T310-15-大寶積經-文殊師利授記會

No. 310-15 大寶積經，文殊師利授記會第十五，大唐于闐三藏實叉難陀譯

No. 318 文殊師利佛土嚴淨經，西晉月氏國三藏竺法護譯

No. 319 大聖文殊師利菩薩佛剎功德莊嚴經，唐不空譯

藏譯英Mañjuśrī-buddha-kṣetra-guṇa-vyūha https://read.84000.co/translation/toh59.html

No.1636 大乘集菩薩學論，法稱菩薩造，法護等奉 詔譯

1. 1 Homage to all buddhas and bodhisattvas.

1.序

310-15：1)如是我聞：一時佛在王舍城耆闍崛山，與大比丘眾一千人俱。 2)菩薩八萬四千，文殊師利菩薩、觀世音菩薩、得大勢菩薩而為上首。 3)復與七十二億諸天眾俱，悉皆趣向菩薩之道。 4)復與四天大王，釋提桓因，梵天王等及其眷屬，各有五萬二千眾俱，亦皆趣於菩薩之道。 5)有四阿修羅王，各與眷屬無量眾俱。 6)復與七萬二千大龍王俱，其名曰難陀龍王、優波難陀龍王、婆留那龍王、娑竭羅龍王、持大地龍王、無熱惱龍王、高勝龍王、伏魔龍王、最勝龍王、月上龍王，如是等而為上首。 7)復與無量夜叉王俱，其名曰金毘羅夜叉王、阿吒薄拘夜叉王、蘇支路摩夜叉王、妙意夜叉王、妙慧夜叉王、妙相夜叉王、普色夜叉王、不動夜叉王、有力夜叉王、大力夜叉王，如是等而為上首。

318：1)聞如是：一時佛遊王舍城靈鷲山，與大比丘十萬眾俱； 2)及諸菩薩八萬四千，皆不退轉無所從生，逮得權慧神通無極，隨時而化救濟三界，其名曰：文殊師利、光世音、大勢至諸菩薩等咸來雲集。 3)七十二億諸天子俱，皆志大乘； 4)四天王、帝釋、梵天王，各與四萬二千諸釋梵俱，悉慕大道； 5)四方阿須倫王。 6)難頭和難龍王、和倫龍王、娑竭龍王、摩那私龍王、持地龍王、阿耨達龍王、山積龍王、降魔龍王、上月龍王，如是龍王，各從其民六萬二千； 7)金比鬼神、曠野鬼神、妙毛鬼神、普等鬼神、善普鬼神、善財鬼神、普像鬼神、無諍鬼神，是諸鬼王，各與等類百千眾俱來詣佛所。皆各稽首，以次就位，悉都專精志願經道、飢虛於法，身口意并加敬歸佛，靖心而聽。

319：1)如是我聞：一時薄伽梵，住王舍城鷲峯山中，與大苾芻眾一千人俱； 2)菩薩八萬四千，皆於無上正等菩提得不退轉，所謂慈氏菩薩、文殊師利菩薩、觀自在菩薩、得大勢菩薩而為上首； 3)復有七十二俱胝諸天眾俱，皆悉住於菩薩之乘； 4)復有天帝釋，娑訶世界主大梵天王，與其眷屬四萬天眾俱，亦皆住於菩薩之乘。 5)復有四阿蘇羅王，所謂毘摩質多羅阿蘇羅王、末利阿蘇羅王、驢肩阿蘇羅王、歡喜阿蘇羅王，與百千阿蘇羅眷屬俱。 6)復有六萬二千諸大龍王，所謂難陀龍王、鄔波難陀龍王、水天龍王、摩那斯龍王、地持龍王、無熱惱龍王、蘇迷盧龍王、伏魔龍王、月上龍王，如是等而為上首。 7)復有四大天王，所謂持國天王、增長天王、廣目天王、多聞天王，與百千藥叉眷屬俱，所謂金毘羅大藥叉、阿吒嚩俱大藥叉、針毛大藥叉、妙慧大藥叉、形相大藥叉、遍形藥叉、不動藥叉，如是等而為上首。

1. 2 Thus did I hear at one time. The Blessed One was residing in Rājagṛha by Vulture Peak Mountain with a great saṅgha of 1,250 monks, along with 84,000 bodhisattvas such as Maitreya, Mañjuśrī, Apāyajaha, Avalokiteśvara, and Mahā sthāmaprāpta, all of whom were irreversible from progress toward unsurpassed and perfect awakening. Also present were 720 million gods, all of whom had entered the Bodhisattva Vehicle. These gods included Śakra, lord of the gods; Brahmā, lord of the world Enduring; and 42,000 Brahmā gods who had also entered the Bodhisattva Vehicle. The assembly also included the four lords of the asuras: Vemacitrin, Balin, Kharaskandha, and Prahlāda, each of whom was accompanied by hundreds of thousands of servants. They were joined by 62,000 nāga kings, including Nanda, Upananda, Varuṇa, Sāgara, Manasvin, Aparājita, Bhūbhṛt, Anavatapta, Giri, Mārtaṇḍa, and Candrottarya. [F.249.a] Also present were the Four Great Kings, Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, and Vaiśravaṇa, each of whom was accompanied by hundreds of thousands of servants. The assembly also included the yakṣa kings Kumbhīra, Āṭavaka, Sūciroma, Sumana, Sumati, Surūpa, Colorful, Akṣobhya, and hundreds of thousands of other yakṣas.

2.世尊於晨朝時著衣持鉢

310-15：時王舍城國王大臣及諸四眾，天、龍、夜叉、人非人等，各以衣服飲食臥具醫藥種種資具，於如來所恭敬尊重而為供養。 1)爾時世尊於晨朝時著衣持鉢，與諸比丘及於天人百千之眾前後圍遶，向王舍城阿闍世宮。 2)佛威神力放百千種妙色光明，百千音樂同時俱奏，雨眾妙花，優鉢羅花、鉢曇摩花、拘勿頭花、芬陀利花繽紛而下。 3)是時如來以神通力，隨所行處涌出寶蓮，大如車輪，白銀為莖、真金為葉、毘琉璃寶以為其鬚，於花臺中有化菩薩結加趺坐。

318：爾時國王、太子、大臣、百官、長者、居士、民眾大小、天龍鬼王，咸共供養，隨其所安。 1)時佛明旦著衣持鉢與大眾俱，天龍鬼王侍從左右。 2)上虛空中，四種蓮華紛紛如雨，百千伎樂不鼓自鳴，皆作釋梵雅頌八聲，詣阿闍貰就王之請。 3)佛顯神足，光照十方，七寶蓮華隨跡處生。

319：時王舍城國王大臣，及諸四眾，天龍藥叉人非人等，各以衣服飲食臥具醫藥種種資具，於如來所恭敬尊重而為奉獻。 1)爾時世尊受王請食，於晨朝時著衣持鉢，與諸苾芻及於天人百千之眾前後圍繞，向王舍城未生怨王宮。 2)以佛威神力故，大神境通放百千種妙色光明，百千音樂同時俱奏，雨眾妙華，烏鉢羅華、鉢頭摩華、俱勿頭華、芬陀利華，繽紛而下。 3)是時如來以神通力，隨按足處，涌寶蓮華，大如車輪，白銀為莖黃金為葉，吠瑠璃寶以為其鬚，於華臺中有化菩薩結加趺坐。

1. 3 At that time the Blessed One was staying in the city of Rājagṛha, where he was venerated and attended to by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, nonhumans, and the fourfold assembly, who all served, honored, and worshiped him. He received a rich supply of food, drinks, savories, garments, delicacies, bedding, and medicines. One morning, the Blessed One donned his upper and lower robes and picked up his offering bowl. Together with his great saṅgha of monks, and surrounded and preceded by trillions of gods, he caused a shower of blue, red, and white lotuses to rain down. This occurred due to the greatstrength, playful ability, magical capacity, and miraculous power of the Buddha. Then, accompanied by the music of hundreds of thousands of instruments, he went to the palace of King Ajātaśatru in the city of Rājagṛha to collect alms. As he set out, trillions of light rays shone forth. At that point, the Blessed One performed a miracle in that wherever he placed his feet, a lotus the height of a chariot sprang up, with golden petals, a silver stem, beryl anthers, and a central cluster of fine gems. [F.249.b] In the center of each lotus appeared the forms of bodhisattvas sitting in crossed-legged posture. Such was the miracle that he performed.

3.說頌

310-15：是諸菩薩與寶蓮俱遶王舍城右旋七匝，而說頌曰： 1釋種應供大商主 利樂含識令安隱 具大威德寂靜心 為世依怙當入城 2若欲遠離老死苦 或樂遊戲於天宮 或有欲破諸魔軍 應近妙辯人中主 3難得聞名今出現 經百千劫修眾行 以大悲心遊世間 如是之尊當入城 4曾行無量無邊捨 男女妻室及王位 頭目耳鼻并手足 衣服飲食亦復然 5已修無量施功德 證於無上一切智 6以施調心固其行 戒淨無缺大丈夫 成就無量忍功德 心恒恬怕當入城 7俱胝劫行勝精進 念眾生苦忘疲倦 具足無量無比禪 彼梵音者當入城 8智慧無量無倫匹 猶若虛空無邊際 最勝人尊戒亦然 備修眾行智清淨 9摧壞魔軍能濟拔 得住無憂不動位 無等法王轉法輪 彼釋師子當入城 10若欲成佛出興世 三十二相以莊嚴 應發無等菩提心 於如來所興供養 11若欲永捨貪恚癡 及以遠離諸煩惱 速當親近釋師子 施作種種諸供養 12若欲速成釋梵王 各千眷屬常隨從 恒受天宮諸快樂 彼應親近釋師子 13欲為四洲勝輪王 所願七寶皆成就 最勝千子咸勇健 應當供養彼勝尊 14欲為長者邑中主 資財增廣無有量 眷屬色相悉超倫 彼應供養釋師子 15已得解脫及當得 皆由聞佛寂靜法 難可值遇彼勝尊 應聽甘露無憂句

318：有化菩薩皆坐其上 光像分明不可稱紀 遶城七匝而歎頌曰： 1其導師至神 所愍哀無量 方便護眾生 消病愈諸瘡 能仁無所著 心寂善調和 彼吼護世明 今日欲入城 2其意已解脫 度生老病死 諸天眾集會 各懷欣樂志 其心甚堅強 降魔并官屬 釋師子至聖 尊導已來到 3壞世眾不消 至真音難致 甚猛能制御 行道億千劫 意抱大慈愍 普護於一切 今日真正覺 當入王舍城 4本所行布施 難量無涯底 衣食眾寶乘 無復有計限 惠所愛男女 妻室及國界 今彼釋師子 欲入國王宮 5宿世施手足 頭目及耳鼻 普惠無所逆 不貪悋重珍 總攝眾功勳 施一切所有 尊人以是故 得入一切智 6常以勤修學 布施至戒慧 護戒無缺漏 故曰真丈夫 逮戒照忍辱 持功勳無量 彼寂然心定 今日當入城 7於百千億劫 行精進解脫 哀傷眾生故 心未曾懈倦 一心不可撿 已度於彼岸 音聲越梵天 今日欲入城 8其聖明道慧 無限不可量 不可得邊涯 假喻如虛空 人中寶如是 智德不可盡 緣從達眾行 嚴淨至尊惠 9因坐佛樹下 降魔及官屬 逮無退道明 永安無憂慼 道聖轉法輪 所度不可極 今日釋師子 欲入王舍城 10若有發道意 我當得成佛 處世逮究竟 諸相三十二 常興意無量 至誠發道心 輒歸於最勝 供養人中聖 11欲斷婬怒癡 消眾塵勞穢 志降伏一切 無益瑕疵難 便宜速行詣 釋師子聖尊 奉貢眾好養 恪心不可限 12若欲生天上 天帝釋梵王 百千億諸天 所知見宗仰 常遭值安樂 在天不失時 當詣釋師子 所宣辭至真 13其欲慕聖帝 王於四方城 自然致七寶 令我逮尊貴 千子諸德具 殊桀甚勇猛 常勤奉事歸 至真大尊人 14若好尊者位 長者積財寶 其生業廣大 常遊得自在 眷屬悉豪貴 端正顏殊好 當詣釋師子 名好物供尊 15其有已解脫 方應求度者 咸當諦聽受 大聖說寂寞 以聞甘露句 寂然無憂患 人中之尊導 音聲甚難值

319：是諸菩薩 與寶蓮華俱遶王舍城 右旋七匝而說頌言： 1商主利益世間者 拔濟有情為福田 釋雄寂靜大威德 世尊今當入此城 2若有樂求生天眾 解脫生老病死苦 欲求摧伏魔羅軍 應當供養釋師子 3牟尼名號甚難聞 多俱胝劫行精進 悲愍世間作利益 大仙今入此王城 4無量無邊劫行施 飲食衣服及車乘 所愛男女并妻子 及捨王位入於城 5能施手足與眼耳 捨頭及鼻諸支分 由具一切捨功德 獲於殊勝薩婆若 6善學檀那淨律儀 於戒無缺人中勝 具足忍辱勝功德 寂靜心意今入城 7修習精進俱胝劫 厭離悲愍觀世間 入於禪定住寂靜 是大梵音今入城 8無量智慧無等倫 猶若虛空無有際 善忍功德戒亦然 如是勝行皆清淨 9勤勇摧伏魔羅眾 獲不動慧無憂惱 微妙法輪依教轉 大法自在今入城 10其有樂求我善逝 三十二相以莊嚴 彼菩提心行願成 應往親近而供養 11斷慾瞋癡諸煩惱 及餘覺觀惡思欲 速辦無量供養具 應當親近於大師 12若人欲求梵天位 釋提桓因大自在 以妙供具諸天樂 應當奉獻大牟尼 13欲求輪王王四洲 獲得七寶願成就 具足千子皆勇猛 應當供養人中尊 14欲求長者及小王 獲得資財無有盡 顏貌端嚴勝眷屬 應速往供於牟尼 15若有修行解脫者 樂聞殊勝大仙法 是故汝當速往聽 於此難聞今得聞

1. 4 These bodhisattva manifestations and their lotuses then circled the city of Rājagṛha seven times and proclaimed the following verses:

1. 5 “The captain who benefits beings, The venerable one who acts virtuously, The leader of the Śākyas, the gentle great personage, The Protector of the World is coming to the city.

1. 6 “Those who sport in the realms of the gods, Who desire liberation from aging 7 and death, And who yearn to defeat the hordes of Māra Should venerate the Lion of the Śākyas.

1. 7 “Out of his compassion and intent to benefit others, He has engaged in proper acts for millions of eons. Though it is rare to be able to receive the sages’ teachings, The Sage is coming to Rājagṛha today.

1. 8 “Food, drink, clothing, and mounts, As well as children and wives — He who gave away countless charitable gifts, The Omniscient One, is coming to Rājagṛha.

1. 9 “He gave up his hands, his legs, his eyes and ears, His nose, his fine limbs, and his head — He gave up everything and thus obtained the quality of being able to give. Thereby, he attained supreme omniscient wisdom.

1. 10 “He has trained in generosity, gentleness, and discipline. He is a sublime being whose discipline never declines. He is the embodiment of patience and possesses the greatest of qualities. The Peaceful-Minded One is coming to the city today.

1. 11 “Seeing the world mired in suffering, He has practiced diligently for millions of eons.His infinite concentration is unmatched. He who has the voice of Brahmā is coming to the city today.

1. 12 “This great sage’s insight Is unequaled and boundless, like the limits of space. The Well-Gone One has perfected these and other qualities Through right conduct and maturation.

1. 13 “This wise being defeated the hordes of Māra And attained the unmoving state of nirvāṇa. He turns the wheel of Dharma properly. [F.250.a] The Lord of Dharma is coming to the city today.

1. 14 “His body is adorned with the thirty-two major marks. He inspires the mind set on full awakening In the hearts of those who aspire to become well-gone ones. Therefore, let us approach and venerate him.

1. 15 “Whoever seeks to discard attachment, aggression, and ignorance, Or gain victory over the other afflictions, Should swiftly go before this teacher And offer him infinite varieties of veneration.

1. 16 “Whoever desires to attain the levels Of Brahmā, the lords of the gods, or Śakra, And to forever delight in the enjoyment of divine happiness, Should go before the Sage to venerate him.

1. 17 “Whoever desires to be a king ruling over the four continents, One possessing the seven precious substances And having thousands of fine sons, Should hasten to venerate the Supreme Being.

1. 18 “Whoever desires the finest of things, Such as being a householder, a merchant, or a lord of the realm, With a beautiful body, a fine retinue, and growing wealth, Should venerate the Sage today.

1. 19 “It is through hearing the supreme Dharma of the sages That one gains liberation and all forms of freedom. The teachings of the guides are rare in these parts, So hasten —go to hear the Dharma!”

4.無量眾生

310-15：1)爾時王舍城中男女長幼無量眾生，聞此頌已即皆開悟，各齎香花寶蓋幢幡無量音樂，詣如來所一心瞻仰，踊躍歡喜恭敬供養。 2)於是世尊將欲入城，足蹈門閫，城中之地六種震動，雨眾妙花及諸音樂。 3)城中眾生盲者得視、聾者得聞、狂者得心、裸者得服、飢者得食、貧者得財，時彼眾生亦復不為貪欲瞋恚愚癡憍慢之所逼惱，慈心相向猶如父子。

318：1)於時王舍城中無央數眾，聞此歎頌勸訓之音，莫不欣悅皆發道心，各齎眾華諸雜妙香，幢幡寶蓋伎樂百千，出城迎佛，稽首足下退從佛後。 2)世尊入城足蹈門閫，地則尋時六反震動，箜篌樂器不鼓自鳴，婦女珠環相[改-己+亭]作聲，天雨華香其下紛紛。 3)盲視聾聽、瘂言跛行、病愈狂正、拘躄得伸，諸被毒螫毒螫不行，裸者得衣，貧者得財，飛鳥走獸相和悲鳴。當爾之時，眾生慈心無婬怒癡，滅除貢高猜恚恨疑，和悅相向如父如母，如兄如弟如身如子。

319：1)爾時王舍大城及百千村邑聚落，聞此頌警覺已，其中男女、童男、童女，各齎華香、燒香、塗香、末香、華鬘，并金銀花幢幡商佉鼓角絃管種種音樂，一心思惟願佛攝受，踊躍歡喜恭敬供養。 2)於是世尊將入城時，即舉右足按城門閫，城中之地六種震動，諸天及人百千音樂不鼓自鳴，雨天妙花， 3)城中有情盲者得視，聾者得聞，狂者得本心，裸者得衣服，飢者得飲食，貧者得資財。當此之時，亦復不為貪欲瞋恚愚癡慳悋嫉妬忿慢之所逼惱，慈心相向猶如父子。

1. 20The city of Rājagṛha’s many billions of citizens were so inspired by these verses that all men, women, boys, and girls proffered flowers, incense, garlands, ointments, powders, and the scented powders of golden and silver flowers. They hoisted parasols, banners, and flags, and they took up large drums, conches, terracotta drums, gongs, one-stringed lutes, lutes, flutes, bells, cymbals, bamboo vīṇas, and tambouras. Bearing all this, they thought about the Thus-Gone One and held him in mind. With their minds dwelling on the Buddha, they were happy and joyful as they stood waiting.

1. 21 Then the Blessed One arrived in the city of Rājagṛha. [F.250.b] The moment his right foot touched its threshold, the entire city shook six times. Hundreds of thousands of divine and human instruments played without being struck, and a rain of divine flowers fell. The blind could see, the deaf could hear, the insane regained their senses, the inattentive became concentrated, the naked received clothes, the hungry received food, and the poor obtained wealth. At that moment, no one was tormented by attachment, aggression, ignorance, jealousy, stinginess, rage, or pride. At that moment, everyone was filled with love and altruism, and they regarded one another as parents.

5.說頌

310-15：彼樂音中而說頌曰： 1)十力大丈夫，最勝人師子，利物入都城，群生獲安樂。 2)盲瞽得見色，聾聵得聞聲，顛狂復本心，裸露蒙衣服， 3)飢渴遇珍膳，貧窶得資財。又於虛空中，諸天百千億， 4)同為供養佛，競奏諸樂音。具德十力尊，今入此城內， 5)城中六種動，所謂遍動等，眾生無怖想，皆獲大歡喜。 6)而今此城中，一切諸眾生，不為貪恚癡，慳嫉之所惱， 7)欣悅充遍身，慈念而相向。願佛速入城，安樂諸群品。 8)世尊入城時，普放大光明，人天咸奏樂，悅暢於心意。 9)如是諸奇特，種種無有量，天人阿修羅，莫不皆瞻奉。

318：各各欣喜而歎頌曰： 1)人中之上如月盛滿，為正導師丈夫師子。世尊入城利益眾生，普安一切盲聾視聽， 2)飢飽寒溫亂者得定，貧者得富狂邪得正。諸天在上散雨華香，作眾伎樂以為供養。 3)眾生慈心無三毒名，下心悅意除憍慢情，如父如母如弟如兄，如身如子心同意并。 4)世尊法澤等潤十方，天人群類解無希望，功勳如是所現難量，十方威德班宣三藏。

319：彼樂音中而說頌曰： 1)世尊十力入於城，是大丈夫釋師子，剎那皆獲大安樂，盲者得視聾得聞， 2)狂者復心無散亂，裸露之者獲衣服，所有飢渴得飲食，貧窮之人獲財寶， 3)無量諸天在虛空，恭敬禮拜而讚歎，雨花供養如來月，鼓角商佉諸樂音， 4)以佛入城悉皆奏。其城中地六種動，見者奇特懷悅意，貪愛瞋癡而不逼， 5)慳嫉慢等悉皆除，慈心相向如父子。如來十力入城時，人民安樂悉歡喜， 6)音樂不鼓皆自鳴，獲得非常極喜悅，皆以如來威神故，天人蘇羅世間眾， 7)如是多種俱時現，奇特殊勝不思議，當於世尊入城時，廣作多人利益事。

1. 22 It was like this: When the Buddha, the great lion among humans, Arrived in the city with his ten strengths, All beings immediately Attained pure and immense happiness.

1. 23 The eyes of the blind were able to see, The ability to hear arose in the deaf, The insane regained their minds, And the inattentive became concentrated.

1. 24 The naked received clothes, And the hungry received food. Anyone who was poor Received wealth, much to their delight.

1. 25 Billions of gods hovered in the sky And venerated his strength. In order to venerate the Leonine Preacher, They showered down a rain of flowers.

1. 26 The sound of drums, terracotta drums, cymbals, and conches — Unfathomable sources of joy — Resounded in the city as the Buddha entered, All due to his merit.1. 27 When the entire city shook, Everyone was filled with joy. When people beheld these amazing sights, They achieved a vast state of joy.

1. 28 They were untroubled by attachment And devoid of anger, stupidity, and stinginess. Pride, the other evils, And all such troubles ceased at that moment. [F.251.a]

1. 29 All the people were filled with joy and inspired And regarded one another as parents. When the Buddha with his ten strengths Entered the city for the happiness of beings,

1. 30 The instruments of nonhuman beings Resounded though no one had struck them. The world with its gods, humans, and asuras Was bathed in the light of the Well-Gone One.

