T17n0836_大方廣師子吼經
大正藏第 17 冊 No. 0836 大方廣師子吼經
No. 836 [No. 835]
大方廣師子吼經
大唐天竺三藏地婆訶羅譯
如是我聞：
一時薄伽梵在日月宮中勝藏殿上，與大比丘眾九十百千俱胝，及無量菩薩摩訶薩俱。
爾時佛告勝積菩薩：「北方去此六十恒河沙佛土，俱胝那由他百千微塵等剎，有世界名曰歡樂，佛號法起如來、應、正等覺，現在說法，以立持安普利一切。今欲說大方廣，名師子吼，難遇難聞，汝可詣彼聽受法要。」
爾時勝積菩薩受佛教已，即往歡樂世界。見法起佛，頂禮雙足，右繞七匝卻住一面。
時法起佛見勝積菩薩，知而故問，作如是言：「善男子！汝從何來？」
時勝積菩薩居心而住，默無言說。天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等普大會眾、咸作是念：「勝積菩薩！三界尊問，如何默然不答居心而住？」
爾時佛以修廣明朗青蓮華目，師子頻申，普視十方，知大眾疑，便現微笑放大金光，其光間錯無量百千種種異色，普照十方一切國土地大震動。
是時十方諸菩薩眾見此神變，種種形色、種種儀服，來詣佛所，頂禮佛足，各以己福莊嚴華藏坐蓮華
【現代漢語翻譯】 現代漢語譯本 《大方廣師子吼經》
唐朝天竺三藏地婆訶羅翻譯
我是這樣聽說的：
一時，薄伽梵（Bhagavan，世尊）在日月宮中的勝藏殿上，與九十百千俱胝（koti，印度計數單位，相當於千萬）大比丘眾，以及無量菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在一起。
當時，佛告訴勝積菩薩：『從北方經過六十恒河沙數的佛土，再經過俱胝那由他（nayuta，印度計數單位，相當於百億）百千微塵數般的剎土，有一個世界名叫歡樂，那裡的佛號為法起如來、應、正等覺（Tathagata-Arhat-Samyaksambuddha，如來、應供、正等覺），現在正在說法，以建立、護持、安穩、普遍利益一切眾生。現在我想說的是《大方廣師子吼經》，此經難遇難聞，你可以到那裡去聽受其中的法要。』
當時，勝積菩薩接受了佛的教誨后，立即前往歡樂世界。他見到法起佛，頂禮佛的雙足，右繞佛七圈后，退到一旁站立。
當時，法起佛見到勝積菩薩，明知故問，說道：『善男子！你從哪裡來？』
當時，勝積菩薩保持內心的平靜，默不作聲。天、龍、夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，一種天神，以音樂為食）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）、人以及非人等普大會眾，都這樣想：『勝積菩薩！三界至尊在問話，為什麼他默然不答，只是保持內心的平靜呢？』
當時，佛以修長、明亮、清澈的青蓮花般的眼睛，像獅子伸腰一樣，普遍地看著十方，知道大眾心中的疑惑，便現出微笑，放出大金光，那光芒交錯著無量百千種種不同的顏色，普遍照耀十方一切國土，大地也隨之震動。
這時，十方諸菩薩眾見到這種神奇的變化，他們身著種種不同的形色、種種不同的儀服，來到佛的住所，頂禮佛足，各自用自己的福德莊嚴華藏坐蓮華。
【English Translation】 English version The Great and Expansive Lion's Roar Sutra
Translated by Tripitaka Divakara from India of the Great Tang Dynasty
Thus have I heard:
At one time, the Bhagavan (Blessed One) was in the Palace of the Sun and Moon, in the Hall of Supreme Treasure, together with ninety hundred thousand koti (koti, a unit of Indian counting, equivalent to ten million) great Bhikshus (monks), and immeasurable Bodhisattva-Mahasattvas (Great Bodhisattvas).
At that time, the Buddha told Bodhisattva Shengji (Victorious Accumulation): 'Going north from here, passing through sixty Ganges river sands of Buddha lands, and then passing through koti nayuta (nayuta, a unit of Indian counting, equivalent to ten billion) hundred thousand dust-like lands, there is a world called Joyful, where the Buddha is named Dharma Arising Tathagata-Arhat-Samyaksambuddha (Tathagata-Arhat-Samyaksambuddha, Thus Come One, Worthy One, Rightly Enlightened One), now teaching the Dharma, to establish, uphold, secure, and universally benefit all beings. Now I wish to speak of the Great and Expansive, named Lion's Roar, which is rare to encounter and rare to hear. You may go there to listen and receive the essential Dharma.'
