T20n1050_佛說大乘莊嚴寶王經
大正藏第 20 冊 No. 1050 佛說大乘莊嚴寶王經
No. 1050
佛說大乘莊嚴寶王經卷第一
中印度惹爛馱啰國密林寺三藏賜紫沙門臣天息災奉 制譯
如是我聞。一時世尊。在舍衛國祇樹給孤獨園。與大苾芻眾千二百五十人俱。並諸菩薩摩訶薩眾。其名曰金剛手菩薩摩訶薩智見菩薩摩訶薩。金剛軍菩薩摩訶薩秘密藏菩薩摩訶薩。虛空藏菩薩摩訶薩日藏菩薩摩訶薩。無動菩薩摩訶薩寶手菩薩摩訶薩。普賢菩薩摩訶薩證真常菩薩摩訶薩。除蓋障菩薩摩訶薩大勤勇菩薩摩訶薩。藥王菩薩摩訶薩觀自在菩薩摩訶薩。執金剛菩薩摩訶薩海慧菩薩摩訶薩。持法菩薩摩訶薩等。八十俱胝菩薩皆來集會。
是時復有三十二諸天子眾。皆來集會。大自在天及那羅延天而為上首。帝釋天王索訶世界主大梵天王。日天月天風天水天。如是諸天眾等皆來集會。復有百千龍王。所謂阿缽邏羅龍王曀攞缽怛哩(二合)龍王。底銘㘈[口*(隸-木+匕)]龍王主地龍王。百頭龍王虎虜𥿡拏龍王。得叉計龍王牛頭龍王。鹿頭龍王難陀龍王。跋難陀龍王魚子龍王。無熱惱龍王娑蘗哩拏龍王。如是諸龍王等皆來集會。
復有百千彥達嚩王。所謂鼓音彥達嚩王妙聲彥達嚩王。千臂彥達嚩王
【現代漢語翻譯】 現代漢語譯本 《佛說大乘莊嚴寶王經》卷第一
中印度惹爛馱啰國密林寺三藏賜紫沙門臣天息災奉詔翻譯
我是這樣聽說的：一時，世尊在舍衛國祇樹給孤獨園，與一千二百五十位大比丘眾，以及諸位菩薩摩訶薩在一起。他們的名字是：金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva，執金剛菩薩），智見菩薩摩訶薩，金剛軍菩薩摩訶薩，秘密藏菩薩摩訶薩，虛空藏菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva，虛空藏菩薩），日藏菩薩摩訶薩，無動菩薩摩訶薩（不動明王），寶手菩薩摩訶薩，普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva，象徵菩薩行愿），證真常菩薩摩訶薩，除蓋障菩薩摩訶薩，大勤勇菩薩摩訶薩，藥王菩薩摩訶薩（Bhaisajyaraja Bodhisattva Mahasattva，施藥菩薩），觀自在菩薩摩訶薩（Avalokitesvara Bodhisattva Mahasattva，觀音菩薩），執金剛菩薩摩訶薩，海慧菩薩摩訶薩，持法菩薩摩訶薩等。八十俱胝（Koti，印度數字單位，一俱胝等於一千萬）菩薩都來集會。
這時，又有三十二位諸天子眾都來集會。大自在天（Mahesvara，濕婆神）及那羅延天（Narayana，毗濕奴神）為首。帝釋天王（Indra，統治忉利天），索訶世界主大梵天王（Mahabrahma，色界天之主），日天，月天，風天，水天，像這樣的諸天眾等都來集會。又有成百上千的龍王，他們是：阿缽邏羅龍王（Apalala-nagaraja），曀攞缽怛哩龍王（Elapatra-nagaraja），底銘㘈[口*(隸-木+匕)]龍王，主地龍王，百頭龍王，虎虜𥿡拏龍王，得叉計龍王，牛頭龍王，鹿頭龍王，難陀龍王（Nanda-nagaraja，歡喜龍王），跋難陀龍王（Upananda-nagaraja，副歡喜龍王），魚子龍王，無熱惱龍王（Anavatapta-nagaraja，阿那婆達多龍王），娑蘗哩拏龍王。像這樣的諸龍王等都來集會。
又有成百上千的彥達嚩王（Gandharva，乾闥婆，天界的樂神），他們是：鼓音彥達嚩王，妙聲彥達嚩王，千臂彥達嚩王。
【English Translation】 English version The Sutra of the Great Vehicle Adornment of the Treasure King, Volume 1
Translated by the Shramana Tian Xizai of the Secret Forest Temple in Jalandhara, Central India, by Imperial Decree.
Thus have I heard. At one time, the World Honored One was in the Jeta Grove of Anathapindika in Shravasti, together with a great assembly of twelve hundred and fifty Bhikshus, and also with many Bodhisattva-Mahasattvas. Their names were: Vajrapani Bodhisattva-Mahasattva (the Bodhisattva who holds the vajra), Jñanadarsana Bodhisattva-Mahasattva, Vajrasena Bodhisattva-Mahasattva, Guhyagarbha Bodhisattva-Mahasattva, Akasagarbha Bodhisattva-Mahasattva (the Bodhisattva of the Treasury of Space), Suryagarbha Bodhisattva-Mahasattva, Achala Bodhisattva-Mahasattva (Immovable One), Ratnapani Bodhisattva-Mahasattva, Samantabhadra Bodhisattva-Mahasattva (the Bodhisattva of Universal Worthiness), Satyanityata Bodhisattva-Mahasattva, Sarvanivaranaviskambhin Bodhisattva-Mahasattva, Mahaprayatna Bodhisattva-Mahasattva, Bhaisajyaraja Bodhisattva-Mahasattva (Medicine King Bodhisattva), Avalokitesvara Bodhisattva-Mahasattva (the Bodhisattva who observes the sounds of the world), Vajradhara Bodhisattva-Mahasattva, Sagaramati Bodhisattva-Mahasattva, Dharmadhara Bodhisattva-Mahasattva, and so on. Eighty Kotis (an Indian unit of measurement, one Koti equals ten million) of Bodhisattvas all came together.
At that time, there were also thirty-two assemblies of Deva-putras (divine sons) who all came together, with Mahesvara (Great Lord, Shiva) and Narayana (Vishnu) as their leaders. Indra (ruler of the Trayastrimsa Heaven), Mahabrahma (Great Brahma, lord of the Form Realm) the lord of the Saha world, Surya Deva (Sun God), Chandra Deva (Moon God), Vayu Deva (Wind God), Ap Deva (Water God), and such assemblies of Devas all came together. There were also hundreds of thousands of Naga-Rajas (Dragon Kings), namely: Apalala-nagaraja, Elapatra-nagaraja, Timingila-nagaraja, the Naga-Raja who rules the earth, the Naga-Raja with a hundred heads, Huruhuruna-nagaraja, Takshaka-nagaraja, Go-shirsha-nagaraja (Ox-head Dragon King), Mriga-shirsha-nagaraja (Deer-head Dragon King), Nanda-nagaraja (Joyful Dragon King), Upananda-nagaraja (Sub-Joyful Dragon King), Matsya-garbha-nagaraja (Fish-womb Dragon King), Anavatapta-nagaraja (Lake Anavatapta Dragon King), Sagara-nagaraja. Such Naga-Rajas all came together.
There were also hundreds of thousands of Gandharva-Rajas (Celestial Musician Kings), namely: Dundubhisvara Gandharva-Raja (Drum Sound Gandharva King), Madhurasvara Gandharva-Raja (Sweet Sound Gandharva King), Sahasrabhuja Gandharva-Raja (Thousand-Armed Gandharva King).
天主彥達嚩王。身歡喜彥達嚩王種種樂音彥達嚩王。莊嚴彥達嚩王現童子身彥達嚩王。妙臂彥達嚩王法樂彥達嚩王。如是等諸彥達嚩王皆來集會。
復有百千緊那啰王。所謂妙口緊那啰王寶冠緊那啰王。熙怡緊那啰王歡喜緊那啰王。輪莊嚴緊那啰王珠寶緊那啰王。大腹緊那啰王堅固精進緊那啰王。妙勇緊那啰王百口緊那啰王。大樹緊那啰王。如是等諸緊那啰王皆來集會。
復有百千天女。所謂最上天女妙嚴天女。金帶天女莊嚴天女。聞持天女甘露月天女。清凈身天女寶光天女。花身天女天面天女。口演五樂音天女快樂天女。金鬘天女青蓮華天女。宣法音天女妙樂天女。樂生天女妙嚴相天女。嚴持天女佈施天女。潔已天女。如是諸天女等亦來集會。
復有百千諸龍王女。所謂妙嚴持龍女母呰鄰那龍女。三髻龍女和容龍女。勝吉祥龍女電眼龍女。電光龍女妙山龍女。百眷屬龍女大藥龍女。月光龍女一首龍女。百臂龍女受持龍女。無煩惱龍女善莊嚴龍女。白雲龍女乘車龍女。未來龍女多眷屬龍女。海腹龍女蓋面龍女。法座龍女妙手龍女。海深龍女妙高吉祥龍女。如是諸龍女等亦來集會。
復有百千彥達嚩女。所謂愛面彥達嚩女愛施彥達嚩女。無見彥達嚩女妙吉祥彥達嚩女。金剛鬘彥達嚩女妙鬘彥達
【現代漢語翻譯】 現代漢語譯本 天主彥達嚩王（Gandharva King，樂神之王），身歡喜彥達嚩王，種種樂音彥達嚩王，莊嚴彥達嚩王，現童子身彥達嚩王，妙臂彥達嚩王，法樂彥達嚩王。如是等諸彥達嚩王皆來**。
復有百千緊那啰王（Kinnara King，非人歌神之王），所謂妙口緊那啰王，寶冠緊那啰王，熙怡緊那啰王，歡喜緊那啰王，輪莊嚴緊那啰王，珠寶緊那啰王，大腹緊那啰王，堅固精進緊那啰王，妙勇緊那啰王，百口緊那啰王，大樹緊那啰王。如是等諸緊那啰王皆來**。
復有百千天女，所謂最上天女，妙嚴天女，金帶天女，莊嚴天女，聞持天女，甘露月天女，清凈身天女，寶光天女，花身天女，天面天女，口演五樂音天女，快樂天女，金鬘天女，青蓮華天女，宣法音天女，妙樂天女，樂生天女，妙嚴相天女，嚴持天女，佈施天女，潔已天女。如是諸天女等亦來**。
復有百千諸龍王女，所謂妙嚴持龍女，母呰鄰那龍女，三髻龍女，和容龍女，勝吉祥龍女，電眼龍女，電光龍女，妙山龍女，百眷屬龍女，大藥龍女，月光龍女，一首龍女，百臂龍女，受持龍女，無煩惱龍女，善莊嚴龍女，白雲龍女，乘車龍女，未來龍女，多眷屬龍女，海腹龍女，蓋面龍女，法座龍女，妙手龍女，海深龍女，妙高吉祥龍女。如是諸龍女等亦來**。
復有百千彥達嚩女（Gandharva，樂神），所謂愛面彥達嚩女，愛施彥達嚩女，無見彥達嚩女，妙吉祥彥達嚩女，金剛鬘彥達
【English Translation】 English version Heavenly Lord Gandharva King (Gandharva King, King of Music Gods), Body Joy Gandharva King, Various Music Sound Gandharva King, Solemn Gandharva King, Appearing as a Child Body Gandharva King, Wonderful Arm Gandharva King, Dharma Joy Gandharva King. Thus, all these Gandharva Kings came.**
Again, there were hundreds of thousands of Kinnara Kings (Kinnara King, King of Non-Human Singing Gods), namely Wonderful Mouth Kinnara King, Jeweled Crown Kinnara King, Happy Kinnara King, Joyful Kinnara King, Wheel Solemn Kinnara King, Jewel Kinnara King, Large Belly Kinnara King, Firm Diligence Kinnara King, Wonderful Courage Kinnara King, Hundred Mouth Kinnara King, Large Tree Kinnara King. Thus, all these Kinnara Kings came.**
Again, there were hundreds of thousands of heavenly women, namely Supreme Heavenly Woman, Wonderful Solemn Heavenly Woman, Golden Belt Heavenly Woman, Solemn Heavenly Woman, Hearing Holding Heavenly Woman, Ambrosia Moon Heavenly Woman, Pure Body Heavenly Woman, Jewel Light Heavenly Woman, Flower Body Heavenly Woman, Heavenly Face Heavenly Woman, Mouth Performing Five Music Sound Heavenly Woman, Happy Heavenly Woman, Golden Garland Heavenly Woman, Blue Lotus Flower Heavenly Woman, Declaring Dharma Sound Heavenly Woman, Wonderful Joy Heavenly Woman, Joyful Birth Heavenly Woman, Wonderful Solemn Appearance Heavenly Woman, Solemnly Holding Heavenly Woman, Giving Heavenly Woman, Cleaned Heavenly Woman. Thus, all these heavenly women also came.**
Again, there were hundreds of thousands of Dragon King daughters, namely Wonderful Solemn Holding Dragon Daughter, Mother Cilinna Dragon Daughter, Three Bun Dragon Daughter, Harmonious Appearance Dragon Daughter, Victorious Auspicious Dragon Daughter, Electric Eye Dragon Daughter, Electric Light Dragon Daughter, Wonderful Mountain Dragon Daughter, Hundred Retinue Dragon Daughter, Great Medicine Dragon Daughter, Moonlight Dragon Daughter, One Head Dragon Daughter, Hundred Arm Dragon Daughter, Receiving Holding Dragon Daughter, No Affliction Dragon Daughter, Good Solemn Dragon Daughter, White Cloud Dragon Daughter, Riding Carriage Dragon Daughter, Future Dragon Daughter, Many Retinue Dragon Daughter, Sea Belly Dragon Daughter, Covered Face Dragon Daughter, Dharma Seat Dragon Daughter, Wonderful Hand Dragon Daughter, Sea Deep Dragon Daughter, Wonderful High Auspicious Dragon Daughter. Thus, all these Dragon Daughters also came.**
Again, there were hundreds of thousands of Gandharva women (Gandharva, Music Gods), namely Love Face Gandharva Woman, Love Giving Gandharva Woman, No Seeing Gandharva Woman, Wonderful Auspicious Gandharva Woman, Vajra Garland Gandharva
嚩女。樹林彥達嚩女百花彥達嚩女。花敷彥達嚩女寶鬘彥達嚩女。妙腹彥達嚩女吉祥王彥達嚩女。鼓音彥達嚩女妙莊嚴彥達嚩女。豐禮彥達嚩女法愛彥達嚩女。法施彥達嚩女青蓮華彥達嚩女。百手彥達嚩女蓮華吉祥彥達嚩女。大蓮華彥達嚩女體清凈彥達嚩女。自在行彥達嚩女施地彥達嚩女。施果彥達嚩女師子步彥達嚩女。炬母那花彥達嚩女妙意彥達嚩女。惠施彥達嚩女天語言彥達嚩女。愛忍辱彥達嚩女樂真寂彥達嚩女。寶牙彥達嚩女帝釋樂彥達嚩女。世主眷屬彥達嚩女鹿王彥達嚩女。變化吉祥彥達嚩女焰峰彥達嚩女。貪解脫彥達嚩女瞋解脫彥達嚩女。癡解脫彥達嚩女善知識眷屬彥達嚩女。寶座彥達嚩女往來彥達嚩女。火光彥達嚩女月光彥達嚩女。遍照眼彥達嚩女金耀彥達嚩女。樂善知識彥達嚩女。如是等諸彥達嚩女亦來集會。
復有百千緊那啰女。所謂一意緊那啰女深意緊那啰女。風行緊那啰女水行緊那啰女。乘空緊那啰女迅疾緊那啰女。財施緊那啰女妙牙緊那啰女。無動吉祥緊那啰女染界緊那啰女。熾盛光遍緊那啰女妙吉祥緊那啰女。寶篋緊那啰女觀財緊那啰女。端嚴緊那啰女金剛面緊那啰女。金色緊那啰女殊妙莊嚴緊那啰女。廣額緊那啰女圍繞善知識緊那啰女。主世緊那啰女虛空護緊那啰女。莊嚴王緊那啰
【現代漢語翻譯】 現代漢語譯本 嚩女（梵文轉寫，意為『女子』）。樹林彥達嚩女（梵文轉寫，意為『森林的女子』）百花彥達嚩女（梵文轉寫，意為『百花的女子』）。花敷彥達嚩女（梵文轉寫，意為『花朵盛開的女子』）寶鬘彥達嚩女（梵文轉寫，意為『寶鬘的女子』）。妙腹彥達嚩女（梵文轉寫，意為『美妙腹部的女子』）吉祥王彥達嚩女（梵文轉寫，意為『吉祥之王的女子』）。鼓音彥達嚩女（梵文轉寫，意為『鼓聲的女子』）妙莊嚴彥達嚩女（梵文轉寫，意為『美妙莊嚴的女子』）。豐禮彥達嚩女（梵文轉寫，意為『豐厚禮儀的女子』）法愛彥達嚩女（梵文轉寫，意為『熱愛佛法的女子』）。法施彥達嚩女（梵文轉寫，意為『佈施佛法的女子』）青蓮華彥達嚩女（梵文轉寫，意為『青蓮花的女子』）。百手彥達嚩女（梵文轉寫，意為『百手的女子』）蓮華吉祥彥達嚩女（梵文轉寫，意為『蓮花吉祥的女子』）。大蓮華彥達嚩女（梵文轉寫，意為『大蓮花的女子』）體清凈彥達嚩女（梵文轉寫，意為『身體清凈的女子』）。自在行彥達嚩女（梵文轉寫，意為『自在行走的女子』）施地彥達嚩女（梵文轉寫，意為『佈施土地的女子』）。施果彥達嚩女（梵文轉寫，意為『佈施果實的女子』）師子步彥達嚩女（梵文轉寫，意為『獅子步伐的女子』）。炬母那花彥達嚩女（梵文轉寫，意為『炬母那花的女子』）妙意彥達嚩女（梵文轉寫，意為『美妙心意的女子』）。惠施彥達嚩女（梵文轉寫，意為『給予恩惠的女子』）天語言彥達嚩女（梵文轉寫，意為『天人語言的女子』）。愛忍辱彥達嚩女（梵文轉寫，意為『喜愛忍辱的女子』）樂真寂彥達嚩女（梵文轉寫，意為『樂於真寂的女子』）。寶牙彥達嚩女（梵文轉寫，意為『寶牙的女子』）帝釋樂彥達嚩女（梵文轉寫，意為『帝釋天喜樂的女子』）。世主眷屬彥達嚩女（梵文轉寫，意為『世主眷屬的女子』）鹿王彥達嚩女（梵文轉寫，意為『鹿王的女子』）。變化吉祥彥達嚩女（梵文轉寫，意為『變化吉祥的女子』）焰峰彥達嚩女（梵文轉寫，意為『火焰峰的女子』）。貪解脫彥達嚩女（梵文轉寫，意為『從貪慾中解脫的女子』）瞋解脫彥達嚩女（梵文轉寫，意為『從嗔恨中解脫的女子』）。癡解脫彥達嚩女（梵文轉寫，意為『從愚癡中解脫的女子』）善知識眷屬彥達嚩女（梵文轉寫，意為『善知識眷屬的女子』）。寶座彥達嚩女（梵文轉寫，意為『寶座的女子』）往來彥達嚩女（梵文轉寫，意為『往來的女子』）。火光彥達嚩女（梵文轉寫，意為『火光的女子』）月光彥達嚩女（梵文轉寫，意為『月光的女子』）。遍照眼彥達嚩女（梵文轉寫，意為『遍照眼的女子』）金耀彥達嚩女（梵文轉寫，意為『金耀的女子』）。樂善知識彥達嚩女（梵文轉寫，意為『樂於親近善知識的女子』）。如是等諸彥達嚩女（梵文轉寫，意為『像這樣等等的眾多女子』）亦來**。
復有百千緊那啰女（梵文轉寫，意為『緊那羅族的女子』）。所謂一意緊那啰女（梵文轉寫，意為『一心一意的緊那羅女』）深意緊那啰女（梵文轉寫，意為『深沉心意的緊那羅女』）。風行緊那啰女（梵文轉寫，意為『如風行走的緊那羅女』）水行緊那啰女（梵文轉寫，意為『如水行走的緊那羅女』）。乘空緊那啰女（梵文轉寫，意為『乘空的緊那羅女』）迅疾緊那啰女（梵文轉寫，意為『迅疾的緊那羅女』）。財施緊那啰女（梵文轉寫，意為『佈施財富的緊那羅女』）妙牙緊那啰女（梵文轉寫，意為『美妙牙齒的緊那羅女』）。無動吉祥緊那啰女（梵文轉寫，意為『不動搖的吉祥緊那羅女』）染界緊那啰女（梵文轉寫，意為『處於染界的緊那羅女』）。熾盛光遍緊那啰女（梵文轉寫，意為『熾盛光芒遍照的緊那羅女』）妙吉祥緊那啰女（梵文轉寫，意為『美妙吉祥的緊那羅女』）。寶篋緊那啰女（梵文轉寫，意為『寶箱的緊那羅女』）觀財緊那啰女（梵文轉寫，意為『觀察財富的緊那羅女』）。端嚴緊那啰女（梵文轉寫，意為『端莊美麗的緊那羅女』）金剛面緊那啰女（梵文轉寫，意為『金剛面的緊那羅女』）。金色緊那啰女（梵文轉寫，意為『金色的緊那羅女』）殊妙莊嚴緊那啰女（梵文轉寫，意為『非常美妙莊嚴的緊那羅女』）。廣額緊那啰女（梵文轉寫，意為『寬額頭的緊那羅女』）圍繞善知識緊那啰女（梵文轉寫，意為『圍繞善知識的緊那羅女』）。主世緊那啰女（梵文轉寫，意為『主宰世間的緊那羅女』）虛空護緊那啰女（梵文轉寫，意為『守護虛空的緊那羅女』）。莊嚴王緊那啰（梵文轉寫，意為『莊嚴之王的緊那羅』）
【English Translation】 English version Vanya (Sanskrit transliteration, meaning 'woman'). Forest Yandavanya (Sanskrit transliteration, meaning 'woman of the forest'), Hundred Flowers Yandavanya (Sanskrit transliteration, meaning 'woman of a hundred flowers'). Flower Spreading Yandavanya (Sanskrit transliteration, meaning 'woman of spreading flowers'), Jewel Garland Yandavanya (Sanskrit transliteration, meaning 'woman of jewel garlands'). Wonderful Abdomen Yandavanya (Sanskrit transliteration, meaning 'woman of a wonderful abdomen'), Auspicious King Yandavanya (Sanskrit transliteration, meaning 'woman of an auspicious king'). Drum Sound Yandavanya (Sanskrit transliteration, meaning 'woman of drum sounds'), Wonderful Adornment Yandavanya (Sanskrit transliteration, meaning 'woman of wonderful adornment'). Abundant Ceremony Yandavanya (Sanskrit transliteration, meaning 'woman of abundant ceremonies'), Dharma Love Yandavanya (Sanskrit transliteration, meaning 'woman who loves the Dharma'). Dharma Giving Yandavanya (Sanskrit transliteration, meaning 'woman who gives the Dharma'), Blue Lotus Yandavanya (Sanskrit transliteration, meaning 'woman of the blue lotus'). Hundred Hands Yandavanya (Sanskrit transliteration, meaning 'woman of a hundred hands'), Lotus Auspicious Yandavanya (Sanskrit transliteration, meaning 'woman of lotus auspiciousness'). Great Lotus Yandavanya (Sanskrit transliteration, meaning 'woman of the great lotus'), Body Pure Yandavanya (Sanskrit transliteration, meaning 'woman of a pure body'). Free Conduct Yandavanya (Sanskrit transliteration, meaning 'woman of free conduct'), Giving Land Yandavanya (Sanskrit transliteration, meaning 'woman who gives land'). Giving Fruit Yandavanya (Sanskrit transliteration, meaning 'woman who gives fruit'), Lion Step Yandavanya (Sanskrit transliteration, meaning 'woman of the lion's step'). Kunda Flower Yandavanya (Sanskrit transliteration, meaning 'woman of the kunda flower'), Wonderful Intention Yandavanya (Sanskrit transliteration, meaning 'woman of wonderful intention'). Bestowing Grace Yandavanya (Sanskrit transliteration, meaning 'woman who bestows grace'), Heavenly Language Yandavanya (Sanskrit transliteration, meaning 'woman of heavenly language'). Love Endurance Yandavanya (Sanskrit transliteration, meaning 'woman who loves endurance'), Joy True Stillness Yandavanya (Sanskrit transliteration, meaning 'woman who delights in true stillness'). Jewel Tooth Yandavanya (Sanskrit transliteration, meaning 'woman of jewel teeth'), Indra's Joy Yandavanya (Sanskrit transliteration, meaning 'woman of Indra's joy'). World Lord's Retinue Yandavanya (Sanskrit transliteration, meaning 'woman of the world lord's retinue'), Deer King Yandavanya (Sanskrit transliteration, meaning 'woman of the deer king'). Transformation Auspicious Yandavanya (Sanskrit transliteration, meaning 'woman of transformation auspiciousness'), Flame Peak Yandavanya (Sanskrit transliteration, meaning 'woman of the flame peak'). Greed Liberation Yandavanya (Sanskrit transliteration, meaning 'woman liberated from greed'), Anger Liberation Yandavanya (Sanskrit transliteration, meaning 'woman liberated from anger'). Ignorance Liberation Yandavanya (Sanskrit transliteration, meaning 'woman liberated from ignorance'), Good Knowledge Retinue Yandavanya (Sanskrit transliteration, meaning 'woman of the good knowledge retinue'). Jewel Throne Yandavanya (Sanskrit transliteration, meaning 'woman of the jewel throne'), Coming and Going Yandavanya (Sanskrit transliteration, meaning 'woman who comes and goes'). Fire Light Yandavanya (Sanskrit transliteration, meaning 'woman of fire light'), Moonlight Yandavanya (Sanskrit transliteration, meaning 'woman of moonlight'). All-Illuminating Eye Yandavanya (Sanskrit transliteration, meaning 'woman of the all-illuminating eye'), Golden Radiance Yandavanya (Sanskrit transliteration, meaning 'woman of golden radiance'). Joy Good Knowledge Yandavanya (Sanskrit transliteration, meaning 'woman who delights in good knowledge'). Such and other Yandavanyas (Sanskrit transliteration, meaning 'such and other numerous women') also came **.
Again, there were hundreds of thousands of Kinnara women (Sanskrit transliteration, meaning 'women of the Kinnara race'). Namely, One-Mind Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman of one mind'), Deep-Mind Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman of deep mind'). Wind-Walking Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman who walks like the wind'), Water-Walking Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman who walks like water'). Space-Riding Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman who rides space'), Swift Kinnara Woman (Sanskrit transliteration, meaning 'swift Kinnara woman'). Wealth-Giving Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman who gives wealth'), Wonderful-Tooth Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman of wonderful teeth'). Immovable Auspicious Kinnara Woman (Sanskrit transliteration, meaning 'Immovable auspicious Kinnara woman'), Defiled Realm Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman in the defiled realm'). Blazing Light Spreading Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman of blazing light spreading everywhere'), Wonderful Auspicious Kinnara Woman (Sanskrit transliteration, meaning 'Wonderful auspicious Kinnara woman'). Jewel Box Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman of the jewel box'), Observing Wealth Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman who observes wealth'). Elegant Kinnara Woman (Sanskrit transliteration, meaning 'Elegant and beautiful Kinnara woman'), Vajra Face Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman of the Vajra face'). Golden Kinnara Woman (Sanskrit transliteration, meaning 'Golden Kinnara woman'), Especially Wonderful Adornment Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman of especially wonderful adornment'). Broad Forehead Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman of the broad forehead'), Surrounding Good Knowledge Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman surrounding good knowledge'). World-Ruling Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman ruling the world'), Space-Protecting Kinnara Woman (Sanskrit transliteration, meaning 'Kinnara woman protecting space'). Adornment King Kinnara (Sanskrit transliteration, meaning 'Kinnara of the adornment king')
女珠髻緊那啰女。總持珠緊那啰女明人圍繞緊那啰女。百名緊那啰女施壽緊那啰女。護持佛法緊那啰女法界護緊那啰女。上莊嚴緊那啰女剎那上緊那啰女。求法常持緊那啰女時常見緊那啰女。無畏緊那啰女趣解脫緊那啰女。常秘密緊那啰女駛總持緊那啰女。釰光焰緊那啰女地行緊那啰女。護天主緊那啰女妙天主緊那啰女。寶王緊那啰女忍辱部緊那啰女。行施緊那啰女多住處緊那啰女。持戰器緊那啰女妙嚴緊那啰女。妙意緊那啰女。如是等諸緊那啰女亦來集會。
復有百千鄔波索迦鄔波斯迦亦來集會。及余無數在家出家之眾百千。異見外道尼幹他等亦皆來於大集會中。
是時大阿鼻地獄出大光明。其光遍照祇陀林園。其園悉皆變成清凈。現天摩尼寶莊嚴柱。微妙圓滿。現大樓閣金寶校飾。復現諸房現黃金房白銀為門。現白銀房黃金為門。現金銀間錯房。金銀間錯以為其門。現金銀間錯寶莊嚴殿。金銀間錯妙寶莊嚴以為其柱。現黃金殿白銀為柱。現白銀殿黃金為柱。或白銀殿天諸妙寶以嚴其柱。祇陀林樹上。現種種天妙眾寶而為莊嚴。復現黃金劫樹白銀為葉。其樹上有種種莊嚴。懸掛百種上妙衣服嬌奢耶等。復有百千真珠瓔珞寶網羅上。復有百千上妙寶冠珥珰繒帶。玲瓏雜寶而嚴飾之。復有上妙雜華上妙臥具
【現代漢語翻譯】 現代漢語譯本 女珠髻緊那啰女（擁有珍珠髮髻的緊那羅女）。總持珠緊那啰女（總持咒語的緊那羅女，珠指咒語）。明人圍繞緊那啰女（被明咒修行者圍繞的緊那羅女）。百名緊那啰女（擁有一百個名字的緊那羅女）。施壽緊那啰女（施予壽命的緊那羅女）。護持佛法緊那啰女（護持佛法的緊那羅女）。法界護緊那啰女（守護法界的緊那羅女）。上莊嚴緊那啰女（以殊勝莊嚴裝飾的緊那羅女）。剎那上緊那啰女（剎那間到達的緊那羅女）。求法常持緊那啰女（爲了求法而常修持的緊那羅女）。時常見緊那啰女（時常顯現的緊那羅女）。無畏緊那啰女（無所畏懼的緊那羅女）。趣解脫緊那啰女（趨向解脫的緊那羅女）。常秘密緊那啰女（常行秘密之事的緊那羅女）。駛總持緊那啰女（迅速獲得總持的緊那羅女）。釰光焰緊那啰女（擁有劍的光焰的緊那羅女）。地行緊那啰女（行走于大地的緊那羅女）。護天主緊那啰女（守護天主的緊那羅女）。妙天主緊那啰女（殊妙的天主緊那羅女）。寶王緊那啰女（珍寶之王的緊那羅女）。忍辱部緊那啰女（屬於忍辱部的緊那羅女）。行施緊那啰女（行佈施的緊那羅女）。多住處緊那啰女（居住在多處的緊那羅女）。持戰器緊那啰女（持有戰鬥武器的緊那羅女）。妙嚴緊那啰女（殊妙莊嚴的緊那羅女）。妙意緊那啰女（擁有殊妙意念的緊那羅女）。如是等諸緊那啰女亦來（像這些緊那羅女也來了）。 復有百千鄔波索迦（Upasaka，男居士）鄔波斯迦（Upasika，女居士）亦來（又有成百上千的男居士和女居士也來了）。及余無數在家出家之眾百千（以及其他無數在家和出家的修行者）。異見外道尼幹他（Nigantha，耆那教）等亦皆來於大中（持有不同見解的外道尼幹他等也來到了這個大中）。 是時大阿鼻地獄（Avici Hell，無間地獄）出大光明（這時，大阿鼻地獄發出巨大的光明）。其光遍照祇陀林園（Jetavana，祇陀林園）。其園悉皆變成清凈（整個園林都變得清凈）。現天摩尼寶莊嚴柱（顯現出以天界摩尼寶裝飾的柱子）。微妙圓滿（微妙而圓滿）。現大樓閣金寶校飾（顯現出用金銀珠寶裝飾的巨大樓閣）。復現諸房現黃金房白銀為門（又顯現出各種房屋，顯現出黃金的房屋，白銀為門）。現白銀房黃金為門（顯現出白銀的房屋，黃金為門）。現金銀間錯房（顯現出金銀交錯的房屋）。金銀間錯以為其門（用金銀交錯來做門）。現金銀間錯寶莊嚴殿（顯現出金銀交錯的珍寶莊嚴的殿堂）。金銀間錯妙寶莊嚴以為其柱（用金銀交錯的殊妙珍寶莊嚴來做柱子）。現黃金殿白銀為柱（顯現出黃金的殿堂，白銀為柱）。現白銀殿黃金為柱（顯現出白銀的殿堂，黃金為柱）。或白銀殿天諸妙寶以嚴其柱（或者白銀的殿堂，用天界的各種珍寶來莊嚴柱子）。祇陀林樹上（祇陀林的樹上）。現種種天妙眾寶而為莊嚴（顯現出各種天界的殊妙珍寶來作為莊嚴）。復現黃金劫樹白銀為葉（又顯現出黃金的劫樹，白銀為葉子）。其樹上有種種莊嚴（樹上有各種莊嚴）。懸掛百種上妙衣服嬌奢耶等（懸掛著上百種殊妙的衣服，如嬌奢耶等）。復有百千真珠瓔珞寶網羅上（又有成百上千的珍珠瓔珞寶網覆蓋在上面）。復有百千上妙寶冠珥珰繒帶（又有成百上千的殊妙寶冠、耳環、繒帶）。玲瓏雜寶而嚴飾之（用精巧的各種珍寶來裝飾它）。復有上妙雜華上妙臥具（又有殊妙的各種鮮花和殊妙的臥具）。
【English Translation】 English version Female Kinnara (Kinnara, a mythical celestial musician) with pearl hair knots. Kinnara female who upholds the Dharani (Dharani, a type of mantra) pearl. Kinnara female surrounded by enlightened beings. Kinnara female with a hundred names. Kinnara female who bestows longevity. Kinnara female who protects the Buddha Dharma. Kinnara female who protects the Dharma realm. Kinnara female with supreme adornments. Kinnara female who arrives in an instant. Kinnara female who constantly upholds the Dharma. Kinnara female who is often seen. Kinnara female who is fearless. Kinnara female who seeks liberation. Kinnara female who is always secret. Kinnara female who swiftly upholds the Dharani. Kinnara female with sword radiance. Kinnara female who walks on the earth. Kinnara female who protects the lord of the heavens. Wonderful lord of the heavens Kinnara female. Kinnara female, jewel king. Kinnara female of the patience division. Kinnara female who practices giving. Kinnara female who dwells in many places. Kinnara female who wields weapons of war. Kinnara female with wonderful adornments. Kinnara female with wonderful intentions. Such Kinnara females also came to the assembly. Furthermore, hundreds of thousands of Upasakas (Upasaka, male lay devotees) and Upasikas (Upasika, female lay devotees) also came to the assembly. And countless other lay and monastic practitioners. Non-Buddhist Niganthas (Nigantha, Jain ascetics) and others with differing views also came to the great assembly. At that time, great light emanated from the Great Avici Hell (Avici Hell, the hell of incessant suffering). Its light illuminated the Jetavana Garden (Jetavana, a famous monastery garden). The entire garden was transformed into purity. Manifesting pillars adorned with heavenly Mani jewels. Exquisite and complete. Manifesting great pavilions adorned with gold and jewels. Furthermore, various chambers appeared, golden chambers with silver doors. Silver chambers with golden doors appeared. Chambers interwoven with gold and silver appeared. Doors made of interwoven gold and silver. Palaces adorned with interwoven gold and silver treasures appeared. Pillars adorned with interwoven gold and silver exquisite treasures. Golden palaces with silver pillars appeared. Silver palaces with golden pillars appeared. Or silver palaces with pillars adorned with various exquisite heavenly treasures. On the trees of Jetavana Garden. Various exquisite heavenly treasures appeared as adornments. Furthermore, golden Kalpa trees with silver leaves appeared. The trees were adorned with various ornaments. Hanging hundreds of supreme and exquisite garments, such as Kauseya (Kauseya, a type of fine silk). Furthermore, hundreds of thousands of pearl necklaces and jeweled nets covered them. Furthermore, hundreds of thousands of supreme and exquisite jeweled crowns, earrings, and silken ribbons. Adorned with intricate and various treasures. Furthermore, supreme and exquisite various flowers and supreme and exquisite bedding.
。微妙寶篋以為嚴飾。如是種種莊嚴劫樹。出現其數而有百千。其祇陀林眾園門樓。金剛妙寶以為階陛。其樓上有無數殊妙繒彩真珠瓔珞。如是莊嚴。復有百千上妙寶池。八功德水充滿其中。而有上妙圓滿雜華。所謂優缽羅華矩母那華。奔拏哩(引)迦華曼那啰華。摩訶曼那啰華優曇缽羅華等盈滿池中。復有種種上妙華樹。所謂瞻波迦華樹迦啰尾啰華樹。波吒攞華樹妙解脫華樹。香雨華樹妙意華樹。有如是等悅意華樹。其祇樹園現如是等希有凈妙莊嚴之相。是時會中有除蓋障菩薩摩訶薩。從座而起偏袒右肩。右膝著地合掌恭敬。瞻仰尊顏而白佛言。希有世尊我今心中。而有疑事欲問如來。唯愿世尊聽我所問。世尊今於此處有大光明。為從何來以何因緣。而現如是希奇之相。
爾時世尊告除蓋障菩薩言。善男子汝等諦聽。吾當為汝分別解說。此大光明是聖觀自在菩薩摩訶薩。入大阿鼻地獄之中。為欲救度一切受大苦惱諸有情故。救彼苦已復入大城。救度一切餓鬼之苦。是時除蓋障菩薩摩訶薩。復白佛言。世尊其大阿鼻地獄。周圍鐵城地復是鐵。其城四周無有間斷。猛火煙焰恒時熾燃。如是惡趣地獄之中。有大鑊湯其水涌沸。而有百千俱胝那庾多有情。悉皆擲入鑊湯之中。譬如水鍋煎煮諸豆。盛沸之時或上或下。而
【現代漢語翻譯】 現代漢語譯本： 微妙的寶篋被用來莊嚴點綴。像這樣種種莊嚴的劫樹，顯現出成百上千的數量。祇陀林（Jetavana，佛陀常住的精舍）的眾園門樓，用金剛妙寶做成階梯。樓上有無數殊勝美妙的繒彩、真珠瓔珞，像這樣莊嚴。又有成百上千上妙的寶池，八功德水充滿其中，並且有上妙圓滿的各種雜華，也就是優缽羅華（utpala，青蓮花）、矩母那華（kumuda，白睡蓮）、奔拏哩迦華（pundarika，白蓮花）、曼那啰華（mandara，曼陀羅花）、摩訶曼那啰華（maha-mandara，大曼陀羅花）、優曇缽羅華（udumbara，優曇花）等，盈滿池中。又有種種上妙的華樹，也就是瞻波迦華樹（campaka，黃玉蘭）、迦啰尾啰華樹（karavira，夾竹桃）、波吒攞華樹（patala，紫茉莉）、妙解脫華樹、香雨華樹、妙意華樹，有像這樣等令人喜悅的華樹。祇樹園（Jetavana，佛陀常住的精舍）顯現出像這樣等稀有清凈美妙莊嚴的景象。這時，會中有一位除蓋障菩薩摩訶薩（Sarvanivaranaviskambhin，清除一切障礙的菩薩），從座位上站起來，偏袒右肩，右膝著地，合掌恭敬，瞻仰佛的尊容，稟白佛說：『希有啊，世尊！我心中現在有疑問想要請問如來，唯愿世尊允許我提問。世尊，現在此處有大光明，是從哪裡來的？因為什麼因緣而顯現出像這樣希奇的景象？』 這時，世尊告訴除蓋障菩薩說：『善男子，你們仔細聽著，我當爲你們分別解說。這大光明是聖觀自在菩薩摩訶薩（Avalokiteshvara，觀世音菩薩），進入大阿鼻地獄（Avici，無間地獄）之中，爲了救度一切受大苦惱的諸有情眾生。救度他們的痛苦之後，又進入大城，救度一切餓鬼的痛苦。』這時，除蓋障菩薩摩訶薩又稟白佛說：『世尊，那大阿鼻地獄，周圍是鐵城，地面也是鐵。那城四周沒有間斷，猛火煙焰恒時熾燃。像這樣惡趣的地獄之中，有大鑊湯，那水涌沸，並且有成百千俱胝那庾多（koti-nayuta，數量單位）的有情眾生，全部都被擲入鑊湯之中，譬如水鍋煎煮豆子，盛沸的時候或上或下，而且……』
【English Translation】 English version: The subtle treasure caskets were used for solemn adornment. Like this, hundreds and thousands of such adorned Kalpa trees appeared. The gate towers of the Jetavana (Jetavana, the monastery where the Buddha often resided) garden had steps made of Vajra (diamond) and wonderful jewels. On the towers were countless exquisite silks, pearl necklaces, and other such adornments. There were also hundreds and thousands of supreme and wonderful jeweled ponds, filled with water possessing the eight qualities of excellence, and containing supreme and perfect mixed flowers, namely Utpala flowers (utpala, blue lotus), Kumuda flowers (kumuda, white water lily), Pundarika flowers (pundarika, white lotus), Mandara flowers (mandara, mandara flower), Maha-mandara flowers (maha-mandara, great mandara flower), Udumbara flowers (udumbara, udumbara flower), and others, filling the ponds. There were also various supreme and wonderful flower trees, namely Campaka flower trees (campaka, magnolia), Karavira flower trees (karavira, oleander), Patala flower trees (patala, trumpet flower), wonderful liberation flower trees, fragrant rain flower trees, wonderful intention flower trees, and other such pleasing flower trees. The Jetavana (Jetavana, the monastery where the Buddha often resided) garden manifested such rare, pure, and wonderful adornments. At that time, in the assembly, there was the Bodhisattva Mahasattva Sarvanivaranaviskambhin (Sarvanivaranaviskambhin, the bodhisattva who removes all obstacles), who rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, gazed upon the Buddha's venerable countenance, and said to the Buddha: 'Rare indeed, O World-Honored One! I now have doubts in my mind and wish to ask the Tathagata. May the World-Honored One allow me to ask. World-Honored One, there is now a great light here. From where does it come? And due to what cause does it manifest such a rare phenomenon?' At that time, the World-Honored One said to the Bodhisattva Sarvanivaranaviskambhin: 'Good man, listen carefully, and I will explain it to you in detail. This great light is from the Holy Avalokiteshvara Bodhisattva Mahasattva (Avalokiteshvara, the Bodhisattva of Compassion), who has entered the great Avici Hell (Avici, the Hell of Incessant Suffering) in order to save all sentient beings who are suffering greatly. After saving them from their suffering, he then enters the great city to save all the suffering of the hungry ghosts.' At that time, the Bodhisattva Mahasattva Sarvanivaranaviskambhin again said to the Buddha: 'World-Honored One, that great Avici Hell is surrounded by iron walls, and the ground is also iron. The city is continuously surrounded, and fierce flames are constantly blazing. In such an evil hell, there is a great cauldron of boiling water, and hundreds of thousands of kotis nayutas (koti-nayuta, a unit of measurement) of sentient beings are all thrown into the cauldron. It is like boiling beans in a pot of water, rising and falling when it is boiling, and...'
