T17n0823_佛說一切法高王經
大正藏第 17 冊 No. 0823 佛說一切法高王經
No. 823 [Nos. 822, 824]
佛說一切法高王經(一名《一切法義王經》)
元魏婆羅門瞿曇般若流支譯
如是我聞：
一時婆伽婆游王舍城迦蘭陀竹林，與大比丘眾一千二百五十人俱，其先悉是編髮梵志，其名曰：優樓頻騾迦葉等。一切皆是大阿羅漢，諸漏已盡無復煩惱心得自在，善得心解脫，善得慧解脫，人中大龍，應作者作所作已辦，離諸重擔逮得己利，盡諸有結善得正智心，解脫一切心得自在，到第一彼岸。
爾時世尊月十五日于布薩時在露地坐，諸比丘眾之所圍繞供養恭敬。彼時復有一異比丘，初始出家即日受戒，詣世尊所。到佛所已，頭面禮足右繞三匝，繞三匝已，合掌向佛白言：「世尊！我新出家朝日受戒，唯愿教我，我于僧中雲何而食？僧中食已云何可消？既食食已云何消施？又善男子信何義故，舍家出家得彼饒益？」彼異比丘即以偈頌問如來曰：
「我既新出家， 朝日始受戒； 唯愿為我說， 云何消僧食？ 何義故舍家？ 出家入佛法， 唯愿說勝義， 云何消他施？」
如是問已。如來即答彼比丘言：「比丘當知，若比丘成就三法，應
【現代漢語翻譯】 現代漢語譯本
《佛說一切法高王經》(又名《一切法義王經》)
元魏時期婆羅門瞿曇般若流支翻譯
我是這樣聽說的：
一時，世尊(Bhagavan，佛的尊稱)在王舍城(Rājagṛha)的迦蘭陀竹林(Kalandaka Venuvana)游化，與一千二百五十位大比丘(bhikkhu，佛教僧侶)在一起，他們之前都是編髮的梵志(brahman，婆羅門)，他們的名字是：優樓頻螺迦葉(Uruvilvā-kāśyapa)等。他們都是大阿羅漢(arhat，已證得涅槃的聖者)，諸漏已盡，沒有煩惱，心得自在，善得心解脫，善得慧解脫，是人中之龍，應做的事已做完，所作已辦，脫離了各種重擔，獲得了自身的利益，斷盡了各種束縛，善於獲得正智，心解脫一切，心得自在，到達了第一彼岸。
當時，世尊在月圓之夜(十五日)的布薩(poṣadha，佛教的齋戒日)時，坐在露天之地，被眾比丘圍繞供養恭敬。那時，又有一位新出家的比丘，當天受戒，來到世尊處。到達佛陀處后，頭面禮足，右繞三匝，繞三匝后，合掌向佛稟告說：『世尊！我新出家，今天早上受戒，希望您能教導我，我在僧團中應該如何食用食物？在僧團中食用食物后，如何才能消化？食用食物后，又該如何消化施主的供養？還有，善男子因為相信什麼意義，捨棄家庭出家，才能獲得那些利益？』那位異比丘隨即以偈頌向如來(Tathāgata，佛的稱號)發問：
『我既新出家， 早上才受戒； 唯愿您為我說， 如何消化僧團的食物？ 因為什麼意義捨棄家庭？ 出家進入佛法， 唯愿您說殊勝的意義， 如何消化他人的佈施？』
這樣問完后。如來就回答那位比丘說：『比丘應當知道，如果比丘成就三種法，就應該……』
【English Translation】 English version
The Sutra of the High King of All Dharmas Spoken by the Buddha (also known as The Sutra of the King of the Meaning of All Dharmas)
Translated by the Brahmin Gautama Prajñāruci during the Yuan Wei Dynasty
Thus have I heard:
At one time, the Bhagavan (Buddha, the Blessed One) was wandering in the Kalandaka Venuvana (Kalandaka Bamboo Grove) in Rājagṛha (Royal City), together with a great assembly of twelve hundred and fifty bhikkhus (Buddhist monks), all of whom were formerly braided-hair brahmins (priests), whose names were: Uruvilvā-kāśyapa (Kāśyapa of Uruvilvā), and others. All of them were great arhats (worthy ones who have attained Nirvana), their outflows exhausted, without afflictions, their minds free, well liberated in mind, well liberated in wisdom, great dragons among men, having done what should be done, their tasks completed, having cast off all burdens, having attained their own benefit, having exhausted all fetters, well attained to right knowledge, their minds liberated from all, their minds free, having reached the further shore.
At that time, on the full moon night (fifteenth day) during the poṣadha (Buddhist day of observance), the World-Honored One was sitting in an open space, surrounded, venerated, and respected by the assembly of bhikkhus. At that time, there was also a certain bhikkhu who had newly renounced the household life and taken the precepts that very day, who approached the World-Honored One. Having arrived at the Buddha's place, he bowed his head to the ground at his feet, circumambulated him three times to the right, and after circumambulating three times, he joined his palms and addressed the Buddha, saying: 'World-Honored One! I have newly renounced the household life and taken the precepts this morning. I beseech you to teach me, how should I eat in the Sangha (monastic community)? After eating in the Sangha, how can it be digested? After eating, how should I digest the alms of the donors? Furthermore, for what reason does a good man renounce his household life and leave home, in order to obtain those benefits?' That particular bhikkhu then asked the Tathāgata (Thus-Gone One, another name for the Buddha) in verse:
'I have newly renounced the household life, And just received the precepts this morning; I beseech you to tell me, How to digest the Sangha's food? For what reason do I abandon my home? Renouncing and entering the Buddha's Dharma, I beseech you to speak of the supreme meaning, How to digest the alms of others?'
Having asked this. The Tathāgata then answered that bhikkhu, saying: 'Bhikkhu, you should know that if a bhikkhu accomplishes three dharmas, he should...'
食僧食，食已消施，彼善男子信何義故，舍家出家得彼饒益？何等為三？比丘當知，謂：入眾僧、作眾僧業、僧利相應。比丘當知，比丘成就此三法者，應食僧食，食已消施，彼善男子信何義故，舍家出家得彼饒益？」爾時世尊即說偈言：
「若人入眾僧， 造作眾僧業； 眾僧利相應， 彼人能消施。」
如是說已。彼比丘言：「如是之義世尊略說，我不能解。世尊！云何比丘名入眾僧、作眾僧業？又復云何僧利相應？」時彼比丘！即以偈頌問如來曰：
「云何入眾僧？ 云何眾僧業？ 云何眾僧利？ 愿說令得知。」
如是請已。佛言：「比丘！諦聽諦聽，善思念之！我今為汝廣說眾僧、說眾僧業、說眾僧利。」
彼比丘言：「如是世尊！愿樂欲聞。」
佛言：「比丘！所言僧者：四行、四得、八富伽羅。比丘當知，此名為僧，應受世間天人供養，合掌恭敬，無上福田。」爾時世尊重說偈言：
「有四行四得， 八種富伽羅； 此等名為僧， 無上勝福田。」
如是說已。彼比丘言：「未知，世尊！何者僧業？」佛言：「比丘！謂：四念處及四正勤、四如意足、五根、五力、七菩提分、八聖道分。比丘當知，此名僧業。」爾時世尊而說偈言：
「若常
【現代漢語翻譯】 現代漢語譯本：『食用僧眾的食物，食用后能夠消化施捨，那些善良的男子因為相信什麼意義，捨棄家庭出家而獲得那些利益？什麼是那三種意義？比丘（bhiksu，佛教出家人）應當知道，那三種意義是：加入僧眾、做僧眾的事業、與僧眾的利益相應。比丘（bhiksu，佛教出家人）應當知道，比丘（bhiksu，佛教出家人）成就這三種法，就應該食用僧眾的食物，食用后能夠消化施捨，那些善良的男子因為相信什麼意義，捨棄家庭出家而獲得那些利益？』那時，世尊（Bhagavan，佛的稱號）就說了偈語： 『如果有人加入僧眾，造作僧眾的事業；與僧眾的利益相應，那個人就能消化施捨。』 這樣說完后，那位比丘（bhiksu，佛教出家人）說：『像這樣的意義，世尊（Bhagavan，佛的稱號）只是簡略地說，我不能理解。世尊（Bhagavan，佛的稱號）！什麼樣的比丘（bhiksu，佛教出家人）叫做加入僧眾、做僧眾的事業？又怎麼樣叫做與僧眾的利益相應？』當時那位比丘（bhiksu，佛教出家人）！就用偈頌向如來（Tathagata，佛的稱號）請問說： 『怎麼樣叫做加入僧眾？怎麼樣叫做僧眾的事業？怎麼樣叫做僧眾的利益？希望您能解說，讓我能夠得知。』 這樣請問后，佛說：『比丘（bhiksu，佛教出家人）！仔細聽，仔細聽，好好地思考！我現在為你詳細解說僧眾、解說僧眾的事業、解說僧眾的利益。』 那位比丘（bhiksu，佛教出家人）說：『是的，世尊（Bhagavan，佛的稱號）！我非常樂意聽聞。』 佛說：『比丘（bhiksu，佛教出家人）！所說的僧眾，是指：四向、四得、八補特伽羅（pudgala，人）。比丘（bhiksu，佛教出家人）應當知道，這叫做僧眾，應該接受世間天人的供養，合掌恭敬，是無上的福田。』當時世尊（Bhagavan，佛的稱號）再次說了偈語： 『有四向四得，八種補特伽羅（pudgala，人）；這些人叫做僧眾，是無上殊勝的福田。』 這樣說完后，那位比丘（bhiksu，佛教出家人）說：『我不知道，世尊（Bhagavan，佛的稱號）！什麼是僧眾的事業？』佛說：『比丘（bhiksu，佛教出家人）！是指：四念處（smrti-upasthana，四種觀禪修習）、以及四正勤（samyak-pradhana，斷惡修善的四種精進）、四如意足（rddhi-pada，四種禪定）、五根（panca indriyani，信、精進、念、定、慧五種能力）、五力（panca balani，信、精進、念、定、慧五種力量）、七菩提分（sapta bodhyangani，七種覺悟的要素）、八聖道分（arya-astangika-marga，達到解脫的八種正確方法）。比丘（bhiksu，佛教出家人）應當知道，這叫做僧眾的事業。』當時世尊（Bhagavan，佛的稱號）說了偈語：
【English Translation】 English version: 'Eating the food of the Sangha (community of monks), and being able to digest the offerings after eating, what meaning do those virtuous men believe in, that they renounce their homes and become monks to obtain those benefits? What are those three meanings? A bhiksu (Buddhist monk) should know that those three meanings are: joining the Sangha, doing the work of the Sangha, and being in accordance with the benefits of the Sangha. A bhiksu (Buddhist monk) should know that if a bhiksu (Buddhist monk) achieves these three dharmas, he should eat the food of the Sangha, and be able to digest the offerings after eating. What meaning do those virtuous men believe in, that they renounce their homes and become monks to obtain those benefits?' At that time, the Bhagavan (the Blessed One, a title for the Buddha) spoke in verse: 'If someone joins the Sangha, and performs the work of the Sangha; and is in accordance with the benefits of the Sangha, that person can digest the offerings.' After saying this, that bhiksu (Buddhist monk) said: 'Such meaning, the Bhagavan (the Blessed One, a title for the Buddha) has only briefly explained, and I cannot understand it. Bhagavan (the Blessed One, a title for the Buddha)! What kind of bhiksu (Buddhist monk) is called joining the Sangha, and doing the work of the Sangha? And how is it called being in accordance with the benefits of the Sangha?' At that time, that bhiksu (Buddhist monk)! asked the Tathagata (the Thus Come One, a title for the Buddha) in verse: 'How is it called joining the Sangha? How is it called the work of the Sangha? How is it called the benefits of the Sangha? May you explain it so that I can understand.' After asking this, the Buddha said: 'Bhiksu (Buddhist monk)! Listen carefully, listen carefully, and think well! I will now explain to you in detail the Sangha, the work of the Sangha, and the benefits of the Sangha.' That bhiksu (Buddhist monk) said: 'Yes, Bhagavan (the Blessed One, a title for the Buddha)! I am very willing to listen.' The Buddha said: 'Bhiksu (Buddhist monk)! The Sangha refers to: the four paths, the four fruits, and the eight pudgalas (individuals). A bhiksu (Buddhist monk) should know that this is called the Sangha, and should receive the offerings of gods and humans in the world, with palms together in reverence, it is the supreme field of merit.' At that time, the Bhagavan (the Blessed One, a title for the Buddha) spoke again in verse: 'There are four paths and four fruits, and eight kinds of pudgalas (individuals); these are called the Sangha, the supreme and excellent field of merit.' After saying this, that bhiksu (Buddhist monk) said: 'I do not know, Bhagavan (the Blessed One, a title for the Buddha)! What is the work of the Sangha?' The Buddha said: 'Bhiksu (Buddhist monk)! It refers to: the four smriti-upasthanas (foundations of mindfulness, four types of contemplative practice), and the four samyak-pradhanas (right efforts, four kinds of diligence in abandoning evil and cultivating good), the four rddhi-padas (bases of power, four kinds of concentration), the five panca indriyani (faculties, five abilities of faith, effort, mindfulness, concentration, and wisdom), the five panca balani (powers, five strengths of faith, effort, mindfulness, concentration, and wisdom), the seven sapta bodhyangani (factors of enlightenment, seven elements of awakening), and the arya-astangika-marga (Noble Eightfold Path, eight correct methods to achieve liberation). A bhiksu (Buddhist monk) should know that this is called the work of the Sangha.' At that time, the Bhagavan (the Blessed One, a title for the Buddha) spoke in verse:
勤修習， 寂靜八聖道； 如是修勝道， 是名為僧業。」
如是說已。彼比丘言：「未知，世尊！何者僧利？」
佛言：「比丘！謂僧利者，四沙門果。何等為四？四者所謂：須陀洹果、斯陀含果、阿那含果、阿羅漢果。比丘當知，此名僧利。」爾時世尊而說偈言：
「大人有大利， 僧中富伽羅； 謂四沙門果， 彼人能消施。」
如是說已。彼比丘言：「如世尊說，比丘入僧、作眾僧業、僧利相應，如是比丘能消他食，既食食已能消他施。彼善男子！信何義故舍家出家得彼饒益？世尊！若人悕望一切智智舍家出家，未知，世尊！彼富伽羅為入僧不？作僧業不？得僧利不？」
佛言：「比丘！善哉善哉！汝善思量、汝善能問、汝善辯才，能問如來如是之義，利益多人、安樂多人、饒益多人，憐愍世間利益安樂，憐愍天人故如是問。如汝所問：『若人悕望一切智智舍家出家，彼富伽羅為入僧不、作僧業不、得僧利不？』如是問者，我為汝說。比丘當知，彼富伽羅不入眾僧、非作僧業，與眾僧利則不相應。」爾時世尊重說偈言：
「若人悕菩提， 彼不入眾僧； 非修眾僧業， 非僧利相應。」
如是說已，彼比丘言：「未知，世尊！彼富伽羅若不入僧、非作
【現代漢語翻譯】 現代漢語譯本 勤奮地修習，寂靜的八聖道；像這樣修習殊勝的道路，這就被稱為僧人的事業。
這樣說完之後，那位比丘說：『世尊，我還不明白，什麼是僧人的利益？』
佛陀說：『比丘，所謂的僧人利益，就是四種沙門果。哪四種呢？就是：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）。比丘你應該知道，這被稱為僧人的利益。』當時世尊說了偈語：
『大德之人有很大的利益，在僧團中是殊勝的人；他們證得四沙門果，這樣的人能夠消化信眾的佈施。』
這樣說完之後，那位比丘說：『如世尊所說，比丘進入僧團、做僧團的事業、與僧團的利益相應，這樣的比丘能夠消化他人的食物，吃了食物后能夠消化他人的佈施。那些善男子，因為相信什麼意義而捨棄家庭出家，從而獲得那些利益呢？世尊，如果有人希望獲得一切智智（佛的智慧）而捨棄家庭出家，我還不明白，世尊，這樣的人算是進入僧團嗎？算是做僧團的事業嗎？算是獲得僧團的利益嗎？』
佛陀說：『比丘，好啊好啊！你善於思考、你善於提問、你善於辯才，能夠向如來詢問這樣的意義，利益很多人、安樂很多人、饒益很多人，憐憫世間利益安樂，因為憐憫天人所以這樣提問。正如你所問：『如果有人希望獲得一切智智而捨棄家庭出家，這樣的人算是進入僧團嗎？算是做僧團的事業嗎？算是獲得僧團的利益嗎？』像這樣的問題，我為你解答。比丘你應該知道，這樣的人不進入僧團、不是做僧團的事業，與僧團的利益不相應。』當時世尊再次說了偈語：
『如果有人希望獲得菩提（覺悟），他就不算進入僧團；不是修習僧團的事業，與僧團的利益不相應。』
這樣說完之後，那位比丘說：『世尊，我還不明白，這樣的人如果不進入僧團、不是做
【English Translation】 English version Diligently cultivate the eightfold noble path of tranquility; thus cultivating the supreme path is called the work of the Sangha (community of monks).'
Having spoken thus, that Bhikkhu (monk) said: 'Venerable Sir, I do not know, what is the benefit of the Sangha?'
The Buddha said: 'Bhikkhu, the benefit of the Sangha is the four fruits of a Samana (ascetic). What are the four? They are: Srotaapanna-phala (the fruit of stream-entry), Sakrdagami-phala (the fruit of once-returner), Anagami-phala (the fruit of non-returner), and Arhat-phala (the fruit of liberation). Bhikkhu, you should know that this is called the benefit of the Sangha.' At that time, the World Honored One spoke in verse:
'Great beings have great benefits, they are distinguished individuals in the Sangha; they attain the four fruits of a Samana, such individuals can digest the offerings.'