At that time, Bodhisattva Shengji, having received the Buddha's teaching, immediately went to the Joyful World. He saw Buddha Dharma Arising, prostrated at the Buddha's feet, circumambulated the Buddha seven times to the right, and then stood to one side.
At that time, Buddha Dharma Arising saw Bodhisattva Shengji, and knowingly asked, saying: 'Good man! Where do you come from?'
At that time, Bodhisattva Shengji remained with a composed mind, silent and without speech. The great assembly of Devas (gods), Nagas (dragons), Yakshas (Yaksa, a type of guardian spirit), Gandharvas (Gandharva, a type of celestial musician), Asuras (Asura, a type of warring deity), Garudas (Garuda, a type of bird-like deity), Kinnaras (Kinnara, a type of part-human, part-bird deity), Mahoragas (Mahoraga, a type of great serpent deity), humans, and non-humans, all thought: 'Bodhisattva Shengji! The Honored One of the Three Realms is asking a question, why is he silent and not answering, but remaining with a composed mind?'
At that time, the Buddha, with eyes like long, bright, and clear blue lotuses, like a lion stretching, universally gazed at the ten directions, knowing the doubts in the minds of the assembly, then manifested a smile, emitting great golden light. The light intertwined with immeasurable hundreds of thousands of various colors, universally illuminating all lands in the ten directions, and the earth greatly trembled.
At this time, the Bodhisattvas of the ten directions, seeing this miraculous transformation, with various forms and colors, and various garments, came to the Buddha's abode, prostrated at the Buddha's feet, and each adorned the lotus flower seat of the Flower Treasury with their own blessings.
座。
爾時，電鬘菩薩從座而起，偏袒右肩右膝著地合掌向佛，歡喜奇特得未曾有，白佛言：「世尊！我昔曾見無量神變，未有光明地震如今所睹。善哉世尊！愿說因緣，何故微笑？惟垂悲愍決此眾疑。」爾時電鬘菩薩以偈請曰：
「大悲大導師， 微笑非無因； 愿佛利眾生， 垂哀決定說。」
爾時法起如來端嚴赫奕，閻浮檀金暉煥照朗，散注無量百千俱胝那由他微妙光明如大金柱。電鬘菩薩白佛言：「世尊！我見無量神通光明，未若今日，昔所不睹。」
佛告電鬘：「如是如是。此大光明神通如來希現，非大因緣不示此相。諦聽諦聽，善思念之，當爲汝說微笑因緣。汝勿驚怖勿余悕望，堅固汝心勿生疑惑。所以者何？諸佛境界不可思議、願力神通不可思議。汝深思此慎無疑惑。電鬘！汝見勝積菩薩！釋迦牟尼佛使來者不？」
電鬘言：「見。」
「善男子！此勝積菩薩，我問：『汝從何來？』居心默然而不答我。我見此事故現微笑。」
「如來問而不答，今此會眾咸生疑怪。」
「善男子！勝積菩薩作如是解：『一切諸法無來無去，云何世尊而問我言汝從何來？彼知諸法無有言說、處不可得，云何而得言所從來。』善男子！此已略說諸法實相。善男子！勝
【現代漢語翻譯】 現代漢語譯本 這時，電鬘菩薩（Dianman Pusa，菩薩名）從座位上站起來，袒露右肩，右膝跪地，合掌面向佛陀，心中充滿歡喜和驚奇，覺得這是前所未有的景象，於是對佛說：『世尊！我過去曾見過無數的神變，但從未見過像今天這樣光明普照、大地震動的景象。太好了，世尊！希望您能說明其中的因緣，為什麼您會微笑？懇請您慈悲，消除大眾的疑惑。』當時，電鬘菩薩用偈頌請求道： 『大慈大悲的導師啊，您的微笑一定不是沒有原因的；希望佛陀爲了利益眾生，慈悲地為我們解釋清楚。』 這時，法起如來（Faqi Rulai，如來名）儀容端莊，光芒四射，像閻浮檀金（Yanfutan jin，一種金色）一樣燦爛輝煌，散發出無數百千俱胝那由他（俱胝那由他，梵文數字單位）微妙的光明，如同巨大的金柱。電鬘菩薩對佛說：『世尊！我見過無數的神通光明，但沒有哪一次能比得上今天所見，這是我過去從未見過的。』 佛告訴電鬘菩薩：『是的，是的。這種大光明神通是如來難得顯現的，如果沒有重大的因緣，是不會示現這種景象的。仔細聽，仔細聽，好好思考，我會為你說明微笑的因緣。你不要驚慌害怕，也不要抱有其他的期望，堅定你的心，不要產生疑惑。為什麼呢？因為諸佛的境界是不可思議的，願力和神通也是不可思議的。你要深入思考這一點，謹慎地不要產生疑惑。電鬘！你見到勝積菩薩（Shengji Pusa，菩薩名）了嗎？就是釋迦牟尼佛（Shijiamouni Fo，佛名）派來的使者？』 電鬘回答說：『見到了。』 『善男子！這位勝積菩薩，我問他：『你從哪裡來？』他卻沉默不語，沒有回答我。我因為這個緣故而示現微笑。』 『如來您問他，他卻不回答，現在在座的大眾都感到疑惑奇怪。』 『善男子！勝積菩薩是這樣理解的：『一切諸法沒有來處，也沒有去處，世尊您為什麼問我從哪裡來呢？他知道諸法是無法用語言表達的，來處是不可得的，又怎麼能說出是從哪裡來的呢？』善男子！這已經簡略地說明了諸法的實相。善男子！勝
