T17n0824_諸法最上王經
大正藏第 17 冊 No. 0824 諸法最上王經
No. 824 [Nos. 822, 823]
諸法最上王經
隋北印度三藏阇那崛多譯
複次說此法時，婆伽婆游于王舍竹林迦蘭陀精舍，與大比丘眾一千二百五十人俱，舊結髮優樓頻螺迦葉為首，悉阿羅漢，諸漏已盡，應作者作所作已辦，棄捨重擔得到自利，盡諸有結，正智心好解脫，皆心自在到第一岸，唯除一人，謂命者阿難陀！
時婆伽婆於十五日當作布薩露地而坐，諸比丘僧圍繞恭敬面皆向佛。爾時有一比丘，出家未久，彼日受具足戒，來詣佛所到已頂禮佛足，右繞三匝合掌白言：「世尊！我近出家今日受戒，愿為我說，云何受聚落食而名善食？云何食已為凈福田，當得第一利益？」時彼比丘向佛說此伽他：
「我出家未久， 今日受具戒； 世尊為我說， 云何得凈施？ 我為此故行， 舍家不畜家； 如是凈于施， 彼義復為說。」
如是語已，佛言：「比丘！善聽、善作正念，當爲汝說。如比丘不虛受聚落食，食已凈施，是故善家子、善家女舍家不畜於家，行無上行，當得究竟勝處，如是比丘入僧中、見僧業、合僧利，具此三法不虛受聚落食，食已凈施，當得第一利益。」
【現代漢語翻譯】 現代漢語譯本 大正藏第 17 冊 No. 0824 諸法最上王經
No. 0824 [Nos. 822, 823]
諸法最上王經
隋北印度三藏阇那崛多譯
複次說此法時，婆伽婆（Bhagavan，世尊）游于王舍竹林迦蘭陀精舍，與大比丘眾一千二百五十人俱，舊結髮優樓頻螺迦葉（Uruvilva-kasyapa）為首，悉阿羅漢（Arhat），諸漏已盡，應作者作所作已辦，棄捨重擔得到自利，盡諸有結，正智心好解脫，皆心自在到第一岸，唯除一人，謂命者阿難陀（Ananda）！
時婆伽婆（Bhagavan，世尊）於十五日當作布薩露地而坐，諸比丘僧圍繞恭敬面皆向佛。爾時有一比丘，出家未久，彼日受具足戒，來詣佛所到已頂禮佛足，右繞三匝合掌白言：『世尊！我近出家今日受戒，愿為我說，云何受聚落食而名善食？云何食已為凈福田，當得第一利益？』時彼比丘向佛說此伽他（Gatha）：
『我出家未久， 今日受具戒； 世尊為我說， 云何得凈施？ 我為此故行， 舍家不畜家； 如是凈于施， 彼義復為說。』
如是語已，佛言：『比丘！善聽、善作正念，當爲汝說。如比丘不虛受聚落食，食已凈施，是故善家子、善家女舍家不畜於家，行無上行，當得究竟勝處，如是比丘入僧中、見僧業、合僧利，具此三法不虛受聚落食，食已凈施，當得第一利益。』
【English Translation】 English version T17 No. 0824 The Sutra of the King of Supreme Dharmas
No. 0824 [Nos. 822, 823]
The Sutra of the King of Supreme Dharmas
Translated by Tripiṭaka Master Jñānagupta from North India of the Sui Dynasty
Again, at the time of expounding this Dharma, the Bhagavan (Bhagavan, World Honored One) was dwelling in the Kalalandaka Vihara in the Bamboo Grove of Rajagriha, together with a great assembly of twelve hundred and fifty Bhikshus, headed by the former braided-hair ascetic Uruvilva-kasyapa, all of whom were Arhats (Arhat), their outflows exhausted, having done what was to be done, their tasks completed, having cast off heavy burdens and attained their own benefit, having exhausted all bonds, with right knowledge, their minds well liberated, all having reached the other shore with minds at ease, except for one person, namely the venerable Ananda (Ananda)!
At that time, the Bhagavan (Bhagavan, World Honored One) was seated in an open space on the fifteenth day, preparing to perform the Posadha, surrounded by the Bhikshu Sangha, all respectfully facing the Buddha. Thereupon, a certain Bhikshu, who had not long renounced the household life and had received the full precepts on that very day, came to the Buddha, prostrated himself at the Buddha's feet, circumambulated three times to the right, and, with palms joined, said: 'World Honored One! I recently renounced the household life and received the precepts today. I wish you would explain to me, how does one receive alms-food in a village and be called a good meal? How, having eaten, does one become a pure field of merit, and attain the foremost benefit?' At that time, that Bhikshu spoke this Gatha (Gatha) to the Buddha:
'I have not long renounced, Today I received the precepts; World Honored One, explain to me, How can I obtain pure offerings? For this reason I practice, Leaving home, not owning a home; Thus purifying the offering, Explain that meaning again.'
Having spoken thus, the Buddha said: 'Bhikshu! Listen well, and apply your mind correctly, I will explain it to you. If a Bhikshu does not receive alms-food from the village in vain, and having eaten, makes pure offerings, therefore, good sons and daughters of good families renounce their homes and do not own a home, practice the unsurpassed practice, and will attain the ultimate excellent state. Thus, a Bhikshu who enters the Sangha, sees the affairs of the Sangha, and unites the benefits of the Sangha, possessing these three qualities, does not receive alms-food from the village in vain, and having eaten, makes pure offerings, will attain the foremost benefit.'
爾時世尊說此伽他：
「眾生若入僧， 亦念于僧業； 複合于僧利， 彼能凈施福。」
時彼比丘白言：「世尊！我今聞佛如是略教，不解其義。世尊！云何比丘入僧中、見僧業、合僧利？」時彼比丘說此伽他：
「云何入于僧， 而見於僧業？ 為我說僧利， 聞已我等知。」
如是語已。佛言：「比丘！善作心聽，我今為汝說僧及以僧業、僧利。」
比丘白言：「甚善。世尊！如是樂聞。」
佛言：「比丘！云何名僧？僧者：四雙八輩富伽羅，是名為僧。當善與食向其合掌，是能凈施；名為福田，諸天及人皆須供養。」爾時世尊說此伽他：
「我今說四雙， 八輩富伽羅； 是等名為僧， 無上勝福田。
「比丘！云何名為僧業？其僧業者：四念處、四正斷、四神足、五根、五力、七覺分、八聖道。是名僧業。」爾時世尊說此伽他：
「常勤最勝道， 所謂八聖分； 如彼所說僧， 彼業正如是。
「比丘！云何名為僧利？其僧利者：四沙門果。何者為四？一者、須嚧多阿般那果。二者、塞訖利陀伽彌果。三者、阿那伽彌果。四者、阿羅漢果。是名僧大利。」爾時世尊說此伽他：
「大身有大利， 彼僧富伽羅； 如沙門四果，
【現代漢語翻譯】 現代漢語譯本 這時，世尊說了這首偈語： 『眾生如果進入僧團（Sangha，佛教僧侶團體），也憶念僧團的事業；又和合于僧團的利益，他們能夠清凈佈施的福報。』 當時那位比丘稟告說：『世尊！我現在聽聞佛陀您這樣簡略的教導，不理解其中的含義。世尊！怎樣才算是比丘進入僧團中、見到僧團的事業、和合于僧團的利益呢？』當時那位比丘說了這首偈語： 『怎樣才算是進入僧團，而見到僧團的事業？請為我說說僧團的利益，聽了之後我們就能明白。』 這樣說完之後，佛陀說：『比丘！好好地用心聽，我現在為你解說僧團以及僧團的事業、僧團的利益。』 比丘稟告說：『很好。世尊！我非常樂意聽聞。』 佛陀說：『比丘！什麼叫做僧團呢？僧團是指四雙八輩的補特伽羅（Pudgala，人），這就叫做僧團。應當好好地給予食物，向他們合掌，這樣能夠清凈佈施；他們被稱為福田，諸天和人都需要供養。』這時，世尊說了這首偈語： 『我現在說四雙八輩的補特伽羅；這些人被稱為僧團，是無上殊勝的福田。』 『比丘！什麼叫做僧團的事業呢？僧團的事業是指：四念處（Four Foundations of Mindfulness）、四正斷（Four Right Exertions）、四神足（Four Bases of Power）、五根（Five Roots）、五力（Five Powers）、七覺支（Seven Factors of Enlightenment）、八聖道（Noble Eightfold Path）。這就叫做僧團的事業。』這時，世尊說了這首偈語： 『經常勤奮地修習最殊勝的道路，也就是所謂的八聖道分；就像前面所說的僧團，他們的事業就是這樣。』 『比丘！什麼叫做僧團的利益呢？僧團的利益是指：四沙門果（Four Fruits of Recluseship）。哪四種呢？第一種是、須陀洹果（Srotapanna，入流果）。第二種是、斯陀含果（Sakrdagamin，一來果）。第三種是、阿那含果（Anagamin，不還果）。第四種是、阿羅漢果（Arhat，無學果）。這就叫做僧團的大利益。』這時，世尊說了這首偈語： 『大身有大利，彼僧補特伽羅；如沙門四果，』
【English Translation】 English version At that time, the World Honored One spoke this Gatha (verse): 'If sentient beings enter the Sangha (Buddhist monastic community), they also contemplate the activities of the Sangha; and if they unite in the benefits of the Sangha, they can purify the blessings of giving.' At that time, that Bhikshu (monk) said: 'World Honored One! Now I hear the Buddha's brief teaching like this, but I do not understand its meaning. World Honored One! How does a Bhikshu enter the Sangha, see the activities of the Sangha, and unite in the benefits of the Sangha?' At that time, that Bhikshu spoke this Gatha: 'How does one enter the Sangha and see the activities of the Sangha? Please tell me about the benefits of the Sangha, so that we may understand after hearing it.' After speaking thus, the Buddha said: 'Bhikshu! Listen carefully with a good mind, I will now explain to you the Sangha, its activities, and its benefits.' The Bhikshu said: 'Very good, World Honored One! I am very happy to hear this.' The Buddha said: 'Bhikshu! What is called the Sangha? The Sangha refers to the four pairs and eight types of Pudgalas (individuals), this is called the Sangha. One should give food to them well and join palms towards them, this can purify giving; they are called fields of merit, and both gods and humans need to make offerings to them.' At that time, the World Honored One spoke this Gatha: 'I now speak of the four pairs and eight types of Pudgalas; these are called the Sangha, the supreme field of merit.' 'Bhikshu! What are called the activities of the Sangha? The activities of the Sangha refer to: the Four Foundations of Mindfulness (Four Smrtyupasthana), the Four Right Exertions (Four Samyakprahana), the Four Bases of Power (Four Rddhipada), the Five Roots (Five Indriya), the Five Powers (Five Bala), the Seven Factors of Enlightenment (Seven Bodhyanga), and the Noble Eightfold Path (Aryastangika-marga). These are called the activities of the Sangha.' At that time, the World Honored One spoke this Gatha: 'Always diligently cultivate the most supreme path, which is the so-called Noble Eightfold Path; just like the Sangha mentioned earlier, their activities are just like this.' 'Bhikshu! What are called the benefits of the Sangha? The benefits of the Sangha refer to: the Four Fruits of Recluseship (Four Sramanyaphala). Which four? First is, the Srotapanna fruit (Stream-enterer). Second is, the Sakrdagamin fruit (Once-returner). Third is, the Anagamin fruit (Non-returner). Fourth is, the Arhat fruit (Worthy One). These are called the great benefits of the Sangha.' At that time, the World Honored One spoke this Gatha: 'The great body has great benefits, that Sangha Pudgala; like the four fruits of a recluse,'
能凈于施福。」
如是語已，比丘白言：「世尊！如世尊所說，入僧中、見僧業、合僧利，彼人善受聚落施食，食已得凈施福到第一利。世尊！若復有人發於大乘，為知遍智舍家出家，彼富伽羅僧中見不？見僧業不？合僧利不？」
如是語已。佛言：「甚善。比丘！汝于如來、應、正遍知，乃能念問是義。比丘！汝大吉祥、辯才勝妙，善問是義。比丘！汝善思念故，能問如來是義。比丘！此皆佛威神力，令汝今生如是辯才，欲得問此句義；亦是汝宿願力，能如是問。是故比丘！善聽善念，我為汝說。」
比丘白言：「甚善。世尊！我今樂聞。」
佛言：「比丘！汝意所云：『彼富伽羅發於大乘，為知遍智舍家出家，彼富伽羅僧中見不？見僧業不？見僧利不？』比丘！彼富伽羅僧中不見，僧業、僧利皆亦不見。」爾時世尊說此伽他：
「彼僧中不見， 僧業亦不見； 僧利亦不見， 彼發菩提故。」
如是語已，比丘白言：「世尊！何因何緣聽彼富伽羅等出家、聽彼受聚落食，而彼富伽羅僧中不見？僧業、僧利皆亦不見？世尊！云何彼類富伽羅能凈施福，而彼富伽羅僧中不見？僧業、僧利皆亦不見？」
如是語已，佛言：「比丘！汝何須以此問而問？」
彼比
【現代漢語翻譯】 現代漢語譯本 『能夠清凈地通過佈施獲得福報。』
說完這些話后，比丘（bhiksu）稟告佛陀：『世尊！正如世尊所說，進入僧團中、見到僧團的事務、參與僧團的利益分配，這個人能夠很好地接受來自村落的供養食物，食用后能夠獲得清凈的佈施福報，達到第一等的利益。世尊！如果有人發起大乘之心，爲了證知一切遍智而捨棄家庭出家，這個人（富伽羅，pudgala）在僧團中能被看見嗎？能見到僧團的事務嗎？能參與僧團的利益分配嗎？』
說完這些話后，佛陀說：『很好，比丘！你對於如來（tathagata）、應供（arhat）、正遍知（samyaksambuddha）能夠憶念並提問這樣的問題。比丘！你真是大吉祥，辯才殊勝美妙，善於提問這樣的問題。比丘！你因為善於思考憶念，所以能夠向如來提問這樣的問題。比丘！這些都是佛陀的威神之力，讓你今生具有這樣的辯才，想要提問這些句子的含義；這也是你過去願力的作用，能夠這樣提問。因此，比丘！好好聽，好好憶念，我為你解說。』
比丘稟告說：『非常好，世尊！我現在很樂意聽聞。』
佛陀說：『比丘！你所說的：『這個人（富伽羅，pudgala）發起大乘之心，爲了證知一切遍智而捨棄家庭出家，這個人（富伽羅，pudgala）在僧團中能被看見嗎？能見到僧團的事務嗎？能參與僧團的利益分配嗎？』比丘！這個人（富伽羅，pudgala）在僧團中是不能被看見的，僧團的事務、僧團的利益分配也都不能見到。』當時世尊說了這首偈頌：
『他在僧團中不能被看見，僧團的事務也不能見到；僧團的利益分配也不能見到，因為他發起了菩提心。』
說完這些話后，比丘稟告佛陀：『世尊！因為什麼原因、什麼緣故允許這個人（富伽羅，pudgala）等人出家、允許他們接受村落的食物供養，而這個人（富伽羅，pudgala）在僧團中不能被看見？僧團的事務、僧團的利益分配也都不能見到？世尊！為什麼這類人（富伽羅，pudgala）能夠清凈佈施的福報，而這個人（富伽羅，pudgala）在僧團中不能被看見？僧團的事務、僧團的利益分配也都不能見到？』
說完這些話后，佛陀說：『比丘！你何必用這樣的問題來提問呢？』
那位比丘...
【English Translation】 English version 『[He] is able to purify the merit of giving.』
Having spoken thus, the bhiksu (monk) said to the Blessed One: 『Venerable Sir! As the Blessed One has said, entering the Sangha (monastic community), seeing the affairs of the Sangha, and sharing in the benefits of the Sangha, that person is able to well receive the food offered by the villages, and having eaten, is able to obtain the pure merit of giving, reaching the foremost benefit. Venerable Sir! If someone generates the Mahayana (Great Vehicle) mind, and leaves home to become a renunciate in order to know omniscience, does that pudgala (person) see [himself] in the Sangha? Does he see the affairs of the Sangha? Does he share in the benefits of the Sangha?』
Having spoken thus, the Buddha said: 『Excellent, bhiksu! You are able to remember and ask about this meaning of the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). Bhiksu! You are greatly auspicious, your eloquence is supremely wonderful, and you are good at asking about this meaning. Bhiksu! Because you are good at thinking and remembering, you are able to ask the Tathagata about this meaning. Bhiksu! All of this is the power of the Buddha's majestic spirit, causing you to have such eloquence in this life, desiring to ask about the meaning of these sentences; it is also the power of your past vows, enabling you to ask in this way. Therefore, bhiksu! Listen well and remember well, I will explain it for you.』
The bhiksu said: 『Very good, Venerable Sir! I am now happy to hear.』
The Buddha said: 『Bhiksu! What you mean is: 『That pudgala (person) generates the Mahayana mind, and leaves home to become a renunciate in order to know omniscience, does that pudgala (person) see [himself] in the Sangha? Does he see the affairs of the Sangha? Does he share in the benefits of the Sangha?』 Bhiksu! That pudgala (person) is not seen in the Sangha, and neither the affairs of the Sangha nor the benefits of the Sangha are seen.』 At that time, the Blessed One spoke this gatha (verse):
『He is not seen in the Sangha, nor are the affairs of the Sangha seen; nor are the benefits of the Sangha seen, because he has generated the Bodhi (Enlightenment) mind.』
Having spoken thus, the bhiksu said to the Blessed One: 『Venerable Sir! For what reason, for what cause, are those pudgalas (persons) and others allowed to leave home, allowed to receive food offerings from the villages, while those pudgalas (persons) are not seen in the Sangha? Neither the affairs of the Sangha nor the benefits of the Sangha are seen? Venerable Sir! How can those kinds of pudgalas (persons) purify the merit of giving, while those pudgalas (persons) are not seen in the Sangha? Neither the affairs of the Sangha nor the benefits of the Sangha are seen?』
Having spoken thus, the Buddha said: 『Bhiksu! Why do you need to ask by asking this question?』
That bhiksu...
丘復言：「世尊！彼富伽羅云何能凈施福？」
佛復告言：「汝何須以此問而問？」
彼比丘復言：「世尊！彼富伽羅僧中不見，僧業、僧利皆亦不見，云何能凈施福？」
爾時世尊見彼比丘三度請已，即現微笑，便作神通，依如是類神通作已，眉間毫相出大光明，其光復有無量百千種種異色，此光威力遍照三千大千世界，乃至諸大海內所有眾生，彼皆未曾見聞是光，今見光故心驚毛豎。其非想非非想天，彼等亦悉於一念時，以佛力故，知此光明佛眉間出，見此光已心驚毛豎。
時三千大千世界，四天王天乃至色界、無色界天，悉詣王舍大城竹林迦蘭陀精舍，到已頂禮佛足，右繞無量百千匝已，在於佛前正念合掌恭敬曲躬，不動不倚目未曾瞬，生尊重心、愛心、喜心、躍心、堪心、軟心、凈心、無障礙心，樂欲聽法卻住一面。
時此三千大千世界，大神力諸天等，諸龍、夜叉、羅剎、犍闥婆、阿修羅、迦留茶、緊那羅、摩睺羅伽、人非人等；諸天主、龍主、夜叉主、犍闥婆主、阿修羅主、迦留茶主、緊那羅主、摩睺羅伽主、人非人主等，從於地下乃至有頂，無有一豎杖處而不充滿。
彼時三千大千世界，所有比丘、比丘尼、優婆塞迦、優波斯迦，及諸世間依地行住雜類眾生，以
【現代漢語翻譯】 現代漢語譯本 丘復問道：『世尊（Bhagavan，意為「世尊」或「有福者」）！那富伽羅（Pudgala，意為「人」）如何能夠獲得清凈的佈施福報呢？』 佛陀再次告訴他：『你為何要這樣重複提問呢？』 那位比丘（Bhiksu，意為「乞士」）又說：『世尊！那位富伽羅不在僧團（Sangha，意為「僧團」）中，僧團的事務和利益都與他無關，他如何能夠獲得清凈的佈施福報呢？』 這時，世尊見那位比丘三次請求，便展現微笑，並施展神通（Abhijnana，意為「神通」）。施展了這樣的神通后，從眉間的毫相（Urna，意為「白毫」）中放出巨大的光明，那光明又有無數百千種不同的顏色。這光明的威力遍照三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，意為「三千大千世界」），乃至所有大海內的眾生，他們都未曾見過或聽聞過這種光明，現在見到這光明，都感到心驚膽戰。那些非想非非想天（Naivasamjnanasamjnayatana，意為「非想非非想處」）的天人，他們也都立刻因為佛陀的力量，知道這光明是從佛陀眉間發出的，見到這光明后，也感到心驚膽戰。 這時，三千大千世界中，從四天王天（Caturmaharajika，意為「四大天王天」）直到天（此處原文缺失，無法翻譯），無天（此處原文缺失，無法翻譯），都來到王舍大城（Rajagrha，意為「王舍城」）的竹林迦蘭陀精舍（Venuvana-Kalandaka-Nivapa，意為「竹林精舍」），到達后頂禮佛足，右繞無數百千圈，然後在佛前以正念合掌，恭敬地彎腰，身體不動不倚，眼睛不眨一下，生起尊重心、愛心、喜心、躍心、堪能心、柔軟心、清凈心、無障礙心，樂於聽法，退到一旁站立。 這時，這三千大千世界中，具有大神力的諸天等，以及諸龍（Naga，意為「龍」）、夜叉（Yaksa，意為「夜叉」）、羅剎（Rakshasa，意為「羅剎」）、犍闥婆（Gandharva，意為「乾闥婆」）、阿修羅（Asura，意為「阿修羅」）、迦留茶（Garuda，意為「迦樓羅」）、緊那羅（Kinnara，意為「緊那羅」）、摩睺羅伽（Mahoraga，意為「摩睺羅伽」）、人非人等；諸天主、龍主、夜叉主、犍闥婆主、阿修羅主、迦留茶主、緊那羅主、摩睺羅伽主、人非人主等，從地下直到有頂天（Bhavagra，意為「有頂」），沒有一根豎杖的地方不被他們充滿。 那時，三千大千世界中，所有的比丘（Bhiksu，意為「比丘」）、比丘尼（Bhiksuni，意為「比丘尼」）、優婆塞迦（Upasaka，意為「優婆塞」）、優波斯迦（Upasika，意為「優婆夷」），以及世間所有依地而行、居住的各種眾生，都以...
