處，置寶函中，恭敬供養，命終之後得為帝釋，常受安樂。云何汝今不能為我從明行足求斯一愿？」作是語已。
爾時童子即為婆羅門，而說頌曰：
「恒河駃流水， 可生白蓮花； 黃鳥作白形， 黑鳥變為赤。 假使贍部樹， 可生多羅果； 朅樹羅枝中， 能出庵羅葉。 斯等希有物， 或容可轉變； 世尊之舍利， 畢竟不可得。 假使用龜毛， 織成上妙服， 寒時可被著， 方求佛舍利。 假使蚊蚋足， 可使成樓觀， 堅固不搖動， 方求佛舍利。 假使水蛭蟲， 口中生白齒， 長大利如鋒， 方求佛舍利。 假使持兔角， 用成於梯
【現代漢語翻譯】 現代漢語譯本 『可以。』為什麼呢？我曾經聽說：『如果善男子、善女人得到像芥菜籽那麼小的佛舍利（Buddha's relics，佛陀的遺骨），恭敬地供養它，這個人應當往生到三十三天（Trāyastriṃśa，佛教宇宙觀中的一個天界）成為帝釋（Indra，天神之王）。』
這時，童子對婆羅門（Brahmin，古印度社會中的祭司階層）說：『如果想要往生到三十三天享受殊勝的果報，就應當至誠地聽聞這部《金光明最勝王經》（Suvarṇaprabhāsottamasūtra，一部重要的佛教經典）。這部經在所有經典中最為殊勝，難以理解和進入，聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、獨覺（Pratyekabuddha，靠自己證悟的修行者）都不能瞭解；這部經能夠產生無量無邊的福德果報，乃至成就無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺，即成佛）。我現在為你簡略地說說這件事。』
婆羅門說：『好啊！童子！這部《金光明》非常深奧，最為殊勝，難以理解和進入，聲聞、獨覺尚且不能瞭解，更何況我們這些邊遠地方的人，智慧淺薄，怎麼能夠理解呢？因此，我現在求取像芥菜籽那麼小的佛舍利，帶回我的地方，放置在寶函中，恭敬地供養它，命終之後就能成為帝釋，常常享受安樂。為什麼你現在不能為我從明行足（Vidyācaraṇasaṃpanna，佛陀的十個稱號之一，意為明行圓滿）那裡求得這個願望呢？』說完這些話。
這時，童子就為婆羅門說了以下偈頌：
『恒河（Ganges，印度的一條河流）湍急的流水中， 可以生出白色的蓮花； 黃色的鳥可以變成白色， 黑色的鳥可以變成紅色。 即使贍部樹（Jambudvīpa，閻浮提，我們所居住的世界）， 可以生長出多羅果（Tāla，一種棕櫚樹的果實）； 朅樹羅（Khadira，一種樹木）的枝條中， 能夠長出庵羅（Āmra，芒果）的葉子。 這些稀有的事物， 或許還可能轉變； 世尊的舍利， 畢竟是不可得到的。 即使用烏龜的毛， 織成上等的妙服， 寒冷的時候可以穿上， 才能求得佛舍利。 即使蚊子的腳， 可以建成樓閣， 堅固而不搖動， 才能求得佛舍利。 即使水蛭蟲， 口中長出白色的牙齒， 又長又大像刀鋒一樣， 才能求得佛舍利。 即使拿著兔子的角， 用來做成梯子
【English Translation】 English version 『Yes.』 Why? I have heard it said: 『If a good man or a good woman obtains a Buddha's relics (Buddha's relics) the size of a mustard seed, and reverently makes offerings to it, that person should be reborn in the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the heavens in Buddhist cosmology) and become Indra (Indra, the king of the gods).』
At that time, the boy said to the Brahmin (Brahmin, the priestly class in ancient Indian society): 『If you wish to be reborn in the Trāyastriṃśa Heaven and enjoy superior rewards, you should sincerely listen to this Suvarṇaprabhāsottamasūtra (Suvarṇaprabhāsottamasūtra, an important Buddhist scripture). This scripture is the most supreme among all scriptures, difficult to understand and enter, and Śrāvakas (Śrāvaka, practitioners who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own) cannot understand it; this scripture can generate immeasurable and boundless meritorious rewards, and even accomplish Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed complete enlightenment, i.e., Buddhahood). I will now briefly tell you about this matter.』
The Brahmin said: 『Excellent! Boy! This Suvarṇaprabhāsa is very profound, most supreme, difficult to understand and enter, and Śrāvakas and Pratyekabuddhas cannot understand it, let alone us people from remote places, with shallow wisdom, how can we understand it? Therefore, I now seek a Buddha's relics the size of a mustard seed, take it back to my place, place it in a treasure box, and reverently make offerings to it, so that after death I can become Indra and always enjoy peace and happiness. Why can't you now seek this wish for me from Vidyācaraṇasaṃpanna (Vidyācaraṇasaṃpanna, one of the ten titles of the Buddha, meaning complete in knowledge and conduct)?』 After saying these words.
At that time, the boy spoke the following verses for the Brahmin:
『In the swift flowing water of the Ganges (Ganges, a river in India), White lotuses can grow; A yellow bird can turn white, A black bird can turn red. Even the Jambudvīpa tree (Jambudvīpa, the world we live in), Can grow Tāla fruits (Tāla, the fruit of a palm tree); In the branches of the Khadira tree (Khadira, a type of tree), Āmra leaves (Āmra, mango) can grow. These rare things, May perhaps be transformed; The Buddha's relics, Are ultimately unattainable. Even if you use tortoise hair, To weave a superior and wonderful garment, That can be worn when it is cold, Then you can seek the Buddha's relics. Even if the feet of mosquitoes, Can be used to build a pavilion, Firm and unshakeable, Then you can seek the Buddha's relics. Even if a leech, Grows white teeth in its mouth, Long and large like a blade, Then you can seek the Buddha's relics. Even if you hold a rabbit's horn, And use it to make a ladder
蹬， 可升上天宮， 方求佛舍利。 鼠緣此梯上， 除去阿蘇羅， 能障空中月， 方求佛舍利。 若蠅飲酒醉， 周行村邑中， 廣造于舍宅， 方求佛舍利。 若使驢唇色， 赤如頻婆果， 善作于歌舞， 方求佛舍利。 烏與鵂鹠鳥， 同共一處游， 彼此相順從， 方求佛舍利。 假使波羅葉， 可成於傘蓋， 能遮于大雨， 方求佛舍利。 假令大船舶， 盛滿諸財寶， 能令陸地行， 方求佛舍利。 假使鷦鷯鳥， 以嘴銜香山， 隨處任遊行， 方求佛舍利。」
爾時，法師授記婆羅門聞此頌已，亦以伽他答一切眾生喜見童子曰：
「善哉大童子， 此眾中吉祥； 善巧方便心， 得佛無上記。 如來大威德， 能救護世間； 仁可至心聽， 我今次第說。 諸佛境難思， 世間無與等； 法身性常住， 修行無差別。 諸佛體皆同， 所說法亦爾； 諸佛無作者， 亦複本無生。 世尊金剛體， 權現於化身； 是故佛舍利， 無如芥子許。 佛非血肉身， 云何有舍利？ 方便留身骨， 為益諸眾生。 法身是正覺， 法界即如來； 此是佛真身， 亦說如是
【現代漢語翻譯】 現代漢語譯本 蹬， 可升上天宮， 方求佛舍利（Buddha's relics）。 鼠緣此梯上， 除去阿蘇羅（Asura，一種神）， 能障空中月， 方求佛舍利（Buddha's relics）。 若蠅飲酒醉， 周行村邑中， 廣造于舍宅， 方求佛舍利（Buddha's relics）。 若使驢唇色， 赤如頻婆果（Bimba fruit， 一種紅色水果）， 善作于歌舞， 方求佛舍利（Buddha's relics）。 烏與鵂鹠鳥， 同共一處游， 彼此相順從， 方求佛舍利（Buddha's relics）。 假使波羅葉（Pala leaf，一種樹葉）， 可成於傘蓋， 能遮于大雨， 方求佛舍利（Buddha's relics）。 假令大船舶， 盛滿諸財寶， 能令陸地行， 方求佛舍利（Buddha's relics）。 假使鷦鷯鳥， 以嘴銜香山， 隨處任**， 方求佛舍利（Buddha's relics）。
爾時，法師授記婆羅門（Brahman，印度教祭司）聞此頌已，亦以伽他（Gatha，偈頌）答一切眾生喜見童子曰： 『善哉大童子， 此眾中吉祥； 善巧方便心， 得佛無上記。 如來大威德， 能救護世間； 仁可至心聽， 我今次第說。 諸佛境難思， 世間無與等； 法身性常住， 修行無差別。 諸佛體皆同， 所說法亦爾； 諸佛無作者， 亦複本無生。 世尊金剛體， 權現於化身； 是故佛舍利（Buddha's relics）， 無如芥子許。 佛非血肉身， 云何有舍利（Buddha's relics）？ 方便留身骨， 為益諸眾生。 法身是正覺， 法界即如來； 此是佛真身， 亦說如是』
【English Translation】 English version If one could ascend to the heavenly palace by a ladder, Then one could seek the Buddha's relics (Buddha's relics). If a rat could climb this ladder, And remove the Asura (Asura, a type of deity), If it could obscure the moon in the sky, Then one could seek the Buddha's relics (Buddha's relics). If a fly, drunk with wine, Could wander through villages and towns, And build houses everywhere, Then one could seek the Buddha's relics (Buddha's relics). If a donkey's lips were as red As the Bimba fruit (Bimba fruit, a red fruit), And it could skillfully sing and dance, Then one could seek the Buddha's relics (Buddha's relics). If a crow and an owl Could roam together in one place, And obey each other, Then one could seek the Buddha's relics (Buddha's relics). If a Pala leaf (Pala leaf, a type of leaf) Could become an umbrella, And shield from heavy rain, Then one could seek the Buddha's relics (Buddha's relics). If a large ship Were filled with treasures, And could travel on land, Then one could seek the Buddha's relics (Buddha's relics). If a wren Could carry Mount Xiang (Fragrant Mountain) in its beak, And dispose of it at will, Then one could seek the Buddha's relics (Buddha's relics).' At that time, the Dharma Master, the Brahman (Brahman, a Hindu priest) who received the prediction, having heard this verse, also replied to the Bodhisattva Sarvasattvapriyadarsana (Joyful to See by All Beings) with a Gatha (Gatha, a verse): 'Excellent, great youth, auspicious among this assembly; With skillful and expedient mind, you have received the Buddha's supreme prediction. The Tathagata's (Tathagata, Buddha) great power can protect the world; Kind one, listen attentively, I will now explain in order. The realm of the Buddhas is inconceivable, unmatched in the world; The Dharmakaya (Dharmakaya, the body of the Dharma) is eternal, cultivation is without difference. The bodies of all Buddhas are the same, and so is the Dharma they teach; The Buddhas are without a creator, and originally without birth. The World Honored One's (World Honored One, Buddha) diamond body manifests as an incarnation; Therefore, the Buddha's relics (Buddha's relics) are not even the size of a mustard seed. The Buddha is not a body of blood and flesh, how could there be relics (Buddha's relics)? He expediently left behind his bones to benefit all beings. The Dharmakaya (Dharmakaya, the body of the Dharma) is perfect enlightenment, the Dharmadhatu (Dharmadhatu, the realm of Dharma) is the Tathagata (Tathagata, Buddha); This is the Buddha's true body, and it is spoken thus.'
法。」
爾時，會中三萬二千天子，聞說如來壽命長遠，皆發阿耨多羅三藐三菩提心，歡喜踴躍，得未曾有。異口同音，而說頌曰：
「佛不般涅槃， 正法亦不滅； 為利眾生故， 示現有滅盡。 世尊不思議， 妙體無異相； 為利眾生故， 現種種莊嚴。」
爾時，妙幢菩薩親于佛前，及四如來並二大士諸天子所，聞說釋迦牟尼如來壽量事已，復從座起，合掌恭敬白佛言：「世尊！若實如是，諸佛如來不般涅槃，無舍利者，云何經中說有涅槃及佛舍利，令諸人天恭敬供養？過去諸佛現有身骨流佈於世，人天供養得福無邊？今復言無，致生疑惑。惟愿世尊哀愍我等，廣為分別！」
爾時，佛告妙幢菩薩及諸大眾：「汝等當知！云般涅槃有舍利者，是密意說，如是之義，當一心聽。善男子！菩薩摩訶薩如是應知，有其十法能解如來、應、正等覺真實理趣，說有究竟大般涅槃。云何為十？一者、諸佛如來究竟斷盡諸煩惱障、所知障故，名為涅槃。二者、諸佛如來善能解了有情無性及法無性故，名為涅槃。三者、能轉身依及法依故，名為涅槃。四者、于諸有情任運休息化因緣故，名為涅槃。五者、證得真實無差別相平等法身故，名為涅槃。六者、了知生死及以涅槃無二性故，名為涅
【現代漢語翻譯】 現代漢語譯本 『法』。
爾時，會中三萬二千天子，聞說如來壽命長遠，皆發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），歡喜踴躍，得未曾有。異口同音，而說頌曰：
『佛不般涅槃（parinirvana，完全的涅槃）， 正法亦不滅； 為利眾生故， 示現有滅盡。 世尊不思議， 妙體無異相； 為利眾生故， 現種種莊嚴。』
爾時，妙幢菩薩親于佛前，及四如來並二大士諸天子所，聞說釋迦牟尼如來壽量事已，復從座起，合掌恭敬白佛言：『世尊！若實如是，諸佛如來不般涅槃，無舍利者，云何經中說有涅槃及佛舍利，令諸人天恭敬供養？過去諸佛現有身骨流佈於世，人天供養得福無邊？今復言無，致生疑惑。惟愿世尊哀愍我等，廣為分別！』
爾時，佛告妙幢菩薩及諸大眾：『汝等當知！云般涅槃有舍利者，是密意說，如是之義，當一心聽。善男子！菩薩摩訶薩如是應知，有其十法能解如來、應、正等覺（tathagata-arhat-samyaksambuddha，如來、阿羅漢、正等覺）真實理趣，說有究竟大般涅槃（maha-parinirvana，大涅槃）。云何為十？一者、諸佛如來究竟斷盡諸煩惱障、所知障故，名為涅槃。二者、諸佛如來善能解了有情無性及法無性故，名為涅槃。三者、能轉身依及法依故，名為涅槃。四者、于諸有情任運休息化因緣故，名為涅槃。五者、證得真實無差別相平等法身故，名為涅槃。六者、了知生死及以涅槃無二性故，名為涅
【English Translation】 English version 『Dharma』.
At that time, thirty-two thousand devaputras (heavenly beings) in the assembly, hearing that the Tathagata's (如來，'Thus Come One') lifespan was long and far-reaching, all generated the anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心，mind of unsurpassed, complete, perfect enlightenment), rejoiced, and were elated, gaining what they had never had before. With one voice, they spoke in verse, saying:
『The Buddha does not enter parinirvana (般涅槃，complete nirvana), the true Dharma also does not perish; For the benefit of sentient beings, he shows the appearance of extinction. The World Honored One is inconceivable, his wondrous body has no different form; For the benefit of sentient beings, he manifests various adornments.』
At that time, Bodhisattva (菩薩，Enlightenment Being) Wondrous Banner, personally before the Buddha, and in the presence of the four Tathagatas, the two great beings, and all the devaputras, having heard about the lifespan of Shakyamuni (釋迦牟尼) Tathagata, rose again from his seat, joined his palms respectfully, and said to the Buddha: 『World Honored One! If it is truly so, that the Tathagatas do not enter parinirvana and have no relics, then why do the sutras speak of nirvana and Buddha relics, causing humans and devas to respectfully make offerings? In the past, the bodily remains of various Buddhas were distributed throughout the world, and humans and devas who made offerings gained boundless blessings. Now, to say there are none causes doubt to arise. May the World Honored One have compassion on us and explain it in detail!』
At that time, the Buddha told Bodhisattva Wondrous Banner and the entire assembly: 『You should know that the statement about entering parinirvana and having relics is a secret meaning. You should listen attentively to this meaning. Good men! Bodhisattva-Mahasattvas (菩薩摩訶薩，great Bodhisattvas) should know that there are ten dharmas (法，teachings) that can explain the true meaning of the Tathagata-Arhat-Samyaksambuddha (如來、應、正等覺，'Thus Come One, Worthy One, Completely Enlightened One'), saying that there is ultimate Maha-parinirvana (大般涅槃，great nirvana). What are the ten? First, the Buddhas and Tathagatas ultimately and completely sever all afflictive obstructions and knowledge obstructions, hence it is called nirvana. Second, the Buddhas and Tathagatas are skilled at understanding the absence of inherent existence in sentient beings and the absence of inherent existence in dharmas, hence it is called nirvana. Third, being able to transform the support of the body and the support of the Dharma, hence it is called nirvana. Fourth, the causes and conditions for transformation naturally cease for all sentient beings, hence it is called nirvana. Fifth, realizing the true, undifferentiated, equal Dharmakaya (法身，Dharma Body), hence it is called nirvana. Sixth, understanding that samsara (生死，birth and death) and nirvana have no dual nature, hence it is called nirvana.
槃。七者、於一切法了其根本，證清凈故，名為涅槃。八者、於一切法無生無滅善修行故，名為涅槃。九者、真如法界實際平等，得正智故，名為涅槃。十者、于諸法性及涅槃性，得無差別故，名為涅槃。是謂十法說有涅槃。
「複次，善男子！菩薩摩訶薩如是應知，復有十法，能解如來、應、正等覺真實理趣，說有究竟大般涅槃。云何為十？一者、一切煩惱以樂欲為本，從樂欲生；諸佛世尊斷樂欲故，名為涅槃。二者、以諸如來斷諸樂欲，不取一法，以不取故，無去無來，無所取故，名為涅槃。三者、以無去來及無所取，是則法身不生不滅，無生滅故，名為涅槃。四者、此無生滅非言所宣，言語斷故，名為涅槃。五者、無有我人，惟法生滅，得轉依故，名為涅槃。六者、煩惱隨惑，皆是客塵，法性是主，無來無去，佛了知故，名為涅槃。七者、真如是實，余皆虛妄，實性體者即是真如，真如性者即是如來，名為涅槃。八者、實際之性無有戲論，惟獨如來證實際法，戲論永斷，名為涅槃。九者、無生是實，生是虛妄，愚癡之人漂溺生死，如來體實，無有虛妄，名為涅槃。十者、不實之法是從緣生，真實之法不從緣起，如來法身，體是真實，名為涅槃。善男子！是謂十法說有涅槃。
「複次，善男子！菩薩
【現代漢語翻譯】 現代漢語譯本 『槃（Nirvana）。第七，對於一切法瞭解其根本，證得清凈的緣故，名為涅槃。第八，對於一切法無生無滅善於修行的緣故，名為涅槃。第九，真如法界實際平等，得到正智的緣故，名為涅槃。第十，對於諸法之性和涅槃之性，得到無差別的緣故，名為涅槃。這便是用十種法來說明有涅槃。』 『再者，善男子！菩薩摩訶薩應當這樣瞭解，又有十種法，能夠解釋如來、應、正等覺真實理趣，說明有究竟大般涅槃。什麼是十種呢？第一，一切煩惱以樂欲為根本，從樂欲產生；諸佛世尊斷除樂欲的緣故，名為涅槃。第二，因為諸如來斷除各種樂欲，不執取一法，因為不執取的緣故，沒有去來，因為沒有所取的緣故，名為涅槃。第三，因為沒有去來以及沒有所取，那麼法身就不生不滅，因為無生滅的緣故，名為涅槃。第四，這無生滅不是言語所能宣說的，因為言語斷絕的緣故，名為涅槃。第五，沒有我人，只有法的生滅，得到轉依的緣故，名為涅槃。第六，煩惱隨惑，都是客塵，法性是主，無來無去，佛了知的緣故，名為涅槃。第七，真如是真實的，其餘都是虛妄的，實性的本體就是真如，真如的性質就是如來，名為涅槃。第八，實際的性質沒有戲論，只有如來證得實際法，戲論永遠斷絕，名為涅槃。第九，無生是真實的，生是虛妄的，愚癡的人漂流沉溺於生死之中，如來體證真實，沒有虛妄，名為涅槃。第十，不真實的法是從因緣而生，真實的法不從因緣而起，如來的法身，本體是真實的，名為涅槃。善男子！這便是用十種法來說明有涅槃。』 『再者，善男子！菩薩』
【English Translation】 English version 『Nirvana. Seventh, because one understands the root of all dharmas and attains purity, it is called Nirvana. Eighth, because one skillfully practices non-arising and non-ceasing in all dharmas, it is called Nirvana. Ninth, because the true suchness (Tathata), the realm of dharma (Dharmadhatu), is actually equal, and one obtains correct wisdom, it is called Nirvana. Tenth, because one attains no difference in the nature of all dharmas and the nature of Nirvana, it is called Nirvana. These are the ten dharmas that explain the existence of Nirvana.』 『Furthermore, good man! A Bodhisattva-Mahasattva should know thus: there are also ten dharmas that can explain the true meaning of the Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), and explain the existence of ultimate Great Parinirvana. What are the ten? First, all afflictions have their root in desire for pleasure (Lust), and arise from desire for pleasure; because all Buddhas, World-Honored Ones, have cut off desire for pleasure, it is called Nirvana. Second, because all Tathagatas have cut off all desires for pleasure and do not grasp at a single dharma, because of not grasping, there is no going or coming, and because there is nothing to grasp, it is called Nirvana. Third, because there is no going or coming and nothing to grasp, then the Dharmakaya (Dharma Body) neither arises nor ceases; because there is no arising or ceasing, it is called Nirvana. Fourth, this non-arising and non-ceasing cannot be declared by words, because language is cut off, it is called Nirvana. Fifth, there is no self or person, only the arising and ceasing of dharmas; because one attains transformation of the basis (Paravrtti), it is called Nirvana. Sixth, afflictions and secondary delusions are all guest defilements, the nature of dharma is the host, without coming or going; because the Buddha knows this, it is called Nirvana. Seventh, true suchness (Tathata) is real, all else is illusory; the substance of reality is true suchness, the nature of true suchness is the Tathagata, it is called Nirvana. Eighth, the nature of actuality (Bhūtatathatā) has no play of concepts (Prapancha); only the Tathagata realizes the actual dharma, the play of concepts is forever cut off, it is called Nirvana. Ninth, non-arising is real, arising is illusory; foolish people drift and drown in samsara (birth and death), the Tathagata embodies reality, without illusion, it is called Nirvana. Tenth, unreal dharmas arise from conditions, real dharmas do not arise from conditions; the Dharmakaya of the Tathagata is real in substance, it is called Nirvana. Good man! These are the ten dharmas that explain the existence of Nirvana.』 『Furthermore, good man! Bodhisattva』
摩訶薩如是應知，復有十法，能解如來、應、正等覺真實理趣，說有究竟大般涅槃。云何為十？一者、如來善知施及施果，無我我所，此施及果不正分別，永除滅故，名為涅槃。二者、如來善知戒及戒果，無我我所，此戒及果不正分別，永除滅故，名為涅槃。三者、如來善知忍及忍果，無我我所，此忍及果不正分別，永除滅故，名為涅槃。四者、如來善知勤及勤果，無我我所，此勤及果不正分別，永除滅故，名為涅槃。五者、如來善知定及定果，無我我所，此定及果不正分別，永除滅故，名為涅槃。六者、如來善知慧及慧果，無我我所，此慧及果不正分別，永除滅故，名為涅槃。七者、諸佛如來善能了知一切有情非有情，一切諸法皆無性，不正分別，永除滅故，名為涅槃。八者、若自愛者便起追求，由追求故，受眾苦惱；諸佛如來除自愛故，永絕追求，無追求故，名為涅槃。九者、有為之法皆有數量，無為法者數量皆除，佛離有為，證無為法，無數量故，名為涅槃。十者、如來了知有情及法，體性皆空，離空非有，空性即是真法身故，名為涅槃。善男子！是謂十法說有涅槃。
「複次，善男子！豈惟如來不般涅槃是為希有？復有十種希有之法，是如來行。云何為十？一者、生死過失，涅槃寂靜，由於生死及以涅
【現代漢語翻譯】 現代漢語譯本 摩訶薩（菩薩）應當這樣理解，還有十種法，能夠理解如來、應、正等覺（佛的十種稱號之一，指完全覺悟的佛）真實的道理和趣味，說明有究竟的大般涅槃（佛教的最高境界）。什麼是這十種法呢？ 第一，如來善於瞭解佈施以及佈施的果報，明白其中沒有『我』和『我所』（執著于自我的概念），對於佈施和果報不作錯誤的分別，永遠消除和滅盡這種分別，這叫做涅槃。 第二，如來善於瞭解持戒以及持戒的果報，明白其中沒有『我』和『我所』，對於持戒和果報不作錯誤的分別，永遠消除和滅盡這種分別，這叫做涅槃。 第三，如來善於瞭解忍辱以及忍辱的果報，明白其中沒有『我』和『我所』，對於忍辱和果報不作錯誤的分別，永遠消除和滅盡這種分別，這叫做涅槃。 第四，如來善於瞭解精進以及精進的果報，明白其中沒有『我』和『我所』，對於精進和果報不作錯誤的分別，永遠消除和滅盡這種分別，這叫做涅槃。 第五，如來善於瞭解禪定以及禪定的果報，明白其中沒有『我』和『我所』，對於禪定和果報不作錯誤的分別，永遠消除和滅盡這種分別，這叫做涅槃。 第六，如來善於瞭解智慧以及智慧的果報，明白其中沒有『我』和『我所』，對於智慧和果報不作錯誤的分別，永遠消除和滅盡這種分別，這叫做涅槃。 第七，諸佛如來善於瞭解一切有情（有生命的眾生）和非有情（沒有生命的物質），一切諸法（世間萬物）都沒有自性，不作錯誤的分別，永遠消除和滅盡這種分別，這叫做涅槃。 第八，如果有人貪愛自己，就會產生追求，由於追求的緣故，就會遭受各種痛苦和煩惱；諸佛如來因為消除了對自己的貪愛，所以永遠斷絕了追求，沒有追求的緣故，這叫做涅槃。 第九，有為之法（由因緣和合而成的現象）都有數量的限制，無為法（不依賴因緣而存在的真如本性）的數量都已消除，佛遠離了有為法，證得了無為法，因為沒有數量的限制，這叫做涅槃。 第十，如來了解有情和法，它們的體性都是空性的，離開空性就沒有存在，空性就是真正的法身（佛的真身），這叫做涅槃。善男子！這叫做說明有涅槃的十種法。 『此外，善男子！難道只有如來不入涅槃才是稀有嗎？還有十種稀有的法，是如來所行的。什麼是這十種法呢？第一，生死是過失，涅槃是寂靜，因為生死和涅
【English Translation】 English version Mahasattvas (Great Beings) should understand in this way that there are also ten dharmas (teachings) that can unlock the true meaning and interest of the Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) [one of the Buddha's ten titles, referring to a fully enlightened Buddha], explaining that there is ultimate Great Nirvana (the ultimate state of liberation in Buddhism). What are these ten dharmas? First, the Tathagata is skilled in understanding giving and the results of giving, knowing that there is no 'self' or 'belonging to self' within them. Not making incorrect distinctions about giving and its results, and permanently eliminating and extinguishing these distinctions, this is called Nirvana. Second, the Tathagata is skilled in understanding moral discipline and the results of moral discipline, knowing that there is no 'self' or 'belonging to self' within them. Not making incorrect distinctions about moral discipline and its results, and permanently eliminating and extinguishing these distinctions, this is called Nirvana. Third, the Tathagata is skilled in understanding patience and the results of patience, knowing that there is no 'self' or 'belonging to self' within them. Not making incorrect distinctions about patience and its results, and permanently eliminating and extinguishing these distinctions, this is called Nirvana. Fourth, the Tathagata is skilled in understanding diligence and the results of diligence, knowing that there is no 'self' or 'belonging to self' within them. Not making incorrect distinctions about diligence and its results, and permanently eliminating and extinguishing these distinctions, this is called Nirvana. Fifth, the Tathagata is skilled in understanding meditation and the results of meditation, knowing that there is no 'self' or 'belonging to self' within them. Not making incorrect distinctions about meditation and its results, and permanently eliminating and extinguishing these distinctions, this is called Nirvana. Sixth, the Tathagata is skilled in understanding wisdom and the results of wisdom, knowing that there is no 'self' or 'belonging to self' within them. Not making incorrect distinctions about wisdom and its results, and permanently eliminating and extinguishing these distinctions, this is called Nirvana. Seventh, all Buddhas and Tathagatas are skilled in understanding that all sentient beings (beings with consciousness) and non-sentient things (inanimate objects), all dharmas (phenomena) are without inherent existence. Not making incorrect distinctions, and permanently eliminating and extinguishing these distinctions, this is called Nirvana. Eighth, if someone loves themselves, they will give rise to seeking. Because of seeking, they will suffer various pains and afflictions. Because the Buddhas and Tathagatas have eliminated self-love, they have permanently cut off seeking. Because there is no seeking, this is called Nirvana. Ninth, conditioned dharmas (phenomena arising from causes and conditions) all have limited quantities. The quantities of unconditioned dharmas (the true nature of reality that does not depend on causes and conditions) are all eliminated. The Buddha is apart from conditioned dharmas, realizing unconditioned dharmas. Because there are no limited quantities, this is called Nirvana. Tenth, the Tathagata understands that sentient beings and dharmas are all empty in nature. Apart from emptiness, there is no existence. Emptiness is the true Dharmakaya (Buddha's body of truth). This is called Nirvana. Good man! These are the ten dharmas that explain Nirvana. 『Furthermore, good man! Is it only rare that the Tathagata does not enter Nirvana? There are also ten rare dharmas that the Tathagata practices. What are these ten dharmas? First, birth and death are faults, Nirvana is tranquility, because of birth and death and
槃證平等故，不處流轉，不住涅槃，于諸有情不生厭背，是如來行。二者、佛于眾生不作是念：『此諸愚夫行顛倒見，為諸煩惱之所纏迫；我今開悟，令其解脫。』然由往昔慈善根力，于彼有情隨其根性意樂勝解，不起分別，任運濟度，示教利喜，盡未來際無有窮盡，是如來行。三者、佛無是念：『我今演說十二分教，利益有情。』然由往昔慈善根力，為彼有情廣說，乃至盡未來際無有窮盡，是如來行。四者、佛無是念：『我今往彼城邑聚落，王及大臣、婆羅門、剎帝利、薜舍、戍達羅等舍，從其乞食。』然由往昔身語意行慣習力故，任運詣彼，為利益事而行乞食，是如來行。五者、如來之身無有飢渴，亦無便利羸憊之相，雖行乞取而無所食，亦無分別，然為任運利益有情，示有食相，是如來行。六者、佛無是念：『此諸眾生，有上、中、下，隨彼機性而為說法。』然佛世尊無有分別，隨其器量善應機緣，為彼說法，是如來行。七者、佛無是念：『此類有情不恭敬我，常於我所出呵罵言，不能與彼共為言論；彼類有情恭敬於我，常於我所共相讚歎，我當與彼共為言說。』然而如來起慈悲心，平等無二，是如來行。八者、諸佛如來無有愛憎、憍慢、貪惜及諸煩惱，然而如來常樂寂靜，讚歎少欲，離諸諠鬧，是如來行。九
【現代漢語翻譯】 現代漢語譯本 由於證得了平等性，如來不住于輪迴，也不滯留于涅槃，對於一切有情眾生不生厭惡背離之心，這是如來的行持。第二，佛陀對於眾生不會這樣想：『這些愚昧的人們行為顛倒，被各種煩惱所纏繞逼迫；我現在開導覺悟他們，讓他們解脫。』而是由於往昔善良慈悲的根基和力量，對於那些有情眾生，隨順他們的根性、意樂和勝解，不起分別之心，自然而然地救濟度化他們，用教法開示引導，令他們歡喜受益，直到未來無有窮盡，這是如來的行持。第三，佛陀沒有這樣的想法：『我現在演說十二分教（十二種經典的分類），利益有情眾生。』而是由於往昔善良慈悲的根基和力量，為那些有情眾生廣泛宣說佛法，乃至直到未來無有窮盡，這是如來的行持。第四，佛陀沒有這樣的想法：『我現在前往那些城邑聚落，到國王以及大臣、婆羅門（古印度祭司階層）、剎帝利（古印度武士階層）、吠舍（古印度商人階層）、首陀羅（古印度奴隸階層）等人的住所，向他們乞食。』而是由於往昔身語意行的習慣和力量，自然而然地前往那些地方，爲了利益眾生的事情而行乞食，這是如來的行持。第五，如來的身體沒有飢餓和口渴，也沒有大小便和疲憊衰弱的表象，雖然行乞取食卻什麼也不吃，也沒有任何分別，然而爲了自然而然地利益有情眾生，示現出進食的樣子，這是如來的行持。第六，佛陀沒有這樣的想法：『這些眾生，有上等、中等、下等之分，根據他們的根器和稟性而為他們說法。』然而佛陀世尊沒有分別心，隨著眾生的器量大小，善巧地應合他們的機緣，為他們說法，這是如來的行持。第七，佛陀沒有這樣的想法：『這類有情不恭敬我，常常對我出言呵斥謾罵，不能和他們一起談論；那類有情恭敬我，常常在我這裡互相讚歎，我應當和他們一起談論。』然而如來生起慈悲之心，平等沒有分別，這是如來的行持。第八，諸佛如來沒有愛憎、驕慢、貪婪吝嗇以及各種煩惱，然而如來常常安於寂靜，讚歎少欲知足，遠離各種喧鬧，這是如來的行持。第九
【English Translation】 English version Because of realizing the equality of all things, the Tathagata (如來, 'Thus Come One') does not dwell in samsara (流轉, cycle of rebirth), nor does he abide in nirvana (涅槃, liberation). He does not generate aversion or rejection towards any sentient beings. This is the conduct of the Tathagata. Second, the Buddha does not think of sentient beings in this way: 'These foolish people act with inverted views, and are entangled and oppressed by various afflictions; I will now enlighten them and liberate them.' Rather, due to the power of past good and compassionate roots, he naturally and effortlessly saves and liberates those sentient beings according to their dispositions, inclinations, and understandings, without any discrimination. He teaches, guides, and delights them, without end into the future. This is the conduct of the Tathagata. Third, the Buddha does not have the thought: 'I will now expound the twelve divisions of the teachings (十二分教, twelve categories of Buddhist scriptures) to benefit sentient beings.' Rather, due to the power of past good and compassionate roots, he extensively expounds the Dharma (佛法, Buddhist teachings) for those sentient beings, even until the end of the future, without end. This is the conduct of the Tathagata. Fourth, the Buddha does not have the thought: 'I will now go to those cities and villages, to the residences of kings, ministers, Brahmins (婆羅門, priestly class in ancient India), Kshatriyas (剎帝利, warrior class in ancient India), Vaishyas (薜舍, merchant class in ancient India), Shudras (戍達羅, laborer class in ancient India), etc., to beg for food from them.' Rather, due to the habitual power of past actions of body, speech, and mind, he naturally goes to those places and begs for food for the sake of benefiting sentient beings. This is the conduct of the Tathagata. Fifth, the body of the Tathagata has no hunger or thirst, nor does it have the appearance of excretion or fatigue. Although he begs for food, he does not eat anything, nor does he have any discrimination. However, in order to naturally benefit sentient beings, he demonstrates the appearance of eating. This is the conduct of the Tathagata. Sixth, the Buddha does not have the thought: 'These sentient beings are of superior, middling, or inferior capacity; I will teach them according to their faculties and dispositions.' Rather, the World Honored One (世尊, Buddha) has no discrimination, and skillfully adapts to their opportunities according to the capacity of sentient beings, and teaches them the Dharma. This is the conduct of the Tathagata. Seventh, the Buddha does not have the thought: 'These sentient beings do not respect me, and often utter harsh and abusive words to me; I cannot engage in conversation with them. Those sentient beings respect me, and often praise me; I should engage in conversation with them.' However, the Tathagata generates a compassionate heart, which is equal and without discrimination. This is the conduct of the Tathagata. Eighth, the Buddhas and Tathagatas have no love or hatred, arrogance, miserliness, or any afflictions. However, the Tathagata is always happy in tranquility, praises few desires, and is far from all noise and disturbance. This is the conduct of the Tathagata. Ninth
者、如來無有一法不知、不善通達，於一切處鏡智現前無有分別。然而如來，見彼有情所作事業，隨彼意轉方便，誘引令得出離，是如來行。十者、如來若見一分有情得富盛時，不生歡喜；見其衰損，不起憂戚。然而如來見彼有情修習正行，無礙大慈自然救攝；若見有情修習邪行，無礙大悲自然救攝。是如來行。善男子！如是當知如來、應、正等覺，說有如是無邊正行。汝等當知，是謂涅槃真實之相。或時見有般涅槃者，是權方便，及留舍利令諸有情恭敬供養，皆是如來慈善根力。若供養者，于未來世，遠離八難，逢值諸佛，遇善知識，不失善心，福報無邊，速當出離，不為生死之所纏縛，如是妙行，汝等勤修，勿為放逸。」
爾時，妙幢菩薩聞佛親說不般涅槃及甚深行，合掌恭敬白言：「我今始知如來大師不般涅槃，及留舍利普益眾生，身心踴悅，嘆未曾有。」說是如來壽量品時，無量無數無邊眾生，皆發無等等阿耨多羅三藐三菩提心。時四如來忽然不現，妙幢菩薩，禮佛足已，從座而起還其本處。
金光明最勝王經卷第一 大正藏第 16 冊 No. 0665 金光明最勝王經
金光明最勝王經卷第二
大唐三藏沙門義凈奉 制譯
分別三身品第三
爾時，虛空藏菩
【現代漢語翻譯】 現代漢語譯本： 十、如來沒有一法不知曉，沒有不善於通達的，在一切處，如鏡子般清晰的智慧顯現，沒有分別。然而，如來見到那些有情所做的事業，隨著他們的意願轉變方便法門，引導他們得以出離，這是如來的行為。十一、如來如果見到一部分有情獲得富裕興盛時，不生歡喜；見到他們衰敗損失，也不起憂愁悲傷。然而，如來見到那些有情修習正當的行為，以無礙的大慈悲心自然地救助攝受；如果見到有情修習邪惡的行為，以無礙的大悲心自然地救助攝受。這是如來的行為。善男子！應當知道如來、應供、正等覺（Tathagata, Arhat, Samyak-sambuddha）具有這樣無邊的正行。你們應當知道，這就是涅槃真實的相貌。有時見到有示現般涅槃（Parinirvana）的，那是權巧方便，以及留下舍利（Sarira）讓眾生恭敬供養，都是如來的慈善根力。如果有人供養舍利，在未來世，就能遠離八難，遇到諸佛，遇到善知識，不失去善良的心，福報無邊，迅速得以出離，不被生死所纏縛，這樣的妙行，你們要勤奮修習，不要放逸。』 當時，妙幢菩薩（Wondrous Banner Bodhisattva）聽到佛陀親自宣說不般涅槃以及甚深的行為，合掌恭敬地說：『我現在才知道如來大師不般涅槃，以及留下舍利普遍利益眾生，身心踴躍，讚歎前所未有。』在宣說如來壽量品時，無量無數無邊的眾生，都發起了無等等阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi）。當時四位如來忽然隱沒不見，妙幢菩薩禮拜佛足后，從座位上站起，回到他原來的地方。 《金光明最勝王經》卷第一 大正藏第 16 冊 No. 0665 《金光明最勝王經》 《金光明最勝王經》卷第二 大唐三藏沙門義凈奉 旨譯 分別三身品第三 當時，虛空藏菩薩（Akasagarbha Bodhisattva）
【English Translation】 English version: Tenth, the Tathagata has no Dharma that is unknown, and is not unskilled in penetrating. In all places, mirror-like wisdom manifests without any discrimination. However, when the Tathagata sees the actions of sentient beings, he adapts expedient means according to their desires, guiding them to liberation. This is the conduct of the Tathagata. Eleventh, if the Tathagata sees some sentient beings becoming wealthy and prosperous, he does not rejoice; if he sees them decline and suffer loss, he does not become sorrowful or distressed. However, when the Tathagata sees sentient beings cultivating righteous conduct, he naturally rescues and embraces them with unobstructed great compassion; if he sees sentient beings cultivating evil conduct, he naturally rescues and embraces them with unobstructed great compassion. This is the conduct of the Tathagata. Good men! You should know that the Tathagata, Arhat, Samyak-sambuddha possesses such boundless righteous conduct. You should know that this is the true appearance of Nirvana. Sometimes seeing those who manifest Parinirvana, that is an expedient means, and leaving behind Sarira (relics) for sentient beings to respectfully make offerings, are all the roots of the Tathagata's kindness and power. If someone makes offerings to the Sarira, in future lives, they will be able to stay away from the eight difficulties, encounter all Buddhas, encounter good teachers, not lose their good heart, have boundless blessings, quickly attain liberation, and not be entangled by birth and death. You should diligently cultivate such wonderful practices and not be negligent.』 At that time, Wondrous Banner Bodhisattva, hearing the Buddha personally proclaim non-Parinirvana and profound practices, joined his palms in reverence and said: 『Now I know that the Tathagata Master does not enter Parinirvana, and leaves behind Sarira to universally benefit sentient beings. My body and mind leap with joy, and I praise what has never been before.』 When the chapter on the lifespan of the Tathagata was being spoken, immeasurable, countless, and boundless sentient beings all aroused the mind of Anuttara-samyak-sambodhi. At that time, the four Tathagatas suddenly disappeared, and Wondrous Banner Bodhisattva, after bowing at the Buddha's feet, rose from his seat and returned to his original place. The Golden Light Sutra, Most Victorious King, Volume 1 Taisho Tripitaka Volume 16 No. 0665 The Golden Light Sutra, Most Victorious King The Golden Light Sutra, Most Victorious King, Volume 2 Translated under Imperial Decree by the Tang Dynasty Tripitaka Master, the Shramana Yijing Chapter 3: Distinguishing the Three Bodies At that time, Akasagarbha Bodhisattva
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，以上微妙金寶之花寶幢幡蓋而為供養，白佛言：「世尊！云何菩薩摩訶薩于諸如來甚深秘密，如法修行？」佛言：
「善男子！諦聽！諦聽！善思念之，吾當為汝分別解說。
「善男子！一切如來有三種身。云何為三？一者、化身，二者、應身，三者、法身。如是三身具足，攝受阿耨多羅三藐三菩提，若正了知，速出生死。云何菩薩了知化身？善男子！如來昔在修行地中，為一切眾生修種種法，如是修習至修行滿，修行力故，得大自在；自在力故，隨眾生意，隨眾生行，隨眾生界，悉皆了別，不待時，不過時，處相應，時相應，行相應，說法相應，現種種身，是名化身。善男子！云何菩薩了知應身？謂諸如來為諸菩薩得通達故，說于真諦，為令解了生死涅槃是一味故，為除身見眾生怖畏歡喜故，為無邊佛法而作本故，如實相應如如、如如智本願力故，是身得現具三十二相、八十種好、項背圓光，是名應身。善男子！云何菩薩摩訶薩了知法身？為除諸煩惱等障，為具諸善法故，唯有如如、如如智，是名法身。前二種身，是假名有，此第三身，是真實有，為前二身而作根本。何以故？離法如如，離無分別智，一切諸佛無有別法，一切
【現代漢語翻譯】 現代漢語譯本：薩摩訶薩（菩薩中的大菩薩），在大眾中從座位上站起來，袒露右肩，右膝跪地，合起手掌恭敬地，以頭頂禮佛的雙足，用上等的微妙金銀珠寶製成的花、寶幢、幡蓋來供養佛，稟告佛說：『世尊！菩薩摩訶薩如何才能對諸佛如來甚深秘密的教法，如法地修行呢？』 佛說：『善男子！仔細聽！仔細聽！好好地思考，我將為你分別解說。』 『善男子！一切如來有三種身。哪三種呢？一是化身，二是應身，三是法身。這樣三種身都具備，才能證得阿耨多羅三藐三菩提（無上正等正覺），如果能正確瞭解，就能迅速脫離生死輪迴。菩薩如何瞭解化身呢？善男子！如來過去在修行的時候，爲了所有的眾生修習各種各樣的法門，這樣修習直到修行圓滿，憑藉修行的力量，得到大自在；憑藉自在的力量，隨著眾生的心意，隨著眾生的行為，隨著眾生的根器，完全都能夠明瞭辨別，不早也不晚，在相應的處所，在相應的時間，以相應的行為，以相應的說法，顯現種種不同的身形，這就是化身。善男子！菩薩如何瞭解應身呢？就是諸佛如來爲了讓菩薩們能夠通達真諦，宣說真諦，爲了讓他們瞭解生死和涅槃是沒有分別的，爲了消除那些執著于身見的眾生的怖畏，使他們歡喜，爲了無邊的佛法而作為根本，如實地相應于如如（真如），如如智（真如之智）的本願力，這個應身能夠顯現具備三十二相、八十種好、項背有圓光，這就是應身。善男子！菩薩摩訶薩如何了解法身呢？爲了去除各種煩惱等等的障礙，爲了具備各種善法，唯有如如（真如），如如智（真如之智），這就是法身。前面的兩種身，是假名安立的，這第三種身，是真實存在的，是前面兩種身的根本。為什麼這麼說呢？離開法如如，離開無分別智，一切諸佛就沒有其他的差別之法，一切』
【English Translation】 English version: The Mahasattva (great Bodhisattva), rising from his seat in the assembly, bared his right shoulder, knelt on his right knee, joined his palms in reverence, bowed his head to the Buddha's feet, and offered flowers, jeweled banners, and canopies made of exquisite gold and jewels. He then said to the Buddha: 'World Honored One! How should a Bodhisattva Mahasattva practice the profound and secret teachings of all the Tathagatas in accordance with the Dharma?' The Buddha said: 'Good man! Listen carefully! Listen carefully! Think well upon it, and I will explain it to you in detail.' 'Good man! All Tathagatas have three bodies. What are the three? First, the Transformation Body (Nirmanakaya), second, the Reward Body (Sambhogakaya), and third, the Dharma Body (Dharmakaya). Possessing these three bodies completely, one attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). If one understands them correctly, one can quickly escape the cycle of birth and death. How does a Bodhisattva understand the Transformation Body? Good man! In the past, when the Tathagata was in the stage of practice, he cultivated various Dharmas for all sentient beings. Having cultivated in this way until the practice was complete, he attained great freedom through the power of practice; through the power of freedom, he fully understands and distinguishes the minds of sentient beings, the actions of sentient beings, and the realms of sentient beings, neither early nor late, in the appropriate place, at the appropriate time, with appropriate actions, with appropriate teachings, manifesting various forms. This is called the Transformation Body. Good man! How does a Bodhisattva understand the Reward Body? It is when the Tathagatas, in order to enable Bodhisattvas to attain thorough understanding, expound the Truth; in order to make them understand that birth-and-death and Nirvana are of one flavor; in order to remove the fear and delight of sentient beings who cling to the view of self; and in order to establish the foundation for the boundless Buddha-Dharma, in accordance with reality, corresponding to Suchness (Tathata), the original vows of Suchness-Wisdom, this body is able to manifest with the thirty-two major marks, the eighty minor characteristics, and a halo around the head and back. This is called the Reward Body. Good man! How does a Bodhisattva Mahasattva understand the Dharma Body? In order to remove all afflictions and other obstacles, and in order to possess all good Dharmas, there is only Suchness (Tathata), Suchness-Wisdom. This is called the Dharma Body. The first two bodies are nominally existent, while this third body is truly existent, and it serves as the foundation for the first two bodies. Why is this so? Apart from Dharma-Suchness, apart from non-discriminating wisdom, all Buddhas have no other distinct Dharma, all'
諸佛智慧具足，一切煩惱究竟滅盡，得清凈佛地，是故法如如、如如智攝一切佛法。
「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。能于自他利益之事，而得自在，成就種種無邊用故，是故分別一切佛法，有無量無邊種種差別。善男子！譬如依止妄想思惟，說種種煩惱，說種種業用，說種種果報。如是依法如如，依如如智，說種種佛法，說種種獨覺法，說種種聲聞法。依法如如，依如如智，一切佛法自在成就，是為第一不可思議。譬如畫空作莊嚴具，是難思議；如是依法如如，依如如智，成就佛法亦難思議。
「善男子！云何法如如、如如智二無分別，而得自在事業成就？善男子！譬如如來入于涅槃，愿自在故，種種事業皆得成就；法如如、如如智自在事成，亦復如是。
「複次，菩薩摩訶薩入無心定，依前願力，從禪定起，作眾事業，如是二法無有分別，自在事成。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，三種和合得有影生。如是法如如、如如智亦無分別，以愿自在故，眾生有感，現應化身，如日月影和合出現。
「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
【現代漢語翻譯】 現代漢語譯本：諸佛具足圓滿的智慧，徹底滅盡一切煩惱，證得清凈的佛果，因此，法如如（Dharma-tathata，法的真如自性）、如如智（Tathata-jnana，真如的智慧）涵蓋了一切佛法。
『再者，善男子！一切諸佛利益自己和他人，直至究竟圓滿。利益自己，就是法如如；利益他人，就是如如智。能夠對於利益自己和他人的事情，獲得自在，成就種種無邊無盡的作用，因此，分別一切佛法，有無量無邊種種差別。善男子！譬如依賴妄想思惟，宣說種種煩惱，宣說種種業用，宣說種種果報。像這樣，依法如如，依如如智，宣說種種佛法，宣說種種獨覺法，宣說種種聲聞法。依法如如，依如如智，一切佛法自在成就，這是第一不可思議之處。譬如在空中繪畫，製作莊嚴器具，這是難以思議的；像這樣，依法如如，依如如智，成就佛法也難以思議。』
『善男子！為什麼法如如、如如智二者沒有分別，卻能獲得自在，成就事業呢？善男子！譬如如來進入涅槃，因為願力的自在，種種事業都能成就；法如如、如如智自在成就事業，也是這樣。』
『再者，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）進入無心禪定，依靠之前的願力，從禪定中起身，做各種事業，像這樣，二法沒有分別，自在成就事業。善男子！譬如日月沒有分別，也像水鏡沒有分別，光明也沒有分別，三種和合才能產生影像。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，顯現應化身，就像日月和影像和合出現一樣。』
『再者，善男子！譬如無量無邊的水鏡，依靠光明的緣故，空中顯現種種不同的影像，空就是無相。善男子！像這樣，受
【English Translation】 English version: The Buddhas are complete with wisdom, have completely extinguished all afflictions, and have attained the pure Buddha-ground. Therefore, Dharma-tathata (the suchness of Dharma) and Tathata-jnana (the wisdom of suchness) encompass all Buddha-dharma.
'Furthermore, good man! All Buddhas benefit themselves and others to the ultimate extent. Benefiting oneself is Dharma-tathata; benefiting others is Tathata-jnana. Being able to be at ease with matters that benefit oneself and others, and accomplishing various boundless functions, therefore, distinguishing all Buddha-dharma, there are countless and boundless differences. Good man! For example, relying on deluded thoughts and thinking, one speaks of various afflictions, speaks of various karmic functions, and speaks of various karmic retributions. In this way, relying on Dharma-tathata and relying on Tathata-jnana, one speaks of various Buddha-dharmas, speaks of various Pratyekabuddha-dharmas (the dharma of solitary Buddhas), and speaks of various Sravaka-dharmas (the dharma of disciples). Relying on Dharma-tathata and relying on Tathata-jnana, all Buddha-dharma is freely accomplished; this is the first inconceivable thing. For example, painting in the sky and making ornaments is difficult to conceive; in this way, relying on Dharma-tathata and relying on Tathata-jnana, accomplishing Buddha-dharma is also difficult to conceive.'
'Good man! How is it that Dharma-tathata and Tathata-jnana, these two, are without distinction, yet one can attain freedom and accomplish deeds? Good man! For example, when the Tathagata (the thus-gone one) enters Nirvana (the state of enlightenment), because of the freedom of vows, all kinds of deeds are accomplished; the free accomplishment of deeds by Dharma-tathata and Tathata-jnana is also like this.'
'Furthermore, a Bodhisattva-Mahasattva (great Bodhisattva) enters a mind-less samadhi (meditative state), and relying on previous vows, arises from samadhi and performs various deeds. In this way, these two dharmas are without distinction, and deeds are freely accomplished. 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; the combination of these three produces a reflection. In this way, Dharma-tathata and Tathata-jnana are also without distinction; because of the freedom of vows, sentient beings have a response, and a manifested body appears, just as the sun, moon, and reflection appear together.'
'Furthermore, good man! For example, in countless and boundless water mirrors, relying on light, empty shadows appear in various different forms; emptiness is the absence of form. Good man! In this way, the reception
化諸弟子等，是法身影，以願力故，於二種身現種種相，於法身地無有異相。善男子！依此二身，一切諸佛說有餘涅槃；依此法身，說無餘涅槃。何以故？一切余法究竟盡故；依此三身，一切諸佛說無住處涅槃。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，唸唸生滅，不定住故，數數出現，以不定故；法身不爾，是故二身不住涅槃，法身不二，是故不住涅槃，故依三身說無住涅槃。
「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、遍計所執相，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、能凈故，是故諸佛具足三身。善男子！諸凡夫人未能除遣此三心故，遠離三身，不能得至。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；依最勝道，根本心盡。起事心滅故，得現化身；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
【現代漢語翻譯】 現代漢語譯本：佛陀教化眾弟子說：『這法身（Dharmakaya，佛的真身）是願力的體現，因此，在應化身（Nirmanakaya）和報身（Sambhogakaya）這兩種身相上顯現種種不同的形象，但在法身層面，是沒有這些差異的。善男子！依據這兩種身相，一切諸佛宣說有餘涅槃（Savisesa-nirvana，有餘依涅槃，即仍有殘餘煩惱的涅槃）；依據這法身，宣說無餘涅槃（Nirupadisesa-nirvana，無餘依涅槃，即斷盡一切煩惱的涅槃）。為什麼呢？因為一切殘餘之法都已究竟滅盡。依據這三種身相，一切諸佛宣說無住處涅槃（Apratisthita-nirvana，不住涅槃，即不住于生死，也不住于涅槃的境界）。爲了應化身和報身，不住于涅槃，離開法身，就沒有其他的佛。為什麼應化身和報身不住于涅槃呢？因為這兩種身相是假名安立，並非真實，唸唸生滅，沒有定性，所以不斷顯現，因為沒有定性。法身不是這樣，所以應化身和報身不住于涅槃，法身是不二的，所以不住于涅槃，因此依據三身宣說無住涅槃。』 『善男子！一切凡夫因為三種相的緣故，有束縛和障礙，遠離三身，不能達到三身。哪三種相呢？第一是遍計所執相（Parikalpita，虛妄分別的相），第二是依他起相（Paratantra，依因緣而生的相），第三是圓成實相（Parinispanna，真實成就的相）。因為不能理解這些相，不能滅除這些相，不能凈化這些相，所以不能達到三身。如果能理解這三種相，能滅除這三種相，能凈化這三種相，所以諸佛具足三身。善男子！諸凡夫人因為未能去除這三種心，所以遠離三身，不能得至。哪三種心呢？第一是起事心，第二是依根本心，第三是根本心。依靠諸伏道，起事心滅盡；依靠法斷道，依根本心滅盡；依靠最勝道，根本心滅盡。起事心滅盡的緣故，得到現化身；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。所以一切如來具足三身。』 『善男子！一切諸佛在第一身（法身）上，與諸佛有共同的事業；在第二身（報身）上，與諸佛有共同的意樂；在第三身（應化身）上，與諸佛有共同的體性。善男子！這最初的佛身（法身），隨著眾生的心意而有多種變化，所以顯現種種不同的形象，這是』
【English Translation】 English version: The Buddha taught his disciples, saying: 'This Dharmakaya (法身, the body of the Dharma, the true body of the Buddha) is a manifestation of vows. Therefore, it manifests various forms in the two bodies of Nirmanakaya (應化身, the manifested body) and Sambhogakaya (報身, the reward body), but at the level of Dharmakaya, there are no such differences. Good men! Based on these two bodies, all Buddhas proclaim Savisesa-nirvana (有餘涅槃, Nirvana with remainder, i.e., Nirvana with residual afflictions); based on this Dharmakaya, they proclaim Nirupadisesa-nirvana (無餘涅槃, Nirvana without remainder, i.e., Nirvana with all afflictions extinguished). Why? Because all remaining dharmas are ultimately exhausted. Based on these three bodies, all Buddhas proclaim Apratisthita-nirvana (無住處涅槃, Non-abiding Nirvana, i.e., a state that neither abides in Samsara nor in Nirvana). For the sake of Nirmanakaya and Sambhogakaya, they do not abide in Nirvana; apart from Dharmakaya, there is no other Buddha. Why do Nirmanakaya and Sambhogakaya not abide in Nirvana? Because these two bodies are nominally established, not real, arising and ceasing moment by moment, without a fixed nature, so they appear continuously, because they are not fixed. Dharmakaya is not like this, so Nirmanakaya and Sambhogakaya do not abide in Nirvana; Dharmakaya is non-dual, so it does not abide in Nirvana. Therefore, based on the three bodies, Non-abiding Nirvana is proclaimed.' 'Good men! All ordinary beings, because of three characteristics, have bondage and obstacles, are far from the three bodies, and cannot reach the three bodies. What are the three? First, the Parikalpita (遍計所執相, the imagined nature), second, the Paratantra (依他起相, the dependent nature), and third, the Parinispanna (圓成實相, the perfected nature). Because they cannot understand these characteristics, cannot eliminate these characteristics, and cannot purify these characteristics, they cannot reach the three bodies. If they can understand these three characteristics, can eliminate these three characteristics, and can purify these three characteristics, then the Buddhas possess the three bodies. Good men! All ordinary beings, because they have not been able to remove these three minds, are far from the three bodies and cannot attain them. 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 the paths of subduing, the mind of initiating actions is exhausted; relying on the path of Dharma cutting, the mind dependent on the fundamental mind is exhausted; relying on the supreme path, the fundamental mind is exhausted. Because the mind of initiating actions is extinguished, the manifested body is obtained; because the mind dependent on the fundamental mind is extinguished, the responsive body is obtained; because the fundamental mind is extinguished, the Dharmakaya is attained. Therefore, all Tathagatas possess the three bodies.' 'Good men! In the first body (Dharmakaya), all Buddhas have the same activities; in the second body (Sambhogakaya), all Buddhas have the same intention; in the third body (Nirmanakaya), all Buddhas have the same essence. Good men! This initial Buddha body (Dharmakaya), according to the minds of sentient beings, has many variations, so it manifests various forms, this is'
故說多。第二佛身，弟子一意，故現一相，是故說一。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，依于應身得顯現故；是第二身，依於法身得顯現故；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，處處隨緣，方便相續，不斷絕故，是故說常；非是本故，具足大用不顯現故，說為無常。應身者，從無始來，相續不斷，一切諸佛不共之法能攝持故，眾生無盡，用亦無盡，是故說常；非是本故，以具足用不顯現故，說為無常。法身者，非是行法，無有異相，是根本故，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，是慧如如，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！分別三身，有四種異：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？謂諸如來般涅槃后，以愿自在故，隨緣利益，是名化身。何者應身非化身？是地前身。何者化身亦應身？謂住有餘涅槃之身。何者非化身非應身？謂是法身。
「善男子！是法身者，二無所有所顯現故。何者名為二
【現代漢語翻譯】 現代漢語譯本：因此說為『多』。第二佛身，弟子一心一意，所以顯現為一相，因此說為『一』。第三佛身，超越一切種相，不是執著于相的境界，因此稱為『不一不二』。善男子！這第一身，是依于應身而得以顯現的；這第二身，是依於法身而得以顯現的；而法身，是真實存在的，沒有所依賴之處。
『善男子！這三身，因為有其意義，所以說為『常』（永恒），因為有其意義，所以說為『無常』（非永恒）。化身（Nirmanakaya），恒常運轉法輪（Dharmacakra），處處隨順因緣，方便教化相續不斷，所以說為『常』；但它不是根本，具足廣大的作用卻不顯現，所以說為『無常』。應身（Sambhogakaya），從無始以來，相續不斷，能夠攝持一切諸佛不共之法，眾生沒有窮盡，作用也沒有窮盡，所以說為『常』；但它不是根本，因為具足的作用不顯現，所以說為『無常』。法身（Dharmakaya），不是行法，沒有差異之相，是根本，猶如虛空，所以說為『常』。善男子！離開了無分別智（Nirvikalpa-jnana），就沒有更殊勝的智慧，離開了法如如（Dharmatathata），就沒有更殊勝的境界；這法如如，是慧如如（Jnana-tathata），這兩種如如，如如不一不異，因此法身因為智慧清凈，滅除清凈，這兩種清凈，所以法身具足清凈。
『再次，善男子！分別三身，有四種不同：有化身不是應身，有應身不是化身，有化身也是應身，有不是化身也不是應身。什麼是化身不是應身？就是諸如來般涅槃（Parinirvana）后，以願力自在的緣故，隨順因緣利益眾生，這稱為化身。什麼是應身不是化身？是菩薩於十地之前的身。什麼是化身也是應身？是住在有餘涅槃（Sopadhisesa-nirvana）之身。什麼不是化身也不是應身？就是法身。
『善男子！這法身，是二無所有所顯現的。什麼是二無所有？'
【English Translation】 English version: Therefore, it is said to be 'many'. The second Buddha-body, the disciples being of one mind, manifests as one form, hence it is said to be 'one'. The third Buddha-body transcends all forms and is not an object of attachment to forms, therefore it is called 'neither one nor not one'. Good man! This first body is manifested based on the Response Body (Nirmanakaya); this second body is manifested based on the Dharma Body (Dharmakaya); and the Dharma Body is truly existent, having no place to rely on.
'Good man! These three bodies, because they have meaning, are said to be 'eternal' (nitya), and because they have meaning, are said to be 'impermanent' (anitya). The Transformation Body (Nirmanakaya), constantly turns the Wheel of Dharma (Dharmacakra), adapting to conditions everywhere, with skillful means continuing without interruption, therefore it is said to be 'eternal'; but it is not the fundamental, and although possessing great function, it is not manifest, so it is said to be 'impermanent'. The Reward Body (Sambhogakaya), from beginningless time, continues without interruption, able to uphold all the unique Dharmas of all Buddhas, beings are inexhaustible, and its function is also inexhaustible, therefore it is said to be 'eternal'; but it is not the fundamental, because its complete function is not manifest, so it is said to be 'impermanent'. The Dharma Body (Dharmakaya), is not a practice, has no different forms, is the fundamental, like space, therefore it is said to be 'eternal'. Good man! Apart from non-discriminating wisdom (Nirvikalpa-jnana), there is no superior wisdom, apart from the Suchness of Dharma (Dharmatathata), there is no superior realm; this Suchness of Dharma, is the Suchness of Wisdom (Jnana-tathata), these two Suchnesses, Suchness is neither one nor different, therefore the Dharma Body, because of the purity of wisdom, the purity of cessation, these two purities, therefore the Dharma Body is completely pure.'
'Furthermore, good man! Distinguishing the three bodies, there are four differences: there is a Transformation Body that is not a Reward Body, there is a Reward Body that is not a Transformation Body, there is a Transformation Body that is also a Reward Body, and there is one that is neither a Transformation Body nor a Reward Body. What is a Transformation Body that is not a Reward Body? It refers to the Tathagatas after Parinirvana (Parinirvana), who, due to the freedom of their vows, benefit beings according to conditions, this is called a Transformation Body. What is a Reward Body that is not a Transformation Body? It is the body of a Bodhisattva before the ten Bhumis. What is a Transformation Body that is also a Reward Body? It refers to the body residing in Sopadhisesa-nirvana (Sopadhisesa-nirvana). What is neither a Transformation Body nor a Reward Body? It is the Dharma Body.'
'Good man! This Dharma Body is manifested by the absence of two things. What are the two absences?'
無所有？於此法身相及相處，二皆是無，非有非無，非一非異，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。是故當知境界清凈，智慧清凈，不可分別，無有中間，為滅道本故，於此法身能顯如來種種事業。
「善男子！是身因緣境界處所，果依于本，難思議故，若了此義，是身即是大乘，是如來性，是如來藏。依於此身得發初心，修行地心而得顯現，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、說我，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、一切神通、一切自在、一切法平等攝受，如是佛法，悉皆出現。依此大智，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，悉皆顯現。譬如依如意寶珠，無量無邊種種珍寶，悉皆得現。如是依大三昧寶，依大智慧寶，能出種種無量無邊諸佛妙法。
「善男子！如是法身三昧智慧
【現代漢語翻譯】 現代漢語譯本 『無所有』是指，對於此法身（Dharmakāya，佛的法性之身）的『相』（lakṣaṇa，特徵）和『相處』（lakṣaṇasthiti，特徵所處的狀態），兩者皆是『無』，既非『有』也非『無』，既非『一』也非『異』，既非『數』也非『非數』，既非『明』也非『闇』。如是『如如智』（tathātājñāna，如實知見），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『非明非闇』。因此應當知道，境界清凈，智慧清凈，不可分別，沒有中間狀態，因為這是滅道（nirodhamārga，通往涅槃的道路）的根本。因此，於此法身能夠顯現如來（Tathāgata，佛的稱號）種種事業。
『善男子！此身是因緣、境界、處所，果依于本，難以思議。如果瞭解這個意義，此身即是大乘（Mahāyāna，佛教宗派），是如來性（Tathāgatagarbha，如來藏），是如來藏（Tathāgatagarbha，如來藏）。依靠此身能夠發起最初的菩提心（bodhicitta，覺悟之心），修行地心而得以顯現，不退轉地心（avaivartikabhūmicitta，不退轉的菩薩之心）也都能顯現，一生補處心（ekajātipratibaddha，下一世將成佛的菩薩之心）、金剛之心（vajracitta，堅不可摧的菩提心）、如來之心（Tathāgatacitta，佛的心）都全部顯現，無量無邊的如來妙法，都全部顯現。依靠此法身，不可思議的摩訶三昧（mahāsamādhi，偉大的禪定）得以顯現；依靠此法身，得以顯現一切大智（mahājñāna，偉大的智慧）。因此，二身（指法身和報身）依靠三昧，依靠智慧，而得以顯現。如此法身，依靠自體說常、說我，依靠大三昧的緣故說於樂，依靠大智慧的緣故說清凈，因此如來常住自在安樂清凈。依靠大三昧，一切禪定首楞嚴（śūraṅgama，勇健定）等，一切念處（smṛtyupasthāna，四念處）、大法念等，大慈大悲（mahākaruṇā，偉大的慈悲）一切陀羅尼（dhāraṇī，總持）、一切神通（abhijñā，超自然能力）、一切自在（vaśitā，自在力）、一切法平等攝受，如此佛法，全部出現。依靠此大智，十力（daśabala，佛的十種力量）、四無所畏（catuḥvaiśāradya，四種無畏）、四無礙辯（catasraḥ pratisaṃvidaḥ，四無礙解）、一百八十不共之法（aṣṭādaśādhikāveṇikabuddhadharmāḥ，佛獨有的十八種功德），一切稀有不可思議法，全部顯現。譬如依靠如意寶珠（cintāmaṇi，能實現願望的寶珠），無量無邊種種珍寶，全部得以顯現。如此依靠大三昧寶，依靠大智慧寶，能出種種無量無邊諸佛妙法。
『善男子！如是法身三昧智慧』
【English Translation】 English version 『Non-existence』? Regarding the 『characteristics』 (lakṣaṇa) and 『location of characteristics』 (lakṣaṇasthiti) of this Dharmakāya (the body of the Dharma, the Buddha's Dharma-nature body), both are 『non-existent,』 neither 『existent』 nor 『non-existent,』 neither 『one』 nor 『different,』 neither 『countable』 nor 『uncountable,』 neither 『bright』 nor 『dark.』 Thus, with such 『Tathātājñāna』 (knowledge of suchness), one does not see 『characteristics』 and 『location 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, it should be known that the realm is pure, wisdom is pure, they are inseparable, without any intermediate state, because this is the root of the path to cessation (nirodhamārga). Therefore, this Dharmakāya can manifest the various activities of the Tathāgata (the Thus-Gone One, an epithet of the Buddha).
『Good man! This body is the cause, condition, realm, and location. The fruit depends on the root, and is inconceivable. If one understands this meaning, this body is the Mahāyāna (the Great Vehicle), it is the Tathāgatagarbha (the womb of the Tathāgata, the Buddha-nature), it is the Tathāgatagarbha. Relying on this body, one can generate the initial bodhicitta (the mind of enlightenment), cultivate the mind of the ground and be able to manifest it. The mind of the non-retreating ground (avaivartikabhūmicitta) can also be manifested, the mind of the one-lifetime-away-from-Buddhahood (ekajātipratibaddha), the vajracitta (diamond mind, indestructible mind), the Tathāgatacitta (the mind of the Tathāgata) are all fully manifested, and the immeasurable and boundless wonderful Dharma of the Tathāgata are all fully manifested. Relying on this Dharmakāya, the inconceivable mahāsamādhi (great concentration) can be manifested; relying on this Dharmakāya, all great wisdom (mahājñāna) can be manifested. Therefore, the two bodies (referring to the Dharmakāya and the Sambhogakāya) rely on samādhi, rely on wisdom, and can be manifested. This Dharmakāya, relying on its own nature, speaks of permanence and self; relying on great samādhi, it speaks of bliss; relying on great wisdom, it speaks of purity. Therefore, the Tathāgata is eternally abiding, free, blissful, and pure. Relying on great samādhi, all dhyāna (meditation), śūraṅgama (heroic progress) and other samādhis, all smṛtyupasthāna (foundations of mindfulness), great mindfulness, great compassion (mahākaruṇā), all dhāraṇī (mantras), all abhijñā (supernatural powers), all vaśitā (masteries), all dharmas are equally embraced. Thus, all Buddha-dharmas appear. Relying on this great wisdom, the ten powers (daśabala), the four assurances (catuḥvaiśāradya), the four unimpeded eloquence (catasraḥ pratisaṃvidaḥ), the one hundred and eighty unshared qualities (aṣṭādaśādhikāveṇikabuddhadharmāḥ), all rare and inconceivable dharmas are fully manifested. For example, relying on the cintāmaṇi (wish-fulfilling jewel), immeasurable and boundless various treasures can all be manifested. Thus, relying on the great samādhi jewel, relying on the great wisdom jewel, one can produce various immeasurable and boundless wonderful dharmas of all Buddhas.
『Good man! Such Dharmakāya, samādhi, and wisdom』
，過一切相，不著于相，不可分別，非常非斷，是名中道。雖有分別，體無分別。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，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，遂得金礦，既得礦已，即便碎之，擇取精者，爐中銷煉，得清凈金，隨意迴轉，作諸镮釧種種嚴具，雖有諸用，金性不改。
「複次，善男子！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，白佛言：『世尊！何者為善？何者不善？何者正修，得清凈行？』諸佛如來及弟子眾，見彼問時，如是思惟：『是善男子、善女人慾求清凈，欲聽正法。』即便為說，令其開悟。彼既聞已，正念憶持，發心修行，得精進力，除懶惰障，滅一切罪，于諸學處，離不尊重，息掉悔心，入于初地；依初地心，除利有情障，得入二地；於此地中，除不逼惱障，入於三地；於此地中，除心軟凈障，入於四地；於此地中，除善方便障，入於五地；於此地中，除見真俗障，入於六地；於此地中，除見行相障，入於七地；於此地中，除不見滅相障，入於八地；於此地中，除不見生相障，入於九地；於此地中，除六通障，入於十地；於此地
【現代漢語翻譯】 現代漢語譯本：超越一切表象，不執著于表象，不可分別，既不是永恒不變，也不是斷滅虛無，這叫做中道。雖然有分別，但本體上沒有分別。雖然有三（指過去、現在、未來），但沒有三個實體，不增加也不減少，就像夢幻一樣，既沒有所執著的，也沒有能執著的，法的本體如如不動，這就是解脫之處，超越死亡的領域，越過生死的黑暗，一切眾生不能修行、不能到達的地方，是一切諸佛菩薩所居住的地方。善男子！譬如有人想要得到黃金，到處尋找，於是找到了金礦，得到金礦后，就把它打碎，選擇精純的部分，在爐中熔鍊，得到清凈的黃金，隨意改變形狀，製作各種手鐲、臂釧等裝飾品，雖然有各種用途，但黃金的性質不會改變。
再次，善男子！如果善男子、善女人爲了尋求殊勝的解脫而修行世間的善行，得以見到如來（Tathagata，佛的稱號之一）以及他的弟子們。得到親近后，向佛說：『世尊！什麼是善？什麼是不善？怎樣才是正確的修行，才能得到清凈的行為？』諸佛如來以及他的弟子們，見到他們提問時，這樣思考：『這位善男子、善女人想要尋求清凈，想要聽聞正法。』就為他們說法，使他們開悟。他們聽聞后，以正念憶持，發心修行，得到精進的力量，去除懶惰的障礙，消滅一切罪業，對於各種學處，不再不尊重，止息掉舉和後悔的心，進入初地（Bhumi，菩薩修行的階位）；依靠初地的心，去除慳吝有情的障礙，得以進入二地；在這個地中，去除不惱害眾生的障礙，進入三地；在這個地中，去除心過於柔軟的障礙，進入四地；在這個地中，去除不善巧方便的障礙，進入五地；在這個地中，去除對真諦和俗諦的執著，進入六地；在這個地中，去除對修行相狀的執著，進入七地；在這個地中，去除不能見到寂滅之相的障礙，進入八地；在這個地中，去除不能見到生起之相的障礙，進入九地；在這個地中，去除六神通的障礙，進入十地；在這個地中……'
【English Translation】 English version: Transcending all appearances, not clinging to appearances, being indivisible, neither permanent nor annihilated, this is called the Middle Way. Although there are distinctions, in essence there are no distinctions. Although there are three (referring to the past, present, and future), there are not three separate entities, neither increasing nor decreasing, like a dream or illusion, with neither something to be grasped nor someone who grasps, the Dharma-body is thus as it is, this is the place of liberation, surpassing the realm of the King of Death, crossing the darkness of birth and death, a place that all sentient beings cannot cultivate to reach, the dwelling place of all Buddhas and Bodhisattvas. Good man! For example, if someone desires to obtain gold, they seek it everywhere, and then find a gold mine. Having obtained the mine, they then crush it, select the pure parts, melt them in a furnace, obtain pure gold, and freely reshape it, making various bracelets, armlets, and other ornaments. Although it has various uses, the nature of gold does not change.
Furthermore, good man! If good men and good women, seeking supreme liberation, cultivate worldly goodness, and are able to see the Tathagata (one of the titles of the Buddha) and his disciples. Having gained proximity, they say to the Buddha: 'World Honored One! What is good? What is not good? What is the correct practice to attain pure conduct?' The Buddhas, Tathagatas, and their disciples, seeing them ask, think thus: 'These good men and good women desire to seek purity, desire to hear the true Dharma.' They then preach the Dharma for them, causing them to awaken. Having heard this, they remember and uphold it with right mindfulness, generate the aspiration to cultivate, gain the power of diligence, remove the obstacle of laziness, extinguish all sins, and with respect for all the places of learning, cease agitation and regret, and enter the first Bhumi (stage of Bodhisattva practice); relying on the mind of the first Bhumi, they remove the obstacle of stinginess towards sentient beings, and are able to enter the second Bhumi; in this Bhumi, they remove the obstacle of not ceasing to harm others, and enter the third Bhumi; in this Bhumi, they remove the obstacle of the mind being too soft, and enter the fourth Bhumi; in this Bhumi, they remove the obstacle of not being skilled in means, and enter the fifth Bhumi; in this Bhumi, they remove the obstacle of clinging to the truth and conventional truth, and enter the sixth Bhumi; in this Bhumi, they remove the obstacle of clinging to the appearance of practice, and enter the seventh Bhumi; in this Bhumi, they remove the obstacle of not seeing the aspect of cessation, and enter the eighth Bhumi; in this Bhumi, they remove the obstacle of not seeing the aspect of arising, and enter the ninth Bhumi; in this Bhumi, they remove the obstacle of the six supernormal powers, and enter the tenth Bhumi; in this Bhumi...'
中，除所知障，除根本心，入如來地。如來地者，由三凈故，名極清凈。云何為三？一者、煩惱凈，二者、苦凈，三者、相凈。譬如真金镕銷治煉，既燒打已，無復塵垢，為顯金性本清凈故，金體清凈，非謂無金。譬如濁水，澄渟清凈，無復滓穢，為顯水性本清凈故，非謂無水。如是法身，與煩惱離，苦集除已，無復余習，為顯佛性本清凈故，非謂無體。譬如虛空，煙雲塵霧之所障蔽，若除屏已，是空界凈，非謂無空。如是法身一切眾苦悉皆盡故，說為清凈，非謂無體。譬如有人于睡夢中，見大河水漂泛其身，運手動足，截流而渡，得至彼岸，由彼身心不懈退故，從夢覺已，不見有水彼此岸別，非謂無心。生死妄想既滅盡已，是覺清凈，非謂無覺。如是法界一切妄想不復生故，說為清凈，非是諸佛無其實體。
「複次，善男子！是法身者，惑障清凈能現應身，業障清凈能現化身，智障清凈能現法身。譬如依空出電，依電出光，如是依法身故，能現應身，依應身故，能現化身。由性凈故能現法身，智慧清凈能現應身，三昧清凈能現化身。此三清凈，是法如如，不異如如，一味如如，解脫如如，究竟如如，是故諸佛，體無有異。
「善男子！若有善男子、善女人說于如來是我大師。若作如是決定信者，此人即
【現代漢語翻譯】 現代漢語譯本： 去除所知障（jñeyāvaraṇa），去除根本心（mūlacitta），證入如來地（Tathāgata-bhūmi）。所謂的如來地，由於三種清凈的緣故，被稱為極其清凈。哪三種呢？第一是煩惱凈，第二是苦凈，第三是相凈。譬如真正的黃金，經過熔化、冶煉，燒製和捶打之後，不再有塵垢，爲了顯示金的本性本來就是清凈的緣故，金的本體是清凈的，但並不是說沒有金。譬如渾濁的水，經過沉澱變得清澈乾淨，不再有污泥雜質，爲了顯示水的本性本來就是清凈的緣故，但並不是說沒有水。如此，法身（Dharmakāya）與煩惱分離，苦的集起已經去除，不再有剩餘的習氣，爲了顯示佛性（Buddha-dhātu）本來就是清凈的緣故，但並不是說沒有本體。譬如虛空，被煙雲塵霧所遮蔽，如果去除遮蔽，虛空界就清凈了，但並不是說沒有虛空。如此，法身一切眾苦都已窮盡的緣故，說為清凈，但並不是說沒有本體。譬如有人在睡夢中，看見大河水漂浮他的身體，他運用手腳，截斷水流而渡過，到達彼岸，由於他的身心不懈怠退縮的緣故，從夢中醒來之後，看不見有水，也沒有此岸和彼岸的區別，但並不是說沒有心。生死妄想既然滅盡，這就是覺悟的清凈，但並不是說沒有覺悟。如此，法界（Dharmadhātu）一切妄想不再生起，所以說為清凈，但並不是說諸佛沒有真實的本體。
『再者，善男子！這法身，因為惑障清凈，能夠顯現應身（Nirmāṇakāya）；因為業障清凈，能夠顯現化身（Saṃbhogakāya）；因為智障清凈，能夠顯現法身。譬如依靠虛空產生閃電，依靠閃電產生光芒，如此依靠法身的緣故，能夠顯現應身，依靠應身的緣故，能夠顯現化身。由於自性清凈的緣故，能夠顯現法身，智慧清凈的緣故，能夠顯現應身，三昧（Samādhi）清凈的緣故，能夠顯現化身。這三種清凈，是法的如如（Tathatā），不異於如如，同一味道的如如，解脫的如如，究竟的如如，因此諸佛的本體沒有差異。
『善男子！如果有善男子、善女人說如來是我的大師。如果作出如此決定的信念，這個人就……』
【English Translation】 English version: Removing the jñeyāvaraṇa (obstacle of knowledge), removing the mūlacitta (root mind), entering the Tathāgata-bhūmi (Tathagata ground). The so-called Tathagata ground is called extremely pure because of three kinds of purity. What are the three? First is the purity of afflictions, second is the purity of suffering, and third is the purity of characteristics. For example, true gold, after being melted, refined, burned, and hammered, no longer has dust and dirt. In order to show that the nature of gold is originally pure, the body of gold is pure, but it is not that there is no gold. For example, turbid water, after settling, becomes clear and clean, no longer has sludge and impurities. In order to show that the nature of water is originally pure, but it is not that there is no water. Thus, the Dharmakāya (Dharma body) is separated from afflictions, the accumulation of suffering has been removed, and there are no remaining habits. In order to show that the Buddha-dhātu (Buddha-nature) is originally pure, but it is not that there is no substance. For example, the void is obscured by smoke, clouds, dust, and fog. If the obscuration is removed, the space becomes pure, but it is not that there is no space. Thus, the Dharmakāya is said to be pure because all suffering has been exhausted, but it is not that there is no substance. For example, someone in a dream sees a great river carrying his body, and he uses his hands and feet to cut off the flow and cross over to the other shore. Because his body and mind are not lazy or retreating, after waking up from the dream, he does not see any water, nor is there a distinction between this shore and the other shore, but it is not that there is no mind. Since the deluded thoughts of birth and death are extinguished, this is the purity of awakening, but it is not that there is no awakening. Thus, the Dharmadhātu (Dharma realm) no longer gives rise to any deluded thoughts, so it is said to be pure, but it is not that the Buddhas have no real substance.
『Furthermore, good man! This Dharmakāya, because the obscuration of delusion is pure, can manifest the Nirmāṇakāya (transformation body); because the obscuration of karma is pure, can manifest the Saṃbhogakāya (enjoyment body); because the obscuration of wisdom is pure, can manifest the Dharmakāya. For example, relying on space, electricity arises; relying on electricity, light arises. Thus, relying on the Dharmakāya, the Nirmāṇakāya can be manifested; relying on the Nirmāṇakāya, the Saṃbhogakāya can be manifested. Because of the purity of self-nature, the Dharmakāya can be manifested; because of the purity of wisdom, the Nirmāṇakāya can be manifested; because of the purity of Samādhi (concentration), the Saṃbhogakāya can be manifested. These three purities are the Tathatā (suchness) of the Dharma, not different from suchness, the suchness of one taste, the suchness of liberation, the suchness of ultimate completion. Therefore, the bodies of all Buddhas are not different.
『Good man! If there is a good man or good woman who says that the Tathagata is my master. If they make such a determined belief, this person is...』
應深心解了如來之身無有別異。善男子！以是義故，于諸境界不正思惟悉皆除斷，即知彼法無有二相，亦無分別，聖所修行，如如於彼，無有二相。正修行故，如是如是一切諸障悉皆除滅，如如一切障滅。如是如是法如如、如如智得最清凈，如如法界正智清凈。如是如是一切自在，具足攝受皆得成就，一切諸障悉皆除滅。一切諸障得清凈故，是名真如正智真實之相，如是見者，是名聖見，是則名為真實見佛。何以故？如實得見法真如故，是故諸佛悉能普見一切如來。何以故？聲聞、獨覺已出三界，求真實境，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，如兔浮海，必不能過。所以者何？力微劣故。凡夫之人亦復如是，不能通達法如如故。然諸如來無分別心，於一切法得大自在，具足清凈深智慧故，是自境界，不共他故。是故諸佛如來於無量無邊阿僧祇劫，不惜身命，難行苦行，方得此身，最上無比，不可思議，過言說境，是妙寂靜，離諸怖畏。
「善男子！如是知見法真如者，無生老死，壽命無限，無有睡眠，亦無飢渴，心常在定，無有散動。若於如來起諍論心，是則不能見於如來。諸佛所說，皆能利益，有聽聞者，無不解脫，諸惡禽獸、惡人、惡鬼不相逢值，由聞法故，果報無盡
【現代漢語翻譯】 現代漢語譯本 應當以深刻的心去理解如來之身沒有差別和異樣。善男子！因為這個緣故，對於各種境界的不正確的思惟全部都要去除斷絕，就能知道那些法沒有兩種不同的相狀，也沒有分別，這是聖人所修行的境界，如實地安住于那個境界，沒有兩種不同的相狀。因為正確地修行，像這樣，像這樣一切的障礙全部都能夠去除消滅，像這樣，像這樣一切的障礙都消滅了。像這樣，像這樣法如如（Dharmatathata，法性如如）的智慧得到最清凈的境界，像這樣法界（Dharmadhatu，法界）的正智清凈。像這樣，像這樣一切自在，具足攝受都能夠成就，一切的障礙全部都能夠去除消滅。一切的障礙得到清凈的緣故，這叫做真如（Tathata，真如）正智真實的相狀，像這樣見到的人，這叫做聖見，這就是真實地見到佛。為什麼呢？因為如實地得見法真如（Dharmatathata，法性如如）的緣故，所以諸佛都能夠普遍地見到一切如來。為什麼呢？聲聞（Sravaka，聲聞）、獨覺（Pratyekabuddha，緣覺）已經脫離三界（Trailokya，欲界、色界、無色界），尋求真實的境界，不能夠知見，像這樣聖人所不能知見的，一切凡夫都產生疑惑，顛倒分別，不能夠得到解脫，就像兔子想要浮過大海，必定不能夠渡過。這是什麼原因呢？因為力量微弱的緣故。凡夫之人也是這樣，不能夠通達法如如（Dharmatathata，法性如如）的緣故。然而諸如來沒有分別心，對於一切法得到大自在，具足清凈深刻的智慧的緣故，這是自己的境界，不與他人共同的緣故。所以諸佛如來在無量無邊的阿僧祇劫（Asamkhya kalpa，無數大劫）中，不吝惜身命，難行苦行，才得到這個身體，最上無比，不可思議，超過言語所能表達的境界，是美妙寂靜，遠離各種怖畏。
『善男子！像這樣知見法真如（Dharmatathata，法性如如）的人，沒有生老死，壽命無限，沒有睡眠，也沒有飢渴，心常常在禪定之中，沒有散亂動搖。如果對於如來生起爭論的心，這樣就不能夠見到如來。諸佛所說的法，都能夠利益眾生，有聽聞的人，沒有不得解脫的，各種兇惡的禽獸、惡人、惡鬼不會相逢遇到，由於聽聞佛法的緣故，果報沒有窮盡。』
【English Translation】 English version One should deeply understand that the body of the Tathagata (如來) is without difference or otherness. Good man! Because of this reason, all incorrect thoughts about all realms should be removed and cut off, and then one will know that those dharmas have no two different aspects, nor are there discriminations. This is the realm practiced by the sages, abiding in that state as it is, without two different aspects. Because of correct practice, in this way, in this way, all obstacles can be removed and eliminated, and as all obstacles are eliminated. In this way, in this way, the wisdom of Dharmatathata (法性如如) attains the purest state, and in this way, the correct wisdom of Dharmadhatu (法界) is purified. In this way, in this way, all freedom and complete acceptance can be achieved, and all obstacles can be removed and eliminated. Because all obstacles are purified, this is called the true aspect of True Suchness (Tathata, 真如) and correct wisdom. One who sees in this way is called a holy view, and this is truly seeing the Buddha. Why? Because one truly sees the Dharmatathata (法性如如), therefore all Buddhas can universally see all Tathagatas. Why? Sravakas (聲聞) and Pratyekabuddhas (緣覺) have already left the Three Realms (Trailokya), seeking the true realm, but cannot know and see it. Like this, what the sages cannot know and see, all ordinary people generate doubts, inverted discriminations, and cannot be liberated, just like a rabbit trying to float across the sea, it will certainly not be able to cross. What is the reason for this? Because the strength is weak. Ordinary people are also like this, unable to penetrate the Dharmatathata (法性如如). However, the Tathagatas have no discriminating mind, and have great freedom over all dharmas, possessing pure and profound wisdom, this is their own realm, not shared with others. Therefore, the Buddhas and Tathagatas, in immeasurable and boundless Asamkhya kalpas (無數大劫), do not spare their lives, practicing difficult and ascetic practices, in order to obtain this body, the most supreme and incomparable, inconceivable, beyond the realm of words, it is wonderfully tranquil, free from all fears.
'Good man! One who knows and sees the Dharmatathata (法性如如) in this way has no birth, old age, death, and unlimited lifespan, no sleep, and no hunger or thirst, the mind is always in samadhi (禪定), without distraction or agitation. If one generates a contentious mind towards the Tathagata (如來), then one will not be able to see the Tathagata (如來). What the Buddhas say can benefit all beings, and those who hear it will all be liberated, various fierce birds and beasts, evil people, and evil ghosts will not encounter each other, and because of hearing the Dharma, the karmic rewards are endless.'
。然諸如來無無記事，一切境界無慾知心，生死涅槃無有異想，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，無有不為利益安樂諸眾生者。
「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、傍生、阿蘇羅道，常處人天，不生下賤，恒得親近諸佛如來，聽受正法，常生諸佛清凈國土。所以者何？由得聞此甚深法故，是善男子、善女人則為如來已知已記，當得不退阿耨多羅三藐三菩提。若善男子、善女人於此甚深微妙之法，一經耳者，當知是人不謗如來，不毀正法，不輕聖眾，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勸修行六波羅蜜多。」
爾時虛空藏菩薩、梵釋四王諸天眾等，即從座起，偏袒右肩，合掌恭敬，頂禮佛足，白佛言：「世尊！若所在處，講說如是《金光明王》微妙經典，于其國土有四種利益。何者為四？一者、國王軍眾強盛，無諸怨敵，離於疾病，壽命延長，吉祥安樂，正法興顯。二者、中宮妃后、王子諸臣和悅無諍，離於諂佞，王所愛重。三者、沙門、婆羅門及諸國人修行正法，無病安樂，無抂死者，于諸福田悉皆修立。四者、於三時中，四大調適，常為諸天增加守護，慈悲平等，無
【現代漢語翻譯】 現代漢語譯本：然而，諸佛如來沒有不作授記的事情，對於一切境界沒有想要知曉的心，對於生死涅槃沒有不同的想法，如來所作的授記，沒有不確定的。諸佛如來的行住坐臥四種威儀中，沒有不是被智慧所統攝的，一切諸法沒有不是被慈悲所統攝的，沒有不是爲了利益安樂一切眾生的。
『善男子！若有善男子、善女人對於這部《金光明經》（Suvarṇaprabhāsa Sūtra）聽聞並信解，就不會墮入地獄、餓鬼、傍生、阿修羅（Asura）道，常在人天善道，不生於邊地**，恒常能夠親近諸佛如來，聽受正法，常生於諸佛清凈的國土。為什麼呢？因為聽聞了這部甚深之法，這位善男子、善女人就被如來所知所記，將來必定能夠證得不退轉的阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。若有善男子、善女人對於這部甚深微妙之法，一旦聽入耳中，應當知道這個人不誹謗如來，不毀壞正法，不輕視聖眾，對於一切尚未種下善根的眾生，令他們種下善根；對於已經種下善根的眾生，令他們增長成熟；勸導一切世界的所有眾生都修行六波羅蜜多（ṣaṭ-pāramitā，六度）。』
這時，虛空藏菩薩（Ākāśagarbha）、梵天（Brahmā）、帝釋天（Śakra）和四大天王等諸天眾，即從座位上站起，袒露右肩，合掌恭敬，頂禮佛足，對佛說：『世尊！若在任何地方，講說這部《金光明王》微妙經典，對於那個國家有四種利益。哪四種呢？第一，國王的軍隊強大興盛，沒有各種怨敵，遠離疾病，壽命延長，吉祥安樂，正法興盛顯揚。第二，王宮中的妃后、王子和各位大臣和睦喜悅沒有爭執，遠離諂媚奸佞，被國王所愛重。第三，沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa）以及各個國家的人民修行正法，沒有疾病安樂，沒有冤枉死亡的人，對於各種福田都能夠修立。第四，在三個時節中，地水火風四大調和適宜，常常有諸天增加守護，慈悲平等，沒有
【English Translation】 English version: However, the Tathāgatas (如來) have no unrecorded matters; in all realms, there is no desire to know; in birth, death, and Nirvāṇa (涅槃), there are no different thoughts. What the Tathāgata records is invariably definite. In the four dignities of the Buddhas and Tathāgatas, there is nothing not encompassed by wisdom; all dharmas (法) are encompassed by compassion, and there is nothing that is not for the benefit and happiness of all sentient beings.
'Good men! If there are good men or good women who hear, believe, and understand this Golden Light Sutra (Suvarṇaprabhāsa Sūtra), they will not fall into the hells, the realms of hungry ghosts, animals, or Asuras (阿修羅); they will always dwell in the realms of humans and gods, not be born in frontier regions**, constantly be able to draw near to the Buddhas and Tathāgatas, hear and receive the true Dharma (法), and always be born in the pure lands of the Buddhas. Why is this? Because they have heard this profound Dharma, these good men and good women are already known and recorded by the Tathāgata, and they will attain non-retrogression from Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). If good men and good women hear this profound and subtle Dharma even once, know that these people do not slander the Tathāgata, do not destroy the true Dharma, do not belittle the Sangha (聖眾); for all sentient beings who have not planted good roots, they cause them to plant them; for those who have already planted good roots, they cause them to grow and mature; they encourage all sentient beings in all worlds to cultivate the Six Perfections (ṣaṭ-pāramitā, 六度).'
At that time, the Bodhisattva Ākāśagarbha (虛空藏菩薩), Brahmā (梵天), Śakra (帝釋天), the Four Heavenly Kings, and other heavenly beings rose from their seats, bared their right shoulders, joined their palms respectfully, bowed their heads to the Buddha's feet, and said to the Buddha: 'World-Honored One! Wherever this subtle Golden Light King Sutra is expounded, there are four benefits for that country. What are the four? First, the king's army is strong and prosperous, without enemies, free from disease, with prolonged life, auspiciousness, peace, and the flourishing of the true Dharma. Second, the queen consorts, princes, and ministers in the palace are harmonious and joyful without disputes, free from flattery and deceit, and are loved and respected by the king. Third, the Śrāmaṇas (沙門), Brāhmaṇas (婆羅門), and the people of all countries cultivate the true Dharma, are free from disease and peaceful, and there are no unjust deaths; they establish all fields of merit. Fourth, during the three seasons, the four great elements of earth, water, fire, and wind are harmonious and balanced, and the gods constantly increase their protection with compassion and equanimity, without
傷害心，令諸眾生歸敬三寶，皆愿修習菩提之行。是為四種利益之事。世尊！我等亦常為弘經故，隨逐如是持經之人，所在住處，為作利益。」
佛言：「善哉！善哉！善男子！如是！如是！汝等應當勤心流佈此妙經王，則令正法久住於世。」
金光明最勝王經夢見金鼓懺悔品第四
爾時，妙幢菩薩親于佛前聞妙法已，歡喜踴躍，一心思惟，還至本處。于夜夢中見大金鼓，光明晃耀猶如日輪，於此光中得見十方無量諸佛，于寶樹下坐琉璃座，無量百千大眾圍繞而為說法。見一婆羅門桴擊金鼓，出大音聲，聲中演說微妙伽他明懺悔法。妙幢聞已，皆悉憶持，繫念而住。至天曉已與無量百千大眾圍繞，將諸供具出王舍城，詣鷲峰山，至世尊所，禮佛足已佈設香花，右繞三匝，退坐一面，合掌恭敬，瞻仰尊顏，白佛言：「世尊！我于夢中見婆羅門以手執桴，擊妙金鼓，出大音聲，聲中演說微妙伽他明懺悔法，我皆憶持。惟愿世尊降大慈悲，聽我所說。」即于佛前，而說頌曰：
「我于昨夜中， 夢見大金鼓； 其形極姝妙， 周遍有金光。 猶如盛日輪， 光明皆普耀， 充滿十方界， 咸見於諸佛。 在於寶樹下， 各處琉璃座； 無量百千眾， 恭敬而圍繞。 有一婆羅
【現代漢語翻譯】 現代漢語譯本：傷害眾生的嗔恨之心，使一切眾生歸順敬仰佛、法、僧三寶（Buddha, Dharma, Sangha），都願意修習覺悟的菩提（Bodhi）之行。這就是四種利益的事情。世尊（World-Honored One）！我們也常常爲了弘揚佛經的緣故，跟隨這些受持佛經的人，在他們居住的地方，為他們提供利益。」
佛說：「好啊！好啊！善男子！就是這樣！就是這樣！你們應當勤奮地流傳這部微妙的經王，就能使正法長久地住留在世間。」
《金光明最勝王經·夢見金鼓懺悔品》第四
當時，妙幢菩薩（Bodhisattva Myocho）親自在佛前聽聞了妙法之後，歡喜踴躍，一心思維，回到自己的住所。在夜裡的夢中，他看見一面巨大的金鼓，光明晃耀，如同太陽一般。在這光明之中，他看見十方無量諸佛，在寶樹下坐在琉璃座上，無量百千的大眾圍繞著他們，聽他們說法。他看見一位婆羅門（Brahmin）用槌敲擊金鼓，發出巨大的聲音，聲音中演說微妙的偈頌，闡明懺悔的方法。妙幢菩薩聽了之後，全都憶持在心，繫念不忘。到了天亮，他與無量百千的大眾圍繞著，帶著各種供養器具，走出王舍城（Rajagrha），前往鷲峰山（Gridhrakuta Mountain），來到世尊（World-Honored One）的住所，禮拜佛足之後，鋪設香花，向右繞佛三圈，退到一旁坐下，合掌恭敬，瞻仰佛的尊容，對佛說：「世尊（World-Honored One）！我在夢中看見一位婆羅門（Brahmin）用手拿著槌，敲擊美妙的金鼓，發出巨大的聲音，聲音中演說微妙的偈頌，闡明懺悔的方法，我都記住了。希望世尊（World-Honored One）降下大慈悲，聽我說出來。」於是就在佛前，說了以下的偈頌：
『我在昨夜之中，夢見一面大金鼓； 它的形狀極其美好，周圍遍佈金色的光芒。 猶如盛大的太陽，光明普遍照耀， 充滿十方世界，都能看見諸佛。 諸佛在寶樹下，各自坐在琉璃座上； 無量百千大眾，恭敬地圍繞著他們。 有一位婆羅門（Brahmin），'
【English Translation】 English version: To harm the mind of sentient beings, causing all sentient beings to return and revere the Triple Gem (Buddha, Dharma, Sangha), all willing to cultivate the practice of Bodhi (Enlightenment). These are the four beneficial things. World-Honored One! We also often follow those who uphold the sutras for the sake of propagating the sutras, providing benefits in the places where they reside.'
The Buddha said: 'Excellent! Excellent! Good man! It is so! It is so! You should diligently propagate this wonderful King of Sutras, so that the Proper Dharma may long abide in the world.'
The Sutra of Golden Light, the Most Victorious King: Chapter Four, On Repentance Through Dreaming of a Golden Drum
At that time, Bodhisattva Myocho (Wonderful Banner Bodhisattva), having personally heard the wonderful Dharma before the Buddha, rejoiced and leaped for joy, contemplating with one mind, and returned to his own place. In a dream that night, he saw a great golden drum, its light shining brightly like the sun. Within this light, he saw countless Buddhas of the ten directions, sitting on crystal seats under jeweled trees, surrounded by countless hundreds of thousands of people, expounding the Dharma. He saw a Brahmin (member of the priestly caste) striking the golden drum with a mallet, producing a great sound, and within the sound, he expounded subtle verses illuminating the method of repentance. Having heard this, Bodhisattva Myocho remembered and held it all in his mind, dwelling on it without forgetting. At dawn, surrounded by countless hundreds of thousands of people, he took various offerings and left Rajagrha (Royal City), went to Gridhrakuta Mountain (Vulture Peak Mountain), arrived at the place of the World-Honored One, prostrated himself at the Buddha's feet, spread out incense and flowers, circumambulated the Buddha three times to the right, retreated and sat to one side, joined his palms respectfully, gazed upon the Buddha's venerable countenance, and said to the Buddha: 'World-Honored One! In my dream, I saw a Brahmin (member of the priestly caste) holding a mallet in his hand, striking the wonderful golden drum, producing a great sound, and within the sound, he expounded subtle verses illuminating the method of repentance, all of which I have remembered. I beseech the World-Honored One to bestow great compassion and listen to what I have to say.' Then, before the Buddha, he spoke the following verses:
'In the midst of last night, I dreamed of a great golden drum; Its form was extremely beautiful, Surrounded by golden light. Like the flourishing sun, Its light shone universally, Filling the ten directions, All saw the Buddhas. Under the jeweled trees, Each sat on a crystal seat; Countless hundreds of thousands of beings, Respectfully surrounded them. There was a Brahmin (member of the priestly caste),'
門， 以桴擊金鼓； 于其鼓聲內， 說此妙伽他。 金光明鼓出妙聲， 遍至三千大千界； 能滅三塗極重罪， 及以人中諸苦厄。 由此金鼓聲威力， 永滅一切煩惱障， 斷除怖畏令安隱， 譬如自在牟尼尊。 佛于生死大海中， 積行修成一切智； 能令眾生覺品具， 究竟咸歸功德海。 由此金鼓出妙聲， 普令聞者獲梵響， 證得無上菩提果， 常轉清凈妙法輪。 住壽不可思議劫， 隨機說法利群生； 能斷煩惱眾苦流， 貪瞋癡等皆除滅。 若有眾生處惡趣， 大火猛焰周遍身； 若得聞是妙鼓音， 即能離苦歸依佛。 皆得成就宿命智， 能憶過去百千生； 悉皆正念牟尼尊， 得聞如來甚深教。 由聞金鼓勝妙音， 常得親近於諸佛； 悉能捨離諸惡業， 純修清凈諸善品。 一切天人有情類， 殷重至誠祈願者； 得聞金鼓妙音聲， 能令所求皆滿足。 眾生墮在無間獄， 猛火炎熾苦焚身； 無有救護處輪迴， 聞者能令苦除滅。 人天餓鬼傍生中， 所有現受諸苦難； 得聞金鼓發妙響， 皆蒙離苦得解脫。 現在十方界， 常住兩足尊； 愿以大悲心， 哀愍憶念我。
【現代漢語翻譯】 現代漢語譯本 敲擊門上的金鼓； 在那鼓聲之中，宣說這美妙的伽陀（Gatha，頌）。 金光明鼓發出美妙的聲音，遍及三千大千世界； 能夠消滅三塗（地獄、餓鬼、畜生）的極重罪業，以及人世間的一切苦難。 由於這金鼓的聲音威力，永遠消滅一切煩惱障礙， 斷除怖畏，使眾生得到安穩，譬如自在的牟尼尊（Muni，佛）。 佛在生死大海中，積累修行成就一切智慧； 能夠使眾生具足覺悟的品性，最終都歸向功德之海。 由於這金鼓發出美妙的聲音，普遍使聽聞者獲得清凈的梵音， 證得無上的菩提果（Bodhi，覺悟），常轉清凈美妙的法輪（Dharma wheel，佛法）。 住世壽命不可思議的劫數，隨機說法利益眾生； 能夠斷除煩惱和眾多的痛苦之流，貪婪、嗔恨、愚癡等都消除滅盡。 如果有眾生處在惡趣（地獄、餓鬼、畜生），大火猛烈的火焰周遍全身； 如果能夠聽聞到這美妙的鼓聲，就能脫離痛苦，歸依佛。 都能成就宿命智（knowledge of past lives），能夠憶起過去百千生的事情； 全部都能以正念憶念牟尼尊（Muni，佛），得以聽聞如來甚深的教誨。 由於聽聞金鼓殊勝美妙的聲音，常常能夠親近諸佛； 全部能夠舍離各種惡業，純粹修習清凈的各種善行。 一切天人有情眾生，以殷重至誠的心祈願； 得以聽聞金鼓美妙的聲音，能夠使所求的願望都得到滿足。 眾生墮落在無間地獄（Avici hell），猛烈的火焰熾盛焚燒身體； 沒有救護的地方，在輪迴中受苦，聽聞到這鼓聲能夠使痛苦消除滅盡。 在人、天、餓鬼、傍生（動物）之中，所有現在所受的各種苦難； 聽聞到金鼓發出的美妙聲響，都能夠蒙受脫離痛苦，得到解脫。 現在十方世界，常住的世尊； 愿以大悲心，哀憐憶念我。
【English Translation】 English version Striking the golden drum at the gate; Within the sound of that drum, proclaim this wondrous Gatha (頌). The golden light drum emits a wondrous sound, reaching throughout the three thousand great thousand worlds; It can extinguish the extremely heavy sins of the three evil paths (hell, hungry ghost, animal), as well as all the sufferings and calamities among humans. Due to the power of this golden drum's sound, it forever eliminates all afflictions and obstacles, Cutting off fear and bringing peace and security, like the self-existent Muni (佛). The Buddha, in the ocean of birth and death, accumulated practices and perfected all wisdom; Able to enable sentient beings to possess the qualities of enlightenment, ultimately all returning to the ocean of merit. Because this golden drum emits a wondrous sound, it universally enables listeners to obtain pure Brahma sounds, Attaining the supreme Bodhi (覺悟) fruit, constantly turning the pure and wondrous Dharma wheel (佛法). Dwelling for inconceivable kalpas (劫), teaching according to the occasion to benefit sentient beings; Able to cut off the stream of afflictions and numerous sufferings, greed, anger, ignorance, etc., are all eliminated and extinguished. If there are sentient beings in evil realms (hell, hungry ghost, animal), with great and fierce flames enveloping their bodies; If they can hear this wondrous drum sound, they can escape suffering and take refuge in the Buddha. All can attain the knowledge of past lives (宿命智), able to recall hundreds of thousands of past lives; All can righteously remember the Muni (佛), and be able to hear the Tathagata's (如來) profound teachings. By hearing the golden drum's supreme and wondrous sound, they can constantly draw near to all the Buddhas; All can abandon all evil deeds, purely cultivating all pure and virtuous qualities. All gods, humans, and sentient beings, with earnest and sincere prayers; Obtaining the wondrous sound of the golden drum, it can fulfill all their wishes. Sentient beings fallen into Avici hell (無間地獄), with fierce flames burning their bodies; Without any protection, suffering in the cycle of rebirth, hearing this drum sound can eliminate and extinguish suffering. Among humans, gods, hungry ghosts, and animals, all the various sufferings they are currently experiencing; Hearing the wondrous sound emitted by the golden drum, all can be freed from suffering and attain liberation. In the present ten directions, the World Honored One (世尊) constantly abides; May you, with great compassion, have mercy and remember me.