【English Translation】 English version At that time, Bodhisattva Dianman (Dianman Pusa, name of a Bodhisattva) arose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, faced the Buddha, filled with joy and wonder, feeling that this was an unprecedented sight. He said to the Buddha: 'World Honored One! I have seen countless miraculous transformations in the past, but I have never seen such radiant light and earth-shaking events as I see today. Excellent, World Honored One! I hope you can explain the cause and condition, why you are smiling? I beseech you to be compassionate and dispel the doubts of the assembly.' At that time, Bodhisattva Dianman requested with a verse: 'Great compassionate guide, your smile is surely not without cause; may the Buddha benefit all beings, and compassionately explain it clearly for us.' At that time, Tathagata Faqi (Faqi Rulai, name of a Tathagata) was dignified and radiant, shining like Jambudvipa gold (Yanfutan jin, a type of gold), emitting countless hundreds of thousands of kotis nayutas (kotis nayutas, units of Sanskrit numerals) of subtle light, like huge golden pillars. Bodhisattva Dianman said to the Buddha: 'World Honored One! I have seen countless miraculous lights, but none can compare to what I see today; this is something I have never seen before.' The Buddha told Dianman: 'So it is, so it is. This great light and miraculous power is a rare manifestation of the Tathagata; without a significant cause, this appearance would not be shown. Listen carefully, listen carefully, and contemplate well; I will explain to you the cause of the smile. Do not be alarmed or afraid, and do not harbor other expectations; strengthen your mind and do not give rise to doubts. Why? Because the realm of all Buddhas is inconceivable, and their vows and miraculous powers are also inconceivable. You should deeply contemplate this and be careful not to give rise to doubts. Dianman! Have you seen Bodhisattva Shengji (Shengji Pusa, name of a Bodhisattva)? The messenger sent by Shakyamuni Buddha (Shijiamouni Fo, name of a Buddha)?' Dianman replied: 'I have seen him.' 'Good man! This Bodhisattva Shengji, I asked him: 'Where do you come from?' But he remained silent and did not answer me. It is because of this reason that I manifested a smile.' 