【English Translation】 English version Qiu Fu said: 'Bhagavan (meaning 'Blessed One' or 'Lord')! How can that Pudgala (meaning 'person') obtain pure blessings from giving?' The Buddha told him again: 'Why do you need to ask this question repeatedly?' That Bhiksu (meaning 'mendicant') said again: 'Bhagavan! That Pudgala is not seen in the Sangha (meaning 'community'), and he is not involved in the Sangha's affairs or benefits. How can he obtain pure blessings from giving?' At that time, the Bhagavan, seeing that Bhiksu requesting for the third time, showed a smile and manifested supernatural powers (Abhijnana, meaning 'supernatural powers'). After manifesting such supernatural powers, a great light emanated from the urna (meaning 'white hair between the eyebrows') between his eyebrows. That light had countless hundreds of thousands of different colors. The power of this light illuminated the Trisahasra-Mahasahasra-Lokadhatu (meaning 'three thousand great thousand world system'), and even all the beings within the great oceans. They had never seen or heard of this light before, and now seeing this light, they were all frightened. Those beings in the Naivasamjnanasamjnayatana (meaning 'the realm of neither perception nor non-perception') also knew immediately, through the Buddha's power, that this light came from the Buddha's eyebrows. Upon seeing this light, they were also frightened. At that time, in the three thousand great thousand world system, from the Caturmaharajika (meaning 'heaven of the Four Great Kings') to the ** heaven (missing in the original text, untranslatable), and the un** heaven (missing in the original text, untranslatable), they all went to the Venuvana-Kalandaka-Nivapa (meaning 'Bamboo Grove Monastery') in Rajagrha (meaning 'Royal City'). Upon arriving, they prostrated at the Buddha's feet, circumambulated him countless hundreds of thousands of times, and then stood before the Buddha with mindfulness, palms together, respectfully bowing, their bodies still and unmoving, their eyes unblinking, generating respect, love, joy, elation, capability, gentleness, purity, and unobstructed minds, eager to listen to the Dharma, and stood aside. At that time, in this three thousand great thousand world system, the devas with great supernatural powers, as well as the Nagas (meaning 'dragons'), Yakshas (meaning 'demons'), Rakshasas (meaning 'ogres'), Gandharvas (meaning 'celestial musicians'), Asuras (meaning 'demons'), Garudas (meaning 'mythical birds'), Kinnaras (meaning 'celestial musicians'), Mahoragas (meaning 'great serpents'), humans and non-humans, the lords of devas, lords of nagas, lords of yakshas, lords of gandharvas, lords of asuras, lords of garudas, lords of kinnaras, lords of mahoragas, lords of humans and non-humans, from underground to the peak of existence (Bhavagra, meaning 'the peak of existence'), there was not a single place the size of a vertical staff that was not filled with them. At that time, in the three thousand great thousand world system, all the Bhiksus (meaning 'monks'), Bhiksunis (meaning 'nuns'), Upasakas (meaning 'laymen'), Upasikas (meaning 'laywomen'), and all kinds of beings in the world who walk and dwell on the earth, all...
佛神力悉見佛光，心驚毛豎，譬如大力丈夫屈申臂頃，如是彼皆以佛威力，於一念時向王舍城竹林迦蘭陀精舍，到已頂禮佛足右繞三匝，在於佛前正念合掌，恭敬曲躬，生尊重心、愛心、喜心、躍心、堪心、軟心、凈心、無障礙心，目未曾瞬瞻仰世尊，其身不動於一面住。
時此三千大千世界，若城內外及障隔間，有大小河諸水生處，彼皆依法順流少聲；又復所有諸障隔內，及虛空里眾鳥等聲，以佛神力各相應和，如是象、馬、牛、羊乃至山牛、水牛等，以佛神力皆安本處，及諸大海眾生亦以佛力各住自分不相觸惱。
時此世界所有諸天，以佛神力皆默然住，及天音樂亦悉無聲。時此世界諸惡眾生，嚴熾毒心樂造眾惡，乃至作諸逆等，皆以佛力於一念時各各相愛猶如親友，生利益心、樂心、軟心、能作業心、喜心、凈心、無障礙心，笑顏先語眉不顰蹙，語則柔滑不急不粗，其所發言令人愛樂，老少中年各得其所。
當於爾時，此大千界乃至無有謦欬等聲，以佛神力眾生默住，所有風氣溫柔且香，眾生樂觀莫不歡喜，亦不吹動諸樹枝葉及藥草等，皆以佛力有如是事。如第八人入滅盡定無出入息，此諸大眾默然而住亦復如是！以彼比丘宿願功德勝住持力故，及佛功德勝住持力故。
爾時命者奢利
【現代漢語翻譯】 現代漢語譯本：佛陀的神力使他們完全看見了佛光，內心震驚，毛髮豎立。就像強壯的男子屈伸手臂那樣迅速，他們都憑藉佛陀的威力，在一念之間到達了王舍城（Rājagṛha）的竹林迦蘭陀精舍（Veṇuvana-kalandaka-nivāpa）。到達后，他們頂禮佛足，右繞佛三圈，在佛前以正念合掌，恭敬地彎腰，生起尊重心、愛心、喜悅心、踴躍心、堪能心、柔軟心、清凈心、無障礙心，眼睛不曾眨動地瞻仰世尊，身體不動地站在一面。
這時，這三千大千世界，無論是城裡城外，還是有障礙隔絕的地方，所有的大小河流和水生之處，都依法順流，聲音很小；而且所有障礙隔絕的地方，以及虛空中的鳥類等聲音，都憑藉佛陀的神力各自相應和諧。像這樣，大象、馬、牛、羊乃至山牛、水牛等，都憑藉佛陀的神力安住在各自的地方；以及各大海中的眾生，也憑藉佛陀的力量各自安住于自己的位置，互不觸惱。
這時，這個世界的所有諸天，憑藉佛陀的神力都默然安住，天上的音樂也全部沒有聲音。這時，這個世界所有邪惡的眾生，懷著強烈熾盛的毒害之心，喜歡造作各種惡業，乃至做出各種忤逆之事，都憑藉佛陀的力量在一念之間各自相愛，如同親友一般，生起利益之心、快樂之心、柔軟之心、能作業之心、喜悅之心、清凈之心、無障礙之心，面帶笑容，先打招呼，眉毛不皺，說話柔和流暢，不急不粗，他們所說的話令人喜愛，老年人、年輕人、中年人都各得其所。
當在那時，這個大千世界乃至沒有咳嗽等聲音，憑藉佛陀的神力，眾生都默然安住，所有的風氣都溫柔且香甜，眾生樂觀，沒有不歡喜的，也不吹動各種樹木的枝葉和藥草等，都是憑藉佛陀的力量才有這樣的事情。就像第八人進入滅盡定（nirodha-samāpatti）時沒有出入息一樣，這些大眾默然安住也是這樣！因為那些比丘過去所發的誓願功德殊勝的住持力，以及佛陀的功德殊勝的住持力的緣故。
爾時命者奢利（Śāriputra）...
【English Translation】 English version: The Buddha's divine power enabled them to fully see the Buddha's light, causing their hearts to tremble and their hair to stand on end. As quickly as a strong man bends and stretches his arm, they all, through the Buddha's power, arrived in a single moment at the Veṇuvana-kalandaka-nivāpa (Bamboo Grove Kalandaka Monastery) in Rājagṛha (Royal City). Upon arriving, they prostrated themselves at the Buddha's feet, circumambulated him three times to the right, and stood before the Buddha with mindfulness, palms joined, respectfully bowing, generating a mind of respect, love, joy, elation, capability, gentleness, purity, and unobstructedness, gazing at the World-Honored One without blinking, standing motionless on one side.
At that time, in this three-thousand-great-thousand world, whether inside or outside the city, or in places with barriers, all the large and small rivers and aquatic habitats flowed smoothly according to the law, with little sound; moreover, all sounds in the obstructed places and in the sky, such as the sounds of birds, were harmonized accordingly by the Buddha's divine power. In this way, elephants, horses, cattle, sheep, and even mountain cattle and water buffalo, all remained in their respective places by the Buddha's divine power; and the beings in the great oceans also remained in their respective positions by the Buddha's power, without touching or disturbing each other.
At that time, all the devas (gods) in this world remained silent by the Buddha's divine power, and the music of the devas was also completely silent. At that time, all the evil beings in this world, with intense and blazing poisonous minds, delighting in creating various evil deeds, even committing various rebellious acts, all loved each other in a single moment by the Buddha's power, as if they were close friends, generating a mind of benefit, joy, gentleness, ability to act, delight, purity, and unobstructedness, smiling and greeting each other first, with unwrinkled brows, speaking gently and smoothly, neither hastily nor coarsely, their words pleasing to others, the old, young, and middle-aged each finding their place.
At that time, in this great-thousand world, there was not even the sound of coughing, as all beings remained silent by the Buddha's divine power, and all the winds were gentle and fragrant, the beings optimistic and joyful, and not even the branches and leaves of the trees and herbs were stirred, all these things happening by the Buddha's power. Just as the eighth person entering nirodha-samāpatti (cessation attainment) has no inhalation or exhalation, so too did these assemblies remain silent! This was due to the superior sustaining power of the vows and merits of those bhikshus (monks) from their past lives, and the superior sustaining power of the Buddha's merits.
At that time, the venerable Śāriputra (Sariputta)...
弗知皆默然，承佛神力從座而起，一肩郁多羅僧伽作已，右膝著地合掌曲躬一心瞻仰，為令大眾安隱利益，心凈無障欲聞法門，如彼比丘所問佛義及佛放光，諸天人等來集因緣，白言：「世尊！非無因緣如來現笑及放光明，今者瑞相有何因緣？乃至諸大眾集默然而住？」
時奢利弗說此伽他：
「諸佛最勝非無因， 勝人何故現瑞相？ 世尊今速說此義， 何緣作是大神通？ 百千多眾生， 及那由多等； 今來於此集， 以見神通故。 世尊此何因？ 世尊此何緣？ 何故大眾身， 今日來集此？ 佛能知此義， 何緣故眾集？ 世尊慈愍我， 為我說是義。 諸天及世人， 普皆起尊重； 合於十指掌， 瞻仰二足尊。 悉舍天宮殿， 天子等來此； 尊重樂聽法， 瞻仰二足尊。 舍離於龍宮， 無量龍來集； 世尊當說何， 如是神變義？ 舍離夜叉宮， 無量夜叉集； 佛今當說何， 如是神變義？」
時奢利弗說此伽他已，默然而住。
是梵音丈夫， 雷鼓聲大吼； 為奢利弗說， 如是神變義。 「其彼新比丘！ 今日受具戒； 奢利彼問我， 以為諸菩薩。 『彼云何出家？ 彼業復何以；
【現代漢語翻譯】 現代漢語譯本： 當時，眾人都不明白佛的用意，都沉默不語。這時，承蒙佛的神力，奢利弗（Śāriputra，智慧第一的佛陀十大弟子之一）從座位上站起來，將一邊的郁多羅僧伽（uttarāsaṅgha，上衣）搭在肩膀上，右膝跪地，合掌彎腰，一心一意地瞻仰佛陀，爲了讓大眾能夠安穩受益，內心清凈沒有障礙，想要聽聞佛法，就像那些比丘（bhikṣu，出家修行的男子）所問的佛義，以及佛陀放光，諸天人和諸神等前來聚集的因緣，於是稟告佛陀說：『世尊！如來（tathāgata，佛的稱號之一）顯現笑容和放出光明，一定不是沒有原因的，現在這種吉祥的徵兆有什麼因緣呢？乃至各位大眾聚集在這裡，都沉默不語，是在等待什麼呢？』 當時，奢利弗（Śāriputra）說了這段偈頌： 『諸佛都是最殊勝的，不會沒有原因就顯現瑞相， 殊勝的人啊，為何要顯現這種瑞相呢？ 世尊啊，請您現在快點說出其中的含義， 是什麼因緣讓您顯現如此大的神通？ 成百上千眾多的眾生， 以及無數（那由他，nayuta）等等的眾生； 今天都來到這裡聚集， 是爲了見到佛的神通的緣故。 世尊，這有什麼原因？ 世尊，這有什麼緣由？ 為什麼大眾的身軀， 今天都聚集在這裡？ 佛能夠知道其中的含義， 是什麼緣故讓大家聚集？ 世尊慈悲憐憫我， 請為我解說其中的含義。 諸天和世間的人們， 普遍都生起尊重之心； 合起十個手指的手掌， 瞻仰著兩足尊（佛的尊稱）。 捨棄了天上的宮殿， 天子等等都來到這裡； 尊重佛法，樂於聽聞佛法， 瞻仰著兩足尊。 舍離了龍宮， 無量的龍都來聚集； 世尊您將要說什麼， 關於這種神變的含義？ 舍離了夜叉（yakṣa，一種守護神）宮， 無量的夜叉都來聚集； 佛陀您現在將要說什麼， 關於這種神變的含義？』 當時，奢利弗（Śāriputra）說完這段偈頌后，就沉默不語。 這時，具有梵音的丈夫， 發出如雷鼓般巨大的吼聲； 爲了奢利弗（Śāriputra）解說， 這種神變的含義。 『那位新出家的比丘（bhikṣu）！ 今天才受了具足戒； 奢利弗（Śāriputra），他問我， 是爲了諸位菩薩（bodhisattva，追求覺悟的修行者）。』 『他（菩薩）是怎樣出家的？ 他（菩薩）的業又是什麼？』
【English Translation】 English version: At that time, the assembly did not understand the Buddha's intention and remained silent. Then, by the power of the Buddha, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) rose from his seat, arranged his uttarāsaṅgha (upper robe) over one shoulder, knelt on his right knee, joined his palms, and bowed respectfully, gazing intently at the Buddha. He wished to bring peace and benefit to the assembly, with pure and unobstructed minds desiring to hear the Dharma. He inquired about the meaning of the Buddha's words, as asked by the bhikṣus (monks), and the cause of the Buddha's emitting light and the gathering of devas (gods) and humans. He then addressed the Buddha, saying, 'World Honored One! There must be a reason for the Tathāgata (one of the titles of the Buddha) to smile and emit light. What is the cause of this auspicious sign? And why is the assembly gathered here in silence, waiting for something?' At that time, Śāriputra spoke this gatha (verse): 'The Buddhas are the most supreme and do not show auspicious signs without a reason, O Supreme One, why do you manifest such auspicious signs? World Honored One, please quickly explain the meaning of this, What is the cause for you to display such great supernatural powers? Hundreds of thousands of beings, And countless (nayuta) beings; Have gathered here today, To witness the Buddha's supernatural powers. World Honored One, what is the cause of this? World Honored One, what is the reason for this? Why have the bodies of the assembly, Gathered here today? The Buddha knows the meaning of this, What is the reason for the assembly to gather? World Honored One, have compassion on me, And explain the meaning of this to me. The devas and the people of the world, Universally arise with respect; Joining the palms of their ten fingers, Gazing at the Two-Footed Honored One (a respectful title for the Buddha). Abandoning their heavenly palaces, The devaputras (heavenly beings) and others have come here; Respecting the Dharma, delighting in hearing the Dharma, Gazing at the Two-Footed Honored One. Leaving the dragon palaces, Limitless dragons have gathered; What will the World Honored One say, About the meaning of such a divine transformation? Leaving the yakṣa (a type of guardian spirit) palaces, Limitless yakṣas have gathered; What will the Buddha now say, About the meaning of such a divine transformation?' At that time, after Śāriputra spoke this gatha, he remained silent. Then, a man with a Brahma-like voice, Emitted a great roar like the sound of thunderous drums; To explain to Śāriputra, The meaning of this divine transformation. 'That newly ordained bhikṣu (monk)! Has just received the full precepts today; Śāriputra, he asked me, For the sake of all the bodhisattvas (beings seeking enlightenment).' 'How did he (the Bodhisattva) leave home? What is his (the Bodhisattva's) karma?'
受于聚落食？ 云何得凈施？』 奢利是義故， 出眉間毫光； 此光大威力， 遍照於世界。 奢利是義故， 諸天眾悉集； 合於十指掌， 瞻仰二足尊。 奢利是義故， 龍、夜叉來集； 欲吼云雷聲， 至於如來所。 奢利是義故， 不思億眾集； 皆得阿羅漢， 漏盡到涅槃。 奢利是義故， 不思億眾集； 悉當發是意， 為獨覺因緣。 奢利是義故， 不思億眾集； 鎧甲當自嚴， 為于佛智故。 奢利是義故， 不思億眾集； 于大乘不退， 得最勝菩提。 聞此句義已， 因是故佛記； 剛志悔惡行， 億眾得如是。 聞此句義已， 於後末世時； 千億數眾生， 住于最勝道。 除彼菩薩已， 於後末世時； 若能持此經， 終無有是處。 除彼菩薩已， 於後末世時； 若聞此經者， 無智者不信。 彼眾生少信， 不能發菩提； 若聞此經時， 數數生疑惑。 若不信此經， 常住于生死， 泥黎為行處， 畜生是園林， 彼于天人道， 皆破無有分。 不破此經者， 於後末世時， 彼諸天人等， 皆得阿羅漢。 若在彼前說， 彼亦生疑心； 若得
【現代漢語翻譯】 現代漢語譯本 『在聚落中乞食，如何才能得到清凈的佈施？』 因為奢利（Śarī，通常指舍利弗，佛陀的十大弟子之一）的緣故，佛陀從眉間放出毫光； 這光芒具有強大的威力，照遍整個世界。 因為奢利的緣故，諸天眾都聚集在一起； 他們合起十指手掌，瞻仰著佛陀。 因為奢利的緣故，龍（Nāga）、夜叉（Yakṣa）也前來聚集； 他們本想發出如雲雷般的吼聲，最終來到如來（Tathāgata）所在之處。 因為奢利的緣故，無數不可思議的眾生聚集； 他們都證得了阿羅漢（Arhat）果位，斷盡煩惱，到達涅槃（Nirvāṇa）。 因為奢利的緣故，無數不可思議的眾生聚集； 他們都將發起這樣的心願，爲了成為獨覺（Pratyekabuddha）的因緣。 因為奢利的緣故，無數不可思議的眾生聚集； 他們將自己披上鎧甲，爲了獲得佛陀的智慧。 因為奢利的緣故，無數不可思議的眾生聚集； 他們在大乘（Mahāyāna）道路上永不退轉，獲得最殊勝的菩提（Bodhi，覺悟）。 聽聞這些句子的意義后，因為這個緣故，佛陀授記； 剛強有志向的人懺悔自己的惡行，無數眾生因此受益。 聽聞這些句子的意義后，在未來的末法時代； 千億數量的眾生，將安住于最殊勝的道路。 除了那些菩薩（Bodhisattva）之外，在未來的末法時代； 如果有人能夠受持這部經，那是絕對不可能的。 除了那些菩薩之外，在未來的末法時代； 如果有人聽聞這部經，沒有智慧的人不會相信。 那些眾生缺少信心，不能發起菩提心； 如果聽聞這部經時，會數次產生疑惑。 如果不相信這部經，將常住在生死輪迴之中， 地獄（Naraka）是他們常去的地方，畜生道是他們的園林， 他們與天道和人道無緣，無法獲得利益。 不誹謗這部經的人，在未來的末法時代， 那些天人和人類等，都將證得阿羅漢果位。 如果在他們面前宣說這部經，他們也會產生懷疑之心； 如果得到……
【English Translation】 English version 'Receiving food in settlements, how can one obtain pure offerings?' For the sake of Śarī (Śarī, usually refers to Śāriputra, one of the ten great disciples of the Buddha), the Buddha emitted a ray of light from between his eyebrows; This light has great power, illuminating the entire world. For the sake of Śarī, all the celestial beings gathered together; They joined their ten fingers in palms, gazing up at the Two-Footed Venerable (Buddha). For the sake of Śarī, the Nāgas (Nāga), and Yakṣas (Yakṣa) also came to gather; They intended to roar like thunder and clouds, eventually arriving at the place of the Tathāgata (Tathāgata). For the sake of Śarī, countless inconceivable beings gathered; They all attained the Arhat (Arhat) fruit, exhausted their afflictions, and reached Nirvāṇa (Nirvāṇa). For the sake of Śarī, countless inconceivable beings gathered; They will all generate such a wish, for the cause and condition of becoming a Pratyekabuddha (Pratyekabuddha). For the sake of Śarī, countless inconceivable beings gathered; They will adorn themselves with armor, for the sake of obtaining the wisdom of the Buddha. For the sake of Śarī, countless inconceivable beings gathered; They will never regress on the path of the Mahāyāna (Mahāyāna), obtaining the most supreme Bodhi (Bodhi, enlightenment). After hearing the meaning of these sentences, for this reason, the Buddha prophesied; Those with strong will repent of their evil deeds, and countless beings will benefit from this. After hearing the meaning of these sentences, in the future Dharma-ending age; Hundreds of billions of beings will abide in the most supreme path. Except for those Bodhisattvas (Bodhisattva), in the future Dharma-ending age; If someone can uphold this Sutra, it is absolutely impossible. Except for those Bodhisattvas, in the future Dharma-ending age; If someone hears this Sutra, those without wisdom will not believe it. Those beings lack faith and cannot generate Bodhicitta (the mind of enlightenment); If they hear this Sutra, they will repeatedly generate doubts. If they do not believe in this Sutra, they will constantly dwell in the cycle of birth and death, Hell (Naraka) is where they often go, and the animal realm is their garden, They have no connection with the heavenly and human realms and cannot obtain benefits. Those who do not slander this Sutra, in the future Dharma-ending age, Those celestial beings and humans, etc., will all attain the Arhat fruit. If this Sutra is spoken in front of them, they will also generate doubts; If they obtain...