無間斷煮之麋爛。阿鼻地獄其中有情受如是苦。世尊聖觀自在菩薩摩訶薩。以何方便入于其中。世尊復告除蓋障菩薩摩訶薩言。善男子由如轉輪聖王入天摩尼寶園。如是善男子。聖觀自在菩薩摩訶薩。入大阿鼻地獄之時。其身不能有所障礙。時阿鼻地獄一切苦具。無能逼切菩薩之身。其大地獄猛火悉滅成清涼地。是時獄中閻魔獄卒。心生驚疑怪未曾有。何故此中忽然變成如是非常之相。是時觀自在菩薩摩訶薩。入其獄中破彼鑊湯猛火悉滅。其大火坑變成寶池。池中蓮華大如車輪。是時閻魔獄卒見是事已。將諸治罰器杖弓劍錘棒。弓箭鐵輪三股叉等。往詣閻魔天子。到已白言大王決定能知我此業報之地。以何事故悉皆滅盡。時閻魔天子言。云何汝所業報之地悉皆滅盡。復白閻魔天子言。彼大阿鼻地獄變成清涼。如是事時有一色相端嚴之人。髮髻頂戴天妙。寶冠莊嚴其身入地獄中。鑊湯破壞火坑成池池中蓮華大如車輪。是時閻魔天子諦心思惟。是何天人威力如是。為大自在天為那羅延等。到彼地獄變現如是不可思議。為是大力十頭羅剎威神變化耶。爾時閻魔天子。以天眼通觀此天上。觀諸天已。是時復觀阿鼻地獄見觀自在菩薩摩訶薩。如是見已。速疾往詣觀自在菩薩摩訶薩所。到已頭面禮足。發誠實言以偈贊曰。
歸
【現代漢語翻譯】 現代漢語譯本 無間斷地煮到糜爛。阿鼻地獄（Avīci Hell，八大地獄中最苦的一個）中的眾生遭受這樣的痛苦。世尊，聖觀自在菩薩摩訶薩（Ārya Avalokiteśvara Bodhisattva Mahāsattva， महान् अवलोकितेश्वर बोधिसत्त्व， महान् सत्त्व， महान् करुणा）以什麼方法進入其中？ 世尊告訴除蓋障菩薩摩訶薩（Sarvanivāraṇaviṣkambhin Bodhisattva Mahāsattva，सर्वनिवारणविष्कम्भिन् बोधिसत्त्व महासत्त्व）說：『善男子，就像轉輪聖王（Cakravartin，चक्रवर्तिन्）進入天摩尼寶園（divya-maṇi-ratna-udāna）一樣。』 善男子，聖觀自在菩薩摩訶薩進入大阿鼻地獄時，他的身體不會受到任何障礙。當時阿鼻地獄的一切苦具，都不能逼迫菩薩的身體。大地獄的猛火全部熄滅，變成清涼之地。 這時，獄中的閻魔獄卒（Yama，यम）心中產生驚疑，覺得從未有過這樣的事情。為什麼這裡忽然變成如此非常之相？這時，觀自在菩薩摩訶薩進入獄中，打破那些鑊湯，猛火全部熄滅，巨大的火坑變成寶池。池中的蓮花大如車輪。這時，閻魔獄卒見到這些事後，拿著各種治罰的器杖、弓劍、錘棒、弓箭、鐵輪、三股叉等，前往閻魔天子（Yama，यम）那裡，到達后稟告說：『大王，您一定知道我這業報之地，因為什麼緣故全部都滅盡了？』 當時閻魔天子說：『你說你那業報之地全部都滅盡了？』 獄卒又稟告閻魔天子說：『那大阿鼻地獄變成清涼之地。發生這些事的時候，有一個容貌端莊的人，髮髻上頂戴著天妙寶冠，莊嚴著他的身體，進入地獄中。鑊湯被破壞，火坑變成池塘，池塘中的蓮花大如車輪。』 這時，閻魔天子仔細地思考，這是什麼天人威力如此？是大自在天（Maheśvara，महेश्वर）還是那羅延（Nārāyaṇa，नारायण）等？到達那地獄變現出如此不可思議的景象？還是大力十頭羅剎（Rākṣasa，राक्षस）的威神變化呢？ 這時，閻魔天子用天眼通觀察天上，觀察諸天后，又觀察阿鼻地獄，見到觀自在菩薩摩訶薩。這樣見到后，快速地前往觀自在菩薩摩訶薩處，到達後頭面禮足，以真誠的語言用偈頌讚嘆說： 歸
【English Translation】 English version Continuously boiled until completely disintegrated. The sentient beings in Avīci Hell (the most painful of the eight great hells) suffer such torment. World Honored One, by what means does the Holy Avalokiteśvara Bodhisattva Mahāsattva (Ārya Avalokiteśvara Bodhisattva Mahāsattva, महान् अवलोकितेश्वर बोधिसत्त्व, महान् सत्त्व, महान् करुणा) enter into it? The World Honored One then said to Sarvanivāraṇaviṣkambhin Bodhisattva Mahāsattva (Sarvanivāraṇaviṣkambhin Bodhisattva Mahāsattva, सर्वनिवारणविष्कम्भिन् बोधिसत्त्व महासत्त्व): 'Good man, just as a Cakravartin (Cakravartin, चक्रवर्तिन्) enters the divine maṇi-ratna-udāna garden.' Thus, good man, when the Holy Avalokiteśvara Bodhisattva Mahāsattva enters the great Avīci Hell, his body cannot be obstructed in any way. At that time, all the instruments of suffering in Avīci Hell are unable to oppress the body of the Bodhisattva. The fierce fires of the great hell are all extinguished, becoming a place of coolness. At this time, the Yama (Yama, यम) hell-wardens in the hell arose with astonishment and doubt, feeling that such a thing had never happened before. Why has this place suddenly transformed into such an extraordinary appearance? At this time, Avalokiteśvara Bodhisattva Mahāsattva entered the hell, broke those cauldrons of boiling liquid, and all the fierce fires were extinguished. The great fire pit transformed into a jeweled pond. The lotuses in the pond were as large as chariot wheels. At this time, the Yama hell-wardens, having seen these events, took up various instruments of punishment, staffs, bows, swords, hammers, clubs, arrows, iron wheels, three-pronged forks, and so on, and went to Yama Deva (Yama, यम). Having arrived, they reported, 'Great King, you certainly know this place of karmic retribution of mine. For what reason has everything been extinguished?' At that time, Yama Deva said, 'You say that your place of karmic retribution has been completely extinguished?' The hell-wardens again reported to Yama Deva, 'That great Avīci Hell has become a place of coolness. When these events occurred, there was a person of dignified appearance, with a topknot adorned with a divine and wondrous jeweled crown, embellishing his body, who entered the hell. The cauldrons of boiling liquid were destroyed, the fire pit transformed into a pond, and the lotuses in the pond were as large as chariot wheels.' At this time, Yama Deva pondered carefully, 'What deva or human has such power? Is it Maheśvara (Maheśvara, महेश्वर) or Nārāyaṇa (Nārāyaṇa, नारायण) and others? Arriving at that hell, he manifests such an inconceivable scene? Or is it a powerful ten-headed Rākṣasa (Rākṣasa, राक्षस) with divine and powerful transformations?' At this time, Yama Deva used his divine eye to observe the heavens. After observing the various devas, he then observed Avīci Hell and saw Avalokiteśvara Bodhisattva Mahāsattva. Having seen this, he quickly went to the place of Avalokiteśvara Bodhisattva Mahāsattva. Having arrived, he prostrated with his head and face at his feet, and with sincere words, praised him in verse: Homage
命蓮華王 大悲觀自在 大自在吉祥 能施有情願 具大威神力 降伏極暴惡 暗趣為明燈 睹者皆無畏 示現百千臂 其眼亦復然 具足十一面 智如四大海 愛樂微妙法 為救諸有情 龜魚水族等 最上智如山 施寶濟群生 最上大吉祥 具福智莊嚴 入于阿鼻獄 變成清涼地 諸天皆供養 頂禮施無畏 說六波羅蜜 恒燃法燈炬 法眼逾日明 端嚴妙色相 身相如金山 妙腹深法海 真如意相應 妙德口中現 積集三摩地 無數百千萬 有無量快樂 端嚴最上仙 恐怖惡道中 枷鎖得解脫 施一切無畏 眷屬眾圍繞 所愿皆如意 如獲摩尼寶 破壞餓鬼城 開為寂靜道 救度世間病 如蓋覆于幢 難陀跋難陀 二龍為絡腋 手執不空索 現無數威德 能破三界怖 金剛手藥叉 羅剎及步多 尾多拏枳你 及與栱畔拏 阿缽娑么啰 悉皆懷恐怖 優缽羅華眼 明主施無畏 一切煩惱等 種種皆解脫 入于微塵數 百千三摩地 開示諸境界 一切惡道中 皆令得解脫 成就菩提道
是時閻魔天子。種種讚歎供養觀自在菩薩摩訶薩已。旋繞三匝卻還本處。
爾
【現代漢語翻譯】 現代漢語譯本 命蓮華王（Mìng lián huá wáng）：大慈大悲的觀世音菩薩， 大自在吉祥（Dà zìzài jíxiáng）：能夠施予眾生願望。 具有偉大的威神力量，降伏極其暴惡的眾生， 在黑暗的境地裡如同明燈，見到的人都無所畏懼。 示現成百上千的手臂，眼睛也是如此， 具有十一張面孔，智慧如同四大海。 喜愛微妙的佛法，爲了救度各種有情眾生， 如龜、魚等水族，最上智慧如山一般。 佈施珍寶救濟眾生，是最上大的吉祥， 具有福德和智慧的莊嚴，進入阿鼻地獄（Ā bí dìyù）， 將其變成清涼之地，諸天都來供養。 頂禮施予無畏的菩薩，宣說六波羅蜜（liù bō luó mì）， 恒常點燃佛法的燈炬，法眼比太陽還要明亮。 端正莊嚴，妙色之相，身相如同金山， 美妙的腹部深藏佛法之海，與真如之意相應。 美妙的德行從口中顯現，積聚三摩地（sān mó dì）， 無數百千萬，擁有無量的快樂。 端正莊嚴最上的仙人，在恐怖的惡道中， 枷鎖得以解脫，施予一切無畏。 眷屬圍繞，所希望的都能如意， 如同獲得摩尼寶（mó ní bǎo），破壞餓鬼城（è guǐ chéng）， 開闢為寂靜的道路，救度世間的疾病。 如同寶蓋覆蓋在幢上，難陀（Nán tuó），跋難陀（Bá nán tuó）， 二龍作為絡腋，手中執持不空索（bù kōng suǒ）， 顯現無數的威德，能夠破除三界的恐怖。 金剛手（Jīngāng shǒu）藥叉（yàochā），羅剎（lu剎）及步多（bù duō）， 尾多拏枳你（wěi duō ná zhī nǐ），及與栱畔拏（gǒng pàn ná）， 阿缽娑么啰（ā bō sā me luō），都心懷恐怖。 像優缽羅花（yōu bō luó huā）一樣的眼睛，明主施予無畏， 一切煩惱等等，種種都能解脫。 進入微塵數，百千三摩地（sān mó dì）， 開示各種境界，在一切惡道中， 都令他們得到解脫，成就菩提道（pú tí dào）。 這時，閻魔天子（Yán mó tiānzǐ）用各種方式讚歎供養觀自在菩薩摩訶薩（Guānzìzài Púsà mó訶sà）后，繞佛三圈，回到原來的地方。 當時。
【English Translation】 English version 'Minglian Flower King': The greatly compassionate Avalokiteshvara Bodhisattva, Greatly Free and Auspicious: Able to grant the wishes of sentient beings. Possessing great majestic and divine power, subduing extremely violent and evil beings, Like a bright lamp in a dark realm, those who see it are without fear. Manifesting hundreds and thousands of arms, and so are the eyes, Possessing eleven faces, wisdom like the four great oceans. Loving the subtle Dharma, to save all sentient beings, Such as turtles, fish, and other aquatic creatures, the supreme wisdom is like a mountain. Giving treasures to relieve living beings, the supreme great auspiciousness, Possessing the adornment of blessings and wisdom, entering the Avici Hell (Ā bí dìyù), Transforming it into a cool and refreshing place, all the gods make offerings. Paying homage to the Fearless Giver, speaking the Six Paramitas (liù bō luó mì), Constantly lighting the lamp of the Dharma, the Dharma eye is brighter than the sun. Upright and dignified, with a wonderful appearance, the body is like a golden mountain, The wonderful abdomen deeply conceals the sea of Dharma, corresponding to the meaning of Suchness. Wonderful virtues manifest from the mouth, accumulating Samadhi (sān mó dì), Countless hundreds of thousands, possessing immeasurable happiness. Upright and dignified, the supreme immortal, in the terrifying evil paths, Shackles are released, bestowing all fearlessness. Surrounded by family members, all wishes are fulfilled as desired, Like obtaining a Mani jewel (mó ní bǎo), destroying the city of hungry ghosts (è guǐ chéng), Opening up a path of tranquility, saving the diseases of the world. Like a canopy covering a banner, Nanda (Nán tuó), Upananda (Bá nán tuó), The two dragons serve as arm coverings, holding the Unfailing Lasso (bù kōng suǒ) in hand, Manifesting countless majestic virtues, able to break the fear of the three realms. Vajrapani (Jīngāng shǒu), Yaksha (yàochā), Rakshasa (lu剎) and Bhuta (bù duō), Vetala Dakini (wěi duō ná zhī nǐ), and Kumbhanda (gǒng pàn ná), Apasmara (ā bō sā me luō), all harbor fear. Eyes like the Utpala flower (yōu bō luó huā), the bright lord bestows fearlessness, All afflictions and so on, all kinds can be liberated. Entering countless dust motes, hundreds of thousands of Samadhis (sān mó dì), Revealing all realms, in all evil paths, Causing them all to attain liberation, accomplishing the Bodhi path (pú tí dào). At this time, Yama Deva (Yán mó tiānzǐ), with various praises and offerings to Avalokiteshvara Bodhisattva Mahasattva (Guānzìzài Púsà mó訶sà), circumambulated three times and returned to his original place. Then.
時除蓋障菩薩復白佛言。世尊彼觀自在菩薩摩訶薩。救是苦已還來於此會中耶。
佛告除蓋障菩薩言。善男子彼觀自在菩薩。從大阿鼻地獄出已。復入餓鬼大城。其中有無數百千餓鬼口出火焰。燒燃面目形體枯瘦。頭髮蓬亂身毛皆豎。腹大如山其咽如針。是時觀自在菩薩摩訶薩。往詣餓鬼大城。其城熾燃業火悉滅變成清涼。時有守門鬼將執熱鐵棒。丑形巨質兩眼深赤。發起慈心。我今不能守護如是惡業之地。是時觀自在菩薩摩訶薩。起大悲心於十指端各各出河。又于足指亦各出河。一一毛孔皆出大河。是諸餓鬼飲其中水。飲是水時咽喉寬大身相圓滿。復得種種上味飲食悉皆飽滿。此諸餓鬼既獲如是利益安樂。各各心中審諦思惟。南贍部洲人何故。常受清涼安隱快樂。其中或有善能常行恭敬孝養父母者。或有善能惠施遵奉善知識者。或有聰慧明達常好大乘者。或有善能行八聖道者。或有善能擊法犍稚者。或有善能修破壞僧伽藍者。或有善能修故佛塔者。或有善能修破損塔相輪者。或有善能供養尊重法師者。或有善能見如來經行處者。或有善能見菩薩經行處者。或有善能見辟支佛經行處者。或有善能見阿羅漢經行處者。作是思惟。南贍部洲有如是等修行之事。是時此大乘莊嚴寶王經中。自然出微妙聲。是諸餓鬼得聞
【現代漢語翻譯】 現代漢語譯本： 這時，除蓋障菩薩（Sarvanivaranaviskambhin，意為清除所有障礙的菩薩）再次對佛說：『世尊，那位觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva-Mahāsattva，意為觀世音大菩薩），救度了那些受苦眾生之後，是否已經回到這個法會之中了呢？』
佛告訴除蓋障菩薩說：『善男子，那位觀自在菩薩，從大阿鼻地獄出來之後，又進入了餓鬼大城。在那座城裡，有無數百千的餓鬼，口中噴出火焰，燒灼著自己的面目，形體枯瘦，頭髮蓬亂，身上的毛都豎立起來，肚子大如山，咽喉細如針。這時，觀自在菩薩摩訶薩前往餓鬼大城，那座城中熾盛燃燒的業火全部熄滅，變成了清涼之地。當時，有一位守門鬼將，手執熾熱的鐵棒，相貌醜陋，體型巨大，兩眼深紅，（見到菩薩后）發起了慈悲之心，心想：『我現在不能再守護這樣充滿罪惡的地方了。』這時，觀自在菩薩摩訶薩生起大悲心，從十個手指的指端各自流出一條河流，又從腳趾上也各自流出一條河流，每一個毛孔都流出一條大河。那些餓鬼飲用其中的水，飲用這些水的時候，咽喉變得寬大，身相變得圓滿，又得到了各種美味的食物，全都飽足了。這些餓鬼既然獲得了這樣的利益和安樂，各自心中仔細地思惟：『南贍部洲（Jambudvipa，我們所居住的大陸）的人，為什麼常常能夠享受清涼、安穩和快樂呢？』他們之中，或者有人善於常常恭敬孝養父母；或者有人善於惠施，遵奉善知識；或者有人聰慧明達，常常愛好大乘佛法；或者有人善於修行八聖道；或者有人善於敲擊法犍稚（寺院中用於報時或集眾的器具）；或者有人善於修繕破損的僧伽藍（Sangharama，寺院）；或者有人善於修繕古舊的佛塔；或者有人善於修繕破損的佛塔相輪；或者有人善於供養尊重法師；或者有人善於見到如來（Tathagata，佛的稱號之一）經行的地方；或者有人善於見到菩薩經行的地方；或者有人善於見到辟支佛（Pratyekabuddha，緣覺）經行的地方；或者有人善於見到阿羅漢（Arhat，斷盡煩惱的聖者）經行的地方。他們這樣思惟，知道南贍部洲有如此等等的修行之事。這時，這部《大乘莊嚴寶王經》中，自然發出微妙的聲音，這些餓鬼聽到了。』
【English Translation】 English version: Then Sarvanivaranaviskambhin Bodhisattva (the Bodhisattva who removes all obstacles) said to the Buddha, 'World Honored One, has that Avalokiteśvara Bodhisattva-Mahāsattva (the great compassionate Bodhisattva who contemplates the sounds of the world), after saving those suffering beings, returned to this assembly?'
The Buddha told Sarvanivaranaviskambhin Bodhisattva, 'Good man, that Avalokiteśvara Bodhisattva, after emerging from the Great Avici Hell, then entered the great city of the Pretas (hungry ghosts). Within that city, there were countless hundreds of thousands of Pretas, with flames issuing from their mouths, burning their faces, their bodies emaciated, their hair disheveled, the hair on their bodies standing on end, their bellies as large as mountains, and their throats as thin as needles. At that time, Avalokiteśvara Bodhisattva-Mahāsattva went to the great city of the Pretas, and the karmic fire blazing in that city was completely extinguished, transforming into coolness. At that time, there was a gatekeeper ghost general, holding a hot iron rod, with an ugly appearance, a huge body, and deep red eyes, who (upon seeing the Bodhisattva) aroused a compassionate heart, thinking, 'I can no longer guard such a place full of evil karma.' At that time, Avalokiteśvara Bodhisattva-Mahāsattva arose with great compassion, and from the tips of each of his ten fingers flowed a river, and also from each of his toes flowed a river, and from each of his pores flowed a great river. Those Pretas drank the water within them, and as they drank this water, their throats became wide, their bodies became full and round, and they also obtained various delicious foods, all becoming satiated. Since these Pretas obtained such benefits and happiness, each of them carefully pondered in their hearts, 'Why are the people of Jambudvipa (the continent where we live) constantly able to enjoy coolness, peace, and happiness?' Among them, some are good at constantly respecting and being filial to their parents; some are good at giving alms and following virtuous spiritual teachers; some are intelligent and wise, constantly loving the Great Vehicle (Mahayana) teachings; some are good at practicing the Eightfold Noble Path; some are good at striking the Dharma ghaṇṭā (a bell used in monasteries to announce time or gather people); some are good at repairing damaged Sangharamas (monasteries); some are good at repairing old stupas (pagodas); some are good at repairing damaged stupa finials; some are good at making offerings and respecting Dharma masters; some are good at seeing the places where the Tathagata (one of the titles of the Buddha) walks; some are good at seeing the places where Bodhisattvas walk; some are good at seeing the places where Pratyekabuddhas (Solitary Buddhas) walk; some are good at seeing the places where Arhats (enlightened beings who have extinguished all afflictions) walk. They thought in this way, knowing that Jambudvipa has such practices. At that time, from this Great Adornment of the King of Precious Treasures Sutra of the Great Vehicle, a subtle sound naturally arose, which these Pretas heard.'
其聲。所執身見雖如山峰及諸煩惱。金剛智杵破壞無餘。便得往生極樂世界。皆為菩薩名隨意口。是時觀自在菩薩摩訶薩。救斯苦已。又往他方諸世界中救度有情。是時除蓋障復白佛言。世尊觀自在菩薩摩訶薩。來於此處救度有情耶。世尊告言。善男子是觀自在菩薩。救度無數百千俱胝那庾多有情恒無間息。具大威力過於如來。除蓋障白言。世尊觀自在菩薩摩訶薩。云何有如是大威神力。
佛告善男子。於過去劫有佛出世。名尾缽尸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。我於是時於一長者家。為子名妙香口。于彼佛所聞是觀自在菩薩威神功德。時除蓋障白言。世尊所聞觀自在菩薩摩訶薩。威神功德其事云何。世尊告言。觀自在菩薩。于其眼中而出日月。額中出大自在天。肩出梵王天。心出那羅延天。牙出大辯才天。口出風天。臍出地天。腹出水天。觀自在身出生如是諸天。時觀自在菩薩。告大自在天子言。汝于未來末法世時。有情界中。而有眾生執著邪見。皆謂汝于無始已來為大主宰。而能出生一切有情。是時眾生失菩提道愚癡迷惑作如是言。
此虛空大身 大地以為座 境界及有情 皆從是身出
如是善男子。我于尾缽尸如來所。聞是已后復有佛出。號式棄如來應
【現代漢語翻譯】 現代漢語譯本： 其聲音（指稱念六字大明咒的聲音）。所執著的『身見』（認為身體是真實存在的錯誤觀念）縱然如山峰般巨大，以及各種煩惱，都會被金剛智杵（比喻般若智慧）摧毀無餘。便能往生極樂世界。都成為菩薩，名字是隨意口。這時觀自在菩薩摩訶薩（偉大的觀世音菩薩），救度這些苦難后，又前往其他世界的諸世界中救度有情（眾生）。這時除蓋障菩薩又稟告佛說：『世尊，觀自在菩薩摩訶薩，來這裡救度眾生了嗎？』世尊告訴除蓋障菩薩說：『善男子，這位觀自在菩薩，救度了無數百千俱胝那庾多（都是數量單位，形容極多）的有情，恒常沒有間斷，具有大威力，超過如來。』除蓋障菩薩稟告說：『世尊，觀自在菩薩摩訶薩，怎麼會有如此大的威神力？』
佛告訴善男子：『在過去劫（極長的時間單位）有佛出世，名為尾缽尸如來（Vipashyin Tathagata，過去七佛之一）應供（值得供養）正遍知（完全覺悟）明行足（具有智慧和德行）善逝（以好的方式離世）世間解（瞭解世間一切）無上士（無上的人）調御丈夫（調伏眾生的人）天人師（天和人的導師）佛世尊。我那時在一個長者（富人）家，作為他的兒子，名字叫妙香口。在那位佛那裡聽聞了觀自在菩薩的威神功德。』這時除蓋障菩薩稟告說：『世尊，所聽聞的觀自在菩薩摩訶薩的威神功德，具體是怎樣的呢？』世尊告訴除蓋障菩薩說：『觀自在菩薩，從他的眼中出生日月，額中出生大自在天（Maheshvara，濕婆神），肩上出生梵王天（Brahma，創造之神），心中出生那羅延天（Narayana，毗濕奴神），牙齒出生大辯才天（Sarasvati，辯才天女），口中出生風天，臍中出生地天，腹中出生水天。觀自在菩薩的身體出生瞭如此多的諸天。』這時觀自在菩薩，告訴大自在天子說：『你于未來末法世（佛教衰落的時期）時，在有情界（眾生界）中，會有眾生執著邪見，都認為你從無始以來就是最大的主宰，能夠出生一切有情。這時眾生失去菩提道（覺悟的道路），愚癡迷惑，會這樣說：
『這虛空大身，大地作為座位，境界及有情，都從這個身體出生。』
『像這樣，善男子，我在尾缽尸如來那裡，聽聞這些之後，又有佛出世，名為式棄如來（Sikhin Tathagata，過去七佛之一）應供…』
【English Translation】 English version: His voice (referring to the sound of reciting the six-syllable mantra, Om Mani Padme Hum). The 'self-view' (the mistaken notion that the body is real) that is clung to, even if as huge as a mountain peak, and all afflictions, will be destroyed without remainder by the Vajra-wisdom pestle (a metaphor for prajna wisdom). Then one can be reborn in the Pure Land of Ultimate Bliss. All become Bodhisattvas, named Samantakusala. At this time, Avalokiteshvara Bodhisattva Mahasattva (the great Avalokiteshvara Bodhisattva), having saved these sufferings, again goes to other worlds in various world systems to save sentient beings. At this time, Sarvanivaranaviskambhin Bodhisattva again said to the Buddha: 'World Honored One, did Avalokiteshvara Bodhisattva Mahasattva come here to save sentient beings?' The World Honored One told Sarvanivaranaviskambhin Bodhisattva: 'Good man, this Avalokiteshvara Bodhisattva has saved countless hundreds of thousands of kotis nayutas (all units of quantity, describing extremely many) of sentient beings, constantly without interruption, possessing great power, surpassing the Tathagata.' Sarvanivaranaviskambhin Bodhisattva reported: 'World Honored One, how does Avalokiteshvara Bodhisattva Mahasattva have such great majestic spiritual power?'
The Buddha told the good man: 'In the past kalpa (an extremely long unit of time), a Buddha appeared in the world, named Vipashyin Tathagata (Vipashyin Tathagata, one of the Seven Buddhas of the Past) Arhat (worthy of offerings) Samyaksambuddha (fully enlightened) Vidyacarana-sampanna (endowed with wisdom and conduct) Sugata (gone in a good way) Lokavid (knower of the world) Anuttara-purusa-damya-sarathi (unsurpassed tamer of beings) Sasta Devanam ca Manushyanam (teacher of gods and humans) Buddha Bhagavan (Buddha World Honored One). At that time, I was in the house of an elder (a wealthy person), as his son, named Samantagandha. There, at that Buddha's place, I heard of the majestic spiritual merits of Avalokiteshvara Bodhisattva.' At this time, Sarvanivaranaviskambhin Bodhisattva reported: 'World Honored One, what are the specific details of the majestic spiritual merits of Avalokiteshvara Bodhisattva Mahasattva that were heard?' The World Honored One told Sarvanivaranaviskambhin Bodhisattva: 'Avalokiteshvara Bodhisattva, from his eyes, the sun and moon are born; from his forehead, Maheshvara (Shiva) is born; from his shoulders, Brahma (the creator god) is born; from his heart, Narayana (Vishnu) is born; from his teeth, Sarasvati (the goddess of eloquence) is born; from his mouth, the wind god is born; from his navel, the earth god is born; from his abdomen, the water god is born. Avalokiteshvara Bodhisattva's body gives birth to so many gods.' At this time, Avalokiteshvara Bodhisattva told Maheshvara Deva-putra (son of the great self-existent god): 'In the future degenerate age (the period when Buddhism declines), in the realm of sentient beings, there will be sentient beings clinging to wrong views, all thinking that you have been the greatest master from beginningless time, able to give birth to all sentient beings. At this time, sentient beings lose the path of Bodhi (the path of enlightenment), foolish and confused, and will say this:
'This vast body of space, with the earth as its seat, realms and sentient beings, all arise from this body.'
'Like this, good man, after I heard these at Vipashyin Tathagata's place, another Buddha appeared, named Sikhin Tathagata (Sikhin Tathagata, one of the Seven Buddhas of the Past) Arhat...'
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。除蓋障我於是時。為勇施菩薩摩訶薩。于彼佛所聞觀自在菩薩摩訶薩威神功德。除蓋障言。世尊所聞觀自在菩薩摩訶薩。威神功德其事云何。佛言是時式棄如來會中。有一切天龍藥叉阿蘇啰蘗嚕拏摩護啰誐人及非人悉來集會。時彼世尊於是眾中欲說法時。口放種種雜色光明。所謂青色青光黃色黃光。赤色赤光白色白光。紅色紅光玻胝迦色玻胝迦光。金色金光。其光遍照十方一切世界。其光還來繞佛三匝卻入于口。時彼會中有寶手菩薩摩訶薩。從座而起偏袒右肩。右膝著地合掌恭敬。白世尊言何因何緣出現斯瑞。佛告善男子。極樂世界有觀自在菩薩摩訶薩。欲來於此故現斯瑞。彼觀自在來此之時。出現種種劫樹華樹。矩母那華樹瞻波迦華樹。復現雜華寶池樹雨種種妙華。又雨諸寶摩尼真珠琉璃。螺貝璧玉珊瑚等寶。又雨天衣如雲而下。彼時祇樹給孤獨園七寶出現。所謂金輪寶象寶馬寶珠寶。女寶主藏寶主兵寶。如是七寶出現之時。其地悉皆變成金色。是時觀自在菩薩摩訶薩。出彼極樂世界之時地六震動。爾時寶手菩薩摩訶薩。白世尊言。以何因緣出現斯瑞。
佛言善男子。是觀自在菩薩摩訶薩。欲來到此故現斯瑞。是時又雨適意妙華及妙蓮華。時觀自在菩
【現代漢語翻譯】 現代漢語譯本：供養正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。除蓋障菩薩問佛：『我于那時，作為勇施菩薩摩訶薩（大菩薩），在那佛所聽聞觀自在菩薩摩訶薩（觀世音菩薩）的威神功德。』除蓋障菩薩說：『世尊，所聽聞的觀自在菩薩摩訶薩的威神功德，究竟是怎樣的？』 佛說：『那時，式棄如來（過去七佛之一）的法會上，一切天、龍、藥叉（夜叉，守護神）、阿蘇啰（阿修羅，非天）、蘗嚕拏（迦樓羅，金翅鳥）、摩護啰誐（摩睺羅伽，大蟒神）、人及非人全都來集會。當時，那位世尊在眾人之中想要說法時，口中放出種種雜色光明，即青色青光、黃色黃光、赤色赤光、白色白光、紅色紅光、玻胝迦色（水晶色）玻胝迦光、金色金光。光明遍照十方一切世界，光明返回來繞佛三匝，然後進入佛口。當時，法會中有一位寶手菩薩摩訶薩（菩薩名），從座位上站起，袒露右肩，右膝著地，合掌恭敬，對世尊說：『因為什麼因緣出現這樣的祥瑞？』 佛告訴善男子：『極樂世界有觀自在菩薩摩訶薩，想要來到這裡，所以顯現這樣的祥瑞。』觀自在菩薩來到這裡的時候，出現種種劫樹、華樹、矩母那華樹（睡蓮樹）、瞻波迦華樹（黃玉蘭樹），又顯現雜華寶池，降下種種妙華，又降下諸寶，如摩尼（寶珠）、真珠（珍珠）、琉璃（寶石）、螺貝（海螺）、璧玉（玉璧）、珊瑚等寶，又降下天衣如雲般落下。那時，祇樹給孤獨園（又稱祇園精舍）出現七寶，即金輪寶、象寶、馬寶、珠寶、女寶、主藏寶、主兵寶。如此七寶出現之時，大地全都變成金色。當時，觀自在菩薩摩訶薩從極樂世界出發的時候，大地六種震動。』 這時，寶手菩薩摩訶薩對世尊說：『因為什麼因緣出現這樣的祥瑞？』佛說：『善男子，是觀自在菩薩摩訶薩想要來到這裡，所以顯現這樣的祥瑞。』當時，又降下適意妙華及妙蓮華。當時，觀自在菩薩摩訶薩...
【English Translation】 English version: Offering to the Perfectly Enlightened One, endowed with wisdom and conduct, the Well-Gone, the Knower of the World, the Unsurpassed, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the World-Honored One. The Remover of Obstructions asked: 'At that time, as the Bodhisattva Mahasattva (Great Bodhisattva) Brave Giver, I heard about the majestic and virtuous merits of the Bodhisattva Mahasattva Avalokiteśvara (Guanyin) from that Buddha.' The Remover of Obstructions said: 'World-Honored One, what are the majestic and virtuous merits of the Bodhisattva Mahasattva Avalokiteśvara that I have heard about?' The Buddha said: 'At that time, in the assembly of the Tathagata (Thus Come One) Śikhin (one of the past seven Buddhas), all the Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans, and non-humans all gathered. Then, when that World-Honored One wanted to preach the Dharma (teachings) among the assembly, various colored lights emanated from his mouth, namely blue light, yellow light, red light, white light, crimson light, crystal light, and golden light. The light illuminated all the worlds in the ten directions, and then returned, circumambulating the Buddha three times before entering his mouth. At that time, there was a Bodhisattva Mahasattva named Jewel Hand in the assembly, who rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the World-Honored One: 'What is the cause and condition for the appearance of such auspicious signs?' The Buddha told the virtuous man: 'In the Land of Ultimate Bliss, there is a Bodhisattva Mahasattva Avalokiteśvara who wishes to come here, and therefore these auspicious signs appear.' When Avalokiteśvara comes here, various Kalpa trees, flower trees, Kumuḍa flower trees (water lily trees), and Campaka flower trees (magnolia trees) appear. Also, a jeweled pond with various flowers appears, and various wonderful flowers rain down. Moreover, jewels such as Mani (jewels), pearls, lapis lazuli, conch shells, jade, coral, and other treasures rain down. Also, heavenly garments rain down like clouds. At that time, the Jetavana Anathapindika's Park (also known as Jetavana Monastery) manifests seven treasures, namely the golden wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the treasurer treasure, and the military leader treasure. When these seven treasures appear, the ground is entirely transformed into gold.' At that time, when the Bodhisattva Mahasattva Avalokiteśvara departed from the Land of Ultimate Bliss, the earth shook in six ways. Then, the Bodhisattva Mahasattva Jewel Hand said to the World-Honored One: 'What is the cause and condition for the appearance of such auspicious signs?' The Buddha said: 'Virtuous man, it is because the Bodhisattva Mahasattva Avalokiteśvara wishes to come here that these auspicious signs appear.' At that time, delightful and wonderful flowers and lotus flowers rained down. At that time, the Bodhisattva Mahasattva Avalokiteśvara...
薩。手執金色光明千葉蓮華。來詣佛所頂禮佛足。持是蓮華奉上世尊。此華是無量壽佛令我持來。世尊受是蓮華致在左邊。
佛告觀自在菩薩摩訶薩。汝今現是神力功德莊嚴于意云何。觀自在言。我為救度一切惡趣諸有情故。所謂一切餓鬼阿鼻地獄。黑繩地獄等活地獄。燒燃地獄煻煨地獄。鑊湯地獄寒水地獄。如是等大地獄中所有眾生。我皆救拔離諸惡趣。當得阿耨多羅三藐三菩提。是時觀自在菩薩。如是說已頂禮佛足。禮畢而去忽然不現。由如火焰入于虛空。
爾時寶手菩薩。白言世尊我今有疑。欲問如來愿為宣說。觀自在菩薩。有何福德而能現是神力。佛言如殑伽河沙數如來應正等覺。以天妙衣及以袈裟。飲食湯藥坐臥具等。供養如是諸佛所獲福德。與觀自在菩薩一毛端福其量無異。善男子又如四大洲。于其一年十二月中。于晝夜分恒降大雨。我能數其一一滴數。善男子觀自在菩薩所有福德。而我不能說盡數量。善男子又如大海。深廣八萬四千逾繕那。如是四大海水。我能數其一一滴數。善男子觀自在菩薩所有福德。而我不能說盡數量。善男子又如四大洲所有四足有情。師子象馬虎狼熊鹿牛羊。如是一切四足之類。我悉能數一一身中所有毛數。善男子觀自在菩薩所有福德。而我不能說盡數量。善男子
【現代漢語翻譯】 現代漢語譯本：薩（Sa）。手持金色光明千葉蓮花，來到佛陀處，頂禮佛足，將這蓮花奉獻給世尊。這花是無量壽佛（Amitabha Buddha）讓我拿來的。世尊接受這蓮花，放在左邊。
佛告訴觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）：『你現在顯現這樣的神力功德莊嚴，你意下如何？』觀自在說：『我是爲了救度一切惡趣的有情眾生，也就是一切餓鬼、阿鼻地獄（Avīci hell）、黑繩地獄（Kālasūtra hell）、等活地獄（Saṃjīva hell）、燒燃地獄（Tapana hell）、煻煨地獄（Mahātapana hell）、鑊湯地獄（Saṃghāta hell）、寒水地獄（Arbuda hell）等等大地獄中的所有眾生。我都要救拔他們，使他們脫離各種惡趣，最終證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。』當時，觀自在菩薩這樣說完，頂禮佛足，禮畢離去，忽然消失不見，猶如火焰融入虛空。
這時，寶手菩薩（Ratnapāṇi Bodhisattva）稟告世尊：『我現在有疑問，想請問如來，希望您能為我宣說。觀自在菩薩有什麼樣的福德，能夠顯現這樣的神力？』佛說：『如同恒河沙數（殑伽河沙數，as numerous as the sands of the Ganges River）的如來應正等覺（Tathāgata Arhat Samyaksaṃbuddha），用天上的美妙衣服以及袈裟、飲食湯藥、坐臥用具等來供養這些佛，所獲得的福德，與觀自在菩薩一毛端上的福德，其數量沒有差別。善男子，又如四大洲，在一年十二個月中，晝夜不停地降下大雨，我能數清每一滴雨水的數量。善男子，觀自在菩薩所有的福德，我卻不能說盡其數量。善男子，又如大海，深廣八萬四千逾繕那（yojana），像這樣的四大海水，我能數清每一滴水的數量。善男子，觀自在菩薩所有的福德，我卻不能說盡其數量。善男子，又如四大洲所有四足有情，獅子、象、馬、虎、狼、熊、鹿、牛、羊，像這樣一切四足的動物，我完全能數清它們每一個身體中的所有毛髮數量。善男子，觀自在菩薩所有的福德，而我不能說盡其數量。善男子，』
【English Translation】 English version: Sa. Holding a golden, radiant, thousand-petaled lotus, he came to the Buddha's place, prostrated at the Buddha's feet, and offered this lotus to the World-Honored One. This flower was sent by Amitabha Buddha (無量壽佛) for me to bring. The World-Honored One accepted the lotus and placed it on his left side.
The Buddha said to Avalokiteśvara Bodhisattva Mahāsattva (觀自在菩薩摩訶薩): 'What do you think of the divine power and meritorious adornment you are now manifesting?' Avalokiteśvara said: 'I am doing this to save all sentient beings in the evil realms, namely all pretas (餓鬼), Avīci hell (阿鼻地獄), Kālasūtra hell (黑繩地獄), Saṃjīva hell (等活地獄), Tapana hell (燒燃地獄), Mahātapana hell (煻煨地獄), Saṃghāta hell (鑊湯地獄), Arbuda hell (寒水地獄), and all beings in such great hells. I will rescue them all, liberate them from all evil realms, and enable them to attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提).' At that time, Avalokiteśvara Bodhisattva, having said this, prostrated at the Buddha's feet, and after the prostration, disappeared suddenly, like a flame merging into the void.
At this time, Ratnapāṇi Bodhisattva (寶手菩薩) said to the World-Honored One: 'I now have a doubt and wish to ask the Tathāgata (如來). I hope you will explain it to me. What kind of merit does Avalokiteśvara Bodhisattva have that enables him to manifest such divine power?' The Buddha said: 'If as many Tathāgata Arhat Samyaksaṃbuddhas (如來應正等覺) as there are sands in the Ganges River (殑伽河沙數) were to offer heavenly exquisite clothing, as well as kasayas (袈裟), food, medicine, and sitting and sleeping implements, the merit gained from offering to such Buddhas would be no different in quantity from the merit of a single pore of hair of Avalokiteśvara Bodhisattva. Good man, furthermore, if in the four great continents, it rained heavily day and night for twelve months of the year, I could count every single drop of rain. Good man, I cannot exhaustively describe the amount of merit that Avalokiteśvara Bodhisattva possesses. Good man, furthermore, if the ocean were eighty-four thousand yojanas (逾繕那) deep and wide, and there were four such great oceans, I could count every single drop of water. Good man, I cannot exhaustively describe the amount of merit that Avalokiteśvara Bodhisattva possesses. Good man, furthermore, if all the four-legged sentient beings in the four great continents, lions, elephants, horses, tigers, wolves, bears, deer, cattle, and sheep, all such four-legged creatures, I could count all the hairs on each of their bodies. Good man, I cannot exhaustively describe the amount of merit that Avalokiteśvara Bodhisattva possesses. Good man,'
又如有人。以天金寶造作如微塵數如來形像。而於一日皆得成就種種供養。所獲福德而我悉能數其數量。善男子觀自在菩薩所有福德。而我不能說盡數量。善男子又如一切樹林。我能數其一一葉數。觀自在菩薩所有福德。而我不能說盡數量。善男子又如四大洲所有男子女人童男童女。如是之人皆成預流果一來不還阿羅漢果緣覺菩提。如是所有福德。與觀自在菩薩一毛端福其量無異。是時寶手菩薩白世尊言。我從昔已來。所未曾見亦未曾聞。諸佛如來有于如是福德之者。世尊觀自在位居菩薩。云何而有如是福德耶。佛告善男子。非獨此界唯我一身。乃至他方無數如來應正等覺俱集一處。亦不能說盡觀自在菩薩福德數量。善男子於此世界若有人。能憶念觀自在菩薩摩訶薩名者。是人當來遠離生老病死輪迴之苦。猶如鵝王隨風而去。速得往生極樂世界。面見無量壽如來聽聞妙法。如是之人而永不受輪迴之苦。無貪瞋癡無老病死無饑饉苦。不受胎胞生身之苦。承法威力蓮華化生。常居彼土侯是觀自在菩薩摩訶薩。救度一切有情。皆得解脫堅固愿滿。是時寶手菩薩白世尊言。此觀自在而於何時。救度一切有情。皆得解脫堅固愿滿。世尊告言有情無數。常受生死輪迴無有休息。是觀自在為欲救度如是有情。證菩提道隨有情類現身說
【現代漢語翻譯】 現代漢語譯本 又比如有人，用像微塵一樣多的天金寶物，造作出像微塵一樣多的如來佛像，並且在一天之內全部完成，並以各種方式供養。我能夠數清這個人所獲得的福德數量。善男子，但觀自在菩薩（Avalokiteśvara Bodhisattva，意為觀世音菩薩）所擁有的福德，我卻無法說盡其數量。善男子，又比如所有的樹林，我能夠數清每一片葉子的數量。但觀自在菩薩所擁有的福德，我卻無法說盡其數量。善男子，又比如四大洲所有的男子、女人、童男、童女，這些人全都證得預流果（Srotapanna，意為入流果）、一來果（Sakrdagamin，意為一來果）、不還果（Anagamin，意為不還果）、阿羅漢果（Arhat，意為無學果）、緣覺菩提（Pratyekabuddha Bodhi，意為獨覺菩提）。所有這些福德加起來，與觀自在菩薩一毛端上的福德相比，其量也沒有什麼差別。 這時，寶手菩薩（Ratnapani Bodhisattva）對世尊說：『我從過去到現在，從未見過也未曾聽聞過，諸佛如來中有像觀自在菩薩這樣擁有如此巨大福德的。世尊，觀自在菩薩位居菩薩之位，為何會有如此巨大的福德呢？』 佛告訴善男子：『不僅僅是這個世界，只有我一個人這樣說，即使其他無數世界的如來應正等覺（Tathagata Arhat Samyaksambuddha，如來十號之一）都聚集在一處，也無法說盡觀自在菩薩福德的數量。善男子，在這個世界，如果有人能夠憶念觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，意為大菩薩）的名號，這個人將來就能遠離生老病死的輪迴之苦，就像鵝王隨風而去一樣，迅速往生到極樂世界，面見無量壽如來（Amitabha Tathagata），聽聞微妙的佛法。這樣的人將永遠不再遭受輪迴之苦，沒有貪婪、嗔恨、愚癡，沒有衰老、疾病、死亡，沒有飢餓的痛苦，不受胎胞所生的身體之苦，憑藉佛法的威力，在蓮花中化生，常住在極樂世界，等待觀自在菩薩摩訶薩救度一切有情眾生，使他們都得到解脫，堅固的願望得以圓滿。』 這時，寶手菩薩對世尊說：『這位觀自在菩薩在什麼時候，才能救度一切有情眾生，使他們都得到解脫，堅固的願望得以圓滿呢？』 世尊告訴寶手菩薩說：『有情眾生無數，常常遭受生死輪迴，沒有休息的時候。觀自在菩薩爲了救度這些有情眾生，證得菩提道（Bodhi，意為覺悟），隨著有情眾生的種類而顯現不同的身相說法。』
【English Translation】 English version Furthermore, suppose someone were to create as many Tathagata images as there are motes of dust, using heavenly gold and jewels, and were to accomplish all of them in a single day, offering various kinds of worship. I could enumerate the amount of merit they would acquire. Good son, but the merit possessed by Avalokiteśvara Bodhisattva, I cannot fully express its quantity. Good son, furthermore, like all the forests, I can count the number of leaves on each tree. But the merit possessed by Avalokiteśvara Bodhisattva, I cannot fully express its quantity. Good son, furthermore, like all the men, women, boys, and girls in the four great continents, if all these people were to attain the fruits of Stream-enterer (Srotapanna), Once-returner (Sakrdagamin), Non-returner (Anagamin), Arhat, and Pratyekabuddha Bodhi, all the merit thus acquired would not differ in quantity from a single pore of hair of Avalokiteśvara Bodhisattva. At that time, Ratnapani Bodhisattva said to the World-Honored One, 'Since the past, I have never seen or heard of any Buddhas or Tathagatas possessing such great merit as this. World-Honored One, Avalokiteśvara occupies the position of a Bodhisattva, how can he possess such great merit?' The Buddha told the good son, 'It is not only in this world that I alone can say this, but even if countless Tathagatas, Arhats, Perfectly Enlightened Ones (Tathagata Arhat Samyaksambuddha) from other worlds were to gather in one place, they could not fully express the quantity of Avalokiteśvara Bodhisattva's merit. Good son, in this world, if there is someone who can remember the name of Avalokiteśvara Bodhisattva Mahāsattva, that person will in the future be far from the suffering of birth, old age, sickness, and death, like a goose king following the wind, quickly attaining rebirth in the Pure Land, meeting Amitabha Tathagata face to face, and hearing the wonderful Dharma. Such a person will never again suffer the pain of reincarnation, will be without greed, hatred, and delusion, without old age, sickness, and death, without the suffering of hunger, and will not suffer the pain of being born from a womb. Relying on the power of the Dharma, they will be born from a lotus flower, and will always reside in that land, awaiting Avalokiteśvara Bodhisattva Mahāsattva to save all sentient beings, so that they may all attain liberation and their firm vows may be fulfilled.' At that time, Ratnapani Bodhisattva said to the World-Honored One, 'When will this Avalokiteśvara Bodhisattva save all sentient beings, so that they may all attain liberation and their firm vows may be fulfilled?' The World-Honored One told Ratnapani Bodhisattva, 'Sentient beings are countless, constantly suffering in the cycle of birth and death without rest. Avalokiteśvara Bodhisattva, in order to save these sentient beings and attain Bodhi, manifests different forms according to the types of sentient beings and preaches the Dharma.'
