1.No. 484不思議光菩薩所說經，後秦龜茲國三藏鳩摩羅什譯
2.藏譯英https://read.84000.co/translation/toh103.html
Acintya prabhāsa nirdeśa
1. 1 Homage to all buddhas and bodhisattvas!
如是我聞：一時佛在舍衛國祇陀林中給孤窮精舍，與大比丘僧千二百五十人俱，菩薩摩訶薩五百人，眾所知識。
1. 2 Thus did I hear at one time. The Bhagavān was residing in Śrāvastī, in the Jeta Grove of Anāthapiṇḍada’s park, together with a great saṅgha of one thousand two hundred and fifty bhikṣus and a full five hundred additional bodhisattvas.
爾時世尊依舍衛大城，時王、大臣、婆羅門、居士及諸眷屬，供養恭敬尊重讚歎，多諸供養衣服、飲食、臥具、醫藥。
1. 3 While the Bhagavān was residing in the town of Śrāvastī, its king and his senior ministers, the brahmins, householders, and people from the greater township, along with their families, paid respect, offered reverence and veneration, and presented offerings to the Bhagavān so that he received much fine food, drink, and other items to be eaten and sipped.
是如來、應供、正遍覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，生處成就、種性成就，三昧具足、智慧具足、解脫具足、解脫知見具足，具足十力、四無所畏、佛十八不共法
1. 4 He was a blessed, thus-gone, worthy, perfect buddha, one with perfect knowledge and conduct, a blissful one, a knower of the world, a charioteer who tamed beings, an unexcelled being, and a teacher of gods and humans. The Blessed Buddha was renowned for his outstanding caste, outstanding clan, outstanding patrilineage, outstanding discipline, outstanding absorption, outstanding insight, outstanding liberation, and outstanding wisdom vision of liberation. 6 The Bhagavān’s fame and renown was thus widespread throughout the world.
演說正法初、中、後善文義美妙，具足清白梵行鮮淨。
1. 5 The Blissful One, the knower of the world, the charioteer who tames beings, the unexcelled being, the teacher of gods and humans, the blessed Buddha, was also teaching the Dharma. That is, he was genuinely and fully teaching the sanctified conduct: what is virtuous at first, in the interim, and in the end, what has excellent meaning and excellent words, and what is unadulterated, perfect, [F.275.b] pure, and cleansed.
五眼具足，所謂肉眼、天眼、慧眼、佛眼、法眼，善知此世、他世所住。于時世尊善降外道尼乾陀若提子等，佛法熾盛人天宗敬。
1. 6 He was also in possession of the five eyes, namely the eye of flesh, the divine eye, the eye of Dharma, the eye of insight, and the eye of a buddha. The Bhagavān had soundly defeated non-Buddhist schools such as the carakas, the parivrājakas, and the followers of the Nirgrantha Jñātiputra. Gods and humans wholly adopted the Bhagavān’s teachings and so they spread everywhere.
世尊時到著衣持鉢，及比丘僧眷屬圍遶，趣入舍衛大城乞食。去來進止威儀庠序，視瞻容豫屈伸俯仰，執持衣鉢皆悉庠序，金色妙身光明照曜，猶猛火聚、寶珠、日月照曜闇夜，三十二相莊嚴其身。
1. 7 Early one morning, the Bhagavān dressed in his Dharma robes and skirt and took up his alms bowl. The assembly of bhikṣus, the saṅgha of bhikṣus, along with the bodhisattva mahāsattvas, surrounded him and accompanied him. He was beautiful to behold from the front, the right, and the left; his strides were beautiful. Wearing the Dharma robes —the outer robe, the upper robe, and the inner robe —and the strainer and the alms bowl, he was beautiful. His complexion was golden, and he radiated an aura of light a full arm span around him. It was like a mass of fire amidst the darkness of night, like the full moon on the fifteenth lunar day, and like the shining of the sun. He possessed the thirty-two signs of a superior being.
以金色足蹈門閫上，當於是時，舍衛大城示現種種未曾有事，如偈所說：
人仙來入時，釋師子蹈閫，現多希有事，淨心聽我說。
1. 8 They went to receive alms in the town of Śrāvastī, and at the very moment that the Bhagavān set his foot down at the threshold of the gate, reaching the town, some magnificent, amazing, miraculous feats took place. I shall recount the incredible, great miracles that occurred when the holy being, the Guide, arrived, so listen with a most faithful heart.
盲者得目視，聾者得聞聽，裸者得衣服，狂亂得正意，
皆歡喜合掌，觀佛無厭足。眾鼓自然鳴，簫笛自出聲，
鴈、鴝、鳩、鴛鴦，俱出妙軟音，失財得寶藏，眾寶物出聲，
1. 9 Those who were blind were able to see. Those who were deaf were able to hear. The naked found clothing. Those with mental illness regained their faculties. All the townsfolk joined their palms in reverence, offering homage to the Blissful One. The pleasant sounds of great gongs, earthen drums, and steel drums were audible, although none were struck. Ducks, geese, herons, peacocks, parrots, and cuckoos voiced their [F.276.a] delightful songs. Those who had lost their fortunes recovered them. Vessels made of gold and silver rang out, although none were struck.
時地六種動，不信得淨心。勝覺下轉足，淨蓮花承接，
1. 10 The earth itself rumbled and shook six times, and no beings were left without refuge, as their minds were filled with sincere trust. Wherever strode the feet of the most eloquent and holy Buddha, there appeared immaculate lotuses in elegant arrangements.
觸眾生安樂，命終得生天，女人妊娠苦，安樂生妙子，無貪瞋癡惱，父母子俱爾。
1. 11 Those beings born in the animal realm who saw him found happiness and would be reborn in the higher realms. Those women who were pregnant gave birth, without the slightest discomfort, to fine-featured, attractive babies. No beings harmed one another out of attachment, aversion, or indifference. They spoke to one another in the most non-aggressive manner, the way a father or mother would speak to an only child.
階陛妙莊嚴，多億天雨花，眾生無病患，脫一切眾苦。
1. 12 The sides of the road became beautifully decorated. All the gods dwelling in the heavens above copiously tossed flower petals. There were no beings left who underwent suffering. Beings who had been ill became free from illness and so felt happy.
善逝入城時，一切受安樂，各謂我奉食，各謂佛看我。人仙福德力，非我說能盡。
1. 13As the Blissful One passed by, 7 each person wondered, “Is the Tathāgata looking at me alone?” They each thought, “I shall make my own offering of alms and so reap the exact result of offering alms to the guide of humans.” It was not at all easy to fathom what occurred just from him passing by. 8
爾時世尊，於舍衛大城次第乞食，至於中路，有一空處捐棄嬰兒——容貌端嚴極為鮮白，自𠲿右指——而此空處多狐狼狗，見是嬰兒，舐已而去無能逼惱。此嬰兒者，是福德人久種善根。多人住觀生希有心，往來觀看空處棄兒，端嚴可愛，歡喜樂見於是嬰兒。
1. 14 Then, the Bhagavān went out to receive alms, making his rounds through the town of Śrāvastī. The Bhagavān reached a place near the center of town where a fine-figured, lovely, and attractive child had been left all alone inside a deserted dwelling. The child was sitting there sucking on his right thumb. A number of dogs, or jackals, had gathered inside the empty house [F.276.b] and were approaching the child and licking him. However, due to his past virtues, these animals caused no harm to the young child. Some of the townsfolk were also going in and out of the deserted building.