獨覺道， 滿於十方界， 若在彼前說， 彼心亦生疑。 無有不修善， 得聞如是說； 若健成就義， 乃能聽此道。 為于菩薩故， 我說此經法； 于中修行已， 當成二足尊。」
爾時世尊說此伽他已，告奢利弗言：「彼新比丘出家未久今日受戒，彼來問我：『發大乘人，云何受聚落食而名善食？食已能凈施福？』奢利弗！以彼比丘問是義故，無量阿僧祇百千俱致那由多眾生來集，皆欲聞我解說是義。奢利弗！我今若欲解說顯示分別是義，令淺易解，彼無量眾得大利益。」
如是語已，奢利弗白言：「世尊！今正是時，愿為解說。」
佛言：「奢利弗！我今若說此句義時，或有眾生其心迷悶。何以故？此大施主不可思，施、戒、忍、精進、定、智、大師子吼皆不可思。此大眾生不可思法，其諸凡夫及二乘等，不能分別信入解知，唯除不退菩薩摩訶薩等。奢利弗！我見此故，彼雖三請猶默不說。」
奢利弗復言：「婆伽婆、如來、應、正遍知，愿為解說，乃至令多眾生當得正信。」
佛言：「奢利弗！我若解說此句義時，眾生迷悶。何以故？施等諸法皆不可思，乃至我見此故，彼雖三請猶默不說。」
奢利弗復言：「世尊！為多眾生利益安樂，慈
【現代漢語翻譯】 現代漢語譯本 『獨覺道』（Pratyekabuddha-marga，獨自覺悟的道路），遍滿十方世界，若有人在他們面前說此法，他們心中也會生起疑惑。 沒有不修習善行的人，能夠聽聞這樣的說法；如果這個人具有堅強的理解力，才能聽懂這個道理。 爲了菩薩的緣故，我宣說這部經法；在其中修行之後，應當成就為兩足尊（人天導師）。』
當時，世尊說完這首偈頌后，告訴奢利弗（Sariputra，智慧第一的弟子）說：『那位新出家的比丘，出家不久，今天才受戒，他來問我：『發大乘心的人，如何接受聚落的食物，才能稱為善食？食后能夠清凈施捨的福報？』奢利弗！因為那位比丘問這個道理的緣故，無量阿僧祇百千俱致那由多（Asamkhya-kotisat সহস্র-नियुत，極大的數字單位）的眾生聚集而來，都想聽我解釋這個道理。奢利弗！我現在如果想要解釋、顯示、分別這個道理，使之淺顯易懂，那麼無量的眾生就能得到大利益。』
說完這些話后，奢利弗稟告佛說：『世尊！現在正是時候，希望您能為我們解說。』
佛說：『奢利弗！我現在如果說這個句子的含義，或許有些眾生會感到迷惑。為什麼呢？因為這位大施主（maha-dana-pati，偉大的佈施者）的佈施、持戒、忍辱、精進、禪定、智慧、大師子吼（maha-simhanada，偉大的佛陀的教導）都是不可思議的。這些大眾生所修的不可思議之法，那些凡夫和二乘（聲聞和緣覺）等，不能夠分辨、相信、理解，只有不退轉的菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）等才能理解。奢利弗！我看到這個原因，所以他雖然三次請求，我還是保持沉默沒有說。』
奢利弗又說：『婆伽婆（Bhagavan，世尊）、如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者），希望您能為我們解說，乃至讓更多的眾生能夠得到正信。』
佛說：『奢利弗！我如果解說這個句子的含義，眾生會感到迷惑。為什麼呢？佈施等諸法都是不可思議的，乃至我看到這個原因，所以他雖然三次請求，我還是保持沉默沒有說。』
奢利弗又說：『世尊！爲了眾多眾生的利益和安樂，請您慈悲解說。』 English version 『The path of the Pratyekabuddha (Pratyekabuddha-marga, the path of solitary enlightenment) pervades the ten directions of the world. If one speaks of it before them, doubt will arise in their minds. No one who does not cultivate good deeds can hear such a teaching; if one has strong understanding, then one can comprehend this path. For the sake of the Bodhisattvas, I expound this sutra; having practiced within it, one should become the Two-Footed Venerable (teacher of gods and humans).』
Then, after the World Honored One spoke this verse, he said to Sariputra (Sariputra, the disciple foremost in wisdom): 『That newly ordained Bhikshu (monk), who has not been ordained for long and was ordained today, came to ask me: 『How can one who has generated the Mahayana (Great Vehicle) mind receive food in a village and call it good food? How can one purify the merit of giving after eating?』 Sariputra! Because that Bhikshu asked this question, countless Asamkhya-kotisat সহস্র-नियुत (Asamkhya-kotisat সহস্র-नियुत, extremely large numerical units) of beings have gathered, all wanting to hear me explain this principle. Sariputra! If I now wish to explain, reveal, and differentiate this principle, making it easy to understand, then countless beings will receive great benefit.』
After speaking these words, Sariputra said to the Buddha: 『World Honored One! Now is the right time, may you please explain it for us.』
The Buddha said: 『Sariputra! If I now speak of the meaning of this sentence, perhaps some beings will become confused. Why? Because the giving, precepts, patience, diligence, concentration, wisdom, and great lion's roar (maha-simhanada, the great teaching of the Buddha) of this great benefactor (maha-dana-pati, great almsgiver) are all inconceivable. The inconceivable Dharma (teachings) cultivated by these great beings, those ordinary people and Two Vehicles (Sravakas and Pratyekabuddhas) and others, cannot discern, believe, understand, only the non-retreating Bodhisattva-Mahasattvas (Bodhisattva-mahasattva, great Bodhisattvas) and others can understand. Sariputra! Seeing this reason, although he requested three times, I remained silent and did not speak.』
Sariputra again said: 『Bhagavan (Bhagavan, World Honored One), Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), may you please explain it for us, so that more beings may attain right faith.』
The Buddha said: 『Sariputra! If I explain the meaning of this sentence, beings will become confused. Why? The Dharmas (teachings) such as giving are all inconceivable, and seeing this reason, although he requested three times, I remained silent and did not speak.』
Sariputra again said: 『World Honored One! For the benefit and happiness of many beings, please compassionately explain.』
【English Translation】 English version 『The path of the Pratyekabuddha (Pratyekabuddha-marga, the path of solitary enlightenment) pervades the ten directions of the world. If one speaks of it before them, doubt will arise in their minds. No one who does not cultivate good deeds can hear such a teaching; if one has strong understanding, then one can comprehend this path. For the sake of the Bodhisattvas, I expound this sutra; having practiced within it, one should become the Two-Footed Venerable (teacher of gods and humans).』
Then, after the World Honored One spoke this verse, he said to Sariputra (Sariputra, the disciple foremost in wisdom): 『That newly ordained Bhikshu (monk), who has not been ordained for long and was ordained today, came to ask me: 『How can one who has generated the Mahayana (Great Vehicle) mind receive food in a village and call it good food? How can one purify the merit of giving after eating?』 Sariputra! Because that Bhikshu asked this question, countless Asamkhya-kotisat সহস্র-नियुत (Asamkhya-kotisat সহস্র-नियुत, extremely large numerical units) of beings have gathered, all wanting to hear me explain this principle. Sariputra! If I now wish to explain, reveal, and differentiate this principle, making it easy to understand, then countless beings will receive great benefit.』
After speaking these words, Sariputra said to the Buddha: 『World Honored One! Now is the right time, may you please explain it for us.』
The Buddha said: 『Sariputra! If I now speak of the meaning of this sentence, perhaps some beings will become confused. Why? Because the giving, precepts, patience, diligence, concentration, wisdom, and great lion's roar (maha-simhanada, the great teaching of the Buddha) of this great benefactor (maha-dana-pati, great almsgiver) are all inconceivable. The inconceivable Dharma (teachings) cultivated by these great beings, those ordinary people and Two Vehicles (Sravakas and Pratyekabuddhas) and others, cannot discern, believe, understand, only the non-retreating Bodhisattva-Mahasattvas (Bodhisattva-mahasattva, great Bodhisattvas) and others can understand. Sariputra! Seeing this reason, although he requested three times, I remained silent and did not speak.』
Sariputra again said: 『Bhagavan (Bhagavan, World Honored One), Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), may you please explain it for us, so that more beings may attain right faith.』
The Buddha said: 『Sariputra! If I explain the meaning of this sentence, beings will become confused. Why? The Dharmas (teachings) such as giving are all inconceivable, and seeing this reason, although he requested three times, I remained silent and did not speak.』
Sariputra again said: 『World Honored One! For the benefit and happiness of many beings, please compassionately explain.』
憐彼等愿為說之。于未來世，有菩薩摩訶薩發大乘者，聞此句義生愛重心，當得正信修種種業，以大鎧甲而自莊嚴。」
爾時世尊見奢利弗三度請已，告奢利弗言：「菩薩摩訶薩不須凈施。何以故？菩薩摩訶薩從初發心乃至成道，畢竟常凈施故。何以故？菩薩摩訶薩于諸眾生是無上福田故，若諸眾生以諸樂具供養菩薩，猶不能報菩薩作恩。」
爾時世尊說此伽他：
「若有發心者， 為佛智因緣； 從初發心來， 彼即凈于施。 若有發心者， 為佛道因緣； 彼不須凈施， 本來凈施訖。 諸天及世人， 常須精勤意； 承事彼健者， 大智慧菩薩。 彼諸天人道， 皆由菩薩成； 智者一發心， 已能凈諸施。 不依欲、色界， 及於無色界； 以無依倚心， 諸施皆已凈。」
爾時世尊說此伽他已，告奢利弗言：「奢利弗！為汝說喻令此義滿。何以故？我說喻者，令諸智人正知義故。
「奢利弗！假使菩薩受諸眾生所奉衣服，大如閻浮洲等，從初發心日日受用，如是衣服皆能凈施。何以故？菩薩于諸眾生是無上福田故。
「奢利弗！假使菩薩受諸眾生所奉飯食，大如須迷留山等，從初發心日日受用，如是飲食皆能凈施。何以故？菩薩
【現代漢語翻譯】 現代漢語譯本：憐憫他們，我願意為他們宣說。在未來的世代，如果有發大乘心的菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩），聽聞這些句子的意義，生起深厚的愛重之心，就應當獲得正信，修習種種善業，以大鎧甲來莊嚴自己。
那時，世尊（Śākyamuni，釋迦牟尼佛）見舍利弗（Śāriputra）三次請求后，告訴舍利弗：『菩薩摩訶薩不需要凈施。為什麼呢？因為菩薩摩訶薩從最初發心乃至成就佛道，畢竟常常是清凈佈施的緣故。為什麼呢？因為菩薩摩訶薩對於一切眾生來說是無上的福田，如果一切眾生用各種快樂的器具供養菩薩，仍然不能報答菩薩所作的恩德。』
那時，世尊說了這些偈頌：
『如果有人發起菩提心，是爲了佛的智慧的因緣； 從最初發心以來，他就已經清凈了佈施。 如果有人發起菩提心，是爲了佛道的因緣； 他不需要凈施，本來就已經完成了清凈佈施。 諸天和世人，常常需要精勤努力； 承事那些剛健的人，具有大智慧的菩薩。 那些天人和人道，都是由於菩薩才得以成就； 智者一旦發起菩提心，就已經能夠清凈一切佈施。 不依賴慾望、有為法（saṃskṛta，有條件的事物），以及無為法（asaṃskṛta，無條件的事物）； 以無所依賴的心，一切佈施都已經清凈。』
那時，世尊說了這些偈頌后，告訴舍利弗：『舍利弗！我為你講述一個比喻，使這個意義更加圓滿。為什麼呢？我說比喻，是爲了讓有智慧的人正確地瞭解意義。』
『舍利弗！假設菩薩接受一切眾生所供養的衣服，大如閻浮洲（Jambudvīpa，南贍部洲）那麼大，從最初發心之日起每天都受用，這樣的衣服都能夠清凈佈施。為什麼呢？因為菩薩對於一切眾生來說是無上的福田的緣故。』
『舍利弗！假設菩薩接受一切眾生所供養的飯食，大如須彌留山（Sumeru，須彌山）那麼大，從最初發心之日起每天都受用，這樣的飲食都能夠清凈佈施。為什麼呢？因為菩薩
【English Translation】 English version: Pitying them, I wish to speak for them. In future ages, if there are Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) who generate the great vehicle mind, hearing the meaning of these verses, they will develop deep love and respect, and should obtain right faith, cultivate various good deeds, and adorn themselves with great armor.
At that time, the World Honored One (Śākyamuni, Shakyamuni Buddha), seeing Śāriputra (Śāriputra) requesting three times, told Śāriputra: 'Bodhisattva-Mahāsattvas do not need purified giving. Why? Because Bodhisattva-Mahāsattvas, from the initial arising of the mind until the attainment of Buddhahood, are always purely giving. Why? Because Bodhisattva-Mahāsattvas are the supreme fields of merit for all sentient beings. If all sentient beings offer various joyful things to Bodhisattvas, they still cannot repay the kindness done by the Bodhisattvas.'
At that time, the World Honored One spoke these gathas:
'If someone generates the Bodhi mind, It is for the cause and condition of the Buddha's wisdom; From the initial arising of the mind, They have already purified giving. If someone generates the Bodhi mind, It is for the cause and condition of the Buddha's path; They do not need purified giving, They have already completed pure giving. Gods and people of the world, Always need diligent intention; To serve those strong ones, Bodhisattvas of great wisdom. Those paths of gods and humans, Are all accomplished by Bodhisattvas; The wise, once they generate the mind, Are already able to purify all giving. Not relying on desire, conditioned things (saṃskṛta, conditioned phenomena), And unconditioned things (asaṃskṛta, unconditioned phenomena); With a mind of non-reliance, All giving is already purified.'
At that time, the World Honored One, having spoken these gathas, told Śāriputra: 'Śāriputra! I will tell you a simile to make this meaning complete. Why? I speak in similes so that wise people may correctly understand the meaning.'
'Śāriputra! Suppose Bodhisattvas receive clothes offered by all sentient beings, as large as Jambudvīpa (Jambudvīpa, the continent of Jambudvipa), and use them daily from the day of their initial arising of the mind, such clothes can all purify giving. Why? Because Bodhisattvas are the supreme fields of merit for all sentient beings.'
'Śāriputra! Suppose Bodhisattvas receive food offered by all sentient beings, as large as Mount Sumeru (Sumeru, Mount Meru), and use it daily from the day of their initial arising of the mind, such food can all purify giving. Why? Because Bodhisattvas
于諸眾生是無上福田故。
「奢利弗！假使菩薩受諸眾生所奉床座，廣四天下、高須迷留山，亦如彼山七寶莊飾，敷以天衣其衣細軟，從初發心日日受用如是妙座，皆能凈施。何以故？菩薩于諸眾生是無上福田故。
「奢利弗！若有如是重閣寶殿，及以無量樓閣窗牖，幡蓋鈴網雜色莊嚴，七寶垣墻七重圍繞，譬如他化自在天宮，亦有無量諸劫波樹、諸音樂樹、香華果樹、瓔珞樹等，處處安置無量香瓶，滿諸華池具八分水，美而清冷無穢無泥，諸華覆上金沙布底，水色徹凈，猶如鞞琉璃夜，七寶欄楯七重周匝，四方正齊有四階道，諸華池中皆有寶殿。復有寶池七行圍繞，懸諸繒彩及安寶瓶，雜色莊嚴甚可愛樂，其中床座七寶所成，無量百千那由多數，東西南北隨方而敷，燒香散華覆以寶帳。奢利弗！假有斯等寶殿寶床，眾生悉以奉上菩薩，菩薩取之，從初發心日日受用，皆能凈施。何以故？菩薩于諸眾生是無上福田故。
「奢利弗！汝今當知，世及出世所有善法，悉由菩薩而得出生。所謂：剎帝利大家、婆羅門大家、長者大家、若王、若轉輪王、若四天王天、三十三天、須夜摩天、刪兜率多天、善化天、他化自在天，及色界、無色界天，若住初果乃至四果；若趣獨覺及得獨覺；若得無上正遍知道，轉
【現代漢語翻譯】 現代漢語譯本：因為（菩薩）對於一切眾生來說，是無上的福田。
『奢利弗（Śāriputra，舍利弗，佛陀十大弟子之一，以智慧著稱）！ 假使菩薩接受所有眾生所供奉的床座，其廣大如同四大天下，其高度如同須彌留山（Sumeru，佛教宇宙觀中的聖山），也像那座山一樣用七寶裝飾，鋪設天衣，那些天衣細緻柔軟，從最初發心之日起，每天都受用這樣美妙的床座，（菩薩）都能完全清凈地佈施出去。為什麼呢？因為菩薩對於一切眾生來說，是無上的福田。』
『奢利弗（Śāriputra）！ 如果有這樣重疊的樓閣寶殿，以及無量的樓閣窗戶，用幡蓋、鈴網和各種顏色來裝飾，用七寶墻壁七重圍繞，譬如他化自在天（Paranirmitavasavartin，欲界第六天）的宮殿，也有無量的劫波樹、各種音樂樹、香花果樹、瓔珞樹等等，處處安置無量的香瓶，充滿各種花朵的水池具備八功德水，美好而清澈寒冷，沒有污穢和泥土，各種花朵覆蓋在水面上，金沙鋪在水底，水的顏色清澈乾淨，猶如鞞琉璃夜（Vaidūrya，一種寶石）一樣，七寶欄桿七重環繞，四方端正整齊有四個階梯通道，各種花池中都有寶殿。又有寶池七行圍繞，懸掛著各種絲綢綵帶以及安放著寶瓶，用各種顏色裝飾得非常可愛，其中床座是用七寶做成的，有無量百千那由他（Nayuta，數量單位）那麼多，東西南北隨著方向鋪設，焚燒著香，散佈著鮮花，覆蓋著寶帳。奢利弗（Śāriputra）！ 假如有這些寶殿寶床，眾生全部用來供奉菩薩，菩薩接受了它們，從最初發心之日起，每天都受用它們，（菩薩）都能完全清凈地佈施出去。為什麼呢？因為菩薩對於一切眾生來說，是無上的福田。』
『奢利弗（Śāriputra）！ 你現在應當知道，世間和出世間所有善法，都是由於菩薩才得以出生。 所謂：剎帝利（Kshatriya，古印度社會階層，指武士和統治者）大家、婆羅門（Brahmana，古印度社會階層，指祭司）大家、長者大家、無論是國王、還是轉輪王（Chakravartin，擁有統治世界的理想君主）、還是四天王天（Cāturmahārājakāyikas，欲界第一天）、三十三天（Trayastrimsa，欲界第二天）、須夜摩天（Yāmadeva，欲界第三天）、兜率天（Tusita，欲界第四天）、善化天（Sunirmita，欲界第五天）、他化自在天（Paranirmitavasavartin），以及梵眾天（Brahmakayika，色界諸天之一）、無煩天（Avriha，色界第四天），無論是安住于初果乃至四果的聖者；無論是趣向獨覺（Pratyekabuddha，不依師而自悟的修行者）還是證得獨覺；無論是證得無上正等正覺（Anuttarā-samyak-saṃbodhi，最高的、正確的、平等的覺悟），轉
【English Translation】 English version: Because (the Bodhisattva) is the supreme field of merit for all sentient beings.
'Śāriputra (舍利弗, one of the Buddha's ten principal disciples, known for his wisdom)! Suppose a Bodhisattva receives beds offered by all sentient beings, as vast as the four great continents and as high as Mount Sumeru (須彌留山, the sacred mountain in Buddhist cosmology), adorned with the seven treasures like that mountain, covered with heavenly garments, those garments being fine and soft. From the day of first aspiration, they enjoy such wonderful seats every day, (the Bodhisattva) can completely and purely give them away. Why? Because the Bodhisattva is the supreme field of merit for all sentient beings.'