法。應以佛身得度者。即現佛身而為說法。應以菩薩身得度者。即現菩薩身而為說法。應以緣覺身得度者。即現緣覺身而為說法。應以聲聞身得度者。即現聲聞身而為說法。應以大自在天身得度者。即現大自在天身而為說法。應以那羅延身得度者。即現那羅延身而為說法。應以梵王身得度者。即現梵王身而為說法。應以帝釋身得度者。即現帝釋身而為說法。應以日天子身得度者。即現日天子身而為說法。應以月天子身得度者。即現月天子身而為說法。應以火天身得度者。即現火天身而為說法。應以水天身得度者。即現水天身而為說法。應以風天身得度者。即現風天身而為說法。應以龍身得度者。即現龍身而為說法。應以頻那夜迦身得度者。即現頻那夜迦身而為說法。應以藥叉身得度者。即現藥叉身而為說法。應以多聞天王身得度者。即現多聞天王身而為說法。應以人王身得度者。即現人王身而為說法。應以宰官身得度者。即現宰官身而為說法。應以父母身得度者。即現父母身而為說法。善男子觀自在菩薩摩訶薩。隨彼有情應可度者。如是現身而為說法。救諸有情皆令當證如來涅盤之地。是時寶手菩薩白世尊言。我未曾見聞如是不可思議希有。世尊觀自在菩薩摩訶薩。有如是不可思議實未曾有。佛告善男子。此南贍部洲
【現代漢語翻譯】 現代漢語譯本 對於那些應該以佛身得度的人，觀自在菩薩（Avalokiteśvara Bodhisattva）就示現佛身來為他們說法。對於那些應該以菩薩身得度的人，就示現菩薩身來為他們說法。對於那些應該以緣覺身（Pratyekabuddha）得度的人，就示現緣覺身來為他們說法。對於那些應該以聲聞身（Śrāvaka）得度的人，就示現聲聞身來為他們說法。對於那些應該以大自在天身（Maheśvara）得度的人，就示現大自在天身來為他們說法。對於那些應該以那羅延身（Nārāyaṇa）得度的人，就示現那羅延身來為他們說法。對於那些應該以梵王身（Brahmā）得度的人，就示現梵王身來為他們說法。對於那些應該以帝釋身（Indra）得度的人，就示現帝釋身來為他們說法。對於那些應該以日天子身（Sūrya）得度的人，就示現日天子身來為他們說法。對於那些應該以月天子身（Candra）得度的人，就示現月天子身來為他們說法。對於那些應該以火天身（Agni）得度的人，就示現火天身來為他們說法。對於那些應該以水天身（Varuna）得度的人，就示現水天身來為他們說法。對於那些應該以風天身（Vāyu）得度的人，就示現風天身來為他們說法。對於那些應該以龍身（Nāga）得度的人，就示現龍身來為他們說法。對於那些應該以頻那夜迦身（Vinayaka）得度的人，就示現頻那夜迦身來為他們說法。對於那些應該以藥叉身（Yakṣa）得度的人，就示現藥叉身來為他們說法。對於那些應該以多聞天王身（Vaiśravaṇa）得度的人，就示現多聞天王身來為他們說法。對於那些應該以人王身得度的人，就示現人王身來為他們說法。對於那些應該以宰官身得度的人，就示現宰官身來為他們說法。對於那些應該以父母身得度的人，就示現父母身來為他們說法。善男子，觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）隨著那些應該被度化的眾生，如此示現各種身形來為他們說法，救度所有的眾生，使他們最終證得如來涅槃的境界。這時，寶手菩薩（Ratnapāṇi Bodhisattva）對世尊說：『我從未見過或聽過如此不可思議和稀有的事情。世尊，觀自在菩薩摩訶薩有如此不可思議、前所未有的功德。』佛告訴善男子：『這南贍部洲（Jambudvīpa）』
【English Translation】 English version For those who should be delivered by the body of a Buddha, Avalokiteśvara Bodhisattva manifests the body of a Buddha and preaches the Dharma to them. For those who should be delivered by the body of a Bodhisattva, he manifests the body of a Bodhisattva and preaches the Dharma to them. For those who should be delivered by the body of a Pratyekabuddha (one who attains enlightenment on their own), he manifests the body of a Pratyekabuddha and preaches the Dharma to them. For those who should be delivered by the body of a Śrāvaka (a disciple who attains enlightenment by hearing the teachings), he manifests the body of a Śrāvaka and preaches the Dharma to them. For those who should be delivered by the body of Maheśvara (Great自在天), he manifests the body of Maheśvara and preaches the Dharma to them. For those who should be delivered by the body of Nārāyaṇa, he manifests the body of Nārāyaṇa and preaches the Dharma to them. For those who should be delivered by the body of Brahmā, he manifests the body of Brahmā and preaches the Dharma to them. For those who should be delivered by the body of Indra, he manifests the body of Indra and preaches the Dharma to them. For those who should be delivered by the body of Sūrya (Sun God), he manifests the body of Sūrya and preaches the Dharma to them. For those who should be delivered by the body of Candra (Moon God), he manifests the body of Candra and preaches the Dharma to them. For those who should be delivered by the body of Agni (Fire God), he manifests the body of Agni and preaches the Dharma to them. For those who should be delivered by the body of Varuna (Water God), he manifests the body of Varuna and preaches the Dharma to them. For those who should be delivered by the body of Vāyu (Wind God), he manifests the body of Vāyu and preaches the Dharma to them. For those who should be delivered by the body of a Nāga (Dragon), he manifests the body of a Nāga and preaches the Dharma to them. For those who should be delivered by the body of Vinayaka, he manifests the body of Vinayaka and preaches the Dharma to them. For those who should be delivered by the body of a Yakṣa (a type of spirit), he manifests the body of a Yakṣa and preaches the Dharma to them. For those who should be delivered by the body of Vaiśravaṇa (Guardian King of the North), he manifests the body of Vaiśravaṇa and preaches the Dharma to them. For those who should be delivered by the body of a human king, he manifests the body of a human king and preaches the Dharma to them. For those who should be delivered by the body of a government official, he manifests the body of a government official and preaches the Dharma to them. For those who should be delivered by the body of parents, he manifests the body of parents and preaches the Dharma to them. O good man, Avalokiteśvara Bodhisattva Mahāsattva, according to the sentient beings who should be delivered, manifests such bodies to preach the Dharma to them, saving all sentient beings and enabling them to attain the state of Nirvana of the Tathagata. At that time, Ratnapāṇi Bodhisattva said to the World Honored One, 'I have never seen or heard of such an inconceivable and rare thing. World Honored One, Avalokiteśvara Bodhisattva Mahāsattva has such inconceivable and unprecedented merits.' The Buddha told the good man, 'This Jambudvīpa (Southern Continent)'
為金剛窟。彼有無數百千萬俱胝那庾多阿蘇啰止住其中。善男子觀自在菩薩摩訶薩現阿蘇啰身。為是阿蘇啰。說此大乘莊嚴寶王經。阿蘇啰眾得聞是經。皆發慈善之心。而以手掌捧觀自在菩薩摩訶薩足。聽斯正法皆得安樂。若人得聞如是經王而能讀誦。是人若有五無間業皆得消除。臨命終時有十二如來。而來迎之告是人言。善男子勿應恐怖汝既聞是大乘莊嚴寶王經。示種種道往生極樂世界。有微妙蓋天冠珥珰上妙衣服現如是相。命終決定往生極樂世界。寶手觀自在菩薩摩訶薩。最勝無比現阿蘇啰身。令彼阿蘇啰當得涅盤之地。是時寶手菩薩頭面著地。禮世尊足禮已而退。
佛說大乘莊嚴寶王經卷第一 大正藏第 20 冊 No. 1050 佛說大乘莊嚴寶王經
佛說大乘莊嚴寶王經卷第二
西天中印度惹爛馱啰國密林寺三藏賜紫沙門臣天息災奉 詔譯
於是式棄佛後有佛出世。號尾舍浮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。除蓋障我於是時。為忍辱仙人住處深山。其間磽確嵚崟無人能到久住其中。是時我于彼如來處。聞是觀自在菩薩摩訶薩威神功德。是觀自在入于金地現身。為彼覆面有情。而說妙法示八聖道。皆令當得涅盤之地。出此金地又入銀地。是處有
【現代漢語翻譯】 現代漢語譯本： 在金剛窟（Vajra cave）中，有無數百千萬俱胝那庾多（koṭi-nayuta，極大的數量單位）阿修羅（Asura，一種神道生物）居住在那裡。善男子，觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，觀世音菩薩）示現阿修羅身，爲了這些阿修羅，宣說這部《大乘莊嚴寶王經》。阿修羅眾聽聞此經后，都發起慈善之心，用手掌捧著觀自在菩薩摩訶薩的足，聽聞這正法，都得到安樂。如果有人聽聞這部經王並且能夠讀誦，這個人即使有五無間業（pañcānantarya，五種極重的罪業）也能消除。臨命終時，有十二如來（Tathāgata，佛的稱號）前來迎接他，告訴這個人說：『善男子，不要恐懼，你既然聽聞過這部《大乘莊嚴寶王經》，就顯示種種道路，往生極樂世界（Sukhāvatī，西方凈土）。』他會有微妙的寶蓋、天冠、珥珰（耳飾）、上妙的衣服，顯現這樣的瑞相。命終后必定往生極樂世界。寶手觀自在菩薩摩訶薩（Ratnapāṇi Avalokiteśvara Bodhisattva Mahāsattva），最勝無比，示現阿修羅身，令那些阿修羅能夠得到涅槃（Nirvana，解脫）之地。這時，寶手菩薩頭面著地，禮拜世尊（Bhagavan，佛的尊稱）的足，禮拜完畢後退下。
《佛說大乘莊嚴寶王經》卷第一 大正藏第20冊 No. 1050 《佛說大乘莊嚴寶王經》
《佛說大乘莊嚴寶王經》卷第二
西天中印度惹爛馱啰國（Jalandhara，古印度地名）密林寺三藏賜紫沙門臣天息災（Surendrabodhi）奉詔譯
於是，在式棄佛（Śikhī Buddha）之後，有佛出世，號尾舍浮如來（Viśvabhū Tathāgata）應供（Arhat）正遍知（Samyaksaṃbuddha）明行足（Vidyācaraṇasaṃpanna）善逝（Sugata）世間解（Lokavid）無上士（Anuttara）調御丈夫（Puruṣadaṃyasārathi）天人師（Śāstā devamanuṣyāṇāṃ）佛（Buddha）世尊（Bhagavan）。除蓋障（Sarvanīvaraṇaviṣkambhin），我于那時，作為忍辱仙人（Kṣāntivādin）住在深山中。那裡地勢險峻，沒有人能夠到達，我在那裡住了很久。那時，我在那位如來處，聽聞了觀自在菩薩摩訶薩的威神功德。這位觀自在菩薩進入金地（golden land）示現身形，為那些覆面有情（covered-face beings），宣說妙法，指示八聖道（aṣṭāṅgamārga，達到涅槃的八條途徑），都令他們能夠得到涅槃之地。離開這金地后，又進入銀地（silver land）。在那裡有...
【English Translation】 English version: In the Vajra cave, there dwell countless hundreds of thousands of koṭi-nayutas of Asuras. O good man, Avalokiteśvara Bodhisattva Mahāsattva manifests as an Asura to those Asuras, and expounds this Mahāyāna-saṃgraha-ratnarāja-sūtra. Upon hearing this sutra, the Asura assembly all generate a heart of kindness, and with their palms, they hold the feet of Avalokiteśvara Bodhisattva Mahāsattva. Listening to this true Dharma, they all attain peace and happiness. If a person hears this king of sutras and is able to recite it, even if this person has committed the five heinous offenses (pañcānantarya), they will all be eliminated. When approaching the end of their life, twelve Tathāgatas will come to greet them, and will tell this person: 'O good man, do not be afraid. Since you have heard this Mahāyāna-saṃgraha-ratnarāja-sūtra, various paths will be shown to you, and you will be reborn in the Sukhavati world.' They will have subtle jeweled canopies, heavenly crowns, earrings, and supremely wonderful garments, manifesting such auspicious signs. Upon death, they will definitely be reborn in the Sukhavati world. Ratnapāṇi Avalokiteśvara Bodhisattva Mahāsattva, supremely victorious and incomparable, manifests as an Asura, enabling those Asuras to attain the state of Nirvana. At that time, Ratnapāṇi Bodhisattva prostrates with his head to the ground, pays homage to the feet of the Bhagavan, and after paying homage, withdraws.
The End of Volume One of the Buddha Speaks Mahāyāna-saṃgraha-ratnarāja-sūtra Taisho Tripitaka Volume 20, No. 1050, Buddha Speaks Mahāyāna-saṃgraha-ratnarāja-sūtra
The Buddha Speaks Mahāyāna-saṃgraha-ratnarāja-sūtra, Volume Two
Translated by the Tripiṭaka Master Surendrabodhi, a śrāmaṇa from the dense forest monastery in Jalandhara, Central India, bestowed with the purple robe by imperial decree.
Then, after Śikhī Buddha, a Buddha appeared in the world, named Viśvabhū Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadaṃyasārathi, Śāstā devamanuṣyāṇāṃ, Buddha, Bhagavan. Sarvanīvaraṇaviṣkambhin, at that time, I was living as the Kṣāntivādin in a deep mountain. The terrain there was rugged and precipitous, and no one could reach it. I lived there for a long time. At that time, I heard about the majestic and virtuous qualities of Avalokiteśvara Bodhisattva Mahāsattva from that Tathāgata. This Avalokiteśvara Bodhisattva entered the golden land and manifested his form, expounding the wonderful Dharma to those covered-face beings, and pointing out the Noble Eightfold Path, enabling them all to attain the state of Nirvana. After leaving this golden land, he entered the silver land. There were...
情而皆四足止住其中。觀自在菩薩摩訶薩。救彼有情而為說法。汝應諦聽如是正法。當鬚髮心審諦思惟。我今示汝涅盤資糧。是諸有情于觀自在前立。白菩薩言。無眼有情救為開明令見其道。無恃怙者為作父母令得恃怙。黑闇道中為燃明炬開示解脫正道。有情若念菩薩名號而得安樂。我等常受如是苦難。是時此等一切有情。聞大乘莊嚴寶王經。得聞是已皆得安樂獲不退地。是時觀自在菩薩摩訶薩。出於是中又入鐵地。而於是處禁大力阿蘇啰王。菩薩往是處時現身如佛。是時大力阿蘇啰王。遠來迎是觀自在菩薩摩訶薩。阿蘇啰王宮中有無數眷屬。其中多是背傴矬陋。如是眷屬皆來。親覲禮觀自在菩薩摩訶薩足。而說偈曰。
我今生得果 所愿悉圓滿 如意之所希 斯是我正見
既得見於菩薩。我及諸眷屬皆得安樂。於是以寶座獻觀自在菩薩。恭敬合掌白言。我等眷屬從昔已來。好樂邪淫常懷瞋怒愛殺生命。造是罪業我心憂愁。恐怖老死輪迴。受諸苦惱無主無依。垂愍救度為說開解禁縛之道。觀自在言。善男子如來應正等覺常行乞食。若能施食所獲福德說無有盡。善男子非唯我身。在阿蘇啰窟說不能盡。乃至如十二殑伽河沙數如來應正等覺。俱在一處。而亦不能說盡如是福德數量。善男子所有微塵我能數
【現代漢語翻譯】 現代漢語譯本：這些有情眾生都四肢著地，停留在那裡。觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，意為觀世音大菩薩）爲了救度他們而為他們說法。你們應當仔細聆聽這純正的佛法，應當發心認真思考。我現在為你們展示通往涅槃的資糧。這些有情眾生站在觀自在菩薩面前，稟告菩薩說：『對於沒有眼睛的有情，請您開啟他們的光明，讓他們能夠看見道路；對於沒有依靠的有情，請您作為他們的父母，讓他們得到依靠；在黑暗的道路中，請您為他們點燃明亮的火炬，開示通往解脫的正確道路。如果眾生能夠唸誦菩薩的名號，就能得到安樂。而我們卻常常遭受這樣的苦難。』當時，所有這些有情眾生，聽聞了《大乘莊嚴寶王經》，聽聞之後都得到了安樂，獲得了不退轉的地位。當時，觀自在菩薩摩訶薩從這裡出來，又進入鐵地，在那裡禁閉著大力阿蘇啰王（mighty Asura king，意為強大的阿修羅王）。菩薩前往那裡時，顯現出如同佛陀一樣的身相。當時，大力阿蘇啰王遠遠地前來迎接觀自在菩薩摩訶薩。阿蘇啰王的宮殿中有無數的眷屬，其中很多是駝背、矮小丑陋的。這些眷屬都前來親身拜見觀自在菩薩摩訶薩的足，並且說了偈頌： 『我今生得到了善果，所希望的都圓滿了，如意所期望的，這就是我的正見。 既然能夠見到菩薩，我和我的眷屬都得到了安樂。』於是，阿蘇啰王用寶座獻給觀自在菩薩，恭敬地合掌稟告說：『我和我的眷屬從過去以來，喜好邪淫，常常懷有嗔恨和憤怒，喜愛殺害生命，造作這些罪業，我心中憂愁，恐懼衰老和死亡的輪迴，遭受各種苦惱，沒有主人，沒有依靠。請您慈悲憐憫救度我們，為我們開示解脫禁錮的道路。』觀自在菩薩說：『善男子，如來應正等覺（Tathāgata Arhat Samyak-saṃbuddha，意為如來、阿羅漢、正等覺）常常進行乞食，如果能夠佈施食物，所獲得的福德是說不完的。善男子，不僅僅是我自身，即使在阿蘇啰窟中也說不完，乃至像十二個殑伽河沙數（Ganges river sands，意為恒河沙）一樣多的如來應正等覺，聚集在一處，也不能說盡這樣的福德數量。善男子，所有的微塵我都能數清。
【English Translation】 English version: All these sentient beings were on all fours, staying there. Avalokiteśvara Bodhisattva Mahāsattva (meaning: Avalokiteśvara Great Bodhisattva) spoke the Dharma to save them. You should listen carefully to this pure Dharma, and you should resolve to contemplate it carefully. I will now show you the resources for Nirvana. These sentient beings stood before Avalokiteśvara Bodhisattva and reported to the Bodhisattva, 'For sentient beings without eyes, please open their light and let them see the road; for sentient beings without support, please be their parents and let them have support; in the dark road, please light a bright torch for them and show them the right path to liberation. If sentient beings can recite the name of the Bodhisattva, they will get peace and happiness. But we often suffer such hardships.' At that time, all these sentient beings, after hearing the Great Arrayed Jewel King Sutra, they all gained peace and happiness and attained the stage of non-retrogression. At that time, Avalokiteśvara Bodhisattva Mahāsattva came out of here and entered the iron land again, where the mighty Asura king (meaning: mighty Asura king) was imprisoned. When the Bodhisattva went there, he manifested a body like the Buddha. At that time, the mighty Asura king came from afar to greet Avalokiteśvara Bodhisattva Mahāsattva. There were countless dependents in the palace of the Asura king, many of whom were hunchbacked, short and ugly. These dependents all came to personally pay homage to the feet of Avalokiteśvara Bodhisattva Mahāsattva and said the following verse: 'I have gained good fruit in this life, and all my wishes have been fulfilled. What I wish for is my right view. Since I can see the Bodhisattva, I and my dependents have gained peace and happiness.' Then, the Asura king offered the jeweled seat to Avalokiteśvara Bodhisattva, respectfully put his palms together and reported, 'I and my dependents have been fond of evil lust since the past, often harboring hatred and anger, and loving to kill lives. I have committed these sins, and I am worried in my heart, fearing the cycle of aging and death, suffering all kinds of suffering, without a master, without support. Please have compassion and save us, and show us the way to liberate from imprisonment.' Avalokiteśvara Bodhisattva said, 'Good man, the Tathāgata Arhat Samyak-saṃbuddha (meaning: Thus Come One, Worthy One, Rightly Awakened One) often begs for food. If you can give food, the merit you will gain is endless. Good man, not only myself, but even in the Asura cave, I cannot finish speaking. Even if as many Tathāgata Arhat Samyak-saṃbuddhas as the sands of twelve Ganges river sands (meaning: Ganges river sands) gather in one place, they cannot finish speaking of such a quantity of merit. Good man, I can count all the dust particles.
其如是數量。善男子施如來食所獲福德。而我不能說盡數量。善男子又如大海。我能數其一一滴數。善男子施如來食所獲福德。而我不能說盡數量。善男子又如四大洲。所有男子女人童子童女。悉皆田種滿四大洲。不植余物唯種芥子。龍順時序降澍雨澤芥子成熟。於一洲內以為其場。治踐俱畢都成大聚。善男子如是我能數盡一一粒數。善男子施如來食所獲福德。而我不能說盡數量。善男子又如妙高山王。入水八萬四千逾繕那。出水八萬四千逾繕那。善男子如是山王以為紙。積以大海水充滿其中皆為墨汁。以四大洲所有一切男子女人童子童女。悉皆書寫妙高山量。所積紙聚書盡無餘。如是我能數其一一字數。善男子施如來食所獲福德。而我不能說盡數量。善男子如是一切書寫之人。皆得十地菩薩之位。如是菩薩所有福德。與施如來一食福德其量無異。善男子又如殑伽河沙數大海之中所有沙數。我能數其一一沙數。善男子施如來食所獲福德。而我不能說盡數量。是時大力阿蘇啰王聞說是事。涕淚悲泣盈流面目。心懷懊惱哽曀吁嗟。白觀自在菩薩摩訶薩言。我于往昔而行佈施。所施之境垢黑非法。由斯施故我今並諸眷屬。反受禁縛在於惡趣受斯業報。於今何故持少分食。奉施如來變成甘露。我從昔來愚癡無智。習行外道婆羅
【現代漢語翻譯】 現代漢語譯本： 其數量是如此之多。善男子，供養如來飲食所獲得的福德，我是無法完全說盡其數量的。善男子，又比如大海，我能數清每一滴水的數量。善男子，供養如來飲食所獲得的福德，我是無法完全說盡其數量的。善男子，又比如四大洲，所有男子、女人、童子、童女，都耕種遍滿四大洲，不種植其他東西，只種植芥子。龍順應時節降下雨水，芥子成熟。在一洲之內作為場地，整治踐踏完畢都成為大堆。善男子，像這樣我能數盡每一粒芥子的數量。善男子，供養如來飲食所獲得的福德，我是無法完全說盡其數量的。善男子，又比如妙高山王（Sumeru，須彌山），入水八萬四千逾繕那（yojana，一種長度單位），出水八萬四千逾繕那。善男子，像這樣以山王作為紙，堆積以大海水充滿其中都作為墨汁，以四大洲所有一切男子、女人、童子、童女，都書寫妙高山的大小，所堆積的紙張書寫完盡無餘。像這樣我能數清每一個字的數量。善男子，供養如來飲食所獲得的福德，我是無法完全說盡其數量的。善男子，像這樣一切書寫之人，都得到十地菩薩的地位。像這樣菩薩所有的福德，與供養如來一食的福德，其數量沒有差別。善男子，又比如恒河沙數，大海之中所有沙的數量，我能數清每一粒沙的數量。善男子，供養如來飲食所獲得的福德，我是無法完全說盡其數量的。這時大力阿修羅王（Asura，一種神道生物）聽到這些事，涕淚悲泣，淚水盈滿面目。心中懷著懊惱，哽咽嘆息。對觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，又稱觀音菩薩）說，我于往昔所行佈施，所施的對象污濁黑暗不合法度。因為這樣的佈施，我如今和我的眷屬，反而受到禁錮，在惡趣中承受這樣的業報。如今為什麼拿著少許食物，奉獻給如來就變成了甘露？我從過去以來愚癡無智，習慣修行外道婆羅門（Brahmin，古印度祭司階層）的法。
【English Translation】 English version: Its quantity is such. Good man, the merit obtained from offering food to the Tathagata (如來，another name for Buddha) is something I cannot fully express in quantity. Good man, it is like the great ocean; I can count every single drop of water. Good man, the merit obtained from offering food to the Tathagata is something I cannot fully express in quantity. Good man, it is like the four great continents; all men, women, boys, and girls cultivate all over the four great continents, planting nothing else but mustard seeds. Dragons, in accordance with the seasons, send down rain and dew, and the mustard seeds ripen. Within one continent, it is used as a field, prepared and trampled, all becoming a great heap. Good man, like this, I can count every single grain of mustard seed. Good man, the merit obtained from offering food to the Tathagata is something I cannot fully express in quantity. Good man, it is like Mount Sumeru (妙高山王，Sumeru), which enters the water by 84,000 yojanas (逾繕那，a unit of distance) and emerges from the water by 84,000 yojanas. Good man, taking this mountain king as paper, piling it up and filling the great ocean with it, all as ink, with all the men, women, boys, and girls of the four great continents, all writing the size of Mount Sumeru, the accumulated paper piles written to the end without remainder. Like this, I can count every single word. Good man, the merit obtained from offering food to the Tathagata is something I cannot fully express in quantity. Good man, all those who write like this will attain the position of a Bodhisattva of the Tenth Ground (十地菩薩，the tenth and highest level of Bodhisattva). The merit of such Bodhisattvas is no different in quantity from the merit of offering one meal to the Tathagata. Good man, it is like the sands of the Ganges River (殑伽河沙數), the number of sands in all the oceans; I can count every single grain of sand. Good man, the merit obtained from offering food to the Tathagata is something I cannot fully express in quantity. At this time, the mighty Asura King (阿蘇啰王，a type of demigod) heard these things and wept with tears streaming down his face. His heart filled with remorse, he sobbed and sighed. He said to Avalokiteśvara Bodhisattva Mahāsattva (觀自在菩薩摩訶薩，a great Bodhisattva), 'In the past, I practiced giving, but the objects of my giving were impure, dark, and unlawful. Because of this giving, I and my family are now bound and suffer the retribution of karma in evil realms. Why is it that now, offering a small amount of food to the Tathagata transforms it into nectar? From the past, I have been foolish and ignorant, accustomed to practicing the ways of externalist Brahmins (婆羅門，the priestly class in ancient India).'
門法。時有一人身形矬陋。來於我所求丐所須。我當具辦種種寶冠。金銀耳镮上妙衣服。寶莊嚴具閼伽器等。復有百千象馬寶車。真珠瓔珞寶網莊嚴。懸眾妙纓而挍飾之。種種寶蓋寶網絻羅張施其上。系諸寶鈴震響丁丁。復有一千黃牛。毛色姝好白銀嚴蹄黃金飾角。又以真珠雜寶而為莊挍。復有一千童女。形體姝妙容貌端嚴。狀如天女首飾天冠。金寶珥珰種種妙衣。間廁寶帶指镮寶釧。瓔珞玲瓏微妙華鬘。如是種種嚴飾其身。復有無數百千雜寶之座。復有金銀雜寶積聚無數。又有群牛數百千萬。及牧放人又有無數。如天上味香美飲食。又有無數寶鈴。無數金銀師子之座。無數金柄妙拂。無數七寶莊嚴傘蓋。辦具如是種種作大施時。而有百千小王皆來集會。百千婆羅門亦皆來集。無數百千萬剎帝利眾亦來集會。時我見已心懷疑怪。當於是時唯我最尊。具大勢力統領大地。我依婆羅門法。專為懺悔宿世惡業。而欲殺諸剎帝利等及諸妻子眷屬。取其心肝割剖祀天覬其罪滅。是時百千萬剎帝利小王。我以枷鎖禁在銅窟。及無數百千邊地之人。悉皆禁是窟中。而以鐵橛上安鐵索。繫縛諸剎帝利手足。時我于窟造立其門。以之常木為第一重門。以佉你啰木為第二重門。複用其鐵為第三重門。又以熟銅為第四重門。又以生銅為第五重
門。又以白銀為第六重門。又以黃金為第七重門。如是七重門上。各以五百關鎖而牢固之。又於一一門上各置一山。是時有那羅延天。忽於一日現身為蠅而來探視。又於一日而現蜂形。又於一日而現豬身。又於一日現非人相。如是日日身相變異而相探覷。我時心中思惟作是婆羅門法。那羅延天見作斯法。來於銅窟而相破壞。去除門上七山一一棄擲異處。高聲喚彼所禁人言。無勝天子等汝身受大苦惱。汝等身命為存活耶為當已死。此諸人等聞其喚問。隨聲應言我命今在。那羅延天尊大力精進救我苦難。其天便乃破壞銅窟七重之門。時諸小王在於窟內。得脫繫縛之難而見那羅延天。是時各各心中思惟。其大力阿蘇啰王為已死耶。為復而今死時方至。剎帝利等又作是言。我寧與彼鬥敵相殺死而有地。不應受此禁縛而令我死。我今當依剎帝利法。與彼戰鬥相殺。設死其地而得生天。時諸小王各于自舍。排駕車乘鞁勒鞍馬。執持器仗欲大戰鬥。時那羅延天現婆羅門其身矬陋。著以鹿皮而為絡腋。手中執持三岐拄杖所坐之物。隨身持行來至我門。時守門者告于彼言。不應入此門。內汝矬陋人止勿入中。婆羅門言我今自遠而來到此。守門者問婆羅門言。汝從何來。婆羅門曰我是月氏國王處大仙人也。從彼而來。時守門者往大力阿蘇啰
王所白言。今有婆羅門其身矬陋而來到此。大力阿蘇啰王言。是人今來何所須耶。守門人言我今不知所須云何。大力阿蘇啰王告言。汝去喚是婆羅門來。守門之人既奉教敕。遂喚婆羅門入于其中。大力阿蘇啰王見已與寶座令坐。大力阿蘇啰王師奉所事金星先已在中。告大力阿蘇啰王言。今此婆羅門是其惡人。而來到此決定破壞於汝師。今何故而能知耶。告言我今知此。所現之身知是云何。此是那羅延天。既聞此已心即思惟。我行惠施而無反覆。今來障難破壞於我。大力阿蘇啰言。我口辯才當須問是婆羅門言。今來我所于意云何。婆羅門曰我從於王乞地兩步。阿蘇啰告婆羅門言。卿所須地而言兩步。我當與卿其地三步。先以金瓶授與凈水。告言須地卿當受取。婆羅門受已而咒愿曰安樂長壽。時婆羅門矬陋之身隱而不現。爾時金星告阿蘇啰王言。汝今當受惡業果報。時那羅延天忽然現身。于兩肩上荷負日月。手執利劍輪棒弓箭如是器仗。時大力阿蘇啰王。忽然見已慞惶戰慄。其身蹎仆迷悶躄地。良久而起今當云何。我寧服其毒藥而死耶。是時那羅延天步量其地。只及兩步更無有餘。不迨三步違先所許我今云何。那羅延言王。今應當隨我所教。時大力阿蘇啰王白言。我如所教。那羅延曰汝實爾耶。大力阿蘇啰王言我實如是。
【現代漢語翻譯】 現代漢語譯本：國王稟告說：『現在有一個身材矮小丑陋的婆羅門來到了這裡。』大力阿蘇啰王（DaLi A Suo La Wang，大力神）問道：『這個人來這裡有什麼需求？』守門人回答說：『我現在不知道他有什麼需求。』大力阿蘇啰王命令說：『你去把這個婆羅門叫來。』守門人接受命令后，就叫婆羅門進入其中。大力阿蘇啰王見到他后，給了他一個寶座讓他坐下。大力阿蘇啰王的老師，供奉的金星（JinXing，啟明星），先前已經在那裡了，他告訴大力阿蘇啰王說：『現在這個婆羅門是個惡人，來到這裡一定是來破壞你的。』大力阿蘇啰王問道：『我怎麼知道呢？』金星迴答說：『我能知道他所顯現的身形是什麼。』金星說：『他是那羅延天（NaLuoYanTian，毗濕奴）。』大力阿蘇啰王聽了這些話后，心中思忖：『我行佈施，從不反悔，現在來阻礙我，破壞我。』大力阿蘇啰王說：『我口才很好，應當問問這個婆羅門，他來我這裡有什麼意圖。』婆羅門說：『我向國王乞求兩步土地。』阿蘇啰王告訴婆羅門說：『你所需要的土地只有兩步，我應當給你三步。』先用金瓶裝滿凈水遞給他，告訴他說：『你需要的土地，你應當接受。』婆羅門接過後，就祝願說：『安樂長壽。』這時，婆羅門矮小丑陋的身形隱沒不見了。當時，金星告訴阿蘇啰王說：『你現在應當承受惡業的果報。』這時，那羅延天忽然顯現出身形，兩肩上扛著太陽和月亮，手裡拿著利劍、輪、棒、弓箭等武器。當時，大力阿蘇啰王忽然見到這種景象，驚慌戰慄，身體倒地，昏迷不醒。過了很久才醒來，心想：『現在該怎麼辦？我寧願服毒藥而死。』這時，那羅延天開始丈量土地，只走了兩步，再也沒有多餘的土地了。沒有達到先前答應的三步，我現在該怎麼辦？那羅延天說：『國王，現在應當聽從我的教導。』當時，大力阿蘇啰王稟告說：『我如您所教導的去做。』那羅延天問道：『你真的會這樣做嗎？』大力阿蘇啰王說：『我確實會這樣做。』
【English Translation】 English version: The king reported, 'Now there is a Brahmin, short and ugly, who has come here.' The mighty Asura King (DaLi A Suo La Wang, powerful deity) asked, 'What does this person need here?' The gatekeeper replied, 'I do not know what he needs.' The mighty Asura King commanded, 'Go and call this Brahmin here.' The gatekeeper, having received the command, summoned the Brahmin inside. The mighty Asura King, seeing him, gave him a precious seat to sit on. The mighty Asura King's teacher, Venus (JinXing, the planet Venus) whom he served, was already there. He told the mighty Asura King, 'This Brahmin is an evil person, and he has come here to destroy you.' The mighty Asura King asked, 'How do I know this?' Venus replied, 'I know what form he is manifesting.' Venus said, 'This is Narayana (NaLuoYanTian, Vishnu).' Upon hearing this, the mighty Asura King thought, 'I give alms and never go back on my word, but now he comes to hinder me and destroy me.' The mighty Asura King said, 'I am eloquent and should ask this Brahmin what his intention is in coming to me.' The Brahmin said, 'I ask the king for two steps of land.' The Asura King told the Brahmin, 'You only need two steps of land, I should give you three steps.' First, he filled a golden vase with pure water and handed it to him, saying, 'You should take the land you need.' The Brahmin received it and wished him, 'Peace and longevity.' At that moment, the Brahmin's short and ugly form disappeared. Then, Venus told the Asura King, 'Now you shall receive the consequences of your evil deeds.' At that moment, Narayana suddenly appeared, carrying the sun and moon on his shoulders, holding a sharp sword, wheel, club, bow, and arrows. The mighty Asura King, suddenly seeing this, was terrified and trembled, falling to the ground unconscious. After a long time, he woke up and thought, 'What should I do now? I would rather take poison and die.' At that moment, Narayana began to measure the land, taking only two steps, and there was no more land left. He did not reach the three steps he had promised earlier, what should I do now? Narayana said, 'King, now you should follow my teachings.' Then, the mighty Asura King reported, 'I will do as you teach.' Narayana asked, 'Will you really do this?' The mighty Asura King said, 'I will indeed do so.'
此言誠諦心無悔吝。是時我依婆羅門教。作法之處悉皆破壞。所有金銀珍寶莊嚴童女。衣服寶鈴傘蓋妙拂。師子寶座寶嚴黃牛。及諸寶莊嚴具。時諸小王眾等悉皆受之。便乃出是大力阿蘇啰王作法之地。大力阿蘇啰王白觀自在菩薩摩訶薩言。我今身心思惟。為于往昔依婆羅門法。而設廣大布施之會。所施之境垢黑不凈。我今並諸眷屬。是以禁縛在斯鐵窟受大苦惱。觀自在我今歸依愿垂哀愍。救脫我等如是苦難。而讚歎曰。
歸命大悲蓮華手 大蓮華王大吉祥 種種莊嚴妙色身 首髻天冠嚴眾寶 頂戴彌陀一切智 救度有情而無數 病苦之人求安樂 菩薩現身作醫王 大地為眼明逾日 最上清凈微妙眼 照矚有情得解脫 得解脫已妙相應 猶如如意摩尼寶 能護真實妙法藏 而恒說六波羅蜜 稱揚斯法具大智 我今虔懇至歸依 讚歎大悲觀自在 有情憶念菩薩名 離苦解脫獲安隱 作惡業故墮黑繩 及大阿鼻地獄道 諸有餓鬼苦趣者 稱名恐怖皆解脫 如是惡道諸有情 悉皆離苦得安樂 若人恒念大士名 當得往生極樂界 面見如來無量壽 聽聞妙法證無生
是時觀自在菩薩摩訶薩。與大力阿蘇啰王授其記別。汝于當來得成為佛。號曰吉祥如來
【現代漢語翻譯】 現代漢語譯本： 此言真實可信，內心毫無後悔和吝嗇。當時我依據婆羅門教（Brahmanism），將做法事的場所全部破壞，所有金銀珍寶、裝飾華麗的童女、衣服、寶鈴、傘蓋、精妙的拂塵、獅子寶座、裝飾華麗的黃牛以及各種寶物裝飾品，當時各位小國王等全部接受了這些。然後才離開了大力阿蘇啰王（Da Li Asu Luo Wang）做法事的地方。大力阿蘇啰王（Da Li Asu Luo Wang）對觀自在菩薩摩訶薩（Guan Zizai Pusa Mohesa）說：『我現在身心都在思索，因為往昔依據婆羅門法（Brahmanism），而設立廣大的佈施法會，所佈施的場所污穢不凈，我現在和我的眷屬，因此被禁錮在這鐵窟中，遭受巨大的苦惱。觀自在（Guan Zizai），我現在歸依您，愿您垂憐哀憫，救脫我們這樣的苦難。』於是讚歎說： 『歸命大悲蓮華手，大蓮華王大吉祥，種種莊嚴妙色身，首髻天冠嚴眾寶，頂戴彌陀一切智，救度有情而無數，病苦之人求安樂，菩薩現身作醫王，大地為眼明逾日，最上清凈微妙眼，照矚有情得解脫，得解脫已妙相應，猶如如意摩尼寶，能護真實妙法藏，而恒說六波羅蜜（Six Paramitas），稱揚斯法具大智，我今虔懇至歸依，讚歎大悲觀自在（Guan Zizai），有情憶念菩薩名，離苦解脫獲安隱，作惡業故墮黑繩，及大阿鼻地獄道，諸有餓鬼苦趣者，稱名恐怖皆解脫，如是惡道諸有情，悉皆離苦得安樂，若人恒念大士名，當得往生極樂界，面見如來無量壽，聽聞妙法證無生。』 這時，觀自在菩薩摩訶薩（Guan Zizai Pusa Mohesa）給大力阿蘇啰王（Da Li Asu Luo Wang）授記說：『你將來會成佛，佛號為吉祥如來（Jixiang Rulai）。』
【English Translation】 English version: These words are truthful and sincere, with no regret or stinginess in my heart. At that time, I relied on Brahmanism, destroying all the places where rituals were performed. All the gold, silver, precious jewels, adorned young women, clothes, precious bells, parasols, exquisite whisks, lion thrones, adorned yellow cows, and all sorts of precious ornaments were taken by all the minor kings. Then they left the place where the mighty Asura King (Da Li Asu Luo Wang) performed his rituals. The mighty Asura King (Da Li Asu Luo Wang) said to Avalokiteśvara Bodhisattva Mahāsattva (Guan Zizai Pusa Mohesa): 'I am now contemplating in my mind that in the past, relying on Brahmanical practices, I established a grand almsgiving assembly. The place where alms were given was filthy and impure. Now, my family and I are imprisoned in this iron cave, suffering great distress. Avalokiteśvara (Guan Zizai), I now take refuge in you, hoping that you will have compassion and pity, and deliver us from such suffering.' Then he praised: 'I take refuge in the compassionate lotus hand, the great lotus king, the great auspicious one, with a wonderfully adorned body, a jeweled crown adorning the head, crowned with Amitābha's (Mituo) omniscience, saving countless sentient beings. Those who are sick and suffering seek peace and happiness, and the Bodhisattva appears as the king of medicine. The earth is the eye, brighter than the sun, the most supreme, pure, and subtle eye, illuminating sentient beings to attain liberation. Having attained liberation, they are wonderfully in accord, like a wish-fulfilling Mani jewel, able to protect the true and wonderful Dharma treasury, and constantly expounding the Six Paramitas (Six Paramitas), praising this Dharma with great wisdom. I now sincerely take refuge, praising the compassionate Avalokiteśvara (Guan Zizai). Sentient beings who remember the Bodhisattva's name will be liberated from suffering and attain peace. Those who commit evil deeds fall into the Black Rope Hell and the Great Avīci Hell. Those who are hungry ghosts in suffering realms, upon hearing the name, will be freed from terror. Such sentient beings in evil realms will all be liberated from suffering and attain happiness. If one constantly remembers the name of the Great Being, they will be reborn in the Land of Ultimate Bliss, meet the Tathagata Amitāyus (Rulai Wuliangshou) face to face, hear the wonderful Dharma, and realize non-origination.' At that time, Avalokiteśvara Bodhisattva Mahāsattva (Guan Zizai Pusa Mohesa) gave a prophecy to the mighty Asura King (Da Li Asu Luo Wang): 'In the future, you will become a Buddha, named Auspicious Tathagata (Jixiang Rulai).'