Having spoken thus, that Bhikkhu said: 'As the World Honored One said, a Bhikkhu enters the Sangha, performs the work of the Sangha, and is in accordance with the benefits of the Sangha, such a Bhikkhu can digest the food of others, and having eaten the food, can digest the offerings of others. Those good men, believing in what meaning do they renounce their homes and go forth, thereby obtaining those benefits? Venerable Sir, if someone hopes to attain Sarvajnatva-jnana (all-knowing wisdom) and renounces their home to go forth, I do not know, Venerable Sir, does such an individual enter the Sangha? Do they perform the work of the Sangha? Do they obtain the benefits of the Sangha?'
The Buddha said: 'Bhikkhu, well said, well said! You are good at thinking, you are good at asking, you are good at eloquence, able to ask the Tathagata (one who has thus come) about such a meaning, benefiting many people, bringing happiness to many people, enriching many people, having compassion for the world, benefiting and bringing happiness, asking in this way out of compassion for gods and humans. As you asked: 'If someone hopes to attain Sarvajnatva-jnana and renounces their home to go forth, does such an individual enter the Sangha? Do they perform the work of the Sangha? Do they obtain the benefits of the Sangha?' To such a question, I will answer you. Bhikkhu, you should know that such an individual does not enter the Sangha, does not perform the work of the Sangha, and is not in accordance with the benefits of the Sangha.' At that time, the World Honored One again spoke in verse:
'If someone hopes to attain Bodhi (enlightenment), they do not enter the Sangha; they do not cultivate the work of the Sangha, and are not in accordance with the benefits of the Sangha.'
Having spoken thus, that Bhikkhu said: 'Venerable Sir, I do not know, if such an individual does not enter the Sangha, does not perform
僧業、非利相應，云何世尊聽其出家、聽食僧食，云何消施？」
佛言：「比丘！汝且止止，勿作此語，此不須問。」
彼異比丘復言：「世尊！若此比丘不入眾僧、非作僧業、非利相應，云何消施？」
爾時世尊復言：「比丘！此不須問。」
彼異比丘更復第三問言：「世尊！若此比丘不入眾僧、非作僧業、非利相應，云何消施？」
爾時世尊以彼比丘慇勤三問，即放眉間白毫相光，照此三千大千世界光明遍滿，山河石壁皆悉不現，唯見光明遍此三千大千世界。而此三千大千世界海中眾生，所謂：諸魚、摩伽羅魚、舒摩羅龜等眾生昔未曾見，見光明已皆生驚怖。又此三千大千世界諸大海中，若龍、龍女；若阿修羅、阿修羅女；若迦樓羅、迦樓羅女昔未曾見，見光明已皆生驚怖。如是光明皆悉遍至四大王天、三十三天、炎摩、兜率、化樂、自在、梵身、梵輔、梵眾、大梵、光明、少光、無量光天、光音凈天及少凈天、無量凈天，遍凈、廣果、不煩、不熱、善見、善現、阿迦尼吒，乃至非想非非想處。多千天子睹佛光明一切皆來，乃至三千大千世界、四大王天，次第乃至凈處天眾，一切專心來詣佛所，到佛所已頭面禮足尊重恭敬，合掌向佛住虛空中。
爾時復有眾多比丘遊行人中
【現代漢語翻譯】 現代漢語譯本： 『如果僧人從事不正當的行業，與僧團的利益不相符，為什麼世尊允許他們出家，允許他們食用僧團的食物，他們又如何能消化信徒的佈施呢？』 佛陀說：『比丘！你暫且停止，不要說這樣的話，這個問題不需要問。』 那位比丘又說：『世尊！如果這位比丘不加入僧團，不做僧團的事業，與僧團的利益不相符，他如何能消化信徒的佈施呢？』 這時，世尊又說：『比丘！這個問題不需要問。』 那位比丘再次第三次問道：『世尊！如果這位比丘不加入僧團，不做僧團的事業，與僧團的利益不相符，他如何能消化信徒的佈施呢？』 這時，世尊因為那位比丘慇勤地三番詢問，就從眉間的白毫相放出光明，照亮了整個三千大千世界（一個很大的宇宙），光明遍滿，山河石壁都消失不見，只能看到光明遍佈整個三千大千世界。而這三千大千世界海洋中的眾生，例如各種魚類、摩伽羅魚（一種巨大的海獸）、舒摩羅龜（一種海龜）等，過去從未見過這樣的光明，見到光明后都感到驚恐。又這三千大千世界各大海中的龍、龍女；阿修羅（一種神）、阿修羅女；迦樓羅（一種鳥神）、迦樓羅女，過去從未見過這樣的光明，見到光明后都感到驚恐。這樣的光明遍及四大王天（佛教宇宙觀中的最低層天）、三十三天（忉利天）、炎摩（夜摩天）、兜率（兜率天）、化樂（化樂天）、自在（他化自在天）、梵身（梵眾天）、梵輔（梵輔天）、梵眾（梵眾天）、大梵（大梵天）、光明（光天）、少光（少光天）、無量光天（無量光天）、光音凈天（光音天）以及少凈天（少凈天）、無量凈天（無量凈天）、遍凈（遍凈天）、廣果（廣果天）、不煩（無煩天）、不熱（無熱天）、善見（善見天）、善現（善現天）、阿迦尼吒（色究竟天），乃至非想非非想處（三界最高的禪定境界）。無數的天子看到佛陀的光明都來了，乃至三千大千世界、四大王天，依次直到凈處天眾，一切都專心致志地來到佛陀的住所，到達佛陀的住所后，頭面頂禮佛足，尊重恭敬，合掌面向佛陀，停留在虛空中。 這時又有眾多的比丘和人。
【English Translation】 English version: 'If monks engage in improper activities and are not in accordance with the Sangha's (monastic community) interests, why does the World-Honored One allow them to be ordained, allow them to consume the Sangha's food, and how can they digest the offerings of the faithful?' The Buddha said, 'Bhikkhu (monk)! Stop, stop! Do not speak such words. This question need not be asked.' That other Bhikkhu further said, 'World-Honored One! If this Bhikkhu does not join the Sangha, does not perform the Sangha's duties, and is not in accordance with the Sangha's interests, how can he digest the offerings of the faithful?' At that time, the World-Honored One again said, 'Bhikkhu! This question need not be asked.' That other Bhikkhu asked a third time, saying, 'World-Honored One! If this Bhikkhu does not join the Sangha, does not perform the Sangha's duties, and is not in accordance with the Sangha's interests, how can he digest the offerings of the faithful?' At that time, because that Bhikkhu earnestly asked three times, the World-Honored One emitted a ray of white light from the white hair between his eyebrows, illuminating the entire three thousand great thousand worlds (a vast universe), filling it with light. Mountains, rivers, and stone walls all disappeared, and only light was visible throughout the three thousand great thousand worlds. And the beings in the oceans of these three thousand great thousand worlds, such as various fish, Makara fish (a mythical sea creature), Shumara turtles (a type of turtle), and other beings, had never seen such light before. Upon seeing the light, they were all filled with fear. Furthermore, in the great oceans of these three thousand great thousand worlds, the dragons, dragon daughters; Asuras (demigods), Asura daughters; Garudas (mythical birds), Garuda daughters had never seen such light before. Upon seeing the light, they were all filled with fear. This light spread to the Four Heavenly Kings (lowest level of heavens in Buddhist cosmology), the Thirty-three Heavens (Trayastrimsa), Yama (Yama Heaven), Tushita (Tushita Heaven), Nirmāṇarati (Nirmanarati Heaven), Paranirmita-vasavartin (Paranirmita-vasavartin Heaven), Brahma-kaya (Brahma-kaya Heaven), Brahma-purohita (Brahma-purohita Heaven), Brahma-parisadya (Brahma-parisadya Heaven), Maha-brahma (Maha-brahma Heaven), Abhasvara (Abhasvara Heaven), Parittabha (Parittabha Heaven), Apramanabha (Apramanabha Heaven), Abhasvara-parisadya (Abhasvara-parisadya Heaven) and Parittasubha (Parittasubha Heaven), Apramanasubha (Apramanasubha Heaven), Subhakrtsna (Subhakrtsna Heaven), Brhatphala (Brhatphala Heaven), Avrha (Avrha Heaven), Atapa (Atapa Heaven), Sudrsa (Sudrsa Heaven), Sudarsana (Sudarsana Heaven), Akanistha (Akanistha Heaven), and even to the Realm of Neither Perception nor Non-Perception (highest state of meditative absorption). Countless devas (gods) saw the Buddha's light and all came, even from the three thousand great thousand worlds, the Four Heavenly Kings, in order up to the Pure Abodes, all single-mindedly came to the Buddha's abode. Having arrived at the Buddha's abode, they bowed their heads to his feet, respectfully honored him, joined their palms, and stood in the empty space facing the Buddha. At that time, there were also many Bhikkhus and people.
，既睹光明往詣佛所，到佛所已頭面禮足右繞三匝，一心正念卻坐一面。
爾時復有比丘、比丘尼、優婆塞、優婆夷，既睹光明往詣佛所，到佛所已頭面禮足右繞三匝，專心正念卻坐一面。
爾時復有三千大千世界，諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，睹佛光明往詣佛所，到佛所已頭面禮足右繞三匝，一心正念卻坐一面。
爾時慧命舍利弗從座而起，整服一廂，右膝著地，合掌向佛白言：「世尊！此多比丘、比丘尼、優婆塞、優婆夷等皆來集會。世尊！此多天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，四大王天、三十三天、夜摩、兜率、化樂、自在，並梵身天，乃至無量凈處凈身多千天子，睹佛光明皆來集會。世尊！何故放眉間光，愿為解說？」
爾時慧命舍利弗即以偈頌問如來曰：
「多千數眾生， 復億那由他； 睹佛光明故， 皆來見世尊！ 世尊以何因？ 復以何因緣？ 此多千億眾， 今來集此處。 世尊知其義， 何故來至此？ 愿導師憐愍， 為我說其因。」
如是問已，佛告慧命舍利弗言：「舍利弗！此新出家朝日受戒比丘問言：『若有比丘行大乘行，專心悕求一切智智，彼
【現代漢語翻譯】 現代漢語譯本：他們看見光明后，便前往佛陀所在之處，到達后，以頭面禮拜佛足，然後右繞佛陀三圈，一心端正地憶念，退坐在一旁。 當時，又有比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），他們看見光明后，便前往佛陀所在之處，到達后，以頭面禮拜佛足，然後右繞佛陀三圈，專心端正地憶念，退坐在一旁。 當時，又有三千大千世界中的諸龍（naga，印度神話中的蛇神）、夜叉（yaksa，一種守護神）、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，一種好戰的神）、迦樓羅（garuda，一種巨鳥）、緊那羅（kinnara，一種半人半鳥的神）、摩睺羅伽（mahoraga，一種巨蟒神）、人與非人等，看見佛陀的光明后，便前往佛陀所在之處，到達后，以頭面禮拜佛足，然後右繞佛陀三圈，一心端正地憶念，退坐在一旁。 當時，慧命舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）從座位上站起來，整理好衣服的一側，右膝著地，合掌向佛陀稟告說：『世尊！這些眾多的比丘、比丘尼、優婆塞、優婆夷等都來了。世尊！這些諸多的天（deva，天神）、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，四大王天（四大天王所居之天）、三十三天（忉利天，帝釋天所居之天）、夜摩天（Yama，掌管時間的天）、兜率天（Tusita，彌勒菩薩所居之天）、化樂天（Nirmanarati，樂於變化的化生天）、自在天（Paranirmita-vasavartin，他化自在天），以及梵身天（Brahma-kaya-deva，色界初禪天），乃至無量清凈之處的清凈之身的多千天子，看見佛陀的光明都來了。世尊！為何要從眉間放光，希望您能為我們解說？』 當時，慧命舍利弗即以偈頌向如來（Tathagata，佛陀的稱號之一）問道： 『眾多千數的眾生，又加上億那由他（nayuta，數量單位，表示極大的數目）；因為看見佛陀的光明，都來見世尊！世尊是因為什麼原因？又是因為什麼因緣？這些眾多的千億眾生，如今聚集在此處。世尊知道其中的意義，他們是因為什麼原因來到這裡？愿導師（佛陀的尊稱）憐憫，為我說說其中的原因。』 這樣問完后，佛陀告訴慧命舍利弗說：『舍利弗！這位新出家的早上才受戒的比丘問道：『如果有比丘修習大乘行，專心希望求得一切智智（sarvajna-jnana，對一切事物無礙的智慧），他』
【English Translation】 English version: Having seen the light, they went to the place where the Buddha was. Having arrived, they bowed their heads to his feet, circumambulated him three times to the right, and with focused and upright mindfulness, sat down to one side. At that time, there were also bhiksus (male monastics), bhiksunis (female monastics), upasakas (lay male followers), and upasikas (lay female followers) who, having seen the light, went to the place where the Buddha was. Having arrived, they bowed their heads to his feet, circumambulated him three times to the right, and with focused and upright mindfulness, sat down to one side. At that time, there were also dragons (nagas, serpent deities in Indian mythology), yakshas (a type of guardian spirit), gandharvas (celestial musicians), asuras (a type of warring deity), garudas (a giant bird), kinnaras (a half-human, half-bird deity), mahoragas (a giant serpent deity), humans and non-humans from the three thousand great thousand worlds who, having seen the Buddha's light, went to the place where the Buddha was. Having arrived, they bowed their heads to his feet, circumambulated him three times to the right, and with focused and upright mindfulness, sat down to one side. At that time, the Venerable Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) rose from his seat, arranged his robe on one side, knelt on his right knee, and, with palms joined, reported to the Buddha, saying: 'World Honored One! These many bhiksus, bhiksunis, upasakas, and upasikas have all come. World Honored One! These many devas (gods), dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, the Four Great King Heavens (the heavens where the Four Heavenly Kings reside), the Thirty-Three Heavens (Trayastrimsa, the heaven where Indra resides), the Yama Heaven (Yama, the lord of time), the Tusita Heaven (Tusita, the heaven where Maitreya Bodhisattva resides), the Nirmanarati Heaven (Nirmanarati, the heaven of delight in transformation), the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, the heaven of control over others' creations), and the Brahma-kaya-devas (Brahma-kaya-deva, the heavens of the first dhyana in the realm of form), and even countless thousands of sons of the heavens with pure bodies in the pure abodes, have all come, having seen the Buddha's light. World Honored One! Why do you emit light from between your eyebrows? We hope that you will explain it to us.' At that time, the Venerable Sariputra then asked the Tathagata (Tathagata, one of the Buddha's titles) in verse, saying: 'Many thousands of beings, and also billions of nayutas (nayuta, a unit of quantity, representing a very large number); because they saw the Buddha's light, they have all come to see the World Honored One! World Honored One, for what reason? And for what cause and condition? These many billions of beings are now gathered here. World Honored One knows the meaning of it, for what reason have they come here? May the Guide (a respectful term for the Buddha) have compassion and tell me the reason for it.' Having asked in this way, the Buddha said to the Venerable Sariputra: 'Sariputra! This newly ordained bhiksu who received the precepts this morning asked: 'If there is a bhiksu who practices the Mahayana path, wholeheartedly aspiring to seek all-knowing wisdom (sarvajna-jnana, unobstructed wisdom regarding all things), he'
人云何食眾僧食能消他施？』舍利弗！我今欲答彼比丘問。為是義故，如是無量億千眾生和集來此。」
爾時慧命舍利弗言：「唯愿世尊！惟愿善逝！今答此問。」
佛言：「舍利弗！若說此義，有人迷沒。何以故？舍利弗！一切大龍不可思議；有大神通大師子吼不可思議；師子之吼不可思議；大眾生法不可思議。此非一切愚癡凡夫、聲聞、緣覺所能信解，故汝三問，我皆默然不答此義。」
慧命舍利弗白佛：「世尊！今此會中有比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，能信此義，唯愿世尊！利益彼人答我所問。」
佛言：「舍利弗！若說此義，眾生迷沒。」
爾時慧命舍利弗復以偈頌請如來曰：
「善哉愿今說， 菩薩何功德？ 若行菩提心， 聞已勤精進。」
如是請已。佛告慧命舍利弗言：「舍利弗！菩薩摩訶薩天人世間無上福田，舍利弗！非菩薩摩訶薩不消佈施。何以故？舍利弗！菩薩摩訶薩畢竟消施。舍利弗！若菩薩摩訶薩日日常食一切眾生所施飲食摶如須彌，披其袈裟廣長之量如閻浮提，劫劫常爾，菩薩摩訶薩恒常如是，畢竟消施。
「舍利弗！若菩薩摩訶薩，三千大千世界眾生，
