T16n0673_大乘同性經
大正藏第 16 冊 No. 0673 大乘同性經
No. 673 [No. 674]
大乘同性經卷上(亦名一切佛行入智毗盧遮那藏說經)
周宇文氏天竺三藏阇那耶舍譯
如是我聞：
一時，婆伽婆住在大摩羅耶精妙山頂摩訶園林華池沼邊大持咒神所居止處人不能行最得道者所居之處，共大比丘千二百五十人俱，一切皆是摩訶聲聞，所作已辦，已過一切凡夫之地，其名曰：尊者阿若憍陳如、尊者阿說示、尊者摩訶迦葉、尊者舍利弗、尊者摩訶目揵連，與如是等諸大聲聞。復有菩薩摩訶薩眾，皆大菩薩，悉得一切菩薩三昧陀羅尼行，一切已住諸菩薩地，其名曰：聖者彌勒菩薩摩訶薩、大意菩薩摩訶薩、益意菩薩摩訶薩、堅意菩薩摩訶薩、定意菩薩摩訶薩、無盡意菩薩摩訶薩、無邊意菩薩摩訶薩、海意菩薩摩訶薩、正定意菩薩摩訶薩、凈意菩薩摩訶薩、智意菩薩摩訶薩，如是等一切各各佛剎已得受記，為阿耨多羅三藐三菩提轉法輪故。復有最上最勝天、龍、夜叉、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，並持咒神及非人等，種種形容、天冠衣服，執持器杖並諸幢蓋，及諸鬼神、仙人眾等，皆來集坐為欲聽法。
爾時世尊，眾如大海前後圍繞，有所說法初中
【現代漢語翻譯】 現代漢語譯本 《大乘同性經》捲上（亦名《一切佛行入智毗盧遮那藏說經》）
周朝宇文氏 天竺三藏 阇那耶舍 譯
如是我聞：
一時，婆伽婆（Bhagavan，世尊）住在大摩羅耶（Mahāmalaya）精妙山頂的摩訶（Mahā）園林，華池沼邊，這是大持咒神所居住的地方，人跡罕至，唯有最得道者才能到達。與會的有大比丘一千二百五十人，他們都是摩訶聲聞（Mahā-śrāvaka，大弟子），已經完成了所有應做之事，超越了一切凡夫的境界。他們的名字是：尊者阿若憍陳如（Ājñāta-kauṇḍinya）、尊者阿說示（Aśvajit）、尊者摩訶迦葉（Mahākāśyapa）、尊者舍利弗（Śāriputra）、尊者摩訶目犍連（Mahāmaudgalyāyana），以及其他諸如此類的大聲聞。還有菩薩摩訶薩（Bodhisattva-mahāsattva）眾，他們都是大菩薩，已經獲得了所有菩薩的三昧（samādhi，禪定）和陀羅尼（dhāraṇī，總持），安住于各個菩薩的果位。他們的名字是：聖者彌勒菩薩摩訶薩（Maitreya Bodhisattva-mahāsattva）、大意菩薩摩訶薩（Mahāmati Bodhisattva-mahāsattva）、益意菩薩摩訶薩（Varamati Bodhisattva-mahāsattva）、堅意菩薩摩訶薩（Dṛḍhamati Bodhisattva-mahāsattva）、定意菩薩摩訶薩（Stiramati Bodhisattva-mahāsattva）、無盡意菩薩摩訶薩（Akṣayamati Bodhisattva-mahāsattva）、無邊意菩薩摩訶薩（Anantamati Bodhisattva-mahāsattva）、海意菩薩摩訶薩（Sāgaramati Bodhisattva-mahāsattva）、正定意菩薩摩訶薩（Samādhimati Bodhisattva-mahāsattva）、凈意菩薩摩訶薩（Vimalamati Bodhisattva-mahāsattva）、智意菩薩摩訶薩（Matimati Bodhisattva-mahāsattva），他們都在各自的佛剎（Buddhakṣetra，佛土）得到了授記，爲了證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）而轉法輪。還有最上最勝的天（Deva）、龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kiṃnara）、摩睺羅伽（Mahoraga），以及持咒神和非人等，他們都以各種各樣的形象，頭戴天冠，身穿華麗的衣服，手持器杖和各種幢幡寶蓋，還有鬼神、仙人等，都聚集在一起，爲了聽聞佛法。
這時，世尊被大眾如大海般前後圍繞，開始宣說佛法，從初到中，都...
【English Translation】 English version The Great Vehicle Homogeneity Sutra, Volume 1 (also known as The Sutra Spoken from the Treasury of Vairocana's Wisdom Entering the Conduct of All Buddhas)
Translated by Tripiṭaka Master Jñānayaśas from India during the Zhou Dynasty of the Yuwen Clan
Thus have I heard:
At one time, the Bhagavan (World Honored One) was dwelling at the Mahā (Great) Garden on the summit of the exquisite Mount Mahāmalaya, near the lotus pond, a place inhabited by great mantra-holding deities, inaccessible to ordinary people, a place where only those who have attained the highest realization can reside. He was accompanied by twelve hundred and fifty great Bhikshus (monks), all of whom were Mahā-śrāvakas (Great Hearers), having accomplished what needed to be done, having transcended the realm of all ordinary beings. Their names were: Venerable Ājñāta-kauṇḍinya, Venerable Aśvajit, Venerable Mahākāśyapa, Venerable Śāriputra, Venerable Mahāmaudgalyāyana, and other such great Hearers. There were also Bodhisattva-mahāsattvas (Great Bodhisattvas), all of whom were great Bodhisattvas, having attained all the Samādhis (meditative absorptions) and Dhāraṇīs (retentive powers) of Bodhisattvas, abiding in all the Bodhisattva stages. Their names were: the Holy Maitreya Bodhisattva-mahāsattva, Mahāmati Bodhisattva-mahāsattva, Varamati Bodhisattva-mahāsattva, Dṛḍhamati Bodhisattva-mahāsattva, Stiramati Bodhisattva-mahāsattva, Akṣayamati Bodhisattva-mahāsattva, Anantamati Bodhisattva-mahāsattva, Sāgaramati Bodhisattva-mahāsattva, Samādhimati Bodhisattva-mahāsattva, Vimalamati Bodhisattva-mahāsattva, Matimati Bodhisattva-mahāsattva, all of whom had received predictions in their respective Buddha-kṣetras (Buddha-fields), for the sake of turning the Dharma wheel of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). There were also the highest and most excellent Devas (gods), Nāgas (dragons), Yakṣas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kiṃnaras (celestial musicians), Mahoragas (great serpents), along with mantra-holding deities and non-human beings, in various forms, wearing celestial crowns and garments, holding implements and various banners and canopies, as well as ghosts, deities, immortals, and other assemblies, all gathered together, desiring to hear the Dharma.
At that time, the World Honored One, surrounded by the assembly like a great ocean, began to expound the Dharma, from the beginning to the middle, and...
后善，其義深遠其語巧妙，具足廣說清凈梵行。爾時楞伽大城之中，有羅剎王名毗毗沙那，治化于彼。時毗毗沙那楞伽王，聞佛今住大摩羅耶精妙山頂摩訶園林華池沼邊大持咒神所居之處人不能行最得道處，與千二百五十比丘現說梵行。時毗毗沙那楞伽王，即生念言：「如來名字世間希有，如優曇華于無數時乃一得聞，何況值佛。我於是中無量無數時不得聞法，猶如盲龜遇浮木孔，是中諸佛及以佛法、入佛境界證佛道者，如是之事倍復最難。我若赍持多諸珍寶，及真珠貫、無量香華、末香涂香、華冠衣服、寶幢幡蓋，並及繒束、音樂歌贊，與我眷屬往詣佛所，到佛所已以此種種供養之具供養如來，欲問正法，報我一生。」
時毗毗沙那楞伽王，普皆宣告諸羅剎眾：「汝等可共同心和合，捉持豐足勝妙金銀摩尼寶珠、珂玉琉璃珊瑚馬瑙真珠瓔珞並赤真珠，種種精妙無量香華，作諸音樂及以歌贊，須向佛所，如來法王三界最勝，無上福聚具足眾相，一切智見無上福田，我等向彼持此供具以用供養。所以者何？于無數時，值佛出世得見佛難、離八難難、聞三寶難。」
作此念已，爾時毗毗沙那楞伽王，于其眾中說偈告言：
「無量無數時， 佛乃現世間， 欲離於八難， 復經無量世， 百千億劫中
【現代漢語翻譯】 現代漢語譯本： 后善之言，其意義深遠，其言辭巧妙，完整地闡述了清凈的梵行。當時，在楞伽大城之中，有一位羅剎王名叫毗毗沙那（Vibhisana，守護神），統治著那裡。當時，毗毗沙那·楞伽王（Vibhisana，楞伽城的守護神），聽說佛陀現在居住在大摩羅耶（Mahamalaya）精妙山頂的摩訶（Maha）園林，華池沼澤旁邊，那是大持咒神所居住的地方，人跡罕至，是最容易得道之處，佛陀與一千二百五十位比丘在那裡宣講梵行。當時，毗毗沙那·楞伽王（Vibhisana，楞伽城的守護神）心中想道：『如來的名號在世間極為稀有，就像優曇花一樣，無數劫才能得聞一次，更何況是值遇佛陀。我在這無量無數的時間裡都無法聽聞佛法，就像盲龜遇到浮木孔一樣困難。而諸佛以及佛法、進入佛的境界、證得佛道的人，這樣的事情更是難上加難。我如果能夠攜帶眾多的珍寶，以及真珠串、無量的香花、末香涂香、華冠衣服、寶幢幡蓋，以及繒束、音樂歌贊，與我的眷屬一同前往佛陀所在之處，到達佛陀那裡之後，用這些種種供養之物來供養如來，想要請問正法，以報答我的一生。』 當時，毗毗沙那·楞伽王（Vibhisana，楞伽城的守護神）普告所有的羅剎眾：『你們可以同心協力，拿取豐足殊勝的金銀、摩尼寶珠、珂玉琉璃、珊瑚瑪瑙、真珠瓔珞以及赤真珠，各種精妙無量的香花，製作各種音樂以及歌贊，必須前往佛陀所在之處，如來法王是三界中最殊勝的，具有無上的福德聚集，具足各種相好，具有一切智慧見解，是無上的福田，我們前往那裡，拿著這些供養之物用來供養。這是為什麼呢？因為在無數的時間裡，值遇佛陀出世很難，脫離八難很難，聽聞三寶很難。』 產生了這個想法之後，當時，毗毗沙那·楞伽王（Vibhisana，楞伽城的守護神）在他的部眾之中用偈頌說道： 『無量無數時，佛乃現世間，欲離於八難，復經無量世，百千億劫中』
【English Translation】 English version: Then, the words of the Well-gone One, their meaning profound, their language skillful, fully expound the pure conduct of Brahman. At that time, in the great city of Lanka, there was a Rakshasa king named Vibhisana (Vibhisana, guardian deity), who ruled there. At that time, Vibhisana, the King of Lanka (Vibhisana, guardian deity of Lanka), heard that the Buddha was now residing on the exquisite summit of Mount Mahamalaya (Mahamalaya), in the Maha (Maha) Garden, by the lotus pond, a place inhabited by great mantra-holding deities, inaccessible to humans, and the easiest place to attain enlightenment, where the Buddha was expounding the conduct of Brahman to twelve hundred and fifty Bhikkhus. At that time, Vibhisana, the King of Lanka (Vibhisana, guardian deity of Lanka), thought to himself: 'The name of the Tathagata is extremely rare in the world, like the Udumbara flower, which is heard of only once in countless eons, let alone encountering the Buddha. I have been unable to hear the Dharma for countless eons, as difficult as a blind turtle encountering a floating piece of wood with a hole. And the Buddhas, the Dharma, entering the realm of the Buddha, and those who attain the path of the Buddha, such things are even more difficult. If I could carry many treasures, as well as strings of pearls, countless fragrant flowers, powdered incense, scented ointment, floral crowns, clothing, jeweled banners and canopies, as well as silk bundles, music and songs of praise, and go with my retinue to the place where the Buddha is, and upon arriving there, use these various offerings to make offerings to the Tathagata, desiring to ask about the true Dharma, to repay my life.' At that time, Vibhisana, the King of Lanka (Vibhisana, guardian deity of Lanka), proclaimed to all the Rakshasa assembly: 'You should all unite in heart and mind, take abundant and excellent gold and silver, Mani jewels, shells, jade, lapis lazuli, coral, agate, pearl necklaces, and red pearls, various exquisite and countless fragrant flowers, create various music and songs of praise, and must go to the place where the Buddha is. The Tathagata, the King of Dharma, is the most supreme in the three realms, possessing unsurpassed merit and accumulation, complete with all auspicious marks, possessing all wisdom and insight, is the unsurpassed field of merit. We are going there, taking these offerings to make offerings. Why is this? Because in countless eons, it is difficult to encounter the Buddha appearing in the world, difficult to escape the eight difficulties, and difficult to hear the Three Jewels.' Having generated this thought, at that time, Vibhisana, the King of Lanka (Vibhisana, guardian deity of Lanka), spoke in verse among his assembly, saying: 'For countless eons, the Buddha appears in the world, to escape the eight difficulties, one must pass through countless eons, in hundreds of thousands of millions of kalpas.'
， 希逢於世尊， 譬如優曇華， 無數時乃出。 地獄與畜生， 最苦餓鬼道， 往來於六趣， 展轉如車輪。 令此眾生類， 離諸八難厄， 利益眾生故， 故出世間燈， 智日光所照， 能破無明盲。 相隨至彼處， 供養無上尊， 教天人世中， 供養獲大果。」
爾時毗毗沙那楞伽王說此偈已，佛神力故，于虛空中放百千億那由他大光明網，遍照楞伽大城。照已，毗毗沙那及一切羅剎眾，皆悉踴躍。爾時彼大光明焰中，演出甚深法相之偈：
「諸法本寂空無我， 眾生初中后叵得， 譬如虛幻夢泡焰， 霧電水沫旋火輪。 世諦緣法悉非真， 無明愛根世間現， 真觀無愛及無明， 諸法如空凈叵說。」
爾時毗毗沙那楞伽王，聞彼光明網中演出如是法相偈已，即得甚深無我法忍；彼羅剎眾中或得忍者，或有發於菩提心者，或有發順忍者，有實見者。時毗毗沙那楞伽王，于佛法中明瞭無疑，既著菩提堅鉀鎧已，復發此愿而說偈言：
「天人及與阿修羅， 一切梵王上天眾， 如此無上最妙法， 彼等未曾得覺見。 我應未來得斯法， 具足一切無礙智， 此世界中成佛道， 度脫無量億眾生。 演說諸佛微妙法，
【現代漢語翻譯】 現代漢語譯本： 希望能夠遇到世尊（Bhagavan，佛的尊稱）， 就像優曇華（udumbara，一種稀有的花）一樣，無數時間才出現一次。 地獄、畜生、最痛苦的餓鬼道， 在六道（gati，眾生輪迴的六個去處）中往來，像車輪一樣輾轉不停。 爲了讓這些眾生，脫離八難（astanau apratilabdhayah，沒有機會修行佛法的八種困境）的困厄， 爲了利益眾生，所以佛才出現於世間，如同明燈一般， 佛的智慧之光照耀，能夠破除無明（avidya，對事物真相的迷惑）的黑暗。 （我們）跟隨（佛）到達那個地方，供養無上尊（anuttara，對佛的尊稱）， 教導天人和世間的人們，供養佛可以獲得巨大的果報。
當時，毗毗沙那楞伽王（Vibhishana，楞伽城的國王）說完這些偈頌后，由於佛的神力，在虛空中放出百千億那由他（nayuta，數量單位）的大光明網，遍照楞伽（Lanka）大城。照耀之後，毗毗沙那和所有的羅剎（Rakshasa，一種惡鬼）眾，都感到非常歡喜。當時，在那大光明焰中，演說出甚深法相的偈頌：
『一切諸法的本性是寂靜空無自我的，眾生在初、中、后都不可得。 譬如虛幻、夢境、水泡、火焰，霧、閃電、水沫、旋轉的火輪。 世俗諦（samvriti-satya，相對真理）的因緣法都不是真實的，因為無明和愛慾的根本才顯現出世間。 以真正的智慧觀察，就沒有愛慾和無明，一切諸法如同虛空一樣清凈，不可言說。』
當時，毗毗沙那楞伽王，聽到那光明網中演說出這樣的法相偈頌后，立刻獲得了甚深無我法忍（anatmika-dharma-ksanti，對無我之法的深刻領悟）；那些羅剎眾中，有的獲得了忍，有的發起了菩提心（bodhicitta，追求覺悟的心），有的發起了隨順忍，有的真正見到了真理。當時，毗毗沙那楞伽王，對於佛法明瞭無疑，已經穿上了菩提的堅固鎧甲，又發願並說了以下偈頌：
『天人以及阿修羅（Asura，一種神），一切梵天王和上天的眾生， 如此無上最微妙的佛法，他們都未曾覺悟和見到。 我應當在未來獲得這樣的佛法，具足一切無礙的智慧， 在這世界中成就佛道，度脫無量億的眾生。 演說諸佛微妙的佛法，
【English Translation】 English version: Hoping to meet the World Honored One (Bhagavan, an honorific title for the Buddha), It's like the udumbara flower (udumbara, a rare flower), which appears only once in countless eons. Hell, animals, and the most painful realm of hungry ghosts, Wandering in the six realms (gati, the six destinations of sentient beings' reincarnation), revolving like a wheel. To enable these sentient beings to escape the suffering of the eight adversities (astanau apratilabdhayah, eight conditions where one cannot practice the Dharma), For the benefit of sentient beings, the Buddha appears in the world like a lamp, The light of the Buddha's wisdom shines, able to break the darkness of ignorance (avidya, delusion about the true nature of reality). (We) follow (the Buddha) to that place, offering to the Supreme One (anuttara, an honorific title for the Buddha), Teaching gods and humans in the world that offering to the Buddha can bring great rewards.
At that time, Vibhishana, the King of Lanka, after reciting these verses, by the power of the Buddha, emitted hundreds of thousands of billions of nayutas (nayuta, a unit of measurement) of great light nets in the sky, illuminating the great city of Lanka. After the illumination, Vibhishana and all the Rakshasa (Rakshasa, a type of demon) beings were overjoyed. At that time, from within that great light flame, verses of profound Dharma characteristics were spoken:
'All dharmas are fundamentally silent, empty, and without self; sentient beings are unattainable in the beginning, middle, and end. Like illusions, dreams, bubbles, flames, fog, lightning, water foam, and rotating fire wheels. The conditioned dharmas of conventional truth (samvriti-satya, relative truth) are not real, because ignorance and the root of craving manifest the world. With true wisdom, there is no craving and no ignorance; all dharmas are like the emptiness of space, pure and indescribable.'
At that time, Vibhishana, the King of Lanka, after hearing these verses of Dharma characteristics spoken from the light net, immediately attained profound non-self Dharma-acceptance (anatmika-dharma-ksanti, deep understanding of the Dharma of non-self); among those Rakshasa beings, some attained acceptance, some aroused the Bodhi mind (bodhicitta, the mind of seeking enlightenment), some aroused compliant acceptance, and some truly saw the truth. At that time, Vibhishana, the King of Lanka, was clear and without doubt about the Buddha's Dharma, and having put on the firm armor of Bodhi, he made this vow and spoke the following verses:
'Gods, humans, and Asuras (Asura, a type of deity), all Brahma Kings and beings of the upper heavens, Such supreme and wonderful Dharma, they have never awakened to or seen. I shall attain such Dharma in the future, possessing all unobstructed wisdom, Attaining Buddhahood in this world, liberating countless billions of sentient beings. Expounding the wonderful Dharma of all Buddhas,
最勝無漏八聖道， 令我所作無邊智， 三十二相莊嚴身。 若有精勤行善行， 及佛功德行滿足， 利益眾生脫怖畏， 持諸功德滅有塵， 面如日月凈光明， 於三界中得作佛。」
爾時毗毗沙那楞伽王，于阿耨多羅三藐三菩提得不退轉，即隨其意，應念出生種種精妙華香、涂香末香、華冠衣服、寶幢幡蓋、摩尼繒束、真珠瓔珞，作諸伎樂擊掌歌讚妙聲遍滿，讚歎如來功德相好。持如是等諸供養具，與其眷屬於虛空中，如鵝王行來向佛所，至佛所已從空而下。時毗毗沙那楞伽王，與眷屬俱向佛合掌，接世尊足頂禮百遍，禮拜訖已繞佛三匝乃至千匝。時毗毗沙那楞伽王，即于佛所五體投地如斫樹倒，復說此言：「南無無量功德莊嚴最上法身師子丈夫三界最勝世尊釋迦牟尼至真等正覺。」出此語已即起合掌，於世尊前說偈讚歎：
「昔世億生轉精事， 難行苦行求菩提， 佈施飲食及衣乘， 億數七珍與乞者， 不思議劫無悔吝， 舍國聚落及臣民， 王宮莊嚴寶豐滿， 億劫難捨皆能捨。 昔名王子須大拏， 于山林中施妻子， 前舍自身救產虎， 割其身肉濟窮鴿， 挑眼施盲婆羅門， 于彼生中無怨恨， 施頭為求菩提因， 心於索者常歡喜。
【現代漢語翻譯】 現代漢語譯本 最殊勝的無漏八聖道， 使我所作具有無邊的智慧，以及三十二種殊勝的相好莊嚴之身。 如果有人精進勤奮地行持善行，並且圓滿佛陀的功德行， 就能利益眾生，使他們脫離怖畏，持有各種功德，滅除三有之塵勞， 面容如同日月般清凈光明，在三界之中得以成佛。
當時，毗毗沙那楞伽王（Vibhisana, King of Lanka），在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉的境界，隨即心想事成，應念之間出生種種精妙的華香、涂香末香、華冠衣服、寶幢幡蓋、摩尼寶珠串、真珠瓔珞，並演奏各種樂器，擊掌歌頌，美妙的聲音遍滿虛空，讚歎如來的功德和殊勝的相好。他手持這些供養之物，與他的眷屬一起在虛空中，如同鵝王一般行進，來到佛陀所在之處，到達佛陀處后從空中降下。當時，毗毗沙那楞伽王與眷屬一起向佛陀合掌，以頭頂禮拜世尊的雙足百遍，禮拜完畢后繞佛三匝乃至千匝。當時，毗毗沙那楞伽王就在佛陀面前五體投地，如同砍斷的樹木倒下一般，並且說道：『頂禮無量功德莊嚴的最上法身，如獅子般雄猛的丈夫，三界中最殊勝的世尊釋迦牟尼（Sakyamuni）至真等正覺。』說完這些話后，他起身合掌，在世尊面前以偈頌讚嘆：
『過去世無數劫中，您精進不懈， 難行能行，苦行以求菩提， 佈施飲食以及衣物車乘， 無數的七寶施與乞討者， 在不可思議的劫數中，沒有絲毫的後悔吝惜， 捨棄國家、聚落以及臣民， 王宮的莊嚴充滿寶藏， 億劫都難以捨棄的，您都能捨棄。 過去您名為王子須大拏（Sudāna）， 在山林中佈施妻子兒女， 先前捨棄自身救助飢餓的母虎， 割下身上的肉來救濟可憐的鴿子， 挖出眼睛佈施給瞎眼的婆羅門， 在那些生命中沒有絲毫的怨恨， 佈施頭顱是爲了尋求菩提的因緣， 對於索求者，心中常常充滿歡喜。
【English Translation】 English version The most supreme, undefiled Eightfold Noble Path, Enables me to possess boundless wisdom in all my actions, and a body adorned with the thirty-two auspicious marks. If one diligently practices good deeds, and perfects the meritorious conduct of the Buddha, One can benefit sentient beings, freeing them from fear, holding all merits, and extinguishing the dust of the three realms of existence, With a face as pure and radiant as the sun and moon, one can attain Buddhahood in the three realms.
At that time, Vibhisana, King of Lanka, having attained irreversibility in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), immediately, according to his wish, spontaneously generated various exquisite flowers, fragrant perfumes, scented powders, floral crowns, garments, jeweled banners and canopies, Mani jewel streamers, and pearl necklaces. He also produced various musical instruments, clapping his hands and singing praises, with wondrous sounds filling the void, extolling the Tathagata's merits and auspicious marks. Holding these offerings, he and his retinue traveled through the sky like a king of geese, approaching the Buddha's location, and descended from the sky upon reaching the Buddha. Then, Vibhisana, King of Lanka, together with his retinue, joined their palms towards the Buddha, bowed their heads to the World Honored One's feet a hundred times, and circumambulated the Buddha three times, even up to a thousand times. At that time, Vibhisana, King of Lanka, prostrated himself before the Buddha, with his five limbs touching the ground, like a tree being felled, and proclaimed: 'Namo (Homage to) the immeasurable meritorious adornments of the supreme Dharma body, the lion-like hero, the most victorious World Honored One, Sakyamuni (Sage of the Sakyas), the perfectly enlightened one.' After uttering these words, he rose, joined his palms, and praised the World Honored One with verses:
『In past lives, for countless eons, you exerted yourself diligently, Enduring difficult practices to seek Bodhi, Giving alms of food, drink, clothing, and vehicles, Countless treasures to those who begged, In inconceivable eons, without any regret or stinginess, Relinquishing countries, villages, and subjects, The royal palace, adorned and filled with treasures, All that was difficult to give up for countless eons, you were able to give away. In the past, you were named Prince Sudāna, In the mountains and forests, you gave away your wife and children, Previously, you gave your own body to save a starving tigress, Cutting off your own flesh to save a poor dove, Plucking out your eyes to give to a blind Brahmin, In those lives, there was no resentment, Giving your head to seek the cause of Bodhi, Your heart was always filled with joy for those who asked.』
為護戒品長清凈， 不犯聖行順無為， 不斷生命盜他物， 常順梵行世無妒， 離於飲酒不妄語， 護諸眾生如己身， 昔不兩舌諸惡言， 亦無瞋恚說綺語。 世尊離邪常調順， 於前眾生無惱觸， 功德如意離邪見， 供養三寶無壞心。 出家無垢除五欲， 依順佛戒解脫行， 前行忍辱受諸苦， 誹謗毀訾及困責。 往昔所受諸苦痛， 為眾生故無恨心， 若在佛邊起殺惱， 于彼慈心視如子。 佛生於世常修忍， 解脫億數苦眾生， 如來往昔求道時， 作大仙人名曰忍， 彼所生中被割截， 忍痛于王無害心， 為彼國王及夫人， 演說白法令歡喜。 不思億劫常精進， 懈怠邪意狹劣除， 昔諸苦行皆能忍， 廣大精進覺菩提， 經行不睡亦無乏， 尊重供養無量佛， 眾生所須常隨順， 熏修成佛無上法。 昔行禪定為伏心， 已善四禪無色定， 三昧念五神通力， 往昔行滿無漏禪。 如來智慧滿無漏， 知法如幻悉虛假， 無我眾生命及人， 煩惱網纏因業轉。 欲界不凈四種惑， 眾生煩惱界本凈， 既知實凈眾生本， 得具六種波羅蜜。 誰能說此智方便， 勤求無盡佛福聚，
【現代漢語翻譯】 現代漢語譯本： 爲了守護戒律，長久保持清凈，不違背聖賢的行為，順應無為的境界。 不殺害生命，不偷盜他人的財物，常常遵循清凈的修行，世間沒有嫉妒。 遠離飲酒，不說虛妄的話語，像愛護自己一樣守護一切眾生。 過去不說挑撥離間的話，不說惡毒的話，也沒有嗔恨和說花言巧語。 世尊遠離邪惡，常常調伏順從，對於面前的眾生沒有惱怒和觸犯。 功德圓滿如意，遠離邪惡的見解，以沒有壞心來供養佛、法、僧三寶（Buddha, Dharma, Sangha）。 出家修行沒有污染，去除色、聲、香、味、觸五欲（pañca kāmaguṇāḥ），依靠順從佛的戒律，行解脫之道。 先行忍辱，承受各種苦難，包括誹謗、毀壞、責備。 過去所承受的各種痛苦，爲了眾生的緣故，沒有怨恨之心。 如果在佛的身邊有人起了殺害的念頭，也以慈悲之心視他們如自己的孩子。 佛陀降生在世間，常常修習忍辱，解脫了無數受苦的眾生。 如來（Tathāgata）往昔求道的時候，做大仙人的名字叫做忍辱仙人（Kṣāntivādin）。 他所生存的時代被國王割截身體，忍受痛苦，對於國王沒有絲毫的害心。 爲了國王和王后，演說清凈的佛法，使他們歡喜。 不思議無數劫的時間，常常精進修行，懈怠、邪惡的念頭、狹隘的心胸都已去除。 過去各種苦行都能忍受，以廣大的精進覺悟菩提（bodhi，覺悟）。 通過經行（caṅkramaṇa）不睡眠，也沒有疲乏，尊重供養無量的佛。 對於眾生所需要的，常常隨順滿足，熏習修行成就佛的無上之法。 過去修行禪定是爲了調伏內心，已經很好地掌握了四禪（dhyāna）和無色定（arūpa-samāpatti）。 三昧（samādhi）的念力，五神通（pañcābhijñā）的力量，往昔修行圓滿，沒有煩惱的禪定。 如來的智慧圓滿沒有缺陷，知道一切法如夢幻般虛假。 沒有我（ātman）、眾生（sattva）、生命（jīva）以及人（pudgala），被煩惱的網纏繞，因為業力而流轉。 欲界（kāmadhātu）不凈的四種迷惑，眾生煩惱的界原本是清凈的。 既然知道真實的清凈是眾生的本性，就能具足六種波羅蜜（pāramitā，到彼岸）。 誰能夠說盡這種智慧和方便，勤奮尋求無盡的佛的福德聚集？
【English Translation】 English version: To protect the precepts and maintain lasting purity, not violating the conduct of the saints, conforming to the state of non-action (wuwei). Not killing living beings, not stealing others' possessions, always following pure conduct, without jealousy in the world. Away from drinking alcohol, not speaking false words, protecting all beings as if they were oneself. In the past, not speaking divisive words, not speaking malicious words, without anger and flowery language. The World-Honored One (Lokanatha) is far from evil, always taming and compliant, without annoyance or offense to the beings before him. Merit and virtue are complete and as desired, far from evil views, offering to the Three Jewels (Triratna) – Buddha, Dharma, Sangha – without a corrupt mind. Renouncing the household life, without defilement, removing the five desires (pañca kāmaguṇāḥ) – form, sound, smell, taste, and touch – relying on and following the Buddha's precepts, practicing the path of liberation. First practicing patience and enduring all kinds of suffering, including slander, destruction, and blame. All the sufferings endured in the past, for the sake of all beings, without resentment. If someone near the Buddha has thoughts of killing, viewing them with compassion as if they were one's own child. The Buddha was born into the world, always cultivating patience, liberating countless suffering beings. When the Tathāgata was seeking the Way in the past, he was a great immortal named Kṣāntivādin (the Patient Ascetic). In the era he lived in, his body was cut by the king, enduring the pain without any intention of harming the king. For the king and queen, he expounded the pure Dharma, making them rejoice. Inconceivable countless eons of time, always practicing diligently, laziness, evil thoughts, and narrow-mindedness are all removed. All kinds of ascetic practices in the past could be endured, with great diligence awakening to bodhi (enlightenment). Walking meditation (caṅkramaṇa) without sleeping, and without fatigue, respecting and offering to immeasurable Buddhas. For what beings need, always complying and satisfying, cultivating and training to achieve the unsurpassed Dharma of Buddhahood. In the past, practicing meditation to subdue the mind, having mastered the four dhyānas (meditative states) and the formless attainments (arūpa-samāpatti). The power of samādhi (concentration), the power of the five supernormal knowledges (pañcābhijñā), in the past, practice was complete, meditation without outflows. The Tathāgata's wisdom is complete and without outflows, knowing that all dharmas are like illusions, all empty and false. Without self (ātman), beings (sattva), life (jīva), and person (pudgala), entangled by the net of afflictions, revolving due to karma. The four impure delusions of the desire realm (kāmadhātu), the realm of beings' afflictions is originally pure. Since knowing that true purity is the original nature of beings, one can possess the six pāramitās (perfections). Who can fully describe this wisdom and skillful means, diligently seeking the endless accumulation of the Buddha's blessings?