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。汝於是時當證六字大明總持之門。今此一切阿蘇啰王。汝于當來悉皆救度。如是佛剎一切有情。而不聞有貪瞋癡聲。時大力阿蘇啰王聞斯授記。即以價直百千真珠瓔珞。復以種種妙寶莊嚴百千萬數天冠珥珰。持以奉上愿垂納受。爾時觀自在菩薩摩訶薩。告大力阿蘇啰王言。我今為汝說法。應當諦聽汝應思惟。乃至於人無常幻化命難久保。汝等而常心中。思惟貪愛具大福德。心常愛樂奴婢人民。乃至穀麥倉庫及大伏藏。心常愛樂父母妻子及諸眷屬。如是等物雖恒愛樂。如夢所見臨命終時無能相救。得不命終此南贍部洲。由是顛倒命終之後。見大奈河膿血盈流。又見大樹猛火熾燃。見斯事已心生驚怖。是時閻魔獄卒以繩繫縛。急急牽挽走履鋒刃大路。舉足下足刬割傷截。而有無數烏鷲矩啰啰鳥。及猘狗等而啖食之。于大地獄受其極苦。所履鋒刃大路之中。復有大莿長十六指。隨一一步有五百莿。刺入腳中悲啼號哭而言。我等有情皆為愛造罪業。今受大苦我今云何。時閻魔獄卒告言。汝從昔來未曾以食施諸沙門。亦未曾聞法犍稚聲。未曾旋繞塔像。時諸罪人告閻魔獄卒言。我為罪障于佛法僧。不解信敬而恒遠離。獄卒告言。汝以自造種種惡業。今受苦報。獄卒於是
【現代漢語翻譯】 現代漢語譯本 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（如來十號）。您在那個時候將會證得六字大明總持之門。現在這些阿蘇啰王（非天，一種神道），您在未來都將救度他們。像這樣的佛剎（佛所居住的國土）中，一切有情（眾生）都不會聽到貪、嗔、癡的聲音。 當時，大力阿蘇啰王聽到這樣的授記（預言），立即用價值百千的真珠瓔珞（珍貴的裝飾品），以及用種種美妙的寶物莊嚴的百千萬數的天冠（天人的帽子）和珥珰（耳飾），奉獻給觀自在菩薩，希望菩薩接受。 這時，觀自在菩薩摩訶薩（大菩薩）告訴大力阿蘇啰王說：『我現在為你說法，你應該仔細聽，你應該思考。要知道人是無常的，幻化的，生命難以長久保持。你們卻常常心中思惟貪愛，貪愛自己所認為的具大福德之物，心中常常愛樂奴婢人民，乃至穀麥倉庫以及大的伏藏（隱藏的寶藏）。心中常常愛樂父母妻子以及各種眷屬。像這些東西雖然恒常愛樂，如同夢中所見，臨命終時沒有一樣能夠相救。如果不是命終在這個南贍部洲（我們所居住的世界），也是因為顛倒妄想。命終之後，會見到大奈河（地獄中的河流），裡面充滿膿血。又會見到大樹猛火熾燃。見到這些事情后，心中會生起驚怖。' 『這時，閻魔（地獄之主）的獄卒用繩索捆綁，急急忙忙地牽拉，走在鋒利的刀刃大路上。舉起腳落下腳，都被刀刃刬割傷截。而且有無數的烏鷲（烏鴉和鷲鷹）、矩啰啰鳥（發出悲鳴的鳥）以及猘狗（瘋狗）等來啖食他們。在大地獄中遭受極大的痛苦。所走的鋒利刀刃大路之中，還有大刺長十六指，每走一步就有五百根刺刺入腳中，悲啼號哭地說：『我們這些有情都是因為愛而造作罪業，現在遭受如此大的痛苦，我們現在該怎麼辦啊？』' 『這時，閻魔獄卒告訴他們說：『你們從前沒有用食物佈施給沙門（出家人），也沒有聽聞過法犍稚（鐘聲），沒有旋繞過塔像（佛塔和佛像）。』這時，這些罪人告訴閻魔獄卒說：『我們因為罪障，對於佛法僧（佛教三寶）不理解、不信敬，而且恒常遠離。』獄卒告訴他們說：『你們因為自己造作種種惡業，現在遭受苦報。』獄卒於是...
【English Translation】 English version The Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Humans, the Teacher of Gods and Humans, the Buddha, the World-Honored One (the ten titles of a Tathagata). At that time, you will attain the gate of the Great Six-Syllable Dharani. Now, all these Asura Kings (non-gods, a type of divine being), you will save them all in the future. In such Buddha-lands (the lands where Buddhas reside), all sentient beings will not hear the sounds of greed, hatred, and delusion. At that time, the Great Strength Asura King, hearing this prediction, immediately offered true pearl necklaces worth hundreds of thousands, and hundreds of millions of heavenly crowns (hats of heavenly beings) and earrings adorned with various wonderful treasures, wishing the Avalokiteshvara Bodhisattva to accept them. Then, Avalokiteshvara Bodhisattva Mahasattva (Great Bodhisattva) said to the Great Strength Asura King: 'Now I will speak the Dharma for you, you should listen carefully, you should contemplate. Know that humans are impermanent, illusory, and life is difficult to maintain for long. But you always think of greed and attachment in your hearts, being attached to what you consider to be of great merit, and you always love slaves and people, even grains, warehouses, and large hidden treasures. You always love parents, wives, and various relatives. Although you constantly love these things, like what is seen in a dream, none of them can save you at the time of death. If you do not die in this Jambudvipa (the world we live in), it is also because of inverted delusions. After death, you will see the great Vaitarani River (river in hell), filled with pus and blood. You will also see a large tree with fierce flames burning. Seeing these things, fear will arise in your heart.' 'At this time, the wardens of Yama (the lord of hell) will bind you with ropes, hurriedly pulling you along a road of sharp blades. Lifting your feet and putting them down, they will be cut and wounded by the blades. And countless crows and vultures, Kurara birds (birds that make mournful sounds), and mad dogs will devour them. In the great hell, they will suffer extreme pain. In the road of sharp blades, there are also large thorns sixteen fingers long, and with each step, five hundred thorns will pierce into their feet, crying and wailing, saying: 'We sentient beings have all created sins because of love, and now we suffer such great pain, what should we do now?'' 'At this time, the wardens of Yama tell them: 'You have never given food to the Shramanas (monastics) in the past, nor have you heard the sound of the Dharma bell, nor have you circumambulated stupas and images (pagodas and statues of Buddha).' At this time, these sinners tell the wardens of Yama: 'Because of our sins, we do not understand or respect the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), and we are always far away from them.' The wardens tell them: 'You are now suffering the consequences of your own evil deeds.' The wardens then...
將諸罪人往閻魔王所。到已立在面前。時閻魔王言。汝去往于業報之處。是時閻魔獄卒驅領罪人。往黑繩大地獄所。到已是諸罪人。一一拋擲入地獄中。既擲入已。一一罪人各有百槍。攢刺其身命皆不死。次有二百大槍。俱攢刺身其命亦活。後有三百大槍。一時攢刺其身命亦不死。命既生活。是時而又擲之入大火坑命亦不死。而於是時以熱鐵丸。入在口中令吞嚥之。唇齒龂㗁及其咽喉悉燒爛壞。心藏腸肚煎煮沸然遍身燋壞。告大力阿蘇啰王言。受斯苦時而無一人能相救者。汝當知之。我今為汝說如是法。汝等應當躬自作福。時觀自在菩薩摩訶薩。告大力阿蘇啰王言。我今欲往祇樹林園。彼於今日大眾集會。是時觀自在菩薩。放無數雜色光明。所謂青色光明黃色光明。紅色光明白色光明。玻胝迦色光明金色光明等。如是光明往尾舍浮如來前。時有天龍藥叉啰剎娑緊那啰摩護啰誐並諸人等悉皆集會。復有無數菩薩摩訶薩亦皆集會。於是眾中有一菩薩名虛空藏。從坐而起整衣服偏袒右肩右膝著地。恭敬合掌向佛。而白佛言世尊。今此光明為從何來。佛告善男子今此光明。是觀自在菩薩在大力阿蘇啰王宮中。放斯光明而來至此。時虛空藏菩薩白世尊言。我今以何方便而能見彼觀自在菩薩。佛告善男子彼菩薩亦當來此。觀自在菩
【現代漢語翻譯】 現代漢語譯本 這些罪人被帶到閻魔王（Yama，掌管地獄之王）那裡。到達后，他們被押立在閻魔王面前。這時，閻魔王說道：『你們去往承受業報之處。』 隨即，閻魔獄卒驅趕帶領罪人，前往黑繩大地獄（Kālasūtra-naraka，八熱地獄之一）所在。到達后，這些罪人被一個接一個地拋擲入地獄之中。被擲入后，每一個罪人各自受到一百支槍同時攢刺身體，但性命卻不會因此而死。接著，又有二百支大槍，一齊攢刺他們的身體，他們的性命依然存活。之後，又有三百支大槍，同時攢刺他們的身體，他們的性命還是不會因此而死。性命既然存活，這時又將他們擲入大火坑中，他們的性命仍然不死。在這個時候，用熾熱的鐵丸，塞入他們的口中，讓他們吞嚥下去。嘴唇、牙齒、牙齦以及咽喉全部被燒爛損壞，心、肝、腸、胃被煎煮得沸騰，全身焦爛損壞。我告訴大力阿修羅王（Balin，守護地獄的阿修羅王），承受這種痛苦的時候，沒有一個人能夠來相救。你應該知道這些。我現在為你講述這樣的佛法，你們應當親自去行善積福。 這時，觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，觀世音大菩薩）告訴大力阿修羅王說：『我現在想要前往祇樹林園（Jetavana，佛陀常住的精舍）。今天那裡有大眾聚集。』 這時，觀自在菩薩放出無數種雜色光明，所謂的青色光明、黃色光明、紅色光明、白色光明、玻胝迦色光明（Sphatika，水晶色光明）、金色光明等等。這樣的光明前往尾舍浮如來（Viśvabhū，過去七佛之一）面前。當時有天（Deva，天神）、龍（Nāga，八部眾之一）、藥叉（Yaksa，夜叉，八部眾之一）、羅剎娑（Rakshasa，羅剎，八部眾之一）、緊那羅（Kinnara，緊那羅，八部眾之一）、摩護啰誐（Mahoraga，摩睺羅伽，八部眾之一）以及人們等等，全都聚集在那裡。又有無數的菩薩摩訶薩（Bodhisattva Mahāsattva，大菩薩）也全都聚集在那裡。於是，大眾中有一位菩薩，名叫虛空藏（Ākāśagarbha，虛空藏菩薩）。他從座位上站起來，整理好衣服，袒露右肩，右膝著地，恭敬地合掌向佛，對佛說道：『世尊，現在這些光明是從哪裡來的？』 佛告訴善男子說：『現在這些光明，是觀自在菩薩在大力阿修羅王的宮殿中，放出這些光明而來到達這裡的。』 這時，虛空藏菩薩對世尊說：『我現在用什麼方法才能夠見到那位觀自在菩薩呢？』 佛告訴善男子說：『那位菩薩也應當來到這裡。』 觀自在菩
【English Translation】 English version These sinners are taken to Yama (the King of Hell). Having arrived, they are made to stand before Yama. At that time, Yama says: 'You go to the place of karmic retribution.' Then, the Yama's hell-wardens drive and lead the sinners to the Great Hell of Black Ropes (Kālasūtra-naraka, one of the eight hot hells). Having arrived, these sinners are thrown one by one into the hell. Once thrown in, each sinner is pierced by a hundred spears simultaneously, but their lives do not end. Next, two hundred large spears pierce their bodies together, yet their lives still remain. Afterward, three hundred large spears pierce their bodies at once, but their lives still do not end. Since their lives remain, they are then thrown into a great fire pit, but their lives still do not end. At this time, hot iron balls are placed in their mouths, forcing them to swallow. Their lips, teeth, gums, and throats are all burned and destroyed. Their hearts, livers, intestines, and stomachs are boiled and seethed, and their entire bodies are scorched and ruined. I tell the mighty Asura King Balin (the Asura King guarding hell), that when enduring such suffering, there is no one who can come to their aid. You should know this. I am now speaking this Dharma to you, you should personally cultivate blessings. At that time, Avalokiteśvara Bodhisattva Mahāsattva (the Great Bodhisattva Avalokiteśvara) tells the mighty Asura King: 'I now wish to go to the Jeta Grove Garden (Jetavana, the monastery where the Buddha often resided). There is a great assembly there today.' At that time, Avalokiteśvara Bodhisattva emits countless rays of various colors, such as blue light, yellow light, red light, white light, Sphatika (crystal-colored) light, golden light, and so on. These lights go before Viśvabhū Tathagata (one of the past seven Buddhas). At that time, Devas (gods), Nāgas (dragons, one of the eight classes of beings), Yakshas (one of the eight classes of beings), Rakshasas (one of the eight classes of beings), Kinnaras (one of the eight classes of beings), Mahoragas (one of the eight classes of beings), and people, all gather there. Also, countless Bodhisattva Mahāsattvas (Great Bodhisattvas) all gather there. Then, among the assembly, there is a Bodhisattva named Ākāśagarbha (the Bodhisattva Ākāśagarbha). He rises from his seat, arranges his robes, bares his right shoulder, places his right knee on the ground, respectfully joins his palms, and addresses the Buddha, saying: 'World-Honored One, from where do these lights come?' The Buddha tells the good man: 'These lights are from Avalokiteśvara Bodhisattva in the palace of the mighty Asura King, emitting these lights and coming here.' At that time, the Bodhisattva Ākāśagarbha says to the World-Honored One: 'By what means can I see that Avalokiteśvara Bodhisattva?' The Buddha tells the good man: 'That Bodhisattva should also come here.' Avalokiteśvara Bo
薩出大力阿蘇啰王宮時。祇陀林園忽然而有天妙華樹天劫波樹。而有無數諸天鮮妙雜色莊嚴。上懸百種真珠瓔珞。又懸憍尸迦衣及餘種種衣服。樹身枝條其色深紅金銀為葉。復有無數微妙香樹殊妙華樹。無數寶池有百千萬雜色妙華充滿其中。出現如是時。虛空藏菩薩白世尊言。彼觀自在菩薩。於今何故而未來耶。
佛告善男子彼觀自在菩薩。從大力阿蘇啰王宮出已。而有一處名曰黑暗無人能到。善男子彼黑暗處日月光明之所不照。有如意寶名曰隨愿。而於恒時發光明照。彼有無數百千萬藥叉止住其中。於時見觀自在菩薩入于其中。心懷歡喜踴躍奔馳。而來迎逆觀自在菩薩。頭面禮足而問訊言。菩薩於今無疲勞耶。久不來此黑暗之地。觀自在菩薩言。我為救度諸有情故。時彼藥叉羅剎。以天金寶師子之座而請就坐。於是菩薩為彼藥叉羅剎說法。汝當諦聽有大乘經。名莊嚴寶王。若有得聞一四句偈。而能受持讀誦。解說其義心常思惟。所獲福德無有限量。善男子所有微塵。我能數其如是數量。善男子若有於此大乘莊嚴寶王經。而能受持一四句偈。所獲福德而我不能數其數量。若以大海所有之水。我能數其一一滴數。若於此經有能受持一四句偈。所獲福德而我不能數其數量。假使十二殑伽河沙數如來應正等覺。經十二
【現代漢語翻譯】 現代漢語譯本：當薩出大力阿蘇啰王（非天之王）宮殿時，祇陀林園（祇樹給孤獨園）忽然出現了天妙華樹和天劫波樹（天上的劫波樹）。並且有無數諸天以鮮艷美妙的雜色來莊嚴此地，上方懸掛著百種真珠瓔珞，又懸掛著憍尸迦衣（一種絲綢）以及其他種種衣服。樹身枝條的顏色是深紅色，以金銀為葉。還有無數微妙的香樹和殊勝美妙的華樹，無數寶池中有百千萬種雜色妙華充滿其中。當出現這些景象時，虛空藏菩薩問世尊說：『彼觀自在菩薩（觀世音菩薩），如今為何還沒有到來呢？』 佛告訴善男子說：『彼觀自在菩薩，從大力阿蘇啰王宮出來之後，會前往一個名為黑暗的地方，無人能夠到達。』善男子，那個黑暗的地方，日月的光明都無法照耀。那裡有一種如意寶，名叫隨愿（能隨心所愿的寶珠），它恒常地發出光明照亮那裡。那裡有無數百千萬藥叉（一種鬼神）居住其中。當時，他們見到觀自在菩薩進入其中，心中懷著歡喜，踴躍奔跑，前來迎接觀自在菩薩，以頭面禮拜菩薩的雙足，並且問訊說：『菩薩您如今沒有疲勞嗎？很久沒有來到這黑暗之地了。』觀自在菩薩說：『我是爲了救度諸有情（一切眾生）的緣故而來。』當時，那些藥叉羅剎（惡鬼），以天上的金寶師子之座來請菩薩就坐。於是，菩薩為那些藥叉羅剎說法：『你們應當仔細聽聞，有一部大乘經典，名為《莊嚴寶王經》。如果有人能夠聽聞其中的一四句偈（佛經中的四句詩），並且能夠受持、讀誦、解說其中的意義，心中常常思惟，所獲得的福德是無法估量的。』善男子，所有微塵的數量，我能夠數清楚。善男子，如果有人對於這部大乘《莊嚴寶王經》，能夠受持其中的一四句偈，所獲得的福德，我是無法數清楚其數量的。如果以大海中所有的水，我能夠數清楚每一滴水的數量。如果對於這部經有能夠受持一四句偈的人，所獲得的福德，我是無法數清楚其數量的。假使有十二個殑伽河沙數（恒河沙數）的如來應正等覺（佛的稱號），經過十二
【English Translation】 English version: When Sadhu emerged from the palace of the great powerful Asura King (king of non-divine beings), celestial wondrous flower trees and celestial Kalpa trees (trees of the Kalpa heaven) suddenly appeared in the Jeta Grove Garden (Jetavana Anathapindika's Park). Moreover, countless devas adorned the place with fresh, exquisite, and variegated colors, with hundreds of kinds of genuine pearl necklaces hanging above, as well as Kausika garments (a type of silk) and various other clothes. The color of the tree trunks and branches was deep red, with gold and silver as leaves. There were also countless subtle fragrant trees and exceptionally wondrous flower trees, and countless jeweled ponds filled with hundreds of thousands of variegated wondrous flowers. When these appearances manifested, the Bodhisattva Akashagarbha (treasury of space) said to the World Honored One: 'Why has that Bodhisattva Avalokiteshvara (the Bodhisattva of Compassion) not yet arrived?' The Buddha told the virtuous man: 'That Bodhisattva Avalokiteshvara, after emerging from the palace of the great powerful Asura King, will go to a place called Darkness, which no one can reach.' Virtuous man, that place of Darkness is not illuminated by the light of the sun or moon. There is a wish-fulfilling jewel called 'Suivana' (wish-granting jewel), which constantly emits light to illuminate it. Countless hundreds of thousands of Yakshas (a type of spirit) dwell there. At that time, seeing Bodhisattva Avalokiteshvara entering there, they were filled with joy, leaped and ran to greet Bodhisattva Avalokiteshvara, bowed their heads and faces at the Bodhisattva's feet, and inquired, 'Bodhisattva, are you not weary today? It has been a long time since you came to this dark place.' Bodhisattva Avalokiteshvara said, 'I have come for the sake of saving all sentient beings.' At that time, those Yakshas and Rakshasas (evil spirits) invited the Bodhisattva to sit on a heavenly golden and jeweled lion throne. Thereupon, the Bodhisattva preached the Dharma to those Yakshas and Rakshasas, saying, 'You should listen attentively, there is a Mahayana Sutra (Great Vehicle Scripture) called the 'King of Glorious Jewels.' If anyone can hear one four-line verse (a four-line poem in Buddhist scriptures) from it, and can uphold, recite, explain its meaning, and constantly contemplate it in their mind, the merit they obtain is immeasurable.' Virtuous man, I can count the number of all dust particles. Virtuous man, if anyone can uphold one four-line verse from this Mahayana 'King of Glorious Jewels' Sutra, I cannot count the amount of merit they obtain. If I were to count every single drop of water in the ocean, I could count it. If anyone can uphold one four-line verse from this Sutra, I cannot count the amount of merit they obtain. Suppose there are twelve Ganges River sands (numberless) of Tathagatas, Arhats, Perfectly Enlightened Ones (titles of the Buddha), after twelve
劫俱在一處。恒以衣服飲食臥具湯藥。及余資具奉施供養如是諸佛。而亦不能說盡。如是福德數量。非唯於我在黑暗處說不能盡。善男子又如四大洲人。各各以自所居舍宅造立精舍。而於其中以天金寶造千窣堵波。而於一日悉皆成就。種種供養所獲福德。不如於此經中。而能受持一四句偈所獲福德。善男子如五大河入于大海。如是流行無有窮盡。若有能持此大乘經四句偈者。所獲福德流行亦復無盡。時彼藥叉羅剎。白觀自在菩薩言。若有有情而能書寫此大乘經。所獲福德其量云何。善男子所獲福德無有邊際。若人有能書寫此經。則同書寫八萬四千法藏而無有異。是人當得轉輪聖王。統四大洲威德自在。面貌端嚴千子圍繞。一切他敵自然臣伏。若有人能常時但念此經名號。是人速得解脫輪迴之苦。遠離老死憂悲苦惱。是人於後所生之處能憶宿命。其身常有牛頭栴檀之香。口中常出青蓮華香。身相圓滿具大勢力。說是法時彼諸藥叉羅剎。有得預流果者。其中或有得一來果者。作如是言。唯愿菩薩且住於此勿往余處。我今於此黑暗之地。以天金寶造窣堵波。又以金寶造經行處。是時觀自在菩薩摩訶薩告言。我為救度無數有情。皆令當得菩提道故欲往余處。時諸藥叉羅剎各各低頭。以手搘腮徘徊意緒。而思惟之作如是言。今觀
【現代漢語翻譯】 現代漢語譯本： 即使將所有劫（kalpa）的時間都集中在一處，總是用衣服、飲食、臥具、湯藥以及其他資具來奉獻供養這些佛，也不能完全說盡這樣做的福德數量。不僅僅是我在黑暗之處無法說盡。善男子，又比如四大洲的人，各自用自己居住的房舍建造精舍（精舍：Vihara，佛教寺院），並且在其中用天上的金銀珠寶建造一千座窣堵波（窣堵波：Stupa，佛塔），而且在一天之內全部完成，用種種供品供養所獲得的福德，不如受持這部經中的一個四句偈所獲得的福德。 善男子，就像五大河流入大海一樣，這樣流動沒有窮盡。如果有人能夠受持這部大乘經典的四句偈，所獲得的福德流動也同樣沒有窮盡。當時，那些藥叉（Yaksa，一種守護神）和羅剎（Raksa，一種惡鬼）對觀自在菩薩（Avalokiteśvara Bodhisattva）說：『如果有人能夠書寫這部大乘經典，所獲得的福德有多少呢？』 善男子，所獲得的福德沒有邊際。如果有人能夠書寫這部經，就等同於書寫八萬四千法藏（Dharma-skandha，佛法的總集）而沒有差別。這個人應當能夠成為轉輪聖王（Cakravartin，統治世界的理想君王），統治四大洲，威德自在，面貌端正莊嚴，有一千個兒子圍繞，一切敵人都自然臣服。如果有人能夠經常只是唸誦這部經的名字，這個人迅速能夠解脫輪迴的痛苦，遠離衰老、死亡、憂愁、悲傷、痛苦和煩惱。這個人以後所出生的地方能夠回憶起宿命，他的身上常常有牛頭栴檀（Gośīrṣa-candana，一種珍貴的檀香）的香味，口中常常發出青蓮華（Utpala，藍色蓮花）的香味，身相圓滿，具有強大的勢力。 在宣說這個佛法的時候，那些藥叉和羅剎中，有的證得了預流果（Srota-apanna，佛教修行第一階段的果位），其中有的證得了一來果（Sakrdagamin，佛教修行第二階段的果位），他們這樣說：『唯愿菩薩暫時住在這裡，不要前往其他地方。我們現在在這個黑暗的地方，用天上的金銀珠寶建造窣堵波，又用金銀珠寶建造經行處（Cankrama，僧人散步的地方）。』當時，觀自在菩薩摩訶薩（Mahāsattva，偉大的菩薩）告訴他們說：『我是爲了救度無數的有情眾生，讓他們都能夠證得菩提道（Bodhi，覺悟）才想要前往其他地方。』當時，那些藥叉和羅剎各自低下頭，用手托著臉頰，徘徊不定，心中思索，這樣說道：『現在觀……』
【English Translation】 English version: Even if all kalpas (kalpa) were gathered in one place, and one were to constantly offer clothes, food, bedding, medicine, and other necessities to these Buddhas, one could not fully describe the amount of merit from doing so. It is not just that I cannot fully describe it in this dark place. Good man, furthermore, if the people of the four great continents each built Viharas (Vihara: Buddhist monastery) in their own dwellings, and within them constructed a thousand Stupas (Stupa: Buddhist monument) of heavenly gold and jewels, completing them all in a single day, the merit gained from various offerings would not equal the merit gained from upholding a four-line verse from this Sutra. Good man, just as the five great rivers flow into the ocean, endlessly, if someone can uphold a four-line verse from this Mahayana Sutra, the flow of merit they gain will also be endless. At that time, those Yakshas (Yaksa: a type of guardian spirit) and Rakshasas (Raksa: a type of demon) said to Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva): 'If sentient beings can write this Mahayana Sutra, how great will the merit they gain be?' Good man, the merit gained is boundless. If someone can write this Sutra, it is the same as writing the eighty-four thousand Dharma-skandhas (Dharma-skandha: collection of teachings) without difference. This person should be able to become a Cakravartin (Cakravartin: ideal universal ruler), ruling the four great continents, with majestic virtue and freedom, a dignified and handsome appearance, surrounded by a thousand sons, and all enemies will naturally submit. If someone can constantly just recite the name of this Sutra, that person will quickly be liberated from the suffering of Samsara (Samsara: cycle of rebirth), and be far from old age, death, sorrow, grief, pain, and affliction. In future lives, this person will be able to remember past lives, their body will always have the fragrance of Gośīrṣa-candana (Gośīrṣa-candana: a type of precious sandalwood), and their mouth will always emit the fragrance of Utpala (Utpala: blue lotus) flowers, their physical form will be complete, and they will possess great power. When this Dharma was being spoken, among those Yakshas and Rakshasas, some attained the Srota-apanna (Srota-apanna: stream-enterer, the first stage of enlightenment), and some attained the Sakrdagamin (Sakrdagamin: once-returner, the second stage of enlightenment), they said: 'We wish that the Bodhisattva would stay here for a while and not go elsewhere. We will now build Stupas with heavenly gold and jewels in this dark place, and also build Cankramas (Cankrama: a place for monks to walk) with gold and jewels.' At that time, Avalokiteśvara Bodhisattva Mahāsattva (Mahāsattva: great being) told them: 'I want to go elsewhere in order to save countless sentient beings, so that they can all attain Bodhi (Bodhi: enlightenment).' At that time, those Yakshas and Rakshasas each lowered their heads, propped their cheeks with their hands, and paced back and forth, contemplating, saying: 'Now, looking at...'
自在菩薩摩訶薩舍此而去。於後誰能為於我等說微妙法。觀自在菩薩摩訶薩於是而去。彼諸藥叉羅剎悉皆隨侍而送。觀自在菩薩摩訶薩告言。汝等而來已遠應還所住。時諸藥叉羅剎頭面著地。禮觀自在菩薩摩訶薩足已還歸本處。時觀自在菩薩摩訶薩。猶如火焰上升虛空。而往天宮到彼天上現婆羅門身。彼天眾中有一天子名妙嚴耳。而常貧窮受斯苦報。時觀自在菩薩所現婆羅門身。詣彼天子所到已告言。我患飢餒而復困渴。時彼天子垂泣而告婆羅門言。我今貧匱無物所奉。婆羅門言我功所須。必應相饋乃至少分。時彼天子俯仰入宮搜求所有。忽然見其諸大寶器。復盛異寶盈滿其中。復有寶器滿中而盛上味飲食。又有嚴身上妙衣服盈滿宮中。時彼天子心懷思惟。今此門外婆羅門。決定是其不可思議之人。令我得是殊常之福。於是請彼大婆羅門入其宮中。持天妙寶及天上味飲食以奉供養。受斯供已而咒愿言安樂長壽。時彼天子白婆羅門言。賢者為從何方而來到此。婆羅門言我從祇陀樹林大精舍中。于彼而來。天子問言彼地云何。婆羅門告言彼祇陀林精舍之中。其地清凈出現天摩尼寶莊嚴劫樹。又現種種適意摩尼之寶。又現種種寶池。又有戒德威嚴具大智慧無數大眾出現其中。彼有佛號尾舍浮如來。於是聖天所住之地。有如是
【現代漢語翻譯】 現代漢語譯本： 自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，觀世音大菩薩）離開這裡之後，以後誰能為我們宣說微妙之法呢？觀自在菩薩摩訶薩於是離去，那些藥叉（Yaksa，夜叉）和羅剎（Rakshasa，羅剎）都跟隨侍奉並送行。觀自在菩薩摩訶薩告訴他們說：『你們已經走了很遠的路，應該返回你們所居住的地方。』當時，那些藥叉和羅剎頭面著地，禮拜觀自在菩薩摩訶薩的足后，返回各自的住所。這時，觀自在菩薩摩訶薩猶如火焰升騰到虛空中，前往天宮，到達天上后顯現婆羅門（Brahmin）之身。在那些天眾中，有一位天子名叫妙嚴耳，他常常貧窮，承受這種苦報。當時，觀自在菩薩所顯現的婆羅門身，前往那位天子所住的地方，到達后告訴他說：『我感到飢餓和口渴。』當時，那位天子哭泣著告訴婆羅門說：『我現在貧困匱乏，沒有什麼可以奉獻給您。』婆羅門說：『我所需要的功德，必定應該互相饋贈，哪怕是少許。』當時，那位天子低頭進入宮中搜尋所有之物，忽然看見他的各種大寶器，又盛滿了奇異的珍寶在其中。又有寶器盛滿了上等的美味飲食，又有莊嚴身體的上妙衣服，充滿了宮中。當時，那位天子心中思忖：『現在這位門外的婆羅門，一定是不可思議之人，讓我得到如此殊勝的福報。』於是，他邀請那位大婆羅門進入他的宮中，拿著天上的珍寶和天上的美味飲食來奉獻供養。接受了這些供養后，婆羅門祝願他安樂長壽。當時，那位天子問婆羅門說：『賢者您是從哪裡來到這裡的？』婆羅門說：『我從祇陀樹林大精舍（Jetavana Vihara，祇園精舍）中，從那裡而來。』天子問道：『那個地方怎麼樣？』婆羅門告訴他說：『在那祇陀林精舍之中，那裡的土地清凈，出現了天摩尼寶（mani-jewel，摩尼寶珠）莊嚴的劫樹（kalpa-tree，如意樹），又顯現出種種適意的摩尼之寶，又顯現出種種寶池，又有戒德威嚴、具備大智慧的無數大眾出現在其中。那裡有一尊佛，名號為尾舍浮如來（Vipashyin Tathagata，毗婆尸如來）。』於是，聖天所居住的地方，就是這樣。
【English Translation】 English version: After Avalokiteśvara Bodhisattva Mahāsattva (the Great Bodhisattva Avalokiteśvara) departs from here, who will be able to expound the subtle Dharma for us in the future? Avalokiteśvara Bodhisattva Mahāsattva then departed, and those Yakshas (night demons) and Rakshasas (demons) all followed and escorted him. Avalokiteśvara Bodhisattva Mahāsattva told them: 'You have come a long way, you should return to where you live.' At that time, those Yakshas and Rakshasas prostrated with their heads to the ground, paid homage to the feet of Avalokiteśvara Bodhisattva Mahāsattva, and returned to their respective abodes. At this time, Avalokiteśvara Bodhisattva Mahāsattva, like a flame rising into the void, went to the heavenly palace, and after arriving in the heavens, manifested as a Brahmin. Among those heavenly beings, there was a Deva (god) named Myo-gon-ni (Sublime Adornment Ear), who was often poor and suffered this karmic retribution. At that time, the Brahmin form manifested by Avalokiteśvara Bodhisattva went to the place where that Deva lived, and after arriving, told him: 'I feel hungry and thirsty.' At that time, that Deva wept and told the Brahmin: 'I am now poor and destitute, and have nothing to offer you.' The Brahmin said: 'The merit I need should definitely be mutually given, even if it is only a little.' At that time, that Deva lowered his head and entered the palace to search for all things, and suddenly saw his various great treasure vessels, which were filled with strange treasures. There were also treasure vessels filled with superior delicious food, and there were also supreme and wonderful clothes for adorning the body, filling the palace. At that time, that Deva thought in his heart: 'This Brahmin outside the door must be an inconceivable person, allowing me to obtain such extraordinary blessings.' Therefore, he invited that great Brahmin into his palace, and took the heavenly treasures and heavenly delicious food to offer as offerings. After receiving these offerings, the Brahmin wished him peace, happiness, and longevity. At that time, that Deva asked the Brahmin: 'Virtuous one, where have you come from?' The Brahmin said: 'I came from the great Jetavana Vihara (Jetavana Monastery), from there.' The Deva asked: 'What is that place like?' The Brahmin told him: 'In that Jetavana Vihara, the land there is pure, and a kalpa-tree (wish-fulfilling tree) adorned with mani-jewels (mani-jewels) appears, and various pleasing mani-jewels also appear, and various treasure ponds also appear, and countless masses with the majesty of precepts and great wisdom appear within it. There is a Buddha there, named Vipashyin Tathagata (Vipashyin Tathagata).' Thus, the place where the holy Deva dwells is like this.
變化出現之事。時彼天子白言賢者。云何大婆羅門宜誠諦說。為是天耶為是人耶。賢者於今云何出現斯瑞。時婆羅門言我非是天亦非是人。我是菩薩為欲救度一切有情。皆令得見大菩提道。於是天子既聞斯已。即以天妙寶冠莊嚴珥珰。持奉供養而說偈言。
我遇功德地 遠離諸罪垢 如今種勝田 現獲于果報
於是天子說斯偈時。彼婆羅門化度事訖。而出天宮即時而往師子國內。到已於諸羅剎女前當面而立。其所現身相貌端嚴殊色希奇。諸羅剎女見斯容質。而起欲心既懷欣慕。於是移步親近而告彼言。可為我夫我是童女。未經適娉愿為我夫。今既來此勿復余去。如人無主而能為主。又如闇室為燃明炬。我今此有飲食衣服庫藏豐盈。及有適意果園悅意水池。告羅剎女言。汝今應當聽我所說。羅剎女言唯然愿聞旨諭云何。我今為汝說八正道法。又為說四聖諦法。時羅剎女得聞是法各獲果證。有得預流果者。或得一來果者。無貪瞋癡苦。不起噁心無殺命意。其心樂法樂住于戒。作如是言我從今已去而不殺生。如南贍部洲奉戒之人。清凈飲食如是活命。我自於今活命亦爾。於是羅剎女不造惡業受持學處。觀自在菩薩摩訶薩出師子國。而往波羅奈大城穢惡之處。彼有無數百千萬類蟲蛆之屬依止而住。觀自在菩薩
【現代漢語翻譯】 現代漢語譯本：變化出現之時。當時那位天子對賢者說：『賢者，請您誠實地告訴我，您是天人還是凡人呢？賢者您今天為何顯現出如此祥瑞的景象？』當時婆羅門回答說：『我不是天人，也不是凡人。我是菩薩，爲了救度一切有情眾生，讓他們都能見到通往大菩提的道路。』於是天子聽了這些話后，立刻用天上的美妙寶冠和莊嚴的耳飾，拿著供奉給婆羅門並說了這首偈語： 『我遇到了功德之地，遠離了各種罪惡和污垢。如今我在這殊勝的福田中播種，現在就能獲得果報。』 當時，天子說完這首偈語時，那位婆羅門化度眾生的事情已經完成，於是離開了天宮，立刻前往師子國（斯里蘭卡）。到達后，他當面站在眾羅剎女（女妖）面前。他所顯現的身相端正莊嚴，容貌奇特罕見。眾羅剎女看到這樣的容貌，都生起了愛慕之心，心懷歡喜。於是她們走近婆羅門，對他說：『您可以做我的丈夫，我還是童女，未經婚嫁，希望您可以做我的丈夫。現在您既然來了這裡，就不要再到別處去了。您就像沒有主人的人找到了主人，又像黑暗的房間里點燃了明亮的燈火。我現在這裡有充足的飲食、衣服和庫藏，還有令人愉悅的果園和水池。』婆羅門對羅剎女們說：『你們現在應當聽我說。』羅剎女們說：『是的，我們願意聽從您的旨意，您要說什麼呢？』我現在為你們宣說八正道法，也為你們宣說四聖諦法。當時，羅剎女們聽聞了這些佛法，各自獲得了果位的證悟。有的獲得了預流果（須陀洹果），有的獲得了一來果（斯陀含果）。她們沒有了貪婪、嗔恨和愚癡，沒有了痛苦，不再生起惡念，也沒有了殺生的意圖。她們的心喜愛佛法，樂於安住在戒律之中。她們這樣說道：『我從今以後不再殺生，就像南贍部洲（我們所居住的世界）那些奉行戒律的人一樣，以清凈的飲食來維持生命。我從今天開始，也要這樣生活。』於是，羅剎女們不再造作惡業，受持佛陀的學處（戒律）。觀自在菩薩摩訶薩（偉大的觀世音菩薩）離開了師子國，前往波羅奈大城（印度城市）的污穢之處。那裡有無數百千萬種蟲子和蛆類居住。觀自在菩薩……
【English Translation】 English version: The event of change occurred. At that time, that Deva (heavenly being) said to the wise one: 'Wise one, please truthfully tell me, are you a Deva or a human? Why do you, wise one, manifest such an auspicious sign today?' At that time, the Brahmin replied: 'I am neither a Deva nor a human. I am a Bodhisattva, wishing to save all sentient beings, so that they may all see the path to great Bodhi (enlightenment).' Thereupon, the Deva, having heard these words, immediately adorned the Brahmin with heavenly exquisite crowns and majestic earrings, and offered them in worship, reciting this verse: 'I have encountered the ground of merit, far from all sins and defilements. Now I sow in this excellent field, and I will presently obtain the fruit.' At that time, when the Deva had recited this verse, that Brahmin had completed the work of transforming beings, and left the Deva's palace, immediately going to the country of Simhala (Sri Lanka). Having arrived, he stood face to face before the Rakshasa women (female demons). The appearance he manifested was upright and dignified, with a rare and extraordinary countenance. The Rakshasa women, seeing such a form, arose with desire and cherished admiration. Thereupon, they approached the Brahmin and said to him: 'You can be my husband, I am still a maiden, never having been married, I wish you could be my husband. Now that you have come here, do not go elsewhere. You are like one without a master who finds a master, and like a bright torch lit in a dark room. I now have abundant food, clothing, and treasures, as well as pleasant orchards and delightful ponds.' The Brahmin said to the Rakshasa women: 'You should now listen to what I say.' The Rakshasa women said: 'Yes, we wish to hear your instructions, what do you want to say?' I will now explain to you the Eightfold Noble Path, and also explain to you the Four Noble Truths. At that time, the Rakshasa women, having heard these teachings, each attained the fruit of realization. Some attained the Stream-enterer fruit (Sotapanna), and some attained the Once-returner fruit (Sakadagami). They were without greed, hatred, and delusion, without suffering, and no longer arose with evil thoughts or the intention to kill. Their hearts delighted in the Dharma (teachings), and they were happy to abide in the precepts. They said: 'From now on, I will no longer kill living beings, just like those who observe the precepts in Jambudvipa (the world we live in), maintaining life with pure food. From today onwards, I will live in the same way.' Thereupon, the Rakshasa women no longer created evil karma, and upheld the precepts. Avalokiteśvara Bodhisattva Mahasattva (the great Avalokiteśvara Bodhisattva) left the country of Simhala and went to the filthy place of the great city of Varanasi (Indian city). There, countless hundreds of thousands of kinds of insects and worms resided. Avalokiteśvara Bodhisattva...
為欲救度。彼有情故。遂現蜂形而往。于彼口中出聲作如是云。曩謨沒馱野彼諸蟲類隨其所聞。而皆稱念亦復如是。由斯力故彼類有情。所執身見雖如山峰及諸隨惑。金剛智杵一切破壞。便得往生極樂世界。皆為菩薩同名妙香口。於是救度彼有情已。出波羅奈大城而往摩伽陀國。時彼國中值天亢旱滿二十歲。見彼眾人及諸有情。饑饉苦惱之所逼切。悉皆互相食啖身肉。是時觀自在菩薩心懷思惟。以何方便救此有情。時觀自在菩薩種種降雨。先降雨澤蘇息枯涸。然後復雨種種之器。各各滿中而盛味中上味飲食。時彼眾人皆得如是飲食飽滿。是時又雨資糧粟豆等物。於是彼諸人等。所須之物隨意滿足。時摩伽陀國一切人民。心懷驚愕怪未曾有。時眾於是集在一處。既俱集已各作是言。於今云何天之威力致如是耶。于彼眾中而有一人耆年老大。其身傴僂而策其杖。此人壽命無數百千。告眾人言此非是天之威力。今此所現。定是觀自在菩薩。威德神力之所變現。眾人問言。彼觀自在菩薩何故而能出現斯瑞。耆舊於是。即說彼聖觀自在功德神力。為盲冥者而為明燈。陽焰熾盛為作蔭覆。渴乏之者為現河流。于恐畏處施令無畏。病苦所惱而為醫藥。受苦有情為作父母。阿鼻地獄其中有情令見涅盤之道。能令世間一切有情。得是功德
【現代漢語翻譯】 現代漢語譯本：爲了救度那些有情眾生，觀自在菩薩於是顯現為蜜蜂的形象前往。從蜜蜂的口中發出聲音，唸誦道：『曩謨沒馱野（皈依佛陀）』。那些蟲類隨著聽到的聲音，也都一起唸誦。由於這種力量，那些有情眾生所執著的如山峰般堅固的身見以及各種隨煩惱，都被金剛智慧杵徹底摧毀，便得以往生極樂世界，都成爲了菩薩，同名妙香口。於是，救度了那些有情眾生后，觀自在菩薩離開了波羅奈大城，前往摩伽陀國。當時，那個國家正遭遇長達二十年的旱災。觀自在菩薩看到那裡的人民和有情眾生，被飢餓和苦惱所逼迫，甚至互相殘食。這時，觀自在菩薩心中思索，用什麼方法才能救度這些有情眾生。於是，觀自在菩薩降下各種各樣的雨。先降下雨水滋潤乾涸的土地，然後又降下各種各樣的器皿，每個器皿里都盛滿了美味的上等飲食。當時，那裡的人們都得到了這樣的飲食，得以飽腹。這時，又降下糧食、粟米、豆類等物資。於是，那些人們所需要的物品都隨意滿足。當時，摩伽陀國的所有人民都感到驚愕，覺得這是從未有過的怪事。於是，人們聚集在一處，聚集之後各自說道：『如今，這是什麼樣的天神威力才能導致這樣的景象呢？』在人群中，有一位年老體衰的老人，他傴僂著身子，拄著枴杖。這個人壽命無數百千歲。他告訴眾人說：『這不是天神的威力。現在所顯現的，一定是觀自在菩薩的威德神力所變現的。』眾人問道：『那位觀自在菩薩為什麼能夠顯現這樣的祥瑞呢？』那位老者於是講述了聖觀自在菩薩的功德神力：為盲人點亮明燈，在烈日炎炎下提供蔭涼，為口渴的人顯現河流，在恐懼的地方施予無畏，為被病痛折磨的人提供醫藥，為受苦的有情眾生做父母，讓阿鼻地獄中的有情眾生看到涅槃之道，能夠讓世間一切有情眾生獲得這些功德。
【English Translation】 English version: In order to save those sentient beings, Avalokiteśvara Bodhisattva then manifested as a bee and went forth. From the bee's mouth, a sound was emitted, reciting: 'Namo Buddhaya (Homage to the Buddha)'. Those insects, following the sound they heard, also recited it together. Due to this power, those sentient beings' attachment to self, as solid as a mountain peak, and all their accompanying afflictions, were completely destroyed by the vajra wisdom pestle, and they were able to be reborn in the Pure Land of Ultimate Bliss, all becoming Bodhisattvas with the same name, Myo-ko (Wonderful Fragrance Mouth). Then, after saving those sentient beings, Avalokiteśvara Bodhisattva left the great city of Varanasi and went to the country of Magadha. At that time, that country was experiencing a drought that had lasted for twenty years. Avalokiteśvara Bodhisattva saw the people and sentient beings there, oppressed by hunger and suffering, even eating each other's flesh. At this time, Avalokiteśvara Bodhisattva pondered in his heart, what method could be used to save these sentient beings. Then, Avalokiteśvara Bodhisattva rained down various kinds of rain. First, he rained down water to moisten the parched land, and then he rained down various kinds of vessels, each vessel filled with delicious and superior food and drink. At that time, the people there all received such food and drink, and were able to be full. Then, he also rained down grains, millet, beans, and other supplies. Then, those people's needs were all satisfied at will. At that time, all the people of the country of Magadha were astonished, feeling that this was an unprecedented miracle. Then, the people gathered in one place, and after gathering, they each said: 'Now, what kind of divine power could cause such a sight?' Among the crowd, there was an old and frail man, who was hunched over and leaning on his cane. This man had lived for countless hundreds of thousands of years. He told the crowd: 'This is not the power of the gods. What is appearing now must be a manifestation of the majestic and divine power of Avalokiteśvara Bodhisattva.' The crowd asked: 'Why is that Avalokiteśvara Bodhisattva able to manifest such auspicious signs?' The old man then spoke of the merits and divine power of the holy Avalokiteśvara Bodhisattva: lighting a lamp for the blind, providing shade in the scorching sun, manifesting rivers for the thirsty, bestowing fearlessness in fearful places, providing medicine for those afflicted by illness, acting as parents for suffering sentient beings, allowing sentient beings in Avici Hell to see the path to Nirvana, and enabling all sentient beings in the world to obtain these merits.