【現代漢語翻譯】 現代漢語譯本：有人問：『人吃什麼食物，眾僧吃的食物能夠消化他人的佈施？』舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！我現在要回答那位比丘（bhikṣu，佛教出家男眾）的問題。爲了這個緣故，像這樣無量億千的眾生聚集到這裡。 這時，慧命舍利弗說：『唯愿世尊（Bhagavan，佛陀的尊稱）！唯愿善逝（Sugata，如來的稱號之一）！現在回答這個問題。』 佛說：『舍利弗！如果說這個道理，有人會迷惑沉沒。為什麼呢？舍利弗！一切大龍（nāga，印度神話中的蛇神）不可思議；有大神通的大師子吼不可思議；師子的吼聲不可思議；大眾生法不可思議。這不是一切愚癡凡夫、聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）所能相信理解的，所以你三次提問，我都沉默不回答這個道理。』 慧命舍利弗對佛說：『世尊！現在這個集會中有比丘、比丘尼（bhikṣuṇī，佛教出家女眾）、優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士），天（deva，天神）、龍、夜叉（yakṣa，一種鬼神）、乾闥婆（gandharva，一種天神，善於音樂）、阿修羅（asura，一種好戰的神）、迦樓羅（garuḍa，一種大鵬金翅鳥）、緊那羅（kiṃnara，一種半人半鳥的神）、摩睺羅伽（mahoraga，一種大蟒神）、人非人等，能相信這個道理，唯愿世尊！爲了利益他們，回答我所問的問題。』 佛說：『舍利弗！如果說這個道理，眾生會迷惑沉沒。』 這時，慧命舍利弗又用偈頌請求如來說： 『善哉！愿您現在說，菩薩（bodhisattva，立志成佛的修行者）有什麼功德？如果修行菩提心（bodhicitta，追求覺悟的心），聽了之後會勤奮精進。』 這樣請求之後，佛告訴慧命舍利弗說：『舍利弗！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）是天人世間無上的福田。舍利弗！不是菩薩摩訶薩不能消化佈施。為什麼呢？舍利弗！菩薩摩訶薩畢竟能消化佈施。舍利弗！如果菩薩摩訶薩每天都吃一切眾生所佈施的飲食，堆積如須彌山（Sumeru，佛教宇宙觀中的聖山），披的袈裟（kāṣāya，佛教僧侶所穿的法衣）廣長如閻浮提（Jambudvīpa，四大部洲之一，我們所居住的世界），劫劫常常如此，菩薩摩訶薩恒常這樣，畢竟能消化佈施。 『舍利弗！如果菩薩摩訶薩，三千大千世界（trisahasra-mahāsahasra-lokadhātu，佛教宇宙觀中的一個大世界）的眾生，
【English Translation】 English version: 'What food does a person eat, and can the food eaten by the Sangha (saṃgha, Buddhist monastic community) digest the offerings of others?' Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! I now intend to answer that bhikṣu's (Buddhist monk) question. For this reason, countless billions of beings have gathered here. At that time, the wise Śāriputra said, 'May the World-Honored One (Bhagavan, an epithet of the Buddha)! May the Well-Gone One (Sugata, one of the titles of the Tathagata)! Now answer this question.' The Buddha said, 'Śāriputra! If this meaning is spoken, some will be lost in confusion. Why? Śāriputra! All great nāgas (mythical serpent beings) are inconceivable; the great lion's roar of great spiritual powers is inconceivable; the lion's roar is inconceivable; the Dharma (law, teaching) of great beings is inconceivable. This is not something that all foolish ordinary people, Śrāvakas (disciples who learn by hearing the teachings), or Pratyekabuddhas (those who attain enlightenment on their own) can believe and understand. Therefore, I remained silent and did not answer this meaning to your three questions.' The wise Śāriputra said to the Buddha, 'World-Honored One! In this assembly now, there are bhikṣus, bhikṣuṇīs (Buddhist nuns), upāsakas (male lay devotees), upāsikās (female lay devotees), devas (gods), nāgas, yakṣas (a type of spirit), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical bird-like beings), kiṃnaras (mythical half-human, half-bird beings), mahoragas (great serpent deities), humans and non-humans, who can believe this meaning. May the World-Honored One! Answer my question for the benefit of those people.' The Buddha said, 'Śāriputra! If this meaning is spoken, beings will be lost in confusion.' At that time, the wise Śāriputra again requested the Tathagata (another title of the Buddha) with a verse: 'Excellent! May you speak now, what merits do Bodhisattvas (beings striving for enlightenment) have? If they practice the Bodhi-mind (the mind of enlightenment), they will diligently strive upon hearing it.' After this request, the Buddha said to the wise Śāriputra, 'Śāriputra! Bodhisattva-Mahāsattvas (great Bodhisattvas) are the supreme fields of merit for gods and humans in the world. Śāriputra! It is not that Bodhisattva-Mahāsattvas cannot digest offerings. Why? Śāriputra! Bodhisattva-Mahāsattvas ultimately digest offerings. Śāriputra! If Bodhisattva-Mahāsattvas daily eat the food offered by all beings, piling it up like Mount Sumeru (the central mountain in Buddhist cosmology), and wear a kāṣāya (Buddhist robe) as wide and long as Jambudvīpa (the continent where humans reside), constantly doing so kalpa (an immense period of time) after kalpa, Bodhisattva-Mahāsattvas are always like this, ultimately digesting offerings. 'Śāriputra! If Bodhisattva-Mahāsattvas, the beings of the trisahasra-mahāsahasra-lokadhātu (a great chiliocosm, a vast world system in Buddhist cosmology),
一一眾生於日日中施其床座，廣長之量如四天下，高如須彌七寶間錯。何等七寶？所謂：金、銀及毗琉璃、私頗胝迦、赤色真珠、車𤦲、馬瑙，以用莊嚴師子之座，天衣覆上。舍利弗！若菩薩摩訶薩一一眾生於日日中如是佈施，菩薩受取隨意受用，若坐臥等。舍利弗！菩薩摩訶薩常如是受、常如是用，畢竟消施。何以故？舍利弗！乃至初發菩提之心，菩薩摩訶薩即發心日已，是一切聲聞、緣覺、眾生福田。
「舍利弗！菩薩摩訶薩，一一眾生於日日中以如是色七處宮殿，其量廣長如四天下，謂：閻浮提、西瞿耶尼、東弗婆提、北郁單越，廣長如是，一一別處垂七寶簾；彼一一處，七寶網縵高幢幡蓋，種種天寶以為莊嚴，彼殿高大乃至他化自在天處；彼一一處種種寶樹處處遍有；彼一切樹隨意所須一切皆得，一一樹中皆出樂音；彼諸樹中有樹能出種種諸香，有樹能出種種妙華，有樹能出種種諸果；彼殿彼處多有池水，八分相應滿彼池中，底布金沙；彼池多有七寶蓮花充滿其中；彼一切池用毗琉璃以為階道，普池周匝七寶欄楯；彼池岸邊多有無量師子座處，億那由他百千敷具以敷其上，以天妙花遍散地處。舍利弗！若菩薩摩訶薩，如是色殿、如是色座、如是色處，若坐、若臥、若行、若住，若語、若默，皆悉隨意。
【現代漢語翻譯】 現代漢語譯本 每個眾生每天都佈施床座，其廣度和長度如同四大部洲（閻浮提、西瞿耶尼、東弗婆提、北郁單越），高度如同須彌山，用七寶交錯裝飾。什麼是七寶呢？就是：金、銀以及毗琉璃（一種寶石）、私頗胝迦（水晶）、赤色真珠（紅色珍珠）、車𤦲（硨磲）、馬瑙（瑪瑙），用這些來莊嚴獅子座，上面覆蓋著天衣。舍利弗（釋迦牟尼佛的弟子）！如果菩薩摩訶薩（偉大的菩薩）每天都為每個眾生這樣佈施，菩薩接受並隨意使用，無論是坐還是臥等等。舍利弗！菩薩摩訶薩總是這樣接受、總是這樣使用，最終都能消化這些佈施。為什麼呢？舍利弗！乃至最初發起菩提之心（覺悟之心）時，菩薩摩訶薩從發起心的那一天起，就是一切聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）、眾生的福田。
『舍利弗！菩薩摩訶薩，每個眾生每天都以這樣的七寶宮殿，其廣度和長度如同四大部洲，即：閻浮提（南贍部洲）、西瞿耶尼（西牛賀洲）、東弗婆提（東勝身洲）、北郁單越（北俱盧洲），廣度和長度就是這樣，每個地方都垂掛著七寶簾子；每個地方，都有七寶網縵、高幢幡蓋，用各種天寶來裝飾，那些宮殿高大到他化自在天（欲界第六天）的處所；每個地方都有各種寶樹遍佈；那些所有的樹都能隨意提供所需的一切，每棵樹中都發出美妙的音樂；那些樹中有能發出各種香氣的，有能發出各種美妙花朵的，有能發出各種果實的；那些宮殿和地方有很多池水，池中充滿著八功德水，池底鋪著金沙；那些池中充滿著七寶蓮花；所有的池子都用毗琉璃作為臺階，池子周圍都有七寶欄桿；池塘岸邊有很多無量的獅子座，用億那由他（極大的數字單位）百千種敷具鋪在上面，用天上的美妙花朵遍灑在地上。舍利弗！如果菩薩摩訶薩，在這樣的宮殿、這樣的座位、這樣的地方，無論是坐、是臥、是行、是住、是語、是默，都可以隨意。』
【English Translation】 English version Each sentient being daily offers a bed and seat, its breadth and length like the four continents (Jambudvipa, Aparagodaniya, Purvavideha, Uttarakuru), its height like Mount Sumeru, adorned with the interweaving of the seven treasures. What are the seven treasures? They are: gold, silver, as well as beryl (a type of gemstone), sphatika (crystal), red pearls, tridacna (giant clam), and agate, used to adorn the lion throne, covered with celestial garments. Shariputra (one of Shakyamuni Buddha's disciples)! If a Bodhisattva-Mahasattva (great Bodhisattva) makes such offerings daily for each sentient being, the Bodhisattva accepts and uses them at will, whether sitting or lying down, etc. Shariputra! The Bodhisattva-Mahasattva always accepts in this way, always uses in this way, and ultimately consumes these offerings. Why? Shariputra! Even from the initial arising of the Bodhi-mind (mind of enlightenment), the Bodhisattva-Mahasattva, from the day of arising the mind, is a field of merit for all Shravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment through observing conditions), and sentient beings.
'Shariputra! A Bodhisattva-Mahasattva, for each sentient being daily, offers palaces of such color and seven treasures, their breadth and length like the four continents, namely: Jambudvipa (Southern Jambudvipa), Aparagodaniya (Western Godaniya), Purvavideha (Eastern Videha), Uttarakuru (Northern Kuru), their breadth and length being such, each place hanging seven-treasure curtains; in each of those places, there are seven-treasure nets, high banners and canopies, adorned with various celestial treasures, those palaces being so tall as to reach the realm of Paranirmitavasavartin Devas (the sixth heaven of the desire realm); in each of those places, various treasure trees are everywhere; all those trees can provide whatever is needed at will, and each tree emits beautiful music; among those trees, some can emit various fragrances, some can emit various wonderful flowers, some can emit various fruits; those palaces and places have many ponds, filled with water possessing the eight qualities, the bottom of the ponds covered with golden sand; those ponds are filled with seven-treasure lotus flowers; all the ponds use beryl as steps, and the ponds are surrounded by seven-treasure railings; on the banks of the ponds, there are countless lion thrones, covered with billions of nayutas (extremely large numerical units) of hundreds of thousands of coverings, with celestial wonderful flowers scattered all over the ground. Shariputra! If a Bodhisattva-Mahasattva, in such palaces, such seats, such places, whether sitting, lying down, walking, dwelling, speaking, or being silent, can do so at will.'
舍利弗！若菩薩摩訶薩一切眾生於日日中，如是色殿、如是色座、如是色處，得已受用，舍利弗！如是菩薩摩訶薩於一切眾生畢竟消施，如是乃至初發心者。何以故？舍利弗！菩薩摩訶薩一切眾生無上福田。
「舍利弗！汝今見此種姓尊貴，大富饒財有大安樂，所謂：剎利大姓、婆羅門大姓、長者大姓、居士大姓，人中之王、轉輪聖王七寶成就，四天王天、三十三天釋提桓因、炎摩天子、兜率天子、化樂天子，如是他化自在天子，梵娑婆主，次第乃至色、無色中生處眾生。若人得住初果、二果、三果、四果，復有獲得辟支佛道，若人慾覺阿耨多羅三藐三菩提，舍利弗！此如是等一切皆于菩薩中生、菩薩所化，應如是知。何以故？舍利弗！菩薩摩訶薩行菩薩已，次第獲得阿耨多羅三藐三菩提，覺轉於法輪，于菩薩所得聞法已，如是得入須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，次第乃至阿耨多羅三藐三菩提覺；聞佈施已則能佈施，以佈施故，則得生於剎利大姓、婆羅門大姓、長者大姓，得為人王、轉輪聖王；聞說戒已能受持戒，受持戒故，則得生於四天王天、三十三天、炎摩、兜率、化樂、自在；聞四無量故得修行，以修行故，生色界天。舍利弗！此門如是應當善知，此一切法皆依菩薩菩薩所化。
【現代漢語翻譯】 現代漢語譯本： 舍利弗！如果菩薩摩訶薩讓一切眾生每天都能得到並享用這樣的華麗宮殿、華麗座位、華麗場所，舍利弗！這樣的菩薩摩訶薩對於一切眾生來說，就是徹底的施予者，甚至對於那些剛剛發起菩提心的人也是如此。為什麼呢？舍利弗！菩薩摩訶薩是一切眾生無上的福田。
『舍利弗！你現在所見到的那些種姓尊貴、極其富有、享有極大安樂的人，比如：剎帝利大姓（武士階層）、婆羅門大姓（祭司階層）、長者大姓（富裕的商人）、居士大姓（富有的在家信徒），以及人間的君王、擁有七寶的轉輪聖王，還有四天王天（佛教宇宙觀中的第一層天）、三十三天（佛教宇宙觀中的第二層天）的釋提桓因（帝釋天）、炎摩天子（夜摩天之主）、兜率天子（兜率天之主）、化樂天子（化樂天之主），以及他化自在天子（他化自在天之主）、梵娑婆主（大梵天王），乃至色界天和無色界天中的眾生。如果有人證得初果（須陀洹果）、二果（斯陀含果）、三果（阿那含果）、四果（阿羅漢果），還有人證得辟支佛道（緣覺乘），如果有人想要覺悟阿耨多羅三藐三菩提（無上正等正覺），舍利弗！要知道，所有這些都是從菩薩中產生，被菩薩所教化。為什麼呢？舍利弗！菩薩摩訶薩在修行菩薩道之後，次第獲得阿耨多羅三藐三菩提，覺悟並轉動法輪，眾生在菩薩那裡聽聞佛法之後，才能證入須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，乃至最終覺悟阿耨多羅三藐三菩提；聽聞佈施之後才能行佈施，因為佈施的緣故，才能投生到剎帝利大姓、婆羅門大姓、長者大姓，才能成為人間的君王、轉輪聖王；聽聞持戒之後才能受持戒律，因為受持戒律的緣故，才能投生到四天王天、三十三天、夜摩天、兜率天、化樂天、自在天；聽聞四無量心（慈、悲、喜、舍）之後才能修行，因為修行的緣故，才能生到梵天。舍利弗！這個法門應當好好了解，這一切法都依賴於菩薩，都是菩薩所教化的。'
【English Translation】 English version: Sariputra! If a Bodhisattva-Mahasattva allows all sentient beings to obtain and enjoy such colored palaces, such colored seats, such colored places every day, Sariputra! Such a Bodhisattva-Mahasattva is ultimately giving to all sentient beings, even to those who have just aroused the Bodhi-mind. Why? Sariputra! A Bodhisattva-Mahasattva is the supreme field of merit for all sentient beings.
'Sariputra! You now see those of noble lineage, greatly wealthy, and enjoying great happiness, namely: the great Kshatriya families (warrior class), the great Brahmin families (priest class), the great Elder families (wealthy merchants), the great Householder families (wealthy lay followers), as well as human kings, Wheel-Turning Sage Kings endowed with the seven treasures, the Four Heavenly Kings (first heaven in Buddhist cosmology), Shakra Devanam Indra (ruler of the Thirty-three Heavens), the Yama Heaven sons (lords of the Yama Heaven), the Tushita Heaven sons (lords of the Tushita Heaven), the Nirmanarati Heaven sons (lords of the Nirmanarati Heaven), as well as the Paranirmitavasavartin Heaven sons (lords of the Paranirmitavasavartin Heaven), Brahma Sahampati (Great Brahma King), and successively even sentient beings in the realms of form and formlessness. If people attain the first fruit (Srotapanna), the second fruit (Sakrdagamin), the third fruit (Anagamin), the fourth fruit (Arhat), and some attain the Pratyekabuddha path (Solitary Buddha vehicle), if people desire to awaken to Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment), Sariputra! Know that all these are born from Bodhisattvas and are transformed by Bodhisattvas. Why? Sariputra! A Bodhisattva-Mahasattva, having practiced the Bodhisattva path, successively attains Anuttara-Samyak-Sambodhi, awakens and turns the Dharma wheel. Having heard the Dharma from the Bodhisattva, they are able to enter the Srotapanna fruit, the Sakrdagamin fruit, the Anagamin fruit, the Arhat fruit, the Pratyekabuddha path, and successively even awaken to Anuttara-Samyak-Sambodhi; having heard of giving, they are able to give, and because of giving, they are born into great Kshatriya families, great Brahmin families, great Elder families, and are able to become human kings, Wheel-Turning Sage Kings; having heard of precepts, they are able to uphold precepts, and because of upholding precepts, they are born into the Four Heavenly Kings Heaven, the Thirty-three Heavens, the Yama Heaven, the Tushita Heaven, the Nirmanarati Heaven, the Paranirmitavasavartin Heaven; having heard of the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity), they are able to cultivate them, and because of cultivation, they are born into the Brahma Heaven. Sariputra! This gate should be well understood in this way, all these Dharmas rely on Bodhisattvas and are transformed by Bodhisattvas.'