'You, the Tathagata, asked him, but he did not answer; now the assembly is feeling doubtful and strange.' 'Good man! Bodhisattva Shengji understands it this way: 'All dharmas have no coming and no going; why do you, World Honored One, ask me where I come from? He knows that all dharmas cannot be expressed in words, and the place of origin is unattainable; how can one speak of where one comes from?' Good man! This has briefly explained the true nature of all dharmas. Good man! Sheng
積菩薩於一切法中，無字無說，字性離故；諸法無出，出性離故；諸法無趣，趣正斷故；諸法無現，無所依故。超心意識，離諸因緣，無名無言、無作無示，過眼等路，無所積聚無生離想，無有處所離諸處所，法惟一字，所謂無字，本無言說何所言說？善男子！當知無說是為真說。」
爾時凈身菩薩承佛神力白佛言：「世尊！若無所說是真說者，啞默不言皆應說法？」
佛言：「如是善男子！如汝所言，非惟啞默說法，不啞默者亦皆說法而不知法。」
凈身菩薩白佛言：「世尊！惟愿顯說，云何一切眾生說法而不知法？」
佛告凈身菩薩：「善男子！如生盲人處日光中而不見日，傍人為說，以他聲故乃知有日。如是諸法悉入法界，法界無字離諸字性，非諸眾生所能宣辯，以因緣故而有言說。如幽谷響，谷空無聲，以因緣故有響聲起。如是善男子！因緣和合字聲顯現，而眾生界空無有字。善男子！眾生所有音聲語言，當知皆入四無礙智：以言說者，斯入法無礙智；非言說者，斯入義無礙智；以言分剖，斯入辭無礙智；與事相應決了無滯，斯入善說無礙智。眾生所有言說，當知皆悉入此四法句中。真實義句本來不動，如彼生盲隨他言執非真實見。是故善男子！欲求法者于自身求；欲求菩提以五蘊
【現代漢語翻譯】 現代漢語譯本：積菩薩在一切法中，沒有文字也沒有言說，因為文字的自性是空性的；諸法沒有產生，因為產生的自性是空性的；諸法沒有趨向，因為趨向的對立面已經被斷除；諸法沒有顯現，因為沒有所依賴之處。超越了心意識，遠離了各種因緣，沒有名稱沒有言語、沒有造作沒有指示，超越了眼等六根的境界，沒有積聚沒有對生死的厭離之想，沒有處所遠離了各種處所，法只有一個字，那就是『無』字，本來就沒有言說，還說什麼呢？善男子！應當知道沒有言說是真正的言說。
這時，凈身菩薩（凈身：菩薩名）憑藉佛的神力對佛說：『世尊！如果無所說是真正的言說，那麼啞巴不說話都應該是在說法了？』
佛說：『是的，善男子！正如你所說，不僅僅是啞巴在說法，不啞巴的人也都在說法而不知道法。』
凈身菩薩對佛說：『世尊！希望您能明白地說說，為什麼一切眾生都在說法而不知道法？』
佛告訴凈身菩薩：『善男子！就像天生的盲人處在陽光下卻看不見太陽，旁邊的人為他解說，他因為聽到了別人的聲音才知道有太陽。同樣的道理，一切諸法都進入了法界（法界：諸法聚集之處），法界沒有文字，遠離了各種文字的自性，不是眾生所能宣揚辯論的，因為因緣的緣故才有了言說。就像空曠山谷中的迴響，山谷空曠沒有聲音，因為因緣的緣故才有了迴響產生。就是這樣，善男子！因緣和合，文字的聲音才顯現出來，而眾生的世界本來就是空無文字的。善男子！眾生所有的音聲語言，應當知道都進入了四無礙智（四無礙智：佛的四種智慧）：以言語來說，就進入了法無礙智；不以言語來說，就進入了義無礙智；以言語來分析，就進入了辭無礙智；與事物相應，決斷了沒有滯礙，就進入了善說無礙智。眾生所有的言說，應當知道都進入了這四種法句中。真實義句本來就不動，就像那個天生的盲人，隨著別人的言語而執著，不是真實的見解。所以，善男子！想要尋求佛法的人，要在自身中尋求；想要尋求菩提（菩提：覺悟）的人，要以五蘊（五蘊：構成人身的五種要素）為基礎。』
【English Translation】 English version: 'In all dharmas, the Accumulating Bodhisattva (Accumulating Bodhisattva: a Bodhisattva who accumulates merit and wisdom) has neither words nor speech, because the nature of words is emptiness; all dharmas have no arising, because the nature of arising is emptiness; all dharmas have no direction, because the opposite of direction has been cut off; all dharmas have no manifestation, because there is nothing to rely on. Transcending mind and consciousness, being apart from all causes and conditions, having no name and no speech, no action and no indication, surpassing the realm of the eyes and other senses, having no accumulation, no thought of aversion to birth and death, having no place and being apart from all places, the Dharma is only one word, which is the word 'no,' originally there is no speech, what is there to say? Good man! You should know that no speech is true speech.'