利益安樂。若復有人念是觀自在菩薩名者。是人當來遠離一切輪迴之苦。眾人聞已咸稱善哉。若有人能于觀自在像前。建立四方曼拏羅。常以香華供養觀自在菩薩者。是人當來而得轉輪聖王七寶具足。所謂金輪寶象寶馬寶珠寶女寶主藏寶主兵寶。得如是七寶。若復有人能以一華。供養觀自在菩薩者。是人當得身出妙香。隨所生處而得身相圓滿。於是耆舊說觀自在菩薩功德神力已。時諸人眾各各還歸所住。耆舊之人既說法已回還亦爾。是時觀自在菩薩。上升虛空於是思惟。我久不見尾舍浮如來。而今應當往到祇陀樹林精舍之中見彼世尊。是時觀自在菩薩。即往到彼精舍。見有無數百千萬天龍藥叉彥達嚩阿蘇啰檗嚕拏緊那啰摩護啰誐人及非人。復有無數百千萬菩薩悉皆集會。是時虛空藏菩薩。白佛言世尊。今此來者是何菩薩。佛告善男子。是觀自在菩薩摩訶薩。時虛空藏菩薩默然而住。於是觀自在菩薩。繞佛三匝卻坐左邊。世尊於是。而慰問言汝無疲勞耶。善男子汝于余處。所為化事而云何耶。觀自在於是。即說昔所化事。我已救度如是如是有情。時虛空藏菩薩聞已。心中怪未曾有。今我見此觀自在而為菩薩。乃能救度如是國土有情。得見如來如是國土有情而為菩薩。是時虛空藏菩薩。于觀自在前立。而問訊于觀自在菩薩
【現代漢語翻譯】 現代漢語譯本：利益安樂。如果又有人唸誦這位觀自在菩薩（Avalokiteśvara，意為觀世音菩薩）的名號，這個人將來會遠離一切輪迴的痛苦。眾人聽了都稱讚說：『太好了！』如果有人能在觀自在菩薩像前，建立四方的曼拏羅（maṇḍala，意為壇場），經常用香和花供養觀自在菩薩，這個人將來會得到轉輪聖王（cakravartin，擁有統治世界的輪寶的理想統治者）的七寶，具足一切。這七寶是：金輪寶、象寶、馬寶、珠寶、女寶、主藏寶、主兵寶。能得到這樣的七寶。如果又有人能用一朵花供養觀自在菩薩，這個人會得到身體散發美妙的香氣，無論生在何處，都能得到身相圓滿。這時，耆舊（長老）說完觀自在菩薩的功德神力后，當時在場的人眾各自返回住所。耆舊說法完畢后也回去了。這時，觀自在菩薩上升到虛空，心中思惟：『我很久沒有見到尾舍浮如來（Viśvabhū，過去七佛之一）了，現在應當前往祇陀樹林精舍（Jetavana，意為祇園精舍）去見那位世尊。』這時，觀自在菩薩就前往那座精舍，見到無數百千萬的天（deva）、龍（nāga）、藥叉（yakṣa）、彥達嚩（gandharva，意為乾闥婆，天上的樂神）、阿蘇啰（asura，意為阿修羅，好戰的神）、檗嚕拏（garuḍa，意為迦樓羅，金翅鳥）、緊那啰（kiṃnara，意為人非人）、摩護啰誐（mahoraga，意為摩睺羅伽，大蟒神）、人以及非人。還有無數百千萬的菩薩都聚集在那裡。這時，虛空藏菩薩（Ākāśagarbha）對佛說：『世尊，現在來的這位菩薩是誰？』佛告訴善男子：『是觀自在菩薩摩訶薩（Avalokiteśvara-mahāsattva，意為大菩薩）。』這時，虛空藏菩薩默默地住了。於是，觀自在菩薩繞佛三匝，退坐到左邊。世尊於是慰問他說：『你沒有疲勞嗎？善男子，你在其他地方所做的教化事業怎麼樣呢？』觀自在菩薩於是講述了過去所做的教化事業：『我已經救度瞭如是如是的有情。』這時，虛空藏菩薩聽了，心中感到驚奇，覺得前所未有：『現在我見到這位觀自在菩薩，身為菩薩，竟然能夠救度如此國土的有情，得見如來，如此國土的有情竟然有菩薩救度。』這時，虛空藏菩薩站在觀自在菩薩面前，向觀自在菩薩問訊。
【English Translation】 English version: Benefit and happiness. If there is someone who recites the name of this Avalokiteśvara Bodhisattva (Avalokiteśvara, meaning the Bodhisattva who observes the sounds of the world), that person will be far away from all the suffering of reincarnation in the future. When the crowd heard this, they all praised and said, 'Excellent!' If someone can establish a four-sided maṇḍala (maṇḍala, meaning sacred enclosure) in front of the image of Avalokiteśvara and constantly offer incense and flowers to Avalokiteśvara Bodhisattva, that person will obtain the seven treasures of a cakravartin (cakravartin, an ideal ruler possessing the wheel treasure to rule the world) in the future, complete with everything. These seven treasures are: the golden wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the treasurer treasure, and the military leader treasure. One will obtain such seven treasures. If someone can offer a single flower to Avalokiteśvara Bodhisattva, that person will obtain a body that emits a wonderful fragrance, and wherever they are born, they will have a perfect physical form. At this time, after the elder finished speaking about the merits and divine power of Avalokiteśvara Bodhisattva, the people present each returned to their residences. After the elder finished speaking the Dharma, he also returned. At this time, Avalokiteśvara Bodhisattva ascended into the sky and thought to himself: 'I have not seen Viśvabhū Tathagata (Viśvabhū, one of the past seven Buddhas) for a long time, and now I should go to the Jetavana (Jetavana, meaning Jeta's Grove) to see that World-Honored One.' At this time, Avalokiteśvara Bodhisattva went to that monastery and saw countless hundreds of thousands of devas (deva), nāgas (nāga), yakṣas (yakṣa), gandharvas (gandharva, celestial musicians), asuras (asura, warlike deities), garuḍas (garuḍa, mythical bird-like creatures), kiṃnaras (kiṃnara, part-human, part-animal beings), mahoragas (mahoraga, great serpent deities), humans, and non-humans. There were also countless hundreds of thousands of Bodhisattvas all gathered there. At this time, Ākāśagarbha Bodhisattva (Ākāśagarbha) said to the Buddha: 'World-Honored One, who is this Bodhisattva who has come now?' The Buddha told the good man: 'It is Avalokiteśvara Mahasattva (Avalokiteśvara-mahāsattva, meaning great Bodhisattva).' At this time, Ākāśagarbha Bodhisattva remained silent. Then, Avalokiteśvara Bodhisattva circumambulated the Buddha three times and sat down to the left. The World-Honored One then comforted him, saying: 'Are you not tired? Good man, how are the teaching activities you have been doing in other places?' Avalokiteśvara Bodhisattva then recounted the teaching activities he had done in the past: 'I have already saved such and such sentient beings.' At this time, Ākāśagarbha Bodhisattva, upon hearing this, felt surprised in his heart, feeling that it was unprecedented: 'Now I see this Avalokiteśvara Bodhisattva, as a Bodhisattva, is actually able to save the sentient beings of such a land, to see the Tathagata, and the sentient beings of such a land actually have a Bodhisattva to save them.' At this time, Ākāśagarbha Bodhisattva stood before Avalokiteśvara Bodhisattva and greeted Avalokiteśvara Bodhisattva.
言。如是化度得無疲勞耶。觀自在言我無疲勞。而問訊已默然而住。
爾時世尊告善男子言。汝等諦聽我今為汝說六波羅蜜多法。善男子若為菩薩應先修行佈施波羅蜜多。然後修行如是持戒忍辱精進靜慮般若波羅蜜多。如是而得圓滿具足。說斯法已默然而住。時彼眾會各各而退還歸本處。彼菩薩眾而亦退還本佛剎土。
大乘莊嚴寶王經卷第二 大正藏第 20 冊 No. 1050 佛說大乘莊嚴寶王經
佛說大乘莊嚴寶王經卷第三
西天中印度惹爛馱啰國密林寺三藏賜紫沙門臣天息災奉 詔譯
爾時除蓋障菩薩白世尊言。觀自在菩薩摩訶薩往昔之事已聞佛說。彼菩薩有何三摩地門。唯愿世尊為我宣說。
佛告善男子其三摩地門。所謂有相三摩地無相三摩地。金剛生三摩地日光明三摩地。廣博三摩地莊嚴三摩地。旌旗三摩地作莊嚴三摩地。莊嚴王三摩地照十方三摩地。妙眼如意三摩地持法三摩地。妙最勝三摩地施愛三摩地。金剛幡三摩地觀察一切世界三摩地。樂善逝三摩地神通業三摩地。佛頂輪三摩地妙眼月三摩地。了多眷屬三摩地天眼三摩地。明照劫三摩地變現見三摩地。蓮華上三摩地上王三摩地。清凈阿鼻三摩地信相三摩地。天輪三摩地灑甘露三摩地。輪光明三摩地海
【現代漢語翻譯】 現代漢語譯本： 說道：『像這樣教化眾生，您不會感到疲勞嗎？』觀自在（Avalokiteśvara，菩薩名，意為觀世音）回答說：『我沒有疲勞。』說完問候后，便默默地站在一旁。
這時，世尊告訴善男子們說：『你們仔細聽好，我現在為你們宣說六波羅蜜多（Six Pāramitās，六種到達彼岸的方法）之法。』善男子，如果要做菩薩，應該先修行佈施波羅蜜多（Dāna Pāramitā，佈施的完美），然後修行持戒（Śīla，道德行為）、忍辱（Kṣānti，忍耐）、精進（Vīrya，努力）、靜慮（Dhyāna，冥想）、般若（Prajñā，智慧）波羅蜜多。這樣才能圓滿具足。』說完這些法后，世尊便默然不語。當時，在場的眾人各自退去，回到自己的住所。那些菩薩們也退去，回到他們各自的佛剎凈土。
《大乘莊嚴寶王經》卷第二 大正藏第20冊 No. 1050 佛說大乘莊嚴寶王經
《佛說大乘莊嚴寶王經》卷第三
西天中印度惹爛馱啰國密林寺三藏賜紫沙門臣天息災奉 詔譯
這時，除蓋障菩薩（Sarvanīvaraṇaviṣkambhin，菩薩名，意為清除所有障礙）對世尊說：『觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva-mahāsattva，偉大的觀自在菩薩）過去的事蹟已經聽佛說過了。這位菩薩有什麼樣的三摩地門（Samādhi，禪定）？希望世尊能為我宣說。』
佛告訴善男子說：『他的三摩地門有：所謂有相三摩地（Sa-lakṣaṇa Samādhi，有相的禪定）、無相三摩地（Nir-lakṣaṇa Samādhi，無相的禪定）、金剛生三摩地（Vajra-janman Samādhi，金剛生的禪定）、日光明三摩地（Sūrya-prabha Samādhi，日光明的禪定）、廣博三摩地（Vipula Samādhi，廣博的禪定）、莊嚴三摩地（Alaṃkāra Samādhi，莊嚴的禪定）、旌旗三摩地（Dhvaja Samādhi，旌旗的禪定）、作莊嚴三摩地（Kāraṇa-alaṃkāra Samādhi，作為莊嚴的禪定）、莊嚴王三摩地（Alaṃkāra-rāja Samādhi，莊嚴王的禪定）、照十方三摩地（Diś-spharaṇa Samādhi，照耀十方的禪定）、妙眼如意三摩地（Divya-cakṣur-cintāmaṇi Samādhi，妙眼如意寶珠的禪定）、持法三摩地（Dharma-dhara Samādhi，持法的禪定）、妙最勝三摩地（Divya-śreṣṭha Samādhi，妙最勝的禪定）、施愛三摩地（Dāna-prīti Samādhi，佈施愛的禪定）、金剛幡三摩地（Vajra-patākā Samādhi，金剛幡的禪定）、觀察一切世界三摩地（Sarva-loka-avalokana Samādhi，觀察一切世界的禪定）、樂善逝三摩地（Sugata-rati Samādhi，樂於善逝的禪定）、神通業三摩地（Ṛddhi-karma Samādhi，神通業的禪定）、佛頂輪三摩地（Buddha-śīrṣa-cakra Samādhi，佛頂輪的禪定）、妙眼月三摩地（Divya-cakṣur-candra Samādhi，妙眼月的禪定）、了多眷屬三摩地（Bahula-parivāra Samādhi，瞭解眾多眷屬的禪定）、天眼三摩地（Divya-cakṣus Samādhi，天眼的禪定）、明照劫三摩地（Āloka-spharaṇa-kalpa Samādhi，明照劫的禪定）、變現見三摩地（Vikurvita-darśana Samādhi，變現見的禪定）、蓮華上三摩地（Padmopari Samādhi，蓮花上的禪定）、上王三摩地（Uttara-rāja Samādhi，上王的禪定）、清凈阿鼻三摩地（Śuddha-avīci Samādhi，清凈阿鼻的禪定）、信相三摩地（Śraddhā-lakṣaṇa Samādhi，信相的禪定）、天輪三摩地（Deva-cakra Samādhi，天輪的禪定）、灑甘露三摩地（Amṛta-varṣaṇa Samādhi，灑甘露的禪定）、輪光明三摩地（Cakra-prabha Samādhi，輪光明的禪定）、海……』
【English Translation】 English version: Said, 'Having converted beings in this way, are you not weary?' Avalokiteśvara (觀自在, a Bodhisattva whose name means 'Observing the Sounds of the World') replied, 'I am not weary.' Having inquired, he remained silent.
At that time, the World-Honored One told the good men, 'Listen carefully, I will now explain to you the Six Pāramitās (六波羅蜜多, the six perfections). Good men, if you wish to become a Bodhisattva, you should first practice Dāna Pāramitā (佈施波羅蜜多, the perfection of giving), and then practice Śīla (持戒, moral conduct), Kṣānti (忍辱, patience), Vīrya (精進, diligence), Dhyāna (靜慮, meditation), and Prajñā (般若, wisdom) Pāramitā. In this way, you can attain complete fulfillment.' Having spoken these teachings, the World-Honored One remained silent. At that time, the assembly dispersed, each returning to their own abode. The Bodhisattvas also departed, returning to their respective Buddha-fields.
The Great Vehicle Adornment King Sutra, Volume 2 Taisho Tripitaka Volume 20, No. 1050, The Buddha Speaks the Great Vehicle Adornment King Sutra
The Buddha Speaks the Great Vehicle Adornment King Sutra, Volume 3
Translated by the Tripiṭaka Master Śramaṇa Tian Xizai of the Secret Forest Temple in Jalandhara, Central India, by Imperial Decree
At that time, Sarvanīvaraṇaviṣkambhin Bodhisattva (除蓋障菩薩, a Bodhisattva whose name means 'Remover of All Obstacles') said to the World-Honored One, 'The past deeds of Avalokiteśvara Bodhisattva-mahāsattva (觀自在菩薩摩訶薩, the great Bodhisattva Avalokiteśvara) have already been heard from the Buddha. What Samādhi (三摩地, meditative absorption) doors does that Bodhisattva possess? May the World-Honored One explain them to me.'
The Buddha told the good man, 'His Samādhi doors are: namely, Sa-lakṣaṇa Samādhi (有相三摩地, Samādhi with characteristics), Nir-lakṣaṇa Samādhi (無相三摩地, Samādhi without characteristics), Vajra-janman Samādhi (金剛生三摩地, Diamond-born Samādhi), Sūrya-prabha Samādhi (日光明三摩地, Sun-light Samādhi), Vipula Samādhi (廣博三摩地, Vast Samādhi), Alaṃkāra Samādhi (莊嚴三摩地, Adornment Samādhi), Dhvaja Samādhi (旌旗三摩地, Banner Samādhi), Kāraṇa-alaṃkāra Samādhi (作莊嚴三摩地, Cause of Adornment Samādhi), Alaṃkāra-rāja Samādhi (莊嚴王三摩地, Adornment King Samādhi), Diś-spharaṇa Samādhi (照十方三摩地, Illuminating the Ten Directions Samādhi), Divya-cakṣur-cintāmaṇi Samādhi (妙眼如意三摩地, Divine Eye Wish-fulfilling Jewel Samādhi), Dharma-dhara Samādhi (持法三摩地, Dharma-holder Samādhi), Divya-śreṣṭha Samādhi (妙最勝三摩地, Divine Supreme Samādhi), Dāna-prīti Samādhi (施愛三摩地, Giving Love Samādhi), Vajra-patākā Samādhi (金剛幡三摩地, Diamond Banner Samādhi), Sarva-loka-avalokana Samādhi (觀察一切世界三摩地, Observing All Worlds Samādhi), Sugata-rati Samādhi (樂善逝三摩地, Delight in the Well-Gone Samādhi), Ṛddhi-karma Samādhi (神通業三摩地, Supernatural Power Karma Samādhi), Buddha-śīrṣa-cakra Samādhi (佛頂輪三摩地, Buddha-crown Wheel Samādhi), Divya-cakṣur-candra Samādhi (妙眼月三摩地, Divine Eye Moon Samādhi), Bahula-parivāra Samādhi (了多眷屬三摩地, Understanding Many Retinues Samādhi), Divya-cakṣus Samādhi (天眼三摩地, Divine Eye Samādhi), Āloka-spharaṇa-kalpa Samādhi (明照劫三摩地, Light-illuminating Kalpa Samādhi), Vikurvita-darśana Samādhi (變現見三摩地, Manifestation-seeing Samādhi), Padmopari Samādhi (蓮華上三摩地, Upon a Lotus Samādhi), Uttara-rāja Samādhi (上王三摩地, Supreme King Samādhi), Śuddha-avīci Samādhi (清凈阿鼻三摩地, Pure Avīci Samādhi), Śraddhā-lakṣaṇa Samādhi (信相三摩地, Faith Characteristic Samādhi), Deva-cakra Samādhi (天輪三摩地, Deva Wheel Samādhi), Amṛta-varṣaṇa Samādhi (灑甘露三摩地, Ambrosia-sprinkling Samādhi), Cakra-prabha Samādhi (輪光明三摩地, Wheel-light Samādhi), Sea...'
深三摩地。多宮三摩地迦陵頻伽聲三摩地。青蓮華香三摩地運載三摩地。金剛鎧三摩地除煩惱三摩地。師子步三摩地無上三摩地。降伏三摩地妙月三摩地。光曜三摩地百光明三摩地。光熾盛三摩地光明業三摩地。妙相三摩地勸阿蘇啰三摩地。宮殿三摩地現圓寂三摩地。大燈明三摩地燈明王三摩地。救輪迴三摩地文字用三摩地。天現前三摩地相應業三摩地。見真如三摩地電光三摩地。龍嚴三摩地師子頻伸三摩地。莎底面三摩地往復三摩地。覺悟變三摩地念根增長三摩地。無相解脫三摩地最勝三摩地。開導三摩地。善男子觀自在菩薩摩訶薩。非唯有是三摩地。而於一一毛孔。具百千萬三摩地。善男子觀自在菩薩摩訶薩。位居菩薩功德如是。乃至諸佛如來嘆未曾有如是功德。善男子我于往昔為菩薩時。與五百商人慾往師子國中。將諸車乘馲駝牛等求其財寶。即發往彼道路。經歷村營城邑聚落之處。相次至於海濱欲承大舶。於是俱升舶內。我當問于舶主言。汝應看其風信。從何而起往何國土。為往寶洲為阇婆國羅剎國耶。於是舶主瞻其風信作如是言。而今此風宜往師子國去。是時承風駕放往師子國。于彼國中有五百羅剎女。忽然變發劇暴大風。鼓浪漂激其舶破壞。時諸商人飐墮水中漂漾其身。浮及海濱至於岸上。彼五百羅剎女
【現代漢語翻譯】 現代漢語譯本 甚深三摩地（Samadhi，禪定）。多宮三摩地。迦陵頻伽聲三摩地（Kalandaka-svara-samadhi，擁有迦陵頻伽鳥美妙聲音的禪定）。青蓮華香三摩地。運載三摩地。金剛鎧三摩地。除煩惱三摩地。師子步三摩地（Simha-vikridita-samadhi，如獅子般行走的禪定）。無上三摩地。降伏三摩地。妙月三摩地。光曜三摩地。百光明三摩地。光熾盛三摩地。光明業三摩地。妙相三摩地。勸阿蘇啰三摩地（Asura，阿修羅，一種非天神）。宮殿三摩地。現圓寂三摩地。大燈明三摩地。燈明王三摩地。救輪迴三摩地。文字用三摩地。天現前三摩地。相應業三摩地。見真如三摩地（Tathata，如如，事物的真實本性）。電光三摩地。龍嚴三摩地。師子頻伸三摩地（Simha-vijrmbhita-samadhi，如獅子伸展身體的禪定）。莎底面三摩地。往復三摩地。覺悟變三摩地。念根增長三摩地。無相解脫三摩地。最勝三摩地。開導三摩地。 善男子，觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahasattva，偉大的觀自在菩薩）。非唯有是三摩地，而於一一毛孔，具百千萬三摩地。善男子，觀自在菩薩摩訶薩，位居菩薩功德如是，乃至諸佛如來嘆未曾有如是功德。善男子，我于往昔為菩薩時，與五百商人慾往師子國中，將諸車乘馲駝牛等求其財寶，即發往彼道路，經歷村營城邑聚落之處，相次至於海濱欲承大舶。於是俱升舶內。我當問于舶主言：『汝應看其風信，從何而起往何國土？為往寶洲為阇婆國羅剎國耶？』於是舶主瞻其風信作如是言：『而今此風宜往師子國去。』是時承風駕放往師子國。于彼國中有五百羅剎女（Rakshasi，羅剎女，食人女妖），忽然變發劇暴大風，鼓浪漂激其舶破壞。時諸商人飐墮水中漂漾其身，浮及海濱至於岸上。彼五百羅剎女
【English Translation】 English version Profound Samadhi (Samadhi, meditative absorption). Many-palace Samadhi. Kalandaka-svara-samadhi (Samadhi with the voice of the Kalandaka bird). Blue Lotus Fragrance Samadhi. Carrying Samadhi. Vajra Armor Samadhi. Removing Afflictions Samadhi. Simha-vikridita-samadhi (Samadhi of the lion's gait). Supreme Samadhi. Subduing Samadhi. Wonderful Moon Samadhi. Radiant Samadhi. Hundred Lights Samadhi. Light-Intense Samadhi. Light-Action Samadhi. Wonderful Appearance Samadhi. Persuading Asura Samadhi (Asura, a type of demigod). Palace Samadhi. Manifesting Nirvana Samadhi. Great Lamp Light Samadhi. Lamp Light King Samadhi. Saving from Rebirth Samadhi. Letter Use Samadhi. Gods Appearing Samadhi. Corresponding Action Samadhi. Seeing Suchness Samadhi (Tathata, the true nature of things). Lightning Samadhi. Dragon Majesty Samadhi. Simha-vijrmbhita-samadhi (Samadhi of the lion's stretching). Sati Face Samadhi. Going and Returning Samadhi. Awakening Transformation Samadhi. Root of Mindfulness Increasing Samadhi. Signless Liberation Samadhi. Most Excellent Samadhi. Guiding Samadhi. Good man, Avalokiteśvara Bodhisattva Mahasattva (Great Bodhisattva Avalokiteśvara). Not only possesses these Samadhis, but in each and every pore, he has hundreds of thousands of Samadhis. Good man, Avalokiteśvara Bodhisattva Mahasattva, his position as a Bodhisattva is of such merit, that even all the Buddhas and Tathagatas praise his unprecedented merits. Good man, in the past when I was a Bodhisattva, I, along with five hundred merchants, intended to go to the Lion Country, taking carts, camels, oxen, etc., to seek treasures. We set out on that road, passing through villages, towns, cities, and settlements, and eventually arrived at the seashore, intending to board a large ship. Then we all boarded the ship. I then asked the shipmaster, 'You should observe the wind direction, from where it arises and to which country it goes? Is it going to Treasure Island, Java, or the land of the Rakshasis?' Then the shipmaster, observing the wind direction, said, 'Now this wind is suitable for going to the Lion Country.' At that time, taking advantage of the wind, we sailed towards the Lion Country. In that country, there were five hundred Rakshasis (Rakshasi, a female demon who eats humans), who suddenly transformed and caused a violent storm, the waves stirred and destroyed the ship. At that time, all the merchants fell into the water, drifting and floating in the sea, reaching the shore. Those five hundred Rakshasis
見諸商人。各各搖動其身出於惡聲。現童女相來商人所。各以衣服與諸商人。於是著彼衣服。捩自濕衣曝之令干。而離彼處。即往瞻波迦樹下憩歇。歇已互相謂言。我今云何作何方便。無複方計說已默然。是時彼羅剎女。又來於商人前作如是言。我無夫主可與於我而為夫耶。於此我有飲食衣服庫藏園林浴池。時彼羅剎女各各將一商人歸自所居。於是羅剎女中而有一女。為大主宰名啰底迦囕。彼女與我相將歸彼所居。彼女而以上味飲食。供給於我豐足飽滿。我當快樂無異人間。于彼止宿經停二三七日。忽然見彼啰底迦囕欣然而笑。我時心生疑怪未曾見聞。彼羅剎女作如是笑時。我問言汝今何故作是笑耶。羅剎女言此師子國羅剎女所住之地恐傷汝命。於是我問汝何故知耶。羅剎女言勿履南路而去。何以故彼有鐵城上下週圍而無門戶。其中而有無數商人。其中多已被彼食啖唯余骸骨。彼今見有活者死者恐不相信。但依此路而去到彼。自當信我。是時我伺彼女惛沉睡眠。於是菩薩向夜分時。持月光劍往于南路。而行到彼鐵城周匝而看。一無門戶亦無窗牖。彼鐵城邊有一瞻波迦樹。攀升樹上我時高聲喚問。時鐵城內商人告於我言。賢大商主而還知不。我等被羅剎女致在鐵城。而於日日食啖百人。彼等具說昔時事已。於是我下瞻波
【現代漢語翻譯】 現代漢語譯本 我看見了那些商人。他們各自搖動身體，發出難聽的聲音。然後，他們顯現出童女的模樣來到商人面前，各自用衣服與商人交換。接著，他們穿上商人的衣服，擰下自己濕衣服的水，晾曬使之乾燥，然後離開那個地方，前往瞻波迦樹（Champaka tree）下休息。休息完畢后，他們互相說道：『我們現在該怎麼辦？有什麼辦法呢？』說完，大家都沉默不語。這時，那些羅剎女（Rakshasa, female demon）又來到商人面前，這樣說道：『我沒有丈夫，可以和我結為夫妻嗎？』『在這裡，我有飲食、衣服、庫藏、園林、浴池。』於是，那些羅剎女各自帶走一個商人，回到自己居住的地方。在這些羅剎女中，有一個是最大的主宰，名叫啰底迦囕（Ratika-ram）。她帶我回到她居住的地方。她用美味的飲食供養我，使我豐足飽滿。我感到快樂，和人間沒有什麼不同。我在那裡住了二三個七天。忽然，我看見那個啰底迦囕高興地笑了。我當時心裡感到奇怪，從未見過這樣的事情。當那個羅剎女這樣笑的時候，我問她說：『你現在為什麼這樣笑呢？』羅剎女說：『這裡是師子國（Lion Country, Sri Lanka）羅剎女居住的地方，恐怕會傷害你的性命。』於是我問她：『你為什麼知道呢？』羅剎女說：『不要走南邊的路。』『為什麼呢？』『因為那裡有一座鐵城，上下四周都沒有門戶。其中有無數的商人，其中很多人已經被她們吃掉了，只剩下骸骨。她們現在看見有活著的人和死去的人，恐怕你不相信。但是你沿著這條路走，到了那裡，自然會相信我的話。』當時，我等待她昏沉睡去。於是，菩薩（Bodhisattva）在半夜時分，拿著月光劍，前往南邊的路。走到那座鐵城周圍觀看，沒有門戶，也沒有窗戶。在那座鐵城邊上有一棵瞻波迦樹。我攀爬到樹上，高聲呼喚詢問。這時，鐵城內的商人告訴我：『賢明的大商主，你還不知道嗎？我們被羅剎女帶到鐵城，每天都要吃掉一百個人。』他們詳細地講述了過去的事情。於是，我從瞻波樹上下來。
【English Translation】 English version I saw those merchants. Each of them shook their bodies and uttered unpleasant sounds. Then, they manifested as young maidens and approached the merchants, each exchanging clothes with them. After that, they put on the merchants' clothes, wrung out the water from their own wet clothes, dried them, and then left that place, going to rest under the Champaka tree (Champaka tree). After resting, they said to each other, 'What should we do now? What method is there?' Having said this, they all remained silent. At that time, those Rakshasa women (Rakshasa, female demon) came again before the merchants and said, 'I have no husband, can you marry me?' 'Here, I have food, clothing, storehouses, gardens, and bathing ponds.' Then, each of the Rakshasa women took one merchant back to her dwelling. Among these Rakshasa women, there was one who was the greatest ruler, named Ratika-ram. She took me back to her dwelling. She provided me with delicious food, making me full and satisfied. I felt happy, no different from being in the human world. I stayed there for two or three weeks. Suddenly, I saw that Ratika-ram smiled happily. At that time, I felt strange in my heart, having never seen such a thing. When that Rakshasa woman smiled like this, I asked her, 'Why are you smiling like this now?' The Rakshasa woman said, 'This is the land where the Rakshasa women of Lion Country (Lion Country, Sri Lanka) dwell, I am afraid it will harm your life.' Then I asked her, 'How do you know?' The Rakshasa woman said, 'Do not go south.' 'Why?' 'Because there is an iron city there, with no gates up and down all around. There are countless merchants inside, many of whom have already been eaten by them, leaving only bones. Now that they see living and dead people, I am afraid you will not believe it. But if you go along this road, you will naturally believe my words when you get there.' At that time, I waited for her to fall into a deep sleep. Then, the Bodhisattva (Bodhisattva) at midnight, holding the moonlight sword, went to the south road. Walking around that iron city, I saw that there were no gates or windows. There was a Champaka tree next to that iron city. I climbed up the tree and shouted loudly to inquire. At this time, the merchants inside the iron city told me, 'Wise great merchant, don't you know? We were brought to the iron city by the Rakshasa women, and they eat a hundred people every day.' They told in detail about the past events. Then, I came down from the Champaka tree.
迦樹。卻依南路急速還彼羅剎女處。是時彼女而問我言。賢大商主所說鐵城。還當見不今應實說。我言已見。於是又問彼女。以何方便令我得出於此。彼羅剎女而告我言。而今有大方便。可令于汝安隱。善出此師子國。卻還於彼南贍部洲。我見是說復問彼女。令我於何道路出此國耶。時啰底迦囕告於我言。有聖馬王而能救度一切有情。我當尋時往彼聖馬王所食白藥草。食已於金砂地𩥇已。而起振擺身毛。作如是已而作是言。何人而欲達于彼岸。三複告言若欲去者當自言說。於是我告聖馬王言。我於今者欲往彼去。如是說已。而復到彼羅剎女處同共止宿。彼羅剎女睡眠覺已。心生追悔而問我言。商主汝身何故冷耶。於是我知彼意不令我去。遂以方便告于彼女。我于曏者暫出城外。便利而回故我身冷。彼女告於我言應卻睡眠。至於日出我時方起。遂乃喚諸商人告言。而今宜應出於此城。時諸商人皆出城已。俱在一處而歇共相謂言。今此眾中何人之妻最相戀慕。有何所見其事云何。時眾人中有言。彼以上味飲食供給於我。或有說言彼以種種衣服與我。或有說言彼以天冠珥珰衣服與我。或有說言我無所得唯不稱心。或有說言彼以種種龍麝栴檀之香與我。時諸商人作是說已。我當告言汝難解脫。何故貪愛此羅剎女耶。眾商人聞心
【現代漢語翻譯】 現代漢語譯本： 迦樹（Kasyapa）。然後沿著南邊的路快速返回到那個羅剎女（Rakshasi，女妖）的地方。當時，那個羅剎女問我說：『賢明的大商主，你所說的鐵城，真的見到了嗎？現在應該如實告訴我。』我說：『我已經見到了。』於是她又問我：『用什麼方法能讓我從這裡出去？』那個羅剎女告訴我：『現在有一個很好的方法，可以讓你安全地離開這個師子國（Simhala，獅子國，斯里蘭卡古稱），返回到南贍部洲（Jambudvipa，閻浮提，指我們所居住的世界）。』我聽了這話，又問她：『讓我從哪條路離開這個國家呢？』當時，啰底迦囕（Ratika）告訴我：『有一匹神聖的馬王，能夠救度一切眾生。我應當立刻前往那匹神聖的馬王那裡，餵它吃白色的藥草。它吃完后，在金色的沙地上排泄，然後起身抖動身上的毛。做完這些后，它會說：『誰想要到達彼岸？』它會重複三次，如果有人想去，就應該自己說出來。』於是我告訴神聖的馬王：『我現在想要去彼岸。』說完這些，我又回到羅剎女那裡，和她一起過夜。那個羅剎女睡醒后，心中後悔，問我說：『商主，你的身體為什麼這麼冷？』於是我知道她不想讓我離開。我就用方便之法告訴她：『我剛才暫時出城去方便了一下，所以身體有些冷。』她告訴我：『你應該繼續睡覺。』等到太陽出來的時候，我才起床。然後我叫來所有的商人，告訴他們：『現在應該離開這座城市了。』當時，所有的商人都出了城，聚集在一處休息，互相說道：『現在我們這些人中，誰的妻子最愛戀你？你有什麼見解？事情是怎樣的？』當時，眾人中有人說：『她用美味的食物供養我。』或者有人說：『她用各種各樣的衣服給我。』或者有人說：『她用天冠、耳鐺、衣服給我。』或者有人說：『我什麼也沒得到，只是不稱心如意。』或者有人說：『她用各種各樣的龍麝、栴檀之香給我。』當時，所有的商人都這樣說了之後，我應當告訴他們：『你們很難解脫。為什麼貪愛這些羅剎女呢？』眾商人聽了我的話，心中……
【English Translation】 English version: Kasyapa. Then, quickly return along the southern route to that Rakshasi's (female demon) place. At that time, that Rakshasi asked me: 'Wise great merchant, have you really seen the iron city you spoke of? You should tell me the truth now.' I said: 'I have already seen it.' Then she asked me again: 'What method can allow me to get out of here?' That Rakshasi told me: 'Now there is a great method that can allow you to safely leave this Simhala (Lion Country, ancient name for Sri Lanka) and return to Jambudvipa (the world we live in).' When I heard this, I asked her again: 'Which road should I take to leave this country?' At that time, Ratika told me: 'There is a sacred horse king who can save all sentient beings. I should immediately go to that sacred horse king and feed it white medicinal herbs. After it eats, it will excrete on the golden sand, and then get up and shake its body hair. After doing these things, it will say: 'Who wants to reach the other shore?' It will repeat this three times, and if anyone wants to go, they should say it themselves.' So I told the sacred horse king: 'I want to go to the other shore now.' After saying these things, I returned to the Rakshasi and spent the night with her. After that Rakshasi woke up, she regretted it in her heart and asked me: 'Merchant, why is your body so cold?' So I knew she didn't want me to leave. I then used a skillful means to tell her: 'I just went out of the city to relieve myself, so my body is a little cold.' She told me: 'You should continue to sleep.' I didn't get up until the sun came out. Then I called all the merchants and told them: 'Now we should leave this city.' At that time, all the merchants left the city, gathered in one place to rest, and said to each other: 'Now, among us, whose wife loves you the most? What are your views? What is the matter?' At that time, some of the people said: 'She provides me with delicious food.' Or some said: 'She gives me all kinds of clothes.' Or some said: 'She gives me heavenly crowns, earrings, and clothes.' Or some said: 'I didn't get anything, just dissatisfaction.' Or some said: 'She gives me all kinds of dragon musk and sandalwood incense.' After all the merchants said this, I should tell them: 'It is difficult for you to be liberated. Why are you greedy for these Rakshasis?' The merchants heard my words, and their hearts...
懷怖畏。而問言大商主實如是耶。我乃告言此師子國。羅剎女所住非是人耳。此實是羅剎女作是誓言。佛法僧等可知此羅剎女也。時諸商主聞已告於我言。以何方便得免此難。於是我告彼言。此師子國有聖馬王。能救一切有情。彼食大白藥草。于金砂𩥇而起振擺身已。三複言云誰人慾往彼岸。我已告彼馬王言。我今欲往彼岸。時諸商人復告我言何日去耶。我告眾言卻後三日決定而去。眾人宜應備辦資糧。作是語已眾還入城。各各往本羅剎女舍。其女見來相問訊言。今疲勞耶。我當問彼羅剎女。我未曾見汝悅意。園林浴池為實有耶。時彼羅剎女告我言。大商主此師子國。有種種適意園林浴池。告彼女言與我如法辦具資糧。我候三日欲往遊觀種種園林池沼。看彼名花。我當將種種華而來歸家。時羅剎女告我言。大商主我為辦具資糧。是時恐彼羅剎女。知我方計必當殺我。如是思惟默然而住。彼羅剎女以好飲食。與我令吃食已吁嘆。彼女問言大商主。何故如是而吁嘆耶。是時我告彼女。我本南贍部洲人思自本地。彼女告我言大商主勿思本地。此師子國有種種飲食衣服庫藏。種種適意園林浴池。受種種快樂。云何思彼南贍部洲。我時默然而住。過是日已至第二日。彼女與我辦具飲食資糧。彼諸商人悉皆辦具資糧。候第三日日初
【現代漢語翻譯】 現代漢語譯本：心懷恐懼地問道：『大商主，情況真的是這樣嗎？』我便告訴他們：『這個師子國（Sri Lanka），是羅剎女（Rākṣasī，女惡鬼）居住的地方，不是人類居住的地方。這確實是羅剎女所發的誓言。佛、法、僧等都可以證明這些羅剎女的存在。』當時，各位商主聽了之後問我：『用什麼方法才能避免這場災難？』於是我告訴他們：『這個師子國有一匹神聖的馬王，能夠拯救一切有情眾生。它以食用白色藥草為生，在金沙地上抖動身體，然後重複三次說：『誰人想要前往彼岸？』我已經告訴那匹馬王：『我現在想要前往彼岸。』當時，各位商人又問我：『哪一天出發呢？』我告訴大家：『三天之後一定出發。大家應該準備好資糧。』說完這些話后，大家各自返回城中，各自回到自己所住的羅剎女的住所。那些羅剎女見到他們回來，便問候道：『今天疲勞嗎？』我打算問那些羅剎女，『我從未見過你們所說的令人愉悅的園林浴池，它們真的存在嗎？』當時，那些羅剎女告訴我：『大商主，這個師子國有各種各樣令人舒適的園林浴池。』我告訴她們：『請你們如法地為我準備好資糧，我準備三天後去遊覽觀賞各種園林池沼，看看那些名花，我會採摘各種各樣的花帶回家。』當時，羅剎女告訴我：『大商主，我來為你準備資糧。』當時我害怕那些羅剎女知道我的計劃，一定會殺了我，這樣想著便沉默不語。那些羅剎女用美味的飲食給我吃，吃完之後我嘆了口氣。羅剎女問我：『大商主，為什麼這樣嘆氣呢？』當時我告訴她：『我本來是南贍部洲（Jambudvīpa，我們所居住的大陸）的人，思念自己的家鄉。』她告訴我：『大商主，不要思念家鄉。這個師子國有各種各樣的飲食、衣服、庫藏，各種各樣令人舒適的園林浴池，享受各種各樣的快樂，為什麼還要思念那個南贍部洲呢？』我當時沉默不語。這一天過去後，到了第二天，她為我準備好了飲食資糧，那些商人們也都準備好了資糧，等待第三天太陽升起。
【English Translation】 English version: Filled with fear, they asked, 'Great merchant, is it really like this?' I then told them, 'This Lion Kingdom (Sri Lanka) is inhabited by Rākṣasīs (female demons), not humans. This is indeed the vow made by the Rākṣasīs. The Buddha, Dharma, and Sangha can all attest to the existence of these Rākṣasīs.' At that time, the merchants, upon hearing this, asked me, 'What method can we use to avoid this calamity?' So I told them, 'In this Lion Kingdom, there is a sacred Horse King who can save all sentient beings. He lives by eating white medicinal herbs, shakes his body on the golden sands, and then repeats three times, saying, 'Who wants to go to the other shore?' I have already told that Horse King, 'I now want to go to the other shore.'' At that time, the merchants asked me again, 'Which day will you depart?' I told everyone, 'I will definitely depart three days from now. Everyone should prepare provisions.' After saying these words, everyone returned to the city, each returning to the residence of the Rākṣasī they lived with. Those Rākṣasīs, seeing them return, greeted them, saying, 'Are you tired today?' I plan to ask those Rākṣasīs, 'I have never seen the pleasant gardens and bathing ponds you speak of; do they really exist?' At that time, those Rākṣasīs told me, 'Great merchant, in this Lion Kingdom, there are all kinds of comfortable gardens and bathing ponds.' I told them, 'Please prepare provisions for me lawfully, as I plan to visit and admire the various gardens and ponds in three days, to see those famous flowers, and I will pick all kinds of flowers to bring home.' At that time, the Rākṣasī told me, 'Great merchant, I will prepare provisions for you.' At that time, I feared that those Rākṣasīs, knowing my plan, would surely kill me, so thinking this, I remained silent. Those Rākṣasīs gave me delicious food to eat, and after eating, I sighed. The Rākṣasī asked me, 'Great merchant, why do you sigh like this?' At that time, I told her, 'I am originally from Jambudvīpa (the continent we live on), and I miss my homeland.' She told me, 'Great merchant, do not miss your homeland. In this Lion Kingdom, there are all kinds of food, clothing, treasures, all kinds of comfortable gardens and bathing ponds, enjoying all kinds of happiness, why do you still miss that Jambudvīpa?' I remained silent at that time. After this day passed, the second day arrived, and she prepared food and provisions for me. Those merchants also prepared their provisions, waiting for the sun to rise on the third day.