1. 31 It was when the Buddha in this way Entered the city to benefit beings That such a great variety Of wondrous miracles occurred.

6.長者子摧過咎

310-15：時王舍城有菩薩長者之子，名摧過咎，於里巷中遙覩世尊相好奇特端嚴澄睟、諸根湛寂觀者無厭、住奢摩他最上調伏、防護諸根如善調象、正念不亂如淨淵池、三十二相莊嚴其體。

318：1)於時城中，有貴姓子名棄惡，遙覩世尊行步正齊，容儀端正威神光曜，諸根寂定恬淡玄默，和雅其性如水澄渟，中表清淨猶猛師子獸中之王，如日初出照于朝陽，譬月盛滿眾星中明，佛在大眾巍巍堂堂，相好昞著汪汪洋洋。

319：1)爾時世尊入王舍城，時有居家菩薩摩訶薩，是豪姓長者之子，名摧過咎，於里巷中遙覩世尊，相好奇特端嚴澄睟，諸根寂靜觀者無厭，住奢摩他最上調伏，防護諸根如善調象，正念不亂如淨泉池，三十二相八十隨好莊嚴其身。

1. 32 When the Blessed One entered the city of Rājagṛha, an influential merchant by the name Destroyer of Nonvirtue, who was a householder bodhisattva, was present in the city. From afar he saw the Blessed One approaching. The Blessed One was beautiful and joyful, with peaceful faculties and a peaceful mind. He was thoroughly gentle and tranquil, and had reached the perfection of gentleness and tranquility. He was restrained and collected, like an elephant. Like a lake, he was clear, limpid, and lucid. His body was adorned with the thirty-two marks of a great being and the eighty excellent minor marks, and his whole appearance was exquisite, excellent, and perfect.

7.長者子問

310-15：1)彼菩薩既見是已，生極尊重淨信之心，便往佛所稽首雙足，右遶三匝却住一面。 2)復有無量百千眾生同詣佛所，無數諸天住虛空中，合掌恭敬尊重頂禮。 3)是時摧過咎菩薩白佛言：世尊！菩薩成就幾法，速得阿耨多羅三藐三菩提，隨其所願嚴淨佛剎？

318：1)心懷欣悅敬進迎佛，稽首足下右遶三匝。 2)叉手自歸長跪白佛：願聞菩薩為行幾法，疾逮正真為最正覺，從心輒成嚴淨佛國？唯垂愍哀分別具說。 3)佛言：善哉！棄惡菩薩！乃問如來嚴淨之德，是諸菩薩眾行殊特。諦聽！諦受！善思儀則。 4)棄惡菩薩一切眾會，莫不喜踊一心恭肅，皆前禮佛受教而聽。

319：1)時彼菩薩，見如來色相端嚴成就，極生尊重淨信之心，便往佛所稽首雙足，右遶三匝却住一面。 2)時摧過咎菩薩摩訶薩，於世尊前合掌恭敬而白佛言：世尊！菩薩成就幾法，速得阿耨多羅三藐三菩提心，隨所悕求，淨佛國界嚴淨佛剎？

1. 33 Seeing the Blessed One, the bodhisattva was overcome by faith. Moved by faith, he went before the Blessed One, bowed his head at the feet of the Blessed One, circumambulated him three times, and stood to one side. He then joined his palms, bowed to the Blessed One, and asked, “Blessed One, what qualities do bodhisattva great beings require to swiftly and fully awaken to unsurpassed and perfect buddhahood, to purify their buddha realms, and to acquire the arrays of virtues of the buddha realms, just as they desire?”

8.速得阿耨多羅三藐三菩提

310-15：1)於是世尊為欲調伏諸眾生故、為欲哀愍摧過咎故，往詣廛肆，於大眾中而告之言：善男子！菩薩成就一法，速得阿耨多羅三藐三菩提，隨其所願嚴淨佛剎。 2)善男子！何謂一法？此菩薩於一切眾生行大悲故，以勝志樂發菩提心。 3)云何名為以勝志樂發菩提心？應作是說，若有已發菩提心者，乃至微惡終更不作。 4)何所不作？謂貪瞋癡，及以在家威儀調戲，悉皆遠離。若出家已，不復悕望名利恭敬，安住出家所修行法。 5)云何出家所修行法？謂如實悟入一切諸法。 6)云何所悟一切諸法？謂蘊界處、有為、無為。 7)云何悟入？謂觀察五蘊寂滅如幻空無所有，如是悟時不見悟入、無覺無思，一切分別悉皆寂滅。若於諸蘊如是悟入，即為悟入一切諸法。是名出家所修行法。 8)菩薩如是修此行時，亦不捨離一切眾生。何以故？是菩薩如自所觀為眾生說，而亦不著法及眾生。 9)善男子！是為菩薩成就一法，速得阿耨多羅三藐三菩提，亦令佛剎具足圓滿。 10)說此法時，摧過咎菩薩得無生忍，歡喜踊躍，上昇虛空高七多羅樹。於彼眾中，二千眾生發菩提心；一萬四千諸天及人遠塵離垢，於諸法中得法眼淨。

318：1)佛言：菩薩有一法行，疾成正真為最正覺，從心輒成嚴淨佛國。 2)何謂為一？心常哀愍濟度眾生，興發至真仁和道心。 3)何謂至真仁和道心？曰以發道心不行諸法。 4)何所不行？曰不行三垢家業諸利，志存出家不猗眾養，從心本願常崇斯法。 5)何謂出家所崇法行？曰修正真行奉一切法。 6)何謂正真一切之法？曰分別曉了陰種諸入。 7)何謂陰種？何所曉了？曰有為無為法皆是五陰，解陰如幻所著，名為知陰本空，是謂曉了幻法本寂。從對而有剖判，本末不見，有二不見，無念亦無望想，此乃專修奉行出家。 8)成菩薩行不捨眾生。所以者何？能自調已暢達諸法，爾乃習辯為諸法眾生，不得眾生亦無諸法。 9)佛言：族姓子！是為菩薩一法之行，疾逮正真為最正覺，從心輒成嚴淨佛國。 10)棄惡菩薩聞佛所說欣悅踊躍，即便逮得不起法忍，身昇虛空去地七仞。彼時眾中覩斯變化，有二千人發無上正真道意，萬四千天人遠塵離垢諸法眼淨。

319：1)於是世尊為欲哀愍摧過咎故，知化緣將至，於衢路中住。時有無量百千俱胝人眾，皆詣佛所稽首佛足合掌而住。於虛空中，復有無量百千諸天，禮敬世尊。時薄伽梵告摧過咎菩薩摩訶薩言：菩薩成就一法，速疾證得無上菩提，隨其意樂獲淨佛剎。 2)云何一法？善男子！菩薩摩訶薩於一切有情起大悲愍，增上意樂應發無上菩提之心。 3)云何增上意樂？善男子！增上意樂者，若發菩提心已，不應起少不善法行。 4)云何少不善法行？謂不行貪愛、不行瞋恚、不行愚癡。若住居家，威儀不應行調戲行。若出家者，不應求恭敬利養，善住出家所修行法，謂一切法如實通達。 5)云何一切法如實通達？善男子！一切法者，謂蘊、處、界。 6)云何通達五蘊？應觀五蘊如幻，遠離、空性、無所緣、寂靜、不生不滅，作如是通達，亦不見通達者。亦無所見無知無思，亦無分別及所分別，一切分別寂滅通達。 7)名為菩薩摩訶薩正行不捨有情。何以故？彼自知其法，如是為他有情，演說有情及法皆不可得。 8)善男子！由一法成就故，速證無上正等菩提，則能圓滿淨佛剎土。 9)說此佛剎功德莊嚴成就法門時，摧過咎菩薩得無生法忍，歡喜踊躍上昇虛空，高七多羅樹，於彼眾中二千有情發菩提心。一萬四千諸天及人，遠塵離垢於諸法中得法眼淨。

1. 34Then, out of love for the bodhisattva Destroyer of Nonvirtue, [F.251.b] and in order to train this large assembly of beings, the Blessed One took a seat in one part of the city. Seeing the Blessed One there, hundreds of thousands of beings arrived. In the sky above, trillions of gods joined their palms in respect and honor, bowed toward the Blessed One, and arranged themselves there.

1. 35 The Blessed One then responded to the bodhisattva Destroyer of Nonvirtue, “Noble son, if bodhisattva great beings have one quality, they will swiftly and fully awaken to unsurpassed and perfect buddhahood, purify their buddha realms, and acquire the arrays of virtues of their buddha realms, just as they desire. What is this one quality? Noble son, it is for bodhisattva great beings to develop the mind set on unsurpassed and perfect awakening, out of compassion and pure motivation toward all beings. In this context, what is the pure motivation that is to be mastered? Noble son, pure motivation is arousing the mind set on awakening and avoiding all nonvirtues. What is to be avoided? It is attachment, aggression, ignorance, and craving for the features of the household life. Renouncing these things, bodhisattvas have no desire for gain, honor, or praise, and they abide in the accomplishment of going forth. What is the accomplishment of going forth? It is realizing all phenomena just as they are. What is realizing all phenomena just as they are? Noble son, all phenomena refers to the aggregates, elements, and sense sources, as well as conditioned and unconditioned phenomena. How are the five aggregates understood? They are understood to be illusory, void, empty, unobservable, unborn, and unceasing. [F.252.a] They are understood in this way to the degree that one does not see them as being real. When there is no seeing, no knowing, no assuming, no thinking, and no conceptualizing them to be real, all concepts are pacified —and this is what is called understanding the aggregates. Understanding the aggregates is understanding all phenomena. Noble son, this is the accomplishment of going forth.

1. 36 “Bodhisattva great beings who have entered this practice will not abandon beings. Why not? To the degree that one understands phenomena, one can teach all beings and yet not apprehend beings or phenomena. Noble son, if bodhisattva great beings possess this one quality, they will swiftly and fully awaken to unsurpassed and perfect buddhahood, purify their buddha realms, and acquire the arrays of virtues of their buddha realms, just as they desire.”

1. 37 When the Blessed One taught this Dharma door of accomplishing the arrays of virtues of the buddha realms, the bodhisattva Destroyer of Nonvirtue gained the patient acceptance that phenomena are unborn. Filled with joy and happiness, he rose into the sky to the height of seven palmtrees. Moreover, two thousand beings in the assembly developed the mind set on unsurpassed and perfect awakening, and fourteen thousand gods and humans purified the Dharma eye, which sees phenomena free from dust and stains.

9.阿難說頌

310-15：1)於是世尊熙怡微笑，從其面門放種種色光照無量世界。照已還來，遶佛三匝而從頂入。 2)是時阿難即從座起，整理衣服偏袒右肩，右膝著地，於世尊前而說頌曰： 1-自在力導師，到諸法彼岸，一切智人尊，何緣現微笑？ 2-善逝十力尊，能為諸利益，三世悉明達，何緣現微笑？ 3-了眾生心行，上中下差別，知諸想無礙，願佛為宣說。 4-億那由諸天，咸來頂禮佛，願發微妙音，充濟諸渴仰。 5-勝定到彼岸，智慧亦復然，遠離於錯謬，何緣現微笑？ 6-百千諸天眾，為法故來集，無量諸比丘，合掌皆願聞， 7-奏種種音樂，供養於如來。善哉佛世尊，願決眾疑惑。 3)佛告阿難：汝今見此摧過咎菩薩昇虛空不？阿難白言：唯然已見。 4)佛言：善男子！此摧過咎却後過於六萬二千阿僧祇劫，於此世界當得成佛，號寂靜調伏音聲。劫名離熱惱。彼佛剎土功德莊嚴，及以聲聞菩薩之眾，亦如不動如來妙喜世界等無差別。

318：1)時佛因笑，無數光色從其口出，照於十方無量世界，還遶佛三匝從頂上入。 2)賢者阿難即從坐起，偏袒右肩長跪叉手，以偈讚佛： 1-遊於諸法度無極，最勝至真導以力，皆了眾生化上智，唯願宣現是笑義。 2-十力已達往過世，愍哀亦暢將來業，悉明現在十方事，今用何故顯笑意？ 3-解於眾生之所行，今如師子覩諸心，其智慧明無等侶，唯宣眾人調法御。 4-諸天億姟普來集，咸共叉手禮至聖，願演第一妙光音，無數眾會觀法器。 5-其慧度無極，世俗無疇匹，皆知一切人，善惡行所趣。 6-至仁今所笑，願為分別義，當決眾疑網，普宣最尊法。 7-今諸會大眾，巨億百千載，以法故雲集，諸比丘默然。 8-加敬修供養，百千伎樂音，奉行靖心聽，唯願決眾疑。 3)佛告阿難：汝乃見此棄惡菩薩住空中不？對曰：已見。 4)佛言：阿難！是棄惡菩薩，却後六百二十萬劫當成為佛，號曰寂化音如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊，世界名安隱，劫名離音。其國比如阿閦如來妙樂世界，功勳嚴淨等無有異。

319：1)於是世尊熙怡微笑，從其面門放青黃赤白紅紫等光，照無量無邊世界，照已還來遶佛三匝而從頂入。 2)是時具壽阿難陀，即從座起整理衣服，偏袒右肩，右膝著地，於世尊前說伽陀曰： 1-諸法自在到彼岸，十力導師最勝尊，一切智者世普聞，唯願今說現微笑。 2-牟尼云何覺過去？云何未來悉覺悟？現在云何而覺知？唯願演說現微笑。 3-一切有情之心行，下中最上之差別？解脫諸想到彼岸，唯願調御說笑因。 4-億那庾多諸天來，禮敬世尊而合掌，於大眾中生渴仰，唯願牟尼說妙法。 5-智到於彼岸，愆過不可得，知一切勝行，何緣而現笑？ 6-如是億俱胝，求法諸天眾，無量諸苾芻，皆來聽正法， 7-供養發願故，無量種音聲，一切皆渴仰，願佛除疑惑。 3)佛告具壽阿難陀：汝今見此摧過咎菩薩摩訶薩上昇虛空，高七多羅樹不？阿難陀白佛言：世尊！已見。修伽陀！已見。 4)佛言：阿難陀！此摧過咎菩薩，却後過於六十二阿僧企耶百千劫，於此三千大千世界離熱惱劫中，當得成阿耨多羅三藐三菩提，號寂靜調伏音聲如來、應、正等覺。阿難陀！彼寂靜調伏音聲如來，佛剎功德莊嚴，及以聲聞、菩薩之眾，亦如不動如來妙喜世界而無異也。

1. 38 Then the Blessed One smiled. It is the nature of things that when a blessed buddha smiles, variegated light streams forth from his mouth in blue, yellow, red, white, violet, crystalline, and silver colors. It then pervades and illuminates countless, limitless worlds [F.252.b] before returning. The light then circles the Blessed One three times and disappears into the crown of his head.

1. 39 At this point Venerable Ānanda arose, draped his shawl over one shoulder, and knelt on his right knee. With his palms together, he bowed toward the Blessed One and spoke the following verses:

1. 40 “Mastering all phenomena, you have gone beyond. O Guide, you who have the power of a king, And who are renowned in the world as the Omniscient One, Please explain to us why you are smiling.

1. 41 “Great Sage, you understand the past without exception, And likewise everything in the future. Your knowledge of the present is also faultless. Please explain why you are smiling.

1. 42 “You know the deeds of all beings — Whether their minds are of the highest, middling, or lowest order; You have passed beyond notions of attachment, liberation, and existence. O Captain who guides humans, please teach us.

1. 43 “Billions of gods have arrived, Bowing with joined palms to the faultless one. With all these beings who practice the Dharma sitting here, Unparalleled Great Sage, please speak.

1. 44 “Your wisdom has been perfected. No confusion comes to you. You know billions of forms of conduct. So please tell us why you are smiling.

1. 45 “Trillions of gods Have come here seeking the Dharma. There are also many monks in the assembly Who are here, wishing to hear your sublime Dharma teachings.

1. 46 “To venerate you, Many fine instruments have been played. O Sage, today, please swiftly eliminate all the uncertainty Of all the many beings here who harbor doubt.”

1. 47 The Blessed One then asked Venerable Ānanda, “Ānanda, do you see the bodhisattva great being Destroyer of Nonvirtue seated in the sky above at a height of seven palm trees?” [F.253.a] Ānanda answered, “Blessed One, I do. Well-Gone One, I do.”

1. 48 The Blessed One said, “Ānanda, in six million two hundred thousand countless eons, the bodhisattva great being Destroyer of Nonvirtue will fully awaken to unsurpassed and perfect buddhahood. In the eon Free from Plagues, he will appear in this great trichiliocosm as the thus-gone, worthy, and perfect Buddha Lord of Peace and Gentleness. Ānanda, to draw an analogy, the array of virtues and the abundance of hearers and bodhisattvas in the buddha realm of the thus-gone, worthy, and perfect Buddha Lord of Peace and Gentleness will be just like those of the Thus-Gone One Akṣobhya’s realm, Abhirati —no more, no less.”

10.阿闍世

310-15：1)是時世尊與諸比丘到阿闍世王宮已，各隨次第敷座而坐。 2)時王即以種種飲食，手自斟酌供養世尊及比丘僧，悉令充足。 3)復以上妙衣服奉獻如來，即於佛前踞卑床座，而白佛言：世尊！忿恨瞋惱從何而生？愚癡無智由何而滅？ 4)佛告大王：忿恨瞋惱我我所生。若不能知功德過失及我我所，名為無智。若如實知彼我我所，此即非智非非智也。 5)大王當知，一切諸行來無所從、去無所至，若無來去則無生滅。若無生滅，彼智無智亦復皆無。何以故？無有少法而能了知生與非生。若離能知，是為知也。 6)時阿闍世王白佛言：世尊！希有如來、應、正等覺如是善說，我今寧可聞法中夭，不願徒生壽命相續。

318：1)佛歎是已，乃便詣王阿闍世宮，王及夫人、太子、百官，華香伎樂歡喜迎佛，稽首足下退在佛後。佛入就座，菩薩聖眾，各以次第坐如常位。 2)王覩坐定寂靖無聲，與后、太子手自斟酌百種供饍；食皆飽訖，行澡水畢，兼施琦寶好衣貢佛，別取小床在佛前坐，專心叉手聽受道教，欲化中宮及來會者。 3)爾時王阿闍世，長跪白佛：唯然！世尊！瞋恨厭嫉從何所生？其愚無明從何所來？慧何所滅？ 4)佛告王曰：從其吾我生瞋恨厭嫉，住於自大則生其愚，不別正諦是曰無明；見正從諦，斯則為慧，慧除眾惡，如明消冥，見正從諦亦復如是。 5)王重啟曰：見正從諦，願分別之。佛言大王：法本空無，從意生形，解意無處，則無去來，了一切空是為見正，見正不轉，則曰從諦，具解如是，乃曰為了。 6)王聞佛言應心說法，欣然大悅善心生焉，即便歎曰：善哉！世尊！至未曾有，斯則如來之善言教，假令我身中壽終者，心不疑亂必能奉之。

319：1)是時，世尊說是法已，從於彼處漸次而往未生怨王宮。到已，與苾芻眾各隨次第敷座而坐。 2)時未生怨王。知其世尊并苾芻僧坐已，即以種種飲食色香美味，手自斟酌供養世尊及苾芻僧，悉令充足。 3)復以上妙衣服，奉上如來及苾芻眾，為佛及僧躬自披擐。披擐已訖為佛作禮，即於佛前，退就一面處於卑座，而白佛言：世尊！忿恨及覆并諸過咎，及以無知，從何而生？從何而滅？ 4)佛告大王：忿恨及覆并諸過咎，皆從我我所生。我我所者，於無處建立，若不知功德及以過患，名為無知。若如實知我我所者，智與非智不能施設。 5)是故大王應如是學。一切有為法，本無來去亦無言說。大王！法無來去，無來去法不生不滅，無生滅者則名為智，而是無知亦名為智。何以故？諸法入出互不相知，若無所知名之為智。 6)爾時未生怨王白佛言：世尊！甚奇甚特！如來、應、正等覺如是善說，我今寧可聞法中夭，不願不聞壽命長遠。

1. 49 With these words, the Blessed One departed and eventually arrived at King Ajātaśatru’s palace, where he took the seat that had been prepared for him as the saṅgha of monks arranged themselves on their respective seats. When King Ajātaśatru saw that the Blessed One and the saṅgha of monks were seated, he personally provided them with many fine foods, drinks, and savories until they were satisfied. Once he saw that the Thus-Gone One had finished his meal, placed his alms bowl down, and cleaned his hands, he offered the Blessed One a measure of priceless fabric, whereupon he prostrated to the Blessed One and the saṅgha of monks. He then took an appropriate seat, sitting to one side. [F.253.b] Seated there, King Ajātaśatru asked the Blessed One, “Blessed One, from where do malice, anger, aggression, and hypocrisy arise? From where is unknowing born? How does unknowing cease?”

1. 50 The Blessed One responded to King Ajātaśatru, “Your Majesty, malice, anger, aggression, and hypocrisy arise with the presence of self-clinging and possessiveness. When in a state of self-clinging and possessiveness, one recognizes neither positive qualities nor flaws. This is termed unknowing. However, with respect to a person who fully understands self-clinging and possessiveness just as they are, one cannot speak of knowing or unknowing. Your Majesty, you should therefore train to avoid labeling any formations as either going or coming from anywhere. Your Majesty, for one who neither goes anywhere nor comes from anywhere, all phenomena are devoid of coming and going. For one in whom there is no coming or going, there is nobirth or cessation. For one in whom there is no birth or cessation, there is no knowing. Just as it is with knowing, so it is with unknowing. Why is this? Because there is no knowledge of any phenomenon that is either emancipated or not emancipated. When there is no knowledge of any phenomenon that is either emancipated or not emancipated, one is said to have wisdom.”