眾生無歸依， 亦無有救護； 為如是等類， 能作大歸依。 我先所作罪， 極重諸惡業； 今對十力前， 至心皆懺悔。 我不信諸佛， 亦不敬尊親， 不務修眾善， 常造諸惡業。 或自恃尊高， 種姓及財位， 盛年行放逸， 常造諸惡業。 心恒起邪念， 口陳于惡言， 不見於過罪， 常造諸惡業。 恒作愚夫行， 無明闇覆心， 隨順不善友， 常造諸惡業。 或因諸戲樂， 或復懷憂惱， 為貪瞋所纏， 故我造諸惡。 親近不善人， 及由慳嫉意， 貧窮行諂誑， 故我造諸惡。 雖不樂眾過， 由有怖畏故， 及不得自在， 故我造諸惡。 或為躁動心， 或因瞋恚恨， 及以飢渴惱， 故我造諸惡。 由飲食衣服， 及貪愛女人， 煩惱火所燒， 故我造諸惡。 于佛法僧眾， 不生恭敬心， 作如是眾罪， 我今悉懺悔。 于獨覺菩薩， 亦無恭敬心， 作如是眾罪， 我今悉懺悔。 無知謗正法， 不孝于父母， 作如是眾罪， 我今悉懺悔。 由愚癡憍慢， 及以貪瞋力， 作如是眾罪， 我今悉懺悔。 我於十方界， 供養無數佛； 當愿拔眾
【現代漢語翻譯】 現代漢語譯本 眾生沒有可以依靠的，也沒有可以救護的； 爲了這些眾生，我能成為他們偉大的依靠。 我過去所造的罪業，是極其嚴重的各種惡業； 現在面對具有十力（Dasabala）的佛陀面前，我真心誠意地懺悔。 我不相信諸佛，也不尊敬父母尊長， 不努力修習各種善行，常常造作各種惡業。 或者仗恃自己尊貴高傲，憑藉種姓和財富地位， 在盛年時放縱自己，常常造作各種惡業。 心中常常生起邪惡的念頭，口中說出惡毒的言語， 看不到自己的過錯和罪行，常常造作各種惡業。 常常做出愚蠢的行為，內心被無明黑暗所覆蓋， 順從不善的朋友，常常造作各種惡業。 或者因為各種戲樂，或者因為懷有憂愁煩惱， 被貪慾和嗔恨所纏繞，所以我造作各種惡業。 親近不善良的人，以及因為有慳吝和嫉妒的念頭， 貧窮卻又行諂媚和欺騙，所以我造作各種惡業。 雖然不喜歡眾多的過錯，但因為有恐懼和害怕， 以及不能得到自在，所以我造作各種惡業。 或者因為躁動不安的心，或者因為嗔恨和怨恨， 以及因為飢餓和乾渴的困擾，所以我造作各種惡業。 因為飲食和衣服，以及貪圖***， 被煩惱的火焰所焚燒，所以我造作各種惡業。 對於佛、法、僧三寶，不生起恭敬之心， 造作了這些罪過，我現在全部懺悔。 對於獨覺（Pratyekabuddha）和菩薩（Bodhisattva），也沒有恭敬之心， 造作了這些罪過，我現在全部懺悔。 無知而誹謗正法，不孝順父母， 造作了這些罪過，我現在全部懺悔。 由於愚癡、驕慢，以及貪慾和嗔恨的力量， 造作了這些罪過，我現在全部懺悔。 我在十方世界，供養無數的佛陀； 愿能拔除眾
【English Translation】 English version Beings have no refuge, nor any protection; For beings of this kind, I can be a great refuge. The sins I have committed in the past are extremely heavy, all kinds of evil deeds; Now, before the Buddha with the Ten Powers (Dasabala), I sincerely repent with all my heart. I do not believe in the Buddhas, nor do I respect elders and parents, I do not strive to cultivate various good deeds, and I often commit various evil deeds. Or relying on my noble arrogance, based on lineage and wealth, Indulging myself in my prime, I often commit various evil deeds. Evil thoughts constantly arise in my mind, and evil words are spoken from my mouth, Unable to see my own faults and sins, I often commit various evil deeds. I often act like a fool, my heart is covered by the darkness of ignorance, Following unwholesome friends, I often commit various evil deeds. Or because of various amusements, or because of harboring sorrow and distress, Entangled by greed and hatred, therefore I commit various evil deeds. Associating with unkind people, and due to stinginess and jealousy, Being poor but engaging in flattery and deception, therefore I commit various evil deeds. Although I do not like many faults, but because of fear and dread, And because I cannot obtain freedom, therefore I commit various evil deeds. Or because of a restless mind, or because of anger and resentment, And because of the torment of hunger and thirst, therefore I commit various evil deeds. Because of food and clothing, and greed for ***, Burned by the fire of afflictions, therefore I commit various evil deeds. Towards the Buddha, Dharma, and Sangha, I do not generate a respectful heart, Having committed these sins, I now repent them all. Towards the Pratyekabuddhas and Bodhisattvas (Bodhisattva), I also have no respectful heart, Having committed these sins, I now repent them all. Ignorantly slandering the true Dharma, and being unfilial to my parents, Having committed these sins, I now repent them all. Due to ignorance, arrogance, and the power of greed and hatred, Having committed these sins, I now repent them all. In the ten directions, I make offerings to countless Buddhas; May I remove the suffering of all
生， 令離諸苦難。 愿一切有情， 皆令住十地； 福智圓滿已， 成佛導群迷。 我為諸眾生， 苦行百千劫； 以大智慧力， 皆令出苦海。 我為諸含識， 演說甚深經， 最勝金光明， 能除諸惡業。 若人百千劫， 造諸極重罪； 暫時能發露， 眾惡盡消除。 依此金光明， 作如是懺悔； 由斯能速盡， 一切諸苦業。 勝定百千種， 不思議總持， 根力覺道支， 修習常無倦。 我當至十地， 具足珍寶處， 圓滿佛功德， 濟渡生死流。 我于諸佛海， 甚深功德藏， 妙智難思議， 皆令得具足。 唯愿十方佛， 觀察護念我； 皆以大悲心， 哀受我懺悔。 我于多劫中， 所造諸惡業； 由斯生苦惱， 哀愍愿消除。 我造諸惡業， 常生憂怖心； 於四威儀中， 曾無歡樂想。 諸佛具大悲， 能除眾生怖； 愿受我懺悔， 令得離憂苦。 我有煩惱障， 及以諸報業； 愿以大悲水， 洗濯令清凈。 我先作諸罪， 及現造惡業； 至心皆發露， 咸愿得蠲除。 未來諸惡業， 防護令不起； 設令有違者， 終不敢覆藏。 身三語四種，
【現代漢語翻譯】 現代漢語譯本 愿使他們脫離一切苦難。 愿一切有情眾生，都能安住於十地（Dashabhumika，菩薩修行的十個階段）； 福德和智慧圓滿后，成就佛果，引導迷惑的眾生。 我爲了眾生，經歷無數劫的苦行； 以大智慧的力量，使他們都脫離苦海。 我爲了所有的生命，宣說甚深微妙的經典， 最殊勝的《金光明經》（Suvarnaprabhasa Sutra），能消除一切惡業。 如果有人在無數劫中，造作各種極重的罪業； 只要暫時能夠坦誠地懺悔，所有的罪惡都能消除。 依靠這部《金光明經》，作這樣的懺悔； 因此能夠迅速地消除，一切的痛苦和惡業。 殊勝的禪定有成百上千種，不可思議的總持（dharani，總攝憶持一切法而不忘失的禪定力）， 五根、五力、七覺支、八正道，修習時常不懈怠。 我應當到達十地，具足珍寶之處， 圓滿佛的功德，救度眾生脫離生死輪迴。 我于諸佛的無盡功德海，甚深功德藏， 微妙的智慧難以思議，愿一切眾生都能具足。 唯愿十方諸佛，觀察並護念我； 都以大慈悲心，哀憐地接受我的懺悔。 我在過去無數劫中，所造作的各種惡業； 因此而產生痛苦和煩惱，懇請諸佛慈悲，愿這些惡業消除。 我所造作的各種惡業，常常使我產生憂愁和恐懼； 在行、住、坐、臥四種威儀中，從未有過歡樂的想法。 諸佛具有大慈悲心，能夠消除眾生的恐懼； 愿接受我的懺悔，使我能夠脫離憂愁和痛苦。 我有煩惱的障礙，以及各種果報的業力； 愿用大悲之水，洗滌使我清凈。 我先前所作的各種罪業，以及現在所造的惡業； 至誠懇切地全部坦白，希望都能夠得到消除。 對於未來可能產生的各種惡業，我會防護使它們不發生； 即使有違犯的情況，也終究不敢隱瞞。 身口意的三種行為，
【English Translation】 English version May they be freed from all suffering. May all sentient beings abide in the Ten Bhumis (Dashabhumika, the ten stages of a Bodhisattva's practice); Having perfected merit and wisdom, may they attain Buddhahood and guide the deluded beings. For the sake of all beings, I practice asceticism for hundreds of thousands of kalpas (aeons); With the power of great wisdom, may I lead them all out of the sea of suffering. For the sake of all sentient beings, I expound the profound sutras, The most supreme Suvarnaprabhasa Sutra (Golden Light Sutra), can eliminate all evil karma. If someone, for hundreds of thousands of kalpas, commits all kinds of extremely heavy sins; If they can temporarily confess with sincerity, all evils will be eliminated. Relying on this Suvarnaprabhasa Sutra, I make this repentance; Therefore, I can quickly eliminate all suffering and evil karma. There are hundreds of thousands of kinds of supreme samadhi (meditative absorption), inconceivable dharani (a mnemonic device, a collection of mantras), The five roots, five powers, seven factors of enlightenment, and the eightfold noble path, I cultivate them constantly without weariness. I shall reach the Ten Bhumis, a place full of treasures, Perfecting the merits of the Buddha, I will deliver beings from the stream of birth and death. In the ocean of all Buddhas, the profound treasury of merits, The wonderful wisdom is inconceivable, may all beings attain it completely. May the Buddhas of the ten directions observe and protect me; May they all, with great compassion, accept my repentance with pity. In the countless kalpas of the past, the various evil deeds I have committed; Because of this, suffering and afflictions arise, I beseech the Buddhas to be compassionate and may these evil deeds be eliminated. The various evil deeds I have committed often cause me to feel sorrow and fear; In the four postures of walking, standing, sitting, and lying down, I have never had a thought of joy. The Buddhas possess great compassion and can eliminate the fears of sentient beings; May they accept my repentance and enable me to be free from sorrow and suffering. I have the obstacles of afflictions, as well as the karma of various retributions; May they be washed clean with the water of great compassion. The various sins I committed in the past, as well as the evil deeds I am committing now; I sincerely confess them all, hoping that they can all be eliminated. For the various evil deeds that may arise in the future, I will guard against them so that they do not arise; Even if there are violations, I will never dare to conceal them. The three actions of body, the four of speech,
意業復有三； 繫縛諸有情， 無始恒相續。 由斯三種行， 造作十惡業， 如是眾多罪， 我今皆懺悔。 我造諸惡業， 苦報當自受； 今于諸佛前， 至誠皆懺悔。 於此贍部洲， 及他方世界； 所有諸善業， 今我皆隨喜。 愿離十惡業， 修行十善道； 安住十地中， 常見十方佛。 我以身語意， 所修福智業； 愿以此善根， 速成無上慧。 我今親對十力前， 發露眾多苦難事； 凡愚迷惑三有難， 恒造極重惡業難， 我所積集欲邪難， 常起貪愛流轉難， 於此世間耽著難， 一切愚夫煩惱難， 狂心散動顛倒難， 及以親近惡友難， 于生死中貪染難， 瞋癡闇鈍造罪難， 生八無暇惡處難， 未曾積集功德難， 我今皆于最勝前， 懺悔無邊罪惡業。 我今歸依諸善逝， 我禮德海無上尊； 如大金山照十方， 唯愿慈悲哀攝受。 身色金光凈無垢， 目如清凈紺琉璃； 吉祥威德名稱尊， 大悲慧日除眾闇。 佛日光明常普遍， 善凈無垢離諸塵； 牟尼月照極清涼， 能除眾生煩惱熱。 三十二相遍莊嚴， 八十隨好皆圓滿； 福德難思無與等， 如日流光照世
【現代漢語翻譯】 現代漢語譯本 意業還有三種： 束縛著所有有情眾生，從無始以來恒常相續不斷。 由於這三種意業的活動，造作了十種惡業， 像這樣眾多的罪過，我現在都懺悔。 我所造作的各種惡業，其苦果應當由我自己承受； 現在於諸佛面前，至誠懇切地全部懺悔。 對於這贍部洲（Jambudvipa，指我們所居住的這個世界）以及其他方世界； 所有一切的善業，現在我都隨喜讚歎。 愿我遠離十惡業，修行十善道； 安住在十地（Ten Bhumis，菩薩修行的十個階段）之中，常見十方諸佛。 我以身、語、意所修的福德和智慧之業； 愿以此善根，迅速成就無上的智慧。 我現在親自面對具有十力（Ten Powers of a Buddha）的佛陀，發露眾多苦難之事： 凡夫愚昧迷惑於三有（Three Realms of Existence，欲界、色界、無色界）是為一難，恒常造作極重的惡業是為一難， 我所積聚的對於欲的邪念是為一難，常起貪愛之心而流轉生死是為一難， 對於這個世間耽著不捨是為一難，一切愚夫充滿煩惱是為一難， 狂亂的心散動顛倒是為一難，以及親近惡友是為一難， 于生死輪迴中貪戀染著是為一難，因嗔恨、愚癡、暗鈍而造罪是為一難， 生於八無暇（Eight Unfavorable Conditions）的惡劣之處是為一難，未曾積聚功德是為一難， 我現在都在最殊勝的佛前，懺悔無邊無際的罪惡之業。 我現在歸依于諸位善逝（Sugata，如來），我禮敬具有功德如大海一般的無上尊者； 如同大金山照耀十方，唯愿您慈悲哀憫地攝受我。 您的身色如金光般清凈無垢，眼睛如同清澈的紺琉璃； 吉祥、威德、名稱遠揚的尊者，以大悲智慧的日光碟機除眾生的黑暗。 佛陀的日光常普遍照耀，善良清凈無垢，遠離一切塵埃； 牟尼（Muni，指釋迦牟尼佛）的月光極其清涼，能夠消除眾生煩惱的熱惱。 三十二相（Thirty-two Marks of a Buddha）遍佈莊嚴，八十隨好（Eighty Minor Marks of a Buddha）都圓滿具足； 福德難以思議，沒有誰可以與之相比，如同日光流淌光芒照耀世間。
【English Translation】 English version Again, mental karma is threefold: Binding all sentient beings, continuing constantly from beginningless time. Due to these three kinds of actions, creating the ten non-virtuous deeds, Like these numerous sins, I now repent them all. The various evil deeds I have committed, I myself shall bear the bitter consequences; Now before all the Buddhas, I sincerely repent everything. Regarding this Jambudvipa (the world we live in) and other world realms; All virtuous deeds, I now rejoice in them all. May I be free from the ten non-virtuous deeds, and cultivate the ten virtuous paths; Abiding in the Ten Bhumis (the ten stages of a Bodhisattva's practice), constantly seeing the Buddhas of the ten directions. The merit and wisdom I have cultivated with body, speech, and mind; May I, with this root of virtue, quickly attain unsurpassed wisdom. Now I personally face the one with the Ten Powers (Ten Powers of a Buddha), revealing numerous suffering events: Ordinary people are deluded and confused in the Three Realms of Existence (Three Realms of Existence, Desire Realm, Form Realm, Formless Realm), which is one difficulty, constantly creating extremely heavy evil karma is one difficulty, The lustful thoughts I have accumulated is one difficulty, constantly arising greed and love, transmigrating in samsara is one difficulty, Being attached to this world is one difficulty, all foolish people are full of afflictions is one difficulty, A wild heart is scattered and inverted is one difficulty, and associating with bad friends is one difficulty, Being greedy and attached in the cycle of birth and death is one difficulty, creating sins due to hatred, ignorance, and dullness is one difficulty, Being born in the unfavorable conditions of the Eight Unfavorable Conditions is one difficulty, never having accumulated merit is one difficulty, Now I repent all the boundless sinful deeds before the most supreme Buddha. Now I take refuge in all the Sugatas (Sugata, Thus Come One), I pay homage to the unsurpassed venerable one who has virtues like the ocean; Like a great golden mountain illuminating the ten directions, may you compassionately accept me. Your body color is like golden light, pure and without defilement, your eyes are like clear sapphire; Auspicious, majestic, and renowned venerable one, with the sunlight of great compassion and wisdom, you dispel the darkness of beings. The sunlight of the Buddha constantly shines universally, virtuous, pure, without defilement, and free from all dust; The moonlight of the Muni (Muni, referring to Shakyamuni Buddha) is extremely cool, able to remove the heat of afflictions of beings. The Thirty-two Marks (Thirty-two Marks of a Buddha) adorn everywhere, the Eighty Minor Marks (Eighty Minor Marks of a Buddha) are all perfectly complete; The merit is inconceivable, no one can compare with it, like the sunlight flowing and shining upon the world.
間。 色如琉璃凈無垢， 猶如滿月處虛空； 妙頗梨網映金軀， 種種光明以嚴飾。 于生死苦瀑流內， 老病憂愁水所漂； 如是苦海難堪忍， 佛日舒光令永竭。 我今稽首一切智， 三千世界希有尊， 光明晃耀紫金身， 種種妙好皆嚴飾。 如大海水量難知， 大地微塵不可數， 如妙高山叵稱量， 亦如虛空無有際。 諸佛功德亦如是， 一切有情不能知， 于無量劫諦思惟， 無有能知德海岸。 盡此大地諸山嶽， 析如微塵能算知， 毛端渧海尚可量， 佛之功德無能數。 一切有情皆共贊， 世尊名稱諸功德， 清凈相好妙莊嚴， 不可稱量知分齊。 我之所有眾善業， 愿得速成無上尊， 廣說正法利群生， 悉令解脫于眾苦。 降伏大力魔軍眾， 當轉無上正法輪； 久住劫數難思議， 充足眾生甘露味。 猶如過去諸最勝， 六波羅蜜皆圓滿； 滅諸貪慾及瞋癡， 降伏煩惱除眾苦。 愿我常得宿命智， 能憶過去百千生； 亦常憶念牟尼尊， 得聞諸佛甚深法。 愿我以斯諸善業， 奉事無邊最勝尊； 遠離一切不善因， 恒得修行真妙法。 一切世界諸眾生， 悉皆離苦得安
【現代漢語翻譯】 現代漢語譯本 （佛菩薩的身體）顏色如同琉璃般清澈無垢，猶如滿月懸掛在虛空中； 精妙的頗梨（Sphatika，一種寶石）網映照著金色的身軀，用各種光明來莊嚴修飾。 在生死痛苦的瀑流中，被衰老、疾病、憂愁的水所漂流； 這樣的苦海難以忍受，佛陀的日光舒展，令其永遠枯竭。 我現在稽首頂禮一切智者（指佛陀），三千世界中稀有而尊貴的佛， 光明晃耀著紫金色的身軀，種種美妙的相好都用來莊嚴修飾。 如同大海的水量難以知曉，大地的微塵不可計數， 如同妙高山（Sumeru，須彌山）難以稱量，也如同虛空沒有邊際。 諸佛的功德也是這樣，一切有情眾生都不能完全知曉， 即使在無量劫的時間裡仔細思惟，也沒有誰能夠知曉佛陀功德的海岸。 將此大地所有的山嶽，分析成微塵也能計算知曉， 用毛端沾取海水尚且可以測量，佛的功德卻無法數清。 一切有情眾生都共同讚歎，世尊的名號和諸種功德， 清凈的相好，美妙的莊嚴，不可稱量，無法知曉其邊際。 我所擁有的所有善業，愿能使我迅速成就無上尊（指佛陀）， 廣泛宣說正法利益眾生，使他們都能夠從各種痛苦中解脫。 降伏大力魔軍的隊伍，應當轉動無上的正法輪； 長久住世，劫數之長難以思議，以甘露的法味來充足眾生。 如同過去諸位最殊勝的佛陀，六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）都圓滿具足； 滅除各種貪慾以及嗔恚和愚癡，降伏煩惱，去除眾生的痛苦。 愿我常常獲得宿命智，能夠憶起過去百千生的經歷； 也常常憶念牟尼尊（Muni，釋迦牟尼佛的尊稱），得聞諸佛甚深微妙的佛法。 愿我用這些善業，奉事無邊無際最殊勝的佛， 遠離一切不善的因緣，恒常能夠修行真實美妙的佛法。 一切世界的所有眾生，都能夠脫離痛苦，得到安樂。
【English Translation】 English version His complexion is like pure, flawless lapis lazuli, like the full moon in the empty sky; A wondrous Sphatika (crystal) net reflects His golden form, adorned with various lights. Within the torrent of suffering in samsara, swept away by the waters of old age, sickness, and sorrow; Such a sea of suffering is unbearable; may the sunlight of the Buddha spread forth and dry it up forever. I now bow my head to the All-Knowing One (Buddha), the rare and venerable being in the three thousand worlds, Whose radiant light shines upon His purple-golden form, adorned with all kinds of exquisite marks and qualities. Like the measureless waters of the great ocean, the countless dust motes of the earth, Like the unquantifiable Mount Sumeru (Sumeru), and like the boundless expanse of space. The merits and virtues of the Buddhas are also like this; all sentient beings cannot fully comprehend them, Even if contemplating deeply for countless eons, none can know the shore of the ocean of His virtues. All the mountains and peaks of this earth, if analyzed into dust motes, could be counted and known, A drop of seawater taken with a strand of hair could still be measured, but the Buddha's merits cannot be numbered. May all sentient beings together praise the World Honored One's name and all His virtues, His pure marks and qualities, His wondrous adornments, are immeasurable and their limits cannot be known. May all the virtuous deeds that I possess swiftly lead me to become the Unsurpassed One (Buddha), To widely proclaim the Dharma for the benefit of beings, enabling them all to be liberated from all suffering. Subduing the hosts of the mighty demon army, may I turn the unsurpassed wheel of the Dharma; Dwelling long in the world for countless, inconceivable eons, filling all beings with the taste of nectar. Like the most victorious Buddhas of the past, may I perfect the Six Paramitas (Six Perfections: Generosity, Discipline, Patience, Diligence, Concentration, and Wisdom); Extinguishing all greed, hatred, and delusion, subduing afflictions, and removing the suffering of beings. May I always attain the wisdom of past lives, able to recall hundreds and thousands of past existences; And may I always remember the Muni (Sage, an epithet of Shakyamuni Buddha), and hear the profound Dharma of all the Buddhas. May I, with these virtuous deeds, serve the boundless and most victorious Buddhas; Remaining far from all unwholesome causes, may I constantly cultivate the true and wondrous Dharma. May all beings in all worlds be free from suffering and attain peace and happiness.
樂； 所有諸根不具足， 令彼身相皆圓滿。 若有眾生遭病苦， 身形羸瘦無所依； 咸令病苦得消除， 諸根色力皆充滿。 若犯王法當刑戮， 眾苦逼迫生憂惱； 彼受如斯極苦時， 無有歸依能救護。 若受鞭杖枷鎖系， 種種苦具切其身； 無量百千憂惱時， 逼迫身心無暫樂。 皆令得免於繫縛， 及以鞭杖苦楚事； 將臨刑者得命全， 眾苦皆令永除盡。 若有眾生飢渴逼， 令得種種殊勝味； 盲者得視聾者聞， 跛者能行啞能語。 貧窮眾生獲寶藏， 倉庫盈溢無所乏； 皆令得受上妙樂， 無一眾生受苦惱。 一切人天皆樂見， 容儀溫雅甚端嚴； 悉皆現受無量樂， 受用豐饒福德具。 隨彼眾生念伎樂， 眾妙音聲皆現前； 念水即現清涼池， 金色蓮花泛其上。 隨彼眾生心所念， 飲食衣服及床敷； 金銀珍寶妙琉璃， 瓔珞莊嚴皆具足。 勿令眾生聞惡響， 亦復不見有相違； 所受容貌悉端嚴， 各各慈心相愛樂。 世間資生諸樂具， 隨心念時皆滿足； 所得珍財無吝惜， 分佈施與諸眾生。 燒香末香及涂香， 眾妙雜花非一色； 每日三時從樹墮， 隨心受用生歡
【現代漢語翻譯】 現代漢語譯本 愿所有諸根不具足的眾生，都能使其身相圓滿。 若有眾生遭受病苦，身體羸弱消瘦無所依靠； 愿他們所有的病苦都能消除，諸根和色力都得到充分的恢復。 若有觸犯王法將要被處刑的人，遭受各種痛苦逼迫而產生憂愁煩惱； 當他們承受如此極度痛苦的時候，沒有可以歸依和救護的地方。 如果遭受鞭打、棍杖、枷鎖的束縛，各種刑具切割他們的身體； 在無量百千的憂愁煩惱中，逼迫身心沒有片刻的快樂。 愿他們都能免於束縛，以及鞭打棍杖的痛苦； 將要被處刑的人能夠保全性命，所有的痛苦都能夠永遠消除。 若有眾生遭受飢餓乾渴的逼迫，愿他們能得到各種殊勝美味的食物； 盲人能夠看見，聾人能夠聽見，跛腳的人能夠行走，啞巴能夠說話。 貧窮的眾生獲得寶藏，倉庫盈滿沒有任何缺乏； 愿他們都能享受到最美好的快樂，沒有一個眾生再受苦惱。 所有的人和天人都樂意見到他們，容貌儀態溫和文雅，非常端莊美麗； 全部都能立即享受到無量的快樂，所享受的用度豐饒充足，具備各種福德。 隨著那些眾生心中所想的伎樂，各種美妙的音聲都立即顯現； 想到水，立即顯現清涼的池水，金色的蓮花漂浮在水面上。 隨著那些眾生心中所想的，飲食、衣服以及床鋪； 金銀、珍寶、美妙的琉璃，瓔珞等莊嚴飾品全部都具備。 不要讓眾生聽到惡劣的聲音，也不要讓他們看到任何相違背的事物； 他們所呈現的容貌都端正美麗，各自以慈悲之心相互愛護。 世間賴以生存的各種快樂器具，隨著心中所想都能得到滿足； 所得到的珍貴財物沒有吝惜，分發施捨給所有的眾生。 燃燒的香、研磨的香末以及塗抹的香，各種美妙的雜色花朵； 每天三個時辰從樹上掉落，隨著心意取用，心生歡喜。
【English Translation】 English version May all beings who lack any of their faculties have their physical forms perfected. If there are beings suffering from illness, with weak and emaciated bodies and no support; May all their suffering be eliminated, and may their faculties and physical strength be fully restored. If someone violates the king's law and is to be punished, oppressed by various sufferings and generating worry and distress; When they endure such extreme suffering, having no refuge or protector. If subjected to whipping, caning, or bound by shackles, with various instruments of torture cutting their bodies; In countless hundreds and thousands of worries and distresses, oppressing their body and mind without a moment of joy. May they all be freed from bondage, and from the suffering of whipping and caning; May those facing execution have their lives spared, and may all suffering be forever eliminated. If there are beings oppressed by hunger and thirst, may they obtain various superior and delicious flavors; May the blind see, the deaf hear, the lame walk, and the mute speak. May impoverished beings obtain treasures, with warehouses overflowing and lacking nothing; May they all receive supreme joy, with no being suffering any longer. May all humans and devas rejoice to see them, with gentle and refined appearances, exceedingly dignified and beautiful; May they all immediately receive immeasurable joy, with abundant and plentiful resources, possessing all virtues. According to the music that those beings think of, may all kinds of wonderful sounds immediately appear; Thinking of water, may cool and refreshing ponds immediately appear, with golden lotus flowers floating on them. According to what those beings think of in their hearts, food, clothing, and bedding; Gold, silver, jewels, wonderful lapis lazuli, necklaces, and ornaments are all complete. Do not let beings hear evil sounds, nor let them see anything contradictory; May the appearances they possess all be dignified and beautiful, each loving and delighting in each other with compassionate hearts. All the instruments of joy that sustain life in the world, may they be satisfied according to their thoughts; The precious wealth they obtain is not hoarded, but distributed and given to all beings. Burning incense, powdered incense, and applied incense, various wonderful and multicolored flowers; Falling from the trees three times a day, using them as they wish, generating joy.
喜。 普愿眾生咸供養， 十方一切最勝尊； 三乘清凈妙法門， 菩薩獨覺聲聞眾。 常愿勿處於卑賤， 不墮無暇八難中； 生在有暇人中尊， 恒得親承十方佛。 愿得常生富貴家， 財寶倉庫皆盈滿； 顏貌名稱無與等， 壽命延長經劫數。 悉愿女人變為男， 勇健聰明多智慧； 一切常行菩薩道， 勤修六度到彼岸。 常見十方無量佛， 寶王樹下而安處； 處妙琉璃師子座， 恒得親承轉法輪。 若於過去及現在， 輪迴三有造諸業； 能招可厭不善趣， 愿得消滅永無餘。 一切眾生於有海， 生死罥網堅牢縛； 愿以智劍為斷除， 離苦速證菩提處。 眾生於此贍部內， 或於他方世界中； 所作種種勝福因， 我今皆悉生隨喜。 以此隨喜福德事， 及身語意造眾善； 愿此勝業常增長， 速證無上大菩提。 所有禮讚佛功德， 深心清凈無瑕穢； 迴向發願福無邊， 當超惡趣六十劫。 若有男子及女人， 婆羅門等諸勝族； 合掌一心讚歎佛， 生生常憶宿世事。 諸根清凈身圓滿， 殊勝功德皆成就； 愿于未來所生處， 常得人天共瞻仰。 非於一佛十佛所， 修諸善根今得
【現代漢語翻譯】 現代漢語譯本 喜。 普愿眾生都能夠供養，十方一切最殊勝的佛。 用三乘（聲聞乘、緣覺乘、菩薩乘）清凈微妙的佛法，供養菩薩、獨覺和聲聞眾。 常常希望不要處於卑賤的地位，不墮入沒有閑暇修行的八難之中； 出生在有閑暇修行的人中，永遠能夠親近十方諸佛。 愿能常常出生在富貴人家，財寶倉庫都充滿； 容貌和名聲沒有人可以相比，壽命延長經歷無數劫。 希望所有女人都轉變為男子，勇敢強健聰明多智慧； 一切時常行菩薩道，勤奮修習六度到達彼岸。 常見到十方無量諸佛，在寶王樹下安詳居住； 坐在美妙的琉璃師子座上，永遠能夠親近諸佛聽聞法輪。 如果在過去和現在，于輪迴三有（欲有、色有、無色有）中造作各種業； 能夠招感令人厭惡的不善趣（地獄、餓鬼、畜生），希望能夠消滅永不殘留。 一切眾生在有海（生死輪迴之苦海）中，被生死羅網堅固束縛； 愿用智慧之劍來斬斷，脫離痛苦迅速證得菩提之處。 眾生在此贍部（地球）內，或者在其他方世界中； 所作的種種殊勝福德之因，我如今都全部隨喜。 用這隨喜福德之事，以及身語意所造的各種善業； 愿這殊勝的善業常常增長，迅速證得無上大菩提。 所有禮讚佛的功德，以深切清凈沒有瑕疵的心； 迴向發願福德無邊，應當超越惡趣六十劫。 如果有男子和女人，婆羅門等各種殊勝種族； 合掌一心讚歎佛，生生世世常常記得前世的事情。 諸根清凈身體圓滿，殊勝功德都成就； 愿在未來所出生的地方，常常得到人天共同瞻仰。 不是在一佛十佛處，修習各種善根今才能得到。
【English Translation】 English version Joy. May all beings make offerings to all the most supreme Buddhas in the ten directions; With the pure and wonderful Dharma of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), offer to Bodhisattvas, Pratyekabuddhas (Solitary Buddhas), and Śrāvakas (Hearers). May we always avoid being in lowly positions, and not fall into the eight difficulties where there is no time for practice; May we be born among humans who have the leisure to practice, and always be able to be close to the Buddhas of the ten directions. May we always be born into wealthy families, with treasuries full of riches; May our appearance and reputation be unmatched, and our lifespan extend for countless kalpas. May all women be transformed into men, brave, strong, intelligent, and wise; May all constantly practice the Bodhisattva path, diligently cultivating the Six Perfections to reach the other shore. May we always see the countless Buddhas in the ten directions, dwelling peacefully under the Bodhi tree (寶王樹); Seated on wonderful crystal lion thrones, may we always be close to the Buddhas and hear the turning of the Dharma wheel. If in the past and present, we have created various karmas in the cycle of the Three Realms (desire realm, form realm, formless realm); That can attract undesirable and inauspicious realms (hell, hungry ghosts, animals), may they be extinguished and never remain. All beings in the ocean of existence (the suffering sea of samsara), are firmly bound by the nets of birth and death; May we use the sword of wisdom to cut them off, escape suffering, and quickly attain the place of Bodhi. Beings within this Jambudvipa (贍部 - the Earth), or in other world systems; Whatever virtuous causes they have created, I now rejoice in them all. With this act of rejoicing in merit, and the various good deeds created by body, speech, and mind; May these excellent deeds constantly increase, and may we quickly attain unsurpassed Bodhi. All the merits of praising the Buddhas, with a deep and pure heart without blemish; May we dedicate this and vow for boundless blessings, and transcend the evil realms for sixty kalpas. If there are men and women, Brahmins (婆羅門) and other noble clans; Joining their palms and praising the Buddha with one mind, may they always remember their past lives in every lifetime. May our faculties be pure and our bodies complete, and may all excellent merits be accomplished; May we always be revered by gods and humans in our future births. Not just at the place of one Buddha or ten Buddhas, could we cultivate various good roots to obtain this now.
聞； 百千佛所種善根， 方得聞斯懺悔法。」
爾時世尊聞此說已，讚妙幢菩薩言：「善哉！善哉！善男子！如汝所夢，金鼓出聲讚歎如來真實功德，並懺悔法；若有聞者，獲福甚多，廣利有情，滅除罪障。汝今應知此之勝業，皆是過去讚歎發願，宿習因緣，及由諸佛威力加護，此之因緣，當爲汝說。」時諸大眾聞是法已，咸皆歡喜，信受奉行。
金光明最勝王經卷第二 大正藏第 16 冊 No. 0665 金光明最勝王經
金光明最勝王經卷第三
大唐三藏沙門義凈奉 制譯
滅業障品第五
爾時，世尊住正分別，入于甚深微妙靜慮，從身毛孔放大光明，無量百千種種諸色，諸佛剎土悉現光中，十方恒河沙校量譬喻所不能及。五濁惡世為光所照，是諸眾生，作十惡業、五無間罪、誹謗三寶、不孝尊親、輕慢師長婆羅門眾，應墮地獄、餓鬼、傍生，彼各蒙光至所住處，是諸有情見斯光已，因光力故，皆得安樂，端正姝妙，色相具足，福智莊嚴，得見諸佛。是時帝釋一切天眾，及恒河女神並諸大眾，蒙光希有，皆至佛所，右繞三匝，退坐一面。
爾時，天帝釋承佛威力，即從座起，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
【現代漢語翻譯】 聽聞： 『要在百千佛所種下善根，才能聽聞到這種懺悔之法。』
這時，世尊聽了這些話后，讚歎妙幢菩薩說：『好啊！好啊！善男子！正如你所夢見的，金鼓發出聲音讚歎如來真實功德，以及懺悔之法；如果有人聽聞，獲得的福報非常多，廣泛利益有情眾生，滅除罪業障礙。你現在應當知道這種殊勝的功業，都是過去讚歎發願，長久熏習的因緣，以及諸佛的威力加持，這些因緣，我將為你解說。』當時，所有大眾聽聞這些佛法后，都非常歡喜，信受奉行。
《金光明最勝王經》卷第二 大正藏第16冊 No. 0665 《金光明最勝王經》
《金光明最勝王經》卷第三
大唐三藏沙門義凈（Yijing）奉 旨翻譯
滅業障品第五
這時，世尊安住在正確的分別之中，進入甚深微妙的禪定，從身上的毛孔放出光明，無量百千種種顏色，所有佛的剎土都顯現在光明之中，十方恒河沙數量的校量譬喻都不能相比。五濁惡世被光明所照耀，這些眾生，造作十惡業、五無間罪、誹謗三寶（Buddha, Dharma, Sangha）、不孝敬父母尊長、輕慢師長婆羅門眾，應當墮入地獄、餓鬼、傍生道，他們各自蒙受光明到達所居住的地方，這些有情眾生見到這種光明后，因為光明的力量，都得到安樂，端正美好，色相具足，福德智慧莊嚴，得見諸佛。這時帝釋（Śakra）和所有天眾，以及恒河女神和所有大眾，蒙受光明感到稀有，都來到佛的住所，右繞三匝，退坐在一旁。
這時，天帝釋（Śakra）承蒙佛的威力，立即從座位上站起來，袒露右肩，右膝著地，合掌向佛。然後對佛說：『世尊！什麼樣的善男子、善女人發願
【English Translation】 Heard: 『Only by planting good roots in hundreds of thousands of Buddhas can one hear this Dharma of repentance.』
At that time, the World Honored One, having heard these words, praised the Bodhisattva Wonderful Banner, saying: 『Excellent! Excellent! Good man! Just as you dreamed, the golden drums emitted sounds praising the Tathagata's (Tathagata) true merits and virtues, as well as the Dharma of repentance; if there are those who hear it, they will obtain immense blessings, broadly benefit sentient beings, and eliminate karmic obstacles. You should now know that these excellent deeds are all due to past praises and vows, habitual causes and conditions, and the power and protection of all the Buddhas; I will explain these causes and conditions to you.』 At that time, all the assembly, having heard this Dharma, were filled with joy, accepted it with faith, and practiced accordingly.
The Sutra of Golden Light, Most Victorious King, Volume 2 Taisho Tripitaka Volume 16, No. 0665 The Sutra of Golden Light, Most Victorious King
The Sutra of Golden Light, Most Victorious King, Volume 3
Translated under Imperial Decree by the Tang Dynasty Tripitaka Master, the Shramana Yijing (Yijing)
Chapter 5: Eradicating Karmic Obstacles
At that time, the World Honored One dwelt in correct discernment, entered into profound and subtle meditative concentration, and emitted light from the pores of his body, countless hundreds of thousands of various colors. All the Buddha lands appeared within the light, beyond comparison or analogy by the sands of the Ganges River in the ten directions. The evil world of the five turbidities was illuminated by the light, and those beings who committed the ten evil deeds, the five heinous crimes, slandered the Three Jewels (Buddha, Dharma, Sangha), were unfilial to their parents and elders, and were disrespectful to teachers and Brahmins, and who should have fallen into hell, the realm of hungry ghosts, or the realm of animals, each received the light at their dwelling place. When these sentient beings saw this light, through the power of the light, they all obtained peace and happiness, were upright and beautiful, possessed complete physical characteristics, were adorned with blessings and wisdom, and were able to see all the Buddhas. At that time, Śakra (Śakra), the Lord of the Devas, and all the heavenly beings, as well as the Ganges River Goddess and all the assembly, felt that the light was rare and wonderful, and they all came to the Buddha's abode, circumambulated him three times to the right, and then withdrew to sit on one side.
At that time, Śakra (Śakra), the Lord of the Devas, relying on the Buddha's power, immediately rose from his seat, bared his right shoulder, knelt on his right knee, and joined his palms towards the Buddha. He then said to the Buddha: 『World Honored One! What kind of good men and good women vow
求阿耨多羅三藐三菩提，修行大乘，攝受一切邪倒有情，曾所造作業障罪者，云何懺悔，當得除滅？」
佛告天帝釋：「善哉！善哉！善男子！汝今修行，欲為無量無邊眾生，令得清凈解脫安樂，哀愍世間，福利一切。若有眾生由業障故，造諸罪者，應當策勵，晝夜六時，偏袒右肩，右膝著地，合掌恭敬，一心專念，口自說言：『歸命頂禮現在十方一切諸佛，已得阿耨多羅三藐三菩提者，轉妙法輪，持照法輪，雨大法雨，擊大法鼓，吹大法螺，建大法幢，秉大法炬。為欲利益安樂諸眾生故，常行法施，誘進群迷，令得大果，證常樂故。如是等諸佛世尊，以身、語、意稽首歸誠，至心禮敬。彼諸世尊以真實慧，以真實眼，真實證明，真實平等，悉知悉見一切眾生善惡之業。我從無始生死以來，隨惡流轉，共諸眾生造業障罪，為貪、瞋、癡之所纏縛。未識佛時，未識法時，未識僧時，未識善惡，由身、語、意造無間罪，噁心出佛身血，誹謗正法，破和合僧，殺阿羅漢，殺害父母。身三、語四、意三種行，造十惡業，自作、教他、見作隨喜。于諸善人，橫生譭謗，斗秤欺誑，以偽為真，不凈飲食施與一切，於六道中所有父母更相惱害。或盜窣堵波物、四方僧物、現前僧物自在而用，世尊法律不樂奉行，師長教示不相隨
【現代漢語翻譯】 現代漢語譯本：『如果有人想要求得阿耨多羅三藐三菩提（無上正等正覺），修習大乘佛法，救度所有被邪見迷惑的有情眾生，曾經造作了種種業障罪過，應該如何懺悔，才能得以消除滅盡？』
佛告訴天帝釋（帝釋天的統治者）說：『很好！很好！善男子！你現在修行，想要為無量無邊的眾生，讓他們得到清凈、解脫、安樂，憐憫世間，利益一切眾生。如果有的眾生因為業障的緣故，造作各種罪過，應當努力精進，白天夜晚六個時辰，袒露右肩，右膝跪地，合掌恭敬，一心專念，口中自己說：『歸命頂禮現在十方一切諸佛，已經證得阿耨多羅三藐三菩提的佛陀，轉動微妙的法輪，持有照耀的法輪，降下廣大的法雨，敲擊廣大的法鼓，吹響廣大的法螺，建立廣大的法幢，秉持廣大的法炬。爲了利益安樂一切眾生，常常施行佛法佈施，引導迷惑的眾生，讓他們得到大的果報，證得常樂的境界。像這些諸佛世尊，我以身、語、意虔誠地歸依，至誠地禮敬。這些世尊以真實的智慧，以真實的眼光，真實的證明，真實平等，完全知曉完全看見一切眾生善惡的業。我從無始生死以來，隨著惡業流轉，和眾生一起造作種種業障罪過，被貪、瞋、癡三種煩惱所纏縛。在還不認識佛的時候，還不認識法的時候，還不認識僧的時候，還不認識善惡的時候，由身、語、意造作五逆重罪，惡毒地使佛陀流血，誹謗真正的佛法，破壞僧團的和合，殺害阿羅漢，殺害父母。身的三種行為、語的四種行為、意的三種行為，造作十種惡業，自己做，教別人做，看見別人做而隨喜。對於善良的人，無端地進行譭謗，用不公平的斗和秤進行欺騙，用虛假的東西冒充真實的東西，用不乾淨的飲食佈施給別人，在六道輪迴中的所有父母互相惱害。或者盜取佛塔的物品、四方僧眾的物品、現前僧眾的物品，隨意使用，對於世尊的法律不樂意奉行，對於師長的教導不聽從。』
【English Translation】 English version: 'If someone seeks Anuttara-samyak-sambodhi (unexcelled complete enlightenment), practices the Mahayana (Great Vehicle), and wishes to deliver all sentient beings deluded by wrong views, but has created karmic obstacles and sins, how should they repent to have them eradicated?'
The Buddha told Shakra, Lord of the Devas (ruler of the Tavatimsa heaven): 'Excellent! Excellent! Good son! You are now practicing to bring limitless and boundless beings to purity, liberation, peace, and happiness, to have compassion for the world, and to benefit all. If there are beings who, due to karmic obstacles, have committed various sins, they should strive diligently, at all six times of the day and night, baring their right shoulder, placing their right knee on the ground, joining their palms in reverence, and focusing their mind intently, saying with their own mouth: 『I take refuge and prostrate before all the Buddhas in the ten directions who have attained Anuttara-samyak-sambodhi, who turn the wonderful Dharma wheel, hold the illuminating Dharma wheel, rain down the great Dharma rain, strike the great Dharma drum, blow the great Dharma conch, erect the great Dharma banner, and hold the great Dharma torch. For the sake of benefiting and bringing happiness to all sentient beings, they constantly practice Dharma giving, guiding the deluded masses, enabling them to attain great fruits and realize eternal bliss. To these Buddhas, World Honored Ones, I bow down and take refuge with body, speech, and mind, and pay homage with utmost sincerity. May these World Honored Ones, with their true wisdom, true eyes, true proof, and true equality, fully know and see all sentient beings' good and evil deeds. From beginningless time in samsara (cycle of rebirth), I have followed the flow of evil, and together with all beings, created karmic obstacles and sins, bound by greed, hatred, and delusion. When I did not know the Buddha, did not know the Dharma, did not know the Sangha, did not know good and evil, I committed the five heinous crimes with body, speech, and mind, maliciously drew blood from the Buddha's body, slandered the true Dharma, broke the harmony of the Sangha, killed Arhats (enlightened beings), and killed my parents. The three actions of the body, the four actions of speech, and the three actions of the mind, I committed the ten evil deeds, doing them myself, instructing others to do them, and rejoicing when seeing others do them. Towards virtuous people, I have groundlessly slandered them, cheated with unfair scales and measures, used falsehoods as truth, offered impure food to others, and harmed all parents in the six realms of existence. Or I have stolen objects belonging to stupas (Buddhist monuments), property of the Sangha from all directions, and property of the Sangha present before me, using them freely, not delighting in following the World Honored One's laws, and not following the teachings of teachers and elders.』
順。見行聲聞、獨覺、大乘行者，喜生罵辱，令諸行人心生悔惱。見有勝己，便懷嫉妒，法施、財施常生慳惜，無明所覆，邪見惑心，不修善因，令惡增長，于諸佛所而起誹謗，法說非法，非法說法。如是眾罪，佛以真實慧，真實眼，真實證明，真實平等，悉知悉見。我今歸命，對諸佛前，皆悉發露，不敢覆藏，未作之罪更不復作，已作之罪今皆懺悔。所作業障，應墮惡道、地獄、傍生、餓鬼之中、阿蘇羅眾及八難處，愿我此生所有業障皆得消滅，所有惡報未來不受。亦如過去諸大菩薩修菩提行，所有業障悉已懺悔，我之業障今亦懺悔，皆悉發露，不敢覆藏，已作之罪愿得除滅，未來之惡更不敢造。亦如未來諸大菩薩修菩提行，所有業障悉皆懺悔，我之業障今亦懺悔，皆悉發露，不敢覆藏，已作之罪愿得除滅，未來之惡更不敢造。亦如現在十方世界諸大菩薩修菩提行，所有業障悉已懺悔，我之業障今亦懺悔，皆悉發露，不敢覆藏，已作之罪愿得除滅，未來之惡更不敢造。』
「善男子！以是因緣，若有造罪，一剎那中，不得覆藏，何況一日一夜，乃至多時。若有犯罪欲求清凈，心懷愧恥，信于未來必有惡報，生大恐怖，應如是懺。如人被火燒頭燒衣，救令速滅，火若未滅，心不得安；若人犯罪亦復如是，即應懺
【現代漢語翻譯】 現代漢語譯本： 『順。[見]聲聞（Sravaka，小乘佛教的修行者）、獨覺（Pratyekabuddha，不需依賴他人教導而獨自悟道的修行者）、大乘行者，喜歡對他們進行謾罵和侮辱，使這些修行人心生後悔和惱怒。見到有人勝過自己，便心懷嫉妒，對於法施（Dharma Dana，佛法的佈施）和財施（Artha Dana，財物的佈施）常常產生吝嗇和慳惜之心，被無明（Avidya，對事物真相的迷惑）所覆蓋，被邪見迷惑內心，不修習善良的因，使惡業增長，對於諸佛生起誹謗，將佛法說成不是佛法，將不是佛法說成是佛法。像這樣的種種罪過，佛以真實的智慧，真實的眼睛，真實的證明，真實的平等，全部知曉和看見。我現在歸依，在諸佛面前，全部都坦白出來，不敢隱瞞覆蓋，未曾作過的罪惡今後不再作，已經作過的罪惡現在全部懺悔。所造作的業障，應該墮入惡道、地獄（Naraka，受苦之處）、傍生（Tiryagyoni，畜生道）、餓鬼（Preta，常受飢渴之苦的鬼道）之中、阿修羅（Asura，非天，一種具有神力但性格暴躁的神）眾以及八難之處（Asta-ksana，沒有機會修行佛法的八種障礙），愿我此生所有的業障都能夠消滅，所有的惡報未來不再承受。也像過去諸大菩薩修習菩提（Bodhi，覺悟）之行，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，不敢隱瞞覆蓋，已經作過的罪惡愿能消除滅盡，未來的罪惡更不敢再造。也像未來諸大菩薩修習菩提之行，所有的業障全部都懺悔，我的業障現在也懺悔，全部都坦白出來，不敢隱瞞覆蓋，已經作過的罪惡愿能消除滅盡，未來的罪惡更不敢再造。也像現在十方世界諸大菩薩修習菩提之行，所有的業障全部都懺悔，我的業障現在也懺悔，全部都坦白出來，不敢隱瞞覆蓋，已經作過的罪惡愿能消除滅盡，未來的罪惡更不敢再造。』
『善男子！因為這樣的因緣，如果有人造了罪，在一剎那之間，都不能隱瞞覆蓋，更何況是一日一夜，乃至更長的時間。如果有人犯了罪想要尋求清凈，心中懷有慚愧和羞恥，相信未來必定會有惡報，產生巨大的恐懼，就應該像這樣懺悔。就像人被火燒了頭和衣服，要趕快救滅，火如果沒有熄滅，心裡就不得安寧；如果人犯了罪也是這樣，就應該立刻懺悔。』
【English Translation】 English version: 'Furthermore. [Seeing] Sravakas (hearers, disciples in Hinayana Buddhism), Pratyekabuddhas (solitary Buddhas, those who attain enlightenment on their own), and practitioners of Mahayana, they delight in hurling abuse and insults at them, causing these practitioners to feel regret and vexation. Seeing someone superior to themselves, they harbor jealousy, and are often stingy and miserly with Dharma Dana (the giving of the Dharma) and Artha Dana (the giving of material goods), covered by Avidya (ignorance), their minds deluded by wrong views, they do not cultivate good causes, causing evil to increase, and they slander the Buddhas, saying that the Dharma is not the Dharma, and that what is not the Dharma is the Dharma. Such are the various sins, which the Buddha knows and sees in their entirety with true wisdom, true eyes, true proof, and true equality. I now take refuge, and before all the Buddhas, I confess everything, daring not to conceal or cover up, the sins I have not committed I will not commit again, and the sins I have already committed I now repent of completely. The karmic obstacles I have created should cause me to fall into evil paths, Naraka (hell), Tiryagyoni (the animal realm), the realm of Pretas (hungry ghosts), the Asura (demigod) hosts, and the eight difficult places (Asta-ksana, eight unfavorable conditions for practicing the Dharma), may all the karmic obstacles of this life be extinguished, and may I not receive any evil retribution in the future. Just as the great Bodhisattvas of the past cultivated the path of Bodhi (enlightenment), and all their karmic obstacles have been repented of, so too do I now repent of my karmic obstacles, confessing everything, daring not to conceal or cover up, may the sins I have committed be eradicated, and may I dare not commit any more evil in the future. Just as the great Bodhisattvas of the future will cultivate the path of Bodhi, and all their karmic obstacles will be repented of, so too do I now repent of my karmic obstacles, confessing everything, daring not to conceal or cover up, may the sins I have committed be eradicated, and may I dare not commit any more evil in the future. Just as the great Bodhisattvas of the present in the ten directions of the world cultivate the path of Bodhi, and all their karmic obstacles have been repented of, so too do I now repent of my karmic obstacles, confessing everything, daring not to conceal or cover up, may the sins I have committed be eradicated, and may I dare not commit any more evil in the future.'
'Good man! Because of this cause and condition, if someone has committed a sin, they must not conceal or cover it up even for a moment, let alone for a day and a night, or even longer. If someone has committed a sin and seeks purity, feeling shame and remorse in their heart, believing that there will surely be evil retribution in the future, and experiencing great fear, they should repent in this way. It is like a person whose head and clothes are burned by fire, they must quickly extinguish it, and if the fire is not extinguished, their heart will not be at peace; if a person has committed a sin, it is the same, they should immediately repent.'
悔，令速除滅。若有愿生富樂之家，多饒財寶，復欲發意修習大乘，亦應懺悔，滅除業障。欲生豪貴婆羅門種、剎帝利家，及轉輪王七寶具足，亦應懺悔，滅除業障。
「善男子！若有欲生四天王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天，亦應懺悔，滅除業障。若欲生梵眾、梵輔、大梵天、少光、無量光、極光凈天、少凈、無量凈、遍凈天、無雲、福生、廣果天、無煩、無熱、善現、善見、色究竟天，亦應懺悔，滅除業障。若欲求預流果、一來果、不還果、阿羅漢果，亦應懺悔，滅除業障。若欲愿求三明六通、聲聞、獨覺自在菩提，至究竟地，求一切智智、凈智、不思議智、不動智、三藐三菩提正遍智者，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，因緣異故。如是過去諸法皆已滅盡，所有業障無復遺余，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，如來所說無有我、人、眾生、壽者，亦無生滅，亦無行法。善男子！一切諸法皆依于本，亦不可說。何以故？過一切相故。若有善男子、善女人，如是入于微妙真理，生信敬心，是名無眾生而有于本，以是義故，說于懺悔，滅除業障。
「善男子！若人成就四法
【現代漢語翻譯】 現代漢語譯本 應懺悔，以求迅速消除罪業。如果有人希望投生於富裕快樂的家庭，擁有大量財富，並且想要發心修習大乘佛法，也應該懺悔，以消除業障。如果希望投生於高貴的婆羅門種姓、剎帝利種姓，以及擁有轉輪王七寶的福報，也應該懺悔，以消除業障。 『善男子！如果有人希望投生到四天王眾天（四大天王所居住的天界）、三十三天（忉利天，帝釋天所居住的天界）、夜摩天（焰摩天，空居天之一）、睹史多天（兜率天，彌勒菩薩所居住的天界）、樂變化天（化樂天，自己變化出所需要的快樂）、他化自在天（他化自在天，奪取他人所化之樂），也應該懺悔，以消除業障。如果希望投生到梵眾天、梵輔天、大梵天、少光天、無量光天、極光凈天、少凈天、無量凈天、遍凈天、無雲天、福生天、廣果天、無煩天、無熱天、善現天、善見天、色究竟天，也應該懺悔，以消除業障。如果希望證得預流果（須陀洹果，初果）、一來果（斯陀含果，二果）、不還果（阿那含果，三果）、阿羅漢果（四果），也應該懺悔，以消除業障。如果希望求得三明六通、聲聞、獨覺自在菩提，直至究竟之地，求得一切智智（佛陀所證悟的智慧）、凈智、不思議智、不動智、三藐三菩提（正等正覺，佛的智慧）正遍智者，也應該懺悔，以消除業障。為什麼呢？善男子！一切諸法都是從因緣而生，如來所說，不同的因緣產生不同的現象，不同的因緣導致不同的現象滅亡，因為因緣不同。像這樣，過去的諸法都已經滅盡，所有的業障不再殘留，這些行為法則尚未產生而現在得以產生，未來的業障不再生起。為什麼呢？善男子！一切法皆是空性，如來所說沒有我、人、眾生、壽者，也沒有生滅，也沒有行為法則。善男子！一切諸法都依賴於根本，也不可言說。為什麼呢？因為超越了一切表象。如果有善男子、善女人，像這樣進入微妙的真理，生起信心和敬意，這就叫做沒有眾生而有根本，因為這個緣故，宣說懺悔，以消除業障。 『善男子！如果有人成就四種法
【English Translation】 English version One should repent to quickly eliminate karmic obstacles. If someone wishes to be born into a wealthy and happy family, abundant in riches, and also desires to aspire to cultivate the Mahayana path, they should also repent to eliminate karmic obstacles. If one wishes to be born into a noble Brahmin caste, Kshatriya caste, or to possess the seven treasures of a Chakravartin King, they should also repent to eliminate karmic obstacles. 『Good man! If someone wishes to be born into the Heaven of the Four Heavenly Kings (Cāturmahārājikādeva, the heaven where the Four Heavenly Kings reside), the Heaven of the Thirty-three (Trāyastriṃśa, the heaven where Indra resides), the Yama Heaven (one of the heavens in the desire realm), the Tuṣita Heaven (the heaven where Maitreya Bodhisattva resides), the Nirmāṇarati Heaven (the heaven of delight in transformation), or the Paranirmitavaśavartin Heaven (the heaven of control over others' creations), they should also repent to eliminate karmic obstacles. If one wishes to be born into the Brahmakāyika Heaven, the Brahmapurohita Heaven, the Mahābrahmā Heaven, the Ābhāsvara Heaven, the Apramāṇābhāsa Heaven, the Subhakṛtsna Heaven, the Parīttaśubha Heaven, the Apramāṇaśubha Heaven, the Śubhakṛtsna Heaven, the Anabhraka Heaven, the Puṇyaprasava Heaven, the Bṛhatphala Heaven, the Avṛha Heaven, the Atapa Heaven, the Sudṛśa Heaven, the Sudarśana Heaven, or the Akaniṣṭha Heaven, they should also repent to eliminate karmic obstacles. If one wishes to attain the Stream-enterer fruit (Srotāpanna, the first stage of enlightenment), the Once-returner fruit (Sakṛdāgāmin, the second stage), the Non-returner fruit (Anāgāmin, the third stage), or the Arhat fruit (the fourth stage), they should also repent to eliminate karmic obstacles. If one wishes to seek the Three Clear Knowledges and Six Supernatural Powers, the freedom of a Śrāvaka, a Pratyekabuddha, or Bodhi, up to the ultimate stage, seeking the All-knowing Wisdom (Sarvākārajñāna, the wisdom attained by the Buddha), Pure Wisdom, Inconceivable Wisdom, Immovable Wisdom, or the Samyaksaṃbodhi (perfect enlightenment, the wisdom of the Buddha), the Perfectly and Universally Knowing One, they should also repent to eliminate karmic obstacles. Why is this so? Good man! All dharmas arise from causes and conditions, as the Tathagata has said. Different causes and conditions produce different phenomena, and different causes and conditions lead to the cessation of different phenomena, because the causes and conditions are different. In this way, all past dharmas have already ceased, and all karmic obstacles no longer remain. These behavioral principles, which had not yet arisen, are now able to arise, and future karmic obstacles will no longer arise. Why is this so? Good man! All dharmas are empty in nature. As the Tathagata has said, there is no self, no person, no sentient being, no life-span, no arising, no ceasing, and no behavioral principles. Good man! All dharmas rely on the fundamental, and cannot be spoken of. Why is this so? Because they transcend all appearances. If there are good men or good women who enter into this subtle truth in this way, and generate faith and reverence, this is called having a fundamental without sentient beings. For this reason, repentance is spoken of to eliminate karmic obstacles. 『Good man! If a person achieves four qualities
，能除業障，永得清凈。云何為四？一者、不起邪心，正念成就，二者、于甚深理不生誹謗，三者、于初行菩薩起一切智心，四者、于諸眾生起慈無量，是謂為四。」
爾時世尊而說頌言：
「專心護三業， 不誹謗深法； 作一切智想， 慈心凈業障。
「善男子！有四業障難可滅除。云何為四？一者、于菩薩律儀犯極重惡，二者、于大乘經心生誹謗，三者、于自善根不能增長，四者、貪著三有，無出離心。復有四種對治業障。云何為四？一者、於十方世界一切如來，至心親近，說一切罪；二者、為一切眾生勸請諸佛說深妙法；三者、隨喜一切眾生所有功德；四者、所有一切功德善根，悉皆迴向阿耨多羅三藐三菩提。」
爾時，天帝釋白佛言：「世尊！世間所有男子女人，于大乘行有能行者，有不行者，云何能得隨喜一切眾生功德善根？」
佛言：「善男子！若有眾生雖于大乘未能修習，然于晝夜六時，偏袒右肩，右膝著地，合掌恭敬，一心專念，作隨喜時，得福無量。應作是言：『十方世界一切眾生，現在修行施、戒、心、慧，我今皆悉深生隨喜。』由作如是隨喜福故，必當獲得尊重殊勝無上無等最妙之果。如是過去、未來一切眾生，所有善根皆悉隨喜。又于現在初行菩薩發菩
【現代漢語翻譯】 能消除業障，永遠獲得清凈。什麼是四種呢？一是，不起邪惡之心，正念得以成就；二是，對於甚深的道理不產生誹謗；三是，對於初修行的菩薩生起一切智之心；四是，對於一切眾生生起無量的慈悲心，這就是四種。 這時，世尊說了偈頌： 『專心守護身口意三業，不誹謗甚深的佛法； 生起證得一切智慧的想法，以慈悲心清凈業障。 善男子！有四種業障難以消除。什麼是四種呢？一是，違犯菩薩戒律儀中最嚴重的罪惡；二是，對於大乘經典心生誹謗；三是，對於自己的善根不能增長；四是，貪戀執著于欲界、色界、無色界這三有，沒有出離之心。又有四種對治業障的方法。什麼是四種呢？一是，對於十方世界的一切如來（Tathagata，佛的稱號之一），以至誠之心親近，坦白一切罪過；二是，爲了所有眾生勸請諸佛宣說甚深微妙的佛法；三是，隨喜一切眾生所有的功德；四是，將所有一切功德善根，全部迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 這時，天帝釋（Śakra-devānām-Indra，眾神之王）對佛說：『世尊！世間所有的男子女人，對於大乘的修行，有的能夠修行，有的不能修行，怎樣才能隨喜一切眾生的功德善根呢？』 佛說：『善男子！如果有的眾生雖然對於大乘佛法未能修習，然而在白天和夜晚的六個時辰里，袒露右肩，右膝跪地，合掌恭敬，一心專念，作隨喜時，得到的福報是無量的。應當這樣說：『十方世界的一切眾生，現在所修行的佈施（dāna，給予）、持戒（śīla，遵守道德規範）、心（citta，心性）、慧（prajñā，智慧），我今天都深深地隨喜。』由於作這樣的隨喜福德的緣故，必定能夠獲得尊重、殊勝、無上、無等、最妙的果報。像這樣，過去、未來的一切眾生，所有的善根我都全部隨喜。又對於現在初修行的菩薩，發起菩
【English Translation】 It can eliminate karmic obstacles and attain eternal purity. What are the four? First, not arising evil thoughts, accomplishing right mindfulness; second, not slandering profound principles; third, generating the mind of all-knowing wisdom towards newly practicing Bodhisattvas; fourth, generating boundless compassion towards all sentient beings. These are the four. At that time, the World Honored One spoke in verse: 『Devotedly protect the three karmas of body, speech, and mind, do not slander the profound Dharma; Generate the thought of attaining all-knowing wisdom, purify karmic obstacles with a compassionate mind.』 『Good man! There are four karmic obstacles that are difficult to eliminate. What are the four? First, committing extremely grave offenses against the Bodhisattva precepts; second, harboring slanderous thoughts towards the Mahayana Sutras; third, being unable to increase one's own roots of goodness; fourth, being attached to the three realms of existence (desire realm, form realm, formless realm), without a mind of renunciation. There are also four methods to counteract karmic obstacles. What are the four? First, sincerely approaching all the Tathagatas (Tathagata, one of the titles of the Buddha) in the ten directions, confessing all sins; second, encouraging all sentient beings to request the Buddhas to expound the profound and wonderful Dharma; third, rejoicing in all the merits of all sentient beings; fourth, dedicating all merits and roots of goodness entirely towards Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment).』 At that time, Śakra-devānām-Indra (Śakra-devānām-Indra, the king of gods) said to the Buddha: 『World Honored One! Among all men and women in the world, some are able to practice the Mahayana path, and some are not. How can they rejoice in the merits and roots of goodness of all sentient beings?』 The Buddha said: 『Good man! If there are sentient beings who, although unable to cultivate the Mahayana Dharma, nevertheless, during the six periods of the day and night, expose their right shoulder, kneel on their right knee, join their palms in reverence, and single-mindedly concentrate, when making rejoicing, they will obtain immeasurable blessings. They should say: 『All sentient beings in the ten directions, who are now practicing giving (dāna, generosity), morality (śīla, ethical conduct), mind (citta, mind), and wisdom (prajñā, wisdom), I now deeply rejoice in all of them.』 Because of making such rejoicing in merit, they will surely obtain the result of being respected, supreme, unsurpassed, unequaled, and most wonderful. In this way, I rejoice in all the roots of goodness of all sentient beings in the past and future. Furthermore, towards newly practicing Bodhisattvas who generate the Bodhi
提心所有功德，過百大劫行菩薩行，有大功德獲無生忍，至不退轉、一生補處，如是一切功德之蘊，皆悉至心隨喜讚歎。過去、未來一切菩薩，所有功德隨喜讚歎亦復如是。復于現在十方世界一切諸佛、應、正遍知證妙菩提，為度無邊諸眾生故，轉無上法輪，行無礙法施，擊法鼓，吹法螺，建法幢，雨法雨，哀愍勸化一切眾生，咸令信受，皆蒙法施，悉得充足無盡安樂。又復所有菩薩、聲聞、獨覺功德積集善根，若有眾生未具如是諸功德者，悉令具足，我皆隨喜。如是過去、未來諸佛、菩薩、聲聞、獨覺所有功德，亦皆至心隨喜讚歎。善男子！如是隨喜，當得無量功德之聚，如恒河沙三千大千世界所有眾生，皆斷煩惱，成阿羅漢。若有善男子、善女人盡其形壽，常以上妙衣服、飲食、臥具、醫藥而為供養，如是功德，不及如前隨喜功德千分之一。何以故？供養功德有數有量，不攝一切諸功德故，隨喜功德無量無數，能攝三世一切功德。是故若人慾求增長勝善根者，應修如是隨喜功德。若有女人，愿轉女身為男子者，亦應修習隨喜功德，必得隨心現成男子。」
爾時，天帝釋白佛言：「世尊！已知隨喜功德，勸請功德惟愿為說，欲令未來一切菩薩當轉法輪，現在菩薩正修行故。」
佛告帝釋：「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、獨覺、大乘之道。是人當於晝夜六時，如前威儀，一心專念，作如是言：『我今歸依十方一切諸佛世尊，已得阿耨多羅三藐三菩提，未轉無上法輪，欲舍報身入涅槃者，我皆至誠頂禮勸請轉大法輪，雨大法雨，然大法燈，照明理趣，施無礙法，莫般涅槃，久住於世，度脫安樂一切眾生，如前所說乃至無盡安樂。我今以此勸請功德，迴向阿耨多羅三藐三菩提，如過去、未來、現在諸大菩薩勸請功德迴向菩提，我亦如是勸請功德迴向無上正等菩提。』善男子！假使有人以三千大千世界滿中七寶供養如來，若復有人勸請如來轉大法輪所得功德，其福勝彼。何以故？彼是財施，此是法施。善男子！且置三千大千世界七寶佈施，若人以滿恒河沙數大千世界七寶，供養一切諸佛，勸請功德亦勝於彼，由其法施有五勝利。云何為五？一者、法施兼利自他，財施不爾；二者、法施能令眾生出於三界，財施之福不出欲界；三者、法施能凈法身，財施但唯增長於色；四者、法施無窮，財施有盡；五者、法施能斷無明，財施唯伏貪愛。是故，善男子！勸請功德無量無邊，難可譬喻。如我昔行菩薩道時，勸請諸佛轉大法輪，由彼善根，是故今日一切帝釋、諸梵王等，勸請於我轉大法輪。善男
【現代漢語翻譯】 現代漢語譯本：『善女人，如果有人發願尋求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），應當修行聲聞、獨覺、大乘這三種道。這個人應當在晝夜六個時辰里，像前面所說的威儀一樣，一心專注地念誦，這樣說：『我現在歸依十方一切諸佛世尊，對於那些已經證得阿耨多羅三藐三菩提，但尚未轉動無上法輪，想要捨棄報身進入涅槃的佛，我都至誠地頂禮，勸請他們轉動大法輪，降下大法雨，點燃大法燈，照明真理，施予無礙之法，不要進入涅槃，長久住世，救度安樂一切眾生，就像前面所說的那樣，乃至給予無盡的安樂。我現在將以此勸請的功德，迴向阿耨多羅三藐三菩提，就像過去、未來、現在諸大菩薩勸請的功德迴向菩提一樣，我也這樣將勸請的功德迴向無上正等菩提。』 『善男子！假使有人用裝滿三千大千世界的七寶來供養如來，如果又有人勸請如來轉動大法輪，所得到的功德，比前者還要殊勝。為什麼呢？因為前者是財施，後者是法施。善男子！暫且不說用三千大千世界的七寶佈施，如果有人用裝滿恒河沙數大千世界的七寶，供養一切諸佛，勸請的功德也勝過前者，因為法施有五種殊勝的利益。哪五種呢？第一，法施兼顧利益自己和他人，財施不是這樣；第二，法施能夠使眾生脫離三界，財施的福報不能超出欲界；第三，法施能夠清凈法身，財施只能增長色身；第四，法施無窮無盡，財施有窮盡的時候；第五，法施能夠斷除無明，財施只能壓伏貪愛。所以，善男子！勸請的功德無量無邊，難以比喻。就像我過去行菩薩道的時候，勸請諸佛轉動大法輪，由於那樣的善根，所以今天一切帝釋（Indra，天帝）、諸梵王（Brahma，色界諸天之王）等，都勸請我轉動大法輪。』善男子！
【English Translation】 English version: 『Good woman, if someone wishes to seek Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment), they should cultivate the paths of Sravakas (voice-hearers), Pratyekabuddhas (solitary Buddhas), and the Mahayana (Great Vehicle). This person should, during the six periods of day and night, with the same dignified manner as before, single-mindedly concentrate and say: 『I now take refuge in all the Buddhas, World-Honored Ones, in the ten directions. To those who have already attained Anuttara-samyak-sambodhi but have not yet turned the unsurpassed Dharma wheel, and who wish to relinquish their reward body and enter Nirvana, I sincerely prostrate and request them to turn the great Dharma wheel, rain down the great Dharma rain, light the great Dharma lamp, illuminate the principles of truth, bestow unobstructed Dharma, not to enter Nirvana, to abide in the world for a long time, to deliver and bring peace and happiness to all sentient beings, as described before, even to endless bliss. I now dedicate the merit of this request to Anuttara-samyak-sambodhi, just as the great Bodhisattvas of the past, future, and present dedicated the merit of their requests to Bodhi (enlightenment), so too do I dedicate the merit of this request to unsurpassed, complete, perfect enlightenment.』 『Good man! Suppose someone were to offer to the Tathagata (Thus Come One) the three thousand great thousand worlds filled with the seven treasures, if someone were to request the Tathagata to turn the great Dharma wheel, the merit gained would be greater than the former. Why? Because the former is a material offering, while the latter is a Dharma offering. Good man! Let us set aside the offering of the three thousand great thousand worlds filled with the seven treasures. If someone were to offer to all the Buddhas the great thousand worlds filled with the seven treasures, as numerous as the sands of the Ganges River, the merit of requesting would also surpass that, because the Dharma offering has five victorious benefits. What are the five? First, the Dharma offering benefits both oneself and others, while the material offering does not; second, the Dharma offering can enable sentient beings to escape the three realms, while the merit of the material offering does not extend beyond the desire realm; third, the Dharma offering can purify the Dharma body, while the material offering only increases the physical form; fourth, the Dharma offering is inexhaustible, while the material offering is finite; fifth, the Dharma offering can sever ignorance, while the material offering only subdues greed and attachment. Therefore, good man! The merit of requesting is immeasurable and boundless, difficult to compare. Just as when I practiced the Bodhisattva path in the past, I requested the Buddhas to turn the great Dharma wheel, due to that good root, today all the Indras (Lord of Devas), all the Brahmas (King of the Brahma Heavens), and others request me to turn the great Dharma wheel.』 Good man!
子！請轉法輪，為欲度脫安樂諸眾生故。我于往昔為菩提行，勸請如來久住於世，莫般涅槃；依此善根，我得十力、四無所畏、四無礙辯、大慈大悲，證得無數不共之法，我當入于無餘涅槃，我之正法久住於世。我法身者清凈無比，種種妙相，無量智慧，無量自在，無量功德，難可思議，一切眾生皆蒙利益，百千萬劫說不能盡。法身攝藏一切諸法，一切諸法不攝法身。法身常住，不墮常見，雖復斷滅，亦非斷見。能破眾生種種異見，能生眾生種種真見，能解一切眾生之縛，無縛可解，能植眾生諸善根本，未成熟者令成熟，已成熟者令解脫。無作無動，遠離阓鬧，寂靜無為，自在安樂，過於三世，能現三世；出於聲聞、獨覺之境，諸大菩薩之所修行，一切如來體無有異，此等皆由勸請功德善根力故，如是法身我今已得。是故若有欲得阿耨多羅三藐三菩提者，于諸經中一句一頌為人解說，功德善根尚無限量，何況勸請如來轉大法輪，久住於世，莫般涅槃。」
時天帝釋，復白佛言：「世尊！若善男子、善女人為求阿耨多羅三藐三菩提故，修三乘道所有善根，云何迴向一切智智？」
佛告天帝：「善男子！若有眾生欲求菩提，修三乘道，所有善根愿迴向者，當於晝夜六時，殷重至心作如是說：『我從無始生死以
【現代漢語翻譯】 現代漢語譯本： 『子！請轉法輪（Dharmachakra，佛法之輪），爲了度脫安樂一切眾生。我于往昔爲了菩提（Bodhi，覺悟）而修行，勸請如來（Tathagata，佛）長久住世，不要般涅槃（Parinirvana，完全的寂滅）；依靠這個善根，我獲得了十力（Dasabala，佛的十種力量）、四無所畏（Catuh-vaisaradyani，四種無所畏懼的自信）、四無礙辯（Catur-pratisamvidah，四種無礙的辯才）、大慈大悲，證得了無數不共之法（Avenika-dharma，佛獨有的功德），我將要進入無餘涅槃（Anupadhisesa-nirvana，沒有剩餘煩惱的涅槃），我的正法（Sad-dharma，真正的佛法）會長久住世。我的法身（Dharmakaya，佛的法性之身）清凈無比，具有種種微妙的相好，無量的智慧，無量的自在，無量的功德，難以思議，一切眾生都蒙受利益，即使經過百千萬劫也說不盡。法身攝藏一切諸法（Sarva-dharma，一切事物和法則），一切諸法不能攝藏法身。法身常住不滅，不屬於常見（Sasvata-drsti，認為事物永恒存在的錯誤見解），即使看起來斷滅，也不是斷見（Uccheda-drsti，認為事物完全消失的錯誤見解）。能夠破除眾生種種不同的錯誤見解，能夠生起眾生種種真實的見解，能夠解脫一切眾生的束縛，實際上沒有束縛可以解脫，能夠為眾生種下各種善的根本，對於尚未成熟的，令其成熟，對於已經成熟的，令其解脫。法身無作無動，遠離喧鬧，寂靜無為，自在安樂，超越過去、現在、未來三世，卻又能顯現三世；超出聲聞（Sravaka，聽聞佛法而證悟的修行者）、獨覺（Pratyekabuddha，獨自證悟的修行者）的境界，是諸大菩薩（Mahasattva，偉大的菩薩）所修行的境界，與一切如來（Tathagata，佛）的本體沒有差別，這些都是由於勸請的功德和善根的力量，我如今已經獲得了這樣的法身。因此，如果有人想要獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），在各種經典中，即使只為他人解釋一句一頌，其功德和善根尚且無法估量，更何況是勸請如來轉大法輪，長久住世，不要般涅槃呢？』
當時，天帝釋（Sakra devanam indrah，眾神之王）又對佛說：『世尊！如果善男子、善女人爲了尋求阿耨多羅三藐三菩提，修習聲聞乘、緣覺乘、菩薩乘這三乘道所獲得的所有善根，應該如何迴向一切智智（Sarvajna-jnana，對一切事物和法則的智慧）呢？』
佛告訴天帝釋：『善男子！如果有眾生想要尋求菩提，修習三乘道，想要回向所有善根，應當在晝夜六個時辰，以殷重至誠的心，這樣說：『我從無始生死以來……』
【English Translation】 English version: 『Son! Please turn the Dharma wheel (Dharmachakra), for the sake of liberating and bringing peace and happiness to all sentient beings. In the past, I practiced for Bodhi (Enlightenment), urging the Tathagata (Buddha) to remain in the world for a long time and not enter Parinirvana (Complete Nirvana); relying on this virtuous root, I obtained the Ten Powers (Dasabala), the Four Fearlessnesses (Catuh-vaisaradyani), the Four Unimpeded Eloquences (Catur-pratisamvidah), great compassion and great mercy, and attained countless unique qualities (Avenika-dharma). I shall enter Anupadhisesa-nirvana (Nirvana without remainder), and my true Dharma (Sad-dharma) will abide in the world for a long time. My Dharmakaya (Dharma Body) is incomparably pure, possessing various wonderful characteristics, immeasurable wisdom, immeasurable freedom, immeasurable merits, inconceivable, and all sentient beings receive benefits, which cannot be fully described even after hundreds of millions of kalpas. The Dharmakaya encompasses all dharmas (Sarva-dharma), but all dharmas cannot encompass the Dharmakaya. The Dharmakaya is eternal and does not fall into the view of permanence (Sasvata-drsti), and even if it appears to cease, it is not the view of annihilation (Uccheda-drsti). It can break the various different views of sentient beings, generate various true views in sentient beings, liberate all sentient beings from their bonds, yet there are no bonds to be liberated. It can plant the roots of all good in sentient beings, maturing those who are not yet mature, and liberating those who are already mature. It is without action or movement, far from noise and bustle, tranquil and non-active, free and peaceful, surpassing the three times (past, present, future), yet able to manifest the three times; it transcends the realm of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), and is practiced by the great Bodhisattvas (Mahasattva). It is no different from the essence of all Tathagatas (Buddhas). All these are due to the power of the merits and virtuous roots of urging. I have now obtained such a Dharmakaya. Therefore, if anyone desires to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), even explaining a single verse or line from the sutras to others, the merits and virtuous roots are immeasurable, how much more so by urging the Tathagata to turn the great Dharma wheel, to remain in the world for a long time, and not to enter Parinirvana?』
At that time, Sakra devanam indrah (Lord of the Gods) again said to the Buddha: 『World Honored One! If good men and good women, seeking Anuttara-samyak-sambodhi, cultivate the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and accumulate all virtuous roots, how should they dedicate them to Sarvajna-jnana (Omniscient Wisdom)?』
The Buddha told Sakra devanam indrah: 『Good man! If there are sentient beings who desire to seek Bodhi, cultivate the three vehicles, and wish to dedicate all virtuous roots, they should, during the six periods of the day and night, with earnest and sincere hearts, say thus: 『From beginningless samsara (cycle of rebirth)...』
來，於三寶所，修行成就所有善根，乃至施與傍生一摶之食，或以善言和解諍訟，或受三歸及諸學處，或復懺悔，勸請隨喜所有善根，我今作意悉皆攝取，回施一切眾生，無悔吝心。是解脫分善根所攝，如佛世尊之所知見，不可稱量無礙清凈，如是所有功德善根，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，愿皆獲得如意之手，撝空出寶，滿眾生愿，富樂無盡，智慧無窮，妙法辯才，悉皆無滯，共諸眾生同證阿耨多羅三藐三菩提，得一切智。因此善根更復出生無量善法，亦皆迴向無上菩提。又如過去諸大菩薩，修行之時功德善根，悉皆迴向一切種智，現在、未來亦復如是。然我所有功德善根，亦皆迴向阿耨多羅三藐三菩提，是諸善根，愿共一切眾生俱成正覺。如余諸佛，坐于道場菩提樹下，不可思議無礙清凈，住于無盡法藏陀羅尼首楞嚴定，破魔波旬無量兵眾，應見覺知，應可通達，如是一切，一剎那中悉皆照了，於後夜中獲甘露法，證甘露義，我及眾生愿皆同證如是妙覺。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、寶焰佛、焰明佛、焰盛光明佛、吉祥上王佛、微妙聲佛、妙莊嚴佛、法幢佛、上勝身佛、可愛色身佛、光明
遍照佛、梵凈王佛、上性佛，如是等如來、應、正遍知，過去、未來及以現在示現應化、得阿耨多羅三藐三菩提，轉無上法輪為度眾生，我亦如是。』廣說如上。
「善男子！若有凈信男子、女人，於此《金光明最勝王經．滅業障品》，受持讀誦，憶念不忘，為他廣說，得無量無邊大功德聚。譬如三千大千世界所有眾生，一時皆得成就人身，得人身已，成獨覺道。若有善男子、善女人，盡其形壽恭敬尊重，四事供養一一獨覺，各施七寶如須彌山，此諸獨覺入涅槃后，皆以珍寶起塔供養，其塔高廣十二瑜繕那，以諸花香寶幢幡蓋常為供養。善男子！于意云何？是人所獲功德寧為多不？」
天帝釋言：「甚多。世尊！」
「善男子！若復有人於此《金光明》微妙經典，眾經之王〈滅業障品〉，受持讀誦，憶念不忘，為他廣說，所獲功德於前所說供養功德，百分不及一，百千萬億分，乃至校量譬喻所不能及。何以故？是善男子、善女人住正行中，勸請十方一切諸佛轉無上法輪，皆為諸佛歡喜讚歎。善男子！如我所說，一切施中，法施為勝。是故，善男子！於三寶所，設諸供養，不可為比。勸受三歸，持一切戒，無有毀犯，三業不空，不可為比。一切世界一切眾生，隨力隨能，隨所愿樂，於三乘中勸發菩提
【現代漢語翻譯】 現代漢語譯本 『遍照佛（Vairocana Buddha），梵凈王佛（Brahma Netra Raja Buddha），上性佛（Superior Nature Buddha），像這樣如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha），過去、未來以及現在示現應化，證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）以度化眾生，我也像這樣。』 廣泛地宣說如上所述。
『善男子！若有具足清凈信心的男子、女人，對於這部《金光明最勝王經．滅業障品》，受持讀誦，憶念不忘，為他人廣泛解說，就能獲得無量無邊的大功德聚集。譬如三千大千世界所有眾生，一時都成就人身，得到人身後，成就獨覺道（Pratyekabuddha）。若有善男子、善女人，盡其一生恭敬尊重，以四事供養一一獨覺，各自施予七寶如須彌山（Mount Sumeru），這些獨覺入涅槃（Nirvana）后，都用珍寶建造佛塔供養，佛塔高廣十二瑜繕那（Yojana），用各種花香寶幢幡蓋常常供養。善男子！你認為如何？這個人所獲得的功德難道不多嗎？』
天帝釋（Sakra devanam Indra）回答說：『非常多。世尊！』
『善男子！如果又有人對於這部《金光明》微妙經典，眾經之王〈滅業障品〉，受持讀誦，憶念不忘，為他人廣泛解說，所獲得的功德與前面所說的供養功德相比，百分不及一，百千萬億分，乃至用任何校量譬喻都不能相比。為什麼呢？因為這位善男子、善女人安住于正行之中，勸請十方一切諸佛轉無上法輪，都會得到諸佛的歡喜讚歎。善男子！正如我所說，一切佈施中，法佈施最為殊勝。所以，善男子！在三寶（Three Jewels）之處，設定各種供養，不能與此相比。勸人受持三歸（Three Refuges），持守一切戒律，沒有毀犯，身口意三業不空，不能與此相比。在一切世界的一切眾生，隨自己的能力，隨自己的意願，在三乘（Three Vehicles）中勸發菩提心（Bodhi-citta）。』
【English Translation】 English version 'Vairocana Buddha, Brahma Netra Raja Buddha, Superior Nature Buddha, such Tathagatas, Arhats, Samyaksambuddhas, who in the past, future, and present manifest and transform, attain Anuttara-samyak-sambodhi, turn the unsurpassed Dharma wheel to liberate sentient beings, I am also like that.' Expounding extensively as above.
'Good man! If there are men and women of pure faith who uphold, recite, remember without forgetting this 'Golden Light Sutra, Chapter on Eradicating Karmic Obstacles,' and widely explain it to others, they will obtain immeasurable and boundless great accumulations of merit. For example, if all sentient beings in the three thousand great thousand worlds simultaneously attain human bodies, and having attained human bodies, achieve the path of a Pratyekabuddha. If there are good men and good women who, throughout their lives, respectfully honor and make offerings of the four requisites to each Pratyekabuddha, each offering seven treasures like Mount Sumeru, and after these Pratyekabuddhas enter Nirvana, they all build stupas with precious jewels to make offerings, the stupas being twelve yojanas in height and breadth, and constantly make offerings with various flowers, incense, jeweled banners, and canopies. Good man! What do you think? Is the merit obtained by this person great or not?'
Sakra devanam Indra said, 'Very great, World Honored One!'
'Good man! If someone again upholds, recites, remembers without forgetting this 'Golden Light' subtle scripture, the king of all scriptures, the 'Chapter on Eradicating Karmic Obstacles,' and widely explains it to others, the merit obtained is not even one percent, not even one hundred millionth part, of the merit of the aforementioned offerings, and cannot be compared by any measure or analogy. Why? Because this good man or good woman dwells in right conduct, encourages all Buddhas in the ten directions to turn the unsurpassed Dharma wheel, and is praised and rejoiced by all the Buddhas. Good man! As I have said, among all giving, the giving of Dharma is the most supreme. Therefore, good man! Making various offerings to the Three Jewels cannot be compared to this. Encouraging others to take refuge in the Three Refuges, upholding all precepts without violation, and not allowing the three karmas of body, speech, and mind to be empty, cannot be compared to this. In all worlds, all sentient beings, according to their ability and according to their wishes, are encouraged to generate Bodhi-citta in the Three Vehicles.'
心，不可為比。於三世中一切世界，所有眾生皆得無礙，速令成就無量功德，不可為比。三世剎土一切眾生，令無障礙，得三菩提，不可為比。三世剎土一切眾生，勸令速出四惡道苦，不可為比。三世剎土一切眾生，勸令除滅極重惡業，不可為比。一切苦惱勸令解脫，不可為比。一切怖畏苦惱逼切，皆令得脫，不可為比。三世佛前，一切眾生所有功德，勸令隨喜，發菩提愿，不可為比。勸除惡行罵辱之業，一切功德皆愿成就，所在生中，勸請供養尊重讚歎一切三寶，勸請眾生凈修福行，成滿菩提，不可為比。是故當知，勸請一切世界三世三寶，勸請滿足六波羅蜜，勸請轉于無上法輪，勸請住世經無量劫，演說無量甚深妙法，功德甚深，無能比者。」
爾時，天帝釋及恒河女神、無量梵王、四大天眾從座而起，偏袒右肩，右膝著地，合掌頂禮。白佛言：「世尊！我等皆得聞是《金光明最勝王經》，今悉受持讀誦通利，為他廣說，依此法住。何以故？世尊！我等欲求阿耨多羅三藐三菩提，隨順此義種種勝相，如法行故。」爾時梵王及天帝釋等，于說法處皆以種種曼陀羅花而散佛上，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，出妙音聲。時天帝釋白佛言：「世尊！此等皆是《金光明經
【現代漢語翻譯】 現代漢語譯本：心，是無可比擬的。在過去、現在、未來三世的一切世界中，讓所有眾生都能得到無礙，迅速成就無量的功德，這是無可比擬的。使三世所有國土的一切眾生，都能沒有障礙，證得三菩提（三種覺悟，即聲聞菩提、緣覺菩提、佛菩提），這是無可比擬的。勸導三世所有國土的一切眾生，迅速脫離四惡道（地獄、餓鬼、畜生、阿修羅）的痛苦，這是無可比擬的。勸導三世所有國土的一切眾生，消除極其嚴重的惡業，這是無可比擬的。勸導一切眾生解脫一切苦惱，這是無可比擬的。使一切處於恐懼和苦惱逼迫中的眾生，都能得到解脫，這是無可比擬的。在過去、現在、未來三世諸佛面前，勸導一切眾生隨喜所有功德，發起菩提大愿，這是無可比擬的。勸導眾生消除惡行和謾罵侮辱的惡業，愿一切功德都能成就，在所有轉生之處，勸請、供養、尊重、讚歎一切三寶（佛、法、僧），勸請眾生清凈修習福德善行，圓滿菩提，這是無可比擬的。因此應當知道，勸請一切世界過去、現在、未來三世的三寶，勸請圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），勸請轉動無上法輪，勸請諸佛住世經歷無量劫，演說無量甚深微妙的佛法，這種功德極其深厚，沒有任何事物可以相比。」 當時，天帝釋（忉利天之主）以及恒河女神、無量梵王、四大天王等從座位上站起來，袒露右肩，右膝跪地，合掌頂禮。稟告佛說：「世尊！我們都能夠聽聞這部《金光明最勝王經》，現在全部接受、奉持、讀誦、精通，並且為他人廣泛宣說，依據這部佛法修行。為什麼呢？世尊！我們想要證得阿耨多羅三藐三菩提（無上正等正覺），隨順這部經的義理和種種殊勝的法相，如法修行。」當時梵王以及天帝釋等，在佛陀說法的地方都用各種曼陀羅花散在佛的身上，三千大千世界都發生震動，一切天鼓以及各種音樂不敲自鳴，放出金色的光芒，遍滿整個世界，發出美妙的聲音。當時天帝釋稟告佛說：「世尊！這些都是《金光明經》的威神之力啊！」
【English Translation】 English version: The mind is incomparable. In all the worlds of the three times (past, present, and future), to enable all sentient beings to attain unobstructedness, and quickly accomplish immeasurable merits, is incomparable. To enable all sentient beings in the lands of the three times to be without obstacles and attain the three Bodhis (Śrāvakabodhi, Pratyekabodhi, and Samyaksaṃbodhi), is incomparable. To exhort all sentient beings in the lands of the three times to quickly escape the suffering of the four evil realms (hell, hungry ghosts, animals, and asuras), is incomparable. To exhort all sentient beings in the lands of the three times to eliminate extremely heavy evil karma, is incomparable. To exhort all sentient beings to be liberated from all suffering and afflictions, is incomparable. To enable all sentient beings who are oppressed by fear and suffering to be liberated, is incomparable. Before the Buddhas of the three times, to exhort all sentient beings to rejoice in all merits and generate the Bodhi aspiration, is incomparable. To exhort them to eliminate evil deeds and the karma of abuse and insult, to wish for the accomplishment of all merits, and in all rebirths, to exhort them to invite, offer, respect, and praise all the Three Jewels (Buddha, Dharma, Sangha), to exhort sentient beings to purify and cultivate meritorious deeds, and to fulfill Bodhi, is incomparable. Therefore, you should know that exhorting all the Three Jewels of the three times in all worlds, exhorting the fulfillment of the six Paramitas (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā), exhorting the turning of the unsurpassed Dharma wheel, exhorting the Buddhas to abide in the world for immeasurable kalpas, and expounding immeasurable profound and wonderful Dharma, the merit is extremely profound, and nothing can compare to it. At that time, Śakra Devānām Indra (ruler of the Trāyastriṃśa Heaven), the Goddess of the Ganges River, immeasurable Brahma Kings, and the Four Great Heavenly Kings rose from their seats, bared their right shoulders, knelt on their right knees, and joined their palms in reverence. They said to the Buddha, 'World Honored One! We have all been able to hear this Suvarṇaprabhāsottamasūtra (Golden Light Sutra), and now we all accept, uphold, recite, and master it, and widely expound it to others, abiding by this Dharma. Why? World Honored One! We desire to seek Anuttarā-Samyak-Saṃbodhi (unsurpassed perfect enlightenment), and follow this meaning with various excellent aspects, practicing according to the Dharma.' At that time, the Brahma Kings and Śakra Devānām Indra, etc., scattered various Mandārava flowers upon the Buddha at the place where the Dharma was being preached, and the three thousand great thousand worlds all shook greatly, and all the heavenly drums and music played without being struck, emitting golden light, filling the world, and producing wonderful sounds. At that time, Śakra Devānām Indra said to the Buddha, 'World Honored One! All of this is the power of the Suvarṇaprabhāsa Sūtra!'
》威神之力，慈悲普救種種利益，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！我念往昔過無量百千阿僧祇劫，有佛名寶王大光照如來、應、正遍知，出現於世，住世六百八十億劫。爾時寶王大光照如來，為欲度脫人天、釋梵、沙門、婆羅門一切眾生，令安樂故，當出現時，初會說法度百千億億萬眾，皆得阿羅漢果，諸漏已盡，三明六通自在無礙。于第二會，復度九十千億億萬眾，皆得阿羅漢果，諸漏已盡，三明六通自在無礙。于第三會，復度九十八千億億萬眾，皆得阿羅漢果，圓滿如上。
「善男子！我于爾時作女人身，名福寶光明，于第三會親近世尊，受持讀誦是《金光明經》，為他廣說，求阿耨多羅三藐三菩提故。時彼世尊為我授記：『此福寶光明女，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，越四惡道，生人天中，受上妙樂，八十四百千生作轉輪王，至於今日得成正覺，名稱普聞，遍滿世界。」時會大眾忽然皆見寶王大光照如來，轉無上法輪，說微妙法。
「善男子！去此索訶世界，東方過百千恒河沙數佛土，有世界名寶莊嚴，其寶王大光照如來
【現代漢語翻譯】 現代漢語譯本：『以佛的威神之力，慈悲地普遍救度眾生，給予種種利益，種種增長菩薩的善根，滅除各種業障。』
佛說：『是的！是的！正如你所說。為什麼呢？善男子！我回憶往昔，經過無量百千阿僧祇劫（極長的時間單位），有一尊佛名為寶王大光照如來（珍寶之王，大放光明），應供、正遍知，出現於世間，住世六百八十億劫。當時寶王大光照如來，爲了度脫人、天、釋（帝釋天）、梵（梵天）、沙門（出家修道者）、婆羅門（古印度祭司）一切眾生，使他們得到安樂，當他出現時，第一次法會度化了百千億億萬眾，都證得了阿羅漢果（斷盡煩惱的聖者），諸漏已盡，得到三明六通，自在無礙。在第二次法會，又度化了九十千億億萬眾，都證得了阿羅漢果，諸漏已盡，得到三明六通，自在無礙。在第三次法會，又度化了九十八千億億萬眾，都證得了阿羅漢果，圓滿如同上述。』
『善男子！我當時作女人身，名叫福寶光明，在第三次法會親近世尊，受持讀誦這部《金光明經》，為他人廣泛宣說，爲了求得阿耨多羅三藐三菩提（無上正等正覺）。當時那位世尊為我授記：『這位福寶光明女，在未來世應當成佛，名號為釋迦牟尼如來（能仁寂默）、應供（應受供養）、正遍知（真正遍知一切）、明行足（智慧和德行圓滿）、善逝（善於逝往涅槃）、世間解（瞭解世間一切）、無上士（無上之人）、調御丈夫（善於調伏眾生的大丈夫）、天人師（天和人的導師）、佛（覺悟者）、世尊（世間所尊重的人）。』捨棄女身後，從那以來，超越了四惡道，生於人天之中，享受上妙的快樂，有八十四百千生作轉輪王（統治世界的君王），直到今日得以成就正覺，名稱普遍傳揚，遍滿世界。』當時法會大眾忽然都見到了寶王大光照如來，轉動無上法輪，宣說微妙的佛法。
『善男子！從這索訶世界（我們所居住的世界）向東方，經過百千恒河沙數那麼多的佛土，有一個世界名叫寶莊嚴，那裡的寶王大光照如來……』
【English Translation】 English version: 'By the majestic power of the Buddha, compassionately and universally saving beings, bestowing various benefits, increasing the Bodhisattva's roots of goodness in various ways, and extinguishing all karmic obstacles.'
The Buddha said, 'So it is! So it is! Just as you say. Why is that? Good man! I recall in the past, after countless hundreds of thousands of Asamkhya kalpas (immeasurably long periods of time), there was a Buddha named Ratnaraja-Mahavairochana Tathagata (King of Jewels, Great Illuminator), Arhat, Samyak-Sambuddha, appearing in the world, residing in the world for six hundred and eighty billion kalpas. At that time, Ratnaraja-Mahavairochana Tathagata, desiring to liberate humans, devas, Shakra (Indra), Brahma (Brahma), Shramanas (ascetics), Brahmins (ancient Indian priests), all sentient beings, to bring them peace and happiness, when he appeared, in the first assembly he delivered a sermon and liberated a hundred thousand billion kotis of beings, all of whom attained the Arhat fruit (a saint who has extinguished all afflictions), all outflows were exhausted, attaining the three insights and six supernormal powers, freely and without obstruction. In the second assembly, he again liberated ninety thousand billion kotis of beings, all of whom attained the Arhat fruit, all outflows were exhausted, attaining the three insights and six supernormal powers, freely and without obstruction. In the third assembly, he again liberated ninety-eight thousand billion kotis of beings, all of whom attained the Arhat fruit, complete as above.'
'Good man! At that time, I was in the form of a woman, named Fortune Jewel Light, in the third assembly I approached the World-Honored One, received, upheld, and recited this 'Golden Light Sutra', widely expounding it for others, seeking Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). At that time, that World-Honored One prophesied to me: 'This Fortune Jewel Light woman, in the future will attain Buddhahood, named Shakyamuni Tathagata (Capable Sage, Silent One), Arhat (Worthy of Offerings), Samyak-Sambuddha (Perfectly Enlightened One), Vidyacharanasampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shastadeva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World-Honored One).' After abandoning the female body, since then, I have transcended the four evil paths, born among humans and devas, enjoying supreme bliss, for eighty-four hundred thousand lives I was a Chakravartin king (world-ruling monarch), until today I have attained perfect enlightenment, my name is universally known, pervading the world.' At that time, the assembly suddenly saw Ratnaraja-Mahavairochana Tathagata, turning the unsurpassed Dharma wheel, expounding the subtle Dharma.
'Good man! Going east from this Saha world (the world we inhabit), passing through a hundred thousand Ganges river sands of Buddha lands, there is a world named Jewel Adornment, where Ratnaraja-Mahavairochana Tathagata...'
，今現在彼，未般涅槃，說微妙法，廣化群生，汝等見者，即是彼佛。
「善男子！若有善男子、善女人，聞是寶王大光照如來名號者，于菩薩地得不退轉，至大涅槃。若有女人聞是佛名者，臨命終時，得見彼佛來至其所，既見佛已，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！若有苾芻、苾芻尼、鄔波索迦、鄔波斯迦，隨在何處，為人講說是《金光明》微妙經典，于其國土皆獲四種福利善根。云何為四？一者、國王無病，離諸災厄；二者、壽命長遠，無有障礙；三者、無諸怨敵，兵眾勇健；四者、安隱豐樂，正法流通。何以故？如是人王，常為釋梵四王、藥叉之眾共守護故。」
爾時，世尊告天眾曰：「善男子！是事實不？」
是時無量釋梵四王及藥叉眾，俱時同聲答世尊言：「如是！如是！若有國土講宣讀誦此妙經王，是諸國主，我等四王常來擁護，行住共俱，其王若有一切災障及諸怨敵，我等四王皆使消殄，憂愁疾疫亦令除差，增益壽命，感應禎祥，所愿遂心，恒生歡喜，我等亦能令其國中所有軍兵悉皆勇健。」
佛言：「善哉！善哉！善男子！如汝所說，汝當修行。何以故？是諸國主，如法行時，一切人民隨王修
【現代漢語翻譯】 現代漢語譯本：『現在他們就在那裡，雖然還沒有進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），但他們宣說微妙的佛法，廣泛地教化眾生，你們這些見到他們的人，就是見到了佛。』 『善男子！如果有人，無論是善男子還是善女人，聽聞到寶王大光照如來（Bao Wang Da Guang Zhao Ru Lai，佛名）的名號，就能在菩薩的修行道路上得到不退轉的境界，最終達到大涅槃。如果有女人聽聞到這位佛的名號，在臨命終的時候，就能見到這位佛來到她的身邊，見到佛之後，就永遠不再受女身。』 『善男子！這部《金光明》（Jin Guang Ming，經名）微妙經典，具有種種利益，能夠種種增長菩薩的善根，消除各種業障。善男子！如果有比丘（Biqiu，佛教出家男眾）、比丘尼（Biqiuni，佛教出家女眾）、鄔波索迦（Upasika，在家男居士）、鄔波斯迦（Upasika，在家女居士），無論在哪裡，為人講說這部《金光明》微妙經典，那麼這個國家就能獲得四種福利善根。哪四種呢？第一，國王沒有疾病，遠離各種災難；第二，壽命長遠，沒有障礙；第三，沒有各種怨敵，軍隊勇猛強健；第四，國家安定平和，物產豐饒，正法得以流通。為什麼呢？因為這樣的國王，常常受到釋提桓因（Shi Ti Huan Yin，即帝釋天）、梵天（Fan Tian，色界天主）、四大天王（Si Da Tian Wang，佛教護法神）以及藥叉（Yaksha，一種鬼神）等眾的共同守護。』 這時，世尊告訴天眾說：『善男子！這是真實的事情嗎？』 這時，無量的釋提桓因、梵天、四大天王以及藥叉等眾，同時同聲地回答世尊說：『是的！是的！如果哪個國家宣講讀誦這部妙經之王，我們四大天王就會常常來擁護這個國家的君主，無論他行走還是居住都與他同在，如果這個國王有什麼災難或者怨敵，我們四大天王都會使它們消滅乾淨，憂愁疾病也讓他們消除痊癒，增益壽命，感應吉祥的徵兆，所希望的都能如願以償，永遠充滿歡喜，我們也能讓這個國家的所有軍隊都變得勇猛強健。』 佛說：『好啊！好啊！善男子！正如你們所說，你們應當努力修行。為什麼呢？因為這些國王，如果能夠如法行事，那麼一切人民都會跟隨國王修
【English Translation】 English version: 『Now they are there, not yet entered Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), but they are expounding the subtle Dharma, widely transforming sentient beings. Those of you who see them, see the Buddhas.』 『Good men! If there are good men or good women who hear the name of the Tathagata (Tathagata, meaning 'one who has thus come' or 'one who has thus gone', an epithet of the Buddha) Bao Wang Da Guang Zhao Ru Lai (Bao Wang Da Guang Zhao Ru Lai, name of a Buddha), they will attain non-retrogression on the Bodhisattva path and ultimately reach Great Nirvana. If a woman hears the name of this Buddha, at the time of her death, she will see this Buddha come to her. Having seen the Buddha, she will never again receive a female body.』 『Good men! This 《Golden Light Sutra》 (Jin Guang Ming, name of a sutra) is a subtle scripture with various benefits, increasing the roots of goodness of Bodhisattvas in various ways, and extinguishing all karmic obstacles. Good men! If there are Bhikshus (Biqiu, Buddhist monks), Bhikshunis (Biqiuni, Buddhist nuns), Upasakas (Upasika, male lay devotees), or Upasikas (Upasika, female lay devotees), wherever they may be, who expound this 《Golden Light Sutra》, that country will obtain four kinds of beneficial roots of goodness. What are the four? First, the king will be free from illness and all calamities; second, his life will be long and without obstacles; third, there will be no enemies, and the army will be brave and strong; fourth, there will be peace, prosperity, and the widespread circulation of the True Dharma. Why? Because such a king is constantly protected by Shakra (Shi Ti Huan Yin, i.e., Indra), Brahma (Fan Tian, lord of the Form Realm), the Four Heavenly Kings (Si Da Tian Wang, Buddhist guardian deities), and the Yaksha (Yaksha, a type of spirit) hosts.』 At that time, the World-Honored One said to the assembly of gods: 『Good men! Is this the truth?』 At that time, countless Shakras, Brahmas, the Four Heavenly Kings, and Yaksha hosts, simultaneously and in unison, replied to the World-Honored One: 『Yes! Yes! If any country proclaims and recites this King of Wonderful Sutras, we, the Four Heavenly Kings, will constantly come to protect the ruler of that country, accompanying him in his movements and dwellings. If that king has any calamities or enemies, we, the Four Heavenly Kings, will cause them to be completely extinguished, and we will also eliminate his sorrows and diseases, increase his lifespan, bring about auspicious omens, fulfill his wishes, and constantly bring him joy. We can also make all the soldiers in that country brave and strong.』 The Buddha said: 『Excellent! Excellent! Good men! As you have said, you should diligently practice. Why? Because if these kings act in accordance with the Dharma, all the people will follow the king in cul
習如法行者，汝等皆蒙色力勝利，宮殿光明，眷屬強盛。」
時釋梵等白佛言：「如是，世尊！」
佛言：「若有講讀此妙經典流通之處，于其國中大臣輔相，有四種益。云何為四？一者、更相親穆，尊重愛念；二者、常為人王心所愛重，亦為沙門、婆羅門、大國小國之所遵敬；三者、輕財重法，不求世利，嘉名普暨，眾所欽仰；四者、壽命延長，安隱快樂；是名四種利益。若有國土宣說是經，沙門、婆羅門得四種勝利。云何為四？一者、衣服、飲食、臥具、醫藥無所乏少；二者、皆得安心，思惟讀誦；三者、依于山林，得安樂住；四者、隨心所愿，皆得滿足；是名四種勝利。若有國土，宣說是經，一切人民皆得豐樂，無諸疾疫，商估往還，多獲寶貨，具足勝福，是名種種功德利益。」
爾時，梵釋四天王及諸大眾白佛言：「世尊！如是經典甚深之義，若現在者，當知如來三十七種助菩提法住世未滅，若是經典滅盡之時，正法亦滅。」
佛言：「如是！如是！善男子！是故汝等於此《金光明經》，一句、一頌、一品、一部，皆當一心正讀誦、正聞持、正思惟、正修習，為諸眾生廣宣流佈，長夜安樂，福利無邊。」
時諸大眾，聞佛說已，咸蒙勝益，歡喜受持。
金光明最勝王經
【現代漢語翻譯】 現代漢語譯本：佛說：『如法修習的人，你們都將獲得色界的力量和勝利，宮殿光明，眷屬強盛。』 當時，釋天（Śakra，帝釋天）和梵天（Brahmā，大梵天）等對佛說：『是的，世尊！』 佛說：『如果有人講讀這部殊勝經典並使其流通的地方，對於那個國家的大臣輔相，有四種利益。哪四種呢？第一，他們會更加親近和睦，互相尊重愛念；第二，他們常常被國王所愛重，也被沙門（Śramaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）、大國和小國所尊敬；第三，他們輕視錢財而重視佛法，不追求世俗的利益，美好的名聲廣為流傳，受到大眾的欽佩仰慕；第四，壽命延長，安穩快樂；這就是四種利益。如果某個國家宣講這部經典，沙門和婆羅門會獲得四種勝利。哪四種呢？第一，衣服、飲食、臥具、醫藥都不會缺乏；第二，他們都能安心，思惟讀誦佛經；第三，依靠山林，能夠安樂居住；第四，隨心所愿，都能得到滿足；這就是四種勝利。如果某個國家宣講這部經典，一切人民都會得到豐衣足食的快樂，沒有各種疾病和瘟疫，商人往來貿易，能夠獲得很多寶物，具備殊勝的福報，這就是種種功德利益。』 當時，梵天、帝釋天、四大天王以及各位大眾對佛說：『世尊！像這樣甚深經典的意義，如果現在還存在，應當知道如來的三十七道品（三十七種助菩提法）住世未滅，如果這部經典滅盡的時候，正法也就滅亡了。』 佛說：『是的！是的！善男子！因此你們對於這部《金光明經》（Suvarṇaprabhāsottamasūtra），一句、一頌、一品、一部，都應當一心一意地正確讀誦、正確聽聞和受持、正確思惟、正確修習，為各位眾生廣為宣揚流佈，使他們長夜安樂，獲得無邊的福利。』 當時，各位大眾，聽了佛的說法后，都蒙受殊勝的利益，歡喜地接受和奉持。 《金光明最勝王經》（Suvarṇaprabhāsottamasūtra）
【English Translation】 English version: The Buddha said, 'Those who practice according to the Dharma will all receive the strength and victory of the realm of form, bright palaces, and a strong retinue.' At that time, Śakra (Lord of gods) and Brahmā (Great Brahma) and others said to the Buddha, 'So it is, World-Honored One!' The Buddha said, 'If there is a place where this wonderful scripture is lectured and recited and circulated, there will be four kinds of benefits for the ministers and counselors in that country. What are the four? First, they will be more intimate and harmonious with each other, respecting and loving each other; second, they will always be loved and valued by the king, and also respected by Śramaṇas (ascetics), Brāhmaṇas (priests), and both large and small countries; third, they will value the Dharma over wealth, not seeking worldly benefits, their good name will spread far and wide, and they will be admired by all; fourth, their lifespan will be extended, and they will have peace and happiness; these are the four kinds of benefits. If a country proclaims this scripture, Śramaṇas and Brāhmaṇas will obtain four kinds of victories. What are the four? First, they will not lack clothing, food, bedding, or medicine; second, they will all be able to have peace of mind, contemplate, read, and recite the scriptures; third, relying on the mountains and forests, they will be able to live in peace and happiness; fourth, whatever they wish for in their hearts will be fulfilled; these are the four kinds of victories. If a country proclaims this scripture, all the people will obtain abundant joy, without any diseases or plagues, merchants will travel back and forth, obtaining many treasures, and possessing supreme blessings; these are the various merits and benefits.' At that time, Brahmā, Śakra, the Four Heavenly Kings, and all the great assembly said to the Buddha, 'World-Honored One! If the profound meaning of such a scripture still exists now, we should know that the Tathāgata's thirty-seven factors of enlightenment (thirty-seven aids to Bodhi) are still dwelling in the world and have not perished. If this scripture is extinguished, the True Dharma will also be extinguished.' The Buddha said, 'So it is! So it is! Good men! Therefore, for this Suvarṇaprabhāsottamasūtra (Golden Light Sutra), even a single phrase, a single verse, a single chapter, or the entire scripture, you should all single-mindedly read and recite it correctly, listen to it and uphold it correctly, contemplate it correctly, practice it correctly, and widely proclaim and circulate it for all sentient beings, so that they may have peace and happiness throughout the long night and obtain boundless benefits.' At that time, all the great assembly, having heard the Buddha's words, all received supreme benefits, and joyfully accepted and upheld them. Suvarṇaprabhāsottamasūtra (The Golden Light Sutra)
卷第三 大正藏第 16 冊 No. 0665 金光明最勝王經
金光明最勝王經卷第四
大唐三藏沙門義凈奉 制譯
最凈地陀羅尼品第六
爾時，師子相無礙光焰菩薩，與無量億眾，從座而起，偏袒右肩，右膝著地，合掌恭敬，頂禮佛足，以種種花香寶幢幡蓋而供養已，白佛言：「世尊！以幾因緣得菩提心？何者是菩提心？世尊！即于菩提，現在心不可得，未來心不可得，過去心不可得。離於菩提，菩提心亦不可得。菩提者，不可言說，心亦無色無相，無有事業，非可造作，眾生亦不可得，亦不可知。世尊！云何諸法甚深之義而可得知？」
佛言：「善男子！如是！如是！菩提微妙，事業、造作皆不可得。若離菩提，菩提心亦不可得。菩提者，不可說，心亦不可說，無色相，無事業，一切眾生亦不可得。何以故？菩提及心，同真如故，能證所證，皆平等故，非無諸法而可了知。善男子！菩薩摩訶薩如是知者，乃得名為通達諸法，善說菩提及菩提心。菩提心者，非過去，非未來，非現在。心亦如是，眾生亦如是，于中二相，實不可得。何以故？以一切法皆無生故，菩提不可得，菩提名亦不可得，眾生、眾生名不可得，聲聞、聲聞名不可得，獨覺、獨覺名不可得，菩薩、菩薩名
【現代漢語翻譯】 現代漢語譯本 《金光明最勝王經》卷第四
大唐三藏沙門義凈奉 旨譯
最凈地陀羅尼品第六
爾時，師子相無礙光焰菩薩（具有獅子相、無礙光明和火焰的菩薩），與無量億眾，從座位上站起，偏袒右肩，右膝著地，合掌恭敬，頂禮佛足，用種種花香寶幢幡蓋供養后，稟告佛說：『世尊！通過多少因緣才能獲得菩提心（覺悟之心）？什麼是菩提心？世尊！就菩提（覺悟）而言，現在心不可得，未來心不可得，過去心不可得。離開菩提，菩提心也不可得。菩提是不可言說的，心也沒有顏色和形象，沒有作用，不是可以造作的，眾生也不可得，也不可認知。世尊！如何才能得知諸法甚深的含義呢？』
佛說：『善男子！是這樣的！是這樣的！菩提微妙，作用和造作都不可得。如果離開菩提，菩提心也不可得。菩提是不可說的，心也是不可說的，沒有顏色和形象，沒有作用，一切眾生也不可得。為什麼呢？因為菩提和心，與真如（事物的真實本性）相同，能證悟的和所證悟的，都是平等的，不是沒有諸法就可以瞭解的。善男子！菩薩摩訶薩（偉大的菩薩）如果這樣認知，才能被稱為通達諸法，善於解說菩提和菩提心。菩提心不是過去，不是未來，不是現在。心也是這樣，眾生也是這樣，其中兩種相，實在不可得。為什麼呢？因為一切法都沒有生，所以菩提不可得，菩提這個名稱也不可得，眾生、眾生這個名稱不可得，聲聞（聽聞佛法而悟道者）、聲聞這個名稱不可得，獨覺（獨自悟道者）、獨覺這個名稱不可得，菩薩、菩薩這個名稱不可得』
【English Translation】 English version The Golden Light Sutra of the Most Victorious Kings, Volume Four
Translated under Imperial Decree by the Tripiṭaka Master Yijing of the Great Tang Dynasty
Chapter Six: The Most Pure Land Dhāraṇī
At that time, Bodhisattva Lion-Image Unobstructed Radiant Flame (a Bodhisattva possessing the image of a lion, unobstructed light, and flames), together with countless billions of beings, arose from their seats, bared their right shoulders, knelt on their right knees, joined their palms in reverence, prostrated at the Buddha's feet, and after making offerings with various flowers, incense, jeweled banners, and canopies, said to the Buddha: 'World Honored One! By how many causes and conditions is the Bodhi-mind (mind of enlightenment) attained? What is the Bodhi-mind? World Honored One! Regarding Bodhi (enlightenment) itself, the present mind is unattainable, the future mind is unattainable, and the past mind is unattainable. Apart from Bodhi, the Bodhi-mind is also unattainable. Bodhi is inexpressible, and the mind is also without color or form, without activity, not something that can be created. Sentient beings are also unattainable and unknowable. World Honored One! How can the profound meaning of all dharmas be known?'
The Buddha said: 'Good man! It is so! It is so! Bodhi is subtle, and activity and creation are both unattainable. If one is apart from Bodhi, the Bodhi-mind is also unattainable. Bodhi is unspeakable, and the mind is also unspeakable, without color or form, without activity, and all sentient beings are also unattainable. Why is this? Because Bodhi and the mind are the same as Suchness (the true nature of things), and the one who realizes and the one who is realized are both equal. It is not that without all dharmas, one can understand. Good man! A Bodhisattva-Mahāsattva (great Bodhisattva) who knows in this way is said to have thoroughly understood all dharmas and is skilled in explaining Bodhi and the Bodhi-mind. The Bodhi-mind is not past, not future, not present. The mind is also like this, and sentient beings are also like this. Within them, these two aspects are truly unattainable. Why is this? Because all dharmas are without origination, therefore Bodhi is unattainable, the name Bodhi is also unattainable, sentient beings, the name sentient beings is unattainable, Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings), the name Śrāvaka is unattainable, Pratyekabuddha (one who attains enlightenment independently), the name Pratyekabuddha is unattainable, Bodhisattva, the name Bodhisattva is unattainable.'
不可得，佛、佛名不可得，行、非行不可得，行、非行名不可得。以不可得故，於一切寂靜法中而得安住，此依一切功德善根而得生起。
「善男子！譬如寶須彌山王饒益一切，此菩提心利眾生故，是名第一佈施波羅蜜因。善男子！譬如大地持眾物故，是名第二持戒波羅蜜因。譬如師子有大威力，獨步無畏，離驚恐故，是名第三忍辱波羅蜜因。譬如風輪那羅延力，勇壯速疾，心不退故，是名第四勤策波羅蜜因。譬如七寶樓觀有四階道，清涼之風來吹四門，受安隱樂，靜慮法藏求滿足故，是名第五靜慮波羅蜜因。譬如日輪光耀熾盛，此心速能破滅生死無明闇故，是名第六智慧波羅蜜因。譬如商主能令一切心願滿足，此心能度生死險道，獲功德寶故，是名第七方便勝智波羅蜜因。譬如凈月圓滿無翳，此心能於一切境界清凈具足故，是名第八愿波羅蜜因。譬如轉輪聖王主兵寶臣隨意自在，此心善能莊嚴凈佛國土，無量功德廣利群生故，是名第九力波羅蜜因。譬如虛空及轉輪聖王，此心能於一切境界無有障礙，於一切處皆得自在至灌頂位故，是名第十智波羅蜜因。善男子！是名菩薩摩訶薩十種菩提心因，如是十因，汝當修學。
「善男子！依五種法，菩薩摩訶薩成就佈施波羅蜜。云何為五？一者、信根；二者、慈
【現代漢語翻譯】 現代漢語譯本：不可得，佛（Buddha，覺悟者）、佛名不可得，行（karma，行為）、非行不可得，行、非行名不可得。以不可得的緣故，於一切寂靜法中而得安住，此安住依一切功德善根而得生起。
『善男子！譬如寶須彌山王饒益一切，此菩提心（bodhicitta，覺悟之心）利益眾生，所以名為第一佈施波羅蜜（dāna pāramitā，佈施到彼岸）之因。善男子！譬如大地持載萬物，所以名為第二持戒波羅蜜（śīla pāramitā，持戒到彼岸）之因。譬如獅子有大威力，獨自行走無所畏懼，遠離驚恐，所以名為第三忍辱波羅蜜（kṣānti pāramitā，忍辱到彼岸）之因。譬如風輪那羅延力，勇猛強壯迅速，心不退轉，所以名為第四精進波羅蜜（vīrya pāramitā，精進到彼岸）之因。譬如七寶樓觀有四階道，清涼的風吹拂四門，享受安穩快樂，爲了滿足禪定法藏的追求，所以名為第五禪定波羅蜜（dhyāna pāramitā，禪定到彼岸）之因。譬如日輪光芒熾盛，此心迅速能夠破滅生死輪迴的無明黑暗，所以名為第六智慧波羅蜜（prajñā pāramitā，智慧到彼岸）之因。譬如商主能夠令一切心願滿足，此心能夠度過生死險道，獲得功德之寶，所以名為第七方便勝智波羅蜜（upāya-kauśalya pāramitā，方便善巧到彼岸）之因。譬如清凈的月亮圓滿沒有遮蔽，此心能夠於一切境界清凈具足，所以名為第八愿波羅蜜（praṇidhāna pāramitā，愿到彼岸）之因。譬如轉輪聖王（cakravartin，統治世界的理想君主）的主兵寶臣隨意自在，此心善於莊嚴清凈佛國土，無量功德廣泛利益眾生，所以名為第九力波羅蜜（bala pāramitā，力到彼岸）之因。譬如虛空及轉輪聖王，此心能夠於一切境界沒有障礙，於一切處都能夠自在到達灌頂位，所以名為第十智波羅蜜（jñāna pāramitā，智到彼岸）之因。善男子！這名為菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的十種菩提心因，如此十因，你應當修學。』
『善男子！依靠五種法，菩薩摩訶薩成就佈施波羅蜜。哪五種？一者、信根；二者、慈
【English Translation】 English version: Unattainable, Buddha (the Awakened One), the name of Buddha is unattainable, action (karma), non-action is unattainable, the name of action and non-action is unattainable. Because of unattainability, one dwells in all peaceful dharmas, and this arises from all merits and roots of goodness.