'Śāriputra (舍利弗)! If there were such multi-storied jeweled palaces, and countless pavilions and windows, decorated with banners, canopies, bells, and nets of various colors, surrounded by seven layers of walls made of the seven treasures, like the palaces of the Paranirmitavasavartin (他化自在天, the sixth heaven of the desire realm), and also countless Kalpa trees, various music trees, fragrant flower and fruit trees, garland trees, etc., with countless incense vases placed everywhere, pools filled with various flowers possessing the eight qualities of water, beautiful, clear, and cool, without impurities or mud, various flowers covering the surface of the water, golden sand spread at the bottom, the color of the water clear and pure, like Vaidūrya (鞞琉璃夜, a type of gemstone), with seven layers of railings made of the seven treasures surrounding it, square and orderly on all four sides with four stairways, and jeweled palaces in all the flower pools. Furthermore, there are seven rows of jeweled ponds surrounding them, hung with various silk ribbons and adorned with jeweled vases, decorated with various colors, extremely lovely and delightful, with beds made of the seven treasures within them, countless hundreds of thousands of Nayutas (那由他, a unit of quantity) in number, spread out in all directions, east, west, south, and north, with incense burning, flowers scattered, and covered with jeweled canopies. Śāriputra (舍利弗)! If there were such jeweled palaces and jeweled beds, and all sentient beings offered them to the Bodhisattva, the Bodhisattva accepted them, and from the day of first aspiration, enjoyed them every day, (the Bodhisattva) could completely and purely give them away. Why? Because the Bodhisattva is the supreme field of merit for all sentient beings.'
'Śāriputra (舍利弗)! You should now know that all good dharmas, both worldly and transcendental, arise because of the Bodhisattva. Namely: Kshatriya (剎帝利, the warrior and ruling class in ancient India) families, Brahmana (婆羅門, the priestly class in ancient India) families, wealthy families, whether kings, Chakravartins (轉輪王, the ideal universal ruler), or the Cāturmahārājakāyikas (四天王天, the first heaven of the desire realm), Trayastrimsa (三十三天, the second heaven of the desire realm), Yāmadeva (須夜摩天, the third heaven of the desire realm), Tusita (兜率天, the fourth heaven of the desire realm), Sunirmita (善化天, the fifth heaven of the desire realm), Paranirmitavasavartin (他化自在天), as well as Brahmakayika (梵眾天, one of the heavens in the form realm), Avriha (無煩天, the fourth heaven in the form realm), whether dwelling in the first fruit up to the fourth fruit; whether approaching Pratyekabuddhahood (獨覺, a practitioner who attains enlightenment independently without a teacher) or attaining Pratyekabuddhahood; whether attaining Anuttarā-samyak-saṃbodhi (無上正等正覺, the highest, correct, and equal enlightenment), turning
正法輪。若人聞彼所說正法，如聞能行，行已即住聲聞四果，乃至或發求獨覺意；或發無上正遍知心。若聞說施即修施業，修已得生剎帝利、婆羅門長者等家，乃至或得轉輪王位；若聞說戒即修戒業，修已得生四天王天乃至他化自在天；若聞演說四無量意，如聞能行，行已得生色、無色界。奢利弗！是故當知此等悉由菩薩出生。
「奢利弗！譬如阿那婆怛簸多龍王，以其威力出四大河。何者為四？所謂：恒伽、辛豆、薄叉、私多，如是四河一一皆有五百小河以為眷屬。恒伽大河及其眷屬，流入東海令彼海滿；辛豆大河及其眷屬，流入南海令彼海滿；薄叉大河及其眷屬，流入西海令彼海滿；私多大河及其眷屬，流入北海令彼海滿。于意云何？此四大河及其眷屬次第入海，其所行處四方眾生有利益不？」
奢利弗言：「世尊！于諸眾生作無邊益，若人、非人悉蒙大潤，所有近河稻、麻、豆、麥種種田苗皆得其潤。」佛言：「奢利弗！于意云何？彼四大海誰能滿之？」
奢利弗言：「世尊！此四大河令彼海滿。」
佛言：「奢利弗！于意云何？彼四大海于諸眾生有利益不？」
奢利弗言：「與諸水陸所有眾生作大利益。所謂：龜、魚等類及捕魚人，復有夜叉、羅剎、阿修羅、畢奢遮、龍、蛇
【現代漢語翻譯】 現代漢語譯本 正法輪：如果有人聽聞所說的正法，能夠如所聽聞的那樣去實踐，實踐之後就能證得聲聞四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果），甚至可能發起求獨覺（辟支佛）的心意；或者發起無上正等正覺（佛）的心。如果聽聞宣說佈施，就修習佈施的行為，修習之後就能投生到剎帝利（國王或貴族）、婆羅門（祭司）、長者（富人）等家庭，甚至可能獲得轉輪王的地位；如果聽聞宣說戒律，就修習戒律的行為，修習之後就能投生到四天王天，乃至他化自在天。如果聽聞演說四無量心（慈、悲、喜、舍），能夠如所聽聞的那樣去實踐，實踐之後就能投生到色界天、無色界天。舍利弗（釋迦牟尼佛的十大弟子之一）！因此應當知道這些都是由菩薩出生的。
『舍利弗（釋迦牟尼佛的十大弟子之一）！譬如阿那婆達多龍王（Anavatapta dragon king），以它的威力流出四大河流。哪四條河呢？就是：恒伽河（Ganga）、辛度河（Sindhu）、薄叉河（Vaksha）、私多河（Sita）。這四條河每一條都有五百條小河作為眷屬。恒伽大河和它的眷屬，流入東海使東海充滿；辛度大河和它的眷屬，流入南海使南海充滿；薄叉大河和它的眷屬，流入西海使西海充滿；私多大河和它的眷屬，流入北海使北海充滿。你認為怎麼樣？這四大河和它們的眷屬依次流入大海，它們所流經的地方，四方的眾生能夠得到利益嗎？』
舍利弗（釋迦牟尼佛的十大弟子之一）說：『世尊！對眾生有無邊的利益，人和非人都能得到很大的滋潤，所有靠近河流的稻、麻、豆、麥等各種田地莊稼都能得到滋潤。』佛說：『舍利弗（釋迦牟尼佛的十大弟子之一）！你認為怎麼樣？這四大海誰能夠使它充滿呢？』
舍利弗（釋迦牟尼佛的十大弟子之一）說：『世尊！是這四大河使它充滿。』
佛說：『舍利弗（釋迦牟尼佛的十大弟子之一）！你認為怎麼樣？這四大海對眾生有利益嗎？』
舍利弗（釋迦牟尼佛的十大弟子之一）說：『對所有水陸眾生都有很大的利益。比如：龜、魚等種類，以及捕魚的人，還有夜叉（Yaksa）、羅剎（Rakshasa）、阿修羅（Asura）、畢奢遮（Pisaca）、龍（Naga）、蛇（Sarpa）。』
【English Translation】 English version The Righteous Dharma Wheel: If a person hears the Righteous Dharma that is spoken, and practices it as heard, having practiced, they will abide in the four fruits of the Sravakas (stream-enterer, once-returner, non-returner, Arhat), and may even generate the intention to seek Pratyekabuddhahood (Solitary Realization); or generate the unsurpassed mind of Right and Universal Knowledge (Buddhahood). If they hear the teaching of giving, they will cultivate the practice of giving, and having cultivated, they will be born into the families of Kshatriyas (kings or nobles), Brahmins (priests), elders (wealthy people), and may even attain the position of a Chakravartin (Wheel-Turning King); if they hear the teaching of precepts, they will cultivate the practice of precepts, and having cultivated, they will be born into the Heaven of the Four Heavenly Kings, and even the Heaven of Paranirmitavasavartin. If they hear the exposition of the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity), and practice them as heard, having practiced, they will be born into the Form Realm heavens and the Formless Realm heavens. Sariputra (one of the ten great disciples of Sakyamuni Buddha)! Therefore, you should know that all these are born from Bodhisattvas.
『Sariputra (one of the ten great disciples of Sakyamuni Buddha)! It is like the Anavatapta dragon king (Anavatapta dragon king), who, with his power, causes four great rivers to flow forth. What are the four? They are: the Ganga (Ganga), the Sindhu (Sindhu), the Vaksha (Vaksha), and the Sita (Sita). Each of these four rivers has five hundred smaller rivers as its retinue. The great Ganga River and its retinue flow into the Eastern Sea, filling that sea; the great Sindhu River and its retinue flow into the Southern Sea, filling that sea; the great Vaksha River and its retinue flow into the Western Sea, filling that sea; the great Sita River and its retinue flow into the Northern Sea, filling that sea. What do you think? Do these four great rivers and their retinues, flowing into the seas in succession, benefit the sentient beings in the four directions where they flow?』
Sariputra (one of the ten great disciples of Sakyamuni Buddha) said: 『World Honored One! They bring boundless benefit to sentient beings. Both humans and non-humans receive great nourishment, and all the rice, hemp, beans, wheat, and various field crops near the rivers are nourished.』 The Buddha said: 『Sariputra (one of the ten great disciples of Sakyamuni Buddha)! What do you think? Who can fill these four great seas?』
Sariputra (one of the ten great disciples of Sakyamuni Buddha) said: 『World Honored One! These four great rivers fill them.』
The Buddha said: 『Sariputra (one of the ten great disciples of Sakyamuni Buddha)! What do you think? Do these four great seas benefit sentient beings?』
Sariputra (one of the ten great disciples of Sakyamuni Buddha) said: 『They bring great benefit to all aquatic and terrestrial beings. Such as: turtles, fish, and those who catch fish, as well as Yakshas (Yaksa), Rakshasas (Rakshasa), Asuras (Asura), Pisacas (Pisaca), Nagas (Naga), and Serpents (Sarpa).』
、摩睺羅伽等，並余無量雜類眾生。若是眾生，宮舍住處種種寶滿。所謂：珊瑚、鞞琉璃夜、帝釋青寶、車𤦲、摩尼珠貝等珍，並余無邊諸寶住處，皆出大海，與諸雜類而作利益，人得受用其益甚多。」
佛言：「奢利弗！于意云何？四大河水從何而出？」
奢利弗言：「世尊！從阿那婆怛簸多池出。」
佛言：「奢利弗！其阿那婆怛簸多龍王免於三怖。何者為三？所謂：金翅鳥怖、熱沙燒怖、行淫慾時作蛇形怖。如是三怖悉已免之。奢利弗！其阿那婆怛簸多龍王宮舍，唯是神通禪定者居，若有入者、若有見者，皆不被燒。」
奢利弗言：「世尊！彼大龍宮具足希有奇特勝法。所謂諸龍怖者，彼大龍王悉無是事，彼處所生諸眾生等及入彼者亦無是怖，以是神通有威德者所居處故。世尊！阿那婆怛簸多大龍王乃有無量功德具足，出四大河趣四方海，利益眾生當得安樂。」
佛言：「如是如是。奢利弗！當知菩薩摩訶薩亦復如是。奢利弗！如阿那婆怛簸多大龍王得免三怖，菩薩摩訶薩亦免三怖。何者為三？所謂：泥犁耶怖、畜生怖、閻摩世怖。奢利弗！如阿那婆怛簸多大池出四大河四方流注，如是菩薩以四攝事攝取眾生。何者為四？所謂：佈施、愛語、利行、同事。奢利弗！如彼大海從阿
【現代漢語翻譯】 現代漢語譯本：還有摩睺羅伽（Mahoraga，一種人身蛇頭的神）等，以及其他無量無數種類的眾生。如果這些眾生的宮殿住所充滿各種珍寶，例如：珊瑚、鞞琉璃夜（Vaidurya，青色寶珠）、帝釋青寶（Indranila，帝釋天的青色寶）、車𤦲（Carka，古代的一種玉石）、摩尼珠貝等珍寶，以及其他無邊無際的各種寶物住所，都出自大海，為各種眾生帶來利益，人們得到這些利益非常多。
佛說：『奢利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）！你認為怎麼樣？四大河的水是從哪裡流出來的？』
奢利弗說：『世尊！是從阿那婆怛簸多池（Anavatapta，無熱惱池，傳說位於雪山之北）流出來的。』
佛說：『奢利弗！那阿那婆怛簸多龍王可以免除三種怖畏。哪三種呢？就是：金翅鳥怖（Garuda，一種神鳥，以龍為食）、熱沙燒怖、行淫慾時變成蛇形的怖畏。像這樣的三種怖畏都已經免除了。奢利弗！那阿那婆怛簸多龍王的宮殿住所，只有具有神通禪定的人才能居住，如果有人進入或者看到，都不會被燒燬。』
奢利弗說：『世尊！那大龍宮具備稀有奇特的殊勝功德。那些龍所害怕的事情，那大龍王都沒有。在那裡出生的眾生以及進入那裡的人，也沒有這些怖畏，因為那是具有神通威德的人所居住的地方。世尊！阿那婆怛簸多大龍王具有無量的功德，流出四大河通向四方的大海，利益眾生，使他們得到安樂。』
佛說：『是這樣的，是這樣的。奢利弗！應當知道菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）也是這樣。奢利弗！就像阿那婆怛簸多大龍王能夠免除三種怖畏一樣，菩薩摩訶薩也能免除三種怖畏。哪三種呢？就是：泥犁耶怖（Naraka，地獄）、畜生怖、閻摩世怖（Yama，閻羅王的世界，指餓鬼道）。奢利弗！就像阿那婆怛簸多大池流出四大河向四方流淌一樣，菩薩用四攝事來攝取眾生。哪四種呢？就是：佈施、愛語、利行、同事。奢利弗！就像那大海從阿』
【English Translation】 English version: Also, Mahoragas (Mahoraga, a deity with a human body and a snake's head), and countless other kinds of beings. If these beings' palaces and dwellings are filled with various treasures, such as: coral, Vaidurya (Vaidurya, a blue gem), Indranila (Indranila, Indra's blue treasure), Carka (Carka, an ancient type of jade), Mani pearls and shells, and other boundless treasures, all come from the great ocean, benefiting all kinds of beings, and people receive great benefits from them.
The Buddha said: 'Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom)! What do you think? Where do the waters of the four great rivers come from?'
Sariputra said: 'World Honored One! They come from Anavatapta Lake (Anavatapta, a lake without heat, said to be located north of the Himalayas).'
The Buddha said: 'Sariputra! That Anavatapta Dragon King is free from three fears. What are the three? They are: fear of the Garuda (Garuda, a divine bird that feeds on dragons), fear of being burned by hot sand, and the fear of transforming into a snake when engaging in sexual activity. He is free from these three fears. Sariputra! The palace of the Anavatapta Dragon King is only inhabited by those with supernatural powers and meditative concentration. If anyone enters or sees it, they will not be burned.'
Sariputra said: 'World Honored One! That great dragon palace possesses rare and extraordinary virtues. The things that dragons fear, that great Dragon King does not have. The beings born there and those who enter there also do not have these fears, because it is a place inhabited by those with supernatural powers and majestic virtue. World Honored One! The Anavatapta Great Dragon King has countless virtues, and the four great rivers flow out to the four seas, benefiting beings and bringing them peace and happiness.'
The Buddha said: 'So it is, so it is. Sariputra! You should know that the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) is also like this. Sariputra! Just as the Anavatapta Great Dragon King can avoid three fears, the Bodhisattva-Mahasattva can also avoid three fears. What are the three? They are: fear of Naraka (Naraka, hell), fear of being born as an animal, and fear of Yama's world (Yama, the world of Yama, referring to the realm of hungry ghosts). Sariputra! Just as the Anavatapta Lake flows out the four great rivers flowing in four directions, the Bodhisattva uses the four means of attraction to gather beings. What are the four? They are: giving, kind speech, beneficial action, and cooperation. Sariputra! Just like the great ocean from A-'
那婆怛簸多大池所出，如是諸佛遍智從菩薩生。奢利弗！如彼大海無量百千那由多俱致，諸眾生等之所依住具足安樂，當知如是三有諸所生類，皆依諸佛遍智而住，所謂：欲有、色有及無色有。奢利弗！以是義故，當知所有三千大千世界諸安樂具，悉由菩薩而得出生。何以故？菩薩發心便有修行；既修行已便有受記；既受記已便得阿耨多羅三藐三菩提；得菩提已便轉法輪。如是法輪于先未轉，若沙門、若婆羅門、若天、若魔、若梵，及以餘眾無能轉者。彼為眾生轉法輪時，其所說法，初中后善，義味具足，淳一清凈，說于梵行令四眾知。何者為四？所謂比丘、比丘尼、優婆塞、迦優波斯迦。以是因緣，無量無數諸眾生等，受天人樂無有斷時，永絕眾苦不離諸樂。奢利弗！于意云何？如是樂法從何處生？」
奢利弗言：「世尊！從菩薩生。」
「奢利弗！于意云何？汝見三有所出諸法從誰而生？」
奢利弗言：「世尊！從菩薩生。」
「奢利弗！于意云何？三有所出諸供養具，以此供具供養菩薩，能報菩薩于先所作利益恩不？」
奢利弗言：「不也。世尊！何以故？從彼生故。世尊！如有貧人貧無財物，更有富人發大慈悲，乃以百千無量無數諸財寶等與彼貧人，復有第二第三貧人亦如是
與，乃至以諸財寶與彼百千無量無數諸眾生等皆使富足，若有驚怖、斗諍、繫縛等苦悉令免脫；復免所有惡道眾苦，令具無量諸天人樂。其眾生中若有一人，以水精珠破為百分，于百分中取其一分，將至彼先得恩人所，語彼人言：『汝先與我作利益事，我今故來報汝此事。』世尊！彼于眾生作大利益，一人但以一分水精與彼丈夫，是為報不？」
佛言：「不也。」
奢利弗言：「如是。婆伽婆！如是。修伽多！當知彼菩薩者，如彼丈夫于諸眾生作大利益，一人但以一分水精不能報恩。如是。世尊！發大乘人，眾生若以隨意樂具乃至命盡常逐供養，雖作是事不能報恩。」
佛言：「甚善甚善！奢利弗！善順佛教，如佛弟子所為作事。奢利弗！若諸眾生，以己皮、肉、筋、血、骨髓，或舍其身乃至百千，欲報菩薩所為利益，于百分中不報一分，乃至俱致百千分、阿僧祇分、算數譬喻，亦不能報。何以故？奢利弗！若發阿耨多羅三藐三菩提心者，于諸眾生作大利益。奢利弗！譬如此閻浮洲有栴檀那樹，若牙生時，童男童女所有患者，與此樹牙悉差其患；若葉出時，丈夫、婦人、童男、童女所有患者，與此樹葉悉差其患；若樹大時，入其陰者，眾生諸患亦皆除愈；於後成果其光遍照十方世界，若有眾生念此
【現代漢語翻譯】 現代漢語譯本：並且，甚至用各種財寶使那成百上千、無量無數的眾生都富足，如果他們有驚恐、爭鬥、束縛等痛苦，都讓他們免於脫離；又使他們免於所有惡道的眾苦，讓他們具有無量的諸天人快樂。這些眾生中如果有一個人，將水晶珠打破為一百份，在一百份中取出一份，拿到先前對他有恩的人那裡，對那人說：『你先前為我做了有利益的事，我現在特意來報答你這件事。』世尊！他對眾生做了大利益，一個人僅僅用一份水晶給那個丈夫，算是報恩了嗎？」
佛說：『不算。』
奢利弗（Śāriputra，智慧第一的佛陀弟子）說：『是的，婆伽婆（Bhagavān，世尊）！是的，修伽多（Sugata，善逝）！應當知道那位菩薩，就像那位丈夫對眾生做了大利益，一個人僅僅用一份水晶不能報答他的恩情。是的，世尊！發大乘心的人，眾生即使用隨意的快樂用具乃至生命終結都常常跟隨供養，即使做了這些事也不能報答他的恩情。』
佛說：『很好，很好！奢利弗！你很善於順應佛教，就像佛的弟子所做的事。奢利弗！如果眾生用自己的皮、肉、筋、血、骨髓，或者捨棄自己的身體乃至成百上千次，想要報答菩薩所做的利益，在百分之中也報答不了其一分，乃至俱致百千分、阿僧祇分、算數譬喻，也不能報答。為什麼呢？奢利弗！如果發阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）的人，對眾生做了大利益。奢利弗！譬如這閻浮洲（Jambudvīpa，我們所居住的這個世界）有栴檀那樹（candana，一種珍貴的香木），如果樹牙生長時，童男童女所有疾病患者，用這樹牙都能治好他們的疾病；如果樹葉長出時，丈夫、婦人、童男、童女所有疾病患者，用這樹葉都能治好他們的疾病；如果樹長大時，進入樹陰下的人，眾生的各種疾病也都能消除痊癒；在後來結成果實，它的光芒遍照十方世界，如果有眾生念此
【English Translation】 English version: Furthermore, even using all kinds of treasures to enrich those hundreds of thousands, immeasurable and countless sentient beings, freeing them from suffering such as fear, strife, and bondage; also freeing them from all the sufferings of the evil realms, enabling them to possess immeasurable joys of gods and humans. If among these sentient beings, there is one person who breaks a crystal pearl into one hundred pieces, takes one piece out of the hundred, and brings it to the person who previously benefited him, saying to that person: 'You previously did beneficial things for me, and I am now specifically coming to repay you for this.' World Honored One! He has done great benefit to sentient beings, and if one person only gives one piece of crystal to that man, is that considered repayment?」
The Buddha said: 'No.'
Śāriputra (the Buddha's disciple foremost in wisdom) said: 'Yes, Bhagavān (World Honored One)! Yes, Sugata (Well-Gone One)! It should be known that that Bodhisattva, like that man who has done great benefit to sentient beings, one person cannot repay his kindness with just one piece of crystal. Yes, World Honored One! For those who have generated the Mahāyāna (Great Vehicle) mind, even if sentient beings constantly follow and make offerings with whatever pleasing things they have, even until the end of their lives, they still cannot repay his kindness even if they do these things.'