At that time, the Pure Body Bodhisattva (Pure Body: name of a Bodhisattva), relying on the Buddha's spiritual power, said to the Buddha: 'World Honored One! If not speaking is true speaking, then shouldn't all the mute who do not speak be expounding the Dharma?'
The Buddha said: 'So it is, good man! As you say, not only the mute are expounding the Dharma, but those who are not mute are also expounding the Dharma without knowing the Dharma.'
The Pure Body Bodhisattva said to the Buddha: 'World Honored One! I hope you can explain clearly, why are all sentient beings expounding the Dharma without knowing the Dharma?'
The Buddha told the Pure Body Bodhisattva: 'Good man! It is like a person born blind who is in the sunlight but cannot see the sun. Someone next to him explains it to him, and he knows there is a sun because he hears the voice of others. The same is true of all dharmas, which all enter the Dharmadhatu (Dharmadhatu: the realm where all dharmas gather), the Dharmadhatu has no words and is apart from the nature of all words, it is not something that sentient beings can proclaim and debate, it is because of causes and conditions that there is speech. It is like the echo in a secluded valley, the valley is empty and has no sound, but because of causes and conditions, an echo arises. So it is, good man! When causes and conditions come together, the sound of words appears, but the realm of sentient beings is originally empty and without words. Good man! All the sounds and languages of sentient beings, you should know that they all enter the Four Unimpeded Wisdoms (Four Unimpeded Wisdoms: the four wisdoms of the Buddha): speaking with words enters the Wisdom of Unimpeded Dharma; not speaking with words enters the Wisdom of Unimpeded Meaning; analyzing with words enters the Wisdom of Unimpeded Eloquence; corresponding to things and resolving without hindrance enters the Wisdom of Unimpeded Skillful Speech. All the speech of sentient beings, you should know that it all enters these four phrases of Dharma. The phrase of true meaning is originally unmoving, like that person born blind, who clings to the words of others and does not have a true view. Therefore, good man! Those who want to seek the Dharma should seek it within themselves; those who want to seek Bodhi (Bodhi: enlightenment) should base it on the five skandhas (five skandhas: the five aggregates that constitute a person).'
求。」
說此實義句時，三千大千世界普六震動、大光遍照。佛出廣長舌相遍覆三千大千世界，從其舌相放無量俱胝那由他百千光明，從大地獄上至有頂，一切世界光明遍照。還攝舌相普告大會：「汝等當知，如來廣長舌相由實語得，如來所說應當敬受起真實信，勿懷猶豫而生疑惑。」
爾時十地菩薩等眾並天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等一切大會，俱從座起，合掌同聲而白佛言：「惟愿世尊說如實義；惟愿善逝說如實義。我等今者，惟悕如來所證之法不悕余法，我等大眾咸無疑惑。」
爾時世尊再三觀覽一切大會，作如是言：「我為悲愍一切世間，利益安樂多眾生故，以法財利安諸天人，是以今說大師子吼。善男子！汝等當知，娑婆世界釋迦牟尼如來、應、正等覺，現在說法，以立持安度眾生者，彼即是我（法起如來），我于娑婆世界作種種形饒益眾生，隨其所宜如應度脫。」
是時大會聞說此語，咸生奇特，歡喜踴躍得未曾有，同聲唱言：「善哉善哉！世尊欲令一切眾生吼師子吼，故為大會說師子吼真實之法。若得聞者，當知是人善根不少，況復受持、讀誦、廣宣流佈，種種花鬘、種種衣物，幢幡、幰蓋、燒涂末香恭敬供養，斯人則為一切諸佛之
【現代漢語翻譯】 現代漢語譯本： 說完這些真實意義的話時，三千大千世界普遍發生了六種震動，巨大的光明普照一切。佛伸出廣長舌相，遍覆三千大千世界，從他的舌相中放出無量俱胝那由他百千光明，從大地獄向上直到有頂天，一切世界都被光明照亮。然後收回舌相，普遍告知大眾：『你們應當知道，如來的廣長舌相是由說真實語而得到的，如來所說的話應當恭敬接受，生起真實的信心，不要心懷猶豫而產生疑惑。』 這時，十地菩薩等大眾以及天（deva，天神）、龍（nāga，龍族）、夜叉（yakṣa，夜叉）、乾闥婆（gandharva，香音神）、阿修羅（asura，非天）、迦樓羅（garuḍa，金翅鳥）、緊那羅（kiṃnara，歌神）、摩睺羅伽（mahoraga，大蟒神）、人以及非人等一切大眾，都從座位上站起來，合掌同聲對佛說：『惟愿世尊宣說如實之義；惟愿善逝（sugata，如來）宣說如實之義。我們現在，只希望得到如來所證悟的法，不希望得到其他的法，我們大眾都沒有疑惑。』 這時，世尊再三觀察一切大眾，這樣說道：『我爲了悲憫一切世間，爲了利益安樂眾多的眾生，用佛法和財富來利益安樂諸天和人，因此現在宣說大師子吼。善男子！你們應當知道，娑婆世界（sahā loka-dhātu，我們所居住的世界）的釋迦牟尼如來（Śākyamuni，佛教創始人）、應（arhat，阿羅漢）、正等覺（samyak-saṃbuddha，正等覺者），現在說法，以建立、護持、安頓、救度眾生的人，他就是我（法起如來），我在娑婆世界示現種種形象來饒益眾生，隨著他們所適合的方式來救度他們。』 這時，大眾聽到這些話，都感到非常奇特，歡喜踴躍，得到了前所未有的體驗，同聲讚歎道：『太好了！太好了！世尊想要讓一切眾生髮出獅子吼，所以為大眾宣說獅子吼真實之法。如果能夠聽聞到這些，應當知道這個人善根不淺，更何況是受持、讀誦、廣泛宣傳流佈，用種種花鬘、種種衣物、幢幡、幰蓋、燒香、涂香、末香恭敬供養，這個人就是一切諸佛的……』