'Good man! Just as the precious Mount Sumeru benefits all, this bodhicitta (the mind of enlightenment) benefits sentient beings, therefore it is called the cause of the first dāna pāramitā (perfection of giving). Good man! Just as the great earth supports all things, therefore it is called the cause of the second śīla pāramitā (perfection of morality). Just as a lion has great power, walks alone without fear, and is free from terror, therefore it is called the cause of the third kṣānti pāramitā (perfection of patience). Just as the wind wheel has the power of Narayana, is courageous, strong, and swift, and the mind does not retreat, therefore it is called the cause of the fourth vīrya pāramitā (perfection of diligence). Just as a seven-jeweled pavilion has four stairways, cool breezes blow through the four doors, and one enjoys peaceful happiness, seeking to fulfill the treasury of meditative concentration, therefore it is called the cause of the fifth dhyāna pāramitā (perfection of meditation). Just as the sun wheel shines brightly, this mind can quickly destroy the darkness of ignorance in the cycle of birth and death, therefore it is called the cause of the sixth prajñā pāramitā (perfection of wisdom). Just as a merchant leader can fulfill all wishes, this mind can cross the dangerous path of birth and death and obtain the treasure of merit, therefore it is called the cause of the seventh upāya-kauśalya pāramitā (perfection of skillful means). Just as the pure moon is full and without obscuration, this mind can be pure and complete in all realms, therefore it is called the cause of the eighth praṇidhāna pāramitā (perfection of vows). Just as the wheel-turning sage king's (cakravartin, the ideal ruler of the world) chief military minister is free and at ease, this mind is good at adorning and purifying the Buddha-land, and immeasurable merits widely benefit sentient beings, therefore it is called the cause of the ninth bala pāramitā (perfection of strength). Just as space and the wheel-turning sage king, this mind can be without obstruction in all realms, and in all places, one can freely attain the position of empowerment, therefore it is called the cause of the tenth jñāna pāramitā (perfection of knowledge). Good man! These are called the ten causes of bodhicitta of a bodhisattva-mahāsattva (great bodhisattva), you should study and practice these ten causes.'
'Good man! Relying on five dharmas, a bodhisattva-mahāsattva accomplishes dāna pāramitā. What are the five? First, the root of faith; second, loving-kindness.'
悲；三者、無求欲心；四者、攝受一切眾生；五者、愿求一切智智。善男子！是名菩薩摩訶薩成就佈施波羅蜜。
「善男子！復依五法，菩薩摩訶薩成就持戒波羅蜜。云何為五？一者、三業清凈；二者、不為一切眾生作煩惱因緣；三者、閉諸惡道，開善趣門；四者、過於聲聞、獨覺之地；五者、一切功德皆悉滿足。善男子！是名菩薩摩訶薩成就持戒波羅蜜。
「善男子！復依五法，菩薩摩訶薩成就忍辱波羅蜜。云何為五？一者、能伏貪、瞋煩惱；二者、不惜身命，不求安樂止息之想；三者、思惟往業，遭苦能忍；四者、發慈悲心成就眾生諸善根故；五者、為得甚深無生法忍。善男子。是名菩薩摩訶薩成就忍辱波羅蜜。
「善男子！復依五法，菩薩摩訶薩成就勤策波羅蜜。云何為五？一者、與諸煩惱不樂共住；二者、福德未具不受安樂；三者、于諸難行苦行之事不生厭心；四者、以大慈悲攝受利益，方便成熟一切眾生；五者、愿求不退轉地。善男子！是名菩薩摩訶薩成就勤策波羅蜜。
「善男子！復依五法，菩薩摩訶薩成就靜慮波羅蜜。云何為五？一者、于諸善法攝令不散故；二者、常愿解脫，不著二邊故；三者、愿得神通成就眾生諸善根故；四者、為凈法界，蠲除心垢故；五者、為斷眾生煩
【現代漢語翻譯】 現代漢語譯本：『善男子！菩薩摩訶薩成就佈施波羅蜜（Dāna pāramitā，佈施到彼岸）依靠五種方法。哪五種呢？一是、能捨棄一切所有；二是、心懷悲憫；三是、沒有貪求慾望的心；四是、攝受一切眾生；五是、愿求一切智智（Sarvajñāna，對一切事物和一切道理的智慧）。善男子！這叫做菩薩摩訶薩成就佈施波羅蜜。』 『善男子！菩薩摩訶薩成就持戒波羅蜜（Śīla pāramitā，持戒到彼岸）又依靠五種方法。哪五種呢？一是、身口意三業清凈；二是、不為一切眾生製造煩惱的因緣；三是、關閉各種惡道，開啟通往善趣的門；四是、超越聲聞（Śrāvaka，聽聞佛法而證悟者）、獨覺（Pratyekabuddha，獨自證悟者）的境界；五是、一切功德都完全圓滿。善男子！這叫做菩薩摩訶薩成就持戒波羅蜜。』 『善男子！菩薩摩訶薩成就忍辱波羅蜜（Kṣānti pāramitā，忍耐到彼岸）又依靠五種方法。哪五種呢？一是、能夠降伏貪婪、嗔恨的煩惱；二是、不吝惜身命，不尋求安樂止息的想法；三是、思惟過去的業力，遭遇痛苦能夠忍受；四是、發起慈悲心，成就眾生各種善根的緣故；五是、爲了獲得甚深無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的深刻理解）。善男子！這叫做菩薩摩訶薩成就忍辱波羅蜜。』 『善男子！菩薩摩訶薩成就勤策波羅蜜（Vīrya pāramitā，精進到彼岸）又依靠五種方法。哪五種呢？一是、不樂意與各種煩惱共同居住；二是、福德尚未具足時不接受安樂；三是、對於各種難以實行的苦行之事不產生厭惡之心；四是、以大慈悲心攝受利益，方便地成熟一切眾生；五是、愿求不退轉地（Avaivartika，永不退轉的境界）。善男子！這叫做菩薩摩訶薩成就勤策波羅蜜。』 『善男子！菩薩摩訶薩成就靜慮波羅蜜（Dhyāna pāramitā，禪定到彼岸）又依靠五種方法。哪五種呢？一是、對於各種善法攝取使它們不散失的緣故；二是、常常希望解脫，不執著於二邊的緣故；三是、希望獲得神通，成就眾生各種善根的緣故；四是、爲了清凈法界（Dharmadhātu，一切法的本性），消除心中的污垢的緣故；五是、爲了斷除眾生的煩惱』
【English Translation】 English version: 『Good man! A Bodhisattva-Mahāsattva (bodhisattva-mahāsattva, a great bodhisattva) accomplishes the Dāna pāramitā (dāna pāramitā, perfection of giving) by relying on five methods. What are the five? First, being able to relinquish everything one owns; second, having a compassionate heart; third, having no mind of craving desires; fourth, embracing all sentient beings; fifth, vowing to seek all-knowing wisdom (Sarvajñāna, wisdom regarding all things and all principles). Good man! This is called a Bodhisattva-Mahāsattva accomplishing the Dāna pāramitā.』 『Good man! A Bodhisattva-Mahāsattva accomplishes the Śīla pāramitā (śīla pāramitā, perfection of morality) again by relying on five methods. What are the five? First, the three karmas of body, speech, and mind are pure; second, not creating causes and conditions of affliction for all sentient beings; third, closing all evil paths and opening the gates to good destinies; fourth, surpassing the realms of Śrāvakas (śrāvaka, one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (pratyekabuddha, one who attains enlightenment independently); fifth, all merits are completely fulfilled. Good man! This is called a Bodhisattva-Mahāsattva accomplishing the Śīla pāramitā.』 『Good man! A Bodhisattva-Mahāsattva accomplishes the Kṣānti pāramitā (kṣānti pāramitā, perfection of patience) again by relying on five methods. What are the five? First, being able to subdue the afflictions of greed and hatred; second, not being stingy with one's life and not seeking thoughts of peaceful rest; third, contemplating past karma and being able to endure suffering; fourth, generating a compassionate heart for the sake of accomplishing the various good roots of sentient beings; fifth, for the sake of obtaining the profound Anutpattika-dharma-kṣānti (anutpattika-dharma-kṣānti, acceptance of the non-arising of all dharmas). Good man! This is called a Bodhisattva-Mahāsattva accomplishing the Kṣānti pāramitā.』 『Good man! A Bodhisattva-Mahāsattva accomplishes the Vīrya pāramitā (vīrya pāramitā, perfection of diligence) again by relying on five methods. What are the five? First, not being happy to dwell together with various afflictions; second, not accepting comfort when merits are not yet complete; third, not generating aversion towards difficult and ascetic practices; fourth, embracing and benefiting with great compassion, skillfully maturing all sentient beings; fifth, vowing to seek the Avaivartika (avaivartika, non-retrogression) stage. Good man! This is called a Bodhisattva-Mahāsattva accomplishing the Vīrya pāramitā.』 『Good man! A Bodhisattva-Mahāsattva accomplishes the Dhyāna pāramitā (dhyāna pāramitā, perfection of meditation) again by relying on five methods. What are the five? First, for the sake of gathering all good dharmas and preventing them from scattering; second, constantly hoping for liberation and not being attached to the two extremes; third, hoping to obtain supernatural powers for the sake of accomplishing the various good roots of sentient beings; fourth, for the sake of purifying the Dharmadhātu (dharmadhātu, the nature of all dharmas) and eliminating the defilements of the mind; fifth, for the sake of cutting off the afflictions of sentient beings』
惱根本故。善男子！是名菩薩摩訶薩成就靜慮波羅蜜。
「善男子！復依五法，菩薩摩訶薩成就智慧波羅蜜。云何為五？一者、常於一切諸佛菩薩及明智者，供養親近，不生厭背；二者、諸佛如來說甚深法，心常樂聞，無有厭足；三者、真俗勝智，樂善分別；四者、見修煩惱，咸速斷除；五者、世間伎術五明之法，皆悉通達。善男子！是名菩薩摩訶薩成就智慧波羅蜜。
「善男子！復依五法，菩薩摩訶薩成就方便波羅蜜。云何為五？一者、於一切眾生意樂煩惱心行差別悉皆通達；二者、無量諸法對治之門，心皆曉了；三者、大慈悲定，出入自在；四者、于諸波羅蜜多，皆愿修行，成就滿足；五者、一切佛法，皆愿了達，攝受無遺。善男子！是名菩薩摩訶薩成就方便勝智波羅蜜。
「善男子！復依五法，菩薩摩訶薩成就愿波羅蜜。云何為五？一者、於一切法從本以來，不生不滅，非有非無，心得安住；二者、觀一切法最妙理趣，離垢清凈，心得安住；三者、過一切想，是本真如，無作無行，不異不動心得安住；四者、為欲利益諸眾生事，于俗諦中，心得安住；五者、于奢摩他、毗缽舍那，同時執行，心得安住。善男子！是名菩薩摩訶薩成就愿波羅蜜。
「善男子！復依五法，菩薩摩訶薩成就力
【現代漢語翻譯】 現代漢語譯本 斷除煩惱的根本原因。善男子！這叫做菩薩摩訶薩成就靜慮波羅蜜（Dhyana Paramita，禪定到彼岸）。
『善男子！再依靠五種方法，菩薩摩訶薩成就智慧波羅蜜（Prajna Paramita，智慧到彼岸）。哪五種呢？一是，常常對一切諸佛菩薩以及具有明智的人，供養親近，不生厭惡背離之心；二是，諸佛如來說甚深微妙的佛法，內心常常樂於聽聞，沒有厭倦滿足的時候；三是，對於真諦、俗諦以及殊勝的智慧，樂於善巧地分別；四是，見到修道上的煩惱，全部迅速斷除；五是，世間的各種技藝和五明之法，全部通達。善男子！這叫做菩薩摩訶薩成就智慧波羅蜜。
『善男子！再依靠五種方法，菩薩摩訶薩成就方便波羅蜜（Upaya Paramita，善巧方便到彼岸）。哪五種呢？一是，對於一切眾生的意樂、煩惱、心行差別，全部通達；二是，對於無量諸法對治煩惱的法門，內心全部明瞭；三是，對於大慈悲定，出入自在；四是，對於各種波羅蜜多，都願意修行，成就圓滿；五是，對於一切佛法，都願意了達，攝受沒有遺漏。善男子！這叫做菩薩摩訶薩成就方便勝智波羅蜜。
『善男子！再依靠五種方法，菩薩摩訶薩成就愿波羅蜜（Pranidhana Paramita，願力到彼岸）。哪五種呢？一是，對於一切法從根本以來，不生不滅，非有非無，內心得到安住；二是，觀察一切法最微妙的理趣，遠離垢染清凈，內心得到安住；三是，超越一切妄想，這就是本來的真如，無作無行，不異不動，內心得到安住；四是，爲了利益一切眾生的事業，對於世俗諦中，內心得到安住；五是，對於奢摩他（Samatha，止）、毗缽舍那（Vipassana，觀），同時執行，內心得到安住。善男子！這叫做菩薩摩訶薩成就愿波羅蜜。
『善男子！再依靠五種方法，菩薩摩訶薩成就力
【English Translation】 English version The root cause of afflictions. Good man! This is called a Bodhisattva-Mahasattva accomplishing the Dhyana Paramita (Perfection of Meditation).
'Good man! Furthermore, relying on five methods, a Bodhisattva-Mahasattva accomplishes the Prajna Paramita (Perfection of Wisdom). What are the five? First, constantly making offerings to and drawing near to all Buddhas, Bodhisattvas, and wise individuals, without generating aversion or turning away; second, constantly delighting in hearing the profound Dharma spoken by the Buddhas Tathagatas, without ever being satiated; third, delighting in skillfully distinguishing between the ultimate truth, conventional truth, and supreme wisdom; fourth, swiftly cutting off all afflictions related to practice; fifth, thoroughly mastering all worldly arts and the five sciences. Good man! This is called a Bodhisattva-Mahasattva accomplishing the Prajna Paramita.
'Good man! Furthermore, relying on five methods, a Bodhisattva-Mahasattva accomplishes the Upaya Paramita (Perfection of Skillful Means). What are the five? First, thoroughly understanding the inclinations, afflictions, and differences in the mental activities of all sentient beings; second, fully comprehending the countless Dharma doors for counteracting afflictions; third, freely entering and emerging from the Great Compassion Samadhi; fourth, aspiring to cultivate all the Paramitas, achieving complete fulfillment; fifth, aspiring to understand all the Buddha-Dharmas, embracing them without omission. Good man! This is called a Bodhisattva-Mahasattva accomplishing the Upaya-Jnana Paramita (Perfection of Skillful Means and Wisdom).'
'Good man! Furthermore, relying on five methods, a Bodhisattva-Mahasattva accomplishes the Pranidhana Paramita (Perfection of Vow). What are the five? First, abiding in the understanding that all dharmas, from their very origin, are neither produced nor destroyed, neither existent nor nonexistent, with the mind finding peace; second, observing the most subtle and profound principles of all dharmas, free from defilement and pure, with the mind finding peace; third, transcending all thoughts, realizing the original Suchness, without action or movement, unchanging and unmoving, with the mind finding peace; fourth, for the sake of benefiting all sentient beings, abiding in the conventional truth, with the mind finding peace; fifth, simultaneously practicing Samatha (calm abiding) and Vipassana (insight meditation), with the mind finding peace. Good man! This is called a Bodhisattva-Mahasattva accomplishing the Pranidhana Paramita.
'Good man! Furthermore, relying on five methods, a Bodhisattva-Mahasattva accomplishes the Power
波羅蜜。云何為五？一者、以正智力，能了一切眾生心行善惡；二者、能令一切眾生入于甚深微妙之法；三者、一切眾生輪迴生死，隨其緣業，如實了知；四者、于諸眾生，三種根性，以正智力，能分別知；五者、于諸眾生，如理為說，令種善根，成熟度脫，皆是智力故。善男子！是名菩薩摩訶薩成就力波羅蜜。
「善男子！復依五法，菩薩摩訶薩成就智波羅蜜。云何為五？一者、能于諸法，分別善惡；二者、于黑白法，遠離攝受；三者、能于生死涅槃，不厭不喜；四者、具福智行，至究竟處；五者、受勝灌頂，能得諸佛不共法等，及一切智智。善男子！是名菩薩摩訶薩成就智波羅蜜。
「善男子！何者是波羅蜜義？所謂修習勝利，是波羅蜜義；滿足無量大甚深智，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，智慧滿足，是波羅蜜義；法界、眾生界正分別知，是波羅蜜義；施等及智，能令至不退轉，是波羅蜜義；無生法忍，能令滿足，是波羅蜜義；一切眾生功德善根，能令成熟，是波羅蜜義；能于菩提成佛十力、四無所畏、不共法等，皆悉成就，是波羅蜜義；生死涅槃，了無
【現代漢語翻譯】 現代漢語譯本： 『波羅蜜（Pāramitā，意為「到達彼岸」）是什麼？有五種。第一，以正確的智慧力量，能夠了解一切眾生的心念行為是善是惡；第二，能夠讓一切眾生進入到甚深微妙的佛法之中；第三，對於一切眾生在生死輪迴中，隨著他們的因緣業力，如實地瞭解；第四，對於各種眾生的三種根性（利根、中根、鈍根），以正確的智慧力量，能夠分別知曉；第五，對於各種眾生，如理如法地為他們說法，使他們種下善根，成熟並得到解脫，這些都是智慧力量的緣故。善男子！這叫做菩薩摩訶薩（Bodhisattva-mahāsattva，意為「偉大的菩薩」）成就力波羅蜜。』
『善男子！再依靠五種方法，菩薩摩訶薩成就智波羅蜜。什麼是五種方法？第一，能夠對於各種佛法，分別什麼是善，什麼是惡；第二，對於黑法和白法，遠離黑法，攝取白法；第三，能夠對於生死和涅槃（Nirvana，意為「寂滅」），不厭惡生死，也不歡喜涅槃；第四，具足福德和智慧的修行，到達究竟之處；第五，接受殊勝的灌頂，能夠得到諸佛的不共法等等，以及一切智智（Sarvajñāna，意為「一切種智」）。善男子！這叫做菩薩摩訶薩成就智波羅蜜。』
『善男子！什麼是波羅蜜的意義？所謂修習所獲得的殊勝利益，就是波羅蜜的意義；圓滿無量廣大甚深的智慧，就是波羅蜜的意義；行持不是正法的法，心中卻不執著，就是波羅蜜的意義；對於生死的過失，涅槃的功德，正確地覺悟和觀察，就是波羅蜜的意義；對於愚笨的人和有智慧的人都全部攝受，就是波羅蜜的意義；能夠顯現種種珍貴奇妙的法寶，就是波羅蜜的意義；沒有障礙的解脫，智慧圓滿具足，就是波羅蜜的意義；對於法界（Dharmadhatu，意為「宇宙萬法總體的界限」）和眾生界（Sattvadhatu，意為「一切眾生的界限」）正確地分別知曉，就是波羅蜜的意義；佈施等等以及智慧，能夠使人到達不退轉的境界，就是波羅蜜的意義；無生法忍（Anutpattika-dharma-ksanti，意為「對一切法不生不滅的真理的證悟和安忍」）能夠使人圓滿具足，就是波羅蜜的意義；能夠使一切眾生的功德善根成熟，就是波羅蜜的意義；能夠在菩提（Bodhi，意為「覺悟」）中成就佛的十力（Dasabala，意為「佛的十種力量」）、四無所畏（Catur-vaisaradyani，意為「佛的四種無所畏懼的自信」）、不共法（Avenika-dharma，意為「佛獨有的功德」）等等，全部成就，就是波羅蜜的意義；對於生死和涅槃，完全沒有……』
【English Translation】 English version: 『What is Pāramitā (Perfection)? There are five. First, with the power of right wisdom, one can understand whether the thoughts and actions of all sentient beings are good or evil. Second, one can lead all sentient beings into the profound and subtle Dharma. Third, regarding all sentient beings in the cycle of birth and death, one knows the causes and conditions of their karma as they truly are. Fourth, regarding the three types of faculties (sharp, medium, and dull) of all sentient beings, one can discern them with the power of right wisdom. Fifth, for all sentient beings, one speaks the Dharma according to the principles, enabling them to plant good roots, mature, and attain liberation, all because of the power of wisdom. Good man! This is called the Bodhisattva-mahāsattva's (Great Bodhisattva) Perfection of Power.』
『Good man! Furthermore, relying on five methods, the Bodhisattva-mahāsattva achieves the Perfection of Wisdom. What are the five? First, one can distinguish between good and evil in all Dharmas. Second, regarding black and white Dharmas, one avoids and rejects black Dharmas and embraces white Dharmas. Third, regarding birth and death and Nirvana (Extinction), one neither dislikes birth and death nor rejoices in Nirvana. Fourth, one cultivates both merit and wisdom, reaching the ultimate state. Fifth, one receives supreme empowerment, enabling one to attain the Buddha's unique Dharmas, as well as Sarvajñāna (All-knowing wisdom). Good man! This is called the Bodhisattva-mahāsattva's Perfection of Wisdom.』
『Good man! What is the meaning of Pāramitā? The excellent benefits gained from cultivation are the meaning of Pāramitā. Fulfilling immeasurable, vast, and profound wisdom is the meaning of Pāramitā. Practicing non-Dharma, yet the mind is not attached, is the meaning of Pāramitā. Correctly awakening to and observing the faults of birth and death and the merits of Nirvana is the meaning of Pāramitā. Embracing both foolish and wise people is the meaning of Pāramitā. Being able to manifest various precious and wonderful Dharma treasures is the meaning of Pāramitā. Unobstructed liberation and complete wisdom are the meaning of Pāramitā. Correctly distinguishing between the Dharmadhatu (Realm of Dharma) and the Sattvadhatu (Realm of Sentient Beings) is the meaning of Pāramitā. Giving and wisdom can lead one to the state of non-retrogression, which is the meaning of Pāramitā. Anutpattika-dharma-ksanti (The Patience with the Non-origination of Dharmas) can lead to fulfillment, which is the meaning of Pāramitā. Being able to mature the merits and good roots of all sentient beings is the meaning of Pāramitā. Being able to accomplish the Buddha's Ten Powers (Dasabala), Four Fearlessnesses (Catur-vaisaradyani), Avenika-dharma (Unique Dharmas) etc., in Bodhi (Enlightenment), is the meaning of Pāramitā. Regarding birth and death and Nirvana, there is completely no...』
二相，是波羅蜜義；濟度一切，是波羅蜜義；一切外道來相詰難，善能解釋，令其降伏，是波羅蜜義；能轉十二妙行法輪，是波羅蜜義；無所著、無所見、無患累，是波羅蜜多義。
「善男子！初地菩薩是相先現，三千大千世界，無量無邊種種寶藏，無不盈滿，菩薩悉見。善男子！二地菩薩是相先現，三千大千世界地平如掌，無量無邊種種妙色，清凈珍寶莊嚴之具，菩薩悉見。善男子！三地菩薩是相先現，自身勇健，甲仗莊嚴，一切怨賊，皆能摧伏，菩薩悉見。善男子！四地菩薩是相先現，四方風輪種種妙花，悉皆散灑，充布地上，菩薩悉見。善男子！五地菩薩是相先現，有妙寶女，眾寶瓔珞周遍嚴身，首冠名花以為其飾，菩薩悉見。善男子！六地菩薩是相先現，七寶花池有四階道，金沙遍佈，清凈無穢，八功德水皆悉盈滿，嗢缽羅花、拘物頭花、分陀利花隨處莊嚴，于花池所，遊戲快樂，清涼無比，菩薩悉見。善男子！七地菩薩是相先現，于菩薩前，有諸眾生應墮地獄，以菩薩力，便得不墮，無有損傷，亦無恐怖，菩薩悉見。善男子！八地菩薩是相先現，于身兩邊，有師子王以為衛護，一切眾獸悉皆怖畏，菩薩悉見。善男子！九地菩薩是相先現，轉輪聖王無量億眾圍繞供養，頂上白蓋，無量眾寶之所莊嚴，菩
【現代漢語翻譯】 現代漢語譯本 『二相』，是波羅蜜（Pāramitā，到彼岸）的意義；救濟度化一切眾生，是波羅蜜的意義；一切外道前來詰難，能夠善巧地解釋，使他們降伏，是波羅蜜的意義；能夠轉動十二種微妙行相的法輪，是波羅蜜的意義；沒有執著、沒有成見、沒有憂患牽累，是波羅蜜的意義。
『善男子！』初地菩薩的這種景象會先顯現：三千大千世界，無量無邊各種各樣的寶藏，沒有不滿盈的，菩薩全部都能看見。『善男子！』二地菩薩的這種景象會先顯現：三千大千世界地面平坦如手掌，無量無邊各種各樣美妙的顏色，清凈的珍寶裝飾之物，菩薩全部都能看見。『善男子！』三地菩薩的這種景象會先顯現：自身勇猛強健，身披鎧甲，一切怨敵賊寇，都能摧毀降伏，菩薩全部都能看見。『善男子！』四地菩薩的這種景象會先顯現：四方風輪吹來各種各樣的美妙花朵，全部都散落飄灑，佈滿地面，菩薩全部都能看見。『善男子！』五地菩薩的這種景象會先顯現：有美妙的寶女，用各種寶物瓔珞週身裝飾，頭上戴著名貴的花朵作為裝飾，菩薩全部都能看見。『善男子！』六地菩薩的這種景象會先顯現：七寶花池有四條階梯道路，金沙遍佈，清凈沒有污穢，八功德水全部都充滿盈溢，嗢缽羅花（Utpala，青蓮花）、拘物頭花（Kumuda，白睡蓮）、分陀利花（Pundarika，白蓮花）隨處莊嚴，在花池邊，遊戲快樂，清涼無比，菩薩全部都能看見。『善男子！』七地菩薩的這種景象會先顯現：在菩薩面前，有許多眾生本應墮入地獄，因為菩薩的力量，便能夠不墮入地獄，沒有損傷，也沒有恐怖，菩薩全部都能看見。『善男子！』八地菩薩的這種景象會先顯現：在身體兩邊，有獅子王作為衛護，一切野獸都感到恐懼害怕，菩薩全部都能看見。『善男子！』九地菩薩的這種景象會先顯現：轉輪聖王被無量億眾圍繞供養，頭頂上的白色寶蓋，用無量珍寶裝飾，菩
【English Translation】 English version 『Duality』 is the meaning of Pāramitā (to the other shore); to save and deliver all beings is the meaning of Pāramitā; when all heretics come to challenge, to be able to skillfully explain and subdue them is the meaning of Pāramitā; to be able to turn the Dharma wheel of the twelve subtle practices is the meaning of Pāramitā; to be without attachment, without prejudice, without worries and burdens, is the meaning of Pāramitā.
『Good man!』 The following signs appear first for a Bodhisattva of the first ground: the three thousand great thousand worlds are filled with countless and boundless treasures of all kinds, and the Bodhisattva sees them all. 『Good man!』 The following signs appear first for a Bodhisattva of the second ground: the ground of the three thousand great thousand worlds is as flat as the palm of a hand, with countless and boundless wonderful colors and pure and precious ornaments, and the Bodhisattva sees them all. 『Good man!』 The following signs appear first for a Bodhisattva of the third ground: the Bodhisattva is brave and strong, adorned with armor, and able to subdue all enemies and thieves, and the Bodhisattva sees them all. 『Good man!』 The following signs appear first for a Bodhisattva of the fourth ground: wind wheels from the four directions scatter various wonderful flowers, filling the ground, and the Bodhisattva sees them all. 『Good man!』 The following signs appear first for a Bodhisattva of the fifth ground: there is a wonderful jewel maiden, adorned with various jewel necklaces all over her body, with precious flowers on her head as ornaments, and the Bodhisattva sees them all. 『Good man!』 The following signs appear first for a Bodhisattva of the sixth ground: the seven-jeweled flower pond has four stairways, covered with golden sand, pure and without defilement, filled with the eight meritorious waters, adorned everywhere with Utpala (blue lotus), Kumuda (white water lily), and Pundarika (white lotus) flowers, where one can play happily and feel incomparably cool, and the Bodhisattva sees them all. 『Good man!』 The following signs appear first for a Bodhisattva of the seventh ground: in front of the Bodhisattva, there are beings who should fall into hell, but by the power of the Bodhisattva, they are able to avoid falling into hell, without harm or fear, and the Bodhisattva sees them all. 『Good man!』 The following signs appear first for a Bodhisattva of the eighth ground: on both sides of the body, there are lion kings protecting him, and all beasts are afraid, and the Bodhisattva sees them all. 『Good man!』 The following signs appear first for a Bodhisattva of the ninth ground: a Chakravartin (wheel-turning king) is surrounded and worshipped by countless billions of people, with a white canopy on his head adorned with countless treasures, and the Bo
薩悉見。善男子！十地菩薩是相先現，如來之身，金色晃耀，無量凈光，皆悉圓滿，有無量億梵王圍繞，恭敬供養，轉于無上微妙法輪，菩薩悉見。
「善男子！云何初地名為歡喜？謂初證得出世之心，昔所未得而今始得，于大事用，如其所愿，悉皆成就，生極喜樂，是故最初名為歡喜。諸微細垢，犯戒過失，皆得清凈，是故二地名為無垢。無量智慧三昧光明，不可傾動，無能摧伏，聞持陀羅尼以為根本，是故三地名為明地。以智慧火燒諸煩惱，增長光明，修行覺品，是故四地名為焰地。修行方便，勝智自在，極難得故，見修煩惱，難伏能伏，是故五地名為難勝。行法相續，了了顯現，無相思惟，皆悉現前，是故六地名為現前。無漏、無間、無相思惟，解脫三昧，遠修行故，是地清凈，無有障礙，是故七地名為遠行。無相思惟，修得自在，諸煩惱行，不能令動，是故八地名為不動。說一切法種種差別，皆得自在，無患無累，增長智慧，自在無礙，是故九地名為善慧。法身如虛空，智慧如大云，皆能遍滿覆一切故，是故第十名為法雲。
「善男子！執著有相我法無明、怖畏生死惡趣無明，此二無明障于初地。微細學處誤犯無明、發起種種業行無明，此二無明障於二地。未得今得愛著無明、能障殊勝總持無明
【現代漢語翻譯】 現代漢語譯本： 薩悉見（Sasshijiàn）。善男子！十地菩薩是先看到這樣的景象：如來的身體，金光閃耀，無量的清凈光芒，都圓滿具足，有無量億的梵王圍繞著，恭敬地供養著，轉動著無上的微妙法輪，菩薩們都能夠看到。
『善男子！什麼是初地名為歡喜地呢？是指初次證悟獲得出世之心，過去未曾得到而現在開始得到，對於重大的事情，能夠如自己所愿，全部成就，產生極大的喜悅，因此最初名為歡喜地。各種微細的污垢，違犯戒律的過失，都能夠得到清凈，因此二地名為離垢地。無量的智慧三昧光明，不可動搖，沒有誰能夠摧毀降伏，以聽聞受持陀羅尼作為根本，因此三地名為明地。用智慧的火焰焚燒各種煩惱，增長光明，修行覺悟的品德，因此四地名為焰地。修行方便，殊勝的智慧自在，極其難以獲得，見惑和修惑的煩惱，難以降伏而能夠降伏，因此五地名為難勝地。行法的相續，清清楚楚地顯現，無相的思惟，都全部現前，因此六地名為現前地。無漏、無間斷、無相的思惟，解脫三昧，遠離修行，因此這個地清凈，沒有障礙，因此七地名為遠行地。無相的思惟，修習獲得自在，各種煩惱的行為，不能夠使之動搖，因此八地名為不動地。說一切法的種種差別，都能夠自在，沒有憂患沒有牽累，增長智慧，自在無礙，因此九地名為善慧地。法身如同虛空，智慧如同大云，都能夠普遍地覆蓋一切，因此第十地名為法雲地。
『善男子！執著于有相的我法無明，以及怖畏生死惡趣的無明，這兩種無明障礙初地。微細的學處誤犯的無明，以及發起種種業行的無明，這兩種無明障礙二地。未曾得到而現在得到，愛著的無明，能夠障礙殊勝的總持無明。
【English Translation】 English version: Sasshijiàn (薩悉見). Good man! Bodhisattvas of the Tenth Ground first see this: the body of the Tathagata (如來), golden and radiant, with immeasurable pure light, all perfectly complete, surrounded by countless billions of Brahma Kings, respectfully making offerings, turning the unsurpassed subtle Dharma wheel, all Bodhisattvas see this.
'Good man! What is the First Ground called the Ground of Joy (歡喜地)? It refers to the initial realization of the mind of transcendence, obtaining what was previously unattainable, and now beginning to obtain it. For important matters, everything is accomplished as desired, generating extreme joy. Therefore, the first is called the Ground of Joy. All subtle defilements and transgressions of precepts are purified. Therefore, the Second Ground is called the Ground of Purity (離垢地). Immeasurable wisdom, samadhi light, immovable, unconquerable, with the Dharani (陀羅尼) of retention as its foundation. Therefore, the Third Ground is called the Ground of Illumination (明地). Burning all afflictions with the fire of wisdom, increasing light, cultivating the qualities of enlightenment. Therefore, the Fourth Ground is called the Ground of Flame (焰地). Cultivating skillful means, supreme wisdom is at ease, extremely difficult to obtain, the afflictions of view and cultivation, difficult to subdue but able to subdue. Therefore, the Fifth Ground is called the Ground of Difficult Victory (難勝地). The continuity of Dharma practice is clearly manifested, non-conceptual thought is fully present. Therefore, the Sixth Ground is called the Ground of Manifestation (現前地). Non-outflow, uninterrupted, non-conceptual thought, liberation samadhi, practicing far away. Therefore, this ground is pure, without obstacles. Therefore, the Seventh Ground is called the Ground of Far-Going (遠行地). Non-conceptual thought, cultivating and attaining ease, the actions of various afflictions cannot move it. Therefore, the Eighth Ground is called the Ground of Immovability (不動地). Speaking of all Dharmas with various differences, all are at ease, without worry or burden, increasing wisdom, at ease and unobstructed. Therefore, the Ninth Ground is called the Ground of Good Wisdom (善慧地). The Dharma body is like space, wisdom is like a great cloud, both able to universally cover everything. Therefore, the Tenth Ground is called the Ground of Dharma Cloud (法雲地).'
'Good man! Attachment to the ignorance of self and Dharma with characteristics, and the ignorance of fearing birth, death, and evil destinies, these two ignorances obstruct the First Ground. Subtle errors in the precepts of learning, and the ignorance of initiating various karmic actions, these two ignorances obstruct the Second Ground. The ignorance of attachment to what was not obtained but is now obtained, obstructs the supreme Dharani ignorance.'
，此二無明障於三地。味著等至喜悅無明、微妙凈法愛樂無明，此二無明障於四地。欲背生死無明、希趣涅槃無明，此二無明障於五地。觀行流轉無明、粗相現前無明，此二無明障於六地。微細諸相現行無明、作意欣樂無相無明，此二無明障於七地。于無相觀功用無明、執相自在無明，此二無明障於八地。于所說義及名句文此二無礙未善巧無明、于詞辯才不隨意無明，此二無明障於九地。于大神通未得自在變現無明、微細秘密未能悟解事業無明，此二無明障於十地。於一切境微細所知障礙無明、極細煩惱粗重無明，此二無明障于佛地。
「善男子！菩薩摩訶薩于初地中行施波羅蜜，于第二地行戒波羅蜜，于第三地行忍波羅蜜，于第四地行勤波羅蜜，于第五地行定波羅蜜，于第六地行慧波羅蜜，于第七地行方便勝智波羅蜜，于第八地行愿波羅蜜，于第九地行力波羅蜜，于第十地行智波羅蜜。
「善男子！菩薩摩訶薩最初發心攝受，能生妙寶三摩地；第二發心攝受，能生可愛樂三摩地；第三發心攝受，能生難動三摩地；第四發心攝受，能生不退轉三摩地；第五發心攝受，能生寶花三摩地；第六發心攝受，能生日圓光焰三摩地；第七發心攝受，能生一切愿如意成就三摩地；第八發心攝受，能生現前證住三摩地；
【現代漢語翻譯】 現代漢語譯本： 『善男子！』這兩種無明（avidya，指對事物真相的迷惑）障礙菩薩的三地（指菩薩修行過程中的三個階段）。味著等至喜悅無明（指貪戀禪定帶來的喜悅的無明）、微妙凈法愛樂無明（指對微妙清凈之法產生愛戀的無明），這兩種無明障礙菩薩的四地。欲背生死無明（指想要背離生死的無明）、希趣涅槃無明（指希望趣向涅槃的無明），這兩種無明障礙菩薩的五地。觀行流轉無明（指在觀行中流轉的無明）、粗相現前無明（指粗顯的現象顯現的無明），這兩種無明障礙菩薩的六地。微細諸相現行無明（指微細的各種現象顯現的無明）、作意欣樂無相無明（指刻意欣樂於無相的無明），這兩種無明障礙菩薩的七地。于無相觀功用無明（指在無相觀中執著功用的無明）、執相自在無明（指執著于現象並認為自在的無明），這兩種無明障礙菩薩的八地。于所說義及名句文此二無礙未善巧無明（指對於所說的意義以及名句文的兩種無礙沒有善巧的無明）、于詞辯才不隨意無明（指對於言辭辯才不能隨心所欲的無明），這兩種無明障礙菩薩的九地。于大神通未得自在變現無明（指對於大神通沒有獲得自在變現的無明）、微細秘密未能悟解事業無明（指對於微細秘密未能領悟理解事業的無明），這兩種無明障礙菩薩的十地。於一切境微細所知障礙無明（指對於一切境界微細所知的障礙的無明）、極細煩惱粗重無明（指極細微的煩惱粗重的無明），這兩種無明障礙佛地。
『善男子！』菩薩摩訶薩在初地中修行佈施波羅蜜（dāna-pāramitā，指佈施的圓滿），在第二地修行戒波羅蜜（śīla-pāramitā，指持戒的圓滿），在第三地修行忍波羅蜜（kṣānti-pāramitā，指忍辱的圓滿），在第四地修行勤波羅蜜（vīrya-pāramitā，指精進的圓滿），在第五地修行定波羅蜜（dhyāna-pāramitā，指禪定的圓滿），在第六地修行慧波羅蜜（prajñā-pāramitā，指智慧的圓滿），在第七地修行方便勝智波羅蜜（upāya-kauśalya-jñāna-pāramitā，指方便善巧智慧的圓滿），在第八地修行愿波羅蜜（praṇidhāna-pāramitā，指願力的圓滿），在第九地修行力波羅蜜（bala-pāramitā，指力量的圓滿），在第十地修行智波羅蜜（jñāna-pāramitā，指智慧的圓滿）。
『善男子！』菩薩摩訶薩最初發心攝受，能夠產生妙寶三摩地（ratna-garbha-samādhi，指如珍寶般的三摩地）；第二發心攝受，能夠產生可愛樂三摩地（priya-rati-samādhi，指令人喜愛的三摩地）；第三發心攝受，能夠產生難動三摩地（durjaya-samādhi，指難以動搖的三摩地）；第四發心攝受，能夠產生不退轉三摩地（avaivartika-samādhi，指不退轉的三摩地）；第五發心攝受，能夠產生寶花三摩地（ratna-puṣpa-samādhi，指如珍寶之花般的三摩地）；第六發心攝受，能夠產生日圓光焰三摩地（sūrya-maṇḍala-prabhā-samādhi，指如太陽光焰般的三摩地）；第七發心攝受，能夠產生一切愿如意成就三摩地（sarva-praṇidhāna-samṛddhi-samādhi，指一切願望如意成就的三摩地）；第八發心攝受，能夠產生現前證住三摩地（pratyakṣa-sthita-samādhi，指現前證悟安住的三摩地）；
【English Translation】 English version: 『Good man!』 These two kinds of avidya (ignorance, referring to delusion about the true nature of things) obstruct the three grounds (bhūmi, referring to the three stages of a Bodhisattva's practice). Avidya of delighting in the bliss of samādhi (referring to the avidya of being attached to the joy brought by meditation), and avidya of loving subtle and pure dharmas (referring to the avidya of developing love for subtle and pure dharmas), these two kinds of avidya obstruct the four grounds. Avidya of wanting to turn away from birth and death (referring to the avidya of wanting to turn away from birth and death), and avidya of hoping to attain nirvāṇa (referring to the avidya of hoping to attain nirvāṇa), these two kinds of avidya obstruct the five grounds. Avidya of flowing in contemplation (referring to the avidya of flowing in contemplation), and avidya of coarse appearances manifesting (referring to the avidya of coarse phenomena appearing), these two kinds of avidya obstruct the six grounds. Avidya of subtle appearances manifesting (referring to the avidya of subtle phenomena appearing), and avidya of intentionally delighting in non-appearance (referring to the avidya of intentionally delighting in non-appearance), these two kinds of avidya obstruct the seven grounds. Avidya of effort in non-appearance contemplation (referring to the avidya of clinging to effort in non-appearance contemplation), and avidya of clinging to appearances as being free (referring to the avidya of clinging to phenomena and considering them free), these two kinds of avidya obstruct the eight grounds. Avidya of not being skilled in the two unobstructed aspects of the meaning, names, phrases, and words spoken (referring to the avidya of not being skilled in the two unobstructed aspects of the meaning, names, phrases, and words spoken), and avidya of not being able to use eloquence at will (referring to the avidya of not being able to use eloquence at will), these two kinds of avidya obstruct the nine grounds. Avidya of not attaining freedom in transforming great supernormal powers (referring to the avidya of not attaining freedom in transforming great supernormal powers), and avidya of not being able to understand subtle and secret activities (referring to the avidya of not being able to understand subtle and secret activities), these two kinds of avidya obstruct the ten grounds. Avidya of subtle obstacles to what is knowable in all realms (referring to the avidya of subtle obstacles to what is knowable in all realms), and avidya of extremely subtle afflictions being heavy (referring to the avidya of extremely subtle afflictions being heavy), these two kinds of avidya obstruct the Buddha ground.
『Good man!』 The Bodhisattva-Mahāsattva practices dāna-pāramitā (perfection of giving) in the first ground, practices śīla-pāramitā (perfection of morality) in the second ground, practices kṣānti-pāramitā (perfection of patience) in the third ground, practices vīrya-pāramitā (perfection of diligence) in the fourth ground, practices dhyāna-pāramitā (perfection of meditation) in the fifth ground, practices prajñā-pāramitā (perfection of wisdom) in the sixth ground, practices upāya-kauśalya-jñāna-pāramitā (perfection of skillful means and wisdom) in the seventh ground, practices praṇidhāna-pāramitā (perfection of vows) in the eighth ground, practices bala-pāramitā (perfection of strength) in the ninth ground, and practices jñāna-pāramitā (perfection of knowledge) in the tenth ground.
『Good man!』 The Bodhisattva-Mahāsattva, with the initial arising of the mind, embraces and generates the ratna-garbha-samādhi (jewel-womb samādhi); with the second arising of the mind, embraces and generates the priya-rati-samādhi (delightful joy samādhi); with the third arising of the mind, embraces and generates the durjaya-samādhi (invincible samādhi); with the fourth arising of the mind, embraces and generates the avaivartika-samādhi (non-retrogressive samādhi); with the fifth arising of the mind, embraces and generates the ratna-puṣpa-samādhi (jewel-flower samādhi); with the sixth arising of the mind, embraces and generates the sūrya-maṇḍala-prabhā-samādhi (sun-circle-radiance samādhi); with the seventh arising of the mind, embraces and generates the sarva-praṇidhāna-samṛddhi-samādhi (all-vow-fulfillment samādhi); with the eighth arising of the mind, embraces and generates the pratyakṣa-sthita-samādhi (directly-abiding samādhi);
第九發心攝受，能生智藏三摩地；第十發心攝受，能生勇進三摩地。善男子！是名菩薩摩訶薩十種發心。
「善男子！菩薩摩訶薩於此初地得陀羅尼，名依功德力。」
爾時世尊即說咒曰：
「怛侄他 晡𠷈你 曼奴喇剃 獨虎 獨虎 獨虎 耶跋 蘇利瑜 阿婆婆薩底(丁里反，下皆同) 耶跋 旃達啰 調怛底 多跋達𠸪叉漫 憚茶缽唎訶㘕 矩嚕 莎訶
「善男子！此陀羅尼是過一恒河沙數諸佛所說，為護初地菩薩摩訶薩故。若有誦持此陀羅尼咒者，得脫一切怖畏，所謂虎狼、師子、惡獸之類，一切惡鬼、人非人等，怨賊災橫及諸苦惱，解脫五障，不忘念初地。
「善男子！菩薩摩訶薩于第二地得陀羅尼，名善安樂住。
「怛侄他 嗢篅(入聲，下同)哩 質哩質哩 嗢篅羅篅羅(引) 喃繕睹繕睹嗢篅哩 虎嚕虎嚕 莎訶
「善男子！此陀羅尼是過二恒河沙數諸佛所說，為護二地菩薩摩訶薩故。若有誦持此陀羅尼咒者，脫諸怖畏惡獸、惡鬼、人非人等，怨賊災橫及諸苦惱，解脫五障，不忘念二地。
「善男子！菩薩摩訶薩于第三地得陀羅尼，名難勝力。
「怛侄他 憚宅 枳般 宅枳 羯喇 㨖高喇㨖 雞由哩 憚㨖哩 莎訶
「善男子！此
【現代漢語翻譯】 現代漢語譯本 第九種發心攝受，能產生智藏三摩地（Samadhi，一種高度集中的冥想狀態）；第十種發心攝受，能產生勇進三摩地。善男子！這被稱為菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的十種發心。
『善男子！菩薩摩訶薩在此初地（第一階段的菩薩道）獲得陀羅尼（Dharani，一種咒語），名為依功德力。』
爾時世尊即說咒曰：
『怛侄他 晡𠷈你 曼奴喇剃 獨虎 獨虎 獨虎 耶跋 蘇利瑜 阿婆婆薩底(丁里反，下皆同) 耶跋 旃達啰 調怛底 多跋達𠸪叉漫 憚茶缽唎訶㘕 矩嚕 莎訶』
『善男子！此陀羅尼是超過一恒河沙數諸佛所說，爲了守護初地菩薩摩訶薩的緣故。若有人誦持此陀羅尼咒語，就能脫離一切怖畏，例如虎狼、獅子、惡獸之類，一切惡鬼、人非人等，怨賊災橫以及各種苦惱，解脫五障，不忘失對初地的憶念。
『善男子！菩薩摩訶薩在第二地（菩薩道的第二階段）獲得陀羅尼，名為善安樂住。』
『怛侄他 嗢篅(入聲，下同)哩 質哩質哩 嗢篅羅篅羅(引) 喃繕睹繕睹嗢篅哩 虎嚕虎嚕 莎訶』
『善男子！此陀羅尼是超過二恒河沙數諸佛所說，爲了守護二地菩薩摩訶薩的緣故。若有人誦持此陀羅尼咒語，就能脫離各種怖畏，惡獸、惡鬼、人非人等，怨賊災橫以及各種苦惱，解脫五障，不忘失對二地的憶念。
『善男子！菩薩摩訶薩在第三地（菩薩道的第三階段）獲得陀羅尼，名為難勝力。』
『怛侄他 憚宅 枳般 宅枳 羯喇 㨖高喇㨖 雞由哩 憚㨖哩 莎訶』
『善男子！此
【English Translation】 English version The ninth aspiration, when embraced, can generate the Samadhi (a state of deep concentration) of the Treasury of Wisdom; the tenth aspiration, when embraced, can generate the Samadhi of Courageous Progress. Good man! These are called the ten aspirations of a Bodhisattva-Mahasattva (Great Bodhisattva).
'Good man! A Bodhisattva-Mahasattva, upon attaining this first ground (the first stage of the Bodhisattva path), obtains a Dharani (a type of mantra) named Reliance on the Power of Merit.'
At that time, the World Honored One then spoke this mantra:
'Tadyatha Bhuni Manu Rati Dukhu Dukhu Dukhu Yaba Suriyu Abha Bhasati Yaba Chandara Tyodati Tabhadaksha Man Danda Parihana Kuru Svaha'
'Good man! This Dharani has been spoken by Buddhas exceeding the sands of one Ganges River, for the sake of protecting Bodhisattva-Mahasattvas on the first ground. If there is anyone who recites and upholds this Dharani mantra, they will be liberated from all fears, such as tigers, wolves, lions, and other evil beasts, all evil ghosts, humans and non-humans, enemies, calamities, and all kinds of suffering, liberated from the five obstacles, and will not forget the mindfulness of the first ground.'
'Good man! A Bodhisattva-Mahasattva, upon attaining the second ground (the second stage of the Bodhisattva path), obtains a Dharani named Dwelling in Good Peace and Happiness.'
'Tadyatha Udriri Chiri Chiri Udrura Rura Nam Shandutu Shandutu Udriri Huru Huru Svaha'
'Good man! This Dharani has been spoken by Buddhas exceeding the sands of two Ganges Rivers, for the sake of protecting Bodhisattva-Mahasattvas on the second ground. If there is anyone who recites and upholds this Dharani mantra, they will be liberated from all fears, evil beasts, evil ghosts, humans and non-humans, enemies, calamities, and all kinds of suffering, liberated from the five obstacles, and will not forget the mindfulness of the second ground.'
'Good man! A Bodhisattva-Mahasattva, upon attaining the third ground (the third stage of the Bodhisattva path), obtains a Dharani named Difficult-to-Conquer Power.'
'Tadyatha Dantat Jikiban Tatjiki Karra Chigola Chi Kiyouri Danchiri Svaha'
'Good man! This
陀羅尼是過三恒河沙數諸佛所說，為護三地菩薩摩訶薩故。若有誦持此陀羅尼咒者，脫諸怖畏惡獸、惡鬼、人非人等，怨賊災橫及諸苦惱，解脫五障，不忘念三地。
「善男子！菩薩摩訶薩于第四地得陀羅尼，名大利益。
「怛侄他 室唎室唎 陀弭你陀弭你 陀哩陀哩你 室唎室唎你 毗舍羅波世波始娜 畔陀弭帝 莎訶
「善男子！此陀羅尼是過四恒河沙數諸佛所說，為護四地菩薩摩訶薩故。若有誦持此陀羅尼咒者，脫諸怖畏惡獸、惡鬼、人非人等，怨賊災橫及諸苦惱，解脫五障，不忘念四地。
「善男子！菩薩摩訶薩于第五地得陀羅尼，名種種功德莊嚴。
「怛侄他 訶哩訶哩 你遮哩遮哩你 羯喇摩(引) 你僧羯喇摩(引) 你 三婆山你瞻跋你 悉耽婆你謨漢你 碎閻步陛莎訶
「善男子！此陀羅尼是過五恒河沙數諸佛所說，為護五地菩薩摩訶薩故。若有誦持此陀羅尼咒者，脫諸怖畏惡獸、惡鬼、人非人等，怨賊災橫及諸苦惱，解脫五障，不忘念五地。
「善男子！菩薩摩訶薩于第六地得陀羅尼，名圓滿智。
「怛侄他 毗徙哩毗徙哩 摩哩你迦哩迦哩 毗度漢底 嚕嚕嚕嚕 主嚕主嚕杜嚕婆杜嚕婆 舍舍設者婆哩灑莎(入) 悉底薩婆薩埵喃 悉甸
【現代漢語翻譯】 現代漢語譯本 陀羅尼是超過三恒河沙數諸佛所說，爲了守護三地菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的緣故。如果有人誦持這個陀羅尼咒語，就能脫離各種怖畏，如惡獸、惡鬼、人非人等，以及怨賊、災禍橫事和各種苦惱，解脫五種障礙，不會忘記憶念三地。 『善男子！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在第四地得到陀羅尼，名為大利益。』 『怛侄他 室唎室唎 陀弭你陀弭你 陀哩陀哩你 室唎室唎你 毗舍羅波世波始娜 畔陀弭帝 莎訶』 『善男子！此陀羅尼是超過四恒河沙數諸佛所說，爲了守護四地菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的緣故。如果有人誦持這個陀羅尼咒語，就能脫離各種怖畏，如惡獸、惡鬼、人非人等，以及怨賊、災禍橫事和各種苦惱，解脫五種障礙，不會忘記憶念四地。』 『善男子！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在第五地得到陀羅尼，名為種種功德莊嚴。』 『怛侄他 訶哩訶哩 你遮哩遮哩你 羯喇摩(引) 你僧羯喇摩(引) 你 三婆山你瞻跋你 悉耽婆你謨漢你 碎閻步陛莎訶』 『善男子！此陀羅尼是超過五恒河沙數諸佛所說，爲了守護五地菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的緣故。如果有人誦持這個陀羅尼咒語，就能脫離各種怖畏，如惡獸、惡鬼、人非人等，以及怨賊、災禍橫事和各種苦惱，解脫五種障礙，不會忘記憶念五地。』 『善男子！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在第六地得到陀羅尼，名為圓滿智。』 『怛侄他 毗徙哩毗徙哩 摩哩你迦哩迦哩 毗度漢底 嚕嚕嚕嚕 主嚕主嚕杜嚕婆杜嚕婆 舍舍設者婆哩灑莎(入) 悉底薩婆薩埵喃 悉甸』
【English Translation】 English version This Dharani is spoken by Buddhas exceeding three Ganges sands in number, for the sake of protecting Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) of the Third Ground. If there are those who recite and uphold this Dharani mantra, they will be freed from all fears, such as evil beasts, evil ghosts, humans, non-humans, etc., as well as enemies, thieves, disasters, calamities, and all kinds of suffering. They will be liberated from the five obstacles and will not forget to remember the Third Ground. 『Good man! A Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) obtains a Dharani in the Fourth Ground, named Great Benefit.』 『Tadyatha śrī śrī dhāmini dhāmini dhāri dhāriṇi śrī śrīṇi viśāla vāse vāśina bandha midhe svāhā』 『Good man! This Dharani is spoken by Buddhas exceeding four Ganges sands in number, for the sake of protecting Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) of the Fourth Ground. If there are those who recite and uphold this Dharani mantra, they will be freed from all fears, such as evil beasts, evil ghosts, humans, non-humans, etc., as well as enemies, thieves, disasters, calamities, and all kinds of suffering. They will be liberated from the five obstacles and will not forget to remember the Fourth Ground.』 『Good man! A Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) obtains a Dharani in the Fifth Ground, named Adornment of Various Merits.』 『Tadyatha hari hari nicari carini karama(a) ni samkarama(a) ni sambhasani cambani siddhambani mohani svayambhuve svāhā』 『Good man! This Dharani is spoken by Buddhas exceeding five Ganges sands in number, for the sake of protecting Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) of the Fifth Ground. If there are those who recite and uphold this Dharani mantra, they will be freed from all fears, such as evil beasts, evil ghosts, humans, non-humans, etc., as well as enemies, thieves, disasters, calamities, and all kinds of suffering. They will be liberated from the five obstacles and will not forget to remember the Fifth Ground.』 『Good man! A Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) obtains a Dharani in the Sixth Ground, named Perfect Wisdom.』 『Tadyatha visthiri visthiri marini karikari viduhanti ruru ruru curu curu dhuruva dhuruva śa śa śaśata varisa svā(r) siddhya sarva sattvanam siddhyam』
睹曼怛啰缽陀你莎訶
「善男子！此陀羅尼是過六恒河沙數諸佛所說，為護六地菩薩摩訶薩故。若有誦持此陀羅尼咒者，脫諸怖畏惡獸、惡鬼、人非人等，怨賊災橫及諸苦惱，解脫五障，不忘念六地。
「善男子！菩薩摩訶薩于第七地得陀羅尼，名法勝行。
「怛侄他 勺訶(上) 勺訶(引) 嚕勺訶勺訶勺訶嚕 鞞陸枳鞞陸枳 阿蜜㗚哆唬漢你勃哩山你 鞞嚕敕枳婆嚕伐底 鞞提呬枳 頻陀鞞哩你 阿蜜哩底枳 薄虎主愈薄虎主愈莎訶
「善男子！此陀羅尼是過七恒河沙數諸佛所說，為護七地菩薩摩訶薩故。若有誦持此陀羅尼咒者，脫諸怖畏惡獸、惡鬼、人非人等，怨賊災橫及諸苦惱，解脫五障，不忘念七地。
「善男子！菩薩摩訶薩于第八地得陀羅尼，名無盡藏。
「怛侄他 室唎室唎室唎你 蜜底蜜底 羯哩羯哩醯嚕醯嚕 主嚕主嚕 畔陀弭莎訶
「善男子！此陀羅尼是過八恒河沙數諸佛所說，為護八地菩薩摩訶薩故。若有誦持此陀羅尼咒者，脫諸怖畏惡獸、惡鬼、人非人等，怨賊災橫及諸苦惱，解脫五障，不忘念八地。
「善男子！菩薩摩訶薩于第九地得陀羅尼，名無量門。
「怛侄他 訶哩旃荼哩枳 俱藍婆喇體(天里反) 都剌死 跋吒跋吒
【現代漢語翻譯】 現代漢語譯本 睹曼怛啰缽陀你莎訶
『善男子！此陀羅尼是超過六恒河沙數諸佛所說，爲了守護六地菩薩摩訶薩（偉大的菩薩）的緣故。若有人誦持此陀羅尼咒語，就能脫離各種怖畏，如惡獸、惡鬼、人非人等，以及怨賊、災禍橫事和各種苦惱，解脫五種障礙，不忘失對六地的憶念。』
『善男子！菩薩摩訶薩在第七地獲得陀羅尼，名為法勝行。』
『怛侄他 勺訶(上) 勺訶(引) 嚕勺訶勺訶勺訶嚕 鞞陸枳鞞陸枳 阿蜜㗚哆唬漢你勃哩山你 鞞嚕敕枳婆嚕伐底 鞞提呬枳 頻陀鞞哩你 阿蜜哩底枳 薄虎主愈薄虎主愈莎訶』
『善男子！此陀羅尼是超過七恒河沙數諸佛所說，爲了守護七地菩薩摩訶薩的緣故。若有人誦持此陀羅尼咒語，就能脫離各種怖畏，如惡獸、惡鬼、人非人等，以及怨賊、災禍橫事和各種苦惱，解脫五種障礙，不忘失對七地的憶念。』
『善男子！菩薩摩訶薩在第八地獲得陀羅尼，名為無盡藏。』
『怛侄他 室唎室唎室唎你 蜜底蜜底 羯哩羯哩醯嚕醯嚕 主嚕主嚕 畔陀弭莎訶』
『善男子！此陀羅尼是超過八恒河沙數諸佛所說，爲了守護八地菩薩摩訶薩的緣故。若有人誦持此陀羅尼咒語，就能脫離各種怖畏，如惡獸、惡鬼、人非人等，以及怨賊、災禍橫事和各種苦惱，解脫五種障礙，不忘失對八地的憶念。』
『善男子！菩薩摩訶薩在第九地獲得陀羅尼，名為無量門。』
『怛侄他 訶哩旃荼哩枳 俱藍婆喇體(天里反) 都剌死 跋吒跋吒』
【English Translation】 English version Dhu Mantala Batuo Ni Suo He
'Good man! This Dharani is spoken by Buddhas exceeding six Ganges river sands in number, for the sake of protecting Bodhisattva-Mahasattvas (great Bodhisattvas) of the sixth ground. If there are those who recite and uphold this Dharani mantra, they will be freed from all fears, such as evil beasts, evil ghosts, non-human beings, etc., as well as enemies, disasters, calamities, and all kinds of suffering, liberated from the five obstacles, and will not forget the mindfulness of the sixth ground.'
'Good man! The Bodhisattva-Mahasattva obtains a Dharani in the seventh ground, named the Dharma Victorious Conduct.'
'Tadyatha Shakha (rising tone) Shakha (extended tone) Ru Shakha Shakha Shakha Ru Bheluki Bheluki Amrita Hum Hani Bhri Shani Bhelu Chiki Bharu Vati Bheti Hiki Bhinda Bhelini Amritiki Bha Hu Zhu Yu Bha Hu Zhu Yu Svaha'
'Good man! This Dharani is spoken by Buddhas exceeding seven Ganges river sands in number, for the sake of protecting Bodhisattva-Mahasattvas of the seventh ground. If there are those who recite and uphold this Dharani mantra, they will be freed from all fears, such as evil beasts, evil ghosts, non-human beings, etc., as well as enemies, disasters, calamities, and all kinds of suffering, liberated from the five obstacles, and will not forget the mindfulness of the seventh ground.'
'Good man! The Bodhisattva-Mahasattva obtains a Dharani in the eighth ground, named the Inexhaustible Treasury.'
'Tadyatha Shili Shili Shili Ni Miti Miti Kari Kari Helu Helu Chulu Chulu Bandha Mi Svaha'
'Good man! This Dharani is spoken by Buddhas exceeding eight Ganges river sands in number, for the sake of protecting Bodhisattva-Mahasattvas of the eighth ground. If there are those who recite and uphold this Dharani mantra, they will be freed from all fears, such as evil beasts, evil ghosts, non-human beings, etc., as well as enemies, disasters, calamities, and all kinds of suffering, liberated from the five obstacles, and will not forget the mindfulness of the eighth ground.'
'Good man! The Bodhisattva-Mahasattva obtains a Dharani in the ninth ground, named the Immeasurable Gate.'
'Tadyatha Hari Chandali Ki Kulan Bharati (tian li fan) Dula Si Bhata Bhata'
死室唎室唎迦室哩迦必室唎 莎(蘇活反)悉底 薩婆薩埵喃莎訶
「善男子！此陀羅尼是過九恒河沙數諸佛所說，為護九地菩薩摩訶薩故。若有誦持此陀羅尼咒者，脫諸怖畏惡獸、惡鬼、人非人等，怨賊災橫及諸苦惱，解脫五障，不忘念九地。
「善男子！菩薩摩訶薩于第十地得陀羅尼，名破金剛山。
「怛侄他 悉提(去) 蘇悉提(去)謨折你木察你毗木底庵末麗 毗末麗涅末麗 忙揭麗呬㘓若揭鞞 曷喇怛娜揭鞞 三曼多跋侄麗 薩婆頞他娑憚你 摩捺斯莫訶摩捺斯 頞步底頞 窒步底 阿𡃤誓毗喇誓頞主底庵蜜㗚底 阿𡃤誓毗喇誓 跋㘕謎 跋啰蚶(火含)么莎(入) 囇晡喇你晡喇娜 曼奴喇剃莎訶
「善男子！此陀羅尼灌頂吉祥句，是過十恒河沙數諸佛所說，為護十地菩薩摩訶薩故。若有誦持此陀羅尼咒者，脫諸怖畏惡獸、惡鬼、人非人等，怨賊災橫，一切毒害，皆悉除滅，解脫五障，不忘念十地。」
爾時師子相無礙光焰菩薩，聞佛說此不可思議陀羅尼已，即從座起，偏袒右肩，右膝著地，合掌恭敬頂禮佛足，以頌讚佛：
「敬禮無譬喻， 甚深無相法； 眾生失正知， 唯佛能濟度。 如來明慧眼， 不見一法相； 復以正法眼， 普照不思議。
【現代漢語翻譯】 現代漢語譯本： 死室唎室唎迦室哩迦必室唎，莎悉底，薩婆薩埵喃莎訶。
『善男子！此陀羅尼是過去九恒河沙數諸佛所說，為守護九地菩薩摩訶薩（Mahāsattva， महानसत्व，偉大的眾生）的緣故。若有人誦持此陀羅尼咒語，就能脫離各種怖畏，如惡獸、惡鬼、人非人等，以及怨賊、災禍橫事和各種苦惱，解脫五種障礙，不忘失對九地的憶念。』
『善男子！菩薩摩訶薩在第十地獲得陀羅尼，名為破金剛山。』
『怛侄他，悉提，蘇悉提，謨折你木察你毗木底，庵末麗，毗末麗涅末麗，忙揭麗呬㘓若揭鞞，曷喇怛娜揭鞞，三曼多跋侄麗，薩婆頞他娑憚你，摩捺斯莫訶摩捺斯，頞步底頞，窒步底，阿𡃤誓毗喇誓頞主底庵蜜㗚底，阿𡃤誓毗喇誓，跋㘕謎，跋啰蚶么莎，囇晡喇你晡喇娜，曼奴喇剃莎訶。』
『善男子！此陀羅尼灌頂吉祥句，是過去十恒河沙數諸佛所說，為守護十地菩薩摩訶薩的緣故。若有人誦持此陀羅尼咒語，就能脫離各種怖畏，如惡獸、惡鬼、人非人等，以及怨賊、災禍橫事，一切毒害，都能全部消除滅盡，解脫五種障礙，不忘失對十地的憶念。』
當時，師子相無礙光焰菩薩（Bodhisattva， बोधिसत्त्व，有情覺）聽到佛陀宣說此不可思議的陀羅尼后，立即從座位上站起，袒露右肩，右膝著地，合掌恭敬地頂禮佛足，以頌歌讚歎佛陀：
『敬禮無與倫比者，甚深無相之法；眾生失去正確的認知，唯有佛陀能夠救濟度化。如來明亮的智慧之眼，不見任何法相；又以正法之眼，普遍照耀不可思議的境界。』
【English Translation】 English version: Sili Sili Jia Sili Jia Bi Sili, Suo Xi Di, Sa Po Sa Duo Nan Suo He.
'Good man! This Dharani (陀羅尼, धरण, mantra) was spoken by Buddhas as numerous as the sands of nine Ganges Rivers, for the sake of protecting Bodhisattvas Mahāsattvas (菩薩摩訶薩, महानसत्व, great beings) of the ninth ground. If there are those who recite and uphold this Dharani mantra, they will be freed from all fears, such as evil beasts, evil ghosts, non-human beings, enemies, thieves, disasters, and all kinds of suffering. They will be liberated from the five obstacles and will not forget the remembrance of the ninth ground.'
'Good man! A Bodhisattva Mahāsattva on the tenth ground obtains a Dharani called 'Breaking the Vajra Mountain'.'
'Tadyatha, Siddhe, Susiddhe, Mocani Muktani Vimukti, Amale, Vimali Nirmale, Mangale Hiranya garbhe, Ratna garbhe, Samanta bhadre, Sarva artha sadhani, Manasi Maha manasi, Adbhute Ad, Durbhute, Adese Vira dese Aduti Amriti, Adese Vira dese, Bala me, Bala ham ma Svaha, Lili burani burana, Manu rati Svaha.'
'Good man! This Dharani, the auspicious phrase of empowerment, was spoken by Buddhas as numerous as the sands of ten Ganges Rivers, for the sake of protecting Bodhisattvas Mahāsattvas of the tenth ground. If there are those who recite and uphold this Dharani mantra, they will be freed from all fears, such as evil beasts, evil ghosts, non-human beings, enemies, thieves, disasters, and all poisons will be completely eliminated. They will be liberated from the five obstacles and will not forget the remembrance of the tenth ground.'
At that time, the Bodhisattva (菩薩, बोधिसत्त्व, being of enlightenment) Lion-Aspect Unobstructed Light Flame, having heard the Buddha speak this inconceivable Dharani, 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, the profound and formless Dharma; sentient beings have lost right knowledge, only the Buddha can save and deliver them. The Tathagata's (如來, तथागत, Thus Come One) bright eye of wisdom does not see a single Dharma characteristic; moreover, with the eye of the Right Dharma, he universally illuminates the inconceivable realm.'
不生於一法， 亦不滅一法； 由斯平等見， 得至無上處。 不壞於生死， 亦不住涅槃； 不著於二邊， 是故證圓寂。 于凈不凈品， 世尊知一味； 由不分別法， 獲得最清凈。 世尊無邊身， 不說於一字； 令諸弟子眾， 法雨皆充滿。 佛觀眾生相， 一切種皆無； 然于苦惱者， 常興于救護。 苦樂常無常， 有我無我等； 不一亦不異， 不生亦不滅。 如是眾多義， 隨說有差別； 譬如空谷響， 唯佛能了知。 法界無分別， 是故無異乘； 為度眾生故， 分別說有三。」
爾時，大自在梵天王亦從座起，偏袒右肩，右膝著地，合掌恭敬頂禮佛足，而白佛言：「世尊！此《金光明最勝王經》，希有難量，初中后善，文義究竟，皆能成就一切佛法；若受持者，是人則為報諸佛恩。」
佛言：「善男子！如是！如是！如汝所說。善男子！若得聽聞是經典者，皆不退于阿耨多羅三藐三菩提。何以故？善男子！是能成熟不退地菩薩殊勝善根，是第一法印，是眾經王故，應聽聞受持讀誦。何以故？善男子！若一切眾生未種善根，未成熟善根，未親近諸佛者，不能聽聞是微妙法。若善男子、善女人能聽受者，一切
【現代漢語翻譯】 現代漢語譯本 不產生於任何單一的法（dharma，佛法），也不滅亡任何單一的法； 由於這種平等的見解，才能達到無上的境界。 不執著于生死輪迴，也不停留在涅槃（Nirvana，解脫）； 不執著于有和無這兩種極端，因此證得圓滿寂靜。 對於清凈和不凈的事物，世尊（Bhagavan，佛陀）知曉它們本質上是一樣的； 由於不分別諸法，才能獲得最純凈的智慧。 世尊擁有無邊無際的身軀，卻不說一個固定的字； 讓所有的弟子們，都充滿佛法的甘露。 佛陀觀察眾生的表象，知道一切種類都是虛幻的； 然而對於受苦受難的人們，總是興起救助和保護。 苦和樂、常和無常、有我和無我等等； 不是單一的，也不是不同的，不產生，也不滅亡。 像這樣眾多的意義，隨著不同的說法而有所差別； 譬如空曠山谷中的迴響，只有佛陀才能完全瞭解。 法界（Dharmadhatu，宇宙萬法存在的界域）沒有分別，所以沒有不同的乘（yana，修行法門）； 爲了度化眾生，才分別說有三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）。』
當時，大自在梵天王（Mahādeva Brahmā，色界頂天的天王）也從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地頂禮佛足，然後對佛說：『世尊！這部《金光明最勝王經》（Suvarṇaprabhāsottamasūtra），稀有難得，意義深遠，從開始到結束都完美，文字和義理都究竟圓滿，能夠成就一切佛法；如果有人受持這部經，這個人就是在報答諸佛的恩德。』
佛說：『善男子！正是這樣！正是這樣！正如你所說。善男子！如果能夠聽聞這部經典，都不會從阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）退轉。為什麼呢？善男子！這部經能夠成熟不退轉地菩薩殊勝的善根，是第一法印，是眾經之王，所以應該聽聞、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，就不能聽聞這部微妙的佛法。如果善男子、善女人能夠聽受這部經，一切』
【English Translation】 English version It is not born from a single dharma (teaching, principle), nor does it perish in a single dharma; Through this equal view, one attains the unsurpassed state. It does not cling to birth and death, nor does it dwell in Nirvana (liberation); It does not adhere to the two extremes, therefore it proves perfect tranquility. Regarding pure and impure things, the Bhagavan (Buddha) knows them to be of one flavor; By not discriminating dharmas, one obtains the most pure wisdom. The Bhagavan has a boundless body, yet does not utter a single fixed word; So that all disciples are filled with the rain of the Dharma. The Buddha observes the appearances of sentient beings, knowing that all forms are illusory; Yet for those who suffer, he always arises to offer rescue and protection. Suffering and joy, permanence and impermanence, self and no-self, and so on; Are neither one nor different, neither born nor destroyed. Such numerous meanings, vary according to the way they are spoken; Like an echo in an empty valley, only the Buddha can fully understand. The Dharmadhatu (realm of all phenomena) has no distinctions, therefore there is no different yana (vehicle, path); For the sake of liberating sentient beings, it is said that there are three yanas (Triyana, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna).'
At that time, Mahādeva Brahmā (Great自在梵天王) also rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully bowed at the Buddha's feet, and said to the Buddha: 'Bhagavan! This Suvarṇaprabhāsottamasūtra (Golden Light Sutra), is rare and immeasurable, excellent in the beginning, middle, and end, its words and meanings are ultimate, and it can accomplish all Buddha-dharmas; if one upholds it, that person is repaying the kindness of all the Buddhas.'
The Buddha said: 'Good man! So it is! So it is! As you say. Good man! If one can hear this sutra, one will not regress from Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Why? Good man! This sutra can mature the superior roots of goodness of Bodhisattvas who are in the stage of non-retrogression, it is the first Dharma seal, it is the king of all sutras, therefore one should listen, uphold, read, and recite it. Why? Good man! If all sentient beings have not planted roots of goodness, have not matured roots of goodness, have not been close to the Buddhas, they cannot hear this subtle Dharma. If good men and good women can listen and receive this sutra, all'
罪障皆悉除滅，得最清凈，常得見佛，不離諸佛及善知識勝行之人，恒聞妙法，住不退地，獲得如是勝陀羅尼門無盡無減；所謂海印出妙功德陀羅尼無盡無減；通達眾生意行言語陀羅尼無盡無減，日圓無垢相光陀羅尼無盡無減；滿月相光陀羅尼無盡無減；能伏諸惑演功德流陀羅尼無盡無減；破金剛山陀羅尼無盡無減；說不可說義因緣藏陀羅尼無盡無減；通達實語法則音聲陀羅尼無盡無減；虛空無垢心行印陀羅尼無盡無減；無邊佛身皆能顯現陀羅尼，無盡無減。
「善男子！如是等無盡無減諸陀羅尼門得成就故，是菩薩摩訶薩能於十方一切佛土化作佛身，演說無上種種正法，於法真如不動不住、不來不去，善能成熟一切眾生善根，亦不見一眾生可成熟者。雖說種種諸法，于言辭中不動不住、不去不來，能于生滅證無生滅。以何因緣說諸行法無有去來？由一切法體無異故。」
說是法時，三萬億菩薩摩訶薩得無生法忍，無量諸菩薩不退菩提心，無量無邊苾芻、苾芻尼得法眼凈，無量眾生髮菩薩心。
爾時，世尊而說頌曰：
「勝法能逆生死流， 甚深微妙難得見； 有情盲冥貪慾覆， 由不見故受眾苦。」
爾時，大眾俱從座起，頂禮佛足而白佛言：「世尊！若所在處，講宣讀誦此《金
【現代漢語翻譯】 現代漢語譯本：所有罪業和障礙都完全消除，獲得最清凈的狀態，常常能夠見到佛，不離開諸佛以及善知識和具有殊勝行為的人， постоянно 聽到美妙的佛法，安住于不退轉的境界，獲得像這樣殊勝的陀羅尼門，無盡無減；也就是所謂的能從海印三昧中生出美妙功德的陀羅尼，無盡無減；通達眾生心意、行為和語言的陀羅尼，無盡無減；像太陽一樣圓滿無垢的光明陀羅尼，無盡無減；像滿月一樣光明照耀的陀羅尼，無盡無減；能夠降伏各種迷惑，演說功德之流的陀羅尼，無盡無減；破除像金剛山一樣堅固的煩惱的陀羅尼，無盡無減；宣說不可說之義的因緣藏陀羅尼，無盡無減；通達真實佛法法則和音聲的陀羅尼，無盡無減；像虛空一樣無垢的心行印陀羅尼，無盡無減；能夠顯現無邊佛身的陀羅尼，無盡無減。 『善男子！像這樣無盡無減的各種陀羅尼門得到成就的緣故，這位菩薩摩訶薩能夠在十方一切佛土化現佛身，演說無上種種正法，對於佛法的真如實相，不移動、不停止、不來、不去，善於成熟一切眾生的善根，也不認為有一個眾生是可以被成熟的。雖然宣說種種佛法，對於言辭文字，不移動、不停止、不去、不來，能夠在生滅變化中證悟不生不滅的境界。因為什麼緣故說諸行之法沒有去來呢？因為一切法的本體沒有差異的緣故。』 當佛陀宣說這部經的時候，三萬億菩薩摩訶薩證得了無生法忍，無數的菩薩不退轉于菩提之心，無數無邊的比丘、比丘尼獲得了清凈的法眼，無數眾生髮起了菩薩之心。 這時，世尊用偈頌說道： 『殊勝的佛法能夠逆轉生死之流， 非常深奧微妙難以得見； 有情眾生盲昧被貪慾覆蓋， 因為不能看見真理而遭受各種痛苦。』 這時，大眾都從座位上站起來，頂禮佛足，對佛說：『世尊！如果任何地方，講說、宣揚、讀誦這部《金
【English Translation】 English version: All sins and obstacles are completely eliminated, attaining the purest state, constantly being able to see the Buddhas, never departing from the Buddhas, virtuous friends, and those with superior conduct, always hearing the wonderful Dharma, abiding in the state of non-retrogression, and obtaining such supreme Dharani gates, inexhaustible and undiminished; namely, the Dharani that produces wonderful merits from the Samadhi of Ocean Seal (Haiyin sanmei 海印三昧), inexhaustible and undiminished; the Dharani that understands the minds, actions, and languages of all beings, inexhaustible and undiminished; the Dharani of light like the perfect and immaculate sun, inexhaustible and undiminished; the Dharani of light like the full moon, inexhaustible and undiminished; the Dharani that can subdue all delusions and expound the flow of merits, inexhaustible and undiminished; the Dharani that shatters afflictions as solid as Mount Vajra (Jingangshan 金剛山), inexhaustible and undiminished; the Dharani of the treasury of causes and conditions that speaks of the unspeakable meaning, inexhaustible and undiminished; the Dharani that understands the true Dharma principles and sounds, inexhaustible and undiminished; the Dharani of the mind-conduct seal like the immaculate void, inexhaustible and undiminished; the Dharani that can manifest all boundless Buddha bodies, inexhaustible and undiminished. 『Good men! Because of the accomplishment of such inexhaustible and undiminished Dharani gates, these Bodhisattva-Mahasattvas are able to transform into Buddha bodies in all Buddha lands of the ten directions, expounding the supreme and various Right Dharmas. Regarding the true suchness of the Dharma, they do not move, do not abide, do not come, do not go, and are skilled at maturing the good roots of all sentient beings, without seeing a single sentient being as capable of being matured. Although they expound various Dharmas, regarding words and language, they do not move, do not abide, do not go, do not come, and are able to realize non-birth and non-extinction in the midst of birth and extinction. For what reason is it said that the Dharmas of all actions have no coming or going? It is because the essence of all Dharmas is without difference.』 When the Buddha expounded this Dharma, three hundred trillion Bodhisattva-Mahasattvas attained the forbearance of the non-origination of all dharmas, countless Bodhisattvas did not regress from the Bodhi mind, countless and boundless Bhikshus and Bhikshunis obtained the pure Dharma eye, and countless sentient beings aroused the Bodhi mind. At that time, the World Honored One spoke in verse: 『The supreme Dharma can reverse the stream of birth and death, It is profound, subtle, and difficult to see; Sentient beings are blind and covered by greed, Because they cannot see the truth, they suffer all kinds of pain.』 At that time, the assembly all rose from their seats, prostrated at the Buddha's feet, and said to the Buddha: 『World Honored One! Wherever this 《Jin
光明最勝王經》，我等大眾皆悉往彼為作聽眾，是說法師令得利益，安樂無障，身意泰然。我等皆當盡心供養，亦令聽眾安隱快樂，所住國土，無諸怨賊、恐怖、厄難、饑饉之苦，人民熾盛。此說法處道場之地，一切諸天、人非人等一切眾生，不應履踐及以污穢。何以故？說法之處即是制底，當以香花、繒彩、幡蓋而為供養，我等常為守護，令離衰損。」
佛告大眾：「善男子！汝等應當精勤修習此妙經典，是則正法久住於世。」
金光明最勝王經卷第四 大正藏第 16 冊 No. 0665 金光明最勝王經
金光明最勝王經卷第五
大唐三藏沙門義凈奉 制譯
蓮華喻贊品第七
爾時，佛告菩提樹神：「善女天！汝今應知，妙幢夜夢見妙金鼓出大音聲，贊佛功德並懺悔法，此之因緣我為汝等廣說其事，應當諦聽，善思念之。過去有王名金龍主，常以蓮華喻贊稱歎十方三世諸佛。」
即為大眾說其贊曰：
「過去未來現在佛， 安住十方世界中； 我今至誠稽首禮， 一心讚歎諸最勝。 無上清凈牟尼尊， 身光照耀如金色； 一切聲中最為上， 如大梵響震雷音。 發彩喻若黑蜂王， 宛轉旋文紺青色； 齒白齊密如珂雪， 平正顯
【現代漢語翻譯】 現代漢語譯本： 《光明最勝王經》中說，『我們大眾都應該前往那裡作為聽眾，使說法法師獲得利益，安樂無礙，身心泰然。我們都應當盡心供養，也使聽眾安穩快樂，所居住的國土，沒有各種怨賊、恐怖、厄難、饑饉的痛苦，人民繁榮昌盛。這個說法之處，道場之地，一切諸天、人非人等一切眾生，不應該踐踏以及弄髒。為什麼呢？說法之處就是制底（佛塔或聖地），應當用香花、繒彩、幡蓋來供養，我們常常守護這裡，使它遠離衰敗損失。』 佛告訴大眾：『善男子！你們應當精勤修習這部妙法經典，這樣正法才能長久住世。』
《金光明最勝王經》卷第四 大正藏第16冊 No. 0665 《金光明最勝王經》
《金光明最勝王經》卷第五
大唐三藏沙門義凈 奉 旨翻譯
蓮華喻贊品第七
這時，佛告訴菩提樹神：『善女天！你現在應該知道，妙幢夜裡夢見妙金鼓發出巨大的聲音，讚美佛的功德並懺悔罪業，因為這個因緣我為你們詳細解說這件事，應當仔細聽，好好思考。過去有位國王名叫金龍主（King Gold Dragon Lord），常常用蓮花來比喻讚美稱歎十方三世的諸佛。』 於是為大眾說了這首贊偈： 『過去未來現在佛， 安住十方世界中； 我今至誠稽首禮， 一心讚歎諸最勝。 無上清凈牟尼尊（Supreme pure Muni）， 身光照耀如金色； 一切聲中最為上， 如大梵響震雷音。 發彩喻若黑蜂王， 宛轉旋文紺青色； 齒白齊密如珂雪， 平正顯
【English Translation】 English version: In the 『Golden Light Sutra』, it says, 『We, the assembly, should all go there to be listeners, so that the Dharma-preaching teacher may obtain benefit, be peaceful and without hindrance, and have a serene body and mind. We should all make offerings with all our hearts, and also make the listeners peaceful and happy, so that the country where they live will be free from all kinds of enemies, terrors, calamities, famines, and suffering, and the people will be prosperous and flourishing. This place where the Dharma is preached, the site of the Bodhimanda (place of enlightenment), all devas (gods), humans, non-humans, and all sentient beings should not tread on it or defile it. Why? The place where the Dharma is preached is a stupa (reliquary mound or sacred site), and should be offered with incense, flowers, silk banners, and canopies. We will always protect this place, so that it will be free from decline and loss.』 The Buddha told the assembly: 『Good men! You should diligently cultivate and study this wonderful sutra, so that the True Dharma may abide in the world for a long time.』
Golden Light Sutra, Volume 4 Taisho Tripitaka Volume 16, No. 0665 Golden Light Sutra
Golden Light Sutra, Volume 5
Translated under Imperial Order by the Tang Dynasty Tripitaka Master, the Shramana Yijing
Chapter 7: Praise with the Lotus Analogy
At that time, the Buddha told the Bodhi Tree Goddess: 『Good woman! You should know now that Wonderful Banner (Wondrous Standard) dreamed at night of a Wonderful Golden Drum emitting a great sound, praising the Buddha's merits and confessing sins. Because of this cause and condition, I will explain this matter to you in detail. You should listen carefully and contemplate it well. In the past, there was a king named King Gold Dragon Lord (Jinlongzhu), who often used the lotus flower as an analogy to praise and extol the Buddhas of the ten directions and the three times.』 Then he spoke the following verse of praise for the assembly: 『The Buddhas of the past, future, and present, Abide in the worlds of the ten directions; I now sincerely bow my head in reverence, And wholeheartedly praise all the most supreme. The Supreme Pure Muni (Wu shang qingjing Muni), His body's light shines like gold; Among all sounds, He is the most supreme, Like the great Brahma's (Da Fan) sound, a thunderous voice. The color of his hair is like a black bee king, With swirling patterns of dark blue; His teeth are white, even, and close like shells and snow, Straight and apparent
現有光明。 目凈無垢妙端嚴， 猶如廣大青蓮葉； 舌相廣長極柔軟， 譬如紅蓮出水中。 眉間常有白毫光， 右旋宛轉頗梨色； 眉細纖長類初月， 其色晃耀比蜂王。 鼻高修直如金鋌， 凈妙光潤相無虧； 一切世間殊妙香， 聞時悉知其所在。 世尊最勝身金色， 一一毛端相不殊； 紺青柔軟右旋文， 微妙光彩難為喻。 初誕身有妙光明， 普照一切十方界； 能滅三有眾生苦， 令彼悉蒙安隱樂。 地獄傍生鬼道中， 阿蘇羅天及人趣； 令彼除滅于眾苦， 常受自然安隱樂。 身色光明常普照， 譬如镕金妙無比； 面貌圓明如滿月， 唇色赤好喻頻婆。 行步威儀類師子， 身光朗耀同初日； 臂肘纖長立過膝， 狀等垂下娑羅枝。 圓光一尋照無邊， 赫奕猶如百千日； 悉能遍至諸佛剎， 隨緣所在覺群迷。 凈光明網無倫比， 流耀遍滿百千界； 普照十方無障礙， 一切冥闇悉皆除。 善逝慈光能與樂， 妙色映徹等金山； 流光悉至百千土， 眾生遇者皆出離。 佛身成就無量福， 一切功德共莊嚴； 超過三界獨稱尊， 世間殊勝無與等。 所有過去一切佛， 數同大
【現代漢語翻譯】 現代漢語譯本 現有光明。 目凈無垢妙端嚴，猶如廣大青蓮葉； 舌相廣長極柔軟，譬如紅蓮出水中。 眉間常有白毫光，右旋宛轉頗梨色（頗梨色：水晶的顏色）； 眉細纖長類初月，其色晃耀比蜂王。 鼻高修直如金鋌（金鋌：金錠），凈妙光潤相無虧； 一切世間殊妙香，聞時悉知其所在。 世尊最勝身金色，一一毛端相不殊； 紺青柔軟右旋文，微妙光彩難為喻。 初誕身有妙光明，普照一切十方界； 能滅三有（三有：欲有、色有、無色有）眾生苦，令彼悉蒙安隱樂。 地獄傍生鬼道中，阿蘇羅（阿蘇羅：又稱阿修羅，意為非天）天及人趣； 令彼除滅于眾苦，常受自然安隱樂。 身色光明常普照，譬如镕金妙無比； 面貌圓明如滿月，唇色赤好喻頻婆（頻婆：一種紅色水果）。 行步威儀類師子，身光朗耀同初日； 臂肘纖長立過膝，狀等垂下娑羅枝（娑羅枝：娑羅樹的枝條）。 圓光一尋照無邊，赫奕猶如百千日； 悉能遍至諸佛剎（諸佛剎：諸佛的國土），隨緣所在覺群迷。 凈光明網無倫比，流耀遍滿百千界； 普照十方無障礙，一切冥闇悉皆除。 善逝（善逝：如來的稱號之一）慈光能與樂，妙色映徹等金山； 流光悉至百千土，眾生遇者皆出離。 佛身成就無量福，一切功德共莊嚴； 超過三界獨稱尊，世間殊勝無與等。 所有過去一切佛，數同大
【English Translation】 English version Existing Light. Eyes pure, immaculate, wonderfully dignified, like vast blue lotus leaves; Tongue broad and long, extremely soft, like a red lotus emerging from the water. Between the eyebrows, there is always a white hair light, spiraling to the right, the color of crystal (Poli color: the color of crystal); Eyebrows fine and slender, like a new moon, their color shining like a bee king. Nose high, straight like a gold ingot (gold ingot: gold bar), pure, wonderful, radiant, the appearance without flaw; All the world's special and wonderful fragrance, when smelled, one knows its location. The World Honored One's most supreme body is golden, each and every hair tip is not different; Dark blue, soft, with rightward spiraling patterns, the subtle radiance is difficult to describe. At the first birth, the body has wonderful light, universally illuminating all the ten directions; Able to extinguish the suffering of sentient beings in the three realms (three realms: the desire realm, the form realm, the formless realm), causing them all to receive peace and happiness. In the hells, among animals, in the realm of ghosts, among the Asuras (Asura: also known as Ashura, meaning non-heavenly beings), in the heavens, and in the human realm; Causing them to eliminate all suffering, constantly receiving natural peace and happiness. The body's color and light constantly shine universally, like molten gold, wonderfully incomparable; The face is round and bright like a full moon, the lip color red and beautiful, like a Bimba (Bimba: a type of red fruit). Walking with dignified manner like a lion, the body's light bright and radiant like the first sun; Arms and elbows slender and long, standing past the knees, appearing like drooping Sala branches (Sala branches: branches of the Sala tree). The halo of one fathom illuminates without limit, blazing like hundreds of thousands of suns; Able to universally reach all Buddha lands (Buddha lands: the lands of the Buddhas), awakening the confused wherever conditions arise. The pure light net is unparalleled, its radiance filling hundreds of thousands of worlds; Universally illuminating the ten directions without obstruction, all darkness is completely eliminated. The Sugata's (Sugata: one of the titles of the Tathagata) compassionate light can bestow happiness, its wonderful color reflecting like a golden mountain; The flowing light reaches hundreds of thousands of lands, sentient beings who encounter it are all liberated. The Buddha's body is accomplished with immeasurable blessings, all merits adorn it together; Surpassing the three realms, uniquely honored, the world is supremely wonderful, without equal. All the Buddhas of the past, their number like the great
地諸微塵； 未來現在十方尊， 亦如大地微塵眾。 我以至誠身語意， 稽首歸依三世佛； 讚歎無邊功德海， 種種香花皆供養。 設我口中有千舌， 經無量劫贊如來； 世尊功德不思議， 最勝甚深難可說。 假令我舌有百千， 讚歎一佛一功德； 于中少分尚難知， 況諸佛德無邊際。 假使大地及諸天， 乃至有頂為海水； 可以毛端滴知數， 佛一功德甚難量。 我以至誠身語意， 禮讚諸佛德無邊； 所有勝福果難思， 回施眾生速成佛。 彼王讚歎如來已， 倍復深心發弘願； 愿我當於未來世， 生在無量無數劫。 夢中常見大金鼓， 得聞顯說懺悔音； 贊佛功德喻蓮華， 愿證無產生正覺。 諸佛出世時一現， 于百千劫甚難逢； 夜夢常聞妙鼓音， 晝則隨應而懺悔。 我當圓滿修六度， 拔濟眾生出苦海； 然後得成無上覺， 佛土清凈不思議。 以妙金鼓奉如來， 並贊諸佛實功德； 因斯當見釋迦佛， 記我當紹人中尊。 金龍金光是我子， 過去曾為善知識； 世世愿生於我家， 共授無上菩提記。 若有眾生無救護， 長夜輪迴受眾苦； 我于來世作歸依， 令彼常
【現代漢語翻譯】 現代漢語譯本 如同大地上的微塵一樣眾多； 未來的、現在的十方諸佛（指各個方向的佛），也像大地上的微塵一樣眾多。 我以最真誠的身、語、意，稽首（磕頭）歸依於過去、現在、未來三世的一切佛； 讚歎佛無邊無際的功德，用各種各樣的香和花來供養。 假設我的口中有千條舌頭，經過無量劫的時間來讚美如來（佛的稱號）； 世尊（對佛的尊稱）的功德不可思議，最殊勝、最深奧，難以用言語表達。 即使我的舌頭有成百上千條，用來讚歎一尊佛的一個功德； 其中極少的部分尚且難以瞭解，更何況諸佛的功德無邊無際。 假設用大地和諸天（天界）乃至有頂天（色界最高的境界）都變成海水； 可以用毛髮的末端來滴水計數，而佛的一個功德都難以衡量。 我以最真誠的身、語、意，禮拜讚歎諸佛無邊的功德； 所有殊勝的福報和難以思議的果報，都回向給眾生，愿他們迅速成佛。 那位國王讚歎如來之後，更加倍地以深切的心意發出宏大的誓願； 愿我將來在未來的世間，生在無量無數劫的時間裡。 在夢中常常見到大金鼓，能夠聽到清晰地宣說懺悔的聲音； 讚美佛的功德就像蓮花一樣清凈，愿我證得無生法忍，成就正覺（成佛）。 諸佛出世，是非常難得一見的，在百千劫中都很難遇到； 夜晚常常聽到美妙的鼓聲，白天就隨著因緣而懺悔。 我應當圓滿地修習六度（佈施、持戒、忍辱、精進、禪定、智慧），救拔眾生脫離苦海； 然後才能成就無上的覺悟，佛的國土清凈而不可思議。 用美妙的金鼓奉獻給如來，並且讚美諸佛真實的功德； 因為這個因緣，我應當能見到釋迦牟尼佛（現在佛），他會授記我將來繼承人中之尊（成佛）。 金龍和金光是我的兒子，過去曾經是我的善知識（指導修行的人）； 愿他們世世代代都出生在我的家中，共同接受無上的菩提（覺悟）的授記。 如果有的眾生沒有救護，長久地在輪迴中遭受各種痛苦； 我將在未來的世間成為他們的歸依，使他們常常
【English Translation】 English version Like the countless dust particles on the earth; The Buddhas of the future and present in the ten directions (referring to all directions), are also as numerous as the dust particles on the earth. With the utmost sincerity of body, speech, and mind, I bow and take refuge in all the Buddhas of the past, present, and future; I praise the boundless merits and virtues of the Buddha, and offer all kinds of incense and flowers. Suppose I had a thousand tongues in my mouth, to praise the Tathagata (another name for the Buddha) through countless kalpas (eons); The merits and virtues of the World Honored One (a respectful title for the Buddha) are inconceivable, most supreme, and profound, difficult to express in words. Even if I had hundreds of thousands of tongues, to praise one merit of one Buddha; Even a small portion of it is difficult to understand, let alone the boundless virtues of all the Buddhas. Suppose the earth and all the heavens (celestial realms), even the Peak of Existence (the highest realm in the Form Realm), were all turned into seawater; One could count the drops with the tip of a hair, but even one merit of the Buddha is difficult to measure. With the utmost sincerity of body, speech, and mind, I bow and praise the boundless virtues of all the Buddhas; May all the supreme blessings and inconceivable rewards be dedicated to all sentient beings, so that they may quickly attain Buddhahood. After that king praised the Tathagata, he redoubled his deep intention and made great vows; May I, in the future world, be born in countless kalpas. May I often see the great golden drum in my dreams, and hear the sound of repentance clearly proclaimed; Praising the Buddha's merits is like a lotus flower, may I attain the non-origination forbearance and achieve perfect enlightenment (Buddhahood). The appearance of Buddhas in the world is very rare, difficult to encounter even in hundreds of thousands of kalpas; I often hear the wonderful sound of the drum at night, and repent accordingly during the day. I shall perfectly cultivate the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom), and deliver sentient beings from the sea of suffering; Then I can attain unsurpassed enlightenment, and the Buddha's land will be pure and inconceivable. I offer the wonderful golden drum to the Tathagata, and praise the true merits of all the Buddhas; Because of this cause, I should be able to see Shakyamuni Buddha (the present Buddha), and he will prophesy that I will inherit the honor of the most revered among humans (Buddhahood). Golden Dragon and Golden Light are my sons, who were once my good teachers (those who guide spiritual practice); May they be born in my family generation after generation, and together receive the prophecy of unsurpassed Bodhi (enlightenment). If there are sentient beings without protection, suffering various pains in the long cycle of rebirth; I will become their refuge in the future world, so that they may always
得安隱樂。 三有眾苦愿除滅， 悉得隨心安樂處； 于未來世修菩提， 皆如過去成佛者。 愿此金光懺悔福， 永竭苦海罪消除； 業障煩惱悉皆亡， 令我速招清凈果。 福智大海量無邊， 清凈離垢深無底； 愿我獲斯功德海， 速成無上大菩提。 以此金光懺悔力， 當獲福德凈光明； 既得清凈妙光明， 常以智光照一切。 愿我身光等諸佛， 福德智慧亦復然； 一切世界獨稱尊， 威力自在無倫匹。 有漏苦海愿超越， 無為樂海愿常游； 現在福海愿恒盈， 當來智海愿圓滿。 愿我剎土超三界， 殊勝功德量無邊； 諸有緣者悉同生， 皆得速成清凈智。 妙幢汝當知， 國王金龍主； 曾發如是愿， 彼即是汝身。 往時有二子， 金龍及金光； 即銀相銀光， 當授我所記。」 大眾聞是說， 皆發菩提心； 愿現在未來， 常依此懺悔。
金光明最勝王經金勝陀羅尼品第八
爾時，世尊復于眾中告善住菩薩摩訶薩：「善男子！有陀羅尼名曰金勝，若有善男子、善女人，欲求親見過去、未來、現在諸佛，恭敬供養者，應當受持此陀羅尼。何以故？此陀羅尼乃是過、現、未來諸佛之母。是故
【現代漢語翻譯】 現代漢語譯本 獲得安穩快樂。 愿三有（指欲有、色有、無色有，即三界）眾生的苦難都消除，都能得到隨心所愿的安樂之處； 在未來世修習菩提（覺悟），都像過去成就佛陀的人一樣。 愿這金光懺悔的福德，永遠竭盡苦海，罪業消除； 業障和煩惱都消亡，讓我迅速獲得清凈的果報。 福德和智慧如大海般無量無邊，清凈無垢，深不可測； 愿我獲得這功德之海，迅速成就無上大菩提（覺悟）。 憑藉這金光懺悔的力量，應當獲得福德和清凈的光明； 既然得到清凈妙光明，就常用智慧之光照耀一切。 愿我的身光等同諸佛，福德和智慧也同樣如此； 在一切世界中獨自稱尊，威力自在，無與倫比。 愿超越有漏的苦海，常在無為的樂海中遨遊； 愿現在的福德之海恒常充盈，當來的智慧之海圓滿無缺。 愿我的剎土超越三界（欲界、色界、無色界），殊勝的功德無量無邊； 所有與我有緣的人都一同往生，都能迅速成就清凈的智慧。 妙幢（菩薩名），你應當知道，國王金龍主（過去世國王名）； 曾經發過這樣的愿，他就是你的前身。 往昔有二子，名為金龍和金光； 以及銀相和銀光，將來會接受我的授記。' 大眾聽了這些話，都發起了菩提心（覺悟之心）； 愿現在和未來，常常依靠這懺悔。
《金光明最勝王經·金勝陀羅尼品》第八
這時，世尊又在大眾中告訴善住菩薩摩訶薩（菩薩名）:'善男子！有一種陀羅尼（咒語）名叫金勝，如果有善男子、善女人，想要親眼見到過去、未來、現在諸佛，恭敬供養他們，就應當受持這個陀羅尼（咒語）。為什麼呢？因為這個陀羅尼（咒語）是過去、現在、未來諸佛之母。所以
【English Translation】 English version Attain peace and happiness. May the sufferings of all beings in the three realms (desire realm, form realm, and formless realm) be eradicated, and may all attain a state of peace and happiness according to their wishes; May they cultivate Bodhi (enlightenment) in future lives, just like those who have become Buddhas in the past. May the merit of this Golden Light Repentance forever exhaust the sea of suffering and eliminate sins; May karmic obstacles and afflictions all vanish, allowing me to quickly attain pure fruits. May blessings and wisdom be as vast and boundless as the ocean, pure, stainless, and unfathomable; May I obtain this ocean of merit and quickly achieve unsurpassed great Bodhi (enlightenment). By the power of this Golden Light Repentance, may I obtain blessings and pure, bright light; Having obtained pure and wonderful light, may I always illuminate everything with the light of wisdom. May my body's light be equal to that of all Buddhas, and may my blessings and wisdom be the same; May I be uniquely honored in all worlds, with power and freedom unmatched. May I transcend the sea of suffering with outflows, and may I always roam in the sea of non-action and bliss; May the present sea of blessings be constantly full, and may the future sea of wisdom be perfectly complete. May my Buddha-land surpass the three realms (desire realm, form realm, and formless realm), with immeasurable and supreme merits; May all those who have affinity with me be reborn together, and may all quickly attain pure wisdom. 'Wondrous Banner (name of a Bodhisattva), you should know that King Golden Dragon Lord (name of a king in a past life); Once made such a vow, he is your former self.' 'In the past, there were two sons, named Golden Dragon and Golden Light; As well as Silver Countenance and Silver Light, who will receive my prediction in the future.' The assembly, hearing these words, all aroused the Bodhi mind (mind of enlightenment); May we, in the present and future, always rely on this repentance.
Golden Light Sutra of the Most Victorious Kings, Chapter 8: Golden Victory Dharani
At that time, the World-Honored One again addressed the Bodhisattva-Mahasattva Well-Dwelling (name of a Bodhisattva) in the assembly: 'Good man! There is a Dharani (mantra) called Golden Victory. If there are good men and good women who wish to personally see the Buddhas of the past, future, and present, and respectfully make offerings to them, they should uphold this Dharani (mantra). Why? Because this Dharani (mantra) is the mother of the Buddhas of the past, present, and future. Therefore,'
當知持此陀羅尼者，具大福德，已於過去無量佛所殖諸善本，今得受持，于戒清凈不毀不缺，無有障礙，決定能入甚深法門。」
世尊即為說持咒法，先稱諸佛及菩薩名，至心禮敬，然後誦咒。
「南無十方一切諸佛。南無諸大菩薩摩訶薩。南謨聲聞緣覺一切賢聖。
「南謨釋迦牟尼佛。南謨東方不動佛。南謨南方寶幢佛。南謨西方阿彌陀佛。南謨北方天鼓音王佛。南謨上方廣眾德佛。南謨下方明德佛。南謨寶藏佛。南謨普光佛。南謨普明佛。南謨香積王佛。南謨蓮花勝佛。南謨平等見佛。南謨寶髻佛。南謨寶上佛。南謨寶光佛。南謨無垢光明佛。南謨辯才莊嚴思惟佛。南謨凈月光稱相王佛。南謨華嚴光佛。南謨光明王佛。南謨善光無垢稱王佛。南謨觀察無畏自在王佛。南謨無畏名稱佛。南謨最勝王佛。南謨觀自在菩薩摩訶薩。南謨地藏菩薩摩訶薩。南謨虛空藏菩薩摩訶薩。南謨妙吉祥菩薩摩訶薩。南謨金剛手菩薩摩訶薩。南謨普賢菩薩摩訶薩。南謨無盡意菩薩摩訶薩。南謨大勢至菩薩摩訶薩。南謨慈氏菩薩摩訶薩。南謨善慧菩薩摩訶薩。
「陀羅尼曰：
「南謨喝𡃤怛娜怛喇夜也 怛侄他 君睇 君睇 矩折囇 矩折囇 壹窒哩 蜜窒哩 莎訶」
佛告善住菩薩：「此陀羅尼
【現代漢語翻譯】 現代漢語譯本： 『應當知道，受持這個陀羅尼（dharani，總持、真言）的人，具有極大的福德，已經在過去無量的佛那裡種下了各種善根，現在才能夠受持這個陀羅尼，在戒律上清凈而不毀壞、不缺失，沒有任何障礙，必定能夠進入甚深的佛法之門。』
世尊（釋迦牟尼佛）就為他說了持咒的方法，先稱念諸佛以及菩薩的名號，以至誠的心禮敬，然後再誦持咒語。
『頂禮十方一切諸佛。頂禮諸大菩薩摩訶薩（mahāsattva，大菩薩）。頂禮聲聞、緣覺一切賢聖。
頂禮釋迦牟尼佛（Śākyamuni）。頂禮東方不動佛（Akshobhya）。頂禮南方寶幢佛（Ratnaketu）。頂禮西方阿彌陀佛（Amitābha）。頂禮北方天鼓音王佛。頂禮上方廣眾德佛。頂禮下方明德佛。頂禮寶藏佛。頂禮普光佛。頂禮普明佛。頂禮香積王佛。頂禮蓮花勝佛。頂禮平等見佛。頂禮寶髻佛。頂禮寶上佛。頂禮寶光佛。頂禮無垢光明佛。頂禮辯才莊嚴思惟佛。頂禮凈月光稱相王佛。頂禮華嚴光佛。頂禮光明王佛。頂禮善光無垢稱王佛。頂禮觀察無畏自在王佛。頂禮無畏名稱佛。頂禮最勝王佛。頂禮觀自在菩薩摩訶薩（Avalokiteśvara）。頂禮地藏菩薩摩訶薩（Kshitigarbha）。頂禮虛空藏菩薩摩訶薩（Ākāśagarbha）。頂禮妙吉祥菩薩摩訶薩（Mañjuśrī）。頂禮金剛手菩薩摩訶薩（Vajrapani）。頂禮普賢菩薩摩訶薩（Samantabhadra）。頂禮無盡意菩薩摩訶薩。頂禮大勢至菩薩摩訶薩（Mahāsthāmaprāpta）。頂禮慈氏菩薩摩訶薩（Maitreya）。頂禮善慧菩薩摩訶薩。
陀羅尼（dharani，總持、真言）說：
『南謨喝𡃤怛娜怛喇夜也 怛侄他 君睇 君睇 矩折囇 矩折囇 壹窒哩 蜜窒哩 莎訶』
佛告訴善住菩薩（Supratisthita）說：『這個陀羅尼（dharani，總持、真言）……』
【English Translation】 English version: 『You should know that one who upholds this dharani (a type of mantra or incantation), possesses great merit, has planted roots of goodness at the places of countless Buddhas in the past, and is now able to receive and uphold it. They are pure in precepts, without violation or deficiency, and without any obstacles, and are certainly able to enter the profound Dharma gate.』
The World Honored One (Śākyamuni Buddha) then explained the method of reciting the mantra, first reciting the names of all the Buddhas and Bodhisattvas, reverently paying homage with utmost sincerity, and then reciting the mantra.
『Namo to all Buddhas in the ten directions. Namo to all great Bodhisattva Mahasattvas (great beings). Namo to all worthy and holy ones, including Śrāvakas and Pratyekabuddhas.
Namo Śākyamuni Buddha. Namo Akshobhya Buddha of the East. Namo Ratnaketu Buddha of the South. Namo Amitābha Buddha of the West. Namo the Buddha of the North, the King of the Sound of Heavenly Drums. Namo the Buddha of the Upper Direction, the Buddha of Vast and Numerous Virtues. Namo the Buddha of the Lower Direction, the Buddha of Bright Virtue. Namo Ratnagarbha Buddha. Namo Samantaprabha Buddha. Namo Samantarasmi Buddha. Namo Gandhahastin Buddha. Namo Padmavijaya Buddha. Namo Samadarśana Buddha. Namo Ratnadhvaja Buddha. Namo Ratnottama Buddha. Namo Ratnarasmi Buddha. Namo Vimalaprabha Buddha. Namo Pratibhānālaṃkāra-cintana Buddha. Namo Śuddha-candra-rasmi-samantanetra-rāja Buddha. Namo Avataṃsaka-rasmi Buddha. Namo Rasmi-rāja Buddha. Namo Suprabha-vimala-samantanetra-rāja Buddha. Namo Nirbhaya-avalokita-svatantra-rāja Buddha. Namo Nirbhaya-nāma Buddha. Namo Jyeṣṭha-rāja Buddha. Namo Avalokiteśvara Bodhisattva Mahasattva. Namo Kshitigarbha Bodhisattva Mahasattva. Namo Ākāśagarbha Bodhisattva Mahasattva. Namo Mañjuśrī Bodhisattva Mahasattva. Namo Vajrapani Bodhisattva Mahasattva. Namo Samantabhadra Bodhisattva Mahasattva. Namo Akṣayamati Bodhisattva Mahasattva. Namo Mahāsthāmaprāpta Bodhisattva Mahasattva. Namo Maitreya Bodhisattva Mahasattva. Namo Sumati Bodhisattva Mahasattva.
The dharani (a type of mantra or incantation) says:
『Namo ratna-trayāya. Tadyathā. Kuṇḍe kuṇḍe kuṭale kuṭale iṭṭhili miṭṭhili svāhā』
The Buddha told the Bodhisattva Supratisthita: 『This dharani (a type of mantra or incantation)...』
，是三世佛母，若有善男子、善女人持此咒者，能生無量無邊福德之聚，即是供養恭敬、尊重讚歎無數諸佛，如是諸佛皆與此人授阿耨多羅三藐三菩提記。善住！若有人能持此咒者，隨其所欲，衣食財寶、多聞聰慧、無病長壽，獲福甚多，隨所愿求，無不遂意。善住！持是咒者，乃至未證無上菩提，常與金城山菩薩、慈氏菩薩、大海菩薩、觀自在菩薩、妙吉祥菩薩、大冰伽羅菩薩等而共居止，為諸菩薩之所攝護。善住當知！持此咒時，作如是法，先應誦持滿一萬八遍為前方便。次於闇室莊嚴道場，黑月一日清凈洗浴，著鮮潔衣，燒香散花，種種供養並諸飲食。入道場中，先當稱禮如前所說諸佛菩薩，至心殷重悔先罪已，右膝著地，可誦前咒滿一千八遍，端坐思惟，念其所愿。日未出時，于道場中，食凈黑食，日唯一食，至十五日方出道場。能令此人福德威力不可思議，隨所愿求無不圓滿，若不遂意，重入道場，既稱心已，常持莫忘。」
金光明最勝王經重顯空性品第九
爾時，世尊說此咒已，為欲利益菩薩摩訶薩人天大眾，令得悟解甚深真實第一義故，重明空性而說頌曰：
「我已於余甚深經， 廣說真空微妙法； 今復於此經王內， 略說空法不思議。 于諸廣大甚深法， 有情無智不能
【現代漢語翻譯】 現代漢語譯本：『這是三世諸佛之母。如果善男子、善女人持誦此咒，能生出無量無邊的福德，就等於供養、恭敬、尊重和讚歎無數諸佛。這些諸佛都會給這個人授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的記別。善住（善住天子名）！如果有人能持誦此咒，就能隨心所欲地獲得衣食財寶、廣博的學識和智慧、無病長壽，獲得極大的福報，一切願望都能實現。善住！持誦此咒的人，乃至未證得無上菩提之前，常與金城山菩薩、慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）、大海菩薩、觀自在菩薩（Avalokiteśvara Bodhisattva，觀音菩薩）、妙吉祥菩薩（Mañjuśrī Bodhisattva，文殊菩薩）、大冰伽羅菩薩等一同居住，受到諸位菩薩的攝護。善住應當知道！持誦此咒時，應按如下方法進行：先應誦持滿一萬八千遍作為前行準備。然後在黑暗的房間里莊嚴道場，在黑月（指農曆月末）的第一天清凈洗浴，穿上乾淨的衣服，燒香散花，進行各種供養以及準備各種飲食。進入道場后，首先應當稱念禮拜如前所說的諸佛菩薩，以至誠懇切的心情懺悔以往的罪業，然後右膝著地，誦持此咒滿一千八百遍，端坐思惟，心中默唸自己的願望。在太陽未出來的時候，在道場中食用乾淨的黑色食物，一天只吃一頓，直到十五天後才能出道場。這樣能使這個人福德威力不可思議，一切願望都能圓滿實現。如果願望沒有實現，就重新進入道場。願望實現之後，要常常持誦此咒，不要忘記。』
《金光明最勝王經·重顯空性品》第九
這時，世尊說完此咒之後，爲了利益菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）和人天大眾，使他們能夠領悟甚深真實的第一義，再次闡明空性而說頌道：
『我已在其他的甚深經典中，廣泛地闡述了真空微妙之法；現在又在這部經王之中，簡略地闡述空法的不可思議。對於各種廣大甚深的佛法，愚昧無知的眾生不能……』
【English Translation】 English version: 'This is the mother of the Buddhas of the three times. If good men and good women hold this mantra, they can generate immeasurable and boundless accumulations of merit, which is equivalent to offering, revering, respecting, and praising countless Buddhas. All these Buddhas will bestow upon this person the prediction of Anuttara-samyak-sambodhi (supreme complete enlightenment). Well-Dwelling (name of a deva)! If someone can hold this mantra, they can obtain clothing, food, wealth, vast learning and wisdom, and a long life without illness, according to their desires, and receive great blessings, and all their wishes will be fulfilled. Well-Dwelling! Those who hold this mantra will, until they attain supreme enlightenment, always dwell with the Bodhisattva of Golden City Mountain, Maitreya Bodhisattva (the future Buddha), the Great Ocean Bodhisattva, Avalokiteśvara Bodhisattva (the Bodhisattva of Compassion), Mañjuśrī Bodhisattva (the Bodhisattva of Wisdom), the Great Bingala Bodhisattva, and others, and be protected by these Bodhisattvas. Well-Dwelling, you should know! When holding this mantra, perform the following method: first, recite it fully 18,000 times as a preliminary practice. Then, in a dark room, adorn the mandala, on the first day of the dark month (the end of the lunar month), purify yourself with a bath, wear clean clothes, burn incense, scatter flowers, and make various offerings, including food and drink. Entering the mandala, first pay homage to the Buddhas and Bodhisattvas mentioned earlier, sincerely and earnestly repent of past sins, then kneel on your right knee, recite the mantra fully 1,800 times, sit upright and contemplate, silently reciting your wishes in your heart. Before sunrise, eat clean black food in the mandala, eating only one meal a day, and only leave the mandala after fifteen days. This can make this person's merit and power inconceivable, and all wishes will be fulfilled. If the wishes are not fulfilled, re-enter the mandala. After the wishes are fulfilled, always hold this mantra and do not forget it.'
The Golden Light Sutra, Chapter 9: Revealing Emptiness Again
At that time, after the World Honored One spoke this mantra, in order to benefit the Bodhisattva-mahāsattvas (great Bodhisattvas) and the masses of humans and devas, so that they could understand the profound and true first principle, he again elucidated emptiness and spoke the following verses:
'I have already extensively explained the subtle Dharma of true emptiness in other profound sutras; now, in this King of Sutras, I briefly explain the inconceivable Dharma of emptiness. Regarding the various vast and profound Dharmas, sentient beings without wisdom cannot...'
