T15n0644_佛說金剛三昧本性清凈不壞不滅經

大正藏第 15 冊 No. 0644 佛說金剛三昧本性清凈不壞不滅經

No. 644

佛說金剛三昧本性清凈不壞不滅經

失譯經人名今附三秦錄

如是我聞：

一時佛在毗耶離國大林精舍重閣講堂，與大比丘眾五千人俱，尊者摩訶迦葉、尊者舍利弗、尊者大目揵連、尊者摩訶迦旃延等眾所知識，菩薩摩訶薩萬八千人俱，其名曰：文殊師利菩薩、梵德菩薩、光德菩薩、星德菩薩、師子王菩薩、師子藏菩薩、妙音聲菩薩、白香象菩薩、金剛幢菩薩、解脫月菩薩、須彌相菩薩、彌勒菩薩摩訶薩，皆如是等上首者也。他方復有慧德菩薩、星德菩薩、常莊嚴菩薩、普光菩薩、普賢菩薩、滿月菩薩、觀世音菩薩、大勢至菩薩、妙音菩薩、虛空藏菩薩、凈音聲菩薩，如是等菩薩摩訶薩萬八千人俱，梵釋護世天王無數天子俱，難陀龍王、跋難陀龍王，與四大龍王及其眷屬百千諸龍，各持如意珠王以供養佛。乾闥婆王、阿修羅王、迦樓羅王、摩睺羅伽王、大力鬼王，各與眷屬其數無量，持堅黑沉水及海此岸栴檀雜香供養于佛。他方梵王名曰廣目，與思益、網明十千梵俱，持天曼陀羅華、摩訶曼陀羅華，以散佛上及諸大眾，諸梵所散微妙天華，柔軟鮮明甚可愛樂，當於佛上化成華帳，顯發

【現代漢語翻譯】現代漢語譯本《佛說金剛三昧本性清凈不壞不滅經》

失譯者，現依《三秦錄》補入。

我是這樣聽說的：

一時，佛在毗耶離國（Vaishali，古印度城市）大林精舍的重閣講堂，與五千位大比丘眾在一起，包括尊者摩訶迦葉（Mahakasyapa，佛教重要弟子）、尊者舍利弗（Sariputra，智慧第一的弟子）、尊者大目犍連（Mahamaudgalyayana，神通第一的弟子）、尊者摩訶迦旃延（Mahakatyayana，論議第一的弟子）等眾所熟知的大阿羅漢。還有一萬八千位菩薩摩訶薩在一起，他們的名字是：文殊師利菩薩（Manjusri，智慧的象徵）、梵德菩薩（Brahmadatta）、光德菩薩（Prabhakara）、星德菩薩（Tarakatara）、師子王菩薩（Simharaja）、師子藏菩薩（Simhagupta）、妙音聲菩薩（Manjusvara）、白香象菩薩（Sveta-gandha-hasti）、金剛幢菩薩（Vajradhvaja）、解脫月菩薩（Muktichandra）、須彌相菩薩（Sumeru-rupa）、彌勒菩薩摩訶薩（Maitreya，未來佛），這些都是上首的菩薩。其他方還有慧德菩薩（Matimati）、星德菩薩（Tarakatara）、常莊嚴菩薩（Nitya-alamkara）、普光菩薩（Samanta-prabha）、普賢菩薩（Samantabhadra，大行愿的象徵）、滿月菩薩（Purna-chandra）、觀世音菩薩（Avalokitesvara，慈悲的象徵）、大勢至菩薩（Mahasthamaprapta，光明的象徵）、妙音菩薩（Manjusvara）、虛空藏菩薩（Akasagarbha，福德的象徵）、凈音聲菩薩（Visuddha-svara），像這樣的菩薩摩訶薩有一萬八千人。還有梵天、釋天、護世天王以及無數的天子，難陀龍王（Nanda，龍王名）、跋難陀龍王（Upananda，龍王名），與四大龍王及其眷屬成百上千的龍，各自拿著如意珠王來供養佛。乾闥婆王（Gandharva，天上的音樂家）、阿修羅王（Asura，好戰的神）、迦樓羅王（Garuda，金翅鳥神）、摩睺羅伽王（Mahoraga，大蟒神）、大力鬼王，各自與他們的眷屬，數量無量，拿著堅黑沉水和海此岸的旃檀雜香來供養佛。他方世界的梵天王，名叫廣目（Virupaksha），與思益梵天、網明梵天等一萬梵天一起，拿著天上的曼陀羅華（Mandala，花名）、摩訶曼陀羅華（Mahamandala，大曼陀羅花），散在佛和大眾的身上。這些梵天所散的微妙天華，柔軟鮮明，非常可愛，在佛的上方化成華帳，顯現光明。

【English Translation】 English version The Sutra of the Buddha's Discourse on the Vajra Samadhi of the Original Nature, Pure, Imperishable, and Undying

Translator lost; name now supplemented from the 'Record of the Three Qin'.

Thus have I heard:

At one time, the Buddha was in the great forest monastery in Vaishali (Vaishali, an ancient Indian city), in the multi-storied lecture hall, together with five thousand great Bhikshus (monks), including the venerable Mahakasyapa (Mahakasyapa, a prominent Buddhist disciple), the venerable Sariputra (Sariputra, the disciple foremost in wisdom), the venerable Mahamudgalyayana (Mahamaudgalyayana, the disciple foremost in supernatural powers), the venerable Mahakatyayana (Mahakatyayana, the disciple foremost in debate), and other well-known great Arhats. There were also eighteen thousand Bodhisattva Mahasattvas (great enlightened beings) together, whose names were: Manjusri Bodhisattva (Manjusri, symbol of wisdom), Brahmadatta Bodhisattva, Prabhakara Bodhisattva, Tarakatara Bodhisattva, Simharaja Bodhisattva, Simhagupta Bodhisattva, Manjusvara Bodhisattva, Sveta-gandha-hasti Bodhisattva, Vajradhvaja Bodhisattva, Muktichandra Bodhisattva, Sumeru-rupa Bodhisattva, Maitreya Bodhisattva Mahasattva (Maitreya, the future Buddha), all of whom were foremost among the Bodhisattvas. From other directions, there were also Matimati Bodhisattva, Tarakatara Bodhisattva, Nitya-alamkara Bodhisattva, Samanta-prabha Bodhisattva, Samantabhadra Bodhisattva (Samantabhadra, symbol of great vows), Purna-chandra Bodhisattva, Avalokitesvara Bodhisattva (Avalokitesvara, symbol of compassion), Mahasthamaprapta Bodhisattva (Mahasthamaprapta, symbol of light), Manjusvara Bodhisattva, Akasagarbha Bodhisattva (Akasagarbha, symbol of merit), Visuddha-svara Bodhisattva, and so on, eighteen thousand Bodhisattva Mahasattvas in all. There were also Brahma, Sakra, the Guardian Kings of the World, and countless Devas (heavenly beings); Nanda Dragon King (Nanda, name of a dragon king), Upananda Dragon King (Upananda, name of a dragon king), and the Four Great Dragon Kings with their hundreds of thousands of dragons, each holding wish-fulfilling Mani jewels to offer to the Buddha. The Gandharva King (Gandharva, celestial musician), the Asura King (Asura, a warlike deity), the Garuda King (Garuda, the golden-winged bird), the Mahoraga King (Mahoraga, great serpent deity), and the powerful Ghost King, each with their countless retinues, holding solid black aloeswood and sandalwood mixed incense from the shore of the sea to offer to the Buddha. From another world, the Brahma King named Virupaksha (Virupaksha), together with the Brahma named Suchinta, the Brahma named Jaliniprabha, and ten thousand other Brahmas, holding heavenly Mandala flowers (Mandala, name of a flower) and Maha-mandala flowers (Mahamandala, great Mandala flower), scattered them upon the Buddha and the assembly. These subtle heavenly flowers scattered by the Brahmas, soft, bright, and very lovely, transformed into a flower canopy above the Buddha, manifesting light.