爾時世尊，見多人眾往來空處，知而故問，告阿難言：汝可往彼，看是諸人往來空處，何所作為？阿難白言：如是。世尊！大德阿難即往空處，見是嬰兒容貌端嚴自𠲿右指，諦視眾人其目不瞬。
1. 15 Seeing the townsfolk coming and going, the Bhagavān knowingly directed Venerable Ānanda, “Ānanda, go and see what is inside that deserted house, the one all those townsfolk are entering and leaving.” As he had been commanded by the Bhagavān, Venerable Ānanda went to the deserted house, and upon arriving saw a fine-figured child, beautiful and lovely to behold, sitting there sucking on his right thumb and staring openly at the crowd of people around him.
阿難見已便還佛所，如見而說：世尊！此空閑處有棄嬰兒，容貌端嚴甚可敬愛猶如寶像；觀視諸人其目不瞬。
1. 16 After seeing this, Venerable Ānanda returned to the Bhagavān and reported, “Bhagavān, inside that deserted house is an abandoned child whose body is well formed, beautiful, and attractive, like a precious jewel. He sits there gazing with wide eyes at all the people gathered around him.”
于時世尊於彼嬰兒起悲愍心，觀本善根知已成熟，堪能知我所說法義，又知眾生善根成熟，即往嬰兒所。
1. 17 The Bhagavān thought, “Aha! This child, through his outstanding training in previous lives, has the ability to understand the meaning of my teachings, and so is most fortunate!” 9 Out of affection for that child, and in order to lead the common folk to virtue, 10 he went to the deserted dwelling.
到已於一面住，向此嬰兒而說偈言：
本所造惡業，今此報應現，棄捐此空處，嬰兒苦如是。
1. 18 When the Bhagavān reached the dwelling, he entered and took a seat to the side of the child and then addressed the following verse to him: “Frequented by snakes and yakṣas, This charnel ground is most frightening. How could a child not be frightened here? And yet, here you are now, all alone!” 11
爾時嬰兒承佛神力、自本善力，以偈報佛：
1. 19 Through the power of the Buddha and as a result of his own prior roots of virtue, the child then responded to the Bhagavān with these verses: “Mighty Sage, who should feel fear Toward phenomena 12 that have no self-identity? Omniscient One, supreme speaker, [F.277.a] Whatever the action through which I came to be here,
1. 20 “There is no self nor something done by a self. For the self does not belong to anything at all; I see no self belonging to someone, Nor do I see someone belonging to a self.”
1. 21 The Bhagavān replied: “Evil actions performed in the past Have ripened in this way. Abandoned in this deserted house, Surely you are experiencing feelings of suffering.”
瞿曇猶故有，見棄空處想，尊在道場時，不知是想耶？
1. 22 The child asked: 13 “Gautama, do you still perceive That there is a deserted house? Didn’t you fully understand perception While on the seat of awakening?”
爾時世尊復以偈答：
我已知於想，而我永無想；以憐愍汝故，來至此空處。
1. 23 The Bhagavān answered: “I fully understand perception, And I myself have no perceptions. Rather, it is out of love for you That I have come to this deserted house.”
爾時嬰兒復說偈言：
若不得眾生，畢竟不可得；尊憐愍於誰？ 誰所轉悲心？
1. 24 The child asked: “When, no matter how hard you look, Sentient beings are never to be found, Where does compassion arise? Toward whom is your love directed?”
爾時世尊復說偈言：
眾生不知是，無我空寂滅；為覺悟彼故，我行村城邑。
1. 25 The Bhagavān answered: “These beings do not know emptiness, The peace of no self-identity; And so, out of love for those very beings, I engage in meritorious action.” 14
爾時嬰兒復說偈言：
達解空寂滅，覺了空寂滅；猶有眾生想，如來不斷耶？
1. 26 The child asked: “Although he has fathomed the empty and tranquil, 15 And realized tranquil emptiness, Could it be that the Tathāgata Still has not rid himself of error?”
爾時世尊復說偈言：
佛悲力如是，覺了空寂已，教化眾生故，導師演說法。
1. 27 The Bhagavān answered: “Having realized the peace of emptiness, The Guide delivers this Dharma teaching In order to mature beings. That is the compassion of the buddhas.”
爾時嬰兒復說偈言：
猶故有顛倒，如來未斷耶？無眾生生想，如是生悲耶？
1. 28 The child asked: “Tathāgata, yet again, You have not rejected your error. If there is no perception of beings, Where could compassion possibly arise?”
爾時世尊復說偈言：
佛之所護持，菩薩生精進，為不達眾生，人尊發莊嚴。
1. 29 The Bhagavān answered: “Having embraced well the awakening mind, Superior people don their armor And naturally bestow blessings Upon nonexistent beings.”
爾時嬰兒復說偈言：
此是癡莊嚴；若不得於物，若法非是物，何由起莊嚴？
1. 30 The child said: “Since nowhere is an entity observed, All armor, in fact, is unreal. [F.277.b] For phenomena that have no substance, There is no armor to be found.”
爾時世尊復說偈言：
此大悲神力，調御世如是，猶不著於物，為眾生說法。
1. 31 The Bhagavān answered: “Although phenomena have no substance, This Dharma taught to living creatures Is the vibrant display of compassion Of the lord protectors of the world.”
爾時嬰兒復說偈言：
法無有文字，云何可演說？世間大敗失，非法作法說。
1. 32 The child asked: “As for Dharma, if words do not exist, Where else could instructions be? Might you be misleading worldly beings? Or are you teaching Dharma that is not Dharma?” 16
爾時世尊復說偈言：
我不敗壞世，我不非法說，眾生自倒惑，我解脫彼結。
1. 33 The Bhagavān answered: 17 “I do not deceive the world. Nor do I profess what is not Dharma. What I do is remove the mental disturbances Of mistaken beings.”
爾時嬰兒復說偈言：
結使無根本，亦無有方所，又不在內外，於何脫彼結？
1. 34 The child asked: “As a root of mental disturbances does not exist, They have no location, Neither inside nor outside. So how can mental disturbances be purified?”
爾時世尊復說偈言：
從於妄想生，與顛倒共俱；為斷彼妄想，嬰兒！我說法。
1. 35 The Bhagavān answered: “Things that arise from error Are born entirely of imputation; And so, to rid them of all concepts, I teach the Dharma to living beings.”