解； 故我於斯重敷演， 令于空法得開悟。 大悲哀愍有情故， 以善方便勝因緣； 我今於此大眾中， 演說令彼明空義。 當知此身如空聚， 六賊依止不相知； 六塵諸賊別依根， 各不相知亦如是。 眼根常觀於色處， 耳根聽聲不斷絕， 鼻根恒嗅于香境， 舌根鎮嘗於美味， 身根受于輕軟觸， 意根了法不知厭， 此等六根隨事起， 各于自境生分別。 識如幻化非真實， 依止根處妄貪求； 如人奔走空聚中， 六識依根亦如是。 心遍馳求隨處轉， 托根緣境了諸事； 常愛色聲香味觸， 於法尋思無暫停。 隨緣遍行於六根， 如鳥飛空無障礙； 藉此諸根作依處， 方能了別於外境。 此身無知無作者， 體不堅固托緣成； 皆從虛妄分別生， 譬如機關由業轉。 地水火風共成身， 隨彼因緣招異果； 同在一處相違害， 如四毒蛇居一篋。 此四大蛇性各異， 雖居一處有升沉； 或上或下遍於身， 斯等終歸於滅法。 於此四種毒蛇中， 地水二蛇多沉下； 風火二蛇性輕舉， 由此乖違眾病生。 心識依止於此身， 造作種種善惡業； 當往人天三惡趣， 隨其業力受身
【現代漢語翻譯】 現代漢語譯本： 因此我在這裡再次詳細闡述，爲了讓你們在空性之法中得以開悟。 因為對眾生懷有大慈大悲的憐憫之心，憑藉著良好的方便和殊勝的因緣； 我今天在這大眾之中，演說佛法，讓他們明白空性的真義。 應當明白這個身體就像是空的聚合，六個賊（六根：眼、耳、鼻、舌、身、意）依附於它卻互不相知； 六塵（色、聲、香、味、觸、法）這些賊分別依附於六根，各自互不相知也是這樣。 眼根經常觀看外在的色塵，耳根聽聞聲音從不間斷， 鼻根 постоянно嗅著香的境界，舌根總是品嚐美味， 身根感受輕柔的觸感，意根瞭解萬法卻不知滿足， 這些六根隨著事物而生起，各自在自己的境界中產生分別。 意識就像幻化一樣並非真實，依附於六根而虛妄地貪求； 就像有人在空的聚落中奔走，六識依附於六根也是這樣。 心念四處奔波追逐，隨著所處的地方而轉移，依託六根，緣於六塵境界而瞭解各種事物； 常常貪愛色、聲、香、味、觸，對於法塵的尋思沒有片刻停歇。 隨著因緣而周遍執行於六根，就像鳥在空中飛翔沒有阻礙； 憑藉這些六根作為依靠之處，才能分辨外在的境界。 這個身體沒有知覺，也沒有作者，它的本體並不堅固，而是依託因緣而生； 一切都從虛妄的分別念產生，譬如機關的運作由業力所推動。 地、水、火、風共同構成身體，隨著那些因緣而招感不同的果報； 它們同在一個地方卻互相違背損害，就像四條毒蛇居住在一個箱子里。 這四大毒蛇的性質各不相同，雖然居住在一個地方卻有升有沉； 或者上升或者下降遍佈于身體，這些最終都歸於滅亡之法。 在這四種毒蛇中，地、水二蛇大多沉降於下； 風、火二蛇的性質輕浮上升，因此產生乖違而導致各種疾病。 心識依附於這個身體，造作種種善業和惡業； 將前往人道、天道和三惡道，隨著各自的業力而承受果報之身。
【English Translation】 English version: Therefore, I will elaborate on it again here, so that you can be enlightened in the Dharma of emptiness (Sunyata). Because of great compassion and pity for sentient beings, with good expedient means (Upaya) and excellent causes and conditions (Hetu-pratyaya); Today, in this great assembly, I expound the Dharma to make them understand the true meaning of emptiness. You should know that this body is like an empty aggregate, and the six thieves (six sense organs: eyes, ears, nose, tongue, body, mind) rely on it but do not know each other; The six dusts (forms, sounds, smells, tastes, textures, and mental objects) these thieves rely on the six sense organs separately, and they do not know each other either. The eye organ constantly observes external forms, the ear organ listens to sounds without interruption, The nose organ constantly smells fragrant realms, the tongue organ always tastes delicious flavors, The body organ receives gentle touches, the mind organ understands all dharmas but is never satisfied, These six organs arise with things, each generating distinctions in its own realm. Consciousness is like an illusion, not real, relying on the sense organs to crave falsely; Like a person running in an empty village, the six consciousnesses rely on the sense organs in the same way. The mind wanders and chases everywhere, shifting with the place it is in, relying on the sense organs and depending on the realms of the six dusts to understand various things; It constantly craves forms, sounds, smells, tastes, and textures, and there is no moment of pause in contemplating mental objects. It travels through the six sense organs according to conditions, like a bird flying in the sky without obstruction; Relying on these sense organs as a place of dependence, one can then distinguish external realms. This body has no awareness and no creator, its essence is not firm, but arises depending on conditions; Everything arises from false discriminations, like the operation of a machine driven by karmic force. Earth, water, fire, and wind together form the body, attracting different consequences according to those conditions; They are in the same place but contradict and harm each other, like four poisonous snakes living in a box. The natures of these four great poisonous snakes are different, although they live in one place, they rise and fall; Either rising or falling, they pervade the body, and these ultimately return to the Dharma of extinction. Among these four kinds of poisonous snakes, the earth and water snakes mostly sink down; The fire and wind snakes are light and rise, thus generating disharmony and causing various diseases. The mind consciousness relies on this body, creating various good and evil karmas; It will go to the realms of humans, gods, and the three evil realms, receiving bodies according to their respective karmic forces.
形。 遭諸疾病身死後， 大小便利悉盈流； 膿爛蟲蛆不可樂， 棄在尸林如朽木。 汝等當觀法如是， 云何執有我眾生？ 一切諸法盡無常， 悉從無明緣力起。 彼諸大種咸虛妄， 本非實有體無生； 故說大種性皆空， 知此浮虛非實有。 無明自性本是無， 藉眾緣力和合有； 於一切時失正慧， 故我說彼為無明。 行識為緣有名色， 六處及觸受隨生； 愛取有緣生老死， 憂悲苦惱恒隨逐。 眾苦惡業常纏迫， 生死輪迴無息時； 本來非有體是空， 由不如理生分別。 我斷一切諸煩惱， 常以正智現前行； 了五蘊宅悉皆空， 求證菩提真實處。 我開甘露大城門， 示現甘露微妙器； 既得甘露真實味， 常以甘露施群生。 我擊最勝大法鼓， 我吹最勝大法螺， 我然最勝大明燈， 我降最勝大法雨。 降伏煩惱諸怨結， 建立無上大法幢； 于生死海濟群迷， 我當關閉三惡趣。 煩惱熾火燒眾生， 無有救護無依止； 清涼甘露充足彼， 身心熱惱並皆除。 由是我于無量劫， 恭敬供養諸如來； 堅持禁戒趣菩提， 求證法身安樂處。 施他眼耳及手足， 妻子僮僕心無
【現代漢語翻譯】 現代漢語譯本 身體遭受各種疾病，死後，大小便都流溢出來；膿液腐爛，蟲子蛆蟲令人厭惡，像朽木一樣被丟棄在尸陀林（śīta-vana，停屍場）。 你們應當這樣觀察（身體的）法性，為何還要執著于有『我』的眾生呢？一切諸法都是無常的，都從無明（avidyā）的因緣力量而生起。 那些地、水、火、風四大種（mahābhūta）都是虛妄的，本來沒有真實的自體，也沒有生；所以說四大種的自性都是空（śūnyatā）的，要知道這些都是虛浮不實的。 無明（avidyā）的自性本來就是沒有的，憑藉各種因緣的力量和合而有；在一切時候失去正確的智慧，所以我說那就是無明。 行（saṃskāra）和識（vijñāna）為因緣而有名色（nāmarūpa），六處（ṣaḍāyatana）以及觸（sparśa）、受（vedanā）也隨之產生；愛（tṛṣṇā）、取（upādāna）、有（bhava）為因緣而有生老死（jāti-jarā-maraṇa），憂愁、悲傷、痛苦、煩惱恒常相隨。 各種痛苦和惡業常常纏繞逼迫，生死輪迴沒有止息的時候；本來沒有自體，體性是空（śūnyatā）的，由於不如理作意而產生分別。 我斷除一切諸煩惱（kleśa），常常以正智在眼前行持；了知五蘊（pañcaskandha）的宅舍全部是空（śūnyatā）的，求證菩提（bodhi）真實的境界。 我開啟甘露（amṛta）大城門，示現甘露微妙的器皿；既然得到了甘露真實的滋味，常常用甘露布施給眾生。 我擊打最殊勝的大法鼓，我吹響最殊勝的大法螺，我點燃最殊勝的大明燈，我降下最殊勝的大法雨。 降伏煩惱（kleśa）的各種怨結，建立無上的大法幢；在生死海中救濟迷惑的眾生，我將關閉三惡趣（durgati）。 煩惱（kleśa）的熾盛火焰焚燒眾生，沒有救護，沒有依靠；用清涼的甘露（amṛta）充足他們，使他們身心的熱惱全部消除。 由於這個原因，我在無量劫以來，恭敬供養諸如來（tathāgata）；堅持禁戒趨向菩提（bodhi），求證法身（dharmakāya）安樂的境界。 佈施他人眼、耳以及手、足，妻子、僮僕，心中沒有...
【English Translation】 English version Having encountered various diseases, after death, excrement and urine all overflow; pus and rotten worms are unpleasant, discarded in the charnel ground like rotten wood. You should observe the Dharma (dharma) in this way, why are you still attached to sentient beings with a 'self'? All dharmas (dharma) are impermanent, arising entirely from the power of ignorance (avidyā). Those great elements (mahābhūta) are all illusory, originally without a real substance, without birth; therefore it is said that the nature of the great elements is emptiness (śūnyatā), know that these are floating and unreal. The nature of ignorance (avidyā) is originally non-existent, existing by relying on the power of various conditions; losing correct wisdom at all times, therefore I say that is ignorance. Conditioned by action (saṃskāra) and consciousness (vijñāna) there is name and form (nāmarūpa), the six sense bases (ṣaḍāyatana) as well as contact (sparśa) and feeling (vedanā) arise accordingly; conditioned by craving (tṛṣṇā), grasping (upādāna), and becoming (bhava) there is birth, old age, and death (jāti-jarā-maraṇa), sorrow, grief, suffering, and affliction constantly follow. Various sufferings and evil deeds constantly entangle and oppress, the cycle of birth and death has no time of cessation; originally without substance, the nature is emptiness (śūnyatā), due to improper attention arising from discrimination. I cut off all afflictions (kleśa), constantly practice with right wisdom present; understanding that the house of the five aggregates (pañcaskandha) is all empty (śūnyatā), seeking to realize the true state of bodhi (bodhi). I open the gate of the great city of nectar (amṛta), revealing the subtle vessel of nectar; having obtained the true taste of nectar, I constantly give nectar to sentient beings. I strike the most supreme Dharma drum, I blow the most supreme Dharma conch, I light the most supreme great lamp of light, I send down the most supreme great Dharma rain. Subduing the various entanglements of afflictions (kleśa), establishing the unsurpassed Dharma banner; saving confused beings in the sea of birth and death, I will close the three evil destinies (durgati). The blazing fire of afflictions (kleśa) burns sentient beings, without protection, without reliance; filling them with cool nectar (amṛta), eliminating all the heat and affliction of their body and mind. For this reason, in immeasurable kalpas, I have respectfully made offerings to all tathāgatas (tathāgata); upholding the precepts and moving towards bodhi (bodhi), seeking to realize the blissful state of the dharmakāya (dharmakāya). Giving others eyes, ears, as well as hands and feet, wife, servants, without...
吝， 財寶七珍莊嚴具， 隨來求者咸供給。 忍等諸度皆遍修， 十地圓滿成正覺； 故我得稱一切智， 無有眾生度量者。 假使三千大千界， 盡此土地生長物； 所有叢林諸樹木， 稻麻竹葦及枝條。 此等諸物皆伐取， 並悉細末作微塵； 隨處積集量難知， 乃至充滿虛空界。 一切十方諸剎土， 所有三千大千界； 地土皆悉末為塵， 此微塵量不可數。 假使一切眾生智， 以此智慧與一人； 如是智者量無邊， 容可知彼微塵數。 牟尼世尊一念智， 令彼智人共度量； 于多俱胝劫數中， 不能算知其少分。」
時諸大眾聞佛說此甚深空性，有無量眾生，悉能了達四大、五蘊體性俱空，六根、六境妄生繫縛，愿舍輪迴，正修出離，深心慶喜，如說奉持。
金光明最勝王經依空滿愿品第十
爾時，如意寶光耀天女于大眾中，聞說深法，歡喜踴躍，從座而起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「世尊！惟愿為說于甚深理修行之法。」而說頌言：
「我問照世界， 兩足最勝尊， 菩薩正行法， 惟愿慈聽許。」 佛言：「善女天！ 若有疑惑者， 隨汝意所問， 吾當分別說。」
是時天
【現代漢語翻譯】 現代漢語譯本 慳吝之心， 對於用財寶七珍（七種珍貴的寶物，通常指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）莊嚴的器具， 無論誰來求取，我都全部供給。 忍辱等各種波羅蜜（paramita，到達彼岸的方法，即六度：佈施、持戒、忍辱、精進、禪定、智慧）我都普遍修習， 最終圓滿十地（菩薩修行的十個階段）成就正覺（完全的覺悟）。 所以我才會被稱為一切智者（sarvajna，對一切事物都有全面瞭解的人）， 沒有眾生可以度量我的智慧。 假設將三千大千世界（triloka-sahasra-mahasahasra-lokadhatu，佛教宇宙觀中的一個巨大世界系統）中， 所有土地上生長的東西都拿來， 包括所有的叢林、樹木， 稻子、麻、竹子、蘆葦以及枝條。 將這些東西全部砍伐取來， 並且全部磨成細微的塵埃； 隨處堆積，數量難以知曉， 乃至充滿整個虛空界。 一切十方（所有方向）的諸佛剎土（buddhaksetra，佛所居住的國土）， 所有三千大千世界； 將土地全部磨成塵埃， 這些微塵的數量不可計數。 假設一切眾生的智慧， 都用來賦予一個人； 像這樣的智者數量無邊無際， 或許可以知道那些微塵的數量。 但是牟尼（Muni，聖人）世尊（釋迦牟尼佛的尊稱）一念之間的智慧， 即使讓那些智者共同來度量； 在無數俱胝（koti，印度數字單位，通常指千萬）劫（kalpa，極長的時間單位）的時間裡， 也不能計算得知其中的少許部分。」 當時，大眾聽聞佛陀宣說這甚深空性（sunyata，一切事物沒有固定不變的自性）之法，有無量眾生，都能了達四大（地、水、火、風）、五蘊（色、受、想、行、識）的體性都是空性的，六根（眼、耳、鼻、舌、身、意）、六境（色、聲、香、味、觸、法）的虛妄生起導致繫縛，發願捨棄輪迴，真正修習出離之道，內心深感慶幸歡喜，按照佛陀所說的教導奉行。 《金光明最勝王經》依空滿愿品第十 這時，如意寶光耀天女在大眾之中，聽聞宣說甚深佛法，歡喜踴躍，從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說：「世尊！希望您能為我們講說修行甚深道理的方法。」並且以偈頌說道： 『我向照耀世界的， 兩足（指佛陀）最勝的世尊請問， 菩薩（bodhisattva，立志成佛的修行者）修行的正確方法， 希望您慈悲允許我提問。』 佛說：『善良的天女！ 如果你們有疑惑的地方， 可以隨意提問， 我將為你們分別解說。』 這時，天女
English version Being stingy, I provide all the jeweled ornaments and seven treasures (seven kinds of precious gems, usually referring to gold, silver, lapis lazuli, tridacna, agate, pearl, and amber) to anyone who asks. I cultivate all the perfections (paramita, the way to the other shore, namely the six perfections: generosity, discipline, patience, diligence, concentration, and wisdom), And ultimately perfect the ten bhumis (ten stages of a Bodhisattva's practice) and attain perfect enlightenment (samyak-sambodhi). Therefore, I am called the All-Knowing One (sarvajna, one who has comprehensive knowledge of all things), No sentient being can measure my wisdom. Suppose all the things growing in the three-thousand-great-thousand world system (triloka-sahasra-mahasahasra-lokadhatu, a vast world system in Buddhist cosmology), All the forests and trees, Rice, hemp, bamboo, reeds, and branches. If all these things were cut down, And ground into fine dust; Accumulated everywhere, their quantity would be unknowable, Even filling the entire space. All the Buddha-lands (buddhaksetra, the land where a Buddha resides) in the ten directions (all directions), All the three-thousand-great-thousand world systems; If all the land were ground into dust, The quantity of these dust particles would be countless. Suppose the wisdom of all sentient beings, Were given to one person; The number of such wise people would be boundless, Perhaps they could know the number of those dust particles. But the wisdom of the Muni (Muni, a sage) World-Honored One (a respectful title for Shakyamuni Buddha) in a single thought, Even if those wise people were to measure it together; In countless kotis (koti, an Indian numerical unit, usually referring to ten million) of kalpas (kalpa, an extremely long unit of time), They could not calculate even a small fraction of it.' At that time, when the assembly heard the Buddha expounding this profound emptiness (sunyata, the absence of inherent existence in all phenomena), countless beings were able to understand that the nature of the four elements (earth, water, fire, and wind) and the five aggregates (form, feeling, perception, volition, and consciousness) is empty, and that the false arising of the six sense organs (eye, ear, nose, tongue, body, and mind) and the six sense objects (form, sound, smell, taste, touch, and dharma) leads to bondage. They vowed to abandon samsara (cyclic existence), genuinely practice the path of liberation, and felt deeply joyful and happy, upholding the teachings as the Buddha had said. The Golden Light Sutra, Chapter Ten, 'Relying on Emptiness to Fulfill Wishes' At that time, the Goddess of Auspicious Light, in the midst of the assembly, hearing the profound Dharma being expounded, rejoiced and leaped for joy. She rose from her seat, bared her right shoulder, knelt on her right knee, and, with palms joined respectfully, said to the Buddha: 'World-Honored One! I hope that you can explain to us the method of practicing the profound truth.' And she spoke in verse: 'I ask the World-Honored One, The most supreme of the two-legged (referring to the Buddha), who illuminates the world, About the correct practice of a Bodhisattva (bodhisattva, a practitioner who aspires to become a Buddha), I hope you will compassionately allow me to ask.' The Buddha said: 'Virtuous Goddess! If you have any doubts, You may ask whatever you wish, I will explain them to you separately.' At that time, the Goddess
【English Translation】 English version Being stingy, I provide all the jeweled ornaments and seven treasures (seven kinds of precious gems, usually referring to gold, silver, lapis lazuli, tridacna, agate, pearl, and amber) to anyone who asks. I cultivate all the perfections (paramita, the way to the other shore, namely the six perfections: generosity, discipline, patience, diligence, concentration, and wisdom), And ultimately perfect the ten bhumis (ten stages of a Bodhisattva's practice) and attain perfect enlightenment (samyak-sambodhi). Therefore, I am called the All-Knowing One (sarvajna, one who has comprehensive knowledge of all things), No sentient being can measure my wisdom. Suppose all the things growing in the three-thousand-great-thousand world system (triloka-sahasra-mahasahasra-lokadhatu, a vast world system in Buddhist cosmology), All the forests and trees, Rice, hemp, bamboo, reeds, and branches. If all these things were cut down, And ground into fine dust; Accumulated everywhere, their quantity would be unknowable, Even filling the entire space. All the Buddha-lands (buddhaksetra, the land where a Buddha resides) in the ten directions (all directions), All the three-thousand-great-thousand world systems; If all the land were ground into dust, The quantity of these dust particles would be countless. Suppose the wisdom of all sentient beings, Were given to one person; The number of such wise people would be boundless, Perhaps they could know the number of those dust particles. But the wisdom of the Muni (Muni, a sage) World-Honored One (a respectful title for Shakyamuni Buddha) in a single thought, Even if those wise people were to measure it together; In countless kotis (koti, an Indian numerical unit, usually referring to ten million) of kalpas (kalpa, an extremely long unit of time), They could not calculate even a small fraction of it.' At that time, when the assembly heard the Buddha expounding this profound emptiness (sunyata, the absence of inherent existence in all phenomena), countless beings were able to understand that the nature of the four elements (earth, water, fire, and wind) and the five aggregates (form, feeling, perception, volition, and consciousness) is empty, and that the false arising of the six sense organs (eye, ear, nose, tongue, body, and mind) and the six sense objects (form, sound, smell, taste, touch, and dharma) leads to bondage. They vowed to abandon samsara (cyclic existence), genuinely practice the path of liberation, and felt deeply joyful and happy, upholding the teachings as the Buddha had said. The Golden Light Sutra, Chapter Ten, 'Relying on Emptiness to Fulfill Wishes' At that time, the Goddess of Auspicious Light, in the midst of the assembly, hearing the profound Dharma being expounded, rejoiced and leaped for joy. She rose from her seat, bared her right shoulder, knelt on her right knee, and, with palms joined respectfully, said to the Buddha: 'World-Honored One! I hope that you can explain to us the method of practicing the profound truth.' And she spoke in verse: 'I ask the World-Honored One, The most supreme of the two-legged (referring to the Buddha), who illuminates the world, About the correct practice of a Bodhisattva (bodhisattva, a practitioner who aspires to become a Buddha), I hope you will compassionately allow me to ask.' The Buddha said: 'Virtuous Goddess! If you have any doubts, You may ask whatever you wish, I will explain them to you separately.' At that time, the Goddess
女請世尊曰：
「云何諸菩薩， 行菩提正行， 離生死涅槃， 饒益自他故？」
佛告善女天：「依於法界，行菩提法，修平等行。云何依於法界，行菩提法，修平等行？謂於五蘊能現法界，法界即是五蘊，五蘊不可說，非五蘊亦不可說。何以故？若法界是五蘊，即是斷見；若離五蘊，即是常見；離於二相，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！云何五蘊能現法界？如是五蘊不從因緣生。何以故？若從因緣生者，為已生故生？為未生故生？若已生生者，何用因緣？若未生生者，不可得生。何以故？未生諸法即是非有，無名無相，非校量譬喻之所能及，非是因緣之所生故。善女天！譬如鼓聲，依木、依皮及桴手等故得出聲，如是鼓聲過去亦空，未來亦空，現在亦空。何以故？是鼓音聲不從木生，不從皮生及桴手生，不於三世生，是則不生。若不可生，則不可滅；若不可滅，無所從來；若無所從來，亦無所去；若無所去，則非常非斷；若非常非斷，則不一不異。何以故？此若是一，則不異法界。若如是者，凡夫之人應見真諦，得於無上安樂涅槃；既不如是，故知不一。若言異者，一切諸佛菩薩行相即是執著，未得解脫煩惱繫縛，即不證於阿耨多羅三藐三菩提。何以故？一切
【現代漢語翻譯】 現代漢語譯本： 善女請問世尊： 『諸位菩薩如何行持，才能以菩提正行，既超越生死涅槃，又能利益自己和他人呢？』 佛告訴善女天：『依於法界（Dharmadhatu，一切法的本體），行菩提之法，修習平等之行。如何依於法界，行菩提之法，修習平等之行呢？就是說，五蘊（Skandha，色、受、想、行、識）能夠顯現法界，法界即是五蘊。五蘊不可說是獨立的，也不能說不是五蘊。為什麼呢？如果說法界就是五蘊，那就是斷見（Uच्छेदadṛṣṭi，認為人死後一切皆無的邪見）；如果說法界脫離五蘊，那就是常見（Śāśvatadṛṣṭi，認為有一個常恒不變的「我」的邪見）；遠離這兩種偏見，不執著于兩邊，不可見，超越所見，無名無相，這就是所謂的說法界。』 『善女天！五蘊如何能夠顯現法界呢？這樣的五蘊不是從因緣（Hetupratyaya，產生事物的原因和條件）而生的。為什麼呢？如果是從因緣而生，那麼是已經生了才生，還是未生才生呢？如果是已經生了才生，那還要因緣做什麼呢？如果是未生才生，那是不可能生的。為什麼呢？未生的諸法就是非有，無名無相，不是校量（比量）和譬喻所能達到的，不是因緣所生的。』 『善女天！譬如鼓聲，依靠木頭、鼓皮以及鼓槌等才能發出聲音，這樣的鼓聲，過去是空的，未來是空的，現在也是空的。為什麼呢？這鼓的聲音不是從木頭生的，不是從鼓皮生的，也不是從鼓槌生的，不在三世（過去、現在、未來）中生，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。如果這樣，凡夫之人就應該能見到真諦（Satya，佛教的根本教義），得到無上的安樂涅槃（Nirvana，解脫生死輪迴的境界）；既然不是這樣，就知道不是一。如果說是異，那麼一切諸佛菩薩的行相就是執著，沒有得到解脫，被煩惱束縛，就不能證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。為什麼呢？一切……』
【English Translation】 English version: The Good Woman asked the World Honored One: 『How do the Bodhisattvas practice, so that with the right practice of Bodhi, they can both transcend birth and death, Nirvana, and benefit themselves and others?』 The Buddha told the Good Woman: 『Relying on the Dharmadhatu (the essence of all dharmas), practice the Dharma of Bodhi, and cultivate the practice of equality. How does one rely on the Dharmadhatu, practice the Dharma of Bodhi, and cultivate the practice of equality? It means that 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 independent, nor can it be said that they are not the five Skandhas. Why? If the Dharmadhatu is said to be the five Skandhas, that is annihilationism (Uच्छेदadṛṣṭi, the wrong view that everything ceases to exist after death); if the Dharmadhatu is said to be separate from the five Skandhas, that is eternalism (Śāśvatadṛṣṭi, the wrong view that there is a permanent and unchanging 'self'); being away from these two extremes, not clinging to either side, invisible, beyond what is seen, without name or form, this is what is called speaking of the Dharmadhatu.』 『Good Woman! How can the five Skandhas manifest the Dharmadhatu? Such five Skandhas are not born from causes and conditions (Hetupratyaya, the causes and conditions that produce things). Why? If they are born from causes and conditions, then are they born after they have already been born, or are they born before they are born? If they are born after they have already been born, then what is the use of causes and conditions? If they are born before they are born, then it is impossible to be born. Why? The dharmas that have not yet been born are non-existent, without name or form, beyond what can be reached by comparison and analogy, and are not born from causes and conditions.』 『Good Woman! For example, the sound of a drum, relying on wood, skin, and drumsticks, etc., can produce sound. Such a drum sound is empty in the past, empty in the future, and empty in the present. Why? This drum sound is not born from wood, not born from skin, and not born from drumsticks. It is not born in the three times (past, present, and future), so it is unborn. If it is unborn, 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 said to be one, then it is no different from the Dharmadhatu. If this were the case, ordinary people should be able to see the Truth (Satya, the fundamental teachings of Buddhism) and attain the supreme bliss of Nirvana (the state of liberation from the cycle of birth and death); since this is not the case, we know it is not one. If it is said to be different, then the conduct of all Buddhas and Bodhisattvas is attachment, and without attaining liberation, bound by afflictions, they cannot attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Why? Everything...』
聖人於行非行，同真實性，是故不異。故知五蘊非有非無，不從因緣生，非無因緣生，是聖所知，非余境故，亦非言說之所能及，無名無相，無因無緣，亦無譬喻，始終寂靜，本來自空。是故五蘊能現法界。善女天！若善男子、善女人慾求阿耨多羅三藐三菩提，異真異俗，難可思量，于凡聖境，體非一異，不捨于俗，不離於真，依於法界，行菩提行。」
爾時，世尊作是語已，時善女天踴躍歡喜，即從座起，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。」
是時索訶世界主大梵天王于大眾中，問如意寶光耀善女天曰：「此菩提行難可修行，汝今云何于菩提行而得自在？」
爾時，善女天答梵王曰：「大梵王！如佛所說，實是甚深。一切異生不解其義，是聖境界微妙難知。若使我今依於此法得安樂住，是實語者，愿令一切五濁惡世無量無數無邊眾生，皆得金色三十二相，非男非女，坐寶蓮花，受無量樂，雨天妙花，諸天音樂不鼓自鳴，一切供養皆悉具足。」時善女天說是語已，一切五濁惡世所有眾生皆悉金色，具大人相，非男非女，坐寶蓮花，受無量樂，猶如他化自在天宮，無諸惡道，寶樹行列，七寶蓮花遍滿世界，又雨七寶上妙天花，作天伎樂。
【現代漢語翻譯】 現代漢語譯本：聖人在行為與非行為之間，與真實本性相同，因此沒有差異。所以要知道五蘊（色、受、想、行、識，構成人身的五種要素）非有非無，不是從因緣（事物產生和變化的條件）而生，也不是沒有因緣而生，這是聖人所知的境界，不是其他境界可以比擬的，也不是言語所能表達的，沒有名稱沒有形象，沒有原因沒有條件，也沒有譬喻可以形容，始終寂靜，本來就是空性。因此五蘊能夠顯現法界（諸法的本體和範圍）。善女天（一位天女的名字）！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，最高的智慧），它超越了真俗的分別，難以思量，在凡夫和聖人的境界中，本體既非單一也非差異，不捨棄世俗，也不脫離真諦，依靠法界，修行菩提行（覺悟的修行）。'
這時，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，右膝跪地，合掌恭敬，一心頂禮，對佛說：'世尊！像您上面所說的菩提正行，我現在應當學習。'
這時，索訶世界（我們所居住的這個世界）的主宰大梵天王（一位地位很高的天神）在大眾中，問如意寶光耀善女天（善女天的稱號）說：'這菩提行難以修行，你現在怎麼能在菩提行中得到自在呢？'
這時，善女天回答梵王說：'大梵王！像佛所說的，確實非常深奧。一切凡夫俗子不理解其中的含義，這是聖人的境界，微妙難以理解。如果我現在依靠這個法得到安樂的住處，這是真實不虛的話，愿一切五濁惡世（充滿各種污濁和苦難的世界）無量無數無邊的眾生，都能得到金色三十二相（佛的特徵），非男非女，坐在寶蓮花上，享受無量的快樂，天空中降下美妙的花朵，諸天的音樂不敲自鳴，一切供養都完全具備。'這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，具備大丈夫相，非男非女，坐在寶蓮花上，享受無量的快樂，就像他化自在天宮（欲界頂天的天宮）一樣，沒有各種惡道，寶樹成行，七寶蓮花遍滿世界，又降下七寶上妙的天花，演奏著天上的音樂。
【English Translation】 English version: The sage, in action and non-action, is identical to the true nature, therefore there is no difference. Therefore, know that the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person) are neither existent nor non-existent, not born from causes and conditions, nor born without causes and conditions. This is what the sage knows, not a realm that others can comprehend, nor can it be expressed by words. It is without name, without form, without cause, without condition, and without analogy. It is always tranquil, and originally empty. Therefore, the five skandhas can manifest the Dharmadhatu (the essence and scope of all dharmas). Good Woman Heavenly Being (name of a heavenly being)! If a good man or good woman wishes to seek Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the highest wisdom), it transcends the distinction between truth and convention, and is difficult to fathom. In the realm of ordinary beings and sages, its essence is neither one nor different. It does not abandon the conventional, nor does it depart from the true. Relying on the Dharmadhatu, one practices the Bodhisattva path (the path of enlightenment).'
At that time, after the World Honored One spoke these words, the Good Woman Heavenly Being rejoiced and was filled with joy. She immediately rose from her seat, bared her right shoulder, knelt on her right knee, joined her palms in reverence, and prostrated herself with one mind, saying to the Buddha: 'World Honored One! As you have described above, the correct practice of Bodhi, I shall now learn.'
At that time, the Great Brahma King (a high-ranking deity) , the lord of the Saha world (the world we live in), in the midst of the assembly, asked the Good Woman Heavenly Being, Radiant with the Light of the Wish-Fulfilling Jewel (title of the heavenly being): 'This Bodhi practice is difficult to cultivate. How can you now attain freedom in the Bodhi practice?'
At that time, the Good Woman Heavenly Being replied to the Brahma King: 'Great Brahma King! As the Buddha has said, it is indeed very profound. All ordinary beings do not understand its meaning. This is the realm of the sage, subtle and difficult to understand. If I now rely on this Dharma and attain a peaceful dwelling, and if these words are true, may all the immeasurable, countless, and boundless beings in the evil world of the five defilements (a world full of various impurities and sufferings) attain golden bodies with the thirty-two marks (characteristics of the Buddha), neither male nor female, sit on jeweled lotus flowers, enjoy immeasurable bliss, rain down wonderful heavenly flowers, and may the music of the heavens play without being struck, and may all offerings be fully provided.' At that time, after the Good Woman Heavenly Being spoke these words, all the beings in the evil world of the five defilements became golden, possessed the marks of a great person, neither male nor female, sat on jeweled lotus flowers, enjoyed immeasurable bliss, like the Paranirmitavasavartin Heaven (the heaven at the top of the desire realm), without any evil paths, rows of jeweled trees, and seven-jeweled lotus flowers filled the world, and it rained down seven-jeweled, supreme heavenly flowers, and heavenly music was played.
如意寶光耀善女天即轉女身，作梵天身。
時大梵王問如意寶光耀菩薩言：「仁者！如何行菩提行？」
答言：「梵王！若水中月行菩提行，我亦行菩提行；若夢中行菩提行，我亦行菩提行；若陽焰行菩提行，我亦行菩提行；若谷響行菩提行，我亦行菩提行。」
時大梵王聞此說已，白菩薩言：「仁依何義而說此語？」
答言：「梵王！無有一法是實相者，但由因緣而得成故。」
梵王言：「若如是者，諸凡夫人皆悉應得阿耨多羅三藐三菩提。」
答言：「仁以何意而作是說？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。於此法界真如，不一不異，無有中間而可執著，無增無減。梵王！譬如幻師及幻弟子善解幻術，於四衢道，取諸沙土草木葉等，聚在一處作諸幻術，使人睹見象眾、馬眾、車兵等眾，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：『我所見聞象、馬等眾，此是實有，余皆虛妄。』於後更不審察思惟。有智之人則不如是，了于幻本，若見若聞，作如是念：『如我所見象、馬等眾，非是真實，唯有幻事，惑人眼目，妄謂象等及諸倉庫，有名無實，如我見聞，不執為實。』后時思惟，
【現代漢語翻譯】 現代漢語譯本： 如意寶光耀善女天（Ruyibao Guangyao Shannü Tian）隨即轉變為男子之身，化作梵天之身。
當時，大梵王（Da Fanwang）問如意寶光耀菩薩（Ruyibao Guangyao Pusa）說：『仁者！您是如何修菩提行的呢？』
菩薩回答說：『梵王！如果水中之月能夠修菩提行，我也可以修菩提行；如果夢中之境能夠修菩提行，我也可以修菩提行；如果陽焰能夠修菩提行，我也可以修菩提行；如果山谷的迴響能夠修菩提行，我也可以修菩提行。』
當時，大梵王聽了這些話后，對菩薩說：『仁者，您是依據什麼道理說這些話的呢？』
菩薩回答說：『梵王！沒有哪一種法是真實存在的，都是由因緣和合而成的。』
梵王說：『如果像您所說的那樣，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（Anoutuoluo Sanmiaosanputi，無上正等正覺）。』
菩薩回答說：『您是根據什麼意思說這些話的呢？愚癡的人和智慧的人不同嗎？菩提和非菩提不同嗎？解脫和非解脫不同嗎？梵王！像這樣的諸法，都是平等而沒有差異的。在這法界真如之中，不一也不異，沒有中間狀態可以執著，沒有增加也沒有減少。梵王！譬如幻術師和他的弟子善於幻術，在十字路口，取來沙土、草木葉等，聚集在一起施展各種幻術，使人們看到象群、馬群、車兵等隊伍，以及七寶堆積的各種倉庫。如果有眾生愚癡沒有智慧，不能夠思惟，不知道幻術的本質，如果看到或聽到這些景象，就思惟說：『我所見所聞的象、馬等隊伍，這些是真實存在的，其餘的都是虛假的。』之後不再審察思惟。有智慧的人則不會這樣，他們瞭解幻術的本質，如果看到或聽到這些景象，就會這樣想：『我所見到的象、馬等隊伍，都不是真實的，只是幻術迷惑人的眼睛，虛妄地認為有象等以及各種倉庫，有名無實，我所見所聞，不會執著為真實。』之後再進行思惟。
【English Translation】 English version: Ruyibao Guangyao Shannü Tian (The Auspicious Jewel Light Shining Good Woman Deity) then transformed from a female body into a male body, taking the form of Brahma.
At that time, Da Fanwang (Great Brahma King) asked Ruyibao Guangyao Pusa (The Auspicious Jewel Light Shining Bodhisattva), 'Virtuous One! How do you practice the Bodhi conduct?'
The Bodhisattva replied, 'Brahma King! If the moon in the water can practice the Bodhi conduct, then I can also practice the Bodhi conduct; if the things in a dream can practice the Bodhi conduct, then I can also practice the Bodhi conduct; if a mirage can practice the Bodhi conduct, then I can also practice the Bodhi conduct; if an echo in a valley can practice the Bodhi conduct, then I can also practice the Bodhi conduct.'
At that time, Da Fanwang, having heard these words, said to the Bodhisattva, 'Virtuous One, based on what meaning do you speak these words?'
The Bodhisattva replied, 'Brahma King! There is not a single dharma that is truly real; they are all formed by causes and conditions.'
The Brahma King said, 'If that is the case, then all ordinary people should be able to attain Anoutuoluo Sanmiaosanputi (Anuttara-samyak-sambodhi, unsurpassed, right and perfect enlightenment).'
The Bodhisattva replied, 'Based on what meaning do you say these words? Are foolish people different from wise people? Is Bodhi different from non-Bodhi? Is liberation different from non-liberation? Brahma King! Such dharmas are all equal and without difference. In this Dharma Realm of Suchness, it is neither one nor different, there is no middle state to be attached to, there is no increase and no decrease. Brahma King! For example, a magician and his disciple, skilled in magic, at a crossroads, take sand, soil, grass, leaves, and so on, gather them together and perform various magic tricks, causing people to see crowds of elephants, crowds of horses, crowds of chariots and soldiers, and various storehouses filled with seven treasures. If there are sentient beings who are foolish and without wisdom, unable to contemplate, not knowing the essence of illusion, if they see or hear these scenes, they think: 'The crowds of elephants, horses, and so on that I see and hear, these are truly real, and the rest are false.' Afterwards, they do not examine and contemplate further. Wise people are not like this; they understand the essence of illusion, and if they see or hear these scenes, they think: 'The crowds of elephants, horses, and so on that I see are not real; it is only magic that deceives people's eyes, falsely believing that there are elephants and various storehouses, having names but no reality; what I see and hear, I do not cling to as real.' Afterwards, they contemplate.
知其虛妄。是故智者了一切法皆無實體，但隨世俗，如見如聞，表宣其事，思惟諦理，則不如是，復由假說，顯實義故。
「梵王！愚癡異生，未得出世聖慧之眼，未知一切諸法真如不可說故。是諸凡愚，若見若聞行非行法，如是思惟，便生執著，謂以為實，于第一義不能了知諸法真如是不可說。是諸聖人，若見若聞行非行法，隨其力能不生執著以為實有，了知一切無實行法、無實非行法，但妄思量行非行相，唯有名字，無有實體。是諸聖人，隨世俗說，為欲令他知真實義。如是梵王！是諸聖人，以聖智見，了法真如不可說故，行非行法亦復如是，令他證知，故說種種世俗名言。」
時大梵王問如意寶光耀菩薩言：「有幾衆生能解如是甚深正法？」
答言：「梵王！有眾幻人心心數法，能解如是甚深正法。」
梵王曰：「此幻化人，體是非有，此之心數從何而生？」
答曰：「若知法界不有不無，如是眾生能解深義。」
爾時，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，此如意寶光耀，已教汝等發心修學無生忍法。」
是時大梵天王與諸梵眾，從座而起，偏袒右肩，合掌恭敬，頂禮如意寶光
【現代漢語翻譯】 現代漢語譯本 明白一切都是虛幻不實的。因此，有智慧的人明白一切法都沒有實體，只是隨順世俗的認知，就像我們所見所聞的那樣，表達宣揚這些事情。如果用真實的道理去思惟，就不是這樣了，而是通過假立的言說，來顯明真實的意義。
『梵王（Brahmā，色界諸天之王）！愚癡的凡夫俗子，還沒有得到出世間的聖慧之眼，不知道一切諸法的真如（Tathātā，事物的真實如是之相）是不可言說的。這些凡夫愚人，如果見到或聽到關於行與非行的法，就這樣去思惟，便會產生執著，認為那是真實的，對於第一義（Paramārtha，最高的真理）不能了知諸法的真如是不可言說的。這些聖人，如果見到或聽到關於行與非行的法，隨其能力不產生執著，不認為那是真實存在的，明白一切沒有真實的行法，也沒有真實的非行法，只是虛妄地思量行與非行的相狀，唯有名字，沒有實體。這些聖人，隨順世俗的說法，是爲了讓別人知道真實的意義。像這樣，梵王！這些聖人，以聖智來觀察，明白法的真如是不可言說的，行與非行法也是這樣，讓他們證悟瞭解，所以才說種種世俗的名言。』
這時，大梵王（Mahābrahmā，偉大的梵天之王）問如意寶光耀菩薩（Cintāmaṇi-prabhā-kīrti Bodhisattva，擁有如意寶珠般光芒和榮耀的菩薩）說：『有多少眾生能夠理解這樣甚深的正法？』
回答說：『梵王（Brahmā）！有眾幻化人以及他們的心和心所法，能夠理解這樣甚深的正法。』
梵王（Brahmā）說：『這幻化人的本體不是真實存在的，那麼他們的心和心所是從哪裡產生的呢？』
回答說：『如果知道法界（Dharmadhātu，一切法的總稱）不是實有也不是虛無，這樣的眾生就能夠理解甚深的意義。』
這時，梵王（Brahmā）對佛說：『世尊（Bhagavan，佛的尊稱）！這位如意寶光耀菩薩（Cintāmaṇi-prabhā-kīrti Bodhisattva）真是不可思議，通達了這樣甚深的意義。』
佛說：『是的！是的！梵王（Brahmā）！正如你所說，這位如意寶光耀（Cintāmaṇi-prabhā-kīrti）已經教導你們發起修學無生忍法（Anutpattika-dharma-kṣānti，對諸法不生不滅的真理的安忍）的心。』
這時，大梵天王（Mahābrahmā）與各位梵眾，從座位上站起來，袒露右肩，合掌恭敬，頂禮如意寶光（Cintāmaṇi-prabhā）。
【English Translation】 English version Knowing their illusory nature. Therefore, wise individuals understand that all dharmas (phenomena, teachings) have no substance, but merely follow worldly conventions, as seen and heard, expressing and proclaiming these matters. If one contemplates with true reason, it is not so; rather, it is through provisional speech that the true meaning is revealed.
『Brahmā (King of the Brahmā heavens in the Form Realm)! Ignorant ordinary beings, who have not yet attained the eye of supramundane sacred wisdom, do not know that the Suchness (Tathātā, the true nature of things) of all dharmas is inexpressible. These foolish ordinary beings, if they see or hear about dharmas of action and non-action, think in this way, and then generate attachment, considering it to be real. They are unable to understand in the ultimate sense that the Suchness of all dharmas is inexpressible. These noble beings, if they see or hear about dharmas of action and non-action, according to their ability, do not generate attachment, considering it to be truly existent. They understand that there are no real dharmas of action, nor are there real dharmas of non-action, but only falsely conceive of the appearances of action and non-action, which are merely names, without substance. These noble beings, in accordance with worldly conventions, speak in order to enable others to know the true meaning. Thus, Brahmā! These noble beings, with sacred wisdom, see that the Suchness of dharmas is inexpressible, and the dharmas of action and non-action are also like this, enabling others to realize and know, therefore they speak of various worldly terms.』
At that time, the Great Brahmā (Mahābrahmā, the great king of the Brahmā heavens) asked the Bodhisattva Jewel Light of Wish Fulfillment (Cintāmaṇi-prabhā-kīrti Bodhisattva, the Bodhisattva with light and glory like a wish-fulfilling jewel), saying: 『How many beings are able to understand such profound and correct Dharma?』
He replied: 『Brahmā! There are beings who are like illusions, along with their minds and mental functions, who are able to understand such profound and correct Dharma.』
Brahmā said: 『The essence of these illusory beings is not truly existent, so from where do their minds and mental functions arise?』
He replied: 『If one knows that the Dharmadhātu (the realm of all dharmas) is neither existent nor non-existent, such beings are able to understand the profound meaning.』
At that time, Brahmā said to the Buddha: 『Bhagavan (the Blessed One, an epithet of the Buddha)! This Bodhisattva Jewel Light of Wish Fulfillment (Cintāmaṇi-prabhā-kīrti Bodhisattva) is inconceivable, having thoroughly understood such profound meaning.』
The Buddha said: 『So it is! So it is! Brahmā! As you say, this Jewel Light of Wish Fulfillment (Cintāmaṇi-prabhā-kīrti) has already taught you to generate the mind to cultivate the Dharma of Non-Origination Endurance (Anutpattika-dharma-kṣānti, the acceptance that all dharmas are unproduced).』
At that time, the Great Brahmā (Mahābrahmā) and all the Brahmā assembly, arose from their seats, bared their right shoulders, joined their palms in reverence, and bowed their heads to Jewel Light of Wish Fulfillment (Cintāmaṇi-prabhā).
耀菩薩足，作如是言：「希有！希有！我等今日幸遇大士，得聞正法。」
爾時，世尊告梵王言：「是如意寶光耀，于未來世當得作佛，號寶焰吉祥藏如來、應、正遍知、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。」
說是品時，有三千億菩薩于阿耨多羅三藐三菩提得不退轉，八千億天子、無量無數國王臣民遠塵離垢，得法眼凈。
爾時，會中有五十億苾芻，行菩薩行，欲退菩提心，聞如意寶光耀菩薩說是法時，皆得堅固不可思議滿足上愿，更復發起菩提之心，各自脫衣供養菩薩，重發無上勝進之心，作如是愿：「愿令我等功德善根悉皆不退，迴向阿耨多羅三藐三菩提。」
「梵王！是諸苾芻，依此功德如說修行，過九十大劫，當得解悟，出離生死。」爾時，世尊即為授記：「汝諸苾芻過三十阿僧祇劫，當得作佛，劫名難勝光王，國名無垢光，同時皆得阿耨多羅三藐三菩提，皆同一號，名愿莊嚴間飾王，十號具足。
「梵王！是《金光明》微妙經典，若正聞持，有大威力。假使有人于百千大劫，行六波羅蜜無有方便；若有善男子、善女人書寫如是《金光明經》，半月半月專心讀誦，是功德聚於前功德百分不及一，乃至算數譬喻所不能及。梵王！是故我今令汝修
【現代漢語翻譯】 現代漢語譯本：於是，他們禮拜如意寶光耀菩薩（Ruyi Bao Guangyao Pusa），說道：『稀有！稀有！我們今天有幸遇到大士，得以聽聞正法。』
當時，世尊告訴梵王（Fan Wang）說：『這位如意寶光耀（Ruyi Bao Guangyao），在未來世將得成佛，佛號為寶焰吉祥藏如來（Bao Yan Jixiang Zang Rulai）、應（Ying）、正遍知（Zheng Bianzhi）、明行圓滿（Mingxing Yuanman）、善逝（Shanshi）、世間解（Shijianjie）、無上士（Wushangshi）、調御丈夫（Tiaoyuzhangfu）、天人師（Tianrenshi）、佛（Fo）、世尊（Shizun）。』
在宣說這一品時，有三千億菩薩（Pusa）于阿耨多羅三藐三菩提（Anuoduoluo Sanmiao Sanputi，無上正等正覺）得不退轉，八千億天子（Tianzi）、無量無數國王臣民遠離塵垢，得到法眼凈。
當時，會中有五十億比丘（Bichu），修菩薩行，想要退失菩提心，聽聞如意寶光耀菩薩（Ruyi Bao Guangyao Pusa）宣說此法時，都得到堅固不可思議的滿足上愿，更加發起菩提之心，各自脫下衣服供養菩薩（Pusa），重新發起無上殊勝精進之心，併發愿說：『愿令我等功德善根全部都不退轉，迴向阿耨多羅三藐三菩提（Anuoduoluo Sanmiao Sanputi，無上正等正覺）。』
『梵王（Fan Wang）！這些比丘（Bichu），依靠此功德如所說修行，經過九十大劫，當得解悟，出離生死。』當時，世尊就為他們授記：『你們這些比丘（Bichu）經過三十阿僧祇劫，當得成佛，劫名為難勝光王（Nan Sheng Guang Wang），國名為無垢光（Wu Gou Guang），同時都得阿耨多羅三藐三菩提（Anuoduoluo Sanmiao Sanputi，無上正等正覺），都同一個佛號，名為愿莊嚴間飾王（Yuan Zhuangyan Jian Shi Wang），十號具足。
『梵王（Fan Wang）！這部《金光明》（Jin Guangming）微妙經典，如果如法聽聞受持，有大威力。假使有人于百千大劫，行六波羅蜜（Liu Boluomi，六度）卻沒有方便；如果善男子、善女人書寫這部《金光明經》（Jin Guangming Jing），每月兩次專心讀誦，這種功德積累比前面的功德百分之一都比不上，乃至用算數譬喻都無法比及。梵王（Fan Wang）！因此我現在讓你修
【English Translation】 English version: Then, they worshipped the feet of Bodhisattva Ruyi Bao Guangyao (Bodhisattva of Wish-Fulfilling Jewel Radiance), saying: 'Rare! Rare! We are fortunate today to meet the Great Being and hear the true Dharma.'
At that time, the World Honored One told Brahma King (Fan Wang): 'This Ruyi Bao Guangyao (Wish-Fulfilling Jewel Radiance), in the future will attain Buddhahood, with the title Tathagata Bao Yan Jixiang Zang (Thus Come One, Jewel Flame Auspicious Treasury), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), Vidyā-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purusa-damya-sarathi (Tamer of Men), Sasta Deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One).'
When this chapter was being spoken, three thousand trillion Bodhisattvas (Pusas) attained non-retrogression from Anuttara-samyak-sambodhi (unsurpassed, right and perfect enlightenment), and eight thousand trillion devas (Tianzi), countless kings and subjects, were purified from defilement and attained the pure Dharma Eye.
At that time, there were fifty billion Bhikshus (monks) in the assembly, practicing the Bodhisattva path, who wanted to retreat from their Bodhi mind. When they heard Bodhisattva Ruyi Bao Guangyao (Bodhisattva of Wish-Fulfilling Jewel Radiance) speak this Dharma, they all attained firm and inconceivable fulfillment of their supreme vows, and further aroused the Bodhi mind. Each of them took off their robes to offer to the Bodhisattva (Pusa), and renewed their supreme and progressive mind, making this vow: 'May all our merits and good roots never regress, and be dedicated to Anuttara-samyak-sambodhi (unsurpassed, right and perfect enlightenment).'
'Brahma King (Fan Wang)! These Bhikshus (monks), relying on this merit and practicing as taught, will, after ninety great kalpas, attain understanding and liberation from birth and death.' At that time, the World Honored One immediately gave them a prophecy: 'You Bhikshus (monks), after thirty asamkhya kalpas, will attain Buddhahood, with the kalpa named Nan Sheng Guang Wang (Difficult to Overcome Light King), and the country named Wu Gou Guang (Immaculate Light). At the same time, you will all attain Anuttara-samyak-sambodhi (unsurpassed, right and perfect enlightenment), and all have the same name, Yuan Zhuangyan Jian Shi Wang (Vow Adornment Embellishment King), complete with the ten titles.
'Brahma King (Fan Wang)! This subtle and wonderful Sutra of Golden Light (Jin Guangming), if properly heard and upheld, has great power. Suppose someone practices the Six Paramitas (Liu Boluomi, Six Perfections) for hundreds of thousands of great kalpas without skillful means; if a good man or good woman writes this Sutra of Golden Light (Jin Guangming Jing), and recites it with focused mind twice a month, the accumulation of merit from this cannot be matched even by one percent of the previous merit, and cannot be reached even by calculation or analogy. Brahma King (Fan Wang)! Therefore, I now instruct you to cultivate'
學，憶念受持，為他廣說。何以故？我于往昔行菩薩道時，猶如勇士入于戰陣，不惜身命，流通如是微妙經王，受持讀誦，為他解說。梵王！譬如轉輪聖王，若王在世，七寶不滅，王若命終，所有七寶自然滅盡。梵王！是《金光明》微妙經王若現在世，無上法寶悉皆不滅，若無是經，隨處隱沒。是故應當於此經王，專心聽聞，受持讀誦，為他解說，勸令書寫，行精進波羅蜜，不惜身命，不憚疲勞，功德中勝，我諸弟子應當如是精勤修學。」
爾時，大梵天王與無量梵眾，帝釋、四王及諸藥叉，俱從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「世尊！我等皆愿守護流通是《金光明》微妙經典，及說法師若有諸難，我當除遣，令具眾善，色力充足，辯才無礙，身意泰然，時會聽者皆受安樂。所在國土，若有饑饉、怨賊、非人為惱害者，我等天眾皆為擁護，使其人民安隱豐樂，無諸枉橫，皆是我等天眾之力。若有供養是經典者，我等亦當恭敬供養，如佛不異。」
爾時，佛告大梵天王及諸梵眾乃至四王諸藥叉等：「善哉！善哉！汝等得聞甚深妙法，復能於此微妙經王發心擁護及持經者，當獲無邊殊勝之福，速成無上正等菩提。」時梵王等聞佛語已，歡喜頂受。
金光明最勝王經四天王觀察人天品第
【現代漢語翻譯】 現代漢語譯本：『學習、憶念、接受並奉持這部經典，並且爲了他人廣泛地宣說。為什麼呢？因為我在過去修行菩薩道的時候，就像勇士進入戰場，不惜犧牲自己的生命，來流通這樣微妙的經王，接受、奉持、讀誦，爲了他人解釋說明。梵王（Brahmā，色界諸天之王）！譬如轉輪聖王（cakravartin，以正法統治世界的理想君王），如果國王在世，七寶（象徵王權的七種寶物）就不會消失，國王如果去世，所有的七寶自然會消失殆盡。梵王！這部《金光明》微妙經王如果現在世間，無上的法寶全部都不會消失，如果沒有這部經，就會隨處隱沒。因此應當對這部經王，專心聽聞，接受、奉持、讀誦，爲了他人解釋說明，勸導他人書寫，修行精進波羅蜜（pāramitā，到達彼岸的方法），不惜犧牲自己的生命，不害怕疲勞，這是功德中最殊勝的，我的弟子們應當這樣精勤地修學。』 當時，大梵天王（Mahābrahmā，色界之主）與無量的梵眾，帝釋（Indra，忉利天之主）、四大天王（Four Heavenly Kings，佛教的護法神）以及各位藥叉（yakṣa，一種守護神），一起從座位上站起來，袒露右肩，右膝跪地，合起手掌恭敬地對佛說：『世尊（Bhagavan，佛的尊號）！我們都願意守護流通這部《金光明》微妙經典，以及說法師，如果他們有各種災難，我們都會消除遣散，讓他們具備各種善行，身體健康，精力充沛，辯才無礙，身心安泰，當時的聽眾都能得到安樂。所在的國土，如果有饑荒、盜賊、非人（指鬼神等）的惱害，我們天眾都會擁護，使那裡的人民安穩豐樂，沒有各種冤屈橫禍，這都是我們天眾的力量。如果有供養這部經典的人，我們也應當恭敬供養，如同供養佛一樣。』 當時，佛告訴大梵天王以及各位梵眾，乃至四大天王各位藥叉等：『好啊！好啊！你們能夠聽聞如此甚深的微妙佛法，又能對這部微妙經王發心擁護以及保護持經的人，應當獲得無邊殊勝的福報，迅速成就無上正等菩提（anuttarā-samyak-saṃbodhi，無上的覺悟）。』當時梵王等聽了佛的話后，歡喜地接受了。 《金光明最勝王經》四天王觀察人天品第
【English Translation】 English version: 'Learn, remember, receive, and uphold this scripture, and widely explain it to others. Why? Because when I practiced the Bodhisattva path in the past, I was like a warrior entering battle, not hesitating to sacrifice my life to circulate this subtle King of Scriptures, receiving, upholding, reciting, and explaining it to others. Brahmā (King of the Brahmā heavens in the Form Realm)! For example, a Wheel-Turning Sage King (cakravartin, an ideal king who rules the world with righteousness), if the king is alive, the seven treasures (symbols of royal power) will not disappear; if the king dies, all the seven treasures will naturally vanish. Brahmā! If this subtle King of Scriptures, the Golden Light Sutra, is present in the world, all the supreme Dharma treasures will not disappear; if this scripture is absent, they will vanish everywhere. Therefore, one should listen attentively to this King of Scriptures, receive, uphold, and recite it, explain it to others, encourage others to write it, practice the Perfection of Diligence (pāramitā, the way to reach the other shore), not hesitating to sacrifice one's life, not fearing fatigue. This is the most excellent of merits. My disciples should diligently study in this way.' At that time, the Great Brahmā King (Mahābrahmā, lord of the Form Realm) with countless Brahmā beings, Indra (ruler of the Trāyastriṃśa Heaven), the Four Heavenly Kings (guardians of Buddhism), and all the yakṣas (a type of guardian deity), rose from their seats together, bared their right shoulders, knelt on their right knees, and respectfully joined their palms, saying to the Buddha: 'World-Honored One (Bhagavan, an epithet of the Buddha)! We all vow to protect and propagate this subtle Golden Light Sutra, and if the Dharma masters who preach it encounter any difficulties, we will remove and dispel them, enabling them to possess all kinds of goodness, with robust health, abundant energy, unimpeded eloquence, and peaceful minds. May the listeners at that time all receive happiness. In any country where there is famine, bandits, or harassment by non-human beings (ghosts and spirits), we, the heavenly hosts, will protect it, so that its people may live in peace and prosperity, without any unjust calamities. This is all due to the power of us, the heavenly hosts. If there are those who make offerings to this scripture, we will also respectfully make offerings to them, just as if they were offering to the Buddha.' At that time, the Buddha said to the Great Brahmā King and all the Brahmā beings, and even to the Four Heavenly Kings and all the yakṣas: 'Excellent! Excellent! You are able to hear such profound and subtle Dharma, and you are able to generate the intention to protect this subtle King of Scriptures and those who uphold it. You shall obtain boundless and supreme blessings, and quickly attain unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi, supreme enlightenment).' At that time, the Brahmā King and others, having heard the Buddha's words, joyfully accepted them with the crowns of their heads. The Golden Light Sutra, Chapter on the Four Heavenly Kings Observing Humans and Devas
十一
爾時，多聞天王、持國天王、增長天王、廣目天王，俱從座起，偏袒右肩，右膝著地，合掌向佛，禮佛足已，白言：「世尊！是《金光明最勝王經》，一切諸佛常念觀察，一切菩薩之所恭敬，一切天龍常所供養，及諸天眾常生歡喜，一切護世稱揚讚歎，聲聞、獨覺皆共受持，悉能明照諸天宮殿，能與一切眾生殊勝安樂，止息地獄、餓鬼、傍生諸趣苦惱，一切怖畏悉能除殄，所有怨敵尋即退散，饑饉惡時能令豐稔，疾疫病苦皆令蠲愈，一切災變百千苦惱咸悉消滅。世尊！是《金光明最勝王經》能為如是安隱利樂饒益我等，惟愿世尊于大眾中廣為宣說。我等四王並諸眷屬，聞此甘露無上法味，氣力充實，增益威光，精進勇猛，神通倍勝。世尊！我等四王修行正法，常說正法，以法化世，我等令彼天、龍、藥叉、健闥婆、阿蘇羅、揭路茶、俱槃茶、緊那羅、莫呼羅伽及諸人王，常以正法而化於世，遮去諸惡，所有鬼神吸人精氣無慈悲者，悉令遠去。世尊！我等四王與二十八部藥叉大將，並與無量百千藥叉，以凈天眼過於世人，觀察擁護此贍部洲。世尊！以此因緣，我等諸王，名護世者。又復於此洲中，若有國王被他怨賊常來侵擾，及多饑饉，疾疫流行，無量百千災厄之事。世尊！我等四王於此《金光明最勝王經
【現代漢語翻譯】 現代漢語譯本： 爾時，多聞天王（Vaiśravaṇa，北方守護神）、持國天王（Dhṛtarāṣṭra，東方守護神）、增長天王（Virūḍhaka，南方守護神）、廣目天王（Virūpākṣa，西方守護神），一同從座位上站起，袒露右肩，右膝跪地，合掌向佛，禮拜佛足后，稟告佛說：『世尊！這部《金光明最勝王經》，是一切諸佛經常憶念觀察的，是一切菩薩所恭敬的，是一切天龍經常供養的，以及所有天眾經常心生歡喜的，是一切護世神稱揚讚歎的，聲聞、獨覺都共同受持的，完全能夠明亮照耀諸天宮殿，能夠給予一切眾生殊勝的安樂，止息地獄、餓鬼、畜生等各道的苦惱，一切怖畏都能夠消除，所有怨敵立刻退散，饑荒災年能夠變得豐收，疾病痛苦都能夠痊癒，一切災變百千苦惱全部消滅。世尊！這部《金光明最勝王經》能夠為我們帶來如此安穩的利益和快樂，希望世尊在大眾之中廣泛地宣說。我們四天王以及所有眷屬，聽聞這甘露般的無上法味，氣力充實，增益威光，精進勇猛，神通更加強大。世尊！我們四天王修行正法，經常宣說正法，用正法教化世間，我們令那些天、龍、藥叉（Yakṣa，一種鬼神）、健闥婆（Gandharva，一種天神）、阿修羅（Asura，一種惡神）、迦樓羅（Garuda，一種大鵬金翅鳥）、緊那羅（Kiṃnara，一種天神）、鳩槃茶（Kumbhāṇḍa，一種惡鬼）、莫呼羅伽（Mahoraga，一種大蟒神）以及各位人王，經常用正法來教化世間，遮止各種邪惡，那些吸人精氣沒有慈悲心的鬼神，全部令他們遠離。世尊！我們四天王與二十八部藥叉大將，以及無量百千藥叉，用清凈的天眼超過世人，觀察擁護這贍部洲（Jambudvīpa，我們所居住的這個世界）。世尊！因為這個因緣，我們各位天王，才被稱為護世者。又在這個贍部洲中，如果有國王被其他怨賊經常侵擾，以及發生很多饑荒，疾病流行，無量百千的災難之事。世尊！我們四天王對於這部《金光明最勝王經》』
【English Translation】 English version: At that time, the Four Great Kings—Vaiśravaṇa (Guardian of the North), Dhṛtarāṣṭra (Guardian of the East), Virūḍhaka (Guardian of the South), and Virūpākṣa (Guardian of the West)—arose from their seats, bared their right shoulders, knelt on their right knees, joined their palms, and, having bowed at the Buddha's feet, said: 'World-Honored One! This Golden Light Sutra, the Most Victorious King, is constantly contemplated and observed by all Buddhas, revered by all Bodhisattvas, constantly offered to by all dragons and gods, and all the hosts of gods constantly rejoice in it. All the protectors of the world praise and extol it, and Śrāvakas and Pratyekabuddhas all uphold it. It is fully capable of illuminating the palaces of the gods, and it can grant all beings supreme peace and happiness, ceasing the suffering and torment of the hells, hungry ghosts, and animals. It can eliminate all fears, and all enemies will immediately disperse. It can bring about abundant harvests in times of famine and evil, and it can completely heal illnesses and suffering. All calamities, transformations, hundreds of thousands of sufferings, will all be extinguished. World-Honored One! This Golden Light Sutra, the Most Victorious King, can bring such peace, benefit, and joy to us. We beseech the World-Honored One to widely proclaim it among the great assembly. We, the Four Great Kings, along with all our retinues, hearing this nectar-like supreme Dharma flavor, will have our strength replenished, our majestic light increased, our diligence and courage enhanced, and our supernatural powers multiplied. World-Honored One! We, the Four Great Kings, cultivate the true Dharma, constantly speak the true Dharma, and transform the world with the Dharma. We cause those gods, dragons, Yakṣas (a type of spirit), Gandharvas (a type of celestial musician), Asuras (a type of demon), Garuḍas (a mythical bird), Kiṃnaras (a type of celestial musician), Kumbhāṇḍas (a type of demon), Mahoragas (a type of serpent deity), and all human kings to constantly transform the world with the true Dharma, warding off all evils. All those ghosts and spirits who suck people's vital essence and have no compassion, we will cause them all to go far away. World-Honored One! We, the Four Great Kings, along with the twenty-eight Yakṣa great generals, and countless hundreds of thousands of Yakṣas, with pure heavenly eyes surpassing those of humans, observe and protect this Jambudvīpa (the world we live in). World-Honored One! Because of this cause, we, the various kings, are called protectors of the world. Furthermore, in this Jambudvīpa, if there is a king who is constantly harassed by other enemies and thieves, and there are many famines, epidemics, and countless hundreds of thousands of calamities, World-Honored One! We, the Four Great Kings, regarding this Golden Light Sutra, the Most Victorious King'
》恭敬供養，若有苾芻法師受持讀誦，我等四王共往覺悟，勸請其人。時彼法師由我神通覺悟力故，往彼國界廣宣流佈是《金光明》微妙經典，由經力故，令彼無量百千衰惱災厄之事悉皆除遣。世尊！若諸人王于其國內，有持是經苾芻法師至彼國時，當知此經亦至其國。世尊！時彼國王應往法師處，聽其所說，聞已歡喜，于彼法師恭敬供養，深心擁護，令無憂惱，演說此經利益一切。世尊！以是經故，我等四王皆共一心護是人王及國人民，令離災患，常得安隱。世尊！若有苾芻、苾芻尼、鄔波索迦、鄔波斯迦持是經者，時彼人王隨其所須，供給供養，令無乏少，我等四王令彼國主及以國人，悉皆安隱，遠離災患。世尊！若有受持讀誦是經典者，人王於此供養恭敬，尊重讚歎，我等當令彼王于諸王中，恭敬尊重，最為第一，諸餘國王共所稱歎。」大眾聞已，歡喜受持。
金光明最勝王經卷第五 大正藏第 16 冊 No. 0665 金光明最勝王經
金光明最勝王經卷第六
大唐三藏沙門義凈奉 制譯
四天王護國品第十二
爾時，世尊聞四天王恭敬供養《金光明經》，及能擁護諸持經者，贊言：「善哉！善哉！汝等四王已於過去無量百千萬億佛所，恭敬供養，尊重讚歎，植諸善
【現代漢語翻譯】 現代漢語譯本：'恭敬供養，若有苾芻（bhiksu，比丘，出家受具足戒的男子）法師受持讀誦，我等四王共往覺悟，勸請其人。時彼法師由我神通覺悟力故，往彼國界廣宣流佈是《金光明》微妙經典，由經力故，令彼無量百千衰惱災厄之事悉皆除遣。世尊（Bhagavan，佛陀）！若諸人王于其國內，有持是經苾芻法師至彼國時，當知此經亦至其國。世尊！時彼國王應往法師處，聽其所說，聞已歡喜，于彼法師恭敬供養，深心擁護，令無憂惱，演說此經利益一切。世尊！以是經故，我等四王皆共一心護是人王及國人民，令離災患，常得安隱。世尊！若有苾芻、苾芻尼（bhiksuni，比丘尼，出家受具足戒的女子）、鄔波索迦（upasaka，優婆塞，在家男居士）、鄔波斯迦（upasika，優婆夷，在家女居士）持是經者，時彼人王隨其所須，供給供養，令無乏少，我等四王令彼國主及以國人，悉皆安隱，遠離災患。世尊！若有受持讀誦是經典者，人王於此供養恭敬，尊重讚歎，我等當令彼王于諸王中，恭敬尊重，最為第一，諸餘國王共所稱歎。'大眾聞已，歡喜受持。
《金光明最勝王經》卷第五 大正藏第 16 冊 No. 0665 《金光明最勝王經》
《金光明最勝王經》卷第六
大唐三藏沙門義凈奉 制譯
四天王護國品第十二
'爾時，世尊聞四天王恭敬供養《金光明經》，及能擁護諸持經者，贊言：'善哉！善哉！汝等四王已於過去無量百千萬億佛所，恭敬供養，尊重讚歎，植諸善'
【English Translation】 English version: 'Reverently making offerings, if there are bhiksus (monks) and Dharma masters who uphold, recite, and study this sutra, we, the Four Heavenly Kings, will together awaken and encourage them. Then, by the power of my supernatural awakening, that Dharma master will go to that country and widely propagate this subtle and wonderful Golden Light Sutra. By the power of this sutra, all immeasurable hundreds and thousands of misfortunes, afflictions, and calamities will be completely eliminated. World Honored One (Bhagavan, the Buddha)! If any king in his country has a bhiksu Dharma master who upholds this sutra come to his country, he should know that this sutra has also come to his country. World Honored One! At that time, the king should go to the Dharma master's place, listen to what he says, and upon hearing it, rejoice and make offerings to that Dharma master with deep respect and protection, ensuring that he has no worries or troubles, and that he can expound this sutra for the benefit of all. World Honored One! Because of this sutra, we, the Four Heavenly Kings, will all be of one mind to protect this king and the people of his country, so that they may be free from disasters and always have peace and security. World Honored One! If there are bhiksus, bhiksunis (nuns), upasakas (male lay devotees), or upasikas (female lay devotees) who uphold this sutra, then the king should provide them with whatever they need, making offerings so that they lack nothing. We, the Four Heavenly Kings, will ensure that the ruler of that country and the people of that country are all safe and secure, and far from disasters. World Honored One! If anyone upholds, recites, and studies this sutra, and the king makes offerings, respects, reveres, and praises them, we will ensure that this king is the most respected and revered among all kings, and that all other kings will praise him.' The assembly, having heard this, rejoiced and accepted it.'
Golden Light Sutra of the Supreme Kings, Volume 5 Taisho Tripitaka Volume 16, No. 0665 Golden Light Sutra of the Supreme Kings
Golden Light Sutra of the Supreme Kings, Volume 6
Translated under Imperial Decree by the Shramana Yijing of the Great Tang Dynasty
Chapter 12: The Four Heavenly Kings Protecting the Nation
'At that time, the World Honored One, hearing that the Four Heavenly Kings were reverently making offerings to the Golden Light Sutra and were able to protect those who uphold the sutra, praised them, saying: 'Excellent! Excellent! You Four Heavenly Kings have already, in the past, made offerings, respected, and praised countless hundreds of thousands of millions of Buddhas, and planted many good roots.'
根，修行正法，常說正法，以法化世。汝等長夜于諸眾生常思利益，起大慈心，愿與安樂，以是因緣，能令汝等現受勝報。若有人王恭敬供養此《金光明》最勝經典，汝等應當勤加守護，令得安隱。汝諸四王及余眷屬無量無數百千藥叉護是經者，即是護持去、來、現在諸佛正法。汝等四王及余天眾並諸藥叉，與阿蘇羅共鬥戰時，常得勝利；汝等若能護持是經，由經力故，能除眾苦、怨賊、饑饉及諸疾疫。是故汝等若見四眾受持讀誦此經王者，亦應勤心共加守護，為除衰惱，施與安樂。」
爾時，四天王即從座起，偏袒右肩，右膝著地，合掌恭敬白佛言：「世尊！此《金光明最勝經王》，于未來世，若有國土城邑聚落、山林曠野，隨所至處流佈之時，若彼國王於此經典至心聽受，稱歎供養，並復供給受持是經四部之眾，深心擁護，令離衰惱，以是因緣，我護彼王及諸人眾，皆令安隱，遠離憂苦，增益壽命，威德具足。世尊！若彼國王見於四眾受持經者，恭敬守護猶如父母，一切所須悉皆供給，我等四王常為守護，令諸有情無不尊敬。是故我等並與無量藥叉諸神，隨此經王所流佈處，潛身擁護，令無留難，亦當護念聽是經人諸國王等，除其衰患，悉令安隱，他方怨賊皆使退散。若有人王聽是經時，鄰國怨敵興如是念
【現代漢語翻譯】 現代漢語譯本：『根，修行正法，經常宣說正法，用正法教化世人。你們長久以來一直為眾生的利益著想，發起大慈悲心，希望給予他們安樂，因為這樣的因緣，能夠讓你們現在就獲得殊勝的果報。如果有人王恭敬地供養這部《金光明》最勝經典，你們應當勤奮地加以守護，使他得到安穩。你們各位四天王以及其餘眷屬，無量無數的百千藥叉，護持這部經典，就是護持過去、未來、現在諸佛的正法。你們四天王以及其餘天眾和各位藥叉，與阿修羅共同戰鬥時，常常能夠獲得勝利；你們如果能夠護持這部經典，由於經典的力量，能夠消除各種痛苦、怨賊、饑荒以及各種疾病。因此，你們如果看到四眾弟子受持讀誦這部經典，也應當盡心盡力地共同加以守護，為他們消除衰敗和煩惱，給予他們安樂。』
當時，四天王立刻從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說：『世尊！這部《金光明最勝經王》，在未來世，如果有國土、城邑、村落、山林、曠野，無論流傳到什麼地方，如果那裡的國王能夠以至誠之心聽受這部經典，稱讚供養，並且供給受持這部經典的四部大眾，以深切的心意擁護他們，使他們遠離衰敗和煩惱，因為這樣的因緣，我等四天王會保護那位國王以及所有的人民，使他們都能夠安穩，遠離憂愁和痛苦，增長壽命，威德圓滿具足。世尊！如果那位國王看到有四眾弟子受持這部經典，恭敬守護他們如同父母，一切所需都全部供給，我等四天王常常會為他們守護，使所有的眾生沒有不尊敬他們的。因此，我等四天王以及無量的藥叉諸神，會隨著這部經王所流佈的地方，隱藏身形擁護他們，使他們沒有阻礙和困難，也應當護念聽這部經的國王等人，消除他們的衰敗和災患，使他們都能夠安穩，使他方來的怨賊都退散。如果有人王聽這部經的時候，鄰國的怨敵興起這樣的念頭
【English Translation】 English version: 『Root, cultivate the Correct Dharma, constantly speak the Correct Dharma, and transform the world with the Dharma. You have long thought of the benefit of all sentient beings, aroused great compassion, and wished to give them peace and happiness. Because of this cause and condition, you can now receive excellent rewards. If a king respectfully makes offerings to this Golden Light Sutra, the most supreme of scriptures, you should diligently protect it and ensure its peace. You Four Heavenly Kings and your countless hundreds of thousands of yakshas (a type of mythical being) who protect this sutra are protecting the Correct Dharma of all Buddhas of the past, present, and future. You Four Heavenly Kings and other heavenly beings, along with all the yakshas, when fighting with the asuras (demi-gods), will always be victorious. If you can protect this sutra, by the power of the sutra, you can eliminate all suffering, enemies, famine, and all diseases. Therefore, if you see the four assemblies upholding, reciting, and reading this sutra, you should also diligently protect them together, eliminate their decline and troubles, and give them peace and happiness.』
At that time, the Four Heavenly Kings immediately rose from their seats, bared their right shoulders, knelt on their right knees, and respectfully said to the Buddha with their palms together: 『World Honored One! In the future, wherever this Golden Light Sutra, the most supreme of sutras, is propagated—in countries, cities, villages, mountains, wildernesses—if the king there listens to this sutra with utmost sincerity, praises and makes offerings to it, and also provides for the four assemblies who uphold this sutra, deeply protecting them and keeping them away from decline and troubles, because of this cause and condition, we Four Heavenly Kings will protect that king and all the people, ensuring their peace, keeping them away from sorrow and suffering, increasing their lifespan, and making their majesty and virtue complete. World Honored One! If that king sees the four assemblies upholding this sutra, respectfully protects them as if they were his parents, and provides them with everything they need, we Four Heavenly Kings will always protect them, ensuring that all sentient beings respect them. Therefore, we, along with countless yakshas and gods, will follow this sutra wherever it is propagated, concealing ourselves to protect them, ensuring that they have no obstacles or difficulties. We will also protect and care for the kings and others who listen to this sutra, eliminating their decline and calamities, ensuring their peace, and causing enemies from other lands to retreat. If a king is listening to this sutra, and an enemy from a neighboring country has such a thought
：『當具四兵壞彼國土。』世尊！以是經王威神力故，是時鄰敵更有異怨，而來侵擾于其境界，多諸災變疫病流行。時王見已即嚴四兵，發向彼國欲為討罰。我等爾時當與眷屬無量無邊藥叉諸神，各自隱形為作護助，令彼怨敵自然降伏，尚不敢來至其國界，豈復得有兵戈相罰。」
爾時，佛告四天王：「善哉！善哉！汝等四王，乃能擁護如是經典。我於過去百千俱胝那庾多劫，修諸苦行，得阿耨多羅三藐三菩提，證一切智，今說是法。若有人王受持是經，恭敬供養者，為消衰患，令其安隱，亦復擁護城邑聚落，乃至怨賊悉令退散，亦令一切贍部洲內所有諸王，永無衰惱斗諍之事。四王當知！此贍部洲八萬四千城邑聚落、八萬四千諸人王等，各于其國受諸快樂，皆得自在，所有財寶豐足受用，不相侵奪，隨彼宿因而受其報，不起惡念貪求他國，咸生少欲利樂之心，無有鬥戰繫縛等苦。其土人民自生愛樂，上下和穆，猶如水乳，情相愛重，歡喜遊戲，慈悲謙讓，增長善根。以是因緣，此贍部洲安隱豐樂，人民熾盛，大地沃壤，寒暑調和，時不乖序，日月星宿常度無虧，風雨隨時，離諸災橫，資產財寶皆悉豐盈，心無慳鄙，常行慧施，具十善業，若人命終，多生天上，增益天眾。大王！若未來世有諸人王聽受是經，恭
【現代漢語翻譯】 現代漢語譯本：『當具備四種軍隊摧毀他們的國土。』世尊！因為這部經王的威神力量，這時鄰近的敵國或者其他仇敵，前來侵擾他們的邊境，出現許多災難變故和瘟疫疾病的流行。當時的國王看到這種情況，就整頓四種軍隊，出發前往那個國家想要進行征討。我們那時應當和眷屬以及無量無邊的藥叉（夜叉，一種守護神）諸神，各自隱藏身形為他（指國王）作保護和幫助，使那些仇敵自然降伏，尚且不敢來到他的國境，更何況能夠發生戰爭互相懲罰呢？」
當時，佛告訴四大天王（佛教的護法神）說：『好啊！好啊！你們四大天王，能夠擁護這樣的經典。我在過去百千俱胝那庾多劫（極長的時間單位）中，修習各種苦行，證得阿耨多羅三藐三菩提（無上正等正覺，即最高的智慧），證悟一切智慧，現在宣說這部佛法。如果有人王受持這部經典，恭敬供養，就能消除衰敗和災患，使他得到安寧，也能夠保護城邑和村落，乃至使怨敵和盜賊全都退散，也能夠使整個贍部洲（地球）內所有的國王，永遠沒有衰敗煩惱和爭鬥的事情。四大天王應當知道！這贍部洲的八萬四千座城邑村落、八萬四千位人王等，各自在他的國家享受各種快樂，都能夠得到自在，所有的財寶豐足而受用，不互相侵奪，隨著他們前世的業因而承受果報，不生起惡念貪求其他國家，都產生少欲知足和利益眾生的心，沒有戰爭和束縛等痛苦。他們的國土人民自然產生愛戴和喜悅，上上下下和睦相處，就像水和乳一樣融合，感情上互相愛重，歡喜遊戲，慈悲謙讓，增長善根。因為這個因緣，這贍部洲安寧豐樂，人民興盛，土地肥沃，寒暑調和，時令不亂，日月星辰執行正常沒有偏差，風雨及時，遠離各種災禍，資產財寶全都豐盈，心中沒有吝嗇和鄙陋，常常實行智慧的佈施，具備十善業，如果有人壽命終結，多數會轉生到天上，增加天上的眾生。大王！如果未來世有各位人王聽受這部經典，恭敬……』
【English Translation】 English version: 'They should possess four types of armies to destroy that country.' World-Honored One! Because of the majestic power of this Sutra King, at that time, neighboring enemies or other adversaries would come to invade their borders, causing many disasters, changes, and the spread of plagues and diseases. When the king of that time saw this situation, he would prepare his four types of armies and set out towards that country, intending to conquer it. At that time, we, along with our retinues and countless Yaksha (Yaksha, a type of guardian deity) gods, should each conceal our forms to provide protection and assistance to him (referring to the king), causing those enemies to naturally surrender, not even daring to come to his borders, let alone engage in war and mutual punishment."
At that time, the Buddha told the Four Heavenly Kings (Buddhist guardian deities): 'Excellent! Excellent! You Four Heavenly Kings are able to protect such a Sutra. In the past, for hundreds of thousands of kotis of nayutas of kalpas (extremely long units of time), I cultivated various ascetic practices, attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment, the highest wisdom), realized all wisdom, and now I am expounding this Dharma. If any human king upholds this Sutra, respectfully makes offerings, he will eliminate decline and misfortune, bring him peace, and also protect cities and villages, even causing enemies and thieves to retreat and disperse. It will also ensure that all the kings within Jambudvipa (the Earth) will forever be free from decline, annoyance, and strife. The Four Heavenly Kings should know! The eighty-four thousand cities and villages, and the eighty-four thousand human kings, etc., in this Jambudvipa, each enjoy various pleasures in their respective countries, all are able to attain freedom, all their wealth and treasures are abundant and enjoyed, they do not invade each other, they receive their retribution according to their past karma, they do not give rise to evil thoughts or greed for other countries, they all generate a mind of contentment and benefiting others, there is no suffering from war and bondage. The people of their lands naturally generate love and joy, those above and below live in harmony, like water and milk blending together, they cherish each other emotionally, joyfully play, are compassionate and humble, and increase their good roots. Because of this cause, this Jambudvipa is peaceful and prosperous, the people are flourishing, the land is fertile, the cold and heat are harmonious, the seasons are not disordered, the sun, moon, and stars operate normally without deviation, the wind and rain are timely, they are free from various disasters, their assets and treasures are all abundant, their minds are without stinginess and meanness, they constantly practice the giving of wisdom, possess the ten wholesome deeds, and if people's lives come to an end, most will be reborn in the heavens, increasing the heavenly beings. Great Kings! If in the future world there are human kings who listen to and receive this Sutra, respectfully...'
敬供養並受持是經，四部之眾尊重稱讚。復欲安樂饒益汝等及諸眷屬無量百千諸藥叉眾，是故彼王常當聽受是妙經王，由得聞此正法之水甘露上味，增益汝等身心勢力，精進勇猛，福德威光悉令充滿。是諸人王若能至心聽受是經，則為廣大希有供養，供養於我釋迦牟尼應、正等覺。若供養我，則是供養過去、未來、現在百千俱胝那庾多佛。若能供養三世諸佛，則得無量不可思議功德之聚。以是因緣，汝等應當擁護彼王后妃眷屬，令無衰惱，及宮宅神常受安樂，功德難思，是諸國土所有人民，亦受種種五欲之樂，一切惡事皆令消殄。」
爾時，四天王白佛言：「世尊！于未來世，若有人王，樂聽如是《金光明經》，為欲擁護自身、后妃、王子，乃至內宮諸婇女等，城邑宮殿，皆得第一不可思議最上歡喜寂靜安樂，于現世中，王位尊高，自在昌盛，常得增長，復欲攝受無量無邊難思福聚，于自國土令無怨敵及諸憂惱災厄事者。世尊！如是人王不應放逸令心散亂，當生恭敬至誠殷重，聽受如是最勝經王。欲聽之時，先當莊嚴最上宮室，王所愛重顯敞之處，香水灑地，散眾名花，安置師子殊勝法座，以諸珍寶而為挍飾，張施種種寶蓋幢幡，燒無價香，奏諸音樂。其王爾時當凈澡浴，以香涂身，著新凈衣及諸瓔珞，坐小卑
【現代漢語翻譯】 現代漢語譯本 敬獻供養並受持這部經典，四部大眾都應尊重並稱贊它。爲了使你們以及無量百千的藥叉（Yaksa，一種守護神）眷屬得到安樂和利益，因此國王應當經常聽受這部殊勝的經王。通過聽聞這正法的甘露美味，可以增益你們的身心力量，使你們精進勇猛，福德威光全部充滿。這些國王如果能夠至誠地聽受這部經典，就是做了廣大稀有的供養，供養了我釋迦牟尼（Sakyamuni）應供、正等覺。如果供養我，就是供養了過去、未來、現在百千俱胝那由他（kotinayuta，極大的數字單位）諸佛。如果能夠供養三世諸佛，就能得到無量不可思議的功德聚集。因為這個緣故，你們應當擁護國王、王后、眷屬，使他們沒有衰敗和惱害，以及使宮宅神經常享受安樂，其功德難以思議。這些國土的所有人民，也能享受種種五欲之樂，一切惡事都令其消滅。
這時，四大天王（Four Heavenly Kings）對佛說：『世尊！在未來世，如果有人王，喜歡聽聞這部《金光明經》（Suvarnaprabhasa Sutra），爲了擁護自身、王后、王子，乃至內宮的眾多婇女等，以及城邑宮殿，都能得到第一不可思議最上歡喜寂靜安樂，在現世之中，王位尊貴崇高，自在昌盛，常常得到增長，並且想要攝受無量無邊難以思議的福德聚集，使自己的國土沒有怨敵以及各種憂惱災厄的事情。世尊！這樣的人王不應該放逸，使心散亂，應當生起恭敬至誠殷重之心，聽受這部最殊勝的經王。想要聽經的時候，首先應當莊嚴最上的宮室，在國王所喜愛重視的寬敞之處，用香水灑地，散佈各種名貴的花朵，安置獅子殊勝法座，用各種珍寶來裝飾，張掛各種寶蓋幢幡，焚燒無價的香，演奏各種音樂。國王那時應當清凈地沐浴，用香涂身，穿上新的乾淨衣服以及各種瓔珞，坐在矮小的座位上。』
【English Translation】 English version By offering and upholding this Sutra, the four assemblies should respect and praise it. Furthermore, in order to bring peace and benefit to you and your countless hundreds of thousands of Yaksha (a type of guardian spirit) retinues, therefore, the king should always listen to this wonderful King of Sutras. By hearing this nectar-like supreme taste of the Dharma, it will increase your physical and mental strength, making you diligent and courageous, and filling you completely with blessings, virtue, and majestic light. If these kings can sincerely listen to this Sutra, it will be a vast and rare offering, an offering to me, Sakyamuni (the Buddha's name), worthy of offerings, perfectly enlightened. If you offer to me, it is offering to the Buddhas of the past, future, and present, hundreds of thousands of kotinayutas (an extremely large number). If you can offer to the Buddhas of the three times, you will obtain a collection of immeasurable and inconceivable merits. Because of this reason, you should protect the king, queen, and retinue, so that they have no decline or harm, and that the palace deities always enjoy peace and happiness, whose merits are difficult to conceive. All the people in these countries will also enjoy various pleasures of the five desires, and all evil things will be extinguished.'
At that time, the Four Heavenly Kings said to the Buddha: 'World Honored One! In the future, if there is a king who enjoys listening to this Golden Light Sutra (Suvarnaprabhasa Sutra), wishing to protect himself, his queen, his princes, and even the many consorts in the inner palace, as well as the cities and palaces, so that they may all obtain the foremost, inconceivable, supreme joy, tranquility, and happiness, and in this present life, his royal position will be noble and exalted, free and prosperous, and constantly increasing, and also wishing to gather immeasurable and boundless inconceivable accumulations of merit, so that in his own country there will be no enemies or any worries, troubles, or calamities. World Honored One! Such a king should not be negligent and let his mind wander, but should generate a respectful, sincere, and earnest mind, and listen to this most supreme King of Sutras. When he wishes to listen, he should first adorn the most excellent palace, in a spacious place that the king loves and values, sprinkle the ground with fragrant water, scatter various precious flowers, arrange a lion's throne of excellent Dharma, decorate it with various jewels, hang various jeweled canopies and banners, burn priceless incense, and play various musical instruments. At that time, the king should purify himself by bathing, anoint his body with fragrance, wear new and clean clothes and various ornaments, and sit on a small, humble seat.'
座，不生高舉，舍自在位，離諸憍慢，端心正念，聽是經王；於法師所，起大師想。復于宮內后妃王子婇女眷屬生慈愍心，喜悅相視，和顏軟語，于自身心大喜充遍。作如是念：『我今獲得難思殊勝廣大利益，於此經王，盛興供養。』既敷設已，見法師至，當起虔敬渴仰之心。」
爾時，佛告四天王：「不應如是不迎法師。時彼人王應著純凈鮮潔之衣，種種瓔珞以為嚴飾，自持白蓋及以香花，備整軍儀，盛陳音樂，步出城闕迎彼法師，運想虔恭為吉祥事。四王！以何因緣令彼人王親作如是恭敬供養？由彼人王舉足下足，步步即是恭敬供養、承事尊重百千萬億那庾多諸佛世尊，復得超越如是劫數生死之苦，復于來世如是劫數，當受輪王殊勝尊位。隨其步步，亦于現世福德增長自在為王，感應難思，眾所欽重；當於無量百千億劫人天受用七寶宮殿，所在生處常得為王，增益壽命，言詞辯了，人天信受，無所畏懼，有大名稱，咸共瞻仰，天上人中受勝妙樂，獲大力勢，有大威德，身相奇妙，端嚴無比，值天人師，遇善知識，成就具足無量福聚。四王當知！彼諸人王見如是等種種無量功德利益故，應自往奉迎法師。若一逾繕那，乃至百千逾繕那，于說法師應生佛想，還至城已，作如是念：『今日釋迦牟尼如來、應、正等
【現代漢語翻譯】 現代漢語譯本： 『就座時，不應高高在上，應捨棄自在的位置，遠離各種驕慢，端正心思，專注聽聞這部經王；對於講經的法師，應生起如同面對大師一般的敬仰之心。並且對於宮內的后妃、王子、婇女以及眷屬，生起慈悲憐憫之心，喜悅地互相看著，和顏悅色地輕聲細語，自身內心充滿巨大的喜悅。應當這樣想：『我現在獲得了難以思議的殊勝廣大之利益，要對這部經王，盛大地興辦供養。』佈置完畢后，見到法師到來，應當生起虔誠恭敬、渴求仰慕之心。』 當時，佛告訴四天王：『不應該這樣不迎接法師。那時，國王應當穿著純凈鮮艷的衣服，用各種瓔珞來裝飾自己，親自拿著白色的傘蓋以及香花，準備好整齊的儀仗隊，盛大地陳列音樂，走出城門去迎接那位法師，心中想著虔誠恭敬，作為吉祥的事情。四天王！因為什麼緣故要讓國王親自做這樣的恭敬供養呢？因為國王每舉起腳、放下腳，每一步都是在恭敬供養、承事尊重百千萬億那由他（nayuta，數量單位，意為極多）諸佛世尊，並且能夠超越如此劫數的生死之苦，而且在未來世的如此劫數中，將要承受轉輪聖王的殊勝尊位。隨著他的每一步，也在現世增長福德，自在地成為國王，所感應的事情難以思議，受到大眾的欽佩尊重；將要在無量百千億劫中在人天享受七寶宮殿，所生之處常常能夠成為國王，增加壽命，言辭流利，人天信服接受，無所畏懼，擁有巨大的名聲，大家都瞻仰他，在天上人間享受殊勝美妙的快樂，獲得巨大的力量和權勢，擁有巨大的威德，身相奇妙，端正莊嚴無比，值遇天人導師（佛），遇到善知識，成就具足無量的福德聚集。四天王應當知道！那些國王見到如此等等無量的功德利益，所以，應當親自前往奉迎法師。哪怕是一由旬（yojana，古印度長度單位），乃至百千由旬，對於說法師應當生起佛的想念，回到城裡后，這樣想：『今天釋迦牟尼（Sakyamuni）如來（Tathagata）、應供（Arhat）、正等
【English Translation】 English version: 'When seated, one should not sit high and elevated, but relinquish the position of ease, abandon all arrogance and pride, focus the mind with correct mindfulness, and listen to this King of Sutras; towards the Dharma Master, one should generate the thought of a great teacher. Furthermore, towards the consorts, princes, concubines, and family members within the palace, one should generate a heart of compassion and loving-kindness, look at each other with joy, speak gently and kindly, and fill one's own mind with great joy. One should think thus: 'I have now obtained inconceivable, supremely excellent, vast, and great benefits, and I shall grandly offer to this King of Sutras.' Having arranged everything, upon seeing the Dharma Master arrive, one should generate a heart of sincere reverence and longing.' At that time, the Buddha told the Four Heavenly Kings: 'One should not fail to greet the Dharma Master in this way. At that time, the King should wear pure and immaculate garments, adorn himself with various ornaments, personally hold a white canopy and fragrant flowers, prepare a well-ordered honor guard, grandly display music, and walk out of the city gate to greet that Dharma Master, contemplating with sincere reverence as an auspicious event. Four Kings! For what reason should the King personally make such respectful offerings? Because with each step the King takes, each lifting and placing of his foot, is a respectful offering, serving and honoring hundreds of thousands of millions of nayutas (nayuta, a unit of measurement, meaning extremely many) of Buddhas, World Honored Ones, and he will also transcend the suffering of birth and death for such kalpas (kalpa, an aeon or cosmic cycle), and in future lives for such kalpas, he will receive the supreme and honored position of a Wheel-Turning King. With each step he takes, he will also increase his blessings in this life, freely becoming a king, the responses he receives will be inconceivable, and he will be respected by the masses; he will enjoy seven-jeweled palaces in the heavens and among humans for immeasurable hundreds of thousands of millions of kalpas, and wherever he is born, he will always be a king, increasing his lifespan, his speech will be eloquent, he will be trusted and accepted by humans and gods, he will be fearless, he will have a great reputation, and all will look up to him, enjoying supreme and wonderful bliss in the heavens and among humans, obtaining great power and influence, possessing great majesty and virtue, his physical appearance will be wondrous, supremely dignified and unparalleled, he will encounter the Teacher of Gods and Humans (Buddha), meet good spiritual friends, and accomplish and possess immeasurable accumulations of blessings. Four Kings, you should know! Those Kings, seeing such various immeasurable merits and benefits, should personally go forth to welcome the Dharma Master. Even if it is one yojana (yojana, an ancient Indian unit of distance), or even hundreds of thousands of yojanas, one should generate the thought of the Buddha towards the Dharma Master, and upon returning to the city, think thus: 'Today, Sakyamuni (Sakyamuni) Tathagata (Tathagata), Arhat (Arhat), Perfectly Enlightened One'
覺入我宮中，受我供養，為我說法。我聞法已，即于阿耨多羅三藐三菩提不復退轉，即是值遇百千萬億那庾多諸佛世尊。我於今日即是種種廣大殊勝上妙樂具，供養過去、未來、現在諸佛。我於今日即是永拔琰摩王界、地獄、餓鬼、傍生之苦。便為已種無量百千萬億轉輪聖王、釋梵天主善根種子。當令無量百千萬億眾生，出生死苦，得涅槃樂，積集無量無邊不可思議福德之聚，後宮眷屬及諸人民皆蒙安隱，國土清泰，無諸災厄、毒害、惡人，他方怨敵不來侵擾，遠離憂患。』四王當知！時彼人王應作如是尊重正法，亦于受持是妙經典苾芻、苾芻尼、鄔波索迦、鄔波斯迦，供養恭敬尊重讚歎，所獲善根，先以勝福施與汝等及諸眷屬。彼之人王，有大福德善業因緣，于現世中得大自在增益威光，吉祥妙相皆悉莊嚴，一切怨敵能以正法而摧伏之。」
爾時，四天王白佛言：「世尊！若有人王能作如是恭敬正法，聽此經王，並於四眾持經之人，恭敬供養，尊重讚歎。時彼人王欲為我等生歡喜故，當在一邊，近於法座，香水灑地，散眾名花，安置處所，設四王座，我與彼王共聽正法。其王所有自利善根，亦以福分施及我等。世尊！時彼人王請說法者，升座之時，便為我等燒眾名香，供養是經。世尊！時彼香菸於一念頃，上
【現代漢語翻譯】 現代漢語譯本：覺悟進入我的宮殿中，接受我的供養，為我宣說佛法。我聽聞佛法后，就於阿耨多羅三藐三菩提（無上正等正覺）不再退轉，這就是值遇百千萬億那由他（極多數目）諸佛世尊。我於今日就是以種種廣大殊勝上妙的樂具，供養過去、未來、現在諸佛。我於今日就是永遠拔除閻摩王界（地獄）的地獄、餓鬼、傍生（畜生）之苦。便為已經種下無量百千萬億轉輪聖王、釋梵天主（帝釋天和梵天之主）的善根種子。應當令無量百千萬億眾生，脫離生死之苦，得到涅槃之樂，積聚無量無邊不可思議的福德之聚，後宮眷屬以及所有人民都蒙受安穩，國土清平安定，沒有各種災厄、毒害、惡人，他方怨敵不來侵擾，遠離憂愁患難。』四天王應當知道！當時那位人王應當這樣尊重正法，也對於受持這部妙經典的比丘（出家男眾）、比丘尼（出家女眾）、鄔波索迦（在家男眾）、鄔波斯迦（在家女眾），供養恭敬尊重讚歎，所獲得的善根，先以殊勝的福報施與你們以及所有眷屬。那位人王，有大福德善業因緣，在現世中得到大自在，增益威光，吉祥美好的相貌都莊嚴具足，一切怨敵能夠用正法來摧伏他們。
當時，四天王稟告佛說：『世尊！如果有人王能夠這樣恭敬正法，聽聞這部經王，並且對於四眾（比丘、比丘尼、鄔波索迦、鄔波斯迦）持經之人，恭敬供養，尊重讚歎。當時那位人王想要為我們生歡喜的緣故，應當在一邊，靠近法座，用香水灑地，散佈各種名花，安置處所，設定四天王座，我與那位人王一同聽聞正法。那位人王所有自利的善根，也用福分施與我們。世尊！當時那位人王請說法者升座的時候，就為我們焚燒各種名香，供養這部經典。世尊！當時那香菸在一念之間，向上'
【English Translation】 English version: 'Awakening enters my palace, receives my offerings, and expounds the Dharma for me. After I hear the Dharma, I will no longer regress from Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment), which is to encounter hundreds of thousands of millions of Nayutas (an extremely large number) of Buddhas, World Honored Ones. Today, I will use all kinds of vast, supremely wonderful instruments of joy to make offerings to the Buddhas of the past, future, and present. Today, I will forever eradicate the suffering of hells, hungry ghosts, and animals in the realm of King Yama (the lord of the underworld). I will have already planted the seeds of good roots for countless hundreds of thousands of millions of Chakravartin Kings (universal monarchs) and Lords Shakra and Brahma (rulers of the heavens). I should enable countless hundreds of thousands of millions of sentient beings to escape the suffering of birth and death, attain the bliss of Nirvana, and accumulate immeasurable, boundless, inconceivable accumulations of merit. My harem and all the people will be safe and secure, the country will be peaceful and stable, without any disasters, poisons, or evil people. Enemies from other lands will not invade, and we will be far from worries and troubles.』 The Four Great Kings should know! At that time, that human king should respect the Dharma in this way, and also offer, revere, respect, and praise the Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), and Upasikas (laywomen) who uphold this wonderful Sutra. The good roots they obtain should first be used to bestow excellent blessings upon you and all your family members. That human king, with great merit and good karma, will attain great freedom in this present life, increase his majestic light, and be adorned with auspicious and wonderful appearances. He will be able to subdue all enemies with the righteous Dharma.
At that time, the Four Heavenly Kings said to the Buddha: 『World Honored One! If a human king can respect the Dharma in this way, listen to this King of Sutras, and offer, revere, respect, and praise the four assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas) who uphold the Sutra, then that human king, wishing to bring joy to us, should set aside a place near the Dharma seat, sprinkle the ground with fragrant water, scatter various famous flowers, arrange a place, and set up seats for the Four Heavenly Kings. I and that king will listen to the righteous Dharma together. All the self-benefiting good roots of that king will also be used to bestow blessings upon us. World Honored One! When that human king invites the Dharma speaker to ascend the seat, he will burn various famous incenses for us to offer to this Sutra. World Honored One! At that time, the smoke of that incense, in an instant, rises'
升虛空，即至我等諸天宮殿，于虛空中變成香蓋。我等天眾聞彼妙香，香有金光照曜我等所居宮殿，乃至梵宮及以帝釋、大辯才天、大吉祥天、堅牢地神、正了知大將、二十八部諸藥叉神、大自在天、金剛密主、寶賢大將、訶利底母五百眷屬、無熱惱池龍王、大海龍王所居之處。世尊！如是等眾于自宮殿見彼香菸，一剎那頃變成香蓋，聞香芬馥，睹色光明，遍至一切諸天神宮。」
佛告四天王：「是香光明非但至此宮殿，變成香蓋，放大光明；由彼人王手擎香爐，燒眾名香供養經時，其香菸氣於一念頃遍至三千大千世界，百億日月、百億妙高山王、百億四洲，於此三千大千世界一切天、龍、藥叉、健闥婆、阿蘇羅、揭路茶、緊那羅、莫呼洛伽宮殿之所，于虛空中充滿而住。種種香菸變成云蓋，其蓋金色普照天宮。如是三千大千世界所有種種香云香蓋，皆是《金光明最勝王經》威神之力。是諸人王手持香爐供養經時，種種香氣非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國土，于諸佛上虛空之中變成香蓋，金色普照亦復如是。時彼諸佛聞此妙香，睹斯云蓋及以金色，於十方界恒河沙等諸佛世尊現神變已，彼諸世尊悉共觀察，異口同音贊法師曰：『善哉！善哉！汝大丈夫！能廣流佈如是
【現代漢語翻譯】 現代漢語譯本 『升入虛空，立即到達我們這些天人的宮殿，在虛空中變成香蓋。我們這些天人聞到那美妙的香氣，香氣帶著金色的光芒照耀著我們居住的宮殿，乃至梵天宮殿以及帝釋天（Indra，眾神之王）、大辯才天（Saraswati，智慧女神）、大吉祥天（Lakshmi，財富女神）、堅牢地神（Prithvi，大地女神）、正了知大將、二十八部諸藥叉神（Yakshas，夜叉，守護神）、大自在天（Maheshvara，濕婆神）、金剛密主（Vajrapani，金剛手菩薩）、寶賢大將、訶利底母（Hariti，鬼子母）及其五百眷屬、無熱惱池龍王（Anavatapta，阿那婆達多龍王）、大海龍王所居住的地方。世尊！像這些眾生在自己的宮殿里看到那香菸，在一剎那間變成香蓋，聞到香氣芬芳，看到光芒，普遍到達一切諸天神宮。』
佛告訴四天王（Four Heavenly Kings）: 『這香氣光明不僅僅到達這些宮殿，變成香蓋，放出大光明；由於那人王手持香爐，焚燒各種名貴的香供養經書時，那香菸的氣息在一念之間遍及三千大千世界（trichiliocosm），百億個日月、百億個妙高山王（Mount Meru，須彌山）、百億個四洲（Four Continents），在這三千大千世界的一切天、龍（Nagas，龍族）、藥叉（Yakshas，夜叉，守護神）、健闥婆（Gandharvas，乾闥婆，天樂神）、阿修羅（Asuras，阿修羅，非天）、揭路茶（Garudas，迦樓羅，金翅鳥）、緊那羅（Kinnaras，緊那羅，歌神）、莫呼洛伽（Mahoragas，摩睺羅伽，大蟒神）的宮殿所在之處，在虛空中充滿而住。各種香菸變成云蓋，那云蓋的金色普遍照耀天宮。像這樣三千大千世界所有各種香云香蓋，都是《金光明最勝王經》（Suvarnaprabhasa Sutra，金色光明經）的威神之力。這些國王手持香爐供養經書時，各種香氣不僅僅遍及這三千大千世界，在一念之間也遍及十方無量無邊恒河沙數等百千萬億諸佛國土，在諸佛上方的虛空中變成香蓋，金色普遍照耀也是這樣。當時那些諸佛聞到這美妙的香氣，看到這些云蓋以及金色，在十方界恒河沙數等諸佛世尊顯現神通變化之後，那些世尊都共同觀察，異口同聲地讚歎法師說：『好啊！好啊！你這位大丈夫！能夠廣泛流佈這樣的』
【English Translation】 English version 'Ascending into the sky, it immediately reaches the palaces of us devas (devas, gods), transforming into fragrant canopies in the void. We, the heavenly beings, smell that wonderful fragrance, and the fragrance, with its golden light, illuminates the palaces where we dwell, even reaching the Brahma heavens, as well as the abodes of Indra (Indra, king of gods), Saraswati (Saraswati, goddess of wisdom), Lakshmi (Lakshmi, goddess of wealth), Prithvi (Prithvi, earth goddess), the great general Samjnaya, the twenty-eight classes of Yakshas (Yakshas, guardian deities), Maheshvara (Maheshvara, Shiva), Vajrapani (Vajrapani, bodhisattva), the great general Ratnabhadra, Hariti (Hariti, demoness) and her five hundred attendants, the Dragon King of Anavatapta Lake (Anavatapta, dragon king), and the places where the Dragon Kings of the great ocean dwell. World-Honored One! Such beings, in their own palaces, see that incense smoke transforming into fragrant canopies in an instant, smell the fragrance, and behold the light, pervading all the palaces of the devas.'
The Buddha told the Four Heavenly Kings (Four Heavenly Kings): 'This fragrant light not only reaches these palaces, transforming into fragrant canopies and emitting great light; because that king holds an incense burner in his hand, burning various precious incenses to make offerings to the sutra, the scent of that incense smoke pervades the trichiliocosm (trichiliocosm) in a single thought, a hundred billion suns and moons, a hundred billion Mount Merus (Mount Meru, the cosmic mountain), a hundred billion Jambudvipas (Four Continents), filling and abiding in the void in all the palaces of the devas, nagas (Nagas, dragons), yakshas (Yakshas, guardian deities), gandharvas (Gandharvas, celestial musicians), asuras (Asuras, demigods), garudas (Garudas, mythical birds), kinnaras (Kinnaras, celestial musicians), and mahoragas (Mahoragas, great serpents) in this trichiliocosm. Various incense smokes transform into cloud canopies, and the golden color of those canopies universally illuminates the heavenly palaces. All the various fragrant clouds and fragrant canopies in such trichiliocosms are due to the majestic power of the Suvarnaprabhasa Sutra (Suvarnaprabhasa Sutra, Sutra of Golden Light). When these kings hold incense burners in their hands to make offerings to the sutra, the various fragrances not only pervade this trichiliocosm, but also, in a single thought, pervade hundreds of thousands of millions of Buddha lands, as numerous as the sands of the Ganges River, in the ten directions, transforming into fragrant canopies in the void above the Buddhas, and the golden light universally shines in the same way. At that time, those Buddhas, hearing this wonderful fragrance and seeing these cloud canopies and the golden color, after the World-Honored Ones in the ten directions, as numerous as the sands of the Ganges River, manifested their miraculous powers, those World-Honored Ones all observed together and praised the Dharma teacher with one voice, saying: 'Excellent! Excellent! You great man! You are able to widely propagate such'
甚深微妙經典，則為成就無量無邊不可思議福德之聚。若有聽聞如是經者，所獲功德其量甚多，何況書寫、受持、讀誦、為他敷演、如說修行。何以故？善男子！若有眾生聞此《金光明最勝王經》者，即于阿耨多羅三藐三菩提不復退轉。』」
爾時，十方有百千俱胝那庾多無量無數恒河沙等諸佛剎土，彼諸剎土一切如來異口同音，於法座上贊彼法師言：「善哉！善哉！善男子！汝于來世，以精勤力，當修無量百千苦行，具足資糧，超諸聖眾，出過三界，為最勝尊，當坐菩提樹王之下，殊勝莊嚴，能救三千大千世界有緣眾生，善能摧伏可畏形儀諸魔軍眾，覺了諸法最勝清凈甚深無上正等菩提。善男子！汝當坐于金剛之座，轉于無上諸佛所贊十二妙行甚深法輪，能擊無上最大法鼓，能吹無上極妙法螺，能建無上殊勝法幢，能然無上極明法炬，能降無上甘露法雨，能斷無量煩惱怨結，能令無量百千萬億那庾多有情，渡于無涯可畏大海，解脫生死無際輪迴，值遇無量百千萬億那庾多佛。」
爾時，四天王復白佛言：「世尊！是《金光明最勝王經》，能于未來現在成就如是無量功德，是故人王若得聞是微妙經典，即是已於百千萬億無量佛所種諸善根，于彼人王我當護念。復見無量福德利故，我等四王及余眷屬無量百
【現代漢語翻譯】 現代漢語譯本：『如此甚深微妙的經典，能夠成就無量無邊不可思議的福德聚集。如果有人聽聞這樣的經典，所獲得的功德數量非常多，更何況是書寫、受持、讀誦、為他人講解演說、按照經中所說去修行。為什麼呢？善男子！如果眾生聽聞這部《金光明最勝王經》（Suvarṇaprabhāsottamasūtra）的人，對於阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）就不會再退轉。』
當時，十方有百千俱胝那庾多無量無數恒河沙等諸佛剎土，那些剎土的一切如來異口同聲，在法座上讚歎那位法師說：『善哉！善哉！善男子！你將來，以精勤的力量，應當修習無量百千的苦行，具足資糧，超越所有聖眾，超出三界，成為最殊勝的尊者，應當坐在菩提樹王之下，以殊勝的莊嚴，能夠救度三千大千世界有緣的眾生，善於摧伏可畏形儀的諸魔軍眾，覺悟諸法最殊勝清凈甚深無上的正等菩提。善男子！你應當坐在金剛之座，轉動無上諸佛所讚歎的十二妙行甚深法輪，能夠擊打無上最大的法鼓，能夠吹響無上極妙的法螺，能夠建立無上殊勝的法幢，能夠點燃無上極明亮的法炬，能夠降下無上甘露的法雨，能夠斷除無量煩惱的怨結，能夠使無量百千萬億那庾多的有情，渡過無邊可畏的大海，解脫生死無際的輪迴，值遇無量百千萬億那庾多的佛。』
當時，四天王（Caturmahārājakāyikas）又稟告佛說：『世尊！這部《金光明最勝王經》（Suvarṇaprabhāsottamasūtra），能夠在未來和現在成就如此無量的功德，因此人王如果能夠聽聞這部微妙的經典，就是已經在百千萬億無量佛所種下各種善根，對於那位人王我等應當護念。又因為見到無量的福德利益，我等四王（Caturmahārājakāyikas）以及其餘眷屬無量百
【English Translation】 English version: 『Such a profound and subtle scripture can accomplish a collection of immeasurable, boundless, and inconceivable merits. If someone hears such a scripture, the amount of merit they obtain is very great, how much more so if they write, receive, uphold, recite, expound it for others, and cultivate according to what is said. Why is this? Good man! If sentient beings hear this Suvarṇaprabhāsottamasūtra (Golden Light Sutra), they will no longer regress from anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment).』
At that time, in the ten directions, there were hundreds of thousands of koṭis (ten millions) of nayutas (ten millions), immeasurable, countless, Ganges river sands of Buddha lands. In those Buddha lands, all the Tathāgatas (Thus Come Ones) spoke with one voice, praising that Dharma master on the Dharma seat, saying: 『Excellent! Excellent! Good man! In the future, with diligent effort, you should cultivate immeasurable hundreds of thousands of ascetic practices, complete the provisions, surpass all the sages, transcend the three realms, become the most supreme honored one, and sit under the Bodhi tree king, with excellent adornments, able to save sentient beings with affinities in the three thousand great thousand worlds, skillfully subduing the fearful and imposing hosts of demons, awakening to the most supreme, pure, profound, unsurpassed, complete and perfect bodhi (enlightenment) of all dharmas. Good man! You should sit on the Vajra seat, turn the unsurpassed Dharma wheel of the twelve wonderful practices praised by all the Buddhas, able to strike the unsurpassed greatest Dharma drum, able to blow the unsurpassed most wonderful Dharma conch, able to erect the unsurpassed excellent Dharma banner, able to light the unsurpassed extremely bright Dharma torch, able to rain down the unsurpassed nectar Dharma rain, able to cut off immeasurable afflictions and resentful knots, able to enable immeasurable hundreds of thousands of millions of nayutas (ten millions) of sentient beings to cross the boundless and fearful ocean, liberate from the endless cycle of birth and death, and encounter immeasurable hundreds of thousands of millions of nayutas (ten millions) of Buddhas.』
At that time, the Four Heavenly Kings (Caturmahārājakāyikas) again said to the Buddha: 『World Honored One! This Suvarṇaprabhāsottamasūtra (Golden Light Sutra) can accomplish such immeasurable merits in the future and present. Therefore, if a king of men can hear this subtle scripture, it means that he has already planted various good roots in the presence of hundreds of thousands of millions of immeasurable Buddhas. We should protect and remember that king of men. Moreover, seeing the immeasurable benefits of merit, we Four Heavenly Kings (Caturmahārājakāyikas) and our remaining retinue of immeasurable hundreds of
千萬億諸神，于自宮殿見是種種香菸云蓋神變之時，我當隱蔽不現其身，為聽法故，當至是王清凈嚴飾所止宮殿講法之處。如是乃至梵宮、帝釋、大辯才天、大吉祥天、堅牢地神、正了知神大將、二十八部諸藥叉神、大自在天、金剛密主、寶賢大將、訶利底母五百眷屬、無熱惱池龍王、大海龍王、無量百千萬億那庾多諸天藥叉，如是等眾為聽法故，皆不現身，至彼人王殊勝宮殿莊嚴高座說法之所。世尊！我等四王及余眷屬藥叉諸神，皆當一心共彼人王為善知識，因是無上大法施主，以甘露味充足於我，是故我等擁護是王，除其衰患，令得安隱，及其宮殿城邑國土諸惡災變悉令消滅。」
爾時，四天王俱共合掌白佛言：「世尊！若有人王于其國土，雖有此經，未常流佈，心生舍離，不樂聽聞，亦不供養尊重讚歎，見四部眾持經之人，亦復不能尊重供養，遂令我等及余眷屬無量諸天，不得聞此甚深妙法，背甘露味，失正法流，無有威光及以勢力，增長惡趣，損減人天，墜生死河，乖涅槃路。世尊！我等四王並諸眷屬及藥叉等，見如斯事，舍其國土，無擁護心。非但我等捨棄是王，亦有無量守護國土諸大善神悉皆捨去。既舍離已，其國當有種種災禍，喪失國位，一切人眾皆無善心，惟有繫縛，殺害瞋諍，互相讒諂，抂
【現代漢語翻譯】 現代漢語譯本：千億諸神，當在各自宮殿見到種種香菸云蓋的神變之時，我等應當隱蔽身形，爲了聽聞佛法，前往國王清凈莊嚴的宮殿講法之處。如此乃至梵天宮、帝釋天、大辯才天女（Sarasvati，智慧女神）、大吉祥天女（Mahasri，財富女神）、堅牢地神（Prithvi，土地神）、正了知神大將、二十八部諸藥叉神（Yaksa，夜叉，一種守護神）、大自在天（Mahesvara，濕婆神）、金剛密主（Vajrapani，金剛手菩薩）、寶賢大將、訶利底母（Hariti，鬼子母，守護兒童的女神）及其五百眷屬、無熱惱池龍王（Anavatapta，阿那婆達多龍王）、大海龍王，以及無量百千萬億那由他（Nayuta，數量單位）諸天藥叉，這些眾生爲了聽聞佛法，都將隱蔽身形，前往那位人王殊勝的宮殿中莊嚴高座的說法之處。世尊！我等四大天王及其他眷屬藥叉諸神，都應當一心一意地將那位人王視為善知識，因為他是無上大法的施主，以甘露之味來滋養我們，因此我等應當擁護這位國王，消除他的衰敗和災患，使他得到安寧，並且使他的宮殿、城邑、國土中的各種惡劣災變都得以消滅。 爾時，四大天王一同合掌對佛說：「世尊！如果有人王在他的國土中，雖然有這部經典，卻不曾流通，內心生起舍離之心，不樂意聽聞，也不供養、尊重、讚歎，見到四部眾（比丘、比丘尼、優婆塞、優婆夷）中持經之人，也不能尊重供養，於是就使得我等以及其他眷屬無量諸天，不能聽聞這甚深微妙的佛法，背離甘露之味，失去正法的流傳，沒有威光和勢力，增長惡趣，損減人天，墜入生死之河，背離涅槃之路。世尊！我等四大天王以及諸眷屬和藥叉等，見到這樣的事情，就會捨棄他的國土，不再有擁護之心。不僅僅是我等捨棄這位國王，還有無量守護國土的諸大善神都會捨棄離去。既然捨棄離去之後，這個國家就會有種種災禍，喪失國位，一切民眾都沒有善心，只有繫縛、殺害、嗔恨爭鬥，互相讒言陷害，歪...