光飾重閣講堂，猶如凈國七寶莊嚴。

爾時世尊從精舍出往詣法座，自敷尼師壇結加趺坐，入滅意三昧身心不動。從滅意三昧起，入師子吼意三昧。從師子吼意三昧起，入師子奮迅王三昧。從師子奮迅王三昧起，入大光明王三昧。從大光明王三昧起，入大悲王相三昧。從大悲王相三昧起，入無緣慈想三昧。從無緣慈想三昧起，入勝意慈三昧。從勝意慈三昧起，入大空三昧。從大空三昧起，入如相三昧。從如相三昧起，入解脫相三昧。從解脫相三昧起，入不壞不滅王三昧。從不壞不滅王三昧起，入金剛三昧。從金剛三昧起，入大空涅槃相三昧。

爾時世尊從諸三昧起，遍身放光，其光如雲，入佛面門從佛頂出，如金剛幢住于虛空，普照大會及毗耶離城重閣講堂，猶白寶色。一切大眾睹此相時，彌勒即從坐起，偏袒右肩繞佛七匝，頂禮佛足右膝著地，而白佛言：「世尊！如來大仙，今日何故入勝三昧，光明益顯昔所未有？必當為諸法王子說法王位法王地行。云何菩薩摩訶薩住首楞嚴三昧？以何莊嚴、以何方便、修何智慧得住金剛三昧，即得成就阿耨多羅三藐三菩提？」是時大眾聞彌勒菩薩問佛此義，皆大歡喜，異口同音贊彌勒菩薩：「善哉善哉！法王子！乃能問佛如是大義。」

爾時世尊告彌勒菩薩：

【現代漢語翻譯】現代漢語譯本光亮華麗的重閣講堂，就像清凈佛國一樣用七寶裝飾得莊嚴肅穆。

這時，世尊從精舍出來，前往法座，自己鋪設尼師壇（坐具），結跏趺坐，進入滅意三昧（止息意念的禪定），身心不動。從滅意三昧出定后，進入師子吼意三昧（如獅子吼般威猛的禪定）。從師子吼意三昧出定后，進入師子奮迅王三昧（如獅子迅猛躍進的禪定）。從師子奮迅王三昧出定后，進入大光明王三昧（具有大光明之王的禪定）。從大光明王三昧出定后，進入大悲王相三昧（具有大悲之王的禪定）。從大悲王相三昧出定后，進入無緣慈想三昧（不帶任何條件的慈悲禪定）。從無緣慈想三昧出定后，進入勝意慈三昧（殊勝意念的慈悲禪定）。從勝意慈三昧出定后，進入大空三昧（體悟空性的禪定）。從大空三昧出定后，進入如相三昧（體悟事物本然如是的禪定）。從如相三昧出定后，進入解脫相三昧（體悟解脫之相的禪定）。從解脫相三昧出定后，進入不壞不滅王三昧（體悟不生不滅之王的禪定）。從不壞不滅王三昧出定后，進入金剛三昧（如金剛般堅固的禪定）。從金剛三昧出定后，進入大空涅槃相三昧（體悟大空涅槃之相的禪定）。

這時，世尊從各種三昧出定，遍身放出光明，那光明像云一樣，從佛的面門進入，從佛的頭頂出來，像金剛幢一樣矗立在虛空中，普遍照耀著大會以及毗耶離城（Vaisali）的重閣講堂，如同白寶的顏色。一切大眾看到這種景象時，彌勒（Maitreya）菩薩立即從座位上站起來，偏袒右肩，繞佛七圈，頂禮佛足，右膝著地，對佛說：『世尊！如來大仙，今天為什麼進入殊勝的三昧，光明更加顯著，是過去所沒有的？必定是為諸位法王子宣說法王之位、法王之地之行。菩薩摩訶薩如何安住首楞嚴三昧（Surangama Samadhi）？以什麼來莊嚴、以什麼方便、修習什麼智慧才能安住金剛三昧，從而成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？』這時，大眾聽到彌勒菩薩向佛請問這個道理，都非常歡喜，異口同聲地讚歎彌勒菩薩：『善哉善哉！法王子！竟然能夠向佛請問這樣的大義。』

這時，世尊告訴彌勒菩薩：

【English Translation】 English version The brightly adorned double-storied lecture hall was as magnificent as a pure land decorated with the seven treasures.

At that time, the World Honored One emerged from the monastery and proceeded to the Dharma seat. He spread his nisidana (sitting cloth), sat in the lotus position, and entered the Samadhi of Cessation of Thought, his body and mind motionless. Emerging from the Samadhi of Cessation of Thought, he entered the Samadhi of the Lion's Roar. Emerging from the Samadhi of the Lion's Roar, he entered the Samadhi of the Lion's Vigorous Advance. Emerging from the Samadhi of the Lion's Vigorous Advance, he entered the Samadhi of the Great Light King. Emerging from the Samadhi of the Great Light King, he entered the Samadhi of the Great Compassion King. Emerging from the Samadhi of the Great Compassion King, he entered the Samadhi of Unconditional Loving-kindness. Emerging from the Samadhi of Unconditional Loving-kindness, he entered the Samadhi of Supreme Loving-kindness. Emerging from the Samadhi of Supreme Loving-kindness, he entered the Samadhi of Great Emptiness. Emerging from the Samadhi of Great Emptiness, he entered the Samadhi of Suchness. Emerging from the Samadhi of Suchness, he entered the Samadhi of Liberation. Emerging from the Samadhi of Liberation, he entered the Samadhi of the Imperishable and Undying King. Emerging from the Samadhi of the Imperishable and Undying King, he entered the Vajra Samadhi. Emerging from the Vajra Samadhi, he entered the Samadhi of the Great Empty Nirvana.

At that time, the World Honored One arose from all the Samadhis, emitting light from his entire body. The light was like clouds, entering the Buddha's face and emerging from the crown of his head, standing in the void like a vajra banner, universally illuminating the assembly and the double-storied lecture hall in the city of Vaisali (毗耶離城), like the color of white treasure. When the entire assembly beheld this sign, Maitreya (彌勒) immediately arose from his seat, bared his right shoulder, circumambulated the Buddha seven times, prostrated himself at the Buddha's feet, knelt on his right knee, and said to the Buddha: 'World Honored One! Great Immortal of the Tathagata, why today do you enter such supreme Samadhis, with light more brilliant than ever before? Surely it is to expound for the Dharma princes the Dharma King's position, the Dharma King's land, and the Dharma King's conduct. How does a Bodhisattva-Mahasattva abide in the Surangama Samadhi (首楞嚴三昧)? With what adornments, with what skillful means, cultivating what wisdom, can one abide in the Vajra Samadhi and thereby attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment)?' At that time, the assembly, hearing Maitreya Bodhisattva ask the Buddha this question, were all greatly delighted and praised Maitreya Bodhisattva in unison: 'Excellent, excellent! Dharma Prince! You are able to ask the Buddha about such great meaning.'