The Buddha said: 'Excellent, excellent! Śāriputra! You are very good at according with the Buddha's teachings, just like what a disciple of the Buddha should do. Śāriputra! If sentient beings use their own skin, flesh, sinews, blood, bone marrow, or give up their bodies even hundreds of thousands of times, wanting to repay the benefits done by the Bodhisattva, they cannot repay even one part out of a hundred, even hundreds of thousands of koṭis, asaṃkhyeyas (innumerable), calculations, or analogies, they still cannot repay. Why? Śāriputra! Those who generate the Anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed, complete and perfect enlightenment) do great benefit to sentient beings. Śāriputra! For example, in this Jambudvīpa (the world we live in) there is a candana (sandalwood) tree, if the saplings grow, all the children who have illnesses, using these saplings can cure their illnesses; if the leaves grow, all the men, women, boys, and girls who have illnesses, using these leaves can cure their illnesses; if the tree grows big, those who enter its shade, all the illnesses of sentient beings can also be eliminated and healed; later, when it bears fruit, its light shines throughout the ten directions, if there are sentient beings who think of this
光者，彼亦當得無老病死；若斫此樹取其木者不畏貧窮，彼木破已猶有此益；若取其木將作宅舍，入其內者諸怖悉除，亦皆無有寒熱飢渴。如是，奢利弗！其栴檀那樹牙、葉、華、果長大時，乃至斫取或積為舍，無不皆與諸眾生等作大利益。如是奢利弗！當知菩薩摩訶薩發阿耨多羅三藐三菩提心時，以四攝法攝取眾生。何者為四？所謂：佈施、愛語、利行、同事，令彼眾生悉得安樂。令彼樂已，便能順入三解脫門。何者為三？所謂：空、無相、無愿。彼既增長便得具足無生法忍，乃至究竟得遍智果。既得果已，當於無餘大涅槃界而取滅度。于滅度時，自碎舍利如芥子許，亦作住持。奢利弗！如栴檀那樹，斫取其木諸方將去，入彼木舍諸欲熱惱后不復發。如來舍利亦復如是。奢利弗！以是義故，當知若善家子、善家女等發阿耨多羅三藐三菩提心者，乃得報彼先所作恩。何以故？奢利弗！若發阿耨多羅三藐三菩提心者，彼即不斷如來教行，不斷聲聞、獨覺等地，能斷眾生所有諸苦及人天苦。奢利弗！于意云何？更有餘人共彼人相似不？」
奢利弗言：「不也。世尊！彼人若人、若天、若魔、若梵、若沙門、若婆羅門、若復餘眾，以諸樂具與彼菩薩，無能報彼先所作恩。」
「奢利弗！若以一劫若減一劫、若百
【現代漢語翻譯】 現代漢語譯本 『光芒』是指，那棵樹也能免除衰老、疾病和死亡；如果砍伐這棵樹取其木材，人們不會擔心貧窮，即使木材被劈開仍然有這樣的好處；如果用這木材建造房屋，進入其中的人所有恐懼都會消除，也不會再有寒冷、炎熱、飢餓和乾渴。就像這樣，舍利弗（Śāriputra），那棵旃檀那（candana）樹的芽、葉、花、果在生長時，乃至被砍伐取用或堆積成房屋，無不都給所有眾生帶來巨大的利益。就像這樣，舍利弗！應當知道菩薩摩訶薩（bodhisattva-mahāsattva）發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）時，用四攝法（catuḥ-saṃgraha-vastu，四種攝取眾生的方法）來攝取眾生。哪四種呢？就是：佈施（dāna，給予）、愛語（priya-vacana，善意的言語）、利行（artha-carya，做對他人有益的事）、同事（samānārthatā，與他人一同工作），使那些眾生都能得到安樂。讓他們快樂之後，便能順利進入三解脫門（tri-vimokṣa-dvāra，三種解脫的法門）。哪三種呢？就是：空（śūnyatā，空性）、無相（animitta，無相）、無愿（apraṇihita，無愿）。他們既已增長，便能具足無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的證悟），乃至最終獲得遍智果（sarvākāra-jñatā-phala，對一切事物全面瞭解的果實）。既已獲得果實，當在無餘大涅槃界（nirupadhiśeṣa-mahā-nirvāṇa-dhātu，沒有剩餘煩惱的大涅槃境界）而取滅度（parinirvāṇa，完全的涅槃）。在滅度時，自身碎裂的舍利（śarīra，遺骨）即使像芥菜籽那麼小，也能作為住持（sthiti，存在的基礎）。舍利弗！就像旃檀那樹，砍伐取其木材被運往各方，進入那木材建造的房屋，各種慾望和熱惱之後不再復發。如來的舍利也像這樣。舍利弗！因為這個緣故，應當知道如果善家子（kula-putra，出身良好家庭的男子）、善家女（kula-duhitṛ，出身良好家庭的女子）等發起阿耨多羅三藐三菩提心的人，才能報答他們先前所作的恩德。為什麼呢？舍利弗！如果發起阿耨多羅三藐三菩提心的人，他們就不會斷絕如來的教導和修行，不會斷絕聲聞（śrāvaka，聽聞佛法而證悟者）、獨覺（pratyekabuddha，獨自證悟者）的境界，能夠斷絕眾生所有的痛苦以及人天之苦。舍利弗！你認為怎麼樣？還有其他人與那個人相似嗎？』
舍利弗說：『不，世尊！那個人，無論是人、天、魔、梵天、沙門（śramaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司），還是其他眾生，用各種快樂的器具供養那位菩薩，都無法報答他先前所作的恩德。』
『舍利弗！如果用一個劫（kalpa，極長的時間單位）或者減少一個劫，或者一百
【English Translation】 English version 『The light』 means that the tree will also be free from old age, sickness, and death; if this tree is cut down and its wood taken, people will not worry about poverty, and even if the wood is split, it will still have this benefit; if this wood is used to build houses, all fears will be eliminated for those who enter them, and there will be no more cold, heat, hunger, or thirst. Just like that, Śāriputra, when the shoots, leaves, flowers, and fruits of that candana tree grow, even when it is cut down and taken or piled up to make houses, it invariably brings great benefits to all beings. Just like that, Śāriputra! You should know that when a bodhisattva-mahāsattva generates the anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed perfect enlightenment), they use the four saṃgraha-vastus (four means of gathering beings) to gather beings. What are the four? They are: dāna (giving), priya-vacana (kind speech), artha-carya (beneficial action), and samānārthatā (working together), so that those beings can all obtain peace and happiness. After making them happy, they can smoothly enter the tri-vimokṣa-dvāras (three doors of liberation). What are the three? They are: śūnyatā (emptiness), animitta (signlessness), and apraṇihita (wishlessness). Once they have grown, they will be complete with the anutpattika-dharma-kṣānti (acceptance of the non-arising of phenomena), and eventually attain the sarvākāra-jñatā-phala (fruit of complete knowledge of all things). Once they have attained the fruit, they should take parinirvāṇa (complete nirvana) in the nirupadhiśeṣa-mahā-nirvāṇa-dhātu (great nirvana realm without remainder). At the time of parinirvāṇa, even a śarīra (relic) of their own that is broken into pieces as small as mustard seeds can serve as a sthiti (basis of existence). Śāriputra! Just like the candana tree, when its wood is cut down and taken to various places, and people enter the houses built with that wood, various desires and afflictions will not arise again. The relics of the Tathāgata are also like this. Śāriputra! For this reason, you should know that if a kula-putra (son of a good family), kula-duhitṛ (daughter of a good family), etc., generate the anuttarā-samyak-saṃbodhi-citta, they will be able to repay the kindness they have done before. Why? Śāriputra! If those who generate the anuttarā-samyak-saṃbodhi-citta do so, they will not cut off the teachings and practices of the Tathāgata, nor will they cut off the realms of the śrāvakas (hearers) and pratyekabuddhas (solitary realizers), and they will be able to cut off all the sufferings of beings and the sufferings of humans and gods. Śāriputra! What do you think? Is there anyone else similar to that person?』
Śāriputra said: 『No, World Honored One! That person, whether human, deva, māra, Brahmā, śramaṇa (ascetic), brāhmaṇa (priest), or other beings, even if they offer that bodhisattva various instruments of pleasure, they cannot repay the kindness he has done before.』
『Śāriputra! If for one kalpa (eon), or less than one kalpa, or a hundred
劫若千劫、若百千劫、若百千俱致那由多劫，與諸樂具能得報不？」
奢利弗言：「不也。世尊！」
佛言：「是故奢利弗！若善家子、善家女等欲得報彼所作恩者，當發阿耨多羅三藐三菩提心，然可共彼相似一等報其先恩。」
奢利弗言：「如是。世尊！當知如彼所與，還須似彼所與而報。若於世間無等人所欲報恩者，還發無上無與等心；于未來佛欲作無上報者，彼善家子善家女等亦須發阿耨多羅三藐三菩提心，如是乃得名為報恩。」
「奢利弗！有二種富伽羅，以無上供供養如來。何者為二？有富伽羅到諸漏盡、有富伽羅發阿耨多羅三藐三菩提心。」
爾時世尊說伽他言：
「二種富伽羅， 彼能供養佛； 漏盡、發覺心， 是名為二種。 三有諸世間， 亦無有財施； 欲與彼大士， 而能報其恩。 諸色香味等， 所愛及稱心； 而施於彼人， 亦不名供養。 若發菩提心， 為于菩提果； 此乃無所求， 而名上供養。 諸天及世人， 及以諸魔世； 所須者皆與， 亦不名報恩。 彼無所乏少， 彼亦不生欲； 故於大士所， 不名為供養。 若有人慾得， 供養于佛者； 彼鬚髮是欲， 當求于菩提。
【現代漢語翻譯】 現代漢語譯本 『如果經過千萬劫、百千劫、百千俱致那由多劫（形容極長的時間），用各種享樂之物來報答，能報答得了恩情嗎？』
奢利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）回答：『不能，世尊！』
佛說：『因此，奢利弗！如果善家子（出身良好家庭的男子）、善家女（出身良好家庭的女子）等想要報答他們所受的恩情，應當發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），這樣才可以和他們所受的恩情相似，從而報答他們先前的恩情。』
奢利弗說：『是的，世尊！應當知道，像他們所給予的，還需要像他們所給予的那樣來報答。如果在世間沒有可以與之相比的人想要報答恩情，就應當發起無上、無可比擬的心；對於未來佛想要做出無上的報答，那些善家子、善家女等也需要發起阿耨多羅三藐三菩提心，這樣才能稱得上是報恩。』
『奢利弗！有兩種補特伽羅（pudgala，人），以無上的供養來供養如來（Tathāgata，佛的稱號之一）。哪兩種呢？一種是補特伽羅達到諸漏已盡（指阿羅漢，已斷除所有煩惱），一種是補特伽羅發起阿耨多羅三藐三菩提心。』
這時，世尊說了偈語：
『有兩種補特伽羅，他們能夠供養佛； 漏盡者、發覺心者，這被稱為兩種。 三有（指欲有、色有、無色有）諸世間，也沒有任何財物佈施； 想要給予那位大士（指佛或菩薩），而能夠報答他的恩情。 各種顏色、香味等，所喜愛和稱心的； 而施捨給那個人，也不叫做供養。 如果發起菩提心（bodhicitta，覺悟之心），爲了菩提果（bodhi-phala，覺悟的果實）； 這才是無所求，而稱為上等供養。 諸天和世人，以及各種魔界； 所需要的都給予，也不叫做報恩。 他沒有什麼缺乏，他也不生起慾望； 所以在對於大士那裡，不稱為供養。 如果有人想要，供養于佛； 他需要發起這個願望，應當尋求菩提。』
【English Translation】 English version 『If after thousands of kalpas (aeons), hundreds of thousands of kalpas, hundreds of thousands of kotis (a very large number) of nayutas (another very large number) of kalpas, one were to repay with various enjoyable things, would one be able to repay the kindness?』
Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) said, 『No, World-Honored One!』
The Buddha said, 『Therefore, Śāriputra! If good sons or good daughters of noble families wish to repay the kindness they have received, they should generate the mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), then they can be similar to the kindness they have received and thus repay their previous kindness.』
Śāriputra said, 『So it is, World-Honored One! It should be known that what is given must be repaid in a similar manner to what was given. If there is no one in the world comparable to the one who wishes to repay the kindness, one should generate the supreme, incomparable mind; for those good sons and good daughters who wish to make the supreme repayment to the future Buddha, they also need to generate the mind of anuttarā-samyak-saṃbodhi, only then can it be called repaying kindness.』
『Śāriputra! There are two kinds of pudgalas (individuals) who offer the Tathāgata (one of the Buddha's titles) with supreme offerings. What are the two? One is the pudgala who has reached the exhaustion of all outflows (referring to an Arhat, one who has eradicated all afflictions), and the other is the pudgala who has generated the mind of anuttarā-samyak-saṃbodhi.』
At that time, the World-Honored One spoke this gatha (verse):
『There are two kinds of pudgalas, they are able to offer to the Buddha; One who has exhausted outflows, and one who has generated the mind of enlightenment, these are called the two. In the three realms (the realms of desire, form, and formlessness), there is no material offering; That can be given to that great being (referring to the Buddha or a Bodhisattva) and be able to repay his kindness. Various colors, fragrances, and so on, what is loved and pleasing; To give to that person, is not called an offering. If one generates the bodhicitta (mind of enlightenment), for the sake of the bodhi-phala (fruit of enlightenment); This is without seeking anything, and is called the supreme offering. Gods and humans, and all the realms of Mara (demon); Giving them all that they need, is not called repaying kindness. He lacks nothing, he also does not generate desire; Therefore, in the presence of the great being, it is not called an offering. If someone wishes to, offer to the Buddha; He needs to generate this wish, he should seek bodhi (enlightenment).』
若欲作功德， 數數無有量； 彼鬚髮菩提， 當疾作尊重。 若欲求諸禪， 欲修無量念； 彼鬚生精進， 為佛智因緣。 若欲得諸樂， 破壞於諸苦； 彼鬚髮是欲， 為于佛菩提。 若欲見無量， 阿僧祇諸佛； 作尊重心已， 喜樂發菩提。 若人慾詣彼， 無邊諸世界； 鬚髮大精進， 喜樂發菩提。 若人心喜樂， 過去佛菩提； 鬚髮菩提心， 當修菩薩行。 若人疾欲見， 未來諸佛者； 鬚髮菩提心， 當修菩薩行。 若人慾得見， 現在諸佛者； 彼須常喜樂， 為修于菩提。 若人起慈意， 欲遍諸眾生； 鬚生是欲心， 為佛菩提故。 若欲于眾生， 令脫諸苦者； 數數當須學， 彼無上智慧。 若欲與眾生， 無量無邊樂； 彼鬚髮是欲， 求勝佛菩提。 若人慾舍彼， 所有諸惡趣； 彼鬚髮是欲， 為求于菩提。 彼功德無邊， 不能具盡說； 若發如是意， 當覺上菩提。」
佛說伽他已，奢利弗白言：「世尊！說是法門，幾許眾生髮阿耨多羅三藐三菩提心？」
佛言：「奢利弗！汝今何須問如是義？何以故？奢利弗！如來大智若說是者，無邊眾生心
【現代漢語翻譯】 現代漢語譯本 若想積累功德，數量要無止境；必須發起菩提心（bodhicitta，覺悟之心），並迅速對此加以尊重。 若想尋求各種禪定，想修習無量的禪念；必須生起精進心，作為成就佛陀智慧的因緣。 若想獲得各種快樂，破除一切痛苦；必須發起這種願望，爲了成就佛陀的菩提（bodhi，覺悟）。 若想見到無量無數的阿僧祇（asamkhya，極大數）諸佛；在生起尊重心之後，歡喜快樂地發起菩提心。 若有人想前往無邊無際的諸世界；必須發起大精進心，歡喜快樂地發起菩提心。 若有人內心歡喜過去諸佛的菩提；必須發起菩提心，修習菩薩行。 若有人想快速見到未來諸佛；必須發起菩提心，修習菩薩行。 若有人想得見現在諸佛；他必須常常歡喜快樂，爲了修習菩提。 若有人生起慈悲之心，想遍及一切眾生；必須生起這種願望，爲了佛陀的菩提的緣故。 若想讓眾生脫離一切痛苦；必須常常學習那無上的智慧。 若想給予眾生無量無邊的快樂；他必須發起這種願望，尋求殊勝的佛陀菩提。 若有人想捨棄所有惡趣（durgati，不好的輪迴）；他必須發起這種願望，爲了尋求菩提。 菩提心的功德無邊無際，無法完全說盡；若發起這樣的意願，當覺悟無上菩提。 佛陀說完偈頌后，奢利弗（Sariputra）問道：『世尊！宣說這個法門后，有多少眾生會發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）？』 佛陀說：『奢利弗（Sariputra）！你為何要問這樣的問題？因為，奢利弗（Sariputra）！如來（Tathagata，佛陀的稱號）以大智慧如果宣說此事，將會有無邊眾生髮心。』
【English Translation】 English version If you wish to create merit, let it be countless and limitless; you must generate bodhicitta (the mind of enlightenment) and quickly hold it in respect. If you wish to seek all kinds of dhyana (meditation), and cultivate immeasurable mindfulness; you must generate diligence, as the cause and condition for the wisdom of the Buddha. If you wish to attain all kinds of joy, and destroy all suffering; you must generate this desire, for the sake of the Buddha's bodhi (enlightenment). If you wish to see immeasurable, asamkhya (an extremely large number) Buddhas; having generated a respectful mind, joyfully generate bodhicitta. If someone wishes to go to those boundless worlds; they must generate great diligence, and joyfully generate bodhicitta. If someone's heart rejoices in the bodhi of the Buddhas of the past; they must generate bodhicitta and cultivate the conduct of a Bodhisattva. If someone quickly wishes to see the Buddhas of the future; they must generate bodhicitta and cultivate the conduct of a Bodhisattva. If someone wishes to see the Buddhas of the present; they must always be joyful, for the sake of cultivating bodhi. If someone generates a mind of loving-kindness, wishing to pervade all beings; they must generate this desire, for the sake of the Buddha's bodhi. If you wish to liberate beings from all suffering; you must constantly study that unsurpassed wisdom. If you wish to give beings immeasurable joy; they must generate this desire, seeking the supreme Buddha's bodhi. If someone wishes to abandon all the evil destinies (durgati, bad rebirths); they must generate this desire, for the sake of seeking bodhi. The merit of bodhicitta is boundless and cannot be fully described; if you generate such an intention, you will awaken to unsurpassed bodhi. After the Buddha spoke the verses, Sariputra (one of the Buddha's main disciples) said: 'World Honored One! After speaking this Dharma gate, how many beings will generate the mind of anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect and complete enlightenment)?' The Buddha said: 'Sariputra! Why do you need to ask such a question? Because, Sariputra! If the Tathagata (title of the Buddha) were to speak of this with great wisdom, countless beings would generate the mind.'