【English Translation】 English version: When billions of gods in their respective palaces see these various transformations of fragrant smoke clouds, I shall conceal my form and go to the king's pure and adorned palace where the Dharma is preached, for the sake of hearing the Dharma. Likewise, even the Brahma palaces, Indra (Sakra, the king of gods), the Great Eloquent Goddess (Sarasvati), the Great Auspicious Goddess (Mahasri), the Firm Earth Goddess (Prithvi), the Right Knowledge God General, the twenty-eight classes of Yaksha (a type of guardian spirit) gods, Mahesvara (Shiva), Vajrapani (the Diamond Hand Bodhisattva), the Treasure Worthy General, Hariti (a goddess protecting children) with her five hundred attendants, the Anavatapta Dragon King, the Great Ocean Dragon King, and immeasurable hundreds of thousands of millions of Nayutas (a large number) of gods and Yakshas, all these beings, for the sake of hearing the Dharma, will conceal their forms and go to the place where the Dharma is preached on the adorned high seat in that king's magnificent palace. World Honored One! We four Heavenly Kings and our other retinue of Yaksha gods should wholeheartedly regard that king as a good advisor, because he is the benefactor of the supreme Dharma, nourishing us with the taste of nectar. Therefore, we should protect this king, eliminate his decline and calamities, bring him peace, and cause all evil disasters in his palaces, cities, and countries to be extinguished. At that time, the Four Heavenly Kings, together with their palms joined, said to the Buddha: 'World Honored One! If a king in his country, although possessing this Sutra, has never propagated it, harbors a mind of abandonment, does not delight in hearing it, nor makes offerings, respects, or praises it, and is also unable to respect and make offerings to those who uphold the Sutra among the four assemblies (bhiksus, bhiksunis, upasakas, and upasikas), then it causes us and the immeasurable gods of our other retinues to be unable to hear this profound and wonderful Dharma, to turn away from the taste of nectar, to lose the flow of the true Dharma, to have no majestic light or power, to increase evil destinies, to diminish humans and gods, to fall into the river of birth and death, and to stray from the path of Nirvana. World Honored One! We four Heavenly Kings and our retinues, as well as the Yakshas, seeing such things, will abandon his country and have no heart to protect it. It is not only we who abandon this king, but also immeasurable great virtuous gods who protect the country will all depart. Once they have abandoned and left, that country will have various disasters, lose its royal position, and all the people will have no good intentions, only bondage, killing, hatred, strife, mutual slander, and distortion...'
及無辜，疾疫流行，彗星數出，兩日並現，博蝕無恒，黑白二虹表不祥相，星流地動，井內發聲，暴雨惡風不依時節，常遭饑饉，苗實不成，多有他方怨賊侵掠，國內人民受諸苦惱，土地無有可樂之處。世尊！我等四王及與無量百千天神，並護國土諸舊善神遠離去時，生如是等無量百千災怪惡事。世尊！若有人王欲護國土，常受快樂，欲令眾生咸蒙安隱，欲得摧伏一切外敵，于自國境永得昌盛，欲令正教流佈世間，苦惱惡法皆除滅者。世尊！是諸國主必當聽受是妙經王，亦應恭敬供養讀誦受持經者。我等及余無量天眾以是聽法善根威力，得服無上甘露法味，增益我等所有眷屬，並余天神皆得勝利。何以故？以是人王至心聽受是經典故。世尊！如大梵天于諸有情常為宣說世出世論，帝釋復說種種諸論，五通神仙亦說諸論。世尊！梵天、帝釋、五通仙人雖有百千俱胝那庾多無量諸論，然佛世尊慈悲哀愍，為人天眾說《金光明》微妙經典，比前所說，勝彼百千俱胝那庾多倍不可為喻。何以故？由此能令諸贍部洲所有王等正法化世，能與眾生安樂之事，為護自身及諸眷屬，令無苦惱，又無他方怨賊侵害，所有諸惡悉皆遠去，亦令國土災厄屏除，化以正法無有諍訟。是故人王各於國土，當然法炬，明照無邊，增益天眾並諸眷屬。
世尊！我等四王無量天神藥叉之眾，贍部洲內所有天神，以是因緣得服無上甘露法味，獲大威德勢力光明無不具足，一切眾生皆得安隱，復于來世無量百千不可思議那庾多劫常受快樂，復得值遇無量諸佛，種諸善根，然後證得阿耨多羅三藐三菩提。如是無量無邊勝利，皆是如來、應、正等覺，以大慈悲過諸梵眾，以大智慧逾于帝釋，修諸苦行勝五通仙，百千萬億那庾多倍不可稱計，為諸眾生演說如是微妙經典，令贍部洲一切國主及諸人眾，明瞭世間所有法式，治國化人勸導之事，由此經王流通力故，普得安樂。此等福利，皆是釋迦大師於此經典廣為流通慈悲力故。世尊！以是因緣，諸人王等皆應受持，供養恭敬，尊重讚歎此妙經王。何以故？以如是等不可思議殊勝功德利益一切，是故名曰最勝經王。」
爾時，世尊復告四天王：「汝等四王及余眷屬，無量百千俱胝那庾多諸天大眾，見彼人王，若能至心聽是經典，供養恭敬、尊重讚歎者，應當擁護，除其衰患，能令汝等亦受安樂；若四部眾能廣流佈是經王者，於人天中廣作佛事，普能利益無量眾生，如是之人，汝等四王常當擁護。如是四眾，勿使他緣共相侵擾，令彼身心寂靜安樂，於此經王廣宣流佈，令不斷絕，利益有情，盡未來際。」
爾時，多聞天王
【現代漢語翻譯】 現代漢語譯本： 世尊！（Bhagavan，佛陀的尊稱）我們四大天王（Caturlokapala，佛教的護法神）以及無量天神藥叉（Yaksa，一種守護神）之眾，贍部洲（Jambudvipa，我們所居住的世界）內的所有天神，因為這個因緣得以服用無上的甘露法味（Amrita，不死之藥），獲得廣大的威德勢力和光明，一切都具足圓滿，一切眾生都得到安寧，並且在未來的無量百千不可思議那庾多（Nayuta，古代印度數字單位）劫中，常常享受快樂，又能夠值遇無量的諸佛，種植各種善根，然後證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這樣無量無邊的勝利，都是如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢）、正等覺（Samyak-sambuddha，正等覺者），以大慈悲超過了諸梵眾（Brahma，婆羅門），以大智慧勝過了帝釋（Indra，眾神之王），修持各種苦行勝過五通仙人，百千萬億那庾多倍不可稱量計算，為諸眾生演說如此微妙的經典，使得贍部洲的一切國王以及人眾，明白世間所有的法式，治理國家教化人民勸導之事，由於這部經王的流通力量，普遍得到安樂。這些福利，都是釋迦大師（Sakyamuni，釋迦牟尼佛）於此經典廣為流通的慈悲力量所致。世尊！因為這個因緣，諸位人王等都應當受持、供養、恭敬、尊重讚歎這部妙經王。為什麼呢？因為像這樣不可思議殊勝的功德利益一切，所以名為最勝經王。
這時，世尊又告訴四大天王：『你們四大天王以及其餘的眷屬，無量百千俱胝（Koti，印度數字單位）那庾多諸天大眾，見到那些人王，如果能夠至誠懇切地聽聞這部經典，供養恭敬、尊重讚歎，就應當擁護他們，除去他們的衰敗和災患，能夠使你們也得到安樂；如果四部眾（比丘、比丘尼、優婆塞、優婆夷）能夠廣泛流佈這部經王，在人天之中廣作佛事，普遍能夠利益無量眾生，像這樣的人，你們四大天王應當常常擁護。像這樣的四眾弟子，不要讓他們被其他的因緣互相侵擾，使他們的身心寂靜安樂，對於這部經王廣泛宣揚流佈，使之不斷絕，利益有情眾生，直到未來無盡的時期。』
這時，多聞天王（Vaisravana，四大天王之一）
【English Translation】 English version: Bhagavan! We, the Four Great Kings (Caturlokapala, the four heavenly kings), along with the countless heavenly beings and Yakshas (Yaksa, a type of guardian deity), and all the deities within Jambudvipa (Jambudvipa, the world we live in), through this cause and condition, are able to partake of the supreme nectar of Dharma (Amrita, the drink of immortality), acquiring great majestic power, strength, and light, complete in every way. All sentient beings attain peace and security, and in the immeasurable hundreds of thousands of inconceivable Nayutas (Nayuta, an ancient Indian numerical unit) of kalpas (kalpa, an aeon) in the future, they will constantly experience happiness. Moreover, they will encounter countless Buddhas, plant various roots of goodness, and then attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Such immeasurable and boundless victories are all due to the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one who is worthy), Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one), who, with great compassion surpassing all the Brahmas (Brahma, the creator god), and with great wisdom exceeding Indra (Indra, the king of gods), practices various ascetic practices surpassing the five kinds of supernormal powers of the immortals, by hundreds of thousands of millions of Nayutas beyond calculation, expounds such subtle and wonderful scriptures for the sake of all sentient beings, enabling all the rulers and people of Jambudvipa to understand all the laws and regulations of the world, to govern the country, educate the people, and encourage them. Because of the power of the circulation of this King of Sutras, universal peace and happiness are attained. These blessings are all due to the compassionate power of Sakyamuni (Sakyamuni, the historical Buddha) in widely circulating this scripture. Bhagavan! Because of this cause and condition, all the human kings and others should uphold, offer, revere, respect, and praise this wonderful King of Sutras. Why? Because such inconceivable and supremely virtuous merits benefit all, therefore it is called the Most Excellent King of Sutras.'
At that time, the World-Honored One further addressed the Four Great Kings: 'You Four Great Kings and your remaining retinue, the countless hundreds of thousands of kotis (Koti, an Indian numerical unit) of Nayutas of heavenly beings, seeing those human kings who can sincerely listen to this scripture, offer, revere, respect, and praise it, should protect them, remove their decline and calamities, and enable you to also receive peace and happiness. If the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) can widely propagate this King of Sutras, they will extensively perform Buddhist deeds among humans and gods, and universally benefit countless sentient beings. Such people, you Four Great Kings, should always protect. Do not allow such fourfold assemblies to be disturbed by other conditions, so that their bodies and minds may be peaceful and happy, and they may widely proclaim and propagate this King of Sutras, so that it may not be interrupted, benefiting sentient beings until the end of the future.'
At that time, Vaisravana (Vaisravana, one of the Four Great Kings)
從座而起，白佛言：「世尊！我有如意寶珠陀羅尼法，若有眾生樂受持者，功德無量。我常擁護令彼眾生離苦得樂，能成福智二種資糧。欲受持者先當誦此護身之咒。」即說咒曰：
「南謨薜室啰末拏也莫訶曷啰阇也 怛侄他 啰啰啰啰 矩怒矩怒 區怒區怒 寠怒寠怒 颯嚩颯嚩羯啰 羯啰莫訶毗羯喇么 莫訶毗羯喇么 莫訶曷啰社 曷𠸪叉曷𠸪叉 睹漫(自稱己名) 薩婆薩埵難者 莎訶
「世尊！誦此咒者，當以白線咒之七遍，一遍一結，系之肘后，其事必成；應取諸香，所謂安息、栴檀、龍腦、蘇合、多揭羅、熏陸，皆須等分，和合一處，手執香爐，燒香供養，清凈澡浴，著鮮潔衣，於一靜室，可誦神咒請我薜室啰末拏天王。」即說咒曰：
「南謨薜室啰末拏(引)也
「南謨檀那䭾也 檀泥說啰(引)也 阿揭扯 阿缽𡃤弭哆 檀泥說啰 缽啰么 迦留尼迦 薩婆薩埵 呬哆振哆 么么(己名)檀那末奴缽喇拽扯 碎閻摩揭扯 莎訶
「此咒誦滿一七遍已，次誦本咒。欲誦咒時，先當稱名敬禮三寶，及薜室羅末拏天王。能施財物，令諸眾生所求愿滿，悉能成就，與其安樂。如是禮已，次誦薜室羅末拏天王如意末尼寶心神咒，能施眾生隨意安樂。」爾時，多聞天王即于佛前，
【現代漢語翻譯】 現代漢語譯本： 從座位上站起來，稟告佛說：『世尊！我有一種如意寶珠陀羅尼法，如果有人喜歡受持，功德無量。我常常擁護，使這些眾生脫離痛苦得到快樂，能夠成就福德和智慧兩種資糧。想要受持的人，應當先誦持這個護身咒。』隨即說了咒語： 『南謨薜室啰末拏也莫訶曷啰阇也（Namah Vaishravanaya Maharajaya，敬禮多聞天王，偉大的國王） 怛侄他（Tadyatha，即說咒曰） 啰啰啰啰（Rara Rara Rara Rara） 矩怒矩怒（Kunu Kunu） 區怒區怒（Kunu Kunu） 寠怒寠怒（Kunu Kunu） 颯嚩颯嚩羯啰（Svaha Svaha Kara） 羯啰莫訶毗羯喇么（Kara Maha Vikrama） 莫訶毗羯喇么（Maha Vikrama） 莫訶曷啰社（Maha Haraja） 曷𠸪叉曷𠸪叉（Raksha Raksha） 睹漫(自稱己名)（Dhumam (state your name)） 薩婆薩埵難者（Sarva Sattvanam Cha） 莎訶（Svaha）』 『世尊！誦持這個咒語的人，應當用白線唸誦七遍，每念一遍打一個結，繫在手肘後面，這件事必定成功；應當取各種香，即安息香、栴檀香、龍腦香、蘇合香、多揭羅香、熏陸香，都必須等分，混合在一起，手持香爐，燒香供養，清凈沐浴，穿乾淨的衣服，在一個安靜的房間里，可以誦持神咒，祈請我薜室啰末拏天王（Vaishravana，多聞天王）。』隨即說了咒語： 『南謨薜室啰末拏(引)也（Namo Vaishravanaya，敬禮多聞天王） 南謨檀那䭾也（Namo Dhanadaya，敬禮施財者） 檀泥說啰(引)也（Dhaneshvaraya，財神） 阿揭扯（Agaccha，來） 阿缽𡃤弭哆（Aparimita，無量） 檀泥說啰（Dhaneshvara，財神） 缽啰么（Parama，最勝） 迦留尼迦（Karunika，大悲者） 薩婆薩埵（Sarva Sattva，一切眾生） 呬哆振哆（Hitacinta，利益之思） 么么(己名)（Mama (your name)） 檀那末奴缽喇拽扯（Dhana Manuprapayaccha，請賜予財富） 碎閻摩揭扯（Svayam Agaccha，請親自來臨） 莎訶（Svaha）』 『這個咒語誦滿二十一遍后，接著誦持本咒。想要誦咒的時候，應當先稱念名號，恭敬禮拜三寶，以及薜室羅末拏天王（Vaishravana，多聞天王）。能夠佈施財物，使眾生所求的願望都圓滿，都能成就，給予他們安樂。』這樣禮拜后，接著誦持薜室羅末拏天王（Vaishravana，多聞天王）如意末尼寶心神咒，能夠施予眾生隨意的安樂。』當時，多聞天王就在佛前，
【English Translation】 English version: Rising from his seat, he said to the Buddha: 'World Honored One! I have a Wish-Fulfilling Jewel Dharani method. If there are sentient beings who delight in receiving and upholding it, their merits will be immeasurable. I constantly protect them, enabling those sentient beings to be free from suffering and attain happiness, and to accomplish the two accumulations of merit and wisdom. Those who wish to receive and uphold it should first recite this protective mantra.' Then he spoke the mantra: 'Namo Vaishravanaya Maharajaya (Homage to Vaishravana, the Great King), Tadyatha (Thus it is), Rara Rara Rara Rara, Kunu Kunu, Kunu Kunu, Kunu Kunu, Svaha Svaha Kara, Kara Maha Vikrama, Maha Vikrama, Maha Haraja, Raksha Raksha, Dhumam (state your name), Sarva Sattvanam Cha, Svaha.' 'World Honored One! Those who recite this mantra should enchant a white thread seven times, making a knot with each recitation, and tie it behind their elbow; the matter will surely be accomplished. They should take various incenses, namely benzoin, sandalwood, dragon brain, storax, tagara, and frankincense, all in equal parts, mix them together, hold a censer in their hand, burn incense as an offering, cleanse themselves by bathing, wear fresh and clean clothes, and in a quiet room, they can recite the divine mantra and invite me, Vaishravana (the Heavenly King).』 Then he spoke the mantra: 'Namo Vaishravanaya (Homage to Vaishravana), Namo Dhanadaya (Homage to the giver of wealth), Dhaneshvaraya (Lord of wealth), Agaccha (Come), Aparimita (Immeasurable), Dhaneshvara (Lord of wealth), Parama (Supreme), Karunika (Compassionate one), Sarva Sattva (All beings), Hitacinta (Thinking of benefit), Mama (your name), Dhana Manuprapayaccha (Please grant wealth), Svayam Agaccha (Come yourself), Svaha.' 'After reciting this mantra twenty-one times, then recite the original mantra. When you wish to recite the mantra, you should first recite the names, respectfully pay homage to the Three Jewels, and to Vaishravana (the Heavenly King). [He] is able to bestow wealth, fulfilling the wishes of all sentient beings, accomplishing everything, and giving them peace and happiness.' After paying homage in this way, then recite the Wish-Fulfilling Mani Jewel Heart Divine Mantra of Vaishravana (the Heavenly King), which is able to bestow upon sentient beings peace and happiness at will.' At that time, the Heavenly King Vaishravana, in front of the Buddha,
說如意末尼寶心咒曰：
「南謨曷喇怛娜 怛喇夜野(引)南謨薜室啰末拏(引)也
「莫訶啰阇(引)也 怛侄他 四弭四弭 蘇母蘇母 栴茶栴茶 折啰折啰 薩啰薩啰羯啰羯啰 枳哩枳哩 矩嚕矩嚕 母嚕母嚕 主嚕主嚕 娑大也頞貪 我名某甲 昵店頞他 達達睹莎訶 南謨薜室啰末拏也莎訶檀那䭾也莎訶 曼奴喇他缽唎脯喇迦(引)也莎訶
「受持咒時，先誦千遍，然後于凈室中瞿摩塗地作小壇場，隨時飲食，一心供養，常然妙香，令煙不絕。誦前心咒晝夜繫心，惟自耳聞，勿令他解。時有薜室啰末拏王子名禪膩師，現童子形，來至其所。問言：『何故須喚我父？』即可報言：『我為供養三寶，事須財物，愿當施與。』時禪膩師聞是語已，即還父所，白其父言：『今有善人發至誠心，供養三寶，少乏財物，為斯請召。』其父報曰：『汝可速去，日日與彼一百迦利沙波拏(此是根本梵音，惟目貝齒而隨方不定，或是貝齒，或是金銀銅鐵等錢，然摩揭陀現今通用一迦利沙波拏有一千六百貝齒，總數可以準知，若準物直隨處不定。若人持咒得成就者，獲物之時自知其數。有本云：每日與一百陳那羅，即金錢也。乃至盡形日日常得，西方求者多有神驗，除不至心也)。』
「其持咒者見是
【現代漢語翻譯】 現代漢語譯本： 說如意末尼寶心咒如下：
『南謨曷喇怛娜 怛喇夜野(引)（皈依三寶） 南謨薜室啰末拏(引)也（皈依多聞天王）
『莫訶啰阇(引)也（偉大的國王） 怛侄他（即說咒曰） 四弭四弭 蘇母蘇母 栴茶栴茶 折啰折啰 薩啰薩啰羯啰羯啰 枳哩枳哩 矩嚕矩嚕 母嚕母嚕 主嚕主嚕 娑大也頞貪（成就我的願望） 我名某甲 昵店頞他（每日） 達達睹莎訶（賜予我成就） 南謨薜室啰末拏也莎訶 檀那䭾也莎訶（佈施） 曼奴喇他缽唎脯喇迦(引)也莎訶（圓滿一切願望）』
受持此咒時，先誦一千遍，然後在乾淨的房間里，用瞿摩（牛糞）塗地，設定小壇場，隨時備辦飲食，一心供養，常燃妙香，使香煙不絕。誦唸前面的心咒，晝夜繫念於心，只讓自己聽到，不要讓別人知道。這時，薜室啰末拏（多聞天王）的王子，名叫禪膩師，會化現為童子的形象，來到你這裡。問你說：『你為什麼呼喚我的父親？』你就可以回答說：『我爲了供養三寶，需要財物，希望您能施與。』當時，禪膩師聽到這些話后，就回到他父親那裡，稟告他的父親說：『現在有一位善人，發至誠心，供養三寶，缺少財物，所以請召您。』他的父親回答說：『你可以快去，每天給他一百迦利沙波拏（這是根本梵音，只是根據貝齒而隨地方不同，或許是貝齒，或許是金銀銅鐵等錢幣，然而摩揭陀國現在通用的一迦利沙波拏有一千六百貝齒，總數可以依此推知，如果按照物品的價值，則隨處不定。如果有人持咒得到成就，獲得財物的時候自然知道其數量。有的版本說：每天給一百陳那羅，也就是金錢。』乃至到壽命終結，每天都能得到，西方求取的人多有靈驗，除非不夠至誠）。』
持咒的人見到這些
【English Translation】 English version: The Heart Mantra of the Wish-Fulfilling Mani Jewel is spoken as follows:
『Namo Ratna Trayaya (Taking refuge in the Three Jewels). Namo Vaishravanaya (Taking refuge in Vaishravana).』
『Maharajaya (To the Great King). Tadyatha (Thus it is said): Sime Sime, Sumu Sumu, Chanda Chanda, Chala Chala, Sara Sara, Kara Kara, Kiri Kiri, Kuru Kuru, Muru Muru, Churu Churu, Sadhaya artham (Fulfill my needs), [My name is...] nityam artham (daily needs), dadatu Svaha (grant success). Namo Vaishravanaya Svaha. Dana dadyo Svaha (Giving alms). Manoratha paripuranaya Svaha (Fulfilling all wishes).』
When reciting this mantra, first recite it a thousand times. Then, in a clean room, prepare a small altar by smearing the ground with cow dung. At any time, prepare food and drink, and offer them with a focused mind. Constantly burn wonderful incense, ensuring the smoke never ceases. Recite the preceding heart mantra, focusing your mind on it day and night, only allowing yourself to hear it, and not letting others know. At this time, a prince of Vaishravana (the Heavenly King of the North), named Zenishi, will manifest in the form of a young boy and come to your place. He will ask you: 『Why do you summon my father?』 You can then reply: 『I am making offerings to the Three Jewels and need wealth. I hope you can bestow it upon me.』 Upon hearing these words, Zenishi will return to his father and report: 『There is now a virtuous person who has sincerely resolved to make offerings to the Three Jewels, but lacks wealth, and therefore summons you.』 His father will reply: 『You may go quickly and give him one hundred Karishapanas (This is the original Sanskrit term, which varies depending on the region, based on cowrie shells. It may be cowrie shells, or coins made of gold, silver, copper, iron, etc. However, in Magadha, one Karishapana is commonly equivalent to one thousand six hundred cowrie shells. The total number can be inferred accordingly. If based on the value of goods, it varies from place to place. If a person achieves success in reciting the mantra, they will naturally know the amount when they receive the wealth. Some versions say: Give one hundred Chennalas, which are gold coins, every day.』 Even until the end of life, one can receive this daily. Many who seek this in the West have had miraculous experiences, except for those who are not sincere.)
The mantra holder sees these
相已，知事得成。當須獨處凈室，燒香而臥。可於床邊置一香篋，每至天曉，觀其篋中獲所求物。每得物時，當日即須供養三寶，香花飲食兼施貧乏，皆令罄盡，不得停留。于諸有情起慈悲念，勿生瞋誑諂害之心。若起瞋者，即失神驗，常可護心，勿令瞋恚。又持此咒者，于每日中憶我多聞天王，及男女眷屬稱揚讚歎，恒以十善共相資助，令彼天等福力增明，眾善普臻證菩提處。彼諸天眾見是事已，皆大歡喜，共來擁衛持咒之人。又持咒者壽命長遠，經無量歲，永離三塗，常無災厄，亦令獲得如意寶珠及以伏藏，神通自在，所愿皆成。若求官榮，無不稱意，亦解一切禽獸之語。
「世尊！若持咒時，欲得見我自身現者，可於月八日或十五日，于白疊上畫佛形像，當用木膠雜彩莊飾，其畫像人為受八戒。于佛左邊作吉祥天女像，于佛右邊作我多聞天像，並畫男女眷屬之類。安置座處咸令如法，佈列花彩，燒眾名香，然燈續明，晝夜無歇，上妙飲食種種珍奇，發殷重心隨時供養，受持神咒，不得輕心。請召我時應誦此咒：
「南謨室利健那也 勃陀(引)也 南謨薜室啰末拏也 藥叉啰阇(引)也 莫訶啰阇阿地啰阇也 南么室唎耶裔 莫訶提弊(引)裔 怛侄他 怛啰怛啰 咄嚕咄嚕 末啰末啰 𡨧率吐𡨧
【現代漢語翻譯】 現代漢語譯本： 有了這些準備，你就會知道事情能夠成功。你應該獨自待在乾淨的房間里，焚香而臥。可以在床邊放置一個香篋（裝香的箱子），每天早上，觀察香篋中是否獲得了你所求之物。每次得到東西時，當天必須供養三寶（佛、法、僧），用香、花、飲食等供養，並且佈施給貧困的人，要全部施捨乾淨，不要有所保留。對於一切眾生，要生起慈悲之心，不要產生嗔恨、欺騙、諂媚、傷害的心。如果產生嗔恨，就會失去神驗，要經常守護自己的心，不要讓它產生嗔恚。另外，持誦這個咒語的人，每天都要憶念我多聞天王（Vaishravana），以及我的男女眷屬，稱揚讚歎我們，經常以十善業互相幫助，使我們這些天人的福力更加增明，各種善事普遍到來，最終證得菩提。那些天眾看到這些事情后，都會非常歡喜，一起來擁護衛護持咒之人。而且，持咒之人壽命長遠，經歷無量歲月，永遠脫離三塗（地獄、餓鬼、畜生），常常沒有災厄，也能獲得如意寶珠以及伏藏，神通自在，所愿都能實現。如果求取官位榮耀，沒有不稱心如意的，也能理解一切禽獸的語言。
『世尊（佛陀的尊稱）！如果持咒時，想要見到我自身顯現，可以在每月的初八或十五，在白色的細布上畫佛的形像，要用木膠和顏料來莊嚴裝飾，畫佛像的人要受持八關齋戒。在佛像的左邊畫吉祥天女（Lakshmi）像，在佛像的右邊畫我多聞天王像，並且畫上男女眷屬之類。安置座位的地方都要如法，佈置鮮花彩帶，焚燒各種名貴的香，點燃燈火，晝夜不停，用上好的飲食和各種珍奇之物，以殷重的心隨時供養，受持神咒，不得輕慢。請召我的時候，應該誦唸這個咒語：』
『南謨室利健那也 勃陀也 南謨薜室啰末拏也 藥叉啰阇也 莫訶啰阇阿地啰阇也 南么室唎耶裔 莫訶提弊裔 怛侄他 怛啰怛啰 咄嚕咄嚕 末啰末啰 𡨧率吐𡨧』
【English Translation】 English version: Having prepared these, you will know that things will be accomplished. You should stay alone in a clean room, burn incense and lie down. You can place an incense box (a box for incense) by the bed, and every morning, observe whether you have obtained what you seek in the incense box. Each time you get something, you must make offerings to the Three Jewels (Buddha, Dharma, Sangha) on that day, offering incense, flowers, food, etc., and give alms to the poor, giving everything away completely, without holding back. Towards all sentient beings, you should generate a compassionate heart, and do not generate thoughts of anger, deception, flattery, or harm. If you generate anger, you will lose the divine efficacy. You should always guard your heart and not let it generate anger. In addition, those who hold this mantra should remember me, Vaishravana (the King of the North, Guardian of the Buddhist Law), and my male and female retinue every day, praising and extolling us, and constantly helping each other with the ten wholesome deeds, so that the blessings of us gods will be further increased, all kinds of good deeds will universally arrive, and ultimately attain Bodhi. When those heavenly beings see these things, they will be very happy and come together to protect and guard the mantra holder. Moreover, the mantra holder will have a long life, experience countless years, be forever free from the three evil realms (hell, hungry ghosts, animals), and will often be free from disasters. They will also obtain the wish-fulfilling jewel and hidden treasures, have supernatural powers and freedom, and all their wishes will be fulfilled. If they seek official positions and glory, everything will be as they wish, and they will also understand the languages of all birds and beasts.
『World Honored One (a respectful title for the Buddha)! If, when holding the mantra, you want to see me appear in person, you can draw an image of the Buddha on white fine cloth on the eighth or fifteenth day of the month. You should use wood glue and pigments to decorate it solemnly, and the person who draws the Buddha image should observe the eight precepts. Draw an image of the Goddess of Fortune (Lakshmi) on the left side of the Buddha image, and draw an image of me, Vaishravana, on the right side of the Buddha image, and also draw male and female retinues. The places where the seats are arranged should all be according to the Dharma, arrange flowers and ribbons, burn various precious incenses, light lamps and continue the light day and night without stopping, use excellent food and various precious things, and make offerings at any time with a sincere heart, uphold the divine mantra, and do not be disrespectful. When inviting me, you should recite this mantra:』
『Namo Shri Ghanaaya Buddhaya Namo Vaishravanaya Yaksha Rajaya Maha Rajadhirajaya Namah Shriye Mahadevyai Tadyatha Tara Tara Turu Turu Mara Mara Dhrishtu Dhrishtu』
率吐 漢娜漢娜 末尼羯諾迦 跋折啰薜琉璃也 目底迦楞訖㗚哆 設唎啰裔 蒲(引)薩婆薩埵呬哆迦摩薜室啰末拏 室唎夜提鼻 跋𡅘婆也 醫呬醫呬磨毗藍婆 瞿㗚拏瞿㗚拏𧙕(麻八反)喇娑𧙕喇娑 達䭾呬么么 阿目迦那末寫(自稱己名)達哩設那迦末寫達哩設南 么么末那 缽喇曷啰大也 莎訶
「世尊！我若見此誦咒之人，復見如是盛興供養，即生慈愛歡喜之心。我即變身作小兒形，或作老人、苾芻之像，手持如意末尼寶珠，並持金囊入道場內，身現恭敬，口稱佛名，語持咒者曰：『隨汝所求，皆令如願。』或隱林藪，或造寶珠，或欲眾人愛寵，或求金銀等物，欲持諸咒，皆令有驗。或欲神通壽命長遠，及勝妙樂，無不稱心。我今且說如是之事，若更求余，皆隨所愿，悉得成就，寶藏無盡，功德無窮。假使日月墜墮于地，或可大地有時移轉，我此實語終不虛然，常得安隱，隨心快樂。世尊！若有人能受持讀誦是經王者，誦此咒時，不假疲勞，法速成就。世尊！我今為彼貧窮困厄苦惱眾生，說此神咒，令獲大利，皆得富樂，自在無患，乃至盡形，我當擁護，隨逐是人，為除災厄。亦復令此持《金光明最勝王經》流通之者，及持咒人，于百步內光明照燭，我之所有千藥叉神亦常侍衛，隨欲驅使，無不遂
【現代漢語翻譯】 現代漢語譯本 率吐 漢娜漢娜 末尼羯諾迦（如意寶珠） 跋折啰薜琉璃也（金剛琉璃） 目底迦楞訖㗚哆（以珍珠裝飾） 設唎啰裔（身體） 蒲(引)薩婆薩埵呬哆迦摩薜室啰末拏（利益一切眾生） 室唎夜提鼻（吉祥天女） 跋𡅘婆也（獻上） 醫呬醫呬磨毗藍婆（來吧來吧，偉大的） 瞿㗚拏瞿㗚拏𧙕(麻八反)喇娑𧙕喇娑（憤怒憤怒） 達䭾呬么么（賜予我） 阿目迦那末寫(自稱己名)達哩設那迦末寫達哩設南（[某某]的名字，顯現給我看） 么么末那（我的心） 缽喇曷啰大也（給予） 莎訶（圓滿）。
『世尊！我如果見到誦持此咒的人，又見到如此盛大的供養，就會生起慈愛歡喜之心。我就會變化身形，變成小孩子的樣子，或者變成老人、比丘的形象，手中拿著如意末尼寶珠，並且拿著金囊進入道場內，以恭敬的姿態，口中稱念佛名，對持咒的人說：『隨你所求，都讓你如願。』或者隱藏在林中，或者創造寶珠，或者想要得到眾人的喜愛和寵幸，或者求得金銀等物，想要持誦各種咒語，都讓他們靈驗。或者想要得到神通、壽命長遠，以及殊勝美妙的快樂，沒有不稱心的。我現在且說這些事情，如果還要求其他的，都隨你的願望，全部都能成就，寶藏無盡，功德無窮。假使太陽和月亮墜落到地上，或者大地有時會移動，我這真實的話語終究不會虛假，常常得到安穩，隨心快樂。世尊！如果有人能夠受持讀誦這部《金光明最勝王經》，誦持此咒的時候，不用太疲勞，法很快就能成就。世尊！我現在爲了那些貧窮困厄、痛苦煩惱的眾生，說這個神咒，讓他們獲得大利益，都得到富裕快樂，自在無憂，乃至到生命終結，我都會擁護，跟隨這個人，為他消除災厄。也讓那些流通《金光明最勝王經》的人，以及持咒的人，在百步之內光明照耀，我的所有千藥叉神也常常侍衛，隨你驅使，沒有不順從的。』
【English Translation】 English version Sūtu hannā hannā mani-kanaka vajra-vaiḍūrya muktika-alaṃkṛta śarīrāya pu sarva-sattva-hitā-kāma-veśramaṇa śrī-yā-devī vajra-pāya ehi ehi mahā-vilamba kuruṇa kuruṇa prasara prasara dadāhi mama amuka-nāma-śya darśana-kāma-śya darśanam mama mana prahara dāya svāhā.
『World-Honored One! If I see someone reciting this mantra, and also see such a grand offering, I will generate a heart of loving-kindness and joy. I will then transform my body, appearing as a child, or as an old man, or as a Bhikshu, holding a Mani jewel of wish-fulfillment in my hand, and carrying a golden pouch into the Bodhimanda. I will appear respectful, and verbally praise the Buddha's name, saying to the mantra-holder: 『Whatever you seek, I will grant your wish.』 Whether it is to hide in the forest, or to create jewels, or to desire the love and favor of the masses, or to seek gold, silver, and other things, wanting to hold various mantras, I will make them all effective. Or if you desire supernatural powers, longevity, and supreme bliss, everything will be according to your heart's desire. I will now speak of these matters, and if you seek anything else, it will all be according to your wishes, and all will be accomplished. The treasure is endless, and the merit is infinite. Even if the sun and moon fall to the earth, or if the earth sometimes shifts, my true words will never be false. You will always have peace and happiness, and joy according to your heart. World-Honored One! If someone can receive, uphold, and recite this King of Sutras, the Golden Light Sutra, when reciting this mantra, without fatigue, the Dharma will be quickly accomplished. World-Honored One! I now speak this divine mantra for those poor, distressed, and suffering beings, so that they may obtain great benefits, and all attain wealth and happiness, freedom and peace, even until the end of their lives. I will protect and follow this person, to remove calamities for them. I will also cause those who circulate the Golden Light Sutra, and those who hold the mantra, to have light shining within a hundred steps. All my thousand Yaksha gods will also always be in attendance, ready to be dispatched at your will, without fail.』
心。我說實語，無有虛誑，惟佛證知。」
時多聞天王說此咒已，佛言：「善哉！天王！汝能破裂一切眾生貧窮苦網，令得富樂，說是神咒，復令此經廣行於世。」
時四天王俱從座起，偏袒一肩，頂禮雙足，右膝著地，合掌恭敬，以妙伽他贊佛功德：
「佛面猶如凈滿月， 亦如千日放光明； 目凈修廣若青蓮， 齒白齊密猶珂雪。 佛德無邊如大海， 無限妙寶積其中； 智慧德水鎮恒盈， 百千勝定咸充滿。 足下輪相皆嚴飾， 轂輞千輻悉齊平； 手足鞔網遍莊嚴， 猶如鵝王相具足。 佛身光曜等金山， 清凈殊特無倫匹； 亦如妙高功德滿， 故我稽首佛山王。 相好如空不可測， 逾于千月放光明； 皆如焰幻不思議， 故我稽首心無著。」
爾時，四天王讚歎佛已，世尊亦以伽他而答之曰：
「此《金光明》最勝經， 無上十力之所說； 汝等四王常擁護， 應生勇猛不退心。 此妙經寶極甚深， 能與一切有情樂； 由彼有情安樂故， 常得流通贍部洲。 於此大千世界中， 所有一切有情類； 餓鬼傍生及地獄， 如是苦趣悉皆除。 住此南洲諸國王， 及餘一切有情類； 由經威力常歡喜，
【現代漢語翻譯】 現代漢語譯本：'我說的都是實話，沒有半點虛假，只有佛陀可以證明。'
當時，多聞天王（Vaiśravaṇa，四大天王之一，掌管北方）說完這個咒語后，佛陀說：'太好了！天王！你能夠破除一切眾生的貧窮苦難之網，使他們獲得富裕和快樂，宣說這個神奇的咒語，並且讓這部經書廣泛流傳於世。'
當時，四大天王一起從座位上站起來，袒露右肩，頂禮佛陀的雙足，右膝跪地，合掌恭敬，用美妙的伽他（偈頌）讚頌佛陀的功德：
'佛陀的面容猶如清凈圓滿的月亮，也像千個太陽放出光明；眼睛清澈修長，像青色的蓮花，牙齒潔白整齊，像珂雪一樣。佛陀的德行無邊無際，像大海一樣，無數美妙的珍寶積聚在其中；智慧的德水永遠充盈，百千種殊勝的禪定都充滿其中。足下的輪相都莊嚴美好，輪轂輪輞和一千個輻條都齊整平順；手足上有縵網遍佈莊嚴，猶如鵝王一樣具足相好。佛陀的身光像金山一樣，清凈殊勝，無與倫比；也像妙高山（須彌山）一樣功德圓滿，所以我稽首禮拜佛陀這座山王。佛陀的相好如虛空般不可測量，勝過千個月亮放出光明；一切都如火焰和幻象般不可思議，所以我稽首禮拜，心中沒有執著。'
當時，四大天王讚歎佛陀完畢后，世尊也用伽他回答他們說：
'這部《金光明》最勝經，是具有無上十力（如來十力）的佛陀所宣說的；你們四大天王應當常常擁護此經，應該生起勇猛精進、永不退轉的決心。這部美妙的經寶極其深奧，能夠給予一切有情眾生快樂；由於這些有情眾生得到安樂的緣故，此經應當常常在贍部洲（Jambudvīpa，我們所居住的這個世界）流通。在這大千世界中，所有一切有情眾生，包括餓鬼、傍生（畜生）以及地獄眾生，這樣的痛苦境遇都能夠消除。居住在這南贍部洲的各位國王，以及其他一切有情眾生，由於這部經的威力，常常能夠歡喜快樂。'
【English Translation】 English version: 'I speak truthfully, without any falsehood. Only the Buddha knows and can attest to this.'
Then, after the Heavenly King Vaiśravaṇa (the most learned of the Four Heavenly Kings, guardian of the North) recited this mantra, the Buddha said, 'Excellent! Heavenly King! You are able to break the net of poverty and suffering of all sentient beings, enabling them to attain wealth and happiness. By speaking this divine mantra, you also cause this scripture to be widely circulated in the world.'
At that time, the Four Heavenly Kings rose together from their seats, bared one shoulder, prostrated at the Buddha's feet, knelt on their right knees, joined their palms respectfully, and praised the Buddha's merits with wonderful gathas (verses):
'The Buddha's face is like a pure and full moon, also like a thousand suns emitting light; the eyes are clear, long, and wide like blue lotuses, the teeth are white, even, and close together like conch-shell snow. The Buddha's virtues are boundless like the great ocean, with countless wonderful treasures accumulated within; the water of wisdom and virtue is always full, and hundreds of thousands of superior samadhis (meditative states) are completely filled. The wheel marks on the soles of the feet are all adorned, the hubs, rims, and thousand spokes are all even and smooth; the webbed hands and feet are adorned everywhere, like the king of geese, possessing all the auspicious marks. The Buddha's body shines like a golden mountain, pure, unique, and unparalleled; also like Mount Meru (Sumeru), full of merits, therefore I bow my head to the Buddha, the king of mountains. The marks and characteristics are immeasurable like the sky, surpassing the light emitted by a thousand moons; all are like flames and illusions, inconceivable, therefore I bow my head, with a mind free from attachment.'
At that time, after the Four Heavenly Kings praised the Buddha, the World-Honored One also replied to them with gathas:
'This 'Golden Light Sutra' (Suvarṇaprabhāsa Sūtra), the most supreme scripture, is spoken by the Buddha who possesses the unsurpassed Ten Powers (Tathāgata's Ten Powers); you Four Heavenly Kings should always protect it, and should generate a courageous and unretreating mind. This wonderful scripture is extremely profound, and can give joy to all sentient beings; because these sentient beings obtain happiness, this scripture should always circulate in Jambudvīpa (the continent where we live). Within this great thousand-world system, all sentient beings, including hungry ghosts, animals, and hell beings, such suffering realms can all be eliminated. The kings who dwell in this southern Jambudvīpa, and all other sentient beings, due to the power of this scripture, can always be joyful and happy.'
皆蒙擁護得安寧。 亦使此中諸有情， 除眾病苦無賊盜； 賴此國土弘經故， 安隱豐樂無違惱。 若人聽受此經王， 欲求尊貴及財利； 國土豐樂無違諍， 隨心所愿悉皆從。 能令他方賊退散， 于自國界常安隱； 由此最勝經王力， 離諸苦惱無憂怖。 如寶樹王在宅內， 能生一切諸樂具； 最勝經王亦復然， 能與人王勝功德。 譬如澄潔清冷水， 能除飢渴諸熱惱； 最勝經王亦復然， 令樂福者心滿足。 如人室有妙寶篋， 隨所受用悉從心； 最勝經王亦復然， 福德隨心無所乏。 汝等天主及天眾， 應當供養此經王； 若能依教奉持經， 智慧威神皆具足。 現在十方一切佛， 咸共護念此經王； 見有讀誦及受持， 稱歎善哉甚希有。 若有人能聽此經， 身心踴躍生歡喜； 常有百千藥叉眾， 隨所住處護斯人。 於此世界諸天眾， 其數無量不思議； 悉共聽受此經王， 歡喜護持無退轉。 若人聽受此經王， 威德勇猛常自在； 增益一切人天眾， 令離衰惱益光明。」
爾時四天王聞是頌已，歡喜踴躍，白佛言：「世尊！我從昔來未曾得聞如是甚深微妙之法。」心生悲喜，涕
【現代漢語翻譯】 現代漢語譯本 都蒙受擁護而得安寧。 也使此地所有的眾生，消除各種疾病痛苦，沒有盜賊侵擾； 仰賴這個國土弘揚此經的緣故，安穩平靜，豐衣足食，沒有違逆煩惱。 如果有人聽聞受持這部經王，想要追求尊貴和財富利益； 國土豐饒安樂，沒有違逆爭端，一切都能隨心所愿。 能夠使其他地方的盜賊退散，在自己的國界常常安穩平靜； 憑藉這部最殊勝的經王的力量，遠離各種痛苦煩惱，沒有憂愁恐懼。 如同寶樹王在宅內，能夠生長出一切令人快樂的器具； 最殊勝的經王也是這樣，能夠給予人王殊勝的功德。 譬如澄澈清涼的水，能夠消除飢渴和各種熱惱； 最殊勝的經王也是這樣，使喜愛福報的人內心滿足。 如同人的房間里有美妙的寶箱，隨著使用都能如願以償； 最殊勝的經王也是這樣，福德隨心所欲，不會缺乏。 你們這些天主和天眾，應當供養這部經王； 如果能夠依照教導奉行這部經，智慧和威神都能夠具足。 現在十方一切諸佛，都共同護念這部經王； 見到有人讀誦和受持，都稱讚說『善哉！』，非常稀有難得。 如果有人能夠聽聞這部經，身心踴躍，生起歡喜心； 常常有成百上千的藥叉眾（Yaksha，一種守護神），隨著這個人所居住的地方，守護著他。 在這個世界的天眾，數量無數，不可思議； 都共同聽聞受持這部經王，歡喜護持，沒有退轉。 如果有人聽聞受持這部經王，威德勇猛，常常自在； 增益一切人天眾，使他們遠離衰敗煩惱，增加光明。
這時，四大天王（Four Heavenly Kings）聽了這些偈頌后，歡喜踴躍，對佛說：『世尊！我從過去以來，從未曾聽聞過如此甚深微妙的佛法。』心中生起悲傷和歡喜，流下眼淚。
【English Translation】 English version All are protected and attain peace. Also, may all sentient beings in this place be free from diseases and suffering, and without thieves; Relying on this land to propagate this sutra, may there be peace, abundance, and no vexations. If someone listens to and upholds this Sutra King, desiring to seek honor and wealth; May the country be prosperous and peaceful, without conflicts, and may all wishes be fulfilled. It can cause thieves from other places to retreat, and one's own territory will always be peaceful; By the power of this most supreme Sutra King, one is free from all suffering and afflictions, without worry or fear. Like a treasure tree king in the house, it can produce all kinds of joyful things; The most supreme Sutra King is also like this, able to give the king of men supreme merits. Like clear and cool water, it can eliminate hunger, thirst, and all heat afflictions; The most supreme Sutra King is also like this, satisfying the hearts of those who love blessings. Like a person's room having a wonderful treasure box, everything used is according to one's wishes; The most supreme Sutra King is also like this, blessings and virtues are abundant and without lack. You lords of the heavens and heavenly beings should make offerings to this Sutra King; If you can follow the teachings and uphold this sutra, wisdom and divine power will be complete. All Buddhas of the ten directions now jointly protect and remember this Sutra King; Seeing those who recite and uphold it, they praise 'Excellent!', it is very rare and precious. If someone can listen to this sutra, their body and mind will leap with joy; There are always hundreds of thousands of Yaksha (Yaksha, a type of guardian deity) who protect this person wherever they reside. The number of heavenly beings in this world is immeasurable and inconceivable; All together listen to and uphold this Sutra King, joyfully protecting it without regression. If someone listens to and upholds this Sutra King, their majestic virtue will be courageous and always at ease; Increasing all human and heavenly beings, causing them to be free from decline and affliction, and increasing their light."
At that time, the Four Heavenly Kings (Four Heavenly Kings), having heard these verses, rejoiced and leaped with joy, and said to the Buddha: 'World Honored One! I have never heard such profound and subtle Dharma before.' Their hearts arose with sorrow and joy, and they shed tears.
淚交流，舉身戰動，證不思議希有之事，以天曼陀羅花、摩訶曼陀羅花而散佛上。作是殊勝供養佛已，白佛言：「世尊！我等四王各有五百藥叉眷屬，常當處處擁護是經及說法師，以智光明而為助衛。若於此經所有句義忘失之處，我皆令彼憶念不忘，並與陀羅尼殊勝法門令得具足。復欲令此最勝經王所在之處，為諸眾生廣宣流佈，不速隱沒。」
爾時，世尊于大眾中說是法時，無量眾生皆得大智聰睿辯才，攝受無量福德之聚，離諸憂惱，發喜樂心，善明眾論，登出離道，不復退轉，速證菩提。
金光明最勝王經卷第六 大正藏第 16 冊 No. 0665 金光明最勝王經
金光明最勝王經卷第七
大唐三藏沙門義凈奉 制譯
無染著陀羅尼品第十三
爾時，世尊告具壽舍利子：「今有法門，名無染著陀羅尼，是諸菩薩所修行法，過去菩薩之所受持，是菩薩母。」
說是語已，具壽舍利子白佛言：「世尊！陀羅尼者，是何句義？世尊！陀羅尼者，非方處、非非方處。」
作是語已，佛告舍利子：「善哉！善哉！舍利子！汝于大乘已能發起，信解大乘，尊重大乘。如汝所說，陀羅尼者，非方處、非非方處，非法、非非法，非過去、非未來、非現在，非事、非非
【現代漢語翻譯】 現代漢語譯本：淚水交流，渾身戰慄，證明這不可思議的稀有之事，用天界的曼陀羅花 (Mandala，一種花名)、摩訶曼陀羅花 (Maha-Mandala，一種花名) 散在佛的身上。做完這樣殊勝的供養佛之後，稟告佛說：『世尊！我們四大天王各自有五百藥叉 (Yaksa，一種神) 眷屬，常常在各處擁護這部經以及說法師，用智慧光明作為輔助和護衛。如果這部經的任何語句意義有遺忘的地方，我們都讓他們憶念不忘，並且給予陀羅尼 (Dharani，咒語) 殊勝法門，讓他們能夠具足。又想讓這部最殊勝的經王所在的地方，為眾生廣為宣揚流佈，不會迅速隱沒。』 當時，世尊在大眾中宣說此法時，無量眾生都得到大智慧和聰睿辯才，攝取無量福德的聚集，遠離各種憂愁煩惱，生起喜悅快樂的心，善於明白各種論點，登上出離之道，不再退轉，迅速證得菩提 (Bodhi，覺悟)。 《金光明最勝王經》卷第六 大正藏第 16 冊 No. 0665 《金光明最勝王經》 《金光明最勝王經》卷第七 大唐三藏沙門義凈奉 旨翻譯 無染著陀羅尼品第十三 當時，世尊告訴具壽舍利子 (Sariputra，佛陀十大弟子之一) ：『現在有一種法門，名叫無染著陀羅尼 (Anasrava-Dharani，無染著咒)，是諸位菩薩所修行的法，過去菩薩所受持的，是菩薩的母親。』 說完這話后，具壽舍利子稟告佛說：『世尊！陀羅尼 (Dharani，咒語) 的意思是什麼？世尊！陀羅尼 (Dharani，咒語) 不是方處，也不是非方處。』 說完這話后，佛告訴舍利子 (Sariputra，佛陀十大弟子之一) ：『好啊！好啊！舍利子 (Sariputra，佛陀十大弟子之一) ！你對於大乘已經能夠發起，信解大乘，尊重和重視大乘。正如你所說，陀羅尼 (Dharani，咒語) 不是方處，也不是非方處，不是法，也不是非法，不是過去，也不是未來，也不是現在，不是事，也不是非事』
【English Translation】 English version: Shedding tears and trembling all over, they testified to this inconceivable and rare event, scattering celestial Mandala flowers (Mandala, a type of flower) and Maha-Mandala flowers (Maha-Mandala, a type of flower) upon the Buddha. After making this supreme offering to the Buddha, they reported to the Buddha, saying, 'World Honored One! Each of us Four Heavenly Kings has five hundred Yaksha (Yaksa, a type of deity) retinues, who will always protect this sutra and the Dharma masters everywhere, using the light of wisdom as assistance and protection. If any phrases or meanings of this sutra are forgotten, we will cause them to remember them without forgetting, and also grant them the supreme Dharma gate of Dharani (Dharani, a mantra) so that they may be complete. Furthermore, we wish to have this most supreme King of Sutras widely proclaimed and disseminated wherever it is, so that it will not quickly disappear.' At that time, when the World Honored One was expounding this Dharma in the assembly, countless beings all obtained great wisdom and intelligent eloquence, accumulated immeasurable collections of merit, were freed from all worries and afflictions, generated joyful and happy minds, were skilled in understanding various arguments, ascended the path of liberation, no longer regressed, and quickly attained Bodhi (Bodhi, enlightenment). The Golden Light Sutra, Volume Six Taisho Tripitaka, Volume 16, No. 0665, The Golden Light Sutra The Golden Light Sutra, Volume Seven Translated under Imperial Decree by the Tripitaka Master Yijing of the Great Tang Dynasty Chapter Thirteen: The Dharani of Non-Attachment At that time, the World Honored One said to the Venerable Sariputra (Sariputra, one of the Buddha's ten great disciples): 'Now there is a Dharma gate called the Dharani of Non-Attachment (Anasrava-Dharani, mantra of non-attachment), which is the practice of the Bodhisattvas, upheld by the Bodhisattvas of the past, and is the mother of Bodhisattvas.' After saying this, the Venerable Sariputra reported to the Buddha, saying, 'World Honored One! What is the meaning of Dharani (Dharani, a mantra)? World Honored One! Dharani (Dharani, a mantra) is neither a place, nor a non-place.' After saying this, the Buddha said to Sariputra (Sariputra, one of the Buddha's ten great disciples): 'Excellent! Excellent! Sariputra (Sariputra, one of the Buddha's ten great disciples)! You have already been able to initiate the Mahayana, believe and understand the Mahayana, and respect and value the Mahayana. As you said, Dharani (Dharani, a mantra) is neither a place, nor a non-place, neither Dharma, nor non-Dharma, neither past, nor future, nor present, neither a thing, nor a non-thing.'
事，非緣、非非緣，非行、非非行，無有法生，亦無法滅。然為利益諸菩薩故，作如是說。於此陀羅尼功用正道理趣勢力安立，即是諸佛功德，諸佛禁戒，諸佛所學，諸佛秘意，諸佛生處，故名無染著陀羅尼最妙法門。」
作是語已，舍利子白佛言：「世尊！惟愿善逝為我說此陀羅尼法。若諸菩薩能安住者，于無上菩提不復退轉，成就正愿，得無所依，自性辯才，獲希有事，安住聖道，皆由得此陀羅尼故。」
佛告舍利子：「善哉！善哉！如是！如是！如汝所說。若有菩薩得此陀羅尼者，應知是人與佛無異。若有供養尊重、承事供給此菩薩者，應知即是供養于佛。舍利子！若有餘人聞此陀羅尼，受持讀誦生信解者，亦應如是恭敬供養，與佛無異，以是因緣獲無上果。」
爾時世尊即為演說陀羅尼曰：
「怛侄他 刪陀喇你 嗢多喇你 蘇三缽啰底瑟恥哆 蘇那麼 蘇缽喇底瑟恥哆鼻逝也 跋羅 薩底也 缽喇底慎若 蘇阿 嚧訶 慎若那末底 嗢波彈你 阿伐那末底 阿毗師彈你 阿鞞毗耶訶啰 輸婆 伐底 蘇尼室唎多(引)薄虎郡社(引)阿毗婆䭾(引)莎訶」
佛告舍利子：「此無染著陀羅尼句，若有菩薩能善安住、能正受持者，當知是人若於一劫、若百劫、若千劫、若百千劫
【現代漢語翻譯】 現代漢語譯本： 事，不是因緣，也不是非因緣，不是行為，也不是非行為，沒有法產生，也沒有法滅亡。然而爲了利益各位菩薩的緣故，才這樣說。對於這個陀羅尼的功用、正確的道理、趣味、勢力和安立，就是諸佛的功德，諸佛的禁戒，諸佛所學，諸佛的秘密心意，諸佛出生的地方，所以叫做無染著陀羅尼最妙法門。 說完這些話后，舍利子（Śāriputra）對佛說：『世尊！希望善逝（Sugata，如來的一種稱號）為我說這個陀羅尼法。如果各位菩薩能夠安住於此，對於無上菩提就不會再退轉，成就正確的願望，得到無所依賴的境界，具有自性的辯才，獲得稀有的事情，安住于聖道，都是因為得到這個陀羅尼的緣故。』 佛告訴舍利子（Śāriputra）：『很好！很好！正是這樣！正是這樣！正如你所說。如果各位菩薩得到這個陀羅尼，應當知道這個人與佛沒有區別。如果有人供養、尊重、承事、供給這位菩薩，應當知道就是供養佛。舍利子（Śāriputra）！如果其他人聽到這個陀羅尼，受持讀誦併產生信心和理解，也應當像這樣恭敬供養，與佛沒有區別，因為這個因緣可以獲得無上的果報。』 這時，世尊就為大家演說了陀羅尼，內容如下： 『怛侄他 刪陀喇你 嗢多喇你 蘇三缽啰底瑟恥哆 蘇那麼 蘇缽喇底瑟恥哆鼻逝也 跋羅 薩底也 缽喇底慎若 蘇阿 嚧訶 慎若那末底 嗢波彈你 阿伐那末底 阿毗師彈你 阿鞞毗耶訶啰 輸婆 伐底 蘇尼室唎多(引)薄虎郡社(引)阿毗婆䭾(引)莎訶』 佛告訴舍利子（Śāriputra）：『這個無染著陀羅尼句，如果各位菩薩能夠很好地安住、能夠正確地受持，應當知道這個人如果在一劫、一百劫、一千劫、一百千劫
【English Translation】 English version: Affairs are neither caused by conditions, nor by non-conditions; neither by actions, nor by non-actions. There is no Dharma that arises, nor any that ceases. However, for the benefit of all Bodhisattvas, it is spoken thus. The function, correct reasoning, interest, power, and establishment of this Dharani, are the merits of all Buddhas, the precepts of all Buddhas, the learning of all Buddhas, the secret intentions of all Buddhas, and the places of birth of all Buddhas. Therefore, it is called the 'Most Wonderful Dharma Door of the Unstained Dharani'. After saying these words, Śāriputra (舍利子) said to the Buddha: 'World Honored One! May the Sugata (善逝, an epithet of the Tathagata) explain this Dharani Dharma to me. If all Bodhisattvas can abide in it, they will no longer regress from Anuttara-samyak-sambodhi (無上菩提), accomplish their correct vows, attain a state of no dependence, possess innate eloquence, obtain rare things, and abide in the Holy Path, all because of obtaining this Dharani.' The Buddha told Śāriputra (舍利子): 'Excellent! Excellent! It is so! It is so! Just as you have said. If any Bodhisattva obtains this Dharani, it should be known that this person is no different from a Buddha. If anyone makes offerings, respects, serves, and provides for this Bodhisattva, it should be known that they are making offerings to a Buddha. Śāriputra (舍利子)! If others hear this Dharani, receive, uphold, recite, and generate faith and understanding, they should also respectfully make offerings in the same way, being no different from offering to a Buddha, and through this cause, they will obtain the unsurpassed fruit.' At that time, the World Honored One then expounded the Dharani, saying: 'Tadyatha śaṃta rāṇi udrāṇi susaṃpratiṣṭhita sunama supratiṣṭhita bhiṣaje vara satye pratiśiñja su a ruha śiñja namati utpadani avanamati abhiśitani abhibhiye hara śubha vati suniśrita (引) bhaghu kuṃśe (引) abhibadha (引) svaha' The Buddha told Śāriputra (舍利子): 'These are the phrases of the Unstained Dharani. If any Bodhisattva can abide well in them and can correctly receive and uphold them, it should be known that this person, whether in one kalpa, one hundred kalpas, one thousand kalpas, or one hundred thousand kalpas
，所發正愿無有窮盡，身亦不被刀杖、毒藥、水火、猛獸之所損害。何以故？舍利子！此無染著陀羅尼，是過去諸佛母，未來諸佛母，現在諸佛母。舍利子！若復有人以十阿僧企耶三千大千世界滿中七寶，奉施諸佛，及以上妙衣服、飲食種種供養，經無數劫；若復有人於此陀羅尼，乃至一句能受持者，所生之福，倍多於彼。何以故？舍利子！此無染著陀羅尼甚深法門，是諸佛母故。」
時具壽舍利子及諸大眾聞是法已，皆大歡喜，咸愿受持。
金光明最勝王經如意寶珠品第十四
爾時，世尊于大眾中，告阿難陀曰：「汝等當知，有陀羅尼名如意寶珠，遠離一切災厄，亦能遮止諸惡雷電，過去如來、應、正等覺所共宣說。我於今時於此經中，亦為汝等大眾宣說，能於人天為大利益，哀愍世間，擁護一切，令得安樂。」時諸大眾及阿難陀聞佛語已，各各至誠瞻仰世尊，聽受神咒。
佛言：「汝等諦聽，於此東方有光明電王，名阿揭多；南方有光明電王，名設羝嚕；西方有光明電王，名主多光；北方有光明電王，名蘇多末尼。若有善男子、善女人得聞如是電王名字，及知方處者，此人即便遠離一切怖畏之事，及諸災橫悉皆消殄。若於住處書此四方電王名者，于所住處無雷電怖，亦無災厄及諸障惱，
【現代漢語翻譯】 現代漢語譯本：所發的真正誓願沒有窮盡，身體也不會被刀杖、毒藥、水火、猛獸所傷害。為什麼呢？舍利子（Śāriputra）！這個無染著陀羅尼（dhāraṇī），是過去諸佛的母親，未來諸佛的母親，現在諸佛的母親。舍利子（Śāriputra）！如果有人用十個阿僧祇耶（asaṃkhyeya）三千大千世界裝滿七寶，供奉諸佛，以及用上好的衣服、飲食種種供養，經過無數劫；如果有人對於這個陀羅尼（dhāraṇī），乃至一句能夠受持，所生的福報，比前者多很多。為什麼呢？舍利子（Śāriputra）！這個無染著陀羅尼（dhāraṇī）是非常深奧的法門，是諸佛的母親的緣故。」
當時具壽舍利子（Śāriputra）以及各位大眾聽聞這個法之後，都非常歡喜，都願意接受和奉持。
《金光明最勝王經》如意寶珠品第十四
當時，世尊在大眾之中，告訴阿難陀（Ānanda）說：「你們應當知道，有一個陀羅尼（dhāraṇī）名叫如意寶珠，能夠遠離一切災厄，也能遮止各種惡劣的雷電，是過去如來、應、正等覺共同宣說的。我現在在這個經中，也為你們大眾宣說，能夠對人天帶來巨大的利益，哀憐世間，擁護一切，使他們得到安樂。」當時各位大眾以及阿難陀（Ānanda）聽聞佛的教誨后，各自至誠地瞻仰世尊，聽受這個神咒。
佛說：「你們仔細聽，在東方有光明電王，名叫阿揭多（Agata）；南方有光明電王，名叫設羝嚕（Śatru）；西方有光明電王，名叫主多光（Prabhākara）；北方有光明電王，名叫蘇多末尼（Sutāmaṇi）。如果有善男子、善女人聽聞這些電王的名字，並且知道方位，這個人就能遠離一切恐怖的事情，以及各種災禍橫事都會消滅。如果在居住的地方書寫這四方電王的名字，在所居住的地方就沒有雷電的恐懼，也沒有災厄以及各種障礙煩惱。
【English Translation】 English version: The righteous vows made are without end, and the body will not be harmed by knives, staves, poison, water, fire, or fierce beasts. Why is that? Śāriputra! This undefiled dhāraṇī is the mother of all Buddhas of the past, the mother of all Buddhas of the future, and the mother of all Buddhas of the present. Śāriputra! If someone were to fill ten asaṃkhyeya three-thousand-great-thousand worlds with the seven treasures and offer them to all the Buddhas, along with excellent clothing, food, and various offerings, for countless kalpas; and if someone else were to receive and uphold even a single phrase of this dhāraṇī, the merit generated would be many times greater than the former. Why is that? Śāriputra! This undefiled dhāraṇī is a profound Dharma gate and is the mother of all Buddhas."
At that time, the Venerable Śāriputra and all the assembly, having heard this Dharma, were greatly delighted and all wished to receive and uphold it.
The Golden Light Sutra, Chapter Fourteen: The Wish-Fulfilling Jewel
At that time, the World-Honored One, in the midst of the assembly, said to Ānanda: 'You should know that there is a dhāraṇī called the Wish-Fulfilling Jewel, which can ward off all calamities and also prevent all evil thunder and lightning. It was jointly proclaimed by the Tathāgatas, Arhats, and Samyaksaṃbuddhas of the past. Now, in this sutra, I will also proclaim it for you and the assembly, so that it can bring great benefit to humans and devas, have compassion for the world, protect all beings, and bring them peace and happiness.' At that time, all the assembly and Ānanda, having heard the Buddha's words, each sincerely gazed at the World-Honored One, listening to the divine mantra.
The Buddha said: 'Listen carefully. In the east, there is a Lightening King named Agata; in the south, there is a Lightening King named Śatru; in the west, there is a Lightening King named Prabhākara; in the north, there is a Lightening King named Sutāmaṇi. If any good man or good woman hears the names of these Lightening Kings and knows their directions, that person will be free from all fearful events, and all disasters and misfortunes will be extinguished. If one writes the names of these four Lightening Kings in the place where they live, there will be no fear of thunder and lightning in that place, nor will there be any calamities or obstacles and afflictions.'
非時抂死，悉皆遠離。」
爾時世尊即說咒曰：
「怛侄他 你弭 你弭 你弭 尼民達哩 窒哩盧迦 盧羯你 窒哩輸攞波你 曷𠸪叉 曷𠸪叉
「我某甲及此住處，一切恐怖所有苦惱雷電霹靂，乃至抂死，悉皆遠離，莎訶。」
爾時觀自在菩薩摩訶薩在大眾中，即從座起，偏袒右肩，合掌恭敬，白佛言：「世尊！我今亦于佛前，略說如意寶珠神咒，于諸人天為大利益，哀愍世間，擁護一切，令得安樂，有大威力，所求如意。」即說咒曰：
「怛侄他 喝帝 毗喝帝 你喝帝 缽喇窒體雞 缽喇底(丁履反)蜜窒囇 戍提 目羝毗末麗 缽喇婆莎(蘇活反)囇 安茶(入聲)囇般茶囇稅(平聲)帝 般茶啰婆死你 喝囇羯茶(引)囇 劫畢麗 冰揭羅惡綺 達地目企 曷𠸪叉 曷𠸪叉
「我某甲及此住處，一切恐怖所有苦惱，乃至抂死，悉皆遠離，愿我莫見罪惡之事，常蒙聖觀自在菩薩大悲威光之所護念，莎訶。」
爾時，執金剛秘密主菩薩，即從座起，合掌恭敬，白佛言：「世尊！我今亦說陀羅尼咒，名曰無勝，于諸人天為大利益，哀愍世間，擁護一切，有大威力，所求如願。」即說咒曰：
「怛侄他 母你母你 母尼囇 末底末底 蘇末底 莫訶末底 呵呵
【現代漢語翻譯】 現代漢語譯本：非時橫死，全部遠離。
這時世尊就說了咒語：
『怛侄他 你弭 你弭 你弭 尼民達哩 窒哩盧迦（三界） 盧羯你 窒哩輸攞波你（三叉戟手） 曷𠸪叉 曷𠸪叉』
『我某甲以及這個住處，一切恐怖所有苦惱雷電霹靂，乃至橫死，全部遠離，莎訶（成就）。』
這時觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）在大眾中，即從座位起身，袒露右肩，合掌恭敬，對佛說：『世尊！我現在也在佛前，略說如意寶珠神咒，對於人天有大利益，哀憐世間，擁護一切，使他們得到安樂，有大威力，所求如意。』就說了咒語：
『怛侄他 喝帝 毗喝帝 你喝帝 缽喇窒體雞 缽喇底蜜窒囇 戍提 目羝毗末麗 缽喇婆莎囇 安茶囇般茶囇稅帝 般茶啰婆死你 喝囇羯茶囇 劫畢麗 冰揭羅惡綺 達地目企 曷𠸪叉 曷𠸪叉』
『我某甲以及這個住處，一切恐怖所有苦惱，乃至橫死，全部遠離，愿我不要見到罪惡之事，常常蒙受聖觀自在菩薩（Avalokiteśvara Bodhisattva）大悲威光所護念，莎訶（成就）。』
這時，執金剛秘密主菩薩（Vajrapāṇi, the secret lord Bodhisattva），即從座位起身，合掌恭敬，對佛說：『世尊！我現在也說陀羅尼咒，名字叫做無勝，對於人天有大利益，哀憐世間，擁護一切，有大威力，所求如願。』就說了咒語：
『怛侄他 母你母你 母尼囇 末底末底 蘇末底 莫訶末底 呵呵』
【English Translation】 English version: Untimely and violent deaths, may they all be far away.
At that time, the World-Honored One then spoke this mantra:
'Tadyatha nimi nimi nimi nimindadhri trilochanaya lokani trishulapani raksha raksha'
'I, so-and-so, and this dwelling place, may all terrors, all sufferings, thunder, lightning, and even violent deaths, all be far away, Svaha (accomplished).'
At that time, Avalokiteśvara Bodhisattva Mahāsattva, in the midst of the great assembly, arose from his seat, bared his right shoulder, joined his palms respectfully, and said to the Buddha: 'World-Honored One! Now I will also, before the Buddha, briefly speak the Cintamanicakra (wish-fulfilling jewel) divine mantra, for the great benefit of all humans and devas, having compassion for the world, protecting all, enabling them to attain peace and happiness, having great power, fulfilling all wishes.' Then he spoke this mantra:
'Tadyatha hate vihate ni hate pratiteki pratimitrile shuddhe mukti vimali prabhavasale andhale pandhale shvete pandara vasini hili kacchali kapili pingala akshi datti mukhi raksha raksha'
'I, so-and-so, and this dwelling place, may all terrors, all sufferings, and even violent deaths, all be far away, may I not see evil deeds, may I always be protected and cared for by the great compassionate and majestic light of the holy Avalokiteśvara Bodhisattva, Svaha (accomplished).'
At that time, Vajrapāṇi, the secret lord Bodhisattva, arose from his seat, joined his palms respectfully, and said to the Buddha: 'World-Honored One! Now I will also speak a dharani mantra, named Unsurpassed, for the great benefit of all humans and devas, having compassion for the world, protecting all, having great power, fulfilling all wishes.' Then he spoke this mantra:
'Tadyatha muni muni munile mati mati sumati mahamati haha'
呵 磨婆 以那悉底帝(引) 波跛 跋折攞波你 惡甜(火含反)侄㗚茶(上)莎訶
「世尊！我此神咒名曰無勝擁護，若有男女一心受持，書寫讀誦，憶念不忘，我于晝夜，常護是人，於一切恐怖乃至抂死，悉皆遠離。」
爾時，索訶世界主梵天王，即從座起，合掌恭敬，白佛言：「世尊！我亦有陀羅尼微妙法門，于諸人天為大利益，哀愍世間，擁護一切，有大威力，所求如願。」即說咒曰：
「怛侄他 醯哩 弭哩 地哩 莎訶 跋啰甜魔布囇 跋啰甜么末泥 跋啰甜么揭鞞 補澀跛僧悉怛囇 莎訶
「世尊！我此神咒名曰梵治，悉能擁護持是咒者，令離憂惱及諸罪業，乃至抂死，悉皆遠離。」
爾時，帝釋天主即從座起，合掌恭敬，白佛言：「世尊！我亦有陀羅尼，名跋折羅扇你，是大明咒，能除一切恐怖厄難，乃至抂死，悉皆遠離，拔苦與樂，利益人天。」即說咒曰：
「怛侄他 毗你 婆喇你 畔陀么彈滯磨膩你㨖 爾瞿哩 健陀哩 旃茶哩 摩登耆(上)卜羯死 薩啰跋[口束頁]鞞(去) 呬娜末低 答么 嗢多喇你 莫呼喇你 達喇你 計斫羯啰婆抧 舍伐哩 奢伐哩 莎訶」
爾時，多聞天王、持國天王、增長天王、廣目天王俱從座起，合掌恭
【現代漢語翻譯】 現代漢語譯本 『呵 磨婆 以那悉底帝(引) 波跛 跋折攞波你 惡甜(火含反)侄㗚茶(上)莎訶』
『世尊！我此神咒名曰無勝擁護，若有男女一心受持，書寫讀誦，憶念不忘，我于晝夜，常護是人，於一切恐怖乃至抂死，悉皆遠離。』
爾時，索訶世界主梵天王，即從座起，合掌恭敬，白佛言：『世尊！我亦有陀羅尼微妙法門，于諸人天為大利益，哀愍世間，擁護一切，有大威力，所求如願。』即說咒曰：
『怛侄他 醯哩 弭哩 地哩 莎訶 跋啰甜魔布囇 跋啰甜么末泥 跋啰甜么揭鞞 補澀跛僧悉怛囇 莎訶』
『世尊！我此神咒名曰梵治，悉能擁護持是咒者，令離憂惱及諸罪業，乃至抂死，悉皆遠離。』
爾時，帝釋天主即從座起，合掌恭敬，白佛言：『世尊！我亦有陀羅尼，名跋折羅扇你，是大明咒，能除一切恐怖厄難，乃至抂死，悉皆遠離，拔苦與樂，利益人天。』即說咒曰：
『怛侄他 毗你 婆喇你 畔陀么彈滯磨膩你㨖 爾瞿哩 健陀哩 旃茶哩 摩登耆(上)卜羯死 薩啰跋[口束頁]鞞(去) 呬娜末低 答么 嗢多喇你 莫呼喇你 達喇你 計斫羯啰婆抧 舍伐哩 奢伐哩 莎訶』
爾時，多聞天王、持國天王、增長天王、廣目天王俱從座起，合掌恭敬
【English Translation】 English version 『Oṃ mahāḥ indra siddhaye pāpa vajra pāṇi agni dhṛta svāhā』
『World-Honored One! This divine mantra of mine is called 'Invincible Protector'. If there are men and women who single-mindedly receive and uphold it, write, recite, read, and remember it without forgetting, I will constantly protect these people day and night, keeping them far away from all terrors and even untimely death.』
At that time, Brahmā, the lord of the Sahā world, rose from his seat, joined his palms respectfully, and said to the Buddha: 『World-Honored One! I also have a subtle and wonderful Dharma-gate of dhāraṇī, which brings great benefit to all humans and devas, has compassion for the world, protects all beings, has great power, and fulfills all wishes.』 Then he spoke the mantra:
『Tadyathā hili mili dhili svāhā bhara thama bure bhara thama matani bhara thama ghaṭe puṣpa saṃsthitale svāhā』
『World-Honored One! This divine mantra of mine is called 'Brahmā's Cure', and it can fully protect those who hold this mantra, keeping them away from sorrow, affliction, and all sins, and even untimely death.』
At that time, Śakra, the lord of the devas, rose from his seat, joined his palms respectfully, and said to the Buddha: 『World-Honored One! I also have a dhāraṇī called Vajra Śanti, which is a great bright mantra that can remove all terrors and calamities, and even untimely death, relieving suffering and giving joy, benefiting humans and devas.』 Then he spoke the mantra:
『Tadyathā bhini bharani bandha mataste mamini che ir gauri gandhari candali matangi pukkasi sarva varpe hinda mati dama uttarani moharani darani ke chakra vaki shavari shavari svāhā』
At that time, Vaiśravaṇa (the Heavenly King of the North, Guardian of the North), Dhṛtarāṣṭra (the Heavenly King of the East, Guardian of the East), Virūḍhaka (the Heavenly King of the South, Guardian of the South), and Virūpākṣa (the Heavenly King of the West, Guardian of the West) all rose from their seats, joined their palms respectfully.
敬，白佛言：「世尊！我今亦有神咒，名施一切眾生無畏，于諸苦惱常為擁護，令得安樂，增益壽命，無諸患苦，乃至抂死，悉皆遠離。」即說咒曰：
「怛侄他補澀閉 蘇補澀閉 度么缽唎呵囇 阿囄耶缽喇設悉帝 扇帝涅 目帝忙揭例窣睹帝 悉哆鼻帝 莎訶」
爾時，復有諸大龍王，所謂末那斯龍王、電光龍王、無熱池龍王、電舌龍王、妙光龍王，俱從座起，合掌恭敬，白佛言：「世尊！我亦有如意寶珠陀羅尼，能遮惡電，除諸恐怖，能於人天為大利益，哀愍世間，擁護一切，有大威力，所求如願，乃至抂死，悉皆遠離，一切毒藥皆令止息，一切造作蠱道咒術不吉祥事悉令除滅。我今以此神咒奉獻世尊，惟愿哀愍慈悲納受，當令我等離此龍趣永舍慳貪。何以故？由此慳貪于生死中受諸苦惱，我等愿斷慳貪種子。」即說咒曰：
「怛侄他 阿折囇 阿末囇 阿蜜㗚諦 惡叉裔 阿弊裔 奔尼缽唎耶栗諦 薩婆波跛 缽喇苫摩尼裔 莎訶 阿離裔般豆 蘇波尼裔莎訶
「世尊！若有善男子、善女人，口中說此陀羅尼明咒，或書經卷，受持讀誦、恭敬供養者，終無雷電霹靂，及諸恐怖苦惱憂患，乃至抂死，悉皆遠離；所有毒藥蠱魅厭禱，害人虎狼師子毒蛇之類，乃至蚊虻悉不為害。」
【現代漢語翻譯】 現代漢語譯本 敬，稟告佛陀說：『世尊！我現在也有一個神咒，名為施一切眾生無畏，對於各種苦惱常常加以擁護，使眾生得到安樂，增長壽命，沒有各種疾病痛苦，乃至意外死亡，全部都遠離。』隨即說了咒語： 『怛侄他 補澀閉 蘇補澀閉 度么缽唎呵囇 阿囄耶缽喇設悉帝 扇帝涅 目帝忙揭例窣睹帝 悉哆鼻帝 莎訶』 這時，又有各位大龍王，即末那斯龍王（Manas Dragon King）、電光龍王（Electric Light Dragon King）、無熱池龍王（Anavatapta Dragon King）、電舌龍王（Electric Tongue Dragon King）、妙光龍王（Wonderful Light Dragon King），一齊從座位站起，合掌恭敬，稟告佛陀說：『世尊！我也有如意寶珠陀羅尼，能夠遮擋惡電，消除各種恐怖，能夠對人天帶來巨大的利益，憐憫世間，擁護一切，有巨大的威力，所求如願，乃至意外死亡，全部都遠離，一切毒藥都停止發作，一切造作的蠱道咒術不吉祥的事情全部都消除。我現在用這個神咒奉獻給世尊，希望您哀憫慈悲地接受，使我們能夠離開這龍的境地，永遠捨棄慳貪。為什麼呢？因為這慳貪在生死中遭受各種苦惱，我們希望斷除慳貪的種子。』隨即說了咒語： 『怛侄他 阿折囇 阿末囇 阿蜜㗚諦 惡叉裔 阿弊裔 奔尼缽唎耶栗諦 薩婆波跛 缽喇苫摩尼裔 莎訶 阿離裔般豆 蘇波尼裔莎訶』 『世尊！如果有善男子、善女人，口中唸誦這個陀羅尼明咒，或者書寫經卷，受持讀誦、恭敬供養的人，終究沒有雷電霹靂，以及各種恐怖苦惱憂患，乃至意外死亡，全部都遠離；所有毒藥蠱魅厭禱，害人的虎狼獅子毒蛇之類，乃至蚊虻都不會造成傷害。』
【English Translation】 English version Then, Respectfully, he addressed the Buddha: 'World Honored One! I also have a divine mantra, named 'Bestowing Fearlessness on All Beings,' which constantly protects them from all kinds of suffering, bringing them peace and happiness, increasing their lifespan, free from all illnesses and suffering, and even untimely death, all are kept far away.' Then he spoke the mantra: 'Tadyatha bhuṣe bi subhuṣe dhumra pari hare āśaya prashasti śānti ni mukti mangale stute siddha bhite svāhā' At that time, there were also various great Dragon Kings, namely, Manas Dragon King, Electric Light Dragon King, Anavatapta Dragon King, Electric Tongue Dragon King, Wonderful Light Dragon King, who all rose from their seats, joined their palms respectfully, and addressed the Buddha: 'World Honored One! I also have the Wish-Fulfilling Jewel Dharani, which can ward off evil lightning, eliminate all terrors, and bring great benefits to humans and devas, having compassion for the world, protecting all, having great power, fulfilling all wishes, and even untimely death, all are kept far away; all poisons will cease to function, and all crafted gu arts, curses, and inauspicious events will all be eliminated. I now offer this divine mantra to the World Honored One, hoping that you will compassionately and mercifully accept it, so that we may leave this dragon realm and forever abandon stinginess. Why? Because this stinginess causes us to suffer all kinds of afflictions in samsara. We wish to cut off the seeds of stinginess.' Then he spoke the mantra: 'Tadyatha acale amale amṛte akṣaye apaye puṇya pari arthe sarva pāpa prashamani ye svāhā ārye bandhu subandhu ye svāhā' 'World Honored One! If there are good men or good women who recite this Dharani mantra, or write it in sutra scrolls, uphold, recite, respectfully make offerings, they will never encounter thunder, lightning, or any terrors, suffering, worries, or even untimely death, all will be kept far away; all poisons, gu enchantments, curses, harmful tigers, wolves, lions, poisonous snakes, and even mosquitoes will not cause harm.'
爾時，世尊普告大眾：「善哉！善哉！此等神咒皆有大力，能隨眾生心所求事，悉令圓滿，為大利益，除不至心；汝等勿疑。」時諸大眾聞佛語已，歡喜信受。
金光明最勝王經大辯才天女品第十五之一
爾時大辯才天女于大眾中，即從座起，頂禮佛足，白佛言：「世尊！若有法師，說是《金光明最勝王經》者，我當益其智慧，具足莊嚴言說之辯；若彼法師於此經中文字句義所有忘失，皆令憶持，能善開悟，復與陀羅尼總持無礙。又此《金光明最勝王經》，為彼有情已於百千佛所種諸善根常受持者，于贍部洲廣行流佈，不速隱沒。復令無量有情聞是經典，皆得不可思議捷利辯才無盡大慧，善解眾論及諸伎術，能出生死，速趣無上正等菩提，于現世中增益壽命，資身之具悉令圓滿。世尊！我當爲彼持經法師及余有情，於此經典樂聽聞者，說其咒藥洗浴之法。彼人所有惡星災變與初生時星屬相違，疫病之苦、斗諍戰陣、惡夢鬼神、蠱毒厭魅、咒術起尸，如是諸惡為障難者，悉令除滅。諸有智者應作如是洗浴之法，當取香藥三十二味，所謂：
「菖蒲(跋者)、牛黃(瞿盧折娜)、苜蓿香(塞畢力迦)、麝香(莫訶婆伽)、雄黃(末㮈眵羅)、合昏樹(尸利灑)、白及(因達啰喝悉哆)、芎藭(阇莫迦
【現代漢語翻譯】 現代漢語譯本 這時，世尊普遍地告訴大眾：『好啊！好啊！這些神咒都具有強大的力量，能夠隨著眾生心中所求的事情，全部使之圓滿，帶來巨大的利益，除了那些不誠心的人；你們不要懷疑。』當時，大眾聽了佛的話后，歡喜地信受。
《金光明最勝王經·大辯才天女品》第十五之一
這時，大辯才天女在大眾中，立即從座位上站起，頂禮佛足，對佛說：『世尊！如果有法師宣說這部《金光明最勝王經》，我應當增益他的智慧，使他具足莊嚴的言辭辯才；如果那位法師對於這部經中的文字句義有所遺忘，我都令他憶持，能夠很好地開悟，並且給予陀羅尼總持，沒有障礙。而且這部《金光明最勝王經》，爲了那些已經在百千佛所種下各種善根，經常受持的有情眾生，在贍部洲廣泛地流傳，不會迅速隱沒。又令無量有情眾生聽聞這部經典，都能夠得到不可思議的敏捷辯才和無盡的大智慧，善於理解各種論議和各種技藝，能夠脫離生死，迅速趨向無上正等菩提，在現世之中增益壽命，資身之物全部使之圓滿。世尊！我應當爲了那些持經的法師以及其他對於這部經典樂於聽聞的有情眾生，宣說咒藥洗浴的方法。那些人所有的惡星災變，以及與初生時的星宿屬性相違背，疫病的痛苦、爭鬥戰陣、惡夢鬼神、蠱毒厭魅、咒術起尸，像這樣的各種惡事作為障礙的，全部使之消除滅盡。所有有智慧的人應當做這樣的洗浴之法，應當取香藥三十二味，所謂：』
『菖蒲(bá zhě)，牛黃(qú lú zhé nà)，苜蓿香(sāi bì lì jiā)，麝香(mò hē pó qié)，雄黃(mò nài chī luó)，合昏樹(shī lì sǎ)，白及(yīn dá luó hē xī duō)，芎藭(zhā mò jiā)
【English Translation】 English version At that time, the World Honored One universally addressed the assembly: 'Excellent! Excellent! These divine mantras all possess great power, capable of fulfilling all the desires in the minds of sentient beings, bringing great benefits, except for those who are not sincere; you should not doubt.' At that time, the assembly, having heard the Buddha's words, joyfully accepted and believed.
The Golden Light Sutra, Chapter Fifteen, Part One: The Great Eloquent Goddess
At that time, the Great Eloquent Goddess, within the assembly, immediately rose from her seat, prostrated at the Buddha's feet, and said to the Buddha: 'World Honored One! If there are Dharma masters who expound this 'Golden Light Sutra', I shall increase their wisdom, enabling them to possess adorned eloquence in speech; if those Dharma masters forget any words, phrases, or meanings within this sutra, I shall cause them to remember and retain them, enabling them to be well-enlightened, and I shall also grant them the dharani of total retention, without obstruction. Moreover, this 'Golden Light Sutra', for those sentient beings who have already planted various good roots in the presence of hundreds of thousands of Buddhas and constantly uphold it, will be widely propagated in Jambudvipa and will not quickly disappear. Furthermore, it will cause countless sentient beings who hear this sutra to obtain inconceivable swift eloquence and endless great wisdom, to be skilled in understanding various treatises and various arts, to be able to escape birth and death, and to quickly approach unsurpassed complete enlightenment, increasing their lifespan in this present life, and fulfilling all their needs for sustenance. World Honored One! I shall, for those Dharma masters who uphold the sutra and other sentient beings who delight in hearing this sutra, explain the method of bathing with mantra medicine. All evil star calamities of those people, as well as those that are contrary to the attributes of the stars at the time of their birth, the suffering of epidemics, strife and battles, evil dreams, ghosts and spirits, poisonous curses, witchcraft, and the rising of corpses through spells, all such evils that are obstacles, I shall cause them to be eliminated and extinguished. All wise people should perform such a bathing method, and should take thirty-two kinds of fragrant medicines, namely:'
'Sweet Flag (Bá zhě), Ox Gallstone (Qú lú zhé nà), Alfalfa Fragrance (Sāi bì lì jiā), Musk (Mò hē pó qié), Realgar (Mò nài chī luó), Silk Tree (Shī lì sǎ), Bletilla striata (Yīn dá luó hē xī duō), Ligusticum wallichii (Zhā mò jiā)'
)、㺃杞根(苫弭)、松脂(室利薜瑟得迦)、桂皮(咄者)、香附子(目窣哆)、沉香(惡揭嚕)、栴檀(栴檀娜)、零凌香(多揭羅)、丁子(索瞿者)、鬱金(茶矩么)、婆律膏(揭羅娑)、葦香(捺剌柁)、竹黃(𩾲路戰娜)、細豆蔻(蘇泣迷羅)、甘松(苦弭哆)、藿香(缽怛羅)、茅根香(嗢尸羅)、叱脂(薩洛計)、艾納(世黎也)、安息香(窶具攞)、芥子(薩利殺跛)、馬芹(葉婆你)、龍花須(那伽雞薩羅)、白膠(薩折羅婆)、青木(矩瑟侘)。皆等分以布灑星日，一處搗篩，取其香末，當以此咒咒一百八遍。咒曰：
「怛侄他 蘇訖栗帝 訖栗帝訖栗帝劫摩怛里 繕怒羯啰滯 郝羯喇滯 因達啰阇利膩 鑠羯㘓滯 缽設侄囇 阿伐底羯細 計娜矩睹矩睹 腳迦鼻囇 劫鼻囇劫鼻囇劫毗啰末底(丁里反) 尸羅末底那底度啰末底哩 波伐雉畔稚囇 室囇室囇薩底悉體羝莎訶
「若樂如法洗浴時， 應作壇場方八肘； 可於寂靜安隱處， 念所求事不離心。 應涂牛糞作其壇， 于上普散諸花彩； 當以凈潔金銀器， 盛滿美味並乳蜜。 于彼壇場四門所， 四人守護法如常； 令四童子好嚴身， 各於一角持瓶水。 於此常燒安息香， 五音之樂聲不絕；
幡蓋莊嚴懸繒彩， 安在壇場之四邊。 復于場內建明鏡， 利刀兼箭各四枚； 于壇中心埋大盆， 應以漏版安其上。 用前香末以和湯， 亦復安在於壇內； 既作如斯佈置已， 然後誦咒結其壇。
「結界咒曰：
「怛侄他 頞喇計 娜也泥(去) 呬囇弭囇祇囇 企企囇莎訶
「如是結界已， 方入于壇內； 咒水三七遍， 散灑於四方。 次可咒香湯， 滿一百八遍； 四邊安幔障， 然後洗浴身。
「咒水咒湯咒曰：
「怛侄他(一) 索揭智(貞勵反，下同)(二) 毗揭智(三) 毗揭荼伐底(四) 莎訶(五)
「若洗浴訖，其洗浴湯及壇場中供養飲食棄河池內，余皆收攝。如是浴已，方著凈衣，既出壇場，入凈室內。咒師教其發弘誓願，永斷眾惡，常修諸善，于諸有情興大悲心，以是因緣當獲無量隨心福報。」
復說頌曰：
「若有病苦諸眾生， 種種方藥治不差； 若依如是洗浴法， 並復讀誦斯經典。 常于日夜念不散， 專想慇勤生信心； 所有患苦盡消除， 解脫貧窮足財寶。 四方星辰及日月， 威神擁護得延年； 吉祥安隱福德增， 災變厄難皆除遣。
「次誦護身
【現代漢語翻譯】 現代漢語譯本 幡蓋和莊嚴的綵帶懸掛著，安置在壇場的四邊。 再在壇場中放置明鏡，鋒利的刀和箭各四枚； 在壇的中心埋一個大盆，應該用帶孔的漏板安放在盆上。 用之前的香末與水調和，也安放在壇內； 這樣佈置完畢后，然後誦咒來結界壇場。
結界咒說：
『怛侄他（tād-zhí-tuō） 頞喇計（è-là-jì） 娜也泥（nà-yě-ní）（去聲） 呬囇弭囇祇囇（xì-lì-mǐ-lì-qí-lì） 企企囇（qǐ-qǐ-lì） 莎訶（suō-hē）』
這樣結界完畢后，才可以進入壇內； 持咒加持水二十一遍，向四方散灑。 然後可以持咒加持香湯，滿一百零八遍； 四邊安設帷幔遮擋，然後洗浴身體。
咒水咒湯咒說：
『怛侄他（tād-zhí-tuō）（一） 索揭智（suǒ-jiē-zhì）（貞勵反，下同）（二） 毗揭智（pí-jiē-zhì）（三） 毗揭荼伐底（pí-jiē-tú-fá-dǐ）（四） 莎訶（suō-hē）（五）』
如果洗浴完畢，洗浴用的水和壇場中供養的飲食要丟棄在河池內，其餘的都要收起來。這樣洗浴后，才穿上乾淨的衣服，從壇場出來，進入乾淨的室內。咒師教他發起弘大的誓願，永遠斷絕各種惡行，常常修習各種善行，對於各種有情眾生興起大悲心，因為這個因緣應當獲得無量隨心的福報。
又說頌：
『如果有被病痛折磨的眾生，用各種方藥治療都無法痊癒； 如果依照這樣的洗浴方法，並且誦讀這部經典。 常常在日夜唸誦不間斷，專心致志地生起信心； 所有的患病痛苦都消除，解脫貧窮而擁有充足的財寶。 四方星辰以及日月，以威神之力擁護他得到延年益壽； 吉祥安穩福德增長，災禍變故厄運苦難都消除遣散。
下面誦護身咒
【English Translation】 English version Banners, canopies, and adorned ribbons are hung, placed on the four sides of the altar. Furthermore, place bright mirrors in the altar, along with four sharp knives and four arrows; Bury a large basin in the center of the altar, and a perforated sieve should be placed on top of it. Mix the previous incense powder with water, and also place it within the altar; Once these arrangements are made, then recite mantras to consecrate the altar.
The consecration mantra says:
'Tadyatha (tād-zhí-tuō) Adrake (è-là-jì) Nayanī (nà-yě-ní) (falling tone) Hili Mili Kili (xì-lì-mǐ-lì-qí-lì) Kiki Li (qǐ-qǐ-lì) Svaha (suō-hē)'
After such consecration, one may enter the altar; Chant mantras over water twenty-one times, and sprinkle it in the four directions. Next, one may chant mantras over the scented water, a full one hundred and eight times; Set up curtains on all four sides, and then bathe the body.
The mantra for blessing water and scented water says:
'Tadyatha (tād-zhí-tuō) (one) Sokejati (suǒ-jiē-zhì) (pronounced zhen li, same below) (two) Vikejati (pí-jiē-zhì) (three) Viketavati (pí-jiē-tú-fá-dǐ) (four) Svaha (suō-hē) (five)'
If the bathing is completed, the bathing water and the food offerings in the altar should be discarded in rivers and ponds, and the rest should be collected. After bathing in this way, put on clean clothes, leave the altar, and enter a clean room. The mantra master teaches him to make great vows, to forever cut off all evil deeds, to constantly cultivate all good deeds, and to arouse great compassion for all sentient beings, because of this cause, he should obtain immeasurable wish-fulfilling blessings.
Again, a verse is spoken:
'If there are sentient beings suffering from illness, and various medicines cannot cure them; If they follow this bathing method, and also recite this scripture. Constantly recite it day and night without interruption, focusing diligently and generating faith; All suffering from illness will be eliminated, and they will be liberated from poverty and possess abundant wealth. The stars in the four directions, as well as the sun and moon, will protect them with their divine power and grant them longevity; Auspiciousness, peace, and merit will increase, and disasters, calamities, and misfortunes will all be eliminated and dispelled.'
Next, recite the body protection mantra
咒三七遍。咒曰：
「怛侄他 三謎 毗三謎 莎訶 索揭滯毗揭滯 莎訶 毗揭茶(亭耶反)伐底 莎訶娑揭啰 三步多也莎訶 塞建陀 摩多也莎訶 尼攞建佗也 莎訶 阿缽啰市哆 毗𠼝耶也 莎訶 呬摩槃哆 三步多也 莎訶 阿你蜜攞 薄怛啰也 莎訶 南謨薄伽伐都 跋啰甜摩寫莎訶 南謨薩啰酸(蘇活)底 莫訶提鼻裔莎訶 悉甸睹漫(此云成就我某甲)曼怛啰缽拖莎訶 怛喇睹仳侄哆 跋啰甜摩奴末睹 莎訶」
爾時，大辯才天女說洗浴法壇場咒已，前禮佛足，白佛言：「世尊！若有苾芻、苾芻尼、鄔波索迦、鄔波斯迦，受持讀誦、書寫流佈是妙經王，如說行者，若在城邑聚落、曠野山林、僧尼住處，我為是人將諸眷屬作天伎樂，來詣其所而為擁護，除諸病苦、流星變怪、疫疾斗諍、王法所拘、惡夢惡神為障礙者，蠱道厭術悉皆除殄，饒益是等持經之人。苾芻等眾及諸聽者，皆令速渡生死大海，不退菩提。」
爾時，世尊聞是說已，贊辯才天女言：「善哉！善哉！天女！汝能安樂利益無量無邊有情，說此神咒及以香水壇場法式，果報難思。汝當擁護最勝經王，勿令隱沒，常得流通。」爾時，大辯才天女禮佛足已，還複本座。
爾時，法師授記憍陳如婆羅門，承佛威力，于大
【現代漢語翻譯】 現代漢語譯本： 持咒三七遍。咒語如下： 『怛侄他，三謎，毗三謎，莎訶。索揭滯，毗揭滯，莎訶。毗揭茶（亭耶反）伐底，莎訶。娑揭啰，三步多也，莎訶。塞建陀（Skanda，意為鳩摩羅神），摩多也，莎訶。尼攞建佗也（Nilakantha，意為青頸觀音），莎訶。阿缽啰市哆（Aparajita，意為無能勝），毗𠼝耶也，莎訶。呬摩槃哆，三步多也，莎訶。阿你蜜攞，薄怛啰也，莎訶。南謨薄伽伐都（Namo Bhagavate，意為皈命世尊），跋啰甜摩寫，莎訶。南謨薩啰酸（蘇活）底（Namo Sarasvati，意為皈命辯才天女），莫訶提鼻裔，莎訶。悉甸睹漫（Siddhyantu，此云成就我某甲）曼怛啰缽拖，莎訶。怛喇睹仳侄哆，跋啰甜摩奴末睹，莎訶。』 爾時，大辯才天女（Mahasarasvati，智慧女神）說完洗浴法壇場的咒語后，向前禮拜佛足，稟告佛說：『世尊！如果有比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、鄔波索迦（upasaka，男居士）、鄔波斯迦（upasika，女居士），受持讀誦、書寫流佈這部妙經之王，如經中所說修行的人，無論在城邑聚落、曠野山林、僧尼住處，我都會爲了這些人，帶領我的眷屬，演奏天上的音樂，來到他們所在的地方，為他們擁護，消除各種病苦、流星變怪、疫病爭鬥、王法拘禁、惡夢惡神所造成的障礙，蠱道厭勝之術全部消除，饒益這些持經之人。使比丘等大眾以及所有聽聞者，都能迅速渡過生死大海，永不退轉菩提之心。』 當時，世尊聽了這些話后，讚歎辯才天女說：『很好！很好！天女！你能夠安樂利益無量無邊的眾生，宣說這個神咒以及香水壇場的法式，其果報不可思議。你應該擁護這部最殊勝的經王，不要讓它隱沒，要讓它永遠流通。』當時，大辯才天女禮拜佛足后，回到原來的座位。 當時，法師為憍陳如（Ajnatakaundinya，最初的五比丘之一）婆羅門（Brahmin，印度教祭司種姓）授記，憑藉佛的威力，在大
【English Translation】 English version: Recite this mantra thirty-seven times. The mantra is: 『Tadyatha, same, visame, svaha. Sokage, vige, svaha. Vigacha (pronounced Ting Ye Fan) vatte, svaha. Sagarah, sambhutaya, svaha. Skanda (Skanda, meaning the god Kumara), mataya, svaha. Nilakantha (Nilakantha, meaning the blue-necked Avalokiteshvara), svaha. Aparajita (Aparajita, meaning the invincible one), vijayaya, svaha. Himavanta, sambhutaya, svaha. Animila, patraya, svaha. Namo Bhagavate (Namo Bhagavate, meaning Homage to the Blessed One), varadama, svaha. Namo Sarasvati (Namo Sarasvati, meaning Homage to the Goddess Sarasvati), mahadevyai, svaha. Siddhyantu (Siddhyantu, meaning May I, so-and-so, be successful) mantra pada, svaha. Tratuh bhidyata, varada manumate, svaha.』 At that time, the Great Goddess Sarasvati (Mahasarasvati, the goddess of wisdom), having finished reciting the mantra for the bathing ritual mandala, stepped forward, prostrated at the Buddha's feet, and said to the Buddha: 『World Honored One! If there are bhikshus (bhiksu, male monastic), bhikshunis (bhiksuni, female monastic), upasakas (upasaka, male lay follower), or upasikas (upasika, female lay follower) who receive, uphold, recite, write, and propagate this wonderful King of Sutras, and practice according to its teachings, whether they are in cities, villages, wildernesses, forests, or monasteries, I will, for the sake of these people, lead my retinue, play heavenly music, come to their location, and protect them, eliminating all kinds of illnesses, meteor anomalies, epidemics, disputes, legal constraints, nightmares, and obstacles caused by evil spirits, and completely eradicate all forms of witchcraft and curses, benefiting those who uphold this sutra. May all the bhikshus and other listeners quickly cross the ocean of samsara and never regress from Bodhi.』 At that time, the World Honored One, having heard these words, praised the Goddess Sarasvati, saying: 『Excellent! Excellent! Goddess! You are able to bring peace and benefit to immeasurable sentient beings by proclaiming this divine mantra and the method of the fragrant water mandala, the karmic rewards of which are inconceivable. You should protect this most supreme King of Sutras, not allowing it to be hidden, and ensuring that it is always circulated.』 At that time, the Great Goddess Sarasvati bowed at the Buddha's feet and returned to her original seat. At that time, the Dharma Master bestowed a prophecy upon Ajnatakaundinya (Ajnatakaundinya, one of the first five disciples of the Buddha), a Brahmin (Brahmin, a member of the priestly caste in Hinduism), relying on the Buddha's power, in the great
眾前贊請辯才天女曰：
「聰明勇進辯才天， 人天供養悉應受； 名聞世間遍充滿， 能與一切眾生愿。 依高山頂勝住處， 葺茅為室在中居； 恒結軟草以為衣， 在處常翹於一足。 諸天大眾皆來集， 咸同一心申贊請； 惟愿智慧辯才天， 以妙言詞施一切。」
爾時，辯才天女即便受請，為說咒曰：
「怛侄他慕囇只囇 阿伐帝(貞勵)阿伐吒伐底(丁里，下同)馨遇㘑名具㘑 名具羅伐底 鴦具師 末唎只三末底 毗三末底惡近(入) 唎莫近唎怛啰只 怛啰者伐 底質質哩室裡蜜里 末難地 曇(去)末唎只 八啰拏畢唎裔 盧迦逝瑟跇(丑世反) 盧迦失囇瑟恥 盧迦畢唎裔 悉馱跋唎帝 毗么目企(輕利反)輸只折唎 阿缽唎底喝帝 阿缽喇底喝哆勃地 南母只 南母只 莫訶提鼻缽喇底近(入)唎昏(火恨)拏(上)南摩塞迦啰 我某甲勃地 達哩奢呬 勃地 阿缽喇底喝哆 婆(上)跋睹 匝婆謎毗輸侄睹 舍悉怛啰輸路迦 曼怛啰畢得迦 迦婢耶地數 怛侄他 莫訶缽喇婆鼻 呬里蜜里呬里蜜里 毗折喇睹謎勃地 我某甲勃地輸提 薄伽伐點 提毗焰 薩羅酸(蘇活)點(丁焰反)羯啰(魯家)滯雞由囇雞由啰末底 呬里蜜里呬里蜜里 阿婆訶耶弭
【現代漢語翻譯】 現代漢語譯本： 大眾上前讚頌並祈請辯才天女（Sarasvati）說： 『聰明勇敢具辯才的天女啊，人天供養您都應接受； 您的名聲在世間遍佈，能滿足一切眾生的願望。 您依傍在高山頂上的殊勝住所，用茅草搭建房屋居住其中； 總是用柔軟的草結成衣服，在任何地方都常翹著一隻腳。 諸天大眾都聚集而來，都一心一意地表達讚頌和祈請； 惟愿智慧辯才天女，用美妙的言辭施予一切眾生。』 這時，辯才天女立刻接受祈請，為大家宣說了咒語： 『怛侄他 慕囇只囇 阿伐帝（貞勵）阿伐吒伐底（丁里，下同）馨遇㘑名具㘑 名具羅伐底 鴦具師 末唎只三末底 毗三末底惡近（入） 唎莫近唎怛啰只 怛啰者伐 底質質哩室裡蜜里 末難地 曇（去）末唎只 八啰拏畢唎裔 盧迦逝瑟跇（丑世反） 盧迦失囇瑟恥 盧迦畢唎裔 悉馱跋唎帝 毗么目企（輕利反）輸只折唎 阿缽唎底喝帝 阿缽喇底喝哆勃地 南母只 南母只 莫訶提鼻缽喇底近（入）唎昏（火恨）拏（上）南摩塞迦啰 我某甲勃地 達哩奢呬 勃地 阿缽喇底喝哆 婆（上）跋睹 匝婆謎毗輸侄睹 舍悉怛啰輸路迦 曼怛啰畢得迦 迦婢耶地數 怛侄他 莫訶缽喇婆鼻 呬里蜜里呬里蜜里 毗折喇睹謎勃地 我某甲勃地輸提 薄伽伐點 提毗焰 薩羅酸（蘇活）點（丁焰反）羯啰（魯家）滯雞由囇雞由啰末底 呬里蜜里呬里蜜里 阿婆訶耶弭』
【English Translation】 English version: The assembly then praised and requested the Goddess Sarasvati (辯才天女) saying: 'O Goddess of intelligence, courage, and eloquence, you deserve all offerings from humans and gods; Your fame fills the world, and you can grant the wishes of all beings. You dwell in a supreme abode on the mountaintop, residing in a hut made of thatch; You always fashion clothes from soft grass, and constantly stand on one foot wherever you are. The great assembly of gods has gathered, all expressing their praise and request with one heart; We wish that the Goddess of wisdom and eloquence would bestow wonderful words upon all.' At that time, the Goddess Sarasvati immediately accepted the request and recited the mantra: 'Tadyatha Muri Cili Avarti (貞勵) Avata Vati (丁里, the same below) Hingu Rime Guri Rime Gura Vati Angusi Mari Ci Samamati Visamati Aka Rime Aka Rime Taraci Taraca Vati Cilicili Siri Mili Manandi Dhama Mari Ci Parana Piliye Loka Srestha Loka Sristi Loka Piliye Siddha Barite Vima Mukhi Suci Cari Apati Hate Aprati Hata Buddhi Namuci Namuci Maha Devi Prati Rime Huna Namas Kara I, (name) Buddhi Darsahi Buddhi Aprati Hata Bha Bhatu Cabha Me Visudhatu Sastra Sloka Mantra Pitaka Kapiya Disu Tadyatha Maha Prabhave Hili Mili Hili Mili Vicara Tu Me Buddhi I, (name) Buddhi Suddhe Bhagavati Deviye Sarasvati Kara Jeki Yule Jeki Yura Mati Hili Mili Hili Mili Avahayami'
莫訶提鼻勃陀薩帝娜 達摩薩帝娜 僧伽薩帝娜因達啰薩帝娜 跋嘍拏薩帝娜 裔盧雞薩底婆地娜 羝釤(引)薩帝娜 薩底伐者泥娜阿婆訶耶弭 莫訶提鼻 呬哩蜜哩呬哩蜜哩 毗折喇睹 我某甲勃地 南謨薄伽伐底(丁利反)莫訶提鼻 薩啰酸底 悉甸睹 曼怛啰缽陀彌 莎訶」
爾時，辯才天女說是咒已，告婆羅門言：「善哉！大士！能為眾生求妙辯才及諸珍寶神通智慧，廣利一切，速證菩提，如是應知受持法式。」即說頌曰：
「先可誦此陀羅尼， 令使純熟無謬失， 歸敬三寶諸天眾， 請求加護愿隨心。 敬禮諸佛及法寶， 菩薩獨覺聲聞眾， 次禮梵王並帝釋， 及護世者四天王， 一切常修梵行人， 悉可至誠殷重敬。 可於寂靜蘭若處， 大聲誦前咒贊法； 應在佛像天龍前， 隨其所有修供養。 于彼一切眾生類， 發起慈悲哀愍心； 世尊妙相紫金身， 系想正念心無亂。 世尊護念說教法， 隨彼根機令習定； 于其句義善思惟， 復依空性而修習。 應在世尊形像前， 一心正念而安坐； 即得妙智三摩地， 並獲最勝陀羅尼。 如來金口演說法， 妙響調伏諸人天； 舌相隨緣現希有， 廣長能覆三千界。
【現代漢語翻譯】 現代漢語譯本 『莫訶提鼻勃陀薩帝娜 (Mahādevī Buddhasatyena，偉大的女神，以佛陀的真理起誓) 達摩薩帝娜 (Dharmasatyena，以佛法的真理起誓) 僧伽薩帝娜 (Sanghasatyena，以僧伽的真理起誓) 因達啰薩帝娜 (Indrasatyena，以因陀羅的真理起誓) 跋嘍拏薩帝娜 (Varunasatyena，以伐樓拿的真理起誓) 裔盧雞薩底婆地娜 (Ilokasatyavatīna，以世界的真理起誓) 羝釤 (引) 薩帝娜 (Dhyānasatyena，以禪定的真理起誓) 薩底伐者泥娜阿婆訶耶弭 (Satyavācānenāvāhayāmi，我以真實之語召喚) 莫訶提鼻 (Mahādevī，偉大的女神) 呬哩蜜哩呬哩蜜哩 (Hirimiri Hirimiri，種子字) 毗折喇睹 (Vicārayatu，請觀察) 我某甲勃地 (mama buddhi，我的智慧) 南謨薄伽伐底 (Namo bhagavati，禮敬世尊) 莫訶提鼻 (Mahādevī，偉大的女神) 薩啰酸底 (Sarasvati，薩拉斯瓦蒂) 悉甸睹 (Siddhyantu，愿成就) 曼怛啰缽陀彌 (mantrapadāni，咒語的詞句) 莎訶 (Svāhā，成就)』
爾時，辯才天女說是咒已，告婆羅門言：『善哉！大士！能為眾生求妙辯才及諸珍寶神通智慧，廣利一切，速證菩提，如是應知受持法式。』即說頌曰：
『先可誦此陀羅尼， 令使純熟無謬失， 歸敬三寶諸天眾， 請求加護愿隨心。 敬禮諸佛及法寶， 菩薩獨覺聲聞眾， 次禮梵王並帝釋， 及護世者四天王， 一切常修梵行人， 悉可至誠殷重敬。 可於寂靜蘭若處， 大聲誦前咒贊法； 應在佛像天龍前， 隨其所有修供養。 于彼一切眾生類， 發起慈悲哀愍心； 世尊妙相紫金身， 系想正念心無亂。 世尊護念說教法， 隨彼根機令習定； 于其句義善思惟， 復依空性而修習。 應在世尊形像前， 一心正念而安坐； 即得妙智三摩地， 並獲最勝陀羅尼。 如來金口演說法， 妙響調伏諸人天； 舌相隨緣現希有， 廣長能覆三千界。
【English Translation】 English version 『Mahādevī Buddhasatyena (By the truth of the Great Goddess), Dharmasatyena (By the truth of the Dharma), Sanghasatyena (By the truth of the Sangha), Indrasatyena (By the truth of Indra), Varunasatyena (By the truth of Varuna), Ilokasatyavatīna (By the truth of the world), Dhyānasatyena (By the truth of Dhyana), Satyavācānenāvāhayāmi (By the words of truth, I invoke), Mahādevī (Great Goddess), Hirimiri Hirimiri (seed syllables), Vicārayatu (Please consider), mama buddhi (my intellect), Namo bhagavati (Homage to the Blessed One), Mahādevī (Great Goddess), Sarasvati (Sarasvati), Siddhyantu (May it be accomplished), mantrapadāni (the words of the mantra), Svāhā (Hail!)』
Then, the Goddess Sarasvati, having spoken this mantra, said to the Brahmin: 『Excellent! Great being! You are able to seek wonderful eloquence, as well as various treasures, supernatural powers, and wisdom for sentient beings, broadly benefiting all, and quickly attaining Bodhi. Thus, you should know and uphold this Dharma practice.』 Then she spoke the following verse:
『First, one should recite this Dharani, Making it completely familiar without error, Taking refuge in the Three Jewels and the assembly of deities, Requesting their protection and wishing for fulfillment. Paying homage to all Buddhas and the Dharma treasure, Bodhisattvas, Pratyekabuddhas, and the assembly of Sravakas, Next, paying homage to Brahma and Indra, And the Four Heavenly Kings who protect the world, All those who constantly practice the Brahma-conduct, Should be sincerely and respectfully honored. One may, in a quiet aranya (forest retreat), Loudly recite the preceding mantra and praise the Dharma; One should, before the image of the Buddha and the Nagas, According to what one has, make offerings. Towards all those sentient beings, Arousing a mind of loving-kindness and compassion; The World Honored One's wonderful form, a body of purple gold, Focusing one's thoughts, with right mindfulness, without confusion. The World Honored One protects and contemplates, teaching the Dharma, According to their capacity, enabling them to practice meditation; Upon the meaning of the phrases, contemplate well, And further, cultivate according to emptiness. One should, before the image of the World Honored One, With one-pointed right mindfulness, sit in peace; One will then obtain wonderful wisdom and samadhi, And also acquire the most supreme Dharani. The Tathagata's golden mouth expounds the Dharma, The wonderful sound subdues all humans and devas; The tongue-mark manifests rare and wondrous signs according to conditions, Its breadth and length can cover three thousand worlds.』
如是諸佛妙音聲， 至誠憶念心無畏； 諸佛皆由發弘願， 得此舌相不思議。 宣說諸法皆非有， 譬如虛空無所著； 諸佛音聲及舌相， 繫念思量愿圓滿。 若見供養辯才天， 或見弟子隨師教； 授此秘法令修學， 尊重隨心皆得成。 若人慾得最上智， 應當一心持此法； 增長福智諸功德， 必定成就勿生疑。 若求財者得多財， 求名稱者獲名稱， 求出離者得解脫， 必定成就勿生疑。 無量無邊諸功德， 隨其內心之所愿； 若能如是依行者， 必得成就勿生疑。 當於凈處著凈衣， 應作壇場隨大小； 以四凈瓶盛美味， 香花供養可隨時。 懸諸繒彩並幡蓋， 涂香末香遍嚴飾； 供養佛及辯才天， 求見天身皆遂願。 應三七日誦前咒， 可對大辯天神前； 若其不見此天神， 應更用心經九日。 於後夜中猶不見， 更求清凈勝妙處； 如法應畫辯才天， 供養誦持心無舍。 晝夜不生於懈怠， 自利利他無窮盡； 所獲果報施群生， 于所求愿皆成就。 若不遂意經三月， 六月九月或一年； 慇勤求請心不移， 天眼他心皆悉得。」
爾時，憍陳如婆羅門聞是說已，歡喜踴
躍，嘆未曾有，告諸大眾，作如是言：「汝等人天一切大眾，如是當知，皆一心聽，我今更欲依世諦法贊彼勝妙辯才天女。」即說頌曰：
「敬禮天女那羅延， 於世界中得自在； 我今讚歎彼尊者， 皆如往昔仙人說。 吉祥成就心安隱， 聰明慚愧有名聞； 為母能生於世間， 勇猛常行大精進。 于軍陣處戰恒勝， 長養調伏心慈忍； 現為閻羅之長姊， 常著青色野蠶衣。 好醜容儀皆具有， 眼目能令見者怖； 無量勝行超世間， 歸信之人咸攝受。 或在山巖深險處， 或居坎窟及河邊； 或在大樹諸叢林， 天女多依此中住。 假使山林野人輩， 亦常供養于天女； 以孔雀羽作幡旗， 於一切時常護世。 師子虎狼恒圍繞， 牛羊雞等亦相依； 振大鈴鐸出音聲， 頻陀山眾皆聞響。 或執三戟頭圓髻， 左右恒持日月旗； 黑月九日十一日， 於此時中當供養。 或現婆蘇大天女， 見有鬥戰心常愍； 觀察一切有情中， 天女最勝無過者。 權現牧牛歡喜女， 與天戰時常得勝； 能久安住於世間， 亦為和忍及暴惡。 大婆羅門四明法， 幻化咒等悉皆通； 于天仙中得自在， 能為種子及大地
【現代漢語翻譯】 現代漢語譯本： 於是，帝釋天（Śakra）驚歎從未有過這樣的事情，告訴所有在場的大眾說：『你們所有人天大眾，應當知道，都一心聽著，我現在要依據世俗諦的法則，讚美那位殊勝美妙的辯才天女（Sarasvatī）。』隨即說了以下頌詞： 『敬禮天女那羅延（Nārāyaṇa），您在世界中獲得自在；我現在讚歎您這位尊者，都如往昔仙人所說的那樣。 吉祥成就，內心安穩平靜，聰明且有慚愧之心，擁有美好的名聲；作為母親，您能生育世間萬物，勇猛精進，從不懈怠。 在軍隊作戰之處，您總是戰無不勝，長養眾生，調伏內心，慈悲忍辱；您顯現為閻羅王（Yama）的長姊，常穿著青色的野蠶絲衣。 美好與醜陋的容貌您都具備，您的眼神能讓見到的人感到恐懼；您擁有無量殊勝的德行，超越世間，歸信您的人都得到您的攝受。 有時您在山巖深險之處，有時居住在洞穴或河邊；有時在大樹或叢林中，天女大多居住在這些地方。 即使是山林中的野人，也常常供養天女；他們用孔雀羽毛製作幡旗，在任何時候都守護著世界。 獅子、老虎、豺狼常常圍繞著您，牛、羊、雞等也依偎在您身旁；您搖動巨大的鈴鐸，發出響亮的聲音，頻陀山（Vindhya）的眾生都能聽到。 有時您手執三戟，頭頂圓髻，左右手恒常持著日月旗；在黑月（ कृष्ण पक्ष ）的九日、十一日，應當在這些日子裡供養您。 有時您顯現為婆蘇（Vasu）大天女，見到有爭鬥戰爭時，內心常常憐憫；觀察一切有情眾生，天女您是最殊勝的，沒有誰能超過您。 您權且顯現為牧牛的歡喜女，與天人作戰時常常得勝；您能長久安住在世間，既能表現出和善忍讓，也能表現出暴烈兇惡。 您精通婆羅門（Brāhmaṇa）的四明法，幻化咒語等一切法術；在天仙之中獲得自在，能成為種子和大地。』
【English Translation】 English version: Then Śakra (Śakra), astonished, exclaimed that such a thing had never happened before, and announced to the entire assembly: 'All of you, the assembly of gods and humans, should know and listen attentively. I now wish to praise that supremely wonderful Sarasvatī (Sarasvatī), according to the laws of conventional truth.' He then spoke the following verses: 'Homage to the goddess Nārāyaṇa (Nārāyaṇa), who has attained freedom in the world; I now praise you, the venerable one, just as the ancient sages have said. Auspicious accomplishments, a peaceful and tranquil heart, intelligent and possessing a sense of shame, with a good reputation; as a mother, you can give birth to all beings in the world, courageous and constantly practicing great diligence. In the midst of battles, you are always victorious, nurturing beings, taming the mind, compassionate and patient; you appear as the elder sister of Yama (Yama), always wearing blue wild silk garments. You possess both beautiful and ugly appearances, your eyes can cause fear in those who see you; you have immeasurable and excellent virtues, surpassing the world, and those who take refuge in you are all embraced by you. Sometimes you are in deep and dangerous mountain cliffs, sometimes residing in caves or by the river; sometimes in large trees or forests, the goddess mostly dwells in these places. Even the wild people in the mountains and forests often make offerings to the goddess; they make banners from peacock feathers, and at all times protect the world. Lions, tigers, and wolves constantly surround you, cows, sheep, chickens, and others also rely on you; you shake a large bell, emitting a loud sound, which all the beings of Vindhya (Vindhya) mountain can hear. Sometimes you hold a trident, with a round topknot, and constantly hold the sun and moon flags in your left and right hands; on the ninth and eleventh days of the dark moon ( कृष्ण पक्ष ), you should be worshiped on these days. Sometimes you appear as the great goddess Vasu (Vasu), and when you see fighting and battles, your heart is often filled with compassion; observing all sentient beings, you, the goddess, are the most excellent, and no one can surpass you. You temporarily appear as a joyful cowherd girl, and you are often victorious when fighting with the gods; you can dwell in the world for a long time, and you can manifest both gentleness and ferocity. You are proficient in the four sciences of the Brāhmaṇa (Brāhmaṇa), and all magical spells; you have attained freedom among the celestial beings, and can be both the seed and the earth.'