「舍利弗！譬如阿那婆達多龍王池處出四大河。何等為四？所謂：強伽、辛頭、博叉、斯陀大河。彼四大河入四大海。何者為四？殑伽大河五百眷屬流滿東海；辛頭大河五百眷屬流滿南海；博叉大河五百眷屬流滿西海；斯陀大河五百眷屬流滿北海。舍利弗！于意云何？此四大河流向四方，如彼次第入四大海。舍利弗！彼四大河流向四方，頗有眾生隨須用不？」
慧命舍利弗言：「無量眾生受用得力，所謂：沙門及婆羅門、人非人等。世尊！彼四大河悉能遍滿稻田、豆田，若摩沙田、大小麥田，異異種種諸谷、豆等，悉能充遍。彼谷、豆等多人受用，所謂：沙門及婆羅門、人非人等。」
佛言：「舍利弗！于意云何？彼四大海，頗有眾生隨須用不？」
慧命舍利弗白佛言：「世尊！無量眾生受用得力，謂：勝眾生、陸地眾生、水中眾生，所謂：魚、龜、摩伽羅魚、坻𩸹、宜羅、蝦蟆、鵝、鴨及魚師等。復是無量大眾生處，所謂：諸龍、乾闥婆、阿修羅、迦樓羅等。無量眾生、人與非人受用得力，謂：珠、真珠及毗琉璃、珂與、珊瑚、因陀尼羅大青寶珠、牟娑羅寶、迦羅婆寶、馬瑙寶等。復有大價異大寶珠，在大海中為人受用。」
佛言：「舍利弗！于意云何，彼四大海以何因緣有如是力
【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）！譬如阿那婆達多龍王池（Anavatapta，意為無熱惱池，傳說位於雪山，是四大河流的源頭）流出四大河。是哪四大河呢？就是：強伽河（Gaṅgā，即恒河）、辛頭河（Sindhu，即印度河）、博叉河（Vakṣu，即阿姆河）、斯陀河（Sītā，一般認為是塔里木河或雅魯藏布江）。這四大河流入四大海。哪四大海呢？殑伽河帶著五百眷屬流滿東海；辛頭河帶著五百眷屬流滿南海；博叉河帶著五百眷屬流滿西海；斯陀河帶著五百眷屬流滿北海。舍利弗！你認為怎麼樣？這四大河流向四方，像這樣依次流入四大海。舍利弗！這四大河流向四方，有沒有眾生根據需要取用它們呢？』 慧命舍利弗回答說：『有無量眾生受用並從中獲得力量，包括沙門（Śrāmaṇa，出家修道者）和婆羅門（Brāhmaṇa，印度教祭司）、人和非人等等。世尊！這四大河能夠遍及稻田、豆田，以及摩沙田、大小麥田，各種各樣的穀物、豆類等，都能充分灌溉。這些穀物、豆類等被很多人受用，包括沙門和婆羅門、人和非人等等。』 佛說：『舍利弗！你認為怎麼樣？這四大海，有沒有眾生根據需要取用它們呢？』 慧命舍利弗稟告佛說：『世尊！無量眾生受用並從中獲得力量，包括勝眾生、陸地眾生、水中眾生，比如：魚、龜、摩伽羅魚（Makara，一種海獸）、坻𩸹（一種水生動物）、宜羅（一種魚）、蝦蟆、鵝、鴨以及漁民等等。而且是無量大眾生的住所，包括：諸龍（Nāga）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥）等等。無量眾生、人和非人受用並從中獲得力量，包括：珠、真珠以及毗琉璃（Vaiḍūrya，琉璃）、珂與（海貝）、珊瑚、因陀尼羅大青寶珠（Indranīla，靛藍色寶石）、牟娑羅寶（Musāragalva，貓眼石）、迦羅婆寶（Kālabaka，黑玉）、馬瑙寶等等。還有價值連城的大寶珠，在大海中供人取用。』 佛說：『舍利弗！你認為怎麼樣，這四大海因為什麼因緣有這樣的力量？』
【English Translation】 English version 『Śāriputra! Suppose from the Anavatapta Dragon King's pool, four great rivers flow forth. What are the four? They are: the Gaṅgā River, the Sindhu River, the Vakṣu River, and the Sītā River. These four great rivers enter the four great seas. What are the four? The Gaṅgā River, with five hundred attendants, flows and fills the Eastern Sea; the Sindhu River, with five hundred attendants, flows and fills the Southern Sea; the Vakṣu River, with five hundred attendants, flows and fills the Western Sea; the Sītā River, with five hundred attendants, flows and fills the Northern Sea. Śāriputra! What do you think? These four great rivers flow towards the four directions, and in that order, enter the four great seas. Śāriputra! These four great rivers flow towards the four directions, do any beings use them according to their needs?』 The Venerable Śāriputra said: 『Countless beings benefit and gain strength from them, including Śrāmaṇas (ascetics) and Brāhmaṇas (priests), humans and non-humans, and so on. World-Honored One! These four great rivers are able to spread across rice fields, bean fields, as well as Masa fields, fields of wheat and barley, and various kinds of grains and beans, fully irrigating them. These grains and beans are used by many, including Śrāmaṇas and Brāhmaṇas, humans and non-humans, and so on.』 The Buddha said: 『Śāriputra! What do you think? Do any beings use these four great seas according to their needs?』 The Venerable Śāriputra said to the Buddha: 『World-Honored One! Countless beings benefit and gain strength from them, including superior beings, land beings, and water beings, such as: fish, turtles, Makara fish (a sea creature), 坻𩸹 (an aquatic animal), 宜羅 (a type of fish), frogs, geese, ducks, and fishermen, and so on. Moreover, they are the dwelling places of countless great beings, including: Nāgas (dragons), Gandharvas (celestial musicians), Asuras (warring deities), Garudas (golden-winged birds), and so on. Countless beings, humans and non-humans, benefit and gain strength from them, including: pearls, genuine pearls, as well as Vaiḍūrya (lapis lazuli), shells, coral, Indranīla (sapphire), Musāragalva (cat's eye gem), Kālabaka (black jade), agate, and so on. Furthermore, there are priceless great jewels in the great sea for people to use.』 The Buddha said: 『Śāriputra! What do you think, by what cause and condition do these four great seas have such power?』
？」
慧命舍利弗白佛言：「世尊！阿那婆達多龍王池水因緣如是勢力。」
佛言：「善哉善哉！舍利弗！阿那婆達多龍王離三種畏。何等為三？所謂：得離迦樓羅畏；離熱沙畏；若余龍王行欲法時蛇形色相，彼阿那婆達多龍王行欲之時無此形相。舍利弗！阿那婆達多龍王宮中，坐禪比丘住在彼處。舍利弗！阿那婆達多龍王宮中，神通比丘有威德者住在彼處。舍利弗！阿那婆達多龍王隨住何宮，若有入者無諸衰惱。」
慧命舍利弗白佛言：「世尊！希有世尊！阿那婆達多龍王宮殿，成就如是未曾有法。希有世尊！如是龍宮彼三種過一切皆無。希有世尊！隨何眾生入彼宮者免三種過。希有世尊！彼龍王宮神通威德坐禪比丘入彼處住。希有世尊！彼龍池處出四大河多人受用。彼四大河生四大海大眾生處、無量百千諸眾生等受用之處，所謂：沙門及婆羅門，人非人等受用之處。世尊！阿那婆達多龍王成就如是無量功德。」
佛言：「舍利弗！菩薩摩訶薩亦復如是。舍利弗！譬如阿那婆達多龍王離三種畏。舍利弗！菩薩摩訶薩亦復如是，已得出過三惡道畏。何等三畏？一地獄畏、二餓鬼畏、三畜生畏。
「舍利弗！譬如阿那婆達多龍王池水，出四大河多人受用。舍利弗！菩薩摩訶薩亦復如是，
【現代漢語翻譯】 現代漢語譯本 』 慧命舍利弗（Sariputra）對佛說：『世尊！阿那婆達多（Anavatapta）龍王池水的因緣竟然有如此大的勢力。』 佛說：『很好，很好！舍利弗！阿那婆達多龍王遠離三種畏懼。哪三種呢？就是：能夠遠離迦樓羅（Garuda）的畏懼；遠離熱沙的畏懼；其他龍王行欲事時會顯現蛇的形貌，但阿那婆達多龍王行欲事時卻沒有這種形貌。舍利弗！阿那婆達多龍王的宮殿中，有坐禪的比丘住在那裡。舍利弗！阿那婆達多龍王的宮殿中，有具神通、有威德的比丘住在那裡。舍利弗！阿那婆達多龍王無論住在哪個宮殿，如果有人進入，都不會有各種衰敗和煩惱。』 慧命舍利弗對佛說：『世尊！真是稀有啊，世尊！阿那婆達多龍王的宮殿，成就了這樣未曾有過的功德。真是稀有啊，世尊！這樣的龍宮沒有那三種過患。真是稀有啊，世尊！無論什麼眾生進入那個宮殿，都能免除三種過患。真是稀有啊，世尊！那個龍王宮殿中有具神通威德、坐禪的比丘住在那裡。真是稀有啊，世尊！那個龍池流出四大河，很多人都從中受益。這四大河又流向四大海，成為眾多生物的棲息地，無數的眾生都在那裡受益，包括沙門（Sramana）和婆羅門（Brahmana），以及人和非人等等。世尊！阿那婆達多龍王成就了這樣無量的功德。』 佛說：『舍利弗！菩薩摩訶薩（Bodhisattva-Mahasattva）也是這樣。舍利弗！譬如阿那婆達多龍王遠離三種畏懼。舍利弗！菩薩摩訶薩也是這樣，已經能夠超出三惡道的畏懼。哪三種畏懼呢？一是地獄的畏懼，二是餓鬼的畏懼，三是畜生的畏懼。 『舍利弗！譬如阿那婆達多龍王池水，流出四大河，很多人都從中受益。舍利弗！菩薩摩訶薩也是這樣，
【English Translation】 English version 』 The wise Sariputra (Sariputra) said to the Buddha: 'World Honored One! The conditions surrounding the Anavatapta (Anavatapta) Dragon King's pool are so powerful.' The Buddha said: 'Excellent, excellent! Sariputra! The Anavatapta Dragon King is free from three fears. What are the three? They are: being free from the fear of the Garuda (Garuda); being free from the fear of hot sand; and while other Dragon Kings display serpentine forms when engaging in sensual activities, the Anavatapta Dragon King does not have this form when engaging in sensual activities. Sariputra! In the palace of the Anavatapta Dragon King, there are meditating Bhikkhus residing there. Sariputra! In the palace of the Anavatapta Dragon King, there are Bhikkhus with supernatural powers and majestic virtue residing there. Sariputra! Whichever palace the Anavatapta Dragon King resides in, those who enter it will be free from all decline and affliction.' The wise Sariputra said to the Buddha: 'World Honored One! It is rare, World Honored One! The palace of the Anavatapta Dragon King has achieved such unprecedented merits. It is rare, World Honored One! Such a dragon palace is free from those three faults. It is rare, World Honored One! Whatever beings enter that palace are spared from three faults. It is rare, World Honored One! In that Dragon King's palace, Bhikkhus with supernatural powers, majestic virtue, and engaged in meditation reside there. It is rare, World Honored One! That dragon pool gives rise to four great rivers, benefiting many people. These four great rivers flow into the four great seas, becoming habitats for numerous beings, where countless beings benefit, including Sramanas (Sramana) and Brahmanas (Brahmana), humans and non-humans, and so on. World Honored One! The Anavatapta Dragon King has achieved such immeasurable merits.' The Buddha said: 'Sariputra! The Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) is also like this. Sariputra! Just as the Anavatapta Dragon King is free from three fears. Sariputra! The Bodhisattva-Mahasattva is also like this, having already transcended the fears of the three evil paths. What are the three fears? First, the fear of hell; second, the fear of hungry ghosts; and third, the fear of animals.' 'Sariputra! Just as the Anavatapta Dragon King's pool gives rise to four great rivers, benefiting many people. Sariputra! The Bodhisattva-Mahasattva is also like this,
有四攝法攝取眾生。何等為四？佈施、愛語、利行、同事。此四攝法菩薩所行多人受用。
「又舍利弗！譬如阿那婆達多龍王池處因緣有四大海。如是如是！舍利弗！菩薩出生薩婆若智。
「又舍利弗！譬如大海，無量眾生依住安樂。如是如是！舍利弗！三有眾生依薩婆若得安樂住。三者所謂：欲有、色有及無色有。舍利弗！此門如是！應當善知。
「舍利弗！所有三千大千世界眾生安樂，一切皆因菩薩而生、依菩薩有。何以故？舍利弗！發菩提心常行不斷，次第相續乃至受記；得受記已，阿耨多羅三藐三菩提覺；阿耨多羅三藐三菩提覺已，轉於法輪，若諸沙門、若婆羅門、若天、若魔、若梵、若余，皆不能轉如是正法。以聞法故出生四眾，所謂：比丘、比丘尼、優婆塞、優婆夷，以彼因緣得無量樂、得天人樂、得解脫樂。
「舍利弗！汝意云何？此法何生？」
慧命舍利弗白佛言：「世尊！從菩薩生。」
佛言：「舍利弗！汝意云何？三有所攝，若利若養，隨何等物一切皆是菩薩先時所作之恩，豈有人能報恩者不？」
慧命舍利弗言：「世尊！無能報也。何以故？菩薩出生一切法故。」
佛言：「舍利弗！譬如有人貧無財物，有大富者多有財物，以悲愍心舍而施
【現代漢語翻譯】 現代漢語譯本：有四種攝取眾生的方法，稱作四攝法。是哪四種呢？佈施（Dāna，慷慨施予）、愛語（Priyavacana，和藹可親的言語）、利行（Arthakriya，做對他人有益的行為）、同事（Samānārthatā，與他人同甘共苦）。這四種攝法是菩薩所修行的，能讓很多人受益。
『又，舍利弗（Śāriputra，佛陀的十大弟子之一）！譬如阿那婆達多龍王池（Anavatapta，傳說中位於喜馬拉雅山的聖湖）的因緣，有四大海。如此這般！舍利弗！菩薩出生一切智（Sarvajñatā，對一切事物和現象的完全理解）。』
『又，舍利弗！譬如大海，無量眾生依靠它居住並獲得安樂。如此這般！舍利弗！三有（Tribhava，三種存在狀態）的眾生依靠一切智而得到安樂的住所。三有指的是：欲有（Kāmadhātu，慾望界）、色有（Rūpadhātu，色界）以及無色有（Arūpadhātu，無色界）。舍利弗！這個法門就是這樣！應當好好地瞭解。』
『舍利弗！所有三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個巨大世界系統）眾生的安樂，一切都是因為菩薩而產生，依靠菩薩而存在。為什麼呢？舍利弗！菩薩發起菩提心（Bodhi-citta，覺悟之心）並持續不斷地修行，次第相續直到獲得授記（Vyākaraṇa，佛陀對未來成佛的預言）；得到授記之後，證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）；證得阿耨多羅三藐三菩提之後，轉動法輪（Dharmacakra-pravartana，宣講佛法），無論是沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，印度教祭司）、天（Deva，天神）、魔（Māra，惡魔）、梵（Brahmā，梵天）還是其他人，都不能轉動這樣的正法。因為聽聞佛法，所以出生四眾（Catuḥ-pariṣad，佛教的四種僧眾），也就是比丘（Bhikṣu，男性出家僧人）、比丘尼（Bhikṣuṇī，女性出家僧人）、優婆塞（Upāsaka，男性在家居士）、優婆夷（Upāsikā，女性在家居士），因為這些因緣而得到無量的快樂、得到天人的快樂、得到解脫的快樂。』
『舍利弗！你認為怎麼樣？此法從何處產生？』
慧命舍利弗對佛說：『世尊！從菩薩產生。』
佛說：『舍利弗！你認為怎麼樣？三有（Tribhava，三種存在狀態）所包含的，無論是利益還是供養，所有的一切都是菩薩先前所作的恩德，難道有人能夠報答這份恩情嗎？』
慧命舍利弗說：『世尊！沒有人能夠報答。為什麼呢？因為菩薩出生了一切法。』
佛說：『舍利弗！譬如有一個人貧窮沒有財物，有一個大富之人有很多財物，以悲憫之心捨棄並施與』
【English Translation】 English version: There are four ways to gather beings, called the Four Means of Conversion. What are the four? Giving (Dāna, generosity), loving speech (Priyavacana, kind and affectionate words), beneficial conduct (Arthakriya, acting in ways that benefit others), and cooperation (Samānārthatā, sharing joys and sorrows with others). These four means of conversion are practiced by Bodhisattvas and benefit many people.
'Furthermore, Śāriputra (one of the ten principal disciples of the Buddha)! It is like the Anavatapta Dragon King Lake (Anavatapta, a legendary sacred lake in the Himalayas) being the cause and condition for the four great oceans. Just so, Śāriputra! Bodhisattvas give rise to all-knowing wisdom (Sarvajñatā, complete understanding of all things and phenomena).'
'Furthermore, Śāriputra! It is like the great ocean, where countless beings rely on it for dwelling and happiness. Just so, Śāriputra! Beings in the three realms of existence (Tribhava, three states of existence) rely on all-knowing wisdom to attain a peaceful dwelling. The three realms are: the desire realm (Kāmadhātu, realm of desires), the form realm (Rūpadhātu, realm of form), and the formless realm (Arūpadhātu, realm of no form). Śāriputra! This Dharma gate is like this! You should understand it well.'
'Śāriputra! All the happiness of beings in the entire three-thousand-great-thousand world system (Trisāhasra-mahāsāhasra-lokadhātu, a vast world system in Buddhist cosmology) arises because of the Bodhisattva and depends on the Bodhisattva. Why is that? Śāriputra! The Bodhisattva generates the mind of enlightenment (Bodhi-citta, the mind of awakening) and constantly practices without interruption, in successive stages until receiving a prediction of Buddhahood (Vyākaraṇa, a prophecy by a Buddha about future Buddhahood); having received the prediction, they awaken to Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment); having awakened to Anuttarā-samyak-saṃbodhi, they turn the wheel of Dharma (Dharmacakra-pravartana, setting in motion the wheel of Dharma), and neither Śrāmaṇas (Śrāmaṇa, wandering ascetics), nor Brahmins (Brāhmaṇa, Hindu priests), nor gods (Deva, deities), nor demons (Māra, demons), nor Brahmā (Brahmā, the creator god), nor anyone else can turn such a true Dharma. Because of hearing the Dharma, the fourfold assembly (Catuḥ-pariṣad, the four groups of Buddhist followers) is born, namely: monks (Bhikṣu, ordained male monks), nuns (Bhikṣuṇī, ordained female monks), laymen (Upāsaka, male lay followers), and laywomen (Upāsikā, female lay followers), and because of these causes and conditions, they attain immeasurable joy, the joy of gods and humans, and the joy of liberation.'
'Śāriputra! What do you think? From where does this Dharma arise?'
The Venerable Śāriputra said to the Buddha, 'World Honored One! It arises from the Bodhisattva.'
The Buddha said, 'Śāriputra! What do you think? Whatever is contained within the three realms of existence (Tribhava, three states of existence), whether it be benefit or sustenance, all of it is due to the kindness previously performed by the Bodhisattva. Is there anyone who can repay this kindness?'