皆迷惑。何以故？奢利弗！如來所有戒定智通悉無有量。奢利弗！于意云何？有人能知虛空邊不？」
奢利弗言：「不也。世尊。何以故？虛空邊際過去世中無有知者，未來、現在亦無人知。」
佛言：「如是。奢利弗！如來大智，諸有眾生、聲聞、獨覺，去來、現在悉無知者。何以故？奢利弗！此是佛智，非諸聲聞、獨覺地境。」
奢利弗白言：「世尊！未曾有也。彼諸眾生髮阿耨多羅三藐三菩提心者，當得如是善決了智。」
佛言：「奢利弗！如是如是！如汝所言，彼諸眾生菩薩摩訶薩當得如是善決了智。」
奢利弗白言：「世尊！彼菩薩摩訶薩云何當得善決了智？」
佛言：「奢利弗！于意云何？此閻浮洲所有眾生，若陸、若水、若空、若地，漸次修行悉得人身。若復有人教持五戒或住十善，奢利弗！是善家子、善家女以此因緣功德多不？」
奢利弗言：「甚多。婆伽婆！甚多。修伽多！乃至不可為喻。」
佛言：「奢利弗！我今更說令汝樂聞。其閻浮洲所有眾生，悉教五戒具十善道，其人於此所得功德；復有一人唯教一人住信行地，此善家子、善家女功德多彼。奢利弗！于意云何？若有教一閻浮洲中所有眾生住信行地，功德多不？」
奢利弗言：「
甚多。婆伽婆！甚多。修伽多！彼人功德不可為喻，無量無邊多於前者。」
「又奢利弗！若有善家子、善家女！唯教一人住法行地，功德多彼；教諸眾生住法行地，若教一人住八人地，功德多彼；教諸眾生住八人地，若教一人住于初果，功德多彼；教閻浮洲所有眾生住于初果，若教一人住第二果，功德多彼；教閻浮洲所有眾生住第二果，若教一人住第三果，功德多彼；教閻浮洲所有眾生住第三果，若教一人住第四果，功德多彼；教閻浮洲所有眾生住第四果，若教一人住獨覺道，功德多彼；教閻浮洲所有眾生住獨覺道，若教一人住阿耨多羅三藐三菩提心，功德多彼；教閻浮洲所有眾生住阿耨多羅三藐三菩提心，若教一人住不退法，功德多彼；教閻浮洲所有眾生住不退法，若教一人疾得遍智，功德多彼；教閻浮洲所有眾生疾得遍智，若復有人於此法門生菩薩智，破魔羅業，舍五聚不共界，離諸入壞煩惱，攝助白法滅助黑法，以此《諸法最上王經》為他廣說，所得功德多彼無量。
「奢利弗！置閻浮洲乃至四洲，如是若千世界、若二千世界、若三千大千世界，乃至東方恒伽河沙數等世界眾生，若有色、若無色、若有想、若無想、若非有想非無想，若水若陸，卵生、胎生、濕生、化生。如是等類漸次修行悉得人
【現代漢語翻譯】 現代漢語譯本： 『非常多，婆伽婆（Bhagavan，世尊）！非常多，修伽多（Sugata，善逝）！那人的功德無法比喻，無量無邊，遠勝於前者。』
『又，奢利弗（Sariputra，舍利弗）！如果有善男子、善女人！僅僅教導一個人安住於法行地，功德就超過前者；教導所有眾生安住於法行地，如果教導一個人安住於八人地，功德就超過前者；教導所有眾生安住於八人地，如果教導一個人安住于初果（Sotapanna，須陀洹），功德就超過前者；教導閻浮洲（Jambudvipa，南贍部洲）所有眾生安住于初果，如果教導一個人安住于第二果（Sakadagami，斯陀含），功德就超過前者；教導閻浮洲所有眾生安住于第二果，如果教導一個人安住于第三果（Anagami，阿那含），功德就超過前者；教導閻浮洲所有眾生安住于第三果，如果教導一個人安住于第四果（Arhat，阿羅漢），功德就超過前者；教導閻浮洲所有眾生安住于第四果，如果教導一個人安住于獨覺道（Pratyekabuddha，辟支佛），功德就超過前者；教導閻浮洲所有眾生安住于獨覺道，如果教導一個人發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），功德就超過前者；教導閻浮洲所有眾生髮起阿耨多羅三藐三菩提心，如果教導一個人安住于不退法，功德就超過前者；教導閻浮洲所有眾生安住于不退法，如果教導一個人迅速獲得遍智，功德就超過前者；教導閻浮洲所有眾生迅速獲得遍智，如果有人對這部法門生起菩薩智慧，破除魔羅（Mara，魔）的業，捨棄五聚不共界，遠離諸入，壞滅煩惱，攝取幫助白法，滅除幫助黑法，用這部《諸法最上王經》為他人廣泛宣說，所得到的功德超過前者，無量無邊。
『奢利弗！放下閻浮洲，乃至四洲，像這樣，如果一千世界、如果兩千世界、如果三千大千世界，乃至東方恒伽河沙數（Ganga-sandhi，恒河沙）等世界眾生，如果有色、如果沒有色、如果有想、如果沒有想、如果非有想非無想，如果水生、如果陸生，卵生、胎生、濕生、化生。像這些種類逐漸修行都得到人...』
【English Translation】 English version: 『Very much, Bhagavan (世尊, The Blessed One)! Very much, Sugata (善逝, The Well-Gone One)! The merit of that person cannot be compared, it is immeasurable and boundless, far exceeding the former.』
『Furthermore, Sariputra (舍利弗, Shariputra)! If there is a good son or good daughter of a family! Merely teaching one person to abide in the ground of Dharma practice, the merit exceeds the former; teaching all beings to abide in the ground of Dharma practice, if teaching one person to abide in the ground of the eight persons, the merit exceeds the former; teaching all beings to abide in the ground of the eight persons, if teaching one person to abide in the first fruit (Sotapanna, 須陀洹, Stream-enterer), the merit exceeds the former; teaching all beings in Jambudvipa (閻浮洲, The continent of Jambudvipa) to abide in the first fruit, if teaching one person to abide in the second fruit (Sakadagami, 斯陀含, Once-returner), the merit exceeds the former; teaching all beings in Jambudvipa to abide in the second fruit, if teaching one person to abide in the third fruit (Anagami, 阿那含, Non-returner), the merit exceeds the former; teaching all beings in Jambudvipa to abide in the third fruit, if teaching one person to abide in the fourth fruit (Arhat, 阿羅漢, Arahant), the merit exceeds the former; teaching all beings in Jambudvipa to abide in the fourth fruit, if teaching one person to abide in the path of the Pratyekabuddha (獨覺道, Solitary Buddha), the merit exceeds the former; teaching all beings in Jambudvipa to abide in the path of the Pratyekabuddha, if teaching one person to generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment), the merit exceeds the former; teaching all beings in Jambudvipa to generate the mind of Anuttara-samyak-sambodhi, if teaching one person to abide in the non-retrogressive Dharma, the merit exceeds the former; teaching all beings in Jambudvipa to abide in the non-retrogressive Dharma, if teaching one person to quickly attain omniscience, the merit exceeds the former; teaching all beings in Jambudvipa to quickly attain omniscience, if someone generates Bodhisattva wisdom towards this Dharma gate, destroys the karma of Mara (魔羅, Demon), abandons the five aggregates and uncommon realms, departs from all entrances, destroys afflictions, gathers and assists white dharmas, extinguishes and assists black dharmas, and widely explains this 『King of the Highest Dharmas』 for others, the merit obtained exceeds the former, immeasurably and boundlessly.』
『Sariputra! Put aside Jambudvipa, even the four continents, like this, if a thousand worlds, if two thousand worlds, if three thousand great thousand worlds, even beings in worlds as numerous as the sands of the Ganga River (恒伽河沙數, Ganges River sand) in the east, if with form, if without form, if with thought, if without thought, if neither with thought nor without thought, if aquatic, if terrestrial, born from eggs, born from wombs, born from moisture, born from transformation. Such kinds of beings gradually cultivate and all attain human...』
身，乃至十方世界眾生亦漸次行悉得人身。若人儘教住於五戒具十善道，奢利弗！于意云何？彼人所得功德多不？」
奢利弗言：「甚多。婆伽婆！甚多。修伽多！無量無邊不可為喻。」
佛言：「奢利弗！若有善家子、善家女，於此《諸法最上王經》聞而不謗，若更增聽、若受、若持、若讀、若誦、若為他說，以先功德，于百分中不及一分，千分、百千分、俱致分，百千那由多俱致分，乃至算數譬喻所不能及。又奢利弗！若教十方世界諸眾生等，悉住信行法、行八人、四果、獨覺等地，乃至發心住不退法、無生法忍、疾得遍智。若有善家子、善家女，於此《諸法最上王經》受持、讀誦、為他廣說，此功德聚於前功德，為最勝、為最上、為最多、為最妙、為最微妙、為無比、為無上、為無上上、為無相似，于無似中得無似福。奢利弗！以是義故，應當知彼眾生有是善決了智，發阿耨多羅三藐三菩提心，聞此法門生信心者。
「奢利弗！如是眾生當云不退轉、當云解脫、當云度、當云寂、當云大寂、當云澡浴、當云調伏、當云無上、當云無上上、當云到涅槃、當云已滅度、當云能說法、當云能說義、當云說實、當云說真、當云如語而作、當云舍重擔、當云離欲、當云離瞋、當云離癡、當云無垢、當云
【現代漢語翻譯】 現代漢語譯本： 『身，乃至十方世界眾生亦漸次行悉得人身。若人儘教住於五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），具十善道（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），奢利弗（舍利弗，佛陀十大弟子之一）！于意云何？彼人所得功德多不？』
奢利弗言：『甚多。婆伽婆（Bhagavan，世尊）！甚多。修伽多（Sugata，善逝）！無量無邊不可為喻。』
佛言：『奢利弗！若有善家子、善家女，於此《諸法最上王經》聞而不謗，若更增聽、若受、若持、若讀、若誦、若為他說，以先功德，于百分中不及一分，千分、百千分、俱致分（koti，印度計數單位），百千那由多俱致分（nayuta-koti，更大的印度計數單位），乃至算數譬喻所不能及。又奢利弗！若教十方世界諸眾生等，悉住信行法、行八人（預流果向、預流果、一來果向、一來果、不還果向、不還果、阿羅漢果向、阿羅漢果）、四果（預流果、一來果、不還果、阿羅漢果）、獨覺等地，乃至發心住不退法、無生法忍（對諸法不生不滅的真理產生確認和安忍的智慧）、疾得遍智。若有善家子、善家女，於此《諸法最上王經》受持、讀誦、為他廣說，此功德聚於前功德，為最勝、為最上、為最多、為最妙、為最微妙、為無比、為無上、為無上上、為無相似，于無似中得無似福。奢利弗！以是義故，應當知彼眾生有是善決了智，發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺），聞此法門生信心者。
『奢利弗！如是眾生當云不退轉、當云解脫、當云度、當云寂、當云大寂、當云澡浴、當云調伏、當云無上、當云無上上、當云到涅槃（nirvana，寂滅）、當云已滅度、當云能說法、當云能說義、當云說實、當云說真、當云如語而作、當云舍重擔、當云離欲、當云離瞋、當云離癡、當云無垢、當云
【English Translation】 English version: 『If all beings in the ten directions gradually attain human form, and if one were to teach them to abide by the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants) and fully practice the ten wholesome paths (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), Shariputra (Sariputta, one of the Buddha's ten principal disciples), what do you think? Would the merit gained by that person be great?』
Shariputra said, 『Very great, Bhagavan (Blessed One)! Very great, Sugata (Well-Gone)! It is immeasurable and boundless, beyond comparison.』
The Buddha said, 『Shariputra! If a virtuous son or virtuous daughter, upon hearing this The Supreme King of All Dharmas Sutra, does not slander it, but further listens, receives, upholds, reads, recites, or explains it to others, the former merit cannot compare to even one part in a hundred, a thousand, a hundred thousand, a koti (an Indian unit of measurement), a hundred thousand nayuta kotis (an even larger Indian unit of measurement), or even what can be reached by calculation or analogy. Furthermore, Shariputra! If one were to teach all beings in the ten directions to abide in the path of faith, practice the eight types of individuals (those on the path to and those who have attained the Stream-entry, Once-returner, Non-returner, and Arhat fruits), the four fruits (Stream-entry, Once-returner, Non-returner, and Arhat fruits), the stage of Pratyekabuddhas (Solitary Buddhas), and even inspire them to abide in the irreversible Dharma, the forbearance of non-origination (the wisdom of confirming and enduring the truth that all dharmas neither arise nor cease), and quickly attain complete enlightenment. If a virtuous son or virtuous daughter receives, upholds, reads, recites, and widely explains this The Supreme King of All Dharmas Sutra to others, this accumulation of merit is the most excellent, the most supreme, the most abundant, the most wonderful, the most subtle, the incomparable, the unsurpassed, the most unsurpassed, the dissimilar, and obtains dissimilar blessings among the dissimilar. Shariputra! For this reason, you should know that those beings possess good decisive wisdom, generate the mind of anuttara-samyak-sambodhi (unexcelled, perfect and complete enlightenment), and generate faith upon hearing this Dharma gate.』
『Shariputra! Such beings should be called non-retrogressing, should be called liberated, should be called crossed over, should be called tranquil, should be called greatly tranquil, should be called bathed, should be called tamed, should be called unsurpassed, should be called most unsurpassed, should be called arrived at nirvana (extinction), should be called already extinguished, should be called capable of expounding the Dharma, should be called capable of explaining the meaning, should be called speaking the truth, should be called speaking reality, should be called acting according to their words, should be called having relinquished heavy burdens, should be called detached from desire, should be called detached from anger, should be called detached from delusion, should be called without defilement, should be called』
洗已清凈、當云到彼岸、當云聞者、當云吐欲、當云吐瞋、當云吐癡、當云蕩諸惡、當云佛子、當云福田、當云猛健、當云健丈夫、當云勝色分、當云降伏他軍、當雲師子、當云丈夫、當云大丈夫、當云勝丈夫、當云無畏丈夫、當云有志丈夫、當云大有志丈夫、當云調順丈夫、當云丈夫牛王、當云超越丈夫、當云能降健丈夫、當云人師子、當云人牛、當雲龍、當雲天、當雲天中天、當云婆羅門、當云離惡、當云無礙、當云無縛、當云無慳、當云無毒、當云不愚、當云不共、當云不離、當云不雜言、當云正念言、當云無上言、當云無上上言、當云最勝言、當云不染言、當云不著言、當云不縛言、當云決了言、當云所言皆實、當云所言皆真、當云具諸功德、當云應作者作、當云作者已辦、當云諸作者達、當云具足慚愧、當云多作、當云多作利益、當云慈、當云具諸功德法、當云棄諸非功德、當云諸事具足、當云不染、當云普不染、當云不怯、當云不怖、當云不驚、當云不恐、當云不弱、當云不馳散、當云無量無邊功德法行具足、當雲山、當雲鬚迷留山、當云迷留山、當云輪山、當云大輪山、當云不可動、當云施者、當云施主、當云所有皆舍、當云善施、當雲和顏悅色、當云具施、當云持戒、當云忍、當雲精進、當云定、當
【現代漢語翻譯】 洗滌已清凈，應當說已到達彼岸（到達解脫的境界），應當說聽聞者，應當說捨棄慾望，應當說捨棄嗔恨，應當說捨棄愚癡，應當說滌除各種罪惡，應當說佛陀之子，應當說福田（能生長福報的田地），應當說勇猛剛健，應當說剛健的男子，應當說殊勝的色身，應當說降伏其他軍隊，應當說獅子，應當說丈夫，應當說大丈夫，應當說殊勝的丈夫，應當說無所畏懼的丈夫，應當說有志向的丈夫，應當說具有遠大志向的丈夫，應當說調伏柔順的丈夫，應當說丈夫中的牛王，應當說超越的丈夫，應當說能夠降伏剛健的丈夫，應當說人中的獅子，應當說人中的牛，應當說龍，應當說天，應當說天中之天，應當說婆羅門，應當說遠離罪惡，應當說沒有障礙，應當說沒有束縛，應當說沒有慳吝，應當說沒有毒害，應當說不愚昧，應當說不與人相同，應當說不離棄，應當說不雜亂的言語，應當說具有正念的言語，應當說無上的言語，應當說無上之上的言語，應當說最殊勝的言語，應當說不染污的言語，應當說不執著的言語，應當說不束縛的言語，應當說決斷了的言語，應當說所說的都是真實的，應當說所說的都是真誠的，應當說具足各種功德，應當說應該做的都已做了，應當說作者的事情已經完成，應當說諸作者已經通達，應當說具足慚愧之心，應當說多作善事，應當說多作利益眾生的事情，應當說慈愛，應當說具足各種功德之法，應當說捨棄各種非功德之法，應當說各種事情都已具足，應當說不染污，應當說普遍不染污，應當說不怯懦，應當說不恐怖，應當說不驚慌，應當說不恐懼，應當說不軟弱，應當說不散亂，應當說無量無邊的功德法行都已具足，應當說山，應當說須彌留山（Sumeru，佛教宇宙觀中的聖山），應當說彌留山（Sumeru，佛教宇宙觀中的聖山），應當說輪山（Chakravala，環繞世界的山），應當說大輪山（Mahachakravala，巨大的環繞世界的山），應當說不可動搖，應當說佈施者，應當說施主，應當說所有的一切都捨棄，應當說善於佈施，應當說和顏悅色，應當說具足佈施，應當說持戒，應當說忍辱，應當說精進，應當說禪定
【English Translation】 Washed and purified, it should be said 'gone to the other shore' (Nirvana), it should be said 'the hearer', it should be said 'relinquishing desire', it should be said 'relinquishing anger', it should be said 'relinquishing ignorance', it should be said 'cleansing all evils', it should be said 'son of the Buddha', it should be said 'field of merit' (a source of blessings), it should be said 'fiercely strong', it should be said 'strong man', it should be said 'superior form', it should be said 'subduing other armies', it should be said 'lion', it should be said 'husband', it should be said 'great husband', it should be said 'superior husband', it should be said 'fearless husband', it should be said 'ambitious husband', it should be said 'greatly ambitious husband', it should be said 'tamed and compliant husband', it should be said 'ox-king among husbands', it should be said 'transcendent husband', it should be said 'able to subdue strong men', it should be said 'lion among men', it should be said 'ox among men', it should be said 'dragon', it should be said 'deva', it should be said 'deva among devas', it should be said 'Brahmin', it should be said 'free from evil', it should be said 'unobstructed', it should be said 'unbound', it should be said 'ungrudging', it should be said 'without poison', it should be said 'not foolish', it should be said 'not common', it should be said 'not abandoning', it should be said 'not mixed speech', it should be said 'right mindfulness speech', it should be said 'supreme speech', it should be said 'supreme supreme speech', it should be said 'most excellent speech', it should be said 'untainted speech', it should be said 'unattached speech', it should be said 'unbound speech', it should be said 'decisive speech', it should be said 'what is said is all true', it should be said 'what is said is all sincere', it should be said 'possessing all merits', it should be said 'what should be done has been done', it should be said 'the author's work is finished', it should be said 'all authors have attained', it should be said 'possessing shame and remorse', it should be said 'doing much', it should be said 'doing much that benefits', it should be said 'loving-kindness', it should be said 'possessing all meritorious dharmas', it should be said 'abandoning all non-meritorious things', it should be said 'all matters are complete', it should be said 'untainted', it should be said 'universally untainted', it should be said 'not timid', it should be said 'not fearful', it should be said 'not alarmed', it should be said 'not afraid', it should be said 'not weak', it should be said 'not scattered', it should be said 'immeasurable and boundless meritorious dharma practices are complete', it should be said 'mountain', it should be said 'Mount Sumeru' (Sumeru, the sacred mountain in Buddhist cosmology), it should be said 'Mount Sumeru' (Sumeru, the sacred mountain in Buddhist cosmology), it should be said 'Chakravala' (Chakravala, the mountain range that encircles the world), it should be said 'Mahachakravala' (Mahachakravala, the great mountain range that encircles the world), it should be said 'immovable', it should be said 'giver', it should be said 'donor', it should be said 'all possessions are relinquished', it should be said 'skilled in giving', it should be said 'with a kind and pleasant countenance', it should be said 'complete in giving', it should be said 'morality', it should be said 'patience', it should be said 'diligence', it should be said 'meditation'
云智、當云修神通、當云神通已達、當云到諸處、當云大勢至、當云力至、當云到安隱處、當云已度彼岸、當云學諸佛、當云不斷佛行、當云于諸佛法悉得愿滿、當云破魔羅怨、當云摧諸毒刺、當云令魔羅力弱、當雲散魔羅軍眾、當云令魔羅儻壞、當云坐佛道場、當云已卻毒刺、當云除魔羅敵、當云隨順覺、當云令順流者逆流、當云岸、當云能度、當云已度、當云自得脫教、當云破暗、當云月、當云日、當云無邊光、當云無礙光、當云不可思光、當云難稱光、當云不可量光、當云至諸處光、當云普光、當云不著欲界、當云不著色界、當云不著無色界、當雲泥犁耶解脫、當云畜生解脫、當云閻魔世解脫、當云令泥犁耶清涼、當云令畜生清涼、當云令閻魔世清涼、當云能與所須、當云棄捨諸衰、當云滅諸苦、當云示諸樂、當云轉輪王、當云世間父、當云出世間、當云世間解脫、當云免世間、當云示伏藏、當云建立菩薩、當云發起菩薩、當云開伏藏、當云示昔諸佛秘藏、當云不可思處能思、當云無邊無際功德法具足。」
爾時世尊以無數劫凈心莊嚴，所出言音具足功德。所謂：最上者、示教他者、順義者、甚深者、不可伏者、微妙者、可聞者喜者、清凈者、悅耳者、向心者、可愛者、滿足者、多人喜愛者、滑澤者、不
【現代漢語翻譯】 現代漢語譯本：云智，當被稱為修得神通，當被稱為神通已經達到，當被稱為到達所有地方，當被稱為大勢至（Mahāsthāmaprāpta，一位偉大的菩薩），當被稱為力量已至，當被稱為到達安穩之處，當被稱為已經度過彼岸，當被稱為學習諸佛，當被稱為不斷絕佛的行持，當被稱為在諸佛法中全部獲得願望圓滿，當被稱為破除魔羅（Māra，惡魔）的怨恨，當被稱為摧毀所有毒刺，當被稱為令魔羅的力量減弱，當被稱為驅散魔羅的軍隊，當被稱為令魔羅崩潰，當被稱為坐在佛的道場，當被稱為已經去除毒刺，當被稱為除去魔羅的敵人，當被稱為隨順覺悟，當被稱為令順流者逆流，當被稱為岸，當被稱為能夠度人，當被稱為已經度過，當被稱為自己獲得解脫的教導，當被稱為破除黑暗，當被稱為月亮，當被稱為太陽，當被稱為無邊光，當被稱為無礙光，當被稱為不可思議光，當被稱為難以稱量光，當被稱為不可測量光，當被稱為到達所有地方的光，當被稱為普光，當被稱為不執著欲界，當被稱為不執著（原文缺失，無法翻譯），當被稱為不執著無（原文缺失，無法翻譯），當被稱為泥犁耶（Naraka，地獄）解脫，當被稱為畜生解脫，當被稱為閻魔世（Yama's world，閻摩的世界）解脫，當被稱為令泥犁耶清涼，當被稱為令畜生清涼，當被稱為令閻魔世清涼，當被稱為能夠給予所需，當被稱為棄捨所有衰敗，當被稱為滅除所有痛苦，當被稱為展示所有快樂，當被稱為轉輪王（Cakravartin，統治世界的理想君主），當被稱為世間父，當被稱為出世間，當被稱為世間解脫，當被稱為免於世間，當被稱為展示伏藏，當被稱為建立菩薩，當被稱為發起菩薩，當被稱為開啟伏藏，當被稱為展示過去諸佛的秘密寶藏，當被稱為不可思議之處能夠思議，當被稱為無邊無際的功德法具足。
爾時世尊以無數劫凈心莊嚴，所出言音具足功德。所謂：最上者、示教他者、順義者、甚深者、不可伏者、微妙者、可聞者喜者、清凈者、悅耳者、向心者、可愛者、滿足者、多人喜愛者、滑澤者、不**（原文缺失，無法翻譯）
【English Translation】 English version: 'Cloud Wisdom', should be called having cultivated supernatural powers, should be called supernatural powers having been attained, should be called having arrived at all places, should be called Mahāsthāmaprāpta (a great Bodhisattva), should be called power having arrived, should be called having arrived at a place of peace, should be called having crossed over to the other shore, should be called learning from all Buddhas, should be called not ceasing the conduct of the Buddhas, should be called in all the Buddhas' teachings obtaining complete fulfillment of wishes, should be called destroying the hatred of Māra (the demon), should be called crushing all poisonous thorns, should be called causing the power of Māra to weaken, should be called scattering Māra's armies, should be called causing Māra to collapse, should be called sitting at the Bodhimaṇḍa (Buddha's place of enlightenment), should be called having removed poisonous thorns, should be called eliminating the enemies of Māra, should be called according with enlightenment, should be called causing those who follow the stream to go against the stream, should be called the shore, should be called capable of ferrying others across, should be called having crossed over, should be called having obtained the teaching of self-liberation, should be called breaking through darkness, should be called the moon, should be called the sun, should be called boundless light, should be called unobstructed light, should be called inconceivable light, should be called difficult to praise light, should be called immeasurable light, should be called light that arrives at all places, should be called universal light, should be called not attached to the desire realm, should be called not attached to (missing text, cannot translate), should be called not attached to non-(missing text, cannot translate), should be called Naraka (hell) liberation, should be called animal liberation, should be called Yama's world liberation, should be called causing Naraka to be cool, should be called causing animals to be cool, should be called causing Yama's world to be cool, should be called capable of giving what is needed, should be called abandoning all decay, should be called extinguishing all suffering, should be called showing all happiness, should be called Cakravartin (the ideal universal ruler), should be called the father of the world, should be called beyond the world, should be called liberation from the world, should be called freed from the world, should be called showing hidden treasures, should be called establishing Bodhisattvas, should be called initiating Bodhisattvas, should be called opening hidden treasures, should be called showing the secret treasures of past Buddhas, should be called being able to contemplate the inconceivable, should be called possessing boundless and limitless meritorious qualities.