。 諸天女等集會時， 如大海潮必來應； 于諸龍神藥叉眾， 咸為上首能調伏。 于諸女中最梵行， 出言猶如世間主； 于王住處如蓮華， 若在河津喻橋筏。 面貌猶如盛滿月， 具足多聞作依處； 辯才勝出若高峰， 念者皆與為洲渚。 阿蘇羅等諸天眾， 咸共稱讚其功德； 乃至千眼帝釋主， 以殷重心而觀察。 眾生若有悕求事， 悉能令彼速得成； 亦令聰辯具聞持， 于大地中為第一。 於此十方世界中， 如大燈明常普照； 乃至神鬼諸禽獸， 咸皆遂彼所求心。 于諸女中若山峰， 同昔仙人久住世； 如少女天常離欲， 實語猶如大世主。 普見世間差別類， 乃至欲界諸天宮； 唯有天女獨稱尊， 不見有情能勝者。 若於戰陣恐怖處， 或見墮在火坑中； 河津險難賊盜時， 悉能令彼除怖畏。 或被王法所枷縛， 或為怨仇行殺害； 若能專注心不移， 決定解脫諸憂苦。 于善惡人皆擁護， 慈悲愍念常現前； 是故我以至誠心， 稽首歸依大天女。」
爾時，婆羅門復以咒贊天女曰：
「敬禮敬禮世間尊， 于諸母中最為勝； 三種世間咸供養， 面貌容儀人樂觀
【現代漢語翻譯】 現代漢語譯本 諸位天女們聚集的時候，就像大海的潮水一樣必定前來應和； 對於各位龍神、藥叉（Yaksha，一種半人半神的生物）等，都能成為他們的首領，能夠調伏他們。 在所有女子中，她的梵行最為清凈，說出的話就像世間的主宰一樣； 在國王居住的地方，她就像蓮花一樣高潔，如果在渡口，她就像橋樑和竹筏一樣重要。 她的面容就像盛滿的月亮一樣美好，具備廣博的知識，可以作為依靠； 她的辯才勝過高山，凡是思念她的人，都能得到庇護。 阿蘇羅（Asura，一種惡神）等各位天眾，都共同稱讚她的功德； 乃至千眼帝釋（Indra，佛教中的天神）主，都以殷重的心來觀察她。 眾生如果有什麼希望和需求，她都能讓他們迅速達成； 也能使他們變得聰明、善辯、具備記憶力，在大地之中成為第一。 在這十方世界中，她就像巨大的燈火一樣，經常普照； 乃至神、鬼、各種禽獸，都能滿足他們所希望的心願。 在所有女子中，她就像山峰一樣高大，如同過去的仙人一樣長久地住在世間； 如同少女天一樣，經常遠離慾望，說真實的話，就像偉大的世間主宰一樣。 普遍看見世間的各種差別，乃至欲界（Kāmadhātu）的各個天宮； 只有天女您獨自被稱為尊貴，看不見有任何有情眾生能夠勝過您。 如果在戰場上、恐怖的地方，或者看見有人掉進火坑中； 在渡口遇到危險，或者遇到盜賊的時候，她都能讓他們消除恐懼。 或者被王法所束縛，或者被怨家仇人所殺害； 如果能夠專注地思念她，心不轉移，必定能夠解脫各種憂愁和痛苦。 對於善良和邪惡的人，她都擁護，慈悲憐憫之心經常顯現； 因此，我以至誠的心，稽首歸依偉大的天女。」
這時，婆羅門又用咒語讚頌天女說：
『敬禮！敬禮！世間最尊貴的您，在所有母親中最為殊勝； 三種世間都供養您，您的面容和儀態讓人感到喜悅。
【English Translation】 English version When all the heavenly maidens gather, they will surely respond like the tides of the great ocean; To all the Dragon Gods, Yakshas (Yaksha, a type of semi-divine being), and others, she can be their leader, able to subdue them. Among all women, her Brahmacharya (梵行, pure conduct) is the purest, her words are like the ruler of the world; In the place where the king resides, she is as noble as a lotus flower; if at a ferry crossing, she is as important as a bridge or raft. Her face is as beautiful as a full moon, possessing vast knowledge, she can be relied upon; Her eloquence surpasses high mountains, all who think of her will be sheltered. The Asuras (阿蘇羅, a type of evil god) and other heavenly beings all praise her merits; Even Indra (帝釋, a deity in Buddhism), the lord with a thousand eyes, observes her with earnest devotion. If sentient beings have any hopes or needs, she can quickly fulfill them; She can also make them intelligent, eloquent, and possess good memory, becoming the best in the great earth. In these ten directions of the world, she is like a great lamp, constantly illuminating; Even gods, ghosts, and various birds and beasts can have their desired wishes fulfilled. Among all women, she is as tall as a mountain peak, living in the world as long as the ancient immortals; Like a maiden goddess, she is always free from desires, speaking truthfully, like the great ruler of the world. She universally sees the various differences in the world, even the various heavens of the Desire Realm (Kāmadhātu); Only the heavenly maiden is uniquely called noble, no sentient being can surpass her. If in a battlefield, a place of terror, or seeing someone fall into a pit of fire; Encountering danger at a ferry crossing, or encountering thieves, she can eliminate their fear. Or being bound by the laws of the king, or being killed by enemies; If one can concentrate on her, without shifting the mind, one will surely be liberated from all sorrows and sufferings. She protects both good and evil people, compassion and pity are always present; Therefore, I, with a sincere heart, bow and take refuge in the great heavenly maiden.』
At that time, the Brahmin again praised the heavenly maiden with a mantra, saying:
『Homage! Homage! The most venerable one in the world, the most excellent among all mothers; The three worlds all make offerings to you, your face and demeanor bring joy to people.』
。 種種妙德以嚴身， 目如修廣青蓮葉； 福智光明名稱滿， 譬如無價末尼珠。 我今讚歎最勝者， 悉能成辦所求心； 真實功德妙吉祥， 譬如蓮花極清凈。 身色端嚴皆樂見， 眾相希有不思議； 能放無垢智光明， 于諸念中為最勝。 猶如師子獸中上， 常以八臂自莊嚴； 各持弓箭刀槊斧， 長杵鐵輪並罥索。 端正樂見如滿月， 言詞無滯出和音； 若有眾生心願求， 善事隨念令圓滿。 帝釋諸天咸供養， 皆共稱讚可歸依； 眾德能生不思議， 一切時中起恭敬。
「莎訶(此上咒誦是咒亦是贊，若持咒時必先誦之)
「若欲祈請辯才天， 依此咒贊言詞句； 晨朝清凈至誠誦， 于所求事悉隨心。」
爾時，佛告婆羅門：「善哉！善哉！汝能如是利益眾生，施與安樂，贊彼天女，請求加護，獲福無邊。」(此品咒法有略有廣，或開或合前後不同，梵本既多，但依一譯，后勘者知之)
金光明最勝王經卷第七 大正藏第 16 冊 No. 0665 金光明最勝王經
金光明最勝王經卷第八
大唐三藏沙門義凈奉 制譯大辯才天女品第十五之二
爾時，憍陳如婆羅門說上讚歎及咒贊法，
【現代漢語翻譯】 現代漢語譯本 以種種美妙的功德來莊嚴自身，眼睛像修長而寬闊的青蓮花瓣； 福德、智慧、光明和名聲都圓滿具足，就像無價的摩尼寶珠。 我現在讚歎這位最殊勝者，她完全能夠成就人們所祈求的心願； 她擁有真實的功德和美妙的吉祥，就像蓮花一樣極其清凈。 她的身色端正莊嚴，人人都樂於見到，各種相好稀有而不可思議； 能夠放出沒有瑕疵的智慧光明，在一切念頭中最為殊勝。 猶如獅子在野獸中最為尊貴，她常常以八臂來莊嚴自身； 每隻手臂分別持有弓、箭、刀、槊、斧、長杵、鐵輪和罥索（一種繩索）。 她的容貌端正美好，像滿月一樣令人喜悅，言語流暢沒有阻礙，發出和諧的聲音； 如果有眾生心中有所祈求，她會隨順他們的念頭，使善事圓滿成就。 帝釋（Indra）和諸天都供養她，都共同稱讚她，可以歸依； 她能生出不可思議的功德，在一切時中都應該對她生起恭敬心。
『莎訶（Sāhā）』（以上咒語既是咒語也是讚頌，如果持咒時必須先誦唸它）
『如果想要祈請辯才天女（Sarasvatī），就依照這個咒語和讚頌的言辭語句； 早晨清凈身心，至誠地誦唸，對於所祈求的事情，都能隨心如願。』
這時，佛（Buddha）告訴婆羅門（Brahmin）說：『好啊！好啊！你能夠這樣利益眾生，施與安樂，讚歎那位天女，請求她的加護，獲得的福報無邊無際。』（這部經的咒法有簡略有詳細，或者分開或者合併，前後有所不同，梵文字很多，但只依據一個譯本，希望後來的校勘者知曉）
《金光明最勝王經》卷第七 大正藏第16冊 No. 0665 《金光明最勝王經》
《金光明最勝王經》卷第八
大唐三藏沙門義凈奉 旨譯 《大辯才天女品第十五之二》
這時，憍陳如（Kauṇḍinya）婆羅門說了上面的讚歎和咒贊法。
【English Translation】 English version Adorning herself with various exquisite virtues, her eyes are like long and broad blue lotus petals; Her merits, wisdom, light, and fame are all perfectly complete, like a priceless Mani jewel. I now praise this most supreme one, who is fully capable of fulfilling the desires of those who seek; She possesses true merits and wonderful auspiciousness, like a lotus flower that is extremely pure. Her form is upright and dignified, pleasing to all who see her, her various features are rare and inconceivable; She can emit flawless light of wisdom, and is the most supreme among all thoughts. Like a lion, the most noble among beasts, she constantly adorns herself with eight arms; Each arm holds a bow, arrow, knife, spear, axe, long pestle, iron wheel, and a lasso (a type of rope). Her appearance is upright and beautiful, pleasing like the full moon, her speech is fluent and unobstructed, emitting harmonious sounds; If there are sentient beings who have desires in their hearts, she will fulfill their good deeds according to their thoughts. Indra (帝釋) and all the devas (諸天) make offerings to her, and together praise her, she is worthy of refuge; She can generate inconceivable merits, and at all times one should generate reverence towards her.
'Sāhā (莎訶)' (The above mantra is both a mantra and a praise; if reciting the mantra, one must first recite it)
'If you wish to pray to Sarasvatī (辯才天女), rely on the words and phrases of this mantra and praise; In the morning, purify your mind and body, and recite it with utmost sincerity, and all that you seek will be fulfilled according to your heart.'
At that time, the Buddha (佛) said to the Brahmin (婆羅門): 'Excellent! Excellent! You are able to benefit sentient beings in this way, bestow peace and happiness, praise that goddess, and request her blessings, obtaining boundless blessings.' (The mantra methods in this chapter are sometimes abbreviated and sometimes detailed, sometimes separated and sometimes combined, differing before and after. There are many Sanskrit versions, but only one translation is relied upon, may those who proofread later be aware of this)
The Golden Light Sutra (金光明最勝王經), Volume 7 Taisho Tripitaka Volume 16, No. 0665 The Golden Light Sutra
The Golden Light Sutra (金光明最勝王經), Volume 8
Translated under Imperial Order by the Tripitaka Master Yijing (義凈) of the Great Tang Dynasty, Chapter Fifteen Part Two: The Great Eloquence Heavenly Woman
At that time, the Brahmin Kauṇḍinya (憍陳如) spoke the above praise and mantra praise method.
贊辯才天女已，告諸大眾：「仁等！若欲請辯才天女哀愍加護，于現世中得無礙辯，聰明大智，巧妙言詞，博綜奇才，論議文飾，隨意成就無疑滯者，應當如是至誠殷重而請召言：
「南謨佛陀也！南謨達摩也！南謨僧伽也！南謨諸菩薩眾、獨覺、聲聞一切賢聖！過去現在十方諸佛，悉皆已習真實之語，能隨順說當機實語，無虛誑語，已於無量俱胝大劫常說實語，有實語者悉皆隨喜；以不妄語故，出廣長舌能覆于面，覆贍部洲及四天下，能覆一千、二千、三千世界，普覆十方世界，圓滿周遍，不可思議，能除一切煩惱炎熱。敬禮敬禮一切諸佛如是舌相，愿我某甲皆得成就微妙辯才，至心歸命。
「敬禮諸佛妙辯才， 諸大菩薩妙辯才， 獨覺聖者妙辯才， 四向四果妙辯才， 四聖諦語妙辯才， 正行正見妙辯才， 梵眾諸仙妙辯才， 大天烏摩妙辯才， 塞建陀天妙辯才， 摩那斯王妙辯才， 聰明夜天妙辯才， 四大天王妙辯才， 善住天子妙辯才， 金剛密主妙辯才， 吠率怒天妙辯才， 毗摩天女妙辯才， 侍數天神妙辯才， 室唎天女妙辯才， 室唎末多妙辯才， 醯哩言詞妙辯才， 諸母大母妙辯才， 訶哩底母妙辯才， 諸藥叉神妙辯才，
【現代漢語翻譯】 現代漢語譯本： 讚歎辯才天女之後，告訴各位大眾：『各位仁者！如果想要祈請辯才天女哀憐愍念，給予加持和護佑，使你們在現世中獲得無礙的辯才，聰明的智慧，巧妙的言辭，廣博的才能，在論議和文章修飾方面，能夠隨意成就而沒有疑惑和滯礙，就應當這樣至誠殷重地祈請和召請，說：』 『南謨佛陀也！（皈依佛）南謨達摩也！（皈依法）南謨僧伽也！（皈依僧）皈依諸位菩薩眾、獨覺、聲聞一切賢聖！過去現在十方諸佛，都已修習真實之語，能夠隨順眾生的根機而說真實之語，沒有虛妄的語言，已經在無量俱胝大劫中常說真實之語，對於說真實語的人都隨喜讚歎；因為不妄語的緣故，伸出廣長的舌頭能夠覆蓋于面部，覆蓋贍部洲（地球）以及四天下（古代印度宇宙觀中的世界），能夠覆蓋一千、二千、三千世界，普遍覆蓋十方世界，圓滿周遍，不可思議，能夠去除一切煩惱的炎熱。敬禮敬禮一切諸佛這樣的舌相，愿我某甲（自己的名字）都能成就微妙的辯才，至心歸命。』 『敬禮諸佛的妙辯才，敬禮諸大菩薩的妙辯才， 敬禮獨覺聖者的妙辯才，敬禮四向四果（聲聞乘修行的四個階段）的妙辯才， 敬禮四聖諦語（佛教基本教義）的妙辯才，敬禮正行正見的妙辯才， 敬禮梵眾諸仙的妙辯才，敬禮大天烏摩（Uma，印度教女神）的妙辯才， 敬禮塞建陀天（Skanda，印度教戰神）的妙辯才，敬禮摩那斯王（Manas，心王）的妙辯才， 敬禮聰明的夜天（守護夜晚的神）的妙辯才，敬禮四大天王（佛教護法神）的妙辯才， 敬禮善住天子（居住在善見城的天神）的妙辯才，敬禮金剛密主（Vajrapani，金剛手菩薩）的妙辯才， 敬禮吠率怒天（Vishnu，印度教保護神）的妙辯才，敬禮毗摩天女（Vima，無垢天女）的妙辯才， 敬禮侍數天神（侍從諸神的天神）的妙辯才，敬禮室唎天女（Sri，吉祥天女）的妙辯才， 敬禮室唎末多（Srimati，有吉祥者）的妙辯才，敬禮醯哩言詞（Hri，慚愧）的妙辯才， 敬禮諸母大母（眾生之母）的妙辯才，敬禮訶哩底母（Hariti，鬼子母）的妙辯才， 敬禮諸藥叉神（Yaksa，夜叉）的妙辯才，』
【English Translation】 English version: Having praised the Goddess Saraswati (辯才天女, the Goddess of Eloquence), he addressed the assembly: 'Virtuous ones! If you wish to implore the Goddess Saraswati to have compassion and grant protection, so that you may attain unimpeded eloquence, brilliant wisdom, skillful speech, extensive talent, and effortless accomplishment in debate and literary embellishment in this present life, then you should sincerely and earnestly invoke her, saying:' 'Namo Buddhaya! (南謨佛陀也! Homage to the Buddha!) Namo Dharmaya! (南謨達摩也! Homage to the Dharma!) Namo Sanghaya! (南謨僧伽也! Homage to the Sangha!) Homage to all Bodhisattvas, Pratyekabuddhas, Sravakas, and all virtuous sages! All Buddhas of the past, present, and ten directions have cultivated truthful speech, are able to speak truthfully according to the capacity of beings, have no false speech, have constantly spoken truthfully for immeasurable kotis of kalpas, and rejoice in those who speak truthfully; because of not lying, they extend a broad and long tongue that can cover their face, cover Jambudvipa (贍部洲, the Earth) and the four continents (四天下, the world in ancient Indian cosmology), can cover one thousand, two thousand, three thousand worlds, universally cover the ten directions, perfectly and completely, inconceivably, and can remove all the heat of afflictions. I pay homage and respect to the tongue marks of all Buddhas, may I, so-and-so (某甲, your name), attain wonderful eloquence, with utmost sincerity I take refuge.' 'Homage to the wonderful eloquence of all Buddhas, Homage to the wonderful eloquence of all great Bodhisattvas, Homage to the wonderful eloquence of Pratyekabuddhas (獨覺聖者, Solitary Realizers), Homage to the wonderful eloquence of the four stages and four fruits (四向四果, the four stages of realization in the Hearer Vehicle), Homage to the wonderful eloquence of the Four Noble Truths (四聖諦語, the fundamental teachings of Buddhism), Homage to the wonderful eloquence of right conduct and right view, Homage to the wonderful eloquence of the Brahma assembly and all immortals, Homage to the wonderful eloquence of the great god Uma (烏摩, Hindu goddess), Homage to the wonderful eloquence of the god Skanda (塞建陀天, Hindu god of war), Homage to the wonderful eloquence of King Manas (摩那斯王, the King of Mind), Homage to the wonderful eloquence of the intelligent night gods, Homage to the wonderful eloquence of the Four Heavenly Kings (四大天王, the Four Guardian Kings), Homage to the wonderful eloquence of the Deva Sunirmita (善住天子, a deva residing in Sunirmita heaven), Homage to the wonderful eloquence of Vajrapani (金剛密主, the Bodhisattva Vajrapani), Homage to the wonderful eloquence of the god Vishnu (吠率怒天, Hindu god), Homage to the wonderful eloquence of the goddess Vima (毗摩天女, Immaculate Goddess), Homage to the wonderful eloquence of the attendant gods, Homage to the wonderful eloquence of the goddess Sri (室唎天女, Goddess of Fortune), Homage to the wonderful eloquence of Srimati (室唎末多, the one with fortune), Homage to the wonderful eloquence of Hri (醯哩言詞, shame), Homage to the wonderful eloquence of the Mothers and Great Mothers, Homage to the wonderful eloquence of Hariti (訶哩底母, Mother of Demons), Homage to the wonderful eloquence of all Yaksha gods (藥叉神, Yakshas),'
十方諸王妙辯才， 所有勝業資助我， 令得無窮妙辯才。 敬禮無欺誑， 敬禮解脫者， 敬禮離欲人， 敬禮舍纏蓋， 敬禮心清凈， 敬禮光明者， 敬禮真實語， 敬禮無塵習， 敬禮住勝義， 敬禮大眾主， 敬禮辯才天， 令我詞無礙。 愿我所求事， 皆悉速成就； 無病常安隱， 壽命得延長。 善解諸明咒， 勤修菩提道； 廣饒益群生， 求心願早遂。 我說真實語， 我說無誑語； 天女妙辯才， 令我得成就。 惟愿天女來， 令我語無滯； 速入身口內， 聰明足辯才。 愿令我舌根， 當得如來辯； 由彼語威力， 調伏諸眾生。 我所出語時， 隨事皆成就； 聞者生恭敬， 所作不唐捐。 若我求辯才， 事不成就者； 天女之實語， 皆悉成虛妄。 有作無間罪， 佛語令調伏； 及以阿羅漢， 所有報恩語。 舍利子目連， 世尊眾第一； 斯等真實語， 愿我皆成就。 我今皆召請， 佛之聲聞眾， 皆愿速來至， 成就我求心， 所求真實語， 皆愿無虛誑。 上從色究竟， 及以凈居天， 大梵及梵輔， 一切梵王眾， 乃至遍三千，
索訶世界主， 並及諸眷屬， 我今皆請召； 惟愿降慈悲， 哀憐同攝受。 他化自在天， 及以樂變化； 睹史多天眾， 慈氏當成佛。 夜摩諸天眾， 及三十三天； 四大王眾天， 一切諸天眾。 地水火風神， 依妙高山住； 七海山神眾， 所有諸眷屬。 滿財及五頂， 日月諸星辰； 如是諸天眾， 令世間安隱。 斯等諸天神， 不樂作罪業； 敬禮鬼子母， 及最小愛兒。 天龍藥叉眾， 乾闥阿蘇羅， 及以緊那羅， 莫呼洛伽等。 我以世尊力， 悉皆申請召； 愿降慈悲心， 與我無礙辯。 一切人天眾， 能了他心者； 皆愿加神力， 與我妙辯才。 乃至盡虛空， 周遍於法界； 所有含生類， 與我妙辯才。」
爾時，辯才天女聞是請已，告婆羅門言：「善哉！大士！若有男子女人能依如是咒及咒贊，如前所說受持法式，歸敬三寶，虔心正念，于所求事，皆不唐捐，兼復受持讀誦此《金光明》微妙經典，所愿求者，無不果遂，速得成就，除不至心。」時婆羅門，深心歡喜，合掌頂受。
爾時，佛告辯才天女：「善哉！善哉！善女天！汝能流佈是妙經王，擁護所有受持經者，及能
【現代漢語翻譯】 現代漢語譯本 索訶世界（Saha World）之主，以及所有眷屬，我今日皆懇請召請；惟愿降下慈悲，哀憐並攝受我們。 他化自在天（Paranirmitavasavartin），以及樂變化天（Nirmanarati）；睹史多天（Tushita Heaven）的眾生，慈氏菩薩（Maitreya）將在此成佛。 夜摩天（Yama Heaven）的諸天眾，以及三十三天（Trayastrimsa Heaven）；四大王眾天（Caturmaharajika Heaven），一切諸天眾。 地神、水神、火神、風神，依妙高山（Mount Meru）而住；七海山神眾，所有諸眷屬。 滿財神（Purna），以及五頂神（Pancasikha），日月諸星辰；如是諸天眾，令世間安穩。 這些諸天神，不喜好作罪業；敬禮鬼子母（Hariti），以及最小的愛子。 天龍（Naga）、藥叉（Yaksa）眾，乾闥婆（Gandharva）、阿修羅（Asura），以及緊那羅（Kinnara），莫呼洛伽（Mahoraga）等。 我以世尊（Bhagavan）之力，悉皆申請召請；愿降慈悲心，賜予我無礙辯才。 一切人天眾，能知他人心者；皆愿加持神力，賜予我美妙辯才。 乃至遍及虛空，周遍於法界；所有含靈眾生，賜予我美妙辯才。
爾時，辯才天女（Sarasvati）聽聞此請召后，告訴婆羅門（Brahmin）說：『善哉！大士！若有男子女人能依照此咒語及咒贊，如前所說受持法式，歸敬三寶（Three Jewels），虔心正念，對於所求之事，皆不會徒勞無功，並且受持讀誦此《金光明經》（Suvarnaprabhasa Sutra）微妙經典，所愿求者，沒有不能實現的，迅速得到成就，除非不至誠。』當時婆羅門，內心深感歡喜，合掌頂戴領受。
爾時，佛（Buddha）告訴辯才天女：『善哉！善哉！善女天！你能夠流佈這部妙經之王，擁護所有受持此經的人，並且能夠』
【English Translation】 English version Lord of the Saha World, along with all your retinue, I now invite and summon you all; may you descend with compassion, and mercifully embrace and receive us. Paranirmitavasavartin, and Nirmanarati; the beings of Tushita Heaven, where Maitreya will attain Buddhahood. The deities of Yama Heaven, and the Thirty-three Heavens (Trayastrimsa); the Four Great Kings' Heaven (Caturmaharajika), all the hosts of deities. Earth deities, water deities, fire deities, wind deities, dwelling on Mount Meru; the hosts of deities of the Seven Seas and Mountains, all their retinues. Purna and Pancasikha, the sun, the moon, and all the stars; may these deities bring peace to the world. These deities do not delight in committing sinful deeds; I pay homage to Hariti and her youngest beloved child. Nagas, Yakshas, Gandharvas, Asuras, Kinnaras, Mahoragas, and others. By the power of the Bhagavan, I earnestly invite and summon you all; may you descend with compassion and grant me unobstructed eloquence. All humans and deities who can know the minds of others; may you all bestow your divine power and grant me wonderful eloquence. Extending to the end of empty space, pervading the entire Dharma Realm; may all sentient beings grant me wonderful eloquence.
At that time, Sarasvati, having heard this invitation, said to the Brahmin: 'Excellent! Great being! If any man or woman can rely on this mantra and its praises, according to the Dharma practices of upholding as previously described, take refuge in the Three Jewels, with sincere and correct mindfulness, whatever they seek will not be in vain, and furthermore, if they uphold, recite, and read this subtle and wonderful Suvarnaprabhasa Sutra, whatever they wish for will undoubtedly be fulfilled, and they will quickly attain accomplishment, unless they are not sincere.' At that time, the Brahmin, feeling deeply joyful, folded his palms and received it with reverence.
At that time, the Buddha said to Sarasvati: 'Excellent! Excellent! Virtuous goddess! You are able to propagate this wonderful King of Sutras, protect all those who uphold this Sutra, and are able to'
利益一切眾生，令得安樂，說如是法，施與辯才不可思議，得福無量，諸發心者速趣菩提。」
金光明最勝王經大吉祥天女品第十六
爾時，大吉祥天女即從座起，前禮佛足，合掌恭敬，白佛言：「世尊！我若見有苾芻、苾芻尼、鄔波索迦、鄔波斯迦，受持讀誦，為人解說是《金光明最勝王經》者，我當專心恭敬供養此等法師，所謂飲食、衣服、臥具、醫藥，及餘一切所須資具，皆令圓滿無有乏少。若晝若夜於此經王所有句義，觀察思量，安樂而住，令此經典于贍部洲廣行流佈，為彼有情已於無量百千佛所種善根者，常使得聞，不速隱沒。復于無量百千億劫，當受人天種種勝樂，常得豐稔，永除饑饉，一切有情恒受安樂，亦得值遇諸佛世尊，于未來世速證無上大菩提果，永絕三塗輪迴苦難。世尊！我念過去有琉璃金山寶花光照吉祥功德海如來、應、正等覺，十號具足，我于彼所種諸善根，由彼如來慈悲愍念威神力故，令我今日隨所念處、隨所視方、隨所至國，能令無量百千萬億眾生受諸快樂，乃至所須衣服飲食資生之具，金銀、琉璃、車𤦲、瑪瑙、珊瑚、虎珀、真珠等寶悉令充足；若復有人至心讀誦是《金光明最勝王經》，亦當日日燒眾名香及諸妙花，為我供養彼琉璃金山寶花光照吉祥功德海如來、應、
【現代漢語翻譯】 現代漢語譯本：利益一切眾生，使他們得到安樂，宣說這樣的佛法，施予不可思議的辯才，得到的福報無量無邊，所有發菩提心的人迅速趨向菩提。」
《金光明最勝王經·大吉祥天女品》第十六
這時，大吉祥天女立即從座位上起身，走到佛前，禮拜佛足，合掌恭敬，對佛說：「世尊！我如果見到有比丘、比丘尼、優婆塞、優婆夷，受持讀誦，並且為他人解說這部《金光明最勝王經》的人，我應當專心恭敬地供養這些法師，也就是飲食、衣服、臥具、醫藥，以及其他一切所需要的資具，都讓他們圓滿充足，沒有任何缺少。無論是白天還是夜晚，對於這部經王的所有句義，觀察思量，安樂地居住，使這部經典在贍部洲廣泛地流傳，爲了那些已經在無量百千佛所種下善根的有情眾生，常常能夠聽聞此經，不迅速隱沒。並且在無量百千億劫中，應當享受人天種種殊勝的快樂，常常獲得豐收，永遠消除飢餓，一切有情眾生恒常享受安樂，也能值遇諸佛世尊，在未來世迅速證得無上大菩提果，永遠斷絕三塗輪迴的苦難。世尊！我憶念過去有琉璃金山寶花光照吉祥功德海如來（Rulai，如來，佛的稱號之一）、應（Ying，應供，值得供養的人）、正等覺（Zhengdengjue，正等覺，完全覺悟的人），十號具足，我在那位如來處種下各種善根，由於那位如來的慈悲憐憫和威神力量，使我今天無論想到哪裡、看到哪個方向、到達哪個國家，都能使無量百千萬億眾生享受各種快樂，乃至他們所需要的衣服飲食資生之具，金銀、琉璃、車𤦲（Chequ，一種海貝）、瑪瑙、珊瑚、虎珀、真珠等寶物都讓他們充足；如果又有人至誠讀誦這部《金光明最勝王經》，也應當每日焚燒各種名貴的香和各種美妙的花，為我供養那位琉璃金山寶花光照吉祥功德海如來、應（Ying，應供，值得供養的人）、
【English Translation】 English version: 'Benefiting all sentient beings, enabling them to attain peace and happiness, expounding such Dharma, bestowing inconceivable eloquence, obtaining immeasurable blessings, may all those who aspire to Bodhi quickly proceed towards enlightenment.'
The Sixteenth Chapter, 'The Great Auspicious Goddess,' of the Golden Light Sutra
At that time, the Great Auspicious Goddess immediately arose from her seat, went before the Buddha's feet, prostrated, joined her palms respectfully, and said to the Buddha: 'World Honored One! If I see any Bhikshus (Bhikshu, a Buddhist monk), Bhikshunis (Bhikshuni, a Buddhist nun), Upasakas (Upasaka, a male lay Buddhist), or Upasikas (Upasika, a female lay Buddhist) who uphold, recite, and explain this Golden Light Sutra, I shall wholeheartedly and respectfully make offerings to these Dharma masters, namely, food, clothing, bedding, medicine, and all other necessary provisions, ensuring they are complete and without any lack. Whether day or night, contemplating and pondering all the meanings of this King of Sutras, dwelling in peace and happiness, causing this scripture to widely circulate in Jambudvipa (Jambudvipa, the continent where humans live), for those sentient beings who have planted good roots in the presence of countless hundreds of thousands of Buddhas, may they always be able to hear this sutra and not quickly disappear. Moreover, for countless hundreds of thousands of billions of kalpas (kalpa, an immense period of time), they shall enjoy various superior pleasures of humans and devas (deva, a god or celestial being), always obtain abundant harvests, forever eliminate famine, all sentient beings constantly enjoy peace and happiness, and also encounter all the Buddhas, the World Honored Ones, and in the future, quickly attain the supreme fruit of Great Bodhi, forever severing the suffering of the three evil realms of reincarnation. World Honored One! I remember in the past there was the Tathagata (Tathagata, one of the titles of a Buddha), Arhat (Arhat, one who is worthy of offerings), Samyak-sambuddha (Samyak-sambuddha, a fully enlightened being), complete with the ten titles, named 'Lapis Lazuli Golden Mountain Jewel Flower Light Illuminating Auspicious Merit Ocean.' I planted various good roots in that Tathagata's presence, and due to that Tathagata's compassionate mindfulness and majestic power, enabling me today, wherever I think of, wherever I look, wherever I go, to enable countless hundreds of thousands of billions of sentient beings to enjoy all kinds of happiness, even the clothing, food, and necessities they require, gold, silver, lapis lazuli, clam shells (Chequ, a type of sea shell), agate, coral, amber, pearls, and other treasures, all to be fully provided; if there are also people who sincerely recite this Golden Light Sutra, they should also daily burn various precious incenses and various wonderful flowers, to make offerings to that Lapis Lazuli Golden Mountain Jewel Flower Light Illuminating Auspicious Merit Ocean Tathagata, Arhat (Arhat, one who is worthy of offerings),
正等覺，復當每日於三時中稱念我名，別以香花及諸美食供養於我，亦常聽受此妙經王，得如是福。」而說頌曰：
「由能如是持經故， 自身眷屬離諸衰； 所須衣食無乏時， 威光壽命難窮盡。 能令地味常增長， 諸天降雨隨時節； 令諸天眾咸歡悅， 及以園林谷果神。 叢林果樹並滋榮， 所有苗稼咸成就； 欲求珍財皆滿愿， 隨所念者遂其心。」
佛告大吉祥天女：「善哉！善哉！汝能如是憶念昔因，報恩供養，利益安樂無邊眾生，流佈是經，功德無盡。」
金光明最勝王經大吉祥天女增長財物品第十七
爾時，大吉祥天女復白佛言：「世尊！北方薜室羅末拏天王城名有財，去城不遠，有園名曰妙華福光，中有勝殿，七寶所成。世尊！我常住彼。若復有人慾求五穀日日增多、倉庫盈溢者，應當發起敬信之心，凈治一室，瞿摩塗地，應畫我像，種種瓔珞周匝莊嚴；當洗浴身，著凈衣服，涂以名香，入凈室內，發心為我每日三時稱彼佛名及此經名號而申禮敬：『南謨琉璃金山寶花光照吉祥功德海如來！』持諸香花及以種種甘美飲食，至心奉獻，亦以香花及諸飲食供養我像；復持飲食，散擲余方，施諸神等，實言邀請大吉祥天，發所求愿：『若如所言是不虛者，
【現代漢語翻譯】 現代漢語譯本 『如果能夠這樣受持此經，自身和眷屬就能遠離各種衰敗； 所需的衣食不會缺乏，威光和壽命難以窮盡。 能使地味常增長，諸天降雨適時節； 使諸天眾都歡喜，以及園林谷果神。 叢林果樹都繁榮，所有苗稼都成就； 想要得到珍寶財富都能滿愿，隨所念想都能遂其心願。』
佛告訴大吉祥天女（Mahasri）：『好啊！好啊！你能夠這樣憶念往昔的因緣，報恩供養，利益安樂無邊的眾生，流佈這部經，功德無盡。』
《金光明最勝王經》大吉祥天女增長財物品第十七
這時，大吉祥天女（Mahasri）又對佛說：『世尊！北方毗沙門天王（Vaisravana）的城市名叫有財，離城不遠，有個園林名叫妙華福光，其中有殊勝的殿堂，由七寶構成。世尊！我常住在那裡。如果有人想要五穀日日增多、倉庫盈溢，應當發起敬信之心，清凈地整理一間屋子，用牛糞塗地，應該畫我的畫像，用各種瓔珞周匝莊嚴；應當洗浴身體，穿乾淨的衣服，塗上名貴的香，進入清凈的室內，發心為我每日三時稱念那位佛的名號和這部經的名號而恭敬禮拜：『南謨琉璃金山寶花光照吉祥功德海如來！』拿著各種香花以及各種甘美的飲食，至誠奉獻，也用香花和各種飲食供養我的畫像；又拿著飲食，散擲到其他方向，佈施給諸神等，用真實的話語邀請大吉祥天（Mahasri），發出所求的願望：『如果所說的話不是虛假的，』
【English Translation】 English version 『If one can uphold this sutra in this way, oneself and one's family will be free from all decline; The needed clothing and food will never be lacking, and one's majestic light and lifespan will be inexhaustible. It can cause the essence of the earth to constantly increase, and the gods to send down rain at the right time; Causing all the heavenly beings to rejoice, as well as the gods of gardens, forests, grains, and fruits. The forests and fruit trees will flourish, and all the seedlings and crops will be successful; Wishing to obtain precious treasures will all be fulfilled, and whatever one thinks of will be according to one's heart.』
The Buddha told the Great Auspicious Goddess (Mahasri): 『Excellent! Excellent! You are able to remember your past causes in this way, repaying kindness with offerings, benefiting and bringing peace and happiness to boundless sentient beings, and spreading this sutra, your merit is inexhaustible.』
The Seventeenth Chapter on Increasing Wealth and Goods of the Great Auspicious Goddess in The Golden Light Sutra
At that time, the Great Auspicious Goddess (Mahasri) again said to the Buddha: 『World Honored One! To the north of Vaisravana』s city, the city is named Endowed with Wealth, not far from the city, there is a garden named Wonderful Flower Auspicious Light, in which there is a magnificent palace, made of the seven treasures. World Honored One! I constantly dwell there. If there are those who wish for the five grains to increase day by day and their storehouses to be overflowing, they should arouse a mind of reverence and faith, purify and clean a room, plaster the ground with cow dung, and should paint my image, adorned all around with various ornaments; they should bathe their bodies, wear clean clothes, apply precious incense, enter the clean room, and resolve to recite the name of that Buddha and the name of this sutra three times a day for my sake, and pay homage with reverence: 『Namo Lapis Lazuli Gold Mountain Jeweled Flower Light Illuminating Auspicious Merit Ocean Thus Come One!』 Holding various incense and flowers, as well as various delicious foods, offer them with utmost sincerity, and also offer incense, flowers, and various foods to my image; again, holding food, scatter it in other directions, giving it to the various gods, and invite the Great Auspicious Goddess (Mahasri) with truthful words, making the desired vows: 『If what is said is not false,』
於我所請，勿令空爾。』於時吉祥天女，知是事已，便生愍念，令其宅中財谷增長。即當誦咒請召於我，先稱佛名及菩薩名字，一心敬禮：
「南謨一切十方三世諸佛 南謨寶髻佛 南謨無垢光明寶幢佛 南謨金幢光佛 南謨百金光藏佛 南謨金蓋寶積佛 南謨金花光幢佛 南謨大燈光佛 南謨大寶幢佛 南謨東方不動佛 南謨南方寶幢佛 南謨西方無量壽佛 南謨北方天鼓音王佛 南謨妙幢菩薩 南謨金光菩薩 南謨金藏菩薩 南謨常啼菩薩 南謨法上菩薩 南謨善安菩薩
「敬禮如是佛菩薩已，次當誦咒請召我大吉祥天女。由此咒力，所求之事皆得成就。」即說咒曰：
「南謨室唎莫訶天女 怛侄他 缽唎脯𠷈拏折囇 三曼䫂 達喇設泥(去聲，下皆同爾)莫訶毗訶啰揭諦 三曼哆毗曇末泥 莫訶迦哩也 缽喇底瑟侘缽泥 薩婆頞 他娑彈泥 蘇缽喇底晡囇 㢌耶娜達摩多莫訶毗俱比諦 莫訶迷咄嚕 鄔波僧呬羝 莫訶頡唎使 蘇僧近(入聲)哩呬羝 三曼多頞他 阿奴波喇泥 莎訶
「世尊！若人誦持如是神咒請召我時，我聞請已，即至其所，令愿得遂。世尊！是灌頂法句，定成就句，真實之句，無虛誑句，是平等行，于諸眾生是正善根。若有受持讀誦咒者，應七日七夜受八支戒，于
【現代漢語翻譯】 現代漢語譯本：『請滿足我的請求，不要讓我失望。』當時，吉祥天女知道這件事後，便生起憐憫之心，使那人的家中財物和糧食增長。應當誦唸咒語來祈請我，先稱念諸佛和菩薩的名號，一心恭敬地禮拜：
『頂禮一切十方三世諸佛，頂禮寶髻佛（Ratnakuta Buddha），頂禮無垢光明寶幢佛（Vimalaprabha-ketudhvaja Buddha），頂禮金幢光佛（Kanakadhvaja-prabha Buddha），頂禮百金光藏佛（Śata-kanakaprabha-garbha Buddha），頂禮金蓋寶積佛（Kanakacchattra-ratnarāśi Buddha），頂禮金花光幢佛（Kanaka-puṣpa-prabha-dhvaja Buddha），頂禮大燈光佛（Mahā-dīpa-prabha Buddha），頂禮大寶幢佛（Mahā-ratnadhvaja Buddha），頂禮東方不動佛（Akṣobhya Buddha），頂禮南方寶幢佛（Ratnaketu Buddha），頂禮西方無量壽佛（Amitāyus Buddha），頂禮北方天鼓音王佛（Divyadundubhi-meghanirghoṣa Buddha），頂禮妙幢菩薩（Śrīdhvaja Bodhisattva），頂禮金光菩薩（Suvarṇaprabhāsa Bodhisattva），頂禮金藏菩薩（Suvarṇagarbha Bodhisattva），頂禮常啼菩薩（Sadāprarudita Bodhisattva），頂禮法上菩薩（Dharmottara Bodhisattva），頂禮善安菩薩（Supratiṣṭhita Bodhisattva）。』
『恭敬禮拜如是諸佛菩薩之後，接下來應當誦唸咒語來祈請我大吉祥天女。憑藉這個咒語的力量，所祈求的事情都能夠成就。』即說咒語如下：
『南謨室唎莫訶天女（Namo Śrī Mahādevī），怛侄他（Tadyathā），缽唎脯𠷈拏折囇（Pari pūrṇa cale），三曼䫂（Samanta），達喇設泥（Darśane），莫訶毗訶啰揭諦（Mahā vihāra gate），三曼哆毗曇末泥（Samantā vidhamane），莫訶迦哩也（Mahā kārye），缽喇底瑟侘缽泥（Pratiṣṭhāpani），薩婆頞他娑彈泥（Sarvārtha sādhani），蘇缽喇底晡囇（Suprati pūre），㢌耶娜達摩多莫訶毗俱比諦（Ājñāna dharmatā mahā vikubite），莫訶迷咄嚕（Mahā mitru），鄔波僧呬羝（Upasaṃhite），莫訶頡唎使（Mahā hrīḥ），蘇僧近哩呬羝（Susaṃgṛhīte），三曼多頞他（Samantārtha），阿奴波喇泥（Anupūrani），莎訶（Svāhā）。』
『世尊！如果有人誦持這樣的神咒來祈請我時，我聽到祈請后，就會立刻到達那人所在之處，使他的願望得以實現。世尊！這是灌頂的法句，是必定成就的句，是真實的句，是沒有虛妄的句，這是平等之行，對於一切眾生來說是正善的根源。如果有人受持讀誦這個咒語，應當在七天七夜裡受持八關齋戒，于
【English Translation】 English version: 『Grant my request, do not let me be in vain.』 At that time, the Goddess Śrī (Auspicious Goddess), knowing this matter, then generated compassion, causing wealth and grain to increase in that person's house. One should then recite the mantra to invoke me, first reciting the names of the Buddhas and Bodhisattvas, and reverently prostrating with one mind:
『Homage to all Buddhas of the ten directions and three times, Homage to Ratnakuta Buddha (寶髻佛), Homage to Vimalaprabha-ketudhvaja Buddha (無垢光明寶幢佛), Homage to Kanakadhvaja-prabha Buddha (金幢光佛), Homage to Śata-kanakaprabha-garbha Buddha (百金光藏佛), Homage to Kanakacchattra-ratnarāśi Buddha (金蓋寶積佛), Homage to Kanaka-puṣpa-prabha-dhvaja Buddha (金花光幢佛), Homage to Mahā-dīpa-prabha Buddha (大燈光佛), Homage to Mahā-ratnadhvaja Buddha (大寶幢佛), Homage to Akṣobhya Buddha (東方不動佛), Homage to Ratnaketu Buddha (南方寶幢佛), Homage to Amitāyus Buddha (西方無量壽佛), Homage to Divyadundubhi-meghanirghoṣa Buddha (北方天鼓音王佛), Homage to Śrīdhvaja Bodhisattva (妙幢菩薩), Homage to Suvarṇaprabhāsa Bodhisattva (金光菩薩), Homage to Suvarṇagarbha Bodhisattva (金藏菩薩), Homage to Sadāprarudita Bodhisattva (常啼菩薩), Homage to Dharmottara Bodhisattva (法上菩薩), Homage to Supratiṣṭhita Bodhisattva (善安菩薩).』
『After reverently prostrating to these Buddhas and Bodhisattvas, one should then recite the mantra to invoke me, the Great Goddess Śrī. By the power of this mantra, all desired matters will be accomplished.』 Then he spoke the mantra:
『Namo Śrī Mahādevī (南謨室唎莫訶天女), Tadyathā (怛侄他), Pari pūrṇa cale (缽唎脯𠷈拏折囇), Samanta (三曼䫂), Darśane (達喇設泥), Mahā vihāra gate (莫訶毗訶啰揭諦), Samantā vidhamane (三曼哆毗曇末泥), Mahā kārye (莫訶迦哩也), Pratiṣṭhāpani (缽喇底瑟侘缽泥), Sarvārtha sādhani (薩婆頞他娑彈泥), Suprati pūre (蘇缽喇底晡囇), Ājñāna dharmatā mahā vikubite (㢌耶娜達摩多莫訶毗俱比諦), Mahā mitru (莫訶迷咄嚕), Upasaṃhite (鄔波僧呬羝), Mahā hrīḥ (莫訶頡唎使), Susaṃgṛhīte (蘇僧近哩呬羝), Samantārtha (三曼多頞他), Anupūrani (阿奴波喇泥), Svāhā (莎訶).』
『World-Honored One! If people recite and uphold such a divine mantra to invoke me, upon hearing the invocation, I will immediately go to their location, causing their wishes to be fulfilled. World-Honored One! This is a phrase of empowerment, a phrase of definite accomplishment, a phrase of truth, a phrase without falsehood, it is equal practice, and for all sentient beings, it is the root of right goodness. If there are those who receive, uphold, and recite this mantra, they should observe the eight precepts for seven days and seven nights, at
晨朝時先嚼齒木凈澡漱已，及於晡后香花供養一切諸佛，自陳其罪。當爲己身及諸含識迴向發願，令所悕求速得成就。凈治一室，或在空閑阿蘭若處，瞿摩為壇，燒栴檀香，而為供養。置一勝座，幡蓋莊嚴，以諸名花布列壇內，應當至心誦持前咒，悕望我至。我于爾時即便護念觀察是人，來入其室，就座而坐，受其供養。從是以後，當令彼人于睡夢中得見於我，隨所求事以實告知。若聚落空澤及僧住處，隨所求者，皆令圓滿，金銀財寶、牛羊穀麥、飲食衣服，皆得隨心受諸快樂。既得如是勝妙果報，當以上分供養三寶，及施於我，廣修法會，設諸飲食，佈列香花。既供養已，所有供養貨之取直，復為供養。我當終身常住於此，擁護是人，令無闕乏，隨所悕求，悉皆稱意。亦當時時給濟貧乏，不應慳惜，獨為己身。常讀是經，供養不絕，當以此福普施一切，迴向菩提，愿出生死，速得解脫。」
爾時，世尊贊言：「善哉！吉祥天女！汝能如是流佈此經，不可思議，自他俱益。」
金光明最勝王經堅牢地神品第十八
爾時，堅牢地神即于眾中，從座而起，合掌恭敬而白佛言：「世尊！是《金光明最勝王經》，若現在世，若未來世，若在城邑聚落、王宮樓觀，及阿蘭若、山澤空林，有此經王流佈之處，世
【現代漢語翻譯】 現代漢語譯本：早上先用齒木清潔牙齒，洗漱完畢后，以及在下午，用香和花供養一切諸佛，自己陳述罪過。應當為自己以及所有有情眾生迴向發願，令所希望的事情迅速得到成就。清掃乾淨一間屋子，或者在空閑的阿蘭若（Aranya，寂靜處）地方，用瞿摩（Goma，一種香料）做成壇，焚燒栴檀香（Chandana，檀香），以此作為供養。設定一個殊勝的座位，用幡和傘蓋裝飾，用各種名貴的花擺放在壇內，應當至誠地誦持前面的咒語，希望我降臨。我于那時就會護念觀察這個人，來到他的屋子裡，就座而坐，接受他的供養。從這以後，應當讓那個人在睡夢中得見我，隨他所求的事情如實告知。如果在村落、空曠的沼澤地以及僧人居住的地方，無論他求什麼，都令他圓滿，金銀財寶、牛羊穀物、飲食衣服，都能隨心所欲地享受各種快樂。既然得到這樣殊勝美好的果報，應當用一部分供養三寶，以及佈施給我，廣泛地舉辦佛法集會，設定各種飲食，擺放香和花。供養完畢后，將所有供養物品變賣的錢，再次用來供養。我將終身常住在這裡，擁護這個人，使他沒有缺乏，隨他所希望的，全部都稱心如意。也應當常常救濟貧困的人，不應該吝嗇，只為自己。經常讀誦這部經，供養不斷絕，應當用這個福報普遍佈施給一切眾生，迴向菩提（Bodhi，覺悟），愿能脫離生死，迅速得到解脫。
這時，世尊讚歎說：『很好！吉祥天女（Lakshmi，象徵財富和繁榮的女神）！你能夠這樣流傳這部經，真是不可思議，對自己和他人都有利益。』
《金光明最勝王經》堅牢地神品第十八
這時，堅牢地神（Drdha，土地神）就在大眾中，從座位上站起來，合掌恭敬地對佛說：『世尊！這部《金光明最勝王經》，如果在現在世，如果在未來世，如果在城邑村落、王宮樓閣，以及阿蘭若（Aranya，寂靜處）、山澤空林，有這部經流傳的地方，世
【English Translation】 English version: In the morning, after chewing tooth-wood to clean the teeth and having washed and rinsed, and also in the afternoon, offer incense and flowers to all the Buddhas, and confess one's sins. One should dedicate the merit and make vows for oneself and all sentient beings, so that what is hoped for may be quickly accomplished. Clean a room, or be in a secluded Aranya (Aranya, a quiet place), make an altar with Goma (Goma, a kind of spice), burn Chandana incense (Chandana, sandalwood), and make offerings. Place a superior seat, decorated with banners and canopies, and arrange various famous flowers within the altar. One should sincerely recite the preceding mantra, hoping for my arrival. At that time, I will protect and observe this person, come into their room, sit on the seat, and receive their offerings. From then on, let that person see me in their dreams, and truthfully inform them of whatever they seek. Whether in villages, empty marshes, or places where monks reside, whatever they seek, let it be fulfilled, gold, silver, treasures, cattle, sheep, grains, food, clothing, all can be enjoyed at will. Having obtained such excellent and wonderful rewards, one should use a portion to make offerings to the Triple Gem, and give alms to me, widely hold Dharma assemblies, set out various foods and drinks, and arrange incense and flowers. After making offerings, take the value of all the offered goods and use it again for offerings. I will dwell here permanently throughout my life, protecting this person, ensuring they lack nothing, and fulfilling all their wishes. Also, one should often provide for the poor and needy, and not be stingy, only for oneself. Constantly read this sutra, make offerings without ceasing, and dedicate this merit universally to all beings, dedicating it towards Bodhi (Bodhi, enlightenment), wishing to be freed from birth and death, and quickly attain liberation.'
At that time, the World Honored One praised, 'Excellent! Lakshmi (Lakshmi, goddess of wealth and prosperity)! You are able to spread this sutra in this way, it is inconceivable, benefiting both oneself and others.'
The Golden Light Sutra, Chapter 18, The Steadfast Earth Goddess
At that time, the Steadfast Earth Goddess (Drdha, the earth goddess) arose from her seat in the assembly, joined her palms respectfully, and said to the Buddha, 'World Honored One! This Golden Light Sutra, whether in the present age, or in the future age, whether in cities and villages, royal palaces and pavilions, or in Aranyas (Aranya, quiet places), mountains, marshes, and empty forests, wherever this Sutra King is circulated, the world'
尊！我當往詣其所，供養恭敬擁護流通。若有方處為說法師敷置高座演說經者，我以神力不現本身，在於座所，頂戴其足；我得聞法，深心歡喜，得餐法味，增益威光，慶悅無量。自身既得如是利益，亦令大地深十六萬八千逾繕那，至金剛輪際，令其地味悉皆增益，乃至四海所有土地，亦使肥濃田疇沃壤倍勝常日。亦復令此贍部洲中江河池沼，所有諸樹藥草叢林，種種花果根莖枝葉及諸苗稼，形相可愛，眾所樂觀，色香具足，皆堪受用。若諸有情受用如是勝飲食已，長命色力，諸根安隱，增益光輝，無諸痛惱，心慧勇健，無不堪能。又此大地凡有所須，百千事業悉皆周備。世尊！以是因緣，諸贍部洲安隱豐樂，人民熾盛，無諸衰惱，所有眾生皆受安樂。既受如是身心快樂，於此經王深加愛敬，所在之處皆愿受持供養，恭敬尊重讚歎。又復于彼說法大師法座之處，悉皆往彼，為諸眾生勸請說是最勝經王。何以故？世尊！由說此經，我之自身並諸眷屬咸蒙利益，光輝氣力，勇猛威勢，顏容端正，倍勝於常。世尊！我堅牢地神蒙法味已，令贍部洲縱廣七千逾繕那地，皆悉沃壤乃至如前，所有眾生皆受安樂。是故，世尊！時彼眾生為報我恩，應作是念：『我當必定聽受是經，恭敬供養，尊重讚歎。』作是念已，即從住處城邑聚
【現代漢語翻譯】 現代漢語譯本：『世尊！我應當前往那位說法者所在之處，供養、恭敬、擁護、流通此經。若有任何地方有說法師敷設高座演說此經，我將以神通之力隱去自身，來到法座之處，以頭頂禮其足；我得以聽聞佛法，內心深感歡喜，品嚐法味，增益我的威光，慶幸喜悅無量。我自身既然得到這樣的利益，也令大地向下延伸十六萬八千由旬（Yojana，古印度長度單位），直至金剛輪的邊緣，使那裡的地味全部增益，乃至四大海所有土地，也使其肥沃濃厚，田地沃壤，比平常更加優勝。也令這贍部洲（Jambudvipa，指我們所居住的這個世界）中的江河池沼，所有樹木、藥草、叢林，各種花果的根莖枝葉以及各種莊稼，形態可愛，為大眾所喜悅觀看，色香味俱全，都適於受用。如果各種有情眾生受用這樣殊勝的飲食后，就能增長壽命、容色和力量，諸根安穩，增益光輝，沒有各種痛苦煩惱，心智勇猛強健，沒有不能勝任的。而且這大地凡是所需，各種各樣的百千事業都全部具備。世尊！因為這個因緣，諸贍部洲安穩豐樂，人民熾盛，沒有各種衰敗煩惱，所有眾生都享受安樂。既然享受這樣身心快樂，就對此經王深深地加以愛敬，無論在什麼地方都願意受持、供養，恭敬、尊重、讚歎。又前往那些說法大師的法座之處，為各種眾生勸請他們宣說這部最殊勝的經王。為什麼呢？世尊！由於宣說此經，我的自身以及所有眷屬都蒙受利益，光輝、氣力、勇猛威勢、顏容端正，比平常更加殊勝。世尊！我堅牢地神（Dhrtarashtra，守護大地的神）蒙受法味后，令贍部洲縱橫七千由旬的土地，都全部沃壤，乃至如前所述，所有眾生都享受安樂。所以，世尊！那時那些眾生爲了報答我的恩德，應當這樣想：『我應當必定聽受這部經，恭敬供養，尊重讚歎。』這樣想了之後，就從居住的地方、城邑、村落出發，'
【English Translation】 English version: 『Venerable One! I shall go to where he is, to offer, revere, protect, and circulate it. If there is any place where a Dharma master sets up a high seat and expounds this sutra, I will use my divine power to conceal my form and be present at the seat, bowing my head to his feet. I will be able to hear the Dharma, and my heart will be filled with joy. I will taste the flavor of the Dharma, increase my majestic light, and be immeasurably delighted. Since I myself have obtained such benefits, I will also cause the earth to deepen by sixteen hundred and eighty thousand yojanas (Yojana, an ancient Indian unit of length), down to the edge of the Vajra Wheel, causing the essence of that earth to increase entirely. Even the lands of the four seas will become fertile and rich, and the fields will be more fertile than usual. I will also cause the rivers, ponds, all trees, herbs, forests, various flowers and fruits, roots, stems, branches, leaves, and all crops in this Jambudvipa (Jambudvipa, referring to the world we live in) to be lovely in form, pleasing to the eye, and complete in color and fragrance, all suitable for enjoyment. If various sentient beings enjoy such excellent food and drink, they will increase in lifespan, complexion, and strength. Their faculties will be peaceful and secure, their radiance will increase, they will be free from pain and suffering, their minds will be wise and courageous, and there will be nothing they cannot accomplish. Moreover, this earth will be fully equipped with all the hundreds of thousands of things needed. Venerable One! Because of this cause, all of Jambudvipa will be peaceful and prosperous, the people will flourish, there will be no decline or suffering, and all beings will enjoy happiness. Having enjoyed such physical and mental happiness, they will deeply love and respect this Sutra King, and wherever they are, they will be willing to uphold, offer, revere, respect, and praise it. Furthermore, they will go to the Dharma seats of those great Dharma masters and encourage them to expound this most excellent Sutra King for the sake of all beings. Why? Venerable One! By expounding this sutra, I myself and all my family members will receive benefits. Our radiance, strength, courage, majesty, and appearance will be more excellent than usual. Venerable One! After I, the steadfast Earth Goddess (Dhrtarashtra, the god who protects the earth), have tasted the flavor of the Dharma, I will cause the land of Jambudvipa, which is seven thousand yojanas in length and breadth, to be entirely fertile, and as before, all beings will enjoy happiness. Therefore, Venerable One! At that time, those beings, in order to repay my kindness, should think: 『I must definitely listen to this sutra, offer it with reverence, and respect and praise it.』 Having thought this, they will set out from their dwellings, cities, and villages.』
落、舍宅空地，詣法會所，頂禮法師，聽受是經。既聽受已，各還本處，心生慶喜，共作是言：『我等今者得聞甚深無上妙法，即是攝受不可思議功德之聚，由經力故，我等當值無量無邊百千俱胝那庾多佛，承事供養，永離三塗極苦之處，復于來世百千生中，常生天上，及在人間受諸勝樂。』時彼諸人各還本處，為諸人眾說是經王，若一喻、一品、一昔因緣、一如來名、一菩薩名、一四句頌、或復一句，為諸眾生說是經典，乃至首題名字。世尊！隨諸眾生所住之處，其地悉皆沃壤肥濃，過於余處。凡是土地所生之物，悉得增長滋茂廣大，令諸眾生受于快樂，多饒珍財，好行惠施，心常堅固，深信三寶。」
作是語已，爾時，世尊告堅牢地神曰：「若有眾生，聞是《金光明》最勝經王乃至一句，命終之後，當得往生三十三天及余天處。若有眾生為欲供養是經王故，莊嚴宅宇，乃至張一傘蓋、懸一繒幡，由是因緣，六天之上，如念受生，七寶妙宮，隨意受用，各各自然有七千天女，共相娛樂，日夜常受不可思議殊勝之樂。」
作是語已，爾時，堅牢地神白佛言：「世尊！以是因緣，若有四眾，升於法座，說是法時，我當晝夜擁護是人，自隱其身在於座所，頂戴其足。世尊！如是經典為彼眾生已於百千佛所種善
【現代漢語翻譯】 現代漢語譯本：他們離開、捨棄空地和住所，前往法會的場所，頂禮法師，聽聞並接受這部經。聽聞接受后，各自回到原來的地方，心中充滿喜悅，共同說道：『我們今天能夠聽聞如此甚深無上的妙法，就是攝取了不可思議的功德聚集，由於這部經的力量，我們將來會遇到無量無邊百千俱胝那庾多佛（無數的佛），承事供養他們，永遠脫離三惡道的極苦之處，並且在未來的百千生中，常常生於天上，以及在人間享受各種殊勝的快樂。』當時那些人各自回到原來的地方，為眾人宣說這部經王，哪怕是一個譬喻、一品經文、一個過去因緣、一個如來名號、一個菩薩名號、一句四句偈、或者僅僅是一句話，為眾生宣說這部經典，乃至只是經的首題名字。世尊！隨著眾生所居住的地方，那裡的土地都會變得肥沃豐饒，勝過其他地方。凡是土地上所生長的東西，都會得到增長滋茂廣大，讓眾生享受快樂，擁有眾多的珍寶財富，喜歡行善佈施，內心常常堅定，深信三寶（佛、法、僧）。
說完這些話后，當時，世尊告訴堅牢地神（守護大地的神）說：『如果有眾生，聽聞這部《金光明》最勝經王，哪怕只是一句，命終之後，都將能夠往生到三十三天（欲界六天之一）以及其他的天界。如果有眾生爲了供養這部經王，而莊嚴房屋，哪怕只是張掛一把傘蓋、懸掛一幅幡旗，由於這樣的因緣，在六天之上，就像是心中所想的那樣受生，擁有七寶構成的美妙宮殿，隨意享用，而且自然會有七千天女，共同相伴娛樂，日夜常常享受不可思議的殊勝快樂。』
說完這些話后，當時，堅牢地神對佛說：『世尊！因為這個緣故，如果有四眾弟子（比丘、比丘尼、優婆塞、優婆夷）登上法座，宣說這部經的時候，我將日夜擁護這個人，隱藏我的身形在法座旁邊，用我的頭頂戴他的雙足。世尊！這樣的經典是那些眾生已經在百千佛所種下善根才能聽聞的。』
【English Translation】 English version: Having left and abandoned empty grounds and residences, they went to the Dharma assembly, prostrated before the Dharma master, and listened to and received this Sutra. Having listened and received it, they each returned to their original places, their hearts filled with joy, and together they said: 'Today we are able to hear such a profound and unsurpassed wonderful Dharma, which is to gather an inconceivable accumulation of merit. By the power of this Sutra, we will encounter immeasurable, boundless hundreds of thousands of kotis of nayutas of Buddhas (countless Buddhas) in the future, serve and make offerings to them, and forever be liberated from the extreme suffering of the three evil realms. Moreover, in hundreds of thousands of lives in the future, we will often be born in the heavens and enjoy various supreme pleasures in the human realm.' At that time, those people each returned to their original places and proclaimed this King of Sutras to the assembly, even if it was just one parable, one chapter, one past cause, one name of a Tathagata (another name for Buddha), one name of a Bodhisattva, one four-line verse, or even just one sentence, proclaiming this Sutra to sentient beings, even just the title of the Sutra. World-Honored One! Wherever sentient beings dwell, the land there will become fertile and rich, surpassing other places. Whatever grows from the land will increase and flourish greatly, allowing sentient beings to enjoy happiness, possess abundant treasures and wealth, be fond of giving alms, and have hearts that are always steadfast, deeply believing in the Three Jewels (Buddha, Dharma, Sangha).'
Having spoken these words, at that time, the World-Honored One said to the firm solid Earth Goddess (the goddess who protects the earth): 'If there are sentient beings who hear even one sentence of this King of Sutras, the Golden Light Sutra, after their lives end, they will be able to be reborn in the Trayastrimsa Heaven (one of the six heavens of the desire realm) and other heavenly realms. If there are sentient beings who adorn their houses for the sake of making offerings to this King of Sutras, even if it is just hanging up one umbrella or suspending one banner, due to this cause, above the six heavens, they will be reborn as they wish, possessing wonderful palaces made of seven treasures, enjoying them at will, and naturally having seven thousand heavenly maidens to accompany and entertain them, constantly enjoying inconceivable and supreme happiness day and night.'
Having spoken these words, at that time, the firm solid Earth Goddess said to the Buddha: 'World-Honored One! Because of this reason, if there are the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) who ascend the Dharma seat and proclaim this Dharma, I will protect this person day and night, concealing my body beside the Dharma seat, and using my head to bear their feet. World-Honored One! Such a Sutra can only be heard by those sentient beings who have planted good roots in the presence of hundreds of thousands of Buddhas.'
根者，于贍部洲流佈不滅。是諸眾生聽斯經者，于未來世無量百千俱胝那庾多劫，天上人中常受勝樂，得遇諸佛，速成阿耨多羅三藐三菩提，不歷三塗生死之苦。」
爾時，堅牢地神白佛言：「世尊！我有心咒，能利人天，安樂一切，若有男子女人及諸四眾，欲得親見我真身者，應當至心持此陀羅尼，隨其所愿，皆悉遂心，所謂資財珍寶伏藏，及求神通，長年妙藥並療眾病，降伏怨敵，制諸異論。當於凈室安置道場，洗浴身已，著鮮潔衣，踞草座上，于有舍利尊像之前，或有舍利制底之所，燒香散花，飲食供養。于白月八日布灑星合，即可誦此請召之咒：
「怛侄他只哩只哩 主嚕主嚕 句嚕句嚕 拘柱拘柱 睹柱睹柱 縛訶(上) 縛訶 伐舍伐舍 莎訶
「世尊！此之神咒，若有四眾，誦一百八遍請召於我，我為是人即來赴請。又復，世尊！若有眾生欲得見我現身共語者，亦應如前安置法式，誦此神咒：
「怛侄他 頞折泥(去)頡力剎泥室尼達哩訶訶呬呬區嚕 伐囇 莎訶
「世尊！若人持此咒時，應誦一百八遍，並誦前咒，我必現身，隨其所愿，悉得成就，終不虛然。若欲誦此咒時，先誦護身咒曰：
「怛侄他你室裡末舍羯㨖 捺㨖矩㨖 勃地(上) 勃地囇 婢㨖婢
【現代漢語翻譯】 現代漢語譯本： 『根』（指《堅牢地神經》）在贍部洲（Jambudvipa，指我們所居住的這個世界）流傳不滅。這些聽聞此經的眾生，在未來世無量百千俱胝那庾多劫（俱胝那庾多，古代印度計數單位，形容極長的時間）中，在天上和人間常受殊勝快樂，得遇諸佛，迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），不經歷三惡道（地獄、餓鬼、畜生）生死的痛苦。
這時，堅牢地神（Drdha, the Earth Goddess）對佛說：『世尊！我有一個心咒，能夠利益人天，安樂一切眾生。如果有男子女人以及出家在家的四眾弟子，想要親眼見到我的真身，應當至誠懇切地持誦這個陀羅尼（Dharani，總持、真言），隨他們的願望，都能如願以償，無論是資財珍寶伏藏，還是求神通，長生妙藥，以及治療各種疾病，降伏怨敵，制服各種邪說。應當在乾淨的房間里安置道場，沐浴身體后，穿上乾淨的衣服，坐在草墊上，在有舍利（Sarira，佛陀或高僧火化后的遺物）的尊像前，或者有舍利塔的地方，燒香散花，用飲食供養。在白月（指農曆上半月）的初八，在星宿執行吉利的時候，就可以誦唸這個請召我的咒語：』
『怛侄他只哩只哩 主嚕主嚕 句嚕句嚕 拘柱拘柱 睹柱睹柱 縛訶(上) 縛訶 伐舍伐舍 莎訶』
『世尊！這個神咒，如果有四眾弟子，誦一百零八遍來請召我，我就會為這個人立即前來應請。』
『又，世尊！如果有眾生想要見到我現身與他交談，也應當像前面所說的安置法式，誦唸這個神咒：』
『怛侄他 頞折泥(去)頡力剎泥室尼達哩訶訶呬呬區嚕 伐囇 莎訶』
『世尊！如果有人持誦這個咒語時，應當誦一百零八遍，並誦唸前面的咒語，我必定會現身，隨他的願望，都能成就，終不虛妄。如果想要誦唸這個咒語時，先誦唸護身咒：』
『怛侄他你室裡末舍羯㨖 捺㨖矩㨖 勃地(上) 勃地囇 婢㨖婢』
【English Translation】 English version: 『The Root』 (referring to the Drdha Earth Goddess Sutra) will circulate and never perish in Jambudvipa (the world we live in). Those sentient beings who hear this sutra will, in the immeasurable hundreds of thousands of kotis nayutas (koti nayuta, ancient Indian units of counting, describing extremely long periods of time) of kalpas (aeons) in the future, constantly experience supreme bliss in the heavens and among humans, encounter all Buddhas, quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and not undergo the suffering of birth and death in the three evil realms (hell, hungry ghosts, animals).
At that time, Drdha, the Earth Goddess, said to the Buddha: 『World Honored One! I have a heart mantra that can benefit humans and devas (gods), and bring peace and happiness to all beings. If there are men, women, and the fourfold assembly of disciples, who wish to see my true form with their own eyes, they should sincerely uphold this dharani (a sacred utterance or spell), and all their wishes will be fulfilled, whether it be wealth, treasures, hidden resources, or seeking supernatural powers, elixirs of longevity, healing of various diseases, subduing enemies, and overcoming various heretical views. They should set up an altar in a clean room, bathe their bodies, put on clean clothes, sit on a grass mat, in front of a venerable image containing sarira (relics of the Buddha or eminent monks), or at a place where there is a stupa (reliquary) containing sarira, burn incense, scatter flowers, and offer food.』
『On the eighth day of the white month (the first half of the lunar month), when the stars are in an auspicious alignment, they can recite this mantra to invoke me:』
『Tadyatha giri giri, duru duru, kuru kuru, kujja kujja, dujja dujja, vaha vaha, vasa vasa, svaha.』
『World Honored One! If the fourfold assembly of disciples recites this divine mantra one hundred and eight times to invoke me, I will immediately come to their request.』
『Furthermore, World Honored One! If there are sentient beings who wish to see me manifest and speak with them, they should also set up the altar as described before and recite this divine mantra:』
『Tadyatha, ajani khili kshani sini dari haha hihi kuru, vali svaha.』
『World Honored One! When reciting this mantra, one should recite it one hundred and eight times, along with the previous mantra, and I will definitely manifest, and all their wishes will be fulfilled, without fail. If one wishes to recite this mantra, first recite the protective mantra:』
『Tadyatha ni sili matsa katatse, natatse kutatse, bodhi bodhile, bhitatse bhi』
㨖 矩句㨖 佉婆(上)只里 莎訶
「世尊！誦此咒時，取五色線，誦咒二十一遍，作二十一結，繫在左臂肘后，即便護身，無有所懼。若有至心誦此咒者，所求必遂，我不妄語，我以佛法僧寶而為要契證知是實。」
爾時，世尊告地神曰：「善哉！善哉！汝能以是實語神咒，護此經王及說法者，以是因緣令汝獲得無量福報。」
金光明最勝王經僧慎爾耶藥叉大將品第十九
爾時，僧慎爾耶藥叉大將，並與二十八部藥叉諸神，于大眾中皆從座起，偏袒右肩，右膝著地，合掌向佛白言：「世尊！此《金光明》最勝經王，若現在世及未來世，所在宣揚流佈之處，若於城邑聚落、山澤空林，或王宮殿或僧住處，世尊！我僧慎爾耶藥叉大將，並與二十八部藥叉諸神俱詣其所，各自隱形，隨處擁護彼說法師，令離衰惱，常受安樂。及聽法者，若男若女，童男童女，於此經中乃至受持一四句頌，或持一句，或此經王首題名號，及此經中一如來名，一菩薩名，發心稱念，恭敬供養者，我當救護攝受，令無災橫，離苦得樂。世尊！何故我名正了知？此之因緣，是佛親證，我知諸法，我曉一切法，隨所有一切法，如所有一切法，諸法種類體性差別，世尊！如是諸法，我能了知。我有難思智光，我有難思智炬，
【現代漢語翻譯】 現代漢語譯本 㨖 矩句㨖 佉婆(上)只里 莎訶
『世尊！誦此咒時，取五色線，誦咒二十一遍，作二十一結，繫在左臂肘后，即便護身，無有所懼。若有至心誦此咒者，所求必遂，我不妄語，我以佛法僧寶而為要契證知是實。』
爾時，世尊告地神曰：『善哉！善哉！汝能以是實語神咒，護此經王及說法者，以是因緣令汝獲得無量福報。』
金光明最勝王經僧慎爾耶(Samjna-irya)藥叉(Yaksa)大將品第十九
爾時，僧慎爾耶(Samjna-irya)藥叉(Yaksa)大將，並與二十八部藥叉(Yaksa)諸神，于大眾中皆從座起，偏袒右肩，右膝著地，合掌向佛白言：『世尊！此《金光明》最勝經王，若現在世及未來世，所在宣揚流佈之處，若於城邑聚落、山澤空林，或王宮殿或僧住處，世尊！我僧慎爾耶(Samjna-irya)藥叉(Yaksa)大將，並與二十八部藥叉(Yaksa)諸神俱詣其所，各自隱形，隨處擁護彼說法師，令離衰惱，常受安樂。及聽法者，若男若女，童男童女，於此經中乃至受持一四句頌，或持一句，或此經王首題名號，及此經中一如來名，一菩薩名，發心稱念，恭敬供養者，我當救護攝受，令無災橫，離苦得樂。世尊！何故我名正了知？此之因緣，是佛親證，我知諸法，我曉一切法，隨所有一切法，如所有一切法，諸法種類體性差別，世尊！如是諸法，我能了知。我有難思智光，我有難思智炬，』
【English Translation】 English version 㨖 Ju ju 㨖 Khaba (upper) zhi li Svaha
'World Honored One! When reciting this mantra, take five-colored threads, recite the mantra twenty-one times, make twenty-one knots, and tie it behind the left elbow, which will protect the body and eliminate all fear. If there is someone who sincerely recites this mantra, their wishes will surely be fulfilled. I do not speak falsely; I use the Buddha, Dharma, and Sangha as a binding oath to testify to the truth.'
At that time, the World Honored One said to the Earth Goddess: 'Excellent! Excellent! You are able to use this true-word mantra to protect this Sutra King and its preachers. Because of this cause and condition, may you obtain immeasurable blessings.'
The Golden Light Most Excellent King Sutra, Samjna-irya (Samjna-irya) Yaksha (Yaksa) Great General Chapter Nineteen
At that time, the Samjna-irya (Samjna-irya) Yaksha (Yaksa) Great General, together with the twenty-eight Yaksha (Yaksa) deities, all rose from their seats in the assembly, bared their right shoulders, knelt on their right knees, and, with palms joined, said to the Buddha: 'World Honored One! Wherever this Most Excellent King Sutra of Golden Light is proclaimed and propagated in the present and future, whether in cities, villages, mountains, forests, or royal palaces, or monasteries, World Honored One! I, the Samjna-irya (Samjna-irya) Yaksha (Yaksa) Great General, together with the twenty-eight Yaksha (Yaksa) deities, will go to that place, each concealing our forms, and everywhere protect those Dharma masters, causing them to be free from decline and always enjoy happiness. And those who listen to the Dharma, whether male or female, boys or girls, even if they receive and uphold one four-line verse in this Sutra, or uphold one line, or the title of this Sutra King, or one Tathagata's name in this Sutra, or one Bodhisattva's name, and generate the mind to recite it, respectfully making offerings, I will save and embrace them, causing them to be free from calamities, to leave suffering and attain happiness. World Honored One! Why am I named 'Right Knowing'? This cause and condition is personally witnessed by the Buddha. I know all dharmas, I understand all dharmas, all dharmas as they are, all dharmas as they truly are, the types, nature, and differences of all dharmas, World Honored One! I am able to know such dharmas. I have inconceivable wisdom light, I have inconceivable wisdom torch,'
我有難思智行，我有難思智聚，我于難思智境而能通達。世尊！如我於一切法，正知正曉正覺，能正觀察。世尊！以是因緣，我藥叉大將名正了知。以是義故，我能令彼說法之師，言詞辯了，具足莊嚴，亦令精氣從毛孔入，身力充足，威神勇健，難思智光皆得成就，得正憶念，無有退屈，增益彼身，令無衰減，諸根安樂，常生歡喜。以是因緣，為彼有情，已於百千佛所植諸善根修福業者，于贍部洲廣宣流佈，不速隱沒。彼諸有情聞是經已，得不可思議大智光明，及以無量福智之聚，于未來世，當受無量俱胝那庾多劫不可思量人天勝樂，常與諸佛共相值遇，速證無上正等菩提，閻羅之界三塗極苦，不復經過。」
爾時，正了知藥叉大將白佛言：「世尊！我有陀羅尼，今對佛前親自陳說，為欲饒益憐愍諸有情故。」即說咒曰：
「南謨佛陀(引)也 南謨達摩(引)也 南謨僧伽(引)也 南謨跋啰蚶(火含反)摩也 南謨因達啰也 南謨折咄喃 莫喝啰阇喃 怛侄他 呬哩呬哩 弭哩弭哩 瞿哩 莫訶瞿哩 健陀哩 莫訶健陀哩 達羅弭雉 莫訶達羅弭雉 單茶曲勸(驅問反)第(去)訶訶訶訶訶 呬呬呬呬呬 呼呼呼呼呼 漢魯曇謎瞿曇謎 者者者者 只只只只主主主主栴茶攝(之涉反) 缽攞 尸揭啰
【現代漢語翻譯】 現代漢語譯本： 我有難以思議的智慧和行為，我有難以思議的智慧聚集，我對於難以思議的智慧境界能夠通達。世尊！就像我對於一切法，正確地知曉、正確地明白、正確地覺悟，能夠正確地觀察。世尊！因為這個因緣，我藥叉大將（Yaksa general）名為正了知。因為這個緣故，我能夠使那些說法之師，言辭辯才明瞭，具足莊嚴，也使精氣從毛孔進入，身體力量充足，威德神力勇猛強健，難以思議的智慧光明都能夠成就，得到正確的憶念，沒有退縮，增益他們的身體，使他們沒有衰減，諸根安樂，常常生起歡喜。因為這個因緣，爲了那些已經在百千佛所種植諸善根、修習福業的有情，在贍部洲（Jambudvipa，人世間）廣為宣揚流佈，不會快速隱沒。那些有情聽聞這部經后，得到不可思議的大智慧光明，以及無量的福德和智慧的聚集，在未來世，將要承受無量俱胝那庾多劫（kotis of nayutas，極多的時間單位）不可思量的人天殊勝快樂，常常與諸佛共同相遇，快速證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺），閻羅王的境界和三塗（three lower realms，地獄、餓鬼、畜生）的極度痛苦，不再經過。
這時，正了知藥叉大將對佛說：『世尊！我有一個陀羅尼（dharani，總持，咒語），現在在佛前親自陳述，爲了想要饒益憐憫一切有情。』 隨即說咒語：
『南謨佛陀（引）也 南謨達摩（引）也 南謨僧伽（引）也 南謨跋啰蚶（火含反）摩也 南謨因達啰也 南謨折咄喃 莫喝啰阇喃 怛侄他 呬哩呬哩 弭哩弭哩 瞿哩 莫訶瞿哩 健陀哩 莫訶健陀哩 達羅弭雉 莫訶達羅弭雉 單茶曲勸（驅問反）第（去）訶訶訶訶訶 呬呬呬呬呬 呼呼呼呼呼 漢魯曇謎瞿曇謎 者者者者 只只只只主主主主 栴茶攝（之涉反） 缽攞 尸揭啰』
【English Translation】 English version: I possess inconceivable wisdom and conduct; I possess an accumulation of inconceivable wisdom; I am able to penetrate the realm of inconceivable wisdom. World Honored One! Just as I have complete knowledge, complete understanding, and complete enlightenment of all dharmas, and am able to observe them correctly. World Honored One! Because of this cause and condition, I, the Yaksa (Yaksa general) general, am named Right Knowing. For this reason, I am able to make those teachers of the Dharma eloquent and adorned, and also cause essence to enter from their pores, their bodies to be full of strength, their majestic power to be courageous and strong, their inconceivable wisdom light to be fully accomplished, to obtain correct mindfulness, without regression, increasing their bodies, causing them no decline, their faculties peaceful and happy, constantly generating joy. Because of this cause and condition, for those sentient beings who have already planted roots of goodness and cultivated meritorious deeds in the presence of hundreds of thousands of Buddhas, to widely proclaim and spread this in Jambudvipa (Jambudvipa, the human world), without quickly disappearing. Those sentient beings, having heard this sutra, will obtain inconceivable great wisdom light, as well as an immeasurable accumulation of merit and wisdom, and in future lives, will receive immeasurable kotis of nayutas (kotis of nayutas, extremely long units of time) of inconceivable human and heavenly supreme bliss, constantly encountering all Buddhas, quickly attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and will no longer pass through the realm of Yama and the extreme suffering of the three lower realms (three lower realms, hell, hungry ghosts, animals).'
At that time, the Yaksa (Yaksa general) general Right Knowing said to the Buddha: 'World Honored One! I have a dharani (dharani, mantra), and now I will personally recite it before the Buddha, for the sake of benefiting and having compassion for all sentient beings.' Then he spoke the mantra:
'Namo Buddhaya Namo Dharmaya Namo Sanghaya Namo Balaramya Namo Indraya Namo Chaturnam Maharajananam Tadyatha Hiri Hiri Miri Miri Gauri Maha Gauri Gandhari Maha Gandhari Daramidhi Maha Daramidhi Danda Kukumdi Haha Haha Haha Haha Hihi Hihi Hihi Huhu Huhu Huhu Hantu Dhame Gutame Jaja Jaja Jaja Jiji Jiji Jiji Juju Juju Juju Chanda She Balla Shingala'
(上)尸揭啰 嗢底瑟咤呬 薄伽梵 僧慎爾耶 莎訶
「若復有人於此明咒能受持者，我當給與資生樂具、飲食衣服、花果珍異，或求男女、童男童女、金銀珍寶諸瓔珞具，我皆供給，隨所愿求，令無闕乏。此之明咒有大威力，若誦咒時，我當速至其所，令無障礙，隨意成就。若持此咒時，應知其法，先畫一鋪僧慎爾耶藥叉形像，高四五尺，手執鉾镩，於此像前作四方壇，安四滿瓶蜜水，或沙糖水，涂香粖香燒香及諸花鬘。又于壇前作地火爐，中安炭火，以蘇摩芥子燒于爐中，口誦前咒一百八遍，一遍一燒。乃至我藥叉大將自來現身，問咒人曰：『爾何所須？意所求者？』即以事答，我即隨言于所求事皆令滿足。或須金銀及諸伏藏，或欲神仙乘空而去，或求天眼通，或知他心事，於一切有情隨意自在，令斷煩惱，速得解脫，皆得成就。」
爾時，世尊告正了知藥叉大將曰：「善哉！善哉！汝能如是利益一切眾生，說此神咒，擁護正法，福利無邊。」
金光明最勝王經王法正論品第二十
爾時，此大地神女，名曰堅牢，于大眾中，從座而起，頂禮佛足，合掌恭敬白佛言：「世尊！于諸國中為人王者，若無正法，不能治國安養眾生，及以自身長居勝位；惟愿世尊慈悲哀愍，當爲我說王法正論治
【現代漢語翻譯】 現代漢語譯本： (上) Śikara（尸揭啰，山峰） uttiṣṭha hi（嗢底瑟咤呬，起立） Bhagavan（薄伽梵，世尊） Sambhava Śrīya（僧慎爾耶，吉祥生） Svāhā（莎訶，成就）
『如果有人能夠受持這個明咒，我將給予他生活所需的樂具、飲食衣服、花果珍異，或者求男求女、童男童女、金銀珍寶各種瓔珞飾品，我都將供給，隨他所愿，令他毫無缺乏。這個明咒有很大的威力，誦咒的時候，我將迅速到達他的所在地，使他沒有障礙，隨意成就。如果持此咒時，應當知道其方法，先畫一幅僧慎爾耶藥叉（Sambhava Śrīya Yaksha，吉祥生夜叉）的形像，高四五尺，手執鉾镩（矛和鑿子），在這像前做一個四方壇，安放四個裝滿蜜水或砂糖水的瓶子，塗上涂香、粖香，燒香以及各種花鬘。又在壇前做一個地火爐，中間安放炭火，用蘇摩（Soma，一種祭祀用的植物）和芥子燒在爐中，口誦前面的咒語一百零八遍，一遍一燒。乃至我藥叉大將（Yaksha General，夜叉大將）親自來現身，問誦咒人說：『你有什麼需要？意念所求的是什麼？』就用實情回答，我就會按照他的話，對於他所求的事情都令他滿足。或者需要金銀以及各種伏藏，或者想要成神仙乘空而去，或者求天眼通，或者知道他人心事，對於一切有情隨意自在，令他斷除煩惱，迅速得到解脫，都能成就。』
這時，世尊告訴正了知藥叉大將（Yaksha General Samyakjñāna，正了知夜叉大將）說：『好啊！好啊！你能夠這樣利益一切眾生，說這個神咒，擁護正法，福利無邊。』
《金光明最勝王經·王法正論品》第二十
這時，這位大地神女，名叫堅牢（Dṛḍhā，堅固），在大眾中，從座位上站起來，頂禮佛足，合掌恭敬地對佛說：『世尊！在各個國家中作為國王的人，如果沒有正法，就不能治理國家，安養眾生，以及使自身長久地保持在尊勝的地位；希望世尊慈悲憐憫，為我說說王法正論，治理……』
【English Translation】 English version: (Above) Śikara (尸揭啰, Peak) uttiṣṭha hi (嗢底瑟咤呬, Arise) Bhagavan (薄伽梵, World Honored One) Sambhava Śrīya (僧慎爾耶, Auspicious Birth) Svāhā (莎訶, Accomplishment).
'If there is anyone who can receive and uphold this bright mantra, I will give them the necessities of life, including food, drink, clothing, flowers, fruits, and rare treasures. Whether they seek sons or daughters, young boys or girls, gold, silver, precious jewels, or various ornaments, I will provide them all, fulfilling their wishes without any lack. This bright mantra has great power. When reciting the mantra, I will quickly come to their location, ensuring they have no obstacles and achieve their desires at will. When holding this mantra, one should know the method: first, draw an image of Sambhava Śrīya Yaksha (僧慎爾耶藥叉, Auspicious Birth Yaksha), four or five feet tall, holding a spear and chisel in his hands. In front of this image, create a square altar, placing four full bottles of honey water or sugar water, applying scented paste and incense, and offering various flower garlands. Also, in front of the altar, make an earthen fire pit, placing charcoal fire in the middle, and burn Soma (蘇摩, a sacrificial plant) and mustard seeds in the pit, reciting the preceding mantra one hundred and eight times, burning once for each recitation. Then, I, the Yaksha General (藥叉大將, Yaksha General), will personally appear and ask the mantra holder: 'What do you need? What do you desire in your mind?' Answer truthfully, and I will fulfill all your requests. Whether you need gold, silver, or various hidden treasures, or wish to become an immortal and fly through the air, or seek the divine eye, or know the minds of others, you will be free and at ease with all sentient beings, enabling you to cut off afflictions and quickly attain liberation, all will be accomplished.'
At that time, the World Honored One said to the Yaksha General Samyakjñāna (正了知藥叉大將, Yaksha General Samyakjñāna): 'Excellent! Excellent! You are able to benefit all sentient beings in this way, speaking this divine mantra, protecting the Dharma, and bringing boundless blessings.'
The Golden Light Sutra, Chapter 20: Treatise on Royal Laws
At that time, the Earth Goddess, named Dṛḍhā (堅牢, Firm), arose from her seat in the assembly, bowed her head to the Buddha's feet, and, with palms joined respectfully, said to the Buddha: 'World Honored One! In various countries, if the rulers do not have the correct Dharma, they cannot govern the country, nurture sentient beings, and maintain their own position of honor for a long time. I hope the World Honored One will be compassionate and merciful, and speak to me about the correct treatise on royal laws, governing...'
國之要，令諸人王得聞法已，如說修行，正化於世，能令勝位永保安寧，國內人民咸蒙利益。」
爾時，世尊于大眾中，告堅牢地神曰：「汝當諦聽！過去有王，名力尊幢，其王有子，名曰妙幢，受灌頂位未久之頃，爾時父王告妙幢言：『有王法正論，名天主教法，我于昔時受灌頂位而為國主，我之父王，名智力尊幢，為我說是王法正論。我依此論，於二萬歲善治國土，我不曾憶起一念心行於非法，汝於今日亦應如是，勿以非法而治於國。云何名為王法正論？汝今善聽，當爲汝說。』爾時力尊幢王，即為其子以妙伽他說正論曰：
「『我說王法論， 利安諸有情； 為斷世間疑， 滅除眾過失。 一切諸天主， 及以人中王； 當生歡喜心， 合掌聽我說。 往昔諸天眾， 集在金剛山； 四王從座起， 請問于大梵： 「梵主最勝尊， 天中大自在； 愿哀愍我等， 為斷諸疑惑。 云何處人世， 而得名為天？ 復以何因緣， 號名曰天子？ 云何生人間， 獨得為人主？ 云何在天上， 復得作天王？」 如是護世間， 問彼梵王已。 爾時梵天主， 即便為彼說： 「護世汝當知， 為利有情故； 問我
【現代漢語翻譯】 現代漢語譯本：國家的根本在於，讓各位人王聽聞佛法之後，能夠按照佛法所說的去修行，用正法教化世間，這樣就能使尊貴的王位永遠保持安寧，國內的人民都能夠得到利益。
當時，世尊在大眾之中，告訴堅牢地神（earth goddess）說：『你應當仔細聽！過去有一位國王，名叫力尊幢（powerful banner），這位國王有一個兒子，名叫妙幢（wonderful banner），接受灌頂成為王位繼承人沒多久。當時，父王告訴妙幢說：『有一部關於國王統治的正確理論，名叫天主教法（teachings of the gods），我過去接受灌頂成為國主時，我的父王，名叫智力尊幢（wisdom and power banner），為我講述了這部王法正論。我依靠這部理論，在兩萬年裡很好地治理國家，我不曾記得自己有一念心行做過不合法的事情，你今天也應當像我一樣，不要用不合法的方式來治理國家。什麼叫做王法正論呢？你現在好好聽，我將為你講述。』當時，力尊幢王，就為他的兒子用美妙的偈頌講述了這部正論：
『我說王法論，利益安樂所有眾生； 爲了斷除世間的疑惑，滅除各種過失。 一切諸天之主，以及人間帝王； 應當生起歡喜心，合掌聽我講述。 往昔諸天大眾，聚集在金剛山（Vajra Mountain）； 四大天王從座位上站起，請問大梵天（Mahabrahma）： 『梵天之主，最尊最勝，天中最為自在； 愿您哀憐我們，為我們斷除各種疑惑。 怎樣處世為人，才能被稱為天人？ 又因為什麼因緣，被稱作天之子？ 怎樣生在人間，獨自成為人中之主？ 怎樣在天上，又能成為天王？』 就這樣護世四天王，詢問梵天之後。 當時梵天之主，就為他們講述： 『護世四天王你們應當知道，爲了利益眾生； 才來問我』
【English Translation】 English version: 'The essence of a country lies in enabling all kings to hear the Dharma, practice according to its teachings, and govern the world with righteousness. This ensures the eternal peace and security of their noble positions, and brings benefits to all the people within their realms.'
At that time, the World Honored One, in the midst of the assembly, said to the steadfast Earth Goddess (earth goddess): 'You should listen carefully! In the past, there was a king named Li Zun Chuang (powerful banner). This king had a son named Miao Chuang (wonderful banner), who had not long been consecrated as the heir to the throne. At that time, the father king said to Miao Chuang: 'There is a correct theory about the rule of kings, called Tian Zhu Jiao Fa (teachings of the gods). When I was consecrated as the ruler of the country in the past, my father king, named Zhi Li Zun Chuang (wisdom and power banner), told me about this correct theory of kingship. Relying on this theory, I governed the country well for twenty thousand years, and I do not remember ever having a single thought or action that was illegal. You should also be like me today, and do not govern the country in an illegal way. What is called the correct theory of kingship? Listen carefully now, and I will tell you.' At that time, King Li Zun Chuang, for his son, used wonderful verses to explain this correct theory:
'I speak of the theory of kingship, benefiting and bringing peace to all sentient beings; In order to eliminate the doubts of the world, and eradicate all faults. All the lords of the heavens, and the kings among men; Should generate joyful hearts, and listen to my words with palms joined. In the past, all the heavenly beings, gathered on Vajra Mountain (Vajra Mountain); The Four Heavenly Kings rose from their seats, and asked Mahabrahma (Mahabrahma): 'Lord Brahma, most honored and supreme, most free among the heavens; May you have compassion on us, and dispel all our doubts. How can one live in the world, and be called a deva (god)? And for what reason, is one called the son of a deva? How can one be born in the human world, and alone become the lord among men? How can one be in the heavens, and also become a heavenly king?' Thus, the Four Guardian Kings of the World, after questioning Brahma. At that time, the Lord Brahma, then spoke to them: 'Guardians of the World, you should know, for the benefit of sentient beings; You have come to ask me.'
治國法， 我說應善聽。 由先善業力， 生天得作王； 若在於人中， 統領為人主。 諸天共加護， 然後入母胎； 既至母胎中， 諸天覆守護。 雖生在人世， 尊勝故名天； 由諸天護持， 亦得名天子。 三十三天主， 分力助人王； 及一切諸天， 亦資自在力。 除滅諸非法， 惡業令不生； 教有情修善， 使得生天上。 人及蘇羅眾， 並揵闥婆等； 羅剎栴茶羅， 悉皆資半力。 父母資半力， 令舍惡修善； 諸天共護持， 示其諸善報。 若造諸惡業， 令于現世中； 諸天不護持， 示其諸惡報。 國人造惡業， 王舍不禁制； 斯非順正理， 治擯當如法。 若見惡不遮， 非法便滋長； 遂令王國內， 奸詐日增多。 王見國中人， 造惡不遮止； 三十三天眾， 咸生忿怒心。 因此損國政， 諂偽行世間； 被他怨敵侵， 破壞其國土。 居家及資具， 積財皆散失； 種種諂誑生， 更互相侵奪。 由正法得王， 而不行其法； 國人皆破散， 如象踏蓮池。 惡風起無恒， 暴
【現代漢語翻譯】 現代漢語譯本： 關於治理國家的方法，我應當善意地傾聽。 由於過去所積累的善業之力，（此人）往生到天界得以成為天王； 如果（此人）在人間，就能夠統治人民成為君主。 諸天神共同加以護佑，然後（此人的靈魂）進入母親的子宮； 既然已經到了母親的子宮中，諸天神又再次守護。 即使出生在人世間，因為尊貴殊勝的緣故，也被稱為『天』； 由於有諸天神的護持，也能夠被稱為『天子』。 三十三天（Trayastrimsa）之主，分出力量來幫助人間的君王； 以及一切的諸天神，也憑藉其自在的力量來輔助。 （君王應當）消除和滅絕各種非法之事，使惡業無法產生； 教導有情眾生修習善業，使他們能夠往生到天界。 人和阿修羅（Asura）眾，以及乾闥婆（Gandharva）等； 羅剎（Rakshasa）、旃茶羅（Candala），都各自貢獻一半的力量。 父母貢獻一半的力量，使（子女）捨棄惡行修習善行； 諸天神共同護持，向他們展示各種善報。 如果（國王）製造各種惡業，就會導致在現世之中； 諸天神不再護持，向他展示各種惡報。 國內的人民製造惡業，君王捨棄了禁止和制止； 這不是順應正理的做法，應當依法進行治理和懲處。 如果看到惡行而不加以阻止，非法之事便會滋長； 於是導致王國內部，奸詐欺騙的事情日益增多。 君王看到國家中的人民，製造惡業而不加以禁止； 三十三天（Trayastrimsa）的天眾，都會產生憤怒之心。 因此損害國家的政事，諂媚虛偽之風盛行於世間； 被其他的怨敵侵犯，破壞他的國土。 居家生活和各種資具，積累的財富都會散失； 各種諂媚欺騙的事情發生，（人們）更加互相侵犯掠奪。 由於奉行正法而得到王位，卻不施行正法； 國家的人民都會破敗離散，就像大象踐踏蓮花池一樣。 邪惡的風不時地颳起，暴虐無常。
【English Translation】 English version: Regarding the methods of governing a country, I say you should listen well. Due to the power of past good deeds, (this person) is born in the heavens and becomes a king of the gods; If (this person) is in the human realm, they can rule the people and become a monarch. The gods collectively protect and bless, and then (this person's soul) enters the mother's womb; Once in the mother's womb, the gods protect again. Even if born in the human world, they are called 'deva' (god) because of their nobility and superiority; Because of the protection of the gods, they can also be called 'Son of Heaven'. The lord of the Trayastrimsa (Thirty-three Heavens), shares power to assist the human king; And all the gods also assist with their power of sovereignty. (The king should) eliminate and eradicate all illegal matters, preventing evil deeds from arising; Teach sentient beings to cultivate goodness, enabling them to be reborn in the heavens. Humans and Asuras (demigods), as well as Gandharvas (celestial musicians), etc.; Rakshasas (demons), Candalas (outcastes), all contribute half their strength. Parents contribute half their strength, enabling (their children) to abandon evil and cultivate goodness; The gods collectively protect and support, showing them various good rewards. If (the king) creates various evil deeds, it will lead to in this present life; The gods will no longer protect, showing him various evil retributions. If the people of the country commit evil deeds, and the king abandons prohibition and restraint; This is not in accordance with righteous principles, governance and punishment should be carried out according to the law. If evil deeds are seen but not stopped, illegal matters will grow; Thus leading to within the kingdom, treacherous and deceitful things increasing day by day. If the king sees the people in the country committing evil deeds and does not prohibit them; The assembly of the Trayastrimsa (Thirty-three Heavens), will all generate anger. Therefore, harming the affairs of the state, flattery and hypocrisy prevail in the world; Being invaded by other enemies, destroying his country. Household life and various resources, accumulated wealth will be lost; Various flattering and deceptive things happen, (people) further invade and plunder each other. Having obtained the throne by upholding the Dharma (righteous law), but not practicing it; The people of the country will be broken and scattered, like an elephant trampling a lotus pond. Evil winds rise irregularly, tyrannical and capricious.
雨非時下； 妖星多變怪， 日月蝕無光。 五穀眾花果， 果實皆不成； 國土遭饑饉， 由王舍正法。 若王舍正法， 以惡法化人； 諸天處本宮， 見已生憂惱。 彼諸天王眾， 共作如是言： 『此王作非法， 惡黨相親附。 王位不久安， 諸天皆忿恨。』 由彼懷忿故， 其國當敗亡。 以非法教人， 流行於國內； 斗諍多奸偽， 疾疫生眾苦。 天主不護念， 余天咸捨棄； 國土當滅亡， 王身受苦厄。 父母及妻子， 兄弟並姊妹； 俱遭愛別離， 乃至身亡歿。 變怪流星墮， 二日俱時出； 他方怨賊來， 國人遭喪亂。 國所重大臣， 枉橫而身死； 所愛象馬等， 亦復皆散失。 處處有兵戈， 人多非法死； 惡鬼來入國， 疾疫遍流行。 國中最大臣， 及以諸輔相； 其心懷諂佞， 並悉行非法。 見行非法者， 而生於愛敬； 於行善法人， 苦楚而治罰。 由愛敬惡人， 治罰善人故； 星宿及風雨， 皆不以時行。 有三種過生， 正法當隱沒； 眾生無光色， 地肥皆下沉。
【現代漢語翻譯】 現代漢語譯本 不是時候的雨水降下； 妖星頻繁出現怪異的變化，太陽和月亮出現日食和月食，失去光芒。 五穀和各種花果，果實都不能成熟； 國家遭受饑荒，這是由於國王拋棄了正法（Dharma，真理、佛法）。 如果國王拋棄正法，用邪惡的法律來教化人民； 諸天（Devas，天神）居住在自己的宮殿里，看到這種情況後感到憂愁煩惱。 那些天王們，共同發出這樣的聲音： 『這個國王做不合法的事情，和邪惡的黨羽互相親近依附。 王位不久就會動盪不安，諸天都感到憤怒怨恨。』 由於他們懷有憤怒怨恨的緣故，這個國家將會敗亡。 用不合法的教義教導人民，在國家中流行； 爭鬥和欺騙增多，疾病和瘟疫產生各種痛苦。 天主（Lord of the Devas）不再保護，其餘的天神都捨棄了； 國家將要滅亡，國王自身遭受苦難。 父母和妻子，兄弟和姐妹； 都遭受生離死別，乃至自身死亡。 怪異的流星墜落，兩個太陽同時出現； 其他地方的敵寇來犯，國家人民遭受喪亡和混亂。 國家中重要的大臣，受到冤枉橫禍而身亡； 所喜愛的象和馬等，也全部散失。 到處都有戰爭，很多人非正常死亡； 惡鬼來到國家，疾病和瘟疫普遍流行。 國家中最大的大臣，以及各位輔佐的大臣； 他們的內心懷有諂媚和姦詐，都做不合法的事情。 看到做不合法事情的人，就產生愛敬之心； 對於修行善良正法的人，施加苦楚和懲罰。 由於愛敬邪惡的人，懲罰善良的人的緣故； 星宿和風雨，都不按照時節執行。 有三種過失產生，正法將會隱沒； 眾生失去光彩和氣色，土地的肥力都下沉消失。
【English Translation】 English version Rain falls at the wrong time; Ominous stars frequently change strangely, the sun and moon are eclipsed, losing their light. The five grains and various flowers and fruits all fail to ripen; The country suffers famine because the king abandons the Dharma (truth, Buddhist teachings). If the king abandons the Dharma and uses evil laws to educate the people; The Devas (gods) dwell in their palaces, and upon seeing this, they feel sorrow and distress. Those Deva kings together make this statement: 'This king does unlawful things, and evil factions cling to each other. The throne will soon be unstable, and the Devas are all angry and resentful.' Because they harbor anger and resentment, this country will perish. Unlawful teachings are used to instruct the people, spreading throughout the country; Strife and deceit increase, and diseases and plagues bring about various sufferings. The Lord of the Devas no longer protects, and the remaining gods all abandon it; The country is about to perish, and the king himself suffers hardship. Parents and wives, brothers and sisters; All suffer separation from loved ones, even to the point of death. Strange meteors fall, and two suns appear at the same time; Enemies from other places invade, and the people of the country suffer loss and chaos. Important ministers in the country die unjustly and violently; The beloved elephants and horses are also all scattered and lost. There is warfare everywhere, and many people die unnatural deaths; Evil spirits enter the country, and diseases and plagues spread everywhere. The greatest minister in the country, as well as the assisting ministers; Their hearts harbor flattery and deceit, and they all do unlawful things. They develop love and respect for those who do unlawful things; They inflict suffering and punishment on those who practice good Dharma. Because they love and respect evil people and punish good people; The stars and wind and rain do not operate according to the seasons. Three kinds of faults arise, and the true Dharma will be hidden; Living beings lose their radiance and complexion, and the fertility of the land sinks and disappears.
由敬惡輕善， 復有三種過； 非時降霜雹， 饑疫苦流行。 谷稼諸果實， 滋味皆損減； 于其國土中， 眾生多疾病。 國中諸樹木， 先生甘美果； 由斯皆損減， 苦澀無滋味。 先有妙園林， 可愛遊戲處； 忽然皆枯悴， 見者生憂惱。 稻麥諸果實， 美味漸消亡； 食時心不喜， 何能長諸大。 眾生光色減， 勢力盡衰微； 食啖雖復多， 不能令飽足。 于其國界中， 所有眾生類； 少力無勇勢， 所作不堪能。 國人多疾患， 眾苦逼其身； 鬼魅遍流行， 隨處生羅剎。 若王作非法， 親近於惡人； 令三種世間， 因斯受衰損。 如是無邊過， 出在於國中； 皆由見惡人， 棄捨不治擯。 由諸天加護， 得作於國王； 而不以正法， 守護於國界。 若人修善行， 當得生天上； 若造惡業者， 死必墮三塗。 若王見國人， 縱其造過失； 三十三天眾， 皆生熱惱心。 不順諸天教， 及以父母言； 此是非法人， 非王非孝子。 若於自國中， 見行非法者； 如法當治罰
【現代漢語翻譯】 現代漢語譯本 由於尊敬邪惡、輕視善良，又會產生三種過失： 不合時宜地降下霜和冰雹，饑荒和瘟疫痛苦地流行。 穀物和各種果實的滋味都會減損； 在這個國土中，眾生多生疾病。 國內的各種樹木，原本先生長出甘甜美好的果實； 由於這些原因，都減損了，變得苦澀沒有滋味。 原本有美妙的園林，是可愛遊玩的地方； 忽然都枯萎凋零，看見的人都生起憂愁煩惱。 稻米、麥子和各種果實，美味漸漸消亡； 吃的時候心裡不喜悅，怎麼能增長身體呢。 眾生的光彩和氣色減退，勢力都衰弱； 即使吃很多東西，也不能感到飽足。 在這個國界中，所有的眾生種類； 缺少力量，沒有勇氣和氣勢，所做的事情都不能勝任。 國內的人民多生疾病，各種痛苦逼迫他們的身體； 鬼魅遍地流行，到處都出現羅剎（Rākṣasa，惡鬼）。 如果國王做出不合法的行為，親近惡人； 使三種世間（指欲界、色界、無色界），因此而受到衰損。 像這樣無邊的過失，出現在國家中； 都是因為看見惡人，卻拋棄不治理和驅逐。 由於諸天的加護，才得以成為國王； 卻不以正法，守護這個國界。 如果有人修行善行，應當能夠往生到天上； 如果造作惡業，死後必定墮入三塗（指地獄、餓鬼、畜生三惡道）。 如果國王看見國內的人民，放縱他們造作過失； 三十三天（Trāyastriṃśa，佛教的欲界第二天）的大眾，都會生起熱惱之心。 不順從諸天的教導，以及父母的言語； 這種人是不合法的人，不是合格的國王，也不是孝順的兒子。 如果在自己的國家中，看見有人做出不合法的行為； 應當如法地進行懲治。
【English Translation】 English version Due to respecting evil and belittling goodness, there are also three kinds of faults: Untimely frost and hail descend, and famine and epidemics spread painfully. The flavors of grains and various fruits are diminished; In that country, many beings become ill. The various trees in the country originally produced sweet and delicious fruits; Due to these reasons, they are all diminished, becoming bitter and tasteless. Originally, there were wonderful gardens, lovely places for recreation; Suddenly, they all wither and fade, causing those who see them to feel sorrow and distress. Rice, wheat, and various fruits gradually lose their deliciousness; When eating, the heart is not joyful; how can one grow strong? The radiance and complexion of beings diminish, and their strength declines; Even if they eat a lot, they cannot feel full. In that realm, all kinds of beings; Lack strength, courage, and vigor; they are incapable of accomplishing what they do. The people of the country suffer from many illnesses, and various sufferings oppress their bodies; Ghosts and demons spread everywhere, and Rākṣasas (惡鬼) appear in every place. If the king commits unlawful acts and associates with evil people; He causes the three realms (referring to the Desire Realm, Form Realm, and Formless Realm) to decline. Like these boundless faults, appearing in the country; Are all because of seeing evil people, yet abandoning, not governing, and not banishing them. Due to the protection of the devas, one is able to become a king; Yet he does not use the Dharma to protect the realm. If someone cultivates good deeds, they should be able to be reborn in the heavens; If they commit evil deeds, they will surely fall into the three evil paths (referring to the hell realm, hungry ghost realm, and animal realm). If the king sees the people of the country indulging in faults; The assembly of the Trāyastriṃśa (三十三天, the second heaven of the Desire Realm in Buddhism) will all feel distressed. Not obeying the teachings of the devas, nor the words of parents; Such a person is unlawful, not a qualified king, nor a filial son. If in one's own country, one sees someone committing unlawful acts; One should punish them according to the Dharma.