The Venerable Śāriputra said, 'World Honored One! No one can repay it. Why is that? Because the Bodhisattva gives rise to all Dharmas.'
The Buddha said, 'Śāriputra! It is like a person who is poor and has no wealth, and a very rich person who has much wealth, who, with a compassionate heart, gives and bestows'
之，多百多千無量無數，百千萬億皆能捨與。如是次第施第二人、施第三人、施第四人，乃至百千乃至無量百千眾生，如是乃至一切眾生。彼大富者所有財物一切舍與；又復施與一切無畏，令除怖畏，所有怨憎、繫縛、斗諍，如是等畏皆令免脫；又復令離惡道怖畏；又與無量天人安樂。彼受施中有一眾生為報恩故，破己一物以為百分，以一分物與前施者，既與物已，作如是心：『我已報恩。』舍利弗！汝意云何？若此丈夫如是饒益一切眾生，如是利益一切眾生，彼一眾生所破之物百分中一與前施者，報恩盡不？」
慧命舍利弗言：「世尊！不能盡也。」
佛言：「如是如是，舍利弗！菩薩亦爾。舍利弗！如悲心者利益一切，而一眾生一物百分與悲心者一分之物。如是如是，舍利弗！有一施者，一切欲樂供養瞻視大乘行者，乃至命盡，彼人雖作如是供養，猶不報恩。」
爾時世尊告慧命舍利弗言：「善哉善哉！舍利弗！汝今真是我之弟子！隨順我教、善解我語。舍利弗！一切眾生於菩薩所，若舍自肉，若皮、若筋、若骨、若身，如是乃至百千到舍，于菩薩恩百分之中不報其一；如是乃至千分、億分、百千億分，乃至數分不報其一，算數譬喻所不能及。何以故？舍利弗！菩薩之恩，世間天、人、阿修羅
【現代漢語翻譯】 現代漢語譯本 『如果他擁有成百上千乃至無量無數的財富，都能全部施捨出去。像這樣依次施捨給第二個人、第三個人、第四個人，乃至成百上千乃至無量百千的眾生，像這樣乃至一切眾生。』這位大富之人將他所有的財物全部施捨出去；又施與一切眾生無畏，使他們消除怖畏，所有怨恨、束縛、爭鬥，像這樣的畏懼都讓他們免於脫離；又使他們遠離惡道的怖畏；又給予無量的天人和樂。這些接受施捨的人中，有一個眾生爲了報恩的緣故，將自己的一件物品分成一百份，用其中的一份給予之前的施捨者，給予之後，心中這樣想：『我已經報恩了。』舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你認為怎麼樣？如果這位丈夫這樣饒益一切眾生，這樣利益一切眾生，那個眾生所破開的物品的百分之一給予之前的施捨者，這樣算是報恩完畢了嗎？」
慧命舍利弗（Śāriputra）說：『世尊（Lokajyestha，對佛陀的尊稱）！不能算報恩完畢。』
佛說：『是的，是的，舍利弗（Śāriputra）！菩薩也是這樣。舍利弗（Śāriputra）！就像具有悲心的人利益一切眾生，而一個眾生將一件物品分成一百份，只將其中一份給予具有悲心的人。就像這樣，舍利弗（Śāriputra）！有一個施捨者，用一切欲樂供養瞻仰侍奉大乘的修行者，乃至到生命終結，這個人即使這樣供養，仍然不能報答恩情。』
這時，世尊（Lokajyestha）告訴慧命舍利弗（Śāriputra）說：『好啊好啊！舍利弗（Śāriputra）！你現在真是我真正的弟子！能夠隨順我的教導、善於理解我的話語。舍利弗（Śāriputra）！一切眾生對於菩薩，如果捨棄自己的肉、皮、筋、骨、身體，像這樣乃至成百上千次地捨棄，對於菩薩的恩情，連百分之一都無法報答；像這樣乃至千分之一、億分之一、百千億分之一，乃至用算數都無法計算的程度都無法報答。為什麼呢？舍利弗（Śāriputra）！菩薩的恩情，世間的天、人、阿修羅（Asura，古印度神話中的一種神）
【English Translation】 English version 『If he possesses hundreds, thousands, immeasurable, countless amounts of wealth, he can give it all away. Like this, he successively gives to the second person, the third person, the fourth person, even hundreds of thousands, even immeasurable hundreds of thousands of beings, like this, even to all beings.』 This wealthy person gives away all his possessions; he also bestows fearlessness upon all beings, causing them to eliminate fear, all hatred, bondage, strife, such fears he enables them to escape; he also enables them to depart from the fears of evil paths; he also gives immeasurable joy to gods and humans. Among those who receive the giving, one being, for the sake of repaying the kindness, breaks one of his own possessions into one hundred parts, and gives one part to the previous giver, and after giving, thinks thus: 『I have repaid the kindness.』 Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! What do you think? If this man thus benefits all beings, thus benefits all beings, and that one being gives one part out of the hundred parts of the broken object to the previous giver, is the repayment of kindness complete?」
The wise Śāriputra (Śāriputra) said: 「World Honored One (Lokajyestha, an epithet for the Buddha)! It is not complete.」
The Buddha said: 「Thus, thus, Śāriputra (Śāriputra)! Bodhisattvas are also like this. Śāriputra (Śāriputra)! It is like a person with compassion benefits all beings, and one being divides one object into one hundred parts, and gives only one part to the person with compassion. Like this, thus, Śāriputra (Śāriputra)! There is a giver who uses all desires and pleasures to make offerings, to look up to and serve a practitioner of the Great Vehicle, even until the end of his life, even if that person makes such offerings, he still does not repay the kindness.」
At that time, the World Honored One (Lokajyestha) told the wise Śāriputra (Śāriputra): 「Excellent, excellent! Śāriputra (Śāriputra)! You are now truly my disciple! You are able to follow my teachings, and are good at understanding my words. Śāriputra (Śāriputra)! If all beings, towards a Bodhisattva, were to give away their own flesh, skin, sinews, bones, body, like this, even hundreds and thousands of times, they would not repay even one part of the Bodhisattva's kindness; like this, even one thousandth, one millionth, one hundred thousandth millionth, even to the extent that it cannot be calculated by numbers. Why? Śāriputra (Śāriputra)! The kindness of a Bodhisattva, the gods, humans, and asuras (Asura, a type of deity in ancient Indian mythology) in the world
等所不能報。
「舍利弗！若善男子、若善女人發起如來一切智心，則能報恩。何以故？舍利弗！若有能發阿耨多羅三藐三菩提心者，一切眾生之所受用。
「舍利弗！譬如此處閻浮提中生栴檀樹，始生牙時已能除滅童男、童女藥相應病；及其葉生能除婦女、男子之病；又時增長成栴檀樹，若有人來住其蔭中彼人離病；彼栴檀樹若出華時能與天樂；彼栴檀樹若生果時，光明周遍十方世界，光明既出隨何眾生心憶念者，則得不老不病之法；彼栴檀樹若有斫伐分析破裂，取其材木而將去者不畏貧窮；彼栴檀樹若有人能取其材木用為屋舍，入其中者不寒不熱、不饑不渴。如是如是！舍利弗！彼栴檀樹皆悉有用無不用者，樹始生時已住受用，生已有用、增長有用、華出有用、果出有用、斫伐破裂材木有用、作屋有用。
「舍利弗！菩薩摩訶薩亦復如是，初發阿耨多羅三藐三菩提心，修四攝法與眾生樂如栴檀芽；既發心已三解脫門心得增長——何等為三？謂：空、無相、無愿等門——如樹生葉；次後得住無生法忍如樹增長；次覆成就一切智智如樹華出；次入無餘涅槃界中如樹有果；碎身舍利量如芥子，住持利益諸眾生界，如人斫伐彼栴檀樹將木而去，如來舍利利益眾生亦復如是；如栴檀樹取木作舍入者安樂，
【現代漢語翻譯】 現代漢語譯本 無法報答他們的恩情。
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果善男子、善女人發起如來的一切智慧之心，就能報答恩情。為什麼呢？舍利弗（Śāriputra）！如果有人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），一切眾生都能受益。』
『舍利弗（Śāriputra）！譬如這閻浮提（Jambudvīpa，四大部洲之一，通常指我們所居住的世界）中生長栴檀樹（candana，一種珍貴的香木），剛發芽時就能消除童男、童女因藥物不適引起的疾病；等到樹葉生長出來，就能消除婦女、男子的疾病；再隨著時間增長成為栴檀樹（candana），如果有人來住在樹蔭下，那人就能遠離疾病；那栴檀樹（candana）如果開花，就能帶來天上的音樂；那栴檀樹（candana）如果結果，光明就能照遍十方世界，光明發出后，任何眾生心中憶念它，就能得到不老不病的境界；那栴檀樹（candana）如果被人砍伐、分解、破裂，取走它的木材，就不必擔心貧窮；那栴檀樹（candana）如果有人能取其木材用來建造房屋，進入其中的人就不會感到寒冷或炎熱，也不會感到飢餓或口渴。就是這樣！舍利弗（Śāriputra）！那栴檀樹（candana）的一切都有用處，沒有無用的地方，樹剛生長時就已經能帶來利益，生長後有用，長大後有用，開花後有用，結果後有用，砍伐破裂后的木材有用，做成房屋後有用。』
『舍利弗（Śāriputra）！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）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），修習四攝法（catuḥ-saṃgrahavastu，佈施、愛語、利行、同事）給予眾生快樂，就像栴檀樹（candana）的嫩芽；已經發心后，通過三解脫門（tri-vimokṣa-dvāra，空、無相、無愿）使心得到增長——哪三種呢？就是：空（śūnyatā）、無相（animitta）、無愿（apraṇihita）等法門——就像樹木生長樹葉；之後安住于無生法忍（anutpāda-dharma-kṣānti，對諸法不生不滅的深刻理解）就像樹木生長；然後成就一切智智（sarvākāra-jñatā，對一切事物和現象的全面認知）就像樹木開花；之後進入無餘涅槃界（nirupadhiśeṣa-nirvāṇa-dhātu，沒有剩餘煩惱的涅槃境界）就像樹木結果；粉碎身體后的舍利（śarīra，遺骨）小如芥子，住世持有利益各個眾生界，就像人們砍伐那栴檀樹（candana）取走木材，如來的舍利（śarīra）利益眾生也是這樣；就像用栴檀樹（candana）的木材建造房屋，進入其中的人感到安樂，
【English Translation】 English version cannot repay their kindness.
'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! If a good man or a good woman generates the mind of all-knowing wisdom of the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha), then they can repay kindness. Why? Śāriputra (Śāriputra)! If someone can generate the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, unsurpassed, complete and perfect enlightenment), all sentient beings will benefit from it.'
'Śāriputra (Śāriputra)! For example, in this Jambudvīpa (Jambudvīpa, one of the four continents, usually referring to the world we live in), a sandalwood tree (candana, a precious fragrant wood) grows. When it first sprouts, it can eliminate the diseases of young boys and girls caused by inappropriate medicine; when its leaves grow, it can eliminate the diseases of women and men; as it grows into a sandalwood tree (candana), if someone comes to live in its shade, that person will be free from illness; if that sandalwood tree (candana) blossoms, it can bring heavenly music; if that sandalwood tree (candana) bears fruit, its light will pervade the ten directions of the world. Once the light is emitted, any sentient being who remembers it in their mind will attain the state of non-aging and non-illness; if that sandalwood tree (candana) is cut down, analyzed, and broken apart, and its wood is taken away, there is no fear of poverty; if someone can take the wood of that sandalwood tree (candana) to build a house, those who enter it will not feel cold or hot, nor will they feel hunger or thirst. Just so! Śāriputra (Śāriputra)! Everything about that sandalwood tree (candana) is useful, nothing is useless. When the tree first grows, it already brings benefits; after growing, it is useful; after growing up, it is useful; after blossoming, it is useful; after bearing fruit, it is useful; the wood after being cut down and broken apart is useful; and after being made into a house, it is useful.'
'Śāriputra (Śāriputra)! The Bodhisattva-Mahāsattva (bodhisattva-mahāsattva, great bodhisattva) is also like this. Initially, they generate the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, unsurpassed, complete and perfect enlightenment), cultivate the four means of attraction (catuḥ-saṃgrahavastu, giving, kind speech, beneficial action, and cooperation) to give happiness to sentient beings, just like the sprouts of the sandalwood tree (candana); after generating the mind, they increase their mind through the three doors of liberation (tri-vimokṣa-dvāra, emptiness, signlessness, and wishlessness)—what are the three? They are: emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita)—just like trees growing leaves; then they abide in the forbearance of non-origination of dharmas (anutpāda-dharma-kṣānti, profound understanding of the non-arising and non-ceasing of all dharmas) like trees growing; then they accomplish all-knowing wisdom (sarvākāra-jñatā, comprehensive knowledge of all things and phenomena) like trees blossoming; then they enter the realm of nirvana without remainder (nirupadhiśeṣa-nirvāṇa-dhātu, the state of nirvana without remaining afflictions) like trees bearing fruit; the relics (śarīra, remains) after the body is cremated are as small as mustard seeds, abiding in the world and benefiting all realms of sentient beings, just like people cutting down that sandalwood tree (candana) and taking away the wood, the relics (śarīra) of the Tathāgata benefit sentient beings in the same way; just like using the wood of the sandalwood tree (candana) to build a house, those who enter it feel at ease,
如是如來入涅槃已，諸修行人入如來寺除熱清涼。舍利弗！此門如是，應當善知。
「舍利弗！若善男子若善女人！其有能發阿耨多羅三藐三菩提心者，佛法不斷，一切眾生得天人樂及解脫樂，常行不斷。
「舍利弗！若天人樂及解脫樂常行不斷，舍利弗！豈有能說與其相似與等者不？」
慧命舍利弗白佛言：「世尊！無能與等，彼富伽羅、人天，並梵、修羅、世間，雖與善樂不能報恩，若於一劫、若於百劫、若於千劫、若於億劫、若億千劫不能報恩。」
佛言：「如是。舍利弗！若善男子、若善女人慾報無上一切恩者，彼人應發阿耨多羅三藐三菩提心。舍利弗！此發心者無上報恩，如恩相似相似報恩，無相似眾生、無譬喻眾生。欲報其恩者，生不相似心、生此無上心。
「舍利弗！欲報過去如來恩者，唯應發此阿耨多羅三藐三菩提心。舍利弗！欲報未來如來恩者，亦惟發此阿耨多羅三藐三菩提心。舍利弗！欲報今時十方世界諸佛世尊現在、現命、現住如來無上恩者，亦唯發此阿耨多羅三藐三菩提心。
「舍利弗！二富伽羅供養如來無上供養。何等為二？有富伽羅一切漏盡、有富伽羅發阿耨多羅三藐三菩提心。」
爾時世尊即說偈言：
「說二富伽羅， 供養于如來
【現代漢語翻譯】 現代漢語譯本 『如是如來（Tathagata，如來）入涅槃（Nirvana，涅槃）后，諸修行人進入如來寺廟，那裡清凈涼爽。舍利弗（Sariputra）！這個法門就是這樣，你應該好好了解。』
『舍利弗！如果善男子或善女人，能夠發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），佛法就不會斷絕，一切眾生都能得到天人（Deva，天神）的快樂以及解脫的快樂，這種修行會持續不斷。』
『舍利弗！如果天人的快樂和解脫的快樂能夠持續不斷，舍利弗！難道有人能說有什麼東西能與它們相似或相等嗎？』
慧命舍利弗對佛說：『世尊！沒有什麼能與它們相等。那些補特伽羅（Pudgala，人）、天人，以及梵天（Brahma）、修羅（Asura）、世間的人，即使給予善樂，也無法報答這種恩情。即使在一劫（Kalpa，劫）、一百劫、一千劫、一億劫、甚至億千劫的時間裡，也無法報答這種恩情。』
佛說：『是的。舍利弗！如果善男子或善女人想要報答無上的一切恩情，那麼他們應該發起阿耨多羅三藐三菩提心。舍利弗！這種發心是無上的報恩，就像以相似的恩情來報答恩情一樣，沒有相似的眾生，沒有可以比喻的眾生。想要報答這種恩情的人，要生起不相似的心，生起這種無上的心。』
『舍利弗！想要報答過去如來（Tathagata，如來）的恩情，唯一應該發起這種阿耨多羅三藐三菩提心。舍利弗！想要報答未來如來的恩情，也唯一應該發起這種阿耨多羅三藐三菩提心。舍利弗！想要報答現在十方世界諸佛世尊，現在存在、現在活著、現在安住的如來的無上恩情，也唯一應該發起這種阿耨多羅三藐三菩提心。』
『舍利弗！有兩種補特伽羅（Pudgala，人）供養如來（Tathagata，如來）是無上的供養。哪兩種呢？一種是所有煩惱都已斷盡的補特伽羅，另一種是發起阿耨多羅三藐三菩提心的補特伽羅。』
當時，世尊就說了這首偈語：
『宣說兩種補特伽羅，供養于如來。』
【English Translation】 English version 『Thus, after the Tathagata (如來) enters Nirvana (涅槃), practitioners enter the Tathagata's monastery, which is cool and refreshing. Sariputra (舍利弗)! This is how this Dharma gate is; you should understand it well.』
『Sariputra! If a good man or a good woman can generate the mind of Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment), the Buddha-dharma will not be cut off, and all sentient beings will attain the happiness of gods and humans (Deva, 天神) and the happiness of liberation, and this practice will continue without interruption.』
『Sariputra! If the happiness of gods and humans and the happiness of liberation continue without interruption, Sariputra! Can anyone say that there is anything similar or equal to them?』
The venerable Sariputra said to the Buddha: 『World Honored One! There is nothing equal to them. Those Pudgalas (補特伽羅, persons), gods and humans, as well as Brahma (梵天), Asuras (修羅), and beings in the world, even if they give good happiness, cannot repay this kindness. Even in one Kalpa (劫), a hundred Kalpas, a thousand Kalpas, a billion Kalpas, or even a billion thousand Kalpas, they cannot repay this kindness.』
The Buddha said: 『That is so. Sariputra! If a good man or a good woman wants to repay all unsurpassed kindness, then they should generate the mind of Anuttara-samyak-sambodhi-citta. Sariputra! This generation of mind is the unsurpassed repayment of kindness, just like repaying kindness with similar kindness. There are no similar beings, no comparable beings. Those who want to repay this kindness should generate a dissimilar mind, generate this unsurpassed mind.』
『Sariputra! If you want to repay the kindness of the past Tathagatas (如來), you should only generate this mind of Anuttara-samyak-sambodhi-citta. Sariputra! If you want to repay the kindness of the future Tathagatas, you should also only generate this mind of Anuttara-samyak-sambodhi-citta. Sariputra! If you want to repay the unsurpassed kindness of the Buddhas, World Honored Ones, who are present, alive, and dwelling now in the ten directions, you should also only generate this mind of Anuttara-samyak-sambodhi-citta.』
『Sariputra! Two Pudgalas (補特伽羅, persons) making offerings to the Tathagata (如來) are unsurpassed offerings. What are the two? One is the Pudgala who has exhausted all outflows, and the other is the Pudgala who has generated the mind of Anuttara-samyak-sambodhi-citta.』