【English Translation】 English version: When these words of true meaning were spoken, the three thousand great thousand worlds universally quaked in six ways, and great light shone everywhere. The Buddha extended his broad and long tongue, covering the three thousand great thousand worlds. From his tongue, countless kotis of nayutas of hundreds of thousands of rays of light were emitted, shining from the lowest hells up to the highest heaven, illuminating all worlds. Then, he retracted his tongue and universally announced to the assembly: 'You should know that the Tathagata's broad and long tongue is obtained through speaking truthful words. The Tathagata's words should be respectfully received, and true faith should arise. Do not harbor hesitation and give rise to doubt.' At that time, the assembly of Bodhisattvas of the ten grounds, along with devas (deva, gods), nagas (nāga, dragons), yakshas (yakṣa, spirits), gandharvas (gandharva, celestial musicians), asuras (asura, demigods), garudas (garuḍa, mythical birds), kinnaras (kiṃnara, celestial musicians), mahoragas (mahoraga, great serpents), humans, and non-humans, all rose from their seats, joined their palms, and said in unison to the Buddha: 'We wish that the World-Honored One would speak of the true meaning; we wish that the Sugata (sugata, the Well-Gone One) would speak of the true meaning. We now only desire the Dharma realized by the Tathagata, and we do not desire any other Dharma. We, the great assembly, have no doubts.' At that time, the World-Honored One observed the entire assembly again and again, and said: 'For the sake of compassion for all the worlds, for the benefit and happiness of many beings, and to benefit and bring happiness to devas and humans with the wealth of the Dharma, I now proclaim the great lion's roar. Good men! You should know that the Tathagata Śākyamuni (Śākyamuni, founder of Buddhism), Arhat (arhat, worthy one), Samyak-saṃbuddha (samyak-saṃbuddha, perfectly enlightened one) of the Saha world (sahā loka-dhātu, the world we live in), who is now teaching the Dharma, and who establishes, upholds, settles, and delivers beings, is none other than myself (Dharma-arising Tathagata). I manifest in various forms in the Saha world to benefit beings, delivering them according to their needs.' At that time, the assembly, hearing these words, all felt it to be extraordinary, rejoiced, and leaped for joy, obtaining what they had never had before. They exclaimed in unison: 'Excellent! Excellent! The World-Honored One wishes to enable all beings to roar the lion's roar, and therefore speaks the true Dharma of the lion's roar for the assembly. If one can hear this, one should know that this person's roots of goodness are not few, let alone receive, uphold, recite, widely proclaim, and distribute it, and respectfully make offerings with various flower garlands, various garments, banners, canopies, incense, perfumes, and powdered incense. This person is the [source of merit] for all Buddhas...'
