T16n0674_證契大乘經
大正藏第 16 冊 No. 0674 證契大乘經
No. 674 [No. 673]
證契大乘經卷上(亦名入一切佛境智陪盧遮那藏經)
唐天竺三藏地婆訶羅譯
如是我聞：
一時，薄伽梵在摩羅耶頂大山勝處——園林廣茂，池流皎潔，諸大持明游華棲托，靈神所居、非人所履，獲果仙通上成就域——與大比丘眾千二百五十人俱，皆大聲聞，所作已辦，所謂超度一切婆羅凡夫等地，其名曰：長老阿若憍陳如、阿說視多、摩訶迦葉、舍利弗、大目乾連，如是等而為上首；復與大菩薩眾，一切皆是極超越者，一切菩薩三昧陀羅尼咸證現前自在無礙，住於一切菩薩之地，其名曰：聖者彌勒菩薩、大慧菩薩、勝慧菩薩、堅慧菩薩、寂慧菩薩、無盡慧菩薩、無邊慧菩薩、海慧菩薩、安慧菩薩、無垢慧菩薩、智慧菩薩，如是等菩薩摩訶薩而為上首，皆獲授記，各於世界成正等覺而轉法輪。及余諸大天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、仙通鬼神，種種形貌、種種衣服、種種冠飾，持種種仗、種種幢幟、俱來聽法咸在會坐。
爾時世尊，大眾如海圍繞瞻仰，恭敬供養敷演妙法，初善中善後善，善義善顯，惟一圓滿，具足開說白凈梵行。
爾時
【現代漢語翻譯】 現代漢語譯本 《證契大乘經》捲上（又名《入一切佛境智毗盧遮那藏經》）
唐天竺三藏地婆訶羅譯
如是我聞：
一時，薄伽梵（Bhagavan，世尊）在摩羅耶頂大山勝處——園林廣茂，池水清澈，眾多持明者（Vidyadhara，明咒仙人）在此遊玩棲息，是靈神所居、非人所能輕易到達的地方，是獲得果報的仙人神通成就之境——與一千二百五十位大比丘眾在一起，他們都是大阿羅漢，已經完成了所有應該做的事情，超越了一切婆羅門凡夫等，他們的名字是：長老阿若憍陳如（Ajnatakaundinya）、阿說視多（Asvajit）、摩訶迦葉（Mahakasyapa）、舍利弗（Sariputra）、大目乾連（Maha Maugalyayana），等等，他們是這些比丘眾的首領；世尊又與大菩薩眾在一起，這些菩薩都是極其卓越的，一切菩薩的三昧（Samadhi，禪定）和陀羅尼（Dharani，總持）都已證得，能夠自在無礙地顯現，安住於一切菩薩的境界，他們的名字是：聖者彌勒菩薩（Maitreya Bodhisattva）、大慧菩薩（Mahamati Bodhisattva）、勝慧菩薩（Uttaramati Bodhisattva）、堅慧菩薩（Drdhamati Bodhisattva）、寂慧菩薩（Samantamati Bodhisattva）、無盡慧菩薩（Aksayamati Bodhisattva）、無邊慧菩薩（Anantamati Bodhisattva）、海慧菩薩（Sagaramati Bodhisattva）、安慧菩薩（Sthiramati Bodhisattva）、無垢慧菩薩（Vimalamati Bodhisattva）、智慧菩薩（Matimati Bodhisattva），等等，這些菩薩摩訶薩是菩薩眾的首領，他們都已獲得授記，將在各自的世界成正等覺而轉法輪。還有其他諸如天、龍、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、仙通鬼神等，他們具有各種各樣的形貌、穿著各種各樣的衣服、戴著各種各樣的冠飾，拿著各種各樣的兵器、各種各樣的旗幟，都來聽法，聚集在法會之中。
這時，世尊被大眾如大海般圍繞著，他們瞻仰世尊，恭敬供養世尊，世尊敷演微妙的佛法，開示的內容從開始到中間到最後都是善妙的，意義善妙而顯明，是唯一圓滿的，具足開示清凈的梵行。
這時
【English Translation】 English version The Sutra on the Verification of the Great Vehicle, Volume 1 (also known as the Sutra on Entering the Treasury of the Wisdom of All Buddha Realms of Vairochana)
Translated by Tripitaka Divakara of Tang Dynasty, from India
Thus have I heard:
At one time, the Bhagavan (Blessed One) was dwelling on the excellent peak of Mount Malaya—a place of abundant gardens and forests, with pools of clear water, where many Vidyadharas (mantra-holders) roamed and resided, a dwelling place for spirits, inaccessible to ordinary people, a realm of accomplished sages who had attained supernatural powers—together with a great assembly of twelve hundred and fifty Bhikshus (monks), all of whom were great Arhats (worthy ones), having accomplished what needed to be done, having transcended all Brahmins and ordinary people, and so forth. Their names were: the elders Ajnatakaundinya, Asvajit, Mahakasyapa, Sariputra, Maha Maugalyayana, and so on, who were the leaders of the assembly. He was also with a great assembly of Bodhisattvas, all of whom were supremely transcendent, having realized and manifested all Samadhis (meditative absorptions) and Dharanis (mantras) of the Bodhisattvas, dwelling in all the Bodhisattva grounds. Their names were: the venerable Maitreya Bodhisattva, Mahamati Bodhisattva, Uttaramati Bodhisattva, Drdhamati Bodhisattva, Samantamati Bodhisattva, Aksayamati Bodhisattva, Anantamati Bodhisattva, Sagaramati Bodhisattva, Sthiramati Bodhisattva, Vimalamati Bodhisattva, Matimati Bodhisattva, and so on, these Bodhisattva Mahasattvas (great beings) were the leaders of the assembly, all of whom had received predictions and would attain perfect enlightenment and turn the wheel of Dharma in their respective worlds. And there were also great Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), and immortal spirits, with various forms, various garments, various crowns and ornaments, holding various weapons and various banners, all came to listen to the Dharma and were seated in the assembly.
At that time, the World-Honored One was surrounded and revered by the assembly like an ocean. They respectfully made offerings to the World-Honored One, who expounded the wonderful Dharma, which was good in the beginning, good in the middle, and good in the end, with meanings that were good and clear, uniquely complete, and fully revealed the pure Brahma-conduct.
At that time
楞迦大城，有羅剎王名毗毗產，為其城主。時毗毗產聞佛世尊在摩羅耶頂大山勝處，大園池沼，仙通游止，非人所行上成就域，與大比丘眾千二百五十人俱，並諸菩薩及諸天等，大會圍繞敷演妙法，乃至開顯白凈梵行。於是毗毗產主，作如是念：「佛聲難聞如優曇華，況逢佛出聽受正法，如海盲龜遇浮木孔，斯為甚難。佛極難遇，正法難聞，聞法見道，見佛世尊，獲大菩提，覺悟眾生，甚難甚難，希得逢遇。我於今者難遇得遇，應速嚴赍種種珍寶、真珠、瓔珞無量華鬘，燒涂末香、衣服、傘蓋、幢幡帷障，及笙鼓等，眾樂妓人種種供養。並率部屬同詣佛所，供養于佛，請問正法，是不虛生，便於此身獲大利益。」
爾時毗毗產普告部屬：「汝等宜速多赍財寶，金銀、摩尼、真珠、琉璃、珊瑚、馬腦、赤珠、珂玉、珠頸瓔珞，上妙華香，乃至笙鼓諸音樂等，及諸妓戲眾雜供養。咸速嚴持與我同詣如來法主三界勝尊無上福聚、具最勝相一切知見、最勝福田一切智所，親修供養。所以者何？佛出甚難，時或一現，與福時會，剎那希遇。三寶之聲，世間難聞，時不可失。」
毗毗產主，以偈告曰：
「時或佛出世， 剎那會極難； 百千俱胝劫， 希有逢遇者！ 導師難值遇， 猶如優曇華； 無
【現代漢語翻譯】 現代漢語譯本 在楞伽大城中，有一位羅剎王名叫毗毗產（Vibhisana，意為『怖畏』），他是這座城市的主人。當時，毗毗產聽說佛世尊在摩羅耶頂大山（Malaya Mountain，南印度的一座山）的勝妙之處，那裡有廣闊的園林池沼，仙人通過神通在那裡遊憩止息，是超凡之人才能到達的上等成就之地。佛與一千二百五十位大比丘眾在一起，還有諸位菩薩以及諸天等等，大家聚集在一起，圍繞著佛陀，佛陀為他們敷演妙法，乃至開顯清凈的梵行。 於是，毗毗產主心中這樣想：『佛的聲音難以聽聞，如同優曇花（Udumbara，一種稀有的花）一樣，更何況遇到佛陀出世，聽受正法，就像大海中的盲龜遇到漂浮木頭的孔洞一樣，這是非常困難的。佛陀極難遇到，正法難以聽聞，聽聞正法而見到真理，見到佛世尊，獲得大菩提（Mahabodhi，偉大的覺悟），覺悟眾生，真是難上加難，很少有機會遇到。我現在能夠遇到這難得的機緣，應該趕快準備種種珍寶、真珠、瓔珞（各種珠寶裝飾品）以及無量的華鬘（花環），燒香、涂香、末香（各種香料），衣服、傘蓋、幢幡帷帳，以及笙、鼓等各種樂器，還有歌舞伎人，用這些來供養佛陀。並且率領我的部屬一同前往佛陀所在之處，供養佛陀，請問正法，這樣才不虛度此生，並且能在此身獲得巨大的利益。』 當時，毗毗產普遍告知他的部屬：『你們應該趕快多準備財寶，金銀、摩尼（Mani，寶珠）、真珠、琉璃（Lapis lazuli，一種寶石）、珊瑚、馬腦（Agate，瑪瑙）、赤珠、珂玉（貝殼類的玉石）、珠頸瓔珞，上妙的華香，乃至笙、鼓等各種音樂，以及各種歌舞伎樂等雜物，用來供養。大家都要趕快準備好，與我一同前往如來法主（Tathagata，如來），三界（Trailokya，欲界、色界、無色界）中最殊勝的尊者，無上的福德聚集之處，具備最殊勝的相好，一切知見，最殊勝的福田，一切智慧所在之處，親自修行供養。這是為什麼呢？因為佛陀出世非常困難，有時才出現一次，與賜福的時機相遇，剎那間都很難遇到。三寶（Triratna，佛、法、僧）的聲音，世間難以聽聞，時間不可錯過。』 毗毗產主，用偈頌說道： 『有時佛陀出世，剎那相遇極難；百千俱胝劫（Koti，印度計數單位，千萬），稀有能遇到！導師（Teacher）難值遇，猶如優曇花；'
【English Translation】 English version In the great city of Lanka, there was a Rakshasa (Rakshasa, a type of demon) king named Vibhisana (Vibhisana, meaning 'terrifying'), who was the lord of the city. At that time, Vibhisana heard that the World Honored One, the Buddha, was at the excellent place on the summit of Mount Malaya (Malaya Mountain, a mountain in South India), with its vast gardens and ponds, where immortals wandered and rested through their spiritual powers, a realm of supreme accomplishment beyond the reach of ordinary beings. He was there with a great assembly of twelve hundred and fifty Bhikshus (Bhikshu, a Buddhist monk), along with various Bodhisattvas (Bodhisattva, an enlightened being) and Devas (Deva, a god), all gathered around him as he expounded the wonderful Dharma (Dharma, the teachings of the Buddha), even revealing the pure and virtuous conduct of Brahman. Thereupon, Lord Vibhisana thought to himself: 'The voice of the Buddha is as rare to hear as the Udumbara flower (Udumbara, a rare flower). How much more difficult is it to encounter the Buddha's appearance in the world and to hear and receive the true Dharma, like a blind turtle in the ocean encountering a hole in a floating piece of wood. This is extremely difficult. The Buddha is exceedingly rare to encounter, the true Dharma is difficult to hear, to hear the Dharma and see the path, to see the World Honored One, the Buddha, to attain great Bodhi (Mahabodhi, great enlightenment), and to awaken sentient beings is exceedingly difficult, rarely encountered. Now that I have encountered this rare opportunity, I should quickly prepare all kinds of treasures, pearls, necklaces (various jeweled ornaments), and countless garlands (flower wreaths), burning incense, scented pastes, powdered incense (various fragrances), clothing, parasols, banners, canopies, and curtains, as well as sheng (a type of reed pipe), drums, and other musical instruments, along with musicians and dancers, to offer as tribute. And I will lead my retinue to the place where the Buddha is, to make offerings to the Buddha, and to ask about the true Dharma, so that I will not have lived in vain, and I will obtain great benefit in this very life.' At that time, Vibhisana universally announced to his retinue: 'You should quickly prepare many treasures, gold, silver, Mani (Mani, jewels), pearls, lapis lazuli (Lapis lazuli, a gemstone), coral, agate (Agate, a type of gemstone), red pearls, cowrie-shell jade (shell-like jade), jeweled necklaces, supreme and wonderful flowers and incense, and even sheng, drums, and other musical instruments, as well as various performances and other miscellaneous offerings. Everyone should quickly prepare and come with me to the Tathagata (Tathagata, the Buddha), the Lord of the Dharma, the supreme and venerable one in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), the gathering place of unsurpassed merit, possessing the most excellent marks, all-knowing and all-seeing, the most excellent field of merit, the place of all wisdom, to personally cultivate offerings. Why is this? Because the appearance of a Buddha is extremely rare, sometimes appearing only once, and encountering the opportunity to receive blessings is rare even for a moment. The sound of the Three Jewels (Triratna, the Buddha, the Dharma, and the Sangha) is difficult to hear in the world, and time should not be lost.' Lord Vibhisana spoke in verse: 'Sometimes a Buddha appears in the world, encountering him even for a moment is extremely difficult; for hundreds of thousands of kotis (Koti, an Indian unit of counting, ten million) of kalpas (Kalpa, an aeon), it is rare to encounter one! A Teacher (Teacher) is difficult to meet, like the Udumbara flower;'
邊眾生界， 輪轉乘六趣。 地獄受苦毒， 畜生及鬼道； 生於八難中， 棄捨諸如來。 聖光出於世， 普利諸眾生； 以大智慧日， 照滅無明闇。 今當俱詣彼， 同修大供養， 摩訶那伽尊、 一切世間導、 天人之大師！ 供養獲大果。」
時，毗毗產說此偈已。佛神力故，俱胝那由他百千光明從佛所出，騰輝空中入楞迦大城，照毗毗產及其部屬。毗毗產等遇此光明，踴躍歡喜。大光網中出妙伽他，演甚深法：
「諸法本寂， 空性無我； 一切眾生， 皆不可得。 無初無中， 亦無終后； 虛假不實， 猶如幻夢。 如雲如電， 陽焰浮泡； 如旋火輪， 如水聚沫。 因緣生法， 皆無自性； 一切有為， 當知悉爾！ 無明渴愛， 是生死本； 諦觀熏修， 無無明愛。 一切諸法， 離於言說； 最實凈性， 猶若虛空。」
光網聲中演伽他已，楞迦大城毗毗產主即得無我甚深法忍，其餘部屬有得忍者、或有發菩提心者、有得順忍者、有見諦者。
毗毗產主于佛法僧獲無疑信，作如是念：「我當著堅信甲以取佛果。」即說偈言：
「天人阿修羅！ 無上最勝解； 梵主諸天眾！
【現代漢語翻譯】 現代漢語譯本 在邊遠地區的眾生界，不斷地在六道（地獄、餓鬼、畜生、阿修羅、人、天）中輪迴。 在地獄中遭受劇烈的痛苦，也包括畜生和餓鬼道； 如果出生在八難（沒有機會聽聞佛法的地方）之中，就等於放棄了諸佛如來。 聖者的光明出現在世間，普遍利益所有的眾生； 用偉大的智慧之日，照亮並熄滅無明的黑暗。 現在我們應當一起前往佛的所在地，共同進行盛大的供養， 供養摩訶那伽尊（偉大的龍，指佛陀）、一切世間的導師、 天人和人類的大導師！供養他能獲得巨大的果報。' 當時，毗毗產（Viprakrita）說完這首偈頌之後。由於佛陀的神力，數以億計的那由他百千光明從佛陀那裡發出，在空中升騰，進入楞伽（Lanka）大城，照亮了毗毗產（Viprakrita）及其部屬。毗毗產（Viprakrita）等人遇到這光明，都踴躍歡喜。巨大的光網中發出美妙的伽陀（偈頌），演說甚深的佛法： '諸法的本質是寂靜的，是空性，沒有我（自我）；一切眾生，都是不可得的。 沒有開始，沒有中間，也沒有終結和後來；虛假不真實，就像幻覺和夢境一樣。 像雲彩像閃電，像陽焰像水泡；像旋轉的火輪，像水面上聚集的泡沫。 因緣和合而生的法，都沒有自性；一切有為法，應當知道都是如此！ 無明和渴愛，是生死的根本；仔細觀察並修行，就能去除無明和渴愛。 一切諸法，都脫離了言語的表達；最真實清凈的本性，就像虛空一樣。' 光網的聲音中演說了伽陀（偈頌）之後，楞伽（Lanka）大城的首領毗毗產（Viprakrita）立刻獲得了無我甚深法忍，他的其餘部屬有的獲得了忍，有的發起了菩提心，有的獲得了順忍，有的證見了真諦。 毗毗產（Viprakrita）對佛法僧三寶獲得了毫無疑惑的信心，心中這樣想：'我應當穿上堅固的信心的盔甲，以求證得佛果。' 於是說偈頌道： '天人阿修羅！都無法比擬的最殊勝的解脫；梵天之主和諸天眾！'
【English Translation】 English version In the realms bordering sentient beings, constantly revolving through the six paths (hell, hungry ghosts, animals, asuras, humans, and gods). Suffering intensely in hell, including the realms of animals and hungry ghosts; If born in the eight difficulties (places where there is no opportunity to hear the Dharma), it is equivalent to abandoning all the Buddhas and Tathagatas. The light of the saints appears in the world, universally benefiting all sentient beings; Using the great sun of wisdom, illuminating and extinguishing the darkness of ignorance. Now we should all go to the Buddha's location together, and jointly make grand offerings, Offering to the Mahānāga (great dragon, referring to the Buddha), the guide of all the worlds, The great teacher of gods and humans! Offering to him brings great rewards.' At that time, after Viprakrita spoke this verse. Due to the Buddha's divine power, hundreds of thousands of kotis of nayutas of light emanated from the Buddha, soared into the sky, entered the great city of Lanka, and illuminated Viprakrita and his retinue. Viprakrita and others, encountering this light, all rejoiced and were delighted. From the great net of light came forth wonderful gathas (verses), expounding the profound Dharma: 'The essence of all dharmas is stillness, emptiness, without self; all sentient beings are unattainable. Without beginning, without middle, and without end or after; false and unreal, like illusions and dreams. Like clouds and lightning, like mirages and bubbles; like a revolving fire wheel, like foam gathering on water. Dharmas arising from conditions have no inherent nature; all conditioned dharmas, know that they are all like this! Ignorance and craving are the root of birth and death; observe carefully and cultivate, and you can remove ignorance and craving. All dharmas are beyond the expression of words; the most real and pure nature is like empty space.' After the gatha (verse) was spoken from the voice of the light net, Viprakrita, the lord of the great city of Lanka, immediately attained the profound Dharma-kshanti (acceptance) of no-self, some of his retinue attained kshanti, some aroused Bodhicitta (the mind of enlightenment), some attained compliant kshanti, and some saw the truth. Viprakrita obtained unwavering faith in the Buddha, Dharma, and Sangha, and thought thus: 'I shall put on the armor of firm faith in order to attain Buddhahood.' Then he spoke a verse: 'Gods, humans, and asuras! There is no higher or more supreme liberation; Brahma and the hosts of gods!'
不見不能知。 我當於世間， 獲得如是法； 一切智之智， 決定無有疑。 當於此世界， 成佛度眾生； 無邊俱胝數， 開顯佛凈法。 無漏八解支， 勝上真正道； 無邊智備顯， 三十二相具。 成佛證菩提， 以此莊嚴身； 普令諸眾生， 修行清凈業。 超度生死流， 滅除眾怖畏； 荷持德智行， 拯濟廣饒益。 日身開月口， 滅塵破生死； 持德當成佛， 顯示三有中。」
時，毗毗產說此偈已，即于阿耨多羅三藐三菩提得不退轉，赍持無量如心所欲奇妙異物，種種顯現種種華鬘、燒香、涂香、末香、衣、幢幡、傘摩尼眾寶、繒幕帷障、真珠寶頸諸莊嚴具，笙鼓眾音歌唱唄讚，美聲悅意遍滿虛空，而來供養，嘆佛功德色相莊嚴，率其部屬從空中下，猶如鵝王前詣佛所，同於佛前右膝著地頂禮佛足，數百拜已，起右繞佛複數千匝。
毗毗產主便於佛前投身布地如大樹倒，作如是言：「南無南摩無邊妙德莊嚴身尊、最上丈夫丈夫、師子、三界最勝婆伽婆低、釋迦牟尼如來、阿羅訶、三藐三佛陀。」言已而起，合掌一心頌佛功德：
「無量俱胝生， 積修清凈行； 行於難行行， 難得菩提因。 飲食衣騎乘， 珠瓔金
【現代漢語翻譯】 現代漢語譯本 不見不能知。 我當於世間，獲得如是法；一切智之智，決定無有疑。 當於此世界，成佛度眾生；無邊俱胝數，開顯佛凈法。 無漏八解支，勝上真正道；無邊智備顯，三十二相具。 成佛證菩提，以此莊嚴身；普令諸眾生，修行清凈業。 超度生死流，滅除眾怖畏；荷持德智行，拯濟廣饒益。 日身開月口，滅塵破生死；持德當成佛，顯示三有中。 時，毗毗產（Vipratisāra）說此偈已，即于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）得不退轉，赍持無量如心所欲奇妙異物，種種顯現種種華鬘、燒香、涂香、末香、衣、幢幡、傘摩尼眾寶、繒幕帷障、真珠寶頸諸莊嚴具，笙鼓眾音歌唱唄讚，美聲悅意遍滿虛空，而來供養，嘆佛功德色相莊嚴，率其部屬從空中下，猶如鵝王前詣佛所，同於佛前右膝著地頂禮佛足，數百拜已，起右繞佛複數千匝。 毗毗產主（Vipratisāra）便於佛前投身布地如大樹倒，作如是言：『南無南摩無邊妙德莊嚴身尊、最上丈夫丈夫、師子、三界最勝婆伽婆低（Bhagavatī）、釋迦牟尼如來（Śākyamuni Tathāgata）、阿羅訶（Arhat）、三藐三佛陀（Samyak-saṃbuddha）。』言已而起，合掌一心頌佛功德： 『無量俱胝生，積修清凈行；行於難行行，難得菩提因。 飲食衣騎乘，珠瓔金
【English Translation】 English version Not seeing, one cannot know. I shall in this world, obtain such a Dharma (law, teaching); the wisdom of all-knowing wisdom, certainly without doubt. I shall in this world, become a Buddha to deliver sentient beings; countless kotis (crores), revealing the Buddha's pure Dharma. The unblemished eightfold path of liberation, the supreme and true path; boundless wisdom fully manifested, possessing the thirty-two marks. Attaining Buddhahood and realizing Bodhi (enlightenment), with this adorned body; universally enabling all sentient beings to cultivate pure karma. Transcending the stream of birth and death, eliminating all fears; bearing virtue, wisdom, and conduct, rescuing with vast benefit. The sun-like body opens the moon-like mouth, extinguishing dust and breaking birth and death; holding virtue, one shall become a Buddha, revealing the three realms of existence. Then, Vipratisāra, having spoken this verse, immediately attained non-retrogression in anuttarā-samyak-saṃbodhi (unexcelled, complete and perfect enlightenment), bearing countless wonderful and extraordinary things as desired, manifesting various garlands, burning incense, scented paste, powdered incense, clothing, banners, umbrellas, mani jewels, various treasures, silk curtains and canopies, genuine pearl necklaces and various adornments, the sounds of sheng (笙, a type of Chinese mouth organ) and drums, songs of praise, beautiful and pleasing sounds filling the empty space, and came to make offerings, praising the Buddha's meritorious virtues, beautiful form and adornments, leading his retinue down from the sky, like a king of geese going before the Buddha, together kneeling on their right knees before the Buddha, prostrating and paying homage to the Buddha's feet, after hundreds of bows, rising and circumambulating the Buddha to the right for several thousand times. The chief Vipratisāra then cast his body before the Buddha, prostrating on the ground like a great tree falling, and spoke thus: 『Namo (homage to) Namo (homage to) the尊 (Venerable One) whose body is adorned with boundless wonderful virtues, the most supreme hero, lion, the most victorious Bhagavatī (Blessed One) of the three realms, Śākyamuni Tathāgata (Thus Come One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One).』 Having spoken, he arose, with palms joined, wholeheartedly praising the Buddha's meritorious virtues: 『For countless kotis of lives, accumulating and cultivating pure conduct; practicing difficult practices, the cause of Bodhi (enlightenment) is difficult to obtain. Food, drink, clothing, riding vehicles, pearl necklaces, gold』
七寶； 施諸求乞者， 無量百千億。 棄捨國城邑， 親愛及部屬； 福勝富王都， 豐樂財寶積。 志勇無狹劣， 拯濟不思議； 百千萬億劫， 常行難捨施。 往昔為王子， 名曰須達拏！ 止於苦行林， 舍妻及男女。 昔見饑乳虎， 慈悲捨身肉； 又為救鴿命， 不吝自屠割。 見盲婆羅門， 乞眼便挑與； 未曾生苦惱， 亦無悔恨心。 見來求乞者， 大喜恭敬施； 為修菩提因， 舍頭奉乞者。 長夜護戒聚， 不濁不虧缺； 純一凈聖行， 不與眾惡雜。 不害眾生命， 不盜他財物； 梵行常清凈， 不染吝戀著。 口不出妄語， 禁酒酒類飲； 等觀諸眾生， 與己一無別。 終不行間說， 讒構破於他； 不出兇暴言， 語不綺無義。 常行善利行， 禁除諸損害； 不于諸眾生， 而暫起嫌怒。 常斷諸邪見， 專持正善德； 佛法僧之所， 徹誠修供養。 昔舍諸五欲， 出家遠愛染； 奉佛清凈戒， 波羅提木叉。 昔行於忍德， 安受眾苦痛； 陵打瞋罵詈， 嚴毒苦皆忍。 曾無恨悔心， 心不暫生惡； 于諸眾生所， 無害無嫌忿。
【現代漢語翻譯】 現代漢語譯本 七寶（七種珍寶）： 施捨給所有前來乞討的人，數量多達無量百千億。 捨棄自己的國家城池，以及親愛的人和部屬； 所獲福報勝過富裕的王都，那裡充滿歡樂，積聚著無數的財寶。 意志勇敢，沒有絲毫的狹隘和吝嗇，救濟眾生，不可思議； 在百千萬億劫的時間裡，常常行持難以捨棄的佈施。 往昔曾為王子，名字叫做須達拏（Sudāna）！ 居住在苦行林中，捨棄妻子和兒女。 過去曾見到飢餓的母老虎，慈悲地捨棄自己的身肉； 又爲了救鴿子的性命，不吝惜地自己割肉。 見到瞎眼的婆羅門，乞求眼睛，便挖出來給他； 未曾因此產生痛苦煩惱，也沒有絲毫的後悔之心。 見到前來乞討的人，非常歡喜，恭敬地佈施； 爲了修菩提（bodhi）之因，捨棄頭顱奉獻給乞討者。 長夜守護戒律，不混濁，不虧損，不殘缺； 純潔唯一，清凈神聖的行為，不與各種惡行混雜。 不傷害任何眾生的性命，不偷盜他人的財物； 梵行（brahmacarya）常常保持清凈，不被吝嗇和貪戀所污染。 口中不說虛妄的言語，禁止飲用任何酒類； 平等地看待所有眾生，與自己沒有絲毫差別。 終究不行離間之語，不挑撥離間，破壞他人關係； 不說兇惡暴戾的言語，所說的話不華麗，沒有意義。 常常行持利益眾生的行為，禁止和消除各種損害； 不對於任何眾生，哪怕是暫時生起嫌棄和憤怒。 常常斷除各種邪見，專心堅持正善的功德； 對於佛（Buddha）、法（Dharma）、僧（Sangha）三寶，以最真誠的心修持供養。 過去捨棄各種五欲（pañca kāmaguṇā），出家遠離貪愛染著； 奉行佛陀清凈的戒律，波羅提木叉（Prātimokṣa）。 過去行持忍辱的功德，安然承受各種痛苦； 凌辱、毆打、嗔罵、詈罵，嚴厲的毒害和痛苦都能忍受。 曾經沒有怨恨後悔之心，心中不曾生起絲毫的惡念； 對於所有眾生，沒有傷害，沒有嫌隙和忿恨。
【English Translation】 English version Seven Treasures: Giving to all who come begging, in immeasurable hundreds of thousands of millions. Abandoning one's country and cities, loved ones, and retinue; The merit surpasses wealthy royal capitals, filled with joy and accumulated treasures. With courageous will, without narrowness or stinginess, saving beings is inconceivable; For hundreds of thousands of millions of kalpas, constantly practicing difficult-to-give charity. In the past, he was a prince named Sudāna! Residing in the ascetic forest, he gave away his wife and children. In the past, seeing a hungry tigress, he compassionately gave his own flesh; And to save the life of a dove, he did not hesitate to cut off his own flesh. Seeing a blind Brahmin begging for eyes, he plucked them out and gave them; He never felt pain or distress, nor did he have any regrets. Seeing those who came begging, he was very happy and gave with respect; To cultivate the cause of bodhi, he gave his head to beggars. Throughout the long night, he guarded the precepts, unblemished, without deficiency or defect; Pure and singular, a pure and holy conduct, not mixed with various evils. Not harming the lives of any beings, not stealing the property of others; Brahmacarya is always kept pure, not defiled by stinginess or attachment. Not uttering false words, abstaining from all kinds of alcohol; Viewing all beings equally, without any difference from oneself. Never engaging in divisive speech, not slandering or breaking up others' relationships; Not uttering fierce or violent words, speaking without embellishment or meaninglessness. Always engaging in actions that benefit beings, prohibiting and eliminating all harm; Not harboring dislike or anger towards any beings, even for a moment. Constantly cutting off all wrong views, focusing on upholding right and good virtues; Towards the Buddha, Dharma, and Sangha, cultivating offerings with utmost sincerity. In the past, he abandoned the five desires, renouncing home and distancing himself from attachment; Observing the Buddha's pure precepts, the Prātimokṣa. In the past, he practiced the virtue of patience, enduring all kinds of suffering; Insults, beatings, anger, and curses, severe poisons and suffering, he could endure. He never had feelings of resentment or regret, and his mind never gave rise to evil thoughts; Towards all beings, there was no harm, no dislike, and no resentment.