At that time, the World Honored One spoke this verse:
『Declare the two Pudgalas, who make offerings to the Tathagata.』
！ 菩薩阿羅漢， 是二富伽羅。 非世間財物， 三有中資生； 能作善供養， 供養彼大人。 若以天人中， 勝色聲味觸； 舍施彼大人， 不名善供養。 若資生供養， 非無上供養； 若發菩提心， 是無上供養。 若天人世間， 及以魔世間； 一切欲者與， 非是勝報恩。 大人不乏少， 不生悕望心； 如是之大人， 更無勝供養。 若人心悕望， 無上供養佛； 彼發菩提心， 取未來成佛。 若人常悕望， 欲作無量福； 彼發菩提心， 堅固勤精進。 若人慾悕望， 發心修無量； 彼人發精進， 欲得佛菩提。 若人悕天樂， 舍離一切苦； 彼人則修習， 佛菩提因緣。 若欲見無量， 阿僧祇諸佛； 正信殷重心， 欲取佛菩提。 若人慾行到， 無量異世界； 彼人勤精進， 欲取佛菩提。 若欲見過佛， 有如是憶念； 彼發菩提心， 修行菩提行。 若人慾得見， 未來世諸佛； 彼發菩提心， 修行菩提行。 若欲見供養， 現在世諸佛； 彼人心樂欲， 利益諸眾生。 若人悲心普， 愍一切眾生； 彼人慾發起， 無上佛菩提。 若
【現代漢語翻譯】 現代漢語譯本 菩薩（Bodhisattva，指追求覺悟的眾生）和阿羅漢（Arhat，指已證得解脫的聖者），是兩種不同的人。 他們不依賴世間的財物，也不依賴三有（指欲界、色界、無色界）中的資生之物；能夠以善心供養他們，就是供養這些偉大的修行者。 如果用天人和人間的殊勝的色、聲、香、味、觸來佈施給這些偉大的修行者，不能稱之為善妙的供養。 如果只是用資生之物來供養，那不是無上的供養；如果發起菩提心（Bodhi-citta，指爲了一切眾生的利益而追求覺悟的心），才是無上的供養。 如果將天界、人間，乃至魔界（Mara）的一切慾望之物都給予他人，這也不是殊勝的報恩。 偉大的修行者不缺乏任何東西，也不會生起任何希望之心；對於這樣的偉人，再沒有比發起菩提心更好的供養了。 如果有人希望以無上的供養來供養佛陀（Buddha，指覺悟者），那麼他應該發起菩提心，以便在未來成就佛果。 如果有人常常希望能夠修作無量的福德，那麼他應該發起菩提心，並且堅定地勤奮精進。 如果有人希望發起修習無量功德的心，那麼這個人應該發起精進心，以求證得佛陀的菩提。 如果有人希望得到天界的快樂，永遠舍離一切痛苦，那麼這個人就應該修習佛菩提的因緣。 如果想要見到無量無數的阿僧祇（Asankhya，指極大的數字）諸佛，就應該以正信和殷重的心，求取佛陀的菩提。 如果有人想要行走到無量不同的世界，那麼這個人應該勤奮精進，以求證得佛陀的菩提。 如果想要見到過去的佛陀，並且有這樣的憶念，那麼他應該發起菩提心，修行菩提行。 如果有人想要見到未來世的諸佛，那麼他應該發起菩提心，修行菩提行。 如果想要見到並供養現在世的諸佛，那麼這個人應該心懷喜悅，利益一切眾生。 如果有人對一切眾生普遍懷有悲憫之心，那麼這個人就想要發起無上的佛菩提。
【English Translation】 English version Bodhisattvas (beings who seek enlightenment) and Arhats (saints who have attained liberation) are two different kinds of individuals. They do not rely on worldly possessions, nor on the necessities of life within the three realms of existence (the desire realm, the form realm, and the formless realm); to offer to them with a virtuous heart is to offer to these great practitioners. If one were to use the superior forms, sounds, smells, tastes, and textures of gods and humans to give alms to these great practitioners, it could not be called a virtuous offering. If one only offers material necessities, that is not the supreme offering; if one generates Bodhi-citta (the mind of enlightenment, the aspiration to attain enlightenment for the benefit of all beings), that is the supreme offering. If one were to give all the objects of desire in the heavens, the human realm, and even the realm of Mara (the demon), this would not be a superior way to repay kindness. Great practitioners lack nothing and do not give rise to any wishful thoughts; for such great individuals, there is no better offering than generating Bodhi-citta. If someone hopes to offer to the Buddha (the Awakened One) with the supreme offering, then they should generate Bodhi-citta in order to attain Buddhahood in the future. If someone constantly hopes to cultivate immeasurable merit, then they should generate Bodhi-citta and diligently strive forward with perseverance. If someone hopes to generate the mind to cultivate immeasurable merit, then that person should generate the mind of diligence in order to attain the Buddha's Bodhi. If someone hopes to obtain the happiness of the heavens and forever abandon all suffering, then that person should cultivate the causes and conditions for the Buddha's Bodhi. If one wants to see countless Asankhya (an extremely large number) Buddhas, then one should seek the Buddha's Bodhi with correct faith and a sincere and earnest heart. If someone wants to travel to countless different worlds, then that person should diligently strive forward in order to attain the Buddha's Bodhi. If one wants to see the Buddhas of the past and has such a recollection, then they should generate Bodhi-citta and practice the conduct of Bodhi. If someone wants to see the Buddhas of the future, then they should generate Bodhi-citta and practice the conduct of Bodhi. If one wants to see and offer to the Buddhas of the present, then that person should be joyful in heart and benefit all sentient beings. If someone universally holds compassion for all sentient beings, then that person wants to generate the unsurpassed Buddha's Bodhi.
欲與眾生， 無上無量樂； 彼人慾發起， 第一佛菩提。 若見苦眾生， 而生於悲心； 彼人慾發起， 佛菩提因緣。 若生如是心， 我覺無上道； 彼無量功德， 一切不可說。」
如是說已。慧命舍利弗白佛言：「世尊！世尊向來說如是法，幾許眾生髮阿耨多羅三藐三菩提心？」
佛告慧命舍利弗言：「舍利弗！汝且止止。舍利弗！汝今何用問如是義？何以故？舍利弗！若使如來一切智智說此義者，眾生迷惑。何以故？舍利弗！以佛如來有無量戒、無量三昧，有無量慧、無量神通，有無量智。舍利弗！譬如虛空不可量取，云何？虛空可思議不？」
慧命舍利弗言：「世尊！不可思議。何以故？以彼虛空無人已知、今知、當知。」
佛言：「如是如是。舍利弗！如來所知，一切眾生、一切聲聞、一切緣覺，不能已知、今知、當知。何以故？佛之所知，非諸聲聞、緣覺境界。」
慧命舍利弗白佛言：「世尊！希有世尊！彼諸眾生乃有如是善決定意發阿耨多羅三藐三菩提心。」
佛言：「如是如是。舍利弗！當有菩薩善決定意。」
慧命舍利弗言：「世尊！菩薩云何善決定意？」
佛言：「舍利弗！如閻浮提所有眾生，若在陸行、若在
【現代漢語翻譯】 現代漢語譯本 想要給予眾生無上無量的快樂，這個人想要發起最初的佛菩提心。 如果見到受苦的眾生，而生起悲憫之心，這個人想要發起佛菩提的因緣。 如果生起這樣的心念：『我將證悟無上之道』，那麼他所獲得的無量功德，是無法用言語來形容的。 說完這些話后，慧命舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！世尊您剛才所說的這些法，有多少眾生因此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）呢？』 佛告訴慧命舍利弗說：『舍利弗！你暫且停止，不要再問了。舍利弗！你現在又何必問這樣的問題呢？為什麼呢？舍利弗！如果如來以一切智智（sarvajñā-jñāna，對一切事物無礙的智慧）來說明這個問題，眾生會感到迷惑。為什麼呢？舍利弗！因為佛如來具有無量的戒律、無量的三昧（samādhi，禪定），具有無量的智慧、無量的神通，具有無量的智力。舍利弗！譬如虛空是無法測量和獲取的，怎麼樣？虛空可以用思議來理解嗎？』 慧命舍利弗說：『世尊！不可思議。為什麼呢？因為虛空無人已經知道、現在知道、將來知道。』 佛說：『是的，是的。舍利弗！如來所知曉的，一切眾生、一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）、一切緣覺（Pratyekabuddha，通過觀察因緣而覺悟的人），都不能已經知道、現在知道、將來知道。為什麼呢？佛所知曉的境界，不是聲聞和緣覺所能達到的。』 慧命舍利弗對佛說：『世尊！稀有啊，世尊！那些眾生竟然有如此堅定不移的善意，發起了阿耨多羅三藐三菩提心。』 佛說：『是的，是的。舍利弗！應當有菩薩具有堅定不移的善意。』 慧命舍利弗說：『世尊！菩薩如何才能具有堅定不移的善意呢？』 佛說：『舍利弗！如同閻浮提（Jambudvīpa，我們所居住的這個世界）所有眾生，無論是在陸地上行走，還是在……』
【English Translation】 English version Wishing to give all beings unsurpassed and immeasurable joy, that person wishes to arouse the foremost Bodhi (bodhi, enlightenment). If seeing suffering beings, and giving rise to a heart of compassion, that person wishes to arouse the cause and condition for Buddha-Bodhi. If such a thought arises: 'I shall awaken to the unsurpassed path,' then their immeasurable merits are all indescribable. Having spoken thus, the wise Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) said to the Buddha: 'World Honored One! How many beings, upon hearing the Dharma spoken by the World Honored One, have aroused the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, unsurpassed, complete and perfect enlightenment)?' The Buddha said to the wise Śāriputra: 'Śāriputra! You should stop, stop. Śāriputra! Why do you now ask about such a meaning? Why is that? Śāriputra! If the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) were to explain this meaning with all-knowing wisdom (sarvajñā-jñāna, wisdom that is unobstructed regarding all things), beings would be confused. Why is that? Śāriputra! Because the Buddha Tathagata has immeasurable precepts, immeasurable Samadhi (samādhi, meditative absorption), immeasurable wisdom, immeasurable supernormal powers, and immeasurable knowledge. Śāriputra! It is like the void, which cannot be measured or grasped. How is it? Can the void be comprehended by thought?' The wise Śāriputra said: 'World Honored One! It cannot be comprehended. Why is that? Because no one has ever known, knows now, or will know the void.' The Buddha said: 'So it is, so it is. Śāriputra! What the Tathagata knows, all beings, all Śrāvakas (Śrāvaka, disciples who learn by hearing the teachings), all Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own), cannot have ever known, know now, or will know. Why is that? The realm of the Buddha's knowledge is not the realm of Śrāvakas and Pratyekabuddhas.' The wise Śāriputra said to the Buddha: 'World Honored One! It is rare, World Honored One! That those beings have such firm and resolute intention to arouse the mind of Anuttarā-samyak-saṃbodhi.' The Buddha said: 'So it is, so it is. Śāriputra! There should be Bodhisattvas with firm and resolute intention.' The wise Śāriputra said: 'World Honored One! How do Bodhisattvas have firm and resolute intention?' The Buddha said: 'Śāriputra! Like all beings in Jambudvīpa (Jambudvīpa, the continent where we live), whether walking on land, or...'
水行、若在空行、若在地行，彼如是等一切眾生，本身盡已皆得人身；若有一人教彼諸人令住五戒、十善業道。舍利弗！汝意云何？彼富伽羅以是因緣得多福不？」
舍利弗言：「甚多。世尊！彼人福德不可譬喻。」
佛言：「舍利弗！我復更說，汝今應知，如是之人教閻浮提一切眾生令住五戒、十善業道所有福德，若復有人令一眾生住信行法，其福勝彼。舍利弗！汝意云何？若復有人，令閻浮提一切眾生住信行法，彼富伽羅以是因緣得福多不？」
舍利弗言：「甚多。世尊！彼人福德不可少分譬喻而說。」
佛言：「舍利弗！如是之人令閻浮提一切眾生住信行道所有福德，若復有人令一眾生住法行道，其福勝彼。
「舍利弗！汝意云何？若復有人令閻浮提一切眾生住法行道，彼富伽羅以是因緣得福多不？」
舍利弗言：「甚多。世尊！彼人福德不可譬喻。」
佛言：「舍利弗！如是之人令閻浮提一切眾生住法行道所有福德，若復有人令一眾生住于初果，其福勝彼。
「舍利弗！汝意云何？若復有人令閻浮提一切眾生住于初果，彼富伽羅以是因緣得福多不？」
舍利弗言：「甚多。世尊！彼人福德不可譬喻。」
佛言：「舍利弗！如是之人令閻浮提一
【現代漢語翻譯】 現代漢語譯本： 『無論是水行、空行還是地行的眾生，他們本身都已獲得了人身；如果有人教導他們持守五戒、行十善業道。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你認為如何？這個人因此因緣能獲得很多福報嗎？』
舍利弗（Śāriputra）回答說：『非常多。世尊（Bhagavan，佛陀的尊稱）！這個人的福德是無法比喻的。』
佛說：『舍利弗（Śāriputra）！我再進一步說，你現在應該知道，如果有人教導閻浮提（Jambudvīpa，指我們所居住的這個世界）的一切眾生持守五戒、行十善業道，所有這些福德，如果另有人能令一個眾生安住于信行法，後者的福德勝過前者。舍利弗（Śāriputra）！你認為如何？如果有人能令閻浮提（Jambudvīpa）的一切眾生安住于信行法，這個人因此因緣能獲得很多福報嗎？』
舍利弗（Śāriputra）回答說：『非常多。世尊（Bhagavan）！這個人的福德是無法用少量譬喻來形容的。』
佛說：『舍利弗（Śāriputra）！如果有人能令閻浮提（Jambudvīpa）的一切眾生安住于信行道，所有這些福德，如果另有人能令一個眾生安住於法行道，後者的福德勝過前者。』
『舍利弗（Śāriputra）！你認為如何？如果有人能令閻浮提（Jambudvīpa）的一切眾生安住於法行道，這個人因此因緣能獲得很多福報嗎？』
舍利弗（Śāriputra）回答說：『非常多。世尊（Bhagavan）！這個人的福德是無法比喻的。』
佛說：『舍利弗（Śāriputra）！如果有人能令閻浮提（Jambudvīpa）的一切眾生安住於法行道，所有這些福德，如果另有人能令一個眾生證入初果（Sotāpanna，須陀洹，小乘四果中的第一個果位），後者的福德勝過前者。』
『舍利弗（Śāriputra）！你認為如何？如果有人能令閻浮提（Jambudvīpa）的一切眾生證入初果（Sotāpanna），這個人因此因緣能獲得很多福報嗎？』
舍利弗（Śāriputra）回答說：『非常多。世尊（Bhagavan）！這個人的福德是無法比喻的。』
佛說：『舍利弗（Śāriputra）！如果有人能令閻浮提（Jambudvīpa）的
【English Translation】 English version: 『Whether beings travel in water, in the air, or on land, all such beings have already obtained a human body; if someone teaches these beings to abide by the five precepts and practice the ten wholesome courses of action. Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom)! What do you think? Would that person gain much merit from this cause?』
Śāriputra replied, 『Very much, World-Honored One (Bhagavan, an epithet for the Buddha)! That person's merit is beyond comparison.』
The Buddha said, 『Śāriputra! I will say further, you should now know that if someone teaches all beings in Jambudvīpa (the world we inhabit) to abide by the five precepts and practice the ten wholesome courses of action, all that merit, if another person can cause one being to abide in the path of faith, the latter's merit surpasses the former's. Śāriputra! What do you think? If someone can cause all beings in Jambudvīpa to abide in the path of faith, would that person gain much merit from this cause?』
Śāriputra replied, 『Very much, World-Honored One! That person's merit cannot be described with even a small fraction of comparisons.』
The Buddha said, 『Śāriputra! If someone can cause all beings in Jambudvīpa to abide in the path of faith, all that merit, if another person can cause one being to abide in the path of Dharma practice, the latter's merit surpasses the former's.』
『Śāriputra! What do you think? If someone can cause all beings in Jambudvīpa to abide in the path of Dharma practice, would that person gain much merit from this cause?』
Śāriputra replied, 『Very much, World-Honored One! That person's merit is beyond comparison.』
The Buddha said, 『Śāriputra! If someone can cause all beings in Jambudvīpa to abide in the path of Dharma practice, all that merit, if another person can cause one being to attain the first fruit (Sotāpanna, stream-enterer, the first of the four stages of enlightenment in Theravada Buddhism), the latter's merit surpasses the former's.』
『Śāriputra! What do you think? If someone can cause all beings in Jambudvīpa to attain the first fruit (Sotāpanna), would that person gain much merit from this cause?』
Śāriputra replied, 『Very much, World-Honored One! That person's merit is beyond comparison.』
The Buddha said, 『Śāriputra! If someone can cause all beings in Jambudvīpa to
切眾生住于初果所有福德，若復有人令一眾生住第二果，其福勝彼。
「舍利弗！汝意云何？若復有人令閻浮提一切眾生住第二果，彼富伽羅以是因緣得福多不？」
舍利弗言：「甚多。世尊！彼人福德不可譬喻。」
佛言舍利弗：「如是之人令閻浮提一切眾生住第二果所有福德，若復有人令一眾生住第三果，其福勝彼。
「舍利弗！若復有人令閻浮提一切眾生住第三果所有福德，若復有人令一眾生住羅漢果，其福勝彼。
「舍利弗！若復有人令閻浮提一切眾生住羅漢果所有福德，若復有人令一眾生得緣覺道，其福勝彼。
「舍利弗！若復有人令閻浮提一切眾生住緣覺道所有福德，若復有人令一眾生住阿耨多羅三藐三菩提，其福勝彼。
「舍利弗！若復有人令閻浮提一切眾生住阿耨多羅三藐三菩提所有福德，若復有人令一眾生住不退法，其福勝彼。
「舍利弗！若復有人令閻浮提一切眾生住不退法所有福德，若復有人令一眾生畢竟安住無生法忍，其福勝彼。
「舍利弗！若復有人令閻浮提一切眾生畢竟安住無生法忍所有福德；若復有人令一眾生速疾安住一切智智，其福勝彼。
「舍利弗！若復有人令閻浮提一切眾生速疾安住一切智智所有福德；若復有
【現代漢語翻譯】 現代漢語譯本： 使眾生安住于初果（Sotapanna，須陀洹果，預流果）所獲得的福德，如果有人使一個眾生安住于第二果（Sakadagami，斯陀含果，一來果），他的福德勝過前者。
『舍利弗（Sariputra，智慧第一的佛陀弟子）！你認為如何？如果有人使閻浮提（Jambudvipa，我們所居住的這個世界）的一切眾生安住于第二果，這個人因為這個因緣所獲得的福德多嗎？』
舍利弗回答說：『非常多。世尊（Bhagavan，佛陀的尊稱）！那個人的福德不可比喻。』
佛陀告訴舍利弗：『這樣的人使閻浮提一切眾生安住于第二果所獲得的福德，如果有人使一個眾生安住于第三果（Anagami，阿那含果，不來果），他的福德勝過前者。』
『舍利弗！如果有人使閻浮提一切眾生安住于第三果所獲得的福德，如果有人使一個眾生安住于阿羅漢果（Arhat，無學果），他的福德勝過前者。』
『舍利弗！如果有人使閻浮提一切眾生安住于阿羅漢果所獲得的福德，如果有人使一個眾生證得緣覺道（Pratyekabuddha，獨覺），他的福德勝過前者。』
『舍利弗！如果有人使閻浮提一切眾生安住于緣覺道所獲得的福德，如果有人使一個眾生安住于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，佛果），他的福德勝過前者。』
『舍利弗！如果有人使閻浮提一切眾生安住于阿耨多羅三藐三菩提所獲得的福德，如果有人使一個眾生安住于不退轉法（avaivartika，不退轉菩薩的境界），他的福德勝過前者。』
『舍利弗！如果有人使閻浮提一切眾生安住于不退轉法所獲得的福德，如果有人使一個眾生最終安住于無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解和接受），他的福德勝過前者。』
『舍利弗！如果有人使閻浮提一切眾生最終安住于無生法忍所獲得的福德；如果有人使一個眾生迅速安住於一切智智（sarva-jnana-jnana，對一切事物無所不知的智慧），他的福德勝過前者。』
『舍利弗！如果有人使閻浮提一切眾生迅速安住於一切智智所獲得的福德；如果有人……』
【English Translation】 English version: The merit of causing beings to abide in the first fruit (Sotapanna, Stream-enterer), if someone causes one being to abide in the second fruit (Sakadagami, Once-returner), their merit surpasses the former.