發勝三業向如來， 來世得佛我頂禮。」
爾時毗毗沙那楞伽王說此偈已，復以無量種種最妙及以香華末香涂香、華冠衣服寶幢幡蓋，音樂歌詠贊嘆如來，尊重恭敬具足承事，供養于佛並諸聲聞大菩薩眾；彼羅剎眾亦復如是，如法發起供養如來稱可佛意。
爾時毗毗沙那楞伽王，供養訖已白佛言：「世尊！我今有疑，欲問如來、至真、等正覺，唯愿世尊，為我開解。」說此語已。
佛告楞伽王言：「楞伽王！吾常開汝問佛所疑，隨汝意樂，當爲解說令心歡喜。」
時楞伽王得開許已，白佛言：「世尊！眾生眾生者，世尊！以何義故名為眾生？」
佛言：「楞伽王！眾生眾生者，眾緣和合名曰眾生，所謂地水火風空識名色六入因緣生。又眾生者，猶如束竹，緣業故報、緣業得果，我、人、眾生、壽命、畜養、眾數、知者、見者、作者、觸者、受者，是名眾生。」
毗毗沙那楞伽王言：「世尊！彼眾生者，以何為本？依何而住？以何為因？」
佛言：「楞伽王！此眾生者，無明為本，依愛而住，以業為因。」
毗毗沙那楞伽王言：「世尊！業有幾種？」
佛言：「業有三種。何等為三？身、口、意業，復有三相，凈、不凈、非凈非不凈。」
時毗毗沙那
【現代漢語翻譯】 現代漢語譯本： 『以清凈的身、口、意三業歸向如來，愿來世成佛，我頂禮。』
當時，毗毗沙那楞伽王（Vibhishana, King of Lanka）說完這偈頌后，又用無量種種最妙的香、花、末香、涂香、華冠、衣服、寶幢、幡蓋，以及音樂歌詠來讚歎如來，以最尊重的態度恭敬地承事，供養佛陀以及各位聲聞、大菩薩眾。那些羅剎（Rakshasa）也同樣如此，如法地發起供養如來，使佛陀心生歡喜。
當時，毗毗沙那楞伽王供養完畢后，對佛說：『世尊！我現在有一些疑問，想要請問如來、至真、等正覺的佛陀，希望世尊能為我開解。』說完這些話后。
佛告訴楞伽王說：『楞伽王！我一直允許你詢問關於佛法的疑問，隨你的意願，我將為你解說，使你心生歡喜。』
當時，楞伽王得到佛的允許后，對佛說：『世尊！所謂的眾生、眾生，世尊！是以什麼意義而稱為眾生呢？』
佛說：『楞伽王！所謂的眾生、眾生，是指各種因緣和合而成的，也就是地、水、火、風、空、識、名色、六入等因緣所生。而且，所謂的眾生，就像一束竹子，因為過去的業力而得到果報，因為過去的業力而得到結果。我、人、眾生、壽命、畜養、眾數、知者、見者、作者、觸者、受者，這些都叫做眾生。』
毗毗沙那楞伽王說：『世尊！那麼，這些眾生以什麼為根本？依靠什麼而存在？以什麼為原因呢？』
佛說：『楞伽王！這些眾生以無明為根本，依靠愛慾而存在，以業力為原因。』
毗毗沙那楞伽王說：『世尊！業有幾種呢？』
佛說：『業有三種。哪三種呢？身業、口業、意業。又有三種相，清凈、不清凈、非清凈非不清凈。』
當時，毗毗沙那
【English Translation】 English version: 『Directing pure actions of body, speech, and mind towards the Tathagata (如來, Thus Come One), I bow in reverence, hoping to attain Buddhahood in the future.』
Then, Vibhishana, King of Lanka (毗毗沙那楞伽王), having spoken this verse, further praised the Tathagata with immeasurable and supremely wonderful fragrances, flowers, powdered incense, scented unguents, floral crowns, garments, jeweled banners, canopies, music, and songs. He respectfully served and made offerings to the Buddha, along with all the Shravakas (聲聞, Hearers) and great Bodhisattvas (菩薩, Enlightenment Beings). The Rakshasas (羅剎) also did likewise, righteously initiating offerings to the Tathagata, pleasing the Buddha's mind.
Then, Vibhishana, King of Lanka, having completed the offerings, said to the Buddha: 『World Honored One! I now have some doubts and wish to ask the Tathagata, the Perfectly Enlightened One (等正覺). I beseech the World Honored One to enlighten me.』 Having spoken these words.
The Buddha said to the King of Lanka: 『King of Lanka! I always allow you to ask about your doubts concerning the Buddha's teachings. According to your wishes, I will explain them to you, bringing joy to your heart.』
Then, the King of Lanka, having received permission, said to the Buddha: 『World Honored One! The term 'sentient beings,' 'sentient beings,' World Honored One! By what meaning are they called sentient beings?』
The Buddha said: 『King of Lanka! The term 'sentient beings,' 'sentient beings,' refers to the aggregation of various causes and conditions, namely earth, water, fire, wind, space, consciousness, name and form, and the six entrances, arising from these conditions. Moreover, sentient beings are like a bundle of reeds, receiving retribution due to past karma, and obtaining results due to past karma. 'I,' 'person,' 'sentient being,' 'life,' 'nurturing,' 'multitude,' 'knower,' 'seer,' 'doer,' 'toucher,' 'receiver,' these are all called sentient beings.』
Vibhishana, King of Lanka, said: 『World Honored One! What is the root of these sentient beings? What do they rely on to exist? What is the cause?』
The Buddha said: 『King of Lanka! These sentient beings have ignorance (無明) as their root, rely on craving (愛) to exist, and have karma (業) as their cause.』
Vibhishana, King of Lanka, said: 『World Honored One! How many kinds of karma are there?』
The Buddha said: 『There are three kinds of karma. What are the three? Karma of body, karma of speech, and karma of mind. There are also three aspects: pure, impure, and neither pure nor impure.』
Then, Vibhishana
楞伽王復白佛言：「世尊！云何眾生舍此壽命受彼壽命，舍此故身受彼新身？」
佛言：「楞伽王！眾生舍此身已，業風力吹移識將去，自所造業而受其果，若善及不善、非善非不善，眾生如此造業行者，即于彼處而受新身，或受卵生、或受濕生、或受胎生、或受化生，皆是一切業風所造，而業亦不自知所造，各自受報。楞伽王！眾生如是，舍此身命受彼新身。」
楞伽王言：「世尊！眾生舍此身命未受彼身，于其中間識停何處？」
佛言：「楞伽王！于汝意云何？田中種子至生牙時，為當子先滅已然後牙生？為當其牙先生然後子滅？為當唯子滅時其牙即生？」
毗毗沙那王言：「不也。世尊！」
佛言：「楞伽王！是義云何？」
楞伽王言：「世尊！其子若滅其牙即生，非先子滅然後牙生，非先生牙然後子滅。」
佛言：「如是。楞伽王！非識先滅后識方生。楞伽王！亦非先生前識后識方滅。楞伽王！唯后識滅前識即生。楞伽王！如步屈蟲，先安頭足次後足隨，其形屈伸間無斷絕。如是如是，楞伽王！此之神識，見前有中生處了已，識即令移托就於彼，間無斷絕。」
毗毗沙那楞伽王言：「世尊！若如是者，無中陰耶？」
佛言：「楞伽王！一種眾生卵生
【現代漢語翻譯】 現代漢語譯本： 楞伽王（Laṅkāvatāra，楞伽經的國王）再次對佛說：『世尊！眾生如何捨棄此生的壽命，而接受來生的壽命？如何捨棄這個舊的身體，而接受那個新的身體呢？』 佛說：『楞伽王！眾生捨棄這個身體之後，被業力的風所吹動，將意識帶走，因為自己所造的業而承受相應的果報，無論是善業、不善業，還是非善非不善業。眾生如此造業而行，就在那個地方接受新的身體，或者受卵生、或者受濕生、或者受胎生、或者受化生，這一切都是業力的風所造成的，而業本身並不知道自己所造的一切，只是各自承受果報。楞伽王！眾生就是這樣，捨棄此生的生命，而接受來生的新身體。』 楞伽王問：『世尊！眾生捨棄此生的生命，尚未接受來生的身體，在這中間，意識停留在哪裡呢？』 佛說：『楞伽王！你認為如何？田中的種子到長出牙的時候，是種子先滅亡然後牙才生長出來呢？還是牙先生長出來然後種子才滅亡呢？還是僅僅是種子滅亡的時候牙就立即生長出來呢？』 毗毗沙那王（Vibhīṣaṇa，羅剎王，楞伽王的兄弟）說：『不是這樣的，世尊！』 佛說：『楞伽王！這是什麼道理呢？』 楞伽王說：『世尊！是種子滅亡的時候牙就立即生長出來，不是先種子滅亡然後牙才生長出來，也不是先牙生長出來然後種子才滅亡。』 佛說：『正是這樣，楞伽王！不是意識先滅亡然後新的意識才產生。楞伽王！也不是先產生前面的意識然後後面的意識才滅亡。楞伽王！只是後面的意識滅亡的時候，前面的意識就立即產生。楞伽王！就像步屈蟲（一種環節動物），先安放頭和腳，然後後面的腳隨之跟上，它的身體屈伸之間沒有斷絕。像這樣，像這樣，楞伽王！這個神識，見到前面有可以投生的處所之後，意識就立即轉移過去投生，中間沒有斷絕。』 毗毗沙那楞伽王問：『世尊！如果這樣的話，就沒有中陰身（antarābhava，死亡到投胎之間的過渡狀態）了嗎？』 佛說：『楞伽王！有一種眾生是卵生……』
【English Translation】 English version: Laṅkāvatāra (King of Laṅkā) then spoke again to the Buddha: '世尊 (World-Honored One)! How do sentient beings relinquish this life and receive the next life? How do they abandon this old body and receive that new body?' The Buddha said: 'Laṅkāvatāra! After sentient beings abandon this body, they are blown by the force of karmic winds, which carry their consciousness away. They experience the consequences of their own actions, whether they are good, bad, or neither good nor bad. Sentient beings who act in this way receive a new body in that place, either through egg-birth, moisture-birth, womb-birth, or transformation-birth. All of this is created by the winds of karma, and karma itself does not know what it creates; each simply receives its own retribution. Laṅkāvatāra! This is how sentient beings relinquish this life and receive a new body in the next life.' Laṅkāvatāra asked: '世尊 (World-Honored One)! When sentient beings relinquish this life but have not yet received the next body, where does their consciousness reside in the interim?' The Buddha said: 'Laṅkāvatāra! What do you think? When a seed in the field grows into a sprout, does the seed first perish and then the sprout grow? Or does the sprout grow first and then the seed perish? Or does the sprout grow immediately when the seed perishes?' Vibhīṣaṇa (Rakshasa King, brother of Laṅkāvatāra) said: 'No, 世尊 (World-Honored One)!' The Buddha said: 'Laṅkāvatāra! What is the meaning of this?' Laṅkāvatāra said: '世尊 (World-Honored One)! The sprout grows immediately when the seed perishes. It is not that the seed perishes first and then the sprout grows, nor that the sprout grows first and then the seed perishes.' The Buddha said: 'Just so, Laṅkāvatāra! It is not that consciousness perishes first and then new consciousness arises. Laṅkāvatāra! Nor is it that the previous consciousness arises first and then the subsequent consciousness perishes. Laṅkāvatāra! Only when the subsequent consciousness perishes does the previous consciousness immediately arise. Laṅkāvatāra! It is like a步屈蟲 (step-bending worm, a type of segmented animal) that first places its head and front feet, and then its hind feet follow. There is no break in its bending and stretching. Just so, just so, Laṅkāvatāra! This divine consciousness, seeing a place of rebirth ahead, immediately transfers and takes refuge there, without any interruption.' Vibhīṣaṇa Laṅkāvatāra asked: '世尊 (World-Honored One)! If that is so, is there no antarābhava (intermediate state, the transitional state between death and rebirth)?' The Buddha said: 'Laṅkāvatāra! One kind of sentient being is born from eggs...'
是也，舍此身已入于卵中，而是神識業風所捉，停住卵中昏鈍不覺，及至覆成識方覺了，當知彼卵已為熟也。何以故？卵生眾生法如是故。未成熟時不覺不了。所以者何？為業力故。楞伽王！復有眾生福力純厚，得於轉輪王家作子，而彼在胎不為胎污，亦不與胎不凈共住亦不污染。楞伽王！其轉輪王所生子者多受化生，設受胎者，初入胎中結子已成，及生出后破膜出身。楞伽王！是因緣故說有中陰。」
時毗毗沙那楞伽王言：「世尊！眾生神識為當幾大？為作何色？」
佛言：「楞伽王！眾生神識無邊大，無色無相、不可見，無礙無形無定處、不可說。」
毗毗沙那言：「世尊！識相如此無有邊大，無色無相不可見，無礙無形無定處不可說者，豈非斷絕？」
佛言：「楞伽王！吾今問汝，隨汝意答，當爲汝說。楞伽王！譬如大王在宮殿中或高樓上，婇女圍繞安樂坐時，著種種衣及諸瓔珞。時大園林阿輸歌樹，種種雜華莊嚴精麗，其園在處有細軟風或大駃風，吹彼園林阿輸歌樹，眾華香氣至王所者，王聞之不？」
毗毗沙那白言：「世尊！我聞此香。」
佛言：「楞伽王！汝聞此香，分別知不？」
王言：「世尊！我能得知。」
佛言：「楞伽王！此華香氣王言知者
【現代漢語翻譯】 現代漢語譯本：是的，捨棄此身之後，便進入卵中，而神識被業風所牽引，停留在卵中昏沉遲鈍，沒有知覺。等到卵殼孵化完成，神識才開始覺醒。應當知道，這時的卵已經成熟了。為什麼呢？因為卵生眾生的規律就是這樣。在未成熟的時候，是不會有知覺的。這是什麼原因呢？這是因為業力的緣故。楞伽王（Lankavatara，楞伽經的受法者）！還有一些眾生，因為福報深厚純正，得以在轉輪王（Chakravartin，統治世界的理想君王）的家中投胎做兒子，他們在胎中不會被胎內的污穢所沾染，也不會與胎內的不凈之物共處，不會受到污染。楞伽王！轉輪王所生的兒子大多是受化生，即使是胎生，也是在剛入胎中就結成胎兒，出生后破膜而出。楞伽王！就是因為這個原因，才說有中陰（Antarabhava，死亡與再生之間的過渡期）存在。
這時，毗毗沙那·楞伽王（Bibhisana Lankavatara，楞伽城的國王，也是楞伽經的提問者）問道：『世尊！眾生的神識有多大？是什麼顏色？』
佛說：『楞伽王！眾生的神識無邊無際，沒有顏色，沒有形狀，不可見，沒有阻礙，沒有固定的處所，無法用語言描述。』
毗毗沙那說：『世尊！如果識的相狀是這樣，無邊無際，沒有顏色，沒有形狀，不可見，沒有阻礙，沒有固定的處所，無法用語言描述，那豈不是斷滅了嗎？』
佛說：『楞伽王！我現在問你，你隨意回答，我將為你解說。楞伽王！譬如大王在宮殿中或高樓上，被眾多美麗的女子圍繞，安樂地坐著，穿著各種各樣的衣服和瓔珞。這時，在大的園林里，阿輸歌樹（Ashoka tree，一種印度常見的樹木）上，有各種各樣的鮮花，裝飾得非常美麗。園林里有微風或強風，吹拂著園林里的阿輸歌樹，將花朵的香氣吹到大王那裡，大王能聞到嗎？』
毗毗沙那回答說：『世尊！我能聞到這種香氣。』
佛說：『楞伽王！你聞到這種香氣，能分辨出來嗎？』
國王說：『世尊！我能分辨出來。』
佛說：『楞伽王！你說能知道花香』
【English Translation】 English version: Yes, after abandoning this body, one enters the egg, and the consciousness is seized by the karmic wind, remaining in the egg in a state of dullness and unawareness. When the shell is fully formed, the consciousness awakens. It should be known that the egg is then mature. Why? Because such is the law for egg-born beings. Before maturity, there is no awareness or understanding. Why is this? It is because of the power of karma. Lankavatara (Recipient of the Lankavatara Sutra)! Furthermore, there are beings with pure and abundant merit who are born as sons in the families of Chakravartins (Ideal universal rulers), and they are not defiled by the impurities of the womb, nor do they dwell with the uncleanliness of the womb, nor are they contaminated. Lankavatara! The sons born to Chakravartins are mostly born through transformation. Even if they are born from the womb, the fetus is formed as soon as they enter the womb, and they emerge after birth by breaking through the membrane. Lankavatara! It is for this reason that it is said that there is an intermediate state (Antarabhava, the intermediate state between death and rebirth).'
At that time, Bibhisana Lankavatara (King of Lanka and questioner in the Lankavatara Sutra) said: 'World Honored One! How large is the consciousness of beings? What color is it?'
The Buddha said: 'Lankavatara! The consciousness of beings is boundless, without color, without form, invisible, without obstruction, without shape, without a fixed place, and indescribable.'
Bibhisana said: 'World Honored One! If the characteristic of consciousness is like this, boundless, without color, without form, invisible, without obstruction, without a fixed place, and indescribable, then isn't it annihilation?'
The Buddha said: 'Lankavatara! I will now ask you, answer as you please, and I will explain it to you. Lankavatara! For example, if a great king is in his palace or on a high tower, surrounded by beautiful women, sitting in comfort, wearing various clothes and ornaments. At that time, in a large garden, the Ashoka trees (a type of tree) are adorned with various flowers, beautifully decorated. In the garden, there is a gentle breeze or a strong wind blowing through the Ashoka trees, carrying the fragrance of the flowers to the king. Does the king smell it?'
Bibhisana replied: 'World Honored One! I smell this fragrance.'
The Buddha said: 'Lankavatara! When you smell this fragrance, can you distinguish it?'
The king said: 'World Honored One! I can distinguish it.'
The Buddha said: 'Lankavatara! You say you can know the fragrance of the flowers.'
，見大小耶？定作何色？」
楞伽王言：「不也。世尊！何以故？此香氣相，無色無現、無礙無相、無定處、不可說，是故不見大小形色。」
佛言：「楞伽王！于意云何，若不見彼香氣大小，非斷絕相耶？」
毗毗沙那言：「不也。世尊！何以故？若此眾香是斷相者，無人得聞。」
佛言：「如是如是。楞伽王！識相亦爾，應如是見。楞伽王！若識斷相，則無生死而可得知。如是楞伽王！識相清凈，唯是無明貪愛習氣業等，諸客煩惱之所覆障。楞伽王！譬如清凈虛空之界，唯有四種客塵污染。何等為四？所謂煙、云、塵、霧。楞伽王！識相如是，本清凈故，無邊、不可捉、無有色染，唯是諸客煩惱之所覆染。所以者何？楞伽王！若正觀時不得眾生，無我、無眾生、無壽命、無畜養、無人、無眾生數、無知者、無見者、無覺者、無受者、無聽者，乃至無色、受、想、行、識等。楞伽王！若正觀時無有分別而可得者，楞伽王！諸法和合無有實相。汝雖得是眾生實相，亦莫舍此生有曠野。云何名得眾生實相？所謂得彼大智同性。」
爾時世尊而說偈言：
「眾生業力自迴轉， 不得八聖最上道， 若離諸業證無漏， 行無上行利眾生。」
時毗毗沙那言：「世尊！有無量恒
【現代漢語翻譯】 現代漢語譯本： 『能看到它的大小嗎？能確定它是什麼顏色嗎？』
楞伽王回答說：『不能。世尊！為什麼呢？因為這香氣的相狀，沒有顏色，沒有顯現，沒有阻礙，沒有形狀，沒有固定的處所，不可言說，所以看不到它的大小和形狀顏色。』
佛說：『楞伽王！你認為怎麼樣？如果看不到那香氣的大小，難道是斷滅的相嗎？』
毗毗沙那回答說：『不是的。世尊！為什麼呢？如果這眾多的香氣是斷滅的相，就沒有人能夠聞到。』
佛說：『是這樣的，是這樣的。楞伽王！識相也是這樣，應當這樣去看待。楞伽王！如果識是斷滅的相，就沒有生死可以得知了。像這樣，楞伽王！識相是清凈的，只是被無明、貪愛、習氣、業等各種客塵煩惱所覆蓋和障礙。楞伽王！譬如清凈的虛空，只有四種客塵污染。哪四種呢？就是煙、云、塵、霧。楞伽王！識相也是這樣，本來是清凈的，無邊無際，不可捉摸，沒有顏色的污染，只是被各種客塵煩惱所覆蓋污染。為什麼這樣說呢？楞伽王！如果正確觀察時，就得不到眾生（Sattvas），沒有我（Atman），沒有眾生（Sattvas），沒有壽命（Jīvita），沒有畜養，沒有人（Pudgala），沒有眾生數，沒有知者，沒有見者，沒有覺者，沒有受者，沒有聽者，乃至沒有色（Rūpa）、受（Vedanā）、想（Saṃjñā）、行（Saṃskāra）、識（Vijñāna）等。楞伽王！如果正確觀察時，沒有什麼分別可以得到。楞伽王！諸法和合沒有真實的自性。你即使得到了眾生的真實自性，也不要捨棄這有生之曠野。什麼叫做得到眾生的真實自性呢？就是得到那與大智慧相同的體性。』
這時，世尊說了偈語：
『眾生（Sattvas）的業力（Karma）自己迴轉， 得不到八聖道（Arya Ashtanga Marga）最上的道， 如果離開各種業（Karma）證得無漏， 修行無上的行，利益眾生（Sattvas）。』
這時，毗毗沙那說：『世尊！有無量恒』
【English Translation】 English version: 'Can one see its size? Can one determine what color it is?'
King Laṅkā replied, 'No, World-Honored One! Why? Because this characteristic of fragrance has no color, no appearance, no obstruction, no form, no fixed place, and cannot be described. Therefore, one cannot see its size, shape, or color.'
The Buddha said, 'King Laṅkā! What do you think? If one cannot see the size of that fragrance, is it a sign of annihilation?'
Vibhiṣaṇa replied, 'No, World-Honored One! Why? If this multitude of fragrances were a sign of annihilation, no one would be able to smell them.'
The Buddha said, 'So it is, so it is. King Laṅkā! The characteristic of consciousness (Vijñāna) is also like this; one should view it in this way. King Laṅkā! If consciousness (Vijñāna) were a sign of annihilation, there would be no birth and death to be known. Thus, King Laṅkā! The characteristic of consciousness (Vijñāna) is pure, but it is covered and obstructed only by afflictions such as ignorance (Avidyā), craving (Tṛṣṇā), habitual tendencies (Vāsanā), and karma (Karma). King Laṅkā! It is like the realm of pure space, which is only polluted by four kinds of adventitious dust. What are the four? They are smoke, clouds, dust, and fog. King Laṅkā! The characteristic of consciousness (Vijñāna) is like this; it is originally pure, boundless, intangible, and without colored defilement, but it is only covered and defiled by various adventitious afflictions. Why is this so? King Laṅkā! If one observes correctly, one cannot obtain sentient beings (Sattvas), there is no self (Atman), no sentient beings (Sattvas), no life (Jīvita), no being nurtured, no person (Pudgala), no number of sentient beings, no knower, no seer, no perceiver, no receiver, no hearer, and even no form (Rūpa), sensation (Vedanā), perception (Saṃjñā), volition (Saṃskāra), or consciousness (Vijñāna). King Laṅkā! If one observes correctly, there is no discrimination to be obtained. King Laṅkā! The aggregation of all dharmas has no real essence. Even if you attain the real essence of sentient beings (Sattvas), do not abandon this wilderness of existence. What is called attaining the real essence of sentient beings (Sattvas)? It is attaining the same nature as great wisdom.'
At that time, the World-Honored One spoke these verses:
'The karmic force (Karma) of sentient beings (Sattvas) revolves by itself, Unable to attain the supreme path of the Eight Noble Paths (Arya Ashtanga Marga), If one leaves all karma (Karma) and attains the unconditioned, Practicing the supreme practice, benefiting sentient beings (Sattvas).'
At that time, Vibhiṣaṇa said, 'World-Honored One! There are immeasurable constant'
河沙等眾生，於此三界稠林有海，到彼岸者復欲到者，有證聲聞法者、有證緣覺法者，亦有若干已證無上大智同性者，于未來世亦有無量無邊不可數阿僧祇過是數恒河沙等眾生，乘此三乘各各別乘得入涅槃，而眾生界無增無減。如是世尊！我知如是，心生厭惓。」
佛言：「楞伽王！汝莫於此生厭惓想。所以者何？諸眾生界前後不可盡故，虛空界、法界亦爾。是故楞伽王！諸眾生界不可言說，以是得知不增不減。如是三界稠林有為海中，已得度者、當欲度者，而眾生界亦不增減。楞伽王！譬如虛空界不增不減，無前無後亦無中間，是故虛空不可得知，遍一切處無礙無憂無作無想。如是如是，楞伽王！非眾生界有初中后求之可得。楞伽王！唯有已得聖法同性，是名盡于眾生界耳，而有為道不盡不滅。楞伽王！亦不離彼有解脫道。何以故？是眾生界法如此故，是故無初無中無後。」
毗毗沙那復問佛言：「世尊！眾生有為行海相貌何似？」
佛言：「楞伽王！眾生有為行海猶如大海。」
復問佛言：「世尊！諸佛之法復似何等？」
佛言：「楞伽王！諸佛之法猶如船舶。」
復問佛言：「世尊！出家比丘受具戒法復似何等？」
佛言：「楞伽王！出家比丘受具戒法，似治生人
【現代漢語翻譯】 現代漢語譯本：『如恒河沙一樣多的眾生，在這三界稠密的叢林和苦海中，有已經到達彼岸的，有想要到達彼岸的，有證得聲聞乘法的，有證得緣覺乘法的，也有一些已經證得無上大智慧和佛性相同的人。在未來的世代中，還會有無量無邊不可計數，超過恒河沙數量的眾生，乘坐這三種不同的乘法，各自通過不同的途徑進入涅槃，但是眾生的數量並沒有增加也沒有減少。世尊，我就是這樣理解的，因此心中感到厭倦。』
佛說：『楞伽王（King of Lanka）！你不要因此產生厭倦的想法。為什麼呢？因為眾生的數量前後都是沒有窮盡的，虛空界、法界也是如此。所以楞伽王（King of Lanka）！眾生的數量是不可言說的，因此可以得知它既不增加也不減少。就像在這三界稠密的叢林和有為法之海中，已經得到解脫的人和將要得到解脫的人，眾生的數量也不會增加或減少。楞伽王（King of Lanka）！譬如虛空界，它既不增加也不減少，沒有前也沒有後，也沒有中間，所以虛空是不可測知的，它遍佈一切地方，沒有阻礙，沒有憂愁，沒有造作，沒有思慮。就像這樣，楞伽王（King of Lanka）！眾生的數量是沒有初始、中間和終結可以去尋求得到的。楞伽王（King of Lanka）！只有那些已經獲得聖法和佛性相同的人，才能說是窮盡了眾生的數量，但是有為之道是不會窮盡也不會消滅的。楞伽王（King of Lanka）！解脫之道也不會離開這些有為法。為什麼呢？因為眾生的法性就是如此，所以沒有初始、沒有中間、沒有終結。』
毗毗沙那（Vibhisana）又問佛說：『世尊！眾生有為之行的苦海，它的相貌是怎樣的呢？』
佛說：『楞伽王（King of Lanka）！眾生有為之行的苦海，就像大海一樣。』
毗毗沙那（Vibhisana）又問佛說：『世尊！諸佛的法又像什麼呢？』
佛說：『楞伽王（King of Lanka）！諸佛的法就像船隻一樣。』
毗毗沙那（Vibhisana）又問佛說：『世尊！出家的比丘受具足戒的法又像什麼呢？』
佛說：『楞伽王（King of Lanka）！出家的比丘受具足戒的法，就像是經商的人一樣。』
【English Translation】 English version: 'Beings numerous as the sands of the Ganges, in this dense forest and sea of the three realms, some have reached the other shore, some desire to reach it, some have attained the Dharma of Sravakas (hearers), some have attained the Dharma of Pratyekabuddhas (solitary realizers), and there are also some who have already attained the supreme wisdom and the same nature as the Buddhas. In future ages, there will also be countless, immeasurable, and uncountable beings, more numerous than the sands of the Ganges, who will ride these three vehicles, each entering Nirvana (liberation) through different paths, but the realm of beings neither increases nor decreases. O World Honored One! This is how I understand it, and therefore my heart feels weary.'
The Buddha said: 'O King of Lanka (King of Lanka)! Do not give rise to thoughts of weariness. Why? Because the realm of beings is endless, both before and after, and so are the realms of space and Dharma. Therefore, O King of Lanka (King of Lanka)! The realm of beings is beyond words, and thus it can be known that it neither increases nor decreases. Just as in this dense forest and sea of conditioned existence in the three realms, those who have already been liberated and those who will be liberated, the realm of beings will not increase or decrease. O King of Lanka (King of Lanka)! It is like the realm of space, which neither increases nor decreases, having no beginning, no end, and no middle. Therefore, space cannot be known, pervading all places without obstruction, without sorrow, without action, without thought. Just so, O King of Lanka (King of Lanka)! The realm of beings has no beginning, middle, or end that can be sought and found. O King of Lanka (King of Lanka)! Only those who have attained the same nature as the sacred Dharma can be said to have exhausted the realm of beings, but the path of conditioned existence will not be exhausted or extinguished. O King of Lanka (King of Lanka)! The path of liberation is not separate from these conditioned existences. Why? Because the nature of beings is such, therefore there is no beginning, no middle, and no end.'
Vibhisana (Vibhisana) then asked the Buddha: 'O World Honored One! What is the appearance of the sea of conditioned actions of beings?'
The Buddha said: 'O King of Lanka (King of Lanka)! The sea of conditioned actions of beings is like the great ocean.'
Vibhisana (Vibhisana) then asked the Buddha: 'O World Honored One! What is the Dharma of the Buddhas like?'
The Buddha said: 'O King of Lanka (King of Lanka)! The Dharma of the Buddhas is like a ship.'
Vibhisana (Vibhisana) then asked the Buddha: 'O World Honored One! What is the Dharma of a fully ordained Bhikkhu (monk) like?'
The Buddha said: 'O King of Lanka (King of Lanka)! The Dharma of a fully ordained Bhikkhu (monk) is like a merchant.'