慈眼觀眾生， 普視猶如子； 令脫大苦毒， 無量百千億。 生生世世中， 常修大忍行； 昔為忍辱仙， 修道演白法。 王妃宮妓等， 歡喜來聽受； 王瞋害大忍， 大忍心安悅。 聖尊建大進， 不思俱胝劫； 狹劣邪怠心， 常禁不令起。 大志廣精進， 開悟佛菩提； 以佛大菩提， 覺照於一切。 昔行難行行， 勤策不懈怠； 供養諸尊重， 及無量如來。 乃至為眾生， 而處於生死； 隨順作僮僕， 種種方便導。 無量百千生， 為大勤苦行； 積修佛真法， 以祈無上果。 往昔修禪定， 寂靜調伏心； 四禪與五通， 無色等咸達。 正思三摩提， 無漏定圓滿； 昔時修般若， 滿足無漏智。 了諸法無性， 幻偽假誑惑； 無我無眾生、 壽者養育者。 生者因業轉， 煩惱網連續； 欲界常不凈， 四染煩惱俱。 眾生界清凈， 乃知煩惱本； 逮得實清凈， 斯見眾生始。 施戒忍進定， 般若等超過； 以何義開顯？ 方便及智度。 無邊勝福聚， 大進正覺尊； 勤身語意業， 今獲佛真果。 我今稽首禮， 世界大依父； 愿我于
未來， 當得佛正覺。」
時，毗毗產主偈頌佛已。以無量種種上妙華鬘，燒香涂香末香，衣服傘蓋幢幡，笙鼓眾雜音樂，歌唱頌讚。與其部屬最上尊重，如法至誠同供養佛及諸聲聞、諸菩薩眾。時，毗毗產白佛言：「世尊！欲少請問如來、應、正等覺，愿垂聽許。」
佛告毗毗產：「恣汝所問，當如汝心為汝解說。」
毗毗產主蒙佛聽許，即白佛言：「世尊！眾生、(梵音薩埵舊譯為眾生或為有情)眾生者是何義？」
佛告楞迦主言：「眾生者是有性想眾和合故，所謂地、水、火、風、空、識、名色、界、入、緣起及因業果，會對而生，猶如蘆束，或執為我。或曰：眾生，生者、養育者、丈夫者，或稱富伽羅、或稱摩那婆、或稱知者、或稱視者、或稱作者、受者、想者。楞迦主當知，此皆是眾生想。」
毗毗產復白佛言：「世尊！彼諸眾生以何為根？何所止住？復何流運？」
佛言：「一切眾生無明為根，止住于愛，隨業流運。」
毗毗產言：「世尊！業有幾種？」
佛言：「楞迦主！業有三種、三相。云何三種？謂：身業、語業、意業。云何三相？謂：善相、不善相、善不善相。」
毗毗產言：「世尊！云何眾生死已而更受生？云何捨身更取新身？」
【現代漢語翻譯】 現代漢語譯本： 『未來，當得佛正覺。』
當時，毗毗產主（Viprashtha, 國王名）用無量種種上妙華鬘，燒香、涂香、末香，衣服、傘蓋、幢幡，笙鼓眾雜音樂，歌唱頌讚佛。和他的部屬以最上尊重之心，如法至誠地共同供養佛以及諸聲聞、諸菩薩眾。當時，毗毗產（Viprashtha）對佛說：『世尊！我想稍微請問如來、應、正等覺，希望您能允許。』
佛告訴毗毗產（Viprashtha）：『隨你所問，我將如你所愿為你解說。』
毗毗產主（Viprashtha）蒙佛允許，立即對佛說：『世尊！眾生（Sattva, 梵音薩埵舊譯為眾生或為有情），眾生是什麼意思？』
佛告訴楞伽主（Lankapati, 楞伽島之主）：『眾生是有性想眾和合的緣故，也就是地、水、火、風、空、識、名、、入、緣起以及因業果，會合而生，猶如蘆葦捆在一起，或者執著為我。或者說：眾生，是生者、養育者、丈夫者，或者稱為富伽羅（Pudgala, 補特伽羅，意為人）、或者稱為摩那婆（Manava, 摩奴，意為人）、或者稱為知者、或者稱為視者、或者稱為作者、受者、想者。楞伽主（Lankapati）應當知道，這些都是眾生的想法。』
毗毗產（Viprashtha）又對佛說：『世尊！這些眾生以什麼為根？在何處止住？又如何流轉執行？』
佛說：『一切眾生以無明為根，止住于愛，隨業流轉執行。』
毗毗產（Viprashtha）說：『世尊！業有幾種？』
佛說：『楞伽主（Lankapati）！業有三種、三相。哪三種？就是：身業、語業、意業。哪三種相？就是：善相、不善相、善不善相。』
毗毗產（Viprashtha）說：『世尊！眾生如何死後又再次受生？如何捨棄舊身而又取新的身體？』
【English Translation】 English version: 『In the future, I shall attain perfect enlightenment.』
Then, Viprashtha (name of a king) praised the Buddha with countless exquisite garlands of flowers, incense, scented paste, powdered incense, clothing, parasols, banners, various musical instruments like flutes and drums, songs, and hymns. Together with his retinue, with utmost respect and sincerity, he offered these to the Buddha, the Shravakas (hearers), and the Bodhisattvas. At that time, Viprashtha said to the Buddha: 『World Honored One! I wish to ask the Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) a few questions; I hope you will grant me permission.』
The Buddha told Viprashtha: 『Ask whatever you wish; I will explain it to you according to your heart』s desire.』
Having received the Buddha』s permission, Viprashtha immediately said to the Buddha: 『World Honored One! What is the meaning of 『sentient beings』 (Sattva)?』
The Buddha told the Lord of Lanka (Lankapati): 『Sentient beings are so called because of the aggregation of the idea of existence, that is, earth, water, fire, wind, space, consciousness, name, , entrance, dependent origination, and the causes, actions, and consequences, which come together and arise, like a bundle of reeds, or are clung to as self. Or it is said: sentient beings are those who are born, those who are nurtured, those who are masculine, or called Pudgala (person), or called Manava (human), or called knowers, or called seers, or called doers, receivers, thinkers. Lord of Lanka (Lankapati), you should know that all these are ideas of sentient beings.』
Viprashtha further asked the Buddha: 『World Honored One! What is the root of these sentient beings? Where do they abide? And how do they flow and operate?』
The Buddha said: 『All sentient beings have ignorance as their root, abide in love, and flow and operate according to their karma.』
Viprashtha said: 『World Honored One! How many kinds of karma are there?』
The Buddha said: 『Lord of Lanka (Lankapati)! There are three kinds and three aspects of karma. What are the three kinds? They are: bodily karma, verbal karma, and mental karma. What are the three aspects? They are: good aspect, unwholesome aspect, and wholesome-unwholesome aspect.』
Viprashtha said: 『World Honored One! How do sentient beings die and then be reborn again? How do they abandon the old body and take on a new body?』
佛言：「楞迦主！眾生身死識遷，隨業風運受已業果，善及不善、善不善等。如業所引以取身報，或受卵生、或受胎生、濕生、化生，皆業風運不勞而至。」
毗毗產言：「世尊！眾生死已受中陰身，新身未受，云何而住？」
佛言：「楞迦主！于意云何？如種生牙，為先種滅而後牙生？為先牙生而後種滅？為種滅經久而牙乃生？」
毗毗產言：「世尊！非種滅已而後牙生，非牙生已而後種滅，生滅同時無先無後。」
佛言：「如是。楞迦主！非舊身後識滅已，而新身初識生，亦非新身初識生已，而舊身後識滅，生滅同時無先無後。楞迦主！如吉彌蟲行，頭有所至身總隨之，一著不移步易乃去。如是，先識託身識總隨之，一托不離死方遷舍。」
毗毗產言：「若如是者，有中陰不？」
佛言：「楞迦主！如卵生眾生棄身托卵，以業風力在於卵中凝𣲨無知，至卵熟時識方有覺。所以者何？業法如是。以業力故，卵生眾生，熟時未至無所覺知；又轉輪王及轉輪王子，以福業故受身之時，不為胎穢所污，不與胎穢和雜，無胎穢染故多化生。如或胎生便有胎卵不染胎穢，熟時至已剖卵而出。楞迦主！應當以是而表中陰。」
毗毗產言：「世尊！識量如何？作何形色？」
【現代漢語翻譯】 現代漢語譯本 佛說：『楞伽主（Lankapati，楞伽王）！眾生身死之後，意識會遷移，隨著業力的風的推動，承受自己所造的業的果報，包括善業、不善業以及善不善業等。正如業力所引導的那樣，他們會獲得相應的身體作為報應，或者承受卵生、胎生、濕生、化生，這些都是業力的風推動的結果，無需費力就能達到。』
毗毗產（Viprachit，一位提問者）問：『世尊！眾生死亡之後，會承受中陰身，在新的身體尚未形成之前，他們如何存在呢？』
佛說：『楞伽主！你認為如何？就像種子生出牙，是先種子滅亡然後牙才生出？還是先牙生出然後種子才滅亡？還是種子滅亡經過很久牙才生出？』
毗毗產說：『世尊！不是種子滅亡之後牙才生出，也不是牙生出之後種子才滅亡，生和滅是同時發生的，沒有先後。』
佛說：『正是這樣。楞伽主！不是舊的身體和意識滅亡之後，新的身體和最初的意識才生出，也不是新的身體和最初的意識生出之後，舊的身體和意識才滅亡，生和滅是同時發生的，沒有先後。楞伽主！就像吉彌蟲（一種蟲子）爬行，頭到達哪裡身體就跟隨到哪裡，一旦附著就不會移動，只有換腳才會離開。同樣，先前的意識寄託于身體，整個意識都會跟隨，一旦寄託就不會分離，直到死亡才會捨棄。』
毗毗產問：『如果這樣的話，有中陰身嗎？』
佛說：『楞伽主！就像卵生眾生捨棄身體寄託于卵，憑藉業力的風的力量，在卵中凝結而無知覺，直到卵成熟時意識才會有感覺。這是為什麼呢？業的法則是這樣的。因為業力的緣故，卵生眾生在成熟時未到時不會有所覺知；又如轉輪王（Chakravartin，擁有統治世界的輪寶的國王）以及轉輪王的王子，因為福業的緣故在受身的時候，不會被胎中的污穢所污染，不與胎中的污穢混合，沒有胎中的污穢染著，所以多是化生。如果說是胎生，便會有胎卵不染胎穢，成熟時到了就破卵而出。楞伽主！應當用這個來表示中陰。』
毗毗產問：『世尊！意識的量是怎樣的？是什麼形狀和顏色？』
【English Translation】 English version The Buddha said: 'Lankapati (Lord of Lanka)! When sentient beings die, their consciousness migrates, carried by the winds of karma, to receive the fruits of their actions, whether good, bad, or a mixture of both. According to the karma that guides them, they acquire corresponding bodies as retribution, being born from eggs, wombs, moisture, or spontaneously. All these are brought about by the winds of karma, without any effort on their part.'
Viprachit (a questioner) asked: 'Venerable One! After sentient beings die, they experience the intermediate state (antarabhava), but before a new body is received, how do they exist?'
The Buddha said: 'Lankapati! What do you think? When a seed sprouts, does the seed perish first and then the sprout appear? Or does the sprout appear first and then the seed perish? Or does the seed perish and after a long time the sprout appear?'
Viprachit said: 'Venerable One! The sprout does not appear after the seed has perished, nor does the seed perish after the sprout has appeared. Birth and death occur simultaneously, without precedence.'
The Buddha said: 'That is so. Lankapati! The old body and consciousness do not perish first, and then the new body and initial consciousness arise; nor does the new body and initial consciousness arise first, and then the old body and consciousness perish. Birth and death occur simultaneously, without precedence. Lankapati! It is like the movement of a 'jimi' worm (a type of worm); wherever its head goes, its body follows. Once it attaches, it does not move; it only leaves when it changes its footing. Similarly, when the previous consciousness relies on a body, the entire consciousness follows. Once it relies, it does not separate until death, when it abandons it.'
Viprachit asked: 'If that is so, does the intermediate state exist?'
The Buddha said: 'Lankapati! It is like egg-born beings abandoning their bodies and relying on an egg. By the power of the winds of karma, they congeal within the egg, without awareness, until the egg matures and consciousness arises. Why is this so? The law of karma is such. Because of the power of karma, egg-born beings are not aware until the time of maturity arrives. Furthermore, a Chakravartin (wheel-turning king, a king who possesses the wheel jewel that enables him to rule the world) and the sons of a Chakravartin, because of their meritorious karma, are not defiled by the impurities of the womb when they receive a body; they do not mix with the impurities of the womb. Because they are not stained by the impurities of the womb, they are often born spontaneously. If they are born from a womb, the fetal egg is not stained by the impurities of the womb, and when the time of maturity arrives, they hatch from the egg. Lankapati! You should use this to understand the intermediate state.'
Viprachit asked: 'Venerable One! What is the measure of consciousness? What is its shape and color?'
佛言：「楞迦主！識無限量，無色無形，不可顯現，無礙無似，無住無表。」
毗毗產言：「世尊！識體若無限量、無色、無形不可顯現，無礙、無似、無住、無表，豈非是斷相耶？」
佛言：「不也。楞迦主！我今以譬開喻汝心，當令汝悟。如汝在己宮中，處堂殿上，婇妓部屬侍奉圍繞，床座臥具敷施適樂，種種妙好以莊嚴身。是時無憂大園，卉木敷榮眾華舒發，或和風調吹、或猛風暴激，無憂林香流入宮殿。楞迦主！于意云何？其風之香可嗅知不？」
毗毗產言：「世尊！香可嗅知。」
「楞迦主！亦可別知某華香不？」
毗毗產言：「可分別知。」
「楞迦主！以嗅可知，而便能見香體、限量、形色等不？」毗毗產言：「不也。世尊！何以故？香體無色可顯，不可執持，無有同似，無表無住，寧得見其量色等也？」
「楞迦主！于意云何？豈以汝不能見香體量色，即是斷相？」
毗毗產言：「不也。世尊！若是斷相，豈可嗅知？」
「如是如是。楞迦主！識體若斷，即無生死了別之相。楞迦主！當知識體至妙清凈，而為客染之所染污，所謂無明、渴愛、熏習、業等。如虛空界至妙清凈，而為煙、云、塵、霧四染所染。
「楞迦主！識體凈
【現代漢語翻譯】 現代漢語譯本： 佛說：『楞伽主（Lankapati，楞伽城之主）！識（consciousness）沒有處所，沒有顏色和形狀，無法顯現，沒有阻礙，沒有相似之物，沒有停留之處，也沒有任何表象。』
毗毗產（Vibhisana）說：『世尊！如果識的本體沒有處所、沒有顏色和形狀，無法顯現，沒有阻礙，沒有相似之物，沒有停留之處，也沒有任何表象，那豈不是斷滅相嗎？』
佛說：『不是的。楞伽主！我現在用比喻來開導你的心，讓你領悟。比如你住在自己的宮殿中，處於高堂之上，有眾多婇女和部屬侍奉圍繞，床座臥具佈置得舒適安樂，用各種美妙之物來莊嚴自身。這時，在無憂大園（Asoka garden）中，花草樹木繁榮茂盛，各種花朵競相開放，有時和風輕柔吹拂，有時狂風猛烈激盪，無憂林的香氣流入宮殿。楞伽主！你認為如何？這風中的香氣可以聞到嗎？』
毗毗產說：『世尊！香氣可以聞到。』
『楞伽主！也可以分辨出是哪種花的香氣嗎？』
毗毗產說：『可以分辨出來。』
『楞伽主！既然可以通過嗅覺感知，那麼就能看到香氣的本體、處所、形狀和顏色等等嗎？』毗毗產說：『不能。世尊！為什麼呢？因為香氣的本體沒有顏色可以顯現，無法執持，沒有相同或相似之物，沒有表象也沒有停留之處，怎麼能看到它的量和顏色等等呢？』
『楞伽主！你認為如何？難道因為你不能看到香氣的本體、量和顏色，它就是斷滅相嗎？』
毗毗產說：『不是的。世尊！如果是斷滅相，怎麼可能聞到呢？』
『正是這樣，正是這樣。楞伽主！如果識的本體是斷滅的，那就沒有生死和分別的現象了。楞伽主！你應該知道識的本體極其微妙清凈，卻被客塵煩惱所染污，這些客塵煩惱就是無明（ignorance）、渴愛（craving）、熏習（habitual tendencies）、業（karma）等等。就像虛空界極其微妙清凈，卻被煙、云、塵、霧這四種污染所染污。
『楞伽主！識的本體是清凈的。
【English Translation】 English version: The Buddha said: 'Lankapati (Lord of Lanka)! Consciousness (vijnana) has no location, no color or form, cannot be manifested, has no obstruction, no similarity, no abiding place, and no representation.'
Vibhisana said: 'World Honored One! If the essence of consciousness has no location, no color or form, cannot be manifested, has no obstruction, no similarity, no abiding place, and no representation, wouldn't that be annihilation?'
The Buddha said: 'No. Lankapati! I will now use a metaphor to enlighten your mind, so that you may understand. For example, you reside in your palace, in a high hall, attended and surrounded by numerous concubines and attendants, with comfortable and pleasant beds and seats, and adorning yourself with various exquisite things. At this time, in the Asoka garden, the flowers and trees flourish, and various flowers bloom in profusion, sometimes a gentle breeze blows softly, sometimes a violent wind stirs fiercely, and the fragrance of the Asoka forest flows into the palace. Lankapati! What do you think? Can the fragrance in the wind be smelled?'
Vibhisana said: 'World Honored One! The fragrance can be smelled.'
'Lankapati! Can you also distinguish which flower's fragrance it is?'
Vibhisana said: 'It can be distinguished.'
'Lankapati! Since it can be perceived through smell, can you then see the essence, location, shape, and color of the fragrance?' Vibhisana said: 'No. World Honored One! Why? Because the essence of fragrance has no color to be manifested, cannot be grasped, has nothing similar or alike, has no representation and no abiding place, how can one see its quantity and color, etc.?'
'Lankapati! What do you think? Just because you cannot see the essence, quantity, and color of the fragrance, is it therefore annihilation?'
Vibhisana said: 'No. World Honored One! If it were annihilation, how could it be smelled?'
'So it is, so it is. Lankapati! If the essence of consciousness were annihilated, then there would be no phenomena of birth, death, and discrimination. Lankapati! You should know that the essence of consciousness is extremely subtle and pure, but it is defiled by adventitious defilements, which are ignorance (avidya), craving (trsna), habitual tendencies (vasana), karma (karma), and so on. Just like the realm of space is extremely subtle and pure, but it is defiled by the four defilements of smoke, clouds, dust, and fog.'
'Lankapati! The essence of consciousness is pure.'
妙無色無量、無所執礙，客染穢現亦復如是！何以故？實智觀察，畢竟無有眾生可得，無命者、無生者、無丈夫、無富伽羅、無知者、無視者、無想者、受者、作者、聞者，乃至無色、受、想、行等。楞迦主！實智諦觀皆不可得諸法自性，皆和合生無有異性。楞迦主！應當如是修學眾生貞實微妙，勿趣空曠生死有野。云何眾生貞實？所謂逮得證契摩訶若那。」
爾時世尊而說偈言：
「為業牽轉者， 未具八支道； 脫業獲無漏， 乃為世上利。」
時，毗毗產復白佛言：「世尊！眾生界中無量無邊如恒河沙，得渡三有廣大深海，或以聲聞乘渡、或以獨覺乘渡、或有證契無上摩訶若那成等正覺，無際無窮無量無數；當來亦爾，以三乘渡逮得涅槃，無量無邊如恒河沙，而眾生界不增不減。世尊！我見是事不知所為如廢業者。」佛言：「楞迦主！勿為廢業。何以故？眾生界無始無終，虛空界、法界亦復如是。是故楞迦主！當知眾生界不可說增、不可說減，此三有廣大生死深海眾生，已渡當渡無量無邊，而眾生界無增無減，如虛空界無增無減，無初中后。而虛空界普遍一切，無障、無勞、無作、無分別。如是楞迦主！眾生界若初若中若后皆不可得。若得證契聖法，則眾生界終而無盡減，然有得渡。所以
【現代漢語翻譯】 現代漢語譯本：妙有之色是無量的，沒有執著和障礙，客塵煩惱顯現也是如此！為什麼呢？因為用真實的智慧去觀察，最終是找不到眾生的，沒有命者、沒有生者、沒有丈夫、沒有補特伽羅（pudgala，人）、沒有知者、沒有視者、沒有想者、沒有受者、沒有作者、沒有聞者，乃至沒有色、受、想、行等等。楞伽主（Lankavatara，楞伽王）！用真實的智慧去諦觀，一切諸法的自性都是不可得的，都是因緣和合而生，沒有獨立的自性。楞伽主！應當這樣修學眾生的真實微妙之處，不要趨向空曠的生死荒野。什麼是眾生的真實之處呢？就是證得摩訶若那（Mahaprajna，大智慧）的契機。」 這時，世尊說了偈語： 『被業力牽引轉生的，還沒有具足八正道；脫離業力獲得無漏的，才是世間真正的利益。』 當時，毗毗產（Viprashrita）又對佛說：『世尊！眾生界中的眾生無量無邊，像恒河沙一樣多，他們渡過三有（欲有、色有、無色有）的廣大深海，有的以聲聞乘渡過，有的以獨覺乘渡過，有的證得無上摩訶若那成就等正覺，沒有邊際，沒有窮盡，沒有數量；未來也是這樣，以三乘渡過而證得涅槃，無量無邊像恒河沙一樣多，但是眾生界並沒有增加也沒有減少。世尊！我看到這件事，不知道該怎麼做，就像一個荒廢事業的人。』佛說：『楞伽主！不要認為自己荒廢了事業。為什麼呢？因為眾生界沒有開始也沒有終結，虛空界、法界也是這樣。所以楞伽主！應當知道眾生界不可說增加，不可說減少，這三有廣大生死深海中的眾生，已經渡過和將要渡過的無量無邊，但是眾生界沒有增加也沒有減少，就像虛空界沒有增加也沒有減少，沒有初、中、后。而且虛空界普遍一切，沒有障礙、沒有勞累、沒有造作、沒有分別。像這樣，楞伽主！眾生界的初、中、后都是不可得的。如果證得聖法，那麼眾生界終究不會減少，但是確實有眾生得到解脫。所以』
【English Translation】 English version: The wonderful form is immeasurable, without attachment or hindrance, and the appearance of defilements from external dust is also the same! Why? Because with true wisdom, upon observation, ultimately no sentient beings can be found, no life, no birth, no man, no pudgala (person), no knower, no seer, no thinker, no receiver, no doer, no hearer, and even no form, sensation, thought, volition, etc. O Lankavatara (Lord of Lanka)! With true wisdom, upon contemplation, the self-nature of all dharmas is unattainable; they all arise from the combination of causes and conditions, without any independent self-nature. O Lankavatara! You should thus study the true and subtle nature of sentient beings, and do not go towards the empty and desolate wilderness of birth and death. What is the true nature of sentient beings? It is to attain the realization of the opportunity for Mahaprajna (Great Wisdom).' At that time, the World Honored One spoke in verse: 'Those who are driven by karma have not yet fully possessed the Eightfold Noble Path; those who are freed from karma and attain non-outflow are the true benefit of the world.' Then, Viprashrita (Viprashrita) again said to the Buddha: 'World Honored One! The number of sentient beings in the realm of sentient beings is immeasurable and boundless, like the sands of the Ganges River. They cross the vast and deep sea of the Three Realms (Desire Realm, Form Realm, Formless Realm), some cross by the Hearer Vehicle, some cross by the Solitary Realizer Vehicle, and some attain the Supreme Mahaprajna and achieve Complete Enlightenment, without limit, without end, without number; the future will also be the same, crossing by the Three Vehicles and attaining Nirvana, immeasurable and boundless like the sands of the Ganges River, but the realm of sentient beings neither increases nor decreases. World Honored One! I see this and do not know what to do, like someone who has abandoned their career.' The Buddha said: 'O Lankavatara! Do not think that you have abandoned your career. Why? Because the realm of sentient beings has no beginning and no end, and so do the realm of space and the realm of dharma. Therefore, O Lankavatara! You should know that the realm of sentient beings cannot be said to increase, nor can it be said to decrease. The sentient beings in this vast and deep sea of the Three Realms of birth and death, those who have crossed and those who will cross are immeasurable and boundless, but the realm of sentient beings neither increases nor decreases, just as the realm of space neither increases nor decreases, without beginning, middle, or end. And the realm of space pervades everything, without obstruction, without labor, without creation, without discrimination. Thus, O Lankavatara! The beginning, middle, and end of the realm of sentient beings are all unattainable. If one attains the realization of the Holy Dharma, then the realm of sentient beings will ultimately not decrease, but there are indeed sentient beings who attain liberation. Therefore'
者何？眾生界法爾如是，無始無終。」
毗毗產言：「世尊！云何生死有海？」
佛言：「楞迦主！生死有海猶如大海。」
毗毗產言：「云何佛大師教？」
佛言：「諸佛教法當知如船。」
又問：「云何出家具法比丘？」
佛言：「具法比丘如商人乘船。」
又問：「云何大師教戒奉持無缺？」
佛言：「愛法奉法知足護戒，遵大師教慎守無缺，如修理船，關綴牢固，什物備足，商者乘之慾渡大海。」
又問：「云何善知識？」
佛言：「善知識者，如彼船師將運于船。」
又問：「云何八正支力？」
佛言：「八聖正支如正信風持船速進。」
又問：「云何禪通三昧三摩缽底？」
佛言：「禪通三昧三摩缽底猶如寶洲。」
又問：「云何七菩提分？」
佛言：「七菩提分如七姓寶。」
又問：「得七菩提分證契摩訶衍者，此復如何？」
佛言：「譬如商人取七姓寶，恣意滿足成大豪富。楞迦主！得七菩提分證契摩訶衍，無上修行安隱成佛，當知亦爾。善哉出家，在如來教。」
爾時，世尊而說偈言：
「諸有苦蒙密， 纏縛于眾生； 拯己及他人， 斷彼有苦縛。 出家在
【現代漢語翻譯】 現代漢語譯本：『這是什麼呢？眾生界（Sattvaloka）的法則是這樣的，無始無終。』
毗毗產（Viprach）問：『世尊（Bhagavan）！什麼是生死之海？』
佛說：『楞迦主（Lankapati）！生死之海就像大海一樣。』
毗毗產問：『什麼是佛大師的教導？』
佛說：『諸佛的教法應當知道就像船一樣。』
又問：『什麼是出家並具足戒律的比丘（Bhikkhu）？』
佛說：『具足戒律的比丘就像商人乘船。』
又問：『如何才能使大師的教戒奉持而沒有缺失？』
佛說：『愛慕佛法、奉行佛法、知足少欲、守護戒律，遵循大師的教導，謹慎守護沒有缺失，就像修理船隻，連線牢固，什物準備充足，商人乘坐它想要渡過大海。』
又問：『什麼是善知識？』
佛說：『善知識就像船師掌管和駕駛船隻。』
又問：『什麼是八正道的威力？』
佛說：『八聖正道就像正信的風，使船快速前進。』
又問：『什麼是禪定、神通、三昧（Samadhi）、三摩缽底（Samapatti）？』
佛說：『禪定、神通、三昧、三摩缽底就像寶洲。』
又問：『什麼是七菩提分（Sapta Bodhyanga）？』
佛說：『七菩提分就像七種姓的寶物。』
又問：『得到七菩提分並證悟契合摩訶衍（Mahayana）的人，又是如何呢？』
佛說：『譬如商人取得七種姓的寶物，隨意滿足，成為大富豪。楞迦主！得到七菩提分並證悟契合摩訶衍，無上修行，安穩成佛，應當知道也是這樣。出家修行真好，能在如來的教法中。』
這時，世尊說了偈語：
『諸有苦蒙密， 纏縛于眾生； 拯己及他人， 斷彼有苦縛。 出家在』
【English Translation】 English version: 'What is that? The Dharma of the realm of sentient beings (Sattvaloka) is thus, without beginning or end.'
Viprach asked: 'Bhagavan! What is the sea of birth and death?'
The Buddha said: 'Lankapati! The sea of birth and death is like the great ocean.'
Viprach asked: 'What is the teaching of the great Buddha master?'
The Buddha said: 'The teachings of all Buddhas should be known as like a ship.'
Again he asked: 'What is a Bhikkhu who has left home and is endowed with the precepts?'
The Buddha said: 'A Bhikkhu endowed with the precepts is like a merchant riding a ship.'
Again he asked: 'How can the master's teachings and precepts be upheld without deficiency?'
The Buddha said: 'Loving the Dharma, practicing the Dharma, being content, protecting the precepts, following the master's teachings, carefully guarding without deficiency, like repairing a ship, connecting it firmly, preparing all the necessary items, the merchant rides it wanting to cross the great ocean.'
Again he asked: 'What is a good spiritual friend?'
The Buddha said: 'A good spiritual friend is like a captain who manages and steers the ship.'
Again he asked: 'What is the power of the Eightfold Noble Path?'
The Buddha said: 'The Eightfold Noble Path is like the wind of right faith, propelling the ship forward quickly.'
Again he asked: 'What are Dhyana, Abhijna, Samadhi, and Samapatti?'
The Buddha said: 'Dhyana, Abhijna, Samadhi, and Samapatti are like a treasure island.'
Again he asked: 'What are the Seven Factors of Enlightenment (Sapta Bodhyanga)?'
The Buddha said: 'The Seven Factors of Enlightenment are like treasures of seven lineages.'
Again he asked: 'What about someone who obtains the Seven Factors of Enlightenment and realizes the Mahayana?'
The Buddha said: 'For example, a merchant obtains treasures of seven lineages, satisfies his desires at will, and becomes a great wealthy person. Lankapati! Obtaining the Seven Factors of Enlightenment and realizing the Mahayana, supreme practice, peacefully attaining Buddhahood, you should know it is also like that. It is good to leave home and practice in the Tathagata's teachings.'