11.舍利弗請佛廣說

310-15：1)爾時世尊為阿闍世勸發開曉令歡喜已，從座而去，詣耆闍崛山，洗足已敷座而坐，入于三昧。 2)是時如來為法施故，於晡時間從三昧起，諸大菩薩及聲聞眾皆從定出。 3)於是文殊師利與四萬二千趣菩薩乘諸天子俱，彌勒菩薩與五千菩薩眾俱，勇猛雷音菩薩與五百菩薩眾俱，如是一切菩薩及諸聲聞并阿闍世王，各將眷屬前後圍遶詣如來所，頂禮佛足，退坐一面。 4)時王舍城復有無量百千眾生，皆共往詣耆闍崛山，到如來所，頂禮佛足，退坐一面。 5)於是舍利弗承佛威神，從座而起，偏袒右肩，右膝著地合掌恭敬，而白佛言：如來前已於王舍城廛肆之內，為摧過咎略說菩薩摩訶薩功德莊嚴清淨佛剎。 6)善哉世尊！唯願廣說，如諸菩薩行不退轉菩提之行，息諸煩惱、嚴淨佛剎、圓滿大願、具足修行諸波羅蜜，遠離聲聞辟支佛地、履踐如來所行之跡，降伏眾魔制諸外道，具一切智轉妙法輪。如是菩薩乃至未得一切種智，而能決定利益安樂無量眾生。 7)世尊！今此會中為求菩提善男子善女人，聞是法已歡喜修行。

318：1)佛從座起與諸大眾，即皆俱還於靈鷲山，勅諸直使布設眾座，請諸會人皆令就坐。 2)時舍利弗，承佛聖旨即從坐起，偏袒右臂長跪叉手而白佛言：向城中棄惡菩薩，所問微妙嚴淨佛土，世尊即答粗舉義要，棄惡尋便受佛記拜，聞者解釋各獲果證，意不達者咸用瞢瞢。 3)唯願世尊，加哀重說具敷演之，令諸菩薩堅固其行，住於正道而不動轉，成一切智，降魔官屬，攝諸異學，滅諸塵勞，勸化邪業，使入正道，捨小乘地，轉不退輪，具悉至願利益眾生，蒙嚴淨力致無限明，未度者度、未成者成。 4)今現眾會族姓子女，虛心樂聞唯重散說，願令法澤潤及後世，加哀慈念當為眾會。

319：1)是時大王復請世尊晡時說法。爾時世尊即便聽許。飯食已訖，而收衣鉢往靈鷲山，洗足敷座入三摩地。 2)於時世尊為欲說法，於其晡時從三摩地起。時具壽舍利子及諸大聲聞皆從定起。 3)時文殊師利童真菩薩亦從定起，與四萬天子俱。慈氏菩薩與五千菩薩眾俱，師子勇猛雷音菩薩與五百菩薩眾俱，皆從定起，領諸眷屬前後圍繞，詣靈鷲山頭面禮佛，各各敷座退坐一面。時未生怨王與諸眷屬前後圍繞，往靈鷲山詣如來所，稽首佛足退坐一面。 4)時王舍城，復有無量百千有情，悉皆共往鷲峯山中，至如來所，稽首佛足退坐一面。 5)爾時舍利子，以佛威神力故，從座而起，偏袒右肩右膝著地，合掌向佛而白佛言：世尊！如來適於王舍大城四衢路中，已為摧過咎菩薩摩訶薩，略說菩薩摩訶薩圓滿佛剎功德莊嚴。 6)善哉！世尊！唯願廣說，如諸菩薩行菩薩行，勿令退轉無上菩提，獲一切智，摧伏魔羅，降諸外道，淨諸煩惱，嚴淨佛剎，滿其願已，起善巧慧，離於佛地，住於聲聞及緣覺地，善轉法輪修諸波羅蜜，令其獲得薩婆若智，現為菩薩與無量無數有情作大利益。 7)於此會中有求菩提善男子、善女人，得親從佛聞說妙法，歡喜踊躍，彼歡喜已如說修行。

1. 52 Because the Blessed One had taught King Ajātaśatru the Dharma and caused him to uphold it, [F.254.a] the king was uplifted and delighted. The Blessed One now arose and took his leave to attend the afternoon assembly for giving the gift of Dharma. As the Blessed One never ate after midday, he set down his alms bowl and Dharma robes. Then he washed his feet and retired to his dwelling to meditate.

1. 53 Later in the afternoon, after the Blessed One had arisen from his meditation, he went to Vulture Peak, the king of mountains. There he sat upon the seat that had been prepared for him, in order to teach the Dharma. Venerable Śāriputra and the other great hearers likewise arose from their meditations and went to where the Blessed One was seated on Vulture Peak, the king of mountains. They bowed their heads at his feet, circumambulated him three times, and sat to one side. Mañjuśrī kumārabhūta also arose from his meditation and came before the Blessed One, surrounded and preceded by forty-two thousand gods, all of whom had entered the Great Vehicle. They bowed their heads at the feet of the Blessed One and sat to one side. The bodhisattva great being Maitreya also came before the Blessed One, surrounded and preceded by one thousand other bodhisattvas. They bowed their heads at the feet of the Blessed One and sat to one side. The bodhisattva great being Powerful Lion Roar also came before the Blessed One, surrounded and preceded by five hundred other bodhisattvas. They bowed their heads at the feet of the Blessed One and sat to one side. [F.254.b] King Ajātaśatru also went to the Blessed One’s location on Vulture Peak Mountain, surrounded and preceded by the four divisions of his army. They also bowed their heads at the feet of the Blessed One and sat to one side. Finally, billions of citizens of the city of Rājagṛha also arrived at the Blessed One’s location on Vulture Peak Mountain. They also bowed their heads at his feet and sat to one side.

1. 54Then, through the power of the Buddha, Venerable Śāriputra arose, draped his shawl over one shoulder, and knelt on his right knee. With his palms together, he bowed toward the Blessed One and requested, “Blessed One, given that while in the middle of the city of Rājagṛha, the Blessed One taught a sūtra in response to a request by the bodhisattva great being Destroyer of Nonvirtue to teach on the arrays of virtues of the buddha realms of bodhisattva great beings, Blessed One, I too request you to teach the Dharma regarding the accomplishment of the arrays of virtues of the buddha realms of bodhisattva great beings. How do bodhisattva great beings practicing this no longer regress from the path to unsurpassed and perfect awakening? How do they master omniscience? How do they defeat the hordes of Māra? How do they defeat non-Buddhists? How do they avoid being overwhelmed by the afflictions? How do they refine the arrays of virtues of the buddha realms? How do they perfect their aspirations? How do they avoid the decline of insight? How do they arrive at the level of buddhahood? [F.255.a] How do they avoid the levels of hearers and solitary buddhas? How do they practice the six perfections? How do they turn the wheel of Dharma while they are still bodhisattvas who have not yet attained omniscience? How do they benefit countless, innumerable beings? Blessed One, all the noble sons and daughters gathered in this assembly are passionate about awakening and would be gladdened and overjoyed to hear such teachings directly from the Blessed One. Being so gladdened and overjoyed, they will earnestly accomplish what they have heard.”

12.東方世界

310-15：1)于時世尊作是思惟：今我所說，非但為此現前會眾，是故宜應示現神變。 2)作是念已，放百千億妙色光明，一一光明普照十方百千億土，彼諸佛土所有日月、天、龍、摩尼、電、火光明映蔽不現。而彼一切大小圍山須彌山王，及餘諸山叢林樹木，為佛光明之所鑒徹，無能現影。 3)是時如來復現威德謦欬之聲，其聲遍聞十方世界。 4)爾時東方去此八十四恒河沙等佛剎，有世界名普光明，彼現有佛，號集吉祥王。而彼佛剎無有聲聞辟支佛名，唯是菩薩充滿其土，一一菩薩各有百億不退菩薩而為眷屬。

318：1)爾時世尊心念：是法微妙殊特，乃是菩薩大士之業，今當班宣不宜小會，寧可現瑞感十方世界。 2)即如所念，便放其身毛孔之光，普照十方恒沙世界。

319：1)爾時世尊作是思惟：我今現起如是神通，由此神通現行境界普遍十方。 2)即放多百千光明，一一光明，於多佛剎作那庾多百千光明，照曜於彼諸剎土中，映蔽日月，是其光明映奪眼根，所有諸天龍藥叉摩尼電火等光，悉不復現，亦無地獄色相及餘有情光明，乃至十方諸世界中輪圍山、大輪圍山、目真隣陀山、大目真隣陀山、蘇迷盧山王，及餘黑山牆壁樹林，以佛光明而照曜故悉皆透徹。 3)爾時世尊放斯光已作謦欬聲，警覺十方無量世界。 4)是時東方去此世界，過八十四殑伽沙數諸佛剎土，有世界名普遍，彼土有佛，號吉祥積王如來、應、正等覺，今現住世。彼佛剎中不聞聲聞、緣覺之名，唯有清淨大菩薩眾充滿其國，一一菩薩各有百俱胝不退轉菩薩摩訶薩，前後圍繞而為眷屬。

1. 55 The Blessed One then thought, “This setting is not beautiful enough for me to give such a Dharma teaching. Therefore, I shall perform a miracle whereby I emit trillions of light rays in each of the ten directions. Each light ray will then illuminate trillions of buddha realms. The sun and moon in those buddha realms will become invisible, eclipsed by that light, and they will no longer appear to the eye. Likewise, the gods’ lights will no longer be visible, nor will the lights of the nāgas, yakṣas, jewels, lightning, fire, stars, or other beings. In countless, limitless worlds throughout the ten directions, this light will instantly illuminate all the surrounding mountains, greater surrounding mountains, Mucilinda Mountains, Greater Mucilinda Mountains, Mount Merus, Black Mountain, and all the others in the Black Mountain range, as well as all buildings, forests, and jungles. I must perform such a miracle.”

1. 56 Then, as the Blessed One emitted such lights, he spoke in a clear 8 voice [F.255.b] that was heard in countless, limitless worlds throughout the ten directions.

1. 57At that time, in a world called Totally Illuminated, located to the east of this buddha realm, past buddha realms numbering eighty-four times the number of grains of sand in the Ganges, there was a thus-gone, worthy, and perfect buddha named King of Splendor, who is still present, alive, and teaching the Dharma. In that place, not even the categories of hearers or solitary buddhas were known, for that buddha realm was populated exclusively with bodhisattva great beings. Each assembly of bodhisattvas in that buddha realm contained a billion nonregressing bodhisattva great beings.

13.法上菩薩

310-15：1)時彼眾中有一菩薩名曰法上。以何義故名為法上？謂彼菩薩於眾會前聞說法已，上昇虛空高七多羅樹，自隱其身說菩薩藏法門，名陀羅尼金剛句。 2)時彼會眾咸作念言：一切諸法但有其聲。何以故？即如法上菩薩不見身相但聞其聲，此聲無體如彼身相，既離見聞則為法性。說此法時，會中無量得忍菩薩，遙見彼土法上菩薩。 3)又見此剎佛放光明，及聞其聲暨乎彼界。彼諸菩薩即時共詣集吉祥王如來所，頂禮佛足，却住一面。法上菩薩白佛言：世尊！以何因緣而現此瑞未曾有也？ 4)佛言：善男子！西方去此過八十四恒河沙等佛剎，有世界名娑婆，彼現有佛號釋迦牟尼，為欲召集十方世界諸菩薩故，一切毛孔放此光明及謦欬聲。 5)法上菩薩白佛言：世尊！我今欲往娑婆世界禮覲供養釋迦如來及諸菩薩，并欲聽法。佛言：可往。今正是時。 6)爾時法上菩薩即作是念：今我以何神變往彼禮覲釋迦如來？作是念已，即入一切莊嚴身三昧。由是三昧威神力故，令此三千大千世界滿中妙花積至於膝，百千音樂同時俱作，寶幢幡蓋種種莊嚴，復以妙香普熏此界，猶如他化自在天宮。 7)是時法上菩薩現神變已，即與六十三億大菩薩眾前後圍遶，譬如壯士屈伸臂頃，從彼土沒現此界中。到如來所，頭面禮足，右遶三匝。隨所來方，以願力故化現蓮花而坐其上。

318：

319：1)彼世界中有一菩薩摩訶薩，名為法勇。以何義故名為法勇？彼吉祥積王如來處眾說法，法勇菩薩聞說法已，上昇虛空高七多羅樹，自隱其身為眾說法，所謂菩薩藏法門陀羅尼金剛句。 2)時彼眾會咸作念言：一切諸法唯有其聲，善男子何以故不見其身而聞其聲？出如是聲，色成就不現；如色，聲亦爾；如聲，一切法亦爾。無量菩薩而獲得忍，以是義故名為法勇。 3)時法勇菩薩摩訶薩，見大光明、聞謦欬聲，即時往詣吉祥積王如來所，頭面禮足退住一面，白佛言：世尊！以何因緣於世間中有大光明及聞大謦欬聲？昔未曾有。 4)時吉祥積王如來告言：善男子！西方去此過八十四殑伽沙數佛剎，有世界名娑訶，佛號釋迦牟尼如來、應、正等覺，今現住世，為欲召集十方世界俱胝那庾多諸菩薩故，而令聽法，一切毛孔放此光明及謦欬聲。 5)法勇菩薩即白吉祥積王如來言：世尊！我今欲往娑訶世界，禮拜瞻覩供養承事釋迦牟尼如來、應、正等覺，兼欲見彼諸菩薩眾及聽法故。佛言：可往，今正是時。 6)法勇菩薩即與六十俱胝大菩薩眾，前後圍繞從彼土沒，猶如壯士屈伸臂頃，現此界中。 7)是時法勇菩薩摩訶薩，作是思惟：今我作何神境通故，往彼禮拜親覲供養釋迦牟尼如來？作是念已，即入一切莊嚴三摩地，由是三摩地神境通威力故，令此三千大千世界，滿中妙花積至于膝，百千音樂同時俱作，寶幢幡蓋種種莊嚴，復以妙香普薰此界，猶如他化自在天宮。 8)是時法勇菩薩現神通已，與諸菩薩詣釋迦牟尼如來所，頭面禮足右繞三匝，隨所來方以願力故，化現蓮花而坐其上。

1. 58 There was a bodhisattva great being in that buddha realm named Elevated Dharma. This bodhisattva was called Elevated Dharma because he ascended into the sky to the height of seven palm trees as the blessed Thus-Gone One King of Splendor was teaching the Dharma, surrounded by his bodhisattva saṅgha. As his body disappeared, he gave a Dharma teaching on the vajra dhāraṇī words called the bodhisattva basket. The other bodhisattvas then thought, “All phenomena are mere sounds! Why is this? Even though this noble son’s body does not appear, his voice resounds; and he speaks, yet his physical body is invisible. So, form must be of the same nature as sound — and all phenomena must also be of the same nature as form.” Understanding this, countless bodhisattvas gained patient acceptance. This is how the bodhisattva Elevated Dharma received his name.

1. 59 When the bodhisattva Elevated Dharma witnessed the great burst of illumination and heard the clear voice, [F.256.a] he went before the blessed Thus-Gone One King of Splendor. He bowed his head at the feet of that blessed one and sat to one side. The bodhisattva great being Elevated Dharma then asked that blessed one, “Blessed One, what are the causes and conditions of this great illumination that has manifested in the world, and this booming sound of a clear voice? Blessed One, I have never before seen such a light.”

1. 60 The thus-gone, worthy, and perfect Buddha King of Splendor answered the bodhisattva great being Elevated Dharma, “Noble son, in a buddha realm called Enduring, located to the west, past buddha realms numbering eighty- four times the number of grains of sand in the Ganges, there is a thus-gone, worthy, and perfect buddha named Śākyamuni, who is still present and alive. That thus-gone one is gathering bodhisattvas from immeasurably many countless trillions of worlds throughout the ten directions. In order to proclaim the Dharma, all the pores of his body emit this light and the sound of his clear voice.”

1. 61 The bodhisattva great being Elevated Dharma then announced to the blessed Thus-Gone One King of Splendor, “Blessed One, I am going to the Enduring world to behold, venerate, and honor [F.256.b] the thus-gone,worthy, and perfect Buddha Śākyamuni and to see his bodhisattva saṅgha and hear the Dharma.” That blessed one responded, “Noble son, if you know that the moment is ripe, then go!”

1. 62 As quickly as an athlete can extend and contract his arm, the bodhisattva great being Elevated Dharma, surrounded and preceded by sixty-three million bodhisattvas, disappeared from that buddha realm and arrived in the Enduring world.

1. 63 The bodhisattva Elevated Dharma then entered into the bodhisattva absorption called adorned with every ornament. As soon as the bodhisattva Elevated Dharma entered into that absorption, the entire trichiliocosm was filled with a great mass of flowers deep enough to cover the knees. The sound of hundreds of thousands of instruments resounded, and the trichiliocosm was beautifully adorned by the raising of parasols, banners, and flags, and scented with the finest incense, such that it was no different from the Heaven of Making Use of Others’ Emanations in terms of its divine enjoyments. Once the bodhisattva Elevated Dharma displayed these miracles, he and the other bodhisattvas approached and arrived before the Blessed One Śākyamuni. They bowed their heads at the feet of the Blessed One, circumambulated him three times, and sat to one side on the seats of lotus flowers that had appeared in accordance with their aspirations.

14.南方世界

310-15：1)爾時南方去此過九十六億那由他佛剎，有世界名離塵，彼現有佛，號師子勇猛奮迅，而為無量大菩薩眾恭敬圍遶。 2)於彼眾中有一菩薩，名曰寶掌。以何義故名為寶掌？謂彼菩薩於諸佛土化眾生時，欲以右手遍捫若干諸佛世界，即隨所欲而能成辦，從其手出佛法僧聲、施戒忍進禪慧慈悲喜捨之聲，出如是等百千億那由他法寶之聲。 3)爾時寶掌菩薩見大光明、聞謦欬聲，詣彼佛所，白言：世尊！以何因緣而有此瑞？佛言：善男子！北方去此過九十六億那由他佛剎，有世界名娑婆，佛號釋迦牟尼，為欲演說佛剎功德莊嚴法門，集諸菩薩令聞此法攝受功德故，現斯瑞。 4)寶掌菩薩白佛言：世尊！我等欲往娑婆世界，禮覲供養釋迦如來及諸菩薩，并欲聽法。佛言：善男子！寧用去為？何以故？彼娑婆世界具足三毒苦惱眾生之所聚集。 5)寶掌菩薩白佛言：世尊！彼釋迦如來、應、正等覺，見何義利，捨嚴淨剎，現穢土中？佛言：善男子！彼佛如來昔於長夜作如是言：願我速得成就大悲，常於弊惡眾生之中成等正覺、轉妙法輪。 6)寶掌菩薩復白佛言：世尊！彼釋迦如來乃能往昔發是大悲難發之願，現於如此惡世界中。如是慈尊甚為難遇，我今當往禮覲供養。佛言：可爾。今正是時。然善男子！汝詣彼土應當謹察無自毀傷。所以者何？生彼世界諸菩薩等雖為難遇，其餘眾生心行險詖，難可調伏。 7)寶掌白言：彼土雖有忿恨怨讎，無傷於我。假使一切眾生盡未來際瞋恨罵辱，乃至刀杖瓦石打擲，悉能受之，終不加報。爾時師子勇猛奮迅如來謂彼一切眾菩薩言：諸善男子！汝等若能如寶掌者，可與俱行。說是語時，於彼會中有七萬二千菩薩同聲白言：我等共往娑婆世界。 8)寶掌菩薩即作是念：今我以何神變往彼禮覲釋迦如來，復能安樂無量眾生？作是念已，即以右手覆此三千大千世界，雨諸飲食衣服車乘、金銀琉璃真珠珂貝珊瑚璧玉，隨諸眾生心所悕望悉能充滿，樂聞法者即令得聞，復使無量聞法眾生證得真實，亦令無數病苦眾生受勝妙樂。 9)是時寶掌菩薩現神變已，與諸菩薩於一念頃從彼土沒現此界中。到如來所，頂禮佛足，右遶三匝。隨所來方，以願力故化現蓮花而坐其上。

318：

319：1)爾時南方去此過九十六俱胝那庾多佛剎，有世界名離塵，彼現有佛，號師子勇猛奮迅如來、應、正等覺，而為無量大菩薩眾恭敬圍繞。 2)彼世界中有一菩薩摩訶薩名曰寶手。以何義故名為寶手？謂彼菩薩於諸佛土化有情時，即以右手遍捫若干諸佛世界，即隨所欲而能成辦，從其手出佛法僧聲、施戒忍進禪定智慧慈悲喜捨之聲，及餘種種百千俱胝那庾多法寶之聲，以是義故名為寶手。 3)爾時寶手菩薩摩訶薩，見大光明、聞謦欬聲，昔所未聞、昔所未見，即詣師子勇猛奮迅如來所，頭面禮足白佛言：世尊！以何因緣而有此瑞現大光明，及聞如是大謦欬聲？佛言：善男子！北方去此過九十六俱胝那庾多佛剎，有世界名娑訶，佛號釋迦牟尼如來、應、正等覺，今現住彼，於一切毛孔放大光明，作謦欬聲，為欲演說佛剎功德莊嚴，令無數菩薩，各取本願佛剎莊嚴，故現斯瑞。 4)爾時寶手菩薩又白師子勇猛奮迅如來言：我今欲往娑訶世界，禮拜親覲供養承事釋迦牟尼如來，并見諸菩薩及聽法故。佛言：何用往彼雜染世界？ 5)寶手菩薩白佛言：世尊！釋迦牟尼如來、應、正等覺，見何義利取彼雜染世界，而乃不取淨佛國土？佛言：善男子！彼佛世尊昔於長夜作如是言：願我速得成就大悲，常於弊惡有情之中，成無上正覺，轉妙法輪。 6)寶手菩薩復白師子勇猛奮迅如來言：世尊！彼釋迦牟尼如來，乃能往昔發是大悲難發之願，現於如此惡世界中，如是慈尊甚為難遇，我今當往禮拜親覲。佛言：可往，今正是時。然汝詣彼應善謹察無自毀傷，彼佛菩薩雖為難遇，其餘有情心行險詖，難可調伏。 7)寶手菩薩復白佛言：彼土雖有忿恨怨讎，無傷於我，假使一切有情盡未來際，於俱胝劫瞋恨罵辱，乃至刀杖瓦石打擲，悉能受之，終不加報。時師子勇猛奮迅如來，告一切眾菩薩言：諸善男子！汝等若能如寶手菩薩被忍辱甲冑者，可與俱往娑訶世界。師子勇猛奮迅如來說是語已，寶手菩薩一心一意，與彼會中無量菩薩前後圍遶，於彼剎沒現此界中。 8)時寶手菩薩即作是念：今我以何神通境界，禮拜釋迦牟尼如來？云何安樂無量有情？作是念已，即作神通現行境界，而以右手覆此三千大千世界，從于手中雨諸飲食衣服車乘，金銀瑠璃、真珠珂貝、珊瑚璧玉，隨諸有情心所悕願，悉能充滿；樂聞法者，即從手中而得聞法，復使無量聞法有情現證真實，亦令無數有情受勝妙樂。 9)是時寶手菩薩摩訶薩，作如是神通境界已，與諸菩薩往詣釋迦牟尼如來所，頭面禮足，右繞三匝，隨所來方以願力故，化現蓮華而坐其上。

1. 64 Also at that moment, in a buddha realm called Stainless, located to the south, past trillions of buddha realms numbering ninety-six times the number of grains of sand in the Ganges, there was a thus-gone, worthy, and perfect buddha named Displaying Leonine Power. [F.257.a] He is also presently there, where he is alive and well and teaches the Dharma, surrounded by a boundless saṅgha of bodhisattvas. There were no hearers or solitary buddhas in that buddha realm.

1. 65 In that buddha realm lived a bodhisattva great being named Ratnapāṇi. Why was this bodhisattva called Ratnapāṇi? Whenever this noble son wanted to teach the Dharma to beings in other buddha realms, he would stretch out his right hand and sweep it over as many buddha realms as he wished, whereby from his hand, the precious sounds of “Buddha, Dharma, and Saṅgha” would resound; the precious sounds of “generosity, discipline, patience, diligence, concentration, and insight” would resound; the precious sounds of “love, compassion, joy, and equanimity” would resound. These and trillions of different precious sounds of other aspects of the Dharma would resound. That is why this noble son was called Ratnapāṇi.