爾時嬰兒復說偈言：
心性自常淨，彼中無垢結，正使多妄想，性淨不生垢。
1. 36 The child said: “No matter how many imputations you seek, Mind is by nature luminosity In which mental disturbance does not occur And which never becomes disturbed.”
爾時世尊復說偈言：
如是如汝說，心性自常淨，客煩惱塵結，無慧者生染。
1. 37 The Bhagavān answered: “It is just as you say — Mind is ever luminous, and yet Provisional, proximal disturbances Disturb the minds of ordinary beings.”
爾時嬰兒復說偈言：
結無有方所，亦非方所得，云何名為生？ 願為我演說。
1. 38 The child asked: “If mental disturbances are not there to see And are not present from their own side, How can they be provisional? That is the question; please explain this to me.”
爾時世尊復說偈言：
猶如空中雲，可覩無真實；結使生如是，雖見無有實。
1. 39 The Bhagavān answered: “Consider how clouds appear in the sky, But are not as they appear. The arising of mental disturbances is like that; They too appear, yet are not that way.”
爾時嬰兒復說偈言：
法同等如如，其生性即如；法若是真實，非如不可得。
1. 40 The child said:“Any phenomenon unmistaken in nature Simply remains that way; that is how it is. No mistaken nature can be seen In a phenomenon whose nature is unmistaken.”
爾時世尊復說偈言：
一切非如法，等住於如中，覺了是如已，無過無功德。
1. 51 The Bhagavān answered: “Although all those phenomena are contrary, They still arise from the natural state of things. Because I have realized how things truly are, I possess neither faults nor qualities.” 18
爾時嬰兒復說偈言：
若不得眾生，瞿曇！和合誰？先觀察法本，從誰有煩惱？
1. 46 The child asked: “If those beings are not perceived, Then to whom, Gautama, are you bringing harmony? When you look at the past of phenomena — To whom has affliction arisen?”
爾時世尊復說偈言：
過去及未來，及與現在世，佛知覺了了，為眾生說法。
1. 47 The Bhagavān answered: “Having comprehended the past, the future, And likewise what transpires right now, Having realized sacred awakening, I teach the Dharma to living creatures.”
爾時嬰兒復說偈言：
所演說三世，及說我能知，便為是大慢，則為自稱譽。
1. 48 The child said: “You proclaim yourself the perfect Buddha, And proclaim your own understanding; Promoting yourself in this manner, Your pride must be truly exceptional!”
爾時世尊復說偈言：
我不自稱譽，亦不輕慢他；如如等顯現，是故名如來。
1. 49 The Bhagavān answered: “I do not laud myself, Nor do I belittle others. I clearly reveal how things truly are, And so am called the Tathāgata.”
爾時嬰兒復說偈言：
如無有可得，非言說相應；非言以言說，是則非是如。
1. 50 The child said: “If how things truly are is inexpressible And without a true nature, Then don’t speak contrary to your own understanding, Using terminology for what has no words, no language.”
爾時世尊復說偈言：
凡夫隨於想，如中生妄想；為斷除我想，如來出於世。
1. 41 The Bhagavān answered: “It is those with childish perception [F.278.a] Who falsely conceive such things to be, And tathāgatas who appear in order To bring their minds to realization.”
爾時嬰兒復說偈言：
正覺無出世，善修無生故；於無生法中，佛出不相應。
1. 42 The child asked: “Considering they are not born, Which perfect buddhas could appear? The appearance of a buddha makes no sense Where phenomena themselves have no birth.”
爾時世尊復說偈言：
無生現有生，佛出世顯現；此是世諦說，非是第一義。
1. 43 The Bhagavān answered: “The appearance of a buddha Is explained as birthless birth, A conventional designation That ultimately does not exist.”
爾時嬰兒復說偈言：
猶故有二想，世諦、第一義，於一乘道中，瞿曇相違說。
1. 44 The child said: “You still have two perceptions, One conventional and one ultimate, Which contradicts the path of one vehicle That you profess, Gautama.”
爾時世尊復說偈言：
我不道相違，我住不相違，為相違眾生；嬰兒！如是知。
1. 45 The Bhagavān answered: “I do not transgress the path; I remain without contradiction and, moreover, Bring discordant beings into harmony. That is how you should understand it, child.”
爾時嬰兒復說偈言：
悔過於正覺，我上所言說；是佛力持故，我能如是說。
1. 52 The child said: [F.278.b] “Through the power 19 of the Tathāgata, My confidence has grown, And so I ask forgiveness of the perfect Buddha For all these answers I have requested.”
爾時世尊從於衣裏出金色臂，起彼嬰兒。爾時嬰兒執佛手指從地而起。爾時世尊從彼空處，將是嬰兒趣向正陌。
1. 53 Then, the Bhagavān drew his right hand, golden in color, from his Dharma robe and reached out toward the child, who took hold of the finger of the Bhagavān’s hand and stood up. The Bhagavān carried the child out of the empty house and set him down on the road.
是時大眾得未曾有，於世尊所倍生敬禮，歎言：希有！如來世尊得成如是勝妙之法，乃能令此極苦厄者安住是法。
1. 54 The people gathered there thought, “This child was disturbed in just this way, and yet he was able to engage in such a debate regarding the qualities of the great being. The blessed buddhas truly are remarkable!” And as it was indeed remarkable, they offered sincere homage to the Bhagavān.
爾時世尊告嬰兒言：汝業行盡，汝可憶念本造善根——令此大眾生希有心——現大神力。
1. 55 The Bhagavān then spoke the following words to the child: “Child, since your obscuration of karma has been exhausted, remember your previous roots of virtue and make them known to this great crowd of people. Show them a great miraculous feat!”
爾時嬰兒上昇虛空過七多羅樹，身放光明，此光遍照三千大千佛之世界。
1. 56 The child then floated up from the ground to the height of about seven persons, and from his body streamed light, which spread until it illuminated all of Śrāvastī, and the world of Jambudvīpa in its entirety.
以此光故，釋梵護世及餘百千天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，見斯光已來詣佛所。到已頂禮佛足。
1. 57 The light drew the rapt attention of Śakra, Brahmā, the guardians of the world, and many hundreds of thousands of other gods, all of whom in that second, in that very moment, in that instant, went to where the Bhagavān was and bowed their heads to his feet in homage.
以諸天華散供於佛，供養佛已，向佛世尊作如是言：菩薩光明不可思議，身出光明普遍照此佛之世界，令諸無量眾生得於不思議利。
1. 58 They tossed divine flowers to the Bhagavān and proclaimed: “O Bhagavān! This bodhisattva is inconceivably radiant such that he illuminates this buddhafield with light, and so he serves the welfare of innumerable beings!”
當名此兒不思議光。爾時釋迦牟尼世尊即可是名：此兒當名不思議光。
1. 59 That is how that child came to be named Inconceivable Radiance. The Bhagavān also said, [F.279.a] “Let this child be called Inconceivable Radiance,” and so he rejoiced in that name for the child.
