T17n0822_佛說諸法勇王經
大正藏第 17 冊 No. 0822 佛說諸法勇王經
No. 822 [Nos. 823, 824]
佛說諸法勇王經
宋罽賓三藏曇摩密多譯
如是我聞：
一時，佛在王舍城迦蘭陀竹林，與大比丘僧千二百五十人俱。其先悉是結髮梵志，優樓頻螺迦葉、優婆提舍、憍律陀等而為上首，一切皆是大阿羅漢——諸漏已盡無復煩惱，心得解脫、慧得解脫，其心調柔自在無礙，摩訶那伽所作已辦，離於重擔逮得己利，盡諸有結得正解脫，通達諸法到于彼岸——唯除一人尊者阿難。
爾時，世尊於十五日說禁戒時，在顯露處結加趺坐，大眾圍繞恭敬尊重。是時會中有一比丘，出家未久便受具戒，即于其日來至佛所，頂禮佛足右繞三匝，合掌瞻仰而白佛言：「世尊！我於今日出家未久已受具戒，于出家事遺疑未了，唯愿如來哀愍解說。云何比丘受人信施無有愚癡？既受施已，云何復得畢報施恩？若善男子有生凈信發心出家，所期之法雲何復得具足成就？」即于佛前，重說偈言：
「我出家未久， 已受具足戒， 於此事未了， 唯愿哀愍說。 云何受信施， 畢竟清凈報？ 信心出家已， 具足諸所愿？」
爾時，如來告比丘言：「若有比丘成
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛在王舍城迦蘭陀竹林，與一千二百五十位大比丘僧在一起。他們之前都是束髮的婆羅門，以優樓頻螺迦葉（Uruvilva-Kasyapa，指事火外道迦葉三兄弟中的大哥）、優婆提舍（Upatisya，舍利弗出家前的名字）、憍律陀（Kolita，目犍連出家前的名字）等人為首。他們都是大阿羅漢——諸漏已盡，不再有煩惱，心得解脫，慧得解脫，內心調柔自在無礙，摩訶那伽（Mahānāga，大龍，比喻已證果的阿羅漢）該做的已做完，脫離了重擔，獲得了自身的利益，斷盡了所有的結縛，得到了真正的解脫，通達了諸法，到達了彼岸——只有阿難尊者除外。 當時，世尊在十五日說戒時，在空曠的地方結跏趺坐，大眾圍繞著他，恭敬尊重。這時，會中有一位比丘，出家不久便受了具足戒，就在當天來到佛的住所，頂禮佛足，右繞三圈，合掌瞻仰，對佛說：『世尊！我今天出家不久，已經受了具足戒，對於出家的事情還有疑惑沒有了解，只希望如來慈悲憐憫，為我解說。比丘如何接受別人的信施而沒有愚癡？接受了信施之後，又如何才能完全報答施恩？如果善男子生起清凈的信心，發心出家，所期望的佛法又如何才能具足成就？』於是他在佛前，再次用偈語說道： 『我出家未久， 已受具足戒， 於此事未了， 唯愿哀愍說。 云何受信施， 畢竟清凈報？ 信心出家已， 具足諸所愿？』 當時，如來告訴比丘說：『如果有一位比丘成就……』
【English Translation】 English version Thus have I heard: At one time, the Buddha was in the Karanda Bamboo Grove in Rajagriha (Rājagṛha, city in ancient India), together with a large assembly of twelve hundred and fifty monks. All of them had previously been Brahmins with knotted hair, with Uruvilva-Kasyapa (Uruvilva-Kāśyapa, the eldest of the Kasyapa brothers who were fire-worshipping ascetics), Upatisya (Upatisya, Sariputta's name before ordination), and Kolita (Kolita, Maudgalyayana's name before ordination) as their leaders. All were great Arhats—their outflows were exhausted, they were free from afflictions, their minds were liberated, their wisdom was liberated, their minds were tamed, free, and unhindered, they were Mahānāgas (Mahānāga, great dragons, a metaphor for Arhats who have attained enlightenment) who had done what needed to be done, freed from burdens, attained their own benefit, exhausted all bonds, attained true liberation, and penetrated all dharmas to reach the other shore—except for the Venerable Ananda. At that time, when the World-Honored One was reciting the precepts on the fifteenth day, he sat in the lotus position in an open space, surrounded by a respectful and reverent assembly. At that time, there was a monk in the assembly who had recently been ordained and received the full precepts. On that very day, he came to the Buddha's place, bowed at the Buddha's feet, circumambulated him three times to the right, and, with palms joined, gazed up and said to the Buddha: 'World-Honored One! I have recently been ordained and received the full precepts, and I still have doubts about the matter of ordination that have not been resolved. I only hope that the Tathagata will have compassion and explain it to me. How can a monk receive offerings of faith without foolishness? Having received offerings, how can he fully repay the kindness of the donors? If a virtuous man generates pure faith and resolves to renounce the world, how can he fully accomplish the Dharma that he aspires to?' Then, in front of the Buddha, he repeated in verse: 'I have not been ordained for long, but have already received the full precepts, Regarding this matter, I am not yet clear, I only hope you will explain with compassion. How can I receive offerings of faith, and ultimately repay them purely? Having renounced the world with faith, how can I fully accomplish all my wishes?' At that time, the Tathagata said to the monk: 'If there is a monk who achieves...'
就三法，受諸信施無有愚癡；受已則能清凈畢報；諸善男子信心出家，所愿之法悉得具足。何等為三？一者入于僧數；二者勤修僧業；三者得僧善利。比丘若能成就如是三法，受人信施無有愚癡；受已則能清凈畢報；信心出家所愿具足。」爾時，世尊欲重宣此義而說偈言：
「若有入僧數， 僧業中勤進， 獲得僧善利， 與心而相應。 如是之人等， 畢能報信施， 出家所愿法， 而悉得具足。」
爾時，比丘復白佛言：「世尊！如來今者略說此義，我猶未解。唯愿世尊重垂廣說。云何比丘入于僧數？云何比丘勤修僧業？云何比丘獲僧善利？」復于佛前而說偈言：
「云何入僧數？ 僧業中勤進？ 獲得僧善利？ 唯垂分別說。」
爾時，世尊贊是比丘：「善哉，善哉！能問斯義。諦聽，諦聽！善思念之，當爲汝說僧數、僧業及僧善利。」是時比丘即蒙許可渴仰欲聞。
佛告比丘：「四向四得是名為僧，常為世間之所稱讚，世人、八部合掌恭敬，天人之中無上福田。」爾時，世尊欲重宣此義而說偈言：
「我今說四向， 及以四得等， 是名為眾僧， 無上之福田。
「複次，比丘！云何僧業？四念處、四正勤、四如意足、五根、五力、七覺分、八聖
【現代漢語翻譯】 現代漢語譯本： 佛陀說，有三種法，能使接受信徒佈施的人不至於愚癡；接受佈施后，能夠清凈地償還佈施；那些有信心的善男子出家，所希望的法都能圓滿具足。是哪三種呢？一是進入僧團的行列；二是勤奮地修習僧團的事務；三是獲得僧團的利益。比丘如果能夠成就這三種法，接受別人的佈施就不會有愚癡；接受佈施后，就能清凈地償還佈施；有信心出家的人所希望的都能滿足。』 當時，世尊想要再次宣說這個道理，就說了偈語： 『如果有人進入僧團，在僧團的事務中勤奮精進，獲得僧團的利益，與內心相應。這樣的人，最終能夠報答信徒的佈施，出家所希望的法，都能圓滿具足。』 當時，比丘又對佛說：『世尊！如來您今天只是簡略地說了這個道理，我還是不明白。希望世尊您能詳細地解說。怎樣才算是比丘進入僧團的行列？怎樣才算是比丘勤奮地修習僧團的事務？怎樣才算是比丘獲得僧團的利益？』又在佛前說了偈語： 『怎樣才算是進入僧團的行列？怎樣才算是在僧團的事務中勤奮精進？怎樣才能獲得僧團的利益？希望您能詳細地解說。』 當時，世尊讚歎這位比丘：『好啊，好啊！你能問這樣的問題。仔細聽，仔細聽！好好地思考，我會為你解說僧團的行列、僧團的事務以及僧團的利益。』當時，這位比丘得到允許，渴望地想要聽聞。 佛告訴比丘：『四向（catasro diśah，趨向涅槃的四種修行人）四得（catvāri phalāni，四沙門果）就叫做僧團，經常被世間所稱讚，世人、八部（aṣṭau parisāh，天龍八部）合掌恭敬，是天人之中無上的福田。』當時，世尊想要再次宣說這個道理，就說了偈語： 『我現在說四向，以及四得等，這就叫做眾僧（saṃgha，僧團），是無上的福田。 『此外，比丘！什麼是僧團的事務呢？四念處（catvāri smṛtyupasthānāni，四種觀禪修習）、四正勤（catvāri samyakprahāṇāni，斷惡修善的四種努力）、四如意足（catvāra ṛddhipādāḥ，通過禪定獲得的四種超自然能力的基礎）、五根（pañcendriyāṇi，信、精進、念、定、慧五種能力）、五力（pañca balāni，五根增長后產生的力量）、七覺分（sapta bodhyaṅgāni，七種覺悟的因素）、八聖道
【English Translation】 English version: The Buddha said, 'There are three dharmas by which receiving the offerings of faith is without foolishness; having received them, one is able to purely repay them; those good men who have gone forth in faith, all the dharmas they wish for are fully attained. What are the three? First, entering the assembly of the Sangha (saṃgha, monastic community); second, diligently cultivating the affairs of the Sangha; third, obtaining the benefits of the Sangha. If a Bhikshu (bhikkhu, Buddhist monk) is able to accomplish these three dharmas, receiving the offerings of others is without foolishness; having received them, one is able to purely repay them; those who have gone forth in faith, all their wishes are fulfilled.' At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 'If one enters the Sangha, diligently advances in the affairs of the Sangha, obtains the benefits of the Sangha, and is in accordance with the mind. Such people are ultimately able to repay the offerings of faith, and all the dharmas wished for in going forth are fully attained.' At that time, the Bhikshu again said to the Buddha, 'World Honored One! The Tathagata (tathāgata, 'one who has thus come', an epithet of the Buddha) has today briefly spoken of this meaning, but I still do not understand. I hope that the World Honored One will extensively explain it. How does a Bhikshu enter the assembly of the Sangha? How does a Bhikshu diligently cultivate the affairs of the Sangha? How does a Bhikshu obtain the benefits of the Sangha?' Again, he spoke in verse before the Buddha: 'How does one enter the assembly of the Sangha? How does one diligently advance in the affairs of the Sangha? How does one obtain the benefits of the Sangha? Please explain them in detail.' At that time, the World Honored One praised the Bhikshu, 'Good, good! You are able to ask such a question. Listen carefully, listen carefully! Think well upon it, and I will explain to you the assembly of the Sangha, the affairs of the Sangha, and the benefits of the Sangha.' At that time, the Bhikshu received permission and eagerly desired to hear. The Buddha told the Bhikshu, 'The four directions (catasro diśah, four types of practitioners tending towards Nirvana) and four attainments (catvāri phalāni, the four fruits of the contemplative life) are called the Sangha, and are constantly praised by the world. People of the world and the eight classes (aṣṭau parisāh, the eight kinds of supernatural beings) join their palms in reverence, and it is the unsurpassed field of merit among gods and humans.' At that time, the World Honored One, desiring to reiterate this meaning, spoke in verse: 'I now speak of the four directions, and the four attainments, etc. This is called the Sangha (saṃgha, monastic community), the unsurpassed field of merit.' 'Furthermore, Bhikshu! What are the affairs of the Sangha? The four foundations of mindfulness (catvāri smṛtyupasthānāni, the four applications of mindfulness), the four right exertions (catvāri samyakprahāṇāni, the four right efforts), the four bases of supernatural power (catvāra ṛddhipādāḥ, the four roads to spiritual power), the five roots (pañcendriyāṇi, the five spiritual faculties), the five powers (pañca balāni, the strengthened five faculties), the seven factors of enlightenment (sapta bodhyaṅgāni, the seven limbs of enlightenment), the eightfold noble path
道分——是名僧業。」爾時，世尊復說偈言：
「常勤行精進， 最勝八聖道， 如是則得入， 如上四雙僧。
「複次，比丘！云何名為僧善利也？所謂四沙門果。何等為四？須陀洹果、斯陀含果、阿那含果、阿羅漢果——是名僧利。」爾時，世尊復說偈言：
「大士之善利， 是則入僧數， 具四沙門果， 則能畢報恩。」
爾時，比丘聞是語已，即作是言：「如佛所說，若有比丘入于僧數、勤修僧業、獲僧善利，如是之人乃能堪受一切信施，無有愚癡；受已畢能報其施恩；信心出家所愿具足。世尊！若有善男子發大乘心求一切智，凈信出家，如是之人得在僧數、勤修僧業、得僧利不？」
佛言：「比丘！善哉，善哉！汝有大智，能作如是微妙善問。汝今以為多所利益安樂天人，能問如來如是深義。」復告比丘：「善持憶念！諦聽，諦聽！善思念之，當爲汝說。」
比丘白佛：「唯然，世尊！愿樂欲聞。唯愿如來分別善說。」
佛言：「比丘！若有諸人發大乘心修行大乘，求一切智，信心舍家，如是之人不入僧數、不修僧業、不得僧利。」爾時，世尊復說偈言：
「不入于僧數， 不勤修僧業， 不得僧善利， 是修于菩提。」
爾時，比丘復白
【現代漢語翻譯】 現代漢語譯本 『道分』——這就是所謂的僧業。』當時，世尊又說了偈語： 『常常勤奮地修行精進，遵循最殊勝的八聖道， 這樣就能進入，如上面所說的四雙僧（根據修行階段劃分的僧團）。』 『再者，比丘（佛教出家男子的稱謂）！什麼叫做僧善利呢？就是指四沙門果（佛教修行的四個階段）。哪四種呢？須陀洹果（入流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）——這就是所謂的僧利。』當時，世尊又說了偈語： 『大士（指修行菩薩道的人）的善利，就是進入僧團的資格， 具備四沙門果，就能報答所有的恩情。』 當時，比丘聽了這些話后，就問：『如佛所說，如果有個比丘進入僧團，勤奮地修習僧業，獲得僧善利，這樣的人才能堪受一切信徒的佈施，不會愚癡；接受佈施后最終能夠報答施恩者；因為信心而出家，所希望的都能實現。世尊！如果有善男子發大乘心（立志普度眾生的心）求一切智（佛的智慧），以清凈的信心出家，這樣的人能算作僧團的一員嗎？能勤修僧業、獲得僧利嗎？』 佛說：『比丘！好啊，好啊！你很有智慧，能提出這樣微妙的好問題。你現在爲了利益和安樂廣大的天人和世人，能夠向如來（佛的自稱）詢問這樣深刻的道理。』又告訴比丘：『好好記住！仔細聽，仔細聽！好好思考，我將為你解說。』 比丘對佛說：『是的，世尊！我非常樂意聽聞。希望如來詳細地解說。』 佛說：『比丘！如果有人發大乘心，修行大乘，求一切智，以信心捨棄家庭，這樣的人不算入僧團，不修僧業，也得不到僧利。』當時，世尊又說了偈語： 『不進入僧團，不勤奮地修習僧業， 得不到僧的善利，這是在修習菩提（覺悟）。』 當時，比丘又問