乘于船舶。」
復問佛言：「世尊！如世尊說，依佛戒法具足奉行無毀破者，復似何等？」
佛言：「持戒精進受法知足，似治生人乘堅牢船成就具足。楞伽王！有能如佛所說戒法不破不犯具足行者，亦復如是。」
復問佛言：「世尊！善知識者復似何等？」
佛言：「楞伽王！善知識者猶如船師。」
復問佛言：「世尊！勤行八聖道復似何等？」
佛言：「楞伽王！勤行八聖道者，似正疾風吹于船舶。」
毗毗沙那復問佛言：「世尊！禪定三昧及諸神通復似何等？」
佛言：「楞伽王！神通三昧猶如寶國。」
毗毗沙那復問佛言：「世尊！七菩提分復似何等？」
佛言：「楞伽王！七菩提分猶如七種寶性。」
復問佛言：「世尊！得七菩提分證大乘同性者復似何等？」
佛言：「楞伽王！得七菩提分證大乘同性者，譬如值得七種寶性巨富貨賄稱意滿足，善哉善出家者，於我法中證於無礙無上佛果。」
爾時世尊復說偈言：
「觀察諸有苦， 自苦眾生苦， 亦舍諸有縛， 我法中出家， 即名為佛子， 眾中最大德， 勤苦如法行， 當得為世尊。」
爾時毗毗沙那復問佛言：「世尊！若有眾生於佛法中
【現代漢語翻譯】 現代漢語譯本：『乘坐于船舶。』
又問佛說：『世尊！如果像世尊所說，依據佛的戒律法規，完全奉行而沒有毀壞違犯的人，又像是什麼呢？』
佛說：『持守戒律，精進修行，接受佛法，知足常樂，就像經營生意的人乘坐堅固的船隻，一切都完備充足。楞伽王（Lankavatara，楞伽城的國王）！能夠像佛所說的戒律法規那樣，不破戒、不犯戒，完全奉行的人，也是如此。』
又問佛說：『世尊！善知識（kalyāṇa-mittatā，指引正道的朋友或導師）又像是什麼呢？』
佛說：『楞伽王！善知識就像是船上的船長。』
又問佛說：『世尊！勤奮修行八聖道（aṣṭāṅga-mārga，達到涅槃的八種正確方法）又像是什麼呢？』
佛說：『楞伽王！勤奮修行八聖道的人，就像是順著強勁的風勢航行船舶。』
毗毗沙那（Vibhiṣaṇa，羅剎王，十車王之子）又問佛說：『世尊！禪定三昧（samādhi，精神專注的狀態）以及各種神通（ṛddhi，超自然能力）又像是什麼呢？』
佛說：『楞伽王！神通三昧就像是充滿寶藏的國家。』
毗毗沙那又問佛說：『世尊！七菩提分（sapta bodhyaṅgāni，達到覺悟的七個要素）又像是什麼呢？』
佛說：『楞伽王！七菩提分就像是七種珍貴的寶物。』
又問佛說：『世尊！獲得七菩提分，證悟大乘（Mahāyāna，佛教的一個主要分支）共同的佛性的人，又像是什麼呢？』
佛說：『楞伽王！獲得七菩提分，證悟大乘共同佛性的人，就像是得到七種珍寶，擁有巨額財富，一切稱心如意，非常滿足。善哉！善於出家修行的人，在我的佛法中，證得無礙無上的佛果。』
這時，世尊又說了偈語：
『觀察世間諸苦難，自身受苦眾生苦， 也捨棄世間諸束縛，在我佛法中出家， 就稱為真正的佛子，是眾生中最大功德者， 勤奮刻苦如法修行，將來必定能成為世尊。』
這時，毗毗沙那又問佛說：『世尊！如果眾生在佛法中
【English Translation】 English version: 『Riding in a ship.』
Again, Vibhiṣaṇa asked the Buddha: 『World Honored One! As the World Honored One says, those who fully uphold and practice the Buddha's precepts and laws without violating or breaking them, what are they like?』
The Buddha said: 『Maintaining precepts, being diligent in practice, accepting the Dharma, and being content, are like a merchant riding in a sturdy ship, fully equipped. Lankavatara (Lankavatara, King of Lanka)! Those who can uphold the precepts and laws as the Buddha has said, without breaking or violating them, are also like that.』
Again, Vibhiṣaṇa asked the Buddha: 『World Honored One! What are good spiritual friends (kalyāṇa-mittatā, friends or mentors who guide one on the right path) like?』
The Buddha said: 『Lankavatara! Good spiritual friends are like the captain of a ship.』
Again, Vibhiṣaṇa asked the Buddha: 『World Honored One! What is diligently practicing the Noble Eightfold Path (aṣṭāṅga-mārga, the eight correct ways to achieve Nirvana) like?』
The Buddha said: 『Lankavatara! Diligently practicing the Noble Eightfold Path is like a fair and swift wind blowing a ship.』
Vibhiṣaṇa (Vibhiṣaṇa, a Rakshasa king, son of Dasharatha) again asked the Buddha: 『World Honored One! What are meditative concentration (samādhi, a state of mental focus) and various supernormal powers (ṛddhi, supernatural abilities) like?』
The Buddha said: 『Lankavatara! Supernormal powers and meditative concentration are like a treasure-filled country.』
Vibhiṣaṇa again asked the Buddha: 『World Honored One! What are the Seven Factors of Enlightenment (sapta bodhyaṅgāni, the seven elements for achieving enlightenment) like?』
The Buddha said: 『Lankavatara! The Seven Factors of Enlightenment are like seven kinds of precious jewels.』
Again, Vibhiṣaṇa asked the Buddha: 『World Honored One! What are those who attain the Seven Factors of Enlightenment and realize the common Buddha-nature of the Mahayana (Mahāyāna, a major branch of Buddhism) like?』
The Buddha said: 『Lankavatara! Those who attain the Seven Factors of Enlightenment and realize the common Buddha-nature of the Mahayana are like those who obtain seven kinds of precious jewels, possess immense wealth, and are content and satisfied in every way. Excellent! Those who are good at renouncing the world and practicing, in my Dharma, attain the unobstructed and supreme fruit of Buddhahood.』
At that time, the World Honored One spoke in verse:
『Observing the sufferings of all beings, suffering oneself and others suffering, Also abandoning all worldly bonds, renouncing the world in my Dharma, Are called true sons of the Buddha, the greatest virtuous ones among beings, Diligently and earnestly practicing the Dharma, will surely become World Honored Ones in the future.』
At that time, Vibhiṣaṇa again asked the Buddha: 『World Honored One! If sentient beings in the Buddha Dharma
得出家已，不能持戒，或有犯戒、或有破戒犯欲行者、或有脫於法服舍戒還俗。世尊！如是癡人譬如何等？」
佛言：「楞伽王！若有眾生於我法中得出家已，受于戒法作諸毀犯，是癡人輩多墮惡道，如治生人在大海中，船舶破壞沒命於水。」
毗毗沙那言：「世尊！若有破戒犯戒犯欲行者，復說我行精進梵行，復有捐棄法服舍戒還俗，彼一種人命終亡已或生好處，彼似何等？」
佛言：「如治生人于大海中，船舶破壞沒溺水中，或有得船板者、或有得死屍者、或有自力浮者。楞伽王！是治生人得船板者，因風力吹得至洲島。捉死屍者，海波所推漸到彼岸。何以故？大海之法不宿死屍。若其自力能浮得度隨意所至，此是海神慈悲濟彼。如是如是，楞伽王！若我法中得出家者，不能依戒如法護持，若舍戒法著于俗服得生善處者，或因我邊得正信者，或復內凈，或雖破戒恒有慈行或有精進。是故楞伽王！雖是破戒及還俗者，還因我法得生善處。」
爾時世尊而說偈言：
「往昔已作多罪業， 無邊千億世生中， 發露懺悔更不造， 滅無增長故清凈。」
時毗毗沙那復問佛言：「世尊！凡有幾種助菩提法？」
佛言：「楞伽王！有三十七品助菩提法。何者名為三十七品？所
【現代漢語翻譯】 現代漢語譯本：毗毗沙那問道：『世尊！如果有人已經出家，卻不能持守戒律，或者犯戒、或者破戒，做出違反戒律的事情，或者脫下僧服，捨棄戒律還俗。世尊！這樣的愚癡之人，譬如像什麼呢？』 佛說：『楞伽王（Ravana，羅剎王名）！如果有眾生在我的佛法中出家之後，接受了戒律卻又屢次毀犯，這些愚癡之人大多會墮入惡道，就像商人航行於大海之中，船隻破壞沉沒，喪命於水中一樣。』 毗毗沙那問道：『世尊！如果有人破戒、犯戒，做出違反戒律的事情，卻又說自己修行精進梵行，或者拋棄僧服，捨棄戒律還俗，這樣的人命終之後，或許會生到好的地方，這又像什麼呢？』 佛說：『就像商人在大海中，船隻破壞沉沒於水中，有人抓住了船板，有人抓住了死屍，有人靠自己的力量漂浮。楞伽王！那些抓住船板的人，因為風力的吹送而到達洲島。抓住死屍的人，被海浪推到彼岸。為什麼呢？因為大海的規律是不容許死屍停留。如果靠自己的力量能夠漂浮得救，隨意到達想去的地方，這是海神慈悲救助他們。像這樣，楞伽王！如果在我的佛法中出家的人，不能依照戒律如法護持，如果捨棄戒律，穿上世俗的衣服，卻能生到好的地方，或者因為我而得到正信，或者內心清凈，或者雖然破戒卻經常有慈悲的行為，或者有精進心。所以，楞伽王！即使是破戒或者還俗的人，還是會因為我的佛法而生到好的地方。』 這時，世尊說了偈語： 『往昔已作多罪業，無邊千億世生中，發露懺悔更不造，滅無增長故清凈。』 這時，毗毗沙那又問佛說：『世尊！總共有幾種幫助證得菩提的方法？』 佛說：『楞伽王！有三十七品助菩提法。什麼叫做三十七品？』
【English Translation】 English version: Vibhisana asked: 'World Honored One! If someone has already left home, but cannot uphold the precepts, or violates the precepts, or breaks the precepts and engages in unchaste conduct, or takes off the monastic robes, abandons the precepts, and returns to lay life. World Honored One! What is such a foolish person like?' The Buddha said: 'Ravana (Rakshasa king's name)! If there are beings who, having left home in my Dharma, receive the precepts but repeatedly violate them, these foolish people mostly fall into evil realms, just like merchants sailing in the sea, whose ships are destroyed and sink, losing their lives in the water.' Vibhisana asked: 'World Honored One! If someone breaks the precepts, violates the precepts, engages in unchaste conduct, but says that they are practicing diligent pure conduct, or abandons the monastic robes, abandons the precepts, and returns to lay life, and such a person, after death, might be born in a good place, what is this like?' The Buddha said: 'It is like merchants in the sea, whose ships are destroyed and sink in the water, some grabbing onto planks, some grabbing onto corpses, and some floating by their own strength. Ravana! Those who grab onto planks are blown by the wind to islands. Those who grab onto corpses are gradually pushed to the shore by the waves. Why? Because the law of the sea does not allow corpses to remain. If they can float and be saved by their own strength, reaching wherever they want, this is because the sea gods compassionately save them. Just like that, Ravana! If those who have left home in my Dharma cannot uphold the precepts according to the Dharma, if they abandon the precepts and wear secular clothes, but can be born in a good place, either because they have gained right faith through me, or because they are inwardly pure, or although they have broken the precepts, they constantly have compassionate actions, or they have diligence. Therefore, Ravana! Even those who have broken the precepts or returned to lay life can still be born in a good place because of my Dharma.' At that time, the World Honored One spoke in verse: 'In the past, many sinful deeds have been done, in countless billions of lifetimes, confessing and repenting, never creating them again, extinguished without increase, therefore pure.' At that time, Vibhisana again asked the Buddha: 'World Honored One! How many kinds of aids to enlightenment are there?' The Buddha said: 'Ravana! There are thirty-seven factors aiding enlightenment. What are the thirty-seven factors?'
謂四念處、四正勤、四如意足、五根、五力、七覺分及八聖道。楞伽王！是名三十七品助菩提法。」
復問佛言：「世尊！解脫門者為有幾許？」
佛言：「楞伽王！有三解脫門。何者為三？所謂空、無相、無愿。」
復問佛言：「世尊！須念何法？」
佛言：「念厭滅入涅槃。」
復問佛言：「世尊！諸對治法凡有幾許？」
佛言：「楞伽王！總而言之，三種對治。何者為三？謂貪慾心者不凈觀，瞋恚心者慈悲觀，愚癡心者因緣觀，是名三種對治之法。」
復問佛言：「世尊！幾許巧能應須念持？」
佛言：「楞伽王！須念持者，巧知陰、巧知界、巧知入、巧知方便。」
復問佛言：「世尊！須作何觀？」
佛言：「楞伽王！須觀甚深十二因緣及四聖諦因果證等。」
爾時毗毗沙那楞伽王，復更圍繞世尊三匝，以諸雜色七寶之華散於佛上，散已右膝著地合掌向佛，驚歎如來而說偈言：
「云何菩薩諸聖行， 生精進意利世間？ 施戒忍辱及精進， 發最上意為菩提， 求彼無漏智慧時， 攝化多億諸眾生， 眾寶莊嚴無濁垢， 精妙剎中得成佛。」
爾時世尊告毗毗沙那楞伽王言：「善哉善哉！楞伽王！汝能咨問如來
【現代漢語翻譯】 現代漢語譯本：『指的是四念處（觀察身、受、心、法的四種方法），四正勤（斷惡、修善的四種精進），四如意足（通過欲、勤、心、觀達到禪定的四種方法），五根（信、進、念、定、慧五種產生力量的根本），五力（信、進、念、定、慧五種增長的力量），七覺分（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素），以及八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的道路）。楞伽王（Lankavatara）！這些被稱為三十七道品，是幫助達到菩提（Bodhi，覺悟）的方法。』
楞伽王（Lankavatara）又問佛：『世尊！解脫門有多少種？』
佛說：『楞伽王（Lankavatara）！有三種解脫門。是哪三種呢？就是空（sunyata，無自性），無相（animitta，沒有可以執著的表象），無愿（apranihita，沒有追求的目標）。』
楞伽王（Lankavatara）又問佛：『世尊！應該憶念什麼法？』
佛說：『憶念厭離世間，滅除煩惱，進入涅槃（Nirvana，寂滅）。』
楞伽王（Lankavatara）又問佛：『世尊！對治煩惱的方法總共有多少種？』
佛說：『楞伽王（Lankavatara）！總的來說，有三種對治方法。是哪三種呢？對於貪慾心，修不凈觀；對於瞋恚心，修慈悲觀；對於愚癡心，修因緣觀。這被稱為三種對治煩惱的方法。』
楞伽王（Lankavatara）又問佛：『世尊！應該憶念和保持多少種巧妙的技能？』
佛說：『楞伽王（Lankavatara）！應該憶念和保持的技能是，巧妙地瞭解五陰（skandha，色、受、想、行、識），巧妙地瞭解十八界（dhatu，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識），巧妙地瞭解十二入（ayatana，六根和六塵），巧妙地瞭解各種方便法門。』
楞伽王（Lankavatara）又問佛：『世尊！應該作什麼觀？』
佛說：『楞伽王（Lankavatara）！應該觀察甚深的十二因緣（nidana，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）以及四聖諦（satya，苦、集、滅、道）的因果關係和證悟等等。』
這時，毗毗沙那楞伽王（Vibhisana Lankavatara）再次圍繞世尊三圈，用各種顏色的七寶之華散在佛的身上，散完后右膝著地，合掌向佛，驚歎如來，並說了偈頌：
『菩薩的各種聖行是什麼， 才能生起精進心利益世間？ 佈施、持戒、忍辱和精進， 發起最上心爲了菩提（Bodhi，覺悟）， 在尋求那無漏智慧時， 攝受教化多億的眾生， 用眾寶莊嚴沒有濁垢， 在精妙的剎土中得成佛。』
這時，世尊告訴毗毗沙那楞伽王（Vibhisana Lankavatara）說：『好啊！好啊！楞伽王（Lankavatara）！你能夠請問如來（Tathagata）。』
【English Translation】 English version: 'These refer to the Four Foundations of Mindfulness (observing the four aspects of body, sensation, mind, and phenomena), the Four Right Exertions (four kinds of diligence to abandon evil and cultivate good), the Four Bases of Supernormal Powers (four methods to achieve concentration through desire, effort, mind, and investigation), the Five Roots (five fundamental elements of strength: faith, effort, mindfulness, concentration, and wisdom), the Five Powers (the increased strength of faith, effort, mindfulness, concentration, and wisdom), the Seven Factors of Enlightenment (seven aspects of awakening: discernment, effort, joy, tranquility, mindfulness, concentration, and equanimity), and the Noble Eightfold Path (eight aspects leading to liberation: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). O Lankavatara (King of Lanka)! These are called the Thirty-Seven Limbs of Enlightenment, which are methods to help achieve Bodhi (Enlightenment).'
Again, the Lankavatara (King of Lanka) asked the Buddha: 'World Honored One! How many doors to liberation are there?'
The Buddha said: 'O Lankavatara (King of Lanka)! There are three doors to liberation. What are the three? They are emptiness (sunyata, absence of inherent existence), signlessness (animitta, absence of distinguishing marks), and wishlessness (apranihita, absence of desires).'
Again, the Lankavatara (King of Lanka) asked the Buddha: 'World Honored One! What Dharma should be contemplated?'
The Buddha said: 'Contemplate the aversion to the world, the extinction of afflictions, and entering Nirvana (state of liberation).'
Again, the Lankavatara (King of Lanka) asked the Buddha: 'World Honored One! How many antidotes are there in total?'
The Buddha said: 'O Lankavatara (King of Lanka)! In general, there are three antidotes. What are the three? For the mind of greed, contemplate impurity; for the mind of anger, contemplate loving-kindness and compassion; for the mind of ignorance, contemplate dependent origination. These are called the three antidotes to afflictions.'
Again, the Lankavatara (King of Lanka) asked the Buddha: 'World Honored One! How many skillful abilities should be remembered and upheld?'
The Buddha said: 'O Lankavatara (King of Lanka)! The skillful abilities that should be remembered and upheld are: skillfully understanding the five skandhas (aggregates of form, feeling, perception, mental formations, and consciousness), skillfully understanding the eighteen dhatus (elements of the six sense organs, six sense objects, and six consciousnesses), skillfully understanding the twelve ayatanas (sense bases of the six sense organs and six sense objects), and skillfully understanding various expedient methods.'
Again, the Lankavatara (King of Lanka) asked the Buddha: 'World Honored One! What contemplation should be practiced?'
The Buddha said: 'O Lankavatara (King of Lanka)! One should contemplate the profound Twelve Nidanas (links of dependent origination: ignorance, karmic formations, consciousness, name and form, six sense organs, contact, sensation, craving, grasping, becoming, birth, old age and death) and the causal relationships and realization of the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), and so on.'
At that time, Vibhisana Lankavatara (King Vibhisana of Lanka) again circumambulated the World Honored One three times, scattering various colored seven-jeweled flowers upon the Buddha. After scattering them, he knelt on his right knee, joined his palms, and, marveling at the Tathagata (Buddha), spoke the following verse:
'What are the noble practices of Bodhisattvas, That generate diligence to benefit the world? Giving, morality, patience, and diligence, Generating the supreme mind for Bodhi (Enlightenment), When seeking that unconditioned wisdom, Gathering and transforming many billions of beings, Adorned with many jewels, without defilement, Attaining Buddhahood in a subtle Buddha-field.'
At that time, the World Honored One said to Vibhisana Lankavatara (King Vibhisana of Lanka): 'Excellent! Excellent! O Lankavatara (King of Lanka)! You are able to inquire of the Tathagata (Buddha).'
此事，諦聽諦聽，善思念之，當爲解說。楞伽王！菩薩摩訶薩常須行六波羅蜜，於一切眾生邊不生噁心。楞伽王！菩薩行如是法時不減不少，于諸佛法常得增長，亦不染著世間之法，攝受教化無量眾生，亦能清凈如來剎土，復能具得大智同性，于佛法中無障無礙。」
爾時毗毗沙那楞伽王白佛言：「世尊！云何修行？云何得住阿耨多羅三藐三菩提？」
佛言：「放舍憍慢、貢高、嫉妒，常行四種清凈梵行，歡喜普為一切眾生恒行正真，須舍殺、盜、妄言、綺語、兩舌、惡口、飲酒、淫妷，莫使暫忘菩提之心，意樂勤行六波羅蜜，所作恒為安樂眾生，于有為中心常寂靜，欲度有海多諸怖畏，汝當正觀三界眾生令得度脫。
「複次楞伽王！汝若欲求菩提之者，須如是知，言菩提者，但有名字言語謂菩提耳。何以故？楞伽王！無有是菩提，無根是菩提，無住是菩提，無垢是菩提，無塵是菩提，無我是菩提，不可捉是菩提，無色是菩提，無形是菩提，無此是菩提，無彼是菩提，無憂是菩提，無惱是菩提，無著是菩提，無染是菩提，無邊是菩提，無為是菩提，無濁是菩提，已過一切根是菩提，除一切憶想念是菩提，已過一切有行是菩提，無底是菩提，難知是菩提，甚深是菩提，無字是菩提，無相是菩提，寂靜
【現代漢語翻譯】 現代漢語譯本： 這件事，仔細聽，仔細聽，好好思考，我將為你們解說。楞伽王（Laṅkāvatāra，楞伽城的國王）！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）應當經常修行六波羅蜜（ṣaṭ-pāramitā，六種到達彼岸的方法），對於一切眾生不生起噁心。楞伽王！菩薩修行這樣的法時，不會減少也不會增多，對於諸佛的法常常能夠增長，也不會染著世間的法，攝受教化無量眾生，也能清凈如來（Tathāgata，佛的稱號）的剎土（buddhakṣetra，佛的國土），又能完全獲得與佛相同的大智慧，在佛法中沒有障礙沒有阻礙。
這時，毗毗沙那（Vibhīṣaṇa，羅剎王）楞伽王對佛說：『世尊（Bhagavan，佛的稱號）！如何修行？如何才能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）？』
佛說：『放下驕慢、貢高、嫉妒，經常修行四種清凈梵行（brahmacarya，清凈的行為），歡喜地普遍為一切眾生恒常行持正真之道，必須捨棄殺生、偷盜、妄語、綺語、兩舌、惡口、飲酒、淫慾，不要使菩提之心暫時忘記，以歡喜心勤奮修行六波羅蜜，所作所為恒常爲了安樂眾生，對於有為法的心常常保持寂靜，想要度過充滿怖畏的有海，你應該正確地觀察三界眾生，使他們得到解脫。
『再者，楞伽王！你如果想要尋求菩提，必須這樣瞭解，所謂的菩提，只不過是名字言語而已。為什麼呢？楞伽王！沒有所謂的菩提，無根是菩提，無住是菩提，無垢是菩提，無塵是菩提，無我是菩提，不可捉摸是菩提，無色是菩提，無形是菩提，無此是菩提，無彼是菩提，無憂是菩提，無惱是菩提，無著是菩提，無染是菩提，無邊是菩提，無為是菩提，無濁是菩提，已經超越一切根是菩提，去除一切憶想念是菩提，已經超越一切有行是菩提，無底是菩提，難以知曉是菩提，非常深奧是菩提，無字是菩提，無相是菩提，寂靜是菩提。
【English Translation】 English version: Listen carefully, listen carefully, and contemplate well on this matter, and I will explain it to you. O Laṅkāvatāra (King of Laṅkā)! A Bodhisattva-Mahāsattva (great bodhisattva) should always practice the six Pāramitās (ṣaṭ-pāramitā, six perfections) and not generate evil thoughts towards all sentient beings. O Laṅkāvatāra! When a Bodhisattva practices such Dharma, it neither decreases nor increases, and they constantly grow in the Dharma of all Buddhas, and they are not attached to the Dharma of the world, and they embrace and teach countless sentient beings, and they can purify the Buddha-kṣetra (buddhakṣetra, Buddha's land) of the Tathāgata (Tathāgata, title of a Buddha), and they can fully attain great wisdom of the same nature, and in the Buddha-dharma, there is no obstacle or hindrance.
At that time, Vibhīṣaṇa (Vibhīṣaṇa, a Rakshasa king), the King of Laṅkā, said to the Buddha: 'O Bhagavan (Bhagavan, title of a Buddha)! How should one practice? How can one attain Anuttarā-Samyak-Saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment)?'
The Buddha said: 'Relinquish arrogance, pride, and jealousy, and constantly practice the four kinds of pure Brahmacarya (brahmacarya, pure conduct), joyfully and universally practice the true path for all sentient beings, and one must abandon killing, stealing, false speech, frivolous speech, divisive speech, harsh speech, drinking alcohol, and sexual misconduct, and do not let the mind of Bodhi be forgotten even for a moment, and diligently practice the six Pāramitās with joy, and always act for the happiness of sentient beings, and keep the mind constantly tranquil in the conditioned world, and if you want to cross the ocean of existence full of fears, you should correctly observe the sentient beings of the three realms and enable them to be liberated.
'Furthermore, O Laṅkāvatāra! If you wish to seek Bodhi, you must know it in this way, that the so-called Bodhi is merely a name and language. Why is that? O Laṅkāvatāra! There is no such thing as Bodhi, rootless is Bodhi, non-abiding is Bodhi, stainless is Bodhi, dustless is Bodhi, selfless is Bodhi, ungraspable is Bodhi, formless is Bodhi, shapeless is Bodhi, not this is Bodhi, not that is Bodhi, without sorrow is Bodhi, without affliction is Bodhi, without attachment is Bodhi, without defilement is Bodhi, boundless is Bodhi, unconditioned is Bodhi, unturbid is Bodhi, having transcended all roots is Bodhi, having removed all recollection and thought is Bodhi, having transcended all conditioned actions is Bodhi, bottomless is Bodhi, difficult to know is Bodhi, profound is Bodhi, wordless is Bodhi, without characteristics is Bodhi, tranquil is Bodhi.'
是菩提，清凈是菩提，無上是菩提，無譬喻是菩提，無求是菩提，無斷是菩提，不壞是菩提，無破是菩提，無思惟是菩提，無物是菩提，無為是菩提，無見是菩提，無害是菩提，無明是菩提，無流注是菩提，常住是菩提，虛空是菩提，無等等是菩提，不可說是菩提。楞伽王！欲求菩提者，若不求法是求菩提。何以故？楞伽王！若無有著，得證阿耨多羅三藐三菩提。又無我相、眾生相、命相、人相、畜養相、眾數相、作相、受相、知相、見相，乃可得證阿耨多羅三藐三菩提。若不得世諦相者，不執著法，不執著陰、界，乃至不執著諸佛、菩薩，乃可得證阿耨多羅三藐三菩提。何以故？楞伽王！無所執著即是菩提。若不執著物，若不執著常，若不執著斷者，于未來世證成菩提。所以者何？楞伽王！一切諸法后際滅故。」
時毗毗沙那楞伽王復白佛言：「世尊！云何得知一切世諦法耶？」
佛言：「楞伽王！知一切世諦法，如幻如化、如夢如焰、如水中月、如乾闥婆城，一切世諦法應如是知、如是覺、如是觀。」
爾時毗毗沙那楞伽王，即得菩薩三昧，名無等等法光明智相；得陀羅尼，名一切巧音。得如是等無量無邊諸三昧陀羅尼已，時毗毗沙那楞伽王即白佛言：「世尊！我今得此三昧陀羅尼已，覺知一
【現代漢語翻譯】 現代漢語譯本： 是菩提（Bodhi，覺悟），清凈是菩提，無上是菩提，無譬喻是菩提，無求是菩提，無斷是菩提，不壞是菩提，無破是菩提，無思惟是菩提，無物是菩提，無為是菩提，無見是菩提，無害是菩提，無明是菩提，無流注是菩提，常住是菩提，虛空是菩提，無等等是菩提，不可說是菩提。楞伽王（Lankavatara，楞伽城的國王）！欲求菩提者，若不求法是求菩提。何以故？楞伽王！若無有著，得證阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。又無我相、眾生相、命相、人相、畜養相、眾數相、作相、受相、知相、見相，乃可得證阿耨多羅三藐三菩提。若不得世諦相者，不執著法，不執著陰、界，乃至不執著諸佛、菩薩，乃可得證阿耨多羅三藐三菩提。何以故？楞伽王！無所執著即是菩提。若不執著物，若不執著常，若不執著斷者，于未來世證成菩提。所以者何？楞伽王！一切諸法后際滅故。
時毗毗沙那楞伽王（King Visravana of Lanka）復白佛言：『世尊！云何得知一切世諦法耶？』
佛言：『楞伽王！知一切世諦法，如幻如化、如夢如焰、如水中月、如乾闥婆城（Gandharva city，海市蜃樓），一切世諦法應如是知、如是覺、如是觀。』
爾時毗毗沙那楞伽王，即得菩薩三昧（Samadhi，禪定），名無等等法光明智相；得陀羅尼（Dharani，總持），名一切巧音。得如是等無量無邊諸三昧陀羅尼已，時毗毗沙那楞伽王即白佛言：『世尊！我今得此三昧陀羅尼已，覺知一
【English Translation】 English version: It is Bodhi (Enlightenment), purity is Bodhi, unsurpassed is Bodhi, incomparable is Bodhi, non-seeking is Bodhi, non-cessation is Bodhi, indestructible is Bodhi, unbroken is Bodhi, non-thinking is Bodhi, non-thing is Bodhi, non-action is Bodhi, non-seeing is Bodhi, non-harming is Bodhi, non-ignorance is Bodhi, non-flowing is Bodhi, constant is Bodhi, emptiness is Bodhi, unequalled is Bodhi, unspeakable is Bodhi. King Lankavatara (King of Lanka City)! Those who seek Bodhi, if they do not seek Dharma, are seeking Bodhi. Why? King Lankavatara! If there is no attachment, one can attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Furthermore, without the appearance of self, the appearance of beings, the appearance of life, the appearance of person, the appearance of animals, the appearance of multitude, the appearance of making, the appearance of receiving, the appearance of knowing, the appearance of seeing, one can attain Anuttara-samyak-sambodhi. If one does not grasp the characteristics of worldly truth, does not cling to Dharma, does not cling to skandhas (aggregates), realms, and so on, even does not cling to Buddhas and Bodhisattvas, then one can attain Anuttara-samyak-sambodhi. Why? King Lankavatara! Non-attachment is Bodhi. If one does not cling to things, does not cling to permanence, does not cling to cessation, one will realize Bodhi in the future. Why? King Lankavatara! All dharmas (phenomena) cease in the end.
Then King Visravana of Lanka asked the Buddha again: 'World Honored One! How can one know all worldly truths?'
The Buddha said: 'King Lankavatara! Know all worldly truths as illusion, as transformation, as dream, as flame, as the moon in water, as a Gandharva city (mirage). All worldly truths should be known, perceived, and viewed in this way.'
At that time, King Visravana of Lanka immediately attained the Bodhisattva Samadhi (meditative absorption) named 'Unequalled Dharma Light of Wisdom'; he attained the Dharani (mnemonic incantation) named 'All Skillful Sounds'. Having attained such immeasurable and boundless Samadhis and Dharanis, King Visravana of Lanka then said to the Buddha: 'World Honored One! Now that I have attained these Samadhis and Dharanis, I perceive one'
切世諦之法。」
佛言：「楞伽王！云何覺知？」
毗毗沙那言：「世尊！一切世諦之法，如夢如幻、如響聲等、如山水駃、如水中月、如風吹空華、如秋云起、如珠光明、如燈焰火、如華上露、如揵闥婆城、如水上泡、如虹如焰，世尊！我已覺知世諦諸法現皆無常。」
爾時世尊即放頂上百千億那由他種種妙色光明，所謂青黃赤白紅紫頗梨及金等色，普照無量無邊阿僧祇諸佛剎土，既遍照已還入頂上。
爾時尊者大目犍連，即從座起偏袒右肩右膝著地，合掌向佛，說偈問言：
「佛上妙德非無因， 開放清凈光明網， 今意精妙覺發誰， 放百光網愿佛說。」
佛告目犍連言：「汝見此毗毗沙那楞伽王，在於我前合掌正立，以此廣大供養之具，用供養我及聲聞眾、諸菩薩眾，因此功德發阿耨多羅三藐三菩提心不？」
目犍連言：「世尊！我見。世尊！我見。」
佛言：「目犍連！是毗毗沙那楞伽王，從我已去乃至當欲供養承事百千億那由他諸佛，過是已后彼身功德本力具足，有世界名蓮華城，彼有世尊，號蓮華功德相震聲威王如來、阿羅呵、三藐三佛陀，現在彼住，遊行說法。彼佛如來壽命無量，世界清凈。此毗毗沙那楞伽王化生彼剎，生彼中已，即得菩薩歡
【現代漢語翻譯】 『切世諦之法。』
佛言：『楞伽王（Ravana，羅剎王）！云何覺知？』
毗毗沙那（Vibhishana，羅剎王，羅波那之弟）言：『世尊！一切世諦之法，如夢如幻、如響聲等、如山水駃、如水中月、如風吹空華、如秋云起、如珠光明、如燈焰火、如華上露、如揵闥婆（Gandharva，天神）城、如水上泡、如虹如焰，世尊！我已覺知世諦諸法現皆無常。』
爾時世尊即放頂上百千億那由他（nayuta，數量單位）種種妙色光明，所謂青黃赤白紅紫頗梨（sphatika，水晶）及金等色，普照無量無邊阿僧祇（asamkhya，數量單位）諸佛剎土，既遍照已還入頂上。
爾時尊者大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一），即從座起偏袒右肩右膝著地，合掌向佛，說偈問言：
『佛上妙德非無因， 開放清凈光明網， 今意精妙覺發誰， 放百光網愿佛說。』
佛告目犍連（Mahāmaudgalyāyana）：『汝見此毗毗沙那（Vibhishana）楞伽王（Ravana），在於我前合掌正立，以此廣大供養之具，用供養我及聲聞眾、諸菩薩眾，因此功德發阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）心不？』
目犍連（Mahāmaudgalyāyana）言：『世尊！我見。世尊！我見。』
佛言：『目犍連（Mahāmaudgalyāyana）！是毗毗沙那（Vibhishana）楞伽王（Ravana），從我已去乃至當欲供養承事百千億那由他（nayuta）諸佛，過是已后彼身功德本力具足，有世界名蓮華城，彼有世尊，號蓮華功德相震聲威王如來（Tathāgata）、阿羅呵（Arhat）、三藐三佛陀（samyak-saṃbuddha），現在彼住，說法。彼佛如來壽命無量，世界清凈。此毗毗沙那（Vibhishana）楞伽王（Ravana）化生彼剎，生彼中已，即得菩薩歡
【English Translation】 'Cutting off the laws of worldly truth.'
The Buddha said: 'Ravana (Lanka King)! How do you know?'
Vibhishana (Ravana's brother) said: 'World Honored One! All the laws of worldly truth are like dreams, illusions, echoes, swift mountain streams, the moon in water, empty flowers blown by the wind, rising autumn clouds, the light of pearls, the flame of a lamp, dew on a flower, a Gandharva (celestial musician) city, bubbles on water, rainbows, and flames. World Honored One! I have realized that all worldly truths are impermanent.'
At that time, the World Honored One emitted from the crown of his head hundreds of thousands of millions of nayutas (a unit of measurement) of various wonderful and colorful lights, such as blue, yellow, red, white, crimson, purple, sphatika (crystal), and gold, illuminating countless and boundless asamkhya (an immeasurable number) Buddha lands. After illuminating them all, the lights returned to the crown of his head.
At that time, the Venerable Mahāmaudgalyāyana (one of the Buddha's ten great disciples) rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and, facing the Buddha, spoke a verse asking:
'The Buddha's supreme virtue is not without cause, Opening a pure and bright net of light, Whose mind is awakened by this subtle and wonderful meaning, May the Buddha explain the emission of hundreds of light nets.'