1. 66 The bodhisattva Ratnapāṇi had witnessed the great burst of illumination, and he had heard the clear voice, so he went before the blessed Thus-Gone One Displaying Leonine Power. He bowed his head at the feet of the BlessedOne and sat to one side. Sitting there, the bodhisattva great being Ratnapāṇi then asked the blessed Thus-Gone One Displaying Leonine Power, “Blessed One, what are the causes and conditions of this great illumination that has manifested in the world, as well as this booming sound of a clear voice?” [F.257.b]

1. 67 That blessed one answered, “Noble son, in a buddha realm called Enduring, located to the north, past trillions of buddha realms numbering ninety-six times the number of grains of sand in the Ganges, there is a thus- gone, worthy, and perfect buddha named Śākyamuni, who is still present, alive and well and teaching the Dharma. That thus-gone one is gathering bodhisattvas from immeasurably many countless worlds throughout the ten directions. In order to proclaim the sacred Dharma, all the pores of his body emit this light and the sound of his clear voice. Also, noble son, the Thus- Gone One Śākyamuni intends to give the Dharma teaching called the arrays of virtues of the buddha realms. A limitless number of bodhisattvas there will acquire those arrays of virtues of the buddha realms.”

1. 68 The bodhisattva Ratnapāṇi proclaimed to the Blessed One Displaying Leonine Power, “Blessed One, I am going to the Enduring world to behold, venerate, and honor the thus-gone, worthy, and perfect Buddha Śākyamuni, and to see the gathering of bodhisattvas and hear his Dharma teachings.”

1. 69 That blessed one responded, “Noble son, it may not be suitable for you to go there. Why not? That world is filled with suffering, since one encounters beings who are immersed in attachment, aggression, and ignorance.” [F.258.a]

1. 70 The bodhisattva Ratnapāṇi replied to the blessed Thus-Gone One Displaying Leonine Power, “Blessed One, what greater purpose does the thus-gone, worthy, and perfect Buddha Śākyamuni see such that, Blessed One, he takes responsibility for a degenerate buddha realm although there are other pure buddha realms?”

1. 71 That blessed one answered, “Noble son, long ago, that thus-gone, worthy, and perfect buddha aspired that no matter the cost, he would fully awaken to unsurpassed and perfect buddhahood and teach the Dharma among degenerate beings. Noble son, the Thus-Gone One Śākyamuni possesses great compassion to such a degree.”

1. 72 The bodhisattva great being Ratnapāṇi declared to the blessed Thus-Gone One Displaying Leonine Power, “Blessed One, I am going to the Enduring world to behold, venerate, and honor the blessed Thus-Gone One Śākyamuni. Why? By developing such great compassion, and by embracing such a degenerate buddha realm, the blessed Thus-Gone One Śākyamuni is engaged in hardship. Such a thus-gone, worthy, and perfect buddha does not easily appear. It is rare to be able to meet one.”1. 73 That blessed one responded, “Noble son —well, if you know that the time is ripe, then go! Noble son, set out for that buddha realm. But be careful with whom you speak, 9 [F.258.b] for the bodhisattvas born in that buddha realm are difficult to associate with, and the other beings are fierce and angry.”

1. 74 The bodhisattva Ratnapāṇi replied to the blessed Thus-Gone One Displaying Leonine Power, “Blessed One, I could speak with those beings in that buddha realm who are attached or aggressive. However, Blessed One, given that I have neither attachment nor aggression, why would I speak with them? Blessed One, I am eager to be patient. Even if, in future eons, beings should scold or ridicule me and intimidate or beat me, flinging earth or weapons at me, I would not become malicious toward anyone.”

1. 75 The blessed Thus-Gone One Displaying Leonine Power then addressed his retinue of bodhisattvas, “Noble children, if any of you are eager to master patience like the bodhisattva Ratnapāṇi, you should accompany this noble son to the Enduring world.”

1. 76 The moment that blessed one said this, ninety-two thousand bodhisattvas in his assembly proclaimed with one voice, “Blessed One, we are eager to master patience like the bodhisattva Ratnapāṇi! We shall go to the Enduring world.” Then, with a single intention, the bodhisattva Ratnapāṇi, surrounded and preceded by those ninety-two thousand bodhisattvas, disappeared from that buddha realm and arrived here in this buddha realm.

1. 77 The bodhisattva Ratnapāṇi then wondered, [F.259.a] “What kind of miracle shall I perform to go before the Blessed Śākyamuni and bring immeasurable beings happiness?” The bodhisattva great being Ratnapāṇi then held his right hand over this great trichiliocosm, and from it arose food for those who wanted food, drink for those who wanted drink, and likewise mounts, clothing, gold, silver, beryl, pearl, conch, crystal, and coral for all who wanted these things. Beings who desired and yearned for the Dharma heard the Dharma from his hand, whereby limitless beings understood the Dharma. Beings who were afflicted by or suffered from any number of diseases regained perfect health. Such were the miracles he performed. Once the bodhisattva great being Ratnapāṇi had displayed such miracles, he went before the blessed Thus-Gone One Śākyamuni together with the bodhisattvas. Arriving there, they bowed their heads at the feet of the Blessed One, circumambulated him three times, and sat to one side, on seats of lotus flowers that had appeared in accordance with their aspirations.

15.西方世界

310-15：1)爾時西方去此過七十二億那由他百千佛剎，有世界名摩尼藏，彼現有佛，號摩尼積王。其佛剎土清淨琉璃之所成就，無有聲聞及辟支佛，唯是清淨大菩薩眾，去來坐立於琉璃地，咸見如來分明顯現，如明鏡中覩其面像。 2)是諸菩薩，於彼地中見佛世尊亦復如是，見已請法，佛便為說往昔大願，彼諸菩薩聞法得忍。 3)爾時如來於眉間毫相摩尼寶中，放大光明遍照彼剎，其中所有日月光明映蔽不現，以華開合而為晝夜。 4)於彼剎中有一菩薩，名勝智願，遇斯光已便詣佛所，白佛言：世尊！以何因緣而有此瑞！佛言：善男子！東方去此過七十二億那由他百千佛剎，有世界名娑婆，佛號釋迦牟尼，為欲召集諸菩薩故而現斯瑞。 5)時勝智願聞是語已，白佛言：世尊！我等欲往娑婆世界，禮覲供養釋迦如來及諸菩薩，并欲聽法。佛言：可往。今正是時。 6)時勝智願作是念言：今我以何神變往彼禮覲釋迦如來？作是念已即入三昧，令此三千大千世界三惡道苦悉皆消滅，得無上樂，譬如比丘得諸禪定。 7)是時一切諸天世人及以非人，不為貪恚愚癡、諸見、我慢、忿恨怒害慳嫉憍諂覆藏之所逼惱，皆發慈心。 8)爾時勝智願菩薩現神變已，與四萬二千菩薩，於一念頃從彼土沒現此界中，到如來所，頭面禮足。隨所來方，以願力故化現蓮花而坐其上。

318：

319：1)爾時西方去此，過九十俱胝那庾多百千佛剎，有世界名寶藏，彼土有佛，號寶積王如來、應、正等覺，今現住彼。其佛剎土，清淨瑠璃之所成就，無有聲聞、緣覺，唯是清淨大菩薩眾，去來坐立於瑠璃地，皆見寶積王如來分明顯現，猶如清淨明鏡覩其面像。 2)是諸菩薩於彼地中見佛世尊，亦復如是，見已請法，佛便為說往昔本願，彼諸菩薩聞法得忍。 3)彼寶積王如來，常於眉間毫相摩尼寶中放大光明，遍照彼剎，日月光明悉皆映蔽不辨晝夜，以花開合方辨晝夜。 4)時彼寶積王如來剎中，有一菩薩摩訶薩名殊勝願慧，遇釋迦牟尼如來光明照觸，聞謦欬聲，便詣寶積王如來所，頭面禮足退住一面，白佛言：世尊！以何因緣於世間中，有如是謦欬之聲及大光明？佛言：善男子！東方去此過九十俱胝那庾多百千佛剎，有世界名娑訶，佛號釋迦牟尼如來、應、正等覺，為欲召集十方世界俱胝那庾多菩薩，令其聞法，遍於毛孔放大光明，作謦欬聲。 5)時殊勝願慧菩薩摩訶薩，聞是語已又白佛言：世尊！我今欲往娑訶世界，禮拜親覲供養承事釋迦牟尼如來、應、正等覺，并見彼諸菩薩及聽法故。佛言：可往，今正是時。 6)爾時殊勝願慧菩薩摩訶薩，即與諸菩薩，於剎那頃來到娑訶世界。時殊勝願慧菩薩，即作是念：今我以何神變，往彼親覲釋迦牟尼如來？作是念已入三摩地，由此三摩地神境通故，令此三千大千世界傍生、焰魔界苦，悉皆停息，於剎那頃獲得無上殊勝安樂，及地獄火悉皆殄滅，餓鬼、畜生及焰魔界有情，所有飢渴皆獲飽滿，於剎那間便得安樂，猶如苾芻入初靜慮。 7)當於是時，無一有情而為貪恚愚癡、忿恨惱害、慳慢嫉妬、矯誑覆藏之所逼惱，一切諸趣有情，互起慈心及利益心。 8)是時殊勝願慧菩薩，現如是神境通已，與諸菩薩詣釋迦牟尼如來所，頭面禮足右遶三匝，隨所來方以願力故，化現蓮花而坐其上。

1. 78 Also at that moment, in a buddha realm called Maṇigarbha, located to the west past trillions of buddha realms numbering ninety-two times the number of grains of sand in the Ganges, there was a thus-gone one named King Jewel Mound, who is still present, alive and well and teaching the Dharma. The buddha realm of that thus-gone one was composed solely of fine beryl.[F.259.b] The classifications of the vehicles of the hearers and the solitary buddhas did not exist there, for that buddha realm was populated exclusively with bodhisattvas. Furthermore, whether these bodhisattvas came or went, stood or sat, stayed still or moved about, they beheld the blessed Thus-Gone One King Jewel Mound reflected in the ground of beryl. Like a face reflected on the surface of a highly polished mirror, the bodhisattvas saw this thus-gone one reflected in the ground of beryl. Not only did they see him, but they could also ask him about the Dharma, and that thus-gone one would teach them. Hearing the Dharma, they gained patient acceptance. Because of this blessed one’s previous aspirations, a large precious gem was present in the middle of the hair coil between his eyebrows. The light of this gem illuminated the entire buddha realm such that except for the opening and closing of flowers there was no other way to distinguish between day and night, as the sun and moon were not evident, nor were there any other distinctions between day and night.

1. 79 In the Thus-Gone One King Jewel Mound’s buddha realm, there was a bodhisattva great being named Intelligent Aspiration. The bodhisattva great being Intelligent Aspiration also witnessed the great burst of illumination and heard the clear voice, and so he went before the blessed Thus-Gone One King Jewel Mound. Arriving there, he bowed his head at the feet of that blessed one and sat to one side. The bodhisattva great being [F.260.a] Intelligent Aspiration then asked the blessed Thus-Gone One King Jewel Mound, “Blessed One, what are the causes and conditions of this great illumination that has manifested in the world and this booming sound of a clear voice?”

1. 80 That blessed one answered, “Noble son, in a buddha realm called Enduring, located to the east, past trillions of buddha realms numbering ninety-two times the number of grains of sand in the Ganges, there is a thus- gone, worthy, and perfect buddha named Śākyamuni, who is still present, alive and well and teaching the Dharma. That thus-gone one is gathering bodhisattvas from immeasurable countless trillions of worlds throughout the ten directions. In order to proclaim the Dharma, all the pores of his body emit this light and the sound of his clear voice.”

1. 81 The bodhisattva Intelligent Aspiration then proclaimed to that blessed one, “Blessed One, I am going to the Enduring world to behold, venerate, and honor the thus-gone, worthy, and perfect Buddha Śākyamuni, as well as to see his gathering of bodhisattvas and hear his Dharma teachings.” That blessed one replied, “Noble son, if you know that the moment is ripe, then go!”

1. 82With a single thought, the bodhisattva Intelligent Aspiration, surrounded and preceded by forty-two trillion bodhisattvas, disappeared from that buddha realm and arrived in the Enduring world.

1. 83 The bodhisattva Intelligent Aspiration then wondered, “What kind of miracle [F.260.b] shall I perform to go before the thus-gone, worthy, and perfect Buddha Śākyamuni?” So the bodhisattva Intelligent Aspiration then caused all hell beings and animals and all beings in the realm of the Lord of Death within this great trichiliocosm to experience the greatest happiness. For the hell beings, he extinguished the fires of the hells. He eliminated the hunger and thirst of all hungry ghosts, animals, and beings in the realm of the Lord of Death, who were tormented by hunger and thirst. He brought them the greatest happiness, analogous to the bliss experienced by a monk who is immersed in the attainment of the third concentration. At the very moment this happiness arose in these beings, all the torments caused by attachment, anger, ignorance, rage, pride, hypocrisy, spite, jealousy, stinginess, deceit, aggression, and malice ceased. At that moment, an attitude of love and altruism arose in all these beings, and they all perceived one another as parents. Such were the miracles that he performed, and such was the absorption in which he was immersed.

1. 84 Once the bodhisattva Intelligent Aspiration had displayed such miracles, he accompanied the other bodhisattva great beings approaching the thus- gone, worthy, and perfect Buddha Śākyamuni. Arriving there, they bowed their heads at the feet of the Blessed One, circumambulated him three times, and sat to one side on seats of lotus flowers that had appeared in accordance with their aspirations. [F.261.a] [B2]

16.北方世界

310-15：1)爾時北方去此過六萬三千佛剎，有世界名常莊嚴，彼現有佛，號娑羅起王。其佛剎土初未曾聞女人之稱，一切皆是蓮花化生，袈裟隨體。 2)時佛為彼諸菩薩眾說佛種性印法門。何等名為佛種性印？所謂最初發菩提心。從此即為具菩薩戒，入菩薩藏，得陀羅尼，心無散亂，不離於捨，證入空性，正修無相無所願求，性離貪染，於蘊界處而能證入，所作隨覺，樂求佛慧，於無生性，真實了知，證於諸法而無分別，具足正見，斷於妄念，是故名為佛種性印。 3)時彼眾中有一菩薩，名相莊嚴星宿聚王，本願殊勝，若有眾生見其身者，必定當得三十二相。時彼菩薩遇佛光明及聞其聲，便詣佛所，頂禮雙足，右遶三匝，白佛言：世尊！以何因緣而有此瑞？佛言：善男子！於此南方過六萬三千佛剎，有世界名娑婆，佛號釋迦牟尼，為欲召集諸菩薩故而現此瑞。 4)彼菩薩言：何故名為娑婆世界？佛言：彼界堪忍貪恚愚癡及諸苦惱，是故名為娑婆世界。 5)彼菩薩言：娑婆世界諸眾生等，皆能忍受惡罵捶打諸惱亂耶？佛言：善男子！彼界眾生少能成就若斯功德，而多隨順貪恚愚癡怨恨纏縛。 6)彼菩薩言：若如是者，彼界不應名娑婆也。佛言：相莊嚴星宿聚王！彼佛剎土亦有行菩薩乘諸善男子及善女人，已曾供養無量諸佛，成就忍辱、將護眾生、善自調伏。若有眾生以諸苦惱而來加害，悉能含忍，終不放逸貪恚愚癡。善男子！由有如此諸善丈夫，是故彼界名曰娑婆。 7)又彼界中，亦有眾生具足眾惡少能悔過，其心麁猛而無愧恥，不敬佛、不重法、不愛僧，當墮地獄畜生餓鬼。彼釋迦如來於此下劣眾生之中，悉能忍受罵辱嫌恨誹謗惱亂惡言恐愶，心如大地不可動搖無所違逆；若得供養及以不得，心無高下亦無憎愛；是故彼界名曰娑婆。 8)爾時相莊嚴星宿聚王菩薩白佛言：世尊！我等今者得大善利。不生於彼弊惡下劣眾生之中。佛言：善男子！莫作是說。何以故？東北方有世界，名妙莊嚴忍，彼現有佛號大自在王。其土眾生皆悉具足一向安樂，譬如比丘入於滅定。彼之安樂亦復如是。 9)若有眾生於彼佛土，億百千歲修諸梵行，不如於此娑婆世界，一彈指頃於諸眾生起慈悲心，所獲功德尚多於彼，何況能於一日一夜住清淨心。 10)爾時相莊嚴星宿聚王菩薩白佛言：世尊！我等欲往娑婆世界禮覲承事釋迦如來及諸菩薩，并欲聽法。佛言：可往。今正是時。 11)爾時相莊嚴星宿聚王菩薩即作是念：今我以何神通之力往彼禮覲釋迦如來？作是念已，於虛空中化成寶蓋，覆此三千大千世界，百千萬億珠纓寶幡周匝垂布。於其蓋中雨種種花，百千音樂自然而奏。 12)復令此會比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，各自見身具三十二相現寶蓋中。 13)爾時相莊嚴星宿聚王菩薩現神變已，與十億菩薩，於一念頃從彼土沒現此界中，到如來所，頂禮雙足，右遶三匝。隨所來方，以願力故化現蓮花而坐其上。

318：

319：1)爾時北方去此，過六萬三千佛剎，有世界名常莊嚴，彼現有佛，號生娑羅帝王。彼世界中無有在家衣俗服者，一切菩薩皆服袈裟。而彼世界尚不聞有女人之名，況胎生者，一切皆著袈裟之服，結加趺坐蓮花化生。 2)彼佛世尊為諸菩薩，常說性印法門。云何名為性印法門？所謂發菩提心，即為滿足菩薩律儀，即入菩薩藏，陀羅尼根本處，心不散動。能行捨故，即入空性三摩地，住於正行故，即入無相三摩地。無所悕望故，即入無願三摩地。性離貪欲故，通達蘊、處、界，於悕望事而得覺悟，而於佛智正願無生，乃至通達一切法，於一切法分別無分別悉皆斷除。由於彼等作如是見，是故名為性印法門。 3)於彼會中有一菩薩摩訶薩，名相莊嚴星宿積王，本願殊勝，若有眾生見其身者，必定當得三十二相。時彼菩薩遇佛光明、聞謦欬聲，便詣生娑羅帝王如來所，頂禮雙足右繞三匝，退住一面，白言：世尊！以何因緣有大光明及謦欬聲？彼佛告言：善男子！於此南方，過六萬三千佛剎，有世界名娑訶，佛號釋迦牟尼如來、應、正等覺，於一切毛孔放此光明作謦欬聲，為欲召集十方無數世界諸大菩薩令聽法故。 4)相莊嚴星宿積王菩薩言：以何因緣名為娑訶世界？佛言：彼之世界，能忍貪恚愚癡及諸苦惱，是故名為娑訶世界。 5)相莊嚴星宿積王菩薩言：彼娑訶世界諸有情等，毀罵捶打皆能忍受耶？佛言：善男子！彼佛世界諸有情等，少能成辦如斯功德，而多隨順貪恚愚癡怨恨纏縛。 6)彼菩薩言：若如是者，彼之世界不應名娑訶也。佛言：相莊嚴星宿積王！彼佛剎土亦有行菩薩乘，諸善男子及善女人，已曾供養無量諸佛成就忍辱，將護有情善自調伏，若諸有情以眾苦具而來加害，悉能含忍，終不放逸貪恚愚癡。善男子！由有如此諸善丈夫，是故彼界名曰娑訶。 7)又彼釋迦牟尼如來，世界之中亦有有情具足眾惡，少能悔過，其心麁獷而無愧恥，不敬佛不重法不愛僧，當墮地獄、傍、生餓鬼。彼釋迦牟尼如來，於此下劣有情之中，悉能忍受罵辱嫌恨、誹謗惱亂、惡言怨憎，心如大地不可動搖無所違逆，若得供養及以不得，心無高下亦無憎愛，是故彼界名為娑訶。 8)爾時相莊嚴星宿積王菩薩，又白佛言：世尊！我等今者得大善利，不生於彼弊惡下劣有情之中。佛言：善男子！莫作是說。何以故？東北方有世界名千莊嚴，彼現有佛，號大自在王如來、應、正等覺，其土有情皆悉具足一向安樂，譬如苾芻入滅盡定，彼之安樂亦復如是。 9)若諸有情於彼佛剎，百俱胝歲修諸梵行，不如於此娑訶世界，一彈指頃於諸有情起慈悲心，所獲功德尚多於彼，何況能於一日一夜住清淨心。 10)爾時相莊嚴星宿積王菩薩白佛言：世尊！我等欲往娑訶世界，禮拜親覲供養承事釋迦牟尼如來、應、正等覺，并見彼諸菩薩及聽法故。佛言：可往，今正是時。 11)爾時相莊嚴星宿積王菩薩摩訶薩，與百俱胝菩薩從彼土沒，於剎那頃到娑訶世界。即時相莊嚴星宿積王菩薩，便作是念：今我以何神通之力，供養禮覲釋迦牟尼如來？作是念已，以自神境通，於虛空中化成寶蓋，覆此三千大千世界，百千萬億珠瓔寶幡周匝垂布，於其蓋中雨種種華，百千音樂不鼓自鳴。 12)復令此會苾蒭、苾蒭尼、鄔波索迦、鄔波斯迦、天龍藥叉、健達嚩、阿蘇羅、櫱路荼、緊捺[口*洛]、摩呼羅伽、人非人等，各自見身具三十二相，現寶蓋中。 13)爾時相莊嚴星宿積王菩薩，作如是神境通已，與諸菩薩詣釋迦牟尼如來所，頂禮雙足右繞三匝，隨所來方以願力故，化現蓮華而坐其上。

1. 85 Also at that moment, in a buddha realm called Eternally Decorated, located to the north, past buddha realms numbering sixty-three times the number of grains of sand in the Ganges, there was a thus-gone one, worthy, and perfect buddha named King of All Śāla Trees, who is still present, alive and well and teaching the Dharma. There were no white-clad householders in that buddha realm, for it was populated exclusively with saffron-clad bodhisattvas. There, women were unheard of, and the womb was also unknown. The bodhisattvas there were born miraculously, clad in saffron robes and sitting in cross-legged posture. That blessed one was giving the Dharma teaching known as the seal of the buddha family to the bodhisattvas.

1. 86 What is the seal of the buddha family? It refers to initially developing the mind set on awakening, and subsequently perfecting the bodhisattva trainings, engaging with the bodhisattva basket, studying the main subject of the dhāraṇīs, being undistracted, practicing giving, pursuing emptiness, accomplishing signlessness, seeking wishlessness, being naturally free from attachment, understanding the aggregates and the elements as well as thesense bases, sustaining the continuity of one’s intended actions, desiring the wisdom of the buddhas and trusting it, realizing all phenomena yet not having any concepts about phenomena, and severing the continuity of thoughts so that they disappear. These are called the seal of the buddha family.