【English Translation】 English version 'The division of the path' – this is called the Sangha's (the monastic community) work.' At that time, the World-Honored One (another name for the Buddha) spoke in verse: 'Constantly and diligently practice with vigor, follow the most excellent Noble Eightfold Path, In this way, one can enter the Sangha, as described above, in its four pairs (referring to the stages of enlightenment within the Sangha).' 'Furthermore, Bhikshus (Buddhist monks)! What is called the Sangha's benefit? It refers to the four fruits of a Shramana (ascetic or religious practitioner). What are the four? The fruit of Srotapanna (stream-enterer), the fruit of Sakradagamin (once-returner), the fruit of Anagamin (non-returner), the fruit of Arhat (worthy one) – these are called the Sangha's benefits.' At that time, the World-Honored One spoke in verse: 'The great being's (Bodhisattva's) benefit is to enter the Sangha, Possessing the four fruits of a Shramana, one can fully repay all kindness.' At that time, the Bhikshu, having heard these words, then said: 'As the Buddha said, if there is a Bhikshu who enters the Sangha, diligently cultivates the Sangha's work, and obtains the Sangha's benefits, such a person is worthy to receive all offerings of faith, without foolishness; having received, he is ultimately able to repay the kindness of the donors; having left home out of faith, all his wishes are fulfilled. World-Honored One! If there is a good man who generates the Mahayana (the Great Vehicle) mind, seeking all-knowing wisdom, and leaves home with pure faith, can such a person be counted as a member of the Sangha? Can he diligently cultivate the Sangha's work and obtain the Sangha's benefits?' The Buddha said: 'Bhikshu! Excellent, excellent! You have great wisdom, able to ask such subtle and good questions. You are now for the benefit and happiness of vast numbers of gods and humans, able to ask the Tathagata (another name for the Buddha) about such profound meanings.' Again, he told the Bhikshu: 'Hold it well in your memory! Listen carefully, listen carefully! Think about it well, and I will explain it to you.' The Bhikshu said to the Buddha: 'Yes, World-Honored One! I am eager to hear. I hope the Tathagata will explain it in detail.' The Buddha said: 'Bhikshu! If there are people who generate the Mahayana mind, practice the Mahayana, seek all-knowing wisdom, and abandon their homes with faith, such people are not counted as members of the Sangha, do not cultivate the Sangha's work, and do not obtain the Sangha's benefits.' At that time, the World-Honored One spoke in verse: 'Not entering the Sangha, not diligently cultivating the Sangha's work, Not obtaining the Sangha's benefits, this is cultivating Bodhi (enlightenment).' At that time, the Bhikshu again asked
佛言：「世尊！如來何緣聽如是人出家受具、受人信施？世尊！如是之人不入僧數、不勤僧業、不得僧利，云何而得畢報施恩？」
佛言：「比丘！汝今不應問如是事。」
比丘復言：「若如是人不入僧數、不勤僧業、不得僧利，云何而得畢報施恩？」
佛言：「止，止！不復須問。」
如第一請，第二、第三亦復如是。佛告比丘：「汝已三請，豈得不說。」
宣是語已，以神通力放于眉間白毫相光，其明焰熾有百千色，悉照三千大千世界幽闇黑冥、未曾睹見諸色之處悉令大明，諸大海水其中眾生，所謂魚鱉、走獸、摩羅、龍王、龍女，諸阿修羅、阿修羅女，諸迦樓羅、迦樓羅女，如是等眾悉蒙其光，心驚毛豎怪未曾有。其光亦照四天王、忉利天、焰摩天、兜率天、化樂天、他化自在天，梵天、梵眾天、梵輔天、大梵天、光天、光音天、少光天、無量光天、凈天、少凈天、遍凈天、無量凈天，果實天、少果天、廣果天、無量果天、無想天、無惱天、無熱天、善現天、妙見天、阿迦膩吒天。是眉間毫相悉皆遍照，乃至三千大千世界亦復如是，從四天王乃至阿迦膩吒諸天，莫不大明。如是諸天見如來光神通變化已，各來佛所恭敬供養尊重讚歎，頂禮佛足卻在一面合掌而住。
爾時，
【現代漢語翻譯】 現代漢語譯本 佛說：『世尊！如來為何允許這樣的人出家受戒，接受別人的供養？世尊！這樣的人不屬於僧團，不參與僧團的事務，不能得到僧團的利益，要怎樣才能完全報答施主的恩德呢？』 佛說：『比丘！你不應該問這樣的問題。』 比丘又說：『如果這樣的人不屬於僧團，不參與僧團的事務，不能得到僧團的利益，要怎樣才能完全報答施主的恩德呢？』 佛說：『停止，停止！不必再問了。』 像第一次請求一樣，第二次、第三次也同樣如此。佛告訴比丘：『你已經請求了三次，怎麼能不說呢？』 說完這話，佛以神通力從眉間的白毫相放出光明，那光明熾盛，有百千種顏色，照亮了三千大千世界所有幽暗昏黑、從未見過各種顏色的地方，都變得光明。諸大海水中的眾生，如魚鱉、走獸、摩羅（Mara，魔羅）、龍王、龍女，以及諸阿修羅（Asura，非天）、阿修羅女，諸迦樓羅（Garuda，金翅鳥）、迦樓羅女等眾生，都蒙受了這光明，心中驚恐，毛髮豎立，覺得從未有過。這光明也照耀了四天王天（Cāturmahārājika，四大天王所居之天）、忉利天（Trāyastriṃśa，三十三天）、焰摩天（Yāmadeva，夜摩天）、兜率天（Tuṣita，兜率天）、化樂天（Nirmāṇarati，樂變化天）、他化自在天（Paranirmita-vaśavartin，他化自在天），梵天（Brahmā，梵天）、梵眾天（Brahma-pāriṣadya，梵眾天）、梵輔天（Brahma-purohita，梵輔天）、大梵天（Mahābrahmā，大梵天）、光天（Ābhāsvara，光天）、光音天（Ābhāsvara，光音天）、少光天（Parīttābha，少光天）、無量光天（Apramāṇābha，無量光天）、凈天（Śubhakṛtsna，凈天）、少凈天（Parīttaśubha，少凈天）、遍凈天（Śubhakṛtsna，遍凈天）、無量凈天（Apramāṇaśubha，無量凈天），果實天（Bṛhatphala，廣果天）、少果天（Parīttaphala，少果天）、廣果天（Bṛhatphala，廣果天）、無量果天（Apramāṇaphala，無量果天）、無想天（Asaṃjñasattva，無想天）、無惱天（Avṛha，無煩天）、無熱天（Atapa，無熱天）、善現天（Sudṛśa，善見天）、妙見天（Sudarśana，妙見天）、阿迦膩吒天（Akaniṣṭha，色究竟天）。這眉間毫相的光明全都照遍，乃至三千大千世界也是這樣，從四天王天直到阿迦膩吒天，沒有不光明的。這些天人見到如來的光明神通變化后，都來到佛所，恭敬供養，尊重讚歎，頂禮佛足，退到一邊合掌站立。 這時，
【English Translation】 English version The Buddha said: 'World Honored One! For what reason does the Tathagata allow such people to leave home, receive the full precepts, and accept the offerings of others? World Honored One! Such people do not belong to the Sangha, do not diligently engage in the Sangha's affairs, and do not receive the Sangha's benefits. How can they fully repay the kindness of the donors?' The Buddha said: 'Bhikkhu! You should not ask such a question.' The Bhikkhu said again: 'If such people do not belong to the Sangha, do not diligently engage in the Sangha's affairs, and do not receive the Sangha's benefits, how can they fully repay the kindness of the donors?' The Buddha said: 'Stop, stop! There is no need to ask further.' Like the first request, the second and third were also the same. The Buddha told the Bhikkhu: 'You have already requested three times, how can I not speak?' After speaking these words, with his supernatural power, the Buddha emitted light from the white hair-curl between his eyebrows. That light was blazing and had hundreds of thousands of colors, illuminating all the dark and obscure places in the three thousand great thousand worlds, places where various colors had never been seen, making them all bright. The beings in the great oceans, such as fish, turtles, walking beasts, Mara (魔羅), Dragon Kings, Dragon Daughters, as well as the Asuras (阿修羅), Asura Daughters, the Garudas (迦樓羅), Garuda Daughters, and other such beings, all received this light, their hearts filled with fear, their hair standing on end, feeling something unprecedented. The light also illuminated the Heaven of the Four Kings (Cāturmahārājika), the Heaven of the Thirty-three (Trāyastriṃśa), the Yama Heaven (Yāmadeva), the Tuṣita Heaven (Tuṣita), the Nirmāṇarati Heaven (化樂天), the Paranirmita-vaśavartin Heaven (他化自在天), the Brahma Heaven (梵天), the Brahma-pāriṣadya Heaven (梵眾天), the Brahma-purohita Heaven (梵輔天), the Mahābrahmā Heaven (大梵天), the Ābhāsvara Heaven (光天), the Ābhāsvara Heaven (光音天), the Parīttābha Heaven (少光天), the Apramāṇābha Heaven (無量光天), the Śubhakṛtsna Heaven (凈天), the Parīttaśubha Heaven (少凈天), the Śubhakṛtsna Heaven (遍凈天), the Apramāṇaśubha Heaven (無量凈天), the Bṛhatphala Heaven (廣果天), the Parīttaphala Heaven (少果天), the Bṛhatphala Heaven (廣果天), the Apramāṇaphala Heaven (無量果天), the Asaṃjñasattva Heaven (無想天), the Avṛha Heaven (無煩天), the Atapa Heaven (無熱天), the Sudṛśa Heaven (善見天), the Sudarśana Heaven (妙見天), and the Akaniṣṭha Heaven (阿迦膩吒天). The light from the white hair-curl between his eyebrows illuminated everything, even the three thousand great thousand worlds were like this, from the Heaven of the Four Kings up to the Akaniṣṭha Heaven, there was no place that was not bright. After these devas saw the Tathagata's light and supernatural transformations, they all came to the Buddha's place, respectfully making offerings, honoring and praising him, bowing their heads to his feet, and standing to one side with their palms joined. At that time,
復有無量比丘遊行諸國，遇斯光已，皆悉集來至於佛所，恭敬供養尊重讚歎，頂禮佛足卻在一面合掌而住。爾時，比丘、比丘尼、優婆塞、優婆夷皆見如是變化神通，見已於佛生清凈信，即至佛所恭敬供養尊重讚歎，頂禮佛足卻坐一面合掌而住。乃至三千大千世界天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人，如是大眾悉見如來神通變化，各各來到佛世尊所，恭敬供養尊重讚歎，頂禮佛足卻坐一面合掌而住。
爾時，大德舍利弗即從坐起，偏袒右臂右膝著地，合掌向佛白佛言：「世尊！今日無量比丘、比丘尼、優婆塞、優婆夷，一切大眾悉共聚集；並及諸天、龍、神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，從四天王乃至阿迦膩吒諸天，悉皆和合端坐佛前。如來何緣放此眉間白毫相光？唯愿哀愍說其因緣。」
爾時，舍利弗即于佛前而說偈言：
「多有諸眾生， 其數那由他， 見是大神變， 悉能來聚集。 何緣放光明， 集是諸大眾？ 唯愿垂哀愍， 分別說其因。」
爾時，佛告舍利弗：「是一比丘出家未久已受具戒，來問我言：『世尊！若有人發大乘之心，求一切智，剃除須發出家修道。云何善受一切信施，受已必能報其施福
【現代漢語翻譯】 現代漢語譯本：又有無數來自各個國度的比丘（佛教出家男眾），遇到這光明之後，都聚集到佛陀處所，恭敬供養、尊重讚歎，頂禮佛足後退到一旁合掌站立。當時，比丘尼（佛教出家女眾）、優婆塞（在家男居士）、優婆夷（在家女居士）都見到這樣的變化神通，見到后對佛陀生起清凈的信心，立即來到佛陀處所，恭敬供養、尊重讚歎，頂禮佛足後退到一旁合掌而坐。乃至三千大千世界的天（天神）、龍（神龍）、鬼神（鬼道眾生）、乾闥婆（香音神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人和非人等，這樣的大眾都見到如來的神通變化，各自來到佛世尊處所，恭敬供養、尊重讚歎，頂禮佛足後退到一旁合掌而坐。 當時，大德舍利弗（佛陀十大弟子之一，以智慧著稱）即從座位上站起，袒露右臂，右膝著地，合掌向佛稟告說：『世尊！今天無數的比丘、比丘尼、優婆塞、優婆夷，一切大眾都聚集在一起；以及諸天、龍、神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，從四天王天（欲界第一層天）乃至阿迦膩吒天（色界頂層天），都和合聚集端坐在佛前。如來是因何緣故放出這眉間白毫相光？唯愿您慈悲憐憫，為我們解說其中的因緣。』 當時，舍利弗就在佛前以偈頌說道： 『眾多諸眾生，其數那由他（數量單位，極多）。見此大神變，悉能來聚集。何緣放光明，集是諸大眾？唯愿垂哀愍，分別說其因。』 當時，佛陀告訴舍利弗：『有一比丘出家不久，已經受了具足戒，來問我說：『世尊！如果有人發大乘之心（普度眾生之心），求一切智（佛的智慧），剃除鬚髮，出家修道。如何才能善於接受一切信徒的佈施，接受后必定能夠報答他們的施捨之福？』
【English Translation】 English version: Again, countless Bhikshus (Buddhist monks) from various countries, upon encountering this light, all gathered at the Buddha's place, respectfully making offerings, honoring and praising him, prostrating at his feet, and standing to one side with their palms joined. At that time, Bhikshunis (Buddhist nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees) all witnessed such transformative spiritual powers. Having seen this, they developed pure faith in the Buddha and immediately came to the Buddha's place, respectfully making offerings, honoring and praising him, prostrating at his feet, and sitting to one side with their palms joined. Even the beings of the three-thousand-great-thousand world system—Devas (gods), Nagas (dragons), ghosts and spirits, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, and non-humans—such a great assembly all witnessed the Tathagata's (Buddha's) transformative spiritual powers. Each came to the World Honored One, respectfully making offerings, honoring and praising him, prostrating at his feet, and sitting to one side with their palms joined. At that time, the great virtuous Shariputra (one of the Buddha's ten principal disciples, known for his wisdom) arose from his seat, bared his right arm, knelt on his right knee, and, with palms joined, addressed the Buddha, saying: 'World Honored One! Today, countless Bhikshus, Bhikshunis, Upasakas, Upasikas, and the entire assembly have gathered together; along with the Devas, Nagas, spirits, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, non-humans, and beings from the Four Heavenly Kings (the first heaven of the desire realm) up to the Akanistha heavens (the highest heaven of the form realm), all are harmoniously gathered and sitting before the Buddha. For what reason does the Tathagata emit this white hair-mark light from between his eyebrows? We beseech you to have compassion and explain the cause and conditions.' At that time, Shariputra spoke in verse before the Buddha: 'Many are the sentient beings, their number is Nayuta (a large number). Seeing this great spiritual transformation, all are able to gather here. For what reason do you emit light, gathering this great assembly? We beseech you to have compassion and explain the cause.' At that time, the Buddha told Shariputra: 'There is a Bhikshu who has not been ordained for long, having already received the full precepts, who came to ask me: 'World Honored One! If someone develops the mind of the Mahayana (the Great Vehicle, aiming for universal salvation), seeks all-knowing wisdom (Buddha's wisdom), shaves his head and beard, and leaves home to cultivate the Way, how can he skillfully receive all the offerings of the faithful, and after receiving them, be certain to repay the blessings of their generosity?'