出時皆出彼域。出已共相議言。我等今者當宜速去。不應回顧師子國矣。作是語已我與彼眾。即時速疾而往于聖馬王所。到已見彼馬王。吃草𩥇已振擺身毛。是時師子國地皆震動。馬王三複言云今者何人慾往彼岸。時諸商人作如是言。我等今者欲往彼岸。時聖馬王奮迅其身而作是言。汝等宜應前進。勿應返顧師子國也。彼聖馬王如是說已。是時我乃先乘馬王。然後五百商人俱升馬上。時彼師子國中諸羅剎女。忽聞諸商人去。口出苦切之聲。即駛奔馳趁逐。悲啼號哭叫呼隨後。時諸商人聞是聲已。回首顧眄不覺閃墜。其身入於水中。於是諸羅剎女取彼身肉而啖食之。是時唯我一人往于南贍部洲。彼聖馬王屆海岸所。我當下已。而乃旋繞彼聖馬王三匝畢已。即離彼處尋路而行往于本地。歸自所居到其家已。是時父母見我來歸。抱捉其子欣喜復悲涕泣流淚。父母先為我故。涕泣恒時其眼昏翳。因茲除愈明凈如故。是時父母與子共在一處。我乃具述前所經歷艱苦之事。父母聞已告於我言。汝於今日得全其命安隱而歸。甚適我懷無復憂慮。我不須汝所盈財寶。今緣自知年耄衰朽。須汝佐輔出入扶侍。我當死至。汝為主者送葬我身。昔時父母而作如是善言慰諭於我。除蓋障我於是時身為商主。受如是危難苦惱之事。
佛告除
【現代漢語翻譯】 現代漢語譯本 離開的時候，我們都離開了那個地方（師子國）。離開后，我們共同商議說：『我們現在應該快速離開，不應該再回頭看師子國了。』說完這些話后，我和大家立刻快速地前往聖馬王（神聖的馬王）那裡。到達后，看見那馬王正在吃草，吃完草后抖動身上的毛。這時，師子國的土地都震動起來。馬王重複說了三遍，說：『現在誰想要去彼岸？』當時，商人們這樣回答說：『我們現在想要去彼岸。』這時，聖馬王奮力抖動身體，然後說：『你們應該前進，不要回頭看師子國。』那聖馬王這樣說完后，我先騎上馬王，然後五百個商人一起騎上馬。當時，師子國中的那些羅剎女（女妖），忽然聽到商人們要離開，口中發出痛苦悽切的聲音，立刻飛奔追趕，悲傷啼哭，大聲叫喊著跟在後面。當時，商人們聽到這些聲音后，回頭看，不知不覺地從馬上摔落到水中。於是，那些羅剎女就拿他們的身體來吃。當時，只有我一個人到達了南贍部洲（我們所居住的世界）。那聖馬王到達海岸邊，我從馬上下去後，圍繞著那聖馬王轉了三圈，然後離開那裡，尋找道路前往本地。回到自己居住的地方，到家后，當時的父母看見我回來了，抱著他們的兒子，又高興又悲傷，哭泣流淚。父母之前因為我，經常哭泣，眼睛都昏花了，因為這件事反而好了，變得明亮如初。當時，父母和兒子在一起，我詳細地講述了之前所經歷的艱難困苦的事情。父母聽了后告訴我：『你今天能夠保全性命，平安地回來，我非常高興，沒有什麼憂慮了。我不需要你賺的那些財寶，現在因為自己知道年紀大了，衰老了，需要你幫助，出入扶持。我快要死了，你作為主事的人，送葬我的身體。』以前我的父母這樣用善言安慰我。除蓋障（菩薩名），我在那個時候身為商主，遭受了這樣危難痛苦的事情。 佛告訴除蓋障（菩薩名）。
【English Translation】 English version When departing, we all departed from that realm (Simhala). After departing, we conferred with each other, saying, 'We should now depart quickly and not look back at Simhala.' Having said this, I and the others immediately and swiftly went to the sacred Horse King (divine horse king). Upon arriving, we saw the Horse King eating grass, and after eating, it shook its body. At that moment, the land of Simhala trembled. The Horse King repeated three times, saying, 'Who now wishes to go to the other shore?' At that time, the merchants replied, saying, 'We now wish to go to the other shore.' Then the sacred Horse King vigorously shook its body and said, 'You should advance and not look back at Simhala.' After the sacred Horse King said this, I first mounted the Horse King, and then five hundred merchants also mounted the horse. At that time, the Rakshasi women (female demons) in Simhala suddenly heard that the merchants were leaving, and they uttered bitter and piercing cries, immediately rushing to pursue them, weeping and wailing, calling out behind them. When the merchants heard these sounds, they turned their heads to look back and unknowingly fell into the water. Thereupon, the Rakshasi women took their bodies and devoured them. At that time, only I alone reached Jambudvipa (the continent where we live). When the sacred Horse King reached the shore, I dismounted and circumambulated the sacred Horse King three times, then departed from that place, seeking a path to return to my homeland. Returning to my dwelling, when my parents saw me return, they embraced their son, rejoicing and grieving, weeping and shedding tears. Previously, my parents constantly wept for my sake, and their eyes became dim, but because of this event, they were healed and became clear as before. At that time, my parents and son were together, and I recounted in detail the difficult and painful events I had experienced. After hearing this, my parents told me, 'Today you have been able to preserve your life and return safely, I am very happy and have no worries. I do not need the wealth you have earned, now because I know that I am old and frail, I need your help, to support me in and out. I am about to die, and you, as the one in charge, will bury my body.' In the past, my parents comforted me with such kind words. Sarvanivaranaviskambhin (name of a Bodhisattva), at that time, as a merchant leader, I suffered such dangerous and painful events. The Buddha told Sarvanivaranaviskambhin (name of a Bodhisattva).
蓋障菩薩時。聖馬王者即觀自在菩薩摩訶薩是。於是危難死怖畏中救濟於我。除蓋障我今不能廣說是觀自在菩薩摩訶薩功德數量。我今為汝略說是觀自在。身毛孔中所有功德。除蓋障觀自在菩薩身。有金毛孔而於其中。有無數百千萬俱胝那庾多彥達嚩。彼等無輪迴苦。而常受于最勝快樂。天物受用無有窮盡。無有噁心無憎嫉心無貪瞋癡。常行八聖道恒受法樂。除蓋障於是金毛孔中。復有放光如意寶珠。隨彼彥達嚩眾。思念所須隨意滿足。於是金毛孔中有斯出現。復有黑毛孔而於其中。有無數百千萬俱胝那庾多。具通神仙之人。其中有具一神通者。或有具二三四五神通之者。亦有具足六神通者。於是毛孔之中。復現銀地黃金為山白銀為峰。三十七愛染蓮華寶莊嚴其山。于其山中而有八萬四千神仙之眾。如是仙眾出現劫樹。深紅為身黃金白銀以為枝葉。放寶光明。又於一一毛孔現四寶池。八功德水充滿其中。而有妙華盈滿池中。于池岸側有天妙香樹栴檀香樹。又有莊嚴劫樹。上懸莊嚴天冠珥珰。復有殊妙瓔珞而嚴飾之。又于其上懸眾寶鈴。又掛妙衣憍尸迦服。於斯一一劫樹之下。各有一百彥達嚩王。而於恒時奏諸音樂。復有群鹿羽族靈禽。聞斯樂音悉皆思惟。諸有情類多受輪迴之苦。何故南贍部洲人。見受生老病死愛別離
【現代漢語翻譯】 現代漢語譯本： 當時，除蓋障菩薩（Sarvanivaranaviskambhin，意為清除所有障礙的菩薩）說：『聖馬王』就是觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，意為偉大的具有智慧和慈悲的觀世音菩薩）。在危難、死亡和恐懼中，是他救濟了我。除蓋障，我現在無法詳細述說觀自在菩薩摩訶薩的功德數量。我現在為你簡略地說說觀自在菩薩身毛孔中的所有功德。 除蓋障，觀自在菩薩身上有金毛孔，其中有無數百千萬俱胝那庾多（nayuta，數量單位）彥達嚩（Gandharva，天上的音樂家）。他們沒有輪迴之苦，常受最勝快樂，天物受用無窮無盡，沒有噁心、沒有憎嫉心、沒有貪瞋癡，常行八聖道，恒受法樂。 除蓋障，在這些金毛孔中，又有放出光芒的如意寶珠（Cintamani，能滿足願望的寶珠），隨著那些彥達嚩眾的思念，隨意滿足他們的需求。在這些金毛孔中，有這樣的景象出現。 又有黑毛孔，其中有無數百千萬俱胝那庾多具通神仙之人。其中有具一神通者，或有具二三四五神通之者，也有具足六神通者。在這些毛孔之中，又顯現出銀地，黃金為山，白銀為峰，三十七愛染蓮華（象徵純潔和覺悟的蓮花）寶莊嚴其山。于其山中，有八萬四千神仙之眾。這些仙眾顯現劫樹（Kalpavriksha，能實現願望的樹），深紅色為身，黃金白銀以為枝葉，放出寶光明。又在每一個毛孔顯現四寶池，八功德水充滿其中，而有妙華盈滿池中。于池岸側，有天妙香樹、栴檀香樹（Sandalwood，一種珍貴的香木），又有莊嚴劫樹，上懸莊嚴天冠珥珰，又有殊妙瓔珞而嚴飾之。又于其上懸眾寶鈴，又掛妙衣憍尸迦服（Kashika，一種精美的絲綢）。 在這一棵棵劫樹之下，各有一百彥達嚩王，而於恒時奏諸音樂。又有群鹿羽族靈禽，聞斯樂音悉皆思惟：『諸有情類多受輪迴之苦，何故南贍部洲（Jambudvipa，我們所居住的大陸）人，見受生老病死愛別離？』
【English Translation】 English version: At that time, Sarvanivaranaviskambhin Bodhisattva (the Bodhisattva who removes all obstacles) said: 'Holy King Horse' is Avalokiteśvara Bodhisattva Mahāsattva (the great Bodhisattva who observes the sounds of the world with wisdom and compassion). He rescued me from danger, death, and fear. Sarvanivaranaviskambhin, I cannot now extensively describe the number of merits of Avalokiteśvara Bodhisattva Mahāsattva. I will now briefly tell you about all the merits in the pores of Avalokiteśvara's body. Sarvanivaranaviskambhin, Avalokiteśvara Bodhisattva has golden pores on his body, in which there are countless hundreds of thousands of kotis nayutas (nayuta, a unit of quantity) Gandharvas (heavenly musicians). They have no suffering of reincarnation, constantly enjoy the most supreme happiness, and the enjoyment of heavenly things is endless. They have no evil intentions, no jealousy, no greed, anger, or ignorance. They constantly practice the Noble Eightfold Path and always enjoy the joy of Dharma. Sarvanivaranaviskambhin, in these golden pores, there are also Cintamani jewels (wish-fulfilling jewels) that emit light, fulfilling their needs at will according to the thoughts of those Gandharvas. In these golden pores, such scenes appear. There are also black pores, in which there are countless hundreds of thousands of kotis nayutas of people with supernatural powers. Among them, some have one supernatural power, some have two, three, four, or five supernatural powers, and some have all six supernatural powers. In these pores, silver ground appears, with mountains of gold and peaks of silver, adorned with thirty-seven lotus flowers of love and attachment (lotuses symbolizing purity and enlightenment). In these mountains, there are eighty-four thousand celestial beings. These celestial beings manifest Kalpavriksha trees (wish-fulfilling trees), with deep red bodies and branches and leaves of gold and silver, emitting precious light. In each pore, four jeweled ponds appear, filled with water of eight merits, and wonderful flowers fill the ponds. On the banks of the ponds, there are heavenly fragrant trees, sandalwood trees (a precious fragrant wood), and adorned Kalpavriksha trees, adorned with heavenly crowns and earrings, and decorated with exquisite necklaces. Above them hang many jeweled bells, and wonderful Kashika garments (a fine silk). Under each of these Kalpavriksha trees, there are one hundred Gandharva kings, who constantly play music. There are also herds of deer, winged creatures, and spiritual birds, who, upon hearing this music, all contemplate: 'Sentient beings suffer greatly in reincarnation. Why do people in Jambudvipa (the continent we live on) see and experience birth, old age, sickness, death, and separation from loved ones?'
等如是諸苦。此諸禽鳥鹿等。於是思惟此大乘莊嚴寶王經如是之名。於是而有天妙上味飲食。天諸妙香天妙衣服等物。隨彼所思如意滿足。是時除蓋障菩薩白世尊言。我今聞是甚為希有世尊。佛告善男子于意云何。除蓋障菩薩白世尊言。如是有情心唯思念此經名號。尚獲如是利益安樂。若復有人得聞此經。而能書寫受持讀誦供養恭敬。如是之人常得安樂。或復有人於此經中書寫一字。斯人當來不受輪迴之苦。而永不于屠兒魁膾下賤之類如是家生。所生之身而永不受背傴攣躄丑唇缺漏。疥癩等病不可喜相。獲得身相圓滿。諸根具足有大力勢。何況具足受持讀誦書寫供養恭敬之人所獲功德。
爾時世尊贊言。善哉善哉除蓋障。汝今善說如是之法。今此會中無數百千萬。天龍藥叉彥達嚩阿蘇啰蘗嚕拏緊那啰摩護啰誐人及非人。鄔波索迦鄔波斯計如是等眾。皆悉聞汝說如是法。得聞斯之廣博法門由汝所問。時除蓋障菩薩白世尊言。世尊於今說斯妙法。天人眾等生信堅固。是時世尊贊言。善哉善哉善男子。汝能如是重複問是觀自在。身毛孔中所現功德。除蓋障彼復有寶莊嚴毛孔。是中有無數百千萬俱胝那庾多彥達嚩女。面貌端嚴形體姝妙種種莊嚴如是色相狀如天女。彼眾貪瞋癡苦。皆不能侵于彼身份。而亦不受人間少分苦
【現代漢語翻譯】 現代漢語譯本 像這樣種種的痛苦，這些禽鳥鹿等，於是思維《大乘莊嚴寶王經》這樣的名稱，於是便有天上美妙的上等美味飲食，天上的各種美妙香氣，天上的美妙衣服等物品，隨著他們的思念如意滿足。這時，除蓋障菩薩（Sarvanivaranaviskambhin，意為消除一切障礙的菩薩）稟告世尊說：『我現在聽聞這些，覺得非常稀有，世尊！』佛告訴善男子說：『你的意思如何？』除蓋障菩薩稟告世尊說：『像這樣，有情眾生心中僅僅思念這部經的名稱，尚且獲得這樣的利益安樂，如果又有人聽聞這部經，並且能夠書寫、受持、讀誦、供養、恭敬，這樣的人常常得到安樂。或者又有人在這部經中書寫一個字，這個人將來不會遭受輪迴的痛苦，並且永遠不會在屠夫、劊子手之類的家庭出生，所生的身體永遠不會遭受駝背、彎曲、攣縮、跛足、醜陋、豁唇、缺損、疥瘡、癩病等令人厭惡的相貌，能夠獲得身相圓滿，諸根具足，有大力氣。何況具足受持、讀誦、書寫、供養、恭敬這部經的人所獲得的功德呢！』 這時，世尊讚歎說：『好啊！好啊！除蓋障，你現在善於解說這樣的法。現在這個法會中有無數百千萬的天龍（Nāga，護法神）、藥叉（Yaksa，一種鬼神）、彥達嚩（Gandharva，香神或樂神）、阿蘇啰（Asura，阿修羅，一種非天神）、蘗嚕拏（Garuda，迦樓羅，一種大鵬金翅鳥）、緊那啰（Kinnara，一種半人半鳥的神）、摩護啰誐（Mahoraga，摩睺羅伽，一種大蟒神）、人以及非人、鄔波索迦（Upasaka，近事男，在家男居士）、鄔波斯計（Upasika，近事女，在家女居士）等大眾，都聽到了你所說的這樣的法，能夠聽聞這樣廣博的法門，都是由於你的提問。』這時，除蓋障菩薩稟告世尊說：『世尊，您今天宣說這樣的妙法，天人大眾等生起堅固的信心。』這時，世尊讚歎說：『好啊！好啊！善男子，你能夠這樣重複提問觀自在（Avalokiteśvara，觀世音菩薩）身毛孔中所顯現的功德。』除蓋障，那裡又有寶莊嚴毛孔，其中有無數百千萬俱胝那庾多（Nayuta，數量單位）彥達嚩女，面貌端正美麗，形體美好，種種莊嚴，這樣的色相如同天女。這些眾生貪婪、嗔恨、愚癡的痛苦，都不能侵擾她們的身份，而且也不遭受人間少許的痛苦。
【English Translation】 English version Like these various sufferings, these birds, deer, and so on, then contemplate the name of this 'Great Vehicle Sublime Treasure King Sutra' in this way. Then there will be heavenly exquisite supreme delicious food, heavenly various exquisite fragrances, heavenly exquisite clothing, and other things, fulfilling their wishes according to their thoughts. At this time, Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin, meaning the bodhisattva who eliminates all obstacles) said to the World Honored One: 'Now I hear these things and find them very rare, World Honored One!' The Buddha told the virtuous man: 'What do you think?' Sarvanivaranaviskambhin Bodhisattva said to the World Honored One: 'Like this, sentient beings who only think of the name of this sutra in their minds still obtain such benefits and happiness. If someone hears this sutra and can write, uphold, recite, offer, and respect it, such a person will always obtain happiness. Or if someone writes a single word in this sutra, this person will not suffer the pain of reincarnation in the future, and will never be born into families such as butchers and executioners. The body they are born into will never suffer from hunchback, curvature, contraction, lameness, ugliness, harelip, defects, scabies, leprosy, and other repulsive appearances. They will obtain a perfect body, complete faculties, and great strength. How much more merit will those who fully uphold, recite, write, offer, and respect this sutra obtain!' At this time, the World Honored One praised: 'Excellent! Excellent! Sarvanivaranaviskambhin, you are now good at explaining such a Dharma. In this assembly today, there are countless hundreds of thousands of millions of Devas (Nāga, protective deities), Yakshas (Yaksa, a type of ghost or spirit), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, a type of demigod), Garudas (Garuda, a large golden-winged bird), Kinnaras (Kinnara, a half-human, half-bird deity), Mahoragas (Mahoraga, a large serpent deity), humans, and non-humans, Upasakas (Upasaka, male lay devotees), Upasikas (Upasika, female lay devotees), and other assemblies, all of whom have heard the Dharma you have spoken. Being able to hear such a vast Dharma gate is all due to your questions.' At this time, Sarvanivaranaviskambhin Bodhisattva said to the World Honored One: 'World Honored One, today you proclaim such a wonderful Dharma, and the Devas and humans and other assemblies generate firm faith.' At this time, the World Honored One praised: 'Excellent! Excellent! Virtuous man, you are able to repeatedly ask about the merits manifested in the pores of Avalokiteśvara's (Avalokiteśvara, the Bodhisattva of Compassion) body.' Sarvanivaranaviskambhin, there are also jewel-adorned pores there, in which there are countless hundreds of thousands of millions of kotis of Nayutas (Nayuta, a unit of quantity) of Gandharva women, with upright and beautiful faces, beautiful bodies, and various adornments. Such appearances are like celestial maidens. The suffering of greed, hatred, and ignorance of these beings cannot invade their bodies, and they do not suffer even a little of the suffering of humans.
惱之事。彼彥達嚩女而於三時。念是觀自在菩薩摩訶薩名號。而於是時彼等。獲得一切所須之物。是時除蓋障菩薩。白佛言世尊。我欲入彼毛孔之中看其所有。
佛告善男子。彼之毛孔無有邊際。如虛空界亦無障礙。善男子如是毛孔。無障無礙亦無觸惱。彼毛孔中普賢菩薩摩訶薩。入于其中行十二年不得邊際。見諸毛孔一一之中。各有佛部于彼而住。是故普賢不能見其邊際近遠。余諸菩薩云何而得見彼邊際耶。時除蓋障菩薩。白佛言世尊。普賢菩薩摩訶薩。于彼毛孔行十二年。不能見其邊際。而諸毛孔各有百佛在於其中。普賢菩薩摩訶薩尚不能得見於邊際。我今云何而得入於是中耶。佛告善男子。我亦不見如是微妙寂靜。彼無相故而現大身具十一面。而百千眼圓滿廣大。得相應地湛然寂靜。大智無得無有輪迴。不見救度亦無種族。無有智慧亦無有說。如是諸法如影響故。善男子觀自在菩薩。無見無聞彼無自性。乃至如來亦所不見於意云何。善男子普賢等諸菩薩。皆具不可思議不能了知彼觀自在之所變化。善男子觀自在菩薩摩訶薩。變現種種救度無數百千萬俱胝那庾多有情。令得往生極樂世界。見無量壽如來。得聞法要皆令當得成菩提道。時除蓋障菩薩白世尊言。不知以何方便。令我得見是觀自在菩薩摩訶薩。
【現代漢語翻譯】 現代漢語譯本： 惱人之事。那彥達嚩女（Gandharva，天樂神女）在三個時辰里，唸誦觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，觀世音大菩薩）的名號，她們在那個時候，獲得一切所需的物品。這時，除蓋障菩薩（Sarvanivāraṇaviṣkambhin Bodhisattva，清除一切障礙的菩薩）對佛說：『世尊，我想要進入那些毛孔之中，看看其中的所有。』 佛告訴善男子：『那些毛孔沒有邊際，如同虛空界一樣沒有障礙。善男子，這樣的毛孔，沒有阻礙，沒有觸惱。普賢菩薩摩訶薩（Samantabhadra Bodhisattva，象徵一切諸佛的理德與行德的菩薩）進入其中行走十二年，也無法到達邊際，見到每個毛孔之中，都有佛部住在那裡。所以普賢菩薩不能見到它們的邊際遠近，其他菩薩怎麼能夠見到它們的邊際呢？』這時，除蓋障菩薩對佛說：『世尊，普賢菩薩摩訶薩在那些毛孔中行走十二年，不能見到它們的邊際，而每個毛孔中都有百佛在其中，普賢菩薩摩訶薩尚且不能見到邊際，我現在怎麼能夠進入其中呢？』 佛告訴善男子：『我也不能見到如此微妙寂靜之處，因為它們沒有相，卻顯現出具有十一面的大身，百千眼圓滿廣大，得到相應之地，湛然寂靜，大智無所得，沒有輪迴，不見救度，也沒有種族，沒有智慧，也沒有言說。這樣的諸法如同影響一樣。善男子，觀自在菩薩無見無聞，他沒有自性，乃至如來也不能見到，你意下如何？』善男子，普賢等諸菩薩，都具有不可思議的力量，不能瞭解觀自在菩薩的變化。善男子，觀自在菩薩摩訶薩，變現種種形象，救度無數百千萬俱胝那庾多（koṭinayuta，極大的數量單位）有情眾生，讓他們往生極樂世界，見到無量壽如來（Amitāyus，阿彌陀佛），聽聞佛法要義，都讓他們能夠成就菩提道。這時，除蓋障菩薩對世尊說：『不知道用什麼方便，能夠讓我得見觀自在菩薩摩訶薩？』
【English Translation】 English version: Annoying matters. Those Gandharva (heavenly musician goddesses) women, during the three periods of time, recite the name of Avalokiteśvara Bodhisattva Mahāsattva (the Great Bodhisattva Who Observes the Sounds of the World), and at that time, they obtain all the things they need. At this time, Sarvanivāraṇaviṣkambhin Bodhisattva (the Bodhisattva Who Removes All Obstacles) said to the Buddha: 'World Honored One, I wish to enter those pores and see all that is within them.' The Buddha told the good man: 'Those pores are without limit, like the realm of empty space, also without obstruction. Good man, such pores are without obstruction, without annoyance. Samantabhadra Bodhisattva (the Bodhisattva of Universal Worthiness) entered them and walked for twelve years without reaching the boundary, seeing that in each pore there was a Buddha-field residing. Therefore, Samantabhadra could not see their boundary, near or far. How could other Bodhisattvas see their boundary?' At this time, Sarvanivāraṇaviṣkambhin Bodhisattva said to the Buddha: 'World Honored One, Samantabhadra Bodhisattva walked in those pores for twelve years and could not see their boundary, and in each pore there are hundreds of Buddhas residing. Samantabhadra Bodhisattva could not even see the boundary. How can I now enter into them?' The Buddha told the good man: 'I also do not see such subtle tranquility. Because they are without form, they manifest a great body with eleven faces, and hundreds of thousands of eyes, complete and vast, attaining the corresponding ground, serene and still, great wisdom without attainment, without reincarnation, without seeing salvation, also without lineage, without wisdom, also without speech. Such dharmas are like echoes. Good man, Avalokiteśvara Bodhisattva is without seeing, without hearing, he is without self-nature, even the Tathagata cannot see him. What do you think?' Good man, Samantabhadra and other Bodhisattvas all possess inconceivable power and cannot understand the transformations of Avalokiteśvara. Good man, Avalokiteśvara Bodhisattva Mahāsattva transforms and manifests in various ways, saving countless hundreds of thousands of kotinayuta (an extremely large unit of quantity) sentient beings, causing them to be reborn in the Land of Ultimate Bliss, seeing Amitāyus Tathagata (the Buddha of Immeasurable Life), hearing the essential teachings of the Dharma, and enabling them all to attain the path to Bodhi. At this time, Sarvanivāraṇaviṣkambhin Bodhisattva said to the World Honored One: 'I do not know by what means I can see Avalokiteśvara Bodhisattva Mahāsattva?'
佛告善男子。彼菩薩必當來此索訶世界。而來見我禮拜供養。時除蓋障菩薩白佛言世尊。可知是觀自在菩薩摩訶薩。而來於此為於何時。
佛告善男子。候此有情根熟之時。彼觀自在菩薩摩訶薩先來到此。時除蓋障菩薩摩訶薩。以手搘腮作是思惟。我今云何有是罪障。壽命雖長而無所益。不得見彼觀自在菩薩恭敬禮拜。猶如盲人在道而行。時除蓋障菩薩。復白佛言世尊。彼觀自在菩薩摩訶薩。為實何時而來於此耶。
爾時世尊微笑告言。善男子觀自在菩薩摩訶薩。彼于無時而是來時。善男子彼菩薩身。而有毛孔名灑甘露。於是毛孔之中。有無數百千萬俱胝那庾多天人。止住其中。有證初地二地。乃至有證十地菩薩摩訶薩位者。除蓋障彼灑甘露毛孔之中。而有六十金銀寶山。其一一山高六萬逾繕那。有九萬九千峰。以天妙金寶周遍莊嚴。一生補處菩薩于彼而住。復有無數百千萬俱胝那庾多彥達嚩眾。于彼毛孔而於恒時奏諸音樂。除蓋障彼灑甘露毛孔之中。又有無數百千萬俱胝那庾多宮殿。以天摩尼妙寶周遍莊嚴。見者其意適然。復有種種真珠瓔珞而校飾之。于彼宮殿各有菩薩說微妙法。出是宮殿各各經行。于經行處而有七十七池。八功德水盈滿其中。有種種華。所謂嗢缽羅華缽訥摩華。矩母那華奔拏
【現代漢語翻譯】 現代漢語譯本 佛陀告訴善男子：『那位菩薩必定會來到這個索訶世界（Saha world，指我們所居住的這個充滿煩惱的世界），來見我、禮拜和供養。』當時，除蓋障菩薩（Sarvanivaranaviskambhin，一位菩薩的名字，意為『消除一切障礙者』）問佛陀說：『世尊，可以知道這位觀自在菩薩摩訶薩（Avalokiteśvara，觀世音菩薩的另一種稱謂，意為『觀照自在者』）什麼時候會來到這裡嗎？』 佛陀告訴善男子：『等待這裡的眾生根器成熟之時，那位觀自在菩薩摩訶薩就會先來到這裡。』當時，除蓋障菩薩摩訶薩用手托著腮，這樣思惟：『我如今為什麼會有這樣的罪障，壽命雖然長久卻沒有益處，不能夠見到那位觀自在菩薩，恭敬禮拜？就像盲人在道路上行走一樣。』當時，除蓋障菩薩又問佛陀說：『世尊，那位觀自在菩薩摩訶薩到底什麼時候會來到這裡呢？』 這時，世尊微笑著說：『善男子，觀自在菩薩摩訶薩，對於他來說，沒有哪個時候不是來的時候。』善男子，那位菩薩的身上，有一個毛孔名叫灑甘露（sprinkling nectar）。在這個毛孔之中，有無數百千萬俱胝那庾多（kotis-nayutas，古代印度數字單位，表示極大的數量）的天人，止住在其中。有證得初地、二地，乃至有證得十地菩薩摩訶薩果位的人。除蓋障，那個灑甘露毛孔之中，有六十座金銀寶山，每一座山高六萬逾繕那（yojana，古代印度長度單位），有九萬九千個山峰，用天上的美妙金寶周遍莊嚴。一生補處菩薩（ekajati-pratibaddha，指下一生將成佛的菩薩）在那裡居住。又有無數百千萬俱胝那庾多的彥達嚩（Gandharva，乾闥婆，天上的樂神）眾，在那毛孔中恒常演奏各種音樂。除蓋障，那個灑甘露毛孔之中，又有無數百千萬俱胝那庾多的宮殿，用天上的摩尼妙寶周遍莊嚴，見到的人心意感到舒適。又有種種真珠瓔珞來裝飾它們。在那些宮殿里，各有菩薩宣說微妙的佛法。從這些宮殿里出來，各自經行。在經行的地方，有七十七個池塘，八功德水盈滿其中。有種種花，所謂嗢缽羅華（utpala，青蓮花）、缽訥摩華（padma，紅蓮花）、矩母那華（kumuda，白蓮花）、奔拏
【English Translation】 English version The Buddha told the virtuous man: 'That Bodhisattva will surely come to this Saha world (the world we live in, full of suffering), to see me, pay homage, and make offerings.' At that time, Sarvanivaranaviskambhin Bodhisattva (a Bodhisattva's name, meaning 'one who eliminates all obstacles') asked the Buddha: 'World Honored One, can it be known when this Avalokiteśvara Bodhisattva Mahasattva (another name for Avalokiteśvara, meaning 'one who observes freely') will come here?' The Buddha told the virtuous man: 'When the faculties of the sentient beings here are ripe, that Avalokiteśvara Bodhisattva Mahasattva will come here first.' At that time, Sarvanivaranaviskambhin Bodhisattva Mahasattva rested his cheek on his hand and thought: 'Why do I now have such karmic obstacles, that although my life is long, it is of no benefit, and I cannot see that Avalokiteśvara Bodhisattva, pay homage and make offerings? It is like a blind person walking on the road.' At that time, Sarvanivaranaviskambhin Bodhisattva again asked the Buddha: 'World Honored One, when exactly will that Avalokiteśvara Bodhisattva Mahasattva come here?' At this time, the World Honored One smiled and said: 'Virtuous man, for Avalokiteśvara Bodhisattva Mahasattva, there is no time that is not the time to come.' Virtuous man, on that Bodhisattva's body, there is a pore called 'sprinkling nectar'. Within this pore, there are countless hundreds of thousands of kotis-nayutas (ancient Indian numerical units, representing extremely large numbers) of devas (heavenly beings), dwelling within it. There are those who have attained the first bhumi (stage of enlightenment), the second bhumi, and even those who have attained the position of a tenth bhumi Bodhisattva Mahasattva. Sarvanivaranaviskambhin, within that 'sprinkling nectar' pore, there are sixty mountains of gold, silver, and jewels, each mountain being sixty thousand yojanas (ancient Indian unit of length) high, with ninety-nine thousand peaks, adorned all around with celestial, wonderful gold and jewels. An ekajati-pratibaddha Bodhisattva (a Bodhisattva who will become a Buddha in the next life) dwells there. Furthermore, there are countless hundreds of thousands of kotis-nayutas of Gandharvas (celestial musicians), constantly playing various kinds of music within that pore. Sarvanivaranaviskambhin, within that 'sprinkling nectar' pore, there are also countless hundreds of thousands of kotis-nayutas of palaces, adorned all around with celestial mani jewels, making those who see them feel comfortable. There are also various kinds of pearl necklaces adorning them. In those palaces, each Bodhisattva is expounding the wonderful Dharma. Coming out of these palaces, they each walk around. In the places where they walk, there are seventy-seven ponds, filled with the eight qualities of water. There are various kinds of flowers, namely utpala (blue lotus), padma (red lotus), kumuda (white lotus), and punna
利迦華。噪彥馱迦華曼那啰華。摩賀曼那啰華。充滿其中。彼經行地復有適意劫樹。以天金銀而為其葉莊嚴。于上懸諸天冠珥珰珍寶瓔珞種種莊嚴。彼諸菩薩而經行已。于夜分時憶念種種大乘之法。思惟寂滅之地。思惟地獄鬼趣傍生。作如是思惟已。而入慈心三摩地。除蓋障于彼毛孔。如是菩薩出現其中。復有毛孔名金剛面。而於其中有無數百千萬緊那啰眾。種種華鬘瓔珞遍身莊嚴。以妙涂香用涂其體。見者歡喜。而彼恒時念佛法僧。得不壞信住法忍慈。思惟寂滅遠離輪迴。如是如是善男子。彼緊那啰眾心生愛樂。彼之毛孔有無數山。而於其中有金剛寶窟金寶窟。銀寶窟玻胝迦寶窟。蓮華色寶窟青色寶窟。復有具足七寶窟。如是善男子于彼毛孔有斯變現。而於是中又有無數劫樹。無數栴檀大樹微妙香樹。無數浴池。百千萬天宮寶殿。玻胝迦莊嚴巧妙清凈適意寶殿。于彼出現。如是宮殿緊那啰眾止息其中。既止息已說微妙法。所謂佈施波羅蜜多法。及持戒忍辱精進靜慮智慧波羅蜜多法。說是六波羅蜜多已。各各經行。而於是處有黃金經行道白銀經行道。於是周匝而有劫樹金銀為葉。上有種種天衣寶冠珥珰寶鈴瓔珞。如是莊嚴彼經行處。又有樓閣緊那啰於是經行。思惟沉淪生苦老苦。病苦死苦。貧窮困苦愛別離苦。冤憎會
【現代漢語翻譯】 現代漢語譯本： 利迦華（Likhā），噪彥馱迦華曼那啰華（Sauyantaka-vānarā-mālā），摩賀曼那啰華（Mahā-manarā-mālā），充滿在其中。那經行的地方還有令人愉悅的劫樹（kalpa-vriksha），用天上的金銀裝飾樹葉。樹上懸掛著天人的寶冠、耳環、耳墜、珍寶瓔珞等各種裝飾品。那些菩薩經行之後，在夜晚時分憶念各種大乘佛法，思惟寂滅之地，思惟地獄、餓鬼、畜生道。這樣思惟之後，進入慈心三摩地。去除蓋障，在那毛孔中，這樣的菩薩出現在其中。又有毛孔名為金剛面，其中有無數百千萬緊那啰（Kinnara）眾，各種華鬘瓔珞遍身莊嚴，用美妙的涂香塗抹身體，見到的人都心生歡喜。他們恒常唸佛法僧，獲得不壞的信心，安住於法忍慈，思惟寂滅，遠離輪迴。像這樣，善男子，那些緊那啰眾心中生起愛樂。他們的毛孔中有無數山，其中有金剛寶窟、金寶窟、銀寶窟、玻胝迦寶窟（phaṭika，水晶）、蓮華色寶窟、青色寶窟，還有具足七寶的寶窟。像這樣，善男子，在那毛孔中有這樣的變現。而且在其中又有無數劫樹，無數栴檀大樹、微妙香樹，無數浴池，百千萬天宮寶殿，用玻胝迦裝飾的巧妙清凈令人愉悅的寶殿，在那裡出現。這樣的宮殿，緊那啰眾止息在其中。止息之後，宣說微妙的佛法，即佈施波羅蜜多法，以及持戒、忍辱、精進、靜慮、智慧波羅蜜多法。說完這六波羅蜜多之後，各自經行。在那裡有黃金經行道、白銀經行道。在四周有劫樹，金銀為葉，上面有各種天衣、寶冠、耳環、耳墜、寶鈴、瓔珞，這樣莊嚴著經行的地方。又有樓閣，緊那啰在其中經行，思惟沉淪於生苦、老苦、病苦、死苦、貧窮困苦、愛別離苦、冤憎會苦。
【English Translation】 English version: Likhā, Sauyantaka-vānarā-mālā, Mahā-manarā-mālā, filled within. That place of walking meditation also has pleasing kalpa-vriksha (wish-fulfilling trees), adorned with heavenly gold and silver as leaves. On them hang various adornments such as heavenly crowns, earrings, pendants, precious jewels, and necklaces. After those Bodhisattvas have walked there, at night they remember various Mahayana teachings, contemplate the place of Nirvana, contemplate the hell realm, the realm of hungry ghosts, and the realm of animals. Having contemplated thus, they enter the Samadhi of loving-kindness. Removing the coverings and hindrances, from those pores, such Bodhisattvas appear within. There is also a pore named Vajra Face, and within it are countless hundreds of thousands of Kinnaras (celestial musicians), adorned all over with various flower garlands and necklaces, their bodies anointed with exquisite scented unguents, delighting those who see them. They constantly remember the Buddha, the Dharma, and the Sangha, attain indestructible faith, abide in the patience of the Dharma and loving-kindness, contemplate Nirvana, and are far from Samsara. Thus, good men, those Kinnaras generate love and joy in their hearts. In their pores are countless mountains, and within them are Vajra treasure caves, gold treasure caves, silver treasure caves, phaṭika (crystal) treasure caves, lotus-colored treasure caves, blue treasure caves, and also treasure caves complete with the seven treasures. Thus, good men, in those pores there are such transformations. And within them are also countless kalpa-vriksha, countless great sandalwood trees, exquisite fragrant trees, countless bathing ponds, hundreds of thousands of heavenly palace treasure halls, exquisite, pure, and pleasing treasure halls adorned with phaṭika, appear there. In such palaces, the Kinnaras rest. Having rested, they expound the exquisite Dharma, namely the Dharma of giving Paramita, and the Dharma of morality, patience, diligence, meditative concentration, and wisdom Paramita. Having spoken of these six Paramitas, they each walk in meditation. And in that place there are golden walking paths and silver walking paths. Around them are kalpa-vriksha with gold and silver leaves, upon which are various heavenly garments, jeweled crowns, earrings, pendants, jeweled bells, and necklaces. Thus adorned are those places of walking meditation. There are also pavilions in which the Kinnaras walk, contemplating sinking into the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of poverty, the suffering of separation from loved ones, and the suffering of meeting with enemies.
苦求不得苦。或墮針刺地獄黑繩地獄。喝醯大地獄極熱大地獄火坑地獄。或墮餓鬼趣。如是有情受大苦惱。彼緊那啰作是思惟。如是善男子彼緊那啰。樂甚深法思惟圓寂真界。復于恒時念觀自在菩薩摩訶薩名號。由是稱念。而於是時得諸資具悉皆豐足。善男子觀自在菩薩摩訶薩。乃至名號亦難得值。何以故彼與一切有情如大父母。一切恐怖有情施之無畏。開導一切有情為大善友。如是善男子彼觀自在菩薩摩訶薩。有六字大明陀羅尼難得值遇。若有人能稱念其名。當得生彼毛孔之中不受沉淪。出一毛孔而復往詣入一毛孔。于彼而住乃至當證圓寂之地。時除蓋障菩薩白世尊言。世尊今此六字大明陀羅尼。為從何處而得耶。
佛告善男子。此六字大明陀羅尼難得值遇。至於如來而亦不知所得之處。因位菩薩云何而能知得處耶。除蓋障菩薩白世尊言。如是陀羅尼。今佛如來應正等覺。云何而不知耶。
佛告善男子。此六字大明陀羅尼。是觀自在菩薩摩訶薩微妙本心。若有知是微妙本心即知解脫。時除蓋障菩薩白世尊言。世尊諸有情中。有能知是六字大明陀羅尼者不。佛言無有知者。善男子此六字大明陀羅尼。無量相應如來而尚難知。菩薩云何而得知此觀自在菩薩微妙本心處耶。我往他方國土。無有知是六字大明陀
【現代漢語翻譯】 現代漢語譯本 求而不得的痛苦。或者墮入針刺地獄、黑繩地獄、喝醯大地獄、極熱大地獄、火坑地獄。或者墮入餓鬼道。像這樣的有情眾生承受巨大的苦惱。那位緊那啰（Kinnara，人非人）這樣思惟。像這樣的善男子，那位緊那啰，喜愛甚深的佛法，思惟圓寂的真如境界。又時常唸誦觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，觀世音菩薩）的名號。由於這樣的稱念，於是在這個時候得到各種資財器具，全都豐足。善男子，觀自在菩薩摩訶薩，乃至他的名號都難以遇到。為什麼呢？因為他對於一切有情眾生如同偉大的父母，對於一切恐怖的有情眾生施予無畏，開導一切有情眾生作為偉大的善友。像這樣的善男子，那觀自在菩薩摩訶薩，有六字大明陀羅尼（Six-syllable Great Bright Mantra，六字大明咒）難以遇到。如果有人能夠稱念這個名號，就能出生在他的毛孔之中，不遭受沉淪。從一個毛孔出來，又前往進入另一個毛孔，在那裡安住，乃至最終證得圓寂的境界。當時，除蓋障菩薩（Sarvanivāraṇaviṣkambhin，一切蓋障消除菩薩）對世尊說：『世尊，現在這六字大明陀羅尼，是從哪裡得到的呢？』 佛告訴善男子：『這六字大明陀羅尼難以遇到，即使是如來（Tathagata，佛）也不知道它的來處。因位的菩薩怎麼能夠知道它的來處呢？』除蓋障菩薩對世尊說：『像這樣的陀羅尼，現在佛如來應正等覺（Tathagata Arhat Samyak-saṃbuddha，如來阿羅漢正等覺），怎麼會不知道呢？』 佛告訴善男子：『這六字大明陀羅尼，是觀自在菩薩摩訶薩微妙的本心。如果有人知道這個微妙的本心，就知道了解脫。』當時，除蓋障菩薩對世尊說：『世尊，在所有有情眾生中，有沒有能夠知道這六字大明陀羅尼的人呢？』佛說：『沒有知道的人。』善男子，這六字大明陀羅尼，無量相應，如來尚且難以知道，菩薩怎麼能夠知道這觀自在菩薩微妙本心之處呢？我前往其他方國土，沒有知道這六字大明陀羅尼的。
【English Translation】 English version The suffering of not obtaining what one seeks. Or falling into the Needle-Pricking Hell, the Black Rope Hell, the Drinking-Hee Great Hell, the Extremely Hot Great Hell, the Fire Pit Hell. Or falling into the realm of hungry ghosts. Sentient beings like these endure great suffering. That Kinnara (Kinnara, a semi-divine being) thought thus. Such a good man, that Kinnara, delights in the profound Dharma, contemplating the true realm of Nirvana. Moreover, he constantly recites the name of Avalokiteśvara Bodhisattva Mahāsattva (Avalokiteśvara Bodhisattva Mahāsattva, the Bodhisattva Who Observes the Sounds of the World). By virtue of this recitation, at that time, he obtains all kinds of resources and provisions, all of which are abundant. Good man, Avalokiteśvara Bodhisattva Mahāsattva, even his name is difficult to encounter. Why is that? Because he is like great parents to all sentient beings, bestowing fearlessness upon all frightened sentient beings, guiding all sentient beings as a great and virtuous friend. Such a good man, that Avalokiteśvara Bodhisattva Mahāsattva, possesses the Six-syllable Great Bright Mantra (Six-syllable Great Bright Mantra, Om Mani Padme Hum), which is difficult to encounter. If someone can recite this name, they will be born from his pores, not subject to sinking into suffering. Emerging from one pore and then going to enter another pore, dwelling there until they attain the state of Nirvana. At that time, Sarvanivāraṇaviṣkambhin Bodhisattva (Sarvanivāraṇaviṣkambhin, the Bodhisattva Who Removes All Obstructions) said to the World Honored One: 'World Honored One, from where is this Six-syllable Great Bright Mantra obtained?' The Buddha told the good man: 'This Six-syllable Great Bright Mantra is difficult to encounter. Even the Tathagata (Tathagata, Thus Come One) does not know its origin. How can a Bodhisattva in the stage of cause know its origin?' Sarvanivāraṇaviṣkambhin Bodhisattva said to the World Honored One: 'Such a mantra, now the Buddha, the Tathagata Arhat Samyak-saṃbuddha (Tathagata Arhat Samyak-saṃbuddha, the Thus Come One, Worthy One, Perfectly Enlightened One), how can he not know it?' The Buddha told the good man: 'This Six-syllable Great Bright Mantra is the subtle original mind of Avalokiteśvara Bodhisattva Mahāsattva. If someone knows this subtle original mind, they know liberation.' At that time, Sarvanivāraṇaviṣkambhin Bodhisattva said to the World Honored One: 'World Honored One, among all sentient beings, are there any who can know this Six-syllable Great Bright Mantra?' The Buddha said: 'There is no one who knows it.' Good man, this Six-syllable Great Bright Mantra, immeasurable and corresponding, is difficult even for the Tathagata to know. How can a Bodhisattva know the place of this subtle original mind of Avalokiteśvara Bodhisattva? I have gone to other lands, and there is no one who knows this Six-syllable Great Bright Mantra.