At that time, the World Honored One said to Maitreya Bodhisattva:

「諦聽諦聽，善思念之！今當爲汝分別解說菩薩所行功德地法。初地菩薩猶如初月，光明未顯，然其明相皆悉具足，二地菩薩如五日月，三地菩薩如八日月，四地菩薩如九日月，五地菩薩如十日月，六地菩薩如十一日月，七地菩薩如十二日月，八地菩薩如十三日月，九地菩薩如十四日月，十地菩薩如十五日月，圓滿可觀明相具足，其心淡泊安住不動，不沒不退住首楞嚴三昧。菩薩住首楞嚴三昧已，如月天子十寶為宮，生十寶樹，月精摩尼以為樹果。此珠力故，月天子宮行閻浮提普施清涼，菩薩摩訶薩住首楞嚴三昧亦復如是。

「彌勒當知！菩薩摩訶薩住首楞嚴三昧已，修百三昧門，然後乃入金剛三昧。何等為百？一者性空王三昧，二者空海三昧，三者空界三昧，四者滅空意三昧，五者大空三昧，六者不住空相三昧，七者不見心相三昧，八者智印空相三昧，九者虛空不住相三昧，十者空王不壞滅相三昧，十一者大強勇猛力王三昧，十二者華嚴三昧，十三者普現色身光明王三昧，十四者日光三昧，十五者日藏三昧，十六者日光赫奕三昧，十七者普日三昧，十八者集音聲三昧，十九者默然光三昧，二十者滅境界相三昧，二十一者動相三昧，二十二者大動相三昧，二十三者遍動相三昧，二十四者普遍動相三昧，二十五者

【現代漢語翻譯】現代漢語譯本：『仔細聽，仔細聽，好好地思考！現在我將為你們分別解說菩薩所修行的功德地法。初地菩薩就像新月，光明還不明顯，但其光明的徵兆都已完全具備。二地菩薩像五日之月，三地菩薩像八日之月，四地菩薩像九日之月，五地菩薩像十日之月，六地菩薩像十一日之月，七地菩薩像十二日之月，八地菩薩像十三日之月，九地菩薩像十四日之月，十地菩薩像十五日之月，圓滿而可觀，光明的徵兆完全具備，其心清凈淡泊，安住不動，不沉沒也不退轉，安住于首楞嚴三昧（Śūraṅgama-samādhi）。菩薩安住于首楞嚴三昧后，就像月天子以十寶為宮殿，生長出十寶樹，以月精摩尼為樹的果實。憑藉這寶珠的力量，月天子的宮殿在閻浮提（Jambudvīpa）普施清涼，菩薩摩訶薩（bodhisattva-mahāsattva）安住于首楞嚴三昧也是如此。

『彌勒（Maitreya）啊，你應該知道！菩薩摩訶薩安住于首楞嚴三昧后，修習一百種三昧門，然後才進入金剛三昧。這一百種三昧是什麼呢？一是性空王三昧，二是空海三昧，三是空界三昧，四是滅空意三昧，五是大空三昧，六是不住空相三昧，七是不見心相三昧，八是智印空相三昧，九是虛空不住相三昧，十是空王不壞滅相三昧，十一是大強勇猛力王三昧，十二是華嚴三昧，十三是普現色身光明王三昧，十四是日光三昧，十五是日藏三昧，十六是日光赫奕三昧，十七是普日三昧，十八是集音聲三昧，十九是默然光三昧，二十是滅境界相三昧，二十一是動相三昧，二十二是大動相三昧，二十三是遍動相三昧，二十四是普遍動相三昧，二十五是……』

【English Translation】 English version: 『Listen carefully, listen carefully, and contemplate well! Now I will explain to you in detail the meritorious grounds practiced by Bodhisattvas. A Bodhisattva in the first ground is like a new moon, its light not yet apparent, but all its luminous signs are fully present. A Bodhisattva in the second ground is like a five-day-old moon, a Bodhisattva in the third ground is like an eight-day-old moon, a Bodhisattva in the fourth ground is like a nine-day-old moon, a Bodhisattva in the fifth ground is like a ten-day-old moon, a Bodhisattva in the sixth ground is like an eleven-day-old moon, a Bodhisattva in the seventh ground is like a twelve-day-old moon, a Bodhisattva in the eighth ground is like a thirteen-day-old moon, a Bodhisattva in the ninth ground is like a fourteen-day-old moon, and a Bodhisattva in the tenth ground is like a fifteen-day-old moon, full and observable, with all luminous signs complete. Their minds are pure and detached, dwelling steadfastly without wavering, neither sinking nor regressing, abiding in the Śūraṅgama-samādhi. After a Bodhisattva abides in the Śūraṅgama-samādhi, they are like the Moon Deva (moon god) whose palace is made of ten treasures, growing ten treasure trees, with moon-essence maṇi jewels as the fruits of the trees. By the power of these jewels, the Moon Deva's palace universally bestows coolness throughout Jambudvīpa (the continent of rose-apple trees), and so it is also with a Bodhisattva-mahāsattva (great being Bodhisattva) abiding in the Śūraṅgama-samādhi.

『Maitreya (the future Buddha), you should know that after a Bodhisattva-mahāsattva abides in the Śūraṅgama-samādhi, they cultivate a hundred samādhi gates before entering the Vajra-samādhi. What are these hundred? First is the Nature-Emptiness King Samādhi, second is the Emptiness-Sea Samādhi, third is the Emptiness-Realm Samādhi, fourth is the Extinction-of-Emptiness-Thought Samādhi, fifth is the Great-Emptiness Samādhi, sixth is the Non-Abiding-in-Emptiness-Appearance Samādhi, seventh is the Non-Seeing-Mind-Appearance Samādhi, eighth is the Wisdom-Seal-Emptiness-Appearance Samādhi, ninth is the Space-Non-Abiding-Appearance Samādhi, tenth is the Emptiness-King-Non-Destructive-Extinction-Appearance Samādhi, eleventh is the Great-Strong-Courageous-Force-King Samādhi, twelfth is the Avataṃsaka Samādhi, thirteenth is the Universally-Manifesting-Form-Body-Light-King Samādhi, fourteenth is the Sunlight Samādhi, fifteenth is the Sun-Store Samādhi, sixteenth is the Sunlight-Radiance Samādhi, seventeenth is the Universal-Sun Samādhi, eighteenth is the Gathering-Sound Samādhi, nineteenth is the Silent-Light Samādhi, twentieth is the Extinction-of-Boundary-Appearance Samādhi, twenty-first is the Movement-Appearance Samādhi, twenty-second is the Great-Movement-Appearance Samādhi, twenty-third is the Pervading-Movement-Appearance Samādhi, twenty-fourth is the Universally-Pervading-Movement-Appearance Samādhi, twenty-fifth is...』