？若善男子發於信心出家學道，所愿不久悉得成就？』舍利弗！以是因緣，有如是等無量大眾而來聚集。」
舍利弗言：「今正是時，唯愿如來分別演說如是之義。」
佛告舍利弗：「我今若說如是義者，多有無量百千眾生心生疑惑。何以故？是諸大龍神通道力不可思議；是諸師子無所畏吼亦不可思議；是諸大人所有法界亦不可思議。舍利弗！諸佛世尊所有法界不可思議，一切凡夫、聲聞、緣覺不能信解。舍利弗！如來見是諸因緣故，默然不說。」
時，舍利弗乃至三請，如來默然亦不許可。時，舍利弗復白佛言：「世尊！是大眾中，已有無量無邊比丘、比丘尼、優婆塞、優婆夷，諸天、龍、神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，久于佛所心生凈信，唯愿如來哀愍如是諸眾生等，分別演說如是之義。」復于佛前而說偈言：
「善哉無上尊！ 惟愿垂哀愍， 廣為諸菩薩， 善說頂功德。 有諸眾生等， 深愿求菩提， 已於是法中， 生厚善欲心。」
爾時，佛告舍利弗：「菩薩摩訶薩應受一切諸天、世人、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等恭敬供養。舍利弗！菩薩摩訶薩不畢報施恩。何以故？舍利弗！菩薩摩訶薩本已清凈畢報施故。
【現代漢語翻譯】 現代漢語譯本：『如果善男子發起信心出家學道，所希望的事情不久都能全部成就嗎？』舍利弗（智慧第一）：因為這個因緣，才有這樣無量的大眾前來聚集。
舍利弗（智慧第一）說：『現在正是時候，希望如來（佛的稱號）分別演說這樣的意義。』
佛告訴舍利弗（智慧第一）：『我現在如果說這樣的意義，會有很多無量百千的眾生心中產生疑惑。為什麼呢？因為這些大龍神（護法神）的通道力量不可思議；這些獅子的無所畏懼的吼聲也不可思議；這些大人的所有法界也不可思議。舍利弗（智慧第一）！諸佛世尊（對佛的尊稱）的所有法界不可思議，一切凡夫、聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而覺悟者）不能相信和理解。舍利弗（智慧第一）！如來（佛的稱號）看到這些因緣的緣故，所以默然不說。』
當時，舍利弗（智慧第一）乃至三次請求，如來（佛的稱號）默然也不允許。當時，舍利弗（智慧第一）又對佛說：『世尊（對佛的尊稱）！在這大眾中，已經有無量無邊的比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），諸天（天神）、龍（護法神）、神（護法神）、乾闥婆（天上的樂神）、阿修羅（一種神道生物，有時被認為是惡神）、迦樓羅（一種大鵬金翅鳥）、緊那羅（天上的樂神，與乾闥婆類似）、摩睺羅伽（一種大蟒神）、人非人等，長久以來在佛這裡心中產生清凈的信心，希望如來（佛的稱號）憐憫這些眾生，分別演說這樣的意義。』又在佛前說了偈語：
『善哉無上尊（對佛的尊稱）！ 惟愿垂哀愍， 廣為諸菩薩（覺悟的有情）， 善說頂功德。 有諸眾生等， 深愿求菩提（覺悟）， 已於是法中， 生厚善欲心。』
這時，佛告訴舍利弗（智慧第一）：『菩薩摩訶薩（大菩薩）應該接受一切諸天（天神）、世人、阿修羅（一種神道生物，有時被認為是惡神）、迦樓羅（一種大鵬金翅鳥）、緊那羅（天上的樂神，與乾闥婆類似）、摩睺羅伽（一種大蟒神）、人非人等的恭敬供養。舍利弗（智慧第一）！菩薩摩訶薩（大菩薩）不會完全報答所施的恩惠。為什麼呢？舍利弗（智慧第一）！菩薩摩訶薩（大菩薩）本來就已經清凈地完全報答了所施的恩惠的緣故。』
【English Translation】 English version: 『If a virtuous man develops faith and leaves home to study the Way, will all his wishes soon be fulfilled?』 Shariputra (Wisdom foremost)! It is because of this cause and condition that such an immeasurable multitude has come to gather.
Shariputra (Wisdom foremost) said: 『Now is the right time. May the Tathagata (an epithet of the Buddha) separately expound on such meaning.』
The Buddha told Shariputra (Wisdom foremost): 『If I were to speak of such meaning now, many hundreds of thousands of immeasurable beings would give rise to doubt in their minds. Why is that? It is because the spiritual powers of these great dragon spirits (Dharma protectors) are inconceivable; the fearless roars of these lions are also inconceivable; the Dharma realms possessed by these great beings are also inconceivable. Shariputra (Wisdom foremost)! The Dharma realms possessed by all Buddhas, World Honored Ones (an epithet of the Buddha), are inconceivable; all ordinary beings, Sravakas (hearers of the Buddha's teachings who attain enlightenment), and Pratyekabuddhas (those who attain enlightenment through their own efforts) cannot believe or understand them. Shariputra (Wisdom foremost)! The Tathagata (an epithet of the Buddha) sees these causes and conditions, and therefore remains silent and does not speak.』
At that time, Shariputra (Wisdom foremost) requested even three times, but the Tathagata (an epithet of the Buddha) remained silent and did not permit it. At that time, Shariputra (Wisdom foremost) again said to the Buddha: 『World Honored One (an epithet of the Buddha)! Among this great assembly, there are already immeasurable and boundless Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), Devas (gods), Dragons (Dharma protectors), Spirits (Dharma protectors), Gandharvas (celestial musicians), Asuras (a type of demigod, sometimes considered evil), Garudas (a large mythical bird), Kinnaras (celestial musicians, similar to Gandharvas), Mahoragas (a type of serpent deity), humans and non-humans, who have long generated pure faith in their minds at the Buddha's place. May the Tathagata (an epithet of the Buddha) have compassion on these beings and separately expound on such meaning.』 Then, in front of the Buddha, he spoke the following verse:
『Excellent, unsurpassed Honored One (an epithet of the Buddha)! May you bestow your compassion, Widely for all Bodhisattvas (enlightenment beings), Skillfully explain the merits of the crown of the head. There are beings, Deeply wishing to seek Bodhi (enlightenment), Already in this Dharma, Generating a deep and virtuous desire.』
At that time, the Buddha told Shariputra (Wisdom foremost): 『Bodhisattva Mahasattvas (great Bodhisattvas) should receive the respectful offerings of all Devas (gods), people of the world, Asuras (a type of demigod, sometimes considered evil), Garudas (a large mythical bird), Kinnaras (celestial musicians, similar to Gandharvas), Mahoragas (a type of serpent deity), humans and non-humans. Shariputra (Wisdom foremost)! Bodhisattva Mahasattvas (great Bodhisattvas) do not completely repay the kindness bestowed. Why is that? Shariputra (Wisdom foremost)! It is because Bodhisattva Mahasattvas (great Bodhisattvas) have already purely and completely repaid the kindness bestowed.』
舍利弗！假使菩薩摩訶薩日日受取一切眾生所施衣食，一一眾生所施之食摶如須彌，一一衣服覆四天下，一日之中受一切眾生如是衣、食，亦能清凈畢報施恩。何以故？舍利弗！是諸菩薩于眾生中最是福田，應受世間之供養者。舍利弗！汝見世間大富之人，多有珍寶——金、銀、琉璃、頗梨、真珠、車𤦲、馬瑙，種種之物柔軟敷具，所謂剎利大姓、婆羅門大姓、居士大家、粟散小王、轉輪聖帝七寶成就人中自在；若四天王、三十三天釋提桓因、焰摩天子、兜率天子、化樂天子、他化自在天子；梵自在天王及余色、無色界諸天；若須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛果；若阿耨多羅三藐三菩提。舍利弗！如是等眾，皆由菩薩教化因緣出現於世。何以故？舍利弗！菩薩摩訶薩發心行於菩提之道，次當得佛、成阿耨多羅三藐三菩提；成已，復當轉於法輪；一切世間若沙門、婆羅門及梵天王、魔王波旬所不能轉。
「爾時，當有無量眾生聞是法已，當得須陀洹果、斯陀含果、阿那含果、阿羅漢果、發緣覺心。有發阿耨多羅三藐三菩提心，聞說佈施則勤修行，以施因緣生剎利大姓、婆羅門大姓、居士大家，若小王家、轉輪聖帝七寶具足人中自在。聞說持戒則便堅持，以是因緣生四天王、三十三天、炎摩天、
【現代漢語翻譯】 現代漢語譯本： 舍利弗（Śāriputra，佛陀十大弟子之一）！ 假使菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）每天接受所有眾生所佈施的衣食，每一個眾生所佈施的食物都大如須彌山（Sumeru，佛教宇宙觀中的聖山），每一件衣服都能覆蓋四大部洲（catu-dvīpa，指整個世界），一天之中接受所有眾生如此多的衣食，也能清凈地完成報答施恩的責任。為什麼呢？舍利弗！這些菩薩在眾生之中是最殊勝的福田（puṇya-kṣetra，指能帶來福報的場所或對像），應當接受世間的供養。舍利弗！你看到世間大富之人，多有珍寶——金、銀、琉璃、頗梨（sphatika，水晶）、真珠、車磲（śaṅkha，一種貝殼）、瑪瑙，各種各樣的柔軟敷具，比如剎帝利（kṣatriya，古印度社會階層，指武士和統治者）大姓、婆羅門（brāhmaṇa，古印度社會階層，指祭司）大姓、居士大家、小國王、轉輪聖王（cakravartin，理想的統治者）七寶成就，在人間自在；或者四大天王（Caturmahārājakāyikas，佛教護法神）、三十三天（Trāyastriṃśa，欲界六天之一）的釋提桓因（Śakra devānām indra，帝釋天）、焰摩天子（Yama，夜摩天）、兜率天子（Tuṣita，兜率天）、化樂天子（Nirmāṇarati，化樂天）、他化自在天子（Paranirmita-vaśavartin，他化自在天）；梵自在天王（Brahmā，大梵天）以及其餘色界（Rūpadhātu，佛教三界之一，指色界天）和無色界（Arūpadhātu，佛教三界之一，指無色界天）諸天；或者須陀洹果（Srotaāpanna，預流果）、斯陀含果（Sakṛdāgāmin，一來果）、阿那含果（Anāgāmin，不來果）、阿羅漢果（Arhat，無學果）、辟支佛果（Pratyekabuddha，緣覺）；或者阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。舍利弗！像這樣的眾生，都是由於菩薩教化引導的因緣才出現在世間的。為什麼呢？舍利弗！菩薩摩訶薩發心修行菩提之道，將來必定成佛，成就阿耨多羅三藐三菩提；成就之後，又將轉動法輪（dharma-cakra，佛法），一切世間的沙門（śramaṇa，出家修行者）、婆羅門以及梵天王、魔王波旬（Māra Pāpīyas，佛教中的魔王）都無法轉動。
『那時，當有無量眾生聽聞這些佛法之後，將證得須陀洹果、斯陀含果、阿那含果、阿羅漢果，發起緣覺之心。有人發起阿耨多羅三藐三菩提心，聽聞佈施的教導就勤奮修行，以佈施的因緣轉生為剎帝利大姓、婆羅門大姓、居士大家，或者小國王家、轉輪聖王七寶具足，在人間自在。聽聞持戒的教導就堅持奉行，因此因緣轉生為四大天王、三十三天、炎摩天（Yāmadeva，夜摩天），
【English Translation】 English version: Śāriputra (one of the ten principal disciples of the Buddha)! Suppose a Bodhisattva-mahāsattva (Great Bodhisattva) were to receive daily the clothing and food offered by all sentient beings, with each sentient being's offering of food being as large as Mount Sumeru (the sacred mountain in Buddhist cosmology), and each piece of clothing covering the four continents (catu-dvīpa, referring to the entire world). Even if they were to receive such clothing and food from all sentient beings in a single day, they could still purify and completely repay the kindness of the donors. Why is that? Śāriputra! These Bodhisattvas are the most supreme fields of merit (puṇya-kṣetra, a place or object that generates merit) among sentient beings and are worthy of worldly offerings. Śāriputra! You see the wealthy people in the world, who possess many treasures—gold, silver, lapis lazuli, crystal (sphatika), pearls, conch shells (śaṅkha), agate, and various kinds of soft furnishings. Such as great families of Kshatriyas (the warrior and ruling class in ancient India), great families of Brahmins (the priestly class in ancient India), wealthy householders, petty kings, and Wheel-Turning Sage Emperors (cakravartin, the ideal ruler) who are endowed with the seven treasures and are at ease in the human realm; or the Four Heavenly Kings (Caturmahārājakāyikas, Buddhist guardian deities), Śakra devānām indra (Indra, ruler of the Trāyastriṃśa Heaven), the Yama Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, the Paranirmita-vaśavartin Heaven; Brahmā (the Great Brahma King) and other deities of the Form Realm (Rūpadhātu, one of the three realms in Buddhism) and the Formless Realm (Arūpadhātu, one of the three realms in Buddhism); or the fruit of Srotaāpanna (Stream-enterer), the fruit of Sakṛdāgāmin (Once-returner), the fruit of Anāgāmin (Non-returner), the fruit of Arhat (Worthy One), the fruit of Pratyekabuddha (Solitary Buddha); or anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Śāriputra! Such beings appear in the world due to the causal conditions of the Bodhisattvas' teachings and guidance. Why is that? Śāriputra! The Bodhisattva-mahāsattvas, having generated the aspiration for Bodhi, will certainly attain Buddhahood and achieve anuttarā-samyak-saṃbodhi in the future. Having attained it, they will then turn the Dharma wheel (dharma-cakra, the Buddhist teachings), which cannot be turned by any śramaṇa (wandering ascetics), Brahmin, Brahmā, or Māra Pāpīyas (the demon king in Buddhism) in the entire world.
『At that time, countless beings, having heard these teachings, will attain the fruit of Srotaāpanna, the fruit of Sakṛdāgāmin, the fruit of Anāgāmin, the fruit of Arhat, and generate the mind of a Pratyekabuddha. Some will generate the mind of anuttarā-samyak-saṃbodhi, and upon hearing the teachings on generosity, they will diligently practice it. Through the cause of generosity, they will be reborn into great families of Kshatriyas, great families of Brahmins, wealthy householders, or the families of petty kings, or as Wheel-Turning Sage Emperors endowed with the seven treasures, at ease in the human realm. Upon hearing the teachings on upholding precepts, they will firmly adhere to them, and through this cause, they will be reborn as the Four Heavenly Kings, in the Trāyastriṃśa Heaven, the Yama Heaven,
兜術天、化樂天、他化自在天。聞說四無量心隨順修行，以是因緣生於色界。聞四空定隨順行之，以是因緣生無色界。舍利弗！以是義故，當知皆由菩薩因緣，一切善法出現於世。
「舍利弗！譬如阿耨達多龍王福德力故，其池流出四大河水——東方恒河、南方辛頭、西方博叉、北方私陀——此四大河流出四方，投四大海。恒河眷屬具五百河入于東海；辛頭眷屬具五百河入于南海；博叉眷屬具五百河入于西海；私陀眷屬具五百河入于北海。舍利弗！于意云何？此四大河流出四方，次第入於四大海中，於此四方為能利益諸眾生不？」
舍利弗言：「世尊！實大利益無量眾生，所謂飛鳥走獸、人與非人。」舍利弗言：「世尊！近此河邊有諸稻麥粟豆諸田亦得潤漬。如是諸田多獲穀麥，復能利益無量眾生，所謂飛鳥走獸、人非人等。」
「舍利弗！于意云何？是四大海由何而有？」
舍利弗言：「世尊！是四大海皆由四河。」
佛復告舍利弗：「于意云何？是四大海于諸眾生有利益不？」
舍利弗言：「如是。世尊！是海實能利益無量無邊眾生，謂水陸性、水性眾生，謂大小魚、走獸、摩羅、龜鱉、蝦蟆、鵝雁、鴛鴦，亦為其餘無量無邊水性之屬而作窟穴。」
「舍利弗！如是
【現代漢語翻譯】 現代漢語譯本： 兜率天（Tusita，欲界天之一，彌勒菩薩所在），化樂天（Nirmanarati，欲界第六天），他化自在天（Paranirmita-vasavartin，欲界最高天）。聽聞宣說四無量心（慈、悲、喜、舍）並隨順修行，以這樣的因緣可以往生到（指前述諸天）。聽聞四空定（四種無色界禪定）並隨順修行，以這樣的因緣可以往生到無（指無色界天）。舍利弗（Sariputra，佛陀十大弟子之一）！因為這個緣故，應當知道一切善法都是由於菩薩的因緣才出現在世間。
『舍利弗！譬如阿耨達多龍王（Anavatapta，傳說中的龍王）因為福德的力量，它的池中流出四大河水——東方恒河（Ganga）、南方辛頭河（Sindhu）、西方博叉河（Vaksu）、北方私陀河（Sita）——這四大河流向四方，注入四大海。恒河的眷屬帶著五百條河流入東海；辛頭河的眷屬帶著五百條河流入南海；博叉河的眷屬帶著五百條河流入西海；私陀河的眷屬帶著五百條河流入北海。舍利弗！你認為怎麼樣？這四大河流向四方，依次流入四大海中，對於這四方來說，能夠利益眾生嗎？』
舍利弗回答說：『世尊！確實能大利益無量眾生，包括飛鳥走獸、人和非人。』舍利弗說：『世尊！靠近這些河邊的稻麥粟豆等田地也能得到滋潤。這樣，這些田地就能獲得豐收，又能利益無量眾生，包括飛鳥走獸、人和非人等。』
『舍利弗！你認為怎麼樣？這四大海是由什麼而來的？』
舍利弗回答說：『世尊！這四大海都是由四條大河而來。』
佛陀又告訴舍利弗：『你認為怎麼樣？這四大海對於眾生有利益嗎？』
舍利弗回答說：『是的，世尊！這大海確實能夠利益無量無邊的眾生，包括水陸兩棲的生物和水生生物，比如大小魚類、走獸、摩羅（Makara，海中似魚的大動物）、龜鱉、蝦蟆、鵝雁、鴛鴦，也為其他無量無邊的水生動物提供了棲息之所。』
『舍利弗！就像這樣』
【English Translation】 English version: Tusita Heaven (one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides), Nirmanarati Heaven (the sixth heaven in the Desire Realm), Paranirmita-vasavartin Heaven (the highest heaven in the Desire Realm). Having heard the exposition of the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity) and practicing accordingly, one is reborn in ** (referring to the aforementioned heavens) as a result of this cause. Having heard of the Four Formless Concentrations (the four types of formless realm meditation) and practicing accordingly, one is reborn in the formless realm as a result of this cause. Sariputra (one of the Buddha's ten great disciples)! For this reason, you should know that all good dharmas appear in the world due to the conditions created by Bodhisattvas.