羅尼處者。若有人能而常受持此六字大明陀羅尼者。於是持誦之時。有九十九殑伽河沙數如來集會。復有如微塵數菩薩集會。復有三十二天天子眾亦皆集會。復有四大天王。而於四方為其衛護。復有娑誐啰龍王無熱惱龍王。得叉迦龍王嚩蘇枳龍王。如是無數百千萬俱胝那庾多龍王而來衛護是人。復有地中藥叉虛空神等而亦衛護是人。善男子觀自在菩薩。身毛孔中俱胝數如來。止息已讚歎是人言。善哉善哉善男子。汝能得是如意摩尼之寶。汝七代種族皆當得其解脫。善男子彼持明人。于其腹中所有諸蟲。當得不退轉菩薩之位。若復有人以此六字大明陀羅尼。身中項上戴持者。善男子若有得見是戴持之人。則同見於金剛之身。又如見於舍利窣堵波。又如見於如來。又如見於具一俱胝智慧者。若有善男子善女人。而能依法念此六字大明陀羅尼。是人而得無盡辯才。得清凈智聚。得大慈悲。如是之人日日。得具六波羅蜜多圓滿功德。是人得天轉輪灌頂。是人于其口中所出之氣觸他人身。所觸之人發起慈心離諸瞋毒。當得不退轉菩薩。速疾證得阿耨多羅三藐三菩提。若此戴持之人。以手觸于餘人之身。蒙所觸者是人速得菩薩之位。若是戴持之人。見其男子女人童男童女。乃至異類諸有情身。如是得所見者。悉皆速得菩薩之位。如
【現代漢語翻譯】 現代漢語譯本 羅尼處者（Roni, 尊者）。如果有人能夠經常受持這六字大明陀羅尼，那麼在他持誦的時候，會有九十九殑伽河沙數（Ganga river sand, 恒河沙）的如來，還會有如微塵數（microscopic dust, 極小的塵埃）的菩薩，以及三十二天天子眾**，還有四大天王，在四方為他衛護。還有娑誐啰龍王（Sāgara, 海龍王），無熱惱龍王（Anavatapta, 無熱惱池龍王），得叉迦龍王（Takshaka, 多頭龍王），嚩蘇枳龍王（Vāsuki, 捨身護佛的龍王），這樣無數百千萬俱胝那庾多（koti nayuta, 億萬）的龍王前來衛護這個人。還有地中的藥叉（yaksha, 夜叉）和虛空神等也都會衛護這個人。善男子，觀自在菩薩（Avalokiteśvara, 觀世音菩薩）的身毛孔中俱胝數（koti, 億）的如來，止息后讚歎這個人說：『善哉善哉，善男子，你能夠得到這如意摩尼之寶（cintamani, 滿足願望的寶珠）。你的七代種族都將得到解脫。』善男子，那些持明人（vidyadhara, 明咒持有者），他們的腹中所有的蟲子，都將得到不退轉菩薩之位。如果又有人將這六字大明陀羅尼戴在身上或脖子上，善男子，如果有人能夠見到這個戴持的人，就如同見到金剛之身，又如同見到舍利窣堵波（śarīra-stūpa, 舍利塔），又如同見到如來，又如同見到具有一俱胝（koti, 億）智慧的人。如果有善男子善女人，能夠依法念誦這六字大明陀羅尼，這個人就能得到無盡的辯才，得到清凈的智慧聚集，得到大慈悲。這樣的人每天都能具足六波羅蜜多（ṣaṭ-pāramitā, 六度）圓滿的功德。這個人得到天轉輪灌頂。這個人從口中所出的氣息觸碰到他人身體，被觸碰的人會發起慈心，遠離各種嗔恨和毒害，將得到不退轉菩薩之位，迅速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi, 無上正等正覺）。如果這個戴持的人，用手觸控到其他人的身體，被觸控的人會迅速得到菩薩之位。如果是戴持的人，見到男子、女人、童男、童女，乃至不同種類的有情眾生，凡是能夠被他見到的人，都將迅速得到菩薩之位，如……
【English Translation】 English version Roni (Roni, Venerable One), if there is someone who can constantly uphold and recite this Six-Syllable Great Bright Dharani, then at the time of their recitation, there will be ninety-nine Ganges river sands (Ganga river sand, sands of the Ganges River) worth of Tathagatas, as well as microscopic dust (microscopic dust, extremely fine dust) worth of Bodhisattvas, and also the assembly of the thirty-two heavenly sons**, and the Four Great Heavenly Kings, who will protect them in the four directions. Furthermore, there will be Sāgara Dragon King (Sāgara, Ocean Dragon King), Anavatapta Dragon King (Anavatapta, Dragon King of Lake Anavatapta), Takshaka Dragon King (Takshaka, multi-headed Dragon King), Vāsuki Dragon King (Vāsuki, Dragon King who sacrificed himself to protect the Buddha), and countless hundreds of thousands of kotis nayutas (koti nayuta, hundreds of millions) of Dragon Kings who will come to protect this person. Moreover, the yakshas (yaksha, nature spirits) in the earth and the space gods will also protect this person. Good man, in the body hair pores of Avalokiteśvara Bodhisattva (Avalokiteśvara, the Bodhisattva of Compassion) there are kotis (koti, hundreds of millions) of Tathagatas, who having ceased, praise this person, saying: 'Excellent, excellent, good man, you are able to obtain this wish-fulfilling mani jewel (cintamani, wish-fulfilling jewel). Your seven generations of lineage will all attain liberation.' Good man, those vidyadharas (vidyadhara, mantra holders), all the insects in their bellies will attain the position of non-retrogressing Bodhisattvas. If there is someone who wears this Six-Syllable Great Bright Dharani on their body or neck, good man, if someone is able to see this person who wears it, it is the same as seeing the Vajra body, and also like seeing a śarīra-stūpa (śarīra-stūpa, relic stupa), and also like seeing the Tathagata, and also like seeing someone who possesses one koti (koti, hundreds of millions) of wisdom. If there are good men and good women who are able to recite this Six-Syllable Great Bright Dharani according to the Dharma, this person will obtain inexhaustible eloquence, obtain a collection of pure wisdom, and obtain great compassion. Such a person will daily possess the complete merit of the six pāramitās (ṣaṭ-pāramitā, six perfections). This person will receive the heavenly wheel-turning empowerment. The breath that comes out of this person's mouth touches the bodies of others, and those who are touched will arouse compassion, be free from all hatred and poison, will attain the position of non-retrogressing Bodhisattva, and will quickly attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). If this person who wears it touches the bodies of others with their hand, those who are touched will quickly attain the position of Bodhisattva. If the person who wears it sees men, women, boys, girls, and even sentient beings of different kinds, all those who are seen will quickly attain the position of Bodhisattva, like...
是之人。而永不受生老病死苦愛別離苦。而得不可思議相應唸誦。今此六字大明陀羅尼。作如是說。
佛說大乘莊嚴寶王經卷第三 大正藏第 20 冊 No. 1050 佛說大乘莊嚴寶王經
佛說大乘莊嚴寶王經卷第四
西天中印度惹爛馱啰國密林寺三藏賜紫沙門臣天息災奉 詔譯
爾時除蓋障菩薩。而白佛言。世尊我今云何得是六字大明陀羅尼。若得彼者不可思議無量禪定相應。即同得阿耨多羅三藐三菩提。入解脫門見涅盤地。貪瞋永滅法藏圓滿。破壞五趣輪迴凈諸地獄。斷除煩惱救度傍生。圓滿法味一切智智演說無盡。世尊我須是六字大明陀羅尼。我為此故。以四大洲滿中七寶佈施以為書寫。世尊若乏紙筆。我刺身血以為墨剝皮為紙析骨為筆。如是世尊我無悔吝。尊重如我父母。
爾時佛告除蓋障菩薩言。善男子我念過去世時。為此六字大明陀羅尼。遍歷如微塵數世界。我供養無數百千萬俱胝那庾多如來。我當於彼諸如來處。不得而亦不聞。時世有佛。名寶上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。我當於彼佛前涕淚悲泣。時彼如來應正等覺言。善男子汝去勿應悲泣。善男子汝往到彼。見蓮華上如來應正等覺在於彼處。彼佛知是六字大明陀羅尼。
【現代漢語翻譯】 現代漢語譯本：這樣的人，將永遠不會遭受生、老、病、死之苦，以及愛別離之苦，並且能夠獲得不可思議的相應唸誦。現在，這個六字大明陀羅尼，就這樣宣說了。
《佛說大乘莊嚴寶王經》卷第三 大正藏第20冊 No. 1050 《佛說大乘莊嚴寶王經》
《佛說大乘莊嚴寶王經》卷第四
西天中印度惹爛馱啰國密林寺三藏賜紫沙門臣天息災奉 詔譯
這時，除蓋障菩薩（Sarvanivaranaviskambhin，意為消除一切障礙的菩薩）對佛說：『世尊，我如今要如何才能得到這六字大明陀羅尼（Om Mani Padme Hum，意為嗡嘛呢唄咪吽）？如果能得到它，就能獲得不可思議的無量禪定相應，就等同於獲得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺），進入解脫之門，見到涅槃（Nirvana，意為寂滅）之地，貪婪和嗔恨永遠滅除，法藏圓滿，破壞五趣輪迴，凈化諸地獄，斷除煩惱，救度傍生，圓滿法味，一切智智演說無盡。世尊，我需要這六字大明陀羅尼，為此，我願意用四大洲裝滿的七寶來佈施，作為書寫的費用。世尊，如果缺少紙筆，我就刺破身體，用血作為墨水，剝下面板作為紙張，剖析骨頭作為筆。像這樣，世尊，我毫無後悔吝惜，尊重它就像尊重我的父母一樣。』
這時，佛告訴除蓋障菩薩說：『善男子，我回憶過去世的時候，爲了這六字大明陀羅尼，走遍瞭如微塵數般的世界。我供養了無數百千萬俱胝那庾多如來（Tathagata，意為如來）。我曾經在那些如來處，沒有得到，也沒有聽聞。當時世上有佛，名叫寶上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。我曾經在那位佛前涕淚悲泣。當時那位如來應正等覺說：善男子，你離開吧，不要悲泣。善男子，你前往那裡，見到蓮華上如來應正等覺在那裡。那位佛知道這六字大明陀羅尼。』
【English Translation】 English version: Such a person will never suffer the pain of birth, old age, sickness, and death, nor the pain of separation from loved ones, and will attain inconceivable corresponding recitation. Now, this Six-Syllable Great Bright Dharani is spoken as follows.
The Sutra of the Great Vehicle King of Sublime Adornment, Volume 3 Taisho Tripitaka Volume 20 No. 1050 The Sutra of the Great Vehicle King of Sublime Adornment
The Sutra of the Great Vehicle King of Sublime Adornment, Volume 4
Translated by the Shramana-Minister Tian Xizai of the Secret Forest Temple in Jalandhara, Central India, Western Heaven, bestowed with the Purple Robe by Imperial Decree
At that time, Sarvanivaranaviskambhin Bodhisattva (meaning the Bodhisattva who eliminates all obstacles) said to the Buddha: 'World Honored One, how can I now obtain this Six-Syllable Great Bright Dharani (Om Mani Padme Hum, meaning Om Mani Padme Hum)? If one obtains it, one will attain inconceivable, immeasurable samadhi (meditative absorption), which is equivalent to attaining Anuttara-samyak-sambodhi (meaning unsurpassed, complete, perfect enlightenment), entering the gate of liberation, seeing the land of Nirvana (meaning cessation), greed and hatred will be forever extinguished, the Dharma treasury will be complete, the cycle of the five destinies will be destroyed, all hells will be purified, afflictions will be cut off, sentient beings will be saved, the flavor of the Dharma will be perfected, and all-knowing wisdom will be endlessly expounded. World Honored One, I need this Six-Syllable Great Bright Dharani. For this reason, I am willing to donate the seven treasures filling the four continents as the cost of writing it down. World Honored One, if paper and pen are lacking, I will pierce my body and use blood as ink, peel off my skin as paper, and dissect my bones as a pen. In this way, World Honored One, I have no regret or stinginess, and I respect it as I respect my parents.'
At that time, the Buddha told Sarvanivaranaviskambhin Bodhisattva: 'Good man, I recall in past lives, for the sake of this Six-Syllable Great Bright Dharani, I traveled through worlds as numerous as dust motes. I made offerings to countless hundreds of thousands of kotis (a unit of large number) of nayutas (another unit of large number) of Tathagatas (meaning Thus Come One). I did not obtain it nor hear of it at those Tathagatas' places. At that time, there was a Buddha named Treasure Supreme Tathagata, worthy of offerings, perfectly enlightened, complete in knowledge and conduct, well-gone, understanding the world, unsurpassed, taming hero, teacher of gods and humans, Buddha, World Honored One. I wept bitterly before that Buddha. At that time, that Tathagata, worthy of perfect enlightenment, said: Good man, leave and do not weep. Good man, go there and see the Lotus Supreme Tathagata, worthy of perfect enlightenment, is there. That Buddha knows this Six-Syllable Great Bright Dharani.'
善男子我當辭離寶上如來所。往詣蓮華上如來佛剎。到已頂禮佛足合掌在前。唯愿世尊與我六字大明陀羅尼。彼真言王一切本母憶念其名罪垢消除疾證菩提。為於此故我今疲睏。我往無數世界而不能得。今回來於此處。
是時蓮華上如來。即說此六字大明陀羅尼功德言。善男子所有微塵我能數其數量。善男子若有念此六字大明陀羅尼一遍。所獲功德而我不能數其數量。善男子又如大海所有沙數。我能數其一一數量。善男子若念六字大明一遍所獲功德。而我不能數其數量。善男子又如天人造立倉廩。週一千逾繕那高一百逾繕那。貯積脂麻盈滿其中而無容針。彼守護者不老不死。過於百劫擲其一粒脂麻在外。如是倉內擲盡無餘。我能數其數量。善男子若念六字大明一遍所獲功德。而我不能數其數量。善男子又如四大洲種植種種穀麥等物。龍王降澍雨澤。以時所植之物悉皆成熟。收刈俱畢。以南贍部洲而為其場。以車乘等般運場所。治踐俱畢都成大聚。善男子如是我能數其一一粒數。善男子若念此六字大明一遍所獲功德。我則不能數其數量。善男子此南贍部洲所有大河晝夜流注。所謂枲多河弶誐河。焰母那河嚩芻河。設多嚕㮈啰(二合)河贊㮈啰(二合)婆蘗河。愛啰嚩底河蘇摩誐馱河。呬摩河迦攞戍那哩河。此一一
【現代漢語翻譯】 現代漢語譯本： 『善男子，我將要辭別寶上如來（Ratnaśikhara-tathāgata），前往蓮華上如來（Padmottara-tathāgata）的佛剎。到達后，我將頂禮佛足，合掌在佛前，懇請世尊賜予我六字大明陀羅尼。這真言之王，是一切本母，憶念其名，罪垢消除，迅速證得菩提。爲了這個緣故，我如今感到疲憊困頓。我前往無數世界，卻不能得到此陀羅尼，如今返回到這裡。』 這時，蓮華上如來便說了這六字大明陀羅尼的功德：『善男子，所有微塵，我能數清其數量。善男子，若有人唸誦此六字大明陀羅尼一遍，所獲得的功德，我卻不能數清其數量。善男子，又如大海中所有的沙子，我能數清其每一粒的數量。善男子，若唸誦六字大明一遍所獲得的功德，我卻不能數清其數量。善男子，又如天人建造倉廩，周圍一千逾繕那（yojana，古印度長度單位），高一百逾繕那，貯藏芝麻，盈滿其中，沒有一絲空隙。有守護者不老不死，經過一百劫的時間，每次向外擲出一粒芝麻。像這樣，倉內的芝麻全部擲盡無餘，我能數清其數量。善男子，若唸誦六字大明一遍所獲得的功德，我卻不能數清其數量。善男子，又如四大洲種植各種穀物麥類等物，龍王降下及時雨，所種植的穀物全部成熟，收割完畢，以南贍部洲（Jambudvīpa，四大洲之一）作為場地，用車輛等搬運到場地，經過整治踐踏，都堆積成大堆。善男子，像這樣，我能數清其每一粒的數量。善男子，若唸誦此六字大明一遍所獲得的功德，我則不能數清其數量。善男子，這南贍部洲所有的大河晝夜流淌，所謂枲多河（Sitā River）、弶誐河（Gaṅgā River，恒河）、焰母那河（Yamunā River，亞穆納河）、嚩芻河（Vakṣu River，阿姆河）、設多嚕㮈啰河（Śatadru River， Sutlej River，薩特萊杰河）、贊㮈啰婆蘗河（Candrabhāgā River，杰納布河）、愛啰嚩底河（Irāvatī River，拉維河）、蘇摩誐馱河（Somagadhā River）、呬摩河（Hima River）、迦攞戍那哩河（Kālāśunārī River）。這每一條河…
【English Translation】 English version: 『Good man, I shall take leave of Ratnaśikhara-tathāgata (寶上如來) and go to the Buddha-land of Padmottara-tathāgata (蓮華上如來). Having arrived, I shall prostrate at the Buddha's feet, join my palms, and stand before him. I beseech the World-Honored One to grant me the Six-Syllable Great Bright Dharani. This king of mantras is the mother of all, remembering its name eliminates sins and swiftly attains Bodhi. For this reason, I am now weary and exhausted. I have gone to countless worlds but could not obtain it. Now I have returned here.』 At that time, Padmottara-tathāgata then spoke of the merits of this Six-Syllable Great Bright Dharani: 『Good man, I can count the number of all the dust motes. Good man, if someone recites this Six-Syllable Great Bright Dharani once, the merits obtained I cannot count their number. Good man, also like the number of sands in the great ocean, I can count each and every one of their numbers. Good man, if one recites the Six-Syllable Great Bright Dharani once, the merits obtained I cannot count their number. Good man, also like the Devas building granaries, one thousand yojanas (逾繕那) in circumference and one hundred yojanas in height, storing sesame seeds, filled to the brim without any space for a needle. The guardians are immortal and undying. After one hundred kalpas, they throw one sesame seed outside. Like this, all the sesame seeds in the granary are thrown out without remainder, I can count their number. Good man, if one recites the Six-Syllable Great Bright Dharani once, the merits obtained I cannot count their number. Good man, also like the four great continents planting various grains, wheat, and other things, the Dragon Kings send down timely rain, and all the planted things ripen. After harvesting, Jambudvīpa (南贍部洲) is used as the threshing ground. Carriages and other vehicles transport the harvest to the threshing ground. After threshing and trampling, they are all piled up into great heaps. Good man, like this, I can count the number of each and every grain. Good man, if one recites this Six-Syllable Great Bright Dharani once, the merits obtained I cannot count their number. Good man, all the great rivers of this Jambudvīpa flow day and night, namely the Sitā River (枲多河), the Gaṅgā River (弶誐河), the Yamunā River (焰母那河), the Vakṣu River (嚩芻河), the Śatadru River (設多嚕㮈啰河), the Candrabhāgā River (贊㮈啰婆蘗河), the Irāvatī River (愛啰嚩底河), the Somagadhā River (蘇摩誐馱河), the Hima River (呬摩河), the Kālāśunārī River (迦攞戍那哩河). Each of these rivers…
河各有五千眷屬小河。于其晝夜流入大海。如是善男子彼等大河。我能數其一一滴數。善男子若念此六字大明一遍所獲功德。而我不能數其數量。善男子又如四大洲所有四足有情。師子象馬野牛水牛。虎狼猴鹿羖羊豺兔。如是等四足之類。我能數其一一毛數。善男子若念六字大明一遍所獲功德。而我不能數其數量。善男子又如金剛鉤山王。高九萬九千逾繕那。下八萬四千逾繕那。彼金剛鉤山王。方面各八萬四千逾繕那。彼山有人不老不死。經於一劫旋繞彼山而得一匝。如是山王我以憍尸迦衣。我能拂盡無餘。若有念此六字大明一遍所獲功德。而我不能說盡數量。善男子又如大海深八萬四千逾繕那。穴口廣闊無量。我能以一毛端滴盡無餘。善男子若有念此六字大明一遍所獲功德。而我不能說盡數量。善男子又如大尸利沙樹林。我能數盡一一葉數。善男子若有念此六字大明一遍所獲功德。而我不能說盡數量。善男子又如滿四大洲所住。男子女人童子童女。如是一切皆得七地菩薩之位彼菩薩眾所有功德。與念六字大明一遍功德而無有異。善男子又如除十二月年。遇閏一十三月。以餘閏月算數為年。足滿天上一劫。于其晝夜常降大雨。善男子如是我能數其一一滴數。若有念此六字大明陀羅尼一遍。功德數量甚多於彼于意云何。
【現代漢語翻譯】 現代漢語譯本 每條河流都有五千條支流小河。它們日夜不停地流入大海。善男子，這些大河，我能數清每一滴水的數量。善男子，如果唸誦一遍這六字大明咒（Om Mani Padme Hum，嗡嘛呢唄咪吽），所獲得的功德，我卻無法計算其數量。 善男子，又比如四大洲所有四足的眾生，如獅子、象、馬、野牛、水牛、老虎、狼、猴子、鹿、山羊、豺、兔子，等等這些四足動物，我能數清它們每一根毛的數量。善男子，如果唸誦一遍六字大明咒所獲得的功德，我卻無法計算其數量。 善男子，又比如金剛鉤山王（Mount Vajra Hook），高九萬九千由旬（Yojana，古印度長度單位），下八萬四千由旬。這座金剛鉤山王，每個方面各有八萬四千由旬。那座山上住著不老不死的人，他們用一劫（Kalpa，極長的時間單位）的時間繞山一週。這樣一座山王，我可以用憍尸迦（Kaushika，一種絲綢）衣拂拭乾凈。如果有人唸誦一遍這六字大明咒所獲得的功德，我卻無法說盡其數量。 善男子，又比如大海，深八萬四千由旬，廣闊無邊。我能用一根毛端的容量將海水滴盡。善男子，如果有人唸誦一遍這六字大明咒所獲得的功德，我卻無法說盡其數量。 善男子，又比如大尸利沙樹林（Great Shirisha Tree Forest），我能數清每一片樹葉的數量。善男子，如果有人唸誦一遍這六字大明咒所獲得的功德，我卻無法說盡其數量。 善男子，又比如充滿四大洲所居住的男子、女人、童子、童女，如果他們都證得七地菩薩的果位，這些菩薩眾所擁有的功德，與唸誦一遍六字大明咒的功德沒有差別。 善男子，又比如除了十二個月的年份，遇到閏年增加一個閏月，用這個閏月來計算年份，這樣足足經過天上的一劫時間，在這期間日夜不停地降下大雨。善男子，像這樣我能數清每一滴雨水的數量。如果有人唸誦一遍這六字大明咒陀羅尼（Six-Syllable Great Brightness Dharani），其功德數量之多，你認為如何呢？
【English Translation】 English version Each river has five thousand smaller tributary rivers. They flow into the great ocean day and night. O noble son, I can count every single drop of water in those great rivers. O noble son, if one recites the Six-Syllable Great Bright Mantra (Om Mani Padme Hum) once, the merit obtained is something I cannot count. O noble son, furthermore, consider all the four-legged sentient beings in the four continents, such as lions, elephants, horses, wild oxen, water buffaloes, tigers, wolves, monkeys, deer, goats, jackals, rabbits, and so on. I can count every single hair on them. O noble son, if one recites the Six-Syllable Great Bright Mantra once, the merit obtained is something I cannot count. O noble son, furthermore, consider Mount Vajra Hook, which is ninety-nine thousand yojanas (Yojana, an ancient Indian unit of distance) high and eighty-four thousand yojanas deep. Each side of that Mount Vajra Hook is eighty-four thousand yojanas. On that mountain live people who do not age or die, and they take one kalpa (Kalpa, an extremely long period of time) to circle the mountain once. I could dust off such a mountain completely with a Kaushika (Kaushika, a type of silk) cloth. If someone recites this Six-Syllable Great Bright Mantra once, I cannot express the full extent of the merit obtained. O noble son, furthermore, consider the great ocean, which is eighty-four thousand yojanas deep and immeasurably vast. I could empty it completely with the tip of a single hair. O noble son, if someone recites this Six-Syllable Great Bright Mantra once, I cannot express the full extent of the merit obtained. O noble son, furthermore, consider the Great Shirisha Tree Forest. I can count every single leaf. O noble son, if someone recites this Six-Syllable Great Bright Mantra once, I cannot express the full extent of the merit obtained. O noble son, furthermore, consider all the men, women, boys, and girls living in the four continents. If they all attain the level of Seventh Ground Bodhisattvas, the merit of all those Bodhisattvas is no different from the merit of reciting the Six-Syllable Great Bright Mantra once. O noble son, furthermore, consider a year with an extra leap month added to the twelve months, and use that leap month to calculate the year. If this continues for a kalpa in the heavens, during which time it rains heavily day and night, O noble son, I can count every single drop of rain. If someone recites this Six-Syllable Great Brightness Dharani once, how much merit do you think they would obtain?
善男子又如一俱胝數如來。在於一處經天一劫。以衣服飲食座臥敷具。及以湯藥受用資具。種種供養彼諸如來。而亦不能數盡。六字大明功德數量。非唯我今在此世界。我起定中不可思議。善男子此法微妙加行觀智一切相應。汝于未來當得是微妙心法。彼觀自在菩薩摩訶薩。善住如是六字大明陀羅尼。善男子我以加行。遍歷無數百千萬俱胝那庾多世界。到彼無量壽如來所。在前合掌為於法故涕泣流淚。時無量壽如來。知我見在及以未來而告我言。善男子汝須此六字大明王觀行瑜伽耶。我時白言我須是法世尊。我須是法善逝。如渴乏者而須其水。世尊我為是六字大明陀羅尼故。行無數世界。承事供養無數百千萬俱胝那庾多如來。未曾得是六字大明王陀羅尼。唯愿世尊救我愚鈍。如不具足者令得具足。迷失路者引示道路。陽炎熱為作蔭覆。於四衢道植娑羅樹。我心渴仰是法唯愿示導。令得善住究竟之道。擐金剛甲冑。是時無量壽如來應正等覺。以迦陵頻伽音聲。告觀自在菩薩摩訶薩言。善男子汝見是蓮華上如來應正等覺。為此六字大明陀羅尼故。遍歷無數百千萬俱胝那庾多世界。善男子汝應與是六字大明。此如來為是故來於此。觀自在菩薩白世尊言。不見曼拏攞者不能得此法。云何知是蓮華印。云何知是持摩尼印。云何知
【現代漢語翻譯】 現代漢語譯本 善男子，又比如一俱胝（kù zhī，數量單位，意為千萬）數量的如來，在一處經歷一天劫的時間，用衣服、飲食、座位、臥具，以及湯藥和受用資具，種種供養那些如來，也不能數盡六字大明（即六字大明咒：嗡嘛呢唄咪吽）的功德數量。不僅僅是我現在在這個世界，我從禪定中生起的不可思議。善男子，此法微妙，加行觀智一切相應。你于未來應當得到這微妙心法。那位觀自在菩薩摩訶薩，善於安住于這六字大明陀羅尼。善男子，我以加行，走遍無數百千萬俱胝那庾多（nàyǔduō，數量單位，意為千億）世界，到達無量壽如來（Amitābha，阿彌陀佛）所在之處，在他面前合掌，爲了求法而涕泣流淚。當時無量壽如來，知道我現在的狀況以及未來的願望，告訴我：『善男子，你需要這六字大明王觀行瑜伽嗎？』我當時回答說：『世尊，我需要這個法。善逝（Sugata，如來的稱號），我需要這個法，就像口渴的人需要水一樣。世尊，爲了這六字大明陀羅尼，我走過無數世界，承事供養無數百千萬俱胝那庾多如來，未曾得到這六字大明王陀羅尼。唯愿世尊救我愚鈍，像不具足的人令其得到具足，迷失道路的人引導他道路，在陽炎熱的地方為他遮蔭，在四通八達的道路上種植娑羅樹（śāla，一種樹）。我心中渴求這個法，唯愿您指示引導，令我得到善住究竟之道，披上金剛甲冑。』當時無量壽如來應正等覺，以迦陵頻伽（kalaviṅka，一種鳥，聲音美妙）的聲音，告訴觀自在菩薩摩訶薩：『善男子，你看見這位蓮華上如來應正等覺，爲了這六字大明陀羅尼，走遍無數百千萬俱胝那庾多世界。善男子，你應該給他這六字大明，這位如來為此來到這裡。』觀自在菩薩對世尊說：『不見曼拏攞（maṇḍala，壇城）的人不能得到此法。如何知道這是蓮華印？如何知道這是持摩尼印？如何知道……』
【English Translation】 English version Furthermore, noble son, suppose there were a koti (俱胝, kù zhī, a unit of measurement meaning ten million) of Tathagatas (如來, rúlái, 'Thus Come One', an epithet of the Buddha) in one place, and for one kalpa (劫, jié, an aeon) you offered them various things such as clothing, food, seats, bedding, medicine, and other necessities. Even then, you could not count the number of merits of the Six-Syllable Great Bright Mantra (六字大明咒, liù zì dàmíng zhòu, the mantra 'Om Mani Padme Hum'). It is not only that I am in this world now, but also the inconceivable arising from my samadhi (禪定, chándìng, meditative absorption). Noble son, this Dharma (法, fǎ, the teachings of the Buddha) is subtle, and the practice of preliminary actions, contemplation, and wisdom are all in accordance. In the future, you should obtain this subtle mind Dharma. That Avalokiteśvara Bodhisattva Mahasattva (觀自在菩薩摩訶薩, Guānzìzài Púsà Móhēsà, the great being Bodhisattva Avalokiteśvara) dwells well in this Six-Syllable Great Bright Dharani (六字大明陀羅尼, liù zì dàmíng tuóluóní, the Six-Syllable Great Bright Mantra). Noble son, through preliminary actions, I have traveled through countless hundreds of thousands of kotis of nayutas (那庾多, nàyǔduō, a large number, meaning hundreds of billions) of worlds, and arrived at the place of Amitabha Tathagata (無量壽如來, Wúliàngshòu Rúlái, the Tathagata of Immeasurable Life), where I joined my palms before him, weeping and shedding tears for the sake of the Dharma. At that time, Amitabha Tathagata, knowing my present condition and future aspirations, said to me: 'Noble son, do you need this Six-Syllable Great Bright King Contemplation Yoga?' I then replied: 'World Honored One, I need this Dharma. Sugata (善逝, Shànshì, 'Well-Gone One', an epithet of the Buddha), I need this Dharma, just as a thirsty person needs water. World Honored One, for the sake of this Six-Syllable Great Bright Dharani, I have traveled through countless worlds, serving and making offerings to countless hundreds of thousands of kotis of nayutas of Tathagatas, but I have never obtained this Six-Syllable Great Bright King Dharani. I only wish that the World Honored One would save me from my foolishness, like making complete what is incomplete, guiding those who have lost their way, providing shade in the heat of the sun, and planting sala trees (娑羅樹, śāla, a type of tree) at the crossroads. My heart thirsts for this Dharma, I only wish that you would instruct and guide me, so that I may attain the path of dwelling well and ultimately, and don the Vajra (金剛, jīngāng, diamond) armor.' At that time, Amitabha Tathagata, the Arhat (阿羅漢, Āluóhàn, enlightened being), the Perfectly Enlightened One, with the voice of a kalaviṅka (迦陵頻伽, kalaviṅka, a mythical bird with a beautiful voice), said to Avalokiteśvara Bodhisattva Mahasattva: 'Noble son, you see this Lotus-Seated Tathagata, the Arhat, the Perfectly Enlightened One, who has traveled through countless hundreds of thousands of kotis of nayutas of worlds for the sake of this Six-Syllable Great Bright Dharani. Noble son, you should give him this Six-Syllable Great Bright Mantra, this Tathagata has come here for this reason.' Avalokiteśvara Bodhisattva said to the World Honored One: 'One who does not see the mandala (曼拏攞, maṇḍala, a symbolic diagram) cannot obtain this Dharma. How can one know this is the Lotus Mudra (蓮華印, liánhuā yìn, hand gesture)? How can one know this is the Mani Mudra (持摩尼印, chí móní yìn, hand gesture)? How can one know...'
是一切王印。云何知是曼拏攞清凈體。今此曼拏攞相。周圍四方方各五肘量中心曼拏攞安立無量壽粉布應用因捺啰(二合)禰攞寶粖。缽訥么(二合)啰(引)誐寶粖。摩啰揭多寶粖。玻胝迦寶粖。蘇嚩啰拏(二合)嚕(引)播寶粖。于無量壽如來右邊。安持大摩尼寶菩薩。于佛左邊。安六字大明。四臂肉色白如月色種種寶莊嚴。左手持蓮華。于蓮華上安摩尼寶。右手持數珠。下二手結一切王印。於六字大明足下安天人。種種莊嚴。右手執香爐。左手掌缽滿盛諸寶。于曼拏攞四角列四大天王。執持種種器仗。于曼拏攞外四角。安四賢瓶。滿盛種種摩尼之寶。若有善男子善女人。欲入是曼拏攞者。所有眷屬不及入是曼拏攞中。但書其名。彼先入者擲彼眷屬名字。入于曼拏攞中。彼諸眷屬皆得菩薩之位。于其人中離諸苦惱。速疾證得阿耨多羅三藐三菩提。彼阿阇梨不得妄傳。若有方便善巧深信大乘加行志求解脫。如是之人應與不應與外道異見。是時無量壽如來應正等覺。告觀自在菩薩摩訶薩言。善男子若有如是五種色寶粖。當得建置是曼拏攞。若善男子善女人。貧匱不能辦是寶粖者云何。觀自在白言。世尊當以方便用種種顏色而作。以種種香花等供養。若善男子而亦不辦或寄旅停或在道行時。阿阇梨運意想成曼拏攞。結阿
【現代漢語翻譯】 現代漢語譯本： 這是一切王印。如何得知曼拏攞（Mandala，壇城）是清凈之體？現在這個曼拏攞的形狀，周圍四方各自長寬為五肘的量，中心曼拏攞安立無量壽（Amitayus，阿彌陀佛）佛像，用粉末鋪設，應用因捺啰（Indra，帝釋天）禰攞（Nila，青色）寶粖（寶石粉末），缽訥么（Padma，蓮花）啰誐（Raga，紅色）寶粖，摩啰揭多（Marakata，祖母綠）寶粖，玻胝迦（Sphatika，水晶）寶粖，蘇嚩啰拏（Suvarna，金色）嚕播（Rupa，銀色）寶粖。在無量壽如來右邊，安立持大摩尼寶菩薩（Mahamaniratna Bodhisattva）。在佛的左邊，安立六字大明（Om Mani Padme Hum，六字真言），四臂肉色白如月色，用種種寶物莊嚴。左手持蓮華，在蓮華上安放摩尼寶。右手持數珠。下方的兩隻手結一切王印。在六字大明的腳下安立天人，用種種裝飾莊嚴，右手拿著香爐，左手掌中的缽盛滿了各種寶物。在曼拏攞的四個角上排列四大天王，執持各種器仗。在曼拏攞外面的四個角上，安放四個賢瓶，盛滿了各種摩尼之寶。如果有善男子善女人，想要進入這個曼拏攞，所有的眷屬來不及進入這個曼拏攞中，只需寫下他們的名字。那些先進入的人將這些眷屬的名字投入曼拏攞中，這些眷屬都能得到菩薩的果位，在他們之中遠離各種苦惱，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這位阿阇梨（Acharya，導師）不得隨意傳授。如果有方便善巧，深信大乘，努力修行志求解脫的人，這樣的人應該傳授，不應該傳授給外道異見者。這時，無量壽如來應正等覺，告訴觀自在菩薩摩訶薩（Avalokiteshvara Bodhisattva Mahasattva）說：『善男子，如果有這五種顏色的寶粖，就可以用來建造這個曼拏攞。』如果善男子善女人，貧窮匱乏不能辦到這些寶粖，該怎麼辦呢？觀自在回答說：『世尊，應當用方便法，用各種顏色來製作，用各種香花等來供養。』如果善男子也辦不到，或者寄居在外，或者在道路行走時，阿阇梨用意念觀想成就曼拏攞，結阿
【English Translation】 English version: This is the seal of all kings. How is it known that the Mandala (Mandala, sacred circle) is of a pure nature? Now, the form of this Mandala is five cubits in length and width on each of its four sides. In the center of the Mandala, establish the image of Amitayus (Amitayus, Infinite Life Buddha), spread with powders, using Indra (Indra, Lord of Gods) Nila (Nila, blue) gem powder, Padma (Padma, lotus) Raga (Raga, red) gem powder, Marakata (Marakata, emerald) gem powder, Sphatika (Sphatika, crystal) gem powder, Suvarna (Suvarna, gold) Rupa (Rupa, silver) gem powder. To the right of Amitayus Tathagata, establish the Mahamaniratna Bodhisattva (Mahamaniratna Bodhisattva, Great Jewel Bodhisattva). To the left of the Buddha, establish the Six-Syllable Great Bright Mantra (Om Mani Padme Hum, the mantra of compassion), with four arms, flesh-colored, white as the moon, adorned with various jewels. The left hand holds a lotus flower, on which rests a mani jewel. The right hand holds a rosary. The lower two hands form the seal of all kings. At the feet of the Six-Syllable Great Bright Mantra, establish devas (devas, celestial beings), adorned with various ornaments, the right hand holding a censer, the left hand holding a bowl filled with various jewels. At the four corners of the Mandala, arrange the Four Great Heavenly Kings, holding various weapons. At the four outer corners of the Mandala, place four virtuous vases, filled with various mani jewels. If there are good men or good women who wish to enter this Mandala, and their family members are unable to enter, simply write down their names. Those who enter first should cast the names of those family members into the Mandala. All those family members will attain the position of Bodhisattva, and among them, they will be free from all suffering and quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). This Acharya (Acharya, teacher) must not transmit it indiscriminately. If there are those who are skillful in means, deeply believe in the Mahayana, diligently cultivate and aspire to liberation, such persons should be taught, and it should not be taught to those with heretical views. At that time, Amitayus Tathagata, the rightly enlightened one, said to Avalokiteshvara Bodhisattva Mahasattva (Avalokiteshvara Bodhisattva Mahasattva, Bodhisattva of Compassion): 'Good man, if there are these five kinds of colored gem powders, they should be used to construct this Mandala.' If good men or good women are poor and unable to obtain these gem powders, what should be done? Avalokiteshvara replied: 'World-Honored One, one should use skillful means, using various colors to create it, and make offerings with various fragrant flowers and the like.' If the good man is also unable to do so, or is lodging temporarily, or is traveling on the road, the Acharya should visualize the Mandala in his mind, and form the
阇梨印相。是時蓮華上如來應正等覺。告觀自在菩薩言。善男子與我說是六字大明王陀羅尼。我為無數百千萬俱胝那庾多有情。令離輪迴苦惱。速疾證得阿耨多羅三藐三菩提故。是時觀自在菩薩摩訶薩。與蓮華上如來應正等覺。說是六字大明陀羅尼曰。
唵(引)么抳缽 訥銘(二合)吽(引)
當說此六字大明陀羅尼時。此四大洲並諸天宮。悉皆震搖如芭蕉葉。四大海水波浪騰涌。一切尾那野迦藥叉啰剎娑。拱伴拏摩賀迦攞等。並諸眷屬諸魔作障者。悉皆怖散馳走。
爾時蓮華上如來應正等覺。舒如象王鼻臂。授與觀自在菩薩摩訶薩價直百千真珠瓔珞。以用供養。觀自在菩薩既受得已。持奉上彼無量壽如來應正等覺。彼佛受已。還持奉上蓮華上如來。而於是時蓮華上佛。既受得是六字大明陀羅尼已。而還復彼蓮華上世界中。如是善男子我于往昔之時。于彼蓮華上如來應正等覺所。得聞是陀羅尼。
爾時除蓋障菩薩。而白佛言世尊。令我云何得是六字大明陀羅尼。世尊如是相應甘露德味充滿。世尊我若得聞是陀羅尼而無懈惓。心念思惟而能受持。令諸有情而得聞是六字大明陀羅尼。獲大功德愿為宣說。
佛告善男子。若有人書寫此六字大明陀羅尼者。則同書寫八萬四千法藏而無有異。
【現代漢語翻譯】 現代漢語譯本： 阇梨（Acharya，阿阇梨，意為導師）印相。這時，蓮華上如來應正等覺（Lokesvararaja Tathagata Arhat Samyaksambuddha，蓮花之上的如來、阿羅漢、正等覺者）告訴觀自在菩薩（Avalokitesvara Bodhisattva）說：『善男子，為我說這六字大明王陀羅尼（sadaksaramahavidyaraja-dharani）。我爲了無數百千萬俱胝那庾多（kotinayuta，數量單位）的有情眾生，讓他們脫離輪迴的苦惱，迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』這時，觀自在菩薩摩訶薩（Avalokitesvara Bodhisattva Mahasattva）向蓮華上如來應正等覺，說了這六字大明陀羅尼： 『唵（Om） 么抳（mani，寶珠）缽訥銘（padme，蓮花中） 吽（Hum）』 當宣說這六字大明陀羅尼時，這四大洲（catasro dvipah，指世界）以及諸天宮，都像芭蕉葉一樣震動搖晃，四大海水波浪翻騰。一切尾那野迦（Vinayaka，像頭神）、藥叉（yaksa，夜叉，一種鬼神）、啰剎娑（raksasa，羅剎，惡鬼）、拱伴拏（kumbhanda，鳩槃荼，一種鬼神）、摩賀迦攞（Mahakala，大黑天）等，以及他們的眷屬和製造障礙的魔眾，都驚恐四散逃走。 這時，蓮華上如來應正等覺伸出如象王鼻子般的臂膀，授予觀自在菩薩摩訶薩價值百千的真珠瓔珞，用來供養。觀自在菩薩接受后，又奉獻給無量壽如來應正等覺（Amitayus Tathagata Arhat Samyaksambuddha）。無量壽如來接受后，又轉而奉獻給蓮華上如來。當時，蓮華上佛接受了這六字大明陀羅尼后，就返回到蓮華上的世界中。善男子，我在往昔之時，于蓮華上如來應正等覺處，聽聞了這陀羅尼。 這時，除蓋障菩薩（Sarvanivaranaviskambhin Bodhisattva）向佛說道：『世尊，我如何才能得到這六字大明陀羅尼？世尊，這陀羅尼是如此相應、甘露般的德味充滿。世尊，如果我能聽聞這陀羅尼而不懈怠，心中唸誦思惟並能受持，使諸有情眾生都能聽聞這六字大明陀羅尼，獲得大功德，希望您能為我們宣說。』 佛告訴善男子：『如果有人書寫這六字大明陀羅尼，就等同於書寫八萬四千法藏，沒有差別。』
【English Translation】 English version: Acharya (Acharya, meaning teacher) mudra. At that time, Lokesvararaja Tathagata Arhat Samyaksambuddha (the Tathagata, Arhat, Samyaksambuddha on the Lotus) told Avalokitesvara Bodhisattva: 'Good man, tell me this sadaksaramahavidyaraja-dharani (Six-Syllable Great Bright King Dharani). I will enable countless kotinayuta (a unit of quantity) sentient beings to escape the suffering of samsara and quickly attain anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' At that time, Avalokitesvara Bodhisattva Mahasattva spoke this Six-Syllable Great Bright Dharani to Lokesvararaja Tathagata Arhat Samyaksambuddha: 'Om mani padme hum' When this Six-Syllable Great Bright Dharani was recited, the four continents (catasro dvipah, referring to the world) and the palaces of the gods all shook like banana leaves, and the waves of the four great seas surged. All Vinayaka (Ganesha), yaksa (yaksha, a type of spirit), raksasa (rakshasa, a demon), kumbhanda (kumbhanda, a type of spirit), Mahakala (Mahakala), and their retinues, as well as the demons who create obstacles, all scattered in fear and fled. At that time, Lokesvararaja Tathagata Arhat Samyaksambuddha stretched out his arm like the trunk of an elephant king and gave Avalokitesvara Bodhisattva Mahasattva a necklace of genuine pearls worth hundreds of thousands as an offering. After Avalokitesvara Bodhisattva received it, he offered it to Amitayus Tathagata Arhat Samyaksambuddha. After Amitayus Buddha received it, he in turn offered it to Lokesvararaja Tathagata. At that time, after Lokesvararaja Buddha received this Six-Syllable Great Bright Dharani, he returned to the world on the Lotus. Good man, in the past, I heard this dharani from Lokesvararaja Tathagata Arhat Samyaksambuddha. At that time, Sarvanivaranaviskambhin Bodhisattva said to the Buddha: 'World Honored One, how can I obtain this Six-Syllable Great Bright Dharani? World Honored One, this dharani is so corresponding, filled with nectar-like virtuous flavor. World Honored One, if I can hear this dharani without懈惓(xie dai, being lazy), recite and contemplate it in my mind, and be able to uphold it, so that all sentient beings can hear this Six-Syllable Great Bright Dharani and obtain great merit, I hope you can explain it to us.' The Buddha told the good man: 'If someone writes this Six-Syllable Great Bright Dharani, it is the same as writing the eighty-four thousand Dharma treasures, without any difference.'