The Buddha said to Mahāmaudgalyāyana: 'Do you see this Vibhishana Ravana, standing upright before me with palms joined, using these vast offerings to make offerings to me, the assembly of Shravakas, and the assembly of Bodhisattvas? Because of this merit, has he generated the mind of anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment)?'
Mahāmaudgalyāyana said: 'World Honored One! I see it. World Honored One! I see it.'
The Buddha said: 'Mahāmaudgalyāyana! This Vibhishana Ravana, from now on, will make offerings and serve hundreds of thousands of millions of nayutas of Buddhas. After that, his inherent merit and power will be complete. There will be a world named Lotus City, where there will be a World Honored One named Lotus Virtue Appearance Resounding Majestic King Tathāgata (Thus Come One), Arhat (Worthy One), samyak-saṃbuddha (Perfectly Enlightened One), currently residing there, teaching the Dharma. That Buddha Tathāgata's lifespan is immeasurable, and the world is pure. This Vibhishana Ravana will be born by transformation in that land, and upon being born there, he will immediately attain the joy of a Bodhisattva.'
喜之地，如是乃至得菩薩十地，過無量劫數已，於後生此娑婆世界當得成佛，號曰善妙震聲金威善凈光明現功德寶蓋莊嚴頂相毗盧遮那王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。是最後生。彼世界者名電寶冠，除諸山阜、坑坎、崖坂、土石、糞穢，無有女身及惡道等。而彼佛剎清凈勝彼現在阿彌陀如來佛剎，諸菩薩眾充滿彼國，劫名善觀明，彼佛如來壽命無量。目犍連！是故如來、至真、等正覺微笑。」
時毗毗沙那楞伽王，得受阿耨多羅三藐三菩提記時，以為法故，歡喜踴躍遍體戰慄，飛上虛空高七多羅樹，于虛空中說此偈言：
「一切諸法空如夢， 清凈非有同虛空， 我及無我悉皆無， 我知如化如電光。 眾生有中自生滅， 諦求一法不可得， 初中后等無所有， 畜養眾生命亦然。 眾生隨業得果報， 有中展轉不休息， 若行如此菩提行， 得知諸法體皆空。」
爾時毗毗沙那楞伽王說是偈已，從空中下，繞佛三匝，繞三匝已蒙佛威神卻坐一面。
時海眾中或有天、龍、阿修羅等證法得果者，或有夜叉、羅剎發菩提心者，或有緊那羅、摩睺羅伽于諸佛法得無疑者，或有迦樓羅、乾闥婆及咒神等得陀羅尼證法得果
【現代漢語翻譯】 現代漢語譯本 『喜之地』，像這樣乃至得到菩薩十地，經過無量劫數之後，將來投生到這個娑婆世界（Saha World，指我們所居住的這個充滿煩惱和痛苦的世界）時，將會成佛，佛號是『善妙震聲金威善凈光明現功德寶蓋莊嚴頂相毗盧遮那王如來』（Shanmiao Zhensheng Jinwei Shanjing Guangming Xian Gongde Baogai Zhuangyan Dingxiang Piluzhena Wang Rulai），應供（Arhat，值得供養的聖者），正遍知（Samyak-sambuddha，完全覺悟者），明行足（Vidyā-caraṇa-saṃpanna，具有智慧和德行的人），善逝（Sugata，以好的方式逝去的人），世間解（Lokavidū，瞭解世界的人），無上士（Anuttara，無與倫比的人），調御丈夫（Puruṣa-damya-sārathi，能夠調伏眾生的人），天人師（Śāsta deva-manushyānām，天和人的導師），佛（Buddha，覺悟者），世尊（Bhagavat，受人尊敬的人）。這是他最後一次投生。那個世界叫做『電寶冠』，沒有山丘、坑洼、懸崖斜坡、土石、糞便污穢，沒有女性身體以及惡道等等。而且那個佛剎（Buddha-kshetra，佛的國土）清凈殊勝超過現在的阿彌陀如來（Amitābha，佛教中西方極樂世界的教主）佛剎，眾多菩薩充滿那個國度，劫（Kalpa，極長的時間單位）的名字叫做『善觀明』，那位佛如來壽命無量。目犍連（Maudgalyāyana，佛陀的十大弟子之一）！因此如來、至真（Tathāgata，如實而來的人）、等正覺（Samyak-saṃbuddha，完全正確的覺悟）微笑。』
當時毗毗沙那楞伽王（Vibhishaṇa，羅剎王，為保護佛法而皈依佛門）在得到阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的授記時，因為佛法的緣故，歡喜踴躍，全身戰慄，飛上虛空高達七多羅樹（tāla tree，一種高大的樹）的高度，在虛空中說了這首偈（Gatha，用詩歌形式表達的佛法）：
『一切諸法空如夢， 清凈非有同虛空， 我及無我悉皆無， 我知如化如電光。 眾生有中自生滅， 諦求一法不可得， 初中后等無所有， 畜養眾生命亦然。 眾生隨業得果報， 有中展轉不休息， 若行如此菩提行， 得知諸法體皆空。』
當時毗毗沙那楞伽王說完這首偈后，從空中下來，繞佛三圈，繞完三圈后，蒙受佛的威神之力，退到一旁坐下。
當時海眾之中，有的天（Deva，神）、龍（Nāga，一種神獸）、阿修羅（Asura，一種好戰的神）等證悟佛法得到果位的，有的夜叉（Yaksa，一種守護神）、羅剎（Rakshasa，一種惡鬼）發菩提心的，有的緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）對於諸佛的佛法不再有疑惑的，有的迦樓羅（Garuda，一種金翅鳥神）、乾闥婆（Gandharva，一種香神）以及咒神等得到陀羅尼（Dharani，總持，一種咒語）證悟佛法得到果位的。
【English Translation】 English version 'The Land of Joy,' and so on, until attaining the ten Bhumi (stages) of a Bodhisattva. After countless kalpas (aeons), in a future rebirth in this Saha World (the world of suffering we inhabit), he will attain Buddhahood, with the name 'Shanmiao Zhensheng Jinwei Shanjing Guangming Xian Gongde Baogai Zhuangyan Dingxiang Piluzhena Wang Tathagata' (The Thus Come One, Worthy One, Perfectly Enlightened One, Endowed with Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One). This will be his last birth. That world will be named 'Electric Jewel Crown,' devoid of hills, pits, cliffs, slopes, soil, stones, filth, and lacking female bodies and evil paths. Moreover, that Buddha-kshetra (Buddha-field) will be purer and more excellent than the present Buddha-field of Amitābha Tathagata (the Buddha of the Western Pure Land), filled with Bodhisattvas. The kalpa will be named 'Good Observation of Light,' and the lifespan of that Buddha Tathagata will be immeasurable. Maudgalyāyana (one of the Buddha's ten great disciples)! Therefore, the Tathagata, the Perfectly Enlightened One, smiled.'
At that time, Vibhishaṇa (a Rakshasa king who converted to Buddhism to protect the Dharma), the King of Lanka, upon receiving the prediction of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), out of joy for the Dharma, leaped and trembled throughout his body, flying up into the sky to a height of seven tāla trees (a tall tree), and spoke this Gatha (verse) in the sky:
'All dharmas are empty like dreams, Pure and non-existent, like the void, I and non-I are both absent, I know them as illusions, like lightning. Beings arise and perish within existence, Seeking one dharma, it cannot be found, Beginning, middle, and end are all empty, The sustenance of beings' lives is also thus. Beings receive karmic retribution, Revolving in existence without rest, If one practices such Bodhisattva conduct, One will know all dharmas are empty in essence.'
Then, Vibhishaṇa, the King of Lanka, having spoken this verse, descended from the sky, circumambulated the Buddha three times, and after circumambulating, by the Buddha's majestic power, sat down to one side.
At that time, among the assembly of the sea, some Devas (gods), Nāgas (serpent deities), Asuras (demigods) and others attained the fruit of Dharma realization; some Yakshas (nature spirits), Rakshasas (demons) generated Bodhicitta (the mind of enlightenment); some Kinnaras (celestial musicians), Mahoragas (great serpent deities) had no doubts about the Buddhadharma; some Garudas (mythical birds), Gandharvas (celestial musicians), and mantra deities obtained Dharani (mantras) and attained the fruit of Dharma realization.
，於一切法得不退轉者。即時大地震動，自然光明遍滿佛剎，乃至大小鐵圍山間普皆明照，一切惡道諸苦悉除，上虛空中雨諸天華，響擊天鼓叫嘯等聲，並諸衣服空中舒捲，自然顯現如是種種不思議事。
時毗毗沙那楞伽王觀其自眾，如是告言：「汝等一切相與和合來向世尊，生恭敬心發於阿耨多羅三藐三菩提心。」
時彼無量百千羅剎相與和合，向佛合掌白言：「世尊！我等聚集相與和合，從今已去歸依于佛及以法、僧，發菩提心。世尊！我等從今已去行大乘行，如來證知。世尊！我等於未來世，在此娑婆剎中得成正覺，定斷惡業為無上尊，為一切眾生作利益故。」
佛言：「善哉善哉！汝等若能發菩提心者，汝等當行四種善法。凡善行者，行此四法得不忘彼菩提之心。何等為四？一者所有願行不違不失、二者于諸眾生常行慈心、三者一日三時供養三寶晝夜不絕、四者不願聲聞辟支佛果；此為汝等四法具足，不忘失彼菩提之心。」
爾時海龍王從坐而起，偏袒右肩右膝著地，向佛合掌白佛：「世尊！毗毗沙那楞伽王，往昔造何善根，乃能如是廣供養具供養于佛及無數聲聞、菩薩眾等，供養訖已發菩提心，發菩提心已證不退轉，得受阿耨多羅三藐三菩提記？」作是語已。
佛告海龍王
【現代漢語翻譯】 現代漢語譯本：對於一切法得到不退轉的境界。即時大地開始震動，自然的光明遍滿整個佛剎（Buddhakṣetra，佛所居住的國土），乃至大小鐵圍山（Cakravāḍa，佛教宇宙觀中圍繞世界的山）之間都普遍明亮照耀，一切惡道中的諸般痛苦都消除了，上方的虛空中降下各種天花，響起敲擊天鼓和叫嘯等聲音，並且各種衣服在空中舒展卷動，自然顯現出這樣種種不可思議的事情。
這時，毗毗沙那楞伽王（Vibhiṣaṇa Laṅkā-rāja，楞伽島的夜叉王）觀察他的眷屬，這樣告訴他們：『你們大家一起和合，來到世尊（Bhagavān，佛的稱號之一）面前，生起恭敬心，發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』
當時，無數百千的羅剎（Rākṣasa，一種惡鬼）相互和合，向佛合掌稟告說：『世尊！我們聚集在一起，從今以後歸依于佛、法、僧三寶，發起菩提心。世尊！我們從今以後修行大乘行，如來（Tathāgata，佛的稱號之一）可以作證。世尊！我們于未來世，在這娑婆剎（Sahā-kṣetra，我們所居住的堪忍世界）中得成正覺，必定斷除惡業，成為無上尊，爲了利益一切眾生。』
佛說：『善哉善哉！你們如果能夠發起菩提心，你們應當奉行四種善法。凡是行善的人，奉行這四種法就能不忘記菩提之心。哪四種呢？一是所有願行不違背不缺失；二是對待一切眾生常常行慈心；三是一日三次供養三寶，晝夜不間斷；四是不希求聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自覺悟者）的果位；這四種法你們都具備了，就不會忘記菩提之心。』
這時，海龍王（Sāgara-nāgarāja，海洋中的龍王）從座位上站起來，袒露右肩，右膝著地，向佛合掌稟告佛說：『世尊！毗毗沙那楞伽王往昔造了什麼善根，才能這樣廣泛地用各種供養品供養佛和無數的聲聞、菩薩眾等，供養完畢后發起菩提心，發起菩提心后證得不退轉，得到阿耨多羅三藐三菩提的授記？』說完這些話后。
佛告訴海龍王：
【English Translation】 English version: Having attained non-retrogression from all dharmas. Immediately, the great earth quaked, and natural light filled the Buddha-field (Buddhakṣetra, the land where a Buddha resides), even illuminating the spaces between the great and small Iron Mountain Ranges (Cakravāḍa, the mountains surrounding the world in Buddhist cosmology). All sufferings in the evil realms were eliminated, and heavenly flowers rained down from the upper sky, accompanied by the sounds of striking heavenly drums and cries, along with various garments unfolding and rolling in the air, naturally manifesting such inconceivable events.
Then, Vibhiṣaṇa Laṅkā-rāja (the Yaksha king of Lanka), observing his assembly, spoke to them thus: 'All of you, together in harmony, come before the World-Honored One (Bhagavān, one of the titles of the Buddha), generate respectful minds, and arouse the mind of anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment).'
At that time, countless hundreds of thousands of Rākṣasas (Rākṣasa, a type of demon), together in harmony, joined their palms and said to the Buddha: 'World-Honored One! We have gathered together and, from this day forward, take refuge in the Buddha, the Dharma, and the Sangha, and arouse the Bodhi-mind. World-Honored One! From this day forward, we will practice the Mahayana path, and the Tathāgata (Tathāgata, one of the titles of the Buddha) is our witness. World-Honored One! In the future, in this Sahā-kṣetra (Sahā-kṣetra, the world we inhabit), we will attain perfect enlightenment, surely cut off evil deeds, become the unsurpassed honored ones, and work for the benefit of all beings.'
The Buddha said: 'Excellent, excellent! If you can arouse the Bodhi-mind, you should practice four kinds of good dharmas. Those who practice good deeds, by practicing these four dharmas, will not forget their Bodhi-mind. What are the four? First, all vows and practices should not be violated or lost; second, always practice loving-kindness towards all beings; third, make offerings to the Triple Gem three times a day, without ceasing day and night; fourth, do not desire the fruits of Śrāvakas (Śrāvaka, disciples who hear and practice the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas who attain enlightenment on their own); if you possess these four dharmas, you will not forget your Bodhi-mind.'
At that time, Sāgara-nāgarāja (the Dragon King of the Ocean) arose from his seat, bared his right shoulder, knelt on his right knee, and, joining his palms, said to the Buddha: 'World-Honored One! What good roots did Vibhiṣaṇa Laṅkā-rāja plant in the past that he is able to make such extensive offerings to the Buddha and countless Śrāvakas, Bodhisattvas, and others, and after making offerings, arouse the Bodhi-mind, and after arousing the Bodhi-mind, attain non-retrogression, and receive the prediction of anuttarā-samyak-saṃbodhi?' Having spoken these words.
The Buddha said to the Sāgara-nāgarāja:
言：「龍王！往昔過無量阿僧祇劫數時，彼有佛號大悲所生智相幢如來、至真、等正覺、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。而彼如來亦還生此娑婆世界五濁世中，而彼如來、至真、等正覺，于眾生中演說分別三乘之法。龍王！時彼如來亦還住此摩羅耶山頂上，與五百比丘大聲聞眾、無量天龍及非人等，眾中說法。龍王！時有羅剎童子名毗毗沙歌，亦還住此楞伽大城，形貌雄猛大腷巨力，其性䩕惡面目鄙丑，唯食肉血口牙可畏。龍王！時彼毗毗沙歌羅剎童子，聞佛世尊住摩羅耶山頂上，即作是念：『我不欲此沙門及比丘眾在摩羅耶山頂上居住。何以故？若彼沙門住在摩羅耶山頂上者，我不能攝大海雜類，亦無眾生可殺害者，我今住此則恒飢餓。』龍王！時彼毗毗沙歌羅剎童子，即告其眾諸羅剎言：『汝等有大力者宜可速來，著堅牢甲，各執刀杵槌弩斧戟、弓箭鉾楯，並金剛杵、斗輪槊等，嚴持如是種種器杖。何以故？我今應當驅彼沙門及沙門眾去我境界，令其舍離我所住處。』龍王！時毗毗沙歌羅剎童子，帶好堅甲及羅剎眾，各持種種別色器杖，飛行虛空向彼大悲所生智相幢如來。往至彼已住在虛空，與其徒眾語世尊言：『去去沙門，我不用汝住此山頂，莫復令我殺汝沙門
【現代漢語翻譯】 現代漢語譯本：佛說：『龍王！在過去無量阿僧祇劫之前，那時有一尊佛，名號為大悲所生智相幢如來（Tathagata，如來）、至真（Arhat，阿羅漢）、等正覺（Samyaksambuddha，正等覺者）、應供（Worthy of offerings，應受供養者）、正遍知（Perfect in knowledge，圓滿知曉一切者）、明行足（Perfect in wisdom and conduct，智慧和行為都圓滿者）、善逝（Well-gone，善於逝去者）、世間解（Knower of the world，瞭解世間一切者）、無上士（Unsurpassed one，無與倫比者）、調御丈夫（Tamer of men，調御丈夫者）、天人師（Teacher of gods and men，天人的導師）、佛（Buddha，覺悟者）、世尊（World-Honored One，世間尊者）。那尊如來也曾降生於此娑婆世界（Saha World，我們所居住的這個充滿苦難的世界）的五濁世（Five Turbidities，充滿五種污濁的時代）中。那尊如來、至真、等正覺，為眾生演說並分別闡釋三乘之法（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）。龍王！當時那尊如來也曾住在摩羅耶山（Malaya Mountain）頂上，與五百比丘（Bhikkhu，出家修行的男子）大聲聞眾（Great Shravakas，偉大的聲聞弟子）、無量天龍（Nagas and Devas，天上的龍族和天神）及非人（Non-humans，非人類的眾生）等，在眾人之中說法。龍王！當時有一位羅剎童子（Rakshasa boy，食人鬼男孩）名叫毗毗沙歌（Vibhisana），也住在楞伽大城（Lanka，斯里蘭卡的古稱），他形貌雄猛，身軀巨大，力大無比，性格兇惡，面目醜陋，只吃肉和血，口中的牙齒非常可怕。龍王！當時那位毗毗沙歌羅剎童子，聽說佛世尊住在摩羅耶山頂上，就想：『我不希望這些沙門（Shramana，出家修道者）和比丘眾在摩羅耶山頂上居住。為什麼呢？如果這些沙門住在摩羅耶山頂上，我就無法捕捉大海中的各種生物，也沒有眾生可以殺害，我住在這裡就會一直飢餓。』龍王！當時那位毗毗沙歌羅剎童子，就告訴他的羅剎眷屬們說：『你們這些有大力氣的，應該趕快過來，穿上堅固的盔甲，各自拿著刀、杵、槌、弩、斧、戟、弓箭、鉾、楯，以及金剛杵、斗輪、槊等，嚴陣以待，拿著這些武器。為什麼呢？我現在應該把那些沙門和沙門眾趕出我的境界，讓他們離開我所居住的地方。』龍王！當時毗毗沙歌羅剎童子，穿戴好堅固的盔甲，帶著羅剎眷屬，各自拿著各種顏色的武器，飛行在虛空中，前往大悲所生智相幢如來所在之處。到達那裡后，他們停留在虛空中，對世尊說：『走開，走開，沙門！我不需要你住在這山頂上，不要再讓我殺你的沙門了！』 '
【English Translation】 English version: The Buddha said: 'Dragon King! In the past, immeasurable asamkhya kalpas ago, there was a Buddha named Great Compassion-Born Wisdom Banner Tathagata (Tathagata, Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Worthy of Offerings (Worthy of receiving offerings), Perfect in Knowledge (Perfectly knowing everything), Perfect in Wisdom and Conduct (Perfect in both wisdom and conduct), Well-Gone (Well departed), Knower of the World (Knower of the world), Unsurpassed One (Unsurpassed being), Tamer of Men (Tamer of men), Teacher of Gods and Men (Teacher of gods and humans), Buddha (Enlightened One), World-Honored One (Honored by the world). That Tathagata also descended into this Saha World (Saha World, the world we live in, full of suffering) in the Five Turbidities (Five Turbidities, an era full of five kinds of defilements). That Tathagata, Arhat, Samyaksambuddha, expounded and separately explained the Dharma of the Three Vehicles (Three Vehicles, Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) to sentient beings. Dragon King! At that time, that Tathagata also resided on the summit of Mount Malaya (Malaya Mountain), with five hundred Bhikkhus (Bhikkhu, ordained monks) Great Shravakas (Great Shravakas, great Shravaka disciples), immeasurable Nagas and Devas (Nagas and Devas, dragons and gods), and non-humans (Non-humans, non-human beings), teaching the Dharma among them. Dragon King! At that time, there was a Rakshasa boy (Rakshasa boy, a demon boy) named Vibhisana, who also lived in the great city of Lanka (Lanka, the ancient name of Sri Lanka). He was fierce in appearance, huge in stature, and immensely powerful. His nature was cruel, his face was ugly, and he only ate meat and blood. The teeth in his mouth were terrifying. Dragon King! At that time, that Rakshasa boy Vibhisana, hearing that the Buddha World-Honored One was residing on the summit of Mount Malaya, thought: 'I do not want these Shramanas (Shramana, renunciates) and Bhikkhus to live on the summit of Mount Malaya. Why? If these Shramanas live on the summit of Mount Malaya, I will not be able to capture the various creatures in the ocean, nor will there be any beings to kill. If I live here, I will always be hungry.' Dragon King! At that time, that Rakshasa boy Vibhisana, told his Rakshasa retinue: 'You who have great strength should come quickly, put on strong armor, and each hold swords, pestles, mallets, crossbows, axes, halberds, bows and arrows, spears, shields, as well as vajras, battle wheels, spears, etc., be fully prepared, holding such various weapons. Why? I should now drive those Shramanas and the Shramana assembly out of my territory, and make them leave where I live.' Dragon King! At that time, the Rakshasa boy Vibhisana, wearing strong armor and leading his Rakshasa retinue, each holding various colored weapons, flew through the sky towards where the Great Compassion-Born Wisdom Banner Tathagata was. Having arrived there, they stayed in the sky and said to the World-Honored One: 'Go away, go away, Shramana! I do not need you to live on this mountain top, do not let me kill your Shramanas again!'
及汝眾等。』龍王！爾時大悲所生智相幢如來，即現神通。現神通已，時毗毗沙歌羅剎童子及其徒眾，各見自身被五繫縛，又見十方鐵網羅布，欲走無路㦗然定住。
「龍王！時毗毗沙歌羅剎童子及羅剎眾，心驚惶怖即生是念：『我等今者欲何處去？求歸命誰？向誰求救？誰脫我等難？』龍王！爾時彼佛眾中有咒神王，名正定深滿功德威，與彼毗毗沙歌羅剎童子宿作善友，在彼世尊眾中集坐。龍王！爾時正定深滿功德威持咒神王，語毗毗沙歌羅剎童子言：『善友！諸佛世尊教化人天，所得無量諸功德法三界獨尊，眾生中寶有大悲行。汝善友及羅剎眾，此可歸依及以法僧。汝等歸依三寶發菩提心，一切繫縛即得解脫。』說是語已，龍王！爾時正定深滿功德威持咒神王，教化力故及佛神力，即時毗毗沙歌羅剎童子及羅剎眾，俱共合掌出如是言：『南無無邊功德莊嚴身者，南無最上大悲覺者，我等與汝今日已去，歸依于佛及以法僧，我等恒行歸依三寶，發阿耨多羅三藐三菩提心。』龍王！時毗毗沙歌羅剎童子及一切羅剎眾，出此言已，一切繫縛即得解脫，從虛空來向大悲所生智相幢王如來，至彼世尊三匝圍繞。時毗毗沙歌羅剎童子及羅剎眾，一切俱時頂禮佛足，于彼如來乞求懺悔，乞懺悔已各還本處。
「龍王
【現代漢語翻譯】 現代漢語譯本 『以及你們這些眷屬。』龍王！當時大悲所生智相幢如來，立即顯現神通。顯現神通后，當時毗毗沙歌羅剎童子（Vibhisana, 羅剎的名字）和他的徒眾，各自看見自己被五花大綁，又看見十方佈滿鐵網，想逃走卻無路可走，驚恐地愣在那裡。
『龍王！當時毗毗沙歌羅剎童子和羅剎眾，心中驚慌恐懼，就生起這樣的念頭：『我們現在要到哪裡去？向誰求救？向誰尋求庇護？誰能解救我們脫離困境？』龍王！當時那位佛的眷屬中有一位持咒神王，名叫正定深滿功德威（Samadhi-gambhirapurna-gunavi, 持咒神王的名字），與那位毗毗沙歌羅剎童子過去是好朋友，在那位世尊的眷屬中一起聚集而坐。龍王！當時正定深滿功德威持咒神王，對毗毗沙歌羅剎童子說：『善友！諸佛世尊教化人天，所獲得的無量功德法在三界中獨一無二，是眾生中的珍寶，具有偉大的慈悲行為。你這位善友和羅剎眾，可以歸依佛、法、僧三寶。你們歸依三寶，發起菩提心，一切束縛就能得到解脫。』說完這些話后，龍王！當時正定深滿功德威持咒神王，憑藉教化的力量以及佛的神力，當時毗毗沙歌羅剎童子和羅剎眾，一起合掌說出這樣的話：『頂禮無邊功德莊嚴身者，頂禮最上大悲覺者，我們從今天開始，歸依佛、法、僧三寶，我們永遠奉行歸依三寶，發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi, 無上正等正覺）。』龍王！當時毗毗沙歌羅剎童子和一切羅剎眾，說完這些話后，一切束縛立即得到解脫，從虛空中來到大悲所生智相幢王如來面前，到達那位世尊處，繞佛三圈。當時毗毗沙歌羅剎童子和羅剎眾，一起頂禮佛足，在那位如來面前乞求懺悔，乞求懺悔后各自回到原來的地方。
『龍王！』
【English Translation】 English version 『And your retinue.』 Dragon King! At that time, the Tathagata Great Compassion Born Wisdom Banner immediately manifested supernatural powers. After manifesting supernatural powers, the Rakshasa (Rakshasa, a type of demon) child Vibhisana (Vibhisana, name of the Rakshasa) and his followers each saw themselves bound in five ways, and also saw iron nets spread in all ten directions, with no way to escape, and they stood there in fear.
『Dragon King! At that time, the Rakshasa child Vibhisana and the Rakshasa assembly, their hearts filled with fear and trepidation, thought to themselves: 『Where shall we go now? To whom shall we turn for refuge? From whom shall we seek protection? Who will deliver us from this difficulty?』 Dragon King! At that time, among the Buddha's retinue was a mantra-holding spirit king named Samadhi-gambhirapurna-gunavi (Samadhi-gambhirapurna-gunavi, name of the mantra-holding spirit king), who was a good friend of the Rakshasa child Vibhisana in the past, and was sitting together in the assembly of that World-Honored One. Dragon King! At that time, the mantra-holding spirit king Samadhi-gambhirapurna-gunavi said to the Rakshasa child Vibhisana: 『Good friend! The Buddhas, World-Honored Ones, teach and transform humans and devas, and the immeasurable meritorious dharmas they attain are unique in the three realms. They are treasures among beings and possess great compassionate conduct. You, good friend, and the Rakshasa assembly, can take refuge in the Three Jewels: the Buddha, the Dharma, and the Sangha. If you take refuge in the Three Jewels and generate the Bodhi mind, all bonds will be liberated.』 After saying these words, Dragon King! At that time, the mantra-holding spirit king Samadhi-gambhirapurna-gunavi, through the power of his teaching and the Buddha's divine power, the Rakshasa child Vibhisana and the Rakshasa assembly, together joined their palms and uttered these words: 『Namo (Namo, Homage to) the one whose body is adorned with boundless merits, Namo the supreme great compassionate Awakened One, from this day forward, we take refuge in the Buddha, the Dharma, and the Sangha. We will always practice taking refuge in the Three Jewels and generate the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) mind.』 Dragon King! At that time, the Rakshasa child Vibhisana and all the Rakshasa assembly, after uttering these words, all bonds were immediately liberated, and they came from the sky to the Tathagata Great Compassion Born Wisdom Banner, arriving at that World-Honored One and circumambulating the Buddha three times. At that time, the Rakshasa child Vibhisana and the Rakshasa assembly, all together prostrated themselves at the Buddha's feet, and begged for repentance before that Tathagata. After begging for repentance, they each returned to their original places.
『Dragon King!』
！于汝意云何？汝今當知，是時世中毗毗沙歌羅剎童子者豈異人乎？今毗毗沙那楞伽王是也。時彼世中羅剎眾者更非別眾，今毗毗沙那楞伽王羅剎眾者是也。龍王！于汝意云何？時彼世中正定深滿功德威持咒神王者亦非別人，即是海妙深持自在智通菩薩摩訶薩是也。」
作是語已，此三千大千世界即時震動，猶如船舶在大海中隨波動搖，眾生類中無見驚怖及以害者，唯得一切安隱快樂，一切眾生持十善行。時此娑婆佛剎，除去高山須彌大海、國土聚落、山林海島、黑山龕窟稠林、園池河泉、陂澤丘陵、坑坎崖隴、石壁沙鹵、棘刺泥糞、臭穢可惡，除閻浮檀金。大光普照此三千大千世界，所有一切大小鐵圍山中一切諸闇一切光明，及以日月所不照處彼明遍照隱蔽日月，況餘光明。一切諸影是時不現，滅除一切地獄、畜生、餓鬼等苦。即時此娑婆世界諸天人等，若有苦惱一切皆得安隱受樂，若有眾生饑者得食、渴者得飲、裸者得衣、貧者得寶、盲者見色、聾者聞聲、啞者能語，六根殘缺悉得具足，閉在牢獄普皆解脫。
大乘同性經卷上 大正藏第 16 冊 No. 0673 大乘同性經
大乘同性經卷下
周宇文氏天竺三藏阇那耶舍譯
是時雜類眾生，無有貪慾、瞋恚、愚癡、慳妒
【現代漢語翻譯】 現代漢語譯本：『你的意思如何？你現在應當知道，那時世中的毗毗沙歌羅剎童子（Vibhishana Rakshasa child）難道是別人嗎？就是現在的毗毗沙那楞伽王（Vibhishana, King of Lanka）啊。那時彼世中的羅剎眾難道是別的群體嗎？就是現在毗毗沙那楞伽王的羅剎眾啊。龍王！你的意思如何？那時彼世中正定深滿功德威持咒神王者也不是別人，就是海妙深持自在智通菩薩摩訶薩（Hai Miao Shen Chi Zizai Zhitong Bodhisattva Mahasattva）啊。』
說完這些話后，這三千大千世界即時震動，猶如船舶在大海中隨著波浪搖動，眾生之中沒有見到驚恐和受到傷害的，唯獨得到一切安穩快樂，一切眾生奉行十善行。這時這娑婆佛剎（Saha Buddha-kshetra），除去高山須彌大海（Mount Sumeru）、國土聚落、山林海島、黑山龕窟稠林、園池河泉、陂澤丘陵、坑坎崖隴、石壁沙鹵、棘刺泥糞、臭穢可惡，只留下閻浮檀金（Jambudvipa gold）。大光明普遍照耀這三千大千世界，所有一切大小鐵圍山（Cakravada Mountains）中的一切黑暗都變成光明，以及日月所不能照到的地方都被光明普遍照耀，隱蔽了日月的光芒，更何況其他的光明。一切陰影這時都不顯現，滅除一切地獄、畜生、餓鬼等苦。即時這娑婆世界（Saha world）諸天人等，若有苦惱一切都得到安穩快樂，若有眾生飢餓的得到食物、口渴的得到飲水、赤裸的得到衣服、貧窮的得到珍寶、盲人見到顏色、聾人聽到聲音、啞巴能夠說話，六根殘缺的都得到具足，被關在牢獄中的普遍得到解脫。
《大乘同性經》捲上 大正藏第 16 冊 No. 0673 《大乘同性經》
《大乘同性經》卷下
周宇文氏天竺三藏阇那耶舍譯
這時各種雜類眾生，沒有貪慾、瞋恚、愚癡、慳吝嫉妒。
【English Translation】 English version: 'What do you think? You should know now that the Vibhishana Rakshasa child (Vibhishana Rakshasa child) in that world was not someone else, but the current Vibhishana, King of Lanka (Vibhishana, King of Lanka). Were the Rakshasa hosts in that world a different group? They are the Rakshasa hosts of Vibhishana, King of Lanka, now. Dragon King! What do you think? The Dharma-King, who was filled with merits, majestic, and held mantras in that world, was not someone else, but the Hai Miao Shen Chi Zizai Zhitong Bodhisattva Mahasattva (Hai Miao Shen Chi Zizai Zhitong Bodhisattva Mahasattva).'