At that time, the World Honored One spoke in verse:
'All beings are covered by dense suffering, Bound by afflictions; Rescuing oneself and others, Cutting off the bonds of suffering. Leaving home in'
佛教， 為真如來子！ 眾生貞大我， 積修成世依。」
時，毗毗產復白佛言：「世尊！若有眾生於佛法中出家受戒，不善護持毀破制禁；或有出家不修梵行，戒多虧缺舍戒歸俗。此愚人輩，其譬如何？」
佛言：「譬如商者于大海中所乘船破，溺水而死。楞迦主！愚癡人輩，於我法中出家受戒不能善護，多有毀破淪諸惡趣，當知亦爾！」
「世尊！其有破戒不修梵行，而作清凈梵行容儀；或破戒已舍戒歸俗，此輩捨身有生善趣，其譬如何？」
佛言：「楞迦主！譬如商人在大海中船破漂溺，遇得破板，或遇死屍、或勇進浮渡。得破板者假于風力而至洲島；得死屍者海中法不停屍憑以漂出；其專心勇進力浮渡者，或為海神哀愍接置岸上如所希望。於我法中出家破戒，或破戒歸俗，有于佛所凈信徹悔；或直心淳凈；或雖犯戒然不捨慈心願眾生樂；或更受戒自新護持。楞迦主！以是因緣，於我法中出家破戒，或舍戒歸俗，而亦得有生善趣者。」
爾時世尊而說偈言：
「百千俱胝生， 積造眾罪業； 徹悔自新受， 罪凈不復增。」
毗毗產復白佛言：「世尊！有幾助菩提法？」
佛言：「楞迦主！助菩提法有三十七。謂：四念處、四正勤、四神足、五根、
【現代漢語翻譯】 現代漢語譯本 佛教，是真正的如來之子！ 眾生具有真實偉大的自我，通過積累修行，成為世間的依靠。
這時，毗毗產（Viprashrit，菩薩名）再次對佛說：『世尊！如果有些眾生在佛法中出家受戒，卻不能好好守護，毀壞了戒律和禁制；或者有些出家人不修清凈的修行，戒律多有虧缺，捨棄戒律還俗。這些愚癡的人，情況會是怎樣呢？』
佛說：『譬如商人于大海中所乘的船破了，溺水而死。楞迦主（Lankapati，羅剎王名）！愚癡的人，在我佛法中出家受戒卻不能好好守護，多有毀壞戒律而墮入惡趣的，應當知道也是這樣！』
『世尊！如果有人破戒不修清凈的修行，卻裝作清凈修行的樣子；或者破戒后捨棄戒律還俗，這些人捨棄身體后還能往生善趣嗎？情況會是怎樣呢？』
佛說：『楞迦主！譬如商人在大海中船破漂流，遇到破木板，或者遇到死屍，或者奮勇前進努力游渡。得到破木板的人，藉助風力到達洲島；得到死屍的人，海中法則不允許屍體停留，憑藉死屍漂出；那些專心奮勇努力游渡的人，或者被海神哀憐，接送到岸上，如他們所希望的那樣。在我佛法中出家破戒，或者破戒還俗的人，如果對佛有清凈的信心，徹底懺悔；或者心地正直淳樸清凈；或者雖然犯戒，但不捨棄慈悲心，希望眾生快樂；或者重新受戒，改過自新，守護戒律。楞迦主！因為這些因緣，在我佛法中出家破戒，或者捨棄戒律還俗的人，也有能夠往生善趣的。』
這時，世尊說了偈語：
『百千俱胝（koti，印度數字單位）生，積累造作眾多罪業； 徹底懺悔改過自新，罪業清凈不再增加。』
毗毗產再次對佛說：『世尊！有多少種幫助菩提（bodhi，覺悟）的方法？』
佛說：『楞迦主！幫助菩提的方法有三十七種。就是：四念處（four foundations of mindfulness）、四正勤（four right exertions）、四神足（four bases of power）、五根（five roots）、
【English Translation】 English version Buddhism, is truly the son of Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha)! Sentient beings possess a true and great self, and through accumulated practice, become a refuge for the world.
Then, Viprashrit (Viprashrit, name of a Bodhisattva) again said to the Buddha: 'World Honored One! If there are sentient beings who leave home and receive precepts in the Buddha's Dharma, but do not protect them well, violating the precepts and prohibitions; or if there are those who leave home but do not cultivate pure conduct, with many deficiencies in their precepts, abandoning the precepts and returning to lay life. What will be the situation of these foolish people?'
The Buddha said: 'It is like merchants whose ships break in the great ocean, and they drown and die. Lankapati (Lankapati, name of a Rakshasa king)! Foolish people, who leave home and receive precepts in my Dharma but cannot protect them well, many violate the precepts and fall into evil realms, you should know that it is also like that!'
'World Honored One! If someone violates the precepts and does not cultivate pure conduct, but pretends to have the appearance of pure conduct; or after violating the precepts, abandons the precepts and returns to lay life, can these people be reborn in good realms after abandoning their bodies? What will be the situation?'
The Buddha said: 'Lankapati! It is like merchants whose ships break and drift in the great ocean, encountering broken planks, or encountering corpses, or bravely advancing and striving to swim. Those who obtain broken planks, rely on the power of the wind to reach islands; those who obtain corpses, the law of the sea does not allow corpses to remain, relying on the corpses to drift out; those who wholeheartedly bravely advance and strive to swim, may be pitied by the sea gods, who take them to the shore as they wish. Those who leave home and violate the precepts in my Dharma, or abandon the precepts and return to lay life, if they have pure faith in the Buddha and thoroughly repent; or if their hearts are upright, pure, and clean; or even if they violate the precepts, they do not abandon their compassionate hearts, wishing sentient beings happiness; or they receive the precepts again, reform themselves, and protect the precepts. Lankapati! Because of these causes and conditions, those who leave home and violate the precepts in my Dharma, or abandon the precepts and return to lay life, can also be reborn in good realms.'
At that time, the World Honored One spoke these verses:
'Hundreds of thousands of kotis (koti, a unit of Indian numerals) of lives, accumulating and creating many sinful deeds; Thoroughly repent and reform, the sinful deeds are purified and no longer increase.'
Viprashrit again said to the Buddha: 'World Honored One! How many are the aids to Bodhi (bodhi, enlightenment)?'
The Buddha said: 'Lankapati! There are thirty-seven aids to Bodhi. Namely: the four foundations of mindfulness (four foundations of mindfulness), the four right exertions (four right exertions), the four bases of power (four bases of power), the five roots (five roots),
五力、七覺分、八聖道，是名三十七品助菩提法。」
毗毗產言：「世尊！解脫門有幾？」
佛言：「解脫門有三。謂：空、無相、無愿。」
毗毗產言：「云何修成？」
佛言：「修成有三。謂：離染修、滅修、涅槃度修。」
毗毗產言：「療法有幾？」
佛言：「療法略說有三：多欲者以不凈觀療，多瞋者以慈觀療，愚癡者以緣起觀療。」
毗毗產言：「善修有幾？」
佛言：「善修有四。謂：善陰修、善界修、善入修、善方便修。」
毗毗產言：「云何觀察？」
佛言：「楞迦主！當深觀緣起及四諦因果。」
時，毗毗產三右繞佛，以七寶雜華而散佛上，右膝著地合掌向佛，得未曾有歡喜踴躍。以偈問曰：
「菩薩行何行， 勇猛利世間； 施戒定忍進， 發趣上菩提； 求無漏正智， 化導諸眾生； 成佛最勝田， 無垢寶莊嚴？」
說此偈已，佛告毗毗產言：「善哉，善哉！楞迦主！汝問如來此義，諦聽諦聽，善思念之！當爲汝說。楞迦主！菩薩常與六波羅蜜相應修行，於一切眾生心無掛礙。楞迦主！菩薩如是之行，勿令退減、勿染世法，當更進修佛法勝行，成熟無邊眾生凈佛國土，證契摩訶若那無佛法障。
【現代漢語翻譯】 現代漢語譯本： 『五力（五種力量：信力、精進力、念力、定力、慧力）、七覺分（七種覺悟的因素：念覺分、擇法覺分、精進覺分、喜覺分、輕安覺分、定覺分、行舍覺分）、八聖道（八正道：正見、正思惟、正語、正業、正命、正精進、正念、正定），這被稱為三十七道品，是幫助達到菩提（覺悟）的方法。』
毗毗產（Viprat）問：『世尊！解脫門有幾種？』
佛說：『解脫門有三種，即：空（Śūnyatā）、無相（Animitta）、無愿（Apranihita）。』
毗毗產問：『如何修成？』
佛說：『修成有三種，即：離染修、滅修、涅槃度修。』
毗毗產問：『療法有幾種？』
佛說：『療法簡略來說有三種：貪慾重的人用不凈觀來治療，嗔恚重的人用慈觀來治療，愚癡的人用緣起觀來治療。』
毗毗產問：『善修有幾種？』
佛說：『善修有四種，即：善陰修、善界修、善入修、善方便修。』
毗毗產問：『如何觀察？』
佛說：『楞迦主（Laṅkāvatāra-sūtra的領袖）！應當深入觀察緣起（Pratītyasamutpāda）和四諦（catvāri āryasatyāni）的因果。』
當時，毗毗產向佛右繞三圈，用七寶雜華散在佛身上，右膝著地，合掌向佛，心中生起前所未有的歡喜和踴躍，用偈頌問道：
『菩薩行持何種行，勇猛精進利益世間； 佈施持戒禪定忍辱精進，發起志向趨向無上菩提； 尋求無漏的真正智慧，化導救度一切眾生； 成就佛陀最殊勝的福田，以無垢珍寶來莊嚴？』
說完偈頌后，佛告訴毗毗產：『好啊，好啊！楞迦主！你問如來這樣的道理，仔細聽，仔細聽，好好思考！我將為你解說。楞迦主！菩薩常常與六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧）相應地修行，對於一切眾生心中沒有掛礙。楞迦主！菩薩這樣的修行，不要讓它退減，不要沾染世俗的法，應當更加精進地修習佛法殊勝的行持，成熟無邊的眾生，清凈佛的國土，證悟契合摩訶若那（Mahajñana，大智慧），沒有佛法的障礙。』
English version: 『The five powers (pañca-bala: power of faith, power of vigor, power of mindfulness, power of concentration, power of wisdom), the seven factors of enlightenment (sapta bojjhaṅgā: mindfulness, investigation of phenomena, vigor, joy, tranquility, concentration, equanimity), and the Noble Eightfold Path (āryāṣṭāṅgamārga: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) are called the thirty-seven factors conducive to Bodhi (awakening).』
Viprat asked: 『World Honored One! How many doors to liberation are there?』
The Buddha said: 『There are three doors to liberation, namely: emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apranihita).』
Viprat asked: 『How are they cultivated and accomplished?』
The Buddha said: 『There are three types of cultivation and accomplishment: cultivation of detachment, cultivation of cessation, and cultivation of passing over to Nirvana.』
Viprat asked: 『How many types of remedies are there?』
The Buddha said: 『Briefly speaking, there are three types of remedies: for those with excessive desire, use the contemplation of impurity; for those with excessive anger, use the contemplation of loving-kindness; for those with ignorance, use the contemplation of dependent origination.』
Viprat asked: 『How many types of wholesome cultivation are there?』
The Buddha said: 『There are four types of wholesome cultivation: wholesome aggregate cultivation, wholesome realm cultivation, wholesome entry cultivation, and wholesome expedient cultivation.』
Viprat asked: 『How should one observe?』
The Buddha said: 『Lord of Laṅkāvatāra-sūtra! One should deeply contemplate dependent origination (Pratītyasamutpāda) and the cause and effect of the Four Noble Truths (catvāri āryasatyāni).』
At that time, Viprat circumambulated the Buddha three times to the right, scattered jeweled flowers upon the Buddha, knelt on his right knee, and with palms joined, faced the Buddha, experiencing unprecedented joy and elation. He then asked in verse:
『What practice does a Bodhisattva undertake, to bravely benefit the world? Giving, morality, concentration, patience, and vigor, initiating the aspiration to supreme Bodhi; Seeking undefiled true wisdom, to transform and guide all beings; Accomplishing the most excellent field of merit of the Buddha, adorned with immaculate jewels?』
After reciting this verse, the Buddha said to Viprat: 『Excellent, excellent! Lord of Laṅkāvatāra-sūtra! You have asked the Tathagata about this meaning. Listen carefully, listen carefully, and contemplate well! I will explain it to you. Lord of Laṅkāvatāra-sūtra! Bodhisattvas constantly practice in accordance with the Six Perfections (ṣaṭpāramitā: giving, morality, patience, vigor, concentration, and wisdom), and have no hindrance in their minds towards all beings. Lord of Laṅkāvatāra-sūtra! Bodhisattvas, in such practice, should not allow it to diminish, nor be defiled by worldly dharmas, but should further cultivate the superior practices of the Buddha-dharma, mature boundless beings, purify the Buddha-lands, and realize and accord with Mahajñana (great wisdom), without any obstructions of the Buddha-dharma.』
【English Translation】 『The five powers (faith, vigor, mindfulness, concentration, and wisdom), the seven factors of enlightenment (mindfulness, investigation of phenomena, vigor, joy, tranquility, concentration, and equanimity), and the Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) are called the thirty-seven factors conducive to Bodhi.』
Viprat asked: 『World Honored One! How many doors to liberation are there?』
The Buddha said: 『There are three doors to liberation, namely: emptiness, signlessness, and wishlessness.』
Viprat asked: 『How are they cultivated and accomplished?』
The Buddha said: 『There are three types of cultivation and accomplishment: cultivation of detachment, cultivation of cessation, and cultivation of passing over to Nirvana.』
Viprat asked: 『How many types of remedies are there?』
The Buddha said: 『Briefly speaking, there are three types of remedies: for those with excessive desire, use the contemplation of impurity; for those with excessive anger, use the contemplation of loving-kindness; for those with ignorance, use the contemplation of dependent origination.』
Viprat asked: 『How many types of wholesome cultivation are there?』
The Buddha said: 『There are four types of wholesome cultivation: wholesome aggregate cultivation, wholesome realm cultivation, wholesome entry cultivation, and wholesome expedient cultivation.』
Viprat asked: 『How should one observe?』
The Buddha said: 『Lord of Laṅkāvatāra-sūtra! One should deeply contemplate dependent origination and the cause and effect of the Four Noble Truths.』
At that time, Viprat circumambulated the Buddha three times to the right, scattered jeweled flowers upon the Buddha, knelt on his right knee, and with palms joined, faced the Buddha, experiencing unprecedented joy and elation. He then asked in verse:
『What practice does a Bodhisattva undertake, to bravely benefit the world? Giving, morality, concentration, patience, and vigor, initiating the aspiration to supreme Bodhi; Seeking undefiled true wisdom, to transform and guide all beings; Accomplishing the most excellent field of merit of the Buddha, adorned with immaculate jewels?』
After reciting this verse, the Buddha said to Viprat: 『Excellent, excellent! Lord of Laṅkāvatāra-sūtra! You have asked the Tathagata about this meaning. Listen carefully, listen carefully, and contemplate well! I will explain it to you. Lord of Laṅkāvatāra-sūtra! Bodhisattvas constantly practice in accordance with the Six Perfections, and have no hindrance in their minds towards all beings. Lord of Laṅkāvatāra-sūtra! Bodhisattvas, in such practice, should not allow it to diminish, nor be defiled by worldly dharmas, but should further cultivate the superior practices of the Buddha-dharma, mature boundless beings, purify the Buddha-lands, and realize and accord with Mahajñana, without any obstructions of the Buddha-dharma.』
」
毗毗產復白佛言：「世尊！我今云何修行，當得阿耨多羅三藐三菩提？」
佛言：「楞迦主！當去憍慢過惡，不嫉不吝，行四梵行，心念饒益一切眾生，不殺生、不妄語、不飲酒、不淫、不盜、不兩舌、不惡口、不非宜語，常專修行菩提之心、六波羅蜜心、利眾生心、寂靜凈心，觀諸有趣眾多怖畏，度脫三有苦惱眾生。楞迦主！汝今欲求佛果，當如是知。
「所言佛者，但以名字假施設耳。何以故？楞迦主！佛體無體故、佛體無根故、佛體無住故、佛體至凈故、佛體無塵故、佛體無我故、佛體無取故、佛體無形故、佛體無相故、佛體無入故、佛體無出故、佛體無勞故、佛體無支分故、佛體無著故、佛體無染故、佛體無量故、佛體無所緣故、佛體無雜故、佛體超一切入故、佛體離一切分別妄想計度故、佛體超一切有趣故、佛體難入故、佛體難知故、佛體甚深故、佛體無字故、佛體無色故、佛體本寂故、佛體妙無垢故、佛體無上故、佛體無譬故、佛體不可得故、佛體不可斷故、佛體不可破故、佛體不可別故、佛體不可思故、佛體無自性故、佛體無處所故、佛體無示現故、佛體無礙故、佛體無似故、佛體非斷故、佛體非常故、佛體等虛空故、佛體無等等故、佛體不可說故。
「楞迦主！佛體如
【現代漢語翻譯】 現代漢語譯本： 毗毗產（Vipratisara，人名）再次對佛說：『世尊！我現在應該如何修行，才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？』 佛說：『楞迦主（Lankapati，楞伽島之主）！應當去除驕慢和過錯，不嫉妒，不吝嗇，奉行四梵行（Brahmavihara，慈、悲、喜、舍），心中想著利益一切眾生，不殺生、不妄語、不飲酒、不邪淫、不偷盜、不兩舌、不惡口、不說無意義的話，常常專心修行菩提之心（Bodhi-citta，覺悟之心）、六波羅蜜心（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）、利益眾生的心、寂靜清凈的心，觀察各個趣向中的眾多怖畏，救度脫離三有（Trailokya，欲界、色界、無色界）苦惱的眾生。楞迦主！你現在想要尋求佛果，應當這樣瞭解。 『所謂佛，只不過是名字的假施設罷了。為什麼這樣說呢？楞迦主！佛體沒有自體的實體，佛體沒有根源，佛體沒有住處，佛體達到最清凈的境界，佛體沒有塵垢，佛體沒有我，佛體沒有執取，佛體沒有形狀，佛體沒有相狀，佛體沒有進入，佛體沒有出去，佛體沒有勞累，佛體沒有支分，佛體沒有執著，佛體沒有污染，佛體沒有限量，佛體沒有所緣，佛體沒有雜染，佛體超越一切進入，佛體遠離一切分別妄想計度，佛體超越一切趣向，佛體難以進入，佛體難以知曉，佛體非常深奧，佛體沒有文字，佛體沒有顏色，佛體本來寂靜，佛體微妙沒有垢染，佛體無上，佛體沒有比喻，佛體不可得到，佛體不可斷滅，佛體不可破壞，佛體不可分割，佛體不可思議，佛體沒有自性，佛體沒有處所，佛體沒有示現，佛體沒有障礙，佛體沒有相似，佛體不是斷滅，佛體不是常恒，佛體等同虛空，佛體沒有等等，佛體不可言說。 『楞迦主！佛體就像……』
【English Translation】 English version: Vipratisara again said to the Buddha: 'World Honored One! How should I practice now to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?' The Buddha said: 'Lord of Lanka (Lankapati, Lord of Lanka Island)! You should eliminate pride and faults, be without jealousy and stinginess, practice the Four Brahmaviharas (Brahmavihara, Loving-kindness, Compassion, Joy, and Equanimity), keep in mind benefiting all sentient beings, do not kill, do not lie, do not drink alcohol, do not engage in sexual misconduct, do not steal, do not engage in divisive speech, do not use harsh language, do not speak inappropriately, always focus on cultivating the Bodhi-citta (Bodhi-citta, the mind of enlightenment), the Six Paramitas (Six Paramitas, Generosity, Morality, Patience, Diligence, Concentration, and Wisdom), the mind of benefiting sentient beings, and the mind of peaceful purity, observe the many fears in various destinies, and liberate sentient beings from the suffering of the three realms (Trailokya, the desire realm, the form realm, and the formless realm). Lord of Lanka! If you now wish to seek the fruit of Buddhahood, you should know this. 'The so-called Buddha is merely a provisional designation. Why is this so? Lord of Lanka! The Buddha-body has no self-nature, the Buddha-body has no root, the Buddha-body has no abiding place, the Buddha-body is supremely pure, the Buddha-body has no defilement, the Buddha-body has no self, the Buddha-body has no grasping, the Buddha-body has no form, the Buddha-body has no characteristics, the Buddha-body has no entering, the Buddha-body has no exiting, the Buddha-body has no weariness, the Buddha-body has no parts, the Buddha-body has no attachment, the Buddha-body has no contamination, the Buddha-body has no measure, the Buddha-body has no object of focus, the Buddha-body has no impurity, the Buddha-body transcends all entering, the Buddha-body is free from all discriminating thoughts and calculations, the Buddha-body transcends all destinies, the Buddha-body is difficult to enter, the Buddha-body is difficult to know, the Buddha-body is very profound, the Buddha-body has no words, the Buddha-body has no color, the Buddha-body is originally quiescent, the Buddha-body is wonderfully without defilement, the Buddha-body is supreme, the Buddha-body has no comparison, the Buddha-body is unattainable, the Buddha-body is indestructible, the Buddha-body is unbreakable, the Buddha-body is indivisible, the Buddha-body is inconceivable, the Buddha-body has no self-nature, the Buddha-body has no location, the Buddha-body has no manifestation, the Buddha-body has no obstruction, the Buddha-body has no similarity, the Buddha-body is not annihilation, the Buddha-body is not permanence, the Buddha-body is like empty space, the Buddha-body has no equal, the Buddha-body is inexpressible. 'Lord of Lanka! The Buddha-body is like...'
是。欲求佛者，當以無求而求佛果。何以故？不可以性想而證阿耨多羅三藐三菩提；不可以我想、眾生想、命者想，生者、養育者、丈夫者、富伽羅者、作者、受者、知者、視者、想者等想，而證阿耨多羅三藐三菩提。不起有為想、不起法執、不起陰界等執，乃至不起佛執，此菩薩能證阿耨多羅三藐三菩提。所以者何？楞迦主！菩提者不可緣，不可以性執，非常斷執而能證了。何以故？楞迦主！一切諸法必歸壞故。」
毗毗產言：「世尊！當云何知諸有為法？」
佛言：「楞迦主！如幻、如夢、如陽焰、如水中月、如乾闥婆城，諸有為法應如是知，如是覺悟。」
說是法時，毗毗產主便獲無等等法炬智光幢，菩薩三昧，善一切語言陀羅尼等無量三昧陀羅尼。
毗毗產主，得諸三昧陀羅尼已，白佛言：「世尊！我今了知諸有為法。」
佛言：「楞迦主！汝今云何了知諸有為法？」
毗毗產言：「如夢、如幻、如響、如山瀑流、如水中月、如大力風而吹空華，如秋云、電光、荷上水滴，如泡、如燈、乾闥婆城、虹霓、陽焰，我今了知有為自性皆悉如是。」
爾時世尊頂放青、黃、赤、白、頗梨、銀、紫俱胝那由他百千種種雜色無邊光明，散照無數諸佛土已，還攝光相入于頂中
【現代漢語翻譯】 現代漢語譯本： 『是。想要證得佛果的人，應當以無所求的心去追求佛果。為什麼呢？因為不能以對自性的執著去證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）；也不能以對我的執著、對眾生的執著、對命者的執著，以及對生者、養育者、丈夫者、富伽羅者（Pudgala，補特伽羅，意為「人」）、作者、受者、知者、視者、想者等等的執著，去證得阿耨多羅三藐三菩提。不生起對有為法的執著、不生起對法的執著、不生起對陰界等等的執著，乃至不生起對佛的執著，這樣的菩薩才能證得阿耨多羅三藐三菩提。為什麼這樣說呢？楞伽主（Lankavatara，楞伽王）！菩提是不可攀緣的，不可以執著于自性，不是以常見或斷見就能證悟的。為什麼呢？楞伽主！一切諸法最終都會壞滅。』
毗毗產（Vipratapa，一種菩薩的名稱）說：『世尊！應當如何認識諸有為法呢？』
佛說：『楞伽主！諸有為法應當像幻術、像夢境、像陽焰、像水中的月亮、像乾闥婆城（Gandharva-pura，海市蜃樓），應當這樣去認識，這樣去覺悟。』
當佛陀宣說此法時，毗毗產主便獲得了無等等法炬智光幢菩薩三昧（Samadhi，三昧，意為「禪定」），以及善於一切語言的陀羅尼（Dharani，總持，意為「咒語」）等等無量的三昧和陀羅尼。
毗毗產主獲得諸三昧陀羅尼后，對佛說：『世尊！我現在了知諸有為法了。』
佛說：『楞伽主！你現在是如何了知諸有為法的呢？』
毗毗產說：『（我了知諸有為法）如夢、如幻、如響、如山間的瀑布、如水中的月亮、如大力風吹拂空中的花朵，如秋天的雲彩、閃電的光芒、荷葉上的水滴，如水泡、如燈火、如乾闥婆城、如虹霓、如陽焰，我現在了知有為法的自性都像這些一樣。』
這時，世尊從頭頂放出青、黃、赤、白、頗梨（Sphatika，水晶）、銀、紫等俱胝那由他（Koti-niyuta，極大的數量單位）百千種種雜色無邊光明，照耀無數諸佛國土后，又將光明收回，進入頭頂之中。
【English Translation】 English version: 'Yes. Those who desire to seek Buddhahood should seek the fruit of Buddhahood with non-seeking. Why? Because Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) cannot be attained through the perception of self-nature; nor can Anuttara-samyak-sambodhi be attained through the perception of 'I', the perception of sentient beings, the perception of life-span, or the perception of those who are born, nurtured, husbands, Pudgalas (persons), creators, receivers, knowers, seers, thinkers, and so on. If one does not give rise to the perception of conditioned phenomena, does not give rise to attachment to the Dharma, does not give rise to attachment to the aggregates and realms, and even does not give rise to attachment to the Buddha, then this Bodhisattva can attain Anuttara-samyak-sambodhi. Why is this so? Lankavatara (Lord of Lanka)! Bodhi (enlightenment) is not something to be grasped, cannot be clung to as self-nature, and cannot be realized through the perception of permanence or annihilation. Why? Lankavatara! All dharmas (phenomena) are bound to decay.'
Vipratapa (name of a Bodhisattva) said: 'World Honored One! How should one know all conditioned phenomena?'
The Buddha said: 'Lankavatara! Conditioned phenomena should be known and awakened to as illusions, dreams, mirages, the moon in water, and Gandharva-puras (cities of গন্ধর্বs, mirages).'
When this Dharma was spoken, Vipratapa obtained the Samadhi (meditative absorption) of the Incomparable Torch of Wisdom Light Banner Bodhisattva, as well as countless Samadhis and Dharanis (incantations), including the Dharani of Skill in All Languages.
Having obtained these Samadhis and Dharanis, Vipratapa said to the Buddha: 'World Honored One! I now understand all conditioned phenomena.'
The Buddha said: 'Lankavatara! How do you now understand all conditioned phenomena?'
Vipratapa said: '(I understand conditioned phenomena) as dreams, illusions, echoes, mountain waterfalls, the moon in water, flowers in the sky blown by strong winds, autumn clouds, lightning flashes, water droplets on lotus leaves, bubbles, lamps, Gandharva-puras, rainbows, and mirages. I now understand that the self-nature of conditioned phenomena is all like this.'
At that time, the World Honored One emitted from the crown of his head countless hundreds of thousands of kotis-niyutas (extremely large numbers) of various colors of blue, yellow, red, white, crystal (Sphatika), silver, and purple, boundless light, which illuminated countless Buddha lands and then retracted into the crown of his head.