1. 87 In this buddha realm, there was also a bodhisattva great being named King of the Star Mound Adorned with Signs. [F.261.b] This noble son had formed the unique aspiration that any being who beheld this bodhisattva great being would become adorned with the thirty-two marks of a great being. The bodhisattva King of the Star Mound Adorned with Signs also witnessed the great burst of illumination and heard the clear voice, and so he went before the blessed Thus-Gone One King of All Śāla Trees. Arriving there, he bowed his head at the feet of the Blessed One, circumambulated him three times, and sat to one side. The bodhisattva great being King of the Star Mound Adorned with Signs then asked the blessed Thus-Gone One King of All Śāla Trees, “Blessed One, what are the causes and conditions of this great illumination and this booming sound of a clear voice that have manifested in the world?”

1. 88 The blessed Thus-Gone One King of All Śāla Trees answered the noble son, “Noble son, in a buddha realm called Enduring, located to the south, past buddha realms numbering sixty-three thousand times the number of grains of sand in the Ganges, there is a thus-gone, worthy, and perfect buddha named Śākyamuni, who is still present, alive and well and teaching the Dharma. Noble son, the thus-gone, worthy, and perfect Buddha Śākyamuni is gathering bodhisattvas from immeasurably many countless trillions of worlds throughout the ten directions. In order to proclaim the Dharma, all of the pores of his body emit this light and the sound of his clear voice.”

1. 89 “Blessed One, why is that world called Enduring?” [F.262.a] The Blessed One answered, “Noble son, the beings in that world endure in their attachment, endure in their aggression, endure in their ignorance, and endure in their suffering. Therefore, that world is called Enduring.”

1. 90 “Blessed One, is there anyone there who is not engaged in ridicule, abuse, intimidation, and violence? Are there any who have dispelled the attitudes of attachment, aggression, and ignorance?”

1. 91 “Noble son, the beings in that world who have such qualities are few. Noble son, most beings there are malicious, hostile, and aggressive. They are all caught up in attachment, aggression, and ignorance.”

1. 92 “Blessed One, this name Enduring does not seem appropriate. As long as it is possible for these beings to become patient, then Blessed One, just because they are so impatient at present, it is not appropriate to call it Enduring.”1. 93 “Noble son, in that buddha realm, there are noble sons and daughters who follow the vehicle of the bodhisattvas, who attended to the victors of the past, developed roots of virtue, served many hundreds of thousands of buddhas, and are patient, disciplined, and gentle. Even if they were ridiculed, intimidated, or attacked with weapons by all beings, they would endure it and not be overcome by attachment, aggression, or ignorance. Noble son, that world is named Enduring after these sublime beings.

1. 94 “Even when evil people lie about the blessed Thus-Gone One Śākyamuni, that blessed one remains compassionately patient and accepting. The same applies to those who are filled with hate and rage, who are sinking into the hells or the animal realm, [F.262.b] who make the lower realms their domain, and who fail to respect the Buddha, Dharma, and Saṅgha, as well as all degenerate beings who delight in jealousy and who ridicule and slander that blessed one, doing him harm and insulting him. With a mind that is broad like the earth, he is without attachment or anger. Thus, even when people honor him, he does not become self-important. And if they fail to honor him, it does not bother him. Even if people ridicule and scold him, he does not think about it or conceptualize it, and he remains unfazed. He does not become disturbed, agitated, or saddened by it. Therefore, that world is called Enduring.”

1. 95 The bodhisattva great being King of the Star Mound Adorned with Signs remarked to the blessed Thus-Gone One King of All Śāla Trees, “Blessed One, I am very fortunate that I was not born among such degenerate beings in that world!”

1. 96 That blessed one responded, “Noble son, you must not say that. Why not? Noble son, in the northeastern direction there is a world called Thousandfold Adornment. In that buddha realm, the thus-gone, worthy, and perfect Buddha King Maheśvara is still present, alive and well. Noble son, the beings in that buddha realm are extremely happy. The happiness of those beings is analogous to the bliss experienced by a monk absorbed in cessation. Noble son, compared to spending billions of years practicing pure conduct in Thousandfold Adornment, you would generate far greater merit by arousing, for just an instant, a loving attitude for all beings in the Enduring world. That being so, what need we say of living purely day and night?” [F.263.a]

1. 97 The bodhisattva great being King of the Star Mound Adorned with Signs then declared to the blessed Thus-Gone One King of All Śāla Trees, “Blessed One, I am going to the Enduring world to behold, venerate, and honor the blessed, thus-gone, worthy, and perfect Buddha Śākyamuni, and to see the gathering of bodhisattvas and hear his Dharma.”That blessed one then said, “Noble son, if you know that the moment is ripe, then go!”

1. 98 With a single thought, the bodhisattva King of the Star Mound Adorned with Signs, surrounded by one hundred million bodhisattvas, disappeared from that buddha realm and arrived in the Enduring world.

1. 99 The bodhisattva King of the Star Mound Adorned with Signs then wondered, “What kind of miracle shall I perform to go before the blessed Thus-Gone One Śākyamuni?” He then performed a miracle such that the great trichiliocosm was covered by a single jeweled parasol, from which a rain of various flowers fell and hundreds of thousands of instruments resounded. From the parasol dangled hundreds of thousands of pearl garlands, and hundreds of thousands of parasols, banners, and standards were raised. Moreover, all the monks, nuns, laymen, laywomen, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans gathered in the Blessed One Śākyamuni’s assembly now perceived their own bodies as adorned with the thirty-two marks of a great being. [F.263.b] Such was the miracle he performed.

1. 100 Once the bodhisattva great being King of the Star Mound Adorned with Signs displayed this miracle, he and the bodhisattvas went before the blessed, thus-gone, worthy, and perfect Buddha Śākyamuni. Arriving there, they bowed their heads at the feet of the Blessed One, circumambulated him three times, and sat to one side on seats of lotus flowers that had appeared in accordance with their aspirations.

17.遍於十方

310-15：1)如是乃至遍於十方，各有無量阿僧祇佛剎中，無量阿僧祇百千億菩薩，見大光明、聞謦欬聲，問彼世尊而來此土。頂禮佛足，各坐一面，亦復如是。 2)又此界中，釋梵護世、大威德天、諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，皆見光明，咸來佛所頂禮雙足，却坐一面。

318：1)十方諸佛各遣菩薩，神智無量微妙明達，各從菩薩百億之眾，皆現神變來入忍界，見能仁佛供侍拜謁，稽首佛足。 2)各自陳曰：覩佛光瑞垂恩見接，憑恃四等聽受法說，我本土佛而見難曰：汝曹何為詣忍世界？忍土五逆剛強弊惡，貪嫉婬妬罵詈呪咀，心多瞋毒轉相傷害，麁獷[怡-台+龍]悷侜張難化，勿至忍界自深勞穢。 3)我等皆復重自啟曰：力能堪任來至忍界，正使遭值眾惱諸害火燒刀割，終無恨意。世尊及諸正士，乃能勞謙忍誨群生，願樂禮侍諮受深經。我本土佛乃見遣聽，重復勅曰：往，族姓子！從意順時，牢自持心慎勿懈疑。如我本土百千劫行，不如忍世精進一旦。是故，世尊！歷恒沙界不以為遠，願聞世尊說嚴淨經，及諸正士論講要言。

319：1)如是乃至遍於十方，各有無量阿僧祇佛剎中，無量阿僧祇百千億菩薩，見大光明、聞謦欬聲，皆問彼世尊而來此土，頭面禮佛各坐一面，亦復如是。 2)又此三千大千世界，天龍藥叉、健達嚩、阿蘇羅、櫱路荼、緊捺[口*洛]、摩呼羅伽，乃至釋梵護世及餘大威德諸天等，皆見光明、聞謦欬聲，咸來佛所頂禮雙足，却坐一面。

1. 101 In the same way, immeasurably many, countless bodhisattva great beings in immeasurably many countless trillions of worlds throughout the ten directions also witnessed the great burst of illumination and heard the clear voice, whereupon they also inquired to their thus-gone ones about it. Arriving in the Enduring world, they all bowed their heads at the feet of the blessed, thus-gone, worthy, and perfect Buddha Śākyamuni, circumambulated him three times, and sat to one side.

1. 102 All the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas in this great trichiliocosm, as well as Śakra, Brahmā, the Great Kings who protect the world, and all other splendorous gods likewise witnessed the great burst of illumination and heard the clear voice. They also went before the blessed Thus-Gone One Śākyamuni. Arriving there, they all bowed their heads at the feet of the Blessed One, circumambulated him three times, and sat to one side. [F.264.a]

18.彌勒菩薩

310-15：爾時世尊現神變已，十方無量百千億那由他佛剎所有菩薩來集會者，皆見此土功德莊嚴并佛身量，菩薩、聲聞及受用具，與自本剎悉皆同等，然知彼此剎無雜亂。爾時彌勒菩薩即從座起，整理衣服，偏袒右肩，右膝著地，合掌向佛而說頌曰： 1)名振十方智無量，放大光明照世間，一切眾生共度量，莫測人尊勝智慧。 2)十方無量億菩薩，為求法故咸來集，而皆信樂諸法門，願佛演說令歡喜。 3)如來戒定及智慧，名稱普聞十方國，演法無畏猶師子，光遍虛空如日照。 4)一切天龍與羅剎，及諸比丘比丘尼，優婆塞眾優婆夷，合掌樂聞如來說。 5)過去未來及現在，世尊於彼悉了知，以勝解力拔群迷，願決疑惑令開曉。 6)云何菩薩智慧行，嚴淨佛剎令光潔？云何諸願速成滿？今請如來為宣說。 7)云何無慳戒無缺，能忍罵辱諸難事，精進修行無懈倦，解脫無量苦眾生？ 8)專心樂入三昧門，遊止清淨禪宮殿，處世利益而無染，譬如蓮花不著水？ 9)云何智慧出世間，開闡甚深微妙法，降伏一切諸魔眾，速能具足奢摩他？

318：於是彌勒菩薩即從坐起偏袒右臂，長跪叉手前詣佛所，以偈歎曰： 1)無量威德聞十方，光照上下恒沙界，一切眾生無能稱，人中聖慧不可議。 2)十方世界恒沙國，菩薩大眾為法會，用樂道法亦恪住，唯人中尊宣法訓。 3)世尊名稱遍十方，禁戒三昧智慧然，儀好無動如師子，猶若日光曜虛空。 4)諸天龍王及鬼神，其比丘眾比丘尼，清信士女叉手住，愍哀安住唯宣法。 5)以知過去及當來，分別曉了今現在，為眾生本所應度，以律開化決狐疑。 6)云何菩薩造立行，國土嚴淨光所照？何因具足眾大願？唯人中上宣此意。 7)何緣此等無貪嫉？何謂禁戒無所犯？以何為眾修勤行？因群黎故行愍哀。 8)何從奉行無數劫，用精進故勢力上。智慧不倦脫無為，濟度眾生勤苦患， 9)其意清定恒一心，行淨脫門住禪思。修無所著如蓮華，云何立行消殄欲？ 10)從何奉行深妙業？何因志行度世法？何緣伏魔及兵眾，以降化之即成佛？

319：爾時世尊，作如是神通現行已，十方阿僧祇俱胝無量無邊百千那庾多佛剎，所有菩薩來集會者，皆見此土功德莊嚴，并佛身量菩薩、聲聞，及受用具各，與自剎悉皆同等，一一諸菩薩，各各知自己身在於其中。爾時慈氏菩薩即從座起，整理衣服，偏袒右肩右膝著地，合掌向佛而說頌言： 1)無邊智慧十方聞，大光普照人天界，一切有情共度量，無有能測於佛智。 2)十方無量諸菩薩，為求法故咸來集，住此悉皆瞻敬佛，而皆渴仰大牟尼。 3)如來具戒定慧者，端嚴無畏如師子，慧光如日照虛空，名稱普聞諸佛國。 4)諸天龍神與士女，并及苾芻苾芻尼，皆悉合掌而恭敬，願佛哀愍為說法。 5)過現未來可度者，決定了知是法器，如來善達諸有情，唯願演說除疑惑。 6)云何修行諸佛子，獲得淨剎離塵垢？云何成就於大願？如來為我廣宣說。 7)云何不染於慳悋？云何不壞於尸羅？云何陵辱而能度？毀罵誹謗皆堪忍？ 8)云何勇猛勤精進，修行無倦俱胝劫？無量苦惱諸有情，悉令獲得大安樂？ 9)云何專注常等引，住三摩地清淨心，而能不染於諸境，猶如蓮華不著水？ 10)云何能說甚深法，通達出世之智慧？云何降伏魔羅軍，究竟證於無上覺？

1. 103 At this point, the Blessed One performed a miracle such that all the immeasurably many, countless bodhisattvas gathered from immeasurably many countless trillions of worlds throughout the ten directions all perceived the arrays of virtues of their own buddha realms identicallypresent in this Enduring world, with nothing missing whatsoever. Then, in the perception of all the bodhisattvas, the body of the Blessed One Śākyamuni became the exact shape and size as the body of the blessed buddha in their own respective buddha realm. Each bodhisattva also perceived the abundance of bodhisattvas, the abundance of great hearers, and all the riches and enjoyments of their respective buddha realm to be present, so that they each had the sense that they were actually in their own buddha realm. Such was the miracle he performed.

1. 104 When the bodhisattva great being Maitreya saw this vast bodhisattva assembly, he rose, draped his shawl over one shoulder, and knelt on his right knee. With his palms together, he bowed toward the Blessed One and spoke the following verses:

1. 105 “Renowned in all ten directions, your mind is boundless, And the world and its gods appear vividly to you. All beings together could not fathom your mind, O Sage. Thus, you are inconceivable.

1. 106 “A limitless number of bodhisattvas has arrived here today From throughout the ten directions, seeking the Dharma. They are all seated here in reverence for the Blessed One. Supreme Speaker, teach them the Dharma!

1. 107 “Your speech resounds in all directions without exception. With a mind of discipline, diligence, and absorption, You are fearless like a lion. You are as beautiful as the sun shining in the sky.

1. 108 “Gods, nāgas, asuras, guhyakas, Male and female lay practitioners, monks, and nuns [F.264.b] Are all seated here with palms joined respectfully. O Blessed One, who desires their benefit, please teach the Dharma.

1. 109 “You know the past and the future, And you also know the present with total certainty. You see the inclinations of embodied beings, So please teach the Dharma that dispels all doubts.

1. 110 “O Sage, how must bodhisattvas practice To obtain pure and immaculate buddha realms? How do they achieve the fulfillment of their aspirations? O Guide, please teach us these things immediately!1. 111 “How can we be unstained by stinginess? How can our discipline not degenerate? How can we tolerate intimidation, slander, And disparagement, O Sage?

1. 112 “How should the heirs of the victors practice diligence, Throughout many millions of eons, In order to relieve the suffering of the world, Afflicted as it is with myriad ills?

1. 113 “How can we remain unstained by desires — Always one-pointed, composed, and Concentrated, our domain pure — Like the lotus unstained by muddy water?

1. 114 “O Sage, how can we preach the profound Dharma, And become so learned that we transcend the world? Stable One, how can we defeat Māra and his hordes, And reach stainless and unsurpassed awakening?”

19.嚴辦法座

310-15：1)爾時世尊告彌勒菩薩摩訶薩言：汝今為佛嚴辦法座，我當昇已說往昔志樂所修諸行，善巧出生諸佛剎土功德莊嚴，趣向真實法門。 2)爾時彌勒菩薩即作是念：今者世尊以何義故令我嚴座，不使阿難、大目連等？如何棄捨彼諸聲聞，將非唯為諸菩薩說？或彼聲聞及辟支佛，於此法門而非器故，以是世尊令我敷座？ 3)爾時彌勒菩薩即為如來以神通力化作眾寶師子之座，高四萬由旬，周匝嚴麗，柔軟天衣以敷其上。從其座出種種光明，照此三千大千世界。 4)爾時如來昇其座已，令此世界六種震動。

318：1)於時世尊告彌勒曰：布法高座，如來今當普為十方諸菩薩眾，敷演往古性和佛國功勳，嚴淨願行法典。 2)彌勒受教，即心念言：如來何故使我施座？不令阿難、目連等乎？ 3)文殊師利即知彌勒心之所念，便答彌勒：當知如來使仁布座，說是法時，非諸聲聞、緣覺之等所能受持，純為菩薩宣是法耳。 4)于時彌勒即如其像三昧正受，為佛設座高四百萬里，以無數寶而挍成之，天繒綩綖而布其上，座之光明照此三千大千世界。 5)佛起昇座，三千世界六反震動。

319：1)爾時如來，告慈氏菩薩摩訶薩言：汝今為佛嚴辦法座，我當昇已，說往昔意樂所修諸行，善巧出生諸佛剎土功德莊嚴，趣向正行法門。 2)時慈氏菩薩，即作是念：今者世尊以何義故，令我嚴座？不使阿難陀、大目揵連等？云何棄捨彼諸聲聞、緣覺，將非唯為清淨諸菩薩說？或彼聲聞、緣覺，於此法門而非器故，為菩薩故令我敷座？ 3)爾時慈氏菩薩摩訶薩，即作神通現行境界，由此通故化師子座，高四萬踰繕那，以無量寶周匝鈿飾，以天妙衣而敷其上，其衣柔軟而觸之者，獲得安樂，從其座出種種光明，照此三千大千世界。 4)是時如來，從本座起而昇此座，三千大千世界六種振動有異於常。

1. 115 The Blessed One then answered the bodhisattva great being Maitreya, “Maitreya, prepare a seat for the Thus-Gone One. Seated upon this seat, the Thus-Gone One will give the Dharma teaching on how to skillfully engage in the practice of displaying the virtues of the buddha realms called initial contemplations and the practice of diligence.”

1. 116 The bodhisattva great being Maitreya then wondered, “What purpose does the Thus-Gone One see, such that he is asking me to prepare his seat? He did not ask this of the elders Ānanda or Mahā maudgalyāyana. If the Thus-Gone One is asking a bodhisattva to prepare his seat, then this discourse must be aimed only at the bodhisattvas. [F.265.a] A discourse on abandoning the vehicles of the hearers and solitary buddhas must be forthcoming, so the hearers and solitary buddhas must not be vessels for this Dharma teaching.”

1. 117 Then the bodhisattva great being Maitreya performed the following miracle: he prepared a lion throne for the Thus-Gone One that was four hundred thousand leagues in height, inlaid with myriad precious materials, covered with hundreds of thousands of divine fabrics, and topped with a cushion that was as soft and pleasing to the touch as cotton. The light that shone from this throne then illuminated the entire great trichiliocosm. The Blessed One then arose from his previous seat and sat upon the lion throne. The moment the Blessed One was seated on the lion throne, the entirety of this great trichiliocosm shook six times.

20.四法能令所願皆得滿足

310-15：爾時世尊告長老舍利弗：菩薩成就四法，能令所願皆得滿足。何等為四？一者發勝志樂，二者於諸眾生起悲愍心，三者發起精進，四者承事善知識。

318：於時如來告舍利弗：菩薩有四事法具足所願。何謂為四？一曰、志性仁和。二曰、愍哀眾生。三曰、精進不懈。四曰、一心常安，習善親友。是為四法，具足所願。

319：爾時世尊告具壽舍利子：菩薩成就四法，能令所願皆得滿足。云何為四？一者、發趣菩提意樂。二者、於諸有情起悲愍心。三者、發起精進。四者、近善知識。菩薩由成就此四法故，圓滿大願。

1. 118 The Blessed One then addressed Śāriputra, “Śāriputra, if bodhisattva great beings have four qualities, they will fulfill their aspirations. What are these four? They genuinely cultivate the mind set on awakening, are compassionate toward beings, exert themselves diligently, and attend to a spiritual teacher. Śāriputra, if bodhisattva great beings have these four qualities, they will fulfill their aspirations.

21.一法令願不退嚴淨佛剎

310-15：復次舍利弗！菩薩成就一法，令願不退嚴淨佛剎。何謂一法？是菩薩應當樂學不動如來為菩薩時本所修行立弘誓願：我當所在生處初生之時，若不出家則為欺誑十方諸佛。如是舍利弗！是諸菩薩應隨順學，若佛出世若不出世，一切生處皆悉決定捨家出家。何以故？而諸菩薩最勝利益所謂出家。

318：佛告舍利弗：菩薩復有一法不失所願？何謂為一？於是開士當學追慕阿閦如來宿命本行菩薩道時，志願出家，樂沙門行，世世所生不違本誓，乃能進至得如來號無所從生，是則菩薩第一之利用。

319：復次，舍利子！菩薩成就一法，不退大願，淨剎成就。云何一法是菩薩應當學？不動如來為菩薩時，本所修行，發弘誓願言：我當所在生處，若不出家，則為欺誑十方諸佛世尊。如是，舍利子！是諸菩薩應隨順學，若佛出世若不出世，一切生處皆悉決定，捨家趣於非家。何以故？而諸菩薩最勝利益者，所謂出家。

1. 119 “Śāriputra, additionally, if bodhisattva great beings have one quality, their aspirations will not degenerate, and they will purify an abundance of buddha realms. What is this one quality? Śāriputra, it is when a bodhisattva trains in, desires, and aspires for the conduct practiced by the Thus-Gone One Akṣobhya when he was a bodhisattva. Previously, when Thus-Gone One Akṣobhya was a bodhisattva, he made the following declaration: ‘If I do not go forth in all my lifetimes, then I will have deceived all the buddhas.’ [F.265.b] Śāriputra, in the same way, bodhisattvas should emulate the example of Thus-Gone One Akṣobhya’s bodhisattva conduct. Śāriputra, bodhisattvas training in this manner will go forth in every lifetime. Whether a thus-gone one appears or not, they will certainly leave the household life. Why is this? Śāriputra, it is because renouncing the household life is the greatest boon to bodhisattvas.