'Sariputra! For example, because of the power of merit of the Anavatapta Dragon King (a legendary dragon king), its pond flows out with four great rivers—the Ganga (Ganges) River to the east, the Sindhu (Indus) River to the south, the Vaksu (Oxus) River to the west, and the Sita River to the north—these four great rivers flow in four directions, pouring into the four great seas. The Ganga's retinue, with five hundred rivers, flows into the Eastern Sea; the Sindhu's retinue, with five hundred rivers, flows into the Southern Sea; the Vaksu's retinue, with five hundred rivers, flows into the Western Sea; the Sita's retinue, with five hundred rivers, flows into the Northern Sea. Sariputra! What do you think? These four great rivers flow in four directions, successively flowing into the four great seas. Are they able to benefit sentient beings in these four directions?'
Sariputra replied: 'World Honored One! They truly greatly benefit immeasurable sentient beings, including birds and beasts, humans and non-humans.' Sariputra said: 'World Honored One! The fields of rice, wheat, millet, and beans near these rivers are also irrigated. Thus, these fields can obtain abundant harvests, and can also benefit immeasurable sentient beings, including birds and beasts, humans and non-humans, etc.'
'Sariputra! What do you think? What are these four great seas derived from?'
Sariputra replied: 'World Honored One! These four great seas are all derived from the four great rivers.'
The Buddha further told Sariputra: 'What do you think? Are these four great seas beneficial to sentient beings?'
Sariputra replied: 'Yes, World Honored One! These seas are truly able to benefit immeasurable and boundless sentient beings, including amphibious and aquatic beings, such as large and small fish, beasts, Makaras (large sea creatures resembling fish), turtles, tortoises, frogs, geese, swans, mandarin ducks, and also provide habitats for countless other aquatic creatures.'
'Sariputra! Just like that,'
大海，復為餘眾而作住處，所謂諸龍、乾闥婆、阿修羅、迦樓羅。亦出無量無邊珍寶利益一切人、非人等，所謂真珠、珂貝、璧玉、珊瑚、琉璃、青毗、琉璃，及出其餘種種珠寶，悉為眾生之所受用而作利益。舍利弗！于意云何？此四大海由何而有？」
舍利弗言：「世尊！是海皆由阿耨達池。」
爾時，佛贊舍利弗言：「善哉，善哉！阿耨達多龍王體離三怖。何等為三？一者金翅鳥；二者熱沙；三者諸龍若行欲時便為蛇身，阿耨達多龍王無如是事。舍利弗！阿耨達多龍王所居宮殿，乃是坐禪神通之人所居住處。舍利弗！若有人能住是處者，當知是等亦得無惱。」
舍利弗白佛言：「世尊！甚為希有。阿耨達多龍王宮殿，成就如是上善功德，於三怖畏尚無一事，況當具三。若有眾生在此宮殿，亦復具得無是三事。若是神通、善思惟仁所住處者，是處必能出四大河，于諸眾生多所利益。以是因緣，四大海水為諸眾生之所受用而作窟宅，所謂卵生、諸飛鳥等，及余禽獸、人與非人。世尊！是阿耨達池成就如是無量功德。」
佛告舍利弗：「譬如阿耨達多龍王體離三怖，菩薩亦爾，體離三怖。何等為三？一、地獄怖；二、畜生怖；三、餓鬼怖。舍利弗！如因阿耨達池出四大河利益無邊無量眾生，菩
【現代漢語翻譯】 現代漢語譯本：大海，又成為眾多生靈的住所，包括各種龍（Nāga，具有超自然力量的蛇形生物）、乾闥婆（Gandharva，天上的樂師）、阿修羅（Asura，好戰的神靈）、迦樓羅（Garuda，一種巨鳥）。大海也出產無量無邊的珍寶，利益一切人和非人等眾生，包括珍珠、珂貝、璧玉、珊瑚、琉璃、青毗琉璃，以及其他各種珠寶，都供眾生受用，為他們帶來利益。舍利弗（Śāriputra，佛陀的十大弟子之一）！你認為如何？這四大海是由什麼而來的呢？』 舍利弗回答說：『世尊！這些海都源於阿耨達池（Anavatapta，傳說中位於喜馬拉雅山脈的聖湖）。』 這時，佛讚歎舍利弗說：『說得好，說得好！阿耨達多龍王（Anavatapta-nāgarāja，阿耨達池的龍王）的身體遠離三種怖畏。是哪三種呢？一是金翅鳥（Garuda，以龍為食的神鳥）；二是熱沙；三是眾龍在行欲事時會變成蛇身，而阿耨達多龍王沒有這些事情。舍利弗！阿耨達多龍王所居住的宮殿，是坐禪有神通的人所居住的地方。舍利弗！如果有人能居住在那裡，應當知道他們也能得到無惱。』 舍利弗對佛說：『世尊！真是稀有。阿耨達多龍王的宮殿，成就瞭如此上善的功德，對於三種怖畏尚且沒有一件，更何況全部具足。如果有眾生居住在這宮殿里，也能具備沒有這三種怖畏的功德。如果是神通廣大、善於思惟的賢者所居住的地方，這個地方必定能流出四大河，對眾多眾生帶來利益。因為這個緣故，四大海水成為各種眾生的住所，包括卵生動物、各種飛鳥等，以及其他禽獸、人和非人。世尊！這阿耨達池成就瞭如此無量的功德。』 佛告訴舍利弗：『譬如阿耨達多龍王的身體遠離三種怖畏，菩薩（Bodhisattva，追求覺悟的修行者）也是如此，身體遠離三種怖畏。是哪三種呢？一、地獄怖；二、畜生怖；三、餓鬼怖。舍利弗！如同因為阿耨達池流出四大河，利益無邊無量的眾生，菩薩也是如此。
【English Translation】 English version: 'The great ocean also serves as a dwelling place for many beings, including various Nāgas (dragons, beings with supernatural powers), Gandharvas (celestial musicians), Asuras (warlike deities), and Garudas (a giant bird). It also produces immeasurable and boundless treasures, benefiting all beings, human and non-human, such as pearls, shells, precious stones, coral, lapis lazuli, blue beryl, and other various jewels, all for the enjoyment and benefit of sentient beings. Śāriputra (one of the Buddha's ten principal disciples)! What do you think? From what do these four great oceans arise?' Śāriputra replied, 'World Honored One! These oceans all originate from Lake Anavatapta (a legendary lake in the Himalayas).' At that time, the Buddha praised Śāriputra, saying, 'Excellent, excellent! The Anavatapta-nāgarāja (Dragon King of Lake Anavatapta) is free from three fears. What are the three? First, the Garuda (a divine bird that preys on dragons); second, hot sand; third, when dragons engage in desire, they transform into serpent bodies, but the Anavatapta-nāgarāja does not experience these things. Śāriputra! The palace where the Anavatapta-nāgarāja resides is a place where those with meditative powers dwell. Śāriputra! If someone can reside there, know that they will also be free from affliction.' Śāriputra said to the Buddha, 'World Honored One! It is truly rare. The palace of the Anavatapta-nāgarāja has achieved such supreme merit, that it lacks even one of the three fears, let alone all three. If sentient beings reside in this palace, they will also possess the merit of being free from these three fears. If it is a place where those with great spiritual powers and wise contemplation reside, then this place will surely give rise to the four great rivers, bringing benefit to many beings. For this reason, the waters of the four great oceans serve as dwellings for various beings, including oviparous creatures, various birds, and other animals, humans, and non-humans. World Honored One! This Lake Anavatapta has achieved such immeasurable merit.' The Buddha told Śāriputra, 'Just as the Anavatapta-nāgarāja is free from three fears, so too is the Bodhisattva (one who seeks enlightenment), free from three fears. What are the three? First, the fear of hell; second, the fear of being born as an animal; third, the fear of being born as a hungry ghost. Śāriputra! Just as the four great rivers flow from Lake Anavatapta, benefiting immeasurable and boundless beings, so too is the Bodhisattva.'
薩亦爾，以四攝法攝取眾生。一者佈施；二者愛語；三者利行；四者同事。舍利弗！菩薩摩訶薩以四攝法利益眾生。舍利弗！如因阿耨達池出四大海，菩薩亦爾，因菩提心出一切智海。舍利弗！如因大海為諸眾生而作安隱、快樂住處。舍利弗！一切種智亦復如是，為三界眾生而作安隱、快樂住處。何等三界？欲界、色界、無色界也。舍利弗！皆由菩薩周旋教化故，令三千大千世界所有眾生得受安樂。何以故？舍利弗！若有菩薩出現於世行菩薩道，因修行道則得授記；因得授記則便得成阿耨多羅三藐三菩提轉於法輪，一切世間沙門、婆羅門及梵天王、魔王波旬所不能轉。眾生聞已則有四眾，所謂比丘、比丘尼、優婆塞、優婆夷。是四眾等以是因緣，于天、人中而受種種微妙快樂及離欲樂。舍利弗！于意云何？如是之法因何而出？」
舍利弗言：「皆由菩薩因緣而出。」
「舍利弗！于意云何？三界系法復因誰出？」
舍利弗言：「亦由菩薩因緣而出。」
佛告舍利弗：「于意云何？於是系法，頗有一法能報菩薩所作恩不？」
舍利弗言：「無也。世尊！何以故？由於菩薩如是之法出於世故。世尊！譬如有人多饒珍寶，有慈心故，以己庫藏無量珍寶百千萬億那由他物，施於貧人。如是展轉
【現代漢語翻譯】 現代漢語譯本： 薩亦爾（Sārthavāha，商隊領袖），以四攝法攝取眾生。一者佈施（Dāna，給予）；二者愛語（Priyavacana，善意的言語）；三者利行（Arthakṛtya，利益他人的行為）；四者同事（Samānārthatā，與他人共同行動）。舍利弗（Śāriputra，佛陀的弟子）！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）以四攝法利益眾生。舍利弗！如因阿耨達池（Anavatapta，無熱惱池）出四大海，菩薩亦爾，因菩提心（Bodhi-citta，覺悟之心）出一切智海（Sarvajñāna-sāgara，一切智慧之海）。舍利弗！如因大海為諸眾生而作安隱、快樂住處。舍利弗！一切種智（Sarvākārajñāna，對一切事物和現象的智慧）亦復如是，為三界眾生而作安隱、快樂住處。何等三界？欲界（Kāmadhātu，充滿慾望的領域）、色界（Rūpadhātu，物質的領域）、無色界（Arūpadhātu，非物質的領域）也。舍利弗！皆由菩薩周旋教化故，令三千大千世界所有眾生得受安樂。何以故？舍利弗！若有菩薩出現於世行菩薩道，因修行道則得授記（Vyākaraṇa，預言成佛）；因得授記則便得成阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）轉於法輪（Dharma-cakra，佛法的輪子），一切世間沙門（Śrāmaṇa，出家人）、婆羅門（Brāhmaṇa，祭司）及梵天王（Brahmā，創造之神）、魔王波旬（Māra，惡魔）所不能轉。眾生聞已則有四眾，所謂比丘（Bhikṣu，男出家人）、比丘尼（Bhikṣuṇī，女出家人）、優婆塞（Upāsaka，男居士）、優婆夷（Upāsikā，女居士）。是四眾等以是因緣，于天、人中而受種種微妙快樂及離欲樂。舍利弗！于意云何？如是之法因何而出？』 舍利弗言：『皆由菩薩因緣而出。』 『舍利弗！于意云何？三界系法復因誰出？』 舍利弗言：『亦由菩薩因緣而出。』 佛告舍利弗：『于意云何？於是系法，頗有一法能報菩薩所作恩不？』 舍利弗言：『無也。世尊（Bhagavān，佛）！何以故？由於菩薩如是之法出於世故。世尊！譬如有人多饒珍寶，有慈心故，以己庫藏無量珍寶百千萬億那由他（Niyuta，數詞）物，施於貧人。如是展轉
【English Translation】 English version: Sārthavāha (Sārthavāha, leader of a caravan) uses the four means of conversion to gather beings. The first is giving (Dāna, generosity); the second is kind speech (Priyavacana, loving speech); the third is beneficial action (Arthakṛtya, acting for the benefit of others); the fourth is acting in concert (Samānārthatā, acting in accordance with others). Śāriputra (Śāriputra, one of Buddha's main disciples)! A Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, a great Bodhisattva) benefits beings with the four means of conversion. Śāriputra! Just as the four great oceans come from Lake Anavatapta (Anavatapta, a lake without heat), so too does a Bodhisattva bring forth the ocean of all-wisdom (Sarvajñāna-sāgara, the ocean of all wisdom) from the Bodhi-citta (Bodhi-citta, the mind of enlightenment). Śāriputra! Just as the great ocean provides a safe and happy dwelling place for all beings, Śāriputra! The wisdom of all kinds (Sarvākārajñāna, wisdom regarding all things and phenomena) is also like this, providing a safe and happy dwelling place for beings in the three realms. What are the three realms? The desire realm (Kāmadhātu, the realm of desire), the form realm (Rūpadhātu, the realm of form), and the formless realm (Arūpadhātu, the realm of no form). Śāriputra! It is all due to the Bodhisattva's constant teaching and guidance that all beings in the three thousand great thousand worlds can receive peace and happiness. Why is that? Śāriputra! If a Bodhisattva appears in the world and practices the Bodhisattva path, they will receive a prediction of enlightenment (Vyākaraṇa, a prophecy of Buddhahood) through the practice of the path; and having received the prediction, they will attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) and turn the wheel of Dharma (Dharma-cakra, the wheel of Dharma), which cannot be turned by all the Śrāmaṇas (Śrāmaṇa, renunciates), Brāhmaṇas (Brāhmaṇa, priests), Brahmā (Brahmā, the creator god), and Māra Pāpīyas (Māra, the demon) in the world. After hearing this, beings will form the four assemblies, namely Bhikṣus (Bhikṣu, male monks), Bhikṣuṇīs (Bhikṣuṇī, female monks), Upāsakas (Upāsaka, male lay followers), and Upāsikās (Upāsikā, female lay followers). These four assemblies, through this cause, will receive various subtle joys and the joy of detachment in the heavens and among humans. Śāriputra! What do you think? From what cause does such a Dharma arise?' Śāriputra said: 'It all arises from the cause of the Bodhisattva.' 'Śāriputra! What do you think? From whom does the Dharma that binds the three realms arise?' Śāriputra said: 'It also arises from the cause of the Bodhisattva.' The Buddha told Śāriputra: 'What do you think? Among these binding Dharmas, is there even one Dharma that can repay the kindness of the Bodhisattva?' Śāriputra said: 'No, World-Honored One (Bhagavān, the Buddha)! Why is that? Because such a Dharma of the Bodhisattva arises in the world. World-Honored One! For example, if a person is very rich in treasures and has a compassionate heart, they would give away countless treasures, hundreds of thousands of millions of Niyutas (Niyuta, a numerical value) of things from their own storehouse to the poor. Thus, in turn