。
時，長老大目乾連從坐而起，偏袒右肩，右膝著地，合掌曲躬，以偈問曰：
「勝德世依非無因， 開顯無邊凈光網； 誰悟勝慧獲佛記？ 牟尼百光網普照。」
佛告大目揵連：「汝見楞迦城主名毗毗產，在於我前合掌而住，以大供養，供養於我及諸聲聞、諸菩薩眾，以此善根發阿耨多羅三藐三菩提心者不？」
大目揵連白佛言：「我見。世尊！我見。善逝！」
佛告大目揵連：「此毗毗產楞迦城主，供養我等俱胝那由他百千佛已，持此善根，捨身化生蓮華生世界，佛號蓮華積德幟聲光自在王如來、應、正等覺，以立持安說法教化，世界清凈佛壽無量。毗毗產生彼佛土，即得菩薩歡喜地，乃至得菩薩十地，過數量劫當於此娑訶世界成等正覺，號妙雄猛雷音吼最上莊嚴金光威清凈無垢光明幢幟勝寶積傘功德莊嚴頂髻莊嚴開敷妙生無邊光毗盧遮那自在王如來、阿羅訶、三藐三佛陀，出現於世，明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名電珠鬘。其地平正，無有高下、丘陵、坑坎、礫石、穢惡，亦無女人及諸惡趣，國土嚴凈菩薩眾多，過無邊光如來世界。劫名照闇。彼佛壽命無量無邊。大目揵連！此因緣故，如來、應、正等覺熙怡微笑現頂光相。」
【現代漢語翻譯】 現代漢語譯本： 當時，長老大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）從座位上站起來，袒露右肩，右膝跪地，合起手掌，彎腰行禮，用偈頌問道： 『殊勝功德的世間所依，並非沒有原因， 開啟顯現無邊清凈的光明之網； 是誰領悟了殊勝智慧而獲得佛陀的授記？ 牟尼（釋迦牟尼佛的稱號）百種光明之網普遍照耀。』 佛陀告訴大目乾連（Mahāmaudgalyāyana）: 『你是否看見楞伽城主（Laṅkā，斯里蘭卡的古稱）名叫毗毗產（Vibīṣaṇa），在我面前合掌而立，以盛大的供養，供養我和各位聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）、各位菩薩眾，憑藉這個善根發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）？』 大目乾連（Mahāmaudgalyāyana）稟告佛陀說：『我看見了，世尊！我看見了，善逝（Sugata，如來的稱號）！』 佛陀告訴大目乾連（Mahāmaudgalyāyana）：『這位毗毗產（Vibīṣaṇa）楞伽城主（Laṅkā）已經供養我和無數（koṭi-niyuta，俱胝那由他）百千諸佛，以此善根，捨棄此身，化生到蓮華生世界，佛號蓮華積德幟聲光自在王如來（Padma-saṃcaya-tejo-ghoṣa-svararāja-tathāgata）、應（Arhat）、正等覺（samyak-saṃbuddha），以建立、護持、安立說法教化，那個世界清凈莊嚴，佛的壽命無量。毗毗產（Vibīṣaṇa）往生到那個佛土，立即獲得菩薩歡喜地（pramuditā-bhūmi，菩薩十地之第一地），乃至獲得菩薩十地，經過無數劫后，將在這個娑婆世界（Sahā-lokadhātu，我們所居住的這個世界）成就等正覺，佛號妙雄猛雷音吼最上莊嚴金光威清凈無垢光明幢幟勝寶積傘功德莊嚴頂髻莊嚴開敷妙生無邊光毗盧遮那自在王如來（adbhuta-vikrānta-megha-nirghoṣa-śreṣṭha-alaṃkāra-suvarṇa-prabhā-tejo-vimala-nirmala-ābhāsa-dhvaja-śreṣṭha-ratna-saṃcaya-chatra-guṇa-alaṃkāra-śikhā-alaṃkāra-vikasita-śubha-utpāda-ananta-prabha-vairocana-svāmin-tathāgata）、阿羅訶（Arhat）、三藐三佛陀（samyak-saṃbuddha），出現於世，具足明行足（vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（lokavid）、無上士（anuttara）、調御丈夫（puruṣa-damya-sārathi）、天人師（śāsta deva-manuṣyāṇām）、佛（Buddha）、世尊（Bhagavat）。世界名為電珠鬘。那裡的地面平坦正直，沒有高低、丘陵、坑洼、砂礫、污穢，也沒有女人和各種惡道，國土莊嚴清凈，菩薩眾多，超過無邊光如來世界。劫名為照闇。那位佛的壽命無量無邊。大目乾連（Mahāmaudgalyāyana）！因為這個因緣，如來、應、正等覺（Tathāgata-arhat-samyak-saṃbuddha）歡喜微笑，顯現頭頂放光的瑞相。』
【English Translation】 English version: At that time, the Elder Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his foremost supernatural powers) arose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, bowed respectfully, and asked in verse: 'The excellent virtues, the world's reliance, are not without cause, Opening and revealing the boundless net of pure light; Who comprehends the supreme wisdom and receives the Buddha's prediction? Muni's (an epithet of Śākyamuni Buddha) hundredfold net of light shines universally.' The Buddha said to Mahāmaudgalyāyana: 'Have you seen the lord of Laṅkā (ancient name for Sri Lanka), named Vibīṣaṇa, standing before me with palms joined, offering great offerings to me and all the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Bodhisattvas, and with this good root, generating the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment)?' Mahāmaudgalyāyana replied to the Buddha: 'I have seen him, World Honored One! I have seen him, Sugata (an epithet of the Tathāgata)!' The Buddha told Mahāmaudgalyāyana: 'This Vibīṣaṇa, the lord of Laṅkā, has already made offerings to countless (koṭi-niyuta) hundreds of thousands of Buddhas. With this good root, he will abandon this body and be reborn in the Lotus-born World, where the Buddha is named Padma-saṃcaya-tejo-ghoṣa-svararāja-tathāgata (Lotus Accumulation Virtue Banner Sound Light Sovereign King Tathāgata), Arhat, Samyak-saṃbuddha, establishing, upholding, and securely teaching and transforming. That world is pure and adorned, and the Buddha's lifespan is immeasurable. Vibīṣaṇa, being born in that Buddha-land, will immediately attain the Bodhisattva's Joyful Ground (pramuditā-bhūmi, the first of the ten Bodhisattva grounds), and even attain the ten Bodhisattva grounds. After countless kalpas, he will attain complete and perfect enlightenment in this Sahā-lokadhātu (the world we live in), and will be named Adbhuta-vikrānta-megha-nirghoṣa-śreṣṭha-alaṃkāra-suvarṇa-prabhā-tejo-vimala-nirmala-ābhāsa-dhvaja-śreṣṭha-ratna-saṃcaya-chatra-guṇa-alaṃkāra-śikhā-alaṃkāra-vikasita-śubha-utpāda-ananta-prabha-vairocana-svāmin-tathāgata (Wonderful Heroic Fierce Thunder Sound Utmost Adornment Golden Light Majesty Pure Immaculate Light Banner Supreme Jewel Accumulation Umbrella Virtue Adornment Topknot Adornment Blossoming Wonderful Birth Boundless Light Vairocana Sovereign King Tathāgata), Arhat, Samyak-saṃbuddha, appearing in the world, complete with knowledge and conduct (vidyā-caraṇa-saṃpanna), Sugata, Knower of the World (lokavid), Unsurpassed One (anuttara), Tamer of Men (puruṣa-damya-sārathi), Teacher of Gods and Humans (śāsta deva-manuṣyāṇām), Buddha, World Honored One (Bhagavat). The world will be named Electric Jewel Garland. Its ground will be flat and even, without high or low places, hills, pits, gravel, or impurities. There will be no women or evil destinies. The land will be adorned and pure, with numerous Bodhisattvas, surpassing the world of the Boundless Light Tathāgata. The kalpa will be named Illuminating Darkness. That Buddha's lifespan will be immeasurable and boundless. Mahāmaudgalyāyana! Because of this cause, the Tathāgata, Arhat, Samyak-saṃbuddha smiled joyfully, manifesting the auspicious sign of light radiating from his crown.'
時毗毗產蒙佛授阿耨多羅三藐三菩提記，歡喜踴躍，舉身震肅法樂充遍，上升虛空高七多羅樹。于虛空中，而說偈言：
「一切諸法， 虛假如夢； 自性無性， 凈若虛空。 我者無我， 亦無自性； 我知如幻， 如流電鬘。 有趣生死， 眾生命壽； 初后中內， 無少法體。 業果異熟， 眾生有趣； 若修菩提， 凈智方了， 無自性法。」
時，毗毗產說此偈已，從空中下，三右繞佛受教而坐。
是時，如海大會，天、龍、阿修羅有得證契法者；夜叉、羅剎有發菩提心者；緊那羅、摩睺羅伽有于佛法得無疑信者；迦樓羅、乾闥婆、持明仙通有得三昧陀羅尼證契法不退轉者。於是地大震動妙光普照，乃至此佛世界中間闇處皆遇光明，一切惡道及諸苦惱鹹得休息，空中諸天雨華擊鼓，歌叫交雜掉曳衣物喜遇奇特。
爾時，毗毗產羅剎主顧己部屬普告之曰：「汝等咸可同來佛所，尊重供養髮阿耨多羅三藐三菩提心。」
爾時，無量百千羅剎俱詣佛所，合掌曲躬白佛言：「我等今者同於佛前，歸依佛、歸依法、歸依比丘僧，發菩提心、發趣大乘、受持大乘。愿于未來在此娑訶佛土，成佛世尊滅無上罪，與一切眾生作大利益。」
佛言：「
善哉，善哉！汝等今為求成佛故發菩提心，應修四法。何等為四？一者、所愿修行勿令虧缺；二者、于諸眾生常起慈心；三者、日日三時至誠供養，供給三寶；四者、心不樂求聲聞獨覺二乘之果。汝等專勤修此四法，即不迷惑失菩提心。」
爾時，娑竭羅龍王從坐而起，偏袒右肩右膝著地，曲躬合掌而白佛言：「世尊！此毗毗產楞迦城主，往昔修何善根，今作如是廣大供養，供給如來及聲聞眾並諸菩薩，發菩提心便獲授記，于阿耨多羅三藐三菩提得不退轉？」
佛告娑竭羅龍王：「過去無量阿僧祇劫，此娑訶世界有佛，名大悲生智幟幢如來、應供、正遍知，出現於世，明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世界亦名娑訶。國土五濁猶如今日。彼佛以三乘法教化眾生，有五百聲聞比丘。其時，佛在摩羅耶山頂，無量天龍乃至非人等眾圍繞說法。此毗毗產楞迦城主，時為羅剎少童，亦名毗毗產，在楞迦大城，暴烈勇壯牙齒弊惡形容可畏，寬腹小面飲血食肉龍王。
「時，羅剎少童聞佛在摩羅耶山頂，作如是念：『我不能忍，今當逐彼沙門及比丘眾令離此山去我境界。何以故？若此沙門在摩羅耶山頂，令我不得於大海中捕殺眾生，恒受飢餓。』便告諸羅剎眾：『汝等有大力勇健
【現代漢語翻譯】 現代漢語譯本：太好了，太好了！你們現在爲了成就佛果而發菩提心，應當修習四種法。是哪四種呢？第一，所發誓愿和修行，不要讓它有所虧缺；第二，對於一切眾生，常常生起慈悲之心；第三，每天早中晚三個時辰，以至誠之心供養三寶（佛、法、僧）；第四，內心不喜好追求聲聞、獨覺二乘的果位。你們專心勤奮地修習這四種法，就不會迷惑而失去菩提心了。
當時，娑竭羅龍王（Sāgara-nāgarāja，海龍王）從座位上站起來，偏袒右肩，右膝跪地，彎腰合掌，對佛說：『世尊！這位毗毗產楞迦（Vipula-Laṅkā）城的城主，過去修了什麼善根，如今能做如此廣大的供養，供給如來（Tathāgata，佛的稱號之一）以及聲聞眾和各位菩薩，發起菩提心后便獲得授記，在阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）上得到不退轉呢？』
佛告訴娑竭羅龍王：『過去無量阿僧祇劫（asaṃkhya-kalpa，極長的時間單位），這個娑婆世界（Sahā world，我們所居住的世界）有佛出世，名為大悲生智幟幢如來、應供（Arhat，值得供養的人）、正遍知（samyak-saṃbuddha，完全覺悟者），出現在世間，具有明行足（vidyā-caraṇa-saṃpanna，智慧和德行圓滿）、善逝（Sugata，以善妙的方式逝去者）、世間解（lokavidū，瞭解世界者）、無上士（anuttara，無上的人）、調御丈夫（puruṣa-damya-sārathi，調伏眾生的人）、天人師（śāstā deva-manusyāṇāṃ，天和人的導師）、佛（Buddha，覺悟者）、世尊（Bhagavān，受人尊敬的人）等稱號，世界也名為娑婆。當時的國土五濁惡世的情況和今天一樣。那位佛以三乘法（聲聞乘、緣覺乘、菩薩乘）教化眾生，有五百聲聞比丘。當時，佛在摩羅耶（Malaya）山頂，無量天龍（nāga，龍族）乃至非人等眾圍繞著聽佛說法。這位毗毗產楞迦城的城主，當時是個羅剎（Rākṣasa，惡鬼）童子，也名叫毗毗產，住在楞迦大城，性情暴烈勇猛，牙齒醜陋，形容可怕，寬腹小面，以飲血食肉為生。
『當時，羅剎童子聽到佛在摩羅耶山頂，就想：『我不能容忍，現在應當驅逐那些沙門（Śrāmaṇa，出家修行者）以及比丘眾，讓他們離開這座山，離開我的地界。為什麼呢？如果這些沙門在摩羅耶山頂，就會讓我無法在大海中捕殺眾生，我會一直忍受飢餓。』於是就告訴各位羅剎：『你們之中有大力勇猛的嗎？』
【English Translation】 English version: Excellent, excellent! Now that you have generated the Bodhi mind for the sake of attaining Buddhahood, you should cultivate four dharmas. What are the four? First, do not let your vows and practices be deficient; second, constantly generate compassion towards all sentient beings; third, offer sincere offerings to the Triple Gem (Buddha, Dharma, Sangha) three times a day; fourth, do not delight in seeking the fruits of the Śrāvaka (Hearer) or Pratyekabuddha (Solitary Realizer), the Two Vehicles. If you diligently cultivate these four dharmas, you will not be confused and lose your Bodhi mind.'
At that time, the Sāgara-nāgarāja (Ocean Dragon King) rose from his seat, bared his right shoulder, knelt on his right knee, bowed, and joined his palms together, saying to the Buddha, 'World Honored One! What good roots did this city lord of Vipula-Laṅkā cultivate in the past that he is now making such vast offerings, providing for the Tathāgata (One Thus Come), the assembly of Śrāvakas, and all the Bodhisattvas, and upon generating the Bodhi mind, immediately receive a prediction of enlightenment and attain non-retrogression in Anuttarā-samyak-saṃbodhi ( unsurpassed, complete and perfect enlightenment)?'
The Buddha told the Sāgara-nāgarāja, 'In the past, immeasurable asaṃkhya-kalpas (incalculable eons) ago, in this Sahā world (the world we inhabit), there was a Buddha named Mahākaruṇā-jñāna-dhvaja-ketu Tathāgata, Arhat (Worthy of Offerings), Samyak-saṃbuddha (Perfectly Enlightened One), who appeared in the world, endowed with Vidyā-caraṇa-saṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavidū (Knower of the World), Anuttara (Unsurpassed), Puruṣa-damya-sārathi (Tamer of Men), Śāstā deva-manusyāṇāṃ (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavān (World Honored One). The world was also named Sahā. The five defilements of the land were like those of today. That Buddha taught sentient beings with the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and there were five hundred Śrāvaka Bhikṣus (monks). At that time, the Buddha was on the summit of Mount Malaya, surrounded by countless nāgas (dragons), devas (gods), and even non-human beings, expounding the Dharma. This city lord of Vipula-Laṅkā was then a Rākṣasa (demon) boy, also named Vipula, residing in the great city of Laṅkā, violent and brave, with ugly teeth and a frightening appearance, a wide belly and a small face, who lived by drinking blood and eating flesh.
'At that time, the Rākṣasa boy heard that the Buddha was on the summit of Mount Malaya and thought, 'I cannot tolerate this. Now I should drive away those Śrāmaṇas (ascetics) and the assembly of Bhikṣus, making them leave this mountain and my territory. Why? If these Śrāmaṇas are on the summit of Mount Malaya, they will prevent me from capturing and killing sentient beings in the great ocean, and I will constantly suffer from hunger.' Then he said to the assembly of Rākṣasas, 'Are there any among you who are strong and brave?'
者，宜悉嚴備甲、棒、弓箭、狼、伽羅、都摩羅、三鋒利戟、長短矛槊、金剛斗輪、拋丸、鉞斧種種戰具，速至我所，當共汝等逐彼沙門及其徒眾，令出我境，禁絕不使重擾疆域。』於是毗毗產羅剎少童被甲持仗，與羅剎眾將諸戰具，乘空而往大悲生智幟幢如來之所，于空中住，與羅剎眾語彼佛言：『去去沙門，離此山頂遠我境界。汝及徒眾勿夜被殺。』
「時大悲生智幟幢如來現大神通，佛神力故，令諸羅剎皆見己身被五繫縛，十面鐵網齊來擁逼，逃竄無所，復不得住。諸羅剎眾戰慄驚怖，作如是念：『我等今者當於何去？歸投于誰？誰能救護？』
「爾時，彼佛會中有持明仙王，名妙深定德積威光，與毗毗產羅剎少童先為親友。時，持明仙謂少童曰：『天人大師無邊德法具足圓滿，三界最尊眾生之寶，大悲普救，佛、薄伽梵，知友！可與部眾速歸依佛，及歸依法並比丘僧，具足三歸發菩提心，諸縛自解。』時，持明仙作是語已，佛神力故，羅剎少童與其部眾合掌同聲唱如是言：『南無南摩無邊妙德莊嚴身尊，無上大悲三藐三佛陀！我等今者先歸依佛、歸依法、歸依比丘僧，我等歸三歸已，住於三歸，發阿耨多羅三藐三菩提心。』作是語時，羅剎少童及羅剎眾，身諸繫縛鹹得解散，從空中下至大悲生智
【現代漢語翻譯】 現代漢語譯本：『你們應當全部嚴加準備盔甲、棍棒、弓箭、狼牙棒、伽羅木棒、都摩羅木棒、三鋒利戟、長短矛槊、金剛斗輪、拋丸、鉞斧等各種戰具，迅速到我這裡來，我將和你們一起驅逐那些沙門（出家人，佛教修行者）及其徒眾，讓他們離開我的領地，禁止他們再次擾亂邊境。』於是，毗毗產（Vipratik）羅剎（Rākṣasa，惡鬼）少童披上盔甲，手持兵器，與羅剎眾將帶著各種戰具，乘空前往大悲生智幟幢如來（Mahākaruṇā-jñānadhvaja-ketu-tathāgata）所在之處，在空中停住，對羅剎眾說，又對佛說：『滾開，沙門，離開這座山頂，遠離我的境界。你和你的徒眾不要在夜裡被殺。』 這時，大悲生智幟幢如來顯現大神通，由於佛的神力，讓所有羅剎都看到自己被五花大綁，十面鐵網一起擁擠逼迫，想要逃跑卻無處可去，也無法停留。羅剎眾戰慄驚恐，心中想道：『我們現在應當到哪裡去？歸投于誰？誰能救護我們？』 當時，在那佛的集會中，有一位持明仙王（Vidyādhara-rājā，明咒仙人），名叫妙深定德積威光（Suviśuddha-samādhi-guṇa-saṃcaya-tejas），與毗毗產羅剎少童先前是親友。當時，持明仙對少童說：『天人大師具有無邊功德和圓滿的佛法，是三界中最尊貴的眾生之寶，以大悲心普遍救度眾生，是佛、薄伽梵（Bhagavān，世尊），朋友！你應該和你的部眾迅速歸依佛，歸依法，歸依比丘僧（bhikkhu-saṃgha，僧團），具足三歸依併發菩提心，所有的束縛自然解開。』當時，持明仙說完這些話后，由於佛的神力，羅剎少童和他的部眾合掌同聲說道：『南無（Namo，皈依）南摩（Namah，敬禮）無邊妙德莊嚴身尊，無上大悲三藐三佛陀（samyak-saṃbuddha，正等覺者）！我們現在首先歸依佛、歸依法、歸依比丘僧，我們已經歸依三寶，安住於三歸依中，發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』說完這些話時，羅剎少童和羅剎眾身上所有的束縛都解開了，從空中降落到大悲生智
【English Translation】 English version: 'You should all be fully prepared with armor, clubs, bows and arrows, wolf-tooth clubs, Gara clubs, Dhumara clubs, three-pronged halberds, long and short spears, vajra-wheels, catapults, battle-axes, and various other weapons. Quickly come to me, and together we will drive away those shramanas (ascetics, Buddhist practitioners) and their followers, forcing them out of my territory and forbidding them from disturbing our borders again.' Thereupon, Vipratik Rakshasa (demon) youth, donned armor, held weapons, and with the Rakshasa generals carrying various implements of war, traveled through the air to where Mahākaruṇā-jñānadhvaja-ketu-tathāgata (the Tathagata of the Banner of Great Compassion and Wisdom) was. Hovering in the air, he spoke to the Rakshasa assembly, and then to the Buddha: 'Get out, shramana, leave this mountain top and stay away from my territory. You and your followers should not be killed in the night.' At that moment, Mahākaruṇā-jñānadhvaja-ketu-tathāgata manifested great supernatural powers. Through the Buddha's divine power, all the Rakshasas saw themselves bound by fivefold restraints, with ten iron nets pressing in from all sides, unable to escape and unable to stay. The Rakshasa assembly trembled in fear, thinking: 'Where should we go now? To whom should we turn? Who can save us?' At that time, in that Buddha's assembly, there was a Vidyādhara-rājā (king of knowledge holders), named Suviśuddha-samādhi-guṇa-saṃcaya-tejas (radiance of accumulated virtues of pure deep concentration), who was previously a friend of Vipratik Rakshasa youth. Then, the Vidyādhara said to the youth: 'The master of gods and humans possesses boundless virtues and complete Dharma, is the most honored treasure of beings in the three realms, universally saves beings with great compassion, is the Buddha, the Bhagavān (Blessed One), friend! You should quickly take refuge in the Buddha, take refuge in the Dharma, and take refuge in the bhikkhu-saṃgha (community of monks) with your retinue, fully embrace the Three Refuges and generate the bodhicitta (mind of enlightenment), and all bonds will naturally be released.' After the Vidyādhara spoke these words, through the Buddha's divine power, the Rakshasa youth and his retinue joined their palms and said in unison: 'Namo (Homage) Namah (Reverence) to the Lord whose body is adorned with boundless wonderful virtues, the unsurpassed great compassionate samyak-saṃbuddha (perfectly enlightened Buddha)! We now first take refuge in the Buddha, take refuge in the Dharma, and take refuge in the bhikkhu-saṃgha. Having taken the Three Refuges, we abide in the Three Refuges and generate the anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed perfect enlightenment).' As they spoke these words, all the bonds on the bodies of the Rakshasa youth and the Rakshasa assembly were released, and they descended from the sky to the place of Great Compassion and Wisdom.
幟幢王佛所，右繞三匝齊禮佛足，懺謝佛已俱還本處。
「龍王！汝勿懷疑，今此毗毗產主即是往昔羅剎少童名毗毗產者。毗毗產主所將部屬，即是往昔羅剎少童羅剎之眾。少童親友妙深定德積威光持明仙王，即是海勝持深遊戲智神通菩薩摩訶薩也。」
說是語時，三千大千世界咸大震動，搖盪不定如舟在海。時，諸眾生無有驚怖損害，一切安樂皆修十善。此三千大千世界無彌樓須彌，及諸河海、城邑、聚落、山川、洲島、堆阜巖險、黑山風窟，園林、藪澤、河池、泉湖，所有高下崎嶇坑阱、土石沙礫，蟲刺泥糞，諸穢惡物咸悉滌凈。
此娑訶三千大千世界，閻浮檀金大光普照，乃至鐵圍山間及諸幽冥，皆遇金光照除黑闇，以金光故，諸光隱蔽日月不現，一切畜生及諸鬼趣，苦痛咸息，天人安樂無諸苦患，饑得妙膳，渴得美飲，裸者得衣，貧得寶聚，盲者能視，聾者能聽，啞者能言，病者得愈，不完具者皆得具足，拘繫囚禁皆得解脫。
時，諸眾生安寧快樂，不為貪瞋愚癡之所逼惱，無嫉無吝慈心相向，互為利益如父如母、如兄如弟、如姊如妹，和順喜悅喧囂諍競聲不沾耳，憂愁疲勞一切休息。地平如掌瑩若琉璃，種種麗飾廣博莊嚴，諸七寶池八支水滿，金沙布底澄明皎潔，眾蓮美妙，鮮潤
【現代漢語翻譯】 現代漢語譯本：在幟幢王佛（佛名）所在之處，向右繞三圈，恭敬地禮拜佛足，懺悔謝罪完畢后，一起回到原來的地方。 『龍王！你不要懷疑，現在這位毗毗產主（人名）就是過去名叫毗毗產的羅剎少童（夜叉族的少年）。毗毗產主所帶領的部屬，就是過去羅剎少童的羅剎眷屬。少童的親友，具有妙深定德、積威光明的持明仙王，就是海勝持深遊戲智神通菩薩摩訶薩（菩薩名）。』 說完這些話的時候，三千大千世界都劇烈震動，搖晃不定，就像船在海中一樣。當時，所有的眾生都沒有驚慌恐懼和受到損害，一切都安樂，都修習十善。 這三千大千世界沒有彌樓山（須彌山），須彌山（山名）以及各種河流海洋、城池、村落、山川、洲島、土堆山丘、險峻巖石、黑山風窟，園林、沼澤、河池、泉湖，所有高低不平的崎嶇坑洼、土石沙礫、蟲刺泥糞，各種污穢噁心的東西全都滌盪乾淨。 這個娑婆三千大千世界，閻浮檀金（一種金子的名稱）的光芒普照，乃至鐵圍山（山名）之間以及各種幽暗之處，都遇到金光照耀，驅除了黑暗。因為金光的原因，各種光芒都隱蔽了，太陽和月亮都不顯現。一切畜生以及各種鬼道眾生，痛苦都停止了，天人和樂，沒有各種苦難，飢餓的得到美味的食物，口渴的得到美好的飲料，裸體的得到衣服，貧窮的得到寶物聚集，瞎子能看見，聾子能聽見，啞巴能說話，生病的得到痊癒，不完整的人都得到完整，被拘禁囚禁的都得到解脫。 當時，各種眾生安寧快樂，不被貪婪、嗔恨、愚癡所逼迫惱亂，沒有嫉妒沒有吝嗇，以慈悲心互相對待，互相利益，如同父親母親、如同兄長弟弟、如同姐姐妹妹，和睦順從，喜悅，喧譁爭鬥的聲音聽不見，憂愁疲勞全都停止。地面平坦如手掌，光潔如琉璃，各種美麗裝飾，廣闊莊嚴，各種七寶池中充滿八功德水，金沙鋪在池底，澄澈明亮，各種蓮花美麗奇妙，鮮艷潤澤。
【English Translation】 English version: At the place of the Banner King Buddha (name of a Buddha), circumambulating three times to the right, respectfully prostrating at the Buddha's feet, and after repenting and expressing gratitude, they all returned to their original places. 'Dragon King! Do not doubt, this Vibhīṣaṇa (name of a person) is the Rakshasa (Yaksha clan) boy named Vibhīṣaṇa in the past. The subordinates led by Vibhīṣaṇa are the Rakshasa retinue of the Rakshasa boy in the past. The boy's relatives and friends, the Vidyadhara King (a kind of celestial being) with profound samadhi virtue, accumulated majestic light, is the Ocean Victory Holding Deep Play Wisdom Supernatural Power Bodhisattva Mahasattva (name of a Bodhisattva).' When these words were spoken, the three thousand great thousand worlds all trembled violently, shaking unstably like a boat in the sea. At that time, all sentient beings had no fear or harm, and all were peaceful and happy, practicing the ten virtues. These three thousand great thousand worlds have no Mount Meru (Sumeru Mountain), Sumeru Mountain (name of a mountain), and various rivers, seas, cities, villages, mountains, rivers, continents, islands, mounds, dangerous rocks, Black Mountain wind caves, gardens, swamps, river ponds, springs, and lakes. All the uneven and rugged pits, soil, stones, sand, gravel, insect stings, mud, and dung, all kinds of filthy and disgusting things were all washed away. This Saha three thousand great thousand worlds, the light of Jāmbūnada gold (name of a type of gold) shone universally, even between the Iron Ring Mountains (name of a mountain) and various dark places, all encountered golden light, dispelling the darkness. Because of the golden light, all kinds of light were concealed, and the sun and moon did not appear. All animals and various beings in the ghost realm, their suffering ceased, gods and humans were peaceful and happy, without various sufferings, the hungry obtained delicious food, the thirsty obtained beautiful drinks, the naked obtained clothes, the poor obtained treasures, the blind could see, the deaf could hear, the mute could speak, the sick were healed, the incomplete were made complete, and those who were detained and imprisoned were released. At that time, all sentient beings were peaceful and happy, not oppressed or disturbed by greed, hatred, and ignorance, without jealousy or stinginess, treating each other with compassion, benefiting each other, like fathers and mothers, like elder and younger brothers, like elder and younger sisters, harmonious and obedient, joyful, the sound of clamor and strife was not heard, and all worries and fatigue ceased. The ground was as flat as a palm, as smooth as lapis lazuli, with various beautiful decorations, vast and magnificent, and the various seven-jeweled ponds were filled with water of eight merits, with golden sand spread on the bottom, clear and bright, and the various lotuses were beautiful and wonderful, fresh and lustrous.
開敷大如車輪，生於池內天七寶蓮，種種光色種種香馥，其觸細軟如迦遮鄰陀。
上妙適樂，億載百千，處處佈列，其寶蓮華或有大一由旬，或二由旬，或三四五至十由旬，二十、三十、四十、五十乃至大百由旬、大千由旬，天寶蓮華現此娑訶佛土，香澤輕灑，軟潤安適，和風吹拂，雨眾妙華、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、光明華、大光明華、廣嚴華等周遍而下。細末香雨空中散墜，沉水、多伽、黑沈、牛頭、龍貞栴檀，眾煙流馥遍此佛剎。俱胝那由他百千萬億無量阿僧祇，過諸數量高廣圓覆，七寶體成勝妙劫樹，垂懸種種珍寶衣物，繒綺連貫雜色旄拂，藍婆鈴網眾妙莊嚴。雨諸金銀、摩尼、真珠、琉璃、靺羯、頗梨、珊瑚、馬瑙、赤珠、珠頸、瓔珞、璧玉種種七寶，炫麗暉煥繽紛而下；復雨種種雜綵衣物，空俱舍高奢伽尸伽、嬌尸迦等諸天繒綺；復雨閻浮檀金，種種寶鈿妙莊嚴具，冠帽、飾華、髻珠、咽飾，半頸、全頸、半月耳珰，臂印指環及手足釧、曳繕襦等雨。諸劫樹上及四方面各百由旬，乃至百千由旬周遍而墜；諸劫樹下各有眾妙七寶俱胝那由他百千師子之座，其座各高七丈夫量；諸座之上現菩薩坐，三十二相圓滿具足，勝好莊嚴光明照爛。諸菩薩前各有俱胝那
【現代漢語翻譯】 現代漢語譯本：綻放的蓮花大如車輪，生長在池內的天界七寶蓮花中，呈現出各種光彩和香氣，其觸感細膩柔軟，如同迦遮鄰陀（Kācāliṅga，一種柔軟的布料）。
極妙的適意快樂，億萬年之久，處處佈滿排列。這些寶蓮花有的有一由旬（Yojana，古印度長度單位），有的有二由旬，有的有三四五乃至十由旬，二十、三十、四十、五十，乃至大百由旬、大千由旬。天界的寶蓮花顯現在這個娑婆佛土（Sahā，我們所居住的這個世界），香氣輕柔散發，柔軟潤澤安適，和風吹拂，降下各種美妙的花朵，曼陀羅華（Mandārava，天界之花）、摩訶曼陀羅華（Mahāmandārava，大曼陀羅華）、曼殊沙華（Mañjuṣaka，天界之花）、摩訶曼殊沙華（Mahāmañjuṣaka，大曼殊沙華）、月華、大月華、光明華、大光明華、廣嚴華等，周遍降落。細微的香末如雨般在空中散落，沉水香、多伽香、黑沉香、牛頭栴檀香、龍腦栴檀香，各種香菸瀰漫，香氣遍佈這個佛剎（Buddhakṣetra，佛所居住的國土）。
無數（俱胝那由他百千萬億無量阿僧祇）超過所有數量的高大寬廣圓滿覆蓋的，由七寶構成的殊勝美妙的劫樹（Kalpa tree，能隨意取出所需物品的樹），垂掛著各種珍寶衣物，用繒綺（絲織品）連線貫穿，還有雜色的旄拂（用旄牛尾裝飾的拂塵），藍婆鈴網等各種美妙的莊嚴之物。降下各種金銀、摩尼寶珠（Maṇi，如意寶珠）、真珠、琉璃、靺羯（一種寶石）、頗梨（水晶）、珊瑚、馬瑙、赤珠、珠頸（珠串項鍊）、瓔珞（一種裝飾品）、璧玉等各種七寶，炫麗的光輝繽紛降落；又降下各種雜綵衣物，空俱舍（一種布料）、高奢伽尸伽（Kauśeya Kāśika，一種絲綢）、嬌尸迦（Kauśika，一種絲綢）等各種天界的繒綺；又降下閻浮檀金（Jāmbūnada gold，一種純金），以及各種寶鈿裝飾的精妙莊嚴之具，冠帽、飾花、髻珠、咽飾（項鍊），半頸、全頸、半月耳珰（耳環），臂印、指環以及手足釧（手鐲、腳鐲）、曳繕襦（一種上衣）等雨。各種劫樹上以及四面八方各一百由旬，乃至百千由旬周遍墜落；各種劫樹下各有眾多美妙的七寶構成的俱胝那由他百千獅子之座，每個座高七丈夫之量；每個座上都顯現菩薩端坐，三十二相圓滿具足，殊勝美好莊嚴，光明照耀。諸位菩薩前各有俱胝那
【English Translation】 English version: The blooming lotus flowers are as large as chariot wheels, growing within the seven-jeweled lotuses of the celestial ponds, displaying various colors and fragrances. Their touch is delicate and soft, like Kācāliṅga (a soft fabric).