22.樂出家者則能攝取十種功德

310-15：舍利弗！樂出家者則能攝取十種功德。何等為十？一者不著諸欲，二者樂阿蘭若，三者行佛所行，四者離凡夫行，五者不著妻子及以財產，六者離惡道因，七者修善趣法，八者宿世善根皆不損減，九者恒為諸天之所歎羨，十者一切鬼神恭敬守護。若菩薩常樂出家，獲得如是十種功德。是故舍利弗！菩薩志求菩提、欲度眾生，常當出家。是名菩薩成就一法。

318：捨家故得致十德：一者、無有貪欲放逸之態。二者、常好閑居不習憒閙。三者、常奉佛行捨遠小節。四者、棄捐癡冥無益之法。五者、不慕妻子家居恩愛。六者、釋置惡趣非法之患。七者、攝取安樂天上善處。八者、未曾違失宿命本德。九者、諸天愛敬常戀侍衛。十者、諸龍神王常擁護之。是為十德。若有菩薩不捨大乘、慕度眾生，常當追樂出家之業，是為一法不失所願，隨志所好致何佛土，如意輒成嚴淨佛國，是則菩薩第一善利。

319：舍利子！菩薩摩訶薩樂出家者，則能攝取十種功德。云何為十？一者、不著諸欲。二者、樂阿蘭若。三者、行佛所行。四者、不著妻子貪愛財利。五者、離惡趣行法。六者、習善趣行法。七者、而能獲得善根成就。八者、積集善根而不退失。九者、恒為諸天之所歎美。十者、常為非人之所擁護。舍利子！樂出家者，則能攝取如是十種功德。是故，舍利子！菩薩摩訶薩欲求正覺者、欲解脫有情者，是故常樂出家。如是，舍利子！是名一法獲得成就，不退大願，得隨意樂清淨佛剎。

1. 120 “Śāriputra, bodhisattvas who delight in going forth will possess ten qualities. What are these ten? They are not attached to pleasures, find joy in the wilderness, attain the domain of a buddha, do not crave a wife or children, abandon the qualities that lead to the lower realms, attend to the qualities that lead to the higher realms, never let their previous roots of virtue degenerate, attain an abundance of roots of virtue, delight the gods, and enjoy the protection of nonhuman beings. Śāriputra, bodhisattvas who delight in going forth will possess these ten qualities. Therefore, Śāriputra, due to their wish to fully awaken and their wish to liberate all beings, bodhisattvas should always go forth and delight in going forth. Śāriputra, if bodhisattvas have this one quality, their aspirations will not degenerate, and they will purify an abundance of buddha realms.

23.二法令願不退嚴淨佛剎

310-15：1)復次舍利弗！菩薩成就二法，令願不退嚴淨佛剎。何等為二？所謂菩薩不樂聲聞地、不求聲聞乘、不愛樂說聲聞乘處、不親近聲聞乘者、不學聲聞戒、不樂宣說共聲聞乘相應之法、亦不勸他行聲聞乘，於緣覺乘亦復如是，唯為佛法勸發眾生成就最上阿耨多羅三藐三菩提。是名為二。 2)舍利弗！若有勸他趣入佛乘，此菩薩則能攝取十種功德。何等為十？一者得清淨剎無有聲聞及辟支佛，二者得純一清淨諸菩薩眾，三者諸佛世尊之所護念，四者常為諸佛稱名讚歎而為說法，五者所發之心皆悉廣大，六者若生天上當作帝釋或梵天王，七者若生人中作轉輪王，八者常見諸佛，九者為諸天人之所愛樂，十者攝取無量無邊阿僧祇功德。 3)何以故？舍利弗！若有能令三千大千世界所有眾生一切皆得阿羅漢果、或復置於緣覺之地，若復有能置一眾生於佛菩提，此之功德甚多於彼。 4)何以故？舍利弗！不由聲聞緣覺出現，佛種不斷；世若無佛，則無聲聞及辟支佛。舍利弗！以佛出現令佛種不斷，亦復出生聲聞緣覺。是故舍利弗！菩薩令他住佛乘中，得如是等十種功德、得清淨剎。

318：1)佛告舍利弗：菩薩復有二事法，不捨所願。何謂為二？一曰、不樂小乘不學其行，不與從事，願開度之，不說其法用教化人。二曰、常以無上正真之道，勸進眾生令成佛法。是為二法。 2)勤心正真等誨不倦，則便逮受十功德福處。何謂為十？一者、攝取佛土無小乘學。二者、純諸菩薩聖眾來會。三者、諸佛世尊常念護之。四者、十方諸佛所見歎譽，稱其功德面為說法。五者、發微妙心常修正真。六者、不願天帝釋梵王，心常精勤志存正道。七者、若生人間作轉輪王，主四天下以道教導。八者、所生之處不違道業，常見諸佛無上正真。九者、諸天人民所見愛敬。十者、受不可計無量功德。是為十處。 3)所以者何？設能化度一佛國眾生之類，皆令致得無著果證，不如菩薩彈指之頃，勸化一人發無上正真，何況十處功德妙深，隨意所欲在取何國，如願輒成嚴淨之德。是為二法不違本願。

319：1)復次，舍利子！菩薩成就二法，不退大願，隨其意樂淨佛剎土。云何為二？所謂菩薩不樂求聲聞，不樂求聲聞乘，不愛樂聲聞所說法，不樂親近聲聞乘者，不學聲聞律儀戒，不樂宣說共聲聞乘相應之法，亦不勸他行聲聞乘；於緣覺乘亦復如是；唯為勸發有情成就最上阿耨多羅三藐三菩提。是名為二。 2)舍利子！若有勸他趣入佛乘，而此菩薩則能攝取十種功德。云何為十？一者、攝取無聲聞、緣覺佛剎。二者、得純一清淨大菩薩眾。三者、諸佛世尊之所護念。四者、常為諸佛稱名讚歎而為說法。五者、於一切事生廣大心。六者、若生天上當作帝釋或梵天王。七者、若生人中作轉輪聖王。八者、常見諸佛世尊而不遠離。九者、為諸天人之所愛樂。十者、獲得不壞眷屬及無量福聚。 3)何以故？舍利子！若有能令三千大千世界諸有情類，一切皆得阿羅漢果或緣覺地，若復有能置一有情於佛菩提，此之功德甚多於彼。 4)何以故？舍利子！若聲聞、緣覺出現於世，則不能令佛種不斷，若佛如來不出於世，亦無聲聞及以緣覺。舍利子！以佛世尊出現於世，是故能令佛種不斷，則有聲聞、緣覺施設。舍利子！由此勸他住菩提心，獲得如是十種功德，不退大願，得隨意樂清淨佛剎。

1. 121 “Śāriputra, additionally, if bodhisattva great beings have two qualities, their aspirations will not degenerate, and they will acquire the arrays of virtues of the buddha realms, just as they wish. What are these two? Śāriputra, the first is that bodhisattvas should not yearn for the hearers’ vehicle, should not enjoy teachings on the hearers’ vehicle, [F.266.a] should not consort with practitioners of the hearers’ vehicle, should not train in the hearers’ trainings, should not teach the Dharma that is associated with the hearers’ vehicle, and should not encourage anyone to take up the hearers’ vehicle. The second is that they should avoid all these regarding the solitarybuddhas’ vehicle, too. Instead, they should encourage others to uphold unsurpassed and perfect awakening in order to perfect the qualities of buddhahood.

1. 122 “Śāriputra, bodhisattvas who encourage others to take up the buddhas’ vehicle will master ten subjects. What are these ten? They will uphold a buddha realm devoid of hearers and solitary buddhas. They will obtain a saṅgha composed exclusively of bodhisattvas. They will be considered by the blessed buddhas. They will proclaim the way of the blessed buddhas and teach their Dharma. They will engender a vast mind and vast mental states for the sake of Śakra or Brahmā. Even if they are reborn as a human, they will be a universal monarch. They will never lose the chance to see the buddhas. They will please gods and humans. They will have an inseparable retinue of followers. They will acquire an immeasurable and uncountable mass of merit.

1. 123 “Śāriputra, why is this? Compared to establishing all beings of the great trichiliocosm in the fruition of a worthy one, or establishing them in the fruition of a solitary buddha, the merit of causing a single noble son or daughter to arouse the mind set on complete awakening is far greater. Śāriputra, why is this? When a hearer or solitary buddha arises, that does not prevent the lineage of the buddhas from being broken. Without the appearance of a buddha, there are no hearers or solitary buddhas. However, Śāriputra, when a buddha appears, the lineage of the buddhas remains unbroken, and one can also find hearers and solitary buddhas. [F.266.b] Śāriputra, bodhisattvas who establish others in the mind set on awakening will master these ten subjects. Śāriputra, if bodhisattva great beings have those two qualities, their aspirations will not degenerate, and they will acquire the arrays of virtues of the buddha realms just as they wish.

24.三法

310-15：復次舍利弗！菩薩成就三法，令願不退攝受佛剎功德莊嚴。何等為三？一者尊重愛樂住阿蘭若，二者無所染著而行法施，三者堅固安住淨戒律儀。 1)舍利弗！菩薩堅住戒律得十無畏。何等為十？一者入聚落無畏，二者眾中說法無畏，三者飲食無畏，四者出聚落無畏，五者入寺無畏，六者大眾中食無畏，七者教授無畏，八者親近和上阿闍梨無畏，九者於自眷屬慈心教誨無畏，十者受用衣服飲食臥具醫藥無畏、住戒律者所有言說令他信受。舍利弗！是為菩薩十種無畏。 2)舍利弗！菩薩說法心無所著，則能攝受十種功德。何等為十？一者不生惡欲，二者不求他人識知，三者不起名聞心，四者於檀越家心不繫著，五者不占護他家，六者於極下劣四事供養而生喜足，七者說法令他信受，八者善神守護，九者不生邪覺，十者起念佛心。是名為十。 3)舍利弗！菩薩尊敬愛樂住阿蘭若，成就十種功德利益。何等為十？一者遠離世俗言論，二者專習閑靜，三者心緣定境，四者捨諸營務，五者愛樂諸佛，六者恒受禪定喜樂，七者修梵行時無有障礙，八者少用功力而得三昧，九者所受教法未甞忘失，十者所聞法義皆悉了知。是名為十。

318：佛告舍利弗：菩薩復有三法不失所願，能具功德嚴淨佛土。何謂為三？一曰、尊樂閑居心習靖寂。二曰、常以慇懃謹護禁戒未曾闕漏。三曰、常惠法施無衣食望。是為三法。 1)堅護禁戒行菩薩禁。因此輒逮十無畏：一者、能護戒行入於城邑，若至聚落心無所難。二者、若在眾會說法勇猛。三者、入眾中飯食不恐。四者、在家講頌心無所懼。五者、若入精舍亦無所畏。六者、居在聖眾不懷怯弱。七者、言談說事不以恐懼。八者、往奉師父及諸和上，恭恪不慢無畏所犯。九者、若有所說常抱慈心，心不畏惡。十者、若受衣食床臥醫藥亦無所難。是為十。 2)又加十事乃具嚴淨。何謂為十？一者、不畏惡業。二者、不貪親族。三者、不求名稱。四者、不慕家種。五者、不姤種姓。六者、常知止足。七者、衣食床臥病瘦醫藥而知節限。八者、雖在家居歎說道法。九者、諸天往造稽首禮侍。十者、未曾思念非宜之想，心常念佛欣然專精，無衣食意。是乃具足嚴淨佛土。 3)又復十事受德名稱。何謂為十？一曰、棄捨眾會不慕因緣。二曰、常習燕處不思城邑。三曰、心存禪思無有邪念。四曰、不志多事憒閙之中。五曰、心常念佛無他之思。六曰、不捨身安而為危害。七曰、淨修梵行未曾中礙。八曰、以少事故得三昧定。九曰、聞所說義要妙章句，識念不失。十曰、如所聽經解義歸趣，能為人說。是為十法。

319：復次，舍利子！菩薩成就三法，不退大願，攝取佛剎功德莊嚴。云何為三？一者、尊重住阿蘭若。二者、無所悕望而行法施。三者、安住淨戒律儀。 1)舍利子！菩薩安住淨戒律儀，即能獲得十種無畏。云何為十？一者、入聚落無畏。二者、眾中說法無畏。三者、食飲無畏。四者、出聚落無畏。五者、入寺無畏。六者、入僧眾無畏。七者、安坐無畏。八者、詣和尚阿闍梨無畏。九者、教誡大眾住慈心無畏。十者、受用衣服飲食臥具醫藥資緣之具無畏。舍利子！所謂安住淨戒律儀，獲得如是十種無畏。 2)又，舍利子！菩薩說法心不悕望，復能攝取十種功德。云何為十？一者、不為多欲。二者、不求他人識知。三者、不求名稱。四者、於施主家心不繫著。五者、不占悕貴族門徒。六者、於麁於細而生知足。七者、諸天來詣不生驕慢。八者、而不退於觀佛作意。九者、所說言教為他信受。十者、起念佛心。舍利子！菩薩法施心不悕望，獲得如是十種功德。 3)又，舍利子！菩薩尊敬住阿蘭若，復能成就十種功德。云何為十？一者、遠離無益談話。二者、樂於寂靜。三者、心緣定境。四者、不營諸務。五者、愛敬諸佛。六者、不捨禪定喜樂。七者、修梵行時無有障礙。八者、少加功用證三摩地。九者、所受教法名句文身未曾忘失。十者、所聞法義皆悉了知。舍利子！菩薩尊重住阿蘭若，獲得如是十種功德。若菩薩成就三法，不退大願，得隨所樂淨佛剎土。

1. 124 “Śāriputra, if bodhisattva great beings have three qualities, their aspirations will not degenerate, and they will acquire the arrays of virtues of the buddha realms just as they wish. What are these three? Śāriputra, they are that bodhisattvas are eager to live in solitude, give the gift of Dharma without expectation of material reward, and abide by their vows of discipline.

1. 125 “Śāriputra, bodhisattvas who abide by their vows of discipline attain ten types of fearlessness. What are these ten? They are fearlessly entering a city; fearlessly teaching an assembly the Dharma; fearlessly eating food; fearlessly entering a monastery; fearlessly entering the saṅgha; fearlessly imparting instruction; fearlessly going before their teacher or preceptor; fearlessly instructing the assembly with a loving attitude; and fearlessly utilizing clothing, food, bedding, medicine, and supplies; and what they have said will be remembered. Śāriputra, bodhisattvas who abide by their vows of discipline attain these ten types of fearlessness.1. 126 “Śāriputra, bodhisattvas who give the gift of Dharma without expectation of material reward take hold of ten positive qualities. What are these ten? They do not desire negative deeds. They do not desire worldly abundance. They do not desire fame. They do not possess households. They are not stingy toward households. They are content with the bare necessities of clothing, food, bedding, medicine, and supplies. What they have said is worthy of being remembered. Gods approach them. They do not engage in inappropriate thinking. [F.267.a] They direct their minds toward the mind of the Buddha. Śāriputra, bodhisattvas who give the gift of Dharma without expectation of material reward take hold of these ten positive qualities.

1. 127 “Śāriputra, bodhisattvas who are eager to live in solitude take hold of ten beneficial qualities. What are these ten? They discard busyness, they rely on disengagement, they focus their minds in concentration, they do not engage in many activities, they desire the buddhas, their bodies are never uncomfortable, no obstacles challenge their pure conduct, they attain absorption with little difficulty, they do not forget the words and syllables of the teachings, and they understand the meaning of the teachings that they hear. Śāriputra, bodhisattvas who are eager to live in solitude take hold of these ten beneficial qualities.

1. 128 Śāriputra, if bodhisattvas have those three qualities, their aspirations will not degenerate, and they will acquire the arrays of virtues of the buddha realms just as they wish.

25.四法

310-15：復次舍利弗！菩薩成就四法，令願不退嚴淨佛剎。何等為四？一者如說能行，如行能說，二者常自謙下，三者遠離慳嫉，四者見他得利，心生歡喜。是名為四。 1)舍利弗！是菩薩如行能說，有四種利益。何等為四？一者口中常出青蓮花香，二者語業清淨言無錯謬，三者一切世間所共信受，四者攝受諸佛圓滿音聲。是名為四。 2)舍利弗！菩薩謙下有四種利益。何等為四？一者遠離惡趣畜生等身，二者受妙快樂，三者潛謀暴賊俱不能害，四者堪受人天恭敬禮拜。是名為四。 3)舍利弗！菩薩遠離慳嫉有四種利益。何等為四？一者不忘施心，二者於飢饉時作大施主，三者見持戒者來承迎引納，四者若受他施及施於他無有一人而生嫉妬。是名為四。 4)舍利弗！菩薩見他得利生歡喜心，有四種利益。何等為四？一者常生是心，我攝眾生應與利樂，彼既自得故生歡喜；二者所有財物王難水火劫賊怨親無能侵奪；三者隨所生處財寶諸子皆悉具足，王不嫉忌何況餘人；四者稸用資財俱無窮盡。是名為四。舍利弗！是菩薩成就四法。

318：佛告舍利弗：復有四法不失所願。何謂為四？一曰、菩薩所作言行相應。二曰、棄捐自大。三曰、捨於貪嫉。四曰、見他人安代之悅豫。是為四。 1)又有四事至誠諦教。何謂為四？一曰、所生之處口常清淨氣優鉢香。二曰、言辭辯慧無所闕漏。三曰、諸天世人皆保信之。四曰、不失好聲必獲佛音。是為四。 2)復有四法所修訓誨。何謂為四？一曰、不生三趣無憎惡者。二曰、所學不慕九十六種所見迷惑。三曰、怨家惡友不得其便。四曰、天上世間咸共歸禮。是為四。 3)復有四法流布訓誨。何謂為四？一曰、不捨布施之心，穀米踊貴因時惠施。二曰、不慕世榮所有財業。三曰、往奉自歸禁戒之士。四曰、若有布施不懷貪嫉。是為四。 4)復有四法，可悅他人心知止足。何謂為四？一曰、是眾生等是為我所，吾當安之。二曰、斯等貪財依怙身力以為無雙，菩薩加哀施以所安，當計財業非是我侶，常畏五分侵奪無期。三曰、若多財寶妻子熾盛眷屬豐饒，不以信樂不戀國土，何況他人望於眾生。四曰、志未曾求非業錢財行在諸俗。是為四法。菩薩行是，不失所願嚴淨佛土。

319：復次，舍利子！菩薩成就四法，不退大願，獲隨所樂淨佛剎土。云何為四？一者、實語如說修行。二者、常自謙下，剪除我慢。三者、遠離慳嫉。四者、見他榮盛，心生歡喜。如是名為成就四法。 1)又，舍利子！菩薩實語有四種功德。云何為四？一者、口中常出青蓮華香。二者、語業清淨言辭無礙。三者、人天之中以為準繩。四者、攝取諸佛圓滿音聲。舍利子！菩薩實語，獲得如是四種功德。 2)又，舍利子！菩薩謙下有四種功德。云何為四？一者、遠離惡趣，不受駞驢牛馬狗等諸傍生身。二者、不被輕毀。三者、惡友怨敵不能淩突。四者、常為人天恭敬禮拜。舍利子！是為菩薩謙下獲得如是四種功德。 3)又，舍利子！菩薩遠離慳嫉有四種功德。云何為四？一者、不忘捨心。二者、於飢饉時作大施主。三者、常不閉戶。四者、見律儀者，於施於受不生嫉妬。舍利子！是為菩薩遠離慳嫉獲得如是四種功德。 4)又，舍利子！菩薩見他榮盛心生歡喜，有四種功德。云何為四？一者、常起是心，為彼有情被此甲冑，令彼快樂；彼等既以自福及以己力，獲得財寶而受安樂，而令於我倍生歡喜。二者、所有財物，王難、水火、劫賊、惡友無能侵奪。三者、隨所生處，財寶男女及其眷屬，皆悉具足，帝王歡喜，何況餘人。四者、財寶廣大受用無窮。舍利子！是為菩薩見他榮盛，心生歡喜獲得如是四種功德。

1. 129 “Śāriputra, additionally, if bodhisattvas have four qualities, their aspirations will not degenerate, and they will acquire the arrays of virtues of the buddha realms just as they wish. What are these four? Śāriputra, they are that bodhisattvas speak truthfully and practice what they preach; defeat pride and endeavor to destroy pride; discard jealousy and stinginess; and are pleased about the advantages enjoyed by others.

1. 130 “Śāriputra, there are four benefits for bodhisattvas who speak truthfully. What are these four? The scent of blue lotuses comes forth from their mouths; their physical, verbal, and mental actions become pure; they are taken as genuine by the world and its gods, and their words are free from confusion; and they master perfect buddha speech. Śāriputra, these are the four benefits for bodhisattvas who speak truthfully. [F.267.b]

1. 131 “Śāriputra, there are four benefits for bodhisattvas who defeat pride. What are these four? They discard births in the lower realms, such that they avoid taking births as camels, cattle, donkeys, horses, and other lowly life forms. They become irreproachable. They cannot be harmed by any opponents or antagonists. They become objects of veneration for the world and its gods. Śāriputra, these are the four benefits for bodhisattvas who defeat pride.

1. 132“Śāriputra, there are four benefits for bodhisattvas who discard jealousy and stinginess. What are these four? Their attitude will be unfailingly generous, they will become patrons in times of famine, they will not close the doors to their houses when a renunciant arrives, and no one will be jealous of their giving and receiving. Śāriputra, these are the four benefits for bodhisattvas who discard jealousy and stinginess.