普踴三昧，二十六者普吼三昧，二十七者普莊嚴三昧，二十八者師子相三昧，二十九者師子力王三昧，三十者師子吼力王三昧，三十一者日耀三昧，三十二者慧炬三昧，三十三者普門三昧，三十四者蓮華藏三昧，三十五者不壞凈三昧，三十六者滅度意三昧，三十七者寶印三昧，三十八者動魔相三昧，三十九者堅住諸空相三昧，四十者普滅意三昧，四十一者起靜意三昧，四十二者莊嚴相好三昧，四十三者法王位明三昧，四十四者法輪現三昧，四十五者金剛藏三昧，四十六者金剛幢三昧，四十七者金剛印三昧，四十八者金剛聚三昧，四十九者大慈王三昧，五十者無行慈三昧，五十一者大悲勝意三昧，五十二者不住悲相三昧，五十三者日輪光明三昧，五十四者滅眾相降伏眾魔三昧，五十五者勝意慈三昧，五十六者琉璃光照三昧，五十七者七寶果光三昧，五十八者佛集藏三昧，五十九者功德滿勝三昧，六十者方便慧三昧，六十一者無慧相三昧，六十二者大海光三昧，六十三者佛海滿三昧，六十四者普海三昧，六十五者海智三昧，六十六者不動慧三昧，六十七者過去佛印三昧，六十八者集陀羅尼三昧，六十九者陀羅尼印綬三昧，七十者八辯才三昧，七十一者具梵音三昧，七十二者白毫海三昧，七十三者智慧光三昧，七十四者黠慧

【現代漢語翻譯】現代漢語譯本普踴三昧（Pǔ yǒng sānmèi）：普遍歡喜踴躍的禪定，二十六者普吼三昧（Pǔ hǒu sānmèi）：普遍發出吼聲的禪定，二十七者普莊嚴三昧（Pǔ zhuāngyán sānmèi）：普遍莊嚴的禪定，二十八者師子相三昧（Shī zi xiàng sānmèi）：具有獅子形象的禪定，二十九者師子力王三昧（Shī zi lì wáng sānmèi）：具有獅子力量之王的禪定，三十者師子吼力王三昧（Shī zi hǒu lì wáng sānmèi）：具有獅子吼叫力量之王的禪定，三十一者日耀三昧（Rì yào sānmèi）：如日光照耀的禪定，三十二者慧炬三昧（Huì jù sānmèi）：智慧如火炬般明亮的禪定，三十三者普門三昧（Pǔ mén sānmèi）：通往一切法門的禪定，三十四者蓮華藏三昧（Liánhuā zàng sānmèi）：如蓮花般包含一切功德的禪定，三十五者不壞凈三昧（Bù huài jìng sānmèi）：不可破壞的清凈禪定，三十六者滅度意三昧（Miè dù yì sānmèi）：證入涅槃之意的禪定，三十七者寶印三昧（Bǎo yìn sānmèi）：如珍寶印記般的禪定，三十八者動魔相三昧（Dòng mó xiàng sānmèi）：能動搖魔障的禪定，三十九者堅住諸空相三昧（Jiān zhù zhū kōng xiàng sānmèi）：堅固安住于諸法空相的禪定，四十者普滅意三昧（Pǔ miè yì sānmèi）：普遍滅除煩惱之意的禪定，四十一者起靜意三昧（Qǐ jìng yì sānmèi）：生起寂靜之意的禪定，四十二者莊嚴相好三昧（Zhuāngyán xiàng hǎo sānmèi）：莊嚴佛的相好的禪定，四十三者法王位明三昧（Fǎ wáng wèi míng sānmèi）：明白法王之位的禪定，四十四者法輪現三昧（Fǎlún xiàn sānmèi）：法輪顯現的禪定，四十五者金剛藏三昧（Jīngāng zàng sānmèi）：如金剛般堅固的禪定，四十六者金剛幢三昧（Jīngāng chuáng sānmèi）：如金剛寶幢般的禪定，四十七者金剛印三昧（Jīngāng yìn sānmèi）：如金剛印記般的禪定，四十八者金剛聚三昧（Jīngāng jù sānmèi）：如金剛聚集般的禪定，四十九者大慈王三昧（Dà cí wáng sānmèi）：具有大慈悲之王的禪定，五十者無行慈三昧（Wú xíng cí sānmèi）：不執著於行為的慈悲禪定，五十一者大悲勝意三昧（Dà bēi shèng yì sānmèi）：具有大悲殊勝之意的禪定，五十二者不住悲相三昧（Bù zhù bēi xiàng sānmèi）：不執著于悲傷之相的禪定，五十三者日輪光明三昧（Rì lún guāngmíng sānmèi）：如日輪般光明的禪定，五十四者滅眾相降伏眾魔三昧（Miè zhòng xiàng xiángfú zhòng mó sānmèi）：滅除一切相，降伏一切魔的禪定，五十五者勝意慈三昧（Shèng yì cí sānmèi）：殊勝之意的慈悲禪定，五十六者琉璃光照三昧（Liúlí guāng zhào sānmèi）：如琉璃光照耀的禪定，五十七者七寶果光三昧（Qī bǎo guǒ guāng sānmèi）：如七寶果實般光明的禪定，五十八者佛集藏三昧（Fó jí zàng sānmèi）：佛陀聚集的寶藏般的禪定，五十九者功德滿勝三昧（Gōngdé mǎn shèng sānmèi）：功德圓滿殊勝的禪定，六十者方便慧三昧（Fāngbiàn huì sānmèi）：具有方便智慧的禪定，六十一者無慧相三昧（Wú huì xiàng sānmèi）：不執著于智慧之相的禪定，六十二者大海光三昧（Dà hǎi guāng sānmèi）：如大海般光明的禪定，六十三者佛海滿三昧（Fó hǎi mǎn sānmèi）：佛陀如大海般圓滿的禪定，六十四者普海三昧（Pǔ hǎi sānmèi）：普遍如大海般的禪定，六十五者海智三昧（Hǎi zhì sānmèi）：如大海般深廣的智慧禪定，六十六者不動慧三昧（Bù dòng huì sānmèi）：不為外境所動搖的智慧禪定，六十七者過去佛印三昧（Guòqù fó yìn sānmèi）：過去諸佛印證的禪定，六十八者集陀羅尼三昧（Jí tuóluóní sānmèi）：聚集總持（陀羅尼）的禪定，六十九者陀羅尼印綬三昧（Tuóluóní yìnshòu sānmèi）：如陀羅尼印綬般的禪定，七十者八辯才三昧（Bā biàncái sānmèi）：具有八種辯才的禪定，七十一者具梵音三昧（Jù fàn yīn sānmèi）：具有清凈梵音的禪定，七十二者白毫海三昧（Bái háo hǎi sānmèi）：如白毫般光明的禪定，七十三者智慧光三昧（Zhìhuì guāng sānmèi）：智慧之光的禪定，七十四者黠慧