給二人、三人、四人、五人、十人、二十人、三十、四十、五十、百人、千人、百千萬人，如是乃至無量眾生及色、非色，悉舍一切所有財寶，給施如是無量眾生，亦為除其怖畏、繫縛、鞭杖、訶責、諸惡趣等，兼復安止於人、天樂。而是眾中有一士夫，析破一錢以為百分，以一分錢欲報是人所施之恩。世尊！于意云何？是大施主于諸眾生多所利益，是人方以一分之錢欲報其恩，寧得報不？」
「不也。舍利弗！」
舍利弗言：「菩薩摩訶薩亦復如是，如彼富人利益一切無量眾生及為斷滅一切諸惡，以一分錢而報其恩。世尊！行大乘者亦復如是，以如是等無量眾生所受種種隨意快樂，欲報菩薩發意之恩，亦如彼人以一分錢報施主恩。」
爾時，佛贊舍利弗言：「善哉，善哉！汝今則為隨順我行。舍利弗！一切眾生若於百世、千世、萬世、百千萬世，一一世中盡其形壽，捨身皮肉、骨髓、筋脈奉上菩薩，尚不能報如是菩薩百分、千分、百千億分乃至算數所不能知分中一分之恩。何以故？舍利弗！我觀一切人、天大眾及阿修羅，無有能報是菩薩恩；唯除善男子、善女人發阿耨多羅三藐三菩提心。何以故。舍利弗！若有善男子、善女人發阿耨多羅三藐三菩提心，則為一切無量眾生之所受用，多所利益。
【現代漢語翻譯】 現代漢語譯本 如果有人向兩個人、三個人、四個人、五個人、十個人、二十個人、三十個人、四十個人、五十個人、一百個人、一千個人、一百千萬人，乃至無量眾生，包括有形體的和無形體的眾生，全部捨棄自己所有的財寶，佈施給這些無量眾生，並且解除他們的恐懼、束縛、鞭打、呵斥以及諸惡趣的痛苦，還讓他們安住在人間的快樂和天上的快樂之中。而這些眾生中有一個人，把一文錢分成一百份，用其中的一份錢來報答這位施主所施予的恩德。世尊，您認為怎麼樣？這位大施主對眾多眾生有很大的利益，而這個人只用一分錢來報答他的恩德，能夠報答得了么？」
『不能，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！』
舍利弗說：『菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）也是這樣，就像那位富人利益一切無量眾生，並且為他們斷滅一切諸惡，卻只用一分錢來報答他的恩德。世尊，修行大乘的人也是這樣，用這些無量眾生所享受的各種隨意快樂，來報答菩薩發菩提心（bodhicitta，覺悟之心）的恩德，也就像那個人用一分錢來報答施主的恩德一樣。』
這時，佛讚歎舍利弗說：『好啊，好啊！你現在是隨順我的教導而行。舍利弗，一切眾生即使在一百世、一千世、一萬世、一百千萬世中，每一世都用盡自己的壽命，捨棄自己的身皮肉、骨髓、筋脈來奉獻給菩薩，尚且不能報答這位菩薩百分之一、千分之一、百千億分之一，乃至算數都無法計算的分中的一分恩德。為什麼呢？舍利弗，我觀察一切人、天大眾以及阿修羅（Asura，一種神道），沒有誰能夠報答這位菩薩的恩德；除非是善男子、善女人發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。為什麼呢？舍利弗，如果善男子、善女人發阿耨多羅三藐三菩提心，那麼就成為一切無量眾生所受用，對他們有很大的利益。
【English Translation】 English version If someone were to give to two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, or even countless beings, including those with form and those without form, relinquishing all their possessions and wealth to bestow upon these countless beings, and also relieving them of their fears, bonds, beatings, rebukes, and the sufferings of evil destinies, further establishing them in the joys of humans and gods. And among these beings, there is a person who divides one coin into one hundred parts, intending to repay the benefactor's kindness with one part of the coin. World Honored One, what do you think? Does this great benefactor greatly benefit all beings, and can this person repay their kindness with just one part of the coin?'
'No, Śāriputra (佛陀十大弟子之一，以智慧著稱)!'
Śāriputra said, 'The Bodhisattva-mahāsattva (Bodhisattva-mahāsattva，大菩薩) is also like this, like that wealthy person who benefits all countless beings and eradicates all evils for them, yet repays their kindness with just one part of a coin. World Honored One, those who practice the Great Vehicle are also like this, using the various pleasures enjoyed by these countless beings to repay the kindness of the Bodhisattva's arising of the mind of enlightenment (bodhicitta，覺悟之心), just like that person repaying the benefactor's kindness with one part of a coin.'
At that time, the Buddha praised Śāriputra, saying, 'Excellent, excellent! You are now acting in accordance with my teachings. Śāriputra, even if all beings, in each of a hundred, a thousand, ten thousand, or a hundred million lifetimes, were to exhaust their lifespan in each lifetime, offering their skin, flesh, bones, marrow, sinews, and veins to the Bodhisattva, they still could not repay even one part in a hundred, a thousand, a hundred million, or even a fraction beyond calculation of the Bodhisattva's kindness. Why is that? Śāriputra, I observe all humans, gods, and Asuras (Asura，一種神道), and there is no one who can repay the Bodhisattva's kindness, except for good men and good women who generate the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心). Why is that? Śāriputra, if good men and good women generate the mind of anuttarā-samyak-saṃbodhi, then they become beneficial and useful to all countless beings, bringing them great benefit.'
「舍利弗！如閻浮提出栴檀樹，其芽生時，能除一切嬰孩男、女所有病苦；其葉生時，復能療治童男、童女所有患苦；若樹增長枝葉扶疏能蔭涼時，眾生在中悉能除滅一切病苦；其花開敷能令人天成就快樂；其果熟時有大光明遍照十方，若有眾生見已生念識其光明，即得除斷生老病死；及其壞時有諸眾生取其樹身，終不畏有貧窮之苦；若取枝葉還至家中，則無復有飢渴之患。舍利弗！是栴檀樹出現於世常益眾生，無有不作利益之時。從芽生時乃至取其枝葉還家，常為利益。
「舍利弗！菩薩摩訶薩亦復如是。初發阿耨多羅三藐三菩提心時，以四攝法攝取眾生，既發心已，其心常緣於三解脫。何等為三？空，無相、愿。樹增長者，謂無生忍法；花開發者，謂已成就一切種智；果實熟者，謂于如來入般涅槃；樹破壞者，謂涅槃已，以神通力碎身舍利，如葶藶子；取其枝葉而還家者，謂于如來既涅槃已，收取捨利起諸塔廟，眾生入中衰惡消除。舍利弗！是故當知善男子、善女人發阿耨多羅三藐三菩提心者，有諸眾生於中所種一切善根則得畢報。何以故？舍利弗！若有善男子、善女人發阿耨多羅三藐三菩提心，則為欲令行佛種者共相紹繼，亦欲令彼聲聞、緣覺無有斷絕，能與一切無量眾生人天快樂，及離煩惱無漏
{ "translations": [ "現代漢語譯本", "『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！譬如閻浮提（Jambudvīpa，四大部洲之一，通常指我們所居住的這個世界）生長的栴檀樹（candana，一種珍貴的香木），當它剛發芽的時候，就能消除所有嬰孩的男、女的病苦；當它長出葉子的時候，又能醫治童男、童女的所有疾病；如果樹木增長，枝葉繁茂能夠遮蔭的時候，眾生在樹下都能消除一切病苦；它的花朵開放能夠使人天獲得快樂；它的果實成熟的時候，有巨大的光明遍照十方，如果有眾生見到後心生念想，認識到這光明，就能斷除生老病死；等到它壞掉的時候，有眾生取它的樹身，最終不會畏懼貧窮的痛苦；如果取它的枝葉帶回家中，就不會再有飢渴的憂患。舍利弗！這栴檀樹出現在世間，常常利益眾生，沒有不作利益的時候。從發芽的時候，乃至取它的枝葉帶回家，常常都在利益眾生。", "『舍利弗！菩薩摩訶薩（bodhisattva-mahāsattva，發大心願的菩薩）也是這樣。最初發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心，即成佛之心）的時候，用四攝法（catuḥ-saṃgrahavastu，佈施、愛語、利行、同事）來攝取眾生，既然發了心，他的心常常緣於三解脫（trini vimokṣa-mukhāni，空、無相、無愿）。什麼是三解脫呢？就是空（śūnyatā，空性），無相（animitta，無相），無愿（apraṇihita，無愿）。樹木增長，指的是無生忍法（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟）；花朵開放，指的是已經成就一切種智（sarva-ākāra-jñatā，對一切事物和現象的全面認知）；果實成熟，指的是如來（tathāgata，佛陀的稱號之一）入般涅槃（parinirvāṇa，完全的涅槃，即佛陀的最終解脫）；樹木破壞，指的是涅槃之後，用神通力粉碎身體的舍利（śarīra，遺骨），像葶藶子一樣；取它的枝葉帶回家，指的是如來涅槃之後，收取捨利建造塔廟，眾生進入其中，衰敗和罪惡都消除。舍利弗！因此應當知道，善男子、善女人發起阿耨多羅三藐三菩提心的人，有眾生在他們那裡種下的一切善根，都能得到圓滿的果報。為什麼呢？舍利弗！如果有善男子、善女人發起阿耨多羅三藐三菩提心，就是爲了讓行佛道的人能夠互相繼承，也爲了讓聲聞（śrāvaka，聽聞佛法而證悟者）、緣覺（pratyekabuddha，通過自身努力證悟者）不會斷絕，能夠給予一切無量眾生人天的快樂，以及遠離煩惱的無漏（anāsrava，沒有煩惱的）功德。』」 ], "english_translations": [ "English version", "『Śāriputra! For example, if a sandalwood tree (candana) grows in Jambudvīpa, when its sprout first appears, it can eliminate all the suffering of infant boys and girls; when its leaves grow, it can heal all the illnesses of young boys and girls; if the tree grows and its branches and leaves become lush, providing shade, all beings under it can eliminate all suffering; when its flowers bloom, it can bring happiness to humans and devas; when its fruit ripens, it emits great light that illuminates all directions, and if beings see it and recognize its light, they can cut off birth, old age, sickness, and death; and when it decays, if beings take its trunk, they will never fear the suffering of poverty; if they take its branches and leaves back home, they will no longer suffer from hunger and thirst. Śāriputra! This sandalwood tree appears in the world and constantly benefits beings, never failing to provide benefit. From the time it sprouts until its branches and leaves are taken home, it constantly provides benefit.", "『Śāriputra! The Bodhisattva-Mahasattva (bodhisattva-mahāsattva) is also like this. When they first generate the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta), they gather beings with the four means of attraction (catuḥ-saṃgrahavastu). Having generated this mind, their mind constantly dwells on the three liberations (trini vimokṣa-mukhāni). What are the three? They are emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita). The growth of the tree refers to the Dharma of non-origination forbearance (anutpattika-dharma-kṣānti); the blooming of the flowers refers to the accomplishment of all-knowing wisdom (sarva-ākāra-jñatā); the ripening of the fruit refers to the Tathāgata (tathāgata) entering Parinirvāṇa (parinirvāṇa); the decay of the tree refers to, after Nirvāṇa, using supernatural powers to break the relics (śarīra) of the body into pieces like mustard seeds; taking its branches and leaves home refers to, after the Tathāgata enters Nirvāṇa, collecting the relics and building stupas and temples, and when beings enter them, decline and evil are eliminated. Śāriputra! Therefore, you should know that when good men and good women generate the mind of Anuttarā-samyak-saṃbodhi, all the roots of goodness that beings plant in them will receive complete reward. Why? Śāriputra! If good men and good women generate the mind of Anuttarā-samyak-saṃbodhi, it is to allow those who practice the Buddha path to succeed each other, and also to prevent the Śrāvakas (śrāvaka) and Pratyekabuddhas (pratyekabuddha) from being cut off, and to give immeasurable beings the happiness of humans and devas, as well as the undefiled (anāsrava) merit free from afflictions.』" ] }
之樂。舍利弗！若有能與一切眾生人天快樂，及離煩惱無漏之樂，如是之人可得說喻明其比不？」
舍利弗言：「不也。世尊。世尊！無有天人、沙門、婆羅門、若魔、若梵，及餘一切無量之眾，或於一劫、百劫、千劫、百千萬劫乃至無量阿僧祇劫，能報菩薩發心之恩。」
「舍利弗！以是故，善男子、善女人慾得無上畢報施恩，應發阿耨多羅三藐三菩提心。舍利弗！若善男子、善女人慾報過去諸佛恩者，亦當如是發阿耨多羅三藐三菩提心。舍利弗！若善男子、善女人慾報未來諸如來恩者，亦當如是發阿耨多羅三藐三菩提心。舍利弗！若善男子、善女人慾報今現在十方諸佛恩者，亦當如是發阿耨多羅三藐三菩提心。舍利弗！唯有二人能報佛恩。何等為二？一者盡漏；二者發阿耨多羅三藐三菩提心。舍利弗！是二種人善能供養諸佛如來，善報諸佛所有恩惠。」
爾時，世尊欲重宣此義而說偈言：
「所說二種人， 能供養諸佛， 所謂阿羅漢、 菩薩摩訶薩， 是名曰二人， 供養諸世尊， 而於三界中， 更無第三人。 若有能平等， 觀察一切法， 如是等人輩， 是則名智者。 悉以妙五欲， 可愛諸所須， 供養是菩薩， 猶不報其恩。 若供養離愛，
【現代漢語翻譯】 現代漢語譯本： 『之樂。舍利弗（Śāriputra，佛陀十大弟子之一）！如果有人能夠給予一切眾生人天快樂，以及遠離煩惱的無漏之樂，這樣的人可以找到比喻來明確說明嗎？』
舍利弗（Śāriputra，佛陀十大弟子之一）回答說：『不能。世尊（Lokajyestha，對佛陀的尊稱）！世尊（Lokajyestha，對佛陀的尊稱）！沒有任何天人、沙門（Śrāmana，指佛教出家修行者）、婆羅門（Brāhmana，指古印度教的祭司階層）、或者魔、或者梵天，以及其他一切無量的眾生，能夠在哪怕一劫、百劫、千劫、百千萬劫乃至無量阿僧祇劫的時間裡，報答菩薩（Bodhisattva，指追求覺悟的眾生）發心的大恩。』
『舍利弗（Śāriputra，佛陀十大弟子之一）！因此，善男子、善女人想要完全報答施恩，應當發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。舍利弗（Śāriputra，佛陀十大弟子之一）！如果善男子、善女人想要報答過去諸佛的恩德，也應當這樣發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。舍利弗（Śāriputra，佛陀十大弟子之一）！如果善男子、善女人想要報答未來諸如來的恩德，也應當這樣發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。舍利弗（Śāriputra，佛陀十大弟子之一）！如果善男子、善女人想要報答現在十方諸佛的恩德，也應當這樣發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。舍利弗（Śāriputra，佛陀十大弟子之一）！只有兩種人能夠報答佛恩。哪兩種人呢？一是斷盡煩惱；二是發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。舍利弗（Śāriputra，佛陀十大弟子之一）！這兩種人最能供養諸佛如來，善於報答諸佛的所有恩惠。』
這時，世尊（Lokajyestha，對佛陀的尊稱）想要再次宣說這個道理，就說了偈語：
『所說的兩種人，能夠供養諸佛， 所謂阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）、菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）， 這叫做兩種人，供養諸世尊（Lokajyestha，對佛陀的尊稱）， 而在三界（Trailokya，欲界、色界、無色界）之中，更沒有第三種人。 如果能夠平等地觀察一切法， 像這樣的人，就叫做智者。 即使以美妙的五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸），可愛的一切所需之物， 供養這位菩薩（Bodhisattva，指追求覺悟的眾生），仍然不能報答他的恩德。 如果供養遠離愛慾的，
【English Translation】 English version: 'Of joy. Śāriputra! If there is someone who can give all sentient beings, humans and gods, happiness, as well as the unconditioned joy of being free from afflictions, can such a person be described or compared?'