1. 133 “Śāriputra, there are four benefits for bodhisattvas who are pleased about the advantages enjoyed by others. What are these four? They will find joy in thinking, ‘I must care for other beings, don the armor for their sake, and make them happy. Then they can live happily from the resources attained through my efforts.’ Their resources will not be stolen by the king, thieves, fire, flooding, retribution, or adversaries. If they have an abundance of children, servants, or resources, the ruler, not to mention other people, will be pleased. They will find great pleasure and enjoyment. Śāriputra, these are the four benefits for bodhisattvas who are pleased about the advantages enjoyed by others. Śāriputra, if bodhisattvas have these four qualities, their aspirations will not degenerate, and they will acquire the arrays of virtues of the buddha realms just as they wish. [F.268.a]

cf.大乘集菩薩學論：āryamañjuśrībuddhakṣetraguṇavyūhālaṃkārasūtre 'py āha | caturbhir dharmaiḥ samanvāgato bodhisatvaḥ praṇidhānān na calati || pe || nihatamānaś ca bhavatīrṣyamātsarya-parivarjakaś ca bhavati parasaṃpadaṃ ca dṛṣṭvā āttamanā bhavatīti |

[法護譯] 《文殊莊嚴佛剎功德經》云：菩薩成就四法，不失本願，乃至得離憍慢慳貪嫉妬，或見他人安隱富樂代之悅豫。

Ārya-mañjuśrī-buddha-kṣetra-guṇa-vyūha-alaṃkāra-sūtre 'py āha | caturbhir dharmaiḥ samanvāgato bodhisatvaḥ praṇidhānān na calati || pe || 在聖文殊莊嚴佛剎功德經中也說：菩薩成就四法，不離本願。乃至。

Nihata-mānaś ca bhavati īrṣya-mātsarya-parivarjakaś ca bhavati para-saṃpadaṃ ca dṛṣṭvā ātta-manā bhavati iti | 已離憍慢，也已捨嫉妬、慳貪。而且，見他人成就，心大歡喜。

26.五法

310-15：復次舍利弗！菩薩成就五法，令願不退嚴淨佛剎。何等為五？ 一者彼菩薩詣說法者，而問之言：修何等行能得佛剎清淨莊嚴？若得聞已，如說修行。 二者菩薩清淨持戒及願力故生佛國中，生彼國已，觀察彼土種種莊嚴眾寶資具，及諸聲聞菩薩大眾諸相微妙，於如來所恭敬尊重。白言：世尊！菩薩修何等行得廣大佛剎清淨莊嚴？而彼如來知此菩薩志樂殊勝，即為宣說如是功德成就佛剎。彼得聞已，如法修行。 三者菩薩有智、有行，應淨其智，應進其行。1-云何淨智？謂於能緣及所緣法，遠離聲聞緣覺智故。2-云何進行？謂如所聞必定修行，離不行故。 四者菩薩善知有因及知出離言。1-有因者謂不正思惟，是四顛倒之所依止，為生死因故。2-言出離者謂正修行，於一切法不起分別，為出離故。 五者菩薩了知諸佛體性及剎土性俱但有名，名亦寂滅，如是了知不起知想。是名為五。

318：佛告舍利弗：復有五法不失所願。何謂為五？ 一曰、常樂經法勤求道義。 二曰、知無數世所生往反。 三曰、以聞經法如諸佛行，成就功勳。 四曰、所從聽經每事問義，造立何行具足疾成。 五曰、若聞經法尋能奉行。是為五法，不失所願嚴淨佛土。

319：復次，舍利子！菩薩成就五法，不退大願，得隨所樂淨佛剎土。云何為五？ 一者、菩薩為淨佛剎、成就莊嚴而應求法，從彼聞法，應當諮問：菩薩云何成就如是功德莊嚴？既得聞已，如說修行，即應求證真如實相。 又，舍利子！二者、菩薩欲發願生淨佛國土，應當清淨持淨律儀，由律儀淨故，隨其所願決定得生，既得生于淨佛剎已，即應觀察彼土，取其相狀，種種莊嚴聲聞、菩薩，大眾受用資具，既得相已，深生恭敬而為合掌詣佛問法。 又，舍利子！三者、菩薩取彼廣大佛剎功德莊嚴，彼佛世尊知其增上意樂，即便為說。由佛說故，即能成就廣大佛剎功德莊嚴，彼聞法已如說修行。 又，舍利子！四者、菩薩於事、於智，而令清淨，遠離非法。云何事？云何智？1-於能緣、所緣，遠離聲聞、緣覺智故，名之為智；2-謂所聞法皆當修行，名之為事。 又，舍利子！五者、菩薩知佛自性，知剎土自性。云何佛自性？云何剎土自性？佛及剎土唯有其名，知其名清淨，如是知故不生執著。如是，舍利子！是為菩薩成就五法，不退大願，獲隨意樂清淨佛剎。

1. 134 “Śāriputra, additionally, if bodhisattvas have five qualities, their aspirations will not degenerate, and they will acquire and refine the arrays of virtues of the buddha realms just as they wish. What are these five? (1) Śāriputra, in order to utterly perfect the arrays of virtues of their buddha realms, bodhisattvas will seek the Dharma. Wherever there are opportunities to listen to the Dharma, they will ask how to attain these virtues. Once they have heard these teachings, they will then practice them earnestly. (2) Śāriputra, additionally, bodhisattvas will aspire to be born in pure buddha realms and will observe pure discipline. Through such pure discipline, they will be born wherever they aspire. Once born there, they will care about and reflect on those pure buddha realms. Thus, they will apprehend the characteristics of the hearers’ perfection, the bodhisattvas’ perfection, and the perfection of wealth and resources. Apprehending these characteristics, they will go before a thus-gone one with palms joined respectfully and considerately 10 and ask him, ‘Blessed One, how should a bodhisattva practice in order to acquire a vast array of the virtues of a buddha realm?’ That blessed one will understand their pure motivation and will teach and instruct them about the subject of accomplishing vast arrays of virtues in their buddha realms. Hearing this, they will practice it earnestly. (3) Śāriputra, additionally, bodhisattvas must possess wisdom and engage in proper deeds. They will purify ignorance and discard improper deeds. What are wisdom and proper deeds in this context? Wisdom is apprehending what should be apprehended. Such wisdom is free from the wisdom of the hearersand solitary buddhas. Proper deeds are earnestly practicing the teachings one has heard. [F.268.b] (4) Additionally, Śāriputra, bodhisattvas must be skilled in cause and origination. What are cause and origination in this context? Cause refers to incorrect mental engagement; this is what causes beings to observe the four errors. Rather than that, bodhisattvas should put effort into what is correct. What is meant by correct engagement? It is to avoid mentally engaging in any phenomenon. This also applies to origination. (5) Śāriputra, additionally, bodhisattvas must know the essential nature of the Buddha and the essential nature of the realm. What is the essential nature of the Buddha, and what is the essential nature of the realm? The essential nature of the Buddha is merely a label, as is the essential nature of the realm. What is merely a label is known via disengagement, so the less one observes phenomena, the more knowledge there is. Śāriputra, if bodhisattvas have these five qualities, their aspirations will not degenerate, and they will acquire and refine the arrays of virtues of the buddha realms just as they wish.

27.六法

310-15：復次舍利弗！菩薩成就六法，速得阿耨多羅三藐三菩提，亦能攝取一切世界最上佛剎。何等為六？ 一者此菩薩為大施主，所有珍玩可愛樂物，歡喜布施，無所悋著。又作是念：我行大施，圓滿大乘，所謂求阿耨多羅三藐三菩提時，一切悉捨，心無所著，具足成就菩提資糧。捨自身命尚不生悔，何況財產及妻子等。舍利弗！何故如來名一切智？謂行菩薩行時，於自所有一切皆捨，以是義故，得菩提已，名一切智。 二者若菩薩在家、出家，寧捨身命，終不破戒，以此持戒，共諸眾生迴向阿耨多羅三藐三菩提。如是持戒自覺歡喜，樂修梵行，晝夜安樂，益加求法，住正修行，厭怖三界，希求出離。雖見出要，顧念眾生：如我所苦，彼亦皆然，我當荷茲重擔，攝取眾生，置於涅槃安樂之處。如是持戒自覺喜時，獲大悲心，乃至未得一切種智，不捨精進，如救頭然。 三者菩薩被忍辱鎧，離於高慢，得大忍力。若遇罵辱及捶打時，忍心成就，不生瞋恨。假使有棒如須彌山，有人執持於億劫中常見打罵，而亦不生怨恨之心。何以故？彼諸眾生未隨佛學，而我方將隨佛修學。是故於彼所得打罵，便能增長爾所大悲。我當為諸眾生，被弘誓鎧，攝取眾生，令得解脫，入於涅槃。是故我今不應瞋恨。 菩薩正住如是忍時，則得成就十種具足。何等為十？一者種姓，二者財產，三者眷屬，四者色相，五者善捨，六者善友，七者得聞正法，八者如說修行，九者臨命終時得見諸佛，十者既見佛已生淨信心。是為十種功德具足。 四者菩薩為欲成就善法，堅固自課，發起精進。又為一一眾生，盡未來際於生死中，次第修行諸精進行，而不疲倦，以自課業及此大悲為一切眾生，於爾所時流轉生死，不捨眾生。舍利弗！若有菩薩，十方各如恒沙世界滿中七寶，於念念中奉上如來，如是相續盡未來際；若有菩薩，發大悲心，被精進鎧，而此功德復多於彼。 舍利弗！菩薩具此精進，得十種勝志樂法。何等為十？一者離凡愚行，二者攝受佛行，三者見生死過，四者住大悲心，五者不退本願，六者少諸疾病，七者順諸佛教，八者薄婬怒癡，九者隨文了義，十者修行成就。是名為十。 五者菩薩作是思惟：諸佛如來心常在定未曾失念，我應隨佛所行。若心散亂，終不能證佛所行處，是故應當捨離一切，心所取著，亦捨一切利養、恭敬、聚落城邑飲食資生及諸親友，為欲利益諸眾生故，不捨眾生，樂阿蘭若，住寂靜處，獨行無侶，如犀一角。住靜處已，起大慈心，初遍一方漸至十方普遍眾生，慈心遍已，得入禪定。舍利弗！若有在家菩薩，以一切樂具，於恒沙劫供養一切恒沙諸佛及比丘眾；若有出家菩薩，行於七步向阿蘭若寂靜之處，而此福德甚多於彼，以能速得大菩提故。 舍利弗！菩薩樂住寂靜，入禪定者，獲十種功德利益。何等為十？一者得念，二者得慧，三者修行，四者迅辯，五者得陀羅尼，六者善知法生，七者善知法滅，八者戒聚無犯，九者諸天供養，十者不貪他好。是名為十。 六者菩薩善知智慧等流，謂作是念：智慧以戒為首，白法增長以慧為首，是故菩薩應學智慧。世間所有難作、難成，一切工巧、一切醫藥，皆悉遍學，而此智慧不能證入離欲寂滅，亦復不能趣向菩提，非向沙門、非婆羅門、非向涅槃。是故我今應更遍求法藥工巧，以如是智令我得彼究竟寂滅。彼菩薩求諸法本，不見少法，能起於法。以不見故，住於寂滅。住寂滅故，則無熱惱。無熱惱故，了知生死，為眾生故而受彼生，令諸眾生除滅苦故。是名為六。

318：佛告舍利弗：復有六法不失所願。何謂為六？ 一曰、好憙布施，心無慳嫉，以身施與，不惜壽命，不愛妻子男女眷屬，心無希冀，不懷望想。 二曰、菩薩在家若出行學，寧失身命不犯禁戒，謹慎守護，常住梵行，興發眾生，以戒勸助。 三曰、知身假借，諸法如幻，堅住忍力，逆對不起，設遭毒害刀杖加刑、惡罵呪咀愁惱之患，未曾起意，而有恨心。 四曰、奉行精進，心無所著，深念非常，如救頭然，行止臥覺未曾懈廢，設火燒身，心不退却。 五曰、專心守靖，寂無他念，入無生寂，伏想不起，心如灰滅，形如枯朽。 六曰、見正從諦，滅除邪偽，曉了三界如響如幻，法無常名，如水月形，愍哀一切勸誨眾生。是為六法如願輒成，具足功德嚴淨佛國。

319：復次，舍利子！菩薩成就六法，速得阿耨多羅三藐三菩提，超越一切世間取淨佛剎。云何為六？ 一者、此菩薩為大施主而行捨施，所有愛樂戀著珍玩物等，而生愧恥，悉能捨施，踊躍歡喜，作是思惟：我行大施，圓滿大乘，我當滿足無上菩提。又作是念：不應以斯少分而能獲得無上正覺。如是思惟已，所有榮盛盡皆捨施，乃至身命應當捨施，況餘財產妻子男女而不施耶？何以故？舍利子！薩婆若者，謂何句義？舍利子！菩薩摩訶薩行菩薩行時，於自所有一切皆捨，以是義故，獲得菩提，名一切智。 又，舍利子！二者、在家菩薩、出家菩薩，若安住淨戒律儀，設為活命，終不毀犯淨戒學處所持律儀，要期功德，迴向一切有情，成阿耨多羅三藐三菩提，生大歡喜。我是持戒者，於淨戒律儀，深生愛樂，晝夜專修梵行安樂，即佛法現前，與理相應，得實相觀。住實相觀故得甚深忍。證深忍故即得正見，由正見故則正修行，由住正修行故厭惡三界，由厭三界故便生怖畏，由怖畏故即求出離，由懷出離見故作是念言：我既有如是苦惱，一切有情亦應如是，我應為彼有情荷茲重擔，令彼獲得究竟安樂。作於如是觀察之時，即得大悲，既住大悲發大精進，猶如救於頭衣之燃，不捨精進，即能獲得薩婆若智。 又，舍利子！三者、菩薩應被忍辱甲冑，離於憍慢，得大忍力，若遇罵辱及捶打時，忍辱成就，不生嗔恨。作是思惟：假使有棒如蘇迷盧山，有人執持而見捶打，盡俱胝劫常見惡罵，而我不應起嗔恨心。何以故？彼諸有情未隨佛學，而我欲於佛菩薩學。是故若彼所有打罵，便能增長爾所大悲。我當為彼有情被弘誓甲冑，攝取有情，令得解脫，離於生死，入於涅槃，是故我今不應嗔恨。 若被如是忍辱甲冑，即能獲得十種成就。云何為十？一者、族姓成就。二者、財產成就。三者、眷屬成就。四者、色相成就。五者、捨施成就。六者、善友成就。七者、得聞正法成就。八者、如說修行成就。九者、臨命終時，得見諸佛承事成就。十者、既見佛已，生淨信心成就。舍利子！是為菩薩十種成就。 又，舍利子！四者、菩薩發大精進，堅固要期，成就善法，被於如是精進甲冑，作是思惟：為一一有情盡未來際，於生死中，次第修行諸精進行，而不疲倦，以善要期。為一切有情，於爾所劫流轉生死，發是精進，不捨有情。舍利子！若有菩薩，以十方各如殑伽沙數世界滿中七寶，於念念中奉上如來，如是相續盡未來際。若有菩薩，內懷增上意樂，住大悲心，以如是心，被精進甲冑，而此功德復多於彼。 舍利子！菩薩具此精進得十種功德。云何為十？一者、離凡愚行。二者、攝取佛行。三者、於生死中作過患想。四者、由此攝取大悲。五者、不退往昔本願。六者、少諸疾病。七者、不違越三世諸如來故。八者、薄婬怒癡。九者、隨其所聞於名句文皆悉通達。十者、修行成就。舍利子！發精進者獲得如是十種功德。 又，舍利子！五者、菩薩憶念諸佛世尊，由此心，得專注觀於如來，常恒得定，靜念成就。作是思惟：我應行如來行，若心散動失念，則不能得殊勝之處，所謂佛智，是故應當捨離心所攝受一切之物，亦捨一切利養恭敬、聚落城邑、飲食資生及諸親友，為欲利益諸有情故不捨有情，樂阿蘭若住寂靜處，獨行無侶，如犀一角。住阿蘭若寂靜處已，起大慈心，初遍一方二三四方乃至十方，普遍有情住於慈心，住已則得名為住禪那者。舍利子！若有菩薩以一切樂具，於殑伽沙劫供養一切殑伽沙諸佛，及苾芻僧并諸眷屬。若有出家菩薩求於寂靜，往阿蘭若而行七步，如此福德甚多於彼。何以故？以能速得大菩提故。 舍利子！樂於寂靜住禪那者，則能獲得十種功德。云何為十？一者、得念。二者、得慧。三者、得正修行。四者、堅志勇猛。五者、得迅疾辯。六者、得陀羅尼。七者、於生於死而得善巧。八者、於戒蘊等處而不動搖。九者、諸天奉事。十者、於他榮盛而不貪羨。舍利子！樂於寂靜住禪那者。獲得如是十種功德。 又，舍利子！六者、菩薩善應了知慧所流出而作是念：慧從何生？謂從淨戒律儀處生，而是慧者能令一切白法增長，是故菩薩應學一切世間智慧。工巧、呪術、醫方，難作難成悉皆遍學，如是學已，復作是念：而今此慧，不能證入離欲寂滅，亦復不能趣向神通及以正覺。非向沙門、非向婆羅門、非向涅槃，是故我今應更遍求法藥工巧，以如是慧令我得彼究竟寂滅。而彼菩薩求諸法本，不見少法能起於法，以不見故住於寂滅，住寂滅故則無熱惱，無熱惱故了知生死，為於有情而作利益，令諸有情滅除眾苦。舍利子！是為菩薩成就六法，不退大願，得隨意樂淨佛剎土。

1. 135 “Śāriputra, additionally, if bodhisattvas have six qualities, they will fully awaken to unsurpassed and perfect buddhahood and acquire buddha realms that exceed the entire universe. What are these six?

1. 136 “Śāriputra, (1) bodhisattvas are benefactors, patrons. They will give away their cherished possessions that are pleasing and desirable, without becoming disheartened. Being glad, pleased, happy, and joyful, they will think to themselves, ‘Since I am aspiring to unsurpassed and perfect awakening, I must work to perfect great giving, the Great Vehicle, and great deeds. A mind mired in grasping cannot accomplish unsurpassed and perfect awakening.’ Considering this, they will give away all their possessions. If they are not saddened even by giving up their own bodies and lives, [F.269.a] then what need is there to mention giving up other forms of wealth, wives, or children? Śāriputra, what do you think? What is indicated by the word omniscience? Śāriputra, bodhisattva great beings engage in bodhisattva conduct and give away all possessions. Therefore, as they attain awakening thereby, they are called omniscient.

1. 137 “Additionally, Śāriputra, (2) whether bodhisattvas are householders or have gone forth, they will uphold their vows of discipline. They will not transgress their commitments, even at the cost of their lives. They will share their correctly upheld vows of discipline with all beings, dedicating them to unsurpassed and perfect awakening. They will be pleased, extremely pleased, by the thought, ‘I have discipline.’ With such joy, they will engage in pure conduct, which brings them happiness both day and night. They will actualize the Dharma happily. Endowed with proper Dharma conduct, their thoughts will also be proper. With proper thoughts, they will develop patient acceptance of the profound. Having developed patient acceptance of theprofound, their views will be straight. With straight views, they will act assiduously in a proper manner. Engaging in correct assiduousness, they will not find joy in the three realms of existence. Not finding joy in the three realms, they will be afraid. Being afraid, they will look for the source of this fear. Seeing the source, they will think, ‘All beings suffer just as I do. Therefore, I will bear these beings’ burdens, for there is no other cause of their well-being other than pacification.’ Contemplating this, bodhisattvas will gain great compassion. With this great compassion, they will never give up their diligence until attaining omniscience, acting as if their head or clothes were aflame

1. 138 “Additionally, Śāriputra, (3) bodhisattvas don the armor of patience and possess the strength of patience — [F.269.b] not the strength of pride. They will practice patience in the face of slander, ridicule, and violence, without becoming disturbed or malicious toward the offender. They will arouse this thought: ‘Even if they beat me continuously with hammers the size of Mount Meru, or slander me for millions of eons, I will not give rise to malice, hostility, or aggression. Why not? Because these beings are untrained, whereas I want to train with the blessed buddhas. So, the more beings slander, revile, or beat me, the more compassionate I will become. I will protect these beings. I will don the armor for their sake. I will care for them. I will free them from cyclic existence. I will not develop malice, hostility, or aggression toward anyone.’ Donning the armor of patience in this fashion, bodhisattvas will gain ten excellences. What are these ten? They will gain excellent caste, excellent wealth, excellent bodies, excellent servants, excellent giving, excellent spiritual teachers, excellent opportunities to listen to the Dharma, excellent applications of the Dharma, and excellent opportunities to behold the buddhas, even after they die and transmigrate. Lastly, seeing the buddhas, they will gain faith. Śāriputra, bodhisattvas who don the armor of patience will gain these ten excellences.

1. 139 “Additionally, Śāriputra, (4) bodhisattvas practice diligently and maintain their commitments for the purpose of accomplishing the virtuous bodhisattva qualities. They give rise to diligence with the thought, ‘I am willing to remain in cyclic existence for millions of eons into the future, in order to secure the welfare of each and every being.’ [F.270.a] With such a method, diligence, conduct, tranquility, commitment, righteousness, and compassion, they will remain in cyclic existence for eons, for the sake of all beings. They will do so diligently, thinking, ‘I will never abandon these beings.’ Śāriputra, consider those bodhisattvas who fill buddha realms as numerous as the grains of sand in the Ganges throughout the ten directions with the seven precious substances. Arousing an attitude of generosity, and based on that outlook, they then engage in giving all this wealth to the thus-gone, worthy, and perfect buddhas, for millions of eons into the future, in such a powerful manner. Compared with such bodhisattvas, bodhisattvas who arouse this armor of diligence because they have perfectly pure motivation and great compassion will generate far greater merit. Śāriputra, bodhisattvas who engage in diligence will attain ten positive qualities. What are these ten? They will discard the conduct of childish beings; assume the conduct of the buddhas; develop the perception that cyclic existence is flawed; take hold of great compassion; not go back on their promises; have few sicknesses; act in accordance with the instructions of the blessed buddhas of the past, present, and future; have little attachment, aggression, and ignorance; understand the meaning of the words and letters taught to them; and practice earnestly. Śāriputra, bodhisattvas who engage in diligence will attain these ten positive qualities.

1. 140 “Additionally, Śāriputra, (5) bodhisattvas recall the blessed buddhas, thinking, ‘The thus-gone ones are concentrated, always in equipoise, and never forget. So, if I am to follow in the footsteps of the thus-gone ones, [F.270.b] I will be unable to attain the level of buddhahood if I am distracted and forgetful. I will therefore give up all attachments, clinging, attainments, and honors, and all attachments to villages, towns, and cities, as well as all craving for friends, servants, and family. For the sake of all beings, I will never abandon them.’ Thinking in this way, bodhisattvas delight in solitude and seclusion, living alone like the rhinoceros. Living in solitude and seclusion, they will suffuse all beings in unison with love. In that way, they suffuse all beings throughout the ten directions with an immeasurable attitude of love. Abiding in love, they develop concentration. Śāriputra, moreover, compared with a householder bodhisattva serving a thus-gone one and the saṅgha of monks with everything pleasurable for as many eons as there are grains of sand in the Ganges, bodhisattvas who go forth and, desiring seclusion, take seven steps in the direction of the wilderness will generate far greater merit. Such bodhisattvas will attain awakening far more swiftly. Śāriputra, there are ten benefits enjoyed by bodhisattvas who live in solitude and develop concentration. What are these ten? Such bodhisattvas are mindful, intelligent, wise, inspired, and quick to attain eloquence and to accomplish dhāraṇī. Moreover, they become learned in birth and destruction, never lose their collections of discipline, are honored by the gods, and have no desire for others’ wealth. Śāriputra, these are the ten benefits enjoyed by bodhisattvas who live in solitude and develop concentration. [F.271.a]

1. 141“Additionally, Śāriputra, (6) bodhisattvas must be skilled in the cause that accords with insight. Wondering where insight comes from, they think, ‘Insight arises from the basis of the vows of discipline. All virtuous phenomena increase in the presence of insight.’ Considering this, they train in insight, meaning they train in the subjects of worldly crafts, arts, incantations, medicine, and all the other subjects that are laborious and difficult to master. However, as they train in these topics of learning, they develop the following understanding: ‘Worldly insight does not lead to renunciation, detachment, cessation, peace, superknowledge, complete awakening, mendicancy, or passing beyond sorrow. So what type of insight might bring me peace? Whatever it may be, I must search for that type of craft, incantation, medicine, or insight.’ In this way, they search for the origin of things. However, when one is searching for the origin of things, one will fail to find any phenomenon on which other phenomena rest. This failure to find anything will lead one to rest in complete peace. By experiencing complete peace, one will not be discouraged. By not being discouraged, one will consider the welfare of beings, due to acknowledging that, in order to pacify the suffering of all beings, one must intentionally embrace existence. Śāriputra, bodhisattvas who have these six qualities will swiftly and fully awaken to unsurpassed and perfect buddhahood. Their aspirations will not degenerate, and they will perfect abundant arrays of virtues of the buddha realms, which exceed the entire universe.