'Sariputra (the foremost disciple in wisdom)! What do you think? If someone causes all beings in Jambudvipa (the world we live in) to abide in the second fruit, would that person gain much merit because of this cause?'
Sariputra replied, 'Very much, World Honored One (Bhagavan, a title for the Buddha)! That person's merit is beyond comparison.'
The Buddha said to Sariputra, 'The merit of such a person causing all beings in Jambudvipa to abide in the second fruit, if someone causes one being to abide in the third fruit (Anagami, Non-returner), their merit surpasses the former.'
'Sariputra! If someone causes all beings in Jambudvipa to abide in the third fruit, if someone causes one being to abide in the Arhat fruit (Arhat, one who has attained liberation), their merit surpasses the former.'
'Sariputra! If someone causes all beings in Jambudvipa to abide in the Arhat fruit, if someone causes one being to attain the state of a Pratyekabuddha (Solitary Buddha), their merit surpasses the former.'
'Sariputra! If someone causes all beings in Jambudvipa to abide in the state of a Pratyekabuddha, if someone causes one being to abide in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment, Buddhahood), their merit surpasses the former.'
'Sariputra! If someone causes all beings in Jambudvipa to abide in Anuttara-samyak-sambodhi, if someone causes one being to abide in the state of non-retrogression (avaivartika, the state of a Bodhisattva who does not regress), their merit surpasses the former.'
'Sariputra! If someone causes all beings in Jambudvipa to abide in the state of non-retrogression, if someone causes one being to ultimately abide in the acceptance of the non-origination of all dharmas (anutpattika-dharma-ksanti, profound understanding and acceptance of the non-arising and non-ceasing of all phenomena), their merit surpasses the former.'
'Sariputra! If someone causes all beings in Jambudvipa to ultimately abide in the acceptance of the non-origination of all dharmas; if someone causes one being to quickly abide in all-knowing wisdom (sarva-jnana-jnana, wisdom that knows everything about everything), their merit surpasses the former.'
'Sariputra! If someone causes all beings in Jambudvipa to quickly abide in all-knowing wisdom; if someone...'
人為他廣說能生菩提、能破壞魔，示陰無我能離諸界，破散諸入盡滅煩惱，凈分種子破壞染分，此一切法高王法門，其福勝彼。
「舍利弗！置閻浮提一切眾生。舍利弗！譬如乃至遍四天下世界眾生，如是乃至一千世界、二千世界、三千世界，乃至無量百千世界，東西南北四維上下如是十方，於一一方恒河沙等世界眾生，有色、無色，陸行、水行，卵生、胎生、濕生、化生，如是乃至有想、無想，彼如是等一切眾生本身盡已皆得人身；若有一人教彼諸人令住五戒、十善業道。舍利弗！彼富伽羅以是因緣得福多不？」
舍利弗言：「甚多。世尊！甚多。善逝！彼得無量阿僧祇福。」
佛言：「舍利弗！汝今應知如是譬喻。舍利弗！如是十方諸世界中一切眾生，若人令住信行、法行、須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，住阿耨多羅三藐三菩提，住不退法、不生法忍、一切智智所有福德；若復有人為他廣說此一切法高王法門所得福德，舍利弗！此福德聚勝前福德，第一清凈無上無比。
「舍利弗！此勝法門，善決定意菩薩摩訶薩之所修行，菩薩之行如是應知。舍利弗！若人得聞此一切法高王法門，當知是人即是菩薩摩訶薩也，彼人不退阿耨多羅三藐三菩提，是福田者、無等等者
【現代漢語翻譯】 現代漢語譯本：如果有人為他人廣泛宣說此法，此法能夠生出菩提（覺悟），能夠摧毀魔障，揭示五陰（色、受、想、行、識）無我，能夠脫離諸界（欲界、色界、無色界），破除並消散諸入（眼、耳、鼻、舌、身、意），徹底滅盡煩惱，清凈善的種子，破壞染污的種子，這所有一切法，都是高王法門，其功德勝過前者。
『舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）！就算閻浮提（Jambudvipa，四大部洲之一，我們所居住的這個世界）的一切眾生不算，舍利弗（Sariputra）！譬如乃至遍佈四天下世界（Sìtiānxià shìjiè，一個須彌山為中心，四大部洲為四大方向的世界）的眾生，像這樣乃至一千世界、二千世界、三千世界，乃至無量百千世界，東西南北四維上下這樣的十方，在每一方都有恒河沙（Gaṅgā sand，數量極多）一樣多的世界中的眾生，有色的、無色的，陸地上行走的、水裡遊動的，卵生的、胎生的、濕生的、化生的，像這樣乃至有想的、無想的，他們這樣的一切眾生都已結束了各自的生命，全部得到了人身；如果有一個人教導他們這些人安住於五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、十善業道（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（Sariputra）！這個人因為這個因緣得到的福德多不多？』
舍利弗（Sariputra）回答說：『非常多。世尊（Bhagavan，佛的尊稱）！非常多。善逝（Sugata，如來的稱號之一）！他得到無量阿僧祇（asaṃkhya，極大的數字單位）的福德。』
佛說：『舍利弗（Sariputra）！你現在應當知道這樣的比喻。舍利弗（Sariputra）！像這樣十方諸世界中的一切眾生，如果有人令他們安住于信行（śraddhānusārin，通過信心入門的修行者）、法行（dharmānusārin，通過理解佛法入門的修行者）、須陀洹果（Sotāpanna，預流果，小乘初果）、斯陀含果（Sakṛdāgāmin，一來果，小乘二果）、阿那含果（Anāgāmin，不還果，小乘三果）、阿羅漢果（Arhat，無學果，小乘四果）、辟支佛道（Pratyekabuddha，緣覺，不依師而自悟的聖者），安住于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺，最高的智慧和覺悟），安住于不退轉法、不生法忍（anutpattika-dharma-kṣānti，對不生不滅之法安忍認可的智慧）、一切智智（sarvākāra-jñatā，對一切事物和現象的全面認知）所具有的福德；如果又有人為他人廣泛宣說此一切法高王法門所得到的福德，舍利弗（Sariputra）！這福德聚集勝過前面的福德，是第一清凈無上無比的。
『舍利弗（Sariputra）！這殊勝的法門，是善於決定心意的菩薩摩訶薩（Bodhisattva-mahāsattva，發大心的菩薩）所修行的，菩薩的修行應當這樣理解。舍利弗（Sariputra）！如果有人聽聞此一切法高王法門，應當知道這個人就是菩薩摩訶薩（Bodhisattva-mahāsattva），這個人不會從阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）退轉，是福田者、無等等者。
【English Translation】 English version: If someone extensively explains this Dharma for others, this Dharma can generate Bodhi (enlightenment), can destroy demonic obstacles, reveal that the five Skandhas (form, feeling, perception, mental formations, consciousness) are without self, can liberate from all realms (desire realm, form realm, formless realm), break and scatter all entrances (eyes, ears, nose, tongue, body, mind), completely extinguish afflictions, purify good seeds, and destroy defiled seeds. All these Dharmas are the High King Dharma Door, and its merits surpass the former.
'Sariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom)! Setting aside all sentient beings in Jambudvipa (one of the four continents, the world we live in), Sariputra! For example, even sentient beings throughout the four-continent world (Sìtiānxià shìjiè, a world centered on Mount Sumeru with four continents in the four directions), like this, even a thousand worlds, two thousand worlds, three thousand worlds, even countless hundreds of thousands of worlds, in the ten directions of east, west, south, north, four intermediate directions, above and below, in each direction, there are sentient beings in worlds as numerous as the sands of the Ganges River (Gaṅgā sand, extremely large number), with form, without form, walking on land, swimming in water, born from eggs, born from wombs, born from moisture, born from transformation, like this, even with thought, without thought, all these sentient beings have ended their respective lives and all have obtained human bodies; if there is one person who teaches these people to abide by the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not drinking alcohol), the ten virtuous deeds (not killing, not stealing, not committing sexual misconduct, not lying, not speaking harshly, not speaking divisively, not speaking frivolously, not being greedy, not being angry, not holding wrong views). Sariputra! Does that person gain much merit because of this cause?'
Sariputra (Sariputra) replied: 'Very much. World Honored One (Bhagavan, a respectful title for the Buddha)! Very much. Well-Gone One (Sugata, one of the titles of the Tathagata)! He gains immeasurable asaṃkhya (asaṃkhya, an extremely large numerical unit) of merit.'
The Buddha said: 'Sariputra (Sariputra)! You should now understand this analogy. Sariputra (Sariputra)! Like this, among all sentient beings in the worlds of the ten directions, if someone causes them to abide in faith-followers (śraddhānusārin, practitioners who enter through faith), Dharma-followers (dharmānusārin, practitioners who enter through understanding of the Dharma), the Sotāpanna fruit (Sotāpanna, stream-enterer, the first fruit of the Hinayana), the Sakṛdāgāmin fruit (Sakṛdāgāmin, once-returner, the second fruit of the Hinayana), the Anāgāmin fruit (Anāgāmin, non-returner, the third fruit of the Hinayana), the Arhat fruit (Arhat, no-more-learning fruit, the fourth fruit of the Hinayana), the Pratyekabuddha path (Pratyekabuddha, self-enlightened one, a saint who attains enlightenment without a teacher), abide in Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment, the highest wisdom and enlightenment), abide in non-retrogression, acceptance of the non-origination of phenomena (anutpattika-dharma-kṣānti, the wisdom to accept and recognize the non-arising and non-ceasing of phenomena), and the merit of all-knowing wisdom (sarvākāra-jñatā, comprehensive knowledge of all things and phenomena); if someone extensively explains this High King Dharma Door for others, Sariputra (Sariputra)! This accumulation of merit surpasses the previous merit, it is the first, pure, unsurpassed, and incomparable.
'Sariputra (Sariputra)! This supreme Dharma Door is practiced by Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, Bodhisattvas who have made great vows) who are skilled in determining their minds, the practice of Bodhisattvas should be understood in this way. Sariputra (Sariputra)! If someone hears this High King Dharma Door, you should know that this person is a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva), this person will not regress from Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi), they are a field of merit, one without equal.'