Exquisite and pleasant joys, lasting for billions of years, are arranged and spread everywhere. These precious lotus flowers are sometimes one Yojana (an ancient Indian unit of distance), sometimes two Yojanas, sometimes three, four, five, or even ten Yojanas, twenty, thirty, forty, fifty, or even a hundred or a thousand great Yojanas. The celestial precious lotus flowers manifest in this Sahā (the world we live in) world, gently scattering fragrance, soft, moist, and comfortable. A gentle breeze blows, raining down various wonderful flowers, Mandārava (celestial flowers), Mahāmandārava (great Mandārava flowers), Mañjuṣaka (celestial flowers), Mahāmañjuṣaka (great Mañjuṣaka flowers), moon flowers, great moon flowers, light flowers, great light flowers, Guangyan flowers, etc., falling all around. Fine fragrant powder rains down in the air, with the fragrance of agarwood, Tagara, black agarwood, sandalwood from Goshirsha, and dragon brain sandalwood, various incense smokes pervading this Buddhakṣetra (Buddha's land).
Countless (koṭi-niyuta-hundred-thousand-million-immeasurable-asaṃkhya) exceeding all numbers, tall, wide, and completely covering, are the wonderful Kalpa trees (wish-fulfilling trees) made of seven treasures, hanging with various precious clothes and objects, connected by silk fabrics, and adorned with multi-colored yak-tail whisks, blue-colored bell nets, and various wonderful ornaments. Raining down various gold, silver, Maṇi jewels (wish-fulfilling jewels), pearls, lapis lazuli, agate, crystal, coral, agate, red pearls, pearl necklaces, ornaments, jade, and various other seven treasures, with dazzling brilliance falling in a colorful array; also raining down various multi-colored clothes and objects, Kusa (a type of cloth), Kauśeya Kāśika (a type of silk), Kauśika (a type of silk), and various other celestial silk fabrics; also raining down Jāmbūnada gold (a type of pure gold), and various precious-studded, exquisitely adorned ornaments, crowns, decorative flowers, hair jewels, necklaces, half-necklaces, full-necklaces, crescent-shaped earrings, armlets, finger rings, and bracelets/anklets, and short jackets, etc. The various Kalpa trees and the four directions, each a hundred Yojanas, or even a hundred thousand Yojanas, are covered all around; beneath the various Kalpa trees are numerous wonderful seven-jeweled lion thrones, each throne seven men's height; on each throne appears a Bodhisattva seated, with the thirty-two marks fully complete, wonderfully adorned, radiating light. In front of each Bodhisattva are koṭi-na
由他七寶之輪，諸輪之上各有千天童坐，作諸天樂五音諧會，歌唱雜舉巧說間和喜悅暢心，清音勝妙，演伽他曰：
「無等等等， 無性我性； 眾德德性， 世間奇特。 修戒行等， 逮極凈法； 勝妙莊嚴， 顯一切世。 去地獄等， 眾苦惡道； 除滅染恚， 愚癡嫉妒。 以至清凈， 清凈人間； 國土廣博， 平坦無垠。 無山河海， 彌樓須彌； 其地如掌， 凈若帝青。 眾色寶林， 行列齊直； 諸菩薩眾， 各坐寶座。 金光赫奕， 掩蔽日月； 無數寶池， 八支水滿。 寶蓮如輪， 敷榮池內； 天宮寶殿， 煥麗百億。 天童眾坐， 作妙天樂； 其音調美， 悅耳暢心。 如來神力， 樂聲演法。」
眾樂音中，演伽他等無量無數微妙法句。時，諸天人在佛會中，發趣大乘求大乘者，皆見如是功德莊嚴清凈佛剎，如來神通無邊光明。其諸天人行聲聞、獨覺乘者，不見不知佛剎清凈功德莊嚴。諸菩薩眾睹見如來神通光明嚴凈佛剎，便得無量三昧陀羅尼無礙解脫；諸大聲聞不覺不知皆入滅定。
爾時，世尊現無比具足色身，于高廣正等百俱胝由旬師子座上，敷天寶衣，結加趺坐。當於佛前有七寶
【現代漢語翻譯】 現代漢語譯本： 由他所化現的七寶之輪上，每個輪子上都坐著一千個天童，他們演奏著各種天上的音樂，五音和諧，歌唱時巧妙地運用各種技巧，使人心情愉悅舒暢，清澈的聲音美妙無比，並用伽他（gatha）唱道： 『無與倫比的，無與倫比的，沒有自性的我的自性；具備各種功德的功德自性，世間罕見奇特。修行戒律等，達到極其清凈的佛法；殊勝美妙的莊嚴，彰顯於一切世間。遠離地獄等，各種痛苦的惡道；消除滅盡貪慾嗔恚，愚癡嫉妒。達到至高的清凈，清凈的人間；國土廣闊，平坦無邊。沒有山河大海，彌樓山（Meru，須彌山），其地面如手掌般平坦，像帝青石一樣清凈。各種顏色的寶樹林，排列整齊筆直；諸位菩薩眾，各自坐在寶座上。金色的光芒閃耀，遮蔽了日月；無數的寶池，充滿了八功德水。寶蓮花像車輪一樣大，在池內盛開；天宮寶殿，光彩絢麗達百億。天童們坐在其中，演奏著美妙的天樂；那聲音和諧優美，悅耳舒心。如來的神力，使音樂之聲演說佛法。』 在各種樂器的聲音中，演說伽他等無量無數微妙的佛法語句。當時，在佛的法會中，那些發起大乘心、尋求大乘佛法的人，都見到了這樣功德莊嚴的清凈佛剎（Buddha-kshetra，佛土），以及如來無邊的神通光明。而那些修行聲聞乘（Śrāvakayāna）、獨覺乘（Pratyekabuddhayāna）的天人，卻看不見也不知道佛剎清凈功德的莊嚴。諸位菩薩眾親眼見到如來的神通光明和莊嚴清凈的佛剎，便獲得了無量的三昧（samadhi，禪定）和陀羅尼（dharani，總持），以及無礙的解脫；而諸位大聲聞卻不覺不知，都進入了滅盡定（nirodha-samāpatti）。 這時，世尊顯現出無比具足的色身，在高廣正等一百俱胝由旬的獅子座上，鋪設著天上的寶衣，結跏趺坐。在佛前有七寶……
【English Translation】 English version: From the seven-jeweled wheels emanated by him, upon each wheel sat a thousand celestial children, playing various heavenly music, the five tones harmonizing, singing with skillful eloquence, bringing joy and delight, their clear sounds supremely wonderful, reciting in gathas (gatha): 'Incomparable, incomparable, without self-nature, my self-nature; the nature of virtues, possessing all merits, unique and rare in the world. Cultivating precepts and practices, attaining the ultimate pure Dharma; supremely wonderful adornments, manifesting in all worlds. Departing from hells and other, evil paths of suffering; eliminating and extinguishing greed and hatred, ignorance and jealousy. Reaching ultimate purity, a pure human realm; the land is vast and expansive, flat and boundless. Without mountains, rivers, or seas, Mount Meru (Sumeru); its ground is like the palm of a hand, pure as lapis lazuli. Forests of various colored jewels, arranged in straight rows; all the Bodhisattvas, each seated on a jeweled throne. Golden light shines brilliantly, obscuring the sun and moon; countless jeweled ponds, filled with water of eight virtues. Jeweled lotuses as large as wheels, blooming gloriously within the ponds; heavenly palaces and jeweled halls, resplendent in hundreds of billions. Celestial children seated within, playing wonderful heavenly music; its tones are harmonious and beautiful, pleasing to the ear and delightful to the heart. The power of the Tathagata (Tathāgata), the sound of music expounds the Dharma.' Within the sounds of various instruments, gathas and countless subtle Dharma phrases are expounded. At that time, in the Buddha's assembly, those who had aroused the Bodhicitta (Bodhicitta) and sought the Mahayana (Mahāyāna), all saw such a meritorious and adorned pure Buddha-kshetra (Buddha-field), and the Tathagata's boundless supernatural light. But those celestial beings who practiced the Sravakayana (Śrāvakayāna) and Pratyekabuddhayana (Pratyekabuddhayāna) did not see or know the adornments of the pure and meritorious Buddha-kshetra. The Bodhisattvas, witnessing the Tathagata's supernatural light and the adorned pure Buddha-kshetra, obtained immeasurable samadhi (meditative absorption) and dharani (mnemonic devices), and unobstructed liberation; while the great Sravakas, unaware and unknowing, all entered into nirodha-samāpatti (cessation attainment). At that time, the World Honored One manifested an incomparably complete and perfect body, upon a lion throne of a hundred koti (koṭi) yojanas (yojana) in height, width, and equality, covered with heavenly jeweled garments, sitting in the lotus position. In front of the Buddha were seven jewels...
蓮華，高廣正等八十四俱胝由旬；復有無量蓮華俱胝那由他百千莊嚴，開敷柔妙光明顯發；復樹無量無數超算數量，種種殊妙眾寶莊嚴幢幡傘蓋；復有無量珠瓔繒貫眾寶鈴網空中垂下。如是等如來廣大神通功德莊嚴無量無數，不可言說不可指示，昔未曾見昔未曾聞，眾希有法現此佛土。
證契大乘經卷上 大正藏第 16 冊 No. 0674 證契大乘經
證契大乘經卷下(亦名入一切佛境智陪盧遮那藏經)
唐天竺三藏地婆訶羅譯
爾時！彌勒菩薩摩訶薩作是念：「何因緣故，佛今現大神通未曾有事，莊嚴佛剎？當問如來、應、正等覺，決所不了。」於是，彌勒菩薩摩訶薩從坐而起，偏袒右肩，即以右膝跪蓮華上，曲躬合掌而白佛言：「世尊！我有所疑，欲請開曉，愿垂聽許！」
佛告彌勒：「汝有所疑，恣汝所問，如來、應、正等覺當爲除斷。」
彌勒菩薩摩訶薩蒙佛聽許，白佛言：「世尊！何因何緣、是誰之故，此娑訶世界現大希奇未曾有法？如來神通一切佛土功德莊嚴，廣博殊麗清凈光明，除一切惡不可言說，昔未曾見昔未曾聞。世尊！當有何事，一切菩薩見大神通，現此世界咸不能了？」
彌勒菩薩以偈問曰：
「何大牟尼尊！ 奇特現於此，
【現代漢語翻譯】 現代漢語譯本 蓮華（Lianhua）：高和寬相等，有八十四俱胝由旬（juzhiyixun，古印度長度單位）；又有無數蓮華，有俱胝那由他（juzhinayouta，巨大的數字單位）百千種莊嚴，開放舒展，柔和美妙，光明照耀；又有無數超過算術能計算的數量的樹木，用各種殊勝美妙的眾寶莊嚴的幢幡傘蓋；又有無數珠瓔、繒帶貫穿的眾寶鈴網從空中垂下。像這樣等等如來廣大神通功德莊嚴，無量無數，不可言說，不可指示，過去未曾見過，過去未曾聽聞，種種稀有之法顯現在這個佛土。
《證契大乘經》捲上 大正藏第16冊 No. 0674 《證契大乘經》
《證契大乘經》卷下（也叫《入一切佛境智陪盧遮那藏經》）
唐天竺三藏地婆訶羅（Dibakala）譯
這時，彌勒菩薩摩訶薩（Mile Pusa Mohesa）心想：『因為什麼因緣，佛陀現在顯現如此巨大的神通，出現前所未有的事情，莊嚴佛剎（fucha，佛的國土）？我應當請問如來、應、正等覺（Rulai、Ying、Zhengdengjue，佛的稱號），解決我所不明白的地方。』於是，彌勒菩薩摩訶薩從座位上站起來，袒露右肩，用右膝跪在蓮花上，彎腰合掌對佛說：『世尊！我有一些疑問，想要請您開示，希望您能允許聽取！』
佛告訴彌勒：『你有什麼疑問，儘管問吧，如來、應、正等覺會為你消除疑惑。』
彌勒菩薩摩訶薩得到佛的允許，對佛說：『世尊！因為什麼因，什麼緣故，是誰的原因，這個娑婆世界（Suohe Shijie）顯現如此巨大稀奇前所未有的法？如來的神通和一切佛土的功德莊嚴，廣博殊勝美麗清凈光明，消除一切罪惡，不可言說，過去未曾見過，過去未曾聽聞。世尊！將要發生什麼事情，一切菩薩見到如此巨大的神通，顯現在這個世界，都不能明白呢？』
彌勒菩薩用偈語問道：
『什麼大牟尼尊（Damunizun）！奇特地顯現於此，
【English Translation】 English version Lianhua (Lotus): Eighty-four kotis of yojanas (an ancient Indian unit of distance) in height and width; moreover, there are immeasurable lotuses adorned with kotis of nayutas (huge numerical units) of hundreds of thousands, blooming softly and wonderfully, their light shining brightly; moreover, there are immeasurable and countless trees beyond calculation, adorned with various wonderful and precious banners, canopies, and parasols; moreover, there are immeasurable pearl necklaces and silk ribbons strung with various precious bells and nets hanging down from the sky. Such are the immeasurable and countless, inexpressible and indescribable, vast and miraculous virtues and adornments of the Tathagata (another name for Buddha), things never seen or heard before, rare and wonderful phenomena appearing in this Buddha-land.
The Sutra of Verification and Accordance with the Great Vehicle, Volume 1 Taisho Tripitaka, Volume 16, No. 0674, The Sutra of Verification and Accordance with the Great Vehicle
The Sutra of Verification and Accordance with the Great Vehicle, Volume 2 (also known as The Sutra of Entering the Realm of All Buddhas' Wisdom, the Treasury of Vairochana)
Translated by Dibakala (Divakara), a Tripitaka master from India of the Tang Dynasty
At that time, Maitreya Bodhisattva Mahasattva (Mile Pusa Mohesa) thought to himself: 'What is the cause and condition that the Buddha is now manifesting such great miraculous powers, unprecedented events, and adorning the Buddha-land (fucha, Buddha's land)? I should ask the Tathagata, Arhat, Samyak-sambuddha (Rulai、Ying、Zhengdengjue, titles of the Buddha), to resolve what I do not understand.' Thereupon, Maitreya Bodhisattva Mahasattva rose from his seat, bared his right shoulder, knelt on the lotus with his right knee, bowed and joined his palms, and said to the Buddha: 'World-Honored One! I have some doubts and wish to ask for clarification. I hope you will allow me to listen!'
The Buddha said to Maitreya: 'If you have any doubts, ask them freely. The Tathagata, Arhat, Samyak-sambuddha will dispel them for you.'
Maitreya Bodhisattva Mahasattva, having received the Buddha's permission, said to the Buddha: 'World-Honored One! What is the cause, what is the condition, and for whose sake is this Saha world (Suohe Shijie) manifesting such great, rare, and unprecedented phenomena? The Tathagata's miraculous powers and the meritorious adornments of all Buddha-lands are vast, excellent, beautiful, pure, and bright, eliminating all evils, inexpressible, never seen or heard before. World-Honored One! What is about to happen that all the Bodhisattvas, seeing such great miraculous powers manifested in this world, cannot understand?'
Maitreya Bodhisattva asked in verse:
'What great Muni (Damunizun)! Uniquely appears here,
地動極海際， 世界清凈住； 金光網遍照， 普滅世間闇， 寶蓮無數億， 寶樹眾華嚴； 俱胝蓋幢幡， 珠纓寶鈴鐸， 眾福智慧光， 盡除諸惡道？ 持德誰因緣， 娑訶佛土凈？」
說此偈已，佛告彌勒：「汝可復坐，未曾有法現此世界，我當爲汝說其因緣。彌勒！東方過此阿僧祇恒河沙佛土，有世界名勝妙清凈功德聚寶莊嚴場作光明，佛號最上微妙開敷光明莊嚴神通法界場一蓋顯現吼音自在教智毗盧遮那藏建立神通王如來、應、正等覺，今現在以立持安說法教化。世界清凈無諸惡道，十地菩薩摩訶薩眾止住其中。彼有菩薩摩訶薩，名海勝持深遊戲智神通——一切菩薩禪定三昧、三摩缽底、神通陀羅尼通達無礙——今與眾寶莊嚴之宮及過數量菩薩摩訶薩眾，乘空來此娑訶佛土。彼正士故，現斯莊嚴神通以為先相。」
佛說此語時，大光寶宮無量俱胝光網，周匝莊嚴于空中現，百千音樂歌唱諧會，散眾天華，百億那由他種種光明赫奕普照，至此娑訶世界。
爾時，海勝持深遊戲智神通菩薩摩訶薩，置寶莊嚴宮于欲界、色界中間，徒眾圍繞從空而下來詣佛所，合掌向佛頂禮雙足，右繞三匝。俱脩敬已，海勝持深遊戲智神通菩薩摩訶薩白佛言：「世尊！惟愿悲愍受我寶
【現代漢語翻譯】 現代漢語譯本 大地震動直至大海的邊緣，世界顯得如此清凈。 金色的光網普照一切，徹底消滅世間的所有黑暗。 無數億的珍寶蓮花，以及用各種花朵莊嚴的珍寶樹。 無數的寶蓋、寶幢和幡，還有珠子串成的裝飾和寶鈴。 這些都是眾多的福德和智慧之光，能夠徹底消除各種惡道。 是哪位具有如此功德的人，帶來了娑婆佛土的清凈景象？」
說完這首偈頌后，佛告訴彌勒（Maitreya，未來佛）：「你可以回到座位上。從未有過的景象出現在這個世界，我將為你解說其中的因緣。彌勒！在東方，經過無數阿僧祇（Asamkhya，極大數字）恒河沙（Ganges sand，數量極多）佛土，有一個世界名為勝妙清凈功德聚寶莊嚴場作光明，那裡的佛號為最上微妙開敷光明莊嚴神通法界場一蓋顯現吼音自在教智毗盧遮那藏建立神通王如來（Tathagata，如來）、應（Arhat，阿羅漢）、正等覺（Samyaksambuddha，正等覺者），現在正在那裡說法教化。那個世界清凈，沒有各種惡道，十地菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）都居住在那裡。那裡有一位菩薩摩訶薩，名為海勝持深遊戲智神通——精通一切菩薩禪定三昧（Samadhi，三昧）、三摩缽底（Samapatti，等至）、神通陀羅尼（Dharani，總持）通達無礙——現在他帶著用各種珍寶莊嚴的宮殿，以及數量眾多的菩薩摩訶薩，從空中來到這娑婆佛土（Sahā world，我們所處的世界）。因為這位正士的緣故，才顯現出這種莊嚴的神通作為先兆。」
佛說這些話的時候，巨大的光明寶宮發出無量俱胝（Koti，古代印度計數單位）的光網，周匝莊嚴地顯現在空中，百千種音樂和諧地演奏，散落下各種天花，百億那由他（Nayuta，古代印度計數單位）種種光明赫奕普照，到達這娑婆世界。
這時，海勝持深遊戲智神通菩薩摩訶薩，將珍寶莊嚴的宮殿安置在欲界（Desire realm，六道輪迴的第一道）中間，徒眾圍繞著他從空中降落到佛陀所在的地方，合掌向佛陀頂禮雙足，然後右繞佛陀三圈。完成敬禮后，海勝持深遊戲智神通菩薩摩訶薩對佛陀說：「世尊！希望您慈悲地接受我的珍寶
【English Translation】 English version The earth shakes to the edge of the great sea, the world dwells in purity. Golden light spreads everywhere, completely extinguishing the darkness of the world. Countless billions of precious lotus flowers, and precious trees adorned with various flowers. Millions of canopies, banners, and streamers, with pearl-stringed ornaments and jeweled bells. These are the lights of abundant blessings and wisdom, completely eliminating all evil paths. Who is it that possesses such virtue, bringing about the purity of the Sahā Buddha-land?'
After reciting this verse, the Buddha said to Maitreya (the future Buddha): 'You may return to your seat. Unprecedented phenomena have appeared in this world, and I will explain the causes and conditions to you. Maitreya! To the east, beyond countless Asamkhya (immeasurable number) Ganges sand (extremely numerous) Buddha-lands, there is a world named 'Supreme Wonderful Pure Meritorious Accumulation of Treasures Adorned Field of Light.' The Buddha there is named 'Supreme Subtle Opening Light Adorned Supernatural Dharma Realm Field One Canopy Manifesting Roaring Sound Sovereign Teaching Wisdom Vairocana Treasury Establishing Supernatural Power King Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One),' and is now teaching and transforming beings there. That world is pure and free from all evil paths, and the Bodhisattva-Mahasattvas (Great Bodhisattvas) of the Ten Grounds dwell there. There is a Bodhisattva-Mahasattva there named 'Ocean Victory Holding Profound Play Wisdom Supernatural Power'—proficient in all Bodhisattva's Dhyana (meditation), Samadhi (concentration), Samapatti (attainment), supernatural powers, Dharani (mantra), unobstructed in understanding—now he is coming to this Sahā world (the world we live in) from the sky with a palace adorned with various treasures and a multitude of Bodhisattva-Mahasattvas. Because of this righteous one, such adorned supernatural powers are manifested as a preliminary sign.'
When the Buddha spoke these words, the great light treasure palace emitted immeasurable Koti (ancient Indian unit of measurement) light networks, adorning and manifesting in the sky, hundreds of thousands of musical instruments played harmoniously, scattering various celestial flowers, and hundreds of billions of Nayuta (ancient Indian unit of measurement) of various bright lights shone everywhere, reaching this Sahā world.
At that time, the Bodhisattva-Mahasattva 'Ocean Victory Holding Profound Play Wisdom Supernatural Power' placed the treasure-adorned palace in the middle of the Desire realm (the realm of desire), surrounded by his retinue, descended from the sky to the place where the Buddha was, joined his palms, bowed to the Buddha's feet, and circumambulated the Buddha three times to the right. After completing the respectful salutations, the Bodhisattva-Mahasattva 'Ocean Victory Holding Profound Play Wisdom Supernatural Power' said to the Buddha: 'World Honored One! May you have compassion and accept my precious
莊嚴宮，佛坐此宮與諸菩薩摩訶薩眾說無等等甚深妙法。」
佛告海勝持深遊戲智神通菩薩摩訶薩言：「善哉，善哉！正士！汝以寶莊嚴宮奉獻如來、應、正等覺，毗婆尸佛等及賢劫千佛，汝皆以寶莊嚴宮次第供養，今供養我。善哉正士！以此寶莊嚴宮莊嚴娑訶佛剎。」
爾時娑竭羅龍王白佛言：「世尊！寶莊嚴宮今何所在，其量大小？」
佛告娑竭羅龍王：「寶莊嚴宮今于欲、色界間虛空中住，其量大小如三千大千世界。龍王！彼寶莊嚴宮，是一切佛菩薩神通三昧力生；一切菩薩法遊戲樂供養如來。佛所行止，佛善根成，凈菩薩心照明十方世界，滿樂無量眾生之心，超勝一切諸天宮殿，十方菩薩咸悉集會，無邊勝色周妙莊嚴。
「龍王！寶莊嚴宮白琉璃為地，閻浮檀金為壁，以勝藏寶為都攔拏，諸門樓觀皆是馬瑙、摩尼藏寶以為俠榻，無垢光寶為其欄楯，普光妙寶為臺殿等。覆以一切妙寶半月，無邊長剎暉赫妙麗，其數八十樹于寶宮，俱胝那由他百千莊嚴光明顯現，種種妙寶周匝間飾，咸是如來所應勝境。垂諸瓔珞樹眾幢剎，懸無量無邊阿僧祇妙麗幡傘，繒貫鈴網、龍貞、栴檀磨以塗地，焚沉水等貞妙之香，龍珠寶華種種天華佈散供養。諸幢剎上有千俱胝諸天童子坐作眾樂，五聲間和雜音
【現代漢語翻譯】 現代漢語譯本：在莊嚴的宮殿里，佛陀與眾多菩薩摩訶薩（偉大的菩薩）一同宣說無與倫比、極其深奧微妙的佛法。
佛陀告訴海勝持深遊戲智神通菩薩摩訶薩（具有深刻智慧和神通的菩薩）說：『太好了，太好了！正士（修行者）！你用寶莊嚴宮供養如來（佛的稱號之一）、應（應供，值得供養者）、正等覺（完全覺悟者），毗婆尸佛（過去七佛之一）等以及賢劫千佛（賢劫中的一千尊佛），你都用寶莊嚴宮依次供養，現在又供養我。太好了，正士！用這寶莊嚴宮來莊嚴娑婆佛剎（我們所居住的佛土）。』
這時，娑竭羅龍王（海中的龍王）問佛陀說：『世尊（對佛的尊稱）！寶莊嚴宮現在在哪裡，它的大小如何？』
佛陀告訴娑竭羅龍王：『寶莊嚴宮現在位於欲界（六道輪迴中的一層）和色界（六道輪迴中的一層）之間的虛空中，它的大小如同三千大千世界（佛教宇宙觀中的一個巨大世界）。龍王！那寶莊嚴宮，是一切佛菩薩神通三昧（禪定）之力所生；一切菩薩用佛法遊戲快樂地供養如來。那是佛所行止的地方，佛的善根成就的地方，清凈菩薩的心，照亮十方世界，滿足無量眾生的心願，超越一切諸天宮殿，十方菩薩都來集會，無邊殊勝的色彩周遍美妙地莊嚴著它。
『龍王！寶莊嚴宮以白琉璃為地面，閻浮檀金（一種珍貴的黃金）為墻壁，用殊勝的寶藏作為都攔拏（一種裝飾），各個門樓觀都是用馬瑙（瑪瑙）、摩尼藏寶（如意寶）作為欄桿，無垢光寶作為欄楯（欄桿），普光妙寶作為臺殿等。覆蓋著一切美妙的寶半月，無邊長長的寶剎（佛塔）光輝燦爛美麗，有八十棵樹在寶宮中，俱胝那由他（巨大的數字單位）百千莊嚴的光明顯現，種種美妙的寶物周匝間飾，都是如來所應處的殊勝境界。垂掛著各種瓔珞樹、眾幢剎（寶幢），懸掛著無量無邊的阿僧祇（極大的數字單位）美妙的幡傘，用絲綢貫穿鈴鐺網，龍貞（龍的裝飾），用栴檀（一種香木）磨成粉末塗在地上，焚燒沉水等珍貴美妙的香，龍珠寶華、種種天華佈散供養。各個幢剎上有千俱胝（巨大的數字單位）諸天童子坐著演奏各種音樂，五種樂器的聲音和諧地混合在一起。』
【English Translation】 English version: In the solemn palace, the Buddha, together with many Bodhisattva Mahasattvas (great Bodhisattvas), expounded the unparalleled, profoundly subtle Dharma.
The Buddha said to the Ocean Victory Holding Profound Play Wisdom Supernatural Power Bodhisattva Mahasattva (a Bodhisattva with profound wisdom and supernatural powers): 'Excellent, excellent! Righteous one! You offered the Jeweled Adornment Palace to the Tathagata (one of the titles of the Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), Vipashyin Buddha (one of the past seven Buddhas), and the thousand Buddhas of the Bhadrakalpa (the current fortunate eon). You offered the Jeweled Adornment Palace to them in sequence, and now you offer it to me. Excellent, righteous one! Use this Jeweled Adornment Palace to adorn the Saha Buddha-field (the Buddha-field where we reside).'
At that time, the Sagara Dragon King (the Dragon King of the ocean) asked the Buddha: 'World Honored One (a respectful title for the Buddha)! Where is the Jeweled Adornment Palace now, and what is its size?'
The Buddha told the Sagara Dragon King: 'The Jeweled Adornment Palace is now located in the empty space between the Desire Realm (one of the realms in the cycle of rebirth) and the Form Realm (one of the realms in the cycle of rebirth), and its size is like the three thousand great thousand worlds (a vast world in Buddhist cosmology). Dragon King! That Jeweled Adornment Palace is born from the power of the supernatural samadhi (meditative absorption) of all Buddhas and Bodhisattvas; all Bodhisattvas use the Dharma to playfully and joyfully make offerings to the Tathagata. It is the place where the Buddha walks and stays, the place where the Buddha's roots of goodness are accomplished, purifying the minds of Bodhisattvas, illuminating the ten directions, fulfilling the wishes of immeasurable beings, surpassing all the palaces of the heavens, where Bodhisattvas from the ten directions gather, and is adorned with boundless, excellent colors all around.