Śāriputra replied, 'No, World Honored One. World Honored One! There is no god, human, Śrāmana (Buddhist monastic), Brāhmana (priestly class), Mara (demon), Brahma (creator god), or any other immeasurable multitude, who, even in one kalpa (eon), a hundred kalpas, a thousand kalpas, a hundred million kalpas, or even immeasurable asaṃkhya kalpas (countless eons), can repay the kindness of a Bodhisattva's (enlightenment-seeking being) initial aspiration.'
'Śāriputra! Therefore, good men and good women who wish to fully repay kindness should generate the mind of Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). Śāriputra! If good men and good women wish to repay the kindness of the Buddhas of the past, they should also generate the mind of Anuttarā-samyak-saṃbodhi. Śāriputra! If good men and good women wish to repay the kindness of the Tathāgatas (Buddhas) of the future, they should also generate the mind of Anuttarā-samyak-saṃbodhi. Śāriputra! If good men and good women wish to repay the kindness of the Buddhas of the present in the ten directions, they should also generate the mind of Anuttarā-samyak-saṃbodhi. Śāriputra! Only two types of people can repay the kindness of the Buddhas. What are the two? One is to exhaust all outflows (of defilements); the other is to generate the mind of Anuttarā-samyak-saṃbodhi. Śāriputra! These two types of people are best able to make offerings to the Tathāgatas, and are good at repaying all the kindness of the Buddhas.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'The two types of people spoken of, are able to make offerings to the Buddhas, Namely, the Arhat (one who has extinguished all defilements and attained liberation), and the Bodhisattva-mahāsattva (great Bodhisattva), These are called the two types of people, who make offerings to the World Honored Ones, And in the three realms (desire realm, form realm, formless realm), there is no third person. If one can equally observe all dharmas (teachings), Such people are called wise. Even if one uses wonderful five desires (forms, sounds, smells, tastes, and tactile sensations), and all the lovely things needed, To make offerings to this Bodhisattva, one still cannot repay his kindness. If one makes offerings to one who is free from love,
後身阿羅漢， 及發無上心， 行於菩提者， 是則為第一， 無上之福田。 天人及諸梵， 各以已所愛， 供養是菩薩， 亦不報其恩。 如是二種人， 其實無所須， 雖得上供養， 而心無貪著， 以是因緣故， 雖奉不能報。 世間諸智者， 若欲供養佛， 應發菩提心， 修行于忍辱。 若欲作功德， 數數無有量， 當爲菩提故， 行於無上業。 若欲得禪定， 修四無量心， 是人應精進， 為于佛智慧。 欲得一切樂， 消除諸苦惱， 如是諸人等， 應于佛法中， 而生厚重欲， 畢求無上道。 若欲得覲見， 無量諸世尊， 應生恭敬心， 深求正真道。 若欲從一界， 至於無量界， 應生勤精進， 深欲于菩提。 欲見過去佛， 應生欲精進， 為于菩提故， 善順而修學。 若欲得疾見， 未來世諸佛， 亦應為菩提， 至心專修道。 若復欲得見， 現在諸世尊， 亦應為菩提， 生於善欲心。 當知是等人， 最上非凡下， 若欲于眾生， 普行慈心者， 是人應勤進， 速求無上道。 若欲令眾生， 悉除諸苦惱， 應學無上智， 中間
【現代漢語翻譯】 現代漢語譯本 將來會證得阿羅漢（Arhat，斷盡煩惱，證入涅槃的小乘聖者）果位的人，以及發起了無上菩提心（Anuttara-samyak-sambodhi-citta，追求圓滿覺悟的心）的人，行持在菩提道（Bodhi，覺悟之道）上的人，這些人是最殊勝的，是無上的福田。 天人以及諸梵天（Brahma，色界天的眾生），各自用自己所珍愛的東西，來供養這些菩薩（Bodhisattva，發心為救度眾生而追求成佛的人），也無法報答他們的恩德。 像這樣的兩種人，實際上沒有什麼需要，即使得到了供養，內心也沒有貪戀執著，因為這個緣故，即使奉獻了也無法報答他們的恩情。 世間的智者，如果想要供養佛（Buddha，覺悟者），應當發起菩提心，修行忍辱（Kshanti，忍耐和寬容）。 如果想要做功德，數量無數無量，應當爲了菩提的緣故，行持無上的事業。 如果想要得到禪定（Dhyana，冥想狀態），修習四無量心（Brahmavihara，慈、悲、喜、舍四種心），這個人應當精進，爲了獲得佛的智慧。 想要得到一切快樂，消除各種苦惱，像這樣的人們，應當在佛法中，生起深厚的願望，最終追求無上道（Anuttara，無上的道路）。 如果想要覲見無量的諸世尊（Bhagavan，佛的稱號之一，意為『世尊』），應當生起恭敬心，深入尋求正真之道。 如果想要從一個世界，到達無量的世界，應當生起勤奮精進之心，深深地渴望菩提。 想要見到過去的佛，應當生起願望和精進，爲了菩提的緣故，善巧地順應並修學。 如果想要快速地見到未來世的諸佛，也應當爲了菩提，至誠專一地修習正道。 如果又想要見到現在的諸世尊，也應當爲了菩提，生起善良的願望。 應當知道這樣的人，是最殊勝的，不是凡夫俗子，如果想要對眾生，普遍地行持慈悲心，這個人應當勤奮精進，快速地尋求無上道。 如果想要令眾生，全部消除各種苦惱，應當學習無上的智慧，中間
【English Translation】 English version Those who will become Arhats (Arhat, a Hinayana saint who has exhausted all defilements and entered Nirvana) in the future, and those who have generated the unsurpassed Bodhicitta (Anuttara-samyak-sambodhi-citta, the mind seeking perfect enlightenment), those who practice on the path to Bodhi (Bodhi, the path to enlightenment), these are the most excellent, the supreme fields of merit. Devas (gods) and Brahmas (Brahma, beings of the Form Realm), each with what they cherish, make offerings to these Bodhisattvas (Bodhisattva, one who aspires to become a Buddha for the sake of saving all beings), yet they cannot repay their kindness. Such two kinds of people, in reality, have no needs, even if they receive offerings, their minds have no greed or attachment, for this reason, even if offerings are made, they cannot be repaid. The wise in the world, if they wish to make offerings to the Buddha (Buddha, the awakened one), should generate the Bodhicitta, and practice patience (Kshanti, patience and tolerance). If you want to create merit, in countless and immeasurable amounts, you should, for the sake of Bodhi, engage in unsurpassed deeds. If you want to attain Dhyana (Dhyana, meditative state), cultivate the Four Immeasurables (Brahmavihara, the four immeasurables of loving-kindness, compassion, joy, and equanimity), this person should be diligent, in order to obtain the wisdom of the Buddha. Those who wish to obtain all happiness and eliminate all suffering, such people should, in the Buddhadharma, generate deep desire, and ultimately seek the unsurpassed path (Anuttara, the unsurpassed path). If you want to behold the immeasurable Bhagavan (Bhagavan, one of the titles of the Buddha, meaning 'World Honored One'), you should generate a respectful mind and deeply seek the true path. If you want to go from one world to immeasurable worlds, you should generate diligence and vigor, and deeply desire Bodhi. If you want to see the Buddhas of the past, you should generate desire and diligence, for the sake of Bodhi, skillfully accord and learn. If you want to quickly see the Buddhas of the future, you should also, for the sake of Bodhi, sincerely and single-mindedly cultivate the path. If you also want to see the present Bhagavan, you should also, for the sake of Bodhi, generate a virtuous desire. You should know that such people are the most excellent, not ordinary beings, if you want to universally practice loving-kindness towards all beings, this person should be diligent and quickly seek the unsurpassed path. If you want to enable all beings to eliminate all suffering, you should learn unsurpassed wisdom, in the meantime
莫廢舍。 若欲與眾生， 一切諸快樂， 智者為菩提， 應發深善欲。 若欲滅眾生， 無量諸惡趣， 智者應攝取， 畢竟菩提心。 是人之所得， 無量諸功德， 一切無有人， 能說其譬喻， 謂發菩提心， 欲成無上道。」
爾時，世尊說是偈已，大德舍利弗白佛言：「世尊！今說此經得幾功德？幾所眾生髮阿耨多羅三藐三菩提心？」
佛告舍利弗：「汝今不應問如是義。何以故？舍利弗！如來若說一切智事，令多眾生生於疑惑。何以故？舍利弗！諸佛世尊有無量戒、禪定、智慧、無邊神力。舍利弗！于意云何？如來能說虛空邊際分界限齊可知、可計、可籌量不？」
「不也。世尊！何以故？世尊！虛空邊際無有人能已知、今知、當知。」
佛告舍利弗：「佛智亦爾。聲聞、緣覺已不知、今不知、當不知。何以故？舍利弗！如來所有無上智慧，非諸聲聞、緣覺境界所行處故。」
舍利弗言：「是諸眾生甚為希有，善能分別無上菩提，而能發於阿耨多羅三藐三菩提心。」
佛告舍利弗：「如是，如是！如汝所說，是諸眾生甚為希有，善能分別無上菩提，而能發阿耨多羅三藐三菩提心。舍利弗！于意云何？閻浮提中所有水、陸、空行眾生盡
【現代漢語翻譯】 現代漢語譯本 不要放棄（菩提心）。 如果想要給予眾生一切快樂，有智慧的人爲了菩提（bodhi，覺悟）應該發起深刻的善愿。 如果想要滅除眾生無量的惡趣（apāya，三惡道），有智慧的人應該攝取究竟的菩提心。 這個人所獲得的無量功德，沒有任何人能夠說出它的比喻，就是發起菩提心，想要成就無上道（anuttarā-samyak-saṃbodhi，無上正等正覺）。』
當時，世尊說完這偈頌后，大德舍利弗（Śāriputra）對佛說：『世尊！現在說這部經能得到多少功德？有多少眾生能發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）？』
佛告訴舍利弗：『你現在不應該問這樣的問題。為什麼呢？舍利弗！如來說一切智（sarvajñāna，一切種智）的事，會讓很多眾生產生疑惑。為什麼呢？舍利弗！諸佛世尊有無量的戒、禪定、智慧、無邊的神力。舍利弗！你認為如何？如來能夠說出虛空的邊際、分界、限度，可以知道、可以計算、可以籌量嗎？』
『不能。世尊！為什麼呢？世尊！虛空的邊際沒有人能夠已經知道、現在知道、將來知道。』
佛告訴舍利弗：『佛的智慧也是這樣。聲聞（Śrāvaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，不依師教，觀因緣而悟道者）已經不知道、現在不知道、將來也不知道。為什麼呢？舍利弗！如來所有的無上智慧，不是諸聲聞、緣覺境界所能到達的地方。』
舍利弗說：『這些眾生非常稀有，善於分別無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），而能發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』
佛告訴舍利弗：『是的，是的！正如你所說，這些眾生非常稀有，善於分別無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），而能發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。舍利弗！你認為如何？閻浮提（Jambudvīpa，南贍部洲）中所有的水、陸、空行眾生都』
【English Translation】 English version Do not abandon (the Bodhi-citta). If you wish to give all happiness to sentient beings, the wise should generate a profound aspiration for Bodhi (bodhi, enlightenment). If you wish to extinguish the immeasurable evil destinies (apāya, the three evil realms) of sentient beings, the wise should embrace the ultimate Bodhi-citta. The immeasurable merits that this person obtains, no one can express its simile, which is generating the Bodhi-citta, desiring to achieve the unsurpassed path (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment).'
At that time, after the World Honored One spoke this verse, the great virtuous Śāriputra said to the Buddha: 'World Honored One! How much merit is gained from speaking this sutra now? How many sentient beings will generate the Anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed perfect enlightenment)?'
The Buddha told Śāriputra: 'You should not ask such a question now. Why? Śāriputra! If the Tathagata speaks of the affairs of all-wisdom (sarvajñāna, omniscience), it will cause many sentient beings to have doubts. Why? Śāriputra! The Buddhas, World Honored Ones, have immeasurable precepts, meditation, wisdom, and boundless spiritual powers. Śāriputra! What do you think? Can the Tathagata speak of the boundaries, divisions, and limits of space, and can they be known, calculated, and measured?'
'No, World Honored One! Why? World Honored One! No one has been able to know, knows now, or will know the boundaries of space.'
The Buddha told Śāriputra: 'The wisdom of the Buddha is also like this. Śrāvakas (Śrāvaka, one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment through observing conditions without a teacher) have not known, do not know now, and will not know in the future. Why? Śāriputra! The unsurpassed wisdom that the Tathagata possesses is not a place where the realms of Śrāvakas and Pratyekabuddhas can reach.'
Śāriputra said: 'These sentient beings are very rare, being able to discern unsurpassed Bodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) and generate the Anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed perfect enlightenment).'