At that time, the World Honored One, adorned with pure mind for countless kalpas, uttered speech full of merit. Namely: the most supreme, the one who teaches others, the one who accords with righteousness, the profound, the unconquerable, the subtle, the audible, the joyful, the pure, the pleasing to the ear, the heart-directed, the lovely, the fulfilling, the loved by many, the smooth, the un**(missing text, cannot translate)
澀者、善度前後際者、愛如己子者、善出者、善合者、可入者、文字相續決了者、善斷諸疑者、淳直行者、膏潤者、似梵天音者、雷聲妙者、真善決了者、似迦陵頻伽鳥聲者、凈直行者、能凈直友者、斷無量疑惑者、無依倚者、能安慰他者、可念者、能薄諸使者、諸入圓者、斷諸諍論者、前際已來不詐善者、非句真出者、多種百千相應者、智慧讚歎令世間愛及安樂者、與第一義門者、無過失者、共相應者、與善時相應者、能鳴者、善分別字句者、決了諸凈句者、滅多欲刺者、滅多瞋刺者、滅多癡刺者、能示多義者、證無邊義者、離六趣者、離說道者、離諸道言論者、說天句者、說龍句者、說夜叉句者、說犍闥婆句者、說阿修羅句者、說伽留茶句者、說緊那羅句者、說摩睺羅伽句者、說意慈忍令喜信教者、不諂者、無處不行者、無處著者、無顛倒者、自重不挑者、常實法定者、無曲者、無偏者、離暗悴者、成利善相應者、教授具足者、最勝信者、能破流轉暗者、離惡違失句者、能出分別諸句者、除諸外論句者、能決疑惑者、滅諸苦法沒處者、最上如如凈自然行者、與諸善法相應令喜者、說諸善法與寂相應者、離諸垢者、純凈第一義相應者、斷多疑相應者、凈如心凈相應者、所言不與非義相應者、諸言辯才能說相應者、隨
【現代漢語翻譯】 現代漢語譯本 澀者（言辭艱澀但有價值的人）、善度前後際者（善於衡量過去和未來的人）、愛如己子者（愛人如己出的人）、善出者（善於表達的人）、善合者（善於總結的人）、可入者（容易讓人理解的人）、文字相續決了者（能清晰解釋文字含義的人）、善斷諸疑者（善於解決各種疑問的人）、淳直行者（行為純潔正直的人）、膏潤者（如膏油般滋潤人心的人）、似梵天音者（聲音像梵天一樣莊嚴的人）、雷聲妙者（聲音像雷聲一樣洪亮美妙的人）、真善決了者（真正善良且能果斷決斷的人）、似迦陵頻伽鳥聲者（聲音像迦陵頻伽鳥一樣動聽的人）、凈直行者（行為純潔正直的人）、能凈直友者（能使朋友純潔正直的人）、斷無量疑惑者（能斷除無量疑惑的人）、無依倚者（不依賴他人的人）、能安慰他者（能安慰他人的人）、可念者（值得思念的人）、能薄諸使者（能減少各種煩惱的人）、諸入圓者（對各種道理都能融會貫通的人）、斷諸諍論者（能斷除各種爭論的人）、前際已來不詐善者（從過去到現在都不虛偽善良的人）、非句真出者（所說之話真實不虛的人）、多種百千相應者（能與多種百千種事物相應的人）、智慧讚歎令世間愛及安樂者（以智慧讚歎使世間充滿愛和安樂的人）、與第一義門者（能通往第一義諦之門的人）、無過失者（沒有過失的人）、共相應者（與真理相應的人）、與善時相應者（與美好的時機相應的人）、能鳴者（能發出聲音的人）、善分別字句者（善於分辨字句含義的人）、決了諸凈句者（能清晰解釋各種清凈語句的人）、滅多欲刺者（能消除過多欲望的刺的人）、滅多瞋刺者（能消除過多嗔恨的刺的人）、滅多癡刺者（能消除過多愚癡的刺的人）、能示多義者（能展示多種意義的人）、證無邊義者（能證悟無邊意義的人）、離六趣者（脫離六道輪迴的人）、離說道者（脫離言說之道的人）、離諸道言論者（脫離各種道的言論的人）、說天句者（說關於天的語句的人）、說龍句者（說關於龍的語句的人）、說夜叉句者（說關於夜叉的語句的人）、說犍闥婆句者（說關於犍闥婆的語句的人）、說阿修羅句者（說關於阿修羅的語句的人）、說伽留茶句者（說關於伽留茶的語句的人）、說緊那羅句者（說關於緊那羅的語句的人）、說摩睺羅伽句者（說關於摩睺羅伽的語句的人）、說意慈忍令喜信教者（說令人心生慈悲忍耐，歡喜信奉教義的人）、不諂者（不諂媚的人）、無處不行者（沒有地方不能去的人）、無處著者（沒有地方執著的人）、無顛倒者（沒有顛倒見解的人）、自重不挑者（自重而不輕浮的人）、常實法定者（常常遵循真實法則的人）、無曲者（沒有彎曲邪念的人）、無偏者（沒有偏見的人）、離暗悴者（脫離黑暗和憔悴的人）、成利善相應者（成就利益和善良相應的人）、教授具足者（教授方法完備的人）、最勝信者（具有最殊勝的信心的人）、能破流轉暗者（能破除輪迴之黑暗的人）、離惡違失句者（脫離邪惡和錯誤的語句的人）、能出分別諸句者（能說出分別各種語句的人）、除諸外論句者（能排除各種外道論點的語句的人）、能決疑惑者（能解決疑惑的人）、滅諸苦法沒處者（能滅除各種痛苦之法的根源的人）、最上如如凈自然行者（以最上乘的如如不動、清凈自然的方式修行的人）、與諸善法相應令喜者（與各種善法相應並使人歡喜的人）、說諸善法與寂相應者（說各種善法與寂靜涅槃相應的人）、離諸垢者（脫離各種污垢的人）、純凈第一義相應者（與純凈的第一義諦相應的人）、斷多疑相應者（與斷除多種疑惑相應的人）、凈如心凈相應者（清凈如同內心清凈相應的人）、所言不與非義相應者（所說的話不與非正義相應的人）、諸言辯才能說相應者（各種言語辯才都能恰當表達的人）
【English Translation】 English version 'Sezhe' (one who speaks in a difficult but valuable way), 'Shandu Qianhou Ji Zhe' (one who is good at measuring the past and the future), 'Ai Ru Ji Zi Zhe' (one who loves others as their own children), 'Shan Chu Zhe' (one who is good at expressing themselves), 'Shan He Zhe' (one who is good at summarizing), 'Ke Ru Zhe' (one who is easy to understand), 'Wenzi Xiangxu Jue Liao Zhe' (one who can clearly explain the meaning of words), 'Shan Duan Zhu Yi Zhe' (one who is good at resolving various doubts), 'Chun Zhi Xing Zhe' (one who acts purely and uprightly), 'Gao Run Zhe' (one who nourishes people's hearts like ointment), 'Si Fantian Yin Zhe' (one whose voice is as solemn as Brahma's), 'Leisheng Miao Zhe' (one whose voice is as loud and beautiful as thunder), 'Zhen Shan Jue Liao Zhe' (one who is truly kind and can make decisive decisions), 'Si Jialing Pinjia Niao Sheng Zhe' (one whose voice is as melodious as the Kalavinka bird), 'Jing Zhi Xing Zhe' (one who acts purely and uprightly), 'Neng Jing Zhi You Zhe' (one who can make friends pure and upright), 'Duan Wuliang Yihuo Zhe' (one who can eliminate countless doubts), 'Wu Yiyi Zhe' (one who does not rely on others), 'Neng Anwei Ta Zhe' (one who can comfort others), 'Ke Nian Zhe' (one who is worthy of being remembered), 'Neng Bo Zhu Shi Zhe' (one who can reduce various afflictions), 'Zhu Ru Yuan Zhe' (one who can integrate various principles), 'Duan Zhu Zheng Lun Zhe' (one who can eliminate various disputes), 'Qian Ji Yilai Bu Zha Shan Zhe' (one who has been genuinely kind from the past to the present), 'Fei Ju Zhen Chu Zhe' (one whose words are true and not false), 'Duozhong Baiqian Xiangying Zhe' (one who can correspond to many hundreds of thousands of things), 'Zhihui Zantan Ling Shijian Ai Ji Anle Zhe' (one who praises with wisdom, filling the world with love and joy), 'Yu Diyi Yi Men Zhe' (one who can lead to the gate of the ultimate truth), 'Wu Guoshi Zhe' (one who has no faults), 'Gong Xiangying Zhe' (one who corresponds to the truth), 'Yu Shan Shi Xiangying Zhe' (one who corresponds to good opportunities), 'Neng Ming Zhe' (one who can make sounds), 'Shan Fenbie Ziju Zhe' (one who is good at distinguishing the meaning of words and sentences), 'Jue Liao Zhu Jing Ju Zhe' (one who can clearly explain various pure sentences), 'Mie Duo Yu Ci Zhe' (one who can eliminate the thorns of excessive desire), 'Mie Duo Chen Ci Zhe' (one who can eliminate the thorns of excessive anger), 'Mie Duo Chi Ci Zhe' (one who can eliminate the thorns of excessive ignorance), 'Neng Shi Duo Yi Zhe' (one who can show multiple meanings), 'Zheng Wubian Yi Zhe' (one who can realize boundless meanings), 'Li Liu Qu Zhe' (one who is free from the six realms of reincarnation), 'Li Shuo Dao Zhe' (one who is free from the path of speech), 'Li Zhu Dao Yanlun Zhe' (one who is free from the discourses of various paths), 'Shuo Tian Ju Zhe' (one who speaks about the sentences of Devas), 'Shuo Long Ju Zhe' (one who speaks about the sentences of Nagas), 'Shuo Yecha Ju Zhe' (one who speaks about the sentences of Yakshas), 'Shuo Qian Tazhepo Ju Zhe' (one who speaks about the sentences of Gandharvas), 'Shuo Asura Ju Zhe' (one who speaks about the sentences of Asuras), 'Shuo Jialiu Cha Ju Zhe' (one who speaks about the sentences of Garudas), 'Shuo Jinnaluo Ju Zhe' (one who speaks about the sentences of Kinnaras), 'Shuo Mahuluojia Ju Zhe' (one who speaks about the sentences of Mahoragas), 'Shuo Yi Ci Ren Ling Xi Xin Jiao Zhe' (one who speaks words that inspire compassion, patience, joy, and faith in the teachings), 'Bu Chan Zhe' (one who is not flattering), 'Wu Chu Buxing Zhe' (one who can go anywhere), 'Wu Chu Zhu Zhe' (one who is not attached to any place), 'Wu Diandao Zhe' (one who has no inverted views), 'Zizhong Bu Tiao Zhe' (one who is self-respecting and not frivolous), 'Chang Shi Fading Zhe' (one who always follows the true Dharma), 'Wu Qu Zhe' (one who has no crooked thoughts), 'Wu Pian Zhe' (one who has no prejudice), 'Li An Cui Zhe' (one who is free from darkness and weariness), 'Cheng Li Shan Xiangying Zhe' (one who achieves benefits and corresponds to goodness), 'Jiaoshou Juzu Zhe' (one whose teaching methods are complete), 'Zui Sheng Xin Zhe' (one who has the most excellent faith), 'Neng Po Liuzhuan An Zhe' (one who can break the darkness of reincarnation), 'Li E Weishi Ju Zhe' (one who is free from evil and erroneous sentences), 'Neng Chu Fenbie Zhu Ju Zhe' (one who can speak sentences that distinguish various things), 'Chu Zhu Wailun Ju Zhe' (one who can eliminate sentences of various external doctrines), 'Neng Jue Yihuo Zhe' (one who can resolve doubts), 'Mie Zhu Kufa Meichu Zhe' (one who can eliminate the source of various suffering dharmas), 'Zui Shang Ruru Jing Ziran Xing Zhe' (one who practices in the most supreme, unmoving, pure, and natural way), 'Yu Zhu Shanfa Xiangying Ling Xi Zhe' (one who corresponds to various good dharmas and makes people happy), 'Shuo Zhu Shanfa Yu Ji Xiangying Zhe' (one who speaks of various good dharmas corresponding to tranquility and Nirvana), 'Li Zhu Gou Zhe' (one who is free from various defilements), 'Chun Jing Diyi Yi Xiangying Zhe' (one who corresponds to the pure ultimate truth), 'Duan Duo Yi Xiangying Zhe' (one who corresponds to eliminating multiple doubts), 'Jing Ru Xin Jing Xiangying Zhe' (one whose purity is like the purity of the mind), 'Suo Yan Bu Yu Feiyi Xiangying Zhe' (one whose words do not correspond to injustice), 'Zhu Yan Biancai Neng Shuo Xiangying Zhe' (one whose various words and eloquence can express appropriately)
其所欲而為廣引者、以諸世語令眾生喜者、多人愛敬者、相應者、解脫者、善解脫者、最勝者、聲王者、說安隱聲善相應者、攝諸白法相應者、善究竟者、無邊光者、作無邊光者、能釋所問無邊法智者、善能度者、說諸樂法相應者、說畢竟字句善究竟者、說義字句相應者、說字句無畢相應者、說知足字句相應者、說示樂具字句相應者、示無量善根者、說無量善根相應者、以佛莊嚴而莊嚴相應者、說無邊句相應者、說不去不來字句端正者、說無礙字句善究竟者、說諸天阿修羅言教不絕相應者、說字句相應不闕少者、說字句相應不雜亂者、說字句相應不緩者、示明者、作明者、示明及作明者、示超越者、過超越者、示超越及過超越者、說善持衣缽行者、于阿遮梨夜尊重勤攝相應者、于優波弟耶夜尊重勤攝相應者、常凈法智凈已復能凈者、勤攝第一字句者、善說陀羅尼、修多羅王者、善說三輪修多羅、菩薩藏般若波羅蜜出生者、善說流轉摩尼藏華者、善說八萬四千法聚復示現百千者、發起菩薩令發菩提心者、如願得三世諸佛法不著者、已脫畢竟脫者、聲至梵天者、梵音者、鳴音者、離欲聲者、離瞋者、離癡者、諸佛隨喜者、諸佛嘆可者，如是等類所出言音。世尊持三十二相法王輪，如來具足八分最為第一，無量千種而以讚歎
【現代漢語翻譯】 現代漢語譯本 對於那些想要廣泛引導他人的人，那些用各種世俗語言使眾生歡喜的人，那些被眾人愛戴尊敬的人，那些與正法相應的人，那些獲得解脫的人，那些善於解脫的人，那些最殊勝的人，那些聲音如王者般的人，那些宣說安穩之聲且善於相應的人，那些攝取各種清凈之法且相應的人，那些善於究竟的人，那些擁有無邊光明的人，那些創造無邊光明的人，那些能夠解釋所提問題且具有無邊法智的人，那些善於度化眾生的人，那些宣說各種快樂之法且相應的人，那些宣說究竟字句且善於究竟的人，那些宣說義理字句且相應的人，那些宣說字句且無有窮盡相應的人，那些宣說知足字句且相應的人，那些宣說指示快樂之具的字句且相應的人，那些展示無量善根的人，那些宣說無量善根且相應的人，那些以佛的莊嚴來莊嚴且相應的人，那些宣說無邊語句且相應的人，那些宣說不去不來字句且端正的人，那些宣說無礙字句且善於究竟的人，那些宣說諸天、阿修羅言教且不絕相應的人，那些宣說字句相應且不缺少的人，那些宣說字句相應且不雜亂的人，那些宣說字句相應且不緩慢的人，那些指示光明的人，那些創造光明的人，那些指示光明及創造光明的人，那些指示超越的人，那些超越過超越的人，那些指示超越及超越過超越的人，那些宣說善於持衣缽修行的人，那些對於阿遮梨耶（Achariya，導師）尊重勤勉攝受且相應的人，那些對於優波弟耶夜（Upadhhyaya，親教師）尊重勤勉攝受且相應的人，那些常凈法智清凈且已復能清凈的人，那些勤勉攝取第一字句的人，那些善於宣說陀羅尼（Dharani，總持）、修多羅（Sutra，經）王者的人，那些善於宣說三輪修多羅，菩薩藏般若波羅蜜（Prajnaparamita，般若波羅蜜多）出生的人，那些善於宣說流轉摩尼藏華的人，那些善於宣說八萬四千法聚且復示現百千的人，那些發起菩薩令發菩提心的人，那些如願獲得三世諸佛法且不執著的人，那些已脫離且畢竟脫離的人，那些聲音傳至梵天的人，那些具有梵音的人，那些具有鳴音的人，那些具有離欲之聲的人，那些離瞋的人，那些離癡的人，那些諸佛隨喜的人，那些諸佛嘆可的人，像這些等等所發出的言音。世尊持有三十二相法王輪，如來具足八分最為第一，用無量千種語言來讚歎。
【English Translation】 English version Those who desire to widely guide others, those who delight sentient beings with various worldly languages, those who are loved and respected by many, those who are in accordance with the Dharma, those who have attained liberation, those who are skilled in liberation, those who are the most supreme, those whose voice is like a king, those who proclaim the voice of peace and are well in accordance, those who embrace all pure Dharmas and are in accordance, those who are skilled in completion, those who possess boundless light, those who create boundless light, those who are able to explain the questions asked and possess boundless wisdom of the Dharma, those who are skilled in delivering sentient beings, those who proclaim various joyful Dharmas and are in accordance, those who proclaim ultimate words and phrases and are skilled in completion, those who proclaim meaningful words and phrases and are in accordance, those who proclaim words and phrases without end and are in accordance, those who proclaim words and phrases of contentment and are in accordance, those who proclaim words and phrases that indicate the instruments of joy and are in accordance, those who demonstrate immeasurable roots of goodness, those who proclaim immeasurable roots of goodness and are in accordance, those who adorn themselves with the adornments of the Buddha and are in accordance, those who proclaim boundless sentences and are in accordance, those who proclaim words and phrases of neither going nor coming and are upright, those who proclaim unobstructed words and phrases and are skilled in completion, those who proclaim the teachings of gods and asuras without interruption and are in accordance, those who proclaim words and phrases that are complete and without deficiency, those who proclaim words and phrases that are not mixed up, those who proclaim words and phrases that are not slow, those who indicate clarity, those who create clarity, those who indicate clarity and create clarity, those who indicate transcendence, those who transcend beyond transcendence, those who indicate transcendence and transcend beyond transcendence, those who proclaim those who are skilled in holding robes and bowls and practicing, those who are respectful and diligently embrace the Achariya (Achariya, teacher) and are in accordance, those who are respectful and diligently embrace the Upadhhyaya (Upadhhyaya, preceptor) and are in accordance, those who are constantly pure in the wisdom of the Dharma and are able to purify again, those who diligently embrace the first word and phrase, those who are skilled in proclaiming the Dharani (Dharani, mantra), the king of Sutras (Sutra, scripture), those who are skilled in proclaiming the three wheels of Sutras, the Prajnaparamita (Prajnaparamita, perfection of wisdom) born from the Bodhisattva store, those who are skilled in proclaiming the flowing Mani jewel treasury flower, those who are skilled in proclaiming the eighty-four thousand aggregates of Dharma and again demonstrate hundreds of thousands, those who inspire Bodhisattvas to generate the mind of Bodhi, those who obtain the Dharmas of the Buddhas of the three times as desired and are not attached, those who have already escaped and ultimately escaped, those whose voice reaches Brahma, those who possess the voice of Brahma, those who possess a resounding voice, those who possess a voice free from desire, those who are free from anger, those who are free from delusion, those whom the Buddhas rejoice, those whom the Buddhas praise, such as these and other kinds of sounds that are emitted. The World Honored One holds the Dharma wheel of the thirty-two marks, the Tathagata is complete with eight parts and is the most supreme, praised with immeasurable thousands of languages.