'Dragon King! The Jeweled Adornment Palace has a floor of white beryl, walls of Jāmbūnada gold (a precious type of gold), and is decorated with excellent treasures as toranas (ornamental gateways). The gates and towers are made of agate and mani jewels (wish-fulfilling jewels) as railings, spotless light jewels as balustrades, and universally radiant wonderful jewels as platforms and palaces. It is covered with wonderful jeweled half-moons, and the boundless, long banners (Buddhist towers) shine brilliantly and beautifully. There are eighty trees in the jeweled palace, and hundreds of thousands of kotis (huge numerical units) of adornment lights manifest, with various wonderful jewels adorning the surroundings, all of which are the excellent realms where the Tathagata should reside. Hanging are various jeweled necklace trees and banners, and suspended are immeasurable, boundless asamkhyas (extremely large numerical units) of wonderful banners and parasols, with silk threads strung through bell nets, dragon ornaments, and sandalwood powder applied to the ground, burning precious and wonderful incense such as aloeswood, and scattering dragon jewel flowers and various heavenly flowers as offerings. On each banner are thousands of kotis (huge numerical units) of heavenly children sitting and playing various musical instruments, with the sounds of the five types of instruments harmoniously mixed together.'
部次，勝妙清亮暢心悅耳，普流世界咸悉適樂。
「龍王！寶莊嚴宮處積風上，千俱胝數眾七寶池金沙布底，清明皎潔八支水滿，無量俱胝那由他百千眾妙，七寶雜色蓮華光明暉煥，開敷廣大猶如車輪，寶林周布劫樹間列，種種寶華種種鈴網、珠頸、瓔珞、繒貫、衣物、迦羅波等微妙莊嚴。眾香馚馥寶臺錯峙，光明交映芬芳煥爛，諸寶樹下各有高廣勝妙師子之座，具足莊嚴，敷天妙衣周匝垂覆，是佛菩薩之所應坐。十方世界所有妙好麗飾殊勝莊嚴，及香華寶雨，皆悉現此寶宮之中。龍王！寶莊嚴宮處及形量，當知如是！」
爾時，佛告海勝持深遊戲智神通菩薩眾言：「諸正士！咸宜與我同升寶宮，我坐寶宮，當令海勝持深遊戲智神通菩薩摩訶薩所愿滿足。」
於是世尊從座而起，過算數量菩薩摩訶薩眾供養恭敬前後圍繞，海勝持深遊戲智神通菩薩侍右，彌勒菩薩侍左，容與安詳乘空而往。佛與諸菩薩眾升于寶宮正中東面，坐高廣無量由旬師子之座。佛升師子座時，寶莊嚴宮六種震動，俱胝那由他百千青黃赤白、銀紫頗梨種種異色大光明網從宮流出。諸天童子擊吹歌唱作眾音樂，雨大天華燒天妙香，馨馥繽紛散漫流墜。
佛告諸菩薩：「汝等宜各坐已蓮華如所施設。」時，諸菩薩承佛教坐。
【現代漢語翻譯】 現代漢語譯本：聲音勝妙、清亮，使人心情舒暢、悅耳動聽，傳遍世界，使所有眾生都感到舒適快樂。
『龍王！（Nāga King）寶莊嚴宮（Treasure Adorned Palace）位於積風（Accumulated Wind）之上，有數千俱胝（koṭi，印度計數單位，一俱胝等於一千萬）的七寶池，池底鋪滿金沙，清澈明亮，充滿八功德水。無數俱胝那由他（nayuta，印度計數單位，一那由他等於一千萬俱胝）百千種美妙的七寶雜色蓮花，光明輝煌，盛開廣大，猶如車輪。寶林（Treasure Forest）周匝分佈，劫樹（kalpa tree，能結出各種珍寶的樹）行列其間，有種種寶華、種種鈴網、珠頸、瓔珞（necklace）、繒貫（silk streamers）、衣物、迦羅波（kalāpa，一種裝飾品）等微妙莊嚴之物。各種香氣芬芳馥郁，寶臺錯落對峙，光明交相輝映，芬芳燦爛。諸寶樹下各有高廣勝妙的獅子座，具足莊嚴，鋪設天妙之衣，周匝垂覆，是佛菩薩所應坐之處。十方世界所有美妙的麗飾殊勝莊嚴，以及香華寶雨，都全部顯現在這寶宮之中。龍王！寶莊嚴宮的處所和形量，應當知道就是這樣！』
這時，佛告訴海勝持深遊戲智神通菩薩（Ocean Victory Holder Deep Play Wisdom Supernormal Knowledge Bodhisattva）等菩薩眾說：『諸位正士！都應該與我一同升入寶宮，我坐在寶宮中，應當使海勝持深遊戲智神通菩薩摩訶薩（Ocean Victory Holder Deep Play Wisdom Supernormal Knowledge Great Being Bodhisattva）的願望得到滿足。』
於是世尊從座位上起身，經過無數菩薩摩訶薩眾的供養恭敬，前後圍繞，海勝持深遊戲智神通菩薩侍立在右側，彌勒菩薩（Maitreya Bodhisattva）侍立在左側，從容安詳地乘空前往。佛與諸菩薩眾升到寶宮正中東面，坐在高廣無量由旬（yojana，印度長度單位）的獅子座上。佛升上獅子座時，寶莊嚴宮發生六種震動，俱胝那由他百千種青黃赤白、銀紫頗梨（sphatika，水晶）等種種異色的大光明網從宮中流出。諸天童子敲擊吹奏歌唱，演奏各種音樂，降下大天華，焚燒天妙香，馨香馥郁，繽紛散漫地飄落。
佛告訴諸菩薩：『你們都應該各自坐在已經施設好的蓮花座上。』當時，諸菩薩接受佛的教誨，各自就座。
【English Translation】 English version: The sound was victorious, wonderful, clear, and delightful, pleasing the mind and ears, spreading throughout the world, making all beings feel comfortable and happy.
'Nāga King! The Treasure Adorned Palace is located above the Accumulated Wind, with thousands of koṭis of seven-jeweled ponds, the bottom of which is covered with golden sand, clear and bright, filled with water possessing the eight qualities. Countless koṭis of nayutas, hundreds of thousands of wonderful seven-jeweled, multi-colored lotuses, with brilliant light, blooming widely like chariot wheels. Treasure Forests are distributed all around, with kalpa trees lined up in between, with various jeweled flowers, various bell nets, pearl necklaces, silk streamers, garments, kalāpas, and other subtle and adorned objects. Various fragrances are fragrant and rich, treasure platforms are staggered and opposed, light reflects each other, fragrant and brilliant. Under each treasure tree is a high, wide, victorious, and wonderful lion throne, fully adorned, covered with heavenly wonderful clothes all around, which is where Buddhas and Bodhisattvas should sit. All the wonderful, beautiful, and supremely adorned objects in the ten directions, as well as fragrant flowers and jeweled rain, all appear in this treasure palace. Nāga King! The location and shape of the Treasure Adorned Palace should be known to be like this!'
At that time, the Buddha told the Ocean Victory Holder Deep Play Wisdom Supernormal Knowledge Bodhisattva and other Bodhisattvas, 'All you righteous ones! You should all ascend to the treasure palace with me. When I sit in the treasure palace, I should fulfill the wishes of the Ocean Victory Holder Deep Play Wisdom Supernormal Knowledge Great Being Bodhisattva.'
Then the World Honored One rose from his seat, passing through the offerings and reverence of countless Bodhisattva Mahāsattvas, surrounded before and after, with the Ocean Victory Holder Deep Play Wisdom Supernormal Knowledge Bodhisattva attending on the right, and Maitreya Bodhisattva attending on the left, leisurely and peacefully traveling through the air. The Buddha and the Bodhisattvas ascended to the center east side of the treasure palace, sitting on a lion throne that was immeasurably high and wide in yojanas. When the Buddha ascended to the lion throne, the Treasure Adorned Palace shook in six ways, and koṭis of nayutas, hundreds of thousands of great light nets of various colors such as blue, yellow, red, white, silver, purple, and sphatika flowed out from the palace. Heavenly children struck, blew, sang, and made various kinds of music, raining down great heavenly flowers, burning heavenly wonderful incense, fragrant and rich, scattered and falling in a colorful manner.
The Buddha told the Bodhisattvas, 'You should each sit on the lotus seats that have been arranged.' At that time, the Bodhisattvas received the Buddha's teaching and took their seats.
眾皆坐已，海勝持深遊戲智神通菩薩，首于佛前與菩薩眾俱作是念：「我等今當供養如來、應、正等覺，請問佛地。」
爾時海勝持深遊戲智神通菩薩摩訶薩即從坐起，如心而作最上勝妙、過人境量無量無邊，種種華鬘燒涂末香、衣幢幡傘擊吹歌唱、眾音和發梵頌唄讚，與菩薩眾恭敬尊重，奇特至誠供養于佛及菩薩已；復更重修無上供養以供養佛，寶頸珠瓔龍貞栴檀，七寶華蕊不空寶藏，清凈光明大摩尼寶，持散如來，並用敷布頂禮雙足，右繞世尊數百千匝，合掌向佛，以偈頌曰：
「開敷殊勝眾妙相， 無等圓滿莊嚴身； 頂髻淨髮紺右旋， 猶如孔雀黑蜂光。 額廣平正潤明顯， 毫端皎白開俱茂； 雙眉曲半如初月， 鼻相端嚴無與比。 目若新開青蓮葉， 耳垂柔澤芭蕉莖； 勝齒光鮮白齊密， 皎如俱茂華初發。 舌相廣薄赤銅暉， 第一味中得勝味； 面如滿月光照朗， 丹唇色類頻婆果。 頰頷豐滿洪盛顯， 妙臂垂長如娑羅； 鵝王網鞔修妙指， 勝甲光色如赤銅。 掌中安相妙輪文， 俱胝積生廣施德； 牟尼前分若師子， 妙好勝相莊嚴頸。 金剛相腰遮波腹， 下密秘相隱不現； 髀脛順直如象鼻， 鵝網妙指勝麗踝
【現代漢語翻譯】 現代漢語譯本 眾人都坐定之後，海勝持深遊戲智神通菩薩（Hai Sheng Chi Shen You Xi Zhi Shen Tong Pusa），首先在佛前與眾菩薩一起心想：『我們現在應當供養如來（Rulai）、應供（Ying Gong）、正等覺（Zheng Deng Jue），請問佛地。』 當時，海勝持深遊戲智神通菩薩摩訶薩（Hai Sheng Chi Shen You Xi Zhi Shen Tong Pusa Mohesa）即從座位上站起，如意地化作最上殊勝美妙、超越常人境界的無量無邊的種種華鬘、燒香、涂香、末香、衣物、幢幡、傘蓋，以及敲擊吹奏歌唱的各種聲音，和諧地發出梵音讚頌，與眾菩薩一起恭敬尊重，以奇特至誠之心供養佛及諸菩薩；又再次重修無上供養來供養佛，用寶頸珠瓔、龍腦旃檀（Long Nao Zhan Tan）、七寶華蕊、不空寶藏（Bu Kong Bao Zang）、清凈光明大摩尼寶（Qing Jing Guang Ming Da Mo Ni Bao），持著散向如來，並用來敷布，頂禮佛的雙足，右繞世尊數百千匝，合掌向佛，以偈頌說道： 『開敷殊勝眾妙相，無等圓滿莊嚴身； 頂髻淨髮紺右旋，猶如孔雀黑蜂光。 額廣平正潤明顯，毫端皎白開俱茂； 雙眉曲半如初月，鼻相端嚴無與比。 目若新開青蓮葉，耳垂柔澤芭蕉莖； 勝齒光鮮白齊密，皎如俱茂華初發。 舌相廣薄赤銅暉，第一味中得勝味； 面如滿月光照朗，丹唇色類頻婆果。 頰頷豐滿洪盛顯，妙臂垂長如娑羅； 鵝王網鞔修妙指，勝甲光色如赤銅。 掌中安相妙輪文，俱胝積生廣施德； 牟尼前分若師子，妙好勝相莊嚴頸。 金剛相腰遮波腹，下密秘相隱不現； 髀脛順直如象鼻，鵝網妙指勝麗踝』
【English Translation】 English version After everyone was seated, Hai Sheng Chi Shen You Xi Zhi Shen Tong Pusa (Ocean Victory Holding Profound Playful Wisdom and Supernatural Power Bodhisattva), first before the Buddha and together with the assembly of Bodhisattvas, thought: 'We should now make offerings to the Tathagata (Rulai), Arhat (Ying Gong), Samyak-sambuddha (Zheng Deng Jue), and inquire about the Buddha-land.' At that time, Hai Sheng Chi Shen You Xi Zhi Shen Tong Pusa Mohesa (Ocean Victory Holding Profound Playful Wisdom and Supernatural Power Bodhisattva Mahasattva) immediately arose from his seat, and according to his mind, created the most supreme and wonderful, surpassing ordinary realms, immeasurable and boundless varieties of flower garlands, burning incense, scented paste, powdered incense, clothing, banners, canopies, and the sounds of striking, blowing, singing, and various harmonious sounds, emitting Brahma hymns and praises. Together with the assembly of Bodhisattvas, he respectfully and sincerely made offerings to the Buddha and the Bodhisattvas. Again, he further performed the unsurpassed offering to offer to the Buddha, using jeweled necklaces, dragon brain sandalwood (Long Nao Zhan Tan), seven-jeweled flower stamens, the inexhaustible treasure (Bu Kong Bao Zang), pure and radiant great Mani jewels (Qing Jing Guang Ming Da Mo Ni Bao), holding and scattering them upon the Tathagata, and using them to spread out, prostrating at the Buddha's two feet, circumambulating the World-Honored One hundreds of thousands of times, joining his palms towards the Buddha, and said in verse: 'Opening and displaying the supreme and wonderful marks, a body adorned with unparalleled perfection; The pure hair of the crown of the head is dark blue and spirals to the right, like the black bee-light of a peacock. The forehead is broad, flat, upright, moist, and clear, the tip of the hair between the eyebrows is bright white and opens luxuriantly; The eyebrows are curved like a crescent moon, the nose is dignified and incomparable. The eyes are like newly opened blue lotus leaves, the earlobes are soft and smooth like banana stalks; The superior teeth are bright, fresh, white, even, and close, shining like the first bloom of the Kasha flowers. The tongue is broad, thin, and has the hue of red copper, obtaining the supreme taste among all tastes; The face is like a full moon, shining brightly, the red lips are the color of the bimba fruit. The cheeks and chin are full, abundant, and prominent, the wonderful arms hang long like the sala tree; The fingers are beautifully shaped with membranes like a swan king, the superior nails have the light and color of red copper. In the palm is the auspicious mark of the wonderful wheel pattern, accumulating the virtue of extensive giving for countless lifetimes; The front part of the Muni is like a lion, the wonderful and excellent marks adorn the neck. The waist is like Vajra, concealing the belly, the lower secret mark is hidden and not visible; The thighs and shanks are straight like an elephant's trunk, the webbed and wonderful fingers, and the beautiful ankles.'
。 足下平正輪莊嚴， 聖尊遊行師子步； 具眾勝相逮正覺， 我今頂禮德相尊。」
爾時，海勝持深遊戲智神通菩薩摩訶薩偈頌佛已，白佛言：「世尊！欲有所問，惟愿如來、應、正等覺垂愍聽許。」
佛言：「正士！恣汝所問，當如汝問，為汝解說，令汝開曉。」
海勝持深遊戲智神通菩薩蒙佛聽許，便白佛言：「世尊！如來地有幾，一切菩薩所不能行，非諸聲聞、獨覺境界？」
佛贊海勝持深遊戲智神通菩薩言：「善哉，善哉！正士！今問如來此義，普與一切菩薩，發大光明開佛實智、作大利益作大安樂。諦聽諦聽，善思念之！當爲汝說。
「正士！如來地有十。一切菩薩摩訶薩尚不能行，況諸聲聞、獨覺！如來十地者，第一名、最勝甚深難識毗富羅光明智作地。第二名、無垢身威莊嚴不思議光明作地。第三名、作妙光明月幢寶幟海藏地。第四名、凈妙金光功德神通智作地。第五名、光明味場威藏照作地。第六名、空中勝凈無垢持炬開敷作地。第七名、勝廣法界藏光明起地。第八名、最勝妙凈佛智藏光明遍照清凈諸障智通地。第九名、無邊莊嚴俱胝愿毗盧遮那光作地。第十名、智海陪盧遮那地。正士！是名不可言說如來智十地。
「如來初地，微細習氣皆悉正
【現代漢語翻譯】 現代漢語譯本：
『您的足底平坦方正，輪相莊嚴，聖尊啊，您行走如雄獅一般； 具備種種殊勝之相，證得正覺，我今日頂禮您這位具足功德之相的尊者。』 當時，海勝持深遊戲智神通菩薩摩訶薩以偈頌讚佛完畢，稟告佛說：『世尊！我有些問題想要請教，希望如來、應供、正等覺能夠慈悲允許。』 佛說：『善男子！隨你發問，我會按照你所問的，為你解說，讓你開悟明白。』 海勝持深遊戲智神通菩薩得到佛的允許，便稟告佛說：『世尊！如來地有幾種，是一切菩薩都無法行至，也不是所有聲聞、獨覺所能達到的境界？』 佛讚歎海勝持深遊戲智神通菩薩說：『好啊，好啊！善男子！你今日詢問如來這個義理，普遍給予一切菩薩，發起大光明，開啟佛的真實智慧，作大利益，作大安樂。仔細聽，仔細聽，好好思考！我將為你解說。 『善男子！如來地有十種。一切菩薩摩訶薩尚且不能行至，更何況是那些聲聞、獨覺！如來十地是：第一名為最勝甚深難識毗富羅光明智作地。第二名為無垢身威莊嚴不思議光明作地。第三名為作妙光明月幢寶幟海藏地。第四名為凈妙金光功德神通智作地。第五名為光明味場威藏照作地。第六名為空中勝凈無垢持炬開敷作地。第七名為勝廣法界藏光明起地。第八名為最勝妙凈佛智藏光明遍照清凈諸障智通地。第九名為無邊莊嚴俱胝愿毗盧遮那（Vairocana）光作地。第十名為智海毗盧遮那（Vairocana）地。善男子！這便是不可言說的如來智十地。 『如來初地，微細的習氣都完全被糾正。』
【English Translation】 English version:
'Your feet are flat and even, adorned with wheel marks, O Holy One, you walk like a lion; Possessing all kinds of excellent marks, attaining perfect enlightenment, I bow down today to you, the venerable one with virtuous marks.' At that time, the Bodhisattva-Mahasattva, Ocean Victory Possessing Profound Playful Wisdom and Supernatural Power, having praised the Buddha in verse, said to the Buddha: 'World Honored One! I have some questions I wish to ask, may the Tathagata, Arhat, Samyak-sambuddha, be compassionate and grant me permission.' The Buddha said: 'Good man! Ask whatever you wish, I will explain it to you as you ask, so that you may be enlightened and understand.' The Bodhisattva Ocean Victory Possessing Profound Playful Wisdom and Supernatural Power, having received the Buddha's permission, then said to the Buddha: 'World Honored One! How many Tathagata-grounds are there, which all Bodhisattvas cannot traverse, and which are not the realm of all Shravakas and Pratyekabuddhas?' The Buddha praised the Bodhisattva Ocean Victory Possessing Profound Playful Wisdom and Supernatural Power, saying: 'Excellent, excellent! Good man! Today you ask the Tathagata about this meaning, universally giving to all Bodhisattvas, generating great light, opening the Buddha's true wisdom, creating great benefit, creating great joy. Listen carefully, listen carefully, contemplate well! I will explain it to you. 'Good man! There are ten Tathagata-grounds. All Bodhisattva-Mahasattvas cannot traverse them, let alone those Shravakas and Pratyekabuddhas! The ten Tathagata-grounds are: the first is named the Most Excellent, Profound, Difficult to Know, Abundant Light Wisdom Ground. The second is named the Immaculate Body Majestic Adornment Inconceivable Light Ground. The third is named the Creating Wonderful Light Moon Banner Jewel Standard Ocean Treasury Ground. The fourth is named the Pure Wonderful Golden Light Merit Supernatural Power Wisdom Ground. The fifth is named the Light Flavor Field Majestic Treasury Illumination Ground. The sixth is named the Empty Space Supreme Pure Immaculate Torch Opening Ground. The seventh is named the Supreme Vast Dharma Realm Treasury Light Arising Ground. The eighth is named the Most Excellent Wonderful Pure Buddha Wisdom Treasury Light Universally Illuminating Purifying All Obstacles Wisdom Penetration Ground. The ninth is named the Boundless Adornment Kotis of Vows Vairocana (Vairocana) Light Ground. The tenth is named the Wisdom Ocean Vairocana (Vairocana) Ground. Good man! These are the inexpressible ten grounds of Tathagata wisdom. 'In the first Tathagata-ground, subtle habitual tendencies are all completely corrected.'
斷，於一切法自在無礙。如來二地，轉正法輪顯甚深法。如來三地，施設聲聞教戒安立三乘。如來四地，說八萬四千法聚降伏四魔。如來五地，摧諸異論及其邪法，調伏一切行惡道者。如來六地，安立無邊眾生於六神通及六大通，所謂示現無邊佛土，以佛功德莊嚴清凈；示現無邊菩薩侍奉圍繞；示現佛土廣博無邊；示現於無邊佛土顯現自身；示現滅度乃至現法隱沒；示現無邊神力神通變化。如來七地，七菩提分以無自性無所著故，為諸菩薩如實開顯。如來八地，以四記法授一切菩薩阿耨多羅三藐三菩提記。如來九地，以善方便示諸菩薩。如來十地，以一切法無性教諸菩薩，開大般涅槃聲，說一切法究竟般涅槃。」
說此如來十地名時，從娑訶佛土乃至十方不可說諸佛國土，皆現十八大相，所謂：動、大動、普動，搖、大搖、普搖，轉、大轉、普轉，聲、大聲、普聲，吼、大吼、普吼，擊聲、大擊聲、普擊聲。一切佛土東涌西沒，西涌東沒，南涌北沒，北涌南沒，中涌邊沒，邊涌中沒。諸佛國土皆現十二相轉，而諸眾生無有怖害咸悉安隱，一切佛土放大光明；一切極闇幽冥乃至世界中間皆大明照；一切世界，若成若壞、有佛無佛，皆現此土。天諸妙華，普雨十方不可言說無邊佛土，所謂：曼陀羅華、摩訶曼陀羅華
【現代漢語翻譯】 現代漢語譯本：斷除一切障礙，於一切法獲得自在無礙。如來二地，轉動正法輪，顯現甚深之法。如來三地，施設聲聞（Śrāvaka，聽聞佛陀教法的弟子）的教戒，安立三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）。如來四地，宣說八萬四千法門，降伏四魔（煩惱魔、五蘊魔、死魔、天魔）。如來五地，摧毀各種異端邪說及其邪法，調伏一切行惡道者。如來六地，安立無邊眾生於六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）及六大通，即示現無邊佛土，以佛陀的功德莊嚴清凈；示現無邊菩薩侍奉圍繞；示現佛土廣博無邊；示現於無邊佛土顯現自身；示現滅度乃至現法隱沒；示現無邊神力神通變化。如來七地，以七菩提分（擇法覺支、精進覺支、喜覺支、輕安覺支、舍覺支、定覺支、念覺支），因其無自性且無所執著，為諸菩薩如實開顯。如來八地，以四記法（對菩薩未來成佛的四種預記方式）授一切菩薩阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）記。如來九地，以善巧方便引導諸菩薩。如來十地，以一切法無自性的道理教導諸菩薩，開示大般涅槃（Mahāparinirvāṇa，大滅度）之聲，宣說一切法究竟般涅槃。
宣說如來十地名號時，從娑婆（Sahā，意為『堪忍』，指我們所居住的這個世界）佛土乃至十方不可說諸佛國土，都顯現十八種大震動相，即：動、大動、普動，搖、大搖、普搖，轉、大轉、普轉，聲、大聲、普聲，吼、大吼、普吼，擊聲、大擊聲、普擊聲。一切佛土東涌西沒，西涌東沒，南涌北沒，北涌南沒，中涌邊沒，邊涌中沒。諸佛國土都顯現十二種相的轉變，而諸眾生沒有怖畏和傷害，都安穩平靜，一切佛土放出大光明；一切極暗幽冥乃至世界中間都大放光明；一切世界，無論是成、是壞、是有佛、是無佛，都顯現如此景象。天界的各種美妙花朵，普降十方不可言說無邊佛土，即：曼陀羅華（Mandārava，天界之花）、摩訶曼陀羅華（Mahāmandārava，大曼陀羅華）。
【English Translation】 English version: Cutting off all obstructions, attaining freedom and unobstructedness in all dharmas. In the second stage of the Tathāgata (如來，Tathāgata), the Dharma wheel is turned, revealing profound teachings. In the third stage of the Tathāgata, the teachings and precepts for the Śrāvakas (聲聞，Śrāvaka, disciples who hear the Buddha's teachings) are established, and the Three Vehicles (三乘，Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are established. In the fourth stage of the Tathāgata, eighty-four thousand Dharma teachings are expounded to subdue the Four Māras (四魔，the four demons: Kleśa-māra, Skandha-māra, Mṛtyu-māra, and Devaputra-māra). In the fifth stage of the Tathāgata, various heretical views and their evil practices are destroyed, and all those who engage in evil paths are tamed. In the sixth stage of the Tathāgata, countless beings are established in the Six Supernormal Powers (六神通，Ṣaṭ Abhijñā: Divyacakṣus, Divyaśrotra, Para-citta-jñāna, Pūrva-nivāsānusmṛti-jñāna, Ṛddhi-vidhi-jñāna, Āsrava-kṣaya-jñāna) and the Six Great Penetrations, namely, the manifestation of boundless Buddha-lands, adorned and purified by the merits of the Buddha; the manifestation of boundless Bodhisattvas attending and surrounding; the manifestation of vast and boundless Buddha-lands; the manifestation of oneself in boundless Buddha-lands; the manifestation of extinction and even the disappearance of the present Dharma; and the manifestation of boundless divine powers and supernormal transformations. In the seventh stage of the Tathāgata, the Seven Factors of Enlightenment (七菩提分，Sapta Bodhyaṅga: Dharma-vicaya, Vīrya, Prīti, Praśrabdhi, Upekṣā, Samādhi, Smṛti) are truly revealed to the Bodhisattvas because they are without self-nature and without attachment. In the eighth stage of the Tathāgata, all Bodhisattvas are given predictions of Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提，Unsurpassed Perfect Enlightenment) using the Four Predictions. In the ninth stage of the Tathāgata, the Bodhisattvas are guided with skillful means. In the tenth stage of the Tathāgata, the Bodhisattvas are taught that all dharmas are without self-nature, and the sound of Mahāparinirvāṇa (大般涅槃，Great Extinction) is proclaimed, declaring that all dharmas ultimately attain Parinirvāṇa.
When the names of the Ten Stages of the Tathāgata are spoken, from the Sahā (娑婆，enduring) world to the inexpressible Buddha-lands in the ten directions, eighteen great signs appear, namely: moving, great moving, universal moving; shaking, great shaking, universal shaking; turning, great turning, universal turning; sounding, great sounding, universal sounding; roaring, great roaring, universal roaring; striking, great striking, universal striking. All Buddha-lands rise in the east and sink in the west, rise in the west and sink in the east, rise in the south and sink in the north, rise in the north and sink in the south, rise in the center and sink on the periphery, rise on the periphery and sink in the center. All Buddha-lands manifest twelve kinds of transformations, yet all beings are without fear or harm, and all are peaceful and secure. All Buddha-lands emit great light; all extreme darkness and obscurity, even in the intermediate regions of the world, are greatly illuminated; all worlds, whether in formation or destruction, whether with or without a Buddha, manifest this scene. Various wonderful flowers from the heavens rain down upon the inexpressible and boundless Buddha-lands in the ten directions, namely: Mandārava (曼陀羅華，heavenly flower), Mahāmandārava (摩訶曼陀羅華，great Mandārava).
、曼殊沙華、摩訶曼殊沙華、光華、大光華、月華、大月華。乃至一切佛土、眾音樂器不作自鳴，皆悉大現未曾有法。一切佛土佛之親侍，皆從坐起各問己佛，此大奇特未曾有法，諸佛各各如問廣說。
爾時，海勝持深遊戲智神通菩薩等坐寶莊嚴宮，菩薩眾會咸悉嘆異：「諸佛所行如來深境，最上難知微妙難見，一切菩薩所不能行，況諸聲聞、獨覺。何以故？此不可思議如來十地，我輩昔未曾聞，今應同請如來、阿羅訶、三藐三佛陀廣說斯義。」
時，諸菩薩各從坐起，曲躬合掌，以偈請曰：
「無等世勝尊！ 說諸佛地號； 昔所未曾聞， 無上無倫比。 踴躍一心請， 希廣演地義； 如饑思妙膳， 渴者思美飲。 愿佛普垂愍， 具說如來地。」
諸菩薩眾偈請佛已，右繞三匝頂禮雙足，各各退坐蓮華之座。
爾時，世尊師子顰伸周顧十方，告海勝持深遊戲智神通菩薩摩訶薩言：「正士！如來地義最上深妙，難識、難入、難悟，非言語境，出過一切音聲辯說。所以者何？聲聞、獨覺之地尚不可說，況菩薩地、如來地而得言說？」
海勝持深遊戲智神通菩薩白佛言：「世尊！聲聞地有幾？」
佛言：「聲聞地有十。謂：住三歸行地、隨信行地、隨法行
【現代漢語翻譯】 現代漢語譯本 那時，天空中出現了各種各樣的花，比如曼殊沙華（Mandala flower，天界之花），摩訶曼殊沙華（Maha Mandala flower，大曼陀羅花），光華（Guanghua，光彩的花），大光華（Da Guanghua，大光彩的花），月華（Yuehua，月亮般的花），大月華（Da Yuehua，大月亮般的花）。乃至一切佛土、各種音樂器物無需彈奏自然發出聲音，都顯現出前所未有的景象。一切佛土中侍奉佛陀的近侍，都從座位上起身，各自詢問自己的佛陀，這種奇特前所未有的景像是怎麼回事，諸佛各自根據提問詳細解說。
這時，海勝持深遊戲智神通菩薩（Hai Sheng Chi Shen You Xi Zhi Shentong Pusa，具有深妙智慧神通的海勝持菩薩）等坐在寶物莊嚴的宮殿中，菩薩眾會都驚歎奇異：『諸佛所行的境界是如來甚深的境界，最上乘難以知曉，微妙難以見到，一切菩薩都難以達到，更何況是聲聞、獨覺。為什麼呢？這不可思議的如來十地，我們過去從未聽聞，現在應該一同請求如來、阿羅訶（Arahan，應供）、三藐三佛陀（Sammāsambuddha，正等覺者）廣泛解說其中的含義。』
當時，諸位菩薩各自從座位上起身，彎腰合掌，用偈頌請求道：
『無與倫比的世勝尊！請您宣說諸佛的果地名號； 過去從未聽聞，無上且無與倫比。 踴躍一心來祈請，希望您廣泛演說果地的含義； 如同飢餓的人思念美味佳餚，口渴的人思念甘甜飲品。 愿佛陀普遍垂憐，詳細解說如來的果地。』
諸位菩薩用偈頌祈請佛陀后，向右繞佛三圈，頂禮佛的雙足，各自退回蓮花座上。
這時，世尊如雄獅般威嚴地環顧十方，告訴海勝持深遊戲智神通菩薩摩訶薩（Hai Sheng Chi Shen You Xi Zhi Shentong Pusa Mohesa，具有深妙智慧神通的海勝持大菩薩）說：『正士！如來果地的含義最上乘、深奧微妙，難以認識、難以進入、難以領悟，不是言語所能表達的境界，超越一切音聲辯說。為什麼呢？聲聞、獨覺的果地尚且難以言說，更何況菩薩果地、如來果地能夠用言語表達呢？』
海勝持深遊戲智神通菩薩（Hai Sheng Chi Shen You Xi Zhi Shentong Pusa，具有深妙智慧神通的海勝持菩薩）問佛陀說：『世尊！聲聞地有幾種？』
佛陀說：『聲聞地有十種。分別是：安住於三歸依行地、隨信行地、隨法行
【English Translation】 English version At that time, various kinds of flowers appeared in the sky, such as the Mandalas (Mandala flower, celestial flower), Maha Mandalas (Maha Mandala flower, great Mandala flower), Guanghua (Guanghua, radiant flower), Da Guanghua (Da Guanghua, great radiant flower), Yuehua (Yuehua, moon-like flower), and Da Yuehua (Da Yuehua, great moon-like flower). Furthermore, in all Buddha lands, musical instruments played without being touched, all manifesting unprecedented phenomena. All attendants of the Buddhas in all Buddha lands rose from their seats and asked their respective Buddhas about these extraordinary and unprecedented occurrences, and the Buddhas each explained in detail according to the questions.