【English Translation】 English version The Universal Joy Samadhi, the twenty-sixth is the Universal Roar Samadhi, the twenty-seventh is the Universal Adornment Samadhi, the twenty-eighth is the Lion Appearance Samadhi, the twenty-ninth is the Lion Power King Samadhi, the thirtieth is the Lion Roar Power King Samadhi, the thirty-first is the Sun Radiance Samadhi, the thirty-second is the Wisdom Torch Samadhi, the thirty-third is the Universal Gate Samadhi, the thirty-fourth is the Lotus Treasury Samadhi, the thirty-fifth is the Imperishable Purity Samadhi, the thirty-sixth is the Nirvana Intention Samadhi, the thirty-seventh is the Treasure Seal Samadhi, the thirty-eighth is the Moving Demon Appearance Samadhi, the thirty-ninth is the Firmly Abiding in All Empty Appearances Samadhi, the fortieth is the Universal Extinction Intention Samadhi, the forty-first is the Arising Tranquility Intention Samadhi, the forty-second is the Adornment of Excellent Marks Samadhi, the forty-third is the Dharma King Position Illumination Samadhi, the forty-fourth is the Dharma Wheel Manifestation Samadhi, the forty-fifth is the Vajra Treasury Samadhi, the forty-sixth is the Vajra Banner Samadhi, the forty-seventh is the Vajra Seal Samadhi, the forty-eighth is the Vajra Assembly Samadhi, the forty-ninth is the Great Compassionate King Samadhi, the fiftieth is the Non-Action Compassion Samadhi, the fifty-first is the Great Compassion Supreme Intention Samadhi, the fifty-second is the Non-Abiding Compassion Appearance Samadhi, the fifty-third is the Sun Wheel Light Samadhi, the fifty-fourth is the Extinguishing All Appearances and Subduing All Demons Samadhi, the fifty-fifth is the Supreme Intention Compassion Samadhi, the fifty-sixth is the Lapis Lazuli Light Illumination Samadhi, the fifty-seventh is the Seven Treasures Fruit Light Samadhi, the fifty-eighth is the Buddha Assembly Treasury Samadhi, the fifty-ninth is the Merit Perfection Supreme Samadhi, the sixtieth is the Expedient Wisdom Samadhi, the sixty-first is the Non-Wisdom Appearance Samadhi, the sixty-second is the Great Ocean Light Samadhi, the sixty-third is the Buddha Ocean Full Samadhi, the sixty-fourth is the Universal Ocean Samadhi, the sixty-fifth is the Ocean Wisdom Samadhi, the sixty-sixth is the Immovable Wisdom Samadhi, the sixty-seventh is the Past Buddha Seal Samadhi, the sixty-eighth is the Gathering Dharani Samadhi, the sixty-ninth is the Dharani Seal Cord Samadhi, the seventieth is the Eight Eloquences Samadhi, the seventy-first is the Possessing Brahma Sound Samadhi, the seventy-second is the White Hair Ocean Samadhi, the seventy-third is the Wisdom Light Samadhi, the seventy-fourth is the Clever Wisdom

三昧，七十五者諸佛印文三昧，七十六者白光踴出光明王三昧，七十七者方便慧凈首楞嚴三昧，七十八者須彌頂三昧，七十九者梵頂三昧，八十者眾通光三昧，八十一者通慧光三昧，八十二者甘露勝三昧，八十三者凈五眼三昧，八十四者天眼印三昧，八十五者慧眼印三昧，八十六者法意珠三昧，八十七者虛空色三昧，八十八者心不著三昧，八十九者滅言說三昧，九十者無心意三昧，九十一者戒具慧三昧，九十二者頂勝士三昧，九十三者調御意三昧，九十四者不見慧三昧，九十五者斷十二因緣三昧，九十六者金剛光慧三昧，九十七者摩尼焰三昧，九十八者金剛坐顯現三昧，九十九者法輪王吼力三昧，一百者受法王印三昧。

「彌勒當知！此百三昧如摩尼珠光光相照，隨入首楞嚴三昧海。菩薩摩訶薩住此百三昧已，所有智慧如空中日，諸煩惱海如微煙障。

「彌勒當知！如阿耨大池出四大河，此四大河分為八河，及閻浮提一切眾流皆歸大海，以沃燋山故大海不增，以金剛輪故大海不減，此金剛輪隨時轉故，令大海水同一鹹味，此百三昧亦復如是。彌勒當知！如轉輪王，以十善力故七寶來應，其金輪寶威德特尊普伏一切，其神珠寶適眾生愿隨意無礙，以千子故威猛莊嚴。此轉輪王若欲行時，足下生毛躡虛而游，

【現代漢語翻譯】現代漢語譯本三昧（Samadhi，禪定），第七十五種是諸佛印文三昧（the Samadhi of the Imprints of All Buddhas），第七十六種是白光踴出光明王三昧（the Samadhi of the King of Light Emanating from White Light），第七十七種是方便慧凈首楞嚴三昧（the Samadhi of the Pure Surangama of Skillful Wisdom），第七十八種是須彌頂三昧（the Samadhi of the Summit of Mount Sumeru），第七十九種是梵頂三昧（the Samadhi of the Brahma Summit），第八十種是眾通光三昧（the Samadhi of the Light of All Supernatural Powers），第八十一種是通慧光三昧（the Samadhi of the Light of Penetrating Wisdom），第八十二種是甘露勝三昧（the Supreme Samadhi of Ambrosia），第八十三種是凈五眼三昧（the Samadhi of Pure Five Eyes），第八十四種是天眼印三昧（the Samadhi of the Seal of the Heavenly Eye），第八十五種是慧眼印三昧（the Samadhi of the Seal of the Wisdom Eye），第八十六種是法意珠三昧（the Samadhi of the Jewel of the Dharma's Meaning），第八十七種是虛空色三昧（the Samadhi of the Color of Emptiness），第八十八種是心不著三昧（the Samadhi of Non-Attachment of the Mind），第八十九種是滅言說三昧（the Samadhi of the Cessation of Speech），第九十種是無心意三昧（the Samadhi of No-Mind），第九十一種是戒具慧三昧（the Samadhi of Wisdom Complete with Precepts），第九十二種是頂勝士三昧（the Samadhi of the Supreme Noble One），第九十三種是調御意三昧（the Samadhi of Taming the Mind），第九十四種是不見慧三昧（the Samadhi of Invisible Wisdom），第九十五種是斷十二因緣三昧（the Samadhi of Cutting Off the Twelve Links of Dependent Origination），第九十六種是金剛光慧三昧（the Samadhi of Diamond Light Wisdom），第九十七種是摩尼焰三昧（the Samadhi of the Mani Flame），第九十八種是金剛坐顯現三昧（the Samadhi of the Manifestation of the Diamond Seat），第九十九種是法輪王吼力三昧（the Samadhi of the Lion's Roar Power of the Dharma Wheel King），第一百種是受法王印三昧（the Samadhi of Receiving the Seal of the Dharma King）。『彌勒（Maitreya，未來佛）當知！此百三昧如摩尼珠（Mani Jewel，如意寶珠）光光相照，隨入首楞嚴三昧海（Surangama Samadhi Sea，首楞嚴三昧之海）。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）住此百三昧已，所有智慧如空中日，諸煩惱海如微煙障。『彌勒當知！如阿耨大池（Anavatapta Lake，阿耨達池）出四大河，此四大河分為八河，及閻浮提（Jambudvipa，南贍部洲）一切眾流皆歸大海，以沃燋山故大海不增，以金剛輪（Vajra Wheel，金剛輪）故大海不減，此金剛輪隨時轉故，令大海水同一鹹味，此百三昧亦復如是。彌勒當知！如轉輪王（Chakravartin，轉輪聖王），以十善力故七寶來應，其金輪寶威德特尊普伏一切，其神珠寶適眾生愿隨意無礙，以千子故威猛莊嚴。此轉輪王若欲行時，足下生毛躡虛而游。