After these words were spoken, this three-thousand-great-thousand world immediately shook, like a ship swaying in the great sea with the waves. Among the sentient beings, none saw fear or were harmed, but only obtained peace and happiness. All sentient beings practiced the ten wholesome deeds. At this time, this Saha Buddha-kshetra (Saha Buddha-kshetra) was cleared of high mountains, Mount Sumeru (Mount Sumeru), great seas, countries, villages, forests, sea islands, dark mountain caves, dense forests, gardens, ponds, rivers, springs, ponds, hills, pits, cliffs, ridges, stone walls, sandy salt lands, thorns, mud, dung, foulness, and abominations, leaving only Jambudvipa gold (Jambudvipa gold). Great light universally illuminated this three-thousand-great-thousand world, and all darkness in all the great and small Cakravada Mountains (Cakravada Mountains) became light, and the places that the sun and moon could not illuminate were universally illuminated by the light, concealing the light of the sun and moon, let alone other lights. All shadows did not appear at this time, and all the sufferings of hells, animals, hungry ghosts, etc., were extinguished. Immediately, all the gods and humans in this Saha world (Saha world), if they had suffering, all obtained peace and happiness. If there were sentient beings who were hungry, they obtained food; if they were thirsty, they obtained drink; if they were naked, they obtained clothing; if they were poor, they obtained treasures; if they were blind, they saw colors; if they were deaf, they heard sounds; if they were mute, they could speak; if their six senses were incomplete, they all became complete; and those who were imprisoned were universally liberated.
Mahayana Homogeneity Sutra, Volume 1 Taisho Tripitaka, Volume 16, No. 0673, Mahayana Homogeneity Sutra
Mahayana Homogeneity Sutra, Volume 2
Translated by Tripiṭaka Jñānayaśas of the Zhou Dynasty of the Yuwen Clan from India
At this time, various kinds of sentient beings were without greed, hatred, delusion, stinginess, or jealousy.
等心，各各唯有善心、慈心、安樂之心，猶如父母兄弟姊妹。當於是時，一切眾生得如是等心行，安樂歡喜踴躍遍滿諸根，無復寒熱及以憂愁。如是一切眾生樂心具足，不聞高聲及諸大聲。復此大地平正如掌、琉璃所成，化出種種深廣妙池，七寶為砌、金沙布底，八功德水清凈盈滿。彼諸池中自然化出無量蓮華大如車輪，彼諸妙華有七寶色，開敷微妙其葉柔軟，或復化出無量蓮華廣一由旬，雜色精妙香氣柔軟如迦陵伽衣。又復化出百千億那由他多諸種種蓮華莊嚴，或復化出無量蓮華，廣二由旬，或三四五，乃至一十二十三十四十五十及百由旬，或復化出無量蓮華廣千由旬。是時娑婆佛剎雨大香雨灑散於地，彼水香氣柔軟微妙，能令眾生歡喜踴躍。諸微妙風吹彼種種天妙華雨自然墮落，所謂曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華、月華、大月華、意華、大意華、雨如是等廣大諸華。復有勝妙諸末香雨，復有沉水香、多伽羅香、黑沉水香、牛頭栴檀，此等香菸如是出現處處遍滿。又復出生過無量百千億那由他阿僧祇數大如意樹，七寶所成，縱廣高下或一由旬乃至百由旬，最勝端嚴悉皆樂見。其諸寶樹以種種寶衣服繒彩白拂垂毦鈴網莊嚴，彼諸寶樹雨于種種精妙七寶，所謂金、銀、琉璃、摩尼、真珠、車𤦲、馬
瑙、赤真珠貫如是等雨。又諸寶樹雨種種柔軟雜色衣服，所謂歌奢衣、俱奢衣、憍奢耶衣、歌尸歌衣如是等雨。又諸寶樹雨諸瓔珞，以閻浮檀金所作成就，種種雜寶間錯微妙，所謂镮釧耳珰、天冠臂印、珠繩寶瓔、金鎖瓔珞如是等雨。又彼諸寶如意樹下，出生百千億那由他師子之座，各以種種七寶所成，彼師子座高於七刃，菩薩坐上，三十二相莊嚴其身，容貌端嚴眾所喜見，其身內外自然明徹。彼一切諸菩薩前，出生百千億那由他榻，各七寶成，彼諸榻上各千天子而坐其上，奏五音樂並出歌嘆，其聲精妙能令聞者心意喜躍，其音聲中出諸歌贊，說是偈言：
「平等無等等， 我所悉皆無， 具功德莊嚴， 一切世希有。 精進諸苦行， 此法如是生， 微妙莊嚴事， 故現一切世。 能除地獄等， 此法如是生， 微妙事莊嚴， 故現一切世。 能除地獄等， 所有生道苦， 及諸有等苦， 是時皆得滅。 除彼塵垢穢， 諸人等癡垢， 善勝微妙事， 故現諸人中。 今者無邊剎， 是時皆平廣， 大山及諸河， 須彌海悉無， 以琉璃為地， 清凈平如掌， 諸寶雜色樹， 精妙普樂見。 剎中復有此， 嚴凈焰光明， 金色諸精妙， 翳障
【現代漢語翻譯】 現代漢語譯本 降下瑪瑙、赤真珠等寶物，如同下雨一般。還有各種寶樹，降下種種柔軟、顏色各異的衣服，包括歌奢衣（一種柔軟的絲綢）、俱奢衣（一種精細的棉布）、憍奢耶衣（一種高級的絲綢）、歌尸歌衣（一種華麗的絲綢）等等，也如下雨一般。還有各種寶樹，降下各種瓔珞，這些瓔珞是用閻浮檀金（一種純金）製作而成，以各種雜寶巧妙地鑲嵌，非常精緻美妙，包括手鐲、耳環、天冠、臂釧、珠繩、寶瓔、金鎖瓔珞等等，也如下雨一般。在那些如意寶樹下，涌現出成百上千億那由他（極大的數字單位）的獅子座，每個獅子座都用各種七寶構成，這些獅子座高七刃（古代長度單位），菩薩坐在上面，以三十二相（佛菩薩所具有的三十二種殊勝的相貌）莊嚴其身，容貌端正莊嚴，人見人愛，其身內外自然明亮清澈。在所有這些菩薩面前，涌現出成百上千億那由他的床榻，每個床榻都由七寶構成，在這些床榻上，各自坐著一千位天子，演奏著五種音樂，併發出歌唱讚歎之聲，其聲音精妙，能使聽者心意喜悅，其音聲中發出各種歌頌讚美的偈語，說道： 『平等無與倫比，我所執著的一切都沒有，具備功德莊嚴，在一切世間都稀有。精進修行各種苦行，此法才得以產生，微妙莊嚴的事情，因此顯現在一切世間。能消除地獄等等，此法才得以產生，微妙的事情莊嚴，因此顯現在一切世間。能消除地獄等等，所有生道的痛苦，以及各種存在的痛苦，在此時都能得到滅除。消除那些塵土污垢，人們的愚癡污垢，善勝微妙的事情，因此顯現在人們之中。現在無邊無際的剎土，在此時都變得平坦寬廣，大山以及各種河流，須彌山和海洋都沒有了，以琉璃為地面，清凈平坦如手掌，各種寶物和雜色的樹木，精緻美妙，普遍令人喜悅。剎土中還有這樣的，莊嚴清凈，火焰光明，金色的各種精妙，遮蔽了……』
【English Translation】 English version Rains of agate, red pearls, and similar treasures fall like rain. Moreover, various precious trees rain down all kinds of soft, multi-colored garments, such as kosa cloths (a type of soft silk), kusa cloths (a type of fine cotton), kauseya cloths (a type of high-grade silk), and kasi cloths (a type of luxurious silk), and so on, like rain. Furthermore, various precious trees rain down all kinds of ornaments, made of Jambudvipa gold (a type of pure gold), exquisitely inlaid with various mixed jewels, such as bracelets, earrings, heavenly crowns, armlets, pearl strings, jeweled necklaces, golden lock necklaces, and so on, like rain. Moreover, beneath those wish-fulfilling jewel trees, hundreds of thousands of billions of nayutas (extremely large numerical units) of lion thrones arise, each made of various seven jewels. These lion thrones are seven cubits high, and the Bodhisattvas sit upon them, their bodies adorned with the thirty-two marks (the thirty-two auspicious marks of a Buddha or Bodhisattva), their countenances dignified and pleasing to all who see them, their bodies naturally bright and clear inside and out. Before all those Bodhisattvas, hundreds of thousands of billions of nayutas of couches arise, each made of seven jewels. On each of these couches, a thousand devas (heavenly beings) sit, playing five kinds of music and singing praises, their voices exquisite, able to bring joy to the minds of those who hear them. From their voices emerge various songs of praise, saying in verses: 『Equal and incomparable, I have nothing that I cling to, endowed with the adornment of merit, rare in all the worlds. Through diligent practice of various ascetic practices, this Dharma (teaching) arises, subtle and adorned, therefore it appears in all the worlds. Able to remove hells and so on, this Dharma arises, subtle things adorn, therefore it appears in all the worlds. Able to remove hells and so on, all the suffering of birth, and the suffering of existence, at this time all can be extinguished. Removing that dust and filth, the defilements of ignorance of people, good, victorious, and subtle things, therefore appear among people. Now the boundless lands, at this time all become flat and wide, great mountains and various rivers, Mount Sumeru and the oceans are all gone, with lapis lazuli as the ground, pure and flat as the palm of a hand, various treasures and multi-colored trees, exquisite and universally pleasing to see. In the lands there is also this, adorned and pure, flaming light, golden and exquisite, obscuring……』
于日月。 多種雜寶座， 有諸菩薩坐， 威光如百日， 眾相莊嚴身。 無量諸池邊， 周匝摩尼寶， 八分功德水， 清凈盈滿中， 百千種蓮華， 莊嚴陂池裡， 廣大如車輪， 展轉倍於前。 復有堅牢座， 一切寶所成， 百千億千天， 天眾悉端嚴， 奏諸微妙音， 讚歎及歌詠， 如來神力故， 出此眾妙聲。」
出如是等音樂歌詠事相偈法，有過無量無邊阿僧祇法句。
爾時世尊集會之中，所有諸天及以人等，有大乘行者、樂大乘者、信廣大意者，因此無邊光明力故，見彼一切佛剎如是功德莊嚴清凈。其中天人有行聲聞、辟支佛行者，不見不知佛剎功德莊嚴清凈。其諸菩薩摩訶薩等在此剎中，悉得無量無邊阿僧祇三昧陀羅尼神通法句，復有諸大聲聞得入一切寂滅三昧。
爾時有師子座縱廣正等高百億由旬，自然而現，七寶所成天衣敷上。時有如來身大無邊，現於坐上加趺而坐，其身相好端嚴無譬顯現具足。有大蓮花縱廣正等高八萬四千由旬，七寶所作出現佛前，有無量百千億那由他蓮花，莊嚴圍繞開敷柔軟精妙端嚴。復有過無量阿僧祇數幢幡懸蓋，種種雜寶間錯而成，于虛空中懸無量無邊真珠等寶及諸繒彩，復懸無量無邊寶鈴羅網。有
【現代漢語翻譯】 現代漢語譯本： 勝過日月的光輝。 各種各樣的珍寶座，有許多菩薩端坐其上， 他們的威光如同成百個太陽，以各種殊勝的相好莊嚴自身。 無量水池的周圍，遍佈著摩尼寶珠， 池中充滿了具有八種功德的水，清澈而充盈， 成百上千種蓮花，莊嚴著這些水池， 蓮花廣大如車輪，一朵比一朵更加巨大。 還有堅固的寶座，完全由各種珍寶構成， 成百千億的天人，個個容貌端莊美麗， 演奏著各種微妙的音樂，讚歎和歌頌， 由於如來的神力，才發出這些美妙的聲音。
顯現出如此等等的音樂歌詠景象，其中包含著無量無邊的阿僧祇法句。
這時，在世尊**之中，所有的天人和人類，那些修習大乘、喜愛大乘、信仰廣大意義的人，因為這無邊光明的力量，見到了所有佛剎如此功德莊嚴的清凈景象。其中修習聲聞、辟支佛行的人，卻看不見也不知道佛剎功德莊嚴的清凈景象。那些菩薩摩訶薩（Mahasattva）等，在這個佛剎中，都獲得了無量無邊的阿僧祇三昧（Samadhi）、陀羅尼（Dharani）、神通法句，還有許多大聲聞證入了各種寂滅三昧（Samadhi）。
這時，出現了一個師子座（Simhasana），縱廣正等，高百億由旬（Yojana），自然顯現，上面鋪著七寶所成的天衣。這時，有一位如來（Tathagata）身形巨大無邊，顯現在寶座上，結跏趺坐，他的身相美好端莊，無與倫比，顯現得非常圓滿。有一朵巨大的蓮花，縱廣正等，高八萬四千由旬，由七寶構成，出現在佛前，有無量百千億那由他（Nayuta）蓮花，莊嚴圍繞，開放得柔軟、精妙、端莊。還有過無量阿僧祇數的幢、幡、懸蓋，由各種珍寶交錯而成，在虛空中懸掛著無量無邊的真珠等寶物以及各種絲織綵帶，還懸掛著無量無邊的寶鈴羅網。
【English Translation】 English version: Surpassing the sun and moon. Various jeweled thrones, with many Bodhisattvas seated upon them, Their majestic light like hundreds of suns, adorning their bodies with various auspicious marks. Around the immeasurable ponds, Mani jewels are scattered, The water filled with eight qualities of merit, clear and full, Hundreds of thousands of kinds of lotuses, adorning the ponds, Vast as chariot wheels, each one surpassing the previous. There are also firm and solid thrones, made entirely of various jewels, Hundreds of thousands of billions of Devas (gods), all with dignified appearances, Playing various subtle musical sounds, praising and singing, Due to the Tathagata's (Thus Come One's) divine power, these wonderful sounds are produced.
Manifesting such musical and singing appearances, containing immeasurable, boundless Asamkhya (countless) Dharma phrases.
At that time, among the assembly of the World Honored One, all the Devas (gods) and humans, those who practice the Mahayana (Great Vehicle), delight in the Mahayana, and believe in the vast meaning, due to the power of this boundless light, saw all the Buddha-fields adorned with such meritorious virtues and purity. Among them, those Devas and humans who practice the path of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) did not see or know the meritorious adornments and purity of the Buddha-fields. Those Bodhisattva Mahasattvas (Great Beings) in this Buddha-field all obtained immeasurable, boundless Asamkhya Samadhis (Concentrations), Dharanis (Incantations), and miraculous Dharma phrases. Furthermore, many great Sravakas entered all the Samadhis of quiescence.
At that time, there appeared a lion throne (Simhasana), with its length, width, and height equal to a hundred billion Yojanas (ancient Indian measurement unit), appearing naturally, covered with celestial garments made of seven jewels. At that time, there was a Tathagata (Thus Come One) whose body was vast and boundless, appearing on the throne, sitting in the lotus position, his physical characteristics being beautiful and dignified, incomparable, and perfectly manifested. There was a great lotus flower, with its length, width, and height equal to eighty-four thousand Yojanas, made of seven jewels, appearing before the Buddha, with immeasurable hundreds of thousands of billions of Nayutas (large number) of lotus flowers, adorning and surrounding it, blooming softly, exquisitely, and dignifiedly. Furthermore, there were immeasurable Asamkhya numbers of banners, pennants, and canopies, made of various jewels intertwined, hanging in the empty space with immeasurable and boundless pearls and other treasures, as well as various silk ribbons, and also hanging immeasurable and boundless nets of jeweled bells.
如是等功德莊嚴，於此佛剎自然顯現。如是不可說無量無邊阿僧祇未曾有事，於此娑婆佛剎中現，又不可說不可量不可數大莊嚴神通之力，昔所未見本未曾聞，於此娑婆世界中，現如是等最大最勝希有之法。
爾時彌勒菩薩摩訶薩即發此念：「何因何緣，此佛剎中顯現希有不可思議大莊嚴事？神通之力令眾踴躍，我當問佛、至真、等正覺，破此疑心。」爾時彌勒菩薩摩訶薩從座而起，偏袒右肩以其右膝置蓮花上，向佛合掌而白佛言：「世尊！我今有疑欲問如來，愿開疑網？」
佛告彌勒：「如來、至真、等正覺常開汝問，若有疑惑當爲解說。」
爾時彌勒菩薩摩訶薩蒙佛許已，白佛言：「世尊！是誰因緣有此事相，於此娑婆佛剎顯現如是希有奇特踴躍之法，所謂現神通力，一切功德莊嚴佛剎勝凈嚴飾明徹無垢，一切噁心悉已除滅，乃至不可稱說無有窮盡未曾聞見。世尊！此菩薩眾見如是等神通為法世間顯現，一切疑惑。世尊！欲為何事？」
爾時彌勒菩薩摩訶薩說偈問佛：
「世間希有今是何， 顯現如是大世尊， 驚怪未曾有斯法， 今於此事生疑惑。 震動大地並巨海， 或有安住凈世界， 開敷清凈金光網， 除滅世間一切闇。 蓮華百千無有邊， 復有雜花妙
寶樹， 億數幢蓋及繒幡， 並真珠貫鈴網等。 無量種福慧光明， 滅除一切惡道苦， 世尊何事現此相， 妙凈娑婆佛剎中。」
說此語已，佛告彌勒菩薩摩訶薩言：「汝可復坐，吾當為汝分別解說，何因何緣大希有法世間現者？彌勒！東方過阿僧祇恒河沙等佛剎，彼有佛剎名清凈光輪功德莊嚴寶縷界廁，彼佛剎有佛，名開敷精妙具莊嚴神通法界輪一蓋吼聲毗盧遮那藏安自在王如來、至真、等正覺，現在遊行演說法要。世界清凈，除滅慳貪瞋癡一切煩惱諸惡道等。彼佛剎中，十住菩薩摩訶薩之所居住。彼佛剎中有菩薩摩訶薩，名海妙深持自在智通，得一切菩薩禪定三昧神通陀羅尼，最為第一，持一切寶莊嚴殿，與過無邊數諸菩薩摩訶薩從虛空中欲來至此娑婆佛剎。是善丈夫威神力故，於此世界作大莊嚴，神通自在先現是事。」
爾時世尊說此事已，海妙深持自在智通菩薩摩訶薩及其徒眾，即時現大威德光輪莊嚴之中，有無量億光明羅網，具足圍繞虛空中行，作百千種音樂歌詠，部別各各雨眾天花。復放百千億那由他光明，來至於此娑婆佛剎，即以寶莊嚴殿安置欲色二界空中。既安置已，與其徒眾從空中下，至於佛所合掌向佛，接足頂禮圍繞三匝。
爾時海妙深持自在智通菩薩摩訶
【現代漢語翻譯】 現代漢語譯本： 寶樹啊， 無數的寶幢華蓋和絲綢幡旗，以及用珍珠串成的鈴鐺和羅網等。 無量種福德智慧的光明，能夠滅除一切惡道的痛苦， 世尊為何顯現這樣的瑞相，在這美妙清凈的娑婆佛剎（Saha Buddha-ksetra，指我們所居住的這個世界）中？』
說完這些話后，佛告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，未來佛）說：『你可以回到座位上，我將為你分別解說，是什麼原因和緣由，使得這種大希有之法在世間顯現？彌勒！在東方經過阿僧祇（asamkhya，極大的數字單位）恒河沙數那麼多的佛剎，那裡有一個佛剎，名叫清凈光輪功德莊嚴寶縷界廁，那個佛剎有一尊佛，名叫開敷精妙具莊嚴神通法界輪一蓋吼聲毗盧遮那藏安自在王如來（Vairochana-garbha-an-自在-raja-tathagata，佛名）、至真、等正覺，現在正在演說法要。那個世界清凈，能夠消除慳貪、嗔恚、愚癡一切煩惱以及諸惡道等。那個佛剎中，居住著十住菩薩摩訶薩。那個佛剎中有一位菩薩摩訶薩，名叫海妙深持自在智通，得到一切菩薩禪定三昧神通陀羅尼（dharani，總持法門），最為第一，他手持一切寶莊嚴殿，與無數的菩薩摩訶薩從虛空中想要來到這娑婆佛剎。因為這位善丈夫的威神力，所以在這個世界作大莊嚴，以神通自在先顯現這些事情。』
這時，世尊說完這件事後，海妙深持自在智通菩薩摩訶薩和他的徒眾，即時顯現在大威德光輪莊嚴之中，有無量億的光明羅網，具足圍繞著在虛空中行走，演奏百千種音樂歌詠，各自演奏不同的天花。又放出百千億那由他（nayuta，極大的數字單位）的光明，來到這娑婆佛剎，隨即用寶莊嚴殿安置在欲界和色界的空中。安置完畢后，他和他的徒眾從空中降下，來到佛的處所，合掌向佛，以頭面頂禮佛足，圍繞佛三圈。
這時，海妙深持自在智通菩薩摩訶薩
【English Translation】 English version: O precious tree, Countless canopies and silken banners, Along with pearl-strung bells and nets. Immeasurable kinds of blessed wisdom light, Extinguishing all the sufferings of evil paths, For what reason does the World-Honored One manifest this sign, In this wonderful and pure Saha Buddha-ksetra (Saha Buddha-ksetra, referring to the world we live in)?'
Having spoken these words, the Buddha said to Maitreya Bodhisattva-Mahasattva (Maitreya Bodhisattva-Mahasattva, the future Buddha): 'You may return to your seat. I will explain to you separately, what is the cause and condition that this great and rare Dharma appears in the world? Maitreya! Passing through as many Buddha-ksetras as asamkhya (asamkhya, an extremely large numerical unit) Ganges sands in the east, there is a Buddha-ksetra named Pure Light Wheel Merit Adornment Treasure Filament Boundary. In that Buddha-ksetra, there is a Buddha named Opening Exquisite Complete Adornment Supernatural Power Dharma Realm Wheel One Canopy Roar Voice Vairochana-garbha-an-自在-raja-tathagata (Vairochana-garbha-an-自在-raja-tathagata, the name of the Buddha), the Perfectly Enlightened One, is now expounding the essential Dharma. That world is pure, able to eliminate greed, hatred, ignorance, all afflictions, and all evil paths. In that Buddha-ksetra, the Ten-Dwelling Bodhisattva-Mahasattvas reside. In that Buddha-ksetra, there is a Bodhisattva-Mahasattva named Ocean Wonderful Deep Holding Self-Mastery Wisdom Penetration, who has obtained all the Bodhisattva's meditation samadhis, supernatural powers, and dharanis (dharani, a comprehensive method), the foremost of all. He holds a treasure-adorned palace, and with countless Bodhisattva-Mahasattvas, he intends to come from the void to this Saha Buddha-ksetra. Because of the majestic power of this virtuous man, he creates great adornments in this world, and with supernatural power, he first manifests these things.'
At this time, after the World-Honored One spoke of this matter, Ocean Wonderful Deep Holding Self-Mastery Wisdom Penetration Bodhisattva-Mahasattva and his retinue immediately appeared in the great majestic light wheel adornment, with countless billions of light nets, completely surrounding and walking in the void, performing hundreds of thousands of kinds of music and songs, each playing different celestial flowers. They also released hundreds of thousands of billions of nayutas (nayuta, an extremely large numerical unit) of light, coming to this Saha Buddha-ksetra, and immediately placed the treasure-adorned palace in the air of the desire and form realms. After placing it, he and his retinue descended from the sky, came to the Buddha's place, joined their palms towards the Buddha, prostrated themselves at the Buddha's feet, and circumambulated the Buddha three times.
At this time, Ocean Wonderful Deep Holding Self-Mastery Wisdom Penetration Bodhisattva-Mahasattva
薩與其徒眾，合掌恭敬白佛言：「世尊！唯愿如來憐愍我等，納受坐此寶莊嚴殿。世尊於此寶莊嚴殿，為大菩薩眾說無等等深妙之法。」
爾時世尊告海妙深持自在智通菩薩摩訶薩言：「善哉善哉！善丈夫！汝今以此寶莊嚴殿，奉施如來、至真、等正覺。善丈夫！汝於此賢劫中毗婆尸佛已來，乃至賢劫千佛，以此一切寶莊嚴殿，過去亦施、現在亦施、未來亦施。善哉丈夫！乃能以此大寶莊嚴，嚴飾此中娑婆佛剎。」
爾時海龍王白佛言：「世尊！寶莊嚴殿今在何處？復若大小？」
爾時世尊告龍王言：「龍王！彼寶莊嚴殿置在欲色二界空中，縱廣三千大千世界。龍王！彼寶莊嚴殿，一切諸佛菩薩神通三昧力故出彼寶殿，一切菩薩安樂之處，堪以供養奉獻如來。龍王！得彼寶殿佛所居處，又是如來福力故生，能令菩薩心得清凈，復能照明十方世界，使諸眾生心意歡喜，隱翳一切諸天宮殿，不可說無邊莊嚴之事成就具足，普告十方一切菩薩皆令覺知。龍王！彼寶莊嚴殿，白琉璃為上，閻浮檀金為壁，功德藏寶以為女墻，馬瑙藏寶以為卻敵，摩尼寶藏以為欄楯，凈光明寶以為欄柱，普光明寶以為其輦，一切眾寶以為其座，一切雜寶如半月形，光明無邊以覆殿上，八萬四千億那由他柱，雜色端嚴眾寶所成，
【現代漢語翻譯】 現代漢語譯本：薩及其徒眾，合掌恭敬地對佛說：『世尊！唯愿如來憐憫我們，接受我們供養的這座寶莊嚴殿。世尊請在這寶莊嚴殿中，為大菩薩眾宣說無與倫比的深奧微妙之法。』 當時，世尊告訴海妙深持自在智通菩薩摩訶薩（Mahasattva， महानसत्त्व，偉大的菩薩）說：『善哉！善哉！善男子！你現在用這座寶莊嚴殿，奉獻給如來（Tathagata，तथागत，如來）、至真（Satya，सत्य，真理）、等正覺（Samyaksambuddha，सम्यक्सम्बुद्ध，正等覺者）。善男子！你在這賢劫（Bhadrakalpa，भद्रकल्प，賢善劫）中，從毗婆尸佛（Vipashyin，विपश्यिन्，過去七佛之一）以來，乃至賢劫千佛，用這座一切寶莊嚴殿，過去也佈施，現在也佈施，未來也佈施。善哉！善男子！你能夠用這大寶莊嚴，莊嚴裝飾這娑婆佛剎（Sahā，सहा，娑婆世界）。』 當時，海龍王（Sāgara-nāgarāja，सागर-नागराज，海中的龍王）問佛說：『世尊！寶莊嚴殿現在在哪裡？又有多少大小？』 當時，世尊告訴龍王說：『龍王！那寶莊嚴殿安置在欲界（Kāmadhātu，कामधातु，眾生有情慾的世界）和色界（Rūpadhātu，रूपधातु，色界天）的空中，縱橫廣闊有三千大千世界（trisahasra-mahāsahasra-lokadhātu，त्रिसहस्रमहासहस्रलोकधातु，一個大千世界）。龍王！那寶莊嚴殿，是一切諸佛菩薩神通三昧（samādhi，समाधि，禪定）的力量所化現的，是一切菩薩安樂之處，可以用來供養奉獻如來。龍王！得到那寶殿，是佛所居住的地方，又是如來的福力所生，能夠使菩薩心得清凈，又能照明十方世界，使一切眾生心意歡喜，遮蔽一切諸天宮殿，不可說無邊的莊嚴之事成就具足，普遍告知十方一切菩薩都令他們覺知。龍王！那寶莊嚴殿，用白琉璃為頂，閻浮檀金（Jambudvipa gold，जम्बुद्वीप स्वर्ण，閻浮提的黃金）為墻壁，功德藏寶作為女墻，馬瑙藏寶作為卻敵，摩尼寶藏（mani-ratna，मणि रत्न，如意寶珠）作為欄楯，凈光明寶作為欄柱，普光明寶作為車輦，一切眾寶作為座位，一切雜寶如半月形，光明無邊覆蓋在殿上，有八萬四千億那由他（nayuta，नयुत，數量單位）柱子，雜色端莊，都是眾寶所成，』
【English Translation】 English version: Sā and his disciples, with palms joined in reverence, said to the Buddha: 'World Honored One! We beseech the Tathagata (Tathagata, तथागत, Thus Gone One) to have compassion on us and accept this bejeweled and adorned palace that we offer. World Honored One, within this bejeweled and adorned palace, please expound the profound and wondrous Dharma, unparalleled to the great assembly of Bodhisattvas.' At that time, the World Honored One said to the Bodhisattva Mahasattva (Mahasattva, महानसत्त्व, Great Being) Sea Profoundly Holding Self-Mastery Wisdom Penetration: 'Excellent! Excellent! Good man! Now you are offering this bejeweled and adorned palace to the Tathagata (Tathagata, तथागत, Thus Gone One), the Perfectly Enlightened One (Samyaksambuddha, सम्यक्सम्बुद्ध, Perfectly Enlightened One), the Truth (Satya, सत्य, Truth). Good man! In this Bhadrakalpa (Bhadrakalpa, भद्रकल्प, Fortunate Aeon), from the time of Vipashyin Buddha (Vipashyin, विपश्यिन्, One of the Seven Buddhas of the Past) up to the thousand Buddhas of this Bhadrakalpa, you have used this bejeweled and adorned palace to give alms in the past, give alms in the present, and will give alms in the future. Excellent! Good man! You are able to use this great bejeweled adornment to embellish this Sahā (Sahā, सहा, Saha World) Buddha-land.' At that time, the Dragon King of the Sea (Sāgara-nāgarāja, सागर-नागराज, Dragon King of the Sea) said to the Buddha: 'World Honored One! Where is the bejeweled and adorned palace now? And what is its size?' At that time, the World Honored One said to the Dragon King: 'Dragon King! That bejeweled and adorned palace is placed in the air between the Desire Realm (Kāmadhātu, कामधातु, Realm of Desire) and the Form Realm (Rūpadhātu, रूपधातु, Realm of Form), spanning three thousand great thousand worlds (trisahasra-mahāsahasra-lokadhātu, त्रिसहस्रमहासहस्रलोकधातु, a great thousand world system). Dragon King! That bejeweled and adorned palace is manifested by the power of the supernatural abilities and samadhi (samādhi, समाधि, concentration) of all the Buddhas and Bodhisattvas. It is a place of peace and joy for all Bodhisattvas, suitable for offering and dedicating to the Tathagata. Dragon King! Obtaining that bejeweled palace is the place where the Buddha dwells, and it is born from the power of the Tathagata's blessings. It can purify the minds of Bodhisattvas, illuminate the ten directions, and bring joy to the minds of all beings. It obscures all the palaces of the gods, accomplishing and fulfilling unspeakable and boundless adornments, universally informing all Bodhisattvas in the ten directions, causing them to be aware. Dragon King! That bejeweled and adorned palace has white lapis lazuli as its roof, Jambudvipa gold (Jambudvipa gold, जम्बुद्वीप स्वर्ण, gold from Jambudvipa) as its walls, a treasure of merit as its parapets, agate treasure as its battlements, a treasure of mani jewels (mani-ratna, मणि रत्न, wish-fulfilling jewel) as its railings, pure light jewels as its pillars, universal light jewels as its chariots, all kinds of treasures as its seats, all kinds of jewels in the shape of a half-moon, with boundless light covering the palace. There are eighty-four trillion nayutas (nayuta, नयुत, a unit of measurement) of pillars, adorned with various colors, all made of various treasures,'
精妙具足最勝供養稱可如來。龍王！其彼寶殿懸諸雜寶，無量無邊真珠繒彩金鈴羅網，立正妙幢懸諸幡蓋，牛頭栴檀以涂其地，燒堅栴檀及以沉水最上妙香，以之為楯，龍珠寶華間錯莊嚴，以種種華遍散其地。
「龍王！彼寶莊嚴殿，一切所有諸殿柱上，無數千億諸天子坐作天五音，最妙歌贊出聲踴躍，諸法明門從音樂出。龍王！彼寶莊嚴殿周匝輪迴大風所持，有千億七寶妙池，金沙為底，八功德水清凈盈滿，一一池中無數百千億那由他蓮花開敷，七寶填飾妙色端正，是諸蓮華大如車輪。龍王！彼寶莊嚴殿有寶樹園，周匝圍繞有如意樹，種種雜寶花果莊嚴，懸諸鈴網及真珠貫、繒彩細疊以為莊飾，出微妙香令心踴躍，種種寶塔妙色端正以為莊嚴。龍王！一一樹下各有七寶師子之座，天迦尸迦衣以為敷具，彼師子座高廣微妙成就具足，稱可一切諸佛菩薩。龍王！十方所有一切諸佛剎，所有瓔珞莊嚴及諸花雨，一切現彼寶莊嚴殿。龍王！彼寶莊嚴殿如是等大及以安住。」
爾時世尊告菩薩眾言：「諸善丈夫！為滿海妙深持自在智通菩薩摩訶薩愿故，汝等隨我向于寶莊嚴殿彼處俱坐。」爾時世尊從座而起，與不可數諸菩薩摩訶薩前後圍繞。時海妙深持自在智通菩薩在於右邊，彌勒菩薩在於左邊，于虛空中安庠而
【現代漢語翻譯】 現代漢語譯本： 精妙具足最勝供養稱可如來（Tathagata，如來）。龍王！那寶殿懸掛著各種各樣的珍寶，無量無邊的珍珠、絲綢綵帶、金鈴羅網，豎立著端正美妙的寶幢，懸掛著各種幡蓋，用牛頭栴檀塗抹地面，焚燒堅硬的栴檀和沉水等最上等的妙香，用這些作為屏障，龍珠寶華交錯點綴，用各種鮮花遍灑地面。
『龍王！那寶莊嚴殿，所有殿柱上，無數千億的天子端坐著，演奏著天上的五種樂音，最美妙的歌贊之聲響起，令人歡欣鼓舞，諸法的光明之門從音樂中顯現。龍王！那寶莊嚴殿四周被輪迴大風所支撐，有千億個七寶妙池，以金沙為底，八功德水清澈盈滿，每一個池中都有無數百千億那由他（Nayuta，數量單位，表示極大的數）蓮花盛開，用七寶裝飾，色彩美妙端正，這些蓮花大如車輪。龍王！那寶莊嚴殿有寶樹園，四周環繞著如意樹，用各種各樣的珍寶花果裝飾，懸掛著各種鈴網和珍珠串、絲綢綵帶，精細地疊放著作為裝飾，散發出微妙的香氣，令人心情愉悅，用各種各樣的寶塔，色彩美妙端正，作為裝飾。龍王！每一棵樹下都有七寶獅子座，用天迦尸迦（Kashika，一種絲綢）衣作為鋪墊，這些獅子座高大寬廣，微妙殊勝，圓滿具足，能夠滿足一切諸佛菩薩的需求。龍王！十方所有一切諸佛剎（Buddha-kshetra，佛土），所有的瓔珞裝飾和各種花雨，都顯現在那寶莊嚴殿中。龍王！那寶莊嚴殿就是如此廣大，如此安穩。』
這時，世尊告訴菩薩眾說：『各位善男子！爲了滿足海妙深持自在智通菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的願望，你們跟隨我前往寶莊嚴殿，在那裡一起坐下。』這時，世尊從座位上起身，與無數的菩薩摩訶薩前後圍繞。當時，海妙深持自在智通菩薩在世尊的右邊，彌勒菩薩（Maitreya Bodhisattva）在世尊的左邊，在虛空中安詳地...