爾時嬰兒不思議光，從空而下住於地已，以佛神力、自善根力，其形猶如八歲童子。
1. 60 The child Inconceivable Radiance then descended from the sky and came to rest on the ground. Through the power of the Buddha and his own prior roots of virtue, what transpired next happened like this: by the time he took a seat, the child’s body had grown to that of an eight-year-old child.
爾時釋提桓因即以天衣施與嬰兒，便語之言：嬰兒！汝今愍我等故受此天衣，勿裸形住。
1. 61 Then, the lord of gods Śakra presented the child with a bolt of heavenly fabric, saying, “Dear child, out of loving concern for me, wear this length of fabric. Don’t remain naked!”
爾時不思議光菩薩嬰兒語釋提桓因：憍尸迦！菩薩不以衣服為妙，當被法服以為嚴飾。憍尸迦！菩薩所服，汝今善聽。
1. 62 The child Inconceivable Radiance then spoke these words to Śakra, the lord of gods: “Kauśika, it is not by wearing lovely clothes that bodhisattvas are made beautiful, but rather their beauty comes from bearing the ornaments of Dharma. Kauśika, it may be obvious, but nonetheless, let me tell you what the ornamental clothing of the bodhisattva mahāsattvas is. 20
憍尸迦！菩提之心是菩薩服，乃至道場成滿具足一切佛法。有慚有愧是菩薩服，調伏成就一切眾生置無過中。
1. 63 “The ornamental clothing of bodhisattvas is the awakening mind, for it adorns the seat of awakening. The ornaments of modesty and propriety are the ornamental clothing of bodhisattvas, for they support all beings.
堅誓莊嚴是菩薩服，辦諸事故。質直無偽是菩薩服，成就斷除幻惑偽故。
1. 64 “Observing their commitments is the ornamental clothing of bodhisattvas, for it perfects their insight. Their intent is the ornamental clothing of bodhisattvas, for it eliminates deceit and guile.
勤加精進是菩薩服，成滿具足諸善根故。志欲喜樂是菩薩服，成滿一切諸佛法故。
1. 65“Application is the ornamental clothing of bodhisattvas, for it perfects all virtuous qualities. Superior intention is the ornamental clothing of bodhisattvas, for it sets them apart from all others.
除捨憍慢是菩薩服，成滿一切諸禪定故。欲法聞法是菩薩服，成滿般若波羅蜜故。
1. 66 “Absence of pride is the ornamental clothing of bodhisattvas, for it perfects their wisdom. Their pursuit of Dharma and longing for Dharma are the ornamental clothing of bodhisattvas, for these perfect their insight. [F.279.b]
不起智慢是菩薩服，成滿具足無著智故。作於利益是菩薩服，悲諸眾生具覺知故。捨一切物是菩薩服，成滿具足諸相好故。
1. 67 “Their lack of parsimony as preceptors is the ornamental clothing of bodhisattvas, for it perfects their dispassionate wisdom. Their utter disregard for all wealth is the ornamental clothing of bodhisattvas, for it perfects their excellent marks and signs.
護持淨戒是菩薩服，成滿願故。調和忍辱是菩薩服，究竟成滿梵音聲故。
1. 68 “Pure discipline is the ornamental clothing of bodhisattvas, for it brings their aspirations to completion. Acceptance and gentleness 21 are the ornamental clothing of bodhisattvas, for they become words that resound and roar like the voice of Brahmā.
牢強精進無懈退心是菩薩服，成滿出過一切事故。得諸禪定解脫三昧是菩薩服，成就滿足大通智故。
1. 69 “Stable resolve and fortitude 22 are the ornamental clothing of bodhisattvas, for these fulfill all their goals. Their attainment of concentrations, liberations, absorptions, and equilibria are the ornamental clothing of bodhisattvas, for these perfect the wisdom of highly advanced cognition. 23
不壞智慧是菩薩服，成就斷除一切結使諸見障故。大方便智是菩薩服，成就教化諸眾生故。大慈是菩薩服，成就救濟諸眾生故。大悲是菩薩服，成就生死中無疲厭故。
1. 70 “The insight of knowing how to parse words carefully 24 is the ornamental clothing of the bodhisattvas, for it eliminates latent tendencies, beliefs, and manifest afflictions. Great compassion is the ornamental clothing of bodhisattvas, for they never become discouraged in saṃsāra.
大喜是菩薩服，成就具足於法喜故。大捨是菩薩服，成就捨離愛瞋心故。
於諸眾生無惱害心是菩薩服，成就不惱於自他故。敷演說法是菩薩服，成就不自譽毀他人故。
1. 71 “Bearing no animosity toward any being is the ornamental clothing of bodhisattvas, for they never lose interest in the welfare of self and other. Teaching Dharma without material interest 25 is the ornamental clothing of bodhisattvas, because insight liberates both self and other.
如說修行是菩薩服，成就斷除諸結使故。憍尸迦！應如是知菩薩法服，以法莊嚴生不裸形。
1. 72 “Accomplishment of Dharma 26 is the ornamental clothing of bodhisattvas, since it removes all mental disturbances. Kauśika, in this way you must see how bodhisattvas who possess ornaments of Dharma like these are never naked.”
爾時，釋提桓因於嬰兒所增加恭敬愛念尊重，白言世尊：愍我等故，令是嬰兒受取此衣。
1. 73 The lord of gods Śakra was greatly pleased with the child and trusted in him, 27 and so, addressing the Bhagavān, he asked, “Out of loving consideration for me, would the Bhagavān please tell him to accept this length of fabric?”
爾時世尊告不思議光菩薩嬰兒：受帝釋衣。
1. 74 The Bhagavān then spoke [F.280.a] to the child Inconceivable Radiance, saying, “Child, take this length of fabric and put it on.”
于時世尊右手取衣授與嬰兒。爾時嬰兒右膝著地，以其右手受取是衣，受已便著。
1. 75 The child Inconceivable Radiance then went over to the Bhagavān, knelt with his right knee on the ground, pressed his palms together in salutation toward him, and then, in his presence, accepted the length of fabric and put it on.
爾時世尊將不思議光菩薩嬰兒，於舍衛大城次第乞食。是時大眾——男女大小、長者居士、剎利、婆羅門、王及輔臣——見不思議光菩薩嬰兒，生希有心，亦為見佛禮敬供養，悉皆來集。爾時，世尊次第乞食，到不思議光菩薩嬰兒所生母舍。
1. 76 The Bhagavān then went to receive alms in the town of Śrāvastī. The men and women, boys and girls, merchants and brahmins, householders, and the king and his major officials were amazed and assembled there to look upon the child Inconceivable Radiance, to look upon the Bhagavān, and to show them honor and homage. The Bhagavān accepted the offering of alms from each in turn and then went to the home of the mother of the child Inconceivable Radiance. When he arrived there, however, he said nothing and simply remained off to one side. Embarrassed, the mother of the child Inconceivable Radiance did not come out to the entrance to greet the Bhagavān.