所眷護。」
爾時佛贊諸菩薩言：「善哉善哉！善男子！如汝所言，是善男子、善女人等功德不少。此佛真實師子吼法，若聞凈心乃至一稱善哉者，我皆攝護，亦為彌勒之所顧召。斯人兩肩擔我菩提，於五濁中信受此經，生生之處我當成熟，亦為彌勒之所攝護，此人當能幹竭生死海，降伏眾魔銷諸煩惱擊大法鼓，永離女身，摧諸怨障息眾結聚。若有善男子、善女人！經十阿僧祇三千大千世界微塵等劫，以一切樂具供養供給一切如來；若聞此經真實神通懷疑不信，斯人則于佛所有過，不名真實供養諸佛。若有善男子，聞說如來此真實德凈信稱歎，比前功德過百千倍，斯人則為真實供養。善男子！汝等若於我所心凈信者，當好書寫受持此經，此經所在之處諸佛游止。」
爾時勝積菩薩、電鬘菩薩、常光菩薩、凈眼菩薩、彌勒菩薩、作無畏菩薩、觀自在菩薩、大勢至菩薩、文殊師利菩薩、辯積菩薩、辯勇菩薩、除一切障菩薩、作光菩薩、普賢菩薩，如是上首八十四俱胝那由他百千菩薩摩訶薩，俱白佛言：「世尊！我等於后末時，當廣流佈如是經典，令諸眾生悟大涅槃。世尊！若不久植善根，如是之經不入其耳；若有受持此經廣流佈者，嘆其功德，于百千俱胝那由他劫不可窮盡。」
爾時世尊告諸菩薩言：
【現代漢語翻譯】 現代漢語譯本 『受到（諸佛）眷顧守護。』
這時，佛讚歎各位菩薩說：『好啊！好啊！善男子！正如你們所說，這些善男子、善女人等的功德不小。這佛的真實獅子吼法，如果聽聞后以清凈心乃至僅僅稱一聲『善哉』，我都會攝受守護，也會被彌勒（Maitreya，未來佛）所顧念召喚。這個人兩肩擔負著我的菩提（Bodhi，覺悟），在五濁（five defilements）惡世中信受這部經，生生世世我都會使其成熟，也會被彌勒所攝受守護，這個人將能幹涸生死海，降伏眾多魔眾，消除各種煩惱，擊響大法鼓，永遠脫離女身，摧毀各種怨恨障礙，平息各種煩惱糾結。如果有善男子、善女人，經過十阿僧祇（asamkhya，無數）三千大千世界微塵數般的劫數，用一切快樂的器具供養供給一切如來（Tathagata，佛）；如果聽聞這部經的真實神通后懷疑不信，這個人對於佛來說是有過失的，不能稱為真實供養諸佛。如果有善男子，聽聞宣說如來（Tathagata，佛）的這種真實功德后，以清凈的信心稱讚，比前面的功德超過百千倍，這個人才是真實供養。善男子！你們如果對我所說的話心懷清凈的信心，應當好好書寫受持這部經，這部經所在之處就是諸佛遊歷止息的地方。』
這時，勝積菩薩（Superior Accumulation Bodhisattva）、電鬘菩薩（Electric Garland Bodhisattva）、常光菩薩（Constant Light Bodhisattva）、凈眼菩薩（Pure Eye Bodhisattva）、彌勒菩薩（Maitreya Bodhisattva）、作無畏菩薩（Creating Fearlessness Bodhisattva）、觀自在菩薩（Avalokiteshvara Bodhisattva）、大勢至菩薩（Mahasthamaprapta Bodhisattva）、文殊師利菩薩（Manjushri Bodhisattva）、辯積菩薩（Eloquence Accumulation Bodhisattva）、辯勇菩薩（Eloquence Courage Bodhisattva）、除一切障菩薩（Removing All Obstacles Bodhisattva）、作光菩薩（Creating Light Bodhisattva）、普賢菩薩（Samantabhadra Bodhisattva），像這樣以上首的八十四俱胝（koti，千萬）那由他（nayuta，億）百千菩薩摩訶薩（Bodhisattva-Mahasattvas，大菩薩），一起對佛說：『世尊！我們將在後世末法時期，廣泛流佈這部經典，令各種眾生領悟大涅槃（Mahaparinirvana，大圓寂）。世尊！如果不是長久種植善根，這樣的經是不會進入他們的耳朵的；如果有受持這部經並廣泛流佈的人，讚歎他的功德，經過百千俱胝（koti，千萬）那由他（nayuta，億）劫也無法窮盡。』
這時，世尊告訴各位菩薩說：
【English Translation】 English version 『are protected and guarded.』
At that time, the Buddha praised the Bodhisattvas, saying: 『Excellent! Excellent! Good men! As you have said, the merits of these good men and good women are not small. This is the Buddha's true lion's roar Dharma. If one hears it with a pure mind and even utters just one 『Excellent!』, I will embrace and protect them, and they will also be regarded and summoned by Maitreya (Maitreya, the future Buddha). This person bears my Bodhi (Bodhi, enlightenment) on both shoulders. In the five defilements, if they believe and accept this Sutra, I will mature them in every life. They will also be protected and guarded by Maitreya. This person will be able to dry up the sea of birth and death, subdue the many demons, eliminate all afflictions, strike the great Dharma drum, forever leave the female body, destroy all hatred and obstacles, and pacify all knots of affliction. If there are