The Buddha told Śāriputra: 'So it is, so it is! As you say, these sentient beings are very rare, being able to discern unsurpassed Bodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) and generate the Anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed perfect enlightenment). Śāriputra! What do you think? All the sentient beings in Jambudvīpa (Jambudvīpa, the southern continent) that travel on water, land, and in the air are'
得人身，若有一人教是諸人令其安住五戒十善。舍利弗！于意云何？是人以此因緣得福多不？」
「甚多。世尊！是人得福不可以譬喻為比。」
「我今當說，若善男子、善女人教一閻浮提所有眾生，令其安住五戒十善所得功德，不如有人教誨一人令得信行。舍利弗！且置是事。若有善男子、善女人教一閻浮提所有眾生令得信行，不如有人教誨一人令得法行。舍利弗！復置是事。若有善男子、善女人教一閻浮提所有眾生令得法行，不如有人教誨一人令得八人。舍利弗！復置是事。若有善男子、善女人教一閻浮提所有眾生令得八人，不如有人教誨一人令得須陀洹果。舍利弗！復置是事。若有善男子、善女人教一閻浮提所有眾生令得須陀洹果，不如有人教誨一人令得斯陀含果。舍利弗！復置是事。若有善男子、善女人教一閻浮提所有眾生得斯陀含果，不如有人教誨一人令得阿那含果。舍利弗！復置是事。若有善男子、善女人教一閻浮提所有眾生得阿那含果，不如有人教誨一人得阿羅漢果。舍利弗！復置是事。若有善男子、善女人教一閻浮提所有眾生令得阿羅漢果，不如有人教誨一人令得緣覺。舍利弗！復置是事。若有善男子、善女人教一閻浮提所有眾生令得緣覺，不如有人教誨一人令發阿耨多羅三藐三菩提心
【現代漢語翻譯】 現代漢語譯本： 『如果有人得到了人身，如果有一個人教導這些人，讓他們安住於五戒（pañca-śīla，不殺生、不偷盜、不邪淫、不妄語、不飲酒）和十善（daśa-kuśala，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）。舍利弗（Śāriputra）！你認為如何？這個人因為這個因緣得到的福報多嗎？』
『非常多。世尊（Bhagavān）！這個人得到的福報不可以譬喻來相比。』
『我現在要說，如果善男子、善女人教導整個閻浮提（Jambudvīpa，指我們所居住的這個世界）所有的眾生，讓他們安住於五戒和十善所得到的功德，不如有人教誨一個人，讓他得到信行（śraddhā-anusārin，隨信行）。舍利弗！姑且放下這件事。如果有善男子、善女人教導整個閻浮提所有的眾生，讓他們得到信行，不如有人教誨一個人，讓他得到法行（dharmānusārin，隨法行）。舍利弗！再放下這件事。如果有善男子、善女人教導整個閻浮提所有的眾生，讓他們得到法行，不如有人教誨一個人，讓他成為八人（aṭṭhaka，預流果的中間階段）。舍利弗！再放下這件事。如果有善男子、善女人教導整個閻浮提所有的眾生，讓他們成為八人，不如有人教誨一個人，讓他得到須陀洹果（srota-āpanna-phala，預流果）。舍利弗！再放下這件事。如果有善男子、善女人教導整個閻浮提所有的眾生，讓他們得到須陀洹果，不如有人教誨一個人，讓他得到斯陀含果（sakṛdāgāmin-phala，一來果）。舍利弗！再放下這件事。如果有善男子、善女人教導整個閻浮提所有的眾生，讓他們得到斯陀含果，不如有人教誨一個人，讓他得到阿那含果（anāgāmin-phala，不來果）。舍利弗！再放下這件事。如果有善男子、善女人教導整個閻浮提所有的眾生，讓他們得到阿那含果，不如有人教誨一個人，讓他得到阿羅漢果（arhat-phala，無學果）。舍利弗！再放下這件事。如果有善男子、善女人教導整個閻浮提所有的眾生，讓他們得到阿羅漢果，不如有人教誨一個人，讓他得到緣覺（pratyekabuddha，獨覺）。舍利弗！再放下這件事。如果有善男子、善女人教導整個閻浮提所有的眾生，讓他們得到緣覺，不如有人教誨一個人，讓他發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』
【English Translation】 English version: 『If someone obtains a human body, and if there is someone who teaches these people, causing them to abide in the five precepts (pañca-śīla, abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants) and the ten wholesome actions (daśa-kuśala, abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views). Śāriputra! What do you think? Does this person gain much merit from this cause?』
『Very much, World-Honored One (Bhagavān)! The merit gained by this person cannot be compared with any analogy.』
『I will now say, if a good man or good woman teaches all beings in Jambudvīpa (the world we live in), causing them to abide in the five precepts and ten wholesome actions, the merit gained is not as great as someone who teaches one person, causing them to attain faith-following (śraddhā-anusārin). Śāriputra! Let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain faith-following, the merit gained is not as great as someone who teaches one person, causing them to attain dharma-following (dharmānusārin). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain dharma-following, the merit gained is not as great as someone who teaches one person, causing them to become an eighth person (aṭṭhaka, an intermediate stage to stream-entry). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to become an eighth person, the merit gained is not as great as someone who teaches one person, causing them to attain the fruit of stream-entry (srota-āpanna-phala). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain the fruit of stream-entry, the merit gained is not as great as someone who teaches one person, causing them to attain the fruit of once-returning (sakṛdāgāmin-phala). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain the fruit of once-returning, the merit gained is not as great as someone who teaches one person, causing them to attain the fruit of non-returning (anāgāmin-phala). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain the fruit of non-returning, the merit gained is not as great as someone who teaches one person, causing them to attain the fruit of an Arhat (arhat-phala). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain the fruit of an Arhat, the merit gained is not as great as someone who teaches one person, causing them to attain the state of a Pratyekabuddha (pratyekabuddha, a solitary Buddha). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain the state of a Pratyekabuddha, the merit gained is not as great as someone who teaches one person, causing them to generate the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, unsurpassed perfect enlightenment).』
。舍利弗！復置是事。若有善男子、善女人教一閻浮提所有眾生髮菩提心，不如有人教誨一人令得不退轉。舍利弗！復置是事。若有善男子、善女人教一閻浮提所有眾生令得不退轉，不如有人教誨一人令得無生法忍。舍利弗！復置是事。若有善男子、善女人教一閻浮提所有眾生得無生法忍，不如有人勸教一人令得速成無上智慧。舍利弗！復置是事。若有善男子、善女人教一閻浮提所有眾生令得速成無上智慧，不如有人精勤修集如是經典。何以故？是經能壞一切魔眾，能破諸陰不近諸界，分散諸入滅除煩惱，發白凈性除卻累法。若能以是一切諸法勇王經典為他眾生廣分別說，所得功德無量無邊不可稱說。
「舍利弗！置一閻浮提所有眾生，置四天下所有眾生，置小千世界所有眾生，置中千世界所有眾生，置三千大千世界所有眾生。舍利弗！若於東、南、西、北方、四維、上下，如恒河沙等所有世界，其中眾生若有色、若無色，有想、無想，水、陸、虛空，卵生、胎生、濕生、化生，是諸眾生漸漸次第得成人身，若有善男子、善女人悉教爾所無量眾生令得安住五戒十善。舍利弗！于意云何？是善男子、善女人，以是因緣得福多不？」
舍利弗言：「甚多。世尊！是人所得功德不可以譬喻為比。」
「舍
【現代漢語翻譯】 現代漢語譯本 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！再退一步說，如果有善男子、善女人教導整個閻浮提（Jambudvīpa，指我們所居住的這個世界）的所有眾生髮起菩提心（bodhicitta，覺悟之心），還不如有人教誨一個人令他得到不退轉（avaivartika，不再退回較低的修行層次）。舍利弗！再退一步說，如果有善男子、善女人教導整個閻浮提的所有眾生令他們得到不退轉，還不如有人教誨一個人令他得到無生法忍（anutpāda-dharma-kṣānti，對諸法不生不滅的深刻理解和接受）。舍利弗！再退一步說，如果有善男子、善女人教導整個閻浮提的所有眾生得到無生法忍，還不如有人勸教一個人令他得以迅速成就無上智慧（anuttarā-jñāna，最高的智慧）。舍利弗！再退一步說，如果有善男子、善女人教導整個閻浮提的所有眾生令他們得以迅速成就無上智慧，還不如有人精勤地修習和收集這樣的經典。為什麼呢？因為這部經能夠摧毀一切魔眾（māra，障礙修行的力量），能夠破除五陰（pañca-skandha，構成個體存在的五種要素），不接近諸界（dhātu，構成世界的要素），分散諸入（āyatana，感官與對像），滅除煩惱（kleśa，痛苦的根源），啓發清凈的自性，去除積累的業力。如果能夠以這部一切諸法勇王經典為其他眾生廣泛地分別解說，所得到的功德無量無邊，不可稱說。 『舍利弗！退一步說，就算教化一個閻浮提的所有眾生，再退一步說，就算教化四大天下（catasro dvīpāḥ，四個大洲）的所有眾生，再退一步說，就算教化一個小千世界（sahasrī cūḍika lokadhātu，由一千個小世界組成的世界）的所有眾生，再退一步說，就算教化一個中千世界（dvisāhasrī madhyama lokadhātu，由一千個小千世界組成的世界）的所有眾生，再退一步說，就算教化一個三千大千世界（trisāhasrī mahāsāhasrī lokadhātu，由一千個中千世界組成的世界）的所有眾生。舍利弗！如果在東方、南方、西方、北方、四維（四個角落）、上方、下方，如同恒河沙（gaṅgā-nadī-vālukā，極多的數量）一樣多的所有世界中，其中的眾生，如果有色（rūpa，有形體的），如果無色（arūpa，無形體的），有想（saṃjñā，有思想的），無想（asaṃjñā，無思想的），水生的，陸生的，虛空生的，卵生的，胎生的，濕生的，化生的，這些眾生漸漸地次第地得到成人之身，如果有善男子、善女人全部教導如此無量的眾生令他們安住於五戒（pañca-śīlāni，不殺生、不偷盜、不邪淫、不妄語、不飲酒）和十善（daśa-kuśala，不殺生等十種善行）。舍利弗！你認為如何？這位善男子、善女人，因為這個因緣得到的福報多嗎？』 舍利弗說：『非常多。世尊（bhagavat，佛陀的尊稱）！這個人所得到的功德不可以用譬喻來相比。』 『舍
【English Translation】 English version 『Śāriputra! Furthermore, if a virtuous man or virtuous woman teaches all beings in one Jambudvīpa (the continent where we live) to generate Bodhicitta (the mind of enlightenment), it is not as good as someone who teaches one person to attain Avaivartika (non-retrogression, a state of no longer falling back from the path). Śāriputra! Furthermore, if a virtuous man or virtuous woman teaches all beings in one Jambudvīpa to attain Avaivartika, it is not as good as someone who teaches one person to attain Anutpāda-dharma-kṣānti (the acceptance of the non-arising of all dharmas). Śāriputra! Furthermore, if a virtuous man or virtuous woman teaches all beings in one Jambudvīpa to attain Anutpāda-dharma-kṣānti, it is not as good as someone who encourages and teaches one person to quickly attain Anuttarā-jñāna (supreme wisdom). Śāriputra! Furthermore, if a virtuous man or virtuous woman teaches all beings in one Jambudvīpa to quickly attain Anuttarā-jñāna, it is not as good as someone who diligently cultivates and collects such a scripture. Why? Because this scripture can destroy all Māras (demons, obstacles to practice), can break the five Skandhas (aggregates of existence), does not approach the Dhātus (elements), disperses the Āyatanas (sense bases), extinguishes Kleshas (afflictions), awakens the pure nature, and removes accumulated Karma. If one can widely explain this scripture, the 『Brave King of All Dharmas,』 for other beings, the merit obtained is immeasurable, boundless, and inexpressible. 『Śāriputra! Setting aside the beings in one Jambudvīpa, setting aside the beings in the four Catasro Dvīpāḥ (continents), setting aside the beings in one Sahasrī Cūḍika Lokadhātu (small chiliocosm), setting aside the beings in one Dvisāhasrī Madhyama Lokadhātu (medium dichiliocosm), setting aside the beings in one Trisāhasrī Mahāsāhasrī Lokadhātu (great trichiliocosm). Śāriputra! If in the East, South, West, North, four intermediate directions, above, and below, in all the worlds as numerous as the sands of the Gaṅgā-nadī-vālukā (Ganges River), among the beings therein, whether Rūpa (with form) or Arūpa (without form), with Saṃjñā (perception) or without Asaṃjñā (perception), aquatic, terrestrial, aerial, oviparous, viviparous, born of moisture, or born of transformation, if these beings gradually and sequentially attain human bodies, and if a virtuous man or virtuous woman teaches all these immeasurable beings to abide in the Pañca-śīlāni (five precepts: not killing, not stealing, not committing sexual misconduct, not lying, and not taking intoxicants) and Daśa-kuśala (ten wholesome actions: abstaining from killing, etc.), Śāriputra! What do you think? Does this virtuous man or virtuous woman obtain much merit because of this cause?』 Śāriputra said, 『Very much, Bhagavat (Blessed One, an epithet of the Buddha)! The merit obtained by this person cannot be compared with any analogy.』 『Śa
利弗！復置是事。若教十方如恒河沙世界眾生令得信行、法行、八人、須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、發阿耨多羅三藐三菩提心、不退轉、無生法忍、速成無上一切智慧，不如有人以是一切法勇王經典，為他眾生分別廣說所得功德，於前勸化眾生功德最為殊勝，最尊、無上、最妙、最善、最勝、無過、無有比類、無與等者。舍利弗！當知如是無上方便，能令菩薩畢定修行于菩提道。何以故？舍利弗！若有菩薩聞一切法勇王經典，聞已即得不退轉于阿耨多羅三藐三菩提。當知是人能為眾生而作福田，無有等等、無有比類，已得解脫到于彼岸，清凈調柔寂滅涅槃，為佛真子，應受供養，是為勇健師子丈夫，過出人天，是人中龍、天中之天，是無所著、是不繫縛、是無掛礙，所作已辦成一切業，是無量功德成就具足。」
爾時，世尊欲重宣此義而說偈言：
「若發菩提心， 畢竟到彼岸， 如是諸大人， 心無有疑惑。 若施是等人， 得福報無量， 欲得如是福， 當發菩提心。 既發菩提心， 所得福德聚， 欲稱其少分， 不可得計量。 教無量世界， 所有諸眾生， 悉令住五戒， 乃至轉增上。 雖作如是教， 不如發菩提， 其餘更無等
【現代漢語翻譯】 現代漢語譯本： 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我再重複這件事。如果教導十方如恒河沙數世界中的眾生，使他們獲得信行（Śraddhānusārin，隨信行者）、法行（Dharmānusārin，隨法行者）、八人（Aṣṭamaka，八輩人，指預流果向到阿羅漢果之間的八種聖者）、須陀洹果（Srotāpanna，預流果，入流者）、斯陀含果（Sakṛdāgāmin，一來果）、阿那含果（Anāgāmin，不還果）、阿羅漢果（Arhat，無學果，應供）、辟支佛道（Pratyekabuddha，緣覺，獨覺）、發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）、不退轉（Avaivartika，不退轉地）、無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟），迅速成就無上一切智慧，都不如有人以這部《一切法勇王經》（Sarva-dharma-vīrya-rāja-sūtra）為其他眾生分別廣說所得到的功德。後者比前者勸化眾生的功德更為殊勝，最尊貴、無上、最妙、最善、最勝、無過、無可比擬、無與倫比。舍利弗！應當知道，這樣無上的方便，能夠使菩薩必定修行于菩提道（Bodhi-mārga，覺悟之道）。為什麼呢？舍利弗！如果菩薩聽聞《一切法勇王經》，聽聞后就能得到不退轉于阿耨多羅三藐三菩提。應當知道，這個人能夠為眾生而作福田，沒有等等、沒有比類，已經得到解脫到達彼岸（Pāramitā，到彼岸），清凈調柔寂滅涅槃（Nirvāṇa，寂滅），是佛的真子，應當接受供養，是為勇健的師子丈夫，超越人天，是人中之龍、天中之天，是無所執著、是不受繫縛、是無有掛礙，所作已辦成就一切事業，是無量功德成就具足。
這時，世尊爲了重新宣說這個意義，而說了偈頌：
『如果發起菩提心，畢竟到達彼岸，像這樣的大人，心中沒有疑惑。 如果佈施給這樣的人，得到的福報無量，想要得到這樣的福報，應當發起菩提心。 既然發起菩提心，所得到的福德聚集，想要稱量它的少分，也是不可能計量的。 教導無量世界，所有的眾生，全部讓他們安住於五戒（Pañca-śīla，不殺生、不偷盜、不邪淫、不妄語、不飲酒），乃至逐漸增上。 即使做了這樣的教導，也不如發起菩提心，其餘的功德更沒有可以與之相比的。』
【English Translation】 English version: Śāriputra (One of the ten principal disciples of the Buddha, known for his wisdom)! I repeat this matter again. If you teach beings in worlds as numerous as the sands of the Ganges River, enabling them to attain the stage of a follower by faith (Śraddhānusārin), a follower by Dharma (Dharmānusārin), the eight kinds of individuals (Aṣṭamaka, referring to the eight types of noble beings between the stream-enterer and the Arhat), the fruit of Stream-enterer (Srotāpanna), the fruit of Once-returner (Sakṛdāgāmin), the fruit of Non-returner (Anāgāmin), the fruit of Arhat (Arhat), the path of a Pratyekabuddha (Pratyekabuddha, Solitary Buddha), generate the mind of Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi-citta, unsurpassed perfect enlightenment), reach the stage of non-retrogression (Avaivartika), and attain the forbearance of the unoriginated nature of phenomena (Anutpattika-dharma-kṣānti), quickly achieving supreme and complete wisdom, it is still not as meritorious as someone who explains and widely proclaims this Sarva-dharma-vīrya-rāja-sūtra (The All-Dharma-Valiant-King Sutra) for other beings. The merit of the latter in encouraging beings is far more excellent, most venerable, supreme, most wonderful, most virtuous, most superior, unsurpassed, incomparable, and unequaled. Śāriputra! You should know that such a supreme expedient can enable Bodhisattvas to definitely cultivate the path to Bodhi (Bodhi-mārga, the path to enlightenment). Why? Śāriputra! If a Bodhisattva hears the Sarva-dharma-vīrya-rāja-sūtra, upon hearing it, they will attain non-retrogression from Anuttarā-samyak-saṃbodhi. You should know that this person can be a field of merit for beings, without equal or comparison, having attained liberation and reached the other shore (Pāramitā), being pure, tamed, tranquil, and in the extinction of Nirvāṇa (Nirvāṇa), a true child of the Buddha, worthy of offerings, a valiant lion among men, surpassing humans and gods, a dragon among humans, a god among gods, unattached, unbound, unhindered, having accomplished what needs to be done and completed all tasks, possessing immeasurable merit and complete virtues.