爾時不思議光菩薩即入其舍，前至母所，向所生母而說偈言：
1. 77 The child Inconceivable Radiance went inside his home and then spoke the following verses to his mother:
母無有過咎，應當自喜慶，是我本惡業，今生在母腹。
“It was due to my own past misdeeds That I entered your womb, Not because of any fault of yours, mother; That being so, don’t feel ashamed!
母是我福田，哀愍所生恩，母勿生羞恥，速往如來所。
1. 78 “Since you created me with love, I am the one indebted to you. Don’t be embarrassed or shy away. Come before the Tathāgata!
母今得大利，腹懷妊我故，如是之功德，往問於導師。
1. 79 “My entry into your womb Was an endowment you received well. Come share with the Great Guide as well The virtuous deeds of your body!”
爾時不思議光菩薩語釋提桓因：憍尸迦！與我香華衣服所須，欲奉上母；母當以是供養於佛，當發阿耨多羅三藐三菩提心。
1. 80 The child Inconceivable Radiance then spoke to the lord of gods Śakra, saying, “Kauśika, give me some heavenly mandārava flowers, divine incense, and godly raiment. I shall give them to this mother who gave birth to me. [F.280.b] By presenting them as a gift to the Bhagavān, she will generate the mind set on unsurpassed and perfect awakening.”
爾時，釋提桓因以天曼陀羅華及以天香、天諸衣服，與彼菩薩。爾時不思議光菩薩復向其母而說偈言。
1. 81 And so the lord of gods Śakra gave the child heavenly mandārava flowers, divine incense, and godly raiment. The child Inconceivable Radiance then spoke the following verses to his mother:
受此適意華，天妙曼陀羅、妙香及衣服，奉上供釋仙。
1. 82 “Mother, take these heavenly mandārava flowers, So lovely to behold and enjoyable, Along with this incense and clothing, And offer them to this great man, the Buddha.
非飲食及寶，能報父母恩，引導向正法，便為供二親。
1. 83 “Gifts made in this world to one’s parents, such as food and drink, Money and clothes, are not offerings at all Compared with what connects them to Dharma; Therefore, make an offering of these items!
供二足尊已，發淨上道心，我長夜常勸，常數數時勤。
1. 84 “Make an offering to this holiest of humans, And firmly aspire to supreme awakening. Time and again, I have been at your side; For so very long have I encouraged you!
其母生喜心，畢竟不生恥，往詣人仙所，禮已在前住。
1. 85 “Without feeling unworthy or ashamed, But with a renewed sense of joy and delight, Proceed to where the genuine Victor awaits, And offer homage at the feet of this supreme being!
華散如來上，奉華及衣服，佛所種善根，即發菩提心。
1. 86 “Handing flowers over to the Lord, Along with incense and clothing, Generate the roots of virtue from that Victor, And generate too the resolve for supreme awakening!
堅住菩提心，問於釋師子：懷妊淨眾生，願說是福報。
1. 87 “Having set your resolve for supreme awakening, Then, as is said, ‘the Lord of the World assures full maturation To those who, with faith, pay respect to a Victor.’ Go petition this genuine Victor!” 28
1. 88 The woman then went over to the Bhagavān and offered homage by prostrating to his feet, made offerings to him, and put her request to him fully and respectfully, just as she had been instructed.
汝以此善業，不生諸難趣，供多億佛已，當得成為佛。
1. 89 After she had made this request, the Bhagavān told her, “Through this accomplishment of roots of virtue you shall not go to the lower realms or an unfortunate state. Having pleased millions upon millions of buddhas, you shall yourself become a buddha, the holiest of persons.” [F.281.a]
爾時世尊於舍衛大城次第乞食已，與不思議光菩薩及諸大眾，出王舍大城，向祇陀林給孤窮精舍。世尊食已，淨自澡嗽而起就座，演說正法。
1. 90 When he had finished receiving alms in the town of Śrāvastī, the Bhagavān, accompanied by the child Inconceivable Radiance and other lay people, left the town and returned to the Jeta Grove in Anāthapiṇḍada’s park. The Bhagavān then took his meal, arose from his inner absorption, and readied himself to make the Dharma heard.
爾時憍薩羅國波斯匿王，聞不思議光菩薩嬰兒有大不可思議神通，聞已莊嚴四種兵眾，向祇陀林給孤窮精舍，詣世尊所。到已頂禮佛足，却坐一面。
1. 91 The king of the state of Kośala, Prasenajit, accompanied by his four military regiments, came to see the Bhagavān in Anāthapiṇḍada’s park. As he and his men arrived, they offered homage by prostrating to the Bhagavān’s feet and then sat off to one side.
波斯匿王白世尊言：大德世尊！不思議光菩薩嬰兒為在何處？聞有如是不可思議神通之力。
1. 92 Once they were seated at his side, the king of the state of Kośala, Prasenajit, said to the Bhagavān, “Bhagavān, where is the child Inconceivable Radiance, who possesses such wondrous and amazing qualities?”
時佛即示波斯匿王不思議光菩薩嬰兒。時王見是不思議光菩薩嬰兒，形色端嚴殊特於天，無所畏懼，具戒、定、慧以自莊嚴。如是見已便作是念：種何善根、修集何福有是妙身？
1. 93 The Bhagavān then pointed out the child Inconceivable Radiance, and King Prasenajit could see at first sight that the child’s physical body was fully developed, with a complexion superior to that of the gods, and that he was graced with fearlessness, disciplined conduct, absorption, and insight. The king therefore thought to himself, “Imagine what kinds of deeds he must have performed and accumulated in the past to have a pure body like that!”
爾時不思議光嬰兒承佛神力，知憍薩羅國王心之所念，向是大王而說偈言：
1. 94 The child Inconceivable Radiance, due to the power of the Buddha and because of his own past roots of virtue, knew in his mind what King Prasenajit had thought. So he said:
常修慈心淨眾生，無麁穢惡修正念，攝身口意淨梵行，彼有如是淨妙身。
1. 95 “Those who consistently possess a loving and pure mind, Are not fractious, but gentle and thoughtful, As well as well-mannered, honest, and chaste — It is they who become pure in body.
遠離惡者不自造，增長修集無量善，捨離一切惡諍訟，彼有如是淨妙身。
1. 96 “Those who abandon and abstain from wrong actions, Who never devalue but increase virtue, Who entirely reject malice and hostility — [F.281.b] It is they who become pure in body.
恭敬佛法及聖僧，常恒奉施眾妙供，不毀罵他不逼惱，彼有如是淨妙身。
1. 97 “Those who continually and respectfully make offerings To the Buddha, the Dharma, and the Saṅgha 29 And don’t feel aggression toward or threaten others — It is they who become pure in body.