Then, Bodhisattvas such as Hai Sheng Chi Shen You Xi Zhi Shentong Pusa (Hai Sheng Chi Shen You Xi Zhi Shentong Bodhisattva, the Bodhisattva Hai Sheng Chi possessing profound wisdom and miraculous powers) were seated in palaces adorned with treasures, and the assembly of Bodhisattvas all marveled, saying: 'The realm traversed by the Buddhas is the profound realm of the Tathagata, supremely difficult to know, subtle and difficult to see, unattainable by all Bodhisattvas, let alone Sravakas and Pratyekabuddhas. Why is that? These inconceivable Ten Grounds of the Tathagata, we have never heard of before. Now, we should together request the Tathagata, Arahan (Arahan, worthy of offerings), Sammāsambuddha (Sammāsambuddha, Fully Enlightened One) to extensively explain their meaning.'
At that time, the Bodhisattvas each rose from their seats, bowed, and joined their palms, requesting with verses:
'Unsurpassed and world-victorious Honored One! Please explain the names of the Buddha Grounds; Never heard of before, supreme and incomparable. We eagerly and wholeheartedly request, hoping you will extensively expound the meaning of the Grounds; Like the hungry longing for delicious food, the thirsty longing for sweet drinks. May the Buddha universally have compassion, fully explain the Tathagata's Grounds.'
After the Bodhisattvas requested the Buddha with verses, they circumambulated the Buddha three times to the right, prostrated at the Buddha's feet, and each returned to their lotus seats.
At that time, the World Honored One, with a lion-like majesty, looked around in all ten directions and said to Hai Sheng Chi Shen You Xi Zhi Shentong Pusa Mohesa (Hai Sheng Chi Shen You Xi Zhi Shentong Great Bodhisattva, the Great Bodhisattva Hai Sheng Chi possessing profound wisdom and miraculous powers): 'Noble One! The meaning of the Tathagata's Grounds is supremely profound and subtle, difficult to recognize, difficult to enter, difficult to comprehend, beyond the realm of language, surpassing all verbal explanations. Why is that? Even the grounds of Sravakas and Pratyekabuddhas are difficult to explain, let alone the Bodhisattva Grounds and the Tathagata Grounds, which can be expressed in words?'
Hai Sheng Chi Shen You Xi Zhi Shentong Pusa (Hai Sheng Chi Shen You Xi Zhi Shentong Bodhisattva, the Bodhisattva Hai Sheng Chi possessing profound wisdom and miraculous powers) asked the Buddha: 'World Honored One! How many Sravaka Grounds are there?'
The Buddha said: 'There are ten Sravaka Grounds. They are: the Ground of Abiding in the Three Refuges, the Ground of Following Faith, and the Ground of Following Dharma.'
地、善凡夫地、學戒地、第八人地、須陀洹地、斯陀含地、阿那含地、阿羅漢地。」
「世尊！獨覺地有幾？」
佛言：「獨覺地有十。謂：眾善資地、自覺深緣起地、覺四聖諦地、勝深利智地、八聖支道地、知法界虛空界眾生界地、證滅地、六通性地、入微妙地、習氣薄地。」
「世尊！菩薩地有幾？」
佛言：「菩薩地有十。謂：歡喜地、無垢地、明地、焰地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地。」
「世尊！一切自地從何而生？」
佛言：「正士！從如來地生諸自地。」
「世尊！諸解脫云何差別？」
佛言：「河水、大海水云何差別？」
「世尊！河水、海水大小為差。」
佛言：「如是如是。正士！聲聞、獨覺解脫猶如河水，如來解脫如大海水。」
「世尊！大河、小河一切眾流，豈不皆入海耶？」
佛言：「如是如是，如汝所言。若聲聞法、若獨覺法、若菩薩法、若佛法，一切同入智海陪盧遮那藏。」
「世尊！請現住如來初地，如來自境非一切菩薩所知，況諸聲聞、獨覺？」
爾時，世尊現自佛土，名無邊阿僧祇功德寶蓋不可思議莊嚴。其土廣博，俱胝那由他恒河沙三千大千世界微塵等佛
【現代漢語翻譯】 現代漢語譯本 『地、善凡夫地、學戒地、第八人地、須陀洹地（Sotapanna，入流果）、斯陀含地（Sakadagami，一來果）、阿那含地（Anagami，不來果）、阿羅漢地（Arahat，無學果）。』
『世尊！獨覺地有幾？』
佛言：『獨覺地有十。謂：眾善資地、自覺深緣起地、覺四聖諦地、勝深利智地、八聖支道地、知法界虛空界眾生界地、證滅地、六通性地、入微妙地、習氣薄地。』
『世尊！菩薩地有幾？』
佛言：『菩薩地有十。謂：歡喜地、無垢地、明地、焰地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地。』
『世尊！一切自地從何而生？』
佛言：『正士！從如來地生諸自地。』
『世尊！諸解脫云何差別？』
佛言：『河水、大海水云何差別？』
『世尊！河水、海水大小為差。』
佛言：『如是如是。正士！聲聞、獨覺解脫猶如河水，如來解脫如大海水。』
『世尊！大河、小河一切眾流，豈不皆入海耶？』
佛言：『如是如是，如汝所言。若聲聞法、若獨覺法、若菩薩法、若佛法，一切同入智海陪盧遮那藏（Vairocana）。』
『世尊！請現住如來初地，如來自境非一切菩薩所知，況諸聲聞、獨覺？』
爾時，世尊現自佛土，名無邊阿僧祇功德寶蓋不可思議莊嚴。其土廣博，俱胝那由他恒河沙三千大千世界微塵等佛
【English Translation】 English version 'The ground, the ground of virtuous ordinary beings, the ground of those learning precepts, the ground of the eighth person, the ground of Sotapanna (入流果, Stream-enterer), the ground of Sakadagami (一來果, Once-returner), the ground of Anagami (不來果, Non-returner), the ground of Arahat (無學果, Arhat).'
'World-Honored One! How many grounds are there for Pratyekabuddhas (獨覺)?'
The Buddha said: 'There are ten grounds for Pratyekabuddhas. They are: the ground of accumulating good merits, the ground of self-awakening to profound dependent origination, the ground of awakening to the Four Noble Truths, the ground of superior profound wisdom, the ground of the Eightfold Noble Path, the ground of knowing the realm of Dharma, the realm of space, and the realm of sentient beings, the ground of realizing cessation, the ground of the six supernormal powers, the ground of entering the subtle, and the ground of diminishing habitual tendencies.'
'World-Honored One! How many grounds are there for Bodhisattvas?'
The Buddha said: 'There are ten grounds for Bodhisattvas. They are: the Joyful Ground, the Stainless Ground, the Luminous Ground, the Flaming Ground, the Extremely Difficult to Conquer Ground, the Manifest Ground, the Far-Reaching Ground, the Immovable Ground, the Ground of Good Wisdom, and the Cloud of Dharma Ground.'
'World-Honored One! From where do all these individual grounds arise?'
The Buddha said: 'Good man! All individual grounds arise from the Tathagata (如來) Ground.'
'World-Honored One! What are the differences among the various liberations?'
The Buddha said: 'What are the differences between river water and ocean water?'
'World-Honored One! The difference between river water and ocean water is in their size.'
The Buddha said: 'So it is, so it is. Good man! The liberation of Sravakas (聲聞) and Pratyekabuddhas is like river water, while the liberation of the Tathagata is like ocean water.'
'World-Honored One! Do not all rivers, large and small, flow into the ocean?'
The Buddha said: 'So it is, so it is, as you say. Whether it is the Dharma of Sravakas, the Dharma of Pratyekabuddhas, the Dharma of Bodhisattvas, or the Dharma of Buddhas, all enter together into the Wisdom Ocean, the treasury of Vairocana (陪盧遮那藏).'
'World-Honored One! Please reveal the initial ground where the Tathagata dwells. The realm of the Tathagata is not known by all Bodhisattvas, let alone Sravakas and Pratyekabuddhas?'
At that time, the World-Honored One revealed his own Buddha-land, named the Immeasurable Asamkhya (阿僧祇) Merit-Treasure Canopy of Inconceivable Adornment. That land was vast and extensive, equal to the dust particles of countless nayutas (那由他) of Ganges River sands of three thousand great thousand worlds of Buddhas.
土，一一皆入無邊阿僧祇功德寶蓋不可思議莊嚴佛土王中。其佛土王，彌樓須彌、摩訶彌樓及諸黑山，眾流河海川阜堆險，土石凡礫，糞污諸蟲泥穢不凈，地獄、畜生、閻魔鬼界，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，及舊佛土莊嚴，咸悉除去，地平如掌琉璃所成。佛土正中紺寶之地，從金剛際起最上勝妙寶華莊嚴無憂菩提樹王，七寶體成挺特煥麗，高無量恒河沙佛土微塵等世界，廣覆亦爾。寶葉、寶華、寶果種種莊嚴，枝幹櫕茂皆妙寶成，摩尼諸珍不空寶蕊光明顯發，珠頸、瓔珞、繒貫、鈴網垂懸蒙覆，流電鬘光、金光、摩尼、帝青、頗梨、日愛、月愛等光。又出沉水、多伽羅、黑沈、多摩羅葉、迦羅、努娑利、龍貞栴檀、牛頭栴檀、種種勝妙悅意之香遍滿佛土，眾樂流聲一切世界普雨眾寶。
菩提樹東有菩提池王，名無垢最上清凈。其池廣大無量恒河沙三千大千世界微塵等世界之量，七寶體成八支水滿，閻浮檀金沙遍佈其底，四隅四階眾寶鈿飾，種種寶榻欄楯備設周匝列布。菩提池中有菩提蓮華王，名妙開敷面，廣大無量恒河沙三千大千世界微塵等世界之量，其蓮華葉無量俱胝那由他百千種種七寶莊嚴，柔潤光澤微妙香潔。蓮華臺上有菩提殿王，名無邊莊嚴，高廣無數恒
【現代漢語翻譯】 現代漢語譯本： 所有塵土，都融入無邊阿僧祇（無數）功德寶蓋所形成的不可思議莊嚴佛土王之中。這些佛土王，包括彌樓山（須彌山），摩訶彌樓山（大須彌山）以及各種黑山，還有眾多的河流、海洋、川流、山丘、險峻之地，以及泥土、石頭、凡礫、糞便污穢，各種蟲類，泥濘污穢不乾淨之物，地獄、畜生、閻魔鬼界，天、龍、夜叉（一種守護神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的樂神）、摩睺羅伽（一種大蟒神）、人和非人，以及舊佛土的莊嚴之物，全部清除乾淨，地面平坦如手掌，由琉璃構成。佛土的正中央是紺青色的寶地，從金剛地際升起最上殊勝美妙的寶華莊嚴的無憂菩提樹王，由七寶構成，挺拔秀麗，高大如同無量恒河沙佛土微塵等世界，覆蓋範圍也一樣廣大。寶葉、寶華、寶果等種種莊嚴之物，枝幹繁茂，都是由美妙的寶物構成，摩尼寶珠等各種珍寶，不空寶蕊，光明顯耀，珠頸、瓔珞、繒帶、鈴網垂懸覆蓋，流電鬘光、金光、摩尼寶珠光、帝青光、頗梨光、日愛光、月愛光等光芒閃耀。又散發出沉水香、多伽羅香、黑沉香、多摩羅葉香、迦羅香、努娑利香、龍貞栴檀香、牛頭栴檀香等種種殊勝美妙令人愉悅的香氣，遍滿整個佛土，各種音樂之聲流淌，一切世界普遍降下各種寶物。 菩提樹的東邊有菩提池王，名為無垢最上清凈。這個池廣大如同無量恒河沙三千大千世界微塵等世界之量，由七寶構成，充滿具有八種功德的水，池底遍佈閻浮檀金沙，四個角落有四個階梯，用各種寶物裝飾，各種寶榻欄楯完備設定，周匝排列。菩提池中有菩提蓮華王，名為妙開敷面，廣大如同無量恒河沙三千大千世界微塵等世界之量，蓮華葉有無量俱胝那由他百千種七寶莊嚴，柔潤光澤，微妙香潔。蓮華臺上有菩提殿王，名為無邊莊嚴，高廣無數恒
【English Translation】 English version: All dust, every single particle, enters into the immeasurable asamkhya (countless) merit treasure canopy, the inconceivable adorned Buddha-land King. These Buddha-land Kings, including Mount Meru (Sumeru), Maha Meru (Great Sumeru), and all the black mountains, along with numerous rivers, oceans, streams, hills, dangerous terrains, as well as soil, stones, ordinary gravel, excrement, filth, various insects, muddy impurities, the realms of hell, animals, Yama (the lord of death), ghosts, the heavens, dragons, yakshas (a type of guardian deity), gandharvas (celestial musicians), asuras (a type of warring deity), garudas (a large bird), kinnaras (celestial musicians), mahoragas (a large serpent deity), humans and non-humans, and the adornments of the old Buddha-lands, are all completely removed, the ground is as flat as the palm of a hand, made of lapis lazuli. In the very center of the Buddha-land is a sapphire-colored precious ground, from the Vajra (diamond) ground rises the most supreme and wonderful precious flower adorned Sorrowless Bodhi Tree King, made of seven treasures, standing tall and radiant, as high as immeasurable Ganges river sands Buddha-land dust mote equivalent worlds, and its coverage is equally vast. Precious leaves, precious flowers, precious fruits, all kinds of adornments, branches and trunks are lush and made of wonderful treasures, mani jewels and various treasures, unfailing treasure stamens, light clearly emanates, pearl necklaces, jeweled ornaments, silken banners, bell nets hang down and cover, flowing electric garland light, golden light, mani jewel light, lapis lazuli light, crystal light, sun-loving light, moon-loving light, and other lights shine. Furthermore, it emits agarwood, tagara, black agarwood, tamala leaf, kara, nusasari, dragon sandalwood, ox-head sandalwood, all kinds of supreme and wonderful pleasing fragrances that pervade the entire Buddha-land, various musical sounds flow, and all worlds universally rain down various treasures. To the east of the Bodhi tree is the Bodhi pool King, named Immaculate Supreme Pure. This pool is as vast as immeasurable Ganges river sands three thousand great thousand world dust mote equivalent worlds, made of seven treasures, filled with water possessing eight qualities, the bottom is covered with Jambu river gold sand, the four corners have four staircases, adorned with various treasures, various precious couches and railings are completely set up, arranged all around. In the Bodhi pool is the Bodhi lotus flower King, named Wonderful Blooming Face, as vast as immeasurable Ganges river sands three thousand great thousand world dust mote equivalent worlds, its lotus leaves are adorned with immeasurable koti nayuta hundreds of thousands of various seven treasures, soft and lustrous, wonderfully fragrant and pure. On the lotus flower platform is the Bodhi palace King, named Boundless Adornment, infinitely high and wide
河沙三千大千世界微塵等世界之量，七寶體成，勝上妙好神通顯盛，過前寶莊嚴宮億俱胝倍。譬如螢火而對日輪，寶莊嚴宮對菩提殿諸光不現，亦復如是！菩提殿王無邊勝妙莊嚴神通光明熾盛，日月息照無有威色，一切帝釋梵天凈居天等光咸隱蔽、嚴好不現。
菩提殿中有大菩提師子座王，名妙光明不空蕊嚴，其座之量高廣正等，如無量那由他恒河沙世界微塵等世界，極妙光色種種七寶周匝莊嚴，迦尸迦、毗陀訶、憍奢耶等微妙天繒覆垂敷布。
釋迦牟尼佛，號無垢光明功德華離染月照陪盧遮那藏幢毗琉璃場莊嚴圓光妙相功德聚神通勝藏日月智光王如來，坐于菩提師子座上，身量大如俱胝百恒河沙佛土微塵等三千大千世界。體分圓滿，三十二相、八十種好，圓光莊嚴妙發勝頂無能見者。微妙顯凈猶如日光入于明鏡，非血肉骨髓迦羅邏身，至妙清凈光色赫奕如閻浮檀金，皎潔明徹如毗琉璃帝青等寶。滅除一切微細習氣，大覺世尊具一切勝、一切智師，於一切法自在無礙，無上度一切解、最上大悲、最上丈夫、丈夫師子，極盡漏流。金剛之身百福莊嚴，具佛十力大功德聚、四無所畏、佛十八不共法，吼正師子吼，壽量無邊無有衰老。于清凈土證三菩提，得自真自光，化生無量菩薩摩訶薩眾供養圍繞。其諸菩薩
【現代漢語翻譯】 現代漢語譯本： 其數量相當於河沙數的三千大千世界微塵數的世界，完全由七寶構成，極其殊勝美妙，神通顯赫興盛，超過之前的寶莊嚴宮億俱胝倍。譬如螢火蟲面對太陽，寶莊嚴宮的光芒在菩提殿的光芒面前無法顯現，也是如此！菩提殿王的無邊殊勝美妙莊嚴，神通光明熾盛，日月的光輝都黯然失色，毫無威嚴。一切帝釋天（Indra，佛教的護法神）、梵天（Brahma，印度教的創造神）和凈居天（Śuddhāvāsa，色界天的最高層）等的光芒都被遮蔽，其莊嚴美好也無法顯現。 菩提殿中有一大菩提師子座王，名為妙光明不空蕊嚴，其座位的高廣正等，如同無量那由他恒河沙世界微塵數的世界，以極其美妙的光色和各種七寶周匝莊嚴，用迦尸迦（Kāśīka，一種絲綢）、毗陀訶（Vidaha，一種布料）、憍奢耶（Kauśeya，一種絲綢）等微妙的天繒覆蓋垂掛鋪設。 釋迦牟尼佛（Śākyamuni Buddha），名號為無垢光明功德華離染月照陪盧遮那藏幢毗琉璃場莊嚴圓光妙相功德聚神通勝藏日月智光王如來，端坐于菩提師子座上，身量之大如同俱胝百恒河沙佛土微塵數的三千大千世界。身體圓滿，具足三十二相、八十種好，圓光莊嚴，美妙的頭髮和殊勝的頂相無人能夠看見。微妙顯現清凈，猶如日光照入明鏡，並非血肉骨髓組成的身體，極其至妙清凈，光色赫奕，如同閻浮檀金（Jambudvīpa gold，一種黃金），皎潔明亮如同毗琉璃（Vaiḍūrya，一種寶石）和帝青（Indranila，一種藍色寶石）等寶物。滅除一切微細的習氣，大覺世尊具足一切殊勝、一切智慧，於一切法自在無礙，無上度脫一切，最上大悲，最上丈夫、丈夫師子，徹底斷盡了煩惱。金剛之身以百福莊嚴，具足佛的十力、大功德聚、四無所畏、佛的十八不共法，發出正師子吼，壽命無邊無有衰老。于清凈土證得三菩提（saṃbodhi，正等覺悟），獲得自真自光，化生無量菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）眾供養圍繞。這些菩薩
【English Translation】 English version: The quantity is equivalent to the number of worlds as numerous as the dust motes in the sands of the Ganges multiplied by three thousand great chiliocosms, entirely composed of the seven treasures, supremely wonderful and auspicious, with manifest and flourishing supernormal powers, exceeding the previous Jeweled Adornment Palace by billions of kotis. Just as a firefly compared to the sun, the light of the Jeweled Adornment Palace is not apparent before the light of the Bodhi Hall, so it is! The boundless, supremely wonderful, adorned, supernormal, and radiant light of the Bodhi Hall King is so intense that the light of the sun and moon is dimmed, lacking any majesty. The light of all the Indras (Indra, a protector deity in Buddhism), Brahmas (Brahma, the creator god in Hinduism), and Śuddhāvāsa (the highest level of the Form Realm) heavens is concealed, and their adornments and auspiciousness are not apparent. Within the Bodhi Hall is a great Bodhi Lion Throne King, named Wondrous Light Unfailing Stamen Adornment, the measure of its seat being equal in height, breadth, and squareness to the number of worlds as numerous as the dust motes in countless nayutas of Ganges River sands. It is adorned all around with supremely wonderful light and colors and various seven treasures, covered and draped with subtle heavenly silks such as Kāśīka (a type of silk), Vidaha (a type of cloth), and Kauśeya (a type of silk). Śākyamuni Buddha, named Immaculate Light Merit Flower Untainted Moon Illumination Vairocana Store Banner Lapis Lazuli Field Adornment Perfect Light Wondrous Marks Merit Accumulation Supernormal Power Victorious Treasury Sun and Moon Wisdom Light King Tathagata, sits upon the Bodhi Lion Throne, his body as large as the dust motes in kotis of hundreds of Ganges River sands Buddha-lands multiplied by three thousand great chiliocosms. His body is complete, possessing the thirty-two major marks and eighty minor characteristics, adorned with perfect light, his wondrous hair and supreme crown unseen by anyone. He is subtly manifest and pure, like sunlight entering a clear mirror, not a body of blood, flesh, bones, and marrow, but supremely subtle and pure, his light and color radiant like Jambudvīpa gold (Jambudvīpa gold, a type of gold), bright and clear like lapis lazuli (Vaiḍūrya, a type of gemstone) and sapphire (Indranila, a type of blue gemstone) and other treasures. He has extinguished all subtle habitual tendencies, the Greatly Awakened World-Honored One possessing all victories, all wisdom, being unobstructed and free in all dharmas, unsurpassed in liberating all, supremely compassionate, the supreme hero, the lion among heroes, having completely exhausted all outflows. His adamantine body is adorned with a hundred blessings, possessing the Buddha's ten powers, great accumulation of merit, four fearlessnesses, and the eighteen unshared qualities of a Buddha, roaring the true lion's roar, his lifespan boundless and without aging. In a pure land, he attained complete enlightenment (saṃbodhi, perfect enlightenment), obtaining self-truth and self-light, transforming and giving rise to countless Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) who surround and attend him. These Bodhisattvas
各各如己色相資用，于寶池中蓮華之臺，寶殿之內，眾寶樹下，師子座上，如佛所應莊嚴而現莊嚴。
此佛世界功德莊嚴勝妙清凈，佛身徒眾勝妙清凈，劫勝清凈，劫名大劫王。其劫限量及莊嚴量皆不可說。佛土限量、如來境界，出過言語無有處所，如是證三菩提，說名住如來地。
爾時，佛告海勝持深遊戲智神通菩薩摩訶薩言：「正士！汝見如來此盛事不？」
海勝持深遊戲智神通菩薩言：「唯然已見。世尊！已見。修伽多！」
佛言：「正士！最勝甚深難識，毗富羅光智作如來初地，佛住此地神通如是。如我今現神通，其決定愿莊嚴功德幟場一蓋音自在威王寶積陪盧遮那藏勝相起頂髻清凈面阿閦無間光如來，亦于歡喜世界如是現大神通，天人敬奉。勝威德蓮華生眾德勝莊嚴摩尼光王如來、無邊光如來、蓮華開敷宿王神通那伽自在王如來、寶積如來，如是等佛及余現在當來諸佛，處於勝妙清凈土者，當知皆悉住于佛地。」
海勝持深遊戲智神通菩薩白佛言：「世尊！現在當來諸佛！於五濁世成正等覺者，豈皆不得如來地耶？」
佛言：「正士！諸佛菩薩方便大悲，見諸眾生深溺三有處，無明闇愛網纏裹，邪見顛倒信根虧缺，墜于無邊眾苦之內，往來六趣，諸眾生界漂淪無始莫
【現代漢語翻譯】 現代漢語譯本：各自都以自身所具有的顏色和形貌來相互資助和使用，在寶池中的蓮花臺上，寶殿之內，各種寶樹之下，獅子座上，如同佛所應有的莊嚴那樣顯現莊嚴。 這個佛世界功德莊嚴殊勝美妙而清凈，佛的身相和眷屬殊勝美妙而清凈，劫數殊勝清凈，劫名為大劫王。這個劫數以及莊嚴的程度都不可說。佛土、如來的境界，超越了言語所能表達的範圍，沒有可以描述的地方，像這樣證得三菩提（Sāṃbodhi，正等覺悟），就稱為安住于如來地（Tathāgatabhūmi，如來的境界）。 這時，佛告訴海勝持深遊戲智神通菩薩摩訶薩（Sāgaramati-gambhirakrīḍābhijñā-vikrīḍita-buddhi-mahāsattva，具有海洋般智慧，深入遊戲神通智慧的大菩薩）說：『正士！你看見如來這盛大的景象了嗎？』 海勝持深遊戲智神通菩薩說：『是的，我已經看見了。世尊！我已經看見了。修伽多（Sugata，善逝）！』 佛說：『正士！最殊勝、最深奧、難以認識的毗富羅光智（Vipulaprabhājñāna，廣大的光明智慧）是如來的初地（Bhūmi，菩薩修行的階段），佛安住於此地的神通就是這樣。就像我現在顯現的神通一樣，其決定愿莊嚴功德幟場一蓋音自在威王寶積陪盧遮那藏勝相起頂髻清凈面阿閦無間光如來（Dṛḍhādhānādhiṣṭhāna-puṇya-dhvaja-chatra-eka-ghoṣa-svatantra-tejorāja-ratnagarbha-vairocana-garbha-śreṣṭha-lakṣaṇa-uṣṇīṣa-viśuddha-mukha-akṣobhya-anantarālokā-tathāgata，具有堅定誓願，功德如旗幟般莊嚴，以一音覆蓋一切，自在威德如王者，寶藏般的毗盧遮那佛，具有殊勝的相好，頂髻光明，清凈面容，阿閦佛般無間斷光明的如來），也在歡喜世界（Pramuditā-loka，菩薩初地）這樣顯現大神通，天人都恭敬奉侍。勝威德蓮華生眾德勝莊嚴摩尼光王如來（Śreṣṭha-tejas-padma-sambhava-sarva-guṇa-śreṣṭha-alaṃkāra-maṇi-prabharāja-tathāgata，具有殊勝威德，蓮花中出生，以一切功德莊嚴，如摩尼寶珠般光明的如來）、無邊光如來（Anantaprabha-tathāgata，具有無邊光明的如來）、蓮華開敷宿王神通那伽自在王如來（Padma-vikiraṇa-nakṣatrarāja-abhijñā-nāgendrasvarāja-tathāgata，蓮花盛開，如星宿之王般神通自在的龍王如來）、寶積如來（Ratnakūṭa-tathāgata，積聚珍寶的如來），像這些佛以及其餘現在和未來諸佛，處於殊勝美妙清凈國土的，應當知道他們都安住于佛地。』 海勝持深遊戲智神通菩薩稟告佛說：『世尊！現在和未來諸佛，在五濁世（Pañcakaṣāya，充滿五種污濁的時代）成就正等覺悟的，難道都不能得到如來地嗎？』 佛說：『正士！諸佛菩薩以方便大悲心，看見各種眾生深深沉溺於三有（Tribhava，欲界、色界、無色界）之中，被無明黑暗和愛慾之網纏繞，邪見顛倒，信根虧缺，墜入無邊眾苦之內，往來於六趣（Ṣaṭgati，地獄、餓鬼、畜生、阿修羅、人、天）之中，在各種眾生界漂泊沉淪，沒有開始……』
【English Translation】 English version: Each using their own colors and appearances to mutually aid and utilize, on the lotus platform in the jeweled pond, within the jeweled palace, beneath the various jeweled trees, upon the lion throne, manifesting adornments as a Buddha should be adorned. This Buddha-world is meritorious, adorned, supremely wonderful, and pure; the Buddha's body and retinue are supremely wonderful and pure; the kalpa (aeon) is supremely pure, and the kalpa is named Great Kalpa King. This kalpa and the extent of its adornments are all unspeakable. The Buddha-land and the realm of the Tathāgata (如來，Thus Come One) transcend the scope of language, with no place to describe them. Thus, attaining complete enlightenment (Sāṃbodhi, 正等覺悟), it is called abiding in the Tathāgatabhūmi (如來地, Buddha-ground). At that time, the Buddha said to the Bodhisattva-Mahāsattva Sāgaramati-gambhirakrīḍābhijñā-vikrīḍita-buddhi (海勝持深遊戲智神通菩薩摩訶薩，Ocean-Intelligence-Deep-Play-Supernatural-Wisdom Bodhisattva-Mahasattva): 'Noble one! Have you seen this magnificent event of the Tathāgata?' The Bodhisattva Sāgaramati-gambhirakrīḍābhijñā-vikrīḍita-buddhi said: 'Yes, I have seen it. World-Honored One! I have seen it. Sugata (修伽多，Well-Gone One)!' The Buddha said: 'Noble one! The most supreme, most profound, and difficult to recognize Vipulaprabhājñāna (毗富羅光智，Vast Light Wisdom) is the first Bhūmi (地，stage) of the Tathāgata. The Buddha abides in this Bhūmi, and such are the supernormal powers. Just as I am now manifesting supernormal powers, so too does the Tathāgata Dṛḍhādhānādhiṣṭhāna-puṇya-dhvaja-chatra-eka-ghoṣa-svatantra-tejorāja-ratnagarbha-vairocana-garbha-śreṣṭha-lakṣaṇa-uṣṇīṣa-viśuddha-mukha-akṣobhya-anantarālokā (決定愿莊嚴功德幟場一蓋音自在威王寶積陪盧遮那藏勝相起頂髻清凈面阿閦無間光如來，Firm-Vow-Adornment-Merit-Banner-One-Sound-Sovereign-Majesty-King-Jewel-Store-Vairocana-Embryo-Excellent-Marks-Uṣṇīṣa-Pure-Face-Akṣobhya-Uninterrupted-Light Tathāgata), with his determined vows, adorned with meritorious banners, with a single sound covering all, with the majesty of a sovereign king, the jewel store of Vairocana, with excellent marks, a pure face with an uṣṇīṣa (頂髻，cranial protuberance), and the uninterrupted light of Akṣobhya, also manifest great supernormal powers in the Pramuditā-loka (歡喜世界，Joyful World), revered and served by gods and humans. The Tathāgata Śreṣṭha-tejas-padma-sambhava-sarva-guṇa-śreṣṭha-alaṃkāra-maṇi-prabharāja (勝威德蓮華生眾德勝莊嚴摩尼光王如來，Excellent-Majesty-Lotus-Born-All-Virtue-Excellent-Adornment-Jewel-Light-King Tathāgata), the Tathāgata Anantaprabha (無邊光如來，Infinite Light Tathāgata), the Tathāgata Padma-vikiraṇa-nakṣatrarāja-abhijñā-nāgendrasvarāja (蓮華開敷宿王神通那伽自在王如來，Lotus-Dispersion-Star-King-Supernatural-Naga-Sovereign-King Tathāgata), the Tathāgata Ratnakūṭa (寶積如來，Jewel Heap Tathāgata), and other Buddhas, present and future, who dwell in supremely wonderful and pure lands, know that they all abide in the Buddha-ground.' The Bodhisattva Sāgaramati-gambhirakrīḍābhijñā-vikrīḍita-buddhi said to the Buddha: 'World-Honored One! Do the Buddhas, present and future, who attain complete enlightenment in the Pañcakaṣāya (五濁世，Five Turbidities) world, not attain the Tathāgata-ground?' The Buddha said: 'Noble one! The Buddhas and Bodhisattvas, with expedient great compassion, see all beings deeply immersed in the Tribhava (三有，Three Realms), entangled in the darkness of ignorance and the net of love, with perverse views and inverted beliefs, deficient in the roots of faith, fallen into boundless suffering, wandering in the Ṣaṭgati (六趣，Six Realms), drifting and sinking in the realms of beings without beginning...'