若有人以天金寶。造作如微塵數如來應正等覺形像。如是作已。而於一日慶贊供養。所獲果報不如書寫此六字大明陀羅尼中一字所獲果報功德。不可思議善住解脫。若善男子善女人。依法念此六字大明陀羅尼者。是人當得三摩地。所謂持摩尼寶三摩地廣博三摩地。清凈地獄傍生三摩地金剛甲冑三摩地。妙足平滿三摩地入諸方便三摩地。入諸法三摩地觀莊嚴三摩地。法車聲三摩地遠離貪瞋癡三摩地。無邊際三摩地六波羅蜜多門三摩。地持大妙高三摩地救諸怖畏三摩地。現諸佛剎三摩地觀察諸佛三摩地。得如是等一百八三摩地。是時除蓋障菩薩。白佛言世尊。我今為於何處令我得是六字大明陀羅尼。愿為宣示。
佛告善男子。于波羅奈大城有一法師。而常作意受持。課誦六字大明陀羅尼。白世尊言。我今欲往波羅奈大城。見彼法師禮拜供養。佛言善哉善哉善男子。彼法師者難得值遇。能受持是六字大明陀羅尼。見彼法師同見如來無異。如見功德聖地。又如見福德之聚。如見珍寶之積。如見施愿如意摩尼珠。如見法藏如見救世者。善男子汝若見彼法師。不得生其輕慢疑慮之心。善男子恐退失汝菩薩之地。反受沉淪。彼之法師戒行缺犯而有妻子。大小便利觸污袈裟無有威儀。
爾時除蓋障白世尊言。如佛教敕。于
【現代漢語翻譯】 現代漢語譯本： 如果有人用天上的金銀珠寶，造作如同微塵數量一樣多的如來應正等覺（Tathagata Arhat Samyak-sambuddha，佛的稱號）的形像。這樣做了之後，在一天之中慶賀讚歎供養，所獲得的果報，不如書寫這六字大明陀羅尼（Om Mani Padme Hum，觀音菩薩的心咒）中一個字所獲得的果報功德。這種功德不可思議，能夠善於安住于解脫之境。如果善男子、善女人，依法念誦這六字大明陀羅尼，這個人應當獲得三摩地（Samadhi，禪定），也就是：持摩尼寶三摩地（holding mani jewel samadhi），廣博三摩地（extensive samadhi），清凈地獄傍生三摩地（purifying hell and animal realms samadhi），金剛甲冑三摩地（vajra armor samadhi），妙足平滿三摩地（beautiful feet samadhi），入諸方便三摩地（entering skillful means samadhi），入諸法三摩地（entering all dharmas samadhi），觀莊嚴三摩地（observing adornments samadhi），法車聲三摩地（dharma chariot sound samadhi），遠離貪瞋癡三摩地（abandoning greed, hatred, and ignorance samadhi），無邊際三摩地（boundless samadhi），六波羅蜜多門三摩地（six paramita gates samadhi），持大妙高三摩地（holding great sublime samadhi），救諸怖畏三摩地（saving from all fears samadhi），現諸佛剎三摩地（manifesting all buddha-fields samadhi），觀察諸佛三摩地（observing all buddhas samadhi）。能夠獲得像這樣的一百零八種三摩地。 這時，除蓋障菩薩（Sarvanivaranaviskambhin，八大菩薩之一）對佛說：『世尊，我現在應該去什麼地方，才能讓我得到這六字大明陀羅尼？希望您能為我宣說指示。』 佛告訴善男子：『在波羅奈大城（Varanasi，古印度城市）有一位法師，他經常用心受持、課誦六字大明陀羅尼。』除蓋障菩薩對世尊說：『我現在想要前往波羅奈大城，去見那位法師，禮拜供養。』佛說：『很好，很好，善男子。那位法師很難遇到，他能夠受持這六字大明陀羅尼。見到那位法師，就如同見到如來（Tathagata，佛的稱號）一樣，沒有差別。如同見到功德聖地，又如同見到福德的聚集，如同見到珍寶的堆積，如同見到能夠施予願望的如意摩尼珠（wish-fulfilling jewel），如同見到法藏，如同見到救世者。善男子，你如果見到那位法師，不可以生起輕慢、懷疑的念頭。善男子，恐怕會退失你的菩薩（Bodhisattva，發菩提心，利益眾生的修行者）的地位，反而會墮落沉淪。那位法師戒律行為或許有所缺失，而且有妻子，大小便會玷汙袈裟，沒有威儀。』 這時，除蓋障菩薩對世尊說：『如佛教導的。』
【English Translation】 English version: If someone uses heavenly gold and jewels to create as many images of the Tathagata Arhat Samyak-sambuddha (title of a Buddha) as there are dust motes, and after doing so, celebrates, praises, and makes offerings for one day, the merit obtained is not as great as the merit and virtue obtained from writing even one syllable of this six-syllable Great Bright Dharani (Om Mani Padme Hum, the heart mantra of Avalokiteshvara). This merit is inconceivable, enabling one to dwell well in liberation. If a virtuous man or virtuous woman recites this six-syllable Great Bright Dharani according to the Dharma, that person will attain samadhi (meditative absorption), namely: Holding Mani Jewel Samadhi, Extensive Samadhi, Purifying Hell and Animal Realms Samadhi, Vajra Armor Samadhi, Beautiful Feet Samadhi, Entering Skillful Means Samadhi, Entering All Dharmas Samadhi, Observing Adornments Samadhi, Dharma Chariot Sound Samadhi, Abandoning Greed, Hatred, and Ignorance Samadhi, Boundless Samadhi, Six Paramita Gates Samadhi, Holding Great Sublime Samadhi, Saving from All Fears Samadhi, Manifesting All Buddha-fields Samadhi, Observing All Buddhas Samadhi. One can attain one hundred and eight samadhis such as these. At that time, Sarvanivaranaviskambhin Bodhisattva (one of the eight great bodhisattvas) said to the Buddha, 'World Honored One, where should I go now to obtain this six-syllable Great Bright Dharani? I wish you would declare and instruct me.' The Buddha told the virtuous man, 'In the great city of Varanasi (ancient Indian city) there is a Dharma master who constantly focuses his mind on upholding and reciting the six-syllable Great Bright Dharani.' Sarvanivaranaviskambhin Bodhisattva said to the World Honored One, 'I now wish to go to the great city of Varanasi to see that Dharma master, to bow and make offerings.' The Buddha said, 'Excellent, excellent, virtuous man. That Dharma master is difficult to encounter. He is able to uphold this six-syllable Great Bright Dharani. Seeing that Dharma master is no different from seeing the Tathagata (title of a Buddha). It is like seeing a sacred land of merit, like seeing an accumulation of blessings, like seeing a pile of precious jewels, like seeing a wish-fulfilling mani jewel (wish-fulfilling jewel) that can grant wishes, like seeing a Dharma treasury, like seeing a savior of the world. Virtuous man, if you see that Dharma master, you must not give rise to thoughts of contempt or doubt. Virtuous man, you may lose your Bodhisattva (a practitioner who generates Bodhicitta and benefits sentient beings) position and instead fall into decline. That Dharma master may have deficiencies in his precepts and conduct, and may have a wife, and his robes may be soiled by excrement and urine, and he may lack dignified behavior.' At that time, Sarvanivaranaviskambhin Bodhisattva said to the World Honored One, 'As the Buddha instructs.'
是除蓋障菩薩。與無數菩薩出家之眾。長者童子童女擁從。欲興供養持其天蓋。及諸供具寶冠珥珰。莊嚴瓔珞指镮寶釧。憍尸迦等衣服繒彩臥具。復有種種妙華。所謂優缽羅華矩母那華奔拏哩(引)迦華。曼那啰華摩訶曼那啰華。曼殊沙華摩訶曼殊沙華優曇缽羅華。復有種種樹華。瞻波迦華迦啰尾啰華。波吒攞華阿底目訖多(二合)迦華。嚩㗚史(二合)迦(引)設華君(去)哆華。蘇摩娜華么哩迦(引)華而有鴛鴦白鶴舍利飛騰而隨。復有百種葉。青黃赤白紅玻胝迦等色。復有種種珍果。持如是等供養之物。往波羅奈大城詣法師所到已頭面禮足。雖見彼法師戒行缺犯無有威儀。以所持傘蓋供具香華衣服莊嚴物等。大興供養畢已。合掌住彼法師前言。大法藏是甘露味藏是甚深法海。由如虛空。一切之人聽汝說法。天龍藥叉彥達嚩阿蘇啰誐嚕拏摩護啰蘗人非人等。于汝說法之時一切皆來。聽汝說法如大金剛。令諸有情解脫纏縛輪迴之報。彼等有情獲斯福德。此波羅奈大城所住之人。常見汝故諸罪悉滅。猶如於火焚燒林木。如來應正等覺了知于汝。今有無數百千萬俱胝那庾多菩薩。來詣于汝興供養事。大梵天王那羅延天。大自在天日天月天。風天水天火天閻魔法王。並四大天王皆來供養。是時法師白言。善男子汝為戲耶為
實有所求。聖者為於世間斷除輪迴煩惱耶。善男子若有得此六字大明王陀羅尼者。是人貪瞋癡三毒不能染污。猶如紫磨金寶塵垢不可染著。如是善男子。此六字大明陀羅尼。若有戴持在身中者。是人亦不染著貪瞋癡病。爾時除蓋障菩薩。執于彼足白言。未具明眼迷失妙道誰為引導。我今渴法愿濟法味。今我未得無上正等菩提。令善安住菩提法種。色身清凈眾善不壞。令諸有情皆得是法。眾人說言勿懷吝惜。唯愿法師與我六字大明王法。令於我等速得阿耨多羅三藐三菩提。當轉十二法輪。救度一切有情輪迴苦惱。此大明王法昔所未聞。今令我得六字大明王陀羅尼。無救無依為作恃怙。闇夜之中為燃明炬。時彼法師告言。此六字大明王陀羅尼難得值遇。如彼金剛不可破壞。如見無上智如無盡智。如如來清凈智。如入無上解脫。遠離貪瞋癡輪迴苦惱。如禪解脫三摩地三摩缽底。如入一切法。而於恒時聖眾愛樂。若有善男子于種種處。為求解脫遵奉種種外道法。所謂敬事帝釋或事白衣。或事青衣或事日天。或事大自在天那羅延天。蘗嚕拏中裸形外道中。愛樂如是之處。彼等不得解脫無明虛妄。空得修行之名徒自疲勞。一切天眾大梵天王帝釋天主。那羅延天大自在天。日天月天風天水天火天。閻魔法王四大天王。而於恒時云何求
我六字大明王。彼等得我六字大明王。皆得解脫故。除蓋障一切如來般若波羅蜜多母。宣說如是六字大明王。一切如來應正等覺及菩薩眾。而皆恭敬合掌作禮。善男子此法于大乘中。最上精純微妙。何以故於諸大乘契經。應頌授記諷頌譬喻本生方廣希法論議中得。善男子獲斯本母。寂靜解脫何假多耶。猶如收精稻穀于已舍宅。器盛盈滿日曝令干。搗治扇飏棄彼糠皮。何以故為收精米。如是余異瑜伽如彼糠皮。於一切瑜伽中。此六字大明王如糠米見。善男子菩薩為斯法故。行施波羅蜜多及持戒忍辱精進靜慮般若波羅蜜多。善男子此六字大明王難得值遇。但念一遍是人當得一切如來。以衣服飲食湯藥。及座臥等資具一切供養。爾時除蓋障菩薩白法師言。與我六字大明陀羅尼。時彼法師正念思惟。而於虛空忽有聲云。聖者與是六字大明王。時彼法師思惟。是聲從何而出。于虛空中復出聲云。聖者今此菩薩加行志求冥應。與是六字大明王矣。時彼法師觀見虛空中。蓮華手蓮華吉祥。如秋月色髮髻寶冠頂戴。一切智殊妙莊嚴。見如是身相。法師告除蓋障言。善男子觀自在菩薩摩訶薩。可令與汝六字大明王陀羅尼。汝應諦聽。時彼合掌虔恭。聽是六字大明王陀羅尼曰。
唵(引)么抳缽訥銘(二合引)吽(引)
於是
【現代漢語翻譯】 現代漢語譯本： 我，六字大明王（指六字大明咒）。他們得到我的六字大明王，都能得到解脫的緣故。除蓋障一切如來般若波羅蜜多母（指《般若波羅蜜多經》），宣說如此六字大明王。一切如來應正等覺（指佛）及菩薩眾，都恭敬合掌作禮。善男子，此法在大乘（佛教宗派）中，是最上精純微妙的。為什麼呢？因為它在諸大乘契經（佛經），應頌、授記、諷頌、譬喻、本生、方廣、希法論議中都能找到。善男子，獲得這個根本之母，寂靜解脫，何必再求其他呢？猶如收割精稻穀后，放在自己的宅子里，用器皿盛滿，在太陽下曝曬使之乾燥，然後搗治、扇揚，去除那些糠皮。為什麼呢？爲了得到精米。這樣，其餘不同的瑜伽（修行方法）就像那些糠皮。在一切瑜伽中，這六字大明王就像糠米一樣顯見。善男子，菩薩爲了這個法，修行佈施波羅蜜多（六波羅蜜之一，指佈施的修行）、持戒、忍辱、精進、靜慮（禪定）和般若波羅蜜多（智慧）。善男子，這六字大明王難以值遇。但唸誦一遍，這個人就能得到一切如來用衣服、飲食、湯藥以及座位臥具等一切資具的供養。 這時，除蓋障菩薩（菩薩名）對法師說：『請您傳授我六字大明陀羅尼（咒語）。』當時那位法師正念思惟，忽然在虛空中有一個聲音說：『聖者，把這六字大明王傳授給他吧。』當時那位法師思惟：『這個聲音是從哪裡發出的呢？』在虛空中又發出聲音說：『聖者，現在這位菩薩加行志求，已經冥冥中相應了，把這六字大明王傳授給他吧。』當時那位法師觀見虛空中，蓮華手（觀音菩薩的別稱）蓮華吉祥，像秋月般潔白，髮髻寶冠頂戴，一切智殊妙莊嚴。見到這樣的身相，法師告訴除蓋障說：『善男子，觀自在菩薩摩訶薩（觀音菩薩的尊稱），可以讓你得到六字大明王陀羅尼。你應該仔細聽好。』當時除蓋障合掌虔誠恭敬，聽受這六字大明王陀羅尼，唸誦道： 唵（引）么抳缽訥銘（二合引）吽（引） 於是
【English Translation】 English version: I am the Six Syllable Great Bright King (referring to the Six Syllable Great Bright Mantra). Those who obtain my Six Syllable Great Bright King will all attain liberation. The Sarvanivarana-Vishkambhin, the mother of all Tathagata（如來，Buddha）'s Prajnaparamita（般若波羅蜜多，Perfection of Wisdom）, proclaims this Six Syllable Great Bright King. All Tathagatas, Samyak-sambuddhas（應正等覺，Perfectly Enlightened Ones）, and Bodhisattvas（菩薩，Enlightened Beings） respectfully join their palms and pay homage. Good man, this Dharma（法，teachings） is the most supreme, pure, and subtle in the Mahayana（大乘，Great Vehicle）. Why? Because it can be found in the Mahayana Sutras（契經，scriptures）, including verses, prophecies, hymns, metaphors, birth stories, extensive teachings, rare Dharma discussions. Good man, having obtained this fundamental mother, peaceful liberation, why seek anything else? It is like harvesting fine rice grains, storing them in one's own house, filling vessels to the brim, drying them in the sun, then pounding, winnowing, and discarding the husks. Why? To obtain the fine rice. Similarly, other different yogas（瑜伽，spiritual practices） are like those husks. Among all yogas, this Six Syllable Great Bright King is as visible as husked rice. Good man, for the sake of this Dharma, Bodhisattvas practice the Paramita（波羅蜜多，perfections） of Dana（佈施，giving）, Sila（持戒，morality）, Kshanti（忍辱，patience）, Virya（精進，effort）, Dhyana（靜慮，meditation）, and Prajna（般若，wisdom）. Good man, this Six Syllable Great Bright King is difficult to encounter. But by reciting it even once, that person will receive all the offerings of clothing, food, medicine, and seats and bedding from all the Tathagatas. At that time, the Bodhisattva Sarvanivarana-Vishkambhin（除蓋障菩薩，the Bodhisattva who removes all obstacles） said to the Dharma master: 'Please transmit to me the Six Syllable Great Bright Dharani（陀羅尼，mantra）.' At that time, that Dharma master was mindful and contemplating, and suddenly there was a voice in the sky saying: 'Holy one, transmit this Six Syllable Great Bright King to him.' At that time, that Dharma master thought: 'Where does this voice come from?' In the sky, the voice spoke again: 'Holy one, now this Bodhisattva is diligently seeking and has a hidden resonance. Transmit this Six Syllable Great Bright King to him.' At that time, that Dharma master saw in the sky, Avalokiteshvara（觀自在菩薩，the Bodhisattva of Compassion） with lotus hands, auspicious lotus flowers, as white as the autumn moon, with a jeweled crown adorning his hair, supremely adorned with all-knowing wisdom. Seeing such a form, the Dharma master said to Sarvanivarana-Vishkambhin: 'Good man, Avalokiteshvara Bodhisattva Mahasattva（摩訶薩，great being） can grant you the Six Syllable Great Bright Dharani. You should listen carefully.' At that time, Sarvanivarana-Vishkambhin joined his palms reverently and respectfully, listening to this Six Syllable Great Bright Dharani, reciting: Om（唵，seed syllable） mani padme hum（么抳缽訥銘吽，the mantra） Thus
與彼陀羅尼時。其地悉皆六種震動。除蓋障菩薩得此三摩地時。復得微妙慧三摩地。發起慈悲三摩地。相應行三摩地。得是三摩地已。時除蓋障菩薩摩訶薩。以四大洲滿中七寶。奉獻供養法師。於是法師告言。今所供養未直一字。云何供養六字大明。不受汝供。善男子汝是菩薩聖者非非聖者。彼除蓋障復以價直百千真珠瓔珞供養法師。時彼法師言。善男子當聽我言。汝應持此供養釋迦牟尼如來應正等覺。爾時除蓋障菩薩。頭面禮法師足已。既獲滿足其意辭彼而去。而復往詣祇陀林園。到已頂禮佛足。
爾時世尊釋迦牟尼如來應正等覺告言。善男子知汝已有所得。如是世尊。而於是時有七十七俱胝如來應正等覺皆來集會。彼諸如來同說陀羅尼曰。
曩莫(入)颯缽哆(二合引)喃(引二)三藐訖三(二合)沒馱(三)句(引)致喃(引四)怛你也(二合反)他(去五)唵(引)左肆(引)祖隸(引)噂(上)禰(引六)娑嚩(二合引)賀(引十)
於是七十七俱胝如來應正等覺。說此陀羅尼時。彼觀自在菩薩身有一毛孔名日光明。是中有無數百千萬俱胝那庾多菩薩。于彼日光明毛孔中。復有一萬二千金山。其一一山各千二百峰。其山周匝蓮華色寶以為莊嚴。而於周匝有天摩尼寶適意園林。又有種種天
【現代漢語翻譯】 當除蓋障菩薩唸誦那個陀羅尼（dharani，總持、真言）時，大地全部發生六種震動。除蓋障菩薩獲得這個三摩地（samadhi，禪定）時，又獲得微妙慧三摩地，發起慈悲三摩地，相應行三摩地。得到這些三摩地后，當時的除蓋障菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）用裝滿四大洲的七寶來奉獻供養法師。於是法師告訴他：『你現在所供養的，還抵不上一個字。怎麼能用這個來供養六字大明咒呢？我不接受你的供養。善男子，你是菩薩聖者，不是非聖者。』那除蓋障菩薩又用價值百千的真珠瓔珞供養法師。當時那位法師說：『善男子，你應當聽我說。你應該拿這些供養釋迦牟尼如來應正等覺（Sakyamuni Tathagata Arhat Samyaksambuddha，釋迦牟尼佛）。』當時除蓋障菩薩，頭面頂禮法師的腳后，既然已經滿足了他的意願，就告辭離開了，又前往祇陀林園（Jetavana Garden）。到達后，頂禮佛足。 當時世尊釋迦牟尼如來應正等覺告訴他：『善男子，我知道你已經有所得。』世尊這樣說。而在這個時候，有七十七俱胝（koti，千萬）如來應正等覺都來了。這些如來一同說了這個陀羅尼： 『曩莫(入)颯缽哆(二合引)喃(引二)三藐訖三(二合)沒馱(三)句(引)致喃(引四)怛你也(二合反)他(去五)唵(引)左肆(引)祖隸(引)噂(上)禰(引六)娑嚩(二合引)賀(引十)』 當這七十七俱胝如來應正等覺說這個陀羅尼時，觀自在菩薩（Avalokitesvara，觀世音菩薩）身上有一毛孔名叫日光明。這毛孔中有無數百千萬俱胝那庾多（nayuta，數量單位）菩薩。在那日光明毛孔中，又有一萬二千金山，每一座山各有千二百峰。這些山周圍用蓮華色寶來莊嚴。而且在周圍有天摩尼寶適意園林，又有種種天...
【English Translation】 At the time when that Ksitigarbha Bodhisattva recited that dharani (總持、真言), the earth trembled in six ways. When Ksitigarbha Bodhisattva attained this samadhi (禪定), he also attained the Subtle Wisdom Samadhi, aroused the Compassionate Samadhi, and the Corresponding Practice Samadhi. Having attained these samadhis, the Ksitigarbha Bodhisattva-Mahasattva (大菩薩) then offered the teacher seven treasures filling the four continents. Thereupon, the teacher told him, 'What you are offering now is not worth even a single word. How can you use this to offer the Six-Syllable Great Bright Mantra? I do not accept your offering. Good man, you are a Bodhisattva, a sage, not a non-sage.' Then Ksitigarbha Bodhisattva offered the teacher a necklace of true pearls worth hundreds of thousands. At that time, the teacher said, 'Good man, you should listen to me. You should take these offerings to offer to Sakyamuni Tathagata Arhat Samyaksambuddha (釋迦牟尼佛).' At that time, Ksitigarbha Bodhisattva bowed his head and face at the feet of the teacher. Having fulfilled his intention, he took his leave and went to the Jetavana Garden (祇陀林園). Upon arriving, he bowed at the feet of the Buddha. At that time, the World Honored One, Sakyamuni Tathagata Arhat Samyaksambuddha, told him, 'Good man, I know that you have already attained something.' Thus spoke the World Honored One. And at that time, seventy-seven kotis (千萬) of Tathagata Arhat Samyaksambuddhas all came. These Tathagatas together spoke this dharani: 'Namo Saptanam Samyak Sambuddha Kotinam Tadyatha Om Cale Cule Cundi Svaha' When these seventy-seven kotis of Tathagata Arhat Samyaksambuddhas spoke this dharani, Avalokitesvara Bodhisattva (觀世音菩薩) had a pore on his body named Sunlight. In this pore, there were countless hundreds of thousands of kotis of nayutas (數量單位) of Bodhisattvas. In that Sunlight pore, there were also twelve thousand golden mountains, each mountain having twelve hundred peaks. These mountains were adorned with lotus-colored jewels all around. And around them were heavenly mani-jewel pleasure gardens, and various kinds of heavenly...
池。又有無數百千萬金寶莊嚴樓閣。上懸百千衣服真珠瓔珞。彼樓閣中有微妙如意寶珠。供給彼諸菩薩摩訶薩。一切所須資具。時諸菩薩入樓閣中。而念六字大明。是時見涅盤地。到彼涅盤之地。見於如來。觀見觀自在菩薩摩訶薩。心生歡喜。於是菩薩出彼樓閣往經行處。而於其中有諸寶園。而復往詣浴池。復往蓮華色寶山。在於一面結跏趺坐而入三昧。如是善男子菩薩住彼毛孔。善男子復有毛孔名帝釋王。其中有無數百千萬俱胝那庾多不退轉菩薩。於是帝釋王毛孔中。復有八萬天金寶山。于其山中有如意摩尼寶。名蓮華光。隨彼菩薩心所思惟皆得成就。時彼菩薩于彼山中。若念飲食無不滿足。而無輪迴煩惱之苦。恒時思惟其身無異思惟。善男子復有毛孔名曰大藥。于中有無數百千萬俱胝那庾多初發心菩薩。善男子于彼毛孔。有九萬九千山。於此山中有金剛寶窟。金寶窟銀寶窟帝青寶窟蓮華色寶窟。綠色寶窟玻胝迦色寶窟。如是山王有八萬峰種種適意。摩尼及諸妙寶莊嚴其上。于彼峰中有彥達嚩眾。恒奏樂音。彼初發心菩薩。思惟空無相無我。生苦老苦病苦死苦。愛別離苦怨憎會苦。墮阿鼻地獄苦。墮黑繩地獄諸有情苦。墮餓鬼趣諸有情苦。作是思惟時。結跏趺坐而入三昧。于彼山中而住。善男子有一毛孔。名繢畫王
【現代漢語翻譯】 現代漢語譯本： 池。又有無數百千萬用金銀珠寶莊嚴的樓閣。樓閣上懸掛著成百上千的衣服和真珠瓔珞（用珠寶串成的裝飾品）。這些樓閣中有微妙的如意寶珠（能實現願望的寶珠），供給那些菩薩摩訶薩（偉大的菩薩）一切所需的資具。當時，諸位菩薩進入樓閣中，唸誦六字大明咒（即「嗡嘛呢叭咪吽」）。這時，他們看見了涅槃（佛教修行的最終目標）之地，到達涅槃之地，見到了如來（佛）。觀見到觀自在菩薩摩訶薩（即觀音菩薩），心中生起歡喜。於是，菩薩走出樓閣，前往經行處（僧人散步的地方），那裡有各種寶園。他們又前往浴池，又前往蓮花色寶山，在一面結跏趺坐（一種坐禪姿勢）而入三昧（禪定）。像這樣，善男子，菩薩就住在那些毛孔中。 善男子，又有一個毛孔名叫帝釋王（佛教中的護法神），其中有無數百千萬俱胝那庾多（巨大的數字單位）不退轉菩薩（修行不會退步的菩薩）。在這個帝釋王毛孔中，又有八萬天金寶山。山中有如意摩尼寶（能實現願望的寶珠），名叫蓮華光。隨著那些菩薩心中所思所想，都能得到成就。當時，那些菩薩在山中，如果想念飲食，沒有不滿足的，而且沒有輪迴煩惱的痛苦，恒常思惟其身無常。善男子，又有一個毛孔名叫大藥，其中有無數百千萬俱胝那庾多初發心菩薩（剛剛發菩提心的菩薩）。 善男子，在那個毛孔中，有九萬九千座山。在這些山中有金剛寶窟、金寶窟、帝青寶窟、蓮華色寶窟、綠色寶窟、玻胝迦色寶窟。像這樣的山王有八萬個山峰，種種適意，用摩尼寶和各種妙寶莊嚴其上。在那些山峰中有彥達嚩眾（天上的樂神），恒常演奏音樂。那些初發心菩薩，思惟空、無相、無我（佛教的重要概念），生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、墮阿鼻地獄苦、墮黑繩地獄諸有情苦、墮餓鬼趣諸有情苦。在作這些思惟的時候，結跏趺坐而入三昧，在山中安住。善男子，有一個毛孔，名叫繢畫王。
【English Translation】 English version: Pools. And also countless hundreds of thousands of gold and jeweled adorned pavilions. Hanging above are hundreds and thousands of clothes and pearl necklaces. Within those pavilions are subtle wish-fulfilling jewels, providing those Bodhisattva Mahasattvas (great Bodhisattvas) with all necessary resources. At that time, the Bodhisattvas enter the pavilions and recite the six-syllable great bright mantra (Om Mani Padme Hum). Then, they see the land of Nirvana (the ultimate goal of Buddhist practice), reaching that land of Nirvana, they see the Tathagata (Buddha). Observing Avalokiteśvara Bodhisattva Mahasattva (Guanyin Bodhisattva), their hearts are filled with joy. Thereupon, the Bodhisattvas exit those pavilions and go to the walking areas, where there are various jeweled gardens. They also go to the bathing pools, and then to the lotus-colored jeweled mountains, sitting in full lotus posture (a meditative posture) on one side and entering Samadhi (meditative state). Thus, good men, the Bodhisattvas dwell in those pores. Good men, there is another pore named Indra King (a protective deity in Buddhism), within which are countless hundreds of thousands of kotis nayutas (huge numerical units) of non-retrogressing Bodhisattvas (Bodhisattvas who will not regress in their practice). Within this Indra King pore, there are also eighty thousand heavenly golden jeweled mountains. In those mountains are wish-fulfilling Mani jewels (wish-fulfilling jewels), named Lotus Light. Whatever those Bodhisattvas think in their hearts, they can achieve. At that time, those Bodhisattvas in those mountains, if they think of food and drink, they are always satisfied, and there is no suffering of samsaric afflictions, constantly contemplating the impermanence of their bodies. Good men, there is another pore named Great Medicine, within which are countless hundreds of thousands of kotis nayutas of newly aspiring Bodhisattvas (Bodhisattvas who have just generated Bodhicitta). Good men, in that pore, there are ninety-nine thousand mountains. In these mountains are Vajra jewel caves, gold jewel caves, lapis lazuli jewel caves, lotus-colored jewel caves, green jewel caves, and crystal-colored jewel caves. Such mountain kings have eighty thousand peaks, all kinds of pleasing things, adorned with Mani jewels and various wonderful treasures. In those peaks are Gandharva assemblies (celestial musicians), constantly playing music. Those newly aspiring Bodhisattvas contemplate emptiness, signlessness, and selflessness (important Buddhist concepts), the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering enemies, the suffering of falling into Avici hell, the suffering of sentient beings falling into the Black Rope hell, the suffering of sentient beings falling into the realm of hungry ghosts. While contemplating these, they sit in full lotus posture and enter Samadhi, dwelling in those mountains. Good men, there is a pore named Painting King.
。是中有無數百千萬俱胝那庾多緣覺眾。現火焰光。于彼毛孔有百千萬山王。彼諸山王七寶莊嚴。復有種種劫樹金銀為葉。無數百寶種種莊嚴。上懸寶冠珥珰衣服種種瓔珞。懸諸寶鈴憍尸迦衣。復有金銀寶鈴震響丁丁。如是劫樹充滿山中。無數緣覺于彼而住。常說契經應頌授記諷頌譬喻本生方廣希法論議如是之法。除蓋障時諸緣覺出彼毛孔。最後有一毛孔。名曰幡王。廣八萬逾繕那。于中有八萬山種種妙寶及適意摩尼以為嚴飾。彼山王中有無數劫樹。無數百千萬栴檀香樹。無數百千萬大樹。復有金剛寶地。復有九十九樓閣。上懸百千萬金寶真珠。瓔珞衣服。于彼毛孔如是出現。為除蓋障說已。
爾時佛告阿難陀。若有不知業報。于精舍內洟唾及大小便利等。今為汝說。若於常住地洟唾者。是人生於娑羅樹中。為鍼口蟲經十二年。若於常住地大小便利者。是人于波羅柰大城大小便利中。生為穢污蟲。若私用常住齒木者。墮在龜魚及摩竭魚中生。若盜用常住油麻米豆等者。墮在餓鬼趣中。頭髮蓬亂身毛皆豎。腹大如山其咽如針。燒燃枯燋唯殘骸骨。是人受斯苦報。若輕慢眾僧者。是人當墮貧賤家生。隨所生處根相不具。背傴矬陋。舍是身已而復生處。多病痟瘦手足攣躄。而有膿血盈流其身零落身肉。經百千萬歲受斯
【現代漢語翻譯】 現代漢語譯本：那裡有無數百千萬俱胝那庾多（俱胝：一千萬；那庾多：一萬俱胝）的緣覺眾。他們顯現火焰般的光芒。在他們的毛孔中，有百千萬座山王。那些山王用七寶莊嚴，還有各種劫樹，以金銀為葉，用無數百寶來莊嚴。上面懸掛著寶冠、耳鐺、衣服和各種瓔珞，懸掛著各種寶鈴和憍尸迦衣。還有金銀寶鈴發出丁丁的響聲。這樣的劫樹充滿了山中，無數緣覺住在那裡，經常宣說契經、應頌、授記、諷頌、譬喻、本生、方廣、希法論議等法。在他們消除蓋障時，諸緣覺從毛孔中出來。最後一個毛孔，名叫幡王，寬八萬由旬（由旬：古印度長度單位）。其中有八萬座山，用各種妙寶和適意摩尼（摩尼：寶珠）來裝飾。那些山王中有無數劫樹，無數百千萬栴檀香樹，無數百千萬大樹。還有金剛寶地，還有九十九座樓閣，上面懸掛著百千萬金寶真珠、瓔珞衣服。在那個毛孔中，就這樣顯現出來。爲了消除蓋障，（他們）已經宣說了（佛法）。 這時，佛告訴阿難陀（阿難陀：佛陀的十大弟子之一）：『如果有人不知道業報，在精舍內吐痰、大小便等，現在我為你解說。如果在常住地吐痰，這個人會生在娑羅樹中，變成鍼口蟲，經歷十二年。如果在常住地大小便，這個人會在波羅奈（波羅奈：古印度城市名）大城的大小便中，生為污穢蟲。如果私自使用常住的齒木，會墮落在龜、魚及摩竭魚（摩竭魚：一種海獸）中出生。如果盜用常住的油、麻、米、豆等，會墮落在餓鬼趣中，頭髮蓬亂，身毛都豎立，肚子大如山，咽喉細如針，被燒燃枯焦，只剩下骸骨。這個人會遭受這樣的苦報。如果輕慢眾僧，這個人會墮落在貧賤的家庭中出生，無論生在哪裡，根相都不齊全，駝背、矮小、醜陋。捨棄這個身體后，再次出生的地方，多病、消瘦、手腳攣縮、癱瘓，而且有膿血盈流全身，身肉零落。經歷百千萬歲，遭受這樣的苦難。』
【English Translation】 English version: There are countless hundreds of thousands of kotis nayutas (koti: ten million; nayuta: one hundred thousand kotis) of Pratyekabuddhas (Pratyekabuddha: a type of Buddha who attains enlightenment on their own). They manifest flames of light. In their pores, there are hundreds of thousands of mountain kings. Those mountain kings are adorned with the seven treasures, and there are various kalpa trees, with gold and silver as leaves, adorned with countless hundreds of treasures. Above them hang jeweled crowns, earrings, clothes, and various necklaces, hanging various jeweled bells and Kauchika garments. There are also gold and silver jeweled bells ringing with a 'ding-ding' sound. Such kalpa trees fill the mountains, and countless Pratyekabuddhas dwell there, constantly expounding sutras, verses, prophecies, eulogies, parables, Jatakas (Jataka: stories of the Buddha's previous lives), Vaipulya (Vaipulya: extensive teachings), rare Dharma discussions, and such teachings. When they eliminate the coverings and hindrances, the Pratyekabuddhas emerge from their pores. The last pore, named Banner King, is eighty thousand yojanas (yojana: an ancient Indian unit of distance) wide. In it, there are eighty thousand mountains, adorned with various wonderful treasures and pleasing Manis (Mani: jewels). In those mountain kings, there are countless kalpa trees, countless hundreds of thousands of sandalwood trees, countless hundreds of thousands of large trees. There is also a diamond-like ground, and ninety-nine pavilions, above which hang hundreds of thousands of gold and jeweled pearls, necklaces, and clothes. In that pore, it appears in this way. In order to eliminate the coverings and hindrances, (they) have already expounded (the Dharma). At that time, the Buddha said to Ananda (Ananda: one of the Buddha's ten great disciples): 'If someone does not know the karmic consequences and spits, urinates, or defecates in the monastery, I will now explain it to you. If someone spits in a permanent dwelling place, that person will be born in a Sala tree, becoming a needle-mouthed worm for twelve years. If someone urinates or defecates in a permanent dwelling place, that person will be born as a filthy worm in the urine and feces of the great city of Varanasi (Varanasi: an ancient Indian city). If someone privately uses the toothpicks belonging to the Sangha (Sangha: the monastic community), they will fall into the realm of turtles, fish, and Makara fish (Makara fish: a type of sea creature). If someone steals the oil, sesame, rice, beans, etc., belonging to the Sangha, they will fall into the realm of hungry ghosts, with disheveled hair, standing body hair, a belly as large as a mountain, and a throat as thin as a needle, burned and withered, leaving only bones. That person will suffer such retribution. If someone disrespects the Sangha, that person will be born into a poor and lowly family, and wherever they are born, their faculties will be incomplete, with a hunched back, short stature, and ugliness. After abandoning this body, the place where they are born again will be full of disease, emaciated, with contracted and paralyzed hands and feet, and pus and blood flowing all over their body, withering flesh. For hundreds of thousands of years, they will suffer such misery.'
苦報。若盜用常住地者。墮大號叫地獄中。口吞鐵丸唇齒斷㗁。及其咽喉悉燒爛壞。心肝腸胃遍體燋然時有苾芻言業風吹彼。死而復活。於是閻魔獄卒驅領罪人。彼自業感生於大舌。有百千萬鐵犁耕彼舌上。受是苦報經多千萬年。於此地獄出已。復入大火鑊地獄。彼有閻魔獄卒驅領罪人。以百千萬針刺其舌上。業力故活。驅至火坑而擲入中。又驅至奈河而擲入中。而亦不死。如是展轉入餘地獄。經歷三劫。是人復于南贍部洲。貧賤家生其身盲瞑。受斯苦報。慎勿盜用常住財物。若苾芻持戒應受持三衣。若入王宮應當披持第一大衣。若常眾中應當披持第二衣。若作務時或入村落。或入城隍或道行時。應當披持第三衣。苾芻應如是受持三衣。若得戒得功德得智慧。我說苾芻應持是戒。不得盜用常住財物。猶如火坑常住如毒藥常住。如重擔毒藥可能救療。若盜用常住物者。無能救濟。爾時具壽阿難陀白世尊言。如佛教敕當具行學。若苾芻受持別解脫。應善安住守護世尊學處。時具壽阿難陀。頂禮佛足繞已而退。時諸大聲聞各各退還本處。一切世間天龍藥叉彥達嚩阿蘇啰蘗嚕拏緊那啰摩護啰誐人非人等。聞佛說已歡喜信受禮佛而退。
佛說大乘莊嚴寶王經卷第四
【現代漢語翻譯】 現代漢語譯本 苦報。如果盜用常住（寺院或僧團）的財物，會墮入大號叫地獄中。口中吞嚥鐵丸，嘴唇和牙齒斷裂，發出痛苦的叫聲。鐵丸燒爛他的咽喉，心肝腸胃都被燒焦。這時，有苾芻（比丘）說，這是業力之風吹動了他，使他死去又復活。於是，閻魔（閻羅王）的獄卒驅趕著罪人。由於他自己的業力，他的舌頭變得巨大，有百千萬鐵犁在舌頭上耕犁，承受這樣的苦報，經歷多千萬年。從這個地獄出來后，又進入大火鑊地獄。在那裡，閻魔的獄卒驅趕罪人，用百千萬針刺他的舌頭，因為業力的緣故，他還活著。然後被驅趕到火坑，扔進其中。又被驅趕到奈河（地獄中的一條河），扔進其中，但也死不了。就這樣輾轉進入其他地獄，經歷三劫（極長的時間）。這個人再次投生到南贍部洲（我們所居住的世界），出生在貧賤的家庭，並且是個瞎子，承受這樣的苦報。所以，千萬不要盜用常住的財物。 如果苾芻（比丘）持戒，應該受持三衣。如果進入王宮，應當披持第一大衣。如果在僧眾中，應當披持第二衣。如果做工、進入村落、進入城隍（城市）或者在路上行走時，應當披持第三衣。苾芻應該這樣受持三衣。如果得到戒律、得到功德、得到智慧，我說苾芻應該持守這些戒律，不得盜用常住的財物。常住的財物猶如火坑，常住的財物猶如毒藥，常住的財物猶如重擔。毒藥或許可以用來救治疾病，但如果盜用常住的財物，沒有人能夠救濟。 這時，具壽（德高望重的）阿難陀（佛陀的弟子）對世尊（佛陀）說：『如佛教導的，我當全部遵行學習。』如果苾芻受持別解脫戒（比丘戒），應當好好安住，守護世尊的學處（戒律）。這時，具壽阿難陀頂禮佛足，繞佛三匝後退下。當時，諸大聲聞（佛陀的弟子）各自回到自己的住所。一切世間的天（天神）、龍（龍族）、藥叉（夜叉，一種神）、彥達嚩（乾闥婆，一種天神）、阿蘇啰（阿修羅，一種神）、蘗嚕拏（迦樓羅，一種神鳥）、緊那啰（緊那羅，一種天神）、摩護啰誐（摩睺羅伽，一種神）以及人、非人等，聽聞佛陀所說后，歡喜信受，禮佛後退下。 《佛說大乘莊嚴寶王經》卷第四
【English Translation】 English version The retribution of suffering. If one steals from the Sangha's (monastic community) property, they will fall into the Great Howling Hell. They will swallow iron balls, their lips and teeth will break, and they will cry out in pain. The iron balls will burn their throats, and their hearts, livers, intestines, and stomachs will be completely scorched. At that time, a Bhikshu (monk) says that the wind of karma blows upon them, causing them to die and then be reborn. Then, Yama's (the lord of death) jailers drive the sinners. Due to their own karma, a large tongue grows, and hundreds of thousands of iron plows till their tongue, enduring this suffering for many millions of years. After emerging from this hell, they enter the Great Fire Cauldron Hell. There, Yama's jailers drive the sinners and pierce their tongues with hundreds of thousands of needles. Due to the power of karma, they live. They are driven to a fire pit and thrown into it. They are also driven to the Nai River (a river in hell) and thrown into it, but they do not die. In this way, they are transferred to other hells, experiencing three kalpas (extremely long periods of time). This person is reborn in Jambudvipa (the world we live in), in a poor and lowly family, and is blind, enduring this suffering. Therefore, do not steal from the Sangha's property. If a Bhikshu (monk) observes the precepts, they should uphold the three robes. If entering a royal palace, they should wear the first great robe. If in the Sangha, they should wear the second robe. If working, entering a village, entering a city, or traveling on the road, they should wear the third robe. Bhikshus should uphold the three robes in this way. If one obtains precepts, obtains merit, and obtains wisdom, I say that Bhikshus should uphold these precepts and not steal from the Sangha's property. The Sangha's property is like a fire pit, the Sangha's property is like poison, the Sangha's property is like a heavy burden. Poison may be used to cure diseases, but if one steals from the Sangha's property, no one can save them. At that time, the Venerable (respected) Ananda (Buddha's disciple) said to the World Honored One (Buddha): 'As the Buddha has taught, I will fully follow and learn.' If a Bhikshu upholds the Pratimoksha (monastic vows), they should dwell well and guard the Buddha's training grounds (precepts). At that time, the Venerable Ananda prostrated at the Buddha's feet, circumambulated the Buddha three times, and withdrew. At that time, the great Shravakas (Buddha's disciples) each returned to their own dwellings. All the beings in the world, including Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (celestial musicians), Asuras (demons), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpentine deities), humans, and non-humans, heard the Buddha's words, rejoiced, believed, and withdrew after paying homage to the Buddha. The Sutra of the King of Glorious Adornment of the Great Vehicle, Spoken by the Buddha, Volume Four