調弄呵罵及毀呰，於他人所不生是，歎美讚善不說惡，彼有如是淨妙身。
1. 98 “Those who are not jealous, Miserly, or otherwise prideful toward others And say nothing when others’ faults arise — It is they who become pure in body.
慳貪嫉妬及憍慢，諦觀己行不毀他，彼有如是淨妙身。
1. 99 “Those who never look to blame, Reproach, or rebuke others Or look for a chance to exploit them — It is they who become pure in body.”
爾時波斯匿王白世尊言：是不思議光菩薩嬰兒，成就如是勝妙大法；有何業障而生於是婬女腹中，捐棄空處？
1. 100 King Prasenajit then said to the Bhagavān, “Bhagavān, since this child Inconceivable Radiance clearly possesses such great qualities, what sort of obscuration of karma caused him to be born from the womb of a woman without a husband and later abandoned in that empty dwelling?”
佛告大王：乃往過去九十一劫，爾時有佛，號毘婆尸，出現於世——如來、應供、正遍覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。
1. 101 The Bhagavān answered him, “Great king, once, in the distant past, ninety-one eons ago, the thus-gone, worthy, perfect buddha, the one with perfect knowledge and conduct, the blissful one, the knower of the world, the charioteer who tames beings, the unexcelled, the teacher of gods and humans, the blessed buddha known as Vipaśyin appeared in the world.
大王當知，爾時毘婆尸如來法中有二菩薩：一名賢天，二名饒財。賢天菩薩於無上道得不退轉，得陀羅尼及無礙辯，獲無生忍，有福德威勢，少欲少事常樂獨處，逮得神通。
1. 102 “Great king, in those days, at that time, there were two bodhisattvas, Divine Excellence and Earth, who attended the sublime discourses of the blessed buddha Vipaśyin. In particular, the bodhisattva known as Divine Excellence was one who would no longer regress; he had few pursuits and few activities, enjoyed solitude, and was filled with loving kindness due to his powers of concentration and advanced cognition.
彼時饒財菩薩習學頭陀，為賢天菩薩而作給使。彼人恒往聚落城邑，多諸事務。是賢天菩薩呵嘖教誨：何故多造是諸事務而不斷除？
1. 103 “As for the bodhisattva known as Earth, he was not very well versed in the Dharma [F.282.a] and so served as the attendant of Divine Excellence. He frequently went into neighboring villages, towns, townships, and palaces and there would busy himself with many tasks and activities. Thus, the bodhisattva Divine Excellence would reprimand him, saying, ‘Why are you busying yourself with so many tasks and activities instead of putting your effort into practice and renunciation?’
數數教呵，彼便生瞋，忿心不喜。以忿恚故毀敗身心，敗身心已瞋恚罵言：輕賤婬女兒私通所生，從他人得。不識其父又不識母，況汝當有戒、聞、定、慧？
1. 104 “Over and over again Divine Excellence exhorted him, making Earth irritated and agitated, turning him unpleasant and then abusive, until he became both physically and mentally malicious. He voiced his vile thoughts in the coarsest language, saying, ‘You bastard, you son of a whore, your father was a cuckold. Since you don’t even have a proper father and mother, it is ridiculous to think that you could have insight or disciplined conduct.’
彼瞋罵已，復不悔過又不捨離，結使所纏，恒有忿心瞋賢天菩薩。
1. 105 “With the worst intentions he spoke these crude words, and without confession, contrition, or rejection, he held his grudge, continuing to harbor ill will toward the bodhisattva Divine Excellence, and he had not the slightest affection for him.
時賢天菩薩即便捨棄。既捨棄已，倍生瞋恚罵詈揚惡。
1. 106 “The bodhisattva Divine Excellence, moreover, thought that Earth was no longer a fitting vessel and withdrew from him, 30 spurring Earth to think even worse of the bodhisattva Divine Excellence and to speak to him in the most uncomplimentary, caustic, unvenerable, and unmeasured terms.
以此不善業行因緣，身壞命終生婬女胎——為彼賢天菩薩所護，不生地獄。
1. 107 “Because of the karma Earth accumulated and gathered in this way, his body was ruined, and in the wake of his death, he was reborn to a woman who gave birth to him out of wedlock. Because he had maintained the awakening mind, however, his actions did not cause him to take rebirth as a being in hell.
婬女生已恒常棄之，為狐狼狗之所噉食。大王！以是緣故，九十一劫常如是死，生生常棄，為多人眾之所罵言：是婬女子。被棄空處，狐狼狗食。
1. 108 “As soon as he was born, the woman abandoned him along a major thoroughfare, where he was eaten by dogs, jackals, and wolves. Great king, in a similar fashion, over the course of ninety eons, he suffered like this, in the same miserable way; he died and was reborn and once reborn was abandoned. The common folk would say, ‘That bastard, that child of a whore —let the dogs, jackals, and wolves eat him!’
大王莫疑。何以故？彼時饒財瞋罵菩薩，即是今此不思議光菩薩是也。
1. 109 “Great king, if you are uncertain, if you entertain doubt as to whether the one known as the bodhisattva Earth in those days, at that time, may have been someone else, [F.282.b] you need not wonder any longer. If you ask, ‘Why is that?’ Well, it is because this child Inconceivable Radiance was the one known in those days, at that time, as the bodhisattva Earth.
惡業行盡，以善業力，淨於結心悅可佛意，是人惡道悉皆永盡。大王！此不思議光菩薩，已曾值遇六十四億佛，恭敬供養尊重讚歎，是諸佛所常修梵行勤進求法。
1. 110 “Great king, his obscuration of karma has now been exhausted. His impure mind has been purified. He has pleased the Tathāgata. Cutting off rebirth in all the lower realms, this child Inconceivable Radiance has pleased sixty-four million buddhas, has honored them, venerated them, and revered them, and has conducted himself with sanctity before them. He has been diligent in the dedicated pursuit of Dharma as well.
此本善力，得如是事及神通力。大王！如是黑白之業終不敗亡，是故智者善護身口及以意業，寧捨身命不造惡業。
1. 111 “Great king, through his past roots of virtue, he has achieved this illustrious state. Great king, in this way, black deeds and white deeds are never squandered. Great king, since that is the case, the wise are circumspect about their physical, verbal, and mental acts, abstaining from evil even at the cost of their lives.”
爾時波斯匿王白言：世尊！彼賢天菩薩，為已得成於一切智？為故修集菩薩行耶？
1. 112 The king of the state of Kośala, Prasenajit, then asked the Bhagavān, “Bhagavān, the bodhisattva who was called Divine Excellence —did he ever attain unsurpassed and perfect awakening? Or is he still, even now, engaging in the conduct of a bodhisattva?”
佛言：大王！彼賢天菩薩，今者在彼阿閦佛土修菩薩行，名曰德藏。
1. 113 The Bhagavān answered him, “Great king, the bodhisattva mahāsattva Divine Excellence conducts himself with sanctity in the buddha realm of the tathāgata Akṣobhya, where he is known as the bodhisattva mahāsattva Śrīsambhava.”