、不相似者、是憶念者、是過度者、是寂靜者、是調御者、性寂靜者、是解脫者、是丈夫者、是師子者、第一男者、勝丈夫者、大丈夫者、龍者天者、天中天者、無障礙者、是不縛者、作所作者、所作辦者、一切所作皆悉辦者，即是無邊功德聚者。」
爾時世尊即說偈言：
「若人行菩提， 是決定眾生； 彼人無惡意， 有無明如來。 若發菩提心， 其福不可喻； 一切世間福， 無如菩提福。 無邊世界中， 所有諸眾生； 若人令勝上， 轉轉更增上。 彼人轉上上， 上上得福利； 於此菩提心， 彼福如微塵。 若人廣說此， 無上修多羅； 及學此經者， 彼人是福田。 若人聞此經， 盡本性清凈； 彼人名寂靜， 是佛之真子。 若聞此經時， 勇健審丈夫； 名調御解脫， 天中天師子。 若人說此經， 經中無上經； 天中天之天， 眾生中無上。」
如是說已。慧命舍利弗白佛言：「世尊！希有世尊！如來乃能於此經中，如是略說菩薩之行。菩薩乃于阿僧祇劫行菩薩行，猶故未得無上佛智。世尊！此經中說無上佛智，世尊！若有眾生從如來口聞此法門，如是眾生快得善利、第一善利。」
慧命舍利弗
【現代漢語翻譯】 現代漢語譯本： 『不相似者』，『是憶念者』，『是過度者』，『是寂靜者』，『是調御者』，『性寂靜者』，『是解脫者』，『是丈夫者』，『是師子者』，『第一男者』，『勝丈夫者』，『大丈夫者』，『龍者』(nāga)，『天者』(deva)，『天中天者』(devātideva)，『無障礙者』，『是不縛者』，『作所作者』，『所作辦者』，『一切所作皆悉辦者』，即是無邊功德聚者。」
爾時世尊即說偈言：
『若人行菩提， 是決定眾生； 彼人無惡意， 有無明如來。 若發菩提心， 其福不可喻； 一切世間福， 無如菩提福。 無邊世界中， 所有諸眾生； 若人令勝上， 轉轉更增上。 彼人轉上上， 上上得福利； 於此菩提心， 彼福如微塵。 若人廣說此， 無上修多羅； 及學此經者， 彼人是福田。 若人聞此經， 盡本性清凈； 彼人名寂靜， 是佛之真子。 若聞此經時， 勇健審丈夫； 名調御解脫， 天中天師子。 若人說此經， 經中無上經； 天中天之天， 眾生中無上。』
如是說已。慧命舍利弗(Śāriputra)白佛言：『世尊！希有世尊！如來乃能於此經中，如是略說菩薩之行。菩薩乃于阿僧祇劫行菩薩行，猶故未得無上佛智。世尊！此經中說無上佛智，世尊！若有眾生從如來口聞此法門，如是眾生快得善利、第一善利。』
慧命舍利弗(Śāriputra)
【English Translation】 English version: 『The dissimilar one,』 『the mindful one,』 『the transcendent one,』 『the tranquil one,』 『the tamer,』 『the one whose nature is tranquil,』 『the liberated one,』 『the hero,』 『the lion,』 『the foremost man,』 『the superior hero,』 『the great hero,』 『the nāga (dragon),』 『the deva (god),』 『the devātideva (god of gods),』 『the unobstructed one,』 『the unfettered one,』 『the one who does what needs to be done,』 『the one who has accomplished what needs to be accomplished,』 『the one who has completely accomplished all that needs to be accomplished,』 is the one with an immeasurable accumulation of merits.』
Then the World Honored One spoke in verse:
『If a person practices Bodhi (enlightenment), they are a determined being; That person has no ill will, and possesses a Tathāgata (thus-gone-one) without ignorance. If one generates the Bodhi-citta (mind of enlightenment), their merit is beyond comparison; All worldly merits are not equal to the merit of Bodhi. In boundless worlds, If a person causes all beings to be superior, And increasingly superior, That person becomes increasingly superior, gaining ever greater benefits; Compared to this Bodhi-citta, Their merit is like a speck of dust. If a person widely speaks this, Supreme Sutra (discourse); And studies this scripture, That person is a field of merit. If a person hears this scripture, Their inherent nature is completely pure; That person is called tranquil, A true child of the Buddha. If one hears this scripture, A brave and resolute hero; Is called a tamer and liberated one, A lion among the devātidevas. If a person speaks this scripture, The supreme scripture among scriptures; The deva of devātidevas, The supreme among beings.』
Having spoken thus, the Venerable Śāriputra (Śāriputra) said to the Buddha: 『World Honored One! Rare indeed is the World Honored One! The Tathāgata is able to briefly explain the conduct of a Bodhisattva in this scripture. Bodhisattvas practice the Bodhisattva path for as many kalpas (aeons) as there are grains of sand in the Ganges River, yet they still have not attained unsurpassed Buddha wisdom. World Honored One! This scripture speaks of unsurpassed Buddha wisdom. World Honored One! If there are beings who hear this Dharma (teaching) from the Tathāgata's mouth, such beings quickly attain good benefits, the foremost good benefits.』
The Venerable Śāriputra (Śāriputra)
白佛言：「世尊！如我解佛所說法義，乃至過去已入涅槃諸佛世尊，已為眾生說此法門，此法門者，彼過去佛所說法中最為第一。世尊！于未來世諸佛世尊當爲眾生說此法門，此法門者，彼未來佛所說法中最為第一，謂一切法高王法門。世尊！於今現在、現命、現住諸佛世尊今為眾生說此法門，此法門者，彼現在佛所說法中最為第一。世尊！我從世尊先已曾聞多多法門，善哉世尊！今復為我說此法門。」
佛告慧命舍利弗言：「舍利弗！此修多羅，佛自知時，如眾生心信解之相知心而說。舍利弗！是佛所知，非諸聲聞、緣覺境界」。
「舍利弗！說此法時八萬四千人先未曾發菩提之心，今聞此經發菩提心，六十千眾生得無生法忍；有七十億欲界諸天先未曾發菩提之心，今聞此經發菩提心，三億眾生得柔順忍；無量地天、諸龍、夜叉，先未曾發菩提之心，今聞此經發菩提心。舍利弗！如來觀知如是義故，廣為眾生說此法門。」
爾時無量百千眾生，比丘、比丘尼、優婆塞、優婆夷，合掌向佛瞻仰尊顏目不暫舍。
爾時世尊怡然微笑，于面門中放無量色，種種色光遍照三千大千世界，此勝光明遍已，還入世尊面門。
爾時慧命舍利弗白佛言：「世尊！云何世尊何因何緣如是微笑？唯愿世尊
【現代漢語翻譯】 現代漢語譯本： 舍利弗（Śāriputra，佛陀十大弟子之一）稟告佛說：『世尊！依我理解佛所說的法義，乃至過去已經進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）的諸佛世尊，都已為眾生宣說了這個法門，這個法門是過去諸佛所說法中最殊勝的。世尊！在未來世，諸佛世尊也將為眾生宣說這個法門，這個法門是未來諸佛所說法中最殊勝的，就是一切法高王法門。世尊！對於現在、現世、現住的諸佛世尊，現在也為眾生宣說這個法門，這個法門是現在諸佛所說法中最殊勝的。世尊！我從世尊這裡先前已經聽聞過許多法門，太好了，世尊！現在又為我說這個法門。』
佛告訴慧命舍利弗說：『舍利弗！這部修多羅（Sutra，佛經），佛在自己了知的時候，是根據眾生的心和信解的相狀來了解他們的心而說的。舍利弗！這是佛所能瞭解的，不是那些聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，靠自己覺悟的修行者）所能達到的境界。』
『舍利弗！宣說此法的時候，有八萬四千人先前未曾發起菩提之心（Bodhicitta，追求覺悟的心），現在聽聞此經后發起了菩提心，有六十千眾生得到了無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的深刻理解）；有七十億欲界（Kāmadhātu，佛教宇宙觀中的一個世界）的諸天先前未曾發起菩提之心，現在聽聞此經后發起了菩提心，三億眾生得到了柔順忍（Mṛdu-kṣānti，內心的平和與忍耐）；無量的大地之神、諸龍（Nāga，印度神話中的蛇神）、夜叉（Yakṣa，一種守護神），先前未曾發起菩提之心，現在聽聞此經后發起了菩提心。舍利弗！如來觀察瞭解這樣的意義，所以廣泛地為眾生宣說這個法門。』
這時，無量百千的眾生，比丘（Bhikṣu，佛教出家男眾）、比丘尼（Bhikṣuṇī，佛教出家女眾）、優婆塞（Upāsaka，在家男居士）、優婆夷（Upāsikā，在家女居士），合掌向佛，瞻仰佛的尊容，眼睛片刻也不離開。
這時，世尊怡然微笑，從面門中放出無量的各種顏色的光芒，遍照三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個巨大世界），這殊勝的光明照遍之後，又回到世尊的面門。
這時，慧命舍利弗稟告佛說：『世尊！世尊因為什麼原因、什麼緣故這樣微笑？唯愿世尊
【English Translation】 English version: Śāriputra (one of the ten principal disciples of the Buddha) said to the Buddha: 'World Honored One! According to my understanding of the Dharma taught by the Buddha, even the Buddhas, World Honored Ones, who have already entered Nirvana (the state of liberation from the cycle of birth and death) in the past, have already spoken this Dharma gate for sentient beings. This Dharma gate is the most supreme among the Dharma spoken by the Buddhas of the past. World Honored One! In the future, the Buddhas, World Honored Ones, will also speak this Dharma gate for sentient beings. This Dharma gate is the most supreme among the Dharma spoken by the Buddhas of the future, namely, the Supreme King Dharma gate of all Dharmas. World Honored One! For the Buddhas, World Honored Ones, who are now present, living, and dwelling, they are now speaking this Dharma gate for sentient beings. This Dharma gate is the most supreme among the Dharma spoken by the Buddhas of the present. World Honored One! I have previously heard many Dharma gates from the World Honored One. Excellent, World Honored One! Now you are again speaking this Dharma gate for me.'
The Buddha told the wise Śāriputra: 'Śāriputra! This Sutra (Buddhist scripture), when the Buddha knows it himself, is spoken according to the minds of sentient beings and the aspects of their faith and understanding. Śāriputra! This is what the Buddha knows, not the realm that can be reached by those Śrāvakas (disciples who learn by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment on their own).'
'Śāriputra! When this Dharma was spoken, eighty-four thousand people who had never before generated the mind of Bodhi (the aspiration for enlightenment) now generated the mind of Bodhi after hearing this Sutra. Sixty thousand sentient beings attained Anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas); seventy billion devas (gods) of the desire realm (Kāmadhātu, one of the realms in Buddhist cosmology) who had never before generated the mind of Bodhi now generated the mind of Bodhi after hearing this Sutra, and three hundred million sentient beings attained Mṛdu-kṣānti (gentle forbearance); countless earth gods, dragons (Nāga, serpent deities in Indian mythology), and Yakṣas (a type of guardian spirit) who had never before generated the mind of Bodhi now generated the mind of Bodhi after hearing this Sutra. Śāriputra! Because the Tathagata (another name for the Buddha) observes and understands such meaning, he widely speaks this Dharma gate for sentient beings.'
At that time, countless hundreds of thousands of sentient beings, Bhikṣus (Buddhist monks), Bhikṣuṇīs (Buddhist nuns), Upāsakas (male lay practitioners), and Upāsikās (female lay practitioners), joined their palms together, faced the Buddha, and gazed upon his venerable countenance without taking their eyes off him for even a moment.
At that time, the World Honored One smiled gently and emitted countless colors from his face, various colored lights illuminating the Trisāhasra-mahāsāhasra-lokadhātu (a great world system in Buddhist cosmology). After this supreme light had illuminated everywhere, it returned to the World Honored One's face.
At that time, the wise Śāriputra said to the Buddha: 'World Honored One! For what reason, for what cause, does the World Honored One smile in this way? May the World Honored One
為我解說。」
佛告慧命舍利弗言：「舍利弗！此多比丘、比丘尼、優婆塞、優婆夷，合掌觀佛目不暫舍，汝為見不？」
舍利弗言：「已見。世尊！」
佛言：「舍利弗！此四部眾行大乘行、行菩薩行。舍利弗！如彼心行，我悉知之。舍利弗！若以如來過去不得、未來不得、現在不得。舍利弗！此眾生行，陰中不得、界中不得、入中不取。舍利弗！此菩薩行無上無等。」
如來說此菩薩行時，於此三千大千世界皆悉大動，謂：動、遍動、等遍動；勇、遍勇、等遍勇；吼、遍吼、等遍吼；起、遍起、等遍起；覺、遍覺、等遍覺。魔王波旬退其宮殿，余異魔身皆悉退墮。此有偈言：
「朝壞魔軍力， 不能更復起； 以正覺所說， 一切無有餘。 陰魔煩惱魔， 瘦弱無勢力； 以聞如來說， 一切法空故。 見諸魔驚怖， 聞不戲論法； 彼法既不生， 云何得有死？」
彼魔波旬既墮地已，即向如來而說偈言：
「善哉獨大佛！ 愿速安慰我； 我今恐命盡， 愁憂之所縛。」
時魔波旬得佛安慰，忽然不現。
如來既說此法門已，慧命舍利弗心意歡喜，彼新出家無夏比丘，並諸天、人及阿修羅、乾闥婆等，聞世尊說皆大歡喜。
【現代漢語翻譯】 現代漢語譯本： 『請為我解說。』
佛告訴慧命舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『舍利弗！這些眾多的比丘（bhiksu，佛教僧侶）、比丘尼（bhiksuni，佛教女僧侶）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），合掌專注地看著佛，眼睛都不曾離開片刻，你看見了嗎？』
舍利弗回答說：『我已經看見了，世尊！』
佛說：『舍利弗！這四部大眾正在修行大乘（Mahayana）的法門，修行菩薩（Bodhisattva）的行持。舍利弗！他們的心念行為，我完全知曉。舍利弗！如果以如來的角度來看，過去不可得，未來不可得，現在也不可得。舍利弗！這些眾生的行為，在五陰（skandha，構成個體存在的五種要素，即色、受、想、行、識）中不可得，在十八界（dhatu，構成經驗世界的十八種要素，即六根、六塵、六識）中不可得，在十二入（ayatana，產生感覺和認知的十二種處所，即六根和六塵）中也不可取。舍利弗！這種菩薩的行持是無上無比的。』
如來說這段關於菩薩行持的教法時，整個三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個巨大世界系統）都震動起來，表現爲：動、普遍動、平等普遍動；勇、普遍勇、平等普遍勇；吼、普遍吼、平等普遍吼；起、普遍起、平等普遍起；覺、普遍覺、平等普遍覺。魔王波旬（Mara Papiyas，佛教中的魔王）退出了他的宮殿，其餘的各種魔的身形都紛紛墜落。當時有一段偈語說：
『摧毀魔軍的力量， 不能再次興起； 以正覺所說之法， 一切都無剩餘。 五陰之魔與煩惱之魔， 瘦弱而無勢力； 因為聽聞如來說， 一切諸法皆是空。 看見眾魔驚慌恐懼， 聽聞不戲論之法； 此法既然不生起， 又怎麼會有死亡？』
那魔王波旬墜落地面后，立即面向如來說了一段偈語：
『善哉，獨一偉大之佛！ 愿您迅速安慰我； 我現在恐怕壽命將盡， 被憂愁所束縛。』
當時，魔王波旬得到佛的安慰，忽然消失不見。
如來說完這個法門后，慧命舍利弗心生歡喜，那些新出家且未過雨季的比丘，以及諸天、人、阿修羅（Asura，一種好戰的神）、乾闥婆（Gandharva，一種天上的樂神）等，聽聞世尊所說，都非常歡喜。
【English Translation】 English version: 『Please explain it to me.』
The Buddha said to the wise Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom): 『Sariputra! These many bhiksus (bhiksu, Buddhist monks), bhiksunis (bhiksuni, Buddhist nuns), upasakas (upasaka, lay male followers), and upasikas (upasika, lay female followers), with their palms together, are attentively watching the Buddha without a moment's break. Have you seen them?』
Sariputra replied: 『I have seen them, World Honored One!』
The Buddha said: 『Sariputra! These four assemblies are practicing the Mahayana path, practicing the Bodhisattva path. Sariputra! I know all their thoughts and actions. Sariputra! If viewed from the perspective of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), the past is unattainable, the future is unattainable, and the present is also unattainable. Sariputra! The actions of these beings are unattainable within the skandhas (skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), unattainable within the dhatus (dhatu, the eighteen elements that constitute the world of experience: the six sense organs, the six sense objects, and the six consciousnesses), and not grasped within the ayatanas (ayatana, the twelve sense bases that produce sensation and cognition: the six sense organs and the six sense objects). Sariputra! This Bodhisattva practice is supreme and unparalleled.』
When the Tathagata spoke about this Bodhisattva practice, the entire Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a great world system in Buddhist cosmology) shook greatly, manifesting as: shaking, universal shaking, equal universal shaking; courage, universal courage, equal universal courage; roaring, universal roaring, equal universal roaring; rising, universal rising, equal universal rising; awakening, universal awakening, equal universal awakening. Mara Papiyas (Mara Papiyas, the demon king in Buddhism) retreated from his palace, and the forms of other demons all fell. At that time, there was a verse that said:
『Destroying the power of the demon army, Unable to rise again; With the Dharma spoken by the Perfectly Awakened One, Nothing remains. The skandha-demon and the klesha-demon, Are weak and powerless; Because they hear the Tathagata say, That all dharmas are empty. Seeing the demons terrified and frightened, Hearing the non-conceptual Dharma; Since this Dharma does not arise, How can there be death?』
After Mara Papiyas fell to the ground, he immediately faced the Tathagata and spoke a verse:
『Excellent, the uniquely great Buddha! May you quickly comfort me; I fear my life is ending, Bound by sorrow.』
At that time, Mara Papiyas received the Buddha's comfort and suddenly disappeared.
After the Tathagata finished speaking this Dharma gate, the wise Sariputra felt joyful. The newly ordained bhiksus who had not yet spent a rainy season, as well as the devas (deva, gods), humans, asuras (Asura, a type of warlike deity), gandharvas (Gandharva, a type of celestial musician), and others, hearing what the World Honored One said, were all very joyful.
佛說一切法高王經(丹本一名：一切法義王經)
一切法高王經翻譯之記
若夫皇德配天，則臣應聖道，魏大丞相渤海國王，冥會如來勝典之目，謂《一切法高王經》也。子尚書令儀同高公能知通法，資福中勝翻譯之功、通法之最，敬集梵文，重崇茲業，感佛法力，遇斯妙典，令知法者翻為魏言。大乘學人沙門曇林，婆羅門客瞿曇流支，在竇大尉定昌寺譯。興和四年歲次壬戌，季夏六月朔次乙未，二十三日丁巳創譯，八千四百四十九字。出此經福非凡知量，若有形色，空界弗容，書寫、讀誦、供養等者，生死暫居，菩提不遠。其有智慧男子女人，若見聞知，愿崇斯福。
【現代漢語翻譯】 現代漢語譯本： 《佛說一切法高王經》(丹本又名：《一切法義王經》)
一切法高王經翻譯記
如果君王的德行能與天道相配，那麼臣子就應遵循聖人的教誨。魏國大丞相渤海國王，暗合如來殊勝經典的宗旨，說的就是這部《一切法高王經》。尚書令儀同高公能夠通曉佛法，憑藉資福寺中殊勝的翻譯功德，以及通曉佛法的最高智慧，恭敬地收集梵文原本，重新弘揚這項事業。他感應于佛法的力量，遇到了這部殊妙的經典，讓懂得佛法的人將它翻譯成魏國的語言。大乘佛教學人沙門曇林，以及婆羅門客人瞿曇流支，在竇大尉定昌寺共同翻譯此經。興和四年，歲次壬戌，季夏六月一日乙未，二十三日丁巳開始翻譯，共計八千四百四十九字。此經的功德福報非凡人所能衡量，如果它有形體和顏色，那麼整個虛空都無法容納。書寫、讀誦、供養這部經的人，在生死輪迴中只是暫時停留，證得菩提覺悟的日子不會遙遠。希望有智慧的男子和女子，如果能夠見到、聽到、知道這部經，都能夠尊崇並修習這份福德。
【English Translation】 English version: The Sutra of the Buddha on the King of Supreme Dharma (also known as: The Sutra of the King of the Meaning of All Dharmas)
A Record of the Translation of the Sutra of the King of Supreme Dharma
If the emperor's virtue matches the heavens, then his ministers should follow the path of the sages. The Grand Chancellor of Wei, the King of Bohai, implicitly understood the purpose of the Tathagata's (如來) supreme scriptures, referring to this 'Sutra of the King of Supreme Dharma'. The Minister of the Imperial Secretariat, High Duke Gao, was able to understand the Dharma (法), relying on the meritorious translation work at Zifu Temple, and the highest wisdom of understanding the Dharma, respectfully collected the Sanskrit texts, and re-promoted this undertaking. He was inspired by the power of the Buddha's Dharma, and encountered this wonderful scripture, allowing those who understand the Dharma to translate it into the language of Wei. The Mahayana (大乘) Buddhist scholar, the Shramana (沙門) Tanlin, and the Brahmin (婆羅門) guest, Gautama Ruchih, translated this sutra together at the Dingchang Temple of Grand Commandant Dou. In the fourth year of Xinghe, in the year of Renxu, on the first day of the sixth month of the summer season, Yìwèi, the 23rd day, Ding Si, the translation began, totaling eight thousand four hundred and forty-nine characters. The merit and blessings of this sutra are beyond the measure of ordinary people; if it had form and color, the entire void would not be able to contain it. Those who write, recite, and make offerings to this sutra will only temporarily reside in the cycle of birth and death, and the day of attaining Bodhi (菩提, enlightenment) will not be far off. May wise men and women, if they can see, hear, and know this sutra, all revere and cultivate this merit.