【English Translation】 English version: Exquisite and complete, the most supreme offering is made to the Tathagata (如來, Thus Gone One). Dragon King! That jeweled palace is adorned with various gems, countless pearls, silk ribbons, golden bell nets, and upright, wondrous banners and canopies. The ground is coated with sandalwood from the ox's head, and the finest, most exquisite incense of solid sandalwood and agarwood is burned, serving as shields. Dragon jewels and flowers are interspersed for decoration, and various flowers are scattered all over the ground.
'Dragon King! In that Jeweled Adornment Palace, on all the pillars of the palace, countless trillions of celestial beings sit, playing the five celestial musical instruments. The most wondrous songs of praise arise, causing joy and excitement, and the gates of Dharma's illumination emerge from the music. Dragon King! That Jeweled Adornment Palace is supported by the revolving great winds all around, and there are trillions of seven-jeweled wondrous ponds, with golden sands as their base, filled with the pure and complete water of the eight merits. In each pond, countless hundreds of thousands of trillions of Nayutas (那由他, a large number) of lotuses bloom, adorned with seven jewels, with wondrous and beautiful colors, and these lotuses are as large as chariot wheels. Dragon King! That Jeweled Adornment Palace has a jeweled tree garden, surrounded by wish-fulfilling trees, adorned with various jeweled flowers and fruits, hung with bell nets and strings of pearls, and finely folded silk ribbons as decorations, emitting subtle fragrances that gladden the heart, and adorned with various jeweled pagodas of wondrous and beautiful colors. Dragon King! Under each tree, there is a seven-jeweled lion throne, with celestial Kashika (迦尸迦, a type of silk) cloth as a covering. These lion thrones are tall, broad, wondrous, and perfectly complete, satisfying all the needs of all Buddhas and Bodhisattvas. Dragon King! All the jeweled adornments and flower rains in all the Buddha-kshetras (佛土, Buddha-fields) of the ten directions appear in that Jeweled Adornment Palace. Dragon King! That Jeweled Adornment Palace is so vast and so stable.'
At that time, the World Honored One said to the assembly of Bodhisattvas: 'Good men! In order to fulfill the vows of the Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva) Samudramati-gambhiradhara-svatantra-jnanabhibhu (海妙深持自在智通), follow me to the Jeweled Adornment Palace and sit there together.' At that time, the World Honored One arose from his seat, surrounded by countless Bodhisattva-Mahasattvas. At that time, the Bodhisattva Samudramati-gambhiradhara-svatantra-jnanabhibhu was on the right side of the World Honored One, and the Bodhisattva Maitreya (彌勒菩薩) was on the left side, peacefully in the empty space...
去，向寶莊嚴殿至彼處已。
爾時世尊與菩薩眾入彼寶莊嚴殿，殿中東面有師子座，高無數由旬，縱廣正等。是時世尊即坐其上。世尊坐于師子座時，彼寶莊嚴殿六種震動，出百千億那由他無量種種大光明網，所謂青黃赤白紅紫金色，彼諸天子作天音樂及以歌贊，雨大天花，然諸天香恒不斷絕。
爾時世尊告菩薩眾言：「諸善丈夫！汝等各各敷蓮華座而坐其上。」世尊敕已，彼菩薩眾，各就蓮華座上而坐。
佛及菩薩摩訶薩眾皆悉坐已。時海妙深持自在智通菩薩摩訶薩作是思惟：「我於今者供養如來、至真、等正覺，兼復咨請問于佛地。」時海妙深持自在智通菩薩摩訶薩即從坐起，隨意所生種種無量無邊阿僧祇花香涂香末香、花冠衣服幢幡寶蓋音樂歌嘆，供養世尊及菩薩眾，恭敬尊重承事供養，生希有心供養訖已。又復出此勝供養具，所謂寶真珠貫，牛頭栴檀七寶為花，以大寶珠名師子無礙寶藏清凈明徹，以手執持供養世尊及菩薩眾，為供養故散於如來遍覆其上，散已禮世尊足繞百千匝，向佛合掌以偈贊曰：
「顯現無量妙相身， 平正端嚴無闕少， 螺髻孔雀烏蜂色， 額平悅澤而廣開， 毫相圓開如妙花， 雙眉形似初生月， 鼻高隆直妙無譬， 眼如日照青蓮色， 耳埵
【現代漢語翻譯】 現代漢語譯本：去，前往寶莊嚴殿那個地方。
當時，世尊與菩薩眾進入那寶莊嚴殿，殿中東面有獅子座，高無數由旬（yóu xún，古印度長度單位），縱廣相等。這時世尊就坐于其上。世尊坐于獅子座時，那寶莊嚴殿發生六種震動，出現百千億那由他（nàyóutā，數量單位，意為極多數）無量種種大光明網，即青、黃、赤、白、紅、紫、金色。那些天子演奏天樂並歌頌讚美，降下大天花，燃點各種天香，香氣恒常不斷。
當時，世尊告訴菩薩眾說：『諸位善丈夫！你們各自鋪設蓮花座，坐在上面。』世尊敕令完畢，那些菩薩眾各自就到蓮花座上坐下。
佛和菩薩摩訶薩（mó訶sà， महानसत्व， महान्तः सत्त्वाः，意為大菩薩）眾都坐定后，當時海妙深持自在智通菩薩摩訶薩這樣思惟：『我今天應當供養如來（rúlái，Tathāgata，意為佛的稱號之一）、至真、等正覺（děngzhèngjué，Sammasaṃbuddha，意為正等覺者），並且請問關於佛地（fódì，Buddhabhūmi，意為佛的境界）。』當時海妙深持自在智通菩薩摩訶薩即從座位起身，隨心意所生種種無量無邊阿僧祇（ā sēng qí，asaṃkhya，數量單位，意為無數）花、香、涂香、末香、花冠、衣服、幢幡、寶蓋、音樂歌嘆，供養世尊及菩薩眾，恭敬尊重承事供養，生起希有之心供養完畢。又拿出這些殊勝的供養器具，即寶真珠貫，牛頭栴檀（niú tóu zhān tán，Sandalwood，一種名貴的香木）七寶所制的花，以及大寶珠，名為師子無礙寶藏清凈明徹，用手執持供養世尊及菩薩眾，爲了供養的緣故散於如來身上，遍覆其上，散完后禮拜世尊的足，繞百千匝，向佛合掌，用偈頌讚嘆說：
『顯現無量妙相身，平正端嚴無闕少， 螺髻（luójì，Uṣṇīṣa，佛頂的肉髻）孔雀烏蜂色，額平悅澤而廣開， 毫相（háoxiàng，ūrṇā，白毫相）圓開如妙花，雙眉形似初生月， 鼻高隆直妙無譬，眼如日照青蓮色， 耳埵（ěrtǒ，耳朵垂珠）』
【English Translation】 English version: Go, to the Treasure Adorned Hall, to that place.
At that time, the World Honored One, with the assembly of Bodhisattvas, entered that Treasure Adorned Hall. In the east of the hall was a lion throne, countless yojanas (yóujùn, a unit of distance in ancient India) in height, with equal length and width. Then the World Honored One sat upon it. When the World Honored One sat upon the lion throne, that Treasure Adorned Hall shook in six ways, emitting hundreds of thousands of billions of nayutas (nàyóutā, a large number) of immeasurable and various great light networks, namely blue, yellow, red, white, crimson, purple, and golden. Those devas (heavenly beings) made heavenly music and sang praises, raining down great heavenly flowers, and burning various heavenly incenses continuously.
At that time, the World Honored One told the assembly of Bodhisattvas, 'Virtuous gentlemen! Each of you spread out lotus seats and sit upon them.' After the World Honored One gave the order, those Bodhisattvas each went to the lotus seats and sat down.
After the Buddha and the Bodhisattva Mahasattvas (mó訶sà, महानसत्व, महान्तः सत्त्वाः, great beings) were all seated, then the Bodhisattva Mahasattva Sea of Wonderful Profound Holding Self-Mastery Wisdom Penetration thought thus: 'Today, I should make offerings to the Tathagata (rúlái, Tathāgata, one of the titles of the Buddha), the Perfectly True, the Equally Rightly Awakened One (děngzhèngjué, Sammasaṃbuddha), and also inquire about the Buddha-land (fódì, Buddhabhūmi).' Then the Bodhisattva Mahasattva Sea of Wonderful Profound Holding Self-Mastery Wisdom Penetration immediately rose from his seat, and according to his will, produced various immeasurable and boundless asamkhyas (ā sēng qí, asaṃkhya, countless) of flowers, incense, scented paste, powdered incense, flower garlands, clothing, banners, jeweled canopies, music, and songs of praise, offering them to the World Honored One and the assembly of Bodhisattvas, respectfully honoring and serving them, generating a rare and wonderful mind, and completing the offerings. He then brought forth these supreme offering implements, namely strings of precious pearls, flowers made of sandalwood (niú tóu zhān tán, Sandalwood) and the seven treasures, and a great precious pearl named Lion Unobstructed Treasure Pure and Bright, holding them in his hands to offer to the World Honored One and the assembly of Bodhisattvas. For the sake of making offerings, he scattered them upon the Tathagata, covering him entirely. After scattering them, he bowed at the feet of the World Honored One, circumambulating him hundreds of thousands of times, and with palms joined, praised the Buddha with a verse:
'Manifesting immeasurable wonderful marks on the body, perfectly upright and adorned, without any deficiency, Hair whorl (luójì, Uṣṇīṣa) the color of peacock and dark bee, forehead level, pleasing, and broadly open, White hair mark (háoxiàng, ūrṇā) roundly opened like a wonderful flower, eyebrows shaped like a newly born moon, Nose high, prominent, and wonderfully incomparable, eyes like blue lotus color illuminated by the sun, Earlobes (ěrtǒ)'
妙如芭蕉莖， 齒齊如白拘勿頭， 舌廣紅色得勝味， 唇厚圓滿赤硃色， 妙肩洪滿現無闕， 垂臂如風吹娑羅， 爪甲長妙赤銅色， 手指縵網如鵝王， 足下千輻妙輪相， 皆由往昔大施主， 功德勝形師子臆， 體相莊嚴妙端正， 腰如弓弝金剛杵， 陰相不現如馬藏， 髀脛圓滿如象鼻， 腳腂端正而平滿， 指掌輪相鵝王網， 進止徐庠師子步， 如來具此一切相， 是故頂禮功德王。」
爾時海妙深持自在智通菩薩摩訶薩讚歎訖已，復白佛言：「世尊！我今有疑，欲問如來、至真、等正覺。若佛世尊開我疑問，乃敢請說。」作是語已。
佛告海妙深持自在智通菩薩摩訶薩言：「善丈夫！今若有疑，恣汝樂問，吾當為汝分別解說，令心歡喜。」
爾時海妙深持自在智通菩薩摩訶薩白佛言：「世尊！佛地有幾，一切菩薩及聲聞、辟支佛所不能行？」作是語已。
佛告海妙深持自在智通菩薩摩訶薩言：「善哉，善哉！善丈夫！汝今欲令一切菩薩能作明瞭利益安樂顯現佛智，乃能問于如來此事。汝善丈夫！諦聽諦受，善思念之，吾當為汝分別解說。善丈夫！佛有十地，一切菩薩及聲聞、辟支佛等所不能行。何者為十？一名甚深難知廣明智德地
【現代漢語翻譯】 現代漢語譯本： '身軀的妙處就像芭蕉的莖幹，牙齒排列整齊如同潔白的拘勿頭（Kou-wu-tou，一種果實）， 舌頭寬廣且呈紅色，具有殊勝的滋味，嘴唇豐厚圓滿，呈現赤朱之色， 肩膀美好而飽滿，沒有絲毫缺陷，手臂下垂如風吹拂娑羅樹（娑羅，娑羅樹）， 手指甲長而美好，呈現赤銅之色，手指間有縵網相，如同鵝王一般， 足底具有千輻輪相的奇妙紋路，這都是由於往昔作為大施主所致， 功德殊勝，胸膛如雄獅般寬廣，體態莊嚴，相貌美妙端正， 腰部如同弓背，堅固如金剛杵，陰相不顯現，如同馬的陰藏， 大腿和脛部圓滿如同象鼻，腳踝端正而平坦飽滿， 手指和腳趾間有輪相和鵝王縵網相，行走時從容安詳，如同獅子的步伐， 如來具備這一切殊勝的相好，因此我頂禮功德之王。'
'這時，海妙深持自在智通菩薩摩訶薩（Hai-miao-shen-chi-zi-zai-zhi-tong-pu-sa-mo-he-sa，一位菩薩的名字）讚歎完畢后，再次對佛說：『世尊！我現在有一些疑問，想要請問如來、至真、等正覺（如來、至真、等正覺，佛的稱號）。如果佛世尊能夠解答我的疑問，我才敢請求您開示。』說完這些話后。'
'佛告訴海妙深持自在智通菩薩摩訶薩說：『善男子！現在如果你有疑問，儘管隨意發問，我將為你詳細解釋說明，讓你心生歡喜。』'
'這時，海妙深持自在智通菩薩摩訶薩對佛說：『世尊！佛地（佛的境界）有多少種，是一切菩薩以及聲聞（Sheng-wen，聽聞佛法而悟道的修行者）、辟支佛（Pi-zhi-fo，又名緣覺，靠自己悟道的修行者）所無法到達的？』說完這些話后。'
'佛告訴海妙深持自在智通菩薩摩訶薩說：『好啊，好啊！善男子！你現在想要讓一切菩薩能夠明白佛的智慧，利益眾生，使他們安樂，才來問我這個問題。善男子！仔細聽，仔細接受，好好思考，我將為你詳細解釋說明。善男子！佛有十地（Shi-di，菩薩修行的十個階段，此處指佛的十種境界），是一切菩薩以及聲聞、辟支佛等所無法到達的。這十地是什麼呢？第一地名為甚深難知廣明智德地（Shen-shen-nan-zhi-guang-ming-zhi-de-di）。' English version: 'The body's beauty is like the stem of a banana tree, teeth aligned like white Kou-wu-tou (Kou-wu-tou, a type of fruit), The tongue is broad and red, possessing a supreme taste, lips thick and full, the color of vermilion, The shoulders are beautiful and full, without any flaws, arms hanging down like a Sal tree (Sal tree, 娑羅樹) swayed by the wind, The fingernails are long and beautiful, the color of red copper, fingers have webbed membranes like a swan king, Underneath the feet are auspicious marks of a thousand-spoked wheel, all due to being a great benefactor in the past, The merit is supreme, the chest broad like a lion's, the body dignified, and the appearance beautifully upright, The waist is like a bow, firm as a vajra, the private parts are concealed, like those of a horse, The thighs and shanks are round and full like an elephant's trunk, the ankles are upright, even, and full, The fingers and toes have wheel marks and swan king webbed membranes, walking with a calm and dignified gait, like a lion's, The Tathagata (如來) possesses all these auspicious marks, therefore I prostrate to the King of Merit.'
'At that time, Hai-miao-shen-chi-zi-zai-zhi-tong-pu-sa-mo-he-sa (Hai-miao-shen-chi-zi-zai-zhi-tong-pu-sa-mo-he-sa, the name of a Bodhisattva), having finished praising, again said to the Buddha: 'World Honored One! I now have some doubts and wish to ask the Tathagata, the Perfectly Enlightened One (如來、至真、等正覺, titles of the Buddha). If the Buddha, the World Honored One, can resolve my doubts, then I dare to request your explanation.' Having spoken these words.'
'The Buddha said to Hai-miao-shen-chi-zi-zai-zhi-tong-pu-sa-mo-he-sa: 'Good man! Now if you have doubts, feel free to ask whatever you wish, and I will explain and clarify them for you, so that your heart may be filled with joy.''
'At that time, Hai-miao-shen-chi-zi-zai-zhi-tong-pu-sa-mo-he-sa said to the Buddha: 'World Honored One! How many Buddha-lands (佛的境界) are there that all Bodhisattvas, as well as Sravakas (Sheng-wen, disciples who attain enlightenment by hearing the Buddha's teachings), and Pratyekabuddhas (Pi-zhi-fo, also known as Self-Enlightened Ones, who attain enlightenment on their own) cannot reach?' Having spoken these words.'
'The Buddha said to Hai-miao-shen-chi-zi-zai-zhi-tong-pu-sa-mo-he-sa: 'Excellent, excellent! Good man! Now you wish to enable all Bodhisattvas to understand the Buddha's wisdom, benefit sentient beings, and bring them peace and happiness, that is why you ask me this question. Good man! Listen carefully, receive it well, and contemplate it thoroughly, and I will explain and clarify it for you. Good man! The Buddha has ten grounds (Shi-di, ten stages of Bodhisattva practice, here referring to ten realms of the Buddha), which all Bodhisattvas, as well as Sravakas and Pratyekabuddhas, cannot reach. What are these ten? The first is called the Ground of Profoundly Difficult to Know, Vastly Illuminating Wisdom and Virtue (Shen-shen-nan-zhi-guang-ming-zhi-de-di).'
【English Translation】 English version: 'The body's beauty is like the stem of a banana tree, teeth aligned like white Kou-wu-tou (Kou-wu-tou, a type of fruit), The tongue is broad and red, possessing a supreme taste, lips thick and full, the color of vermilion, The shoulders are beautiful and full, without any flaws, arms hanging down like a Sal tree (Sal tree, 娑羅樹) swayed by the wind, The fingernails are long and beautiful, the color of red copper, fingers have webbed membranes like a swan king, Underneath the feet are auspicious marks of a thousand-spoked wheel, all due to being a great benefactor in the past, The merit is supreme, the chest broad like a lion's, the body dignified, and the appearance beautifully upright, The waist is like a bow, firm as a vajra, the private parts are concealed, like those of a horse, The thighs and shanks are round and full like an elephant's trunk, the ankles are upright, even, and full, The fingers and toes have wheel marks and swan king webbed membranes, walking with a calm and dignified gait, like a lion's, The Tathagata (如來) possesses all these auspicious marks, therefore I prostrate to the King of Merit.'
'At that time, Hai-miao-shen-chi-zi-zai-zhi-tong-pu-sa-mo-he-sa (Hai-miao-shen-chi-zi-zai-zhi-tong-pu-sa-mo-he-sa, the name of a Bodhisattva), having finished praising, again said to the Buddha: 'World Honored One! I now have some doubts and wish to ask the Tathagata, the Perfectly Enlightened One (如來、至真、等正覺, titles of the Buddha). If the Buddha, the World Honored One, can resolve my doubts, then I dare to request your explanation.' Having spoken these words.'
'The Buddha said to Hai-miao-shen-chi-zi-zai-zhi-tong-pu-sa-mo-he-sa: 'Good man! Now if you have doubts, feel free to ask whatever you wish, and I will explain and clarify them for you, so that your heart may be filled with joy.''
'At that time, Hai-miao-shen-chi-zi-zai-zhi-tong-pu-sa-mo-he-sa said to the Buddha: 'World Honored One! How many Buddha-lands (佛的境界) are there that all Bodhisattvas, as well as Sravakas (Sheng-wen, disciples who attain enlightenment by hearing the Buddha's teachings), and Pratyekabuddhas (Pi-zhi-fo, also known as Self-Enlightened Ones, who attain enlightenment on their own) cannot reach?' Having spoken these words.'
'The Buddha said to Hai-miao-shen-chi-zi-zai-zhi-tong-pu-sa-mo-he-sa: 'Excellent, excellent! Good man! Now you wish to enable all Bodhisattvas to understand the Buddha's wisdom, benefit sentient beings, and bring them peace and happiness, that is why you ask me this question. Good man! Listen carefully, receive it well, and contemplate it thoroughly, and I will explain and clarify it for you. Good man! The Buddha has ten grounds (Shi-di, ten stages of Bodhisattva practice, here referring to ten realms of the Buddha), which all Bodhisattvas, as well as Sravakas and Pratyekabuddhas, cannot reach. What are these ten? The first is called the Ground of Profoundly Difficult to Know, Vastly Illuminating Wisdom and Virtue (Shen-shen-nan-zhi-guang-ming-zhi-de-di).'
、二名清凈身份威嚴不思議明德地、三名善明月幢寶相海藏地、四名精妙金光功德神通智德地、五名火輪威藏明德地、六名虛空內清凈無垢焰光開相地、七名廣勝法界藏明界地、八名最凈普覺智藏能凈無垢遍無礙智通地、九名無邊億莊嚴迴向能照明地、十名毗盧遮那智海藏地。善丈夫！此地是如來十地名號，諸佛智慧不可具說。
「善丈夫！佛初地者，一切微細習氣除故，復一切法得自在故。第二地者，轉法輪故，說深法故。第三地者說諸聲聞戒故，又復顯說三乘故。第四地者，說八萬四千法門故，又復降伏四種魔故。第五地者，如法降伏諸外道故，又復降伏傲慢及眾數故。第六地者，教示無量眾生六通中故，又復顯現六種大神通故，謂現無邊清凈佛剎功德莊嚴，顯現無邊菩薩大眾圍繞，顯現無邊廣大佛剎，顯現無邊佛剎自體，顯現無邊諸佛剎中從兜率天下、托胎乃至法滅，示現無邊種種神通。第七地者，為諸菩薩如實說七菩提分無所有故，復無所著故。第八地者，受一切菩薩阿耨多羅三藐三菩提四種記故。第九地者，為諸菩薩現善方便故。第十地者，為諸菩薩說一切諸法無所有故，復告令知一切諸法本來寂滅大涅槃故。」
世尊說此如來十地名已，即時此娑婆佛剎乃至十方不可說諸佛剎等，一切現大十
【現代漢語翻譯】 現代漢語譯本：二名清凈身份威嚴不思議明德地，三名善明月幢寶相海藏地，四名精妙金光功德神通智德地，五名火輪威藏明德地，六名虛空內清凈無垢焰光開相地，七名廣勝法界藏明界地，八名最凈普覺智藏能凈無垢遍無礙智通地，九名無邊億莊嚴迴向能照明地，十名毗盧遮那（Vairocana）智海藏地。善丈夫！此地是如來十地名號，諸佛智慧不可具說。
『善丈夫！佛初地者，一切微細習氣除故，復一切法得自在故。第二地者，轉法輪故，說深法故。第三地者說諸聲聞戒故，又復顯說三乘故。第四地者，說八萬四千法門故，又復降伏四種魔故。第五地者，如法降伏諸外道故，又復降伏傲慢及眾數故。第六地者，教示無量眾生六通中故，又復顯現六種大神通故，謂現無邊清凈佛剎功德莊嚴，顯現無邊菩薩大眾圍繞，顯現無邊廣大佛剎，顯現無邊佛剎自體，顯現無邊諸佛剎中從兜率天（Tushita Heaven）下、托胎乃至法滅，示現無邊種種神通。第七地者，為諸菩薩如實說七菩提分無所有故，復無所著故。第八地者，受一切菩薩阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）四種記故。第九地者，為諸菩薩現善方便故。第十地者，為諸菩薩說一切諸法無所有故，復告令知一切諸法本來寂滅大涅槃（Nirvana）故。』
世尊說此如來十地名已，即時此娑婆（Saha）佛剎乃至十方不可說諸佛剎等，一切現大十。
【English Translation】 English version: The second is named 'Pure Body, Majestic, Inconceivable, Bright Virtue Ground'; the third is named 'Good Bright Moon Banner, Treasure Appearance, Ocean Treasury Ground'; the fourth is named 'Exquisite Golden Light, Merit, Supernatural Power, Wisdom Virtue Ground'; the fifth is named 'Fire Wheel Majestic Treasury, Bright Virtue Ground'; the sixth is named 'Space Within, Pure, Immaculate, Flame Light Opening Appearance Ground'; the seventh is named 'Vast Victory, Dharma Realm Treasury, Bright Realm Ground'; the eighth is named 'Most Pure Universal Awakening, Wisdom Treasury, Able to Purify Immaculate, Pervasive Unobstructed Wisdom Penetration Ground'; the ninth is named 'Boundless Billions of Adornments, Dedication, Able to Illuminate Ground'; the tenth is named 'Vairocana (Vairocana) Wisdom Ocean Treasury Ground'. Good man! These grounds are the names of the Ten Grounds of the Tathagata, and the wisdom of all Buddhas cannot be fully described.
'Good man! The first ground of the Buddha is because all subtle habitual tendencies are removed, and because one obtains freedom in all dharmas. The second ground is because one turns the Dharma wheel and speaks profound Dharma. The third ground is because one speaks of the precepts of all Shravakas, and also reveals and speaks of the Three Vehicles. The fourth ground is because one speaks of the eighty-four thousand Dharma gates, and also subdues the four kinds of demons. The fifth ground is because one subdues all heretics according to the Dharma, and also subdues arrogance and the multitude. The sixth ground is because one teaches countless beings in the six superknowledges, and also manifests six great supernormal powers, namely, manifesting the boundless pure Buddha-fields with meritorious adornments, manifesting the boundless assembly of Bodhisattvas surrounding, manifesting the boundless vast Buddha-fields, manifesting the boundless self-nature of the Buddha-fields, manifesting the boundless Buddha-fields from descending from Tushita Heaven (Tushita Heaven), entering the womb, and even the extinction of the Dharma, and demonstrating boundless kinds of supernormal powers. The seventh ground is because one truthfully speaks to all Bodhisattvas that the seven factors of enlightenment are without substance, and also without attachment. The eighth ground is because one receives the four kinds of predictions of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi) for all Bodhisattvas. The ninth ground is because one manifests skillful means for all Bodhisattvas. The tenth ground is because one speaks to all Bodhisattvas that all dharmas are without substance, and also informs them that all dharmas are originally the great Nirvana (Nirvana) of quiescence and extinction.'
After the World Honored One spoke the names of these Ten Grounds of the Tathagata, immediately this Saha (Saha) world and even the inexpressible Buddha-fields in the ten directions, all manifested great ten.
八種相，所謂地動、中動、大動，小搖、中搖及以大搖，小震、中震及以大震，小聲、中聲及以大聲，小吼、中吼及以大吼，小踴、中踴及以大踴。是諸佛剎，或東傾西起、西傾東起，或南傾北起、北傾南起，或中沒邊起、邊沒中起，一切佛剎如是旋轉現十二相，其中無一眾生有惱害者；放大勝光照諸佛剎，滅除一切世間諸闇普得光明，所有一切諸佛剎土皆悉於此佛剎中現；或佛剎中有佛無佛、若成若壞，亦皆於此佛剎中現。彼諸佛剎雨大天花，遍滿十方不可說不可說諸佛剎中，所謂曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、盧遮華、摩訶盧遮花、月華、大月華、蓋月花等，乃至一切剎中所有音樂不鼓自鳴，大希有事皆悉出現諸佛剎中。彼諸佛剎所有侍者，悉從坐起，各問如來諸希有事，時彼諸如來為其廣說解所疑問。
爾時此寶莊嚴殿中，海妙深持自在智通菩薩摩訶薩及諸菩薩，集坐眾等咸悉驚怪：「奇哉奇異！何因何緣，世尊說此佛深境界，如來所行甚深難知微密難見，一切菩薩非所行處，況諸聲聞及辟支佛。何以故？我等未曾得聞如此如來十地不可思議諸佛境界。我等為此善事和合相隨，請于如來、至真、等正覺廣說佛地。」諸菩薩摩訶薩各從坐起，合掌向佛說偈請言：
「最勝無上尊，
【現代漢語翻譯】 現代漢語譯本 八種相，指的是地動、中動、大動，小搖、中搖以及大搖，小震、中震以及大震，小聲、中聲以及大聲，小吼、中吼以及大吼，小踴、中踴以及大踴。這些佛的國土，或者東邊傾斜西邊升起、西邊傾斜東邊升起，或者南邊傾斜北邊升起、北邊傾斜南邊升起，或者中間沉沒邊緣升起、邊緣沉沒中間升起，一切佛的國土這樣旋轉顯現十二種相，其中沒有一個眾生受到損害；放出巨大的殊勝光明照耀各個佛的國土，消滅一切世間的黑暗普遍得到光明，所有一切佛的國土都全部在這個佛的國土中顯現；或者佛的國土中有佛沒有佛、是成是壞，也都在這個佛的國土中顯現。那些佛的國土降下大的天花，遍滿十方不可說不可說的各個佛的國土中，包括曼陀羅花（mandala flower，天界之花）, 摩訶曼陀羅花（maha-mandala flower，大曼陀羅花）, 曼殊沙花（manjushaka flower，紅色天界之花）, 摩訶曼殊沙花（maha-manjushaka flower，大紅色天界之花）, 盧遮華（rujaka flower，柔軟之花）, 摩訶盧遮花（maha-rujaka flower，大柔軟之花）, 月華（moon flower，月亮之花）, 大月華（maha-moon flower，大月亮之花）, 蓋月花（gaiyue flower，覆蓋月亮之花）等等，乃至一切佛土中所有的音樂不敲自鳴，非常稀有的事情都全部出現在各個佛的國土中。那些佛的國土中所有的侍者，都從座位上站起來，各自詢問如來這些稀有的事情，這時那些如來為他們廣泛地解說所疑問的事情。
這時在這寶莊嚴殿中，海妙深持自在智通菩薩摩訶薩（Haimiao Shenchi Zizaizhitong Bodhisattva-Mahasattva，具有深妙智慧和神通自在的海妙深持菩薩）以及各位菩薩，聚集的眾人都感到驚奇怪異：『奇妙啊！是什麼原因，世尊說這種佛的深奧境界，如來所修行的甚深難以知曉、細微隱秘難以見到，不是一切菩薩所能到達的地方，更何況是各位聲聞和辟支佛。為什麼呢？我們從未曾聽聞過如此如來十地不可思議的各位佛的境界。我們爲了這件善事和合相隨，請如來、至真、等正覺廣泛地解說佛地。』各位菩薩摩訶薩各自從座位上站起來，合掌向佛說偈請示道：
『最殊勝無上的世尊，』
【English Translation】 English version The eight kinds of shaking are: earth shaking, medium shaking, great shaking; small trembling, medium trembling, and great trembling; small quaking, medium quaking, and great quaking; small sound, medium sound, and great sound; small roar, medium roar, and great roar; small leaping, medium leaping, and great leaping. These Buddha lands, either the east tilts and the west rises, the west tilts and the east rises, or the south tilts and the north rises, the north tilts and the south rises, or the middle sinks and the edges rise, the edges sink and the middle rises. All Buddha lands rotate in this way, manifesting twelve aspects, and not a single being is harmed; they emit great and supreme light, illuminating all Buddha lands, eliminating all darkness in the world, and universally obtaining light. All Buddha lands appear within this Buddha land; whether there are Buddhas or no Buddhas, whether they are forming or decaying, all appear within this Buddha land. Those Buddha lands rain great heavenly flowers, filling the ten directions and countless Buddha lands, including Mandarava flowers (mandala flower, heavenly flowers), Maha-Mandarava flowers (maha-mandala flower, great heavenly flowers), Manjushaka flowers (manjushaka flower, red heavenly flowers), Maha-Manjushaka flowers (maha-manjushaka flower, great red heavenly flowers), Rujaka flowers (rujaka flower, soft flowers), Maha-Rujaka flowers (maha-rujaka flower, great soft flowers), moon flowers (moon flower, moon flowers), great moon flowers (maha-moon flower, great moon flowers), Gaiyue flowers (gaiyue flower, covering moon flowers), and so on. Furthermore, all the music in all lands plays without being struck, and extremely rare events appear in all Buddha lands. All the attendants in those Buddha lands rise from their seats and each asks the Tathagata about these rare events, and then those Tathagatas extensively explain the matters they are questioning.