爾時波斯匿王白言：世尊！若善男子、善女人，常應當親於善知識、近善知識。何以故？
1. 114 The king of Kośala, Prasenajit, then said to the Bhagavān: “Bhagavān, a noble son or daughter is supposed to act respectfully, to serve spiritual masters, to attend them, and to venerate them. One may ask, ‘What is the value of doing so?’
世尊！近善知識，恭敬圍繞聽聞善法，聞善法已得於善心，已有善心則修善行。
1. 115 “Bhagavān, if one attends, serves, and venerates a spiritual master, one acquires virtuous qualities. [F.283.a] Through acquiring virtuous qualities, one’s frame of mind becomes virtuous. When one’s frame of mind is virtuous, one trains in virtue. 31
造作善業趣向善處，得善知識；得善友故，不作諸惡，修習諸善。
1. 116 “Through training in virtue, one performs virtuous deeds. Through virtuous deeds, one will have a virtuous existence. Due to a virtuous existence, one enjoys virtuous companions. In virtuous company, sinful acts are not performed. One will not engage in sinful acts. 32
習諸善已，自無逼熱不逼熱他。若有菩薩自護護他，能得菩提。
1. 117“By abstaining from sinful acts and engaging in virtue, one will not be tormented, and others will not be tormented. Through affording protection to oneself and others, the path to awakening will be completed.
若已住道，有大勢力能有所利。
1. 118 “By staying on the path to awakening, one will have the ability and opportunity to effectively serve the welfare of beings who have embarked on inferior paths.”
佛言：善哉，大王！快說此言。大王！菩薩親近於善知識，具滿一切功德善法。
1. 119 The Bhagavān remarked, “Great king, well said! Well said! You have spoken well! Great king, by serving one’s spiritual master, one will perfect all the qualities that characterize a bodhisattva mahāsattva.”
爾時不思議光菩薩白言：世尊！菩薩成就幾法，疾得阿耨多羅三藐三菩提，獲淨法忍？
1. 120 The child Inconceivable Radiance then said to the Bhagavān, “Bhagavān, what are the various qualities a bodhisattva should possess in order to swiftly awaken to unsurpassed and perfect buddhahood and to gain acceptance of even the most profound Dharmas?”
佛言：嬰兒！菩薩成就四法，疾得無上正真之道及淨法忍。何等四？
1. 121 The Bhagavān responded, “Child, a bodhisattva who possesses four qualities will swiftly awaken to unsurpassed and perfect buddhahood and gain acceptance of even the most profound Dharmas. What are these four?
解因緣忍，遠離斷、常，解無我、人、眾生、壽命，解了空寂修行於空。是為四。
1. 122 “They are comprehension of interdependence; rejection of eternalism and nihilism; the understanding that there are no beings, no living creatures, 33 and no persons; and an interest in and experience of emptiness.
1. 123 “A bodhisattva who possesses these four qualities will swiftly awaken to unsurpassed and perfect buddhahood [F.283.b] and gain acceptance of even the most profound Dharmas.
復有四法。何等四？過去寂滅，未來無來知，現在不住，三世平等。是為四。
1. 124 “Child, in addition, a bodhisattva who possesses four other qualities will swiftly awaken to unsurpassed and perfect buddhahood. What are these four?
1. 125 “Leaving the past behind, not projecting into the future, knowing how to extinguish what arises right now, and knowing the sameness of the three times —those are the four.
復有四法，所謂自淨，淨諸眾生，淨法，淨禪定；是為四。
復有四法，謂寂身，寂心，寂道，寂法；是為四。
1. 126 “There is yet another set of four. What are the four? Physical isolation, mental isolation, isolation from phenomena, and isolation from action — those are the four.
復有四法，謂以法觀佛不以色，以離觀法不以我，以無為觀僧不以眾，淨於慧眼；是為四。
1. 127 “There are another four. What are they? Seeing the Buddha as reality itself and not as a form; seeing the Dharma as detachment from desire and not as terms and definitions; seeing the saṅgha as noncomposite and not as an assemblage; and purification of the eyes of insight —those are the four. 34
復有四法，所謂滿足諸波羅蜜，不捨四攝法，善知方便，說無眾生而行大悲；是為四。
1. 128 “There are four more. What are they? They are perfecting the six transcendent virtues by not relinquishing the modes of attraction; expertise in insight and skillful means; precise discernment that there are no beings; and great compassion.
嬰兒！是為菩薩成就四法，疾得阿耨多羅三藐三菩提及深法忍。
1. 129“Child, a bodhisattva who possesses these four qualities will swiftly awaken to unsurpassed and perfect buddhahood and gain acceptance of even the most profound Dharmas.”
說是法時，不思議光菩薩得無生法忍，歡喜踊躍，上昇虛空高七多羅樹。
1. 130 As the Bhagavān gave this teaching presenting the fourfold attainments, the child Inconceivable Radiance gained acceptance of the fact that phenomena do not arise and was so joyous, so overjoyed, that he himself actually floated up into the sky to the height of seven palm trees. At that point, the Bhagavān smiled.
時此三千大千世界六種震動，大光普照天雨眾華，百千伎樂不鼓自鳴。爾時世尊知不思議光菩薩心已，即便微笑。
佛之常法，若微笑時，種種若干百千色光從面門出，青、黃、赤、白、紅頗梨色。是光普照，遍於無量無邊世界，隱蔽魔宮及日月光，斷除地獄、餓鬼苦已，上至梵世，還遶佛三匝從頂相入。
1. 131 As is the nature of things when blessed buddhas smile, lights of various colors radiated from the mouth of the Bhagavān. The lights appeared in many different colors, such as blue, yellow, red, white, violet, and silver. Those multicolored lights illuminated the [F.284.a] infinite and boundless worlds of the universe, manifesting even as far as Brahmā’s domain and making the very sun and moon seem lackluster. The lights then reversed course and vanished into the crown of the Bhagavān’s head.
爾時大德阿難從座而起，偏袒右肩，右膝著地，合掌向佛，說偈問曰：
1. 132 Venerable Ānanda then rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Bhagavān. In the rhythm of verse, he requested an explanation of the meaning of this from the Bhagavān:
色相甚微妙，雜好莊嚴身，圓光善答問，以何因緣笑？
1. 133 “Your figure is lovely and worthy to behold, Gracefully adorned with marks and signs most fine, And shining beautifully within a circle of lights. 35 Please explain your smile to me!
上戒行無畏，勝定慧莊嚴，示堅解脫果，以何因緣笑？
1. 134 “You are engaged in exemplary conduct with superior discipline, And with the light of wisdom gathered from absorption and insight, 36 And the strength of the essence of liberation, you see perfectly. Please explain your smile to me!
忍力及十力，忍勇進難動，樂見示四諦，以何因緣笑？
1. 135 “With the strength of the power of acceptance 37 And diligence eminently superior and unwavering, You are pleasing to the eye and behold the four truths. Please explain your smile to me!