【English Translation】 English version Samadhi, the seventy-fifth is the Samadhi of the Imprints of All Buddhas, the seventy-sixth is the Samadhi of the King of Light Emanating from White Light, the seventy-seventh is the Samadhi of the Pure Surangama of Skillful Wisdom, the seventy-eighth is the Samadhi of the Summit of Mount Sumeru, the seventy-ninth is the Samadhi of the Brahma Summit, the eightieth is the Samadhi of the Light of All Supernatural Powers, the eighty-first is the Samadhi of the Light of Penetrating Wisdom, the eighty-second is the Supreme Samadhi of Ambrosia, the eighty-third is the Samadhi of Pure Five Eyes, the eighty-fourth is the Samadhi of the Seal of the Heavenly Eye, the eighty-fifth is the Samadhi of the Seal of the Wisdom Eye, the eighty-sixth is the Samadhi of the Jewel of the Dharma's Meaning, the eighty-seventh is the Samadhi of the Color of Emptiness, the eighty-eighth is the Samadhi of Non-Attachment of the Mind, the eighty-ninth is the Samadhi of the Cessation of Speech, the ninetieth is the Samadhi of No-Mind, the ninety-first is the Samadhi of Wisdom Complete with Precepts, the ninety-second is the Samadhi of the Supreme Noble One, the ninety-third is the Samadhi of Taming the Mind, the ninety-fourth is the Samadhi of Invisible Wisdom, the ninety-fifth is the Samadhi of Cutting Off the Twelve Links of Dependent Origination, the ninety-sixth is the Samadhi of Diamond Light Wisdom, the ninety-seventh is the Samadhi of the Mani Flame, the ninety-eighth is the Samadhi of the Manifestation of the Diamond Seat, the ninety-ninth is the Samadhi of the Lion's Roar Power of the Dharma Wheel King, the hundredth is the Samadhi of Receiving the Seal of the Dharma King. 『Maitreya (the future Buddha) should know! These hundred Samadhis, like Mani Jewels (wish-fulfilling jewels) shining light upon each other, enter the Surangama Samadhi Sea (the ocean of the Surangama Samadhi). Bodhisattva-Mahasattvas (great Bodhisattvas) abiding in these hundred Samadhis, all their wisdom is like the sun in the sky, and the seas of all afflictions are like a slight mist. 『Maitreya should know! Just as the Anavatapta Lake (Lake Anavatapta) gives rise to four great rivers, and these four great rivers divide into eight rivers, and all the streams of Jambudvipa (the southern continent) flow into the great ocean; because of the burning mountains, the great ocean does not increase, and because of the Vajra Wheel (diamond wheel), the great ocean does not decrease. Because this Vajra Wheel turns at all times, it causes the water of the great ocean to have the same salty taste. These hundred Samadhis are also like this. Maitreya should know! Like a Chakravartin (Wheel-Turning King), because of the power of the ten virtues, the seven treasures come in response. His golden wheel treasure is especially honored and subdues everything, his divine jewel fulfills the wishes of sentient beings without obstruction, and because of his thousand sons, he is majestic and adorned. When this Wheel-Turning King wishes to travel, hair grows beneath his feet, and he travels through the air.』

有十寶華以承王足。

「彌勒當知！此百三昧，從道種智十波羅蜜生，安隱不去，亦復不住寂靜無為，住爾焰地。此爾焰地不熏不修，自然當得八萬四千諸三昧門。此諸三昧，如金剛山不可沮壞，畢竟住于大空邊際，亦復游入無相法界，于諸法中不見來去及住滅相，其心寂然，即得超入金剛三昧。此金剛三昧，如梵王頂上因陀羅寶珠，不見色相而有光明。金剛三昧，不見使海及使邊際。

「彌勒當知！如自在天所有火珠無形無相，但有光明柔軟可愛，能雨香華適諸天意，復能顯發金色光明，映蔽一切諸天身光。彌勒當知！此火珠光無心無識，欲破于闇，以珠力故闇自然滅，諸天身色明倍于常。金剛三昧亦復如是，不滅結使使海自竭，不斷生死三毒自滅。

「彌勒當知！譬如力士額上明珠及肘后珠，常以咒術隱蔽此珠不令他見。金剛三昧大光隱寂，不見結使使山自崩，不觀煩惱滅四大種，諸愛河竭無常風斷。彌勒當知！如師子王振威大吼，一切眾獸自然摧伏。金剛三昧，從毗婆舍那出入舍摩他中，如金剛劍入金剛山不見其跡。是金剛三昧，不住不起、不滅不壞、不斷不異、不脫不變，入慧明性舉起甚深，一合相智不見身心法，然後成阿耨多羅三藐三菩提。此菩提智不離不生，無有眾相不可沮壞，如金

【現代漢語翻譯】現代漢語譯本：有十種寶華承托著國王的足。

『彌勒（Maitreya，菩薩名）應當知道！這百種三昧（Samadhi，佛教中的一種精神集中狀態），從道種智（Buddha-dhatu-jnana，成佛的種子智慧）和十波羅蜜（Paramita，到達彼岸的十種方法，即佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）產生，安穩而不離去，也不停留在寂靜無為的狀態，而是停留在爾焰地（Iryapatha，行住坐臥四威儀）。這爾焰地不需熏習和修行，自然能夠獲得八萬四千種三昧門。這些三昧，如同金剛山（Vajra Mountain，堅固的山）一樣不可摧毀，最終安住在廣闊的虛空邊際，也游入無相法界（Nirvikalpa-dharmadhatu，沒有現象的法界），在一切法中不見來去以及住滅的相狀，其心寂靜，就能超越進入金剛三昧（Vajra Samadhi，堅固的三昧）。這金剛三昧，如同梵天王（Brahma，印度教的創造神）頭頂上的因陀羅寶珠（Indra's jewel，帝釋天的寶珠），不見色相卻有光明。

『金剛三昧，不見煩惱之海以及煩惱的邊際。

『彌勒應當知道！如同自在天（Isvara，濕婆神）所有的火珠，無形無相，只有光明柔軟可愛，能夠降下香花來滿足諸天的心意，又能顯發出金色的光明，遮蔽一切諸天的身光。彌勒應當知道！這火珠的光芒沒有心識，想要破除黑暗，因為珠子的力量，黑暗自然消滅，諸天的身色比平常更加明亮。金剛三昧也是這樣，不滅除結使（Kleshas，煩惱），煩惱之海自然枯竭，不斷除生死，三毒（Three poisons，貪嗔癡）自然消滅。

『彌勒應當知道！譬如力士額頭上的明珠以及肘后的珠子，常常用咒術隱藏這些珠子不讓別人看見。金剛三昧的大光明隱藏寂靜，不見結使，結使之山自然崩塌，不觀察煩惱的滅除，四大種（Four elements，地水火風）自然消散，諸愛河枯竭，無常之風斷絕。彌勒應當知道！如同師子王（Lion King）發出威猛的大吼，一切眾獸自然摧伏。金剛三昧，從毗婆舍那（Vipassana，內觀）出入舍摩他（Samatha，止）之中，如同金剛劍（Vajra sword，堅固的劍）進入金剛山，不見其痕跡。這金剛三昧，不住不生、不滅不壞、不斷不異、不脫不變，進入智慧明性的狀態，舉起甚深的一合相智（Eka-rasa-jnana，統一的智慧），不見身心法，然後成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這菩提智不離不生，沒有眾多的相狀不可摧毀，如同金

【English Translation】 English version: There were ten precious flowers supporting the king's feet.