。當於爾時說此伽他：
「若發菩提心， 此人決定到； 不須生疑惑， 我不得如來。 此人所有福， 不可譬喻比； 此人所有福， 得出生菩提。 無量無有邊， 所有眾生界； 此人福勝彼， 如我前所說。 此人所得福， 于彼最勝上； 發於菩提心， 無有福勝此。 余經決定說， 不上於此經； 從此經學者， 是名為福利。 若聞此經者， 佛子隨順教； 福田及調伏， 我說是寂靜。 若聞此經者， 是天龍師子； 健人無恐怖， 名解脫調柔。 信向是經時， 大經無有上； 天中天上天， 眾生中無上。 何況得聞之、 能說及尊重； 彼所有辯才， 不可得窮極。 得聞是經者， 如是彼辯才； 亦如於虛空， 無有得其盡。 若持此經者， 具忍無有瞋； 戒行無怯弱， 大智慧明眼。 若信此經者， 是智彼邊得； 愛重於教師， 亦如愛父母。 能持此經者， 菩薩大智慧； 不倚于欲界、 色界及無色。 能持此經者， 菩薩摩訶薩； 疾得趣向彼， 無上菩提場。 能持此經者， 菩薩大智慧； 已怖波卑眾， 證無上菩提。 能持此經者，
【現代漢語翻譯】 現代漢語譯本： 當於爾時說此伽他（偈頌）： 『若發菩提心（覺悟之心），此人決定能到達（涅槃）； 不必生起疑惑，若我（佛）不能證得如來（佛的稱號）。 此人所擁有的福德，不可用譬喻來相比； 此人所擁有的福德，能讓他出生於菩提（覺悟）。 無量無邊，所有的眾生世界； 此人的福德勝過他們，正如我前面所說。 此人所獲得的福德，在他們之中最為殊勝； 發起菩提心，沒有福德能勝過它。 其他經典明確地說，比不上這部經； 從此經學習的人，這被稱為福利。 若聽聞此經的人，是隨順佛陀教誨的佛子； 是福田，能調伏煩惱，我說這是寂靜。 若聽聞此經的人，是天、龍、師子（獅子）； 是勇健之人，沒有恐怖，名為解脫調柔。 信奉這部經時，此大經無有能超越的； 是天中之天，眾生中無上。 更何況能聽聞、能宣說及尊重此經的人； 他所擁有的辯才，不可窮盡。 能聽聞這部經的人，他的辯才就是這樣； 也如同虛空一樣，沒有能窮盡的時候。 若能受持此經的人，具足忍辱，沒有嗔恨； 戒行精進，沒有怯弱，是大智慧的明眼人。 若信奉此經的人，是獲得了智慧的彼岸； 愛重於教師，也如同愛父母。 能受持此經的人，是菩薩，具有大智慧； 不依賴於欲界、色界及無色界。 能受持此經的人，是菩薩摩訶薩（大菩薩）； 迅速地趨向那無上菩提場（覺悟之地）。 能受持此經的人，是菩薩，具有大智慧； 已經使波旬（魔王）及其眷屬感到恐懼，將證得無上菩提（覺悟）。' 能受持此經的人，
【English Translation】 English version: At that time, he should speak this Gatha (verse): 『If one generates Bodhicitta (the mind of enlightenment), this person is certain to arrive (at Nirvana); There is no need to have doubts, if I (the Buddha) cannot attain Tathagata (the title of the Buddha). The merit that this person possesses cannot be compared with any analogy; The merit that this person possesses allows him to be born into Bodhi (enlightenment). Immeasurable and without end, all realms of sentient beings; This person's merit surpasses them, as I have said before. The merit that this person obtains is the most supreme among them; Generating Bodhicitta, there is no merit that surpasses this. Other sutras definitely say that they cannot compare to this sutra; Those who learn from this sutra, this is called welfare. If one hears this sutra, he is a Buddha-child who follows the Buddha's teachings; He is a field of merit, able to subdue afflictions, I say this is tranquility. If one hears this sutra, he is a Deva (god), Naga (dragon), Simha (lion); He is a brave person, without fear, named liberation and gentleness. When believing in this sutra, this great sutra is unsurpassed; It is the heaven above heavens, unsurpassed among sentient beings. How much more so for those who can hear, speak, and respect this sutra; The eloquence that he possesses cannot be exhausted. Those who can hear this sutra, their eloquence is like this; It is also like the void, there is no end to it. If one upholds this sutra, he possesses forbearance and is without anger; His precepts are diligent, without timidity, he is a wise and clear-eyed person. If one believes in this sutra, he has obtained the other shore of wisdom; He loves and respects his teacher, just as he loves his parents. Those who can uphold this sutra are Bodhisattvas (enlightened beings) with great wisdom; They do not rely on the desire realm, the form realm, and the formless realm. Those who can uphold this sutra are Bodhisattva-Mahasattvas (great Bodhisattvas); They quickly approach that unsurpassed Bodhi-field (place of enlightenment). Those who can uphold this sutra are Bodhisattvas with great wisdom; They have already frightened Mara (demon king) and his retinue, and will attain unsurpassed Bodhi (enlightenment).' Those who can uphold this sutra,
菩薩大智慧； 當轉於法輪， 世所不能轉。 能持此經者， 菩薩大智慧； 世尊與其記， 當見如三佛。 能持此經者， 菩薩大智慧； 當云已滅度， 無餘如諸佛。」
佛說伽他已，奢利弗白言：「希有。婆伽婆！如來為諸菩薩略說教法，所謂：菩薩摩訶薩阿僧祇劫修菩薩行，而未覺無上正遍知道，亦未得無上正遍知智。世尊！於此經中說無有上，彼諸眾生極得善利，現於佛前得聞說此最上經名，所謂《諸法上王法門》。甚善世尊！如此法門今更說之。何以故？如我解佛所說義意，諸過去佛已滅度者，為諸眾生所說正法以此為上，所謂《諸法上王法門》；諸未來佛亦以此經為說法上，所謂《諸法上王法門》；我亦於世尊所聞說無量法門，于義文字決定得解，如我曾聞無勝此者。甚善。婆伽婆！數數為我廣說此勝法門。」
佛言：「奢利弗！隨彼時節、隨彼眾生心所信解、隨彼眾生心所思惟而攝受之。奢利弗！此是佛智，非諸聲聞、獨覺地境。說此法門時，八萬四千人發阿耨多羅三藐三菩提心；六萬眾生髮菩提心；七十俱致欲行天，未曾發阿耨多羅三藐三菩提心者，今悉發心；三十俱致眾生得無生法忍；無量地居諸天龍等，未曾發菩提心者，今悉發心。奢利弗！以是義故，
【現代漢語翻譯】 現代漢語譯本： 菩薩具有偉大的智慧； 當他們轉動法輪（Dharmachakra，佛法之輪）時，那是世間任何人都無法轉動的。 能夠受持這部經的人，具有菩薩的偉大智慧； 世尊會為他們授記（Vyakarana，預言成佛），他們將會見到如同三世諸佛。 能夠受持這部經的人，具有菩薩的偉大智慧； 他們會被認為已經滅度（Nirvana，涅槃），如同諸佛一樣無餘涅槃。
佛陀說完偈頌后，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說道：『希有！婆伽婆（Bhagavan，世尊）！如來（Tathagata，佛陀的稱號之一）為諸菩薩略說教法，即菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）經歷無數劫修菩薩行，卻尚未覺悟無上正等正覺（Anuttara-samyak-sambodhi，最高的、完全的覺悟），也未獲得無上正等正覺的智慧。世尊！在這部經中說沒有比它更高的，那些眾生真是獲得了極大的利益，現在在佛前得聞這部最上經的名字，名為《諸法上王法門》。太好了，世尊！現在請再次宣說這個法門。為什麼呢？因為依我理解佛所說的意義，過去諸佛已經滅度的，為諸眾生所說的正法以此為最上，即《諸法上王法門》；未來諸佛也將以這部經作為說法之最上，即《諸法上王法門》；我也在世尊這裡聽聞宣說了無量法門，對於其中的意義和文字都決定無疑地理解了，依我所聽聞，沒有比這部經更殊勝的了。太好了，婆伽婆！請您多次為我廣說這部殊勝的法門。』
佛陀說：『舍利弗！應隨彼時節、隨彼眾生的心所信解、隨彼眾生的心所思惟而攝受他們。舍利弗！這是佛的智慧，不是諸聲聞（Sravaka，聽聞佛法而修行的弟子）、獨覺（Pratyekabuddha，不依師教，自己覺悟的修行者）所能達到的境界。』宣說這部法門時，八萬四千人發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）；六萬眾生髮菩提心（Bodhi-citta，覺悟之心）；七十俱致（Koti，印度計數單位，一俱致等於一千萬）欲行天（Devaloka，天界），未曾發阿耨多羅三藐三菩提心的人，現在都發心了；三十俱致眾生得到無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟和安忍）；無量居住在地上的諸天、龍等，未曾發菩提心的人，現在都發心了。舍利弗！因為這個緣故，
【English Translation】 English version: Bodhisattvas possess great wisdom; When they turn the Dharma wheel (Dharmachakra, the Wheel of Dharma), it is something that no one in the world can turn. Those who can uphold this Sutra possess the great wisdom of a Bodhisattva; The World Honored One will bestow predictions (Vyakarana, prophecy of Buddhahood) upon them, and they will see Buddhas like the Buddhas of the three times. Those who can uphold this Sutra possess the great wisdom of a Bodhisattva; They will be regarded as having attained Nirvana (Nirvana, liberation), like the Buddhas who have attained complete Nirvana without remainder.
After the Buddha spoke the verses, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) said: 'It is rare! Bhagavan (Bhagavan, World Honored One)! The Tathagata (Tathagata, one of the titles of the Buddha) has briefly taught the Dharma to the Bodhisattvas, namely, that Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) cultivate the Bodhisattva path for countless kalpas (aeons), yet have not awakened to Anuttara-samyak-sambodhi (the highest, complete enlightenment), nor have they attained the wisdom of Anuttara-samyak-sambodhi. World Honored One! In this Sutra, it is said that there is nothing higher than it, and those beings have truly obtained immense benefit, now hearing the name of this supreme Sutra, called 'The Dharma Gate of the King of All Dharmas,' in the presence of the Buddha. Excellent, World Honored One! Please speak this Dharma Gate again now. Why? Because according to my understanding of the meaning of what the Buddha has said, the past Buddhas who have already attained Nirvana, the Right Dharma spoken for the beings by them, takes this as the highest, namely, 'The Dharma Gate of the King of All Dharmas'; the future Buddhas will also take this Sutra as the highest in their teachings, namely, 'The Dharma Gate of the King of All Dharmas'; I have also heard the World Honored One speak of countless Dharma Gates, and I have definitively understood the meaning and words within them, and according to what I have heard, there is nothing more supreme than this. Excellent, Bhagavan! Please repeatedly and extensively speak this supreme Dharma Gate for me.'
The Buddha said: 'Sariputra! One should receive them according to the time, according to the faith and understanding of those beings, and according to the thoughts of those beings. Sariputra! This is the wisdom of the Buddha, not the realm of the Sravakas (Sravaka, disciples who hear and practice the Dharma) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own, without a teacher).』 When this Dharma Gate was spoken, eighty-four thousand people generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete enlightenment); sixty thousand beings generated the Bodhi-citta (Bodhi-citta, the mind of enlightenment); seventy Kotis (Koti, an Indian unit of counting, one Koti equals ten million) of Devaloka (Devaloka, heavenly realms) beings who had never generated the mind of Anuttara-samyak-sambodhi, now all generated it; thirty Kotis of beings attained Anutpattika-dharma-ksanti (Anutpattika-dharma-ksanti, the realization and acceptance of the truth of the non-arising and non-ceasing of all dharmas); countless devas, nagas, and others residing on the earth, who had never generated the Bodhi-citta, now all generated it. Sariputra! Because of this reason,
今更廣說此勝法門。」
復於此時，有無量千眾生，比丘、比丘尼、優婆塞迦、優波斯迦，向佛合掌，瞻仰尊顏默然而住。
爾時世尊即便微笑，諸佛笑時，法從面門出雜色光，無量百千種色，所謂：青、黃、赤、白、紫色、頗梨色等，普照三千大千世界靡不周遍，蔽諸日月乃至梵世，還來到此，繞佛三匝從佛頂入。時奢利弗見佛神通即從坐起，一肩郁多羅僧伽作已，右膝著地合掌白言：「大德世尊！有何因緣而現此笑，諸佛非無因緣而笑？」
佛言：「奢利弗！汝見比丘、比丘尼、優婆塞迦、優波斯迦向我合掌目未曾瞬不？」
奢利弗言：「如是。婆伽婆！如是。修伽多！」
佛言：「奢利弗！彼四眾者，悉發大乘心欲聞菩薩行。奢利弗！于中如來心行智慧，若如來過去不可得、未來不可得、現在不可得，是名菩薩行。奢利弗！若不得菩提、若不得心，是名菩薩行。奢利弗！不得聚、不著界、不取入，是名菩薩行。當隨順行。」
說此菩薩行時，此三千大千世界六種震動。爾時魔羅波卑惶怖倒地，及魔羅眾天等亦皆倒地，以是因緣而說伽他言：
「破我及軍眾， 走避不能脫； 如今最勝上， 世依之所言。 云何魔煩惱， 諸力皆已失； 今到無力處？
【現代漢語翻譯】 現代漢語譯本：現在再廣泛地宣說這個殊勝的法門。
這時，有無數千的眾生，包括比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞迦（upasaka，男居士）、優波斯迦（upasika，女居士），向佛合掌，瞻仰著佛的尊容，默默地站立著。
這時，世尊便露出了微笑。諸佛微笑時，會從面門放出各種顏色的光芒，無數百千種顏色，例如：青色、黃色、紅色、白色、紫色、頗梨色（sphatika，水晶色）等，普遍照耀三千大千世界，沒有哪個地方沒有照到，遮蔽了日月，甚至到達梵世（brahmaloka，色界天），然後又回到這裡，繞佛三圈，從佛的頭頂進入。當時，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）見到佛的神通，便從座位上站起來，袒露右肩，整理好郁多羅僧伽（uttarasanga，上衣），右膝著地，合掌稟告說：『大德世尊！有什麼因緣而顯現這種微笑？諸佛不是沒有原因而微笑的。』
佛說：『舍利弗（Sariputra）！你看見那些比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞迦（upasaka）、優波斯迦（upasika）向我合掌，眼睛沒有眨動嗎？』
舍利弗（Sariputra）說：『是的。婆伽婆（Bhagavat，世尊）！是的。修伽多（Sugata，善逝）！』
佛說：『舍利弗（Sariputra）！這四眾弟子，都發起了大乘之心，想要聽聞菩薩行。舍利弗（Sariputra）！關於如來心行智慧，如果如來過去不可得、未來不可得、現在不可得，這叫做菩薩行。舍利弗（Sariputra）！如果不得菩提（bodhi，覺悟）、如果不得心，這叫做菩薩行。舍利弗（Sariputra）！不執著聚集、不執著界限、不取證入，這叫做菩薩行。應當隨順這種方式修行。』
在宣說這種菩薩行時，這三千大千世界發生了六種震動。當時，魔羅波卑（Mara Papiyas，欲界第六天之魔王）驚慌恐懼地倒在地上，以及魔羅（Mara，魔）的眷屬天人等也都倒在地上，因為這個因緣而說了偈頌：
『摧毀我和我的軍隊，逃跑也無法逃脫；如今最殊勝的，是世間所依賴的。為什麼魔的煩惱，諸種力量都已經失去；現在到了無力的地方？』
【English Translation】 English version: Now, I will extensively explain this supreme Dharma gate.
At that time, countless thousands of beings, including bhiksus (monks), bhiksunis (nuns), upasakas (male lay devotees), and upasikas (female lay devotees), joined their palms towards the Buddha, gazed upon his venerable face, and stood in silence.
Then, the World-Honored One smiled. When the Buddhas smile, Dharma light of various colors emanates from their face, countless hundreds of thousands of colors, such as blue, yellow, red, white, purple, sphatika (crystal) color, etc., universally illuminating the three thousand great thousand worlds, pervading everywhere, obscuring the sun and moon, even reaching the Brahmaloka (the world of Brahma), and then returning here, circling the Buddha three times, and entering from the crown of his head. At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom), seeing the Buddha's miraculous power, arose from his seat, bared his right shoulder, arranged his uttarasanga (upper robe), knelt on his right knee, joined his palms, and said: 'Great Virtuous World-Honored One! What is the cause and condition for manifesting this smile? The Buddhas do not smile without a reason.'
The Buddha said: 'Sariputra! Have you seen those bhiksus, bhiksunis, upasakas, and upasikas joining their palms towards me, their eyes unblinking?'
Sariputra said: 'Yes, Bhagavat (World-Honored One)! Yes, Sugata (Well-Gone One)!'
The Buddha said: 'Sariputra! These four assemblies have all aroused the great Mahayana (Great Vehicle) mind, desiring to hear the Bodhisattva conduct. Sariputra! Regarding the Tathagata's (Thus Come One) mind conduct and wisdom, if the Tathagata's past is unattainable, the future is unattainable, and the present is unattainable, this is called Bodhisattva conduct. Sariputra! If one does not attain bodhi (enlightenment), if one does not attain mind, this is called Bodhisattva conduct. Sariputra! Not clinging to aggregation, not clinging to boundaries, not grasping at entry, this is called Bodhisattva conduct. One should practice accordingly.'
When this Bodhisattva conduct was being spoken, the three thousand great thousand worlds shook in six ways. At that time, Mara Papiyas (the Evil One), terrified and frightened, fell to the ground, and the Mara's (demon) retinue of devas (gods) also fell to the ground. Because of this cause and condition, they spoke this gatha (verse):
'He has destroyed me and my army, escaping is impossible; now the most supreme one, is the refuge of the world. Why is the Mara's affliction, all powers have been lost; now arrived at a powerless place?'
聞此空法故。 魔怖迷悶死， 聞此無作法； 無將去無行， 何處有死者？」
爾時魔羅天子等，從倒處起而作是言：「甚善婆伽婆！甚善大龍！甚善大慈！作悲益心於諸眾生。今日世尊令我穌息，世尊大悲，勿令我等非時橫死。」
爾時世尊說伽他言：
「汝魔著大鎧， 如來所說是； 信我者甚少， 住此富伽羅。」
爾時魔羅波卑得如來慰喻已，歡喜踴躍還得本心，身及眷屬皆隱不現。
諸法最上王經
【現代漢語翻譯】 現代漢語譯本 聽聞這空性的法，魔王因此感到恐懼、迷惑和昏厥，甚至像死去一般。聽聞這無為之法，既沒有帶來，也沒有離去，沒有行動，那麼哪裡會有死者呢？'
這時，魔羅天子（Mara, the celestial being of desire and death）等人，從倒地之處起身，說道：'太好了，婆伽婆（Bhagavan, 世尊）！太好了，大龍（Naga, 佛的別稱）！太好了，大慈（Maha-karuna, 偉大的慈悲）！您以悲憫之心利益一切眾生。今天，世尊（Lokasenna, 佛）使我們得以甦醒，世尊您真是大慈大悲，請不要讓我們遭受非時的橫死。'
這時，世尊說偈頌道：
'你這魔王身披重鎧，如來（Tathagata, 佛的稱號）所說的法就是針對你的。相信我的人很少，他們居住在這富伽羅（Pudgala, 人）之中。'
這時，魔羅波卑（Mara Papiyas, 惡魔）得到如來的安慰后，歡喜踴躍，恢復了本來的心智，他和他的眷屬都隱身不見。
《諸法最上王經》
【English Translation】 English version Hearing this Dharma of emptiness, the Mara (demon) is terrified, confused, faints, and [feels] like death. Hearing this Dharma of non-action; without bringing, without going, without action, where is there a dead person?'
At that time, Mara Devas (Mara, celestial beings) and others, arose from where they had fallen and said: 'Excellent, Bhagavan (Bhagavan, The Blessed One)! Excellent, Great Naga (Naga, epithet for the Buddha)! Excellent, Great Compassion (Maha-karuna, great compassion)! Acting with compassion, benefiting all beings. Today, the Lokasenna (Lokasenna, the World Honored One) has revived us. The World Honored One is greatly compassionate; please do not let us die untimely deaths.'
At that time, the World Honored One spoke this gatha:
'You Mara, wearing great armor, what the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) speaks is directed at you. Those who believe in me are few; they dwell in this Pudgala (Pudgala, person).'
At that time, Mara Papiyas (Mara Papiyas, the Evil One) having received the Tathagata's consolation, rejoiced and regained his original mind; his body and retinue all disappeared.
The Sutra of the King, Supreme Among All Dharmas