At that time, in this adorned jeweled palace, the Bodhisattva-Mahasattva Haimiao Shenchi Zizaizhitong (Haimiao Shenchi Zizaizhitong Bodhisattva-Mahasattva, the Bodhisattva with profound wisdom and unhindered supernatural powers) and all the Bodhisattvas, the assembled multitude, were all astonished and amazed: 'How wondrous and strange! What is the cause, what is the reason, that the World-Honored One speaks of such profound realms of the Buddhas, the practices of the Tathagatas are so deep and difficult to know, subtle and hidden and difficult to see, not a place where all Bodhisattvas can reach, let alone all the Shravakas and Pratyekabuddhas. Why is that? We have never heard of such inconceivable realms of the Buddhas of the ten stages of the Tathagata. We have gathered together for this good cause, and we ask the Tathagata, the Perfectly Truthful, the Equally and Correctly Awakened One, to extensively explain the Buddha-bhumi (Buddha-bhumi, Buddha-land).' Each of the Bodhisattvas-Mahasattvas rose from their seats, joined their palms, and spoke verses to the Buddha, requesting:
'Most supreme and unsurpassed World-Honored One,'
此間無等說， 一切佛諸地， 曏者已說名。 我等今驚怪， 未曾聞此法， 聞諸地名已， 心意俱踴躍， 如饑思美食， 渴者念甘泉。 如是我欲聞， 愿佛說諸地。」
說此語已，彼諸菩薩繞佛三匝，禮世尊足，各各在於蓮花座坐。
爾時世尊如師子王，安庠顧視觀察十方，觀十方已，告海妙深持自在智通菩薩摩訶薩言：「善丈夫！如來諸地甚深難知，不可得底難可覺了，出過一切文辭言說。何以故？善丈夫！聲聞、辟支佛等諸地尚不可說，何況菩薩諸地、一切如來佛地名也。」
時海妙深持菩薩白佛言：「世尊！聲聞諸地為有幾多？」
佛言：「善丈夫！聲聞之地凡有十種。何等為十？一者受三歸地，二者信地，三者信法地，四者內凡夫地，五者學信戒地，六者八人地，七者須陀洹地，八者斯陀含地，九者阿那含地，十者阿羅漢地。善丈夫！是名十種聲聞之地。」
海妙深持菩薩復問佛言：「世尊！辟支佛地復有幾許？」
佛言：「善丈夫！辟支佛地有其十種。何等為十？一者昔行具足地，二者自覺甚深十二因緣地，三者覺了四聖諦地，四者甚深利智地，五者八聖道地，六者覺了法界虛空界眾生界地，七者證寂滅地，八者六通地，九者徹秘密
【現代漢語翻譯】 現代漢語譯本： 此間無比殊勝的說法， 一切佛陀的諸地（Buddhakshetra，佛土），之前已經說過名稱。 我們現在感到驚奇怪異，從未聽聞過這樣的佛法， 聽聞諸地的名稱之後，內心都感到歡欣鼓舞， 就像飢餓的人思念美食，口渴的人想念甘甜的泉水。 就像這樣我渴望聽聞，愿佛陀宣說諸地。」
說完這些話后，那些菩薩繞佛三圈，禮拜世尊的腳，各自坐在蓮花座上。
這時，世尊如獅子王一般，安詳地環顧觀察十方，觀察十方之後，告訴海妙深持自在智通菩薩摩訶薩（Mahasattva，大菩薩）說：「善男子！如來的諸地非常深奧難以理解，不可測度，難以覺察，超越一切文字言辭的描述。為什麼呢？善男子！聲聞、辟支佛等諸地尚且難以述說，更何況菩薩諸地、一切如來佛地的名稱呢。」
這時，海妙深持菩薩對佛說：「世尊！聲聞的諸地有多少種呢？」
佛說：「善男子！聲聞之地共有十種。是哪十種呢？一是受三歸地（taking the Three Refuges），二是信地（faith），三是信法地（faith in the Dharma），四是內凡夫地（inner ordinary person），五是學信戒地（learning faith and precepts），六是八人地（eight kinds of individuals），七是須陀洹地（Sotapanna，入流果），八是斯陀含地（Sakadagami，一來果），九是阿那含地（Anagami，不來果），十是阿羅漢地（Arhat，無學果）。善男子！這稱為十種聲聞之地。」
海妙深持菩薩又問佛說：「世尊！辟支佛地又有多少種呢？」
佛說：「善男子！辟支佛地有十種。是哪十種呢？一是昔行具足地（past practices），二是自覺甚深十二因緣地（profound Twelve Links of Dependent Origination），三是覺了四聖諦地（Four Noble Truths），四是甚深利智地（profound sharp wisdom），五是八聖道地（Eightfold Noble Path），六是覺了法界虛空界眾生界地（Dharmadhatu, space realm, and sentient beings' realm），七是證寂滅地（Nirvana），八是六通地（Six Supernatural Powers），九是徹秘密
【English Translation】 English version: This unsurpassed teaching here, All the Buddhas' lands (Buddhakshetra), their names have already been spoken before. We are now amazed and astonished, having never heard of this Dharma, Having heard the names of the lands, our hearts are filled with joy, Like the hungry longing for delicious food, the thirsty yearning for sweet springs. Just like that, I desire to hear, may the Buddha explain the lands.'
Having spoken these words, those Bodhisattvas circumambulated the Buddha three times, prostrated at the feet of the World Honored One, and each sat upon a lotus seat.
At that time, the World Honored One, like a lion king, calmly looked around and observed the ten directions. Having observed the ten directions, He said to the Bodhisattva Mahasattva (Mahasattva, Great Being) Hai Miao Shen Chi Zizai Zhi Tong: 'Good man! The Tathagata's lands are very profound and difficult to understand, immeasurable, and difficult to perceive, surpassing all descriptions in words and language. Why? Good man! Even the lands of Sravakas and Pratyekabuddhas are difficult to describe, how much more so the lands of Bodhisattvas and the names of all the Tathagata Buddha lands?'
At that time, the Bodhisattva Hai Miao Shen Chi said to the Buddha: 'World Honored One! How many kinds of Sravaka lands are there?'
The Buddha said: 'Good man! There are ten kinds of Sravaka lands. What are the ten? First is the land of taking the Three Refuges, second is the land of faith, third is the land of faith in the Dharma, fourth is the land of the inner ordinary person, fifth is the land of learning faith and precepts, sixth is the land of the eight kinds of individuals, seventh is the land of Sotapanna (stream-enterer), eighth is the land of Sakadagami (once-returner), ninth is the land of Anagami (non-returner), tenth is the land of Arhat (worthy one). Good man! These are called the ten kinds of Sravaka lands.'
The Bodhisattva Hai Miao Shen Chi again asked the Buddha: 'World Honored One! How many kinds of Pratyekabuddha lands are there?'
The Buddha said: 'Good man! There are ten kinds of Pratyekabuddha lands. What are the ten? First is the land of complete past practices, second is the land of self-awakening to the profound Twelve Links of Dependent Origination, third is the land of awakening to the Four Noble Truths, fourth is the land of profound sharp wisdom, fifth is the land of the Eightfold Noble Path, sixth is the land of awakening to the Dharmadhatu (Dharmadhatu), space realm, and sentient beings' realm, seventh is the land of attaining Nirvana, eighth is the land of the Six Supernatural Powers, ninth is the land of penetrating secrets
地，十者習氣漸薄地。善丈夫！是名十種辟支佛地。」
海妙深持菩薩復問佛言：「世尊！諸菩薩地復有幾種？」
佛言：「善丈夫！菩薩諸地有其十種。何者為十？一者歡喜地，二者離垢地，三者明地，四者焰慧地，五者難勝地，六者現前地，七者遠行地，八者不動地，九者善慧地，十者法雲地。善丈夫！是名菩薩十種諸地。」
海妙深持菩薩復問佛言：「世尊！一切自地從何處生？」
佛言：「善丈夫！一切自地從佛地生。」
海妙深持菩薩復問佛言：「世尊！解脫、解脫，彼此何異？」佛言：「善丈夫！河水、海水，彼此異不？」
海妙深持菩薩言：「世尊！河水、海水廣狹有異。」
佛言：「如是如是。善丈夫！聲聞、辟支佛解脫如彼河水，如來解脫如大海水。」
海妙深持菩薩復問佛言：「世尊！諸大小河流入海不？」
佛言：「如是如是。善丈夫！如汝所說。何以故？所有聲聞法、辟支佛法、菩薩法、諸佛法，如是一切諸法，皆悉流入毗盧遮那智藏大海。」
海妙深持菩薩復問言：「世尊！唯愿世尊現初佛地，住彼初地，顯現一切如來境界，及諸聲聞、辟支佛等歡喜踴躍。」
爾時世尊現自佛剎，名無邊阿僧祇功德諸寶具蓋不思議
【現代漢語翻譯】 現代漢語譯本： 『地，是習氣逐漸減少的第十地。善男子！這被稱為十種辟支佛（Pratyekabuddha，緣覺）的境界。』
海妙深持菩薩（Hai Miao Shen Chi Pusa）又問佛說：『世尊！諸菩薩（Bodhisattva）的境界又有幾種呢？』
佛說：『善男子！菩薩的境界有十種。是哪十種呢？一是歡喜地（Pramudita），二是離垢地（Vimala），三是明地（Prabhakari），四是焰慧地（Arcismati），五是難勝地（Sudurjaya），六是現前地（Abhimukhi），七是遠行地（Duramgama），八是不動地（Acala），九是善慧地（Sadhumati），十是法雲地（Dharmamegha）。善男子！這被稱為菩薩的十種境界。』
海妙深持菩薩又問佛說：『世尊！一切自地從何處產生？』
佛說：『善男子！一切自地從佛地產生。』
海妙深持菩薩又問佛說：『世尊！解脫、解脫，彼此有什麼不同？』佛說：『善男子！河水、海水，彼此有不同嗎？』
海妙深持菩薩說：『世尊！河水、海水廣狹有不同。』
佛說：『是的，是的。善男子！聲聞（Sravaka）、辟支佛的解脫就像那河水，如來的解脫就像大海水。』
海妙深持菩薩又問佛說：『世尊！諸大小河流入海嗎？』
佛說：『是的，是的。善男子！正如你所說。為什麼呢？所有聲聞法、辟支佛法、菩薩法、諸佛法，像這樣一切諸法，都流入毗盧遮那（Vairocana）智藏大海。』
海妙深持菩薩又問說：『世尊！唯愿世尊顯現最初的佛地，安住在那最初的佛地，顯現一切如來的境界，以及諸聲聞、辟支佛等歡喜踴躍的情景。』
這時世尊顯現自己的佛剎（Buddhakṣetra），名為無邊阿僧祇功德諸寶具蓋不思議。
【English Translation】 English version: 'The 'ground' is the tenth ground where habitual tendencies gradually diminish. Good man! These are called the ten grounds of Pratyekabuddhas (Solitary Buddhas).'
Hai Miao Shen Chi Pusa (Ocean of Profound Holding Bodhisattva) then asked the Buddha, 'World Honored One! How many grounds are there for Bodhisattvas (Enlightenment Beings)?'
The Buddha said, 'Good man! There are ten grounds for Bodhisattvas. What are the ten? First is the Pramudita (Joyful Ground), second is the Vimala (Stainless Ground), third is the Prabhakari (Luminous Ground), fourth is the Arcismati (Blazing Wisdom Ground), fifth is the Sudurjaya (Difficult to Conquer Ground), sixth is the Abhimukhi (Manifest Ground), seventh is the Duramgama (Far Reaching Ground), eighth is the Acala (Immovable Ground), ninth is the Sadhumati (Good Wisdom Ground), and tenth is the Dharmamegha (Cloud of Dharma Ground). Good man! These are called the ten grounds of Bodhisattvas.'
Hai Miao Shen Chi Pusa then asked the Buddha, 'World Honored One! From where do all the self-grounds arise?'
The Buddha said, 'Good man! All the self-grounds arise from the Buddha Ground.'
Hai Miao Shen Chi Pusa then asked the Buddha, 'World Honored One! What is the difference between liberation and liberation?' The Buddha said, 'Good man! Are river water and ocean water different?'
Hai Miao Shen Chi Pusa said, 'World Honored One! River water and ocean water are different in breadth and extent.'
The Buddha said, 'So it is, so it is. Good man! The liberation of Sravakas (Hearers) and Pratyekabuddhas is like that river water, and the liberation of the Tathagata (Thus Come One) is like the ocean water.'
Hai Miao Shen Chi Pusa then asked the Buddha, 'World Honored One! Do all the large and small rivers flow into the sea?'
The Buddha said, 'So it is, so it is. Good man! As you say. Why? All Sravaka Dharma, Pratyekabuddha Dharma, Bodhisattva Dharma, and Buddha Dharma, all these Dharmas, flow into the great ocean of Vairocana's (The universal Buddha) wisdom treasury.'
Hai Miao Shen Chi Pusa then asked, 'World Honored One! May the World Honored One reveal the initial Buddha Ground, abide in that initial ground, and manifest all the realms of the Tathagatas, as well as the joyful and exuberant scenes of the Sravakas and Pratyekabuddhas.'
At that time, the World Honored One manifested his own Buddhakṣetra (Buddha-field), named Immeasurable Asamkhya (countless) Meritorious Virtues, All Jewels Adorned Canopy Inconceivable.
莊嚴佛剎王，縱廣百千億那由他恒河沙數三千大千世界微塵等諸佛剎。是時諸佛剎入無邊阿僧祇功德諸寶具蓋不思議莊嚴佛剎中，皆同一名，所有小須彌、中須彌、大須彌，一切黑山，及小河、中河、大河及諸大海，諸山林谷、槃石峰崖、糞穢沙鹵險惡之處，悉皆除滅，無有地獄、畜生、餓鬼等道，及天、龍、夜叉、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等亦悉除滅，無有舊佛剎土功德莊嚴諸瓔珞等。此佛剎中所有地際皆琉璃成，平整如掌，大因陀羅紺色金剛為佛剎中出最上微妙莊嚴寶花，阿輸歌林名菩提樹王，七寶所成有雜妙色。此菩提樹王高無邊恒河沙佛剎微塵世界，縱廣正等。彼菩提王種種妙寶以為花葉果實枝柯，師子無礙摩尼雜寶以為莊嚴，毗琉璃、赤真珠貫鈴網繒彩。彼菩提樹出電光焰不斷不絕，或放金光、或摩尼光、或因陀羅紺光、或頗梨光、或日寶光、或月寶光。彼菩提樹王出最妙香，所謂沉水香、多伽羅香、黑沉水香、多摩羅跋香、黑栴檀香、龍栴檀香、牛頭栴檀等香，香氣出時遍彼佛剎。其菩提樹王出歌讚聲，或雨寶雨遍諸世界。
彼菩提樹下，于其東面出生大池，七寶所成清凈無濁，名曰摩訶菩提池王。深無邊恒河沙等三千大千微塵等世界，縱廣正等，以閻浮檀金沙布底，
【現代漢語翻譯】 現代漢語譯本 莊嚴佛剎王（Buddha-kshetra-raja，佛國之王），其廣袤無垠，縱橫延展達百千億那由他（nayuta，數量單位，意為億）恒河沙數三千大千世界微塵之多的佛剎。當時，所有佛剎都融入到無邊阿僧祇（asamkhya，數量單位，意為無數）功德諸寶具蓋所莊嚴的不可思議佛剎中，並且都擁有同一個名字。所有的小須彌山（Sumeru，佛教宇宙觀中的聖山）、中須彌山、大須彌山，一切黑山，以及小河、中河、大河和各種大海，所有的山林峽谷、磐石峰崖、糞穢沙鹵等險惡之地，全部都被清除消滅。沒有地獄、畜生、餓鬼等惡道，也沒有天、龍（naga，印度神話中的蛇神）、夜叉（yaksha，一種守護神）、揵闥婆（gandharva，天上的樂神）、阿修羅（asura，一種好戰的神）、迦樓羅（garuda，一種巨鳥）、緊那羅（kinnara，一種半人半鳥的神）、摩睺羅伽（mahoraga，一種大蟒神）、人非人等眾生，也都被清除消滅。沒有舊佛剎國土的功德莊嚴瓔珞等裝飾。
這個佛剎中的所有地面都由琉璃構成，平坦如手掌。以大因陀羅紺色金剛作為佛剎中最上等微妙莊嚴的寶花。阿輸歌林（Ashoka，無憂樹）被稱為菩提樹王（Bodhi-vriksha-raja，覺悟之樹），由七寶構成，具有各種美妙的顏色。這棵菩提樹王高聳入雲，相當於無邊恒河沙佛剎微塵世界，縱橫廣闊也與之相等。菩提樹王以各種美妙的寶物作為花、葉、果實、枝幹的裝飾，用獅子無礙摩尼雜寶來加以莊嚴，還有毗琉璃（beryl，一種寶石）、赤真珠貫穿的鈴鐺網和繒彩。菩提樹散發出電光火焰，連綿不斷，或者放出金光、或者摩尼光（mani，寶珠之光）、或者因陀羅紺光、或者頗梨光（sphatika，水晶之光）、或者日寶光、或者月寶光。這棵菩提樹王散發出最美妙的香氣，例如沉水香、多伽羅香（tagara，一種香料）、黑沉水香、多摩羅跋香（tamalapatra，一種香料）、黑栴檀香（black sandalwood）、龍栴檀香（dragon sandalwood）、牛頭栴檀等香，香氣散發時遍佈整個佛剎。菩提樹王發出歌頌讚美的聲音，或者降下寶雨，遍佈各個世界。
在那棵菩提樹下，在其東面生長出一個大池，由七寶構成，清凈沒有污濁，名字叫做摩訶菩提池王（Maha-bodhi-puskara-raja，大菩提池王）。其深度相當於無邊恒河沙等三千大千微塵等世界，縱橫廣闊也與之相等，用閻浮檀金沙鋪在池底。
【English Translation】 English version The majestic Buddha-kshetra-raja (Buddha-kshetra-raja, King of Buddha-fields) extends immeasurably, spanning hundreds of thousands of nayutas (nayuta, a unit of measurement meaning billions) of Ganges river sands of three thousand great chiliocosms' worth of dust motes of Buddha-fields. At that time, all Buddha-fields merged into the inconceivable Buddha-field adorned with boundless asamkhya (asamkhya, a unit of measurement meaning countless) merits and jeweled canopies, all sharing the same name. All the small Mount Sumerus (Sumeru, the sacred mountain in Buddhist cosmology), middle Mount Sumerus, great Mount Sumerus, all black mountains, and small rivers, middle rivers, great rivers, and various seas, all mountain forests, valleys, rocky peaks, cliffs, filthy sandy and saline dangerous places were all cleared and eliminated. There were no hells, animals, hungry ghosts, or other evil paths, nor were there any devas (gods), nagas (naga, serpent deities in Indian mythology), yakshas (yaksha, a type of guardian spirit), gandharvas (gandharva, celestial musicians), asuras (asura, a type of warlike deity), garudas (garuda, a giant bird), kinnaras (kinnara, a half-human, half-bird deity), mahoragas (mahoraga, a great serpent deity), humans, non-humans, and other beings; all were eliminated. There were no old Buddha-field lands with merit, adornments, necklaces, and other decorations.
In this Buddha-field, all the ground was made of lapis lazuli, flat like the palm of a hand. Great Indra's sapphire-colored vajra (diamond) served as the finest and most exquisite adornment of jeweled flowers in the Buddha-field. The Ashoka (Ashoka, sorrowless tree) grove was called the Bodhi-vriksha-raja (Bodhi-vriksha-raja, King of the Bodhi Tree), made of seven treasures and possessing various wonderful colors. This Bodhi Tree King towered high, equivalent to boundless Ganges river sands of Buddha-field dust mote worlds, with equal length and width. The Bodhi Tree King used various exquisite treasures as decorations for its flowers, leaves, fruits, branches, and twigs, adorned with lion-unobstructed mani (jewel) mixed treasures, as well as beryl (beryl, a gemstone), red pearls strung together, bell nets, and silk ribbons. The Bodhi Tree emitted electric light flames continuously, sometimes emitting golden light, or mani light, or Indra's sapphire light, or crystal light (sphatika, crystal light), or sun jewel light, or moon jewel light. This Bodhi Tree King emitted the most exquisite fragrances, such as aloeswood, tagara (tagara, a type of fragrance), black aloeswood, tamalapatra (tamalapatra, a type of fragrance), black sandalwood, dragon sandalwood, ox-head sandalwood, and other fragrances, which permeated the entire Buddha-field when emitted.
Beneath that Bodhi Tree, on its eastern side, grew a large pond, made of seven treasures, pure and without turbidity, named Maha-bodhi-puskara-raja (Maha-bodhi-puskara-raja, Great Bodhi Pond King). Its depth was equivalent to boundless Ganges river sands of three thousand great chiliocosms' worth of dust mote worlds, with equal length and width, and the bottom was paved with Jambu River gold sand.
八功德水具足盈滿。池四方面各四階道，眾寶所填，種種雜寶欄楯具足。彼池水中出大蓮花，名善開敷菩提蓮花相王，七寶所成，縱廣無邊恒河沙等三千大千微塵等世界，七寶所作。復有百千億那由他無量無邊諸寶蓮花周匝圍繞，眾妙七寶莊嚴為葉，柔軟妙香令人愛樂。
其蓮花王臺上出菩提輦王，名無邊寶嚴飾，七寶所成，高阿僧祇恒河沙等三千大千微塵數等世界，縱廣正等。彼寶嚴飾菩提輦王，所有服飾最勝最多上中之上，彼寶莊嚴殿中所有服飾、所有莊嚴及神通力，百分千分百千億分不及其一，譬如螢火在日光前其明隱翳。如是如是，寶莊嚴殿在無邊寶嚴飾菩提輦王前時，全不復現。如是種種無量無邊莊嚴瓔珞，所有服飾神通莊嚴及以光明，能令一切日月光明悉不能照無有精光。一切帝釋光、一切梵天光、一切首陀會天光，于彼無邊寶嚴飾菩提輦王前，所有若明若光若精若照者，無有此事。于彼輦中出摩訶菩提師子座王，名善照無礙師子莊嚴，七寶所成，光色無等眾事具足，迦尸迦天衣以覆其上，高百億恒河沙等微塵等世界，縱廣正等。
釋迦牟尼即便坐彼師子座上，轉名無垢威功德師子月光毗盧遮那藏琉璃幢圓通光相功德威聚日月智光王如來，大身正等如百億恒河沙佛剎微塵數三千大千世界等，
【現代漢語翻譯】 現代漢語譯本：八功德水（具有八種功德的水）具足盈滿。池的四面各有四條階梯道路，用各種珍寶填滿，各種各樣的雜寶欄桿完備。池水中生出巨大的蓮花，名為善開敷菩提蓮花相王（美好盛開的菩提蓮花之王），由七寶構成，其縱橫廣闊的程度，相當於恒河沙數的三千大千世界微塵數那麼多，也是用七寶所造。又有成百上千億那由他（古印度數字單位）無量無邊的各種珍寶蓮花，周匝圍繞著它，用各種美妙的七寶莊嚴作為蓮葉，柔軟美妙的香氣令人喜愛。 那蓮花王臺上出現菩提輦王（菩提寶車之王），名為無邊寶嚴飾（無邊珍寶莊嚴），由七寶構成，其高度相當於阿僧祇（古印度數字單位）恒河沙數的三千大千世界微塵數那麼多，縱橫廣闊也相等。那寶嚴飾菩提輦王，所有的服飾是最殊勝、最多、最好的。那寶莊嚴殿（珍寶莊嚴的宮殿）中所有的服飾、所有的莊嚴以及神通力，百分之一、千分之一、百千億分之一都比不上它，譬如螢火蟲在日光面前，它的光芒就會隱沒。就像這樣，寶莊嚴殿在無邊寶嚴飾菩提輦王面前時，完全不會再顯現。像這樣種種無量無邊的莊嚴瓔珞，所有的服飾、神通莊嚴以及光明，能夠讓一切日月的光明都不能照耀，沒有一絲光芒。一切帝釋（佛教護法神）的光、一切梵天（色界天之主）的光、一切首陀會天（色界最高天）的光，在那無邊寶嚴飾菩提輦王面前，所有的明亮、光芒、精華、照耀，都不可能存在。在那寶輦中出現摩訶菩提師子座王（偉大的菩提獅子座之王），名為善照無礙師子莊嚴（善於照耀、無有阻礙的獅子莊嚴），由七寶構成，光彩顏色無與倫比，各種裝飾完備，用迦尸迦天衣覆蓋在上面，其高度相當於百億恒河沙數微塵數那麼多世界，縱橫廣闊也相等。 釋迦牟尼（佛教創始人）隨即坐在那獅子座上，轉名為無垢威功德師子月光毗盧遮那藏琉璃幢圓通光相功德威聚日月智光王如來（沒有污垢的威德功德獅子月光毗盧遮那藏琉璃幢圓滿通達光相功德威德聚集日月智慧光芒之王如來），大身正等同於百億恒河沙佛剎微塵數的三千大千世界。
【English Translation】 English version: The water of the Eight Meritorious Qualities is complete and overflowing. Each of the four sides of the pond has four stairways, filled with various treasures, and complete with railings of various mixed jewels. From the water of that pond emerge great lotuses, named 'Well-Opened Bodhi Lotus Appearance King' (the King of Beautifully Blooming Bodhi Lotus), made of the seven treasures, its length and breadth are boundless, equal to the number of Ganges sands of three thousand great chiliocosms of dust particles, also made of the seven treasures. Furthermore, there are hundreds of thousands of billions of nayutas (ancient Indian numerical unit), immeasurable and boundless various precious lotuses surrounding it, adorned with various wonderful seven treasures as leaves, with a soft and wonderful fragrance that delights people. On the lotus king's platform appears the Bodhi Chariot King, named 'Boundless Treasure Adornment' (Adorned with Boundless Treasures), made of the seven treasures, its height is equal to the number of asankhyas (ancient Indian numerical unit) of Ganges sands of three thousand great chiliocosms of dust particles, its length and breadth are also equal. All the garments and ornaments of that Treasure Adornment Bodhi Chariot King are the most supreme, most numerous, and the best. All the garments, all the adornments, and the supernatural powers in that Treasure Adornment Palace are not even one percent, one thousandth, or one hundred thousand billionth of it. For example, like a firefly before the sunlight, its light is obscured. Just like that, when the Treasure Adornment Palace is in front of the Boundless Treasure Adornment Bodhi Chariot King, it completely disappears. Like this, all kinds of immeasurable and boundless adornments and necklaces, all the garments, supernatural adornments, and light, can cause all the light of the sun and moon to be unable to shine, without any brilliance. All the light of Indra (Buddhist Dharma protector), all the light of Brahma (Lord of the Form Realm), all the light of the Suddhavasa heavens (highest heavens of the Form Realm), in front of that Boundless Treasure Adornment Bodhi Chariot King, all the brightness, light, essence, and illumination, none of this exists. From that chariot emerges the Maha Bodhi Lion Throne King, named 'Well-Illuminated Unobstructed Lion Adornment' (Good at Illuminating, Unobstructed Lion Adornment), made of the seven treasures, its light and color are unparalleled, all kinds of decorations are complete, covered with Kasi cloth, its height is equal to hundreds of billions of Ganges sands of dust particles of worlds, its length and breadth are also equal. Shakyamuni (founder of Buddhism) immediately sat on that lion throne, and was transformed into the 'Immaculate Majestic Virtue Lion Moonlight Vairochana Treasury Lapis Lazuli Banner Perfect Penetration Light Appearance Merit Power Gathering Sun and Moon Wisdom Light King Tathagata' (Tathagata King of Immaculate Majestic Virtue Lion Moonlight Vairochana Treasury Lapis Lazuli Banner Perfect Penetration Light Appearance Merit Power Gathering Sun and Moon Wisdom Light), his great body is equal to hundreds of billions of Ganges sands of Buddha lands of dust particles of three thousand great chiliocosms.
一切身份皆悉具足。滿三十二大人之相，八十種好莊嚴其身，頂背輪光莊嚴其頭，不可見頂其身清凈，譬如日月照鏡中光。彼如來身亦復如是，無有肉血及以骨髓，非因父母歌羅邏時，其身化生，清凈如彼閻浮檀金及凈琉璃、因陀羅寶紺光等色。彼如來身清凈如是，無有一切微細習氣。彼佛世尊眾相具足，一切智師、諸法自在，度于彼岸無上等覺，最勝大慈是最大人。師子丈夫已得漏盡，堅金剛身百福德聚，具足十力及四無畏、十八不共法，正師子吼，壽命無量清凈佛剎，成道自在光明自然，無量無邊菩薩之眾前後圍繞。彼諸菩薩各各色身皆得具足，在寶樹下，于彼池中蓮華輦上，坐師子座其身相稱；菩薩各各而自莊嚴，猶如如來莊嚴具足。
如是佛剎功德嚴凈，身清凈、眾清凈。劫名無邊際莊嚴摩訶劫王，其劫清凈。若欲說此廣大佛剎及佛行者，無有是處。若如是覺，名為如來住佛初地。
爾時世尊告海妙深持自在智通菩薩摩訶薩言：「善丈夫！汝見如來神通智不？」
海妙深持自在智通菩薩答言：「見也。世尊！見也。如來！」
佛言：「善丈夫！此是佛之初地，名甚深難知廣明智德。善丈夫！汝今當知，有正真愿莊嚴功德相一蓋震聲主威王如來、寶德明徹藏功德身相凈如來、不動離難
光明如來、有神通力蓮花生功德威相勝瓔珞摩尼王如來，在喜樂剎中天人尊重。復有阿彌陀如來、蓮花開敷星王如來、龍主王如來、寶德如來，有如是等生凈佛剎所得道者，彼諸如來得初佛地，如來在此地中作是神通，如我今日神通無異。」
海妙深持自在智通菩薩復問佛言：「世尊！若有五濁剎中諸佛如來現得道者、當成道者，而彼世尊現得當得如來地不？」
佛言：「善丈夫！若諸佛菩薩能現善巧方便者得。所以者何？為諸眾生起大慈心，見諸眾生閉在三有稠林之中，是諸眾生無明闇中愛網所覆，信其不凈顛倒邪見，無量諸苦臨三惡岸，輪迴六道煩惱展轉，無有前際不知本際。彼諸眾生不知諸佛及諸佛法、諸菩薩法，亦不如實知諸解脫。善丈夫！諸佛菩薩如是知彼一切眾生多受諸苦。善丈夫！爾時應佛出現五濁世界，或兜率下、入胎、住胎、初生及長、宮中喜樂、出家苦行、向于道場、降魔成佛、轉大法輪，與諸外道共論議時，依法降伏傲慢眾數，乃至促壽現大涅槃。入涅槃已，三昧力故，顯現自身分佈舍利大如芥子，天、龍、人非人等生其喜心，為供養故，造作無量百千億那由他諸舍利藏。或有于彼法中出家修持苦行，或為菩提而作種子，度于煩惱有海彼岸。善丈夫！一切諸佛有如此法，令無量無
【現代漢語翻譯】 現代漢語譯本 光明如來（Guangming Rulai，意為光明如來），具有神通力的蓮花生功德威相勝瓔珞摩尼王如來（Lianhuasheng Gongde Weisheng Yingluo Moniwang Rulai），在喜樂剎（Xile cha，意為喜樂佛土）中受到天人和眾生的尊重。還有阿彌陀如來（Amituo Rulai）、蓮花開敷星王如來（Lianhua Kaifu Xingwang Rulai）、龍主王如來（Longzhu Wang Rulai）、寶德如來（Baode Rulai），像他們這樣在清凈佛土中得道的人，那些如來證得了最初的佛地，如來在這個佛地中所展現的神通，和我今天所展現的神通沒有區別。
海妙深持自在智通菩薩（Hai Miao Shenchi Zizai Zhitong Pusa）又問佛說：『世尊！如果在五濁剎（Wuzhuo cha，意為充滿五種濁世的佛土）中有諸佛如來現在得道或者將要得道，那麼那些世尊現在或者將來能夠證得如來地嗎？』
佛說：『善男子！如果諸佛菩薩能夠展現善巧方便，就能證得。為什麼呢？因為他們對眾生生起大慈悲心，看到眾生被困在三有（Sanyou，意為欲界、色界、無色界）的稠密森林之中，這些眾生被無明的黑暗和愛慾的羅網所覆蓋，相信不凈之物，持有顛倒的邪見，無量的痛苦逼近三惡道（San'e dao，意為地獄、餓鬼、畜生）的邊緣，在六道（Liu dao，意為天、人、阿修羅、地獄、餓鬼、畜生）中輪迴，煩惱不斷滋生，沒有開始，也不知道根本。那些眾生不知道諸佛以及諸佛的教法、諸菩薩的教法，也不能如實地瞭解解脫。善男子！諸佛菩薩這樣瞭解一切眾生正在承受諸多痛苦。善男子！這時應化佛出現在五濁世界，或者從兜率天（Doushuai tian）降下，入胎、住胎、初生以及成長，在宮中享受喜樂，出家苦行，走向道場，降伏魔眾成就佛果，轉大法輪，與各種外道辯論，依法降伏傲慢的眾生，乃至示現壽命將盡而入大涅槃。進入涅槃后，憑藉三昧的力量，顯現自身，將舍利分佈得像芥子一樣細小，天、龍、人、非人等心生歡喜，爲了供養舍利，建造無量百千億那由他的舍利塔。或者有人在那佛法中出家修行苦行，或者爲了菩提而種下種子，度過煩惱的海洋到達彼岸。善男子！一切諸佛都有這樣的方法，使無量無
【English Translation】 English version Guangming Rulai (光明如來, meaning 'Light Thus Come One'), the Lotus-born Merit Majestic and Auspicious Adornment Mani King Thus Come One (蓮花生功德威相勝瓔珞摩尼王如來), with supernatural powers, is respected by gods and humans in the Land of Joy (喜樂剎). Furthermore, there are Amitabha Thus Come One (阿彌陀如來), Lotus Blossom Star King Thus Come One (蓮花開敷星王如來), Dragon Lord King Thus Come One (龍主王如來), and Treasure Virtue Thus Come One (寶德如來). Like these, those who attain the Way in pure Buddha lands, those Thus Come Ones attain the initial Buddha ground. The supernatural powers that the Thus Come One performs in this ground are no different from my supernatural powers today.'