金剛身堅固，那羅延力盡，梵音聲悅意，願演說笑義。
1. 136 “You have a vajra body, hard, stable, and indestructible, As mighty as Nārāyaṇa —even greater than Nārāyaṇa. 38 Your voice is gentle, the sweet voice of Brahmā. Please explain your smile to me!
梵身天在上，不見如來頂，次第合掌敬，以何因緣笑？
樹王下降魔，得無垢淨道，知諸眾生行，願顯何緣笑。
1. 137 “Brahmā and likewise the other gods who have gathered Behold you with reverence, yet even though the Tathāgata is seated They cannot see the summit of your crown. Please explain your smile to me!
轉無上法輪，說無常動地，調人天龍等，大德何故笑？
1. 138 “You turn the sacred wheel of Dharma. The message of impermanence deeply moves Gods, asuras, nāgas, and yakṣas alike. Please explain your smile to me! 39
照明除闇冥，無垢遍淨眼，功德如虛空，以何因緣笑？
1. 139 “You have discovered 40 radiance and removed all darkness, You abide in equanimity with eyes that take in all, Possess superior qualities, and display essential qualities. 41 Please explain your smile to me!” [F.284.b]
爾時世尊告阿難言：汝今見是不思議光菩薩去地七多羅樹住虛空不？阿難白言：已見。世尊！
1. 140 With those words he made his request. The Bhagavān then answered the venerable Ānanda, “Ānanda, do you see the child Inconceivable Radiance hovering in the space above, at the height of seven palm trees?” Ānanda replied, “Yes, Bhagavān, I do see him.”
阿難！是不思議光菩薩，過百千阿僧祇劫當得作佛，亦號不思議光——出現於世——如來、應、正遍覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，國名淨潔，劫名無咎。
1. 141 The Bhagavān said, “Ānanda, this bodhisattva mahāsattva Inconceivable Radiance, after one hundred incalculable eons, in the eon called Universal Illumination, in the realm known as Fully Cleansed, 42 43 will make his appearance in the world as the thus-gone, worthy, perfect buddha, the one with knowledge and good conduct, the blissful one, the knower of the world, the charioteer who tames beings, the unexcelled, the teacher of gods and humans known precisely as the blessed buddha Inconceivable Radiance.
阿難！是淨潔佛土甚為清淨，如此他化自在諸天宮殿。彼佛壽命二十中劫，大聲聞眾其數八萬，諸菩薩僧三萬二千。
1. 142 “Ānanda, that realm Fully Cleansed will become utterly pure in the following way: as a comparison, it will be like what is enjoyed and experienced by the Paranirmitavaśavartin gods. That tathāgata will remain there for twenty intermediate eons. He will have a saṅgha of eighty thousand listeners. There will be a bodhisattva saṅgha of thirty-two thousand.
阿難！以何因緣故劫名無咎？阿難！彼時多有百千劫中無佛出世，是不思議光佛於彼劫中最初成佛，淨居諸天歡喜讚歎：此劫無咎，此劫無咎。以有如來出現於世故，是故當名此劫無咎。
1. 143 “Ānanda, you may wonder why that realm will be called Fully Cleansed and the eon Universal Illumination. Ānanda, over the course of hundreds and thousands of prior intermediate eons, no tathāgata ever appears in that buddhafield. It is there that Inconceivable Radiance, the Tathāgata, will appear; it is there where the Śuddhāvāsa gods say, ‘This eon lacks universal illumination. It lacks universal illumination, so may a tathāgata appear!’ His appearance is due to their giving voice to this purposeful interjection.”
說是不思議光菩薩時，三萬二千眾生發阿耨多羅三藐三菩提心；六萬菩薩得無生法忍；五百比丘斷諸結漏心得自在成阿羅漢。
1. 144 When this statement of prophecy about the bodhisattva Inconceivable Radiance was spoken, [F.285.a] and this account of Dharma was taught, thirty-two thousand beings, gods and humans alike, generated the mind set on unsurpassed and perfect awakening. Sixty bodhisattvas developed acceptance of the fact that phenomena do not arise. Five hundred listeners completely freed their minds from defilement, without any further grasping.1.
爾時佛告阿難：汝受此經，持、讀誦、說，於大眾中廣敷演之，令我正法久住在世，亦多利益未來菩薩。
145 The Bhagavān then said to venerable Ānanda: “Ānanda, you must retain my sacred Dharma. For the benefit of present bodhisattvas, and for those yet to come, you must retain this account of Dharma.”
大德阿難白言：世尊！我已受持。世尊！此經何名？云何受持？佛言：阿難！此經名為除淨業障，亦名為神力所持不思議光菩薩所說，如是受持。
1. 146 Ānanda replied, “Bhagavān, when I retain this account of Dharma, what is the name of this account of Dharma? How shall it be remembered?” The Bhagavān said, “Retain it as The Cleansing of the Obscurations of Karma and The Buddha’s Pageantry and The Teaching by Inconceivable Radiance.
阿難！若善男子、善女人，盡其壽命奉諸如來，供養恭敬尊重讚歎，以雜色花裓如須彌，燒香、末香、塗香、幢幡、寶蓋皆亦如是，以用供養。復有善男子、善女人，受持於此不思議光所說經法，讀誦通利，在大眾中廣為人說，如說修行，是福多彼。
1. 147 “Ānanda, some people may spend their entire lives respecting, revering, venerating, and worshiping all the tathāgatas, offering them ground floral incense strewn as high as Mount Meru, as well as fragrances, powders, balms, robes, parasols, victory banners, and pennants, and also many other varieties of divine and human offerings. Compared to them, a noble son or daughter who retains and reads this account of Dharma taught by Inconceivable Radiance, who fully comprehends it and makes it widely and perfectly known to others, and who likewise assiduously applies it —such a person generates a vastly greater collection of merit.
阿難！若欲法供供養如來，欲作大智慧光明者，應當受持讀誦此經。
1. 148 “Ānanda, since that is the case, those who wish to honor the Tathāgata with the offering of Dharma and those who wish to create the great radiance of insight should retain this account of Dharma, read it, accomplish it with diligence, and make it widely and perfectly known to others.”
佛說是經已，不思議光菩薩，大德阿難，一切大眾，人、天、龍、鬼、乾闥婆、阿修羅等，聞佛所說，皆大歡喜。
1. 149 When the Bhagavān had spoken these words, the venerable Ānanda, the bodhisattva mahāsattva Inconceivable Radiance, the king of Kośala, Prasenajit, along with his entourage, the lord of gods Śakra, the master of the Sahā world system Brahmā, and the four guardians of the world, along with everyone else in attendance as well as the gods, humans, asuras, and gandharvas of this world, rejoiced and greatly extolled what the Bhagavān had said.
1. 150 This completes the noble account of Dharma, [F.285.b] “The Teaching by the Child Inconceivable Radiance.”