， 不應生捨棄。 是故諸天眾， 皆護持此王； 以滅諸惡法， 能修善根故。 王於此世中， 必招于現報； 由於善惡業， 行舍勸眾生。 為示善惡報， 故得作人王； 諸天共護持， 一切咸隨喜。 由自利利他， 治國以正法； 見有諂佞者， 應當如法治。 假使失王位， 及以害命緣； 終不行惡法， 見惡而捨棄。 害中極重者， 無過失國位； 皆因諂佞人， 為此當治罰。 若有諂誑人， 當失於國位； 由斯損王政， 如象入花園。 天主皆瞋恨， 阿蘇羅亦然； 以彼為人王， 不以法治國。 是故應如法， 治罰于惡人； 以善化眾生， 不順於非法。 寧舍于身命， 不隨非法友； 于親及非親， 平等觀一切。 若為正法王， 國內無偏黨； 法王有名稱， 普聞三界中。 三十三天眾， 歡喜作是言： 『贍部洲法王， 彼即是我子。 以善化眾生， 正法治於國； 勸行於正法， 當令生我宮。』 天及諸天子， 及以蘇羅眾； 因王正法化， 常得心歡喜。 天眾皆歡喜， 共護于
【現代漢語翻譯】 現代漢語譯本 不應該捨棄正法。 因此，諸位天神，都會護持這位國王；因為他能滅除各種惡法，修行各種善根。 國王在這個世間，必定會得到現世的果報；因為他通過善惡業，來教導眾生行舍。 爲了顯示善惡的果報，所以他能夠成為人間的國王；諸天共同護持他，一切眾生都隨喜讚歎。 通過自利利他，用正法治理國家；見到有諂媚奸佞的人，應當依法懲治。 即使失去王位，甚至面臨喪命的危險；最終也不會行惡法，見到惡法就捨棄。 各種危害中，最嚴重的莫過於失去國家王位；這都是因為諂媚奸佞的人，因此應當懲罰他們。 如果有人諂媚欺騙，就會失去國家王位；因此會損害國王的政權，就像大象闖入花園一樣。 天主都會嗔恨，阿蘇羅（Asura）也是一樣；因為這個人間的國王，不用正法治理國家。 因此應當依法，懲罰那些惡人；用善法教化眾生，不順從非法。 寧可捨棄身命，也不跟隨非法的友人；對於親近的人和不親近的人，平等地看待一切。 如果作為正法的國王，國內就沒有偏袒和黨派之爭；正法國王有美好的名聲，普遍傳揚在三界之中。 三十三天（Trāyastriṃśa）的天眾，歡喜地說：『贍部洲（Jambudvīpa）的法王，他就是我的兒子。 用善法教化眾生，用正法治理國家；勸導眾生修行正法，將來會生到我的宮殿里。』 天和諸位天子，以及阿蘇羅（Asura）眾；因為國王用正法教化，常常感到內心歡喜。 天眾都歡喜，共同護持國王。
【English Translation】 English version One should not abandon the true Dharma. Therefore, all the gods will protect this king; because he can eliminate all evil dharmas and cultivate all good roots. The king will surely receive present retribution in this world; because he teaches sentient beings to practice giving through good and evil deeds. In order to show the retribution of good and evil, he is able to become a king among humans; the gods jointly protect him, and all beings rejoice and praise him. Through benefiting oneself and benefiting others, he governs the country with the true Dharma; when he sees flattering and treacherous people, he should punish them according to the Dharma. Even if he loses the throne, or even faces the danger of losing his life; he will ultimately not practice evil dharmas, and will abandon evil when he sees it. Among all harms, the most serious is losing the throne of the country; this is all because of flattering and treacherous people, therefore they should be punished. If someone flatters and deceives, they will lose the throne of the country; therefore, it will damage the king's government, just like an elephant entering a garden. The lord of the gods will be angry, and so will the Asuras; because this king among humans does not govern the country with the true Dharma. Therefore, one should punish those evil people according to the Dharma; teach sentient beings with good dharmas, and not follow what is unlawful. Rather give up one's life, than follow unlawful friends; regard all, both relatives and non-relatives, with equality. If acting as a king of the true Dharma, there will be no partiality or factionalism in the country; the king of the Dharma has a good reputation, which is widely spread throughout the three realms. The assembly of the Thirty-three Heavens (Trāyastriṃśa) joyfully say: 'The Dharma king of Jambudvīpa, he is my son. He teaches sentient beings with good dharmas, and governs the country with the true Dharma; he encourages sentient beings to practice the true Dharma, and in the future, he will be born in my palace.' The gods and all the sons of gods, as well as the assembly of Asuras; because the king teaches with the true Dharma, they often feel joy in their hearts. The gods are all joyful, and jointly protect the king.
人王； 眾星依位行， 日月無乖度。 和風常應節， 甘雨順時行； 苗實皆善成， 人無饑饉者。 一切諸天眾， 充滿於自宮； 是故汝人王， 亡身弘正法。 應尊重法寶， 由斯眾安樂； 常當親正法， 功德自莊嚴。 眷屬常歡喜， 能遠離諸惡； 以法化眾生， 恒令得安隱。 令彼一切人， 修行於十善； 率土常豐樂， 國土得安寧。 王以法化人， 善調于惡行； 常得好名稱， 安樂諸眾生。」』」
爾時，大地一切人王及諸大眾，聞佛說此古昔人王治國要法，得未曾有，皆大歡喜，信受奉行。
金光明最勝王經卷第八 大正藏第 16 冊 No. 0665 金光明最勝王經
金光明最勝王經卷第九
大唐三藏沙門義凈奉 制譯
善生王品第二十一
爾時，世尊為諸大眾說王法正論已，復告大眾：「汝等應聽！我今為汝說其往昔奉法因緣。」即於是時，說伽他曰：
「我昔曾為轉輪王， 舍此大地並大海； 四洲珍寶皆充滿， 持以供養諸如來。 我于往昔無量劫， 為求清凈真法身； 所愛之物皆悉舍， 乃至身命心無吝。 又於過去難
【現代漢語翻譯】 現代漢語譯本 人王啊： 眾星按照它們的位置執行，太陽和月亮沒有偏離它們的軌道。 溫和的風總是應時而來，甘甜的雨水也順應時節降臨； 莊稼和果實都能很好地生長，人民沒有遭受飢餓和災荒的。 一切諸天神眾，都充滿在他們自己的宮殿里； 所以你這位人王啊，要不惜犧牲自身來弘揚正法。 應該尊重佛法僧三寶，因為這樣大眾才能安樂； 要經常親近正法，功德自然會莊嚴自身。 眷屬常常歡喜，能夠遠離各種惡行； 用佛法教化眾生，永遠讓他們得到安穩。 讓他們所有的人，都修行十善業； 全國常常豐收快樂，國土得到安定寧靜。 君王用佛法教化人民，好好地調伏那些惡行； 常常得到好的名聲，安樂所有的眾生。'
當時，大地上的所有國王以及所有大眾，聽到佛陀講述這古代人王治理國家的重要方法，得到前所未有的利益，都非常歡喜，信受奉行。
《金光明最勝王經》卷第八 大正藏第16冊 No. 0665 《金光明最勝王經》
《金光明最勝王經》卷第九
大唐三藏沙門義凈 奉 詔翻譯
善生王品第二十一
當時，世尊為大眾宣說了王法正論之後，又告訴大眾：'你們應該聽！我現在為你們講述我過去奉行佛法的因緣。' 就在這個時候，說了偈頌：
'我過去曾經是轉輪王（cakravarti-rāja，統治世界的理想君主），捨棄了這大地和大海； 四大部洲（catuḥdvīpa，佛教宇宙觀中的四大洲）的珍寶都充滿其中，用它們來供養各位如來（tathāgata，佛陀的稱號之一）。 我在過去無量劫（asaṃkhyeya-kalpa，極長的時間單位）中，爲了尋求清凈的真法身（dharma-kāya，佛陀的法性之身）； 所喜愛的物品全都捨棄，乃至生命也不吝惜。 又在過去難以
【English Translation】 English version O King of Men: The stars move according to their positions, the sun and moon do not deviate from their courses. Gentle breezes always come in season, and sweet rain falls in due time; Crops and fruits all grow well, and the people suffer no hunger or famine. All the hosts of gods fill their own palaces; Therefore, O King of Men, sacrifice yourself to propagate the true Dharma (dharma, the teachings of the Buddha). You should respect the Three Jewels (triratna, Buddha, Dharma, and Sangha), for in this way the masses will be at peace and happy; Always be close to the true Dharma, and merit will naturally adorn you. Your family will always be joyful, able to stay away from all evils; Transform sentient beings with the Dharma, and always let them be safe and secure. Let all those people cultivate the ten wholesome deeds (daśa-kuśala); The whole country will always be prosperous and happy, and the land will be peaceful and tranquil. The king transforms the people with the Dharma, and well subdues those evil deeds; He will always obtain a good reputation, and bring peace and happiness to all sentient beings.'
At that time, all the kings of the earth and all the great assembly, hearing the Buddha speak of these important methods of governing the country by the ancient kings, obtained what they had never had before, and were all very happy, believing and practicing accordingly.
The Golden Light Sutra, Volume 8 Taisho Tripitaka Volume 16, No. 0665 The Golden Light Sutra
The Golden Light Sutra, Volume 9
Translated under Imperial Decree by the Tang Dynasty Tripitaka Master, the Monk Yijing
Chapter 21: The Good-Born King
At that time, after the World Honored One (lokanātha, epithet of the Buddha) had spoken to the assembly about the proper discourse on the Dharma of Kings, he further told the assembly: 'You should listen! I will now tell you about the causes and conditions of my past devotion to the Dharma.' Then, at that time, he spoke the following gatha (gāthā, a verse):
'In the past, I was once a Wheel-Turning King (cakravarti-rāja, an ideal monarch who rules the world), and I gave up this earth and the great sea; The treasures of the four continents (catuḥdvīpa, the four continents in Buddhist cosmology) were all filled, and I used them to make offerings to all the Tathagatas (tathāgata, 'one who has thus gone', an epithet of the Buddha). In the past, for countless kalpas (asaṃkhyeya-kalpa, an immeasurably long period of time), in order to seek the pure Dharma-kāya (dharma-kāya, the body of the Dharma, the ultimate nature of the Buddha); All the things I loved, I gave up completely, even my life I did not begrudge. Also, in the past, difficult to
思劫， 有正遍知名寶髻； 于彼如來涅槃后， 有王出世名善生。 為轉輪王化四洲， 盡大海際咸歸伏； 有城名曰妙音聲， 時彼輪王於此住。 夜夢聞說佛福智， 見有法師名寶積； 處座端嚴如日輪， 演說金光微妙典。 爾時彼王從夢覺， 生大歡喜充遍身； 至天曉已出王宮， 往詣苾芻僧伽處。 恭敬供養聖眾已， 即便問彼諸大眾； 頗有法師名寶積， 功德成就化眾生。 爾時寶積大法師， 在一室中而住止； 正念誦斯微妙典， 端然不動身心樂。 時有苾芻引導王， 至彼寶積所居處； 見在室中端身坐， 光明妙相遍其身。 白王此即是寶積， 能持甚深佛行處； 所謂微妙《金光明》， 諸經中王最第一。 時王即便禮寶積， 恭敬合掌而致請； 唯愿滿月面端嚴， 為說金光微妙法。 寶積法師受王請， 許為說此《金光明》； 周遍三千世界中， 諸天大眾咸歡喜。 王于廣博清凈處， 奇妙珍寶而嚴飾； 上妙香水灑游塵， 種種雜花皆散佈。 即于勝處敷高座， 懸繒幡蓋以莊嚴； 種種粖香及涂香， 香氣芬馥皆周遍。 天龍修羅緊那羅， 莫呼洛伽及藥叉； 諸
【現代漢語翻譯】 現代漢語譯本 思劫（Si Jie）， 有正遍知名寶髻（Bao Ji）； 于彼如來涅槃后， 有王出世名善生（Shan Sheng）。 為轉輪王化四洲， 盡大海際咸歸伏； 有城名曰妙音聲（Miao Yin Sheng）， 時彼輪王於此住。 夜夢聞說佛福智， 見有法師名寶積（Bao Ji）； 處座端嚴如日輪， 演說金光微妙典。 爾時彼王從夢覺， 生大歡喜充遍身； 至天曉已出王宮， 往詣苾芻僧伽處。 恭敬供養聖眾已， 即便問彼諸大眾； 頗有法師名寶積（Bao Ji）， 功德成就化眾生。 爾時寶積大法師， 在一室中而住止； 正念誦斯微妙典， 端然不動身心樂。 時有苾芻引導王， 至彼寶積（Bao Ji）所居處； 見在室中端身坐， 光明妙相遍其身。 白王此即是寶積（Bao Ji）， 能持甚深佛行處； 所謂微妙《金光明》， 諸經中王最第一。 時王即便禮寶積（Bao Ji）， 恭敬合掌而致請； 唯愿滿月面端嚴， 為說金光微妙法。 寶積（Bao Ji）法師受王請， 許為說此《金光明》； 周遍三千世界中， 諸天大眾咸歡喜。 王于廣博清凈處， 奇妙珍寶而嚴飾； 上妙香水灑游塵， 種種雜花皆散佈。 即于勝處敷高座， 懸繒幡蓋以莊嚴； 種種粖香及涂香， 香氣芬馥皆周遍。 天龍修羅緊那羅， 莫呼洛伽及藥叉； 諸人非人皆來集， 聽受最上妙法典。
【English Translation】 English version Si Jie, There was a Tathagata named Bao Ji (Adorned with Jewels), perfectly and completely enlightened; After that Tathagata entered Nirvana, a king named Shan Sheng (Born of Goodness) appeared in the world. As a Chakravartin king, he transformed the four continents, and all within the great ocean's boundaries submitted to him; There was a city named Miao Yin Sheng (Wonderful Sound), where that Chakravartin king resided. One night, he dreamed of hearing about the Buddha's blessings and wisdom, and saw a Dharma master named Bao Ji (Adorned with Jewels); Seated majestically like the sun, he expounded the subtle and wondrous scripture of the Golden Light. At that time, the king awoke from his dream, filled with great joy throughout his body; At dawn, he left the royal palace and went to the place of the Bhikshu Sangha. After respectfully making offerings to the holy assembly, he immediately asked the great assembly; 'Is there a Dharma master named Bao Ji (Adorned with Jewels) who has accomplished merits and virtues to transform sentient beings?' At that time, the great Dharma master Bao Ji (Adorned with Jewels) was dwelling in a room; Righteously reciting this subtle and wondrous scripture, his body and mind were at peace and unmoving. Then a Bhikshu guided the king to the place where Bao Ji (Adorned with Jewels) resided; He saw him sitting upright in the room, his body radiating light and wondrous marks. He said to the king, 'This is Bao Ji (Adorned with Jewels), who can uphold the profound practices of the Buddha; Namely, the subtle and wondrous 'Golden Light Sutra,' the foremost and supreme among all sutras.' Then the king immediately prostrated to Bao Ji (Adorned with Jewels), respectfully joined his palms, and made a request; 'May your face, as full and beautiful as the moon, expound the subtle Dharma of the Golden Light.' Dharma Master Bao Ji (Adorned with Jewels) accepted the king's request and agreed to expound this 'Golden Light Sutra'; Throughout the three thousand great thousand worlds, all the heavenly beings rejoiced. The king adorned a vast and pure place with marvelous jewels; Sprinkling the finest fragrant water to cleanse away dust, and scattering various kinds of mixed flowers. He then arranged a high seat in the excellent place, adorned with hanging silken banners and canopies; Various kinds of powdered incense and scented unguents spread fragrance all around. Devas, Nagas, Asuras, Kinnaras, Mahoragas, and Yakshas; All humans and non-humans gathered to listen to the supreme and wondrous Dharma scripture.
天悉雨曼陀花， 咸來供養彼高座。 復有千萬億諸天， 樂聞正法俱來集； 法師初從本座起， 咸悉供養以天花。 是時寶積大法師， 凈洗浴已著鮮服； 詣彼大眾法座所， 合掌虔心而禮敬。 天主天眾及天女， 悉皆共散曼陀花； 百千天樂難思議， 住在空中出妙響。 爾時寶積大法師， 即升高座加趺坐； 念彼十方諸剎土， 百千萬億大慈尊。 遍及一切苦眾生， 皆起平等慈悲念； 為彼請主善生故， 演說微妙《金光明》。 王既得聞如是法， 合掌一心唱隨喜； 聞法希有淚交流， 身心大喜皆充遍。 於時國主善生王， 為欲供養此經故； 手持如意末尼寶， 發願咸為諸眾生。 今可於斯贍部洲， 普雨七寶瓔珞具； 所有匱乏資財者， 皆得隨心受安樂。 即便遍雨於七寶， 悉皆充足四洲中； 瓔珞嚴身隨所須， 衣服飲食皆無乏。 爾時國主善生王， 見此四洲雨珍寶； 咸持供養寶髻佛， 所有遺教苾芻僧。 應知過去善生王， 即我釋迦牟尼是； 為于昔時舍大地， 及諸珍寶滿四洲。 昔時寶積大法師， 為彼善生說妙法； 因彼開演經王故， 東方現成不動佛。
【現代漢語翻譯】 現代漢語譯本 天空中飄落曼陀羅花（Mandala flower），大家都來供養那高高的法座。 又有成千上萬億的天人，喜歡聽聞正法都聚集而來； 法師剛從座位上起身，大家都用天花來供養。 這時寶積大法師（Baoji Great Dharma Master），已經洗凈身體穿上新衣； 前往大眾聚集的法座之處，合掌虔誠地禮敬。 天主、天眾以及天女，都一起散落曼陀羅花； 成百上千種天樂，難以思議，停留在空中發出美妙的聲響。 這時寶積大法師（Baoji Great Dharma Master），就登上高座結跏趺坐； 憶念十方各個佛土，成百上千萬億的大慈大悲的佛。 遍及一切受苦的眾生，都生起平等慈悲的念頭； 爲了那位請法的善生（Shansheng）的緣故，演說微妙的《金光明》（Golden Light Sutra）。 國王聽聞這樣的佛法后，合掌一心唱隨喜； 聽聞佛法，覺得非常稀有，眼淚交流，身心充滿巨大的喜悅。 這時國主善生王（Shansheng King），爲了供養這部經書的緣故； 手持如意摩尼寶（Cintamani jewel），發願要為所有的眾生。 現在可以在這贍部洲（Jambudvipa），普遍降下七寶瓔珞等裝飾品； 所有缺乏資財的人，都能隨心所欲地享受安樂。 隨即普遍降下七寶，全部充足四洲之中； 瓔珞裝飾身體，隨他們所需要的，衣服飲食都不會缺乏。 這時國主善生王（Shansheng King），看到這四洲降下珍寶； 都拿來供養寶髻佛（Ratnakuta Buddha），以及所有寶髻佛（Ratnakuta Buddha）遺教下的比丘僧。 應當知道過去的善生王（Shansheng King），就是我釋迦牟尼（Sakyamuni）； 爲了過去捨棄大地，以及各種珍寶充滿四洲。 過去寶積大法師（Baoji Great Dharma Master），為那位善生（Shansheng）宣說妙法； 因為他開演經王的緣故，東方示現成就了不動佛（Akshobhya Buddha）。
【English Translation】 English version The sky rained down Mandarava flowers (Mandala flower), everyone came to offer them to that high seat. Moreover, there were hundreds of millions of devas, who loved to hear the true Dharma and gathered together; As soon as the Dharma Master rose from his seat, everyone offered him celestial flowers. At this time, the Great Dharma Master Baoji (Baoji Great Dharma Master), having washed himself and put on fresh clothes; Went to the Dharma seat where the assembly was gathered, and reverently bowed with palms together. The Lord of the Gods, the gods, and the goddesses, all scattered Mandarava flowers together; Hundreds of thousands of celestial music, inconceivable, stayed in the air and emitted wonderful sounds. At this time, the Great Dharma Master Baoji (Baoji Great Dharma Master), ascended the high seat and sat in the lotus position; Remembering the hundreds of millions of great compassionate Buddhas in the ten directions of Buddha lands. Extending to all suffering beings, all arose with equal compassion; For the sake of Shansheng (Shansheng), who requested the Dharma, he expounded the wonderful 'Golden Light Sutra' (Golden Light Sutra). After the king heard this Dharma, he joined his palms and wholeheartedly rejoiced; Hearing the Dharma, he felt it was rare, tears flowed, and his body and mind were filled with great joy. At this time, the King Shansheng (Shansheng King), for the sake of offering this sutra; Holding the Cintamani jewel (Cintamani jewel) in his hand, he vowed to benefit all beings. Now, in this Jambudvipa (Jambudvipa), may it universally rain down seven treasures, necklaces, and ornaments; May all those who lack resources, be able to enjoy peace and happiness as they wish. Immediately, seven treasures rained down everywhere, fully satisfying the four continents; Necklaces adorned their bodies, and whatever they needed, clothing and food were not lacking. At this time, the King Shansheng (Shansheng King), seeing the four continents raining down treasures; All held them to offer to the Buddha Ratnakuta (Ratnakuta Buddha), and all the Bhikshus and Sangha under the teachings of Buddha Ratnakuta (Ratnakuta Buddha). It should be known that the past King Shansheng (Shansheng King), is me, Sakyamuni (Sakyamuni); For in the past, I gave up the earth, and various treasures filled the four continents. In the past, the Great Dharma Master Baoji (Baoji Great Dharma Master), expounded the wonderful Dharma to that Shansheng (Shansheng); Because he expounded the King of Sutras, Akshobhya Buddha (Akshobhya Buddha) appeared in the East.
以我曾聽此經王， 合掌一言稱隨喜； 及施七寶諸功德， 獲此最勝金剛身。 金光百福相莊嚴， 所有見者皆歡喜； 一切有情無不愛， 俱胝天眾亦同然。 過去曾經九十九， 俱胝億劫作輪王； 亦于小國為人王， 復經無量百千劫。 于無量劫為帝釋， 亦復曾為大梵王； 供養十力大慈尊， 彼之數量難窮盡。 我昔聞經隨喜善， 所有福聚量難知； 由斯福故證菩提， 獲得法身真妙智。」
爾時大眾聞是說已，嘆未曾有，皆愿奉持《金光明經》流通不絕。
金光明最勝王經諸天藥叉護持品第二十二
爾時，世尊告大吉祥天女曰：「若有凈信善男子、善女人，欲於過去、未來、現在諸佛，以不可思議廣大微妙供養之具而為奉獻，及欲解了三世諸佛甚深行處，是人應當決定至心，隨是經王所在之處，城邑聚落或山澤中，廣為眾生敷演流佈；其聽法者應除亂想，攝耳用心。」於時世尊，即為彼天及諸大眾說伽他曰：
「若欲于諸佛， 不思議供養； 復了諸如來， 甚深境界者。 若見演說此， 最勝《金光明》； 應親詣彼方， 至其所住處。 此經難思議， 能生諸功德； 無邊大苦海， 解脫諸有情。 我
【現代漢語翻譯】 現代漢語譯本 我曾聽聞這部經王，僅僅合掌並說一句『隨喜』（sui xi，隨喜功德，即對他人所做善行的歡喜和讚歎），以及佈施七寶（qi bao，指金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙）的種種功德，就能獲得這最殊勝的金剛身（jin gang shen，堅不可摧的身體）。 金色的光芒和百種福德的相好莊嚴，所有見到的人都心生歡喜；一切有情眾生沒有不喜愛的，無數的天眾也是如此。 過去曾經九十九俱胝億劫（ju zhi yi jie，極長的時間單位）做轉輪聖王（zhuan lun sheng wang，擁有統治世界的權力的理想君王）；也在小國做人王，又經歷了無量百千劫。 在無量劫中做帝釋（di shi，佛教中的護法神，忉利天之主），也曾經做過大梵天王（da fan tian wang，色界天的天王）；供養十力（shi li，佛具有的十種力量）大慈尊（da ci zun，指佛陀），那樣的數量難以窮盡。 我過去聽聞此經，隨喜讚歎，所有的福德聚集難以衡量；因為這樣的福德而證得菩提（pu ti，覺悟），獲得法身（fa shen，佛的真身）的真實妙智。 當時，大眾聽了這些話，讚歎前所未有，都願意奉持《金光明經》（Jin Guang Ming Jing）並使其流通不絕。 《金光明最勝王經》（Jin Guang Ming Zui Sheng Wang Jing）諸天藥叉護持品第二十二 當時，世尊（Shi Zun，對佛的尊稱）告訴大吉祥天女（Da Ji Xiang Tian Nv）說：『如果有具凈信的善男子、善女人，想要對過去、未來、現在諸佛，以不可思議廣大微妙的供養之物而進行奉獻，以及想要了解三世諸佛甚深難測的行處，這個人應當決定以至誠之心，隨著這部經王所在的地方，無論在城邑聚落還是山澤之中，廣泛地為眾生敷演流佈；聽法的人應當去除雜亂的思緒，收攝耳根，專心聽講。』當時世尊，就為這位天女和諸位大眾說了偈頌： 『如果想要對諸佛，作不可思議的供養；又想了解諸如來，甚深微妙的境界。 如果見到有人演說這部，最殊勝的《金光明經》；應當親自前往那個地方，到他所居住的地方。 這部經難以思議，能夠產生種種功德；能從無邊的大苦海中，解脫所有的有情眾生。 我'
【English Translation】 English version Having heard this King of Sutras, with palms joined, uttering a single word of 'Sui Xi' (sui xi, rejoicing in merit, meaning joy and praise for the good deeds of others); and by giving offerings of the Seven Treasures (qi bao, referring to gold, silver, lapis lazuli, crystal, tridacna, red pearl, and agate), one obtains this most supreme Vajra Body (jin gang shen, an indestructible body). Adorned with golden light and the marks of a hundred blessings, all who see it rejoice; all sentient beings love it without exception, and so do countless heavenly beings. In the past, for ninety-nine kotis of nayutas of kalpas (ju zhi yi jie, extremely long units of time), I was a Chakravartin King (zhuan lun sheng wang, an ideal monarch with the power to rule the world); I was also a king in small countries, and again went through immeasurable hundreds of thousands of kalpas. For immeasurable kalpas, I was Indra (di shi, a Dharma-protecting deity in Buddhism, lord of the Trayastrimsa Heaven), and also once was a Great Brahma King (da fan tian wang, king of the Form Realm heavens); I made offerings to the Tathagata (Da Ci Zun, referring to the Buddha) with the Ten Powers (shi li, the ten powers of a Buddha), the number of which is impossible to exhaust. In the past, I heard this sutra and rejoiced in its goodness, the accumulation of all merits is immeasurable; because of this merit, I attained Bodhi (pu ti, enlightenment) and obtained the true and wonderful wisdom of the Dharma Body (fa shen, the true body of the Buddha).' At that time, the assembly, having heard these words, praised them as unprecedented, and all wished to uphold the Golden Light Sutra (Jin Guang Ming Jing) and ensure its continuous circulation. The Golden Light Sutra of the Most Victorious Kings (Jin Guang Ming Zui Sheng Wang Jing), Chapter Twenty-Two: Devas, Yakshas, and Others Protecting the Dharma At that time, the World Honored One (Shi Zun, a respectful title for the Buddha) said to the Great Auspicious Goddess (Da Ji Xiang Tian Nv): 'If there are pure-hearted good men and good women who wish to offer to the Buddhas of the past, future, and present with inconceivable, vast, and subtle offerings, and who wish to understand the profound practices of the Buddhas of the three times, these people should wholeheartedly and resolutely, wherever this King of Sutras is located, whether in cities, villages, or mountains and marshes, widely expound and disseminate it for the benefit of sentient beings; those who listen to the Dharma should eliminate distracting thoughts, gather their ears, and focus their minds.' At that time, the World Honored One spoke the following gatha for that goddess and the assembly: 'If you wish to make inconceivable offerings to all the Buddhas; and also wish to understand the profound and subtle realm of the Tathagatas. If you see someone expounding this most supreme Golden Light Sutra; you should personally go to that place, to where he dwells. This sutra is inconceivable, it can generate all kinds of merits; it can liberate all sentient beings from the boundless ocean of suffering. I'
觀此經王， 初中后皆善； 甚深不可測， 譬喻無能比。 假使恒河沙， 大地塵海水； 虛空諸山石， 無能喻少分。 欲入深法界， 應先聽是經； 法性之制底， 甚深善安住。 於斯制底內， 見我牟尼尊； 悅意妙音聲， 演說斯經典。 由此俱胝劫， 數量難思議； 生在人天中， 常受勝妙樂。 若聽是經者， 應作如是心； 我得不思議， 無邊功德蘊。 假使大火聚， 滿百逾繕那； 為聽此經王， 直過無辭苦。 既至彼住處， 得聞如是經； 能滅于罪業， 及除諸惡夢。 惡星諸變怪， 蠱道邪魅等； 得聞是經時， 諸惡皆舍離。 應嚴勝高座， 凈妙若蓮花； 法師處其上， 猶如大龍坐。 於斯安坐已， 說此甚深經； 書寫及誦持， 併爲解其義。 法師舍此座， 往詣余方所； 於此高座中， 神通非一相。 或見法師像， 猶在高座上； 或時見世尊， 及以諸菩薩。 或作普賢像， 或如妙吉祥； 或見慈氏尊， 身處於高座。 或見希奇相， 及以諸天像； 暫得睹容儀， 忽然還不現。 成就諸吉祥， 所作皆隨意； 功德悉圓滿
【現代漢語翻譯】 現代漢語譯本 觀此經王，從開始、中間到結尾都完美殊勝； 其深奧之處不可衡量，沒有比喻可以相比擬。 縱然用恒河沙數，大地塵土和海水； 虛空、山脈和石頭來比喻，也無法比擬其少許部分。 想要進入深奧的法界，應該首先聽聞這部經； 法性的制底（佛塔），極其深奧且安穩地存在。 在這制底（佛塔）之內，能見到我的釋迦牟尼佛（牟尼尊）； 以悅耳美妙的聲音，演說這部經典。 因此經過無數俱胝劫（數量極大的劫數），數量難以思議； 生在人道和天道中，常常享受殊勝美妙的快樂。 如果聽聞這部經的人，應該這樣想； 我獲得了不可思議，無邊無際的功德寶藏。 縱然有巨大的火堆，充滿一百逾繕那（古印度長度單位）； 爲了聽聞這部經王，直接穿過也不會覺得辛苦。 既然到達那個住處，得以聽聞這樣的經； 能夠滅除罪業，以及消除各種惡夢。 惡星、各種變異怪象，蠱術邪法等； 當聽聞這部經時，各種邪惡都會舍離。 應該莊嚴殊勝的高座，清凈美妙如同蓮花； 法師坐在上面，猶如大龍安坐。 在這上面安坐之後，宣說這部深奧的經； 書寫、誦讀、受持，並且為大家解釋其中的含義。 法師離開這個座位，前往其他地方； 在這個高座中，神通變化不止一種。 有時看見法師的形象，仍然在高座上； 有時看見世尊（佛），以及各位菩薩。 有時顯現普賢菩薩的形象，有時如同文殊菩薩（妙吉祥）； 有時看見彌勒菩薩（慈氏尊），身處在高座上。 有時看見稀奇的景象，以及各位天人的形象； 暫時得以看見他們的容貌，忽然又消失不見。 成就各種吉祥，所做的事情都如意； 功德全部圓滿。
【English Translation】 English version Contemplate this King of Sutras, perfect and excellent from beginning to middle to end; Its profoundness is immeasurable, and no analogy can compare. Even if using Ganges' sands, the earth's dust, and ocean waters; Empty space, mountains, and stones to make comparisons, they cannot even represent a small fraction of it. If you wish to enter the profound Dharma realm, you should first listen to this Sutra; The 'caitya' (stupa) of Dharma-nature is extremely profound and securely dwells. Within this 'caitya' (stupa), one can see my 'Muni' (Shakyamuni Buddha); With a pleasing and wonderful voice, expounding this Sutra. Therefore, after countless 'kotis' (a very large number) of 'kalpas' (an aeon), a number difficult to conceive; Being born in the realms of humans and gods, one constantly enjoys supreme and wonderful bliss. If those who listen to this Sutra, should think thus; I have obtained inconceivable, boundless treasures of merit. Even if there is a great fire, filling a hundred 'yojanas' (an ancient Indian unit of distance); For the sake of listening to this King of Sutras, passing straight through it would not be considered suffering. Since arriving at that dwelling place, being able to hear such a Sutra; One can extinguish karmic offenses, and eliminate all kinds of nightmares. Evil stars, various anomalous phenomena, 'gu' (a type of black magic) practices, evil enchantments, etc.; When hearing this Sutra, all evils will be abandoned and leave. One should adorn a supreme high seat, pure and wonderful like a lotus flower; The Dharma master sits upon it, like a great dragon seated. After being seated upon this, expounding this profound Sutra; Writing, reciting, upholding, and also explaining its meaning for everyone. When the Dharma master leaves this seat, and goes to other places; In this high seat, the supernatural transformations are not of one form. Sometimes one sees the image of the Dharma master, still on the high seat; Sometimes one sees the 'World Honored One' (Buddha), as well as all the 'Bodhisattvas'. Sometimes manifesting the image of 'Samantabhadra' (a Bodhisattva), sometimes like 'Manjushri' (a Bodhisattva); Sometimes one sees 'Maitreya' (a Bodhisattva), his body situated on the high seat. Sometimes one sees rare and wonderful sights, as well as the images of all the 'Devas' (gods); Temporarily being able to see their appearances, suddenly they disappear again. Accomplishing all auspiciousness, whatever one does is as desired; All merits are completely fulfilled.
， 世尊如是說。 最勝有名稱， 能滅諸煩惱； 他國賊皆除， 戰時常得勝。 惡夢悉皆無， 及消諸毒害； 所作三業罪， 經力能除滅。 於此贍部洲， 名稱咸充滿； 所有諸怨結， 悉皆相舍離。 設有怨敵至， 聞名便退散； 不假動兵戈， 兩陣生歡喜。 梵王帝釋主， 護世四天王； 及金剛藥叉， 正了知大將； 無熱池龍王， 及以娑揭羅； 緊那羅樂神， 蘇羅金翅主； 大辯才天女， 並大吉祥天； 斯等上首天， 各領諸天眾， 常供養諸佛， 法寶不思議， 恒生歡喜心， 于經起恭敬。 斯等諸天眾， 皆悉共思惟； 遍觀修福者， 共作如是說： 『應觀此有情， 咸是大福德； 善根精進力， 當來生我天。 為聽甚深經， 敬心來至此； 供養法制底， 尊重正法故。 憐愍于眾生， 而作大饒益； 於此深經典， 能為法寶器。 入此法門者， 能入於法性； 於此《金光明》， 至心應聽受。 是人曾供養， 無量百千佛； 由彼諸善根， 得聞此經典。』 如是諸天主， 天女大辯才； 並彼吉祥天， 及以四王眾； 無數藥叉眾，
【現代漢語翻譯】 現代漢語譯本： 世尊（釋迦牟尼佛）如是說。 最殊勝且有美名，能滅除各種煩惱； 能消除他國入侵的盜賊，戰爭時常能得勝。 不會做惡夢，並且能消除各種毒害； 所造的身、口、意三業之罪，憑藉此經的力量能夠消除。 在這贍部洲（Jambudvipa，指我們所居住的這個世界），名聲充滿各處； 所有的怨恨和糾結，都能夠互相捨棄離開。 假設有怨敵來犯，聽到此經的名字便會退散； 不需要動用兵器，兩方陣營都能產生歡喜。 梵王（Brahma，色界天之主）、帝釋（Indra，欲界天之主），護世四天王（Four Heavenly Kings）； 以及金剛藥叉（Vajra Yaksha，守護神），正了知大將（Great Generals of Right Knowledge）； 無熱池龍王（Anavatapta Dragon King），以及娑竭羅（Sagara，海龍王）； 緊那羅樂神（Kinnara，天上的樂神），蘇羅（Sura，阿修羅的一種）和金翅主（Garuda，大鵬金翅鳥）； 大辯才天女（Sarasvati，智慧女神），以及大吉祥天（Mahalakshmi，財富女神）； 這些為首的天神，各自帶領著諸天眾， 常常供養諸佛，佛法寶藏不可思議， 恒常生起歡喜心，對於經典生起恭敬心。 這些諸天眾，都共同思惟； 普遍觀察那些修福的人，共同這樣說： 『應當看待這些有情眾生，都是具有大福德之人； 憑藉善根和精進的力量，將來會生到我們的天界。 爲了聽聞甚深經典，以恭敬心來到這裡； 供養法制底（Dharma Chaitya，佛塔），尊重正法。 憐憫眾生，從而作出巨大的饒益； 對於這部深奧的經典，能夠成為法寶的容器。 進入這個法門的人，能夠進入法的本性； 對於這部《金光明經》（Suvarnaprabhasa Sutra），至誠懇切地應當聽受。 這些人曾經供養過，無量百千諸佛； 由於那些善根，才能夠聽聞這部經典。』 像這樣諸天之主，天女大辯才； 以及吉祥天女，和四天王眾； 無數的藥叉眾，
【English Translation】 English version: Thus spoke the World Honored One (Shakyamuni Buddha). The most excellent and renowned, able to extinguish all afflictions; Able to eliminate thieves from other countries, and constantly victorious in war. Free from nightmares, and able to dispel all poisons; The sins of the three karmas of body, speech, and mind, can be extinguished by the power of this sutra. In this Jambudvipa (the world we live in), fame fills everywhere; All grudges and entanglements can be mutually abandoned and left behind. If enemies come to attack, they will retreat upon hearing the name of this sutra; Without resorting to weapons, joy arises in both camps. Brahma (Lord of the Form Realm), Indra (Lord of the Desire Realm), the Four Heavenly Kings (Four Heavenly Kings who protect the world); And Vajra Yaksha (Guardian deity), the Great Generals of Right Knowledge; Anavatapta Dragon King, and Sagara (Ocean Dragon King); Kinnara (Celestial musician), Sura (a type of Asura) and Garuda (Great Golden-Winged Bird); The Goddess Sarasvati (Goddess of Wisdom), and Mahalakshmi (Goddess of Fortune); These leading deities, each leading their respective hosts of devas, Constantly make offerings to all Buddhas, the Dharma treasure is inconceivable, Constantly giving rise to joy, and giving rise to reverence for the sutra. These hosts of devas, all contemplate together; Universally observing those who cultivate blessings, they say together: 『We should regard these sentient beings as having great merit; Relying on the power of good roots and diligence, they will be born in our heavens in the future. In order to hear the profound sutra, they come here with reverence; Making offerings to the Dharma Chaitya (Stupa), respecting the Proper Dharma. Having compassion for sentient beings, thereby creating great benefit; For this profound scripture, they can become vessels of the Dharma treasure. Those who enter this Dharma gate can enter the nature of Dharma; For this 『Suvarnaprabhasa Sutra』 (Golden Light Sutra), one should listen with utmost sincerity. These people have made offerings to countless hundreds of thousands of Buddhas; Due to those good roots, they are able to hear this sutra.』 Like this, the lords of the devas, the Goddess Sarasvati; And the Goddess Lakshmi, and the hosts of the Four Heavenly Kings; Countless hosts of Yakshas,
勇猛有神通； 各于其四方， 常來相擁護。 日月天帝釋， 風水火諸神； 吠率怒大肩， 閻羅辯才等； 一切諸護世， 勇猛具威神； 擁護持經者， 晝夜常不離。 大力藥叉王， 那羅延自在； 正了知為首， 二十八藥叉； 余藥叉百千， 神通有大力； 恒于恐怖處， 常來護此人。 金剛藥叉王， 並五百眷屬； 諸大菩薩眾， 常來護此人。 寶王藥叉王， 及以滿賢王； 曠野金毗羅， 賓度羅黃色； 此等藥叉王， 各五百眷屬； 見聽此經者， 皆來共擁護。 彩軍揵闥婆， 葦王常戰勝； 珠頸及青頸， 並勃里沙王； 大最勝大黑， 蘇跋拏雞舍； 半之迦羊足， 及以大婆伽； 小渠並護法， 及以獼猴王； 針毛及日支， 寶發皆來護。 大渠諾拘羅， 栴檀欲中勝； 舍羅及雪山， 及以娑多山； 皆有大神通， 雄猛具大力； 見持此經者， 皆來相擁護。 阿那婆答多， 及以娑揭羅； 目真𧫦羅葉， 難陀小難陀； 于百千龍中， 神通具威德； 共護持經人， 晝夜常不離。 婆稚羅睺羅， 毗摩質多羅； 母旨苫跋羅， 大肩
【現代漢語翻譯】 現代漢語譯本 勇猛且有神通； 各在其四方，常常前來擁護。 日月天帝釋（Indra，帝釋天），風水火諸神； 吠率怒大肩，閻羅辯才等； 一切諸護世，勇猛且具威神； 擁護受持此經者，晝夜常不離。 大力藥叉王（Yaksa，夜叉），那羅延自在（Narayana，毗濕奴）； 正了知為首，二十八藥叉； 其餘藥叉百千，神通且有大力； 恒常于恐怖之處，常來護佑此人。 金剛藥叉王，並五百眷屬； 諸大菩薩眾，常來護佑此人。 寶王藥叉王，及以滿賢王； 曠野金毗羅（Kumbhira，鳩槃荼），賓度羅黃色； 此等藥叉王，各有五百眷屬； 見聞受持此經者，皆來共同擁護。 彩軍揵闥婆（Gandharva，乾闥婆），葦王常戰勝； 珠頸及青頸，並勃里沙王； 大最勝大黑，蘇跋拏雞舍； 半之迦羊足，及以大婆伽； 小渠並護法，及以獼猴王； 針毛及日支，寶發皆來護。 大渠諾拘羅，栴檀欲中勝； 舍羅及雪山，及以娑多山； 皆有大神通，雄猛且具大力； 見受持此經者，皆來互相擁護。 阿那婆答多（Anavatapta，阿那婆達多龍王），及以娑揭羅（Sagara，娑竭羅龍王）； 目真鄰陀葉（Mucilinda，目支鄰陀龍王），難陀小難陀； 于百千龍中，神通且具威德； 共同護持此經之人，晝夜常不離。 婆稚羅睺羅（Varuni Rahula，婆樓尼羅睺羅阿修羅），毗摩質多羅（Vimacitraraja，毗摩質多羅阿修羅）； 母旨苫跋羅，大肩
【English Translation】 English version Possessing valor and supernatural powers; Each in their respective directions, they constantly come to protect. Sun, Moon, Indra (Indra, the lord of gods), gods of wind, water, and fire; Vaisravana (Vaisravana, the guardian of the north), great shoulders, Yama (Yama, the lord of death), eloquent ones, and others; All the guardians of the world, valiant and possessing majestic power; Protecting those who uphold this sutra, never departing day or night. Mighty Yaksha King (Yaksa), Narayana the自在 (Narayana, Vishnu); With Right Knowledge as the leader, the twenty-eight Yakshas; The remaining hundreds and thousands of Yakshas, with supernatural powers and great strength; Constantly in places of terror, they always come to protect this person. Vajra Yaksha King, along with five hundred attendants; All the great Bodhisattvas, constantly come to protect this person. Treasure King Yaksha, and the Full Worthy King; Wilderness Kumbhira (Kumbhira), Pindola (Pindola) of yellow color; These Yaksha Kings, each with five hundred attendants; Seeing and hearing those who uphold this sutra, they all come together to protect. Colorful Army Gandharva (Gandharva, celestial musician), Reed King Ever-Victorious; Pearl Neck and Blue Neck, and King Brisa; Great Supreme Victory Great Black, Suvarnakesa; Panzika Sheep Foot, and Great Bhaga; Small Canal and Dharma Protector, and Monkey King; Needle Hair and Sun Branch, Treasure Hair all come to protect. Great Canal Nakula, Sandalwood Supreme in Desire; Sara and Snow Mountain, and Sata Mountain; All possess great supernatural powers, heroic and possessing great strength; Seeing those who uphold this sutra, they all come to protect each other. Anavatapta (Anavatapta, the dragon king of Anavatapta Lake), and Sagara (Sagara, the sea dragon king); Mucilinda (Mucilinda, the dragon king Mucilinda), Nanda and Upananda; Among hundreds and thousands of dragons, possessing supernatural powers and majestic virtue; Together protecting the person who upholds this sutra, never departing day or night. Varuni Rahula (Varuni Rahula, the Asura Varuni Rahula), Vimacitraraja (Vimacitraraja, the Asura Vimacitraraja); Mother's Command Shambara, Great Shoulders
及歡喜； 及余蘇羅王， 並無數天眾； 大力有勇健， 皆來護是人。 訶利底母神， 五百藥叉眾； 于彼人睡覺， 常來相擁護。 旃荼旃荼利， 藥叉旃稚女； 昆帝拘吒齒， 吸眾生精氣； 如是諸神眾， 大力有神通； 常護持經者， 晝夜恒不離。 上首辯才天， 無量諸天女； 吉祥天為首， 並余諸眷屬； 此大地神女， 果實園林神； 樹神江河神， 制底諸神等； 如是諸天神， 心生大歡喜； 彼皆來擁護， 讀誦此經人。 見有持經者， 增壽命色力； 威光及福德， 妙相以莊嚴。 星宿現災變， 困厄當此人； 夢見惡徴祥， 皆悉令除滅。 此大地神女， 堅固有威勢； 由此經力故， 法味常充足。 地肥若流下， 過百逾繕那； 地神令味上， 滋潤于大地。 此地厚六十， 八億逾繕那； 乃至金剛際， 地味皆令上。 由聽此經王， 獲大功德蘊； 能使諸天眾， 悉蒙其利益。 復令諸天眾， 威力有光明； 歡喜常安樂， 舍離於衰相。 於此南洲內， 林果苗稼神； 由此經威力， 心常得歡喜。 苗實皆成就， 處處有妙花；
【現代漢語翻譯】 現代漢語譯本 及歡喜； 及余蘇羅王（Asura-king，阿修羅王）， 並無數天眾； 大力有勇健， 皆來護是人。 訶利底母神（Hariti，鬼子母）， 五百藥叉眾（Yaksa，夜叉）； 于彼人睡覺， 常來相擁護。 旃荼（Canda），旃荼利（Candali）， 藥叉旃稚女； 昆帝（Kunti）拘吒齒， 吸眾生精氣； 如是諸神眾， 大力有神通； 常護持經者， 晝夜恒不離。 上首辯才天（Sarasvati，辯才天女）， 無量諸天女； 吉祥天（Laksmi，吉祥天女）為首， 並余諸眷屬； 此大地神女， 果實園林神； 樹神江河神， 制底（Caitya，支提，佛塔）諸神等； 如是諸天神， 心生大歡喜； 彼皆來擁護， 讀誦此經人。 見有持經者， 增壽命色力； 威光及福德， 妙相以莊嚴。 星宿現災變， 困厄當此人； 夢見惡徴祥， 皆悉令除滅。 此大地神女， 堅固有威勢； 由此經力故， 法味常充足。 地肥若流下， 過百逾繕那（Yojana，由旬）； 地神令味上， 滋潤于大地。 此地厚六十， 八億逾繕那； 乃至金剛際， 地味皆令上。 由聽此經王， 獲大功德蘊； 能使諸天眾， 悉蒙其利益。 復令諸天眾， 威力有光明； 歡喜常安樂， 舍離於衰相。 於此南洲內， 林果苗稼神； 由此經威力， 心常得歡喜。 苗實皆成就， 處處有妙花；
【English Translation】 English version And rejoice; And also the Asura-king (Asura-king), along with countless hosts of devas (gods); With great strength and courage, all come to protect this person. The goddess Hariti (Hariti), and five hundred Yakshas (Yaksa, nature spirits); When that person sleeps, they always come to embrace and protect them. Canda, Candali, Yaksha maiden; Kunti with hooked teeth, sucking the essence of living beings; Such hosts of deities, with great power and神通 (supernatural powers); Always protecting the one who upholds the sutra, day and night without leaving. The foremost goddess Sarasvati (Sarasvati, goddess of eloquence), countless goddesses; With the goddess Laksmi (Laksmi, goddess of fortune) as the leader, along with all her retinue; These earth goddesses, gods of fruits and gardens; Tree gods, river gods, Caitya (Caitya, stupa) gods, and others; Such deities, their hearts filled with great joy; They all come to protect the one who recites this sutra. Seeing one who upholds the sutra, they increase their lifespan, complexion, and strength; Their majesty, radiance, and merit, adorned with wondrous marks. When constellations show calamities, and hardships befall this person; And they dream of inauspicious omens, all are caused to be extinguished. These earth goddesses, firm and powerful; Due to the power of this sutra, the taste of Dharma is always abundant. If the earth's essence flows downward, passing a hundred Yojana (Yojana, ancient Indian unit of distance); The earth gods cause the flavor to rise, nourishing the great earth. This earth is sixty, eight hundred million Yojana in thickness; Even to the edge of the Vajra (diamond realm), the earth's essence is caused to rise. By hearing this Sutra King, one obtains a great accumulation of merit; Enabling all the hosts of devas to receive its benefits. Again causing the hosts of devas to have power and radiance; Joyful, always peaceful and happy, abandoning the signs of decline. Within this Jambudvipa (Southern Continent), the gods of forests, fruits, seedlings, and crops; Due to the power of this sutra, their hearts are always filled with joy. Seedlings and fruits are all accomplished, everywhere there are wondrous flowers;
果實並滋繁， 充滿於大地。 所有諸果樹， 及以眾園林； 悉皆生妙花， 香氣常芬馥。 眾草諸樹木， 咸出微妙花； 及生甘美果， 隨處皆充遍。 於此贍部洲， 無量諸龍女； 心生大歡喜， 皆共入池中。 種植缽頭摩， 及以分陀利； 青白二蓮花， 池中皆遍滿。 由此經威力， 虛空凈無翳； 雲霧皆除遣， 暝闇悉光明。 日出放千光， 無垢焰清凈； 由此經王力， 流暉繞四天。 此經威德力， 資助於天子； 皆用贍部金， 而作于宮殿。 日天子初出， 見此洲歡喜； 常以大光明， 周遍皆照曜。 於斯大地內， 所有蓮花池； 日光照及時， 無不盡開發。 於此贍部洲， 田疇諸果藥； 悉皆令善熟， 充滿於大地。 由此經威力， 日月所照處； 星辰不失度， 風雨皆順時。 遍此贍部洲， 國土咸豐樂； 隨有此經處， 殊勝倍餘方。 若此金光明， 經典流佈處； 有能講誦者， 悉得如上福。」
爾時，大吉祥天女及諸天等，聞佛所說，皆大歡喜，於此經王及受持者，一心擁護，令無憂惱常得安樂。
金光明最勝王經授記品第二十
【現代漢語翻譯】 現代漢語譯本 果實繁茂生長，充滿整個大地。 所有的果樹，以及各種園林； 都開出美妙的花朵，香氣總是芬芳濃郁。 各種草和樹木，都開出微妙的花； 並且結出甘甜美好的果實，到處都充滿。 在這贍部洲（Jambudvipa，人所居住的世界），無數的龍女； 心中生起極大的歡喜，都一起進入池塘中。 種植缽頭摩（Padma，蓮花的一種），以及分陀利（Pundarika，白蓮花）； 青色和白色的兩種蓮花，在池塘中都遍佈。 由於這部經的威力，虛空清凈沒有陰霾； 雲霧都被驅散，黑暗都變成光明。 太陽出來放射千萬道光芒，沒有瑕疵的光焰清凈明亮； 由於這部經王的力量，光輝環繞四天。 這部經的威德力量，資助著天子； 都用贍部金（Jambudvipa gold，產自贍部洲的黃金）來建造宮殿。 日天子剛出來時，看到這個贍部洲而歡喜； 常常用巨大的光明，周遍地照耀。 在這大地之內，所有的蓮花池； 日光照耀到的時候，沒有不全部開放的。 在這贍部洲（Jambudvipa，人所居住的世界），田地和各種果實藥物； 都使它們很好地成熟，充滿整個大地。 由於這部經的威力，日月所照耀的地方； 星辰不會失去規律，風雨都順應時節。 遍佈這個贍部洲（Jambudvipa，人所居住的世界），國土都豐饒快樂； 凡是有這部經的地方，殊勝超過其他地方。 如果這部《金光明經》經典流佈的地方； 有能夠講說誦讀的人，都得到如上的福報。
這時，大吉祥天女以及諸天等，聽到佛所說，都非常歡喜，對於這部經王和受持這部經的人，一心擁護，使他們沒有憂愁煩惱，常常得到安樂。
《金光明最勝王經》授記品第二十
【English Translation】 English version Fruits flourish and grow abundantly, filling the entire earth. All the fruit trees, and all kinds of gardens; All bloom with wonderful flowers, their fragrance always rich and sweet. All kinds of grasses and trees, all produce subtle flowers; And bear sweet and delicious fruits, filling every place. In this Jambudvipa (the world inhabited by humans), countless dragon maidens; Arise great joy in their hearts, and they all enter the ponds together. Planting Padma (a type of lotus), and Pundarika (white lotus); Blue and white lotus flowers, fill all the ponds. Due to the power of this sutra, the sky is clear and without haze; Clouds and mists are all dispelled, darkness is all turned into light. The sun rises and emits a thousand rays of light, its flawless flames pure and bright; Due to the power of this Sutra King, its radiance surrounds the four heavens. The majestic power of this sutra, assists the devas (gods); All use Jambudvipa gold (gold from Jambudvipa) to build their palaces. When the Sun Deva first appears, he rejoices to see this Jambudvipa; He constantly uses great light to illuminate everywhere. Within this great earth, all the lotus ponds; When the sunlight shines upon them, all without exception bloom. In this Jambudvipa (the world inhabited by humans), fields and various fruits and medicines; Cause them all to ripen well, filling the entire earth. Due to the power of this sutra, where the sun and moon shine; The stars do not lose their order, and the wind and rain are all timely. Throughout this Jambudvipa (the world inhabited by humans), the lands are all prosperous and happy; Wherever this sutra is present, it is more excellent than other places. If this 'Golden Light Sutra' is spread abroad; Those who can speak and recite it, will all receive the above-mentioned blessings.
At that time, the Great Auspicious Goddess and all the devas (gods), hearing what the Buddha said, were all very happy, and with one mind protected this Sutra King and those who uphold this sutra, so that they would have no worries or afflictions and would always have peace and happiness.
The Golden Light Sutra: Chapter 20, Conferring Predictions
三
爾時，如來於大眾中廣說法已，欲為妙幢菩薩及其二子銀幢銀光，授阿耨多羅三藐三菩提記。時有十千天子，最勝光明而為上首，俱從三十三天來至佛所，頂禮佛足，卻坐一面，聽佛說法。爾時，佛告妙幢菩薩言：「汝于來世過無量無數百千萬億那庾多劫已，于金光明世界，當成阿耨多羅三藐三菩提，號金寶山王如來、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，出現於世；時此如來般涅槃后，所有教法亦皆滅盡。時彼長子名曰銀幢，即於此界次補佛處，世界爾時轉名凈幢，當得作佛，名曰金幢光如來、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。時此如來般涅槃后，所有教法亦皆滅盡。次子銀光即補佛處，還於此界當得作佛，號曰金光明如來、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。」
是時十千天子聞三大士得授記已，復聞如是最勝王經，心生歡喜，清凈無垢，猶如虛空。爾時，如來知是十千天子善根成熟，即便與授大菩提記：「汝等天子于當來世，過無量無數百千萬億那庾多劫，于最勝因陀羅高幢世界，得成阿耨多羅三藐三菩提，同一種姓，又同一名，號曰面目清凈優缽羅香山，十號具足
【現代漢語翻譯】 現代漢語譯本 當時，如來在大眾中廣泛說法完畢后，想要為妙幢菩薩及其兩個兒子銀幢（象徵純潔的旗幟）和銀光（象徵純潔的光芒），授予阿耨多羅三藐三菩提記（無上正等正覺的預記）。這時，有一萬個天子，以最勝光明（最殊勝的光明）為首，一同從三十三天（欲界六天之一）來到佛的處所，頂禮佛足，退到一旁坐下，聽佛說法。當時，佛告訴妙幢菩薩說：『你在未來的世間，經過無量無數百千萬億那由他劫之後，在金光明世界（充滿金色光明的世界），應當成就阿耨多羅三藐三菩提，號為金寶山王如來（如來十號之一，象徵如金子般珍貴的寶山之王）、應（應供，如來十號之一）、正遍知（如來十號之一）、明行足（如來十號之一）、善逝（如來十號之一）、世間解（如來十號之一）、無上士（如來十號之一）、調御丈夫（如來十號之一）、天人師（如來十號之一）、佛（如來十號之一）、世尊（世間最尊貴的人），出現在世間；那時這位如來般涅槃（完全的寂滅）之後，所有的教法也都會滅盡。那時你的長子名叫銀幢，就在這個世界依次遞補佛位，世界那時轉名為凈幢（清凈的旗幟），應當得作佛，名為金幢光如來、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。那時這位如來般涅槃之後，所有的教法也都會滅盡。你的次子銀光就遞補佛位，仍然在這個世界應當得作佛，號為金光明如來、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。』 當時一萬個天子聽到三位大士得到授記之後，又聽到這樣最殊勝的《最勝王經》，心中生起歡喜，清凈沒有污染，猶如虛空。當時，如來知道這一萬個天子的善根已經成熟，就為他們授予大菩提記：『你們這些天子在未來的世間，經過無量無數百千萬億那由他劫，在最勝因陀羅高幢世界（最殊勝的因陀羅高幢世界），得成阿耨多羅三藐三菩提，同一種姓，又同一個名字，號為面目清凈優缽羅香山（面容清凈如優缽羅花般散發香氣的山），十號具足（圓滿具備如來的十種稱號）。』
【English Translation】 English version At that time, after the Tathagata (如來) had extensively expounded the Dharma (法) to the assembly, he intended to bestow predictions of Anuttara-Samyak-Sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment) upon the Bodhisattva (菩薩) Wonderful Banner (妙幢) and his two sons, Silver Banner (銀幢) and Silver Light (銀光). At that moment, ten thousand Devas (天子, celestial beings), with Supreme Brightness (最勝光明) as their leader, came together from the Trayastrimsa Heaven (三十三天, Heaven of the Thirty-three) to the Buddha's (佛) location, prostrated themselves at the Buddha's feet, and sat to one side to listen to the Buddha's teachings. Then, the Buddha said to the Bodhisattva Wonderful Banner: 'In a future age, after countless, innumerable hundreds of thousands of millions of Nayuta (那庾多, a large number) of kalpas (劫, eons) have passed, in the World of Golden Light (金光明世界), you shall attain Anuttara-Samyak-Sambodhi, and be named the Tathagata King of Golden Treasure Mountain (金寶山王如來), Arhat (應, worthy of offerings), Samyak-Sambuddha (正遍知, perfectly and completely enlightened), Vidyā-carana-sampanna (明行足, complete in knowledge and conduct), Sugata (善逝, well-gone), Lokavid (世間解, understander of the world), Anuttara (無上士, unsurpassed), 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), appearing in the world; at that time, after this Tathagata enters Parinirvana (般涅槃, complete nirvana), all of his teachings will also be extinguished. At that time, your eldest son, named Silver Banner, will succeed to the Buddha's position in this world, and the world will then be renamed Pure Banner (凈幢), and he shall become a Buddha, named the Tathagata Light of Golden Banner (金幢光如來), Arhat, Samyak-Sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta Deva-manusyanam, Buddha, Bhagavan. At that time, after this Tathagata enters Parinirvana, all of his teachings will also be extinguished. Your second son, Silver Light, will then succeed to the Buddha's position, and still in this world, he shall become a Buddha, named the Tathagata Golden Light (金光明如來), Arhat, Samyak-Sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta Deva-manusyanam, Buddha, Bhagavan.' At that time, the ten thousand Devas, having heard that the three great beings had received predictions, and having also heard this most supreme King Sutra (最勝王經), felt joy in their hearts, pure and without defilement, like the empty sky. At that time, the Tathagata, knowing that the good roots of these ten thousand Devas had matured, immediately bestowed upon them the prediction of great Bodhi (菩提, enlightenment): 'You Devas, in a future age, after countless, innumerable hundreds of thousands of millions of Nayuta of kalpas have passed, in the World of Supreme Indra's High Banner (最勝因陀羅高幢世界), shall attain Anuttara-Samyak-Sambodhi, of the same lineage, and with the same name, called Pure-Faced Utpala Fragrant Mountain (面目清凈優缽羅香山), possessing all ten titles (十號具足, fully possessing the ten titles of a Tathagata).'
，如是次第十千諸佛出現於世。」
爾時，菩提樹神白佛言：「世尊！是十千天子從三十三天，為聽法故，來詣佛所，云何如來便與授記當得成佛？世尊！我未曾聞是諸天子具足修習六波羅蜜多、難行苦行、舍于手足、頭目髓腦、眷屬妻子、象馬車乘、奴婢僕使、宮殿園林、金銀、琉璃、車𤦲、瑪瑙、珊瑚、虎珀、璧玉、珂貝、飲食衣服、臥具醫藥，如余無量百千菩薩，以諸供具供養過去無數百千萬億那庾多佛，如是菩薩各經無量無邊劫數，然後方得受菩提記。世尊！是諸天子，以何因緣，修何勝行，種何善根，從彼天來暫時聞法，便得授記？惟愿世尊，為我解說斷除疑網。」
佛告樹神：「善女天！如汝所說，皆從勝妙善根因緣，勤苦修已，方得授記。此諸天子，于妙天宮舍五欲樂，故來聽是《金光明經》，既聞法已，於是經中心生殷重，如凈琉璃無諸瑕穢，復得聞此三大菩薩授記之事，亦由過去久修正行誓願因緣，是故我今皆與授記，于未來世當成阿耨多羅三藐三菩提。」時彼樹神聞佛說已，歡喜信受。
金光明最勝王經除病品第二十四
佛告菩提樹神善女天：「諦聽！諦聽！善思念之。是十千天子本願因緣，今為汝說。善女天！過去無量不可思議阿僧企耶劫，爾時有佛出現於世，名曰
【現代漢語翻譯】 現代漢語譯本：『像這樣依次有十千位佛陀出現在世上。』
當時，菩提樹神對佛說：『世尊！這十千位天子從三十三天，爲了聽法，來到佛的處所，為何如來就給他們授記，預言他們將來能夠成佛？世尊！我從未聽說這些天子具足修習六波羅蜜多（六度，即佈施、持戒、忍辱、精進、禪定、智慧）、難行的苦行、捨棄手足、頭目髓腦、眷屬妻子、象馬車乘、奴婢僕使、宮殿園林、金銀、琉璃、車𤦲（一種玉石）、瑪瑙、珊瑚、虎珀（琥珀）、璧玉、珂貝（海貝）、飲食衣服、臥具醫藥，像其餘無量百千菩薩那樣，用各種供具供養過去無數百千萬億那庾多（極大的數目）佛，這樣的菩薩各自經過無量無邊劫數，然後才能夠得到菩提的授記。世尊！這些天子，因為什麼因緣，修習什麼殊勝的修行，種下什麼善根，從天上來到這裡暫時聽聞佛法，就能夠得到授記？惟愿世尊，為我解說，斷除我的疑惑。』
佛告訴樹神：『善女天！正如你所說，所有授記都從殊勝美妙的善根因緣而來，經過勤苦修行之後，才能夠得到授記。這些天子，在美妙的天宮捨棄五欲之樂，所以來聽這部《金光明經》，聽聞佛法之後，對於這部經典心中生起殷重之心，像清凈的琉璃沒有瑕疵一樣，又聽聞了這三大菩薩授記的事情，這也是由於過去長久修正行和誓願的因緣，所以我現在都給他們授記，在未來世他們將成就阿耨多羅三藐三菩提（無上正等正覺）。』當時那位樹神聽了佛的說法之後，歡喜信受。
《金光明最勝王經》除病品第二十四
佛告訴菩提樹神善女天：『仔細聽！仔細聽！好好地思念。這十千位天子的本願因緣，現在為你解說。善女天！過去無量不可思議阿僧企耶（極大的數目）劫，那時有佛出現在世上，名叫……』
【English Translation】 English version: 'Thus, in succession, ten thousand Buddhas appear in the world.'
At that time, the Bodhi Tree Goddess said to the Buddha: 'World Honored One! These ten thousand devas (gods) from the Trayastrimsa Heaven (Heaven of Thirty-three), have come to the Buddha's place to listen to the Dharma (teachings). Why does the Tathagata (Buddha) immediately give them predictions that they will attain Buddhahood? World Honored One! I have never heard of these devas fully cultivating the Six Paramitas (Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom), practicing difficult austerities, giving up their hands and feet, heads, eyes, marrow and brains, family and wives, elephants, horses, chariots, servants, palaces, gardens, gold, silver, lapis lazuli, carnelian, agate, coral, amber, beryl, jade, cowrie shells, food, clothing, bedding, and medicine, like the countless hundreds of thousands of Bodhisattvas (enlightenment beings) who use various offerings to make offerings to countless hundreds of thousands of millions of nayutas (large numbers) of Buddhas in the past. Such Bodhisattvas each go through countless, boundless kalpas (eons) before they can receive the prediction of Bodhi (enlightenment). World Honored One! By what causes and conditions, cultivating what superior practices, planting what good roots, do these devas, coming from the heavens to temporarily hear the Dharma, receive predictions? I beseech the World Honored One to explain this to me and dispel my doubts.'
The Buddha told the Tree Goddess: 'Good woman! As you have said, all predictions come from superior and wonderful roots of goodness, and are obtained after diligent cultivation. These devas, in their wonderful heavenly palaces, renounce the pleasures of the five desires, and therefore come to listen to this Golden Light Sutra. Having heard the Dharma, they develop a deep respect for this sutra in their hearts, like pure crystal without any flaws. They have also heard about the predictions given to these three great Bodhisattvas. This is also due to the causes and conditions of their long-standing cultivation of correct practices and vows in the past. Therefore, I now give them all predictions that they will attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment) in the future.' At that time, the Tree Goddess, having heard the Buddha's words, rejoiced and accepted them with faith.
The Golden Light Sutra: Chapter Twenty-Four, On Eliminating Illness
The Buddha told the Bodhi Tree Goddess, good woman: 'Listen carefully! Listen carefully! Think about it well. The causes and conditions of the original vows of these ten thousand devas, I will now explain to you. Good woman! In the past, immeasurable, inconceivable, asamkhyeya (large number) kalpas ago, there was a Buddha who appeared in the world, named...'
寶髻如來、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。善女天！時彼世尊般涅槃后，正法滅已，于像法中，有王名曰天自在光，常以正法化於人民，猶如父母。是王國中，有一長者名曰持水，善解醫明，妙通八術，眾生病苦，四大不調，咸能救療。善女天！爾時持水長者，唯有一子，名曰流水，顏容端正，人所樂觀，受性聰敏，妙閑諸論，書畫算印，無不通達。時王國內有無量百千諸眾生類，皆遇疫疾，眾苦所逼，乃至無有歡樂之心。善女天！爾時長者子流水，見是無量百千眾生受諸病苦，起大悲心，作如是念：『無量眾生為諸極苦之所逼迫，我父長者，雖善醫方，妙通八術，能療眾病，四大增損，然已衰邁，老耄虛嬴，要假扶策，方能進步，不復能往城邑聚落救諸病苦。今有無量百千眾生，皆遇重病，無能救者，我今當至大醫父所，咨問治病醫方秘法，若得解已，當往城邑聚落之所，救諸眾生種種疾病，令于長夜得受安樂。』時長者子作是念已，即詣父所，稽首禮足，合掌恭敬，卻住一面，即以伽他，請其父曰：
「『慈父當哀愍， 我欲救眾生； 今請諸醫方， 幸愿為我說。 云何身衰壞， 諸大有增損？ 覆在何時中， 能生諸疾病？ 云何啖
【現代漢語翻譯】 現代漢語譯本： 寶髻如來（Ratnaketu，意為寶髻），應供（Arhat，值得供養的人），正遍知（Samyak-sambuddha，完全覺悟者），明行足（Vidya-charana-sampanna，具有智慧和德行的人），善逝（Sugata，以善妙的方式逝去的人），世間解（Lokavidu，瞭解世界的人），無上士（Anuttara，無與倫比的人），調御丈夫（Purusha-damya-sarathi，調伏人的導師），天人師（Shasta deva-manushyanam，天人和人類的導師），佛（Buddha，覺悟者），世尊（Bhagavan，受人尊敬的人）。 善女天！那時，那位世尊般涅槃（Parinirvana，完全的涅槃）之後，正法（Dharma，佛法）滅盡，在像法（Sad-dharma-pratirupaka，類似於正法的時期）時期，有一位國王名叫天自在光（Devaraja-prabha），他像父母一樣，經常用正法教化人民。在這個王國中，有一位長者名叫持水（Udaka-dhara），他精通醫術，巧妙地掌握了八種技能，能夠救治眾生的疾病痛苦和四大（四大元素：地、水、火、風）不調。 善女天！當時，持水長者只有一個兒子，名叫流水（Udaka），容貌端正，令人喜愛，天性聰敏，精通各種理論，在書法、繪畫、算術和印章等方面無所不通。當時，王國內有無數的眾生，都遇到了瘟疫，被各種痛苦所逼迫，甚至沒有歡樂的心情。 善女天！那時，長者子流水看到無數的眾生遭受各種疾病的痛苦，生起了大悲心，心想：『無數的眾生正被各種極端的痛苦所逼迫，我的父親長者雖然精通醫術，巧妙地掌握了八種技能，能夠治療各種疾病和四大失調，但是他已經衰老，身體虛弱，需要攙扶才能行走，不能再去城邑村落救治各種疾病。現在有無數的眾生都得了重病，沒有人能夠救治他們，我現在應該去向我的父親，偉大的醫生，請教治療疾病的醫方秘法，如果我學會了，就去城邑村落，救治眾生各種各樣的疾病，讓他們在漫長的黑夜裡得到安樂。』 當時，長者子流水這樣想之後，就去父親那裡，頂禮父親的雙足，合掌恭敬，退到一旁，用偈頌向他的父親請教： 『慈悲的父親啊，請您憐憫我，我想要救度眾生；現在請您傳授各種醫方，希望您能為我講解。 身體是如何衰敗的，四大是如何增減失調的？又在什麼時候，會產生各種疾病？應該如何食用……』
【English Translation】 English version: Ratnaketu (meaning 'Jeweled Crest'), a Tathagata (one who has thus come), an Arhat (worthy of offerings), a Samyak-sambuddha (perfectly enlightened one), one with Vidya-charana-sampanna (endowed with knowledge and conduct), a Sugata (well-gone one), a Lokavidu (knower of the world), an Anuttara (unexcelled one), a Purusha-damya-sarathi (tamer of men), a Shasta deva-manushyanam (teacher of gods and men), a Buddha (enlightened one), a Bhagavan (blessed one). O Good Celestial Woman! After that Bhagavan entered Parinirvana (final nirvana), and the True Dharma (Dharma) had perished, during the Semblance Dharma (Sad-dharma-pratirupaka, the period resembling the True Dharma), there was a king named Devaraja-prabha (Light of the God-King), who constantly transformed the people with the True Dharma, just like parents. In that kingdom, there was a wealthy man named Udaka-dhara (Water-Holder), who was skilled in medicine and wonderfully proficient in the eight arts, able to cure the illnesses and sufferings of beings and the imbalances of the four elements (earth, water, fire, and wind). O Good Celestial Woman! At that time, the wealthy man Udaka-dhara had only one son, named Udaka (Water), whose appearance was upright and pleasing, whose nature was intelligent, and who was wonderfully versed in various theories, proficient in calligraphy, painting, arithmetic, and seals. At that time, countless hundreds of thousands of beings in the kingdom were afflicted with epidemics, oppressed by various sufferings, and had no joy in their hearts. O Good Celestial Woman! At that time, the wealthy man's son, Udaka, seeing the countless hundreds of thousands of beings suffering from various illnesses, aroused great compassion and thought: 'Countless beings are being oppressed by various extreme sufferings. My father, the wealthy man, although skilled in medicine and wonderfully proficient in the eight arts, able to cure various illnesses and imbalances of the four elements, is already old and frail, needing support to walk, and is no longer able to go to cities and villages to cure various illnesses. Now there are countless hundreds of thousands of beings who have contracted serious illnesses, and no one is able to save them. I should now go to my father, the great physician, to inquire about the secret methods of healing illnesses. If I learn them, I will go to cities and villages to cure the various illnesses of beings, so that they may receive peace and happiness in the long night.' After the wealthy man's son, Udaka, had this thought, he went to his father, bowed at his feet, joined his palms respectfully, and stood to one side. He then asked his father in verse: 'Compassionate father, please have mercy on me, I wish to save sentient beings; Now I ask you to impart various medical formulas, I hope you will explain them to me. How does the body decay, and how do the four elements increase or decrease? And at what time do various diseases arise? How should one consume...'
飲食， 得受于安樂， 能使內身中， 火熱不衰損？ 眾生有四病， 風黃熱痰癊； 及以總集病， 云何而療治？ 何時風病起？ 何時熱病發？ 何時動痰癊？ 何時總集生？』
「時彼長者聞子請已，復以伽他而答之曰：
「『我今依古仙， 所有療病法； 次第為汝說， 善聽救眾生。 三月是春時， 三月名為夏， 三月名秋分， 三月謂冬時。 此據一年中， 三三而別說； 二二為一節， 便成歲六時。 初二是花時， 三四名熱際； 五六名雨際， 七八謂秋時； 九十是寒時， 后二名冰雪； 既知如是別， 授藥勿令差。 當隨此時中， 調息于飲食； 入腹令消散， 眾病則不生。 節氣若變改， 四大有推移； 此時無藥資， 必生於病苦。 醫人解四時， 復知其六節； 明閑身七界， 食藥使無差。 謂味界血肉， 膏骨及髓腦； 病入此中時， 知其可療不？ 病有四種別， 謂風熱痰癊； 及以總集病， 應知發動時。 春中痰癊動， 夏內風病生； 秋時黃熱增， 冬節三俱起。 春食
【現代漢語翻譯】 現代漢語譯本： 『飲食如何才能獲得安樂，使身體內的火熱不衰減？眾生有風、黃、熱、痰癊四種疾病，以及總集病，應該如何治療？何時風病發作？何時熱病發作？何時痰癊發動？何時總集病產生？』
『當時那位長者聽了兒子的請求后，又用偈語回答說：』
『我現在依照古代仙人的治療疾病的方法，依次為你解說，好好聽著，以拯救眾生。 三個月是春季，三個月叫做夏季，三個月名為秋分，三個月稱為冬季。 這是根據一年之中，三個月三個月地分別來說；兩個月兩個月地作為一個節氣，便成為一年六個時節。 最初的兩個月是花時，三四月叫做熱際，五六月叫做雨際，七八月稱為秋時，九十月是寒時，最後兩個月叫做冰雪； 既然知道這些區別，授藥就不要出錯。 應當隨著這些時節，調理氣息和飲食；進入腹中使其消化，各種疾病就不會產生。 節氣如果變化，四大（地、水、火、風）就會有推移；這時如果沒有藥物資助，必定會產生病苦。 醫生了解四季，又知道六個節氣；明白通曉身體的七界（味界、血、肉、膏、骨、髓、腦），用藥就不會有差錯。 所謂的味界、血肉、膏骨以及髓腦；疾病進入這些部位時，要知道是否可以治療？ 疾病有四種類別，就是風、熱、痰癊；以及總集病，應該知道它們發動的時節。 春季痰癊發動，夏季風病產生；秋季黃熱增加，冬季三種疾病一起發作。 春季食用……』
【English Translation】 English version: 『How can diet bring about ease and prevent the body's inner heat from declining? Living beings have four ailments: wind, bile (yellow), heat, phlegm-torpor (yin), and combined ailments. How should these be treated? When does wind disease arise? When does heat disease develop? When does phlegm-torpor stir? When do combined ailments occur?』
『Then that elder, having heard his son's request, replied again in verse, saying:』
『I will now, according to the ancient immortals' methods of healing diseases, explain them to you in order. Listen well, to save living beings. Three months are spring, three months are called summer, three months are named autumn equinox, three months are called winter. This is according to the year, speaking of three months at a time; two months at a time as one period, thus forming six seasons in a year. The first two months are the flowering season, the third and fourth are called the hot season, the fifth and sixth are the rainy season, the seventh and eighth are called autumn, the ninth and tenth are the cold season, and the last two are called ice and snow. Since you know these distinctions, do not err in administering medicine. You should, according to these seasons, regulate your breath and diet; let them enter the abdomen and be digested, and various diseases will not arise. If the seasons change, the four elements (earth, water, fire, wind) will shift; at this time, without the aid of medicine, suffering from illness will surely arise. A doctor understands the four seasons and also knows the six periods; clearly understands the body's seven realms (taste realm, blood, flesh, fat, bone, marrow, brain), and uses medicine without error. The so-called taste realm, blood and flesh, fat and bone, and marrow and brain; when disease enters these parts, know whether it can be treated? Diseases have four categories, namely wind, heat, phlegm-torpor; and combined ailments, you should know the times when they arise. In spring, phlegm-torpor stirs, in summer, wind disease arises; in autumn, bile-heat increases, in winter, all three diseases arise together. In spring, eating...
澀熱辛， 夏膩熱咸醋； 秋時冷甜膩， 冬酸澀膩甜。 於此四時中， 服藥及飲食； 若依如是味， 眾病無由生。 食后病由癊， 食消時由熱； 消後起由風， 準時須識病。 既識病源已， 隨病而設藥； 假令患狀殊， 先須療其本。 風病服油膩， 患熱利為良； 癊病應變吐， 總集須三藥。 風熱癊俱有， 是名為總集； 雖知病起時， 應觀其本性。 如是觀知已， 順時而授藥； 飲食藥無差， 斯名善醫者。 復應知八術， 總攝諸醫方； 於此若明閑， 可療眾生病。 謂針刺傷破， 身疾並鬼神； 惡毒及孩童， 延年增氣力。 先觀彼形色， 語言及性行； 然後問其夢， 知風熱癊殊。 乾瘦少頭髮， 其心無定住； 多語夢飛行， 斯人是風性。 少年生白髮， 多汗及多瞋； 聰明夢見火， 斯人是熱性。 心定身平整， 慮審頭津膩； 夢見水白物， 是癊性應知。 總集性俱有， 或二或具三； 隨有一偏增， 應知是其性。 既知本性已， 準病而授藥； 驗其無死相， 方
名可救人。 諸根倒取境， 尊醫人起慢； 親友生瞋恚， 是死相應知。 左眼白色變， 舌黑鼻樑攲； 耳輪與舊殊， 下唇垂向下。 訶梨勒一種， 具足有六味； 能除一切病， 無忌藥中王。 又三果三辛， 諸藥中易得； 沙糖蜜蘇乳， 此能療眾病。 自余諸藥物， 隨病可增加； 先起慈愍心， 莫規于財利。 我已為汝說， 療疾中要事； 以此救眾生， 當獲無邊果。』
「善女天！爾時，長者子流水親問其父八術之要，四大增損，時節不同，餌藥方法，既善了知，自忖堪能救療眾病，即便遍至城邑聚落所在之處，隨有百千萬億病苦眾生，皆至其所，善言慰喻，作如是語：『我是醫人！我是醫人！善知方藥，今為汝等療治眾病，悉令除愈。』善女天！爾時眾人聞長者子善言慰喻，許為治病，時有無量百千眾生遇極重病，聞是語已，身心踴躍，得未曾有。以此因緣，所有病苦悉得蠲除，氣力充實，平復如本。善女天！爾時復有無量百千眾生，病苦深重難療治者，即共往詣長者子所，重請醫療。時長者子，即以妙藥令服皆蒙除差。善女天！是長者子於此國內，治百千萬億眾生病苦，悉得除差。」
金光明最
【現代漢語翻譯】 現代漢語譯本 名聲可以救人。 諸根顛倒執取外境，自以為是的醫生讓人心生傲慢；親友之間產生嗔恨，這些都是死亡的徵兆，應當知曉。 左眼眼白顏色改變，舌頭發黑，鼻樑歪斜；耳廓的形狀與之前不同，下嘴唇向下垂。 訶梨勒（Terminalia chebula，一種藥材）這一種藥物，具備六種味道；能夠去除一切疾病，是無所禁忌的藥物之王。 再加上三果（三種果實）和三辛（三種辛辣的藥物），這些藥物在各種藥物中容易獲得；沙糖、蜂蜜、酥油、牛奶，這些能夠治療各種疾病。 至於其他的各種藥物，可以根據病情增加；首先要發起慈悲憐憫之心，不要只想著謀取錢財利益。 我已經為你說了，治療疾病中的重要事項；用這些來救助眾生，應當獲得無邊的果報。』 『善女天（Bhadra-devi，一位天女）！當時，長者子流水（Prince Flowing Stream）親自向他的父親請教八種醫術的要點，關於四大（四大元素）增減的知識，不同時節用藥的方法，都已經很好地瞭解。他自己認為能夠救治各種疾病，便走遍城邑村落，凡是有成百上千、成千上萬、成億的受病痛折磨的眾生，都到他們那裡去，用善言安慰勸導，這樣說道：『我是醫生！我是醫生！精通藥方，現在為你們治療各種疾病，全部讓你們痊癒。』善女天！當時眾人聽到長者子善意的安慰和承諾為他們治病，其中有無數百千眾生正遭受極重的疾病折磨，聽到這些話后，身心都感到歡欣鼓舞，得到了前所未有的安慰。因為這個因緣，所有的病痛都得以消除，氣力充沛，恢復如初。善女天！當時又有無數百千眾生，身患重病難以治療的，就一起前往長者子那裡，再次請求他治療。這時，長者子就用妙藥給他們服用，都蒙受恩惠而痊癒。善女天！這位長者子在這個國家裡，治療了成百上千、成千上萬、成億的眾生的病痛，都讓他們痊癒。』 《金光明最勝王經（Suvarnaprabhasa Sutra，佛教經典）》
【English Translation】 English version Name can save people. The senses perversely grasp at objects, and arrogant doctors give rise to pride; hatred arises among relatives and friends, know that these are signs of death. The white of the left eye changes color, the tongue turns black, the bridge of the nose is crooked; the shape of the ear rim is different from before, and the lower lip droops downward. Haritaki (Terminalia chebula, a medicinal herb), a single type of medicine, possesses six tastes; it can remove all diseases and is the king of medicines without any contraindications. In addition, three fruits (three kinds of fruits) and three pungent spices (three kinds of pungent medicines) are easily obtainable among various medicines; sugar, honey, ghee, and milk can cure various diseases. As for other various medicines, they can be increased according to the condition; first, generate a compassionate heart, and do not only think about seeking wealth and profit. I have already told you the important matters in treating diseases; use these to save sentient beings, and you should obtain boundless rewards.』 『Bhadra-devi (Good Woman Goddess)! At that time, Prince Flowing Stream personally asked his father about the essentials of the eight medical arts, knowledge about the increase and decrease of the four elements (earth, water, fire, and wind), and the methods of administering medicine at different times, all of which he understood well. He considered himself capable of curing various diseases, so he traveled to cities and villages, and wherever there were hundreds, thousands, millions, or billions of sentient beings suffering from illness, he went to them, comforting and encouraging them with kind words, saying: 『I am a doctor! I am a doctor! I am well-versed in prescriptions, and now I will treat your various diseases, making you all well.』 Bhadra-devi! At that time, when the people heard the prince's kind words of comfort and his promise to treat them, countless hundreds and thousands of sentient beings who were suffering from extremely serious illnesses felt joy and elation in body and mind, and received unprecedented comfort. Because of this cause, all their suffering was eliminated, their strength was replenished, and they were restored to their original state. Bhadra-devi! At that time, countless hundreds and thousands of sentient beings who were suffering from severe and difficult-to-treat illnesses went together to the prince, requesting him to treat them again. Then, the prince gave them wonderful medicine to take, and they all received the benefit of being cured. Bhadra-devi! This prince cured the illnesses of hundreds, thousands, millions, and billions of sentient beings in this country, and he made them all well.』 Suvarnaprabhasa Sutra (The Golden Light Sutra, a Buddhist scripture)
勝王經長者子流水品第二十五
爾時，佛告菩提樹神：「善女天！爾時長者子流水，于往昔時，在天自在光王國內，療諸眾生所有病苦，令得平復，受安隱樂。時諸眾生以病除故，多修福業，廣行惠施，以自歡娛。即共往詣長者子所，咸生尊敬，作如是言：『善哉！善哉！大長者子！善能滋長福德之事，增益我等安隱壽命，仁今實是大力醫王慈悲菩薩，妙閑醫藥，善療眾生無量病苦。』如是稱歎周遍城邑。
「善女天！時長者子妻名水肩藏，有其二子，一名水滿；二名水藏。是時流水將其二子，漸次遊行城邑聚落，過空澤中深險之處，見諸禽獸豺狼狐玃雕鷲之屬食血肉者，皆悉奔飛一向而去。時長者子作如是念：『此諸禽獸何因緣故，一向飛走？我當隨後暫往觀之。』即便隨去，見有大池，名曰野生，其水將盡，於此池中多有眾魚。流水見已，生大悲心。時有樹神示現半身，作如是語：『善哉！善哉！善男子！汝有實義名流水者，可愍此魚，應與其水。有二因緣，名為流水：一能流水，二能與水。汝今應當隨名而作。』是時流水問樹神言：『此魚頭數為有幾何？』樹神答曰：『數滿十千。』
「善女天！時長者子聞是數已，倍益悲心。時此大池為日所曝，余水無幾，是十千魚將入死門，旋身婉轉，
【現代漢語翻譯】 現代漢語譯本 《勝王經·長者子流水品》第二十五
那時，佛告訴菩提樹神：『善女天！那時的長者子流水（Ruliushui，指長者之子，以流水為名），在往昔的時候，在天自在光王（Tianzizaiguangwang）國內，醫治各種眾生的所有病苦，使他們得以痊癒，享受安穩快樂。當時，各種眾生因為疾病消除的緣故，多多修習福德善業，廣泛地施行恩惠和施捨，以此自我歡娛。他們就一起前往長者子那裡，都生起尊敬之心，這樣說道：『太好了！太好了！大長者子！您善於滋長福德之事，增益我們安穩的壽命，您現在實在是大力醫王慈悲菩薩，精通醫藥，善於醫治眾生無量的病苦。』這樣的稱讚之聲傳遍了整個城邑。
『善女天！當時長者子的妻子名叫水肩藏（Shuijiancang），有兩個兒子，一個名叫水滿（Shuiman），一個名叫水藏（Shuizang）。當時，流水帶著他的兩個兒子，漸漸地經過各個城邑聚落，經過空曠沼澤中深險的地方，看見各種禽獸豺狼狐貍雕鷲之類吃血肉的動物，都全部奔跑飛走，朝著一個方向而去。當時，長者子心中這樣想：『這些禽獸因為什麼緣故，朝著一個方向飛走呢？我應當隨後暫時去看看。』就隨即跟了過去，看見有一個大池塘，名叫野生（Yesheng），池水將要乾涸，在這個池塘中有很多的魚。流水看見后，生起大悲心。當時，有一個樹神顯現半身，這樣說道：『太好了！太好了！善男子！您有真實的意義名叫流水，可憐這些魚，應當給它們水。有兩種因緣，名為流水：一是能使水流動，二是能給予水。您現在應當隨著您的名字而行動。』當時，流水問樹神說：『這些魚的數量大概有多少？』樹神回答說：『數量滿了十千條。』
『善女天！當時長者子聽到這個數目后，更加增添了悲憫之心。當時這個大池塘被太陽曝曬，剩下的水已經不多了，這十千條魚將要進入死亡之門，翻轉身體，婉轉哀鳴。
【English Translation】 English version The Shengwang Sutra - Chapter 25: The Story of Elder's Son Flowing Water
At that time, the Buddha told the Bodhi tree goddess: 'Good woman! At that time, the elder's son Flowing Water (Ruliushui, refers to the son of an elder, named Flowing Water), in the past, in the kingdom of King Self-Sufficient Light (Tianzizaiguangwang), healed all the sufferings of all beings, enabling them to recover and enjoy peace and happiness. At that time, because their illnesses were cured, all beings cultivated many meritorious deeds, practiced generosity and charity extensively, and rejoiced in themselves. They went together to the elder's son, all with respect, and said: 'Excellent! Excellent! Great elder's son! You are good at nurturing the affairs of merit and virtue, increasing our peaceful lives. You are truly a compassionate Bodhisattva, a great king of medicine, proficient in medicine, and good at healing the countless sufferings of beings.' Such praise spread throughout the city.
'Good woman! At that time, the elder's son's wife was named Water Shoulder Store (Shuijiancang), and they had two sons, one named Water Full (Shuiman) and the other named Water Store (Shuizang). At that time, Flowing Water took his two sons, gradually passing through various cities and villages, through the deep and dangerous places in the empty swamps, and saw various birds, beasts, jackals, foxes, eagles, vultures, and other creatures that eat blood and flesh, all running and flying away in one direction. At that time, the elder's son thought to himself: 'For what reason are these birds and beasts flying away in one direction? I should follow them and take a look.' He then followed them and saw a large pond named Wild Born (Yesheng), the water of which was about to dry up, and there were many fish in this pond. When Flowing Water saw this, he felt great compassion. At that time, a tree god appeared in half his body and said: 'Excellent! Excellent! Good man! You have the true meaning of the name Flowing Water. Pity these fish and give them water. There are two reasons for the name Flowing Water: one is to make water flow, and the other is to give water. You should now act according to your name.' At that time, Flowing Water asked the tree god: 'How many fish are there?' The tree god replied: 'There are ten thousand.'
'Good woman! When the elder's son heard this number, his compassion increased even more. At that time, this large pond was exposed to the sun, and there was little water left. These ten thousand fish were about to enter the gate of death, turning their bodies and wailing softly.
見是長者心有所悕，隨逐瞻視，目未曾舍。時長者子，見是事已，馳趣四方，欲覓於水，竟不能得。復望一邊見有大樹，即便升上折取枝葉為作蔭涼。復更推求，是池中水從何處來？尋覓不已，見一大河，名曰水生，時此河邊有諸漁人為取魚故，于河上流懸險之處，決棄其水，不令下過，于所決處，卒難修補。便作是念：『此崖深峻，設百千人，時經三月亦未能斷，況我一身而堪濟辦？』時長者子速還本城，至大王所，頭面禮足，卻住一面，合掌恭敬作如是言：『我為大王國土人民，治種種病，悉令安隱，漸次遊行至其空澤，見有一池，名曰野生，其水欲涸，有十千魚為日所曝，將死不久，惟愿大王慈悲愍念，與二十大象暫往負水，濟彼魚命，如我與諸病人壽命。』爾時大王即敕大臣，速疾與此醫王大象。時彼大臣，奉王敕已，白長者子：『善哉大士！仁今自可至象廄中，隨意選取二十大象，利益眾生，令得安樂。』是時流水及其二子，將二十大象，又從酒家多借皮囊，往決水處，以囊盛水，像負至池，瀉置池中，水即彌滿，還復如故。
「善女天！時長者子，于池四邊周旋而視，時彼眾魚亦復隨逐循岸而行。時長者子復作是念：『眾魚何故隨我而行？必為飢火之所惱逼，復欲從我求索于食，我今當與。』爾時
【現代漢語翻譯】 現代漢語譯本 長者心中有所期望，（長者）跟隨（長者子）瞻望注視，眼睛從未離開。（這）時，長者子見到這件事後，奔向四方，想要尋找水源，最終也沒能找到。他又望向一邊，看見一棵大樹，便爬上去折取樹枝樹葉，做成蔭涼。（長者子）又進一步推究，這個池塘中的水是從哪裡來的？尋找了很久，看見一條大河，名叫水生（河流的名稱）。當時，這條河邊有一些漁民爲了捕魚，在河流上游地勢險峻的地方，決堤放水，不讓水流向下游，在決堤的地方，一時難以修補。（長者子）便這樣想：『這懸崖深峻，即使有成百上千人，花費三個月的時間也未必能截斷，更何況我一個人怎麼能完成呢？』 當時，長者子迅速返回本城，來到大王那裡，頭面觸地行禮，退到一旁站立，合掌恭敬地說道：『我爲了大王國土的人民，治療各種疾病，使他們都得到安穩，逐漸到達那片空曠的沼澤，看見一個池塘，名叫野生（池塘的名稱），池水快要乾涸了，有一萬條魚被太陽曝曬，將要死去，希望大王慈悲憐憫，給予二十頭大象暫時去馱水，救濟那些魚的性命，就像我給予那些病人壽命一樣。』 當時，大王立即命令大臣，迅速把大象給這位醫王。（這）時，那位大臣，接受大王的命令后，對長者子說：『善哉大士！（您）現在可以到象廄中，隨意挑選二十頭大象，利益眾生，使他們得到安樂。』當時，流水（長者子）和他的兩個兒子，帶領二十頭大象，又從酒店借了很多皮囊，前往決堤的地方，用皮囊盛水，讓大象馱到池塘，傾倒在池塘中，池水立即充滿，恢復如初。 『善女天（對善女天的稱呼）！當時，長者子在池塘四周來回觀看，當時那些魚也跟隨著（長者子）沿著岸邊遊動。（這）時，長者子又這樣想：『這些魚為什麼跟著我遊動？一定是飢餓的火焰所困擾，又想從我這裡求取食物，我現在應當給它們（食物）。』當時
【English Translation】 English version The elder had some expectations in his heart, following and gazing at him, his eyes never leaving. At that time, the elder's son, seeing this, rushed in all directions, seeking water, but could not find it. He then looked to one side and saw a large tree, so he climbed up and broke off branches and leaves to make shade. He further investigated where the water in this pond came from. After searching for a long time, he saw a large river named Shui Sheng (Water Source). At that time, there were fishermen by the river who, in order to catch fish, had breached the river in a steep and dangerous place upstream, preventing the water from flowing downstream. The breached area was difficult to repair quickly. He then thought: 'This cliff is deep and steep, and even if there were hundreds or thousands of people, it might not be cut off in three months, let alone me alone?' At that time, the elder's son quickly returned to the capital city, went to the Great King, bowed his head to the ground in reverence, stepped back and stood to one side, and said with palms together respectfully: 'I treat all kinds of diseases for the people of the Great King's kingdom, bringing them peace and stability. Gradually, I arrived at that empty swamp and saw a pond named Ye Sheng (Wild Growth), whose water was about to dry up. Ten thousand fish were being exposed to the sun and would soon die. I hope the Great King will have compassion and mercy, and temporarily provide twenty elephants to carry water to save the lives of those fish, just as I give life to those patients.' At that time, the Great King immediately ordered his ministers to quickly give the elephants to this physician king. At that time, the minister, having received the Great King's order, said to the elder's son: 'Excellent, great being! You may now go to the elephant stable and freely choose twenty elephants to benefit sentient beings and bring them happiness.' At that time, Liu Shui (Flowing Water, the elder's son) and his two sons, leading twenty elephants, also borrowed many leather bags from the wine shop, went to the breached area, filled the bags with water, had the elephants carry them to the pond, and poured them into the pond. The water immediately filled up and returned to its original state. 'Good goddess! At that time, the elder's son walked around the pond, and at that time, those fish also followed him along the shore. At that time, the elder's son thought: 'Why are these fish following me? They must be tormented by the fire of hunger and want to seek food from me. I should give them (food) now.' At that time,
長者子流水告其子言：『汝取一象最大力者，速至家中啟父長者，家中所有可食之物，乃至父母食啖之分，及以妻子奴婢之分，悉皆收取，即可持來。』爾時二子受父教已，乘最大象速往家中，至祖父所，說如上事。收取家中可食之物，置於象上，疾還父所，至彼池邊。是時流水見其子來，身心喜躍，遂取餅食遍散池中，魚得食已，悉皆飽足。便作是念：『我今施食令魚得命，愿于來世當施法食充濟無邊。』復更思惟：『我先曾於空閑林處，見一苾芻讀大乘經，說十二緣生甚深法要。又經中說：「若有眾生臨命終時，得聞寶髻如來名者，即生天上。」我今當爲是十千魚演說甚深十二緣起，亦當稱說寶髻佛名。然贍部洲有二種人，一者、深信大乘，二者、不信毀呰，亦當為彼增長信心。』時長者子作如是念：『我入池中，可為眾魚說深妙法。』作是念已，即便入水唱言：『南謨過去寶髻如來、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。此佛往昔修菩薩行時，作是誓願：「於十方界所有眾生，臨命終時聞我名者，命終之後，得生三十三天。」』爾時流水復為池魚演說如是甚深妙法：『此有故彼有，此生故彼生，所謂無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛
，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。此滅故彼滅，所謂無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六處滅，六處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死滅，老死滅則憂悲苦惱滅，如是純極苦蘊悉皆除滅。』說是法已，復為宣說十二緣起相應陀羅尼曰：
「『怛侄他 毗折你 毗折你 毗折你 僧塞枳你 僧塞枳你 僧塞枳你 毗爾你 毗爾你 毗爾你莎訶 怛侄他 那弭你那弭你 那弭你 殺雉你 殺雉你 殺雉你颯缽哩設你 颯缽哩設你 颯缽哩設你莎訶 怛侄他 薜達你 薜達你 薜達你 窒里瑟你你 窒里瑟你你 窒里瑟你你鄔波地你 鄔波地你 鄔波地你 莎訶 怛侄他 婆毗你婆毗你 婆毗你 阇底你 阇底你 阇底你 阇摩你你 阇摩你你 阇摩你你莎訶』」
爾時，世尊為諸大眾說長者子昔緣之時，諸人天眾嘆未曾有。時四大天王各于其處，異口同音作如是說：
「善哉釋迦尊， 說妙法明咒； 生福除眾惡， 十二支相應。 我等亦說咒， 擁護如是法； 若有生違逆， 不善隨順者。 頭破作七分， 猶如蘭香梢； 我等於佛前， 共說其咒曰：
「怛侄他 呬里謎 揭睇健
【現代漢語翻譯】 現代漢語譯本：『愛緣于取（Upadana，執取），取緣于有（Bhava，存在），有緣于生（Jati，出生），生緣于老死憂悲苦惱。因此滅，彼亦滅，也就是說，無明（Avidya，無知）滅則行（Samskara，業行）滅，行滅則識（Vijnana，意識）滅，識滅則名色（Namarupa，名色）滅，名色滅則六處（Sadayatana，六根）滅，六處滅則觸（Sparsa，接觸）滅，觸滅則受（Vedana，感受）滅，受滅則愛（Trsna，渴愛）滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死滅，老死滅則憂悲苦惱滅，這樣純粹的極大苦蘊全部消除。』說完此法，又宣說了與十二緣起相應的陀羅尼，說： 『怛侄他 毗折你 毗折你 毗折你 僧塞枳你 僧塞枳你 僧塞枳你 毗爾你 毗爾你 毗爾你 莎訶 怛侄他 那弭你那弭你 那弭你 殺雉你 殺雉你 殺雉你颯缽哩設你 颯缽哩設你 颯缽哩設你 莎訶 怛侄他 薜達你 薜達你 薜達你 窒里瑟你你 窒里瑟你你 窒里瑟你你鄔波地你 鄔波地你 鄔波地你 莎訶 怛侄他 婆毗你婆毗你 婆毗你 阇底你 阇底你 阇底你 阇摩你你 阇摩你你 阇摩你你 莎訶』 當時，世尊為大眾講述長者子過去因緣時，諸人天大眾讚歎前所未有。當時四大天王各自在其處所，異口同聲地說： 『善哉釋迦尊（Sakyamuni，釋迦牟尼）， 說妙法明咒； 生福除眾惡， 十二支相應。 我等亦說咒， 擁護如是法； 若有生違逆， 不善隨順者。 頭破作七分， 猶如蘭香梢； 我等於佛前， 共說其咒曰： 『怛侄他 呬里謎 揭睇健』
【English Translation】 English version: 『Craving arises from grasping (Upadana), grasping arises from becoming (Bhava), becoming arises from birth (Jati), birth arises from old age, death, sorrow, lamentation, pain, grief, and despair. When this ceases, that ceases; that is, with the cessation of ignorance (Avidya), volitional formations (Samskara) cease; with the cessation of volitional formations, consciousness (Vijnana) ceases; with the cessation of consciousness, name and form (Namarupa) cease; with the cessation of name and form, the six sense bases (Sadayatana) cease; with the cessation of the six sense bases, contact (Sparsa) ceases; with the cessation of contact, feeling (Vedana) ceases; with the cessation of feeling, craving (Trsna) ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age and death cease; with the cessation of old age and death, sorrow, lamentation, pain, grief, and despair cease. Thus, the entire mass of suffering is extinguished.』 Having spoken this Dharma, He then proclaimed the Dharani corresponding to the Twelve Nidanas, saying: 『Tadyatha, Vicani Vicani Vicani, Samsakini Samsakini Samsakini, Virni Virni Virni Svaha. Tadyatha, Namini Namini Namini, Kshatini Kshatini Kshatini, Spasani Spasani Spasani Svaha. Tadyatha, Bhedani Bhedani Bhedani, Trsni Trsni Trsni, Upadani Upadani Upadani Svaha. Tadyatha, Bhavini Bhavini Bhavini, Jatini Jatini Jatini, Jaramanini Jaramanini Jaramanini Svaha.』 At that time, when the World-Honored One (Bhagavan) was recounting the past causes and conditions of the Elder's son for the great assembly, the gods, humans, and the great assembly exclaimed that they had never heard of such a thing before. Then, the Four Great Heavenly Kings, each in their respective places, spoke in unison, saying: 『Excellent, O Sakyamuni (Sakyamuni, Sage of the Shakya clan), You speak the wonderful Dharma, the bright mantra; Generating blessings and eliminating all evils, Corresponding to the twelve links. We also speak a mantra, To protect this Dharma; If there are those who are rebellious, And do not follow it well, Their heads will be broken into seven pieces, Like the tip of a fragrant orchid; We, before the Buddha, Together speak this mantra: 『Tadyatha, Hili Mye, Gedi Jian』
陀哩 旃荼哩地囇 騷伐囇 石呬伐囇 補啰布囇矩矩末底 崎啰末底 達地目契 窶嚕婆 母嚕婆 具荼母嚕健提 杜嚕杜嚕 毗囇 醫泥悉悉泥沓(徒洽，下同)婫達沓婫 鄔悉怛哩 烏率吒啰伐底 頞剌娑伐底缽杜摩伐底 俱蘇摩伐底 莎訶」
佛告善女天：「爾時長者子流水及其二子，為彼池魚施水施食，並說法已，俱共還家。是長者子流水，復於後時因有聚會，設眾伎樂，醉酒而臥。時十千魚同時命過，生三十三天，起如是念：『我等以何善業因緣生此天中？』便相謂曰：『我等先於贍部洲內，墮傍生中，共受魚身，長者子流水施我等水及以餅食，復為我等說甚深法十二緣起及陀羅尼，複稱寶髻如來名號，以是因緣，能令我等得生此天。是故我今咸應詣彼長者子所，報恩供養。』爾時十千天子即于天沒，至贍部洲大醫王所。時長者子在高樓上安隱而睡，時十千天子共以十千真珠瓔珞置其面邊，復以十千置其足處，復以十千置於右脅，復以十千置左脅邊，雨曼陀羅花、摩訶曼陀羅花，積至於膝，光明普照，種種天樂出妙音聲，令贍部洲有睡眠者皆悉覺悟，長者子流水亦從睡寤。是時十千天子為供養已，即于空中飛騰而去，于天自在光王國內，處處皆雨天妙蓮花，是諸天子復至本處，空澤池中雨眾天花
【現代漢語翻譯】 現代漢語譯本 『陀哩，旃荼哩地囇，騷伐囇，石呬伐囇，補啰布囇矩矩末底，崎啰末底，達地目契，窶嚕婆，母嚕婆，具荼母嚕健提，杜嚕杜嚕，毗囇，醫泥悉悉泥沓（徒洽），婫達沓婫，鄔悉怛哩，烏率吒啰伐底，頞剌娑伐底缽杜摩伐底，俱蘇摩伐底，莎訶。』
佛告訴善女天：『當時的長老之子流水和他的兩個兒子，為池塘里的魚施水施食，並且為它們說法后，一起回家。這位長老之子流水，後來又因為一次聚會，設定各種伎樂，醉酒而睡。當時一萬條魚同時死去，轉生到三十三天，心中生起這樣的念頭：『我們因為什麼樣的善業因緣而生到這天界中？』於是互相說道：『我們先前在贍部洲（Jambudvipa，人世間）內，墮落為畜生，共同承受魚的身軀，長老之子流水施給我們水和餅食，又為我們宣說了甚深微妙的十二緣起之法以及陀羅尼（Dharani，總持咒語），還稱念了寶髻如來（Ratnaketu）的名號，因為這樣的因緣，才能夠讓我們得以轉生到這天界。因此我現在都應該前往那位長老之子處，報答他的恩德並供養他。』當時一萬個天子立即從天界消失，到達贍部洲大醫王（Mahavaidya）所在的地方。當時長老之子在高樓上安穩地睡覺，當時一萬個天子共同用一萬串真珠瓔珞放在他的面旁，又用一萬串放在他的腳邊，又用一萬串放在他的右脅，又用一萬串放在他的左脅邊，降下曼陀羅花（Mandala flower）、摩訶曼陀羅花（Mahamandala flower），堆積到膝蓋那麼高，光明普遍照耀，各種各樣的天樂發出美妙的聲音，讓贍部洲所有正在睡眠的人都醒悟過來，長老之子流水也從睡夢中醒來。當時一萬個天子供養完畢后，立即在空中飛騰而去，在天自在光王（Tejasvin）的國內，到處都降下美妙的天蓮花，這些天子又回到原來的地方，在空曠的沼澤池塘中降下各種各樣的天花。』
【English Translation】 English version 『Tari, Candali Tile, Sao Fali, Shihi Fali, Bula Buli Juju Modi, Qiluo Modi, Dadi Muji, Julupo, Mulupo, Juta Mulujian Ti, Dulu Dulu, Pili, Yini Xixi Ni Da (Tuqia), Kun Da Takun, Wuxi Dali, Wulu Zhala Fadi, E La Suo Fadi Bo Dumo Fadi, Jusuomo Fadi, Suo He.』
The Buddha told the goddess Good Woman: 『At that time, the eldest son Flowing Water and his two sons gave water and food to the fish in the pond, and after preaching the Dharma to them, they returned home together. Later, the eldest son Flowing Water, due to a gathering, set up various musical performances, got drunk, and fell asleep. At that time, ten thousand fish died simultaneously and were reborn in the Trayastrimsa Heaven (Thirty-three Heavens), and the thought arose in their minds: 『What good karma caused us to be born in this heaven?』 Then they said to each other: 『We were previously in Jambudvipa (the human world), fallen into the animal realm, sharing the bodies of fish. The eldest son Flowing Water gave us water and cakes, and also preached to us the profound and subtle Dharma of the Twelve Links of Dependent Origination and Dharani (mantra), and also recited the name of the Tathagata Ratnaketu (Jewel Crest Buddha). Because of this cause and condition, we were able to be reborn in this heaven. Therefore, we should all now go to the eldest son to repay his kindness and make offerings to him.』 At that time, ten thousand devas immediately disappeared from the heavens and arrived at the place of the Great Physician King (Mahavaidya) in Jambudvipa. At that time, the eldest son was sleeping peacefully in a high building. Then ten thousand devas together placed ten thousand strings of pearl necklaces beside his face, and another ten thousand at his feet, and another ten thousand on his right side, and another ten thousand on his left side, raining down Mandala flowers and Maha-mandala flowers, piled up to the knees, the light universally illuminating, and various heavenly music produced wonderful sounds, causing all those who were sleeping in Jambudvipa to awaken, and the eldest son Flowing Water also awoke from his sleep. At that time, after the ten thousand devas had made offerings, they immediately flew away into the sky, and in the country of King Tejasvin (King of Radiant Light), heavenly lotus flowers rained down everywhere. These devas then returned to their original place, raining down various heavenly flowers in the empty swamp pond.』
，便於此沒，還天宮殿，隨意自在，受五欲樂。
「天自在光王至天曉已，問諸大臣：『昨夜何緣忽現如是希有瑞相，放大光明？』大臣答言：『大王當知！有諸天眾于長者子流水家中，雨四十千真珠瓔珞及天曼陀羅花，積至於膝。』王告臣曰：『詣長者家，喚取其子。』大臣受敕，即至其家，奉宣王命，喚長者子。時長者子即至王所。王曰：『何緣昨夜示現如是希有瑞相？』長者子言：『如我思惟，定應是彼池內眾魚，如經所說，命終之後得生三十三天，彼來報恩，故現如是希奇之相。』王曰：『何以得知？』流水答言：『王可遣使，並我二子，往彼池所驗其虛實，彼十千魚為死為活？』王聞是語，即便遣使及子向彼池邊，見其池中多有曼陀羅花，積成大聚，諸魚並死，見已馳還為王廣說。王聞是已，心生歡喜，嘆未曾有。」
爾時，佛告菩提樹神：「善女天！汝今當知昔時長者子流水者，即我身是；持水長者即妙幢是；彼之二子，長子水滿即銀幢是，次子水藏即銀光是；彼天自在光王者，即汝菩提樹神是；十千魚者即十千天子是。因我往昔以水濟魚，與食令飽，為說甚深十二緣起，並此相應陀羅尼咒，又為稱彼寶髻佛名，因此善根得生天上，今來我所，歡喜聽法。我皆當爲授于阿耨多羅三藐三菩提記
【現代漢語翻譯】 現代漢語譯本：便於他們沒有痛苦，還在天宮殿中，隨意自在，享受五種慾望帶來的快樂。
天自在光王（Deva Svaraprakasa Raja）到天亮時，問各位大臣：『昨夜是何緣故忽然顯現如此稀有吉祥的徵兆，放出大光明？』大臣回答說：『大王應當知道！有諸天眾在長者子流水（Raudraka）家中，降下四十千真珠瓔珞以及天界的曼陀羅花（Mandala flower），堆積到膝蓋那麼高。』國王告訴大臣說：『去長者家，把他的兒子叫來。』大臣接受命令，立即到長者家，奉宣國王的命令，召喚長者子。當時長者子就來到國王那裡。國王說：『因為什麼緣故昨夜示現如此稀有吉祥的徵兆？』長者子說：『依我思量，一定是那池塘內的眾魚，如經中所說，命終之後得以轉生到三十三天（Trayastrimsa），它們前來報恩，所以顯現如此稀奇的景象。』國王說：『憑什麼得知？』流水回答說：『大王可以派遣使者，連同我的兩個兒子，前往那池塘邊驗證事情的虛實，看看那一萬條魚是死了還是活著？』國王聽了這話，就派遣使者和流水之子前往池塘邊，看見池塘中有很多曼陀羅花，堆積成大堆，所有的魚都死了，看完之後飛奔回來為國王詳細稟報。國王聽了這些，心中生起歡喜，讚歎前所未有。』
這時，佛告訴菩提樹神（Bodhi tree goddess）說：『善女天！你現在應當知道，過去的長者子流水，就是我的前身；持水長者（Dharanimdhara）就是妙幢（Sudarshana）；他的兩個兒子，長子水滿（Purnodaka）就是銀幢（Rupyadhvaja），次子水藏（Nidhyudaka）就是銀光（Ruprashmi）；那天自在光王，就是你菩提樹神；那一萬條魚就是一萬個天子。因為我往昔用水救濟魚，給它們食物讓它們飽足，為它們宣說甚深的十二緣起（Twelve links of dependent origination），以及與此相應的陀羅尼咒（Dharani），又為它們稱念寶髻佛（Ratnaketu Buddha）的名號，因此這些善根使它們得以轉生到天上，現在來到我這裡，歡喜地聽聞佛法。我都會為他們授記阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』
【English Translation】 English version: It is convenient for them to be without suffering, and also in the heavenly palaces, free and at ease, enjoying the pleasures of the five desires.