The Bodhisattva Sea of Wondrous Profundity, Upholding Self-Mastery, Wisdom, and Penetrating Knowledge (海妙深持自在智通菩薩) then asked the Buddha: 'World Honored One! If there are Thus Come Ones, Buddhas, in the Five Turbid Lands (五濁剎), who are now attaining the Way or will attain the Way, will those World Honored Ones now or in the future attain the Thus Come One ground?'
The Buddha said: 'Good man! If the Buddhas and Bodhisattvas can manifest skillful means, they will attain it. Why is that? It is because they generate great compassion for sentient beings, seeing them trapped in the dense forest of the Three Realms (三有), these sentient beings are covered by the darkness of ignorance and the net of love and desire, believing in impure things, holding inverted and perverse views, with immeasurable suffering approaching the shores of the Three Evil Destinies (三惡道), revolving in the Six Paths (六道), with afflictions constantly arising, without a beginning and not knowing the origin. Those sentient beings do not know the Buddhas and the Buddhadharma, the Bodhisattva Dharma, nor do they truly understand liberation. Good man! The Buddhas and Bodhisattvas thus know that all those sentient beings are enduring much suffering. Good man! At that time, the transformation Buddha should appear in the Five Turbid Worlds, either descending from the Tushita Heaven (兜率天), entering the womb, dwelling in the womb, being born and growing up, enjoying pleasures in the palace, renouncing the home life and practicing asceticism, heading towards the Bodhi-tree, subduing the demons and attaining Buddhahood, turning the great Dharma wheel, debating with various heretics, subduing arrogant multitudes according to the Dharma, and even manifesting the end of life and entering Great Nirvana. After entering Nirvana, through the power of Samadhi, manifesting themselves, distributing their relics as small as mustard seeds, causing gods, dragons, humans, non-humans, and others to generate joy, and for the sake of making offerings, constructing immeasurable hundreds of thousands of billions of nayutas of relic stupas. Or some may renounce the home life in that Dharma, cultivate ascetic practices, or plant seeds for Bodhi, crossing the ocean of afflictions to reach the other shore. Good man! All Buddhas have such methods, causing immeasurable'
邊諸眾生等度于煩惱有海彼岸。善丈夫！汝今當知，若五濁世中如來所現神通之力，皆佛應化，或諸菩薩神通力故，善巧方便便化所出。」
海妙深持自在智通菩薩復問佛言：「世尊！佛身幾種？」
佛言：「善丈夫！略說有三。何等為三？一者報，二者應，三者真身。」
海妙深持自在智通菩薩復問佛言：「世尊！何者名為如來報身？」
佛言：「善丈夫！若欲見彼佛報者，汝今當知，如汝今日見我現諸如來清凈佛剎、現得道者當得道者，如是一切即是報身。」
海妙深持自在智通菩薩復問佛言：「世尊！何者名為如來應身？」
佛言：「善丈夫！猶若今日踴步揵如來、魔恐怖如來、大慈意如來，有如是等一切彼如來，穢濁世中現成佛者、當成佛者，如來顯現從兜率下，乃至住持一切正法、一切像法、一切末法。善丈夫！汝今當知，如是化事皆是應身。」
海妙深持自在智通菩薩復問佛言：「世尊！何者名為如來法身？」
佛言：「善丈夫！如來真法身者，無色、無現、無著、不可見、無言說、無住處、無相、無報、無生無滅、無譬喻。如是善丈夫！如來不可說身、法身、智身、無等身、無等等身、毗盧遮那身、虛空身、不斷身、不壞身、無邊身、至真身、非虛
【現代漢語翻譯】 現代漢語譯本：使邊地所有的眾生都能渡過煩惱的苦海，到達彼岸。善男子！你現在應當知道，在這五濁惡世中，如來所顯現的神通之力，都是佛的應化，或是諸位菩薩以神通力所致，用善巧方便變化出來的。」
海妙深持自在智通菩薩又問佛說：「世尊！佛身有幾種？」
佛說：「善男子！概括地說有三種。是哪三種呢？一是報身，二是應身，三是真身（法身）。」
海妙深持自在智通菩薩又問佛說：「世尊！什麼叫做如來的報身？」
佛說：「善男子！如果想要見到佛的報身，你現在應當知道，就像你今天看到我所顯現的諸如來清凈佛剎，以及現在已經得道和將來要得道的人，這一切就是報身。」
海妙深持自在智通菩薩又問佛說：「世尊！什麼叫做如來的應身？」
佛說：「善男子！就像今天踴步揵如來（Yongbuqian Tathagata）、魔恐怖如來（Mokongbu Tathagata）、大慈意如來（Daciyi Tathagata），以及所有像他們一樣的如來，在污濁的世間顯現成佛，或者將來要成佛的如來，如來顯現從兜率天（Tushita Heaven）降下，乃至住持一切正法、一切像法、一切末法。善男子！你現在應當知道，這些化現之事都是應身。」
海妙深持自在智通菩薩又問佛說：「世尊！什麼叫做如來的法身？」
佛說：「善男子！如來的真法身，沒有顏色，沒有顯現，沒有執著，不可見，不可言說，沒有住處，沒有相狀，沒有報應，沒有生滅，沒有比喻。像這樣，善男子！如來是不可說的身、法身、智身、無等身、無等等身、毗盧遮那身（Vairocana body）、虛空身、不斷身、不壞身、無邊身、至真身，不是虛假的。」
【English Translation】 English version: 'To enable all beings in those border regions to cross the sea of afflictions and reach the other shore. Good man! You should know now that the power of the supernatural abilities displayed by the Tathagata in this world of the five turbidities is all due to the transformations of the Buddha, or due to the supernatural powers of the Bodhisattvas, skillfully manifested through expedient means.'
The Bodhisattva Hai Miao Shen Chi Zi Zai Zhi Tong (Ocean of Wonderful Profundity, Upholding Self-Mastery, Wisdom Penetration) then asked the Buddha, 'World Honored One! How many kinds of Buddha-bodies are there?'
The Buddha said, 'Good man! Briefly speaking, there are three. What are the three? First, the Reward-body; second, the Response-body; and third, the True-body (Dharma-body).'
The Bodhisattva Hai Miao Shen Chi Zi Zai Zhi Tong then asked the Buddha, 'World Honored One! What is called the Reward-body of the Tathagata?'
The Buddha said, 'Good man! If you wish to see the Reward-body of the Buddha, you should know now that, like today when you see me manifesting the pure Buddha-lands of the Tathagatas, and those who have attained the Way and those who will attain the Way, all of this is the Reward-body.'
The Bodhisattva Hai Miao Shen Chi Zi Zai Zhi Tong then asked the Buddha, 'World Honored One! What is called the Response-body of the Tathagata?'
The Buddha said, 'Good man! It is like today, the Tathagata Yongbuqian (Leaping Forward), the Tathagata Mokongbu (Fearless of Demons), the Tathagata Daciyi (Great Compassionate Intent), and all the Tathagatas like them, who manifest Buddhahood in the defiled world, or the Tathagatas who will become Buddhas in the future. The Tathagata manifests from descending from the Tushita Heaven (Tushita Heaven), and even upholding all the Dharma of the Proper Dharma age, the Dharma of the Semblance Dharma age, and the Dharma of the Degenerate Dharma age. Good man! You should know now that these transformative events are all the Response-body.'
The Bodhisattva Hai Miao Shen Chi Zi Zai Zhi Tong then asked the Buddha, 'World Honored One! What is called the Dharma-body of the Tathagata?'
The Buddha said, 'Good man! The true Dharma-body of the Tathagata is without color, without manifestation, without attachment, invisible, unspeakable, without dwelling place, without form, without retribution, without birth and death, without analogy. Like this, good man! The Tathagata is an unspeakable body, a Dharma-body, a Wisdom-body, an Unequaled-body, an Unsurpassed-body, a Vairocana body (Vairocana body), a Space-body, an Unceasing-body, an Indestructible-body, a Boundless-body, a Perfectly True-body, not false.'
假身、無譬喻身，是名真身。」
海妙深持自在智通菩薩復問佛言：「世尊！若諸佛真體無色無現乃至不可說，不可說者豈非斷相也？」
佛言：「善丈夫！于汝意云何？虛空界者可有斷絕及有相不？」
海妙深持自在智通菩薩答言：「世尊！虛空界者不可斷絕亦無有相。世尊！何以故？若虛空界有斷絕者，彼虛空界不名無礙。世尊！虛空界無有相處、聚處、邊處、色處及以物處。是故世尊！彼虛空界不可斷絕非是有相。世尊！是虛空界遍一切處。」
佛言：「善哉，善哉！善丈夫！如是如是。善丈夫！如來真實身無有斷絕亦無有相。何以故？善丈夫！若如來真實身有斷絕者，亦無佛出及現無邊神通之力。若有相者，即有聚處及以處所可執可捉，一切凡夫悉皆一時即得成佛，不應依時而有次第。善丈夫！是故如來真實之身，非可斷絕亦非有相，惟是普為一切眾生作其佛事。」
海妙深持自在智通菩薩復問佛言：「世尊！供養如來真身、報身及以應身，所得福業何者最多？」
佛言：「善丈夫！若供養一如來身，即是供養一切佛身。何以故？善丈夫！一切光明能破諸闇普使得明，而此光明不共闇住。如是如是。善丈夫！若有各各供養如來身者，所造福業能破一切是無明闇，開解脫
【現代漢語翻譯】 現代漢語譯本：『虛假的化身、沒有比喻可以形容的身，這才能稱之為真身。』
海妙深持自在智通菩薩（wisdom-attaining Bodhisattva）再次問佛：『世尊！如果諸佛的真身本體沒有顏色、沒有顯現，乃至無法用言語描述，那麼這『不可說』豈不是一種斷滅的相狀呢？』
佛說：『善男子！你認為如何？虛空界可以被斷絕，或者有形狀嗎？』
海妙深持自在智通菩薩回答說：『世尊！虛空界不可斷絕，也沒有形狀。世尊！為什麼呢？如果虛空界可以被斷絕，那麼它就不能被稱為無礙。世尊！虛空界沒有固定的位置、聚集之處、邊界、顏色以及實體。所以，世尊！虛空界不可斷絕，也不是有形狀的。世尊！虛空界遍佈一切處。』
佛說：『好啊，好啊！善男子！正是這樣，正是這樣。善男子！如來的真實身沒有斷絕，也沒有形狀。為什麼呢？善男子！如果如來的真實身可以被斷絕，那麼就不會有佛出世，也不會顯現無邊的神通之力。如果有形狀，那麼就會有聚集之處和固定的處所，可以被執取和把握，這樣一切凡夫都可以立刻成佛，不應該按照時間順序而有次第。善男子！所以如來的真實身，不可斷絕，也沒有形狀，只是普遍地為一切眾生做佛事。』
海妙深持自在智通菩薩再次問佛：『世尊！供養如來的真身（Dharmakaya）、報身（Sambhogakaya）以及應身（Nirmanakaya），哪一種獲得的福德最多呢？』
佛說：『善男子！如果供養一個如來身，就是供養一切佛身。為什麼呢？善男子！一切光明能夠破除所有的黑暗，普遍地帶來光明，而光明不會與黑暗共存。正是這樣，正是這樣。善男子！如果有人分別供養如來的身，所造的福業能夠破除一切無明的黑暗，開啟解脫』
【English Translation】 English version: 'The false body, the body without analogy, is called the true body.'
The Bodhisattva Hai Miao Shen Chi Zizai Zhitong (wisdom-attaining Bodhisattva) further asked the Buddha: 'World Honored One! If the true essence of all Buddhas has no color, no appearance, and is even indescribable, wouldn't this 'indescribable' be a form of cessation?'
The Buddha said: 'Good man! What do you think? Can the realm of empty space be cut off or have a form?'
The Bodhisattva Hai Miao Shen Chi Zizai Zhitong replied: 'World Honored One! The realm of empty space cannot be cut off and has no form. World Honored One! Why? If the realm of empty space could be cut off, it could not be called unobstructed. World Honored One! The realm of empty space has no fixed location, gathering place, boundary, color, or substance. Therefore, World Honored One! The realm of empty space cannot be cut off and is not formed. World Honored One! The realm of empty space pervades all places.'
The Buddha said: 'Excellent, excellent! Good man! So it is, so it is. Good man! The true body of the Tathagata has no cessation and no form. Why? Good man! If the true body of the Tathagata could be cut off, there would be no Buddha appearing in the world, and there would be no manifestation of boundless supernatural powers. If it had a form, then there would be a gathering place and a fixed location, which could be grasped and held, and all ordinary beings could immediately become Buddhas at once, and there should be no order according to time. Good man! Therefore, the true body of the Tathagata cannot be cut off and has no form, but universally performs the Buddha's work for all sentient beings.'
The Bodhisattva Hai Miao Shen Chi Zizai Zhitong further asked the Buddha: 'World Honored One! Among the offerings to the Dharmakaya (true body), Sambhogakaya (reward body), and Nirmanakaya (manifestation body) of the Tathagata, which one yields the most merit?'
The Buddha said: 'Good man! If you make offerings to one body of the Tathagata, you are making offerings to all bodies of the Buddha. Why? Good man! All light can break through all darkness and universally bring brightness, and this light does not coexist with darkness. So it is, so it is. Good man! If someone makes separate offerings to the bodies of the Tathagata, the merit they create can break through all the darkness of ignorance and open up liberation.'
明路，亦復不共諸闇障住。」
海妙深持自在智通菩薩復白佛言：「世尊！唯愿顯現第二佛地。」
佛言：「善丈夫！汝能見不？」
海妙深持自在智通菩薩言：「世尊！我於今者欲依相見。」
爾時世尊一毛孔中即放光明，名無相照，乃至不可說不可說諸佛剎，所有諸色一切除滅。爾時世尊問彼一切菩薩眾言：「汝等今者有何所見？」
諸菩薩言：「世尊！都無所有，惟見光明。」
佛言：「諸善丈夫！汝等見此光明何似？」
諸菩薩言：「世尊！我惟遍見無量百千億那由他恒河沙微塵等諸佛剎一大光明。」
爾時世尊還攝光明，佛剎如舊如是安住。是時世尊告一切諸菩薩眾言：「如來若說第二佛地，汝等一切尚難知聞，何況得見如來三地乃至十地。善丈夫！譬如日月光明與一切眾生作大利益，彼日月力令眾生知有一日半日、一月半月乃至一年及以時分，眾生不能分別見彼日月色身，汝等惟見光輪形相。如是如是，如來、至真、等正覺，一切眾生作大利益，是如來力，令彼眾生得知諸法若罪若福、若世間若出世間、若有漏若無漏，知諸法已彼如實證，得度一切諸有曠野。彼諸眾生不能分別得見如來報身色相，惟觀神通力用應化之形。是故汝等應如是知，如來諸地
【現代漢語翻譯】 現代漢語譯本：光明之路，也不會與各種黑暗的障礙共存。'
海妙深持自在智通菩薩（Hai Miao Shen Chi Zi Zai Zhi Tong Pusa，菩薩名）再次對佛說：'世尊！懇請您顯現第二佛地。'
佛說：'善男子！你能看見嗎？'
海妙深持自在智通菩薩說：'世尊！我現在想要依靠相來見。'
這時，世尊的一個毛孔中放出光明，名為無相照（Wu Xiang Zhao），乃至照遍不可說不可說的所有佛剎（Fo Cha，佛土），所有顏色都消除了。這時，世尊問所有菩薩眾：'你們現在看到了什麼？'
諸位菩薩說：'世尊！什麼都沒有看到，只看到光明。'
佛說：'各位善男子！你們看到這光明像什麼？'
諸位菩薩說：'世尊！我們只看到遍滿無量百千億那由他恒河沙微塵等佛剎的一大光明。'
這時，世尊收回光明，佛剎恢復如初，安住如常。這時，世尊告訴所有菩薩眾：'如來說第二佛地，你們尚且難以知曉聽聞，何況得見如來的第三地乃至第十地。善男子！譬如日月光明給一切眾生帶來大利益，日月之力讓眾生知道有一日半日、一月半月乃至一年以及時分，眾生不能分別看見日月的光色之身，你們只能看見光輪的形狀。如此這般，如來、至真、等正覺（Ru Lai Zhi Zhen Deng Zheng Jue，佛的稱號）給一切眾生帶來大利益，這是如來的力量，讓眾生得知諸法，無論是罪是福、是世間是出世間、是有漏是無漏，知道諸法后他們如實證悟，得以度脫一切諸有的曠野。這些眾生不能分別得見如來的報身色相，只能看到神通力用應化的形體。因此你們應當這樣知道，如來的諸地。'
【English Translation】 English version: 'The path of light also does not dwell together with all kinds of darkness and obstacles.'
Hai Miao Shen Chi Zi Zai Zhi Tong Bodhisattva (Hai Miao Shen Chi Zi Zai Zhi Tong Pusa, name of a Bodhisattva) again said to the Buddha: 'World Honored One! I wish that you would reveal the second Buddha-ground.'
The Buddha said: 'Good man! Can you see?'
Hai Miao Shen Chi Zi Zai Zhi Tong Bodhisattva said: 'World Honored One! I now wish to see by relying on form.'
At that time, the World Honored One emitted light from one pore, named 'No-Form Illumination' (Wu Xiang Zhao), even to unspeakable, unspeakable Buddha-lands (Fo Cha, Buddha-fields), all colors were eliminated. At that time, the World Honored One asked all the Bodhisattva assembly: 'What do you see now?'
The Bodhisattvas said: 'World Honored One! We see nothing at all, only light.'
The Buddha said: 'Good men! What does this light you see resemble?'
The Bodhisattvas said: 'World Honored One! We only see a great light pervading immeasurable hundreds of thousands of millions of nayutas of Ganges river sands of dust-mote-like Buddha-lands.'
At that time, the World Honored One withdrew the light, and the Buddha-lands remained as before, abiding as usual. At this time, the World Honored One told all the Bodhisattva assembly: 'If the Tathagata (Ru Lai, 'Thus Come One') speaks of the second Buddha-ground, it would be difficult for you all to know and hear, how much more so to see the Tathagata's third ground, even up to the tenth ground. Good men! For example, the light of the sun and moon brings great benefit to all sentient beings, the power of the sun and moon allows sentient beings to know there is a day, half a day, a month, half a month, even a year and its divisions, sentient beings cannot distinguish and see the colored body of the sun and moon, you only see the form of the light wheel. Thus, thus, the Tathagata, the Truly Real, the Equally Rightly Awakened One (Ru Lai Zhi Zhen Deng Zheng Jue, titles of the Buddha) brings great benefit to all sentient beings, it is the power of the Tathagata that allows those sentient beings to know all dharmas, whether they are sins or blessings, whether they are worldly or beyond-worldly, whether they are with outflows or without outflows, having known all dharmas, they realize them as they truly are, and are able to cross over all the wilderness of existence. Those sentient beings cannot distinguish and see the reward-body form of the Tathagata, they can only see the forms of transformation manifested by supernatural powers. Therefore, you should know in this way, the grounds of the Tathagata.'
出過於一切音聲語言，惟有名字而可說耳。」
爾時海妙深持自在智通菩薩摩訶薩白佛言：「世尊！誰是回度一切惡道。」
佛言：「善丈夫！若有於此一切佛智行入毗盧遮那藏甚深如來十地大乘同性經典聞已生信，信已受持讀誦書寫，若教他書廣為人說，乃至受持此經典名，善丈夫！所有應墮諸惡道者，即皆得度。」
菩薩復問佛言：「世尊！誰是發菩提心者？」
佛言：「善丈夫！若能受持如此經典，乃至受持名字者是。」
菩薩復問佛言：「世尊！誰是行菩薩行者？」
佛言：「善丈夫！若有受持此經者是。」
菩薩復問佛言：「世尊！誰是速滿具足六波羅蜜者。」
佛言：「善丈夫！若能受持此經典者是。」
菩薩復問訊言：「世尊！誰是當得值如來者？」
佛言：「善丈夫！若有能聽此經典者是。」
菩薩復問佛言：「世尊！誰是值佛得授記者？」
佛言：「善丈夫！持此如來秘密者是。」
菩薩復問佛言：「世尊！誰是為諸眾生作大商主？」
佛言：「善丈夫！若有持此如來奧藏者是。」
菩薩復問佛言：「世尊！誰是佛子？」
佛言：「善丈夫！有能信此經典者是。」
菩薩復問佛言：「
【現代漢語翻譯】 現代漢語譯本：超越一切音聲語言，只能用名字來表達。'
這時，海妙深持自在智通菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）問佛說：'世尊！誰是能夠救度一切惡道眾生的？'
佛說：'善男子！如果有人對於這部包含一切佛智，行入毗盧遮那藏（Vairocana-garbha，毗盧遮那佛的寶藏）的甚深如來十地大乘同性經典，聽聞後生起信心，生起信心后受持、讀誦、書寫，或者教他人書寫，廣泛地為人解說，乃至僅僅受持這部經典的名字，善男子！所有本應墮入各種惡道的眾生，都能因此得到救度。'
菩薩又問佛說：'世尊！誰是真正發菩提心（bodhicitta，覺悟之心）的人？'
佛說：'善男子！如果有人能夠受持這部經典，乃至僅僅受持它的名字，就是真正發菩提心的人。'
菩薩又問佛說：'世尊！誰是真正修行菩薩行的人？'
佛說：'善男子！如果有人受持這部經典，就是真正修行菩薩行的人。'
菩薩又問佛說：'世尊！誰是能夠迅速圓滿具足六波羅蜜（ṣaṭ-pāramitā，六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）的人？'
佛說：'善男子！如果有人能夠受持這部經典，就是能夠迅速圓滿具足六波羅蜜的人。'
菩薩又問訊說：'世尊！誰是將來能夠值遇如來的人？'
佛說：'善男子！如果有人能夠聽聞這部經典，就是將來能夠值遇如來的人。'
菩薩又問佛說：'世尊！誰是值遇佛后能夠得到授記（vyākaraṇa，預言未來成佛）的人？'
佛說：'善男子！受持這部如來秘密經典的人，就是能夠得到授記的人。'
菩薩又問佛說：'世尊！誰是為一切眾生做大商主（Mahā-sārthavāha，偉大的商人領袖）的人？'
佛說：'善男子！受持這部如來奧藏的人，就是為一切眾生做大商主的人。'
菩薩又問佛說：'世尊！誰是真正的佛子？'
佛說：'善男子！能夠相信這部經典的人，就是真正的佛子。'
菩薩又問佛說：
【English Translation】 English version: 'It transcends all sounds and languages; it can only be expressed by names.'
At that time, the Bodhisattva-Mahāsattva (great being) named Haimiao Shenchi Zizaizhi Tong asked the Buddha, 'World Honored One! Who is it that can deliver all beings from the evil paths?'
The Buddha said, 'Good man! If there are those who, upon hearing this Great Vehicle scripture of the Ten Stages of the Tathāgata (Tathāgata, 'Thus Gone One', Buddha) nature, which embodies all the wisdom of the Buddhas and enters the profound treasury of Vairocana (Vairocana-garbha, the treasury of Vairocana Buddha), generate faith, and having generated faith, receive, uphold, read, recite, and write it, or cause others to write it, and widely explain it to others, even just upholding the name of this scripture, good man! All those who should fall into the various evil paths will be delivered.'
The Bodhisattva further asked the Buddha, 'World Honored One! Who is it that has truly generated the Bodhicitta (bodhicitta, the mind of enlightenment)?'
The Buddha said, 'Good man! If there are those who can receive and uphold this scripture, even just upholding its name, they are the ones who have truly generated the Bodhicitta.'
The Bodhisattva further asked the Buddha, 'World Honored One! Who is it that truly practices the Bodhisattva path?'
The Buddha said, 'Good man! If there are those who uphold this scripture, they are the ones who truly practice the Bodhisattva path.'
The Bodhisattva further asked the Buddha, 'World Honored One! Who is it that can quickly and completely perfect the Six Pāramitās (ṣaṭ-pāramitā, the six perfections: generosity, morality, patience, diligence, concentration, and wisdom)?'
The Buddha said, 'Good man! If there are those who can uphold this scripture, they are the ones who can quickly and completely perfect the Six Pāramitās.'
The Bodhisattva further inquired, 'World Honored One! Who is it that will encounter the Tathāgata in the future?'
The Buddha said, 'Good man! If there are those who can hear this scripture, they are the ones who will encounter the Tathāgata in the future.'
The Bodhisattva further asked the Buddha, 'World Honored One! Who is it that, upon encountering the Buddha, will receive a prediction (vyākaraṇa, a prophecy of future Buddhahood)?'
The Buddha said, 'Good man! Those who uphold this secret of the Tathāgata are the ones who will receive a prediction.'
The Bodhisattva further asked the Buddha, 'World Honored One! Who is it that acts as a great merchant leader (Mahā-sārthavāha, a great caravan leader) for all beings?'
The Buddha said, 'Good man! Those who uphold this hidden treasure of the Tathāgata are the ones who act as a great merchant leader for all beings.'
The Bodhisattva further asked the Buddha, 'World Honored One! Who are the true children of the Buddha?'
The Buddha said, 'Good man! Those who can believe in this scripture are the true children of the Buddha.'
The Bodhisattva further asked the Buddha:
世尊！誰是當得一切菩薩地？」
佛言：「善丈夫！有能聽此經典者是。」
菩薩復問佛言：「世尊！誰是得一切諸佛法者？」
佛言：「善丈夫！有能供養此妙法明者是。」
菩薩復問佛言：「世尊！誰是知聲聞、辟支佛法而不取彼涅槃？」
佛言：「善丈夫！有能受此妙法藏者是。」
菩薩復問佛言：「世尊！云何名此經？我等云何奉持？」
佛言：「善丈夫！此經名為『大乘同性』，亦名『說一切佛智行入毗盧遮那藏』，如是受持。」
爾時世尊而說偈言：
「欲覺佛菩提， 無上勝精進， 欲轉聖無漏， 難思智法輪， 若欲建法幢， 欲打於法鼓， 欲得然法燈， 欲得吹法䗍， 欲得智明照， 欲滅愚癡闇， 欲集諸眾生， 安立菩提智， 欲降伏魔軍， 供養一切佛， 欲照諸世間， 尊勝妙清凈， 不染世諸法， 欲得無漏智， 行行利眾生， 欲生清凈剎， 教寫聽授持， 如是妙經寶， 為令通佛地， 讀誦及宣揚。」
爾時世尊說此經已，海妙深持自在智通菩薩摩訶薩，並及一切諸菩薩眾，聞佛所說，歡喜奉行。
大乘同性經卷下
【現代漢語翻譯】 現代漢語譯本 菩薩問佛說：『世尊！誰能夠獲得一切菩薩的境界？』 佛說：『善男子！能夠聽聞這部經典的人就是。』 菩薩又問佛說：『世尊！誰能夠獲得一切諸佛的法？』 佛說：『善男子！能夠供養這部微妙法明的人就是。』 菩薩又問佛說：『世尊！誰能夠了解聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、辟支佛（Pratyekabuddha，無師自悟的修行者）的法，卻不取證他們的涅槃（Nirvana，寂滅）境界？』 佛說：『善男子！能夠接受這部微妙法藏的人就是。』 菩薩又問佛說：『世尊！這部經叫什麼名字？我們應當如何奉持？』 佛說：『善男子！這部經名為《大乘同性》，也名為《說一切佛智行入毗盧遮那藏》（Vairocana-garbha，毗盧遮那佛的法身藏），應當這樣受持。』 這時，世尊說了偈頌： 『想要覺悟佛的菩提（Bodhi，覺悟），無上殊勝地精進， 想要轉動神聖無漏、難以思議的智慧法輪， 如果想要建立法幢，想要敲響法鼓， 想要點燃法燈，想要吹響法螺， 想要得到智慧光明照耀，想要滅除愚癡黑暗， 想要聚集一切眾生，安立菩提智慧， 想要降伏魔軍，供養一切佛， 想要照亮所有世間，尊貴殊勝而清凈， 不被世間諸法所染污，想要得到無漏智慧， 以種種行為利益眾生，想要往生清凈佛土， 教人書寫、聽聞、接受和奉持，像這樣微妙的經典寶藏， 爲了使人通達佛的境界，應當讀誦和宣揚。』 這時，世尊說完這部經后，海妙深持自在智通菩薩摩訶薩（Mahāsattva，大菩薩），以及一切諸菩薩眾，聽聞佛所說，歡喜地奉行。 《大乘同性經》卷下
【English Translation】 English version The Bodhisattva asked the Buddha: 'World Honored One! Who is worthy of attaining all the Bodhisattva stages?' The Buddha said: 'Good man! One who is able to listen to this Sutra is.' The Bodhisattva again asked the Buddha: 'World Honored One! Who is able to attain all the Buddhadharmas?' The Buddha said: 'Good man! One who is able to make offerings to this wonderful Dharma-light is.' The Bodhisattva again asked the Buddha: 'World Honored One! Who is able to understand the Dharma of Śrāvakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary Buddhas), without taking their Nirvana (liberation)?' The Buddha said: 'Good man! One who is able to receive this wonderful Dharma-treasure is.' The Bodhisattva again asked the Buddha: 'World Honored One! What is the name of this Sutra? How should we uphold it?' The Buddha said: 'Good man! This Sutra is named 『The Great Vehicle's Common Nature,』 and also named 『Explaining the Entrance into the Vairocana-garbha (the womb of Vairocana Buddha) of the Wisdom and Conduct of All Buddhas.』 Thus, you should receive and uphold it.' At that time, the World Honored One spoke in verse: 『Desiring to awaken to the Bodhi (enlightenment) of the Buddha, with unsurpassed and excellent diligence, Desiring to turn the holy, undefiled, and inconceivable wheel of wisdom, If you desire to erect the Dharma banner, desire to beat the Dharma drum, Desire to light the Dharma lamp, desire to blow the Dharma conch, Desire to obtain the illumination of wisdom, desire to extinguish the darkness of ignorance, Desire to gather all sentient beings, establishing Bodhi wisdom, Desiring to subdue the armies of Mara (demons), making offerings to all Buddhas, Desiring to illuminate all worlds, with noble, supreme, wonderful purity, Not being defiled by the Dharmas of the world, desiring to obtain undefiled wisdom, Practicing actions to benefit sentient beings, desiring to be born in a pure land, Teaching others to write, listen, receive, and uphold, this wonderful Sutra treasure, In order to enable people to penetrate the Buddha's stage, one should recite and proclaim it.』 At that time, after the World Honored One spoke this Sutra, the Mahāsattva (great being) Hai Miao Shen Chi Zi Zai Zhi Tong Bodhisattva, along with all the Bodhisattva assemblies, hearing what the Buddha said, joyfully practiced it. The Great Vehicle's Common Nature Sutra, Volume Two