At that time, the World Honored One, wishing to restate this meaning, spoke in verse:
『If one generates the Bodhi mind, they will surely reach the other shore; such great beings have no doubt in their minds. If one gives to such people, they will receive immeasurable blessings; if you wish to obtain such blessings, you should generate the Bodhi mind. Once the Bodhi mind is generated, the accumulation of merit obtained, even trying to measure a small portion of it, is impossible to quantify. Teaching countless worlds, all the beings within them, to abide by the five precepts (Pañca-śīla, no killing, no stealing, no sexual misconduct, no lying, no intoxicants), and even gradually increasing in virtue. Even if such teachings are given, it is not as great as generating the Bodhi mind; there is no other merit that can compare to it.』
， 唯除解是經。 若學是經典， 即是良福田， 應受人天供， 寂滅善調伏。 若聽是經典， 即是佛真子， 亦名勤精進， 寂靜到彼岸。 是天龍師子， 故名為大人， 亦是天中天， 眾生之最尊。 若有能宣說， 如是妙經典， 是則得名為， 人中之無上。」
佛說偈已，大德舍利弗白佛言：「世尊！未曾有也。世尊於今一切法勇王經中，略說菩薩所有教誨。世尊！菩薩摩訶薩雖于無量阿僧祇劫奉修菩薩所應之行，猶難得成無上菩提。世尊而今於此經中說無上道則為不難。世尊！是諸眾生快得善利第一之利。世尊！若有眾生得聞是經，讀誦通利為他廣說，當知是人則為已向阿耨多羅三藐三菩提。世尊！善哉，善哉！是妙經典，惟愿如來複垂重說。何以故？如我解佛所說義理，若過去諸佛所說經法，是經于中最為殊勝；未來諸佛所說經法，是經于中亦為最勝；若現在十方諸佛所轉無上法輪，是經于中亦為殊勝。世尊！我亦曾說無量經典及其文字，亦從如來聞無量經及其義味，未曾得聞如是經典。善哉，世尊！惟愿哀愍數數廣說如是經典。」
佛告舍利弗：「如是之義如來自知，隨有眾生生信解心，我于爾時當爲廣說而攝取之。舍利弗！如此皆是如來所知
，非是聲聞、辟支佛等所能及逮。舍利弗！我今說是微妙經典，八萬四千梵天與人、三十六億欲界諸天，未發阿耨多羅三藐三菩提心者，今悉發心。三十億諸天得無生忍法。因地諸天、諸龍、鬼神無量無數，未發阿耨多羅三藐三菩提心，今悉發心。舍利弗！我見如是利益義故，時時廣說如是經典。」
爾時，會中有無量百千眾生，比丘、比丘尼、優婆塞、優婆夷，合掌長跪瞻仰如來目不曾眴。爾時，如來熙怡而笑——諸佛常法不以無緣而微笑也——既微笑已，從其面門放種種光，青、黃、赤、白、紫、頗梨色，照于無量無邊世界上至梵天，繞身三匝從頂而入。
爾時，大德舍利弗即從坐起，偏袒右肩右膝著地，長跪合掌白佛言：「世尊！諸佛不以無因緣笑。世尊！今者有何因緣而微笑也？」
佛告舍利弗：「汝今見此無量無數百千眾生，比丘、比丘尼、優婆塞、優婆夷，向我合掌侍立瞻仰目不眴不？」
「已見。世尊！」
佛告舍利弗：「是諸大眾愿樂欲聞菩薩所修無上之行。舍利弗！如來隨知一切眾生所念、所行，是故我今當爲說之。舍利弗！若人不見過去、現在、未來世心，是則名為菩薩之行。複次，舍利弗！若復不見諸陰性想，不貪諸界、不著諸入，舍利弗！是名菩薩所行之法
【現代漢語翻譯】 這並非是聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，無師自悟的修行者）等所能達到的境界。舍利弗（Śāriputra，佛陀的十大弟子之一）！我現在宣說這部微妙的經典，八萬四千梵天（Brahmā，色界天的天神）與人，以及三十六億欲界諸天，尚未發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）的，現在都已發起。三十億諸天得到了無生法忍（anutpāda-dharma-kṣānti，對不生不滅之法的證悟）。因地諸天、諸龍（Nāga，一種具有神力的生物）、鬼神，數量無量無數，尚未發起阿耨多羅三藐三菩提心的，現在都已發起。舍利弗！我見到如此巨大的利益，所以時常廣泛宣說這部經典。」
這時，法會中有無量百千的眾生，比丘（bhikṣu，男性出家修行者）、比丘尼（bhikṣuṇī，女性出家修行者）、優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士），合掌長跪，瞻仰如來，眼睛都不曾眨動。這時，如來面帶喜悅而微笑——諸佛通常不會無緣無故地微笑——微笑之後，從他的面門放出種種光芒，青色、黃色、紅色、白色、紫色、頗梨色（sphatika，水晶色），照耀于無量無邊的世界，上至梵天，光芒繞身三圈，從頭頂進入。
這時，大德舍利弗立即從座位上站起，袒露右肩，右膝著地，長跪合掌，對佛說：「世尊！諸佛不會無緣無故地微笑。世尊！今天有什麼因緣而微笑呢？」
佛告訴舍利弗：「你現在看見這些無量無數百千的眾生，比丘、比丘尼、優婆塞、優婆夷，向我合掌侍立，瞻仰我，眼睛都不眨動嗎？」
「已經看見了。世尊！」
佛告訴舍利弗：「這些大眾都希望聽聞菩薩所修的無上之行。舍利弗！如來能夠知曉一切眾生所想、所行，因此我現在將為他們宣說。舍利弗！如果有人不見過去、現在、未來世的心，這就叫做菩薩之行。再次，舍利弗！如果不見諸陰（skandha，構成個體存在的五種要素）的自性，不貪著諸界（dhātu，構成世界的要素），不執著諸入（āyatana，感覺器官及其對像），舍利弗！這就叫做菩薩所修行的法。」
【English Translation】 This is not something that Śrāvakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), and others can reach. Śāriputra (one of the Buddha's ten great disciples)! I am now speaking of this subtle and wonderful scripture. Eighty-four thousand Brahmās (gods of the Form Realm) and humans, and thirty-six billion desire realm devas (gods of the Desire Realm), who have not yet generated the Anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), are now all generating it. Thirty billion devas have attained the anutpāda-dharma-kṣānti (the patient acceptance of the non-arising of phenomena). Innumerable and countless devas, nāgas (a type of mythical serpent-like being), ghosts, and spirits of the causal ground, who have not yet generated the Anuttarā-samyak-saṃbodhi-citta, are now all generating it. Śāriputra! Because I see such great benefits, I often widely speak of this scripture.'
At that time, in the assembly, there were immeasurable hundreds of thousands of beings, bhikṣus (male monastic), bhikṣuṇīs (female monastic), upāsakas (male lay devotees), and upāsikās (female lay devotees), who joined their palms, knelt for a long time, and gazed at the Tathāgata (another name for the Buddha) without blinking their eyes. At that time, the Tathāgata smiled with joy—it is the constant practice of the Buddhas not to smile without a reason—after smiling, he emitted various kinds of light from his facial door, blue, yellow, red, white, purple, and sphatika (crystal-like) color, illuminating immeasurable and boundless worlds, up to the Brahmā heaven, circling his body three times and entering from the top of his head.
At that time, the great virtuous Śāriputra immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: 'World Honored One! The Buddhas do not smile without a cause. World Honored One! What is the cause and condition for smiling today?'
The Buddha told Śāriputra: 'Do you now see these immeasurable, countless hundreds of thousands of beings, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, joining their palms, standing in attendance, gazing at me without blinking their eyes?'
'I have seen them, World Honored One!'
The Buddha told Śāriputra: 'These great assemblies all wish to hear about the unsurpassed practices cultivated by the Bodhisattvas. Śāriputra! The Tathāgata knows all the thoughts and actions of all beings, therefore I will now speak of it for them. Śāriputra! If a person does not see the mind of the past, present, and future, this is called the practice of a Bodhisattva. Furthermore, Śāriputra! If one does not see the nature of the skandhas (the five aggregates that constitute individual existence), is not greedy for the dhātus (elements that constitute the world), and is not attached to the āyatanas (sense organs and their objects), Śāriputra! This is called the Dharma practiced by a Bodhisattva.'
。是則如來正覺所說。」說是菩薩所行法已，三千大千佛之世界六種震動。
爾時，波旬及其眷屬處在魔宮，驚怖戰慄尋即落地，各于佛前而說偈言：
「我及眷屬等， 今者悉破壞， 一切皆落地， 無有能還者。 若佛演說此， 經典無遺余， 能破煩惱魔、 陰魔及死魔， 令其勢力喪， 一切無有殘。 以聞諸法空， 魔力遂羸損， 得於無我智， 死魔則退散。 悟法性空故， 更不受後生。」
爾時，波旬復說偈言：
「善哉勤精進， 無上之大龍， 我今與眷屬， 悉受無量苦。 惟愿慈哀顏， 矜愍見慰喻， 令我緣是因， 不入于死門。」
爾時，如來即為波旬而說偈言：
「波旬汝眷屬， 若欲脫死門， 應於此經典， 深生信凈心。 一切世間中， 少有能信者， 是故汝今應， 信受奉行之。」
爾時，波旬聞是偈已，歡喜踴躍忽然不現。
佛說經已，大德舍利弗及所問比丘，並余比丘、比丘尼、優婆塞、優婆夷，一切大眾，天、龍、鬼神、人非人等，聞佛所說莫不歡喜，贊言善哉，作禮而去。
佛說諸法勇王經
【現代漢語翻譯】 現代漢語譯本：『這就是如來正覺所說的。』說完菩薩所修行的法之後，三千大千世界（Trisahasra-Mahasahasra-lokadhatu，一個包含十億個世界的宇宙系統）發生了六種震動。
當時，波旬（Mara，佛教中的惡魔）和他的眷屬身處魔宮，驚恐戰慄，隨即從空中墜落，各自在佛前說了偈語：
『我和我的眷屬等，現在全部被摧毀，一切都墜落地面，沒有誰能夠恢復。如果佛陀宣說這部經典沒有遺漏，就能破除煩惱魔（Klesa-mara）、五陰魔（Skandha-mara）和死魔（Mrtyu-mara），使他們的勢力喪失，一切都蕩然無存。因為聽聞諸法皆空，魔力因此衰弱減損，獲得無我之智慧，死魔就會退散。領悟到法性本空，就不會再受後世的輪迴。』
當時，波旬（Mara）又說了偈語：
『善哉，勤奮精進，無上的大龍（Naga，在此處指佛陀），我現在和我的眷屬，都承受著無量的痛苦。惟愿您以慈悲的面容，憐憫地給予安慰和開導，使我因為這個因緣，不墮入死亡之門。』
當時，如來就為波旬（Mara）說了偈語：
『波旬（Mara），你的眷屬，如果想要脫離死亡之門，就應該對這部經典，深深地生起信心和清凈心。在一切世間中，很少有人能夠相信，所以你現在應該信受奉行這部經典。』
當時，波旬（Mara）聽了這些偈語后，歡喜踴躍，忽然消失不見。
佛陀說完這部經后，大德舍利弗（Sariputra，佛陀的十大弟子之一）以及被提問的比丘（Bhikkhu，佛教僧侶），還有其他的比丘、比丘尼（Bhikkhuni，佛教女尼）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），一切大眾，天（Deva，天神）、龍（Naga，龍神）、鬼神（Yaksa，夜叉等）、人以及非人等，聽了佛陀所說，沒有不歡喜的，都讚歎說『善哉』，作禮后離去。
佛說諸法勇王經
【English Translation】 English version: 'This is what the Tathagata (如來，one of the titles of the Buddha, meaning 'Thus Gone One') has rightly awakened to.' After speaking about the practices of the Bodhisattvas (菩薩，an enlightened being who postpones their own nirvana to help others), the Trisahasra-Mahasahasra-lokadhatu (三千大千世界，a universe containing a billion worlds) trembled in six ways.
At that time, Mara (波旬，the demon who tempted the Buddha) and his retinue were in the demon palace, terrified and trembling, and immediately fell to the ground, each speaking a verse before the Buddha:
'I and my retinue, are now all destroyed, everything has fallen to the ground, and no one can recover. If the Buddha expounds this Sutra (經典，a Buddhist scripture) without omission, it can destroy the Klesa-mara (煩惱魔，the demon of afflictions), the Skandha-mara (五陰魔，the demon of the aggregates), and the Mrtyu-mara (死魔，the demon of death), causing their power to be lost, and nothing will remain. Because of hearing that all dharmas (法，teachings or phenomena) are empty, the power of Mara is weakened and diminished, and by obtaining the wisdom of no-self, the demon of death will be scattered. Realizing that the nature of dharmas is empty, one will no longer be subject to rebirth.'
At that time, Mara (波旬) again spoke a verse:
'Excellent, diligent and energetic, supreme great Naga (龍，here referring to the Buddha), I and my retinue are now suffering immeasurable pain. May your compassionate face, with pity, give comfort and guidance, so that I, because of this cause, will not enter the gate of death.'
At that time, the Tathagata (如來) spoke a verse for Mara (波旬):
'Mara (波旬), your retinue, if you want to escape the gate of death, you should have deep faith and pure mind in this Sutra (經典). In all the worlds, few are able to believe, so you should now believe, accept, and practice this Sutra.'
At that time, Mara (波旬), after hearing these verses, rejoiced and leaped for joy, and suddenly disappeared.
After the Buddha finished speaking this Sutra, the great virtuous Sariputra (舍利弗，one of the Buddha's ten great disciples) and the Bhikkhus (比丘，Buddhist monks) who were questioned, as well as the other Bhikkhus, Bhikkhunis (比丘尼，Buddhist nuns), Upasakas (優婆塞，lay male followers), Upasikas (優婆夷，lay female followers), all the assembly, Devas (天，gods), Nagas (龍，dragon gods), Yakshas (鬼神，demons), humans, and non-humans, all who heard what the Buddha said were delighted, praised 'Excellent,' paid homage, and departed.
The Sutra of the Brave King of All Dharmas Spoken by the Buddha