'Maitreya (Bodhisattva's name), you should know! These hundred Samadhis (a state of mental concentration in Buddhism) arise from the seed-wisdom (Buddha-dhatu-jnana) of the path and the ten Paramitas (perfections, namely generosity, morality, patience, diligence, concentration, wisdom, skillful means, vow, power, and knowledge), remaining secure and not departing, nor abiding in stillness and non-action, but dwelling in Iryapatha (the four modes of deportment: walking, standing, sitting, and lying down). This Iryapatha, without cultivation or practice, naturally attains eighty-four thousand Samadhi gates. These Samadhis, like Vajra Mountain (adamantine mountain), are indestructible, ultimately abiding at the vast edge of space, and also entering the realm of non-form (Nirvikalpa-dharmadhatu), seeing no coming, going, abiding, or ceasing in all dharmas, their minds tranquil, and thus transcending into Vajra Samadhi (adamantine concentration). This Vajra Samadhi is like Indra's jewel (the jewel of Indra, king of gods) on the crown of Brahma (the creator god in Hinduism), unseen in form but possessing light.

'Vajra Samadhi sees neither the sea of afflictions nor the edge of afflictions.

'Maitreya, you should know! Like the fire pearl possessed by Isvara (Shiva), without form or appearance, but with gentle and lovely light, able to rain down fragrant flowers to please the minds of the gods, and also able to manifest golden light, obscuring the bodily light of all the gods. Maitreya, you should know! The light of this fire pearl has no mind or consciousness, yet desiring to dispel darkness, the darkness naturally vanishes due to the power of the pearl, and the colors of the gods' bodies become brighter than usual. Vajra Samadhi is also like this, not extinguishing the Kleshas (afflictions), yet the sea of afflictions naturally dries up, not cutting off birth and death, yet the three poisons (greed, hatred, and delusion) naturally vanish.

'Maitreya, you should know! For example, a strong man has a bright pearl on his forehead and a pearl behind his elbow, and he always conceals these pearls with mantras, not letting others see them. The great light of Vajra Samadhi is hidden in stillness, not seeing the afflictions, yet the mountain of afflictions naturally collapses, not observing the cessation of afflictions, yet the four elements (earth, water, fire, and wind) naturally dissipate, the rivers of love dry up, and the winds of impermanence are cut off. Maitreya, you should know! Like the Lion King roaring with great power, all beasts naturally submit. Vajra Samadhi, emerging from Vipassana (insight meditation) and entering into Samatha (tranquility meditation), is like a Vajra sword (adamantine sword) entering Vajra Mountain, leaving no trace. This Vajra Samadhi neither abides nor arises, neither ceases nor decays, neither cuts off nor differs, neither escapes nor changes, entering the nature of luminous wisdom, raising up the profound Eka-rasa-jnana (wisdom of one taste), not seeing body, mind, or dharma, and then accomplishing Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). This Bodhi wisdom neither departs nor arises, has no multitude of forms, is indestructible, like Vajra.'

剛山無能傾動。金剛三昧不退不沒，入於畢竟大寂滅處，遊戲自在三昧海中，諸佛如來以此三昧王三昧力故，普至一切諸空法界，而能遊戲聖解脫處。」

佛說此語時，彌勒菩薩應時即得百法明門。時會大眾諸菩薩等，身心歡喜，有得首楞嚴三昧，有得百法明門者，其數無量。梵釋護世諸天子，雨諸天華作眾伎樂，以供養佛。大眾異口同音讚歎彌勒菩薩：「善哉善哉！善男子！乃能問于如來如是無上大智慧義，我等因汝得服無上甘露法味獲大善利，唯愿尊者為我咨問，未來眾生聞此法者得幾所福。」

佛告大眾：「諦聽諦聽，善思念之！乃往過去九十一劫，有佛世尊名曰寶華，十號具足。時寶華佛為諸菩薩，廣說如是百三昧門。彼時會中有千比丘，聞佛世尊說是三昧，身心隨喜，以隨喜善根因緣力故，超越五百萬億阿僧祇劫生死之罪。彼時千比丘豈異人乎？於今賢劫千佛是也。」

佛告大眾：「佛滅度后，若比丘、比丘尼、優婆塞、優婆夷，天龍八部及餘一切，若得暫聞佛勝智慧，深心隨喜不起誹謗，于百千劫終不墮三惡道，生生之處恒得值遇諸佛菩薩以為眷屬。若聞此法不起疑謗，命終之後必定得生兜率天上，屬值彌勒聞說甚深不退轉地法輪之行。若有受持讀誦解說書寫，香華伎樂種種供養，此

【現代漢語翻譯】現代漢語譯本：堅固如剛山，不可傾動。金剛三昧（Vajra Samadhi，堅固不壞的禪定）不退失也不隱沒，進入到究竟的大寂滅之處，在遊戲中自在的三昧海中。諸佛如來憑藉這種三昧王（Samadhi Raja，禪定之王）的三昧力，普遍到達一切諸空法界（Dharmadhatu，一切法的界限），並且能夠在聖解脫之處自在遊戲。

佛陀說這段話的時候，彌勒菩薩（Maitreya Bodhisattva，未來佛）立刻獲得了百法明門（Hundred Dharmas Illumination Gate，通達百種法門的智慧之門）。當時法會上的大眾菩薩們，身心歡喜，有的獲得了首楞嚴三昧（Shurangama Samadhi，一切事究竟堅固的禪定），有的獲得了百法明門，人數非常多。梵天（Brahma，色界天之主）、釋提桓因（Śakra Devānām Indra，忉利天之主）、護世諸天子（Lokapala，守護世界的諸天神）等，散下各種天花，演奏各種天樂，來供養佛陀。大眾異口同聲地讚歎彌勒菩薩：『太好了！太好了！善男子！你能夠向如來請問這樣無上的大智慧之義，我們因為你而得以服用無上的甘露法味，獲得巨大的利益。只希望尊者能夠為我們請問，未來眾生聽聞此法的人能夠獲得多少福報。』

佛陀告訴大眾：『仔細聽，仔細聽，好好地思考！在過去九十一劫之前，有一位佛陀世尊，名叫寶華（Ratna-puṣpa，珍寶之花），十號具足（Tathāgata-arhat-samyak-saṃbuddha-vidyā-caraṇa-saṃpanna-sugata-lokavid-anuttara-puruṣa-damya-sārathi-śāstā-deva-manuṣyāṇāṃ-buddha-bhagavat，如來、應供、正遍知、明行足、善逝、世間解、無上士調御丈夫、天人師、佛、世尊）。當時的寶華佛為諸位菩薩，廣泛地宣說這樣的百三昧門（Hundred Samadhi Gates，通往百種禪定的法門）。當時法會中有千位比丘，聽聞佛陀世尊宣說這些三昧，身心都感到隨喜，因為隨喜的善根因緣之力，超越了五百萬億阿僧祇劫的生死之罪。當時的千位比丘難道是其他人嗎？就是現在賢劫（Bhadrakalpa，賢善劫）的千佛。』

佛陀告訴大眾：『佛陀滅度之後，如果有比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾），天龍八部（Nāga，天龍等八種神道）以及其他一切眾生，如果能夠暫時聽聞佛陀殊勝的智慧，內心深處感到隨喜而不生起誹謗，在百千劫中終究不會墮入三惡道（three evil realms，地獄、餓鬼、畜生），生生世世都能夠遇到諸佛菩薩作為眷屬。如果聽聞此法而不生起懷疑誹謗，命終之後必定能夠往生到兜率天（Tuṣita Heaven，彌勒菩薩的凈土），親近彌勒菩薩聽聞宣說甚深的不退轉地法輪（Avivartaniya-cakra，不退轉的法輪）之行。如果有人受持、讀誦、解說、書寫，用香、花、伎樂等種種供養，此人』

【English Translation】 English version: Immovable like Mount Vajra. The Vajra Samadhi (Vajra Samadhi, diamond-like concentration) neither retreats nor disappears, entering the ultimate Great Nirvana, freely playing in the Samadhi sea. All Buddhas and Tathagatas, by the power of this Samadhi Raja (Samadhi Raja, King of Samadhis), universally reach all Dharmadhatu (Dharmadhatu, the realm of all dharmas), and are able to freely play in the holy liberation place.