知其本，不知佛、不知佛法、不知菩薩法，不能如實知出離道。諸佛菩薩愍此眾生，故以化身現生惡土，或示滅遷轉；或現處胎生長，盛年戲樂游宮妓內；或現厭離，出修苦行，詣于道場降伏魔軍，證三菩提，勸請說法轉大法輪，摧外道論制破邪法，趣惡邪者調令歸正；乃至示現短壽大般涅槃，以三昧力碎身支分猶如芥子，建立俱胝那由他百千舍利之藏，無量天龍乃至人非人等奇特至誠尊重供養，或於教中出家受法修行；或植成佛之種出生死海。正士！如是諸佛微妙法性，拔濟無邊阿僧祇流轉生死苦海眾生，以神通方便示生穢土；或菩薩神通方便化身，示現菩薩及菩薩眾。」
海勝持深遊戲智神通菩薩言：「世尊！如來身有幾？」
佛言：「正士！如來身略說有三。謂：滿資用身、化身、自性身。」
「世尊！云何如來滿資用身？」
佛言：「正士！汝今見我者，是如來滿資用身。及余諸佛于清凈土證三佛陀，現證當證，當知皆是如來滿資用身。」
「世尊！云何如來化身？」
佛言：「正士！如力超勇佛、破魔佛、大悲思佛，及余諸佛，現於穢土證三佛陀，已證當證，或示遷逝、示眾法住正法像法，乃至示現一切佛法隱沒滅盡。正士！汝皆勿作實解。何以故？如是諸法，當知
【現代漢語翻譯】 現代漢語譯本：如果只知道根本，卻不瞭解佛（Buddha，覺悟者）、不瞭解佛法（Dharma，宇宙真理）、不瞭解菩薩法（Bodhisattva Dharma，菩薩的修行方法），就不能真正了解脫離輪迴的方法。諸佛菩薩憐憫這些眾生，所以用化身顯現在充滿罪惡的世間，或者示現滅度和轉世；或者示現處在胎中、成長，在壯年時嬉戲遊樂于宮殿和妓女之中；或者示現厭倦世俗，出家修行苦行，前往道場降伏魔軍，證得三菩提（Tri-bodhi，三種覺悟），勸請說法，轉大法輪（Dharma wheel，佛法之輪），摧毀外道的理論，制止和破除邪法，引導走向邪惡的人迴歸正道；乃至示現短暫的壽命和大般涅槃（Mahaparinirvana，完全的涅槃），用三昧（Samadhi，禪定）的力量將身體粉碎成微小的顆粒，如同芥子，建立無數的舍利（Sarira，遺骨）之塔，讓無數的天龍（Naga，龍神）乃至人和非人等以奇特的至誠之心尊重供養，或者在佛的教法中出家受法修行；或者種下成佛的種子，脫離生死輪迴的苦海。正士！像這樣諸佛微妙的法性，救拔無邊阿僧祇（Asankhya，無數）在生死苦海中流轉的眾生，用神通方便示現在污穢的世間；或者菩薩用神通方便化身，示現菩薩以及菩薩大眾。
海勝持深遊戲智神通菩薩問：『世尊！如來（Tathagata，佛的稱號）的身有幾種？』
佛說：『正士！如來的身，簡略地說有三種。即：滿資用身、化身、自性身。』
『世尊！什麼是如來的滿資用身？』
佛說：『正士！你現在見到的我，就是如來的滿資用身。以及其他諸佛在清凈的國土證得三佛陀，現在證得、將要證得，應當知道都是如來的滿資用身。』
『世尊！什麼是如來的化身？』
佛說：『正士！如力超勇佛、破魔佛、大悲思佛，以及其他諸佛，現在在污穢的世間證得三佛陀，已經證得、將要證得，或者示現遷逝、示現眾法住世，正法像法，乃至示現一切佛法隱沒滅盡。正士！你們都不要作真實的理解。為什麼呢？像這樣的諸法，應當知道
【English Translation】 English version: Knowing the root but not knowing the Buddha (Buddha, the awakened one), not knowing the Dharma (Dharma, the universal truth), not knowing the Bodhisattva Dharma (Bodhisattva Dharma, the practice methods of Bodhisattvas), one cannot truly know the path of liberation. The Buddhas and Bodhisattvas, out of compassion for these beings, manifest in impure lands through transformation bodies, sometimes showing passing away and rebirth; sometimes appearing in the womb, growing up, and indulging in pleasures with palace women in their prime; sometimes showing weariness of the world, renouncing the household life, practicing asceticism, going to the Bodhi tree to subdue the armies of Mara, attaining the Threefold Enlightenment (Tri-bodhi), urging the turning of the Dharma wheel (Dharma wheel), destroying the theories of external paths, suppressing and breaking down evil doctrines, guiding those who have gone astray back to the right path; even showing a short lifespan and the Great Nirvana (Mahaparinirvana, complete Nirvana), using the power of Samadhi (Samadhi, meditation) to shatter their bodies into tiny particles like mustard seeds, establishing countless stupas of relics (Sarira), allowing countless Nagas (Naga, dragon gods) and even humans and non-humans to offer extraordinary sincere respect and offerings, or renouncing the household life in the Buddha's teachings, receiving the Dharma and practicing; or planting the seeds of Buddhahood and escaping the sea of birth and death. Noble one! Such are the subtle Dharma natures of the Buddhas, rescuing countless Asankhya (Asankhya, countless) beings who are transmigrating in the sea of suffering of birth and death, using skillful means of supernatural powers to manifest in impure lands; or Bodhisattvas using skillful means of supernatural powers to manifest as Bodhisattvas and Bodhisattva assemblies.
The Bodhisattva Ocean Victory Holding Deep Playful Wisdom Supernatural Power said: 'World Honored One! How many bodies does the Tathagata (Tathagata, title of the Buddha) have?'
The Buddha said: 'Noble one! The body of the Tathagata, briefly speaking, has three. Namely: the Body of Complete Resources, the Transformation Body, and the Self-Nature Body.'
'World Honored One! What is the Body of Complete Resources of the Tathagata?'
The Buddha said: 'Noble one! The one you see me as now is the Body of Complete Resources of the Tathagata. And the other Buddhas who attain the Threefold Enlightenment in pure lands, those who are attaining now, those who will attain, you should know that all are the Body of Complete Resources of the Tathagata.'
'World Honored One! What is the Transformation Body of the Tathagata?'
The Buddha said: 'Noble one! Such as the Buddha of Power Surpassing Valor, the Buddha Who Destroys Mara, the Buddha of Great Compassionate Thought, and the other Buddhas, who now attain the Threefold Enlightenment in impure lands, those who have attained, those who will attain, or show passing away, show the Dharma abiding in the world, the True Dharma and the Semblance Dharma, even showing the disappearance and extinction of all the Buddha's teachings. Noble one! You should not take all of this as real. Why? Such Dharmas, you should know
皆為大悲方便如應化現。」
「世尊！云何如來法身(亦名自性身)？」
佛言：「正士！法身者，無色無現、無礙無似、無表無住、無依無取、不滅不生，不可譬喻。如是正士！如來自性之身不可言說；如來之身是法身、智身、無等身、無等等身、陪盧遮那身、虛空身、不斷身、不壞身、無量身、最上身、真實身、無譬喻身、自性身。」
「世尊！如來自性身，若無色無現乃至不可言說者，豈非是斷相耶？」
佛言：「正士！于意云何？虛空界是斷耶？是有耶？」
「世尊！虛空界非斷非有。何以故？虛空界若是斷者，即無無礙作用；若是有者，即有積聚量色物體。世尊！是故虛空界非斷非有普遍一切。」
佛言：「正士！善哉，善哉！如是如是。如來自性身非斷非有。所以者何？正士！如來自性身若是斷者，即無佛出世示現無量神通作大利益；若是有者，即有積聚處所可取與，一切婆羅凡夫等無有異，應無前後同時得佛。是故如來自性之身非斷非有，與一切眾生作諸佛事。」
「世尊！供養如來自性身、滿資用身、化身，何者福大？」
佛言：「正士！若供養一如來身，即為供養一切如來之身。何以故？一切光明皆能除闇作照，無有光明與闇俱者。如是正士！
【現代漢語翻譯】 現代漢語譯本： 『都是以大悲心和方便法門，如其所應地化現出來的。』
『世尊！什麼是如來的法身（也叫做自性身）？』
佛說：『正士！法身是沒有顏色沒有顯現、沒有阻礙沒有相似、沒有表象沒有處所、沒有依靠沒有執取、不滅不生，不可比喻的。像這樣，正士！如來的自性之身是不可言說的；如來的身是法身、智身、無等身、無等等身、毗盧遮那身（Vairochana-body，意為光明遍照的身）、虛空身、不斷身、不壞身、無量身、最上身、真實身、無譬喻身、自性身。』
『世尊！如來的自性身，如果沒有顏色沒有顯現乃至不可言說，難道不是斷滅的相嗎？』
佛說：『正士！你認為怎麼樣？虛空界是斷滅的嗎？是存在的嗎？』
『世尊！虛空界非斷滅也非存在。為什麼呢？虛空界如果是斷滅的，就沒有無礙的作用；如果是存在的，就有積聚的量和色物體。世尊！所以虛空界非斷滅也非存在，普遍存在於一切。』
佛說：『正士！說得好，說得好！正是這樣。如來的自性身非斷滅也非存在。為什麼呢？正士！如來的自性身如果是斷滅的，就沒有佛出世示現無量的神通，作廣大的利益；如果是存在的，就有積聚的處所可以取捨，和一切婆羅門（Brahmin，古印度僧侶階層）凡夫等沒有差別，就不應該有前後同時得佛的情況。所以如來的自性之身非斷滅也非存在，與一切眾生做諸佛的事。』
『世尊！供養如來的自性身、滿資用身、化身，哪一個福報最大？』
佛說：『正士！如果供養一個如來身，就等於供養一切如來的身。為什麼呢？一切光明都能消除黑暗，產生照亮，沒有光明和黑暗同時存在的。像這樣，正士！
【English Translation】 English version: 'All are manifestations of great compassion and expedient means, appearing as appropriate.'
'World Honored One! What is the Dharmakaya (also known as the Svabhavakaya) of the Tathagata (Thus Come One)?'
The Buddha said, 'Good man! The Dharmakaya is without color, without appearance, without obstruction, without similarity, without representation, without dwelling, without reliance, without grasping, neither ceasing nor arising, and beyond comparison. Thus, good man! The self-nature body of the Tathagata is inexpressible; the body of the Tathagata is the Dharmakaya, the Wisdom-body, the Unequalled-body, the Unsurpassed-body, the Vairochana-body (meaning the body of all-illuminating light), the Space-body, the Unceasing-body, the Indestructible-body, the Immeasurable-body, the Supreme-body, the True-body, the Incomparable-body, the Self-nature-body.'
'World Honored One! If the self-nature body of the Tathagata is without color, without appearance, and even inexpressible, isn't it a sign of annihilation?'
The Buddha said, 'Good man! What do you think? Is the space realm annihilated? Or does it exist?'
'World Honored One! The space realm is neither annihilated nor existent. Why? If the space realm were annihilated, there would be no unobstructed function; if it existed, there would be accumulated quantity and material objects. World Honored One! Therefore, the space realm is neither annihilated nor existent, pervading everything.'
The Buddha said, 'Good man! Excellent, excellent! It is so, it is so. The self-nature body of the Tathagata is neither annihilated nor existent. Why? Good man! If the self-nature body of the Tathagata were annihilated, there would be no Buddha appearing in the world, demonstrating immeasurable spiritual powers, and performing great benefits; if it existed, there would be an accumulated place to take and give, and there would be no difference from all Brahmins (ancient Indian priestly class) and ordinary people, and there should be no simultaneous attainment of Buddhahood before and after. Therefore, the self-nature body of the Tathagata is neither annihilated nor existent, doing the deeds of all Buddhas for all sentient beings.'
'World Honored One! Which has the greatest merit: offering to the self-nature body, the Sambhogakaya (body of enjoyment), or the Nirmanakaya (body of transformation) of the Tathagata?'
The Buddha said, 'Good man! If you offer to one body of the Tathagata, it is the same as offering to all bodies of the Tathagata. Why? All light can dispel darkness and create illumination; there is no light that exists with darkness. Thus, good man!'
如來諸身隨供養者，彼皆善根廣大滅除一切無明積闇，開照涅槃解脫之路，一切障闇皆不與俱。」
「世尊！請示如來第二之地？」
佛言：「正士！汝能見耶？」
「世尊！望得觀相。」
於是佛便於一毛孔出無性光，乃至普照不可言說諸佛國土，無一切色凡所有相皆悉不現。佛告諸菩薩：「汝等今何所見？」
時諸菩薩俱白佛言：「惟見光明更無所見。」
佛言：「汝等所見光明，其光如何？」
諸菩薩言：「無量恒河沙俱胝那由他百千佛土微塵等佛土，我等惟見一普光場。」
如是語已，佛攝光網，諸佛剎土還復如故。佛告諸菩薩：「汝等於如來二地，尚不能識、不能曉了，況能說、能見如來三地乃至十地？諸正士！譬如日月，眾生資其光明以自生育，由日月流運而有晝夜、博叉月歲羅婆謨忽、氣序時節使眾生知。而諸眾生但見日月宮之光相，日月具足色身皆不能見。諸正士！如是，如來、應、正等覺，養育一切眾生，由如來故，眾生知法善及不善、世與出世、有漏無漏，眾生知已如實修行，得渡生死眾苦有野。而諸眾生皆不能見如來圓滿資用具足身色，惟見如來大悲神力方便應化。諸正士！當知如來之地出過一切音聲言語，我今但以名字說耳！」
【現代漢語翻譯】 現代漢語譯本：『如來之身，隨著供養者，他們都能獲得廣大的善根，滅除一切無明的黑暗，開闢通往涅槃解脫的道路，一切障礙和黑暗都不會伴隨他們。』 『世尊！請開示如來的第二地？』 佛說：『正士！你們能看見嗎？』 『世尊！希望能夠觀察（如來之地的）相狀。』 於是，佛就從一個毛孔中放出無性之光，乃至普遍照耀不可言說的諸佛國土，沒有一切色相，凡所有相都全部不顯現。佛告訴諸位菩薩：『你們現在看見了什麼？』 當時，諸位菩薩一同稟告佛說：『我們只看見光明，再沒有看見其他。』 佛說：『你們所看見的光明，那光明是怎樣的？』 諸位菩薩說：『無量恒河沙俱胝（kù zhī，古代印度的數字單位）那由他（nàyóutā，古代印度的數字單位）百千佛土微塵等佛土，我們只看見一個普光場。』 這樣說完之後，佛收回光網，諸佛剎土恢復如初。佛告訴諸位菩薩：『你們對於如來的第二地，尚且不能認識、不能瞭解，何況能夠說、能夠看見如來的第三地乃至第十地？諸位正士！譬如日月，眾生依靠日月的光明來自我生育，由於日月的執行而有晝夜、博叉月歲（古代印度的時間單位）羅婆謨忽（古代印度的時間單位）、氣序時節，使眾生知曉。然而，眾生只能看見日月宮的光相，卻都不能看見日月具足的色身。諸位正士！如此，如來、應、正等覺（如來的稱號），養育一切眾生，由於如來的緣故，眾生知曉什麼是法、什麼是善和不善、世間和出世間、有漏和無漏，眾生知曉之後如實修行，得以渡過生死眾苦的曠野。然而，眾生都不能看見如來圓滿資用具足的身色，只能看見如來大悲神力方便的應化。諸位正士！應當知道如來之地超出一切音聲言語，我現在只是用名字來說說罷了！』
【English Translation】 English version: 'The bodies of the Tathagata (如來，one of the titles of a Buddha), along with those who make offerings, all obtain vast roots of goodness, eliminate all darkness of ignorance, open the path to Nirvana (涅槃，the ultimate goal of Buddhism) and liberation, and all obstacles and darkness will not accompany them.' 'World Honored One (世尊，a title for the Buddha)! Please reveal the second ground of the Tathagata?' The Buddha said, 'Righteous ones! Can you see?' 'World Honored One! We hope to observe the characteristics (of the Tathagata's ground).' Thereupon, the Buddha emitted light of no-self nature from a single pore, even illuminating all the inexpressible Buddha lands, without any form or appearance, all forms were not visible. The Buddha said to the Bodhisattvas (菩薩，enlightenment beings), 'What do you see now?' At that time, all the Bodhisattvas together said to the Buddha, 'We only see light, and see nothing else.' The Buddha said, 'What is the nature of the light you see?' The Bodhisattvas said, 'Immeasurable Ganges (恒河，the most sacred river to Hindus) sands of koti (俱胝，an ancient Indian unit of measurement) nayuta (那由他，an ancient Indian unit of measurement) hundreds of thousands of Buddha lands of dust particles, we only see one field of universal light.' After saying this, the Buddha withdrew the net of light, and the Buddha lands returned to their original state. The Buddha said to the Bodhisattvas, 'You are still unable to recognize or understand the second ground of the Tathagata, how much less can you speak of or see the third to tenth grounds of the Tathagata? Righteous ones! For example, the sun and moon, beings rely on their light to grow and develop, and due to the movement of the sun and moon, there are day and night, boksha months and years (博叉月歲，ancient Indian units of time), rova mohurts (羅婆謨忽，ancient Indian units of time), seasonal order, enabling beings to know. However, beings only see the light of the sun and moon palaces, and cannot see the complete form of the sun and moon. Righteous ones! Likewise, the Tathagata, Arhat (應，worthy of offerings), Samyak-sambuddha (正等覺，perfectly enlightened one), nourishes all beings, and because of the Tathagata, beings know what is Dharma (法，the teachings of the Buddha), what is good and not good, mundane and supramundane, with outflows and without outflows, and after knowing, beings cultivate accordingly, and are able to cross the wilderness of the suffering of birth and death. However, beings cannot see the complete and fully endowed body of the Tathagata, but only see the Tathagata's great compassion, divine power, and expedient transformations. Righteous ones! Know that the ground of the Tathagata transcends all sounds and languages, I am only speaking of it by name!'
爾時，海勝持深遊戲智神通菩薩白佛言：「世尊！誰能超渡一切惡道？」
佛言：「正士！此入一切佛境智陪盧遮那藏最勝甚深，如來十地證契大乘法門。若聞聞已深信，信已受持，讀誦書寫為他解說廣宣流佈，若但持此法門之名，斯皆超渡一切惡道眾苦之地。」
「世尊！誰發菩提心？」
佛言：「正士！受持此法門，乃至但持名者，發菩提心。」
「世尊！誰行菩薩行？」
佛言：「正士！持此法門者行菩薩行。」
「世尊！誰能少勞滿足六波羅蜜？」
佛言：「正士！持此法門者。」
「世尊！誰與佛俱？」
佛言：「聞此法門者。」
「世尊！誰能易得授記？」
佛言：「正士！持此如來深秘密者。」
「世尊！誰與一切眾生作大導師？」
佛言：「正士！持此如來藏者。」
「世尊！誰是佛子？」
佛言：「正士！深信此法門者。」
「世尊！誰得一切菩薩地？」
佛言：「正士！聽此法門者。」
「世尊！誰得一切佛法？」
佛言：「正士！供養尊重此法炬者。」
「世尊！誰知聲聞、獨覺乘法而不以其乘度？」
佛言：「正士！修行此正法藏者。」
「世
【現代漢語翻譯】 現代漢語譯本 這時，海勝持深遊戲智神通菩薩（Hai Sheng Chi Shen You Xi Zhi Shentong Pusa）問佛說：『世尊！誰能夠超脫一切惡道？』
佛說：『正士！這是進入一切佛境的智慧，是毗盧遮那藏（Piluzhena Zang）最殊勝深奧，是如來十地所證悟的契合大乘的法門。如果聽聞后深信不疑，深信后受持、讀誦、書寫，為他人解說，廣泛宣揚流佈，甚至僅僅是持誦這個法門的名號，這些人都能超脫一切惡道眾苦之地。』
『世尊！誰能發起菩提心？』
佛說：『正士！受持這個法門，乃至僅僅是持誦名號的人，都能發起菩提心。』
『世尊！誰在行菩薩行？』
佛說：『正士！持誦這個法門的人，就是在行菩薩行。』
『世尊！誰能以最少的努力圓滿六波羅蜜？』
佛說：『正士！持誦這個法門的人。』
『世尊！誰與佛同在？』
佛說：『聽聞這個法門的人。』
『世尊！誰能容易得到授記？』
佛說：『正士！持誦如來甚深秘密的人。』
『世尊！誰能為一切眾生作大導師？』
佛說：『正士！持誦如來藏的人。』
『世尊！誰是佛子？』
佛說：『正士！深信這個法門的人。』
『世尊！誰能得到一切菩薩地？』
佛說：『正士！聽聞這個法門的人。』
『世尊！誰能得到一切佛法？』
佛說：『正士！供養尊重這個法炬的人。』
『世尊！誰能瞭解聲聞乘、獨覺乘的法，卻不以這些乘來度化眾生？』
佛說：『正士！修行這個正法藏的人。』
【English Translation】 English version At that time, Hai Sheng Chi Shen You Xi Zhi Shentong Pusa (Bodhisattva of Ocean Victory, Holding Profound Playful Wisdom and Spiritual Power) said to the Buddha: 'World Honored One! Who can transcend all evil paths?'
The Buddha said: 'Righteous one! This is the wisdom to enter all Buddha realms, the most supreme and profound Piluzhena Zang (Vairocana Treasury), the Dharma gate of the Great Vehicle testified to by the Tathagata's Ten Grounds. If one hears it and deeply believes, and having believed, receives, upholds, recites, writes, explains it to others, widely proclaims and disseminates it, or even just holds the name of this Dharma gate, all these will transcend all evil paths and places of suffering.'
'World Honored One! Who can generate Bodhicitta (the aspiration for enlightenment)?'
The Buddha said: 'Righteous one! Those who receive and uphold this Dharma gate, even just holding its name, will generate Bodhicitta.'
'World Honored One! Who is practicing the Bodhisattva path?'
The Buddha said: 'Righteous one! Those who uphold this Dharma gate are practicing the Bodhisattva path.'
'World Honored One! Who can fulfill the Six Paramitas (perfections) with little effort?'
The Buddha said: 'Righteous one! Those who uphold this Dharma gate.'
'World Honored One! Who is with the Buddha?'
The Buddha said: 'Those who hear this Dharma gate.'
'World Honored One! Who can easily receive a prophecy (of future Buddhahood)?'
The Buddha said: 'Righteous one! Those who uphold this profound secret of the Tathagata.'
'World Honored One! Who can be a great guide for all sentient beings?'
The Buddha said: 'Righteous one! Those who uphold the Tathagatagarbha (Buddha-nature).'
'World Honored One! Who is a Buddha's child?'
The Buddha said: 'Righteous one! Those who deeply believe in this Dharma gate.'
'World Honored One! Who can attain all the Bodhisattva grounds?'
The Buddha said: 'Righteous one! Those who hear this Dharma gate.'
'World Honored One! Who can attain all the Buddha Dharmas?'
The Buddha said: 'Righteous one! Those who make offerings and respect this Dharma torch.'
'World Honored One! Who knows the Dharma of the Sravaka (Hearer) and Pratyekabuddha (Solitary Buddha) vehicles but does not liberate beings with those vehicles?'
The Buddha said: 'Righteous one! Those who cultivate this treasury of the true Dharma.'
尊！當何名斯經？云何奉持？」
佛言：「正士！此法門名『證契大乘』，亦名『入一切佛境智陪盧遮那藏』。當如是持。」
爾時，世尊而說偈言：
「若欲證悟佛菩提， 無上廣勝真實道， 開不思議最上智， 轉聖無漏妙法輪； 欲豎法幟擊法鼓， 耀大法炬吹法螺， 欲以智光破無明， 解脫眾生處覺智； 欲降魔軍供養佛， 最上光明照一切， 世法不著無染智， 為利眾生修凈土； 咸當聽持此寶經， 書寫讀誦廣流佈， 宣說思惟佛勝藏， 一切如來深妙地。」
佛說此經已，海勝持深遊戲智神通菩薩摩訶薩，並諸菩薩摩訶薩眾，聞佛所說，歡喜奉行。
證契大乘經卷下
【現代漢語翻譯】 現代漢語譯本： 『尊者！這部經應該叫什麼名字？我們應該如何奉行？』 佛說：『正士！這個法門名為『證契大乘』（Zhengqi Dacheng，證悟並契合大乘教義），也名為『入一切佛境智陪盧遮那藏』（Ru Yiqie Fo Jingzhi Piluzhena Zang，進入所有佛的境界智慧，毗盧遮那佛的寶藏）。應當這樣奉持。』 當時，世尊說了偈語： 『若想證悟佛的菩提，無上廣大殊勝真實的道路，開啟不可思議最上的智慧，轉動神聖無漏的微妙法輪； 想要豎立法幢，敲擊法鼓，照耀大法炬，吹響法螺，想要用智慧的光芒破除無明，解脫眾生，安住于覺悟的智慧； 想要降伏魔軍，供養諸佛，最上的光明照耀一切，世間法不執著，具有無染的智慧，爲了利益眾生修持清凈的佛土； 都應當聽聞受持這部寶貴的經典，書寫讀誦，廣泛流佈，宣說思惟佛的殊勝寶藏，一切如來深奧微妙的境界。』 佛說完這部經后，海勝持深遊戲智神通菩薩摩訶薩（Haishengchi Shen Youxi Zhi Shentong Pusa Mohesa），以及諸位菩薩摩訶薩眾，聽聞佛所說，歡喜地信受奉行。 《證契大乘經》卷下
【English Translation】 English version: 『Venerable one! What should this scripture be named? How should we uphold it?』 The Buddha said: 『Righteous one! This Dharma gate is named 『Zhengqi Dacheng』 (證契大乘, Realizing and Accordance with the Mahayana), also named 『Ru Yiqie Fo Jingzhi Piluzhena Zang』 (入一切佛境智陪盧遮那藏, Entering the Treasury of the Wisdom and Realm of All Buddhas, Vairochana). You should uphold it in this way.』 At that time, the World-Honored One spoke in verse: 『If you wish to realize the Bodhi of the Buddha, the unsurpassed, vast, and supremely victorious true path, open the inconceivable, supreme wisdom, and turn the sacred, undefiled, wonderful Dharma wheel; If you wish to erect the Dharma banner and beat the Dharma drum, illuminate the great Dharma torch and blow the Dharma conch, if you wish to use the light of wisdom to break through ignorance, liberate sentient beings, and dwell in the wisdom of awakening; If you wish to subdue the armies of Mara and make offerings to the Buddhas, the supreme light illuminates all, not attached to worldly dharmas, possessing undefiled wisdom, cultivating pure lands for the benefit of sentient beings; All should listen to and uphold this precious scripture, write, recite, and widely disseminate it, proclaim and contemplate the Buddha's supreme treasury, the profound and subtle realm of all Tathagatas.』 After the Buddha spoke this scripture, Haishengchi Shen Youxi Zhi Shentong Pusa Mohesa (海勝持深遊戲智神通菩薩摩訶薩, Samudratara Deep Play Wisdom Supernormal Power Bodhisattva Mahasattva), along with all the Bodhisattva Mahasattvas, hearing what the Buddha had said, joyfully accepted and practiced it. The End of the Lower Volume of the Zhengqi Dacheng Sutra