28.七法

310-15：復次舍利弗！菩薩成就七法，令願不退嚴淨佛剎。何等為七？一者自捨一切而施，不可得故。二者戒不缺犯，不計著戒故。三者忍辱柔和，而眾生不可得故。四者發起精進，身心不可得故。五者成就禪定，不住禪故。六者智慧圓滿，無分別故。七者隨念諸佛，遠離相故。是名為七。

318：佛告舍利弗：復有七法不失所願。何謂為七？一曰、一切所有而以布施，所可施者亦無所獲。二曰、奉戒不虧不想所禁。三曰、勸於眾生不起法忍。四曰、以精進行不得身心。五曰、成就禪定一心攝念。六曰、具足智慧不懷希望。七曰、常志念佛捨眾希望。是為七法，所行具足嚴淨佛土。

319：復次，舍利子！菩薩成就七法，不退大願，得隨所樂淨佛剎土。云何為七？一者、自己所有一切皆捨，所捨不可得故。二者、於戒不缺，不思惟戒故。三者、忍辱柔和，有情不可得故。四者、發起精進，於身口意不可得。故五者、成就靜慮，不住靜慮故。六者、智慧圓滿，無分別故。七者、隨念諸佛，遠離相故。舍利子！菩薩如是成就七法，不退大願，獲得一切淨佛剎土種種莊嚴。

1. 142 “Additionally, Śāriputra, if bodhisattvas have seven qualities their aspirations will not degenerate [F.271.b] and they will purify buddha realms that are adorned with all ornaments. What are these seven? They are giving away all one’s possessions without apprehending such generosity; having flawless discipline without conceptualizing it; being patient and gentle without observing that state of mind; engaging in diligence without observing the body, speech, or mind; accomplishing concentration in undirected concentration; perfecting insight without any concepts; and recollecting the Buddha while dispelling all characteristics. Śāriputra, if bodhisattvas have seven qualities their aspirations will not degenerate and they will uphold buddha realms that are adorned with all ornaments.

29.八法

310-15：復次舍利弗！菩薩成就八法，令願不退嚴淨佛剎。何等為八？一者不樂涅槃，二者施莊嚴具，三者其心廣大，四者尊敬法師，五者不行邪命，六者平等惠施，七者不自矜高，八者不凌蔑他。是名為八。

318：佛告舍利弗：復有八法不失所願。何謂為八？一曰、所宣不說無益之言。二曰、以布施事用為莊嚴。三曰、其心柔和而無麁獷。四曰、恭敬法師不懷輕慢。五曰、常行謙恪下意順眾。六曰、性行清白而無沾污。七曰、若不持戒知報應事。八曰、不自傷行不毀他人。是為八法嚴淨佛土。

319：復次，舍利子！菩薩成就八法，不退大願，得隨所樂淨佛剎土。云何為八？一者、心不嫉妬。二者、施莊嚴具。三者、其心廣大。四者、尊敬法師。五者、不行邪命。六者、平等惠施。七者、不自矜高。八者、不輕懱他。舍利子！是為菩薩成就八法，不退大願，得隨意樂淨佛剎土。

1. 143 “Śāriputra, if bodhisattvas have eight qualities their aspirations will not degenerate and they will purify buddha realms. What are these eight? They are absence of jealousy, giving ornaments, a vast mind, respectfully serving Dharma preachers, maintaining a pure livelihood, being humble, 11 not praising themselves, and not belittling others. Śāriputra, if bodhisattvas have eight qualities their aspirations will not degenerate and they will purify buddha realms. [B3]

30.九法

310-15：復次舍利弗！菩薩成就九法，令願不退嚴淨佛剎。何等為九？一者具身律儀，二者具語律儀，三者具意律儀，四者滅諸貪欲，五者滅諸瞋恚，六者滅諸愚癡，七者不行欺誑，八者為堅固友，九者不輕慢善知識。是名為九。

318：佛告舍利弗：復有九法不失所願。何謂為九？一曰、常護身行令不虧失。二曰、口言謹慎而無缺漏。三曰、將護其意使無邪想。四曰、棄去貪欲心無所著。五曰、刈除瞋恚心不起恨。六曰、滅愚冥業不為闇昧。七曰、常行至誠而無欺惑。八曰、行慈堅固心不移易。九曰、依善知友未曾捨遠。是為九法嚴淨佛土。

319：復次，舍利子！菩薩成就九法，不退大願，得隨所樂淨佛剎土。云何為九？一者、具身律儀。二者、具語律儀。三者、具意律儀。四者、令貪欲衰謝。五者、令瞋恚衰謝。六者、令愚癡衰謝。七者、不行欺誑。八者、為堅固善友。九者、不輕慢善友。舍利子！菩薩如是成就九法，不退大願，得隨意樂淨佛剎土。

1. 144“Śāriputra, if bodhisattvas have nine qualities their aspirations will not degenerate and they will purify buddha realms. What are these nine? They are having a restrained body, restrained speech, and a restrained mind, dispelling attachment, dispelling aggression, dispelling ignorance, being nondeceptive, being a true friend, and not being disrespectful of spiritual teachers. Śāriputra, if bodhisattvas have nine qualities their aspirations will not degenerate and they will purify buddha realms.

31.十法

310-15：復次舍利弗！菩薩成就十法，令願不退嚴淨佛剎。何等為十？一者聞地獄苦，但起大悲不生怖畏。二者聞畜生苦，但起大悲不生怖畏。三者聞餓鬼苦，但起大悲不生怖畏。四者聞諸天衰惱，但起大悲不生怖畏。五者聞人中飢饉賊盜怨敵殺害，但起大悲不生怖畏。六者菩薩作如是念：我於此時當起精進，乃至未得清淨佛剎終不懈慢。七者令我剎中飲食衣服隨念即得。八者我佛剎中諸眾生等壽命無量。九者我佛剎中諸眾生等無彼我心。十者我佛剎中所有眾生決定趣向無上菩提。是名為十。

318：佛告舍利弗：復有十法不失所願。何謂為十？一曰、聞地獄苦，心懷恐懼奉修哀心。二曰、聞畜生苦，亦復怖懅興隨道哀。三曰、聞餓鬼苦，亦復畏難發起大慈。四曰、聞天上安，亦復不喜常興大哀。五曰、聞於人間，穀米踊貴弊惡加害，而興慈仁。六曰、心自念言：加勤精進悉忍眾苦，乃使佛土嚴淨無量。七曰、令無三苦眾惱之患。八曰、使其佛土豐饒平賤。九曰、人民安和壽命無限。十曰、皆自然生無所名屬，至成無上正真之道。是為十法所願不失嚴淨佛土。

319：

1. 145 “Śāriputra, if bodhisattvas have ten qualities their aspirations will not degenerate [F.272.a] and they will purify buddha realms. What are these ten? They are being compassionate and unafraid when hearing about the suffering endured by beings in hell, being compassionate and unafraid when hearing about the suffering endured by animals, being compassionate and unafraid when hearing about the suffering endured by hungry ghosts, being compassionate and unafraid when hearing about the decline of the gods, being compassionate and unafraid when hearing about the decline of humans, and being compassionate and unafraid when hearing about the harms of poverty, famine, thievery, carelessness, 12 and warfare. They will think, ‘In my buddha realm, there will be no hell beings, animals, or hungry ghosts. Upon the mere thought, there will be an abundance of food, drink, and clothing. Beings’ lifespans will be limitless. There will be no sense of personal possession or clinging. Beings will be certain to attain unsurpassed and perfect awakening. Until I purify my buddha realm to that degree, I will not relax my diligence.’ Śāriputra, if bodhisattvas have ten qualities their aspirations will not degenerate and they will purify buddha realms.

32.作是願言

310-15：1)復次舍利弗！若菩薩執持妙花詣如來所、或佛塔所興供養時，作是願言：如此妙花色香殊勝，見者欣悅。我成佛時，令我剎中如是種種妙花遍布，及眾寶樹周匝莊嚴。乃至末香塗香、衣服飲食、寶蓋幢幡、金銀琉璃真珠等寶用供養時，亦應如是迴向佛剎功德莊嚴。以彼菩薩住戒律故，隨心所願皆得成就。 2)復次舍利弗！菩薩不求自樂喜他得樂，是故菩薩得菩提時，彼佛剎中所有眾生悉皆具足一向快樂。 3)復次舍利弗！菩薩常應普皆攝取十善業道，悉以迴向一切種智。是故菩薩得菩提時，彼佛剎中所有眾生，初生即具十善業道及出離智。 4)復次舍利弗！菩薩隨所至方勸諸眾生，悉皆令趣無上菩提，唯讚佛乘不說二乘及所共法。是故菩薩得菩提時，彼佛剎中所有眾生，決定當得無上菩提，永離聲聞及辟支佛，無量菩薩充滿其國。 5)復次舍利弗！菩薩於他利養終不遮斷，見他得利常生歡喜。是故菩薩得菩提時，彼佛剎中所有眾生，受用資具恒無斷絕，具足獲得大法光明。 6)復次舍利弗！菩薩若見比丘、比丘尼有過犯者終不發揚，但自安住正法之中。是故菩薩得菩提時，彼佛剎中一切無有過失之名。何以故？以彼大眾皆得清淨無過失法。 7)復次舍利弗！菩薩樂法求法不生熱惱，如所聞法正住修行。是故菩薩得菩提時，彼佛剎中眾生生者，求法樂法皆無熱惱，如所聞法隨順修行。 8)復次舍利弗！菩薩絃歌鼓吹種種音樂供養佛塔，以此善根迴向佛剎功德莊嚴。是故菩薩得菩提時，彼佛剎中百千音樂不鼓自鳴。 9)復次舍利弗！菩薩若見失念眾生，令得正念。是故菩薩得菩提時，令諸弟子得禪悅食。 10)舍利弗！如是佛剎功德，具足如來辯才，或一劫或過一劫說不能盡。舍利弗！然我今者隨諸菩薩之所樂欲如是略說，勝志樂者聞已趣向，當得圓滿佛剎功德。 11)舍利弗！菩薩成就三法，速得阿耨多羅三藐三菩提，所求佛剎皆得成就。何等為三？一者大願殊勝，二者住不放逸，三者如所聞法起正修行。是名為三。

318：1)佛告舍利弗：菩薩執華詣如來時、若詣塔寺，當作是念：願使眾生，心意軟淨顏貌和悅，如華軟妙形色香潔，見莫不歡、愛之欣悅。願成佛時，令我國中香樹妙華周匝普遍，衣被飲食雜綵幡蓋，金銀珍寶皆自然生；其土人民禁戒清淨，心意柔軟和雅其性，逮深法忍神通無上。 2)又，舍利弗！菩薩所為先人後己，念安一切如父如母，見人得安欣然代喜；願成佛時生我國者，皆令安和無嫉妬疑，恬然入定心無念思。 3)又，舍利弗！菩薩護口未曾犯失，不可之言不加人物，語常如法非義不出；願成佛時生我國者，言辭柔和無有不可，語聲八種出口和雅。 4)又，舍利弗！菩薩戒淨身口意善，復勸他人使行己善，令轉相教普及一切；願成佛時生我國者，令身口意完淨無漏，神通具足在所至湊。 5)又，舍利弗！菩薩所遊興隆道化，常以正真開度男女，未曾講論小乘之語；願成佛時生我國者，不聞聲聞、緣覺之行，轉不退輪、逮最正覺，令純淑行流布無極。 6)又，舍利弗！若有菩薩不嫉彼供不斷他養，見人得供代之悅預；願成佛時生我國者，無貪嫉名皆獲法利。 7)又，舍利弗！若有菩薩不自稱善、不說人短，不講眾僧、比丘尼闕，聞見人論有如己犯；願成佛時生我國者，皆令清淨不聞罪名。 8)又，舍利弗！若有菩薩慕求經道如渴欲飲，志存正真不好異法；願成佛時生我國者，皆樂經道慕求正法。 9)又，舍利弗！若有菩薩常作音樂歌頌佛德，供養如來若塔形像，以是德本勸助學者；願成佛時，百千伎樂不鼓自鳴，演八法音聞皆欣悅，開發道心悉獲正真。 10)又，舍利弗！若有菩薩見眾生心放逸馳騁，開視正要使不憒閙；願成佛時生我國者，使無亂志，攝念入定以禪為食，眾想寂滅皆至正覺。 11)佛語舍利弗：假使如來以劫之壽，咨嗟佛土成就功勳，不可究盡而譬喻之，今粗為汝略舉之耳！若有聞是菩薩行德，思齊慕及逮志不疑，亦當成其嚴淨佛土。 12)佛告舍利弗：菩薩復有三法，疾逮正覺，不失所願如意即得。何謂為三？一曰、所願特尊與眾不共。二曰、所行安諦而不放逸。三曰、如所聞法奉行不惓。是為三。

319：1)復次，舍利子！菩薩成就十法，不退大願，得隨意樂淨佛剎土。云何為十？ 一者、菩薩執持妙花，詣如來所或窣堵波興供養時，作是願言：如此妙花色香殊勝，見者欣悅。我成佛時，令我剎中種種妙花遍布其地，及眾寶樹周匝莊嚴，乃至燒香末香塗香，衣服飲食、寶蓋幢幡，金銀瑠璃、真珠車璩、珊瑚等寶，用奉獻時，亦應如是迴向佛剎功德莊嚴；菩薩應當住淨律儀，若住戒者隨心所願皆得成就。 復次，舍利子！二者、菩薩觀察自受樂時，作是願言：兼他同受如是之樂。是故菩薩成正覺時，其佛剎中所是有情，悉皆具足一向安樂。 復次，舍利子！三者、菩薩不於他發不喜悅言辭，常出善巧語言。作如是願：得菩提時，我佛剎中勿令有情聞不悅聲，常使得聞悅意之聲。 復次，舍利子！四者、菩薩常勸有情修十善道，所有善根共諸有情，迴向薩婆若智：得菩提時，我佛剎中悉令成就十善業道。 復次，舍利子！五者、菩薩隨所至方眼所見者，有情男女童男童女，一切皆勸令修無上正等菩提，終不讚揚二乘果故。是故菩薩得菩提時，彼佛剎中所生有情，一切皆悉發於無上菩提之心，遠離聲聞緣覺之意，獲得如是清淨剎土，諸菩薩眾充滿其中。 復次，舍利子！六者、菩薩於他利養終不遮斷，見他得利常生歡喜。是故菩薩得菩提時，彼佛剎中所是有情，受用資具恒無斷絕，獲得如是大法光明。 復次，舍利子！七者、菩薩若見苾芻、苾芻尼有犯過者終不發揚，但自安住正法之中。是故菩薩得菩提時，彼佛剎中一切無有過失之聲。何以故？以彼大眾皆得清淨無過失法故。 復次，舍利子！八者、菩薩樂法求法不生熱惱，凡所聞法正住修行。得菩提時，彼佛剎中，有情樂法皆無熱惱，如所聞法隨順修行。 復次，舍利子！九者、菩薩以商佉鼓角絃管種種音樂，奉獻如來窣堵波時，以此善根迴向成就佛剎莊嚴。是故菩薩得菩提時，彼佛剎中百千音樂不鼓自鳴。 復次，舍利子！十者、菩薩若見失念有情，作是願言：令得正念。是故菩薩得菩提時，彼佛剎中一切有情得禪悅食。 舍利子！如是佛剎具足功德，設使如來辯才，或於一劫或過一劫，說不能盡。舍利子！然我今者隨諸菩薩之所樂欲，如是略說，令增上意樂者聞已趣向，當獲圓滿佛剎功德。 復次，舍利子！菩薩成就三法，速得無上正等菩提，所求佛剎皆得成就。云何三法？一者、住不放逸。二者、如所聞法起正修行。三者、發殊勝大願。舍利子！若菩薩成就此三法者，速證無上正等菩提，隨其所樂淨佛剎土皆得圓滿。

1. 146 “Additionally, Śāriputra, such bodhisattvas will approach a thus-gone one or their stūpa carrying flowers and with the wish, ‘May the buddha realm I obtain upon awakening be filled with myriad flowers as sweet-smelling, colorful, beautiful, pleasing, and gorgeous as these. May it be adorned with trees of myriad precious substances.’ The same would apply whether they were to offer powders, incense, garlands, ointments, mounts, clothing, food, drink, parasols, banners, flags, gold, silver, beryl, pearl, conch, crystal, or coral. [F.272.b] By dedicating all this to the purpose of manifesting the arrays of virtues of the buddha realms and by abiding by the vows of discipline, such disciplined bodhisattvas will accomplish their aspirations.

1. 147 “Additionally, Śāriputra, bodhisattvas who never utter displeasing words to anyone but only utter pleasing words will not hear displeasing words spoken by any being in the buddha realms they obtain upon awakening — they will hear only pleasing words. Śāriputra, additionally, when awakening is attained by bodhisattvas who do not seek their own happiness and instead delight in others’ joys, all the beings in their buddha realms will be satisfied by sublime happiness. Śāriputra, additionally, when awakening isattained by bodhisattvas who have unceasingly practiced and accomplished the path of the ten virtues, and have dedicated these roots of virtue to omniscience for the sake of perfecting the arrays of virtues of their buddha realms, all the beings in their buddha realms will follow the path of the ten virtues and become endowed with insight into origination.

1. 148 “Additionally, Śāriputra, in whatever lands bodhisattvas are found, they will encourage every being —every man, woman, boy, and girl they see —to embrace awakening. They will not preach to anyone the messages of the vehicles of the hearers or solitary buddhas —only the message of the Buddha Vehicle. When they attain awakening, every being in their buddha realms will also be certain to attain unsurpassed and perfect awakening. There will be no hearers or solitary buddhas. They will achieve buddha realms filled with bodhisattva assemblies.

1. 149 “Additionally, Śāriputra, when awakening is attained by bodhisattvas who have never taken others’ things and who have rejoiced in the success of others, [F.273.a] all beings in their buddha realms will have an abundance of resources that cannot be plundered, and they will have great attainments of the Dharma. Śāriputra, additionally, when awakening is attained by bodhisattvas who have never opposed others when they were at fault —be they monks, nuns, or anyone at all —but instead have applied themselves to the Dharma, even the word fault will never exist in their buddha realms. Why is this? Because those beings will be pure and have the quality of being free of faults.

1. 150 “Additionally, Śāriputra, when awakening is attained by bodhisattvas who have desired the Dharma, have applied themselves to the Dharma, possess determination, and have earnestly practiced the teachings they received, all beings in their buddha realms will also desire the Dharma, apply themselves to the Dharma, possess determination, and earnestly practice the teachings they receive.

1. 151 “Additionally, Śāriputra, when awakening is attained by bodhisattvas who have venerated the stūpa of a thus-gone one with various pleasing instruments, such as drums, conches, terracotta drums, gongs, single- stringed lutes, lutes, bronze bells, flutes, vīṇās, vallakīs, and cymbals, and have dedicated these roots of virtue to the manifestation of the arrays of virtues of the buddha realms, hundreds of thousands of instruments will resound without being played.

1. 152 “Additionally, Śāriputra, when awakening is attained by bodhisattvas who have taught forgetful beings the instructions that engender mindfulness, the beings in their buddha realms will subsist on the food of concentration.

1. 153“Śāriputra, even if I were to teach about the abundant arrays of virtues of buddha realms for an eon or more, [F.273.b] I would not reach the limit of the Thus-Gone One’s eloquence on this topic. Nevertheless, this is just a brief presentation to help those noble sons and daughters who follow the Bodhisattva Vehicle, with an abundance of interest and pure motivation, to perfect its message.

1. 154 “Śāriputra, if bodhisattvas have three qualities they will swiftly and fully awaken to unsurpassed and perfect buddhahood and manifest buddha realms according to their wishes. What are these three? They are living conscientiously, earnestly practicing the teachings they receive, and having special aspirations. Śāriputra, if bodhisattvas have three qualities they will swiftly and fully awaken to unsurpassed and perfect buddhahood and manifest buddha realms according to their wishes.”

33.不放逸

310-15：1)爾時舍利弗白佛言：世尊！如來希有善說此法。世尊住不放逸故得菩提分法，住修行故得大菩提，住勝願故成就佛剎功德莊嚴。 2)佛告舍利弗：如是如是，如汝所說。如我往昔以大願力成就佛剎，不放逸故得成菩提。 3)舍利弗！若但言說住於放逸而不修行，彼尚不能至聲聞地，何況能得阿耨多羅三藐三菩提？是故菩薩若欲自知是真菩薩，如菩薩所學應如是學。 4)爾時會中四萬菩薩從座而起，合掌向佛同聲白言：如佛所說菩薩學處，我當隨學，住不放逸修行成就，滿足大願嚴淨佛剎。

318：1)舍利弗言：善哉！至未曾有！如來善訓，道品備悉，所願成就嚴淨佛土。 2)佛告舍利弗：如是，如是！如爾所云：如來作佛積行所致，不以飾辭巧言成道。 3)放逸行者，自誤入冥，墮四顛倒，沒生死河，求出難得；若有菩薩聞是經者，願樂奉行，立不放逸，必當成就如上所教。 4)於是會中，八萬四千菩薩即從坐起叉手自歸，同發聲言：我等，世尊！願皆奉行如佛訓教，具足所願從行得道，除去飾辭放逸之巧，備悉弘誓戒德之要，願使一切悉行敏誨，以行自嚴去眾穢操。

319：1)爾時具壽舍利子白佛言：世尊！希有如來善說此法。世尊！由住不放逸故，獲得一切菩提分法，住正修行故得大菩提，以大願殊勝故成就佛剎。 2)佛告舍利子：如是，如是！如汝所說，由不放逸故得菩提分法，由住正修行故得大菩提，由發殊勝大願故得淨佛剎圓滿莊嚴。舍利子！如我往昔依勝願故，成如是剎。舍利子！我由住不放逸故滿其本願，由正修行故得大菩提。 3)舍利子！若但言說而不修行，尚不能至聲聞之地，何況能得無上菩提？是故，舍利子！菩薩應當要期真實，如說修行，於諸學處應如是學。 4)爾時會中四萬菩薩，從座而起，合掌向佛，異口同聲白言：世尊！如佛所說，菩薩學處我當隨學，住不放逸成就修行，滿其大願嚴淨佛剎。如是之行我當行之，若諸菩薩隨其所願，我當滿足。

1. 155 Venerable Śāriputra commented to the Blessed One, “Blessed One, the Thus-Gone One is remarkably well-spoken. Blessed One, the factors of awakening are all rooted in conscientiousness. Awakening rests on earnestness. The abundant arrays of virtues of the buddha realms are manifested by unique aspirations.”

1. 156 The Blessed One responded, “Śāriputra, thus it is. The factors of awakening are all rooted in conscientiousness. Awakening rests on earnestness. The abundant arrays of virtues of the buddha realms are manifested by unique aspirations. Śāriputra, I manifested a buddha realm that accords with my previous aspirations. Śāriputra, I fulfilled my aspirations by maintaining conscientiousness. Śāriputra, I attained awakening by being earnest. Śāriputra, those who are not conscientious, who obsess about language, or who are not earnest are unable to attain even the level of the hearers, not to mention unsurpassed and perfect awakening. Therefore, Śāriputra, bodhisattvas who pledge to honor [F.274.a] the title of a true bodhisattva must train in these bodhisattva trainings.”

1. 157 Eighty-four thousand bodhisattvas in the assembly then arose from their seats. Joining their palms together, they pledged to the Blessed One with one voice, “Blessed One, we will train in these bodhisattva trainings. We will practice earnestly. We will live conscientiously. We will fulfill our