When the Buddha spoke these words, Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) immediately attained the Hundred Dharmas Illumination Gate (Hundred Dharmas Illumination Gate, the gate of wisdom that penetrates a hundred dharmas). At that time, the assembly of Bodhisattvas were joyful in body and mind. Some attained the Shurangama Samadhi (Shurangama Samadhi, the ultimate firm concentration in all matters), and some attained the Hundred Dharmas Illumination Gate, their number being countless. Brahma (Brahma, lord of the Form Realm), Śakra Devānām Indra (Śakra Devānām Indra, lord of the Trayastrimsa Heaven), and the Lokapala (Lokapala, the guardian deities of the world), rained down various heavenly flowers and made various heavenly music to offer to the Buddha. The assembly praised Maitreya Bodhisattva in unison: 'Excellent! Excellent! Good man! You are able to ask the Tathagata about such supreme great wisdom, and we are able to partake of the supreme nectar of Dharma and obtain great benefits because of you. We only hope that the Venerable One can ask for us, how much merit will future beings who hear this Dharma obtain?'

The Buddha told the assembly: 'Listen carefully, listen carefully, and contemplate well! In the past, ninety-one kalpas ago, there was a Buddha World-Honored One named Ratna-puṣpa (Ratna-puṣpa, Jewel Flower), complete with the ten titles (Tathāgata-arhat-samyak-saṃbuddha-vidyā-caraṇa-saṃpanna-sugata-lokavid-anuttara-puruṣa-damya-sārathi-śāstā-deva-manuṣyāṇāṃ-buddha-bhagavat, Thus Come One, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Humans, Teacher of Gods and Humans, Buddha, World-Honored One). At that time, Ratna-puṣpa Buddha widely expounded such Hundred Samadhi Gates (Hundred Samadhi Gates, the gates to a hundred concentrations) for the Bodhisattvas. At that time, there were a thousand bhikṣus (bhikṣu, ordained monks) in the assembly who, upon hearing the Buddha World-Honored One expound these samadhis, rejoiced in body and mind. By the power of the good roots of rejoicing, they transcended the sins of birth and death of five million billion asamkhya kalpas. Were those thousand bhikṣus different people? They are the thousand Buddhas of the present Bhadrakalpa (Bhadrakalpa, the Fortunate Aeon).'

The Buddha told the assembly: 'After the Buddha's Parinirvana, if there are bhikṣus (bhikṣu, ordained monks), bhikṣuṇīs (bhikṣuṇī, ordained nuns), upāsakas (upāsaka, laymen), upāsikās (upāsikā, laywomen), the eight classes of gods and dragons (Nāga, dragons and other eight kinds of deities), and all other beings, if they can temporarily hear the Buddha's supreme wisdom, deeply rejoice in their hearts without giving rise to slander, they will never fall into the three evil realms (three evil realms, hell, hungry ghosts, animals) in hundreds of thousands of kalpas, and in every life they will always encounter Buddhas and Bodhisattvas as their family. If they hear this Dharma without giving rise to doubt or slander, they will surely be reborn in the Tuṣita Heaven (Tuṣita Heaven, Maitreya Bodhisattva's Pure Land) after death, and be close to Maitreya Bodhisattva to hear the practice of the profound and irreversible Dharma wheel (Avivartaniya-cakra, the irreversible Dharma wheel). If someone receives, upholds, reads, recites, explains, writes, and makes various offerings with incense, flowers, music, etc., this person'

諸人等臨命終時，若能至心念佛法身，應時即見九十億佛俱來授手，隨意往生諸佛凈國，遊戲自在諸三昧海。」

佛告彌勒及敕阿難：「汝好受持慎勿忘失，乃至法滅當廣宣說。」

阿難白佛言：「世尊！當何名此經？此法之要云何奉持？」

佛告阿難：「此經名為『百三昧海不壞不滅』，亦名『金剛相寂滅不動』，亦名『金剛三昧本性清凈不壞不滅經』，當奉持之。」

佛說此語時，舍利弗等諸大聲聞，彌勒等諸大菩薩，天龍八部一切大眾，皆大歡喜，禮佛而退。

佛說金剛三昧本性清凈不壞不滅經

【現代漢語翻譯】現代漢語譯本：諸位，在臨命終時，如果能夠至誠懇切地念誦佛的法身（Dharmakaya，佛的真身），當下就能見到九十億尊佛同時前來迎接，伸出援手，可以隨意往生到諸佛的清凈國土，在那裡遊戲于自在的三昧（Samadhi，禪定）之海中。

佛陀告訴彌勒菩薩（Maitreya）並告誡阿難（Ananda）尊者：『你們要好好地接受並持守這部經，千萬不要忘記遺失，乃至佛法將要滅盡之時，也要廣為宣說。』

阿難尊者稟告佛陀說：『世尊！這部經應當叫什麼名字？這部佛法的要義應當如何奉行持守呢？』

佛陀告訴阿難尊者：『這部經名為《百三昧海不壞不滅經》，也名為《金剛相寂滅不動經》，也名為《金剛三昧本性清凈不壞不滅經》，應當奉行持守它。』

佛陀說完這些話的時候，舍利弗（Sariputra）等各位大聲聞，彌勒菩薩等各位大菩薩，以及天龍八部一切大眾，都非常歡喜，向佛陀頂禮後退下。

《佛說金剛三昧本性清凈不壞不滅經》

【English Translation】 English version: 『When all of you are about to die, if you can sincerely recite the Dharmakaya (the Body of Essence of the Buddha) of the Buddha, you will immediately see ninety billion Buddhas coming to offer their hands, allowing you to be reborn at will in the pure lands of all the Buddhas, where you can freely play in the ocean of Samadhi (meditative absorption).』

The Buddha told Maitreya (the future Buddha) and instructed Ananda (the Buddha's attendant): 『You must receive and uphold this Sutra well, and do not forget or lose it. Even when the Dharma is about to perish, you should widely proclaim it.』

Ananda said to the Buddha: 『World Honored One! What should this Sutra be called? How should the essential points of this Dharma be practiced and upheld?』

The Buddha told Ananda: 『This Sutra is called the 『Sutra of the Ocean of a Hundred Samadhis, Imperishable and Indestructible,』 it is also called the 『Sutra of the Diamond Appearance, Tranquil and Unmoving,』 and it is also called the 『Diamond Samadhi Sutra of the Pure, Imperishable, and Indestructible Original Nature.』 You should uphold and practice it.』

When the Buddha spoke these words, Sariputra (one of the Buddha's chief disciples) and all the great Sravakas (hearers), Maitreya and all the great Bodhisattvas (enlightenment beings), the eight classes of gods and dragons, and all the great assembly were overjoyed, prostrated themselves before the Buddha, and withdrew.

The Sutra Spoken by the Buddha on the Diamond Samadhi of the Pure, Imperishable, and Indestructible Original Nature