good men and good women who, for ten asamkhya (asamkhya, countless) kalpas (aeons) like the dust motes of three thousand great thousand worlds, offer all kinds of joyful things to all Tathagatas (Tathagata, Buddhas); if they hear of the true miraculous powers of this Sutra but doubt and disbelieve, then this person has transgressed against the Buddha and cannot be called a true offering to all Buddhas. If there is a good man who, upon hearing the true virtues of the Tathagata (Tathagata, Buddha) being spoken, praises them with pure faith, their merit will exceed the former by a hundred thousand times. This person is then making a true offering. Good men! If you have pure faith in what I have said, you should diligently write, uphold, and recite this Sutra. Wherever this Sutra is, that is where the Buddhas roam and abide.』
At that time, Superior Accumulation Bodhisattva, Electric Garland Bodhisattva, Constant Light Bodhisattva, Pure Eye Bodhisattva, Maitreya Bodhisattva, Creating Fearlessness Bodhisattva, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, Manjushri Bodhisattva, Eloquence Accumulation Bodhisattva, Eloquence Courage Bodhisattva, Removing All Obstacles Bodhisattva, Creating Light Bodhisattva, Samantabhadra Bodhisattva, and such leading eighty-four kotis (koti, ten million) of nayutas (nayuta, hundred million) of hundreds of thousands of Bodhisattva-Mahasattvas (Bodhisattva-Mahasattvas, great Bodhisattvas), together said to the Buddha: 『World Honored One! In the future, in the Dharma-ending age, we will widely propagate this Sutra, enabling all beings to awaken to great Nirvana (Mahaparinirvana, great extinction). World Honored One! If one has not planted good roots for a long time, such a Sutra will not enter their ears; if there are those who uphold this Sutra and widely propagate it, praising their merits, it cannot be exhausted even after hundreds of thousands of kotis (koti, ten million) of nayutas (nayuta, hundred million) of kalpas (aeons).』
At that time, the World Honored One said to the Bodhisattvas:
「善哉善哉！汝等應當如是尊重佛教，受持正法。」
佛說此經已，勝積菩薩並諸天、人、阿修羅、乾闥婆等，普大會眾，歡喜奉行。
大方廣師子吼經
【現代漢語翻譯】 現代漢語譯本： 『太好了，太好了！你們應當這樣尊重佛教，接受並奉行真正的佛法。』
佛陀說完這部經后，勝積菩薩（Ratnakuta Bodhisattva）以及諸天、人、阿修羅（Asura，非天）、乾闥婆（Gandharva，天上的樂神）等，所有參加法會的大眾，都歡喜地接受並實踐。
《大方廣師子吼經》
【English Translation】 English version: 『Excellent, excellent! You should respect the Buddha's teachings in this way, accept and uphold the true Dharma.』
After the Buddha finished speaking this Sutra, Ratnakuta Bodhisattva and all the gods, humans, Asuras (non-gods), Gandharvas (celestial musicians), and other great assembly, joyfully accepted and practiced it.
The Great Vaipulya Simhanada Sutra