When Deva Svaraprakasa Raja reached dawn, he asked his ministers: 'What is the reason for the sudden appearance of such rare and auspicious signs last night, emitting great light?' The ministers replied: 'Great King, you should know! There are heavenly beings in the house of the elder's son Raudraka, raining down forty thousand strings of pearls and heavenly Mandala flowers, piled up to the knees.' The king told the ministers: 'Go to the elder's house and summon his son.' The ministers received the order and immediately went to the elder's house, conveying the king's command to summon the elder's son. At that time, the elder's son came to the king. The king said: 'What is the reason for the appearance of such rare and auspicious signs last night?' The elder's son said: 'According to my thinking, it must be the fish in that pond, as the sutra says, who were reborn in the Trayastrimsa heaven after their death. They have come to repay their gratitude, so they have manifested such a rare phenomenon.' The king said: 'How do you know?' Raudraka replied: 'The king can send messengers, along with my two sons, to the pond to verify the truth, to see if those ten thousand fish are dead or alive.' When the king heard this, he sent messengers and Raudraka's sons to the pond. They saw many Mandala flowers in the pond, piled up in large heaps, and all the fish were dead. After seeing this, they rushed back to report to the king in detail. When the king heard this, joy arose in his heart, and he praised it as unprecedented.'
At that time, the Buddha told the Bodhi tree goddess: 'Good woman, you should know now that the elder's son Raudraka of the past was my former self; the elder Dharanimdhara is Sudarshana; his two sons, the elder son Purnodaka is Rupyadhvaja, and the younger son Nidhyudaka is Ruprashmi; that Deva Svaraprakasa Raja is you, the Bodhi tree goddess; those ten thousand fish are ten thousand devas. Because in the past I saved the fish with water, gave them food to satisfy them, and explained to them the profound Twelve links of dependent origination, as well as the corresponding Dharani, and also recited the name of Ratnaketu Buddha for them, these good roots enabled them to be reborn in heaven, and now they have come to me, joyfully listening to the Dharma. I will all give them the prediction of Anuttara-samyak-sambodhi.'
，說其名號。善女天！如我往昔于生死中，輪迴諸有，廣為利益，今無量眾生悉令次第成無上覺，與其授記，汝等皆應勤求出離，勿為放逸。」
爾時大眾聞說是已，悉皆悟解，由大慈悲救護一切，勤修苦行，方能證獲無上菩提，咸發深心，信受歡喜。
金光明最勝王經卷第九 大正藏第 16 冊 No. 0665 金光明最勝王經
金光明最勝王經卷第十
大唐三藏沙門義凈奉 制譯
捨身品第二十六
爾時，世尊已為大眾說此十千天子往昔因緣，復告菩提樹神及諸大眾：「我於過去行菩薩道，非但施水及食，濟彼魚命，乃至亦舍所愛之身，如是因緣，可共觀察。」爾時，如來、應、正等覺，天上天下最勝最尊，百千光明照十方界，具一切智功德圓滿，將諸苾芻及於大眾，至般遮羅聚落，詣一林中。其地平正，無諸荊棘，名花軟草遍佈其處。佛告具壽阿難陀：「汝可於此樹下為我敷座。」時阿難陀受教敷已，白言：「世尊！其座敷訖，唯聖知時。」
爾時世尊，即于座上加趺而坐，端身正念，告諸苾芻：「汝等樂欲見彼往昔苦行菩薩本舍利不？」諸苾芻言：「我等樂見。」世尊即以百福莊嚴相好之手而按其地，於時大地六種震動，即便開裂，七寶制底忽然踴出，
{ "translations": [ '說出他們的名號。善女天（Śrīdevī）！正如我過去在生死輪迴中，爲了廣大利益眾生，如今要讓無量眾生次第成就無上覺悟，併爲他們授記一樣，你們都應當勤奮尋求出離，不要放逸。』', '當時，大眾聽聞這些話后，全都領悟理解，明白唯有以大慈悲心救護一切眾生，勤奮修行苦行，才能證得無上菩提，都發起了深刻的信心，信受奉行，心生歡喜。', '金光明最勝王經卷第九', '大正藏第 16 冊 No. 0665 金光明最勝王經', '金光明最勝王經卷第十', '大唐三藏沙門義凈奉 旨翻譯', '捨身品第二十六', '當時，世尊已經為大眾講述了這十千天子往昔的因緣，又告訴菩提樹神以及各位大眾：『我在過去行菩薩道時，不僅僅是施捨水和食物，救濟那些魚的性命，甚至還捨棄自己所珍愛的身體。這樣的因緣，大家可以共同觀察。』當時，如來（Tathāgata）、應（Arhat）、正等覺（Samyak-saṃbuddha），天上天下最殊勝最尊貴，以百千光明照耀十方世界，具足一切智慧，功德圓滿，帶領各位比丘（bhikṣu）以及大眾，來到般遮羅（Pañcāla）聚落，去往一片樹林中。那裡的土地平坦端正，沒有荊棘，遍佈著美麗的花朵和柔軟的草。佛告訴具壽阿難陀（Ānanda）：『你可以在這棵樹下為我鋪設座位。』當時阿難陀接受教誨后鋪設完畢，稟告說：『世尊！座位已經鋪設完畢，唯有聖者知曉時機。』', '當時世尊，就在座位上結跏趺坐，端正身心，專注正念，告訴各位比丘（bhikṣu）：『你們想要見到我往昔苦行菩薩的本舍利（śarīra）嗎？』各位比丘（bhikṣu）說：『我們很想見到。』世尊就用具有百福莊嚴的相好之手按壓地面，當時大地發生六種震動，隨即開裂，一座七寶制底（caitya）忽然涌現出來。' ], "english_translations": [ 'Saying their names. Śrīdevī! Just as I, in the past, in the cycle of birth and death, in all realms of existence, extensively benefited beings, and now will cause countless beings to successively attain unsurpassed enlightenment, and bestow predictions upon them, you all should diligently seek liberation and not be negligent.\'', 'At that time, the assembly, having heard these words, all awakened and understood, realizing that only by protecting all beings with great compassion and diligently practicing asceticism can one attain unsurpassed Bodhi. They all developed profound faith, accepted it with joy, and rejoiced.', 'Golden Light Sutra, Volume 9', 'Taisho Tripitaka Volume 16, No. 0665 Golden Light Sutra', 'Golden Light Sutra, Volume 10', 'Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty', 'Chapter 26: Abandoning the Body', 'At that time, the World-Honored One, having already spoken to the assembly about the past causes and conditions of these ten thousand devaputras (heavenly beings), further addressed the Bodhi tree deity and the entire assembly: \'In the past, when I practiced the Bodhisattva path, I not only gave water and food to save the lives of those fish, but even sacrificed my own beloved body. Such causes and conditions can be observed together.\' At that time, the Tathāgata (Thus Come One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), the most victorious and most honored in heaven and on earth, illuminated the ten directions with hundreds of thousands of lights, possessing all wisdom and perfect merit, led the bhikṣus (monks) and the assembly to the Pañcāla settlement, to a forest. The ground there was level and upright, without thorns, and covered with fragrant flowers and soft grass. The Buddha said to the Venerable Ānanda: \'You may spread a seat for me under this tree.\' Then Ānanda, having received the instruction and spread the seat, reported: \'World-Honored One! The seat has been spread, only the Holy One knows the time.\'', 'At that time, the World-Honored One, immediately sat cross-legged on the seat, upright in body and focused in mind, and said to the bhikṣus (monks): \'Do you wish to see the original relics (śarīra) of my past ascetic Bodhisattva practice?\' The bhikṣus (monks) said: \'We wish to see them.\' The World-Honored One then pressed the ground with his hand adorned with hundreds of blessings, and at that time the earth shook in six ways, and then split open, and a caitya (stupa) made of seven treasures suddenly emerged.' ] }
眾寶羅網莊嚴其上。大眾見已，生希有心。爾時世尊即從座起，作禮右繞，還就本座，告阿難陀：「汝可開此制底之戶。」時阿難陀即開其戶，見七寶函，奇珍間飾，白言：「世尊！有七寶函，眾寶莊挍。」佛言：「汝可開函。」時阿難陀奉教開已，見有舍利，白如珂雪拘物頭花，即白佛言：「函有舍利，色妙異常。」佛言：「阿難陀！汝可持此大士骨來。」時阿難陀即取其骨，奉授世尊。
世尊受已，告諸苾芻：「汝等應觀苦行菩薩遺身舍利。」而說頌曰：
「菩薩勝德相應慧， 勇猛精勤六度圓； 常修不息為菩提， 不捨堅固心無倦。
「汝等苾芻咸應禮敬菩薩本身，此之舍利乃是無量戒、定、慧香之所熏馥，最上福田，極難逢遇。」時諸苾芻及諸大眾，咸皆至心合掌，恭敬頂禮舍利，嘆未曾有。
時阿難陀前禮佛足，白言：「世尊！如來大師出過一切，為諸有情之所恭敬，何因緣故，禮此身骨？」
佛告阿難陀：「我因此骨速得無上正等菩提，為報往恩，我今致禮。」復告阿難陀：「吾今為汝及諸大眾斷除疑惑，說是舍利往昔因緣，汝等善思，當一心聽。」
阿難陀曰：「我等樂聞，愿為開闡。」
「阿難陀！過去世時有一國王，名曰大車，巨富多財，庫藏盈
【現代漢語翻譯】 現代漢語譯本 眾寶羅網莊嚴覆蓋在上面。大眾看見后，心中生起稀有之感。當時，世尊就從座位上站起來，向右繞行，作禮，然後回到原來的座位，告訴阿難陀（Ananda，佛陀的十大弟子之一）: 『你可以打開這個制底（caitya，佛塔）的門。』當時，阿難陀就打開了那扇門，看見一個七寶函，用奇異的珍寶裝飾著，稟告說：『世尊！有一個七寶函，用各種珍寶裝飾。』佛說：『你可以打開寶函。』當時，阿難陀遵照佛的教導打開寶函，看見有舍利，白得像珂雪（ka-she，一種白色寶石）和拘物頭花（kumuda，白色睡蓮），就稟告佛說：『寶函里有舍利，顏色美妙非凡。』佛說：『阿難陀！你可以把這位大士的骨頭拿來。』當時，阿難陀就取了那骨頭，奉獻給世尊。 世尊接過骨頭后，告訴各位比丘（bhiksu，出家修行的男性佛教徒）: 『你們應當觀看苦行菩薩遺留下來的舍利。』並且說了頌詞： 『菩薩殊勝的功德與智慧相應，勇猛精進地圓滿了六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）；常常修行不停止，爲了證得菩提（bodhi，覺悟），不放棄堅固的決心，沒有疲倦。』 『你們各位比丘都應當禮敬菩薩的本身，這舍利乃是無量戒（sila，道德規範）、定（samadhi，禪定）、慧（prajna，智慧）之香所薰染，是最上的福田，極難遇到。』當時，各位比丘以及所有大眾，都至誠地合掌，恭敬地頂禮舍利，讚歎從未有過。 當時，阿難陀上前禮拜佛的腳，稟告說：『世尊！如來（tathagata，佛的稱號之一）大師超越一切，為所有有情（sattva，眾生）所恭敬，是什麼因緣，要禮拜這身骨呢？』 佛告訴阿難陀：『我因為這骨頭迅速證得無上正等菩提（anuttara-samyak-sambodhi，最高的、完全的覺悟），爲了報答往昔的恩德，我今天才致禮。』又告訴阿難陀：『我今天爲了你以及各位大眾斷除疑惑，說說這舍利往昔的因緣，你們好好思考，應當一心聽。』 阿難陀說：『我們樂意聽聞，希望您能開示闡明。』 『阿難陀！過去世的時候，有一位國王，名叫大車，非常富有，擁有大量的財富，倉庫滿滿的。
【English Translation】 English version Adorned above with nets of various jewels. When the assembly saw this, they developed a sense of wonder. At that time, the World-Honored One immediately rose from his seat, paid homage by circumambulating to the right, and returned to his original seat, telling Ananda (one of the ten principal disciples of the Buddha): 'You may open the door of this caitya (Buddhist shrine or monument).' At that time, Ananda immediately opened the door and saw a casket of seven jewels, adorned with rare treasures, and reported: 'World-Honored One! There is a casket of seven jewels, decorated with various treasures.' The Buddha said: 'You may open the casket.' At that time, Ananda, following the Buddha's instruction, opened it and saw relics, as white as ka-she (a type of white gem) and kumuda flowers (white water lilies), and reported to the Buddha: 'There are relics in the casket, their color is wonderfully extraordinary.' The Buddha said: 'Ananda! You may bring the bones of this great being here.' At that time, Ananda took the bones and presented them to the World-Honored One. After the World-Honored One received the bones, he told the bhiksus (Buddhist monks): 'You should observe the relics of the body left behind by the ascetic Bodhisattva.' And he spoke in verse: 'The Bodhisattva's excellent virtues are in accordance with wisdom, Courageously and diligently perfecting the six paramitas (perfections: generosity, morality, patience, effort, concentration, and wisdom); Constantly practicing without ceasing for Bodhi (enlightenment), Not abandoning the firm resolve, without weariness.' 'All of you bhiksus should pay homage to the Bodhisattva's very body, These relics are perfumed by the fragrance of immeasurable sila (moral conduct), samadhi (concentration), and prajna (wisdom), The supreme field of merit, extremely difficult to encounter.' At that time, all the bhiksus and the entire assembly, with sincere hearts, joined their palms together, respectfully prostrating to the relics, and exclaimed that it was unprecedented. At that time, Ananda stepped forward, bowed at the Buddha's feet, and said: 'World-Honored One! The Tathagata (one of the titles of the Buddha), the great master, surpasses all, and is revered by all sattvas (sentient beings), for what reason does he pay homage to these bodily remains?' The Buddha told Ananda: 'Because of these bones, I quickly attained Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), to repay past kindness, I now pay homage.' He further told Ananda: 'Today, for you and the entire assembly, I will dispel doubts, and speak of the past causes and conditions of these relics, you should contemplate well, and listen with one mind.' Ananda said: 'We are eager to hear, may you please elucidate and explain.' 'Ananda! In the past, there was a king named Great Vehicle, who was extremely wealthy, possessing vast riches, and his storehouses were full.'
滿，軍兵武勇，眾所欽伏，常以正法施化黔黎，人民熾盛，無有怨敵。國大夫人誕生三子，顏容端正，人所樂觀，太子名曰摩訶波羅，次子名曰摩訶提婆，幼子名曰摩訶薩埵。是時大王為欲遊觀縱賞山林，其三王子亦皆隨從，為求花果，舍父周旋至大竹林，于中憩息。第一王子作如是言：『我於今日，心甚驚惶，於此林中將無猛獸損害於我？』第二王子復作是言：『我于自身初無吝惜，恐于所愛有別離苦。』第三王子白二兄曰：
「『此是神仙所居處， 我無恐怖別離憂； 身心充遍生歡喜， 當獲殊勝諸功德。』
「時諸王子各說本心所念之事，次復前行，見有一虎產生七子，才經七日，諸子圍繞，飢渴所逼，身形羸瘦，將死不久。第一王子作如是言：『哀哉！此虎產來七日，七子圍繞，無暇求食，飢渴所逼，必還啖子。』薩埵王子問言：『此虎每常所食何物？』第一王子答曰：
「『虎豹豺師子， 唯啖熱血肉； 更無餘飲食， 可濟此虛羸。』
「第二王子聞此語已，作如是言：『此虎羸瘦，飢渴所逼，余命無幾，我等何能為求如是難得飲食？誰復為斯自捨身命，濟其饑苦？』第一王子言：『一切難捨無過己身。』薩埵王子言：『我等今者于自己身各生愛戀，復無智慧，不能
【現代漢語翻譯】 現代漢語譯本：當時，國王手下的軍隊驍勇善戰，受到眾人的欽佩和擁護，他經常用正法教化百姓，人民生活富足，沒有怨恨和敵人。國王的夫人誕下了三個兒子，容貌端正，令人喜愛。大兒子名叫摩訶波羅（Mahāpāla，偉大的守護者），二兒子名叫摩訶提婆（Mahādeva，偉大的天神），小兒子名叫摩訶薩埵（Mahāsattva，偉大的有情）。當時，國王想要遊覽山林，盡情觀賞風景，三個王子也跟隨前往。他們爲了尋找花果，離開了國王，在大竹林中休息。大王子說：『我今天心裡非常驚慌，恐怕這片林子里有猛獸會傷害我們。』二王子也說：『我對自己本身沒有什麼捨不得的，只是擔心和所愛的人分離。』三王子對兩位兄長說： 『這裡是神仙居住的地方，我沒有恐怖和離別的憂愁；身心充滿歡喜，應當獲得殊勝的功德。』 當時，幾位王子各自說了自己心裡所想的事情，然後繼續往前走，看見一隻老虎生了七隻小虎，才過了七天，小虎們圍在它身邊，因為飢餓和乾渴所逼迫，身體非常虛弱，眼看就要死了。大王子說：『可悲啊！這隻老虎生了小虎才七天，七隻小虎圍在身邊，沒有空閑去尋找食物，被飢餓和乾渴所逼迫，一定會吃掉自己的孩子。』薩埵王子問道：『這隻老虎平時都吃什麼？』大王子回答說： 『老虎、豹子、豺狼、獅子，只吃熱血和肉；沒有其他的食物，可以用來救濟它這虛弱的身體。』 二王子聽了這話，說道：『這隻老虎如此虛弱，被飢餓和乾渴所逼迫，壽命沒有多少了，我們怎麼能為它找到這樣難以得到的食物呢？又有誰會爲了它捨棄自己的生命，救濟它的飢餓和痛苦呢？』大王子說：『一切難以捨棄的東西，沒有超過自己的身體的。』薩埵王子說：『我們現在對自己身體都非常愛戀，又沒有智慧，不能』
【English Translation】 English version: At that time, the king's army was brave and fierce, admired and supported by all. He often used the righteous Dharma to teach and transform the people, who were prosperous and had no enemies. The king's great queen gave birth to three sons, with upright appearances, pleasing to people. The eldest prince was named Mahāpāla (great protector), the second son was named Mahādeva (great deity), and the youngest son was named Mahāsattva (great being). At that time, the king wanted to travel and enjoy the scenery of the mountains and forests, and the three princes also followed. In search of flowers and fruits, they left their father and rested in a large bamboo forest. The first prince said: 'Today, my heart is very alarmed. I fear that there will be fierce beasts in this forest that will harm us.' The second prince also said: 'I have no reluctance for myself, but I fear the pain of separation from loved ones.' The third prince said to his two elder brothers: 'This is where the immortals dwell; I have no fear or sorrow of separation; My body and mind are filled with joy; I shall obtain excellent merits.' At that time, the princes each spoke of what was on their minds, and then continued forward. They saw a tiger that had given birth to seven cubs, only seven days old. The cubs were surrounding her, driven by hunger and thirst, and her body was weak and emaciated, and she would soon die. The first prince said: 'Alas! This tiger has given birth for only seven days, and seven cubs surround her. She has no time to seek food, and driven by hunger and thirst, she will surely eat her own cubs.' Prince Mahāsattva asked: 'What does this tiger usually eat?' The first prince replied: 'Tigers, leopards, jackals, and lions, only eat hot blood and meat; There is no other food that can relieve this weakness.' Upon hearing these words, the second prince said: 'This tiger is so weak, driven by hunger and thirst, that it has little life left. How can we find such rare food for it? Who would give up their own life to relieve its hunger and suffering?' The first prince said: 'Nothing is more difficult to give up than one's own body.' Prince Mahāsattva said: 'We are now very attached to our own bodies and have no wisdom, so we cannot'
於他而興利益，然有上士懷大悲心，常為利他亡身濟物。』復作是念：『我今此身於百千生，虛棄爛壞，曾無所益，云何今日而不能捨以濟饑苦，如捐洟唾？』時諸王子作是議已，各起慈心，凄傷愍念，共觀羸虎，目不暫移，徘徊久之，俱舍而去。爾時薩埵王子便作是念：『我捨身命，今正是時。何以故？
「『我從久來持此身， 臭穢膿流不可愛； 供給敷具並衣食， 像馬車乘及珍財。 變壞之法體無常， 恒求難滿難保守； 雖常供養懷怨害， 終歸棄我不知恩。
「『複次，此身不堅，於我無益，可畏如賊，不凈如糞，我於今日，當使此身修廣大業，于生死海作大舟航，棄捨輪迴，令得出離。』復作是念：『若舍此身，則舍無量癰疽惡疾，百千怖畏。是身唯有大小便利，不堅如泡，諸蟲所集，血脈筋骨共相連持，甚可厭患。是故我今應當棄捨，以求無上究竟涅槃，永離憂患無常苦惱，生死休息，斷諸塵累，以定慧力圓滿熏修，百福莊嚴成一切智，諸佛所贊微妙法身，既證得已，施諸眾生無量法樂。』是時王子興大勇猛，發弘誓願，以大悲念增益其心，慮彼二兄情懷怖懼，共為留難，不果所祈，即便白言：『二兄前去，我且於后。』爾時王子摩訶薩埵還入林中，至其虎所，脫去衣
【現代漢語翻譯】 現代漢語譯本： 『能為他人帶來利益，然而有高尚的人懷著大慈悲心，常常爲了利益他人而犧牲自己，救濟萬物。』又這樣想：『我現在的這個身體，在無數次的生命中，虛度光陰，腐爛壞掉，從來沒有帶來任何益處，為什麼今天就不能捨棄它來救濟飢餓困苦的生命，就像丟棄鼻涕唾沫一樣呢？』當時，各位王子們這樣商議之後，各自升起慈悲之心，悲傷地憐憫那隻虛弱的老虎，眼睛一刻也不離開它，徘徊了很久，一起離開了。 這時，薩埵（Sattva）王子便這樣想：『我捨棄生命，現在正是時候。為什麼呢？』 『我長久以來持有這個身體， 腥臭污穢膿血流淌令人厭惡； 供給它各種臥具和衣食， 還有象馬車乘以及珍貴財物。 這個身體是會變化壞滅的，本性無常， 總是難以滿足，難以保守； 即使經常供養它，它也懷著怨恨和損害， 最終還是會拋棄我，不知感恩。 『再者，這個身體不堅固，對我沒有益處，像盜賊一樣可怕，像糞便一樣污穢，我今天，應當讓這個身體修習廣大的事業，在生死苦海中作為巨大的船隻，拋棄輪迴，使眾生得以解脫。』又這樣想：『如果捨棄這個身體，就捨棄了無數的癰疽惡疾，百千種怖畏。這個身體只有大小便，像水泡一樣不堅固，是各種蟲子聚集的地方，血脈筋骨互相連線支撐，非常令人厭惡。所以我現在應當捨棄它，以求得無上究竟的涅槃（Nirvana），永遠脫離憂愁患難和無常的苦惱，生死止息，斷絕各種塵世的牽累，用禪定和智慧的力量圓滿地熏修，用百種福德莊嚴自身，成就一切智慧，諸佛所讚歎的微妙法身，既然證得了，就施予眾生無量的佛法之樂。』 這時，王子生起大勇猛心，發出宏大的誓願，用大悲心來增長自己的心念，考慮到兩位哥哥可能會心懷恐懼，共同阻攔，使自己不能實現願望，就對他們說：『兩位哥哥先走吧，我隨後就來。』當時，摩訶薩埵（Mahasattva）王子又回到林中，來到老虎所在的地方，脫下衣
【English Translation】 English version: 'It is to bring benefit to others, yet there are noble beings who, with great compassion, constantly sacrifice themselves to benefit others and relieve all beings.' He further thought: 'This body of mine, in hundreds of thousands of lives, has been vainly wasted and decayed, never bringing any benefit. Why can't I give it up today to relieve hunger and suffering, as easily as discarding snot and spit?' At that time, the princes, having discussed this, each arose with a compassionate heart, sadly pitying the emaciated tiger, their eyes not leaving it for a moment, lingering for a long time, and then departing together. Then Prince Sattva thought: 'Now is the time for me to give up my life. Why is that?' 'For a long time, I have maintained this body, Foul-smelling, filthy, with pus and blood flowing, unlovable; Supplying it with various bedding, clothing, and food, As well as elephants, horses, carriages, and precious treasures. This body is subject to change and decay, its nature impermanent, Always difficult to satisfy and hard to preserve; Even though constantly nourished, it harbors resentment and harm, Eventually abandoning me, ungrateful. 'Furthermore, this body is not firm, of no benefit to me, fearful like a thief, impure like dung. Today, I shall make this body cultivate vast deeds, serving as a great ship in the sea of birth and death, abandoning the cycle of rebirth, enabling beings to be liberated.' He further thought: 'If I give up this body, I will give up countless ulcers and evil diseases, hundreds of thousands of fears. This body only has urine and feces, is as fragile as a bubble, a gathering place for various insects, with blood vessels, tendons, and bones connected and supporting each other, utterly detestable. Therefore, I should now abandon it to seek the unsurpassed ultimate Nirvana, forever free from sorrow, suffering, and the impermanence of affliction, the cessation of birth and death, severing all worldly attachments, cultivating and perfecting with the power of meditation and wisdom, adorning myself with hundreds of blessings, attaining all wisdom, the subtle Dharma body praised by all Buddhas. Once attained, I will bestow upon all beings immeasurable Dharma bliss.' At that time, the prince aroused great courage, made a grand vow, and increased his mind with great compassion, considering that his two brothers might be fearful and jointly obstruct him, preventing him from fulfilling his wish. He then said to them: 'Brothers, go ahead, I will follow later.' At that time, Prince Mahasattva returned to the forest, went to where the tiger was, and took off his clo
服，置於竹上，作是誓言：
「『我為法界諸眾生， 志求無上菩提處； 起大悲心不傾動， 當舍凡夫所愛身。 菩提無患無熱惱， 諸有智者之所樂； 三界苦海諸眾生， 我今拔濟令安樂。』
「是時王子作是言已，于餓虎前委身而臥。由此菩薩慈悲威勢，虎無能為。菩薩見已，即上高山，投身於地，時諸神仙捧接王子，曾無傷損。復作是念：『虎今羸瘦，不能食我。』即起求刀，竟不能得，即以干竹刺頸出血，漸近虎邊。是時大地六種震動，如風激水，涌沒不安，日無精明，如羅睺障，諸方闇蔽，無復光輝，天雨名華及妙香末，繽紛亂墜遍滿林中。爾時虛空有諸天眾，見是事已，生隨喜心，嘆未曾有，咸共贊言：『善哉大士！』即說頌曰：
「『大士救護運悲心， 等視眾生如一子； 勇猛歡喜情無吝， 捨身濟苦福難思。 定至真常勝妙處， 永離生死諸纏縛； 不久當獲菩提果， 寂靜安樂證無生。』
「是時餓虎既見菩薩頸下血流，即便舐血啖肉皆盡，唯留余骨。爾時第一王子見地動已，告其弟曰：
「『大地山河皆震動， 諸方闇蔽日無光； 天花亂墜遍空中， 定是我弟捨身相。』
「第二王子聞兄語已，說伽他曰：
【現代漢語翻譯】 現代漢語譯本：於是，王子將衣服放置在竹子上，並立下這樣的誓言： 『我爲了法界（Dharmadhatu，指一切事物存在的領域）所有的眾生，立志追求無上的菩提（Bodhi，指覺悟）； 生起廣大的慈悲心而不動搖，應當捨棄凡夫所珍愛的身體。 菩提沒有憂患沒有熱惱，是所有具有智慧的人所喜愛的； 三界（Trailokya，指欲界、色界、無色界）苦海中的所有眾生，我今天要救拔他們，使他們得到安樂。』
當時，王子說完這些話后，就在飢餓的老虎面前躺下。由於這位菩薩（Bodhisattva，指追求覺悟的修行者）慈悲的威德力量，老虎無法傷害他。菩薩看到這種情況后，就登上高山，縱身跳向地面，當時諸位神仙捧住王子，沒有受到任何損傷。他又想：『老虎現在非常瘦弱，不能吃我。』於是起身尋找刀，最終沒有找到，就用乾燥的竹子刺破自己的脖子，讓血流出來，慢慢靠近老虎。當時大地發生六種震動，就像風吹動水一樣，涌動沉沒不安，太陽失去光芒，如同羅睺（Rahu，星名，印度神話中阿修羅）遮蔽一樣，各個方向都黑暗封閉，沒有了光輝，天空降下各種名貴的花朵和美妙的香末，紛紛揚揚地散落，遍佈林中。那時，虛空中有很多天眾，看到這件事後，生起隨喜之心，讚歎前所未有，都共同讚歎說：『太好了，大士（Mahasattva，指偉大的菩薩）！』隨即說了頌偈：
『大士救護眾生，運用慈悲之心，平等看待眾生如同自己的孩子； 勇敢猛進，歡喜施捨，心中沒有吝惜，捨棄身體救濟苦難，這種福德難以思量。 必定到達真實恒常殊勝美妙的境界，永遠脫離生死輪迴的各種束縛； 不久將獲得菩提的果實，寂靜安樂地證悟無生。』
當時，飢餓的老虎看到菩薩頸下的血流出來，就舔舐血液，吃盡了血肉，只留下剩餘的骨頭。當時，第一位王子看到大地震動后，告訴他的弟弟說：
『大地山河都在震動，各個方向黑暗封閉，太陽失去光芒； 天花紛紛揚揚地散落在空中，一定是我的弟弟捨棄身體的景象。』
第二位王子聽到哥哥的話后，說了伽他（Gatha，指偈頌）說：
【English Translation】 English version: Then, the prince placed his clothes on a bamboo stalk and made this vow: 『For all beings in the Dharmadhatu (the realm where all things exist), I aspire to the supreme Bodhi (enlightenment); Generating great compassion without wavering, I shall relinquish this body beloved by ordinary beings. Bodhi is free from suffering and affliction, enjoyed by all who are wise; All beings in the sea of suffering in the three realms (Trailokya, the realms of desire, form, and formlessness), I shall now deliver them, bringing them peace and happiness.』
At that time, after the prince spoke these words, he lay down in front of the hungry tiger. Due to the compassionate power of this Bodhisattva (a being who seeks enlightenment), the tiger could not harm him. Seeing this, the Bodhisattva climbed a high mountain and threw himself to the ground. The deities caught the prince, and he was unharmed. He then thought: 『The tiger is now very weak and cannot eat me.』 So he got up to look for a knife, but could not find one. He then pierced his neck with a dry bamboo stalk, letting blood flow, and slowly approached the tiger. At that time, the earth shook in six ways, like wind stirring water, surging and sinking restlessly. The sun lost its brightness, as if obscured by Rahu (a celestial body in Hindu mythology), and all directions were dark and closed off, without light. The sky rained down various precious flowers and wonderful fragrant powders, scattering and falling, covering the forest. At that time, there were many celestial beings in the sky who, seeing this event, generated joy and praised it as unprecedented, all together exclaiming: 『Excellent, Mahasattva (a great Bodhisattva)!』 Then they spoke a verse:
『The great being protects and delivers, employing a compassionate heart, regarding all beings equally as their own children; Bravely advancing, joyfully giving, with no stinginess in their heart, relinquishing their body to relieve suffering, the merit of this is inconceivable. They will surely reach the realm of true, constant, supreme, and wonderful bliss, forever freed from the various bonds of birth and death; Soon they will attain the fruit of Bodhi, peacefully and joyfully realizing non-birth.』
At that time, the hungry tiger, seeing the blood flowing from the Bodhisattva's neck, licked the blood and ate all the flesh, leaving only the remaining bones. At that time, the first prince, seeing the earth shaking, told his younger brother:
『The earth and mountains are all shaking, all directions are dark and closed off, the sun has lost its light; Heavenly flowers are scattering and falling in the sky, it must be the sight of our brother relinquishing his body.』
The second prince, hearing his brother's words, spoke a Gatha (verse):
「『我聞薩埵慈悲語， 見彼餓虎身羸瘦； 饑苦所纏恐食子， 我今疑弟舍其身。』
「時二王子生大愁苦，啼泣悲嘆，即共相隨還至虎所。見弟衣服在竹枝上，骸骨及發在處縱橫，血流成泥玷汙其地。見已，悶絕不能自持，投身骨上，久乃得蘇，即起舉手哀號大哭。俱時嘆曰：
「『我弟貌端嚴， 父母偏愛念； 云何俱共出， 捨身而不歸？ 父母若問時， 我等如何答？ 寧可同捐命， 豈復自存身。』
「時二王子悲泣懊惱，漸舍而去，時小王子所將侍從，互相謂曰：『王子何在？宜共推求。』
「爾時，國大夫人寢高樓上，便於夢中見不祥相，被割兩乳，牙齒墮落，得三鴿鶵，一為鷹奪，二被驚怖。地動之時，夫人遂覺，心大愁惱，作如是言：
「『何故今時大地動， 江河林樹皆搖震； 日無精光如覆蔽， 目𥌎乳動異常時。 如箭射心憂苦逼， 遍身戰掉不安隱； 我之所夢不祥徴， 必有非常災變事。』
「夫人兩乳忽然流出，念此必有變怪之事。時有侍女聞外人言：『求覓王子，今猶未得。』心大驚怖，即入宮中白夫人曰：『大家知不？外聞諸人散覓王子，遍求不得。』時彼夫人聞是語已，生大憂惱，悲淚
【現代漢語翻譯】 現代漢語譯本 『我聽聞薩埵（Sattva，菩薩）慈悲的話語，看見那隻飢餓的老虎身體非常瘦弱； 被飢餓痛苦纏繞，恐怕要吃掉自己的孩子，我現在懷疑弟弟捨棄了自己的身體去餵它。』
當時兩位王子產生極大的愁苦，啼哭悲嘆，就一起回到老虎所在的地方。看見弟弟的衣服在竹枝上，骸骨和頭髮到處散落，血流成泥玷汙了地面。看見這些后，昏悶暈倒不能自持，投身在骨骸上，過了很久才甦醒過來，隨即起身舉手哀號大哭。一起嘆息說道：
『我的弟弟容貌端正莊嚴，父母特別喜愛他； 為什麼一起出來，卻捨棄身體而不歸還？ 父母如果問起時，我們該如何回答？ 寧可一起捐棄性命，怎麼還能獨自茍活。』
當時兩位王子悲泣懊惱，漸漸離去，當時小王子所帶領的侍從，互相說道：『王子在哪裡？應該一起尋找。』
爾時，國王的大夫人在高樓上睡覺，就在夢中見到不吉祥的景象，被割掉兩乳，牙齒掉落，得到三隻小鴿子，一隻被老鷹奪走，兩隻被驚嚇。大地震動的時候，夫人就醒了過來，心中非常愁惱，這樣說道：
『為什麼現在大地震動，江河樹林都搖晃震動； 太陽沒有光芒好像被遮蔽，眼皮跳動乳房脹痛與平時不一樣。 好像箭射中心臟憂愁痛苦逼迫，全身戰抖不安穩； 我所做的夢是不祥的徵兆，必定有非常大的災變發生。』
夫人兩乳忽然流出乳汁，心想這必定有變故發生。當時有侍女聽到外面的人說：『尋找王子，現在還沒有找到。』心中非常驚慌，就進入宮中稟告夫人說：『您知道嗎？外面的人到處尋找王子，到處尋找都找不到。』當時那位夫人聽到這些話后，產生極大的憂愁煩惱，悲傷流淚
【English Translation】 English version 『I heard Sattva's (Bodhisattva) compassionate words, and saw that the hungry tiger was very thin; Tormented by hunger and suffering, fearing it would eat its cubs, I now suspect my brother sacrificed his body for it.』
At that time, the two princes felt great sorrow and wept bitterly. Together, they returned to the place where the tiger was. They saw their brother's clothes on the bamboo branches, his bones and hair scattered everywhere, and blood flowing into the mud, staining the ground. Seeing this, they fainted and could not control themselves, throwing themselves on the bones. After a long time, they regained consciousness, then rose up, raised their hands, and cried out in great sorrow. Together, they lamented:
『My brother's appearance was dignified and handsome, and our parents especially loved him; Why did we come out together, only for him to abandon his body and not return? If our parents ask about it, how shall we answer? We would rather give up our lives together, how can we continue to live alone?』
At that time, the two princes, weeping and distressed, gradually departed. The attendants who had followed the younger prince said to each other, 『Where is the prince? We should search for him together.』
At that time, the king's great wife was sleeping in a high tower, and in her dream, she saw inauspicious omens. Her two breasts were cut off, her teeth fell out, and she obtained three pigeon chicks, one of which was snatched away by a hawk, and the other two were frightened. When the earth shook, the wife awoke, greatly distressed, and said:
『Why is the earth shaking now, and the rivers and forests are all trembling? The sun has no light, as if it were covered, and my eyelids twitch and my breasts ache, unlike usual. It feels like an arrow piercing my heart, with sorrow and suffering pressing down, and my whole body trembling, without peace; The dream I had is an inauspicious sign, surely some extraordinary disaster will occur.』
Suddenly, milk flowed from the wife's breasts, and she thought that something must have happened. At that time, a maidservant heard people outside saying, 『Searching for the prince, but he has not yet been found.』 Greatly alarmed, she entered the palace and reported to the wife, saying, 『Do you know? People outside are searching everywhere for the prince, but they cannot find him anywhere.』 When the wife heard these words, she felt great sorrow and distress, and wept with tears.
盈目，至大王所，白言：『大王！我聞外人作如是語：「失我最小所愛之子。」』王聞語已，驚惶失所，悲哽而言：『苦哉！今日失我愛子。』即便抆淚慰喻夫人，告言：『賢首！汝勿憂戚，吾今共出求覓愛子。』王與大臣及諸人眾即共出城，各各分散隨處求覓。未久之頃，有一大臣前白王曰：『聞王子在，愿勿憂愁，其最小者，今猶未見。』王聞是語，悲嘆而言：『苦哉！苦哉！失我愛子。
「『初有子時歡喜少， 后失子時憂苦多； 若使我兒重壽命， 縱我身亡不為苦。』
「夫人聞已，憂惱纏懷，如被箭中，而嗟嘆曰：
「『我之三子並侍從， 俱往林中共遊賞； 最小愛子獨不還， 定有乖離災厄事。』
「次第二臣來至王所。王問臣曰：『愛子何在？』第二大臣懊惱啼泣，喉舌乾燥，口不能言，竟無辭答。夫人問曰：
「『速報小子今何在？ 我身熱惱遍燒然； 悶亂荒迷失本心， 勿使我胸今破裂！』
「時第二臣，即以王子捨身之事，具白王知。王及夫人聞其事已，不勝悲噎，望捨身處，驟駕前行，詣竹林所。至彼菩薩捨身之地，見其骸骨隨處交橫，俱時投地，悶絕將死，猶如猛風吹倒大樹，心迷失緒，都無所知。時大臣等，以水遍灑王及夫人，
【現代漢語翻譯】 現代漢語譯本：盈目，（使者）來到大王處，稟告說：『大王！我聽說外面的人都在議論：「失去了我最心愛的小兒子。」』大王聽了這話，驚慌失措，悲傷哽咽地說：『痛苦啊！今天我失去了心愛的兒子。』隨即擦乾眼淚安慰夫人，告訴她說：『賢首！你不要憂愁悲傷，我們現在一起出去尋找愛子。』大王與大臣以及眾人立即出城，各自散開到處尋找。沒過多久，有一位大臣前來稟告大王說：『聽說王子還在，希望您不要憂愁，只是最小的王子，現在還沒有找到。』大王聽了這話，悲嘆地說：『痛苦啊！痛苦啊！我失去了心愛的兒子。』 『最初有兒子時歡喜少， 後來失去兒子時憂愁痛苦多； 如果能使我的兒子重獲生命， 縱然我身亡也不覺得痛苦。』 夫人聽了這些話，憂愁煩惱纏繞心懷，如同被箭射中一般，嘆息道： 『我的三個兒子和侍從， 一起去林中游玩賞景； 最小的愛子獨自沒有回來， 一定是有什麼災禍發生了。』 接著，第二位大臣來到大王處。大王問大臣說：『愛子在哪裡？』第二位大臣懊惱啼哭，喉嚨乾澀，說不出話來，最終無法回答。夫人問道： 『快告訴我小兒子現在在哪裡？ 我的身體熱惱得像被火燒一樣； 煩悶慌亂迷失了本性， 不要讓我胸膛現在就破裂！』 這時，第二位大臣，就把王子捨身的事情，全部告訴了大王。大王和夫人聽了這件事後，悲痛欲絕，朝著王子捨身的地方，飛快地趕去，到達竹林處。到了菩薩捨身的地方，看見他的骸骨到處散落，同時都倒在地上，昏厥過去，像被猛烈的風吹倒的大樹一樣，心神迷亂，什麼都不知道了。這時大臣們，用水灑在國王和夫人身上。
【English Translation】 English version: (The messenger) came to the Great King's place and reported: 'Great King! I heard people outside saying, "I have lost my youngest beloved son."』 Upon hearing this, the Great King was alarmed and grieved, saying: 'Alas! Today I have lost my beloved son.' He immediately wiped away his tears, comforted his wife, and said: 'Virtuous one! Do not grieve, let us go out together to seek our beloved son.' The King, along with his ministers and the people, immediately left the city, scattering in all directions to search. Before long, a minister came before the King and said: 'It is said that the prince is still alive, I hope you do not worry, only the youngest prince has not yet been found.' Upon hearing this, the King lamented: 'Alas! Alas! I have lost my beloved son.' 'Initially, there was little joy when the son was born, Later, there is much sorrow and suffering when the son is lost; If my son could regain his life, Even if I were to die, it would not be suffering.' Upon hearing this, the queen was filled with worry and distress, as if struck by an arrow, and lamented: 'My three sons and attendants, All went to the forest to play and enjoy the scenery; The youngest beloved son alone has not returned, Surely some misfortune has befallen him.' Then, the second minister came to the King's place. The King asked the minister: 'Where is my beloved son?' The second minister was distressed and wept, his throat was dry, he could not speak, and ultimately could not answer. The queen asked: 'Quickly tell me where my little son is now? My body is burning with heat and distress; I am confused and disoriented, having lost my mind, Do not let my chest break open now!' At this time, the second minister told the King everything about the prince's self-sacrifice. After hearing this, the King and queen were overcome with grief, and rushed towards the place where the prince had sacrificed himself, arriving at the bamboo forest. Upon arriving at the place where the Bodhisattva had sacrificed himself, they saw his bones scattered everywhere, and at the same time they fell to the ground, fainting as if they were about to die, like a great tree blown down by a strong wind, their minds were confused, and they knew nothing. At this time, the ministers sprinkled water on the King and queen.
良久乃蘇，舉手而哭，咨嗟嘆曰：
「『禍哉愛子端嚴相， 因何死苦先來逼？ 若我得在汝前亡， 豈見如斯大苦事。』
「爾時夫人迷悶稍止，頭髮蓬亂，兩手椎胸，宛轉于地，如魚處陸，若牛失子，悲泣而言：
「『我子誰屠割， 余骨散於地？ 失我所愛子， 憂悲不自勝。 苦哉誰殺子， 致斯憂惱事； 我心非金剛， 云何而不破？ 我夢中所見， 兩乳皆被割； 牙齒悉墮落， 今遭大苦痛。 又夢三鴿鶵， 一被鷹擒去； 今失所愛子， 惡相表非虛。』
「爾時，大王及於夫人並二王子，盡哀號哭，瓔珞不御，與諸人眾共收菩薩遺身舍利，為于供養，置窣堵波中。阿難陀！汝等應知！此即是彼菩薩舍利。」復告阿難陀：「我于昔時，雖具煩惱貪瞋癡等，能于地獄、餓鬼、傍生五趣之中，隨緣救濟，令得出離。何況今時煩惱都盡，無復余習，號天人師，具一切智，而不能為一一眾生，經于多劫在地獄中及於余處，代受眾苦，令出生死煩惱輪迴！」
爾時世尊，欲重宣此義而說頌曰：
「我念過去世， 無量無數劫； 或時作國王， 或復為王子。 常行於大施， 及舍所愛身； 愿出離生死， 至妙
【現代漢語翻譯】 現代漢語譯本 過了很久她才甦醒過來，舉起手哭泣，哀嘆道： 『可悲啊，我這端莊美麗的愛子，為何死亡的痛苦這麼早就降臨？如果我能死在你前面，又怎會見到如此巨大的苦難。』 這時，夫人從昏迷中稍微清醒，頭髮蓬亂，雙手捶打胸口，在地上翻滾，如同離水的魚，像失去幼崽的母牛，悲傷地哭泣道： 『我的孩子被誰宰割了，屍骨散落在地上？失去了我心愛的孩子，憂愁悲傷難以自持。痛苦啊，是誰殺害了我的孩子，導致這憂愁煩惱的事情；我的心不是金剛石做的，怎麼可能不破碎？我在夢中見到，我的兩乳都被割掉了；牙齒全部脫落，現在遭遇如此巨大的痛苦。又夢見三隻小鴿子，一隻被老鷹抓走了；現在失去了我心愛的孩子，這不祥的預兆果然應驗了。』 這時，國王和夫人以及兩位王子，都極度悲傷地哭泣，摘下瓔珞（一種裝飾品），與眾人一起收集菩薩遺留下來的舍利（遺骨），爲了供養，安置在窣堵波（佛塔）中。阿難陀（佛陀的弟子）！你們應該知道！這就是那位菩薩的舍利。』佛陀又告訴阿難陀：『我過去的時候，雖然具有煩惱貪婪嗔恨愚癡等等，還能在地獄、餓鬼、畜生五趣之中，隨緣救濟，讓他們得以脫離。更何況現在我煩惱都已斷盡，沒有剩餘的習氣，號稱天人師，具足一切智慧，難道不能為每一個眾生，經歷多個劫數在地獄中以及其他地方，代替他們承受各種痛苦，讓他們脫離生死煩惱的輪迴嗎！』 這時，世尊（佛陀）想要再次宣說這個道理，於是說了偈頌： 『我回憶過去世，無量無數劫；有時做國王，有時做王子。常常施行大的佈施，以及捨棄所珍愛的身體；願望脫離生死，到達美妙的境界。』
【English Translation】 English version After a long while, she finally regained consciousness, raised her hands and wept, lamenting: 'Alas, my beloved son with such a dignified and beautiful appearance, why has the suffering of death come so early? If I had died before you, how could I have witnessed such great suffering?' At that time, the queen, slightly recovered from her faint, with disheveled hair, beat her chest with both hands, rolling on the ground like a fish out of water, like a cow that has lost its calf, weeping sadly: 'Who slaughtered my child, scattering his bones on the ground? Having lost my beloved child, sorrow and grief overwhelm me. Alas, who killed my child, causing this sorrowful and distressing event; my heart is not made of diamond, how can it not break? In my dream, I saw both my breasts being cut off; all my teeth fell out, and now I am experiencing such great pain. Also, I dreamed of three young pigeons, one of which was snatched away by a hawk; now that I have lost my beloved child, the ominous signs have indeed come true.' At that time, the king and the queen, along with the two princes, wept with extreme grief, removed their necklaces (瓔珞), and together with the people, collected the relics (舍利) left behind by the Bodhisattva, and placed them in a stupa (窣堵波) for offering. Ananda (阿難陀, Buddha's disciple)! You should know! These are the relics of that Bodhisattva.' The Buddha further told Ananda: 'In the past, although I possessed afflictions such as greed, hatred, and delusion, I was still able to provide relief according to circumstances in the hells, among the hungry ghosts, and among the animals in the five realms, enabling them to escape. How much more so now that my afflictions have been completely extinguished, with no remaining habits, I am known as the Teacher of Gods and Humans, possessing all wisdom, can I not, for the sake of each and every sentient being, endure countless eons in the hells and other places, bearing all kinds of suffering on their behalf, enabling them to escape the cycle of birth, death, and afflictions!' At that time, the World Honored One (世尊, Buddha), wishing to reiterate this meaning, spoke in verse: 'I recall the past lives, countless and immeasurable eons; sometimes as a king, sometimes as a prince. I constantly practiced great generosity, and sacrificed my beloved body; wishing to escape birth and death, and reach the wonderful realm.'
菩提處。 昔時有大國， 國主名大車； 王子名勇猛， 常施心無吝。 王子有二兄， 號大渠大天； 三人同出游， 漸至山林所。 見虎饑所逼， 便生如是心： 『此虎飢火燒， 更無餘可食。』 大士睹如斯， 恐其將食子； 捨身無所顧， 救子不令傷。 大地及諸山， 一時皆震動； 江海皆騰躍， 驚波水逆流。 天地失光明， 昏冥無所見； 林野諸禽獸， 飛奔喪所依。 二兄怪不還， 憂戚生悲苦； 即與諸侍從， 林藪遍尋求。 兄弟共籌議， 復往深山處； 四顧無所有， 見虎處空林。 其母並七子， 口皆有血污； 殘骨並余發， 縱橫在地上。 復見有流血， 散在樹林所； 二兄既見已， 心生大恐怖。 悶絕俱躄地， 荒迷不覺知； 塵土坌其身， 六情皆失念。 王子諸侍從， 啼泣心憂惱； 以水灑令蘇， 舉手號啕哭。 菩薩捨身時， 慈母在宮內； 五百諸婇女， 共受于妙樂。 夫人之兩乳， 忽然自流出； 遍體如針刺， 苦痛不能安。 欻生失子想， 憂箭苦傷心； 即白大王知， 陳斯苦惱事。 悲泣不堪忍， 哀聲向王說
【現代漢語翻譯】 現代漢語譯本 菩提處。 昔時有個大國，國王名叫大車（Maharatha）； 王子名叫勇猛（Mahasattva），經常佈施，心中沒有吝嗇。 王子有兩個哥哥，號稱大渠（Mahakanaka）和大天（Mahadeva）； 三個人一同出遊，漸漸來到山林深處。 看見一隻老虎被飢餓逼迫，便生起這樣的想法： 『這老虎被飢餓的火焰燃燒，再沒有其他東西可以吃了。』 大士（菩薩）看到這種情況，擔心老虎將要吃掉幼崽； 捨棄自身，毫不顧惜，爲了救幼崽不讓它們受傷。 大地和所有的山，一時都震動起來； 江河湖海都騰涌跳躍，驚濤駭浪，水流倒逆。 天地失去了光明，昏暗一片，什麼也看不見； 林野中的各種禽獸，四處奔逃，失去了依靠。 兩個哥哥奇怪勇猛王子遲遲不歸，憂愁悲傷； 就和侍從們一起，在林中四處尋找。 兄弟倆共同商議，又往深山裡走； 四處觀看，什麼也沒有，只看見空曠的林中有一隻老虎。 老虎的母親和七個幼崽，口中都有血污； 殘餘的骨頭和毛髮，縱橫散落在地上。 又看見有血跡，散落在樹林里； 兩個哥哥看到這些，心中非常恐怖。 悶絕昏倒在地，荒亂迷惑，什麼也不知道； 塵土覆蓋全身，六種感覺都失去了作用。 王子的侍從們，啼哭憂愁； 用水潑醒他們，舉手號啕大哭。 菩薩捨身的時候，慈母正在宮內； 五百個婇女，一起享受美妙的快樂。 夫人的兩個乳房，忽然自己流出乳汁； 遍身像針刺一樣，痛苦不安。 忽然產生失去兒子的想法，憂愁的箭深深刺痛了心； 立刻告訴大王，陳述這些痛苦的事情。 悲傷哭泣，難以忍受，哀聲向大王訴說。
【English Translation】 English version At the Bodhi place. In the past, there was a great kingdom, whose ruler was named Maharatha (Great Chariot); The prince was named Mahasattva (Great Being), who always gave alms without any stinginess in his heart. The prince had two elder brothers, named Mahakanaka (Great Gold) and Mahadeva (Great God); The three of them went out for a stroll together, gradually reaching a mountainous forest. Seeing a tiger driven by hunger, they had such a thought: 'This tiger is burning with the fire of hunger, and there is nothing else to eat.' The Bodhisattva, seeing this situation, feared that the tiger would eat its cubs; He gave up his own body without hesitation, to save the cubs from being harmed. The earth and all the mountains shook at once; The rivers and seas surged and leaped, with startling waves and reversed currents. Heaven and earth lost their light, becoming dark and obscure, and nothing could be seen; The various birds and beasts in the forests and fields fled in all directions, losing their refuge. The two elder brothers wondered why Prince Mahasattva had not returned, and were filled with sorrow and grief; So they and their attendants searched everywhere in the forest. The brothers discussed together and went deeper into the mountains; Looking around, they saw nothing but a tiger in an empty forest. The mother tiger and her seven cubs all had bloodstains on their mouths; The remaining bones and hair were scattered all over the ground. They also saw bloodstains scattered in the woods; When the two elder brothers saw this, they were terrified. They fainted and collapsed to the ground, confused and disoriented, unaware of anything; Dust covered their bodies, and their six senses were lost. The prince's attendants wept and grieved; They sprinkled water on them to revive them, and raised their hands, wailing and crying. When the Bodhisattva gave up his body, his loving mother was in the palace; Five hundred palace women were enjoying wonderful pleasures together. The lady's two breasts suddenly began to flow with milk; Her whole body felt like it was being pricked with needles, and she was in such pain that she could not rest. Suddenly, she had the thought of losing her son, and the arrow of sorrow deeply wounded her heart; She immediately informed the great king, recounting these painful events. Grieving and weeping, unable to bear it, she spoke to the king in a sorrowful voice.
： 『大王今當知， 我生大苦惱。 兩乳忽流出， 禁止不隨心； 如針遍刺身， 煩宛胸欲破。 我先夢惡徴， 必當失愛子； 愿王濟我命， 知兒存與亡。 夢見三鴿鶵， 小者是愛子； 忽被鷹奪去， 悲愁難具陳。 我今沒憂海， 趣死將不久； 恐子命不全， 愿為速求覓。 又聞外人語， 小子求不得； 我今意不安， 愿王哀愍我。』 夫人白王已， 舉身而躄地； 悲痛心悶絕， 荒迷不覺知。 婇女見夫人， 悶絕在於地； 舉聲皆大哭， 憂惶失所依。 王聞如是語， 懷憂不自勝； 因命諸群臣， 尋求所愛子。 皆共出城外， 各隨處追覓； 涕泣問諸人： 『王子今何在？ 今者為存亡， 誰知所去處？ 云何令我見， 解我憂悲心？』 諸人悉共傳， 咸言王子死； 聞者皆傷悼， 悲嘆苦難裁。 爾時大車王， 悲號從座起； 即就夫人處， 以水灑其身。 夫人蒙水灑， 久乃得醒悟； 悲啼以問王： 『我兒今在不？』 王告夫人曰： 『我已使諸人， 四向求王子， 尚未有訊息。』 王又告夫人： 『汝莫生煩惱， 且當自安慰， 可
【現代漢語翻譯】 現代漢語譯本： 『大王您現在應當知道，我正承受著巨大的苦惱。 我的雙乳忽然流出乳汁，想要阻止卻無法控制； 感覺如同針刺遍全身，煩悶得胸口幾乎要破裂。 我之前做了一個不祥的夢，預示著我將失去心愛的兒子； 希望大王能救我的命，告訴我兒子是生是死。 我夢見三隻小鴿子，其中最小的那只是我心愛的兒子； 忽然被老鷹奪走，悲傷愁苦難以完全傾訴。 我現在沉沒在憂愁的海洋中，接近死亡為時不遠； 恐怕兒子的性命不保，希望您能儘快尋找。 又聽到外面的人說，我的小兒子找不到了； 我現在心神不安，希望大王能憐憫我。』 夫人向大車王說完這些話后，全身癱軟倒在地上； 悲痛得心悶氣絕，神志不清，什麼都不知道了。 宮女們看見夫人昏倒在地； 都大聲哭泣，憂愁惶恐，失去了依靠。 大車王聽到這些話，心中憂愁難以自持； 於是命令各位大臣，去尋找他心愛的兒子。 大家都一起出城外，各自在不同的地方追尋； 流著眼淚詢問人們：『王子現在在哪裡？ 現在是活著還是死了，誰知道他去了哪裡？ 怎樣才能讓我見到他，解除我憂愁悲傷的心情？』 人們都互相傳告，都說王子已經死了； 聽到的人都感到悲傷哀悼，悲嘆痛苦難以抑制。 這時大車王，悲號著從座位上站起來； 立刻來到夫人身邊，用水灑在她的身上。 夫人被水灑后，過了很久才醒過來； 悲傷地哭著問大車王：『我的兒子現在還在嗎？』 大車王告訴夫人說：『我已經派人， 向四面八方尋找王子，但還沒有訊息。』 大車王又告訴夫人：『你不要再生煩惱， 暫且自己安慰自己，可以…
【English Translation】 English version: 『Great King, you should know now that I am experiencing great suffering. Suddenly milk flows from my breasts, and I cannot control it; It feels like needles are piercing my whole body, and the vexation is about to break my chest. I had an ominous dream before, foretelling that I would lose my beloved son; I hope the Great King can save my life and let me know whether my son is alive or dead. I dreamed of three little pigeons, the smallest of which is my beloved son; Suddenly, they were snatched away by a hawk, and the sorrow and grief are hard to fully express. I am now sinking in the sea of sorrow, and death is not far away; I am afraid that my son's life is in danger, and I hope you can find him as soon as possible. I also heard people outside say that my little son cannot be found; I am now uneasy, and I hope the Great King will have mercy on me.』 After the lady finished speaking to King 'Da Che' (Great Vehicle), she collapsed to the ground; She was so grieved that she fainted, lost consciousness, and knew nothing. The maids saw the lady fainted on the ground; They all cried loudly, worried and frightened, and lost their support. When King 'Da Che' heard these words, his heart was filled with sorrow that he could not control; So he ordered the ministers to search for his beloved son. Everyone went out of the city together, searching in different places; Tearfully asking people: 『Where is the prince now? Is he alive or dead now, who knows where he has gone? How can I see him and relieve my sorrowful heart?』 People told each other that the prince was dead; Those who heard it felt sad and mourned, and the grief and pain were hard to suppress. At this time, King 'Da Che', crying, stood up from his seat; Immediately came to the lady's side and sprinkled water on her body. After the lady was sprinkled with water, it took a long time to wake up; She cried sadly and asked King 'Da Che': 『Is my son still here?』 King 'Da Che' told the lady: 『I have sent people, To search for the prince in all directions, but there is still no news.』 King 'Da Che' also told the lady: 『You should not be upset anymore, For the time being, comfort yourself, you can…
共出追尋。』 王即與夫人， 嚴駕而前進； 號動聲凄感， 憂心若火然。 士庶百千萬， 亦隨王出城； 各欲求王子， 悲號聲不絕。 王求愛子故， 目視於四方； 見有一人來， 被髮身涂血， 遍體蒙塵土， 悲哭逆前來。 王見是惡相， 倍復生憂惱， 王便舉兩手， 哀號不自裁。 初有一大臣， 匆忙至王所， 進白大王曰： 『幸愿勿悲哀； 王之所愛子， 今雖求未獲。 不久當來至， 以釋大王憂。』 王復更前行， 見次大臣至， 其臣詣王所， 流淚白王言： 『二子今現在， 被憂火所逼； 其第三王子， 已被無常吞。 見餓虎初生， 將欲食其子； 彼薩埵王子， 見此起悲心， 愿求無上道， 當度一切眾。 系想妙菩提， 廣大深如海； 即上高山頂， 投身餓虎前。 虎羸不能食， 以竹自傷頸； 遂啖王子身， 唯有餘骸骨。』 時王及夫人， 聞已俱悶絕； 心沒于憂海， 煩惱火燒然。 臣以栴檀水， 灑王及夫人； 俱起大悲號， 舉手椎胸臆。 第三大臣來， 白王如是語： 『我見二王子， 悶絕在林中。 臣以冷水灑， 爾
【現代漢語翻譯】 現代漢語譯本： 一起出去尋找。』 國王就和夫人，整頓車駕向前進發； 呼號的聲音淒涼悲感，憂愁的心像火燒一樣。 士人和百姓成千上萬，也跟隨著國王出城； 都想尋找王子，悲號的聲音不絕於耳。 國王爲了尋找心愛的兒子，目光注視著四面八方； 看見有一個人走來，披散著頭髮，身上塗滿血， 全身蒙著塵土，悲傷哭泣地迎面而來。 國王看見這兇惡的樣子，更加增添了憂愁煩惱， 國王便舉起雙手，哀號哭泣不能自已。 起初有一位大臣，匆忙地來到國王那裡， 進言稟告大王說：『希望大王不要悲哀； 大王所心愛的兒子，現在雖然尋找還沒有找到。 不久將會來到，用來解除大王的憂愁。』 國王又繼續向前走，看見第二位大臣來到， 這位大臣來到國王那裡，流著眼淚稟告國王說： 『兩個王子現在，被憂愁的火焰所逼迫； 那第三位王子，已經被無常吞噬。 （我）看見飢餓的老虎剛生下幼崽，將要吃掉自己的孩子； 那位薩埵（Sattva）王子，看見這種情況生起悲憫之心， 發願尋求無上的道，應當度脫一切眾生。 心中思念著微妙的菩提（Bodhi），廣大深邃如大海； 就登上高高的山頂，縱身跳到餓虎面前。 老虎瘦弱不能吃食，（王子）用竹子劃傷自己的脖頸； 於是吞食了王子的身體，只剩下殘餘的骸骨。』 當時國王和夫人，聽了之後都昏厥過去； 心沉沒在憂愁的海洋里，煩惱的火焰燃燒起來。 大臣用栴檀（Candana）水，灑在國王和夫人身上； （他們）都起來大聲悲號，舉起手捶打胸膛。 第三位大臣來，這樣稟告國王： 『我看見兩位王子，昏迷不醒地在樹林中。 臣下用冷水潑灑，才…
【English Translation】 English version: Together they went in search.』 The king then, with his queen, prepared the royal carriage and advanced; The sound of their cries was mournful and poignant, their hearts burning with sorrow. Scholars and commoners, hundreds of thousands, also followed the king out of the city; Each desiring to find the prince, their cries of grief unceasing. The king, seeking his beloved son, gazed in all directions; He saw a man approaching, his hair disheveled, his body smeared with blood, His whole being covered in dust, weeping sorrowfully as he came forward. The king, seeing this dreadful sight, felt his sorrow and distress redouble, The king then raised both hands, wailing uncontrollably. Initially, a high minister, hurried to where the king was, And reported to the great king, saying: 『May you not grieve; Your beloved son, though sought, has not yet been found. He will soon arrive, to relieve your sorrow.』 The king continued to advance, and saw a second minister approaching, This minister came to the king, and with tears, reported to the king: 『The two princes are now, oppressed by the fire of sorrow; That third prince, has already been devoured by impermanence. I saw a hungry tigress, newly delivered, about to devour her cubs; That Prince Sattva (Sattva), seeing this, arose with a compassionate heart, Vowing to seek the unsurpassed path, and to liberate all beings. His mind focused on the wondrous Bodhi (Bodhi), vast and deep as the sea; He then ascended the high mountain peak, and threw himself before the hungry tigress. The tigress was too weak to eat, so (the prince) used bamboo to wound his own neck; And thus, she devoured the prince's body, leaving only the remaining bones.』 At that time, the king and queen, upon hearing this, both fainted; Their hearts sank into an ocean of sorrow, the fire of affliction blazing. The ministers used Candana (Candana) water, to sprinkle on the king and queen; They both arose with great cries of grief, raising their hands and beating their chests. The third minister came, and reported to the king in this way: 『I saw the two princes, unconscious in the forest. Your servants sprinkled them with cold water, and then…
乃暫蘇息； 顧視於四方， 如猛火周遍。 暫起而還伏， 悲號不自勝； 舉手以哀言， 稱歎弟希有。』 王聞如是說， 倍增憂火煎； 夫人大號啕， 高聲作是語： 『我之小子偏重愛， 已為無常羅剎吞； 余有二子今現在， 覆被憂火所燒逼， 我今速可之山下， 安慰令其保余命。』 即便馳駕望前路， 一心詣彼捨身崖。 路逢二子行啼泣， 椎胸懊惱失容儀； 父母見已抱憂悲， 俱往山林捨身處。 既至菩薩捨身地， 共聚悲號生大苦； 脫去瓔珞盡哀心， 收取菩薩身余骨。 與諸人眾同供養， 共造七寶窣堵波； 以彼舍利置函中， 整駕懷憂趣城邑。」 復告阿難陀： 「往時薩埵者； 即我牟尼是， 勿生於異念。 王是父凈飯， 后是母摩耶； 太子謂慈氏， 次曼殊室利。 虎是大世主， 五兒五苾芻； 一是大目連， 一是舍利弗。 我為汝等說， 往昔利他緣； 如是菩薩行， 成佛因當學。 菩薩捨身時， 發如是弘誓； 愿我身余骨， 來世益眾生。 此是捨身處， 七寶窣堵波； 以經無量時， 遂沈于厚地。 由昔本願力， 隨緣興濟渡； 為
【現代漢語翻譯】 現代漢語譯本 然後（他）暫時甦醒休息； 環顧四方，（火勢）如同猛烈的火焰周遍燃燒。 （他）短暫起身又再次倒下，悲傷哭號無法自已； 舉起手來哀傷地說，稱讚弟弟的（行為）稀有難得。 國王聽了這樣的話，更加憂愁如火煎熬； 王后大聲哭號，高聲說出這樣的話： 『我最疼愛的小兒子，已經被無常的羅剎（Rākṣasa，惡鬼）吞噬； 我還有兩個兒子現在活著，又被憂愁的火焰所燒灼逼迫， 我現在要趕快到山下去，安慰他們讓他們保住性命。』 隨即駕車奔向前方，一心前往那捨身崖。 路上遇到兩個兒子邊走邊哭泣，捶胸頓足懊惱不已，失去了往日的儀態； 父母看見后抱著他們憂愁悲傷，一同前往山林中捨身的地方。 到達菩薩（Bodhisattva）捨身的地方，大家聚在一起悲傷哭號，非常痛苦； 脫下瓔珞（Yingluo，裝飾品），表達全部的哀思，收取菩薩捨身后的剩餘骨骸。 與眾人一起供養，共同建造七寶窣堵波（Stupa，佛塔）； 將那些舍利（Śarīra，遺骨）放置在寶函中，整理車駕懷著憂愁返回城邑。」 （佛）又告訴阿難陀（Ānanda，佛陀的十大弟子之一）：「往昔的薩埵（Sattva，有情）； 就是我釋迦牟尼（Śākyamuni）啊，不要產生其他的想法。 國王就是我的父親凈飯王（Śuddhodana），王后就是我的母親摩耶夫人（Māyā）； 太子指的是慈氏菩薩（Maitreya），其次是曼殊室利菩薩（Mañjuśrī）。 老虎就是大世主（Mahāsattava），五個小老虎就是五位比丘（Bhiksu，出家男子）； 一位是大目犍連（Mahāmaudgalyāyana），一位是舍利弗（Śāriputra）。 我為你們講述，往昔利益他人的因緣； 像這樣菩薩的修行，是成佛的因，應當學習。 菩薩捨身的時候，發下這樣的弘大誓願； 愿我身體的剩餘骨骸，來世能夠利益眾生。 這裡是捨身的地方，有七寶窣堵波（Stupa，佛塔）； 經過了無量的時間，就沉沒在厚厚的土地中。 由於往昔的本願力，隨著因緣興起救濟度化； 爲了...
【English Translation】 English version Then he temporarily awoke and rested; Looking around in all directions, (the fire) was like a fierce blaze burning everywhere. He briefly got up and then collapsed again, weeping with sorrow uncontrollably; Raising his hands, he spoke with grief, praising his brother's (act) as rare and precious. The king, hearing these words, felt his sorrow intensify like a fire burning him; The queen cried out loudly, proclaiming these words: 'My most beloved youngest son has already been devoured by the impermanent Rākṣasa (demon); My other two sons are still alive, yet they are being scorched and oppressed by the flames of sorrow, I must quickly go down the mountain now to comfort them and help them preserve their lives.' Immediately, she drove forward, heading towards that Body-Offering Cliff with all her heart. On the way, she met her two sons walking and weeping, beating their chests in distress, having lost their composure; The parents, seeing them, embraced them with sorrow and grief, and together they went to the place in the forest where the body was offered. Arriving at the place where the Bodhisattva (Enlightenment Being) offered his body, they gathered together, weeping with sorrow and great suffering; Removing their necklaces (Yingluo, ornaments), expressing all their grief, they collected the remaining bones of the Bodhisattva's body. Together with the crowd, they made offerings, and together they built a seven-jeweled Stupa (Buddhist monument); They placed those Śarīra (relics) in a jeweled casket, arranged the carriage, and returned to the city with sorrow in their hearts." (The Buddha) then told Ānanda (one of the Buddha's ten principal disciples): "The Sattva (sentient being) of the past; Was none other than I, Śākyamuni (Sage of the Shakya clan), do not entertain any other thoughts. The king was my father, Śuddhodana (Pure Rice King), and the queen was my mother, Māyā (Illusion); The prince refers to Maitreya (the future Buddha), and next is Mañjuśrī (Gentle Glory). The tiger was Mahāsattava (Great Being), and the five cubs were the five Bhiksu (monks); One was Mahāmaudgalyāyana (Great Maudgalyayana), and one was Śāriputra (Son of Śāri). I tell you all about the past causes and conditions of benefiting others; Like this, the practice of a Bodhisattva is the cause of becoming a Buddha, and should be learned. When the Bodhisattva offered his body, he made such a great vow; May the remaining bones of my body benefit sentient beings in future lives. This is the place where the body was offered, with the seven-jeweled Stupa (Buddhist monument); After immeasurable time, it sank into the thick earth. Due to the power of the original vow, it arises and saves according to conditions; For...
利於人天， 從地而涌出。」
爾時世尊說是往昔因緣之時，無量阿僧企耶人天大眾，皆大悲喜，嘆未曾有，悉發阿耨多羅三藐三菩提心。復告樹神：「我為報恩，故致禮敬。」佛攝神力，其窣堵波還沒于地。
金光明最勝王經十方菩薩讚歎品第二十七
爾時，釋迦牟尼如來說是經時，於十方世界有無量百千萬億諸菩薩眾，各從本土詣鷲峰山，至世尊所，五輪著地，禮世尊已，一心合掌，異口同音而讚歎曰：
「佛身微妙真金色， 其光普照等金山； 清凈柔軟若蓮華， 無量妙彩而嚴飾。 三十二相遍莊嚴， 八十種好皆圓備； 光明昞著無與等， 離垢猶如凈滿月。 其聲清徹甚微妙， 如師子吼震雷音； 八種微妙應群機， 超勝迦陵頻伽等。 百福妙相以嚴容， 光明具足凈無垢； 智慧澄明如大海， 功德廣大若虛空。 圓光遍滿十方界， 隨緣普濟諸有情； 煩惱愛染習皆除， 法炬恒然不休息。 哀愍利益諸眾生， 現在未來能與樂； 常為宣說第一義， 令證涅槃真寂靜。 佛說甘露殊勝法， 能與甘露微妙義； 引入甘露涅槃城， 令受甘露無為樂。 常于生死大海中， 解脫一切眾生苦； 令彼能住安隱
【現代漢語翻譯】 現代漢語譯本 『利益人天，從地涌出。』
這時，世尊在講述往昔因緣的時候，無數阿僧祇耶（Asamkhya，意為無數）的人天大眾，都非常悲傷和歡喜，讚歎從未有過這樣的事情，全都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，意為無上正等正覺之心）。世尊又告訴樹神：『我爲了報答恩情，所以致以禮敬。』佛陀收回神力，那座窣堵波（Stupa，意為佛塔）就沒入地中。
《金光明最勝王經》十方菩薩讚歎品第二十七
這時，釋迦牟尼如來（Sakyamuni Tathagata）在宣說這部經的時候，從十方世界有無數百千萬億的諸位菩薩，各自從自己的本土來到鷲峰山（Gridhrakuta Mountain），到達世尊所在的地方，五體投地，禮拜世尊之後，一心合掌，異口同聲地讚歎說：
『佛身微妙真金色，其光普照等金山； 清凈柔軟若蓮華，無量妙彩而嚴飾。 三十二相遍莊嚴，八十種好皆圓備； 光明炳著無與等，離垢猶如凈滿月。 其聲清徹甚微妙，如師子吼震雷音； 八種微妙應群機，超勝迦陵頻伽（Kalavinka，意為妙音鳥）等。 百福妙相以嚴容，光明具足凈無垢； 智慧澄明如大海，功德廣大若虛空。 圓光遍滿十方界，隨緣普濟諸有情； 煩惱愛染習皆除，法炬恒然不休息。 哀愍利益諸眾生，現在未來能與樂； 常為宣說第一義，令證涅槃（Nirvana，意為寂滅）真寂靜。 佛說甘露殊勝法，能與甘露微妙義； 引入甘露涅槃城，令受甘露無為樂。 常于生死大海中，解脫一切眾生苦； 令彼能住安隱』
【English Translation】 English version 'Benefiting humans and devas, emerging from the earth.'
At that time, when the World-Honored One was speaking of past causes and conditions, immeasurable Asamkhyas (countless) of humans and devas were filled with great sorrow and joy, marveling at what had never been seen before, and all aroused the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, complete, and perfect enlightenment). The Buddha then said to the tree spirit, 'I offer my respects in order to repay your kindness.' The Buddha withdrew his divine power, and the Stupa (reliquary mound or shrine) disappeared into the earth.
The Golden Light Sutra, Chapter 27: Praise by the Bodhisattvas of the Ten Directions
At that time, when Sakyamuni Tathagata (the Thus Come One, the Buddha) was expounding this sutra, countless hundreds of thousands of millions of Bodhisattvas from the ten directions, each from their own lands, came to Gridhrakuta Mountain (Vulture Peak), arrived at the place of the World-Honored One, prostrated themselves with their five limbs on the ground, paid homage to the World-Honored One, and with one mind and joined palms, praised in unison, saying:
'The Buddha's body is subtle and of true golden color, its light shines universally like a golden mountain; Pure and soft like a lotus flower, adorned with immeasurable wonderful colors. The thirty-two marks adorn it completely, the eighty minor characteristics are all perfectly fulfilled; The bright light shines unequaled, free from defilement like a pure full moon. Its voice is clear, pure, and extremely subtle, like a lion's roar, a thunderous sound; The eight kinds of subtle sounds respond to the faculties of all beings, surpassing even the Kalavinka (a mythical bird with a beautiful voice). A hundred blessings adorn the countenance, the light is complete, pure, and without blemish; Wisdom is clear and bright like the great ocean, merit and virtue are vast like empty space. The halo of light pervades the ten directions, universally saving all sentient beings according to conditions; Afflictions, attachments, and habits of love are all removed, the torch of Dharma is constantly burning without rest. With compassion, benefiting all living beings, bringing happiness in the present and future; Always proclaiming the supreme meaning, enabling them to realize Nirvana (liberation) and true tranquility. The Buddha speaks the nectar of the supreme Dharma, capable of bestowing the subtle meaning of nectar; Leading them into the city of nectar and Nirvana, enabling them to receive the bliss of non-action. Always in the great ocean of birth and death, liberating all beings from suffering; Enabling them to dwell in peace and security.'
路， 恒與難思如意樂。 如來德海甚深廣， 非諸譬喻所能知； 于眾常起大悲心， 方便精勤恒不息。 如來智海無邊際， 一切人天共測量； 假使千萬億劫中， 不能得知其少分。 我今略贊佛功德， 于德海中唯一渧； 回斯福聚施群生， 皆愿速證菩提果。」
爾時，世尊告諸菩薩言：「善哉！善哉！汝等善能如是贊佛功德，利益有情，廣興佛事，能滅諸罪，生無量福。」
金光明最勝王經妙幢菩薩讚歎品第二十八
爾時，妙幢菩薩即從座起，偏袒右肩，右膝著地，合掌向佛，而說贊曰：
「牟尼百福相圓滿， 無量功德以嚴身。 廣大清凈人樂觀， 猶如千日光明照； 焰彩無邊光熾盛， 如妙寶聚相端嚴。 如日初出映虛空， 紅白分明間金色； 亦如金山光普照， 悉能周遍百千土。 能滅眾生無量苦， 皆與無邊勝妙樂； 諸相具足悉嚴凈， 眾生樂睹無厭足。 頭髮柔軟紺青色， 猶如黑蜂集妙華； 大喜大舍凈莊嚴， 大慈大悲皆具足。 眾妙相好為嚴飾， 菩提分法之所成； 如來能施眾福利， 令彼常獲大安樂。 種種妙德共莊嚴， 光明普照千萬土； 如來光相極圓滿， 猶如
【現代漢語翻譯】 現代漢語譯本 道路，總是伴隨著難以思議的如意之樂。 如來的功德如大海般深廣，不是任何比喻所能完全理解的； 對於眾生，佛陀常懷起大慈悲心，以種種方便精進不懈。 如來的智慧如大海般無邊無際，一切人天共同測量； 即使經過千萬億劫的時間，也不能得知其少許部分。 我現在略微讚歎佛的功德，如同從功德海中取出一滴水； 愿將這積累的福德迴向給所有眾生，都希望他們迅速證得菩提果（bodhi-fruit）。」
這時，世尊（Lord Buddha）告訴諸位菩薩（Bodhisattvas）說：「好啊！好啊！你們能夠這樣讚歎佛的功德，利益有情眾生，廣泛興盛佛事，能夠滅除各種罪業，產生無量的福德。」
《金光明最勝王經·妙幢菩薩讚歎品》第二十八
這時，妙幢菩薩（Miao幢 Bodhisattva）即從座位上站起，袒露右肩，右膝著地，合掌向佛，而說讚頌：
『牟尼（Muni，聖人）的百福之相圓滿，以無量的功德來莊嚴自身。 廣大清凈，令人樂觀，猶如千個太陽的光明照耀； 焰彩無邊，光芒熾盛，如同美妙的寶聚，相貌端莊嚴正。 如同初升的太陽映照虛空，紅白分明，間雜金色； 也像金山一樣，光明普照，能夠周遍百千國土。 能夠滅除眾生無量的痛苦，都給予無邊的殊勝妙樂； 各種相好都具足，而且非常莊嚴清凈，眾生樂於瞻仰，沒有厭足的時候。 頭髮柔軟，呈現紺青色，猶如黑色的蜜蜂聚集在美妙的鮮花上； 以大喜和大舍來清凈莊嚴自身，大慈和大悲都完全具備。 以各種美妙的相好作為莊嚴，由菩提分法（parts of enlightenment）所成就； 如來（Tathagata）能夠施予眾多的福利，使他們常常獲得大的安樂。 種種美妙的功德共同莊嚴，光明普照千萬國土； 如來的光相極其圓滿，猶如……』
【English Translation】 English version The path is always accompanied by inconceivable joy and happiness. The Tathagata's (如來) virtues are as deep and vast as the sea, beyond the comprehension of any analogy; Towards all beings, the Buddha constantly arises with great compassion, diligently and tirelessly employing various skillful means. The Tathagata's (如來) wisdom is as boundless as the sea, jointly measured by all humans and devas (天，gods); Even after hundreds of millions of kalpas (劫，aeons), one cannot know even a small fraction of it. I now briefly praise the Buddha's (佛) merits, like taking a single drop from the ocean of virtues; May I dedicate this accumulation of merit to all sentient beings, wishing them all to quickly attain the fruit of Bodhi (菩提果, enlightenment).'
At that time, the World Honored One (世尊, Lord Buddha) said to the Bodhisattvas (菩薩): 'Excellent! Excellent! You are able to praise the Buddha's (佛) merits in this way, benefiting sentient beings, widely promoting the Buddha's (佛) work, able to extinguish all sins, and generate immeasurable blessings.'
The Twenty-eighth Chapter, 'Praise by Wonderful Banner Bodhisattva,' of the Golden Light Sutra
At that time, Wonderful Banner Bodhisattva (妙幢菩薩) arose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha (佛), and spoke in praise:
'Muni's (牟尼, sage) hundred blessings are perfectly complete, adorning himself with immeasurable merits. Vast and pure, inspiring optimism, like the light of a thousand suns illuminating; The flames are boundless, the light intensely bright, like a wonderful collection of jewels, with a dignified and upright appearance. Like the rising sun reflecting in the void, red and white distinctly separated, interspersed with gold; Also like a golden mountain, its light shines universally, able to pervade hundreds of thousands of lands. Able to extinguish the immeasurable suffering of sentient beings, giving them all boundless, supreme bliss; All features are complete and extremely adorned and pure, beings delight in beholding, without ever being satiated. The hair is soft, with a dark blue color, like black bees gathering on exquisite flowers; With great joy and great generosity, he is purely adorned, fully possessing great compassion and great mercy. Adorned with various wonderful features, accomplished by the parts of enlightenment (菩提分法); The Tathagata (如來) is able to bestow numerous blessings, enabling them to constantly obtain great peace and happiness. Various wonderful virtues jointly adorn, the light universally illuminates thousands of lands; The Tathagata's (如來) light and appearance are extremely perfect, like...'
赫日遍空中。 佛如須彌功德具， 示現能周於十方； 如來金口妙端嚴， 齒白齊密如珂雪。 如來面貌無倫匹， 眉間毫相常右旋； 光潤鮮白等頗梨， 猶如滿月居空界。」
佛告妙幢菩薩：「汝能如是贊佛，功德不可思議，利益一切，令未知者隨順修學。」
金光明最勝王經菩提樹神讚歎品第二十九
爾時，菩提樹神亦以伽他贊世尊曰：
「敬禮如來清凈慧！ 敬禮常求正法慧！ 敬禮能離非法慧！ 敬禮恒無分別慧！ 希有世尊無邊行， 希有難見比優曇； 希有如海鎮山王， 希有善逝光無量。 希有調御弘慈愿， 希有釋種明逾日； 能說如是經中寶， 哀愍利益諸群生。 牟尼寂靜諸根定， 能入寂靜涅槃城； 能住寂靜等持門， 能知寂靜深境界。 兩足中尊住空寂， 聲聞弟子身亦空； 一切法體性皆無， 一切眾生悉空寂。 我常憶念于諸佛， 我常樂見諸世尊； 我常發起殷重心， 常得值遇如來日。 我常頂禮於世尊， 愿常渴仰心不捨； 悲泣流淚情無間， 常得奉事不知厭。 惟愿世尊起悲心， 和顏常得令我見； 佛及聲聞眾清凈， 愿常普濟於人天。 佛身本凈若虛空
【現代漢語翻譯】 現代漢語譯本 陽光普照天空。
佛陀如同須彌山（Sumeru）一樣具備一切功德，示現的身形能夠周遍十方； 如來的金口美妙端正莊嚴，牙齒潔白整齊緊密如同珂雪（貝殼般潔白的雪）。 如來的面貌無與倫比，眉間的白毫相永遠向右旋轉； 光澤潤滑鮮明潔白如同頗梨（水晶），猶如滿月懸掛在天空中。
佛陀告訴妙幢菩薩（Wondrous Banner Bodhisattva）: 『你能夠這樣讚美佛陀，功德不可思議，利益一切眾生，讓那些還不瞭解的人能夠隨順修學。』
《金光明最勝王經·菩提樹神讚歎品》第二十九
這時，菩提樹神（Bodhi Tree Goddess）也用偈頌讚美世尊說：
『敬禮如來清凈的智慧！敬禮常常尋求正法的智慧！ 敬禮能夠遠離非法的智慧！敬禮恒常沒有分別的智慧！ 稀有啊世尊無邊的行持，稀有啊難以見到如同優曇花（Udumbara）一樣； 稀有啊如同大海一樣，鎮壓著山王，稀有啊善逝（Sugata，如來的稱號之一）的光芒無量。 稀有啊調御丈夫（如來的稱號之一）廣大的慈悲誓願，稀有啊釋迦族（Sakya）的光明勝過太陽； 能夠宣說這樣經中的珍寶，哀憐慈愍利益一切眾生。 牟尼（Muni，聖人的稱號）寂靜，諸根安定，能夠進入寂靜的涅槃城（Nirvana）； 能夠安住于寂靜的禪定之門，能夠了知寂靜深遠的境界。 兩足尊（如來的稱號之一）安住在空寂之中，聲聞（Sravaka）弟子們的身心也都是空寂的； 一切法的體性都是空無，一切眾生都是空寂的。 我常常憶念諸佛，我常常樂意見到諸位世尊； 我常常發起慇勤恭敬的心，常常能夠值遇如來。 我常常頂禮世尊，愿常常渴求仰慕，內心不捨離； 悲傷哭泣，淚流不止，情意沒有間斷，常常能夠奉事佛陀，不知厭倦。 惟愿世尊生起悲憫之心，和藹的容顏常常能夠讓我見到； 佛陀以及聲聞眾清凈無染，愿常常普遍救濟人天。 佛陀的身體本來清凈如同虛空』
【English Translation】 English version The bright sun shines throughout the sky.
The Buddha, like Mount Sumeru (Sumeru), possesses all merits, manifesting in all ten directions; The Tathagata's (Tathagata, 'Thus Come One', an epithet of the Buddha) golden mouth is wonderfully upright and dignified, teeth white, even, and close like conch-shell snow (snow as white as a conch shell). The Tathagata's countenance is unparalleled, the white hair-curl between the eyebrows always spirals to the right; Lustrous, fresh, and white like crystal (sphatika), like a full moon residing in the empty realm.
The Buddha said to Wondrous Banner Bodhisattva (妙幢菩薩): 'If you can praise the Buddha in this way, your merit is inconceivable, benefiting all beings, enabling those who do not yet know to follow and learn.'
The Twenty-ninth Chapter, 'Praise by the Bodhi Tree Goddess' from the Golden Light Sutra
At that time, the Bodhi Tree Goddess (菩提樹神) also praised the World-Honored One with a gatha (verse):
'I pay homage to the Tathagata's pure wisdom! I pay homage to the wisdom that constantly seeks the right Dharma! I pay homage to the wisdom that can depart from unlawful things! I pay homage to the wisdom that is eternally without discrimination! Rare is the World-Honored One's boundless conduct, rare is it to see, like the Udumbara flower (Udumbara); Rare is it like the ocean, suppressing the king of mountains, rare is the Sugata's (Sugata, 'Well-Gone One', an epithet of the Buddha) light immeasurable. Rare is the taming hero's (one of the Buddha's epithets) vast compassionate vow, rare is the Shakya clan's (Sakya) brightness surpassing the sun; Able to speak such a treasure within the sutras, compassionately benefiting all living beings. The Muni (Muni, 'Sage', an epithet of the Buddha) is tranquil, the senses are settled, able to enter the tranquil city of Nirvana (Nirvana); Able to abide in the gate of tranquil samadhi (Samadhi), able to know the tranquil, profound realm. The Honored One among two-legged beings dwells in emptiness and stillness, the Sravaka (Sravaka, 'Hearer') disciples' bodies are also empty; The essence of all dharmas (Dharma) is without substance, all sentient beings are empty and still. I constantly remember all the Buddhas, I constantly rejoice in seeing all the World-Honored Ones; I constantly generate earnest and respectful minds, constantly able to encounter the Tathagata. I constantly prostrate to the World-Honored One, wishing to constantly yearn with a heart that does not abandon; Weeping with sorrow, tears flowing unceasingly, emotions without interruption, constantly able to serve the Buddha without weariness. I only wish that the World-Honored One would arise with a compassionate heart, a gentle countenance constantly allowing me to see; The Buddha and the assembly of Sravakas are pure and undefiled, wishing to constantly universally save humans and devas (Deva). The Buddha's body is originally pure like empty space.'
， 亦如幻焰及水月； 愿說涅槃甘露法， 能生一切功德聚。 世尊所有凈境界， 慈悲正行不思議； 聲聞獨覺非所量， 大仙菩薩不能測。 惟愿如來哀愍我， 常令睹見大悲身； 三業無倦奉慈尊， 速出生死歸真際。」
爾時世尊聞是贊已，以梵音聲告樹神曰：「善哉！善哉！善女天！汝能於我真實無妄清凈法身，自利利他宣揚妙相，以此功德令汝速證最上菩提，一切有情同所修習，若得聞者，皆入甘露無生法門。」
金光明最勝王經大辯才天女讚歎品第三十
爾時，大辯才天女即從座起，合掌恭敬，以直言詞贊世尊曰：
「南無釋迦牟尼如來應正等覺！身真金色，咽如螺貝，面如滿月，目類青蓮，唇口赤好如頗梨色，鼻高修直如截金鋌，齒白齊密如拘物頭華，身光普照，如百千日，光彩映徹，如贍部金。其所言說無有錯謬，示三解脫門，開三菩提路，心常清凈，意樂亦然，佛所住處及所行境亦常清凈，離非威儀，進止無謬。六年苦行，三轉法輪，度苦眾生，令歸彼岸。身相圓滿如拘陀樹，六度熏修，三業無失，具一切智，自他利滿，所有宣說常為眾生，言不虛設，于釋種中為大師子，堅固勇猛，具八解脫。我今隨力稱讚如來少分功德，猶如蚊子飲大海水
【現代漢語翻譯】 亦如幻焰及水月； 愿說涅槃（Nirvana，寂滅）甘露法，能生一切功德聚。 世尊所有凈境界，慈悲正行不思議； 聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）獨覺（Pratyekabuddha，無師自悟者）非所量，大仙菩薩（Bodhisattva，立志成佛的覺悟者）不能測。 惟愿如來（Tathāgata，佛陀的稱號之一）哀愍我，常令睹見大悲身； 三業（身、口、意三種行為）無倦奉慈尊，速出生死歸真際。」 爾時世尊聞是贊已，以梵音聲告樹神曰：『善哉！善哉！善女天！汝能於我真實無妄清凈法身，自利利他宣揚妙相，以此功德令汝速證最上菩提（Bodhi，覺悟），一切有情同所修習，若得聞者，皆入甘露無生法門。』 金光明最勝王經大辯才天女讚歎品第三十 爾時，大辯才天女即從座起，合掌恭敬，以直言詞贊世尊曰： 『南無（Namo，皈依）釋迦牟尼（Śākyamuni，釋迦族聖者）如來（Tathāgata，佛陀的稱號之一）應正等覺！身真金色，咽如螺貝，面如滿月，目類青蓮，唇口赤好如頗梨色，鼻高修直如截金鋌，齒白齊密如拘物頭華，身光普照，如百千日，光彩映徹，如贍部金。其所言說無有錯謬，示三解脫門，開三菩提（Bodhi，覺悟）路，心常清凈，意樂亦然，佛所住處及所行境亦常清凈，離非威儀，進止無謬。六年苦行，三轉法輪，度苦眾生，令歸彼岸。身相圓滿如拘陀樹，六度（六種修行）熏修，三業（身、口、意三種行為）無失，具一切智，自他利滿，所有宣說常為眾生，言不虛設，于釋種中為大師子，堅固勇猛，具八解脫。我今隨力稱讚如來（Tathāgata，佛陀的稱號之一）少分功德，猶如蚊子飲大海水』
【English Translation】 Like illusions, flames, and reflections of the moon in water; I wish to speak of the nectar-like Dharma (law, teachings) of Nirvana (Nirvana, liberation), which can generate a multitude of merits. The pure realm of the World-Honored One, with inconceivable compassion and righteous conduct; Beyond the measure of Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas who attain enlightenment on their own), unfathomable to great sages and Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood). I pray that the Tathāgata (Tathāgata, one of the titles of the Buddha) will have mercy on me, and always allow me to behold the body of great compassion; May I serve the compassionate one tirelessly with my three karmas (body, speech, and mind), and quickly escape birth and death to return to the realm of truth.' Then, the World-Honored One, having heard this praise, spoke to the tree spirit in a Brahma-like voice: 'Excellent! Excellent! Good goddess! You are able to proclaim the wondrous aspects of my true, flawless, pure Dharma body, benefiting both yourself and others. With this merit, may you quickly attain the highest Bodhi (Bodhi, enlightenment), which all sentient beings should cultivate together. Those who hear this will all enter the nectar-like, unborn Dharma gate.' The Thirtieth Chapter, 'Praise by the Great Eloquent Goddess,' of the Golden Light Sutra Then, the Great Eloquent Goddess immediately rose from her seat, joined her palms in reverence, and praised the World-Honored One with straightforward words: 'Namo (Namo, Homage to) Śākyamuni (Śākyamuni, the sage of the Shakya clan) Tathāgata (Tathāgata, one of the titles of the Buddha), worthy of reverence and perfectly enlightened! Your body is true gold in color, your voice like a conch shell, your face like the full moon, your eyes like blue lotuses, your lips and mouth are red and beautiful like crystal, your nose is high and straight like a cut gold bar, your teeth are white, even, and close together like Kunda flowers, your body's light shines everywhere, like hundreds of thousands of suns, its radiance is clear and pure, like Jambudvipa gold. Your words are without error, you show the three gates of liberation, you open the three paths to Bodhi (Bodhi, enlightenment), your mind is always pure, and your intentions are likewise. The place where the Buddha dwells and the realm where he walks are also always pure, free from improper conduct, and without error in movement. After six years of ascetic practice, you turned the Dharma wheel three times, delivering suffering beings and leading them to the other shore. Your bodily form is as perfect as a banyan tree, you have cultivated the six perfections (six paramitas), your three karmas (body, speech, and mind) are without fault, you possess all wisdom, fulfilling the benefit of yourself and others, all your pronouncements are always for the sake of sentient beings, your words are never in vain, you are a great lion among the Shakya clan, steadfast and courageous, possessing the eight liberations. I now praise the Tathāgata's (Tathāgata, one of the titles of the Buddha) merits to the best of my ability, like a mosquito drinking the water of the great ocean.'
，愿以此福廣及有情，永離生死，成無上道。」
爾時，世尊告大辯才天曰：「善哉！善哉！汝久修習，具大辯才，今復於我廣陳讚歎，令汝速證無上法門，相好圓明，普利一切。」
金光明最勝王經付囑品第三十一
爾時，世尊普告無量菩薩，及諸人天一切大眾：「汝等當知！我于無量無數大劫，勤修苦行，獲甚深法，菩提正因，已為汝說。汝等誰能發勇猛心，恭敬守護，我涅槃后，於此法門廣宣流佈，能令正法久住世間？」
爾時，眾中有六十俱胝諸大菩薩，六十俱胝諸天大眾，異口同音作如是語：「世尊！我等咸有欣樂之心，于佛世尊無量大劫勤修苦行，所獲甚深微妙之法菩提正因，恭敬護持，不惜身命。佛涅槃后，於此法門廣宣流佈，當令正法久住世間。」
「爾時諸大菩薩，即于佛前說伽他曰：
「世尊真實語， 安住于實法； 由彼真實故， 護持於此經。 大悲為甲冑， 安住于大慈； 由彼慈悲力， 護持於此經。 福資糧圓滿， 生起智資糧； 由資糧滿故， 護持於此經。 降伏一切魔， 破滅諸邪論； 斷除惡見故， 護持於此經。 護世並釋梵， 乃至阿蘇羅； 龍神藥叉等， 護持於此經。 地上及虛空，
【現代漢語翻譯】 現代漢語譯本：『愿以此功德廣泛地施及一切有情眾生，使他們永遠脫離生死輪迴，成就無上正等正覺。』
這時，世尊告訴大辯才天（Mahapratibhana）：『好啊！好啊！你長期修習，具備極大的辯才，現在又在我面前廣泛地陳述讚歎，使你迅速證得無上法門，相好圓滿光明，普遍利益一切眾生。』
《金光明最勝王經·付囑品》第三十一
這時，世尊普遍地告訴無量菩薩，以及諸人天一切大眾：『你們應當知道！我于無量無數大劫，勤奮地修行種種苦行，獲得了甚深微妙之法，菩提（Bodhi，覺悟）的正因，已經為你們說了。你們誰能發起勇猛之心，恭敬地守護，在我涅槃（Nirvana，寂滅）之後，將此法門廣泛地宣揚流佈，能使正法長久地住世？』
這時，大眾中有六十俱胝（Koti，印度數字單位）諸大菩薩，六十俱胝諸天大眾，異口同聲地說：『世尊！我們都懷有歡喜之心，對於佛世尊您在無量大劫中勤奮修行種種苦行，所獲得的甚深微妙之法，菩提的正因，恭敬地護持，不惜捨棄身命。在佛涅槃之後，將此法門廣泛地宣揚流佈，當使正法長久地住於世間。』
『這時，諸大菩薩，就在佛前說頌偈說：
『世尊說的是真實語，安住于真實的法；由於這真實之故，護持這部《金光明經》。以大悲心作為鎧甲，安住于廣大的慈心；由於這慈悲的力量，護持這部《金光明經》。圓滿福德的資糧，生起智慧的資糧；由於資糧圓滿的緣故，護持這部《金光明經》。降伏一切魔眾，破滅各種邪惡的論調；斷除各種邪惡見解的緣故，護持這部《金光明經》。護世四天王和帝釋天、大梵天，乃至阿修羅（Asura，非天）；龍神、藥叉（Yaksa，夜叉）等，護持這部《金光明經》。地上以及虛空，』
【English Translation】 English version: 『May this merit extend to all sentient beings, enabling them to be forever free from the cycle of birth and death, and attain unsurpassed enlightenment.』
At that time, the World-Honored One said to Mahapratibhana (Great Eloquence): 『Excellent! Excellent! You have cultivated for a long time and possess great eloquence. Now you extensively praise me, enabling you to quickly attain the unsurpassed Dharma gate, with perfect and radiant marks and characteristics, universally benefiting all.』
The Golden Light Sutra, Chapter 31: Entrustment
At that time, the World-Honored One universally addressed the immeasurable Bodhisattvas, as well as all the humans, devas, and the entire assembly: 『You should know that I, for immeasurable and countless great kalpas (aeons), diligently cultivated ascetic practices and attained the profound Dharma, the true cause of Bodhi (Enlightenment), which I have already explained to you. Who among you can generate a courageous mind, respectfully protect, and after my Nirvana (Extinction), widely propagate and disseminate this Dharma gate, enabling the True Dharma to abide in the world for a long time?』
At that time, among the assembly were sixty kotis (Indian numerical unit) of great Bodhisattvas and sixty kotis of heavenly beings, who spoke in unison, saying: 『World-Honored One! We all have joyful minds and will respectfully uphold and protect, without regard for our lives, the profound and subtle Dharma, the true cause of Bodhi, which the World-Honored One has attained through diligent cultivation of ascetic practices for immeasurable great kalpas. After the Buddha's Nirvana, we will widely propagate and disseminate this Dharma gate, ensuring that the True Dharma abides in the world for a long time.』
『At that time, the great Bodhisattvas recited the following gatha (verse) before the Buddha:
『The World-Honored One speaks truthfully, abiding in the true Dharma; because of this truth, we will protect this Sutra. With great compassion as our armor, abiding in great loving-kindness; because of the power of this compassion and loving-kindness, we will protect this Sutra. Perfecting the accumulation of merit, generating the accumulation of wisdom; because of the perfection of these accumulations, we will protect this Sutra. Subduing all demons, destroying all heretical theories; because of eradicating evil views, we will protect this Sutra. The guardians of the world, including Indra and Brahma, and even the Asuras (Demigods); the nagas (dragons), yakshas (demons), and others, will protect this Sutra. On the earth and in the sky,』
久住於斯者； 奉持佛教故， 護持於此經。 四梵住相應， 四聖諦嚴飾； 降伏四魔故， 護持於此經。 虛空成質礙， 質礙成虛空； 諸佛所護持， 無能傾動者。」
爾時，四大天王聞佛說此護持妙法，各生隨喜護正法心，一時同聲說伽他曰：
「我今於此經， 及男女眷屬； 皆一心擁護， 令得廣流通。 若有持經者， 能作菩提因； 我常於四方， 擁護而承事。」
爾時，天帝釋合掌恭敬，說伽他曰：
「諸佛證此法， 為欲報恩故； 饒益菩薩眾， 出世演斯經。 我于彼諸佛， 報恩常供養； 護持如是經， 及以持經者。」
爾時，睹史多天子合掌恭敬，說伽他曰：
「佛說如是經， 若有能持者； 當住菩提位， 來生睹史天。 世尊我慶悅， 舍天殊勝報； 住于贍部洲， 宣揚是經典。」
爾時，索訶世界主梵天王合掌恭敬，說伽他曰：
「諸靜慮無量， 諸乘及解脫； 皆從此經出， 是故演斯經。 若說是經處， 我舍梵天樂； 為聽如是經， 亦常為擁護。」
爾時，魔王子名曰商主合掌恭敬，說伽他曰：
「若有受持此， 正義相應經；
【現代漢語翻譯】 現代漢語譯本 『長久安住於此者；奉持佛教的緣故，護持這部經。與四梵住（慈、悲、喜、舍）相應，以四聖諦（苦、集、滅、道）莊嚴；降伏四魔（煩惱魔、五蘊魔、死魔、天魔）的緣故，護持這部經。虛空成為實質障礙，實質障礙成為虛空；諸佛所護持的，沒有誰能夠傾動它。』
這時，四大天王聽到佛陀說這護持妙法，各自生起隨喜護持正法的心，一時同聲說了偈頌：
『我如今對這部經，以及男女眷屬；都一心擁護，使它得以廣泛流通。若有人受持這部經，能作為菩提（覺悟）的因；我常在四方，擁護並且承事他。』
這時，天帝釋（帝釋天）合掌恭敬，說了偈頌：
『諸佛證得此法，爲了報恩的緣故；饒益菩薩眾，出世演說這部經。我對那些諸佛，報恩常行供養；護持這樣的經，以及受持經的人。』
這時，睹史多天子（彌勒菩薩所住之天）合掌恭敬，說了偈頌：
『佛陀說這樣的經，若有人能夠受持；當安住菩提之位，來生往生睹史多天。世尊我慶幸喜悅，捨棄天上的殊勝果報；住在贍部洲（人間），宣揚這部經典。』
這時，索訶世界主梵天王（大梵天）合掌恭敬，說了偈頌：
『諸禪定靜慮無量，諸乘（聲聞乘、緣覺乘、菩薩乘）及解脫；都從此經而出，因此演說這部經。若有講說這部經的地方，我捨棄梵天之樂；爲了聽聞這樣的經，也常為之擁護。』
這時，魔王子名叫商主合掌恭敬，說了偈頌：
『若有人受持這，與正義相應的經；』
【English Translation】 English version 『Those who dwell here for long; because they uphold the Buddha's teachings, they protect this Sutra. Corresponding to the Four Brahma-viharas (loving-kindness, compassion, sympathetic joy, equanimity), adorned with the Four Noble Truths (suffering, origin, cessation, path); because they subdue the Four Maras (affliction mara, skandha mara, death mara, deva mara), they protect this Sutra. Emptiness becomes substantial obstruction, substantial obstruction becomes emptiness; what is protected by all the Buddhas, no one can shake.』
At that time, the Four Great Heavenly Kings, hearing the Buddha speak this wonderful Dharma of protection, each generated a mind of rejoicing and protecting the Right Dharma, and together spoke in unison the following Gatha:
『I now, for this Sutra, and the male and female relatives; all wholeheartedly protect, so that it may be widely circulated. If there is one who upholds this Sutra, able to create the cause of Bodhi (enlightenment); I will always in the four directions, protect and serve him.』
At that time, Sakra, Lord of the Devas (Indra), with palms joined in reverence, spoke the following Gatha:
『The Buddhas realize this Dharma, for the sake of repaying kindness; benefiting the Bodhisattva assembly, appearing in the world to expound this Sutra. I, to those Buddhas, repay kindness and constantly make offerings; protecting such a Sutra, and those who uphold the Sutra.』
At that time, the Tushita Heavenly Son (resident of Maitreya Bodhisattva), with palms joined in reverence, spoke the following Gatha:
『The Buddha speaks such a Sutra, if there is one who can uphold it; he will abide in the position of Bodhi, and be reborn in the Tushita Heaven in the next life. World Honored One, I rejoice and am delighted, abandoning the superior reward of the heavens; dwelling in Jambudvipa (the human world), proclaiming this Sutra.』
At that time, the Brahma King, Lord of the Saha World (Mahabrahma), with palms joined in reverence, spoke the following Gatha:
『All immeasurable meditative concentrations, all vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and liberations; all come forth from this Sutra, therefore expound this Sutra. If there is a place where this Sutra is spoken, I abandon the joy of the Brahma Heaven; in order to hear such a Sutra, I also constantly protect it.』
At that time, the Mara Prince named Merchant Lord, with palms joined in reverence, spoke the following Gatha:
『If there is one who receives and upholds this, Sutra corresponding to the Righteous Meaning;』
不隨魔所行， 凈除魔惡業。 我等於此經， 亦當勤守護； 發大精進意， 隨處廣流通。」
爾時，魔王合掌恭敬，說伽他曰：
「若有持此經， 能伏諸煩惱； 如是眾生類， 擁護令安樂。 若有說是經， 諸魔不得便； 由佛威神故， 我當擁護彼。」
爾時，妙吉祥天子亦于佛前說伽他曰：
「諸佛妙菩提， 於此經中說； 若持此經者， 是供養如來。 我當持此經， 為俱胝天說； 恭敬聽聞者， 勸至菩提處。」
爾時，慈氏菩薩合掌恭敬，說伽他曰：
「若見住菩提， 與為不請友； 乃至捨身命， 為護此經王。 我聞如是法， 當往睹史天； 由世尊加護， 廣為人天說。」
爾時，上座大迦葉波合掌恭敬，說伽他曰：
「佛于聲聞乘， 說我鮮智慧； 我今隨自力， 護持如是經。 若有持此經， 我當攝受彼； 授其詞辯力， 常隨贊善哉。」
爾時，具壽阿難陀合掌向佛，說伽他曰：
「我親從佛聞， 無量眾經典； 未曾聞如是， 深妙法中王。 我今聞是經， 親于佛前受； 諸樂菩提者， 當爲廣宣通。」
爾時，世尊見諸菩薩人天大眾
【現代漢語翻譯】 現代漢語譯本 不隨從魔的行徑，徹底清除魔的邪惡行為。 我們對於這部經典，也應當勤奮守護； 發起廣大的精進之心，在任何地方廣泛流通。
這時，魔王合掌恭敬，說了這首偈頌：
『如果有人受持這部經典，能夠降伏各種煩惱； 對於這樣的眾生，我會擁護他們，使他們安樂。 如果有人宣說這部經典，各種魔都無法得逞； 由於佛的威神之力，我應當擁護他們。』
這時，妙吉祥天子（Mañjuśrī, 文殊菩薩的另一種稱謂）也在佛前說了這首偈頌：
『諸佛的微妙菩提（bodhi, 覺悟），都在這部經典中宣說； 如果有人受持這部經典，就是供養如來（Tathāgata, 佛的稱號之一）。 我應當受持這部經典，為無數的天人宣說； 對於恭敬聽聞的人，勸導他們到達菩提之處。』
這時，慈氏菩薩（Maitreya, 即彌勒菩薩）合掌恭敬，說了這首偈頌：
『如果見到安住于菩提的人，就做不請自來的朋友； 乃至捨棄身命，也要守護這部經王。 我聽聞這樣的佛法，應當前往兜率天（Tuṣita Heaven）； 由於世尊（Bhagavan, 佛的稱號之一）的加持，廣泛地為人天宣說。』
這時，上座大迦葉波（Mahākāśyapa, 佛陀的十大弟子之一）合掌恭敬，說了這首偈頌：
『佛在聲聞乘（Śrāvakayāna, 小乘佛教）中，說我缺乏智慧； 我現在隨自己的能力，護持這部經典。 如果有人受持這部經典，我應當攝受他們； 授予他們言辭辯論的力量，常常隨喜讚歎「善哉」。』
這時，具壽阿難陀（Ānanda, 佛陀的十大弟子之一）合掌向佛，說了這首偈頌：
『我親自從佛那裡聽聞，無量無數的經典； 從未聽聞過像這樣，深奧微妙的法中之王。 我現在聽聞這部經典，親自在佛前接受； 對於那些樂於追求菩提的人，應當為他們廣泛宣揚流通。』
這時，世尊（Bhagavan, 佛的稱號之一）見到各位菩薩（bodhisattva, 追求覺悟的修行者）、人天大眾
【English Translation】 English version Not following the ways of Māra (魔, the personification of evil), completely purify the evil deeds of Māra. We should also diligently protect this sūtra (經, Buddhist scripture); Generate a great spirit of diligence, and widely circulate it everywhere.
At that time, the Māra King, with palms joined in reverence, spoke this gāthā (伽他, verse):
'If there are those who uphold this sūtra, they can subdue all afflictions; For such beings, I will protect them and bring them peace and happiness. If there are those who expound this sūtra, all Māras will be unable to take advantage; By the power of the Buddha's (佛) majesty, I shall protect them.'
At that time, the celestial being Mañjuśrī (妙吉祥天子, bodhisattva of wisdom) also spoke this gāthā before the Buddha:
'The wonderful bodhi (菩提, enlightenment) of all Buddhas is spoken of in this sūtra; If there are those who uphold this sūtra, it is an offering to the Tathāgata (如來, 'Thus Gone One', an epithet of the Buddha). I shall uphold this sūtra and speak it for countless devas (天, celestial beings); To those who respectfully listen, I will encourage them to reach the place of bodhi.'
At that time, the bodhisattva Maitreya (慈氏菩薩, the future Buddha) with palms joined in reverence, spoke this gāthā:
'If I see those who abide in bodhi, I will be an uninvited friend; Even to the point of sacrificing my life, I will protect this king of sūtras. Having heard such Dharma (法, Buddhist teachings), I shall go to the Tuṣita Heaven (睹史天, one of the six heavens of the desire realm); By the blessing of the Bhagavan (世尊, 'Blessed One', an epithet of the Buddha), I will widely speak it for humans and devas.'
At that time, the elder Mahākāśyapa (大迦葉波, one of the Buddha's principal disciples) with palms joined in reverence, spoke this gāthā:
'The Buddha said in the Śrāvakayāna (聲聞乘, the 'Vehicle of Hearers') that I have little wisdom; Now, according to my ability, I will uphold this sūtra. If there are those who uphold this sūtra, I shall embrace them; Granting them the power of eloquence, I will always follow and praise 'Excellent!'
At that time, the venerable Ānanda (阿難陀, one of the Buddha's principal disciples) with palms joined towards the Buddha, spoke this gāthā:
'I have personally heard from the Buddha countless sūtras; I have never heard of such a profound and wonderful king among the Dharma. Now that I have heard this sūtra, I personally receive it before the Buddha; For those who delight in bodhi, I shall widely proclaim and circulate it.'
At that time, the Bhagavan (世尊, 'Blessed One', an epithet of the Buddha) saw the various bodhisattvas (菩薩, beings striving for enlightenment), humans, and devas
各各發心，於此經典流通擁護，勸進菩薩廣利眾生，贊言：「善哉！善哉！汝等能于如是微妙經王虔誠流佈，乃至於我般涅槃后，不令散滅，即是無上菩提正因，所獲功德于恒沙劫說不能盡。若有苾芻、苾芻尼、鄔波索迦、鄔波斯迦，及余善男子、善女人等，供養恭敬，書寫流通，為人解說，所獲功德亦復如是，是故汝等應勤修習。」
爾時，無量無邊恒沙大眾，聞佛說已，皆大歡喜，信受奉行。
金光明最勝王經卷第十
此經梵筴，英國王立亞細亞協會所藏，比諸當譯頗有所缺，若陀羅尼不存者甚多矣。即依宗教大學圖書館西藏譯本，對比出之。蓋蕃藏《金光明經》有兩部，其一實原義凈漢本吻合，固其所已耳；而間有少異，讀者就知焉。
【現代漢語翻譯】 現代漢語譯本： 各自發起菩提心，對於這部經典進行流通、擁護，勸勉菩薩們廣泛利益眾生，讚歎說：『太好了！太好了！你們能夠對於這樣微妙的經中之王虔誠地流通，乃至在我涅槃之後，不讓它散失磨滅，這就是無上菩提的正因，所獲得的功德即使經過恒河沙數般的劫數也說不完。如果有比丘（Bhikkhu，出家男子）、比丘尼（Bhikkhuni，出家女子）、鄔波索迦（Upasaka，在家男居士）、鄔波斯迦（Upasika，在家女居士），以及其他善男子、善女人等，供養恭敬這部經典，書寫流通，為他人解說，所獲得的功德也同樣是不可估量的，所以你們應當勤奮地修習。』 當時，無量無邊如同恒河沙數般的大眾，聽聞佛陀所說之後，都非常歡喜，深信不疑，並決心遵照奉行。 《金光明最勝王經》卷第十 這部經的梵文版本，收藏在英國皇家亞洲學會，與現在翻譯的版本相比，頗有一些缺失，特別是陀羅尼（Dharani，總持，咒語）缺失的很多。現在依據宗教大學圖書館的**譯本，對比整理出來。藏文《金光明經》有兩部，其中一部實際上與義凈法師翻譯的漢文字完全吻合，這本來就是如此；而其中間或有一些差異，讀者自然會知道。
【English Translation】 English version: Each one generating the Bodhi mind, circulating and protecting this scripture, encouraging Bodhisattvas to widely benefit sentient beings, praising: 'Excellent! Excellent! You are able to circulate such a subtle King of Scriptures with reverence, and even after my Nirvana, not allowing it to be scattered and extinguished. This is the direct cause of unsurpassed Bodhi, and the merits obtained cannot be fully described even after countless kalpas like the sands of the Ganges. If there are Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), and other good men and good women, who offer and respect this scripture, write and circulate it, and explain it to others, the merits obtained are also immeasurable. Therefore, you should diligently practice it.' At that time, the immeasurable and boundless multitude, as numerous as the sands of the Ganges, hearing what the Buddha said, were all greatly rejoiced, believed and accepted it, and resolved to practice accordingly. The Suvarnaprabhasottama Sutra, Volume 10 The Sanskrit version of this scripture, collected by the Royal Asiatic Society in England, has some omissions compared to the currently translated version, especially many Dharanis (mantras) are missing. It is now compiled and compared based on the ** translation from the library of Religious University. There are two Tibetan versions of the Suvarnaprabhasa Sutra, one of which actually completely matches the Chinese version translated by the Master Yijing, which is originally the case; and there are some occasional differences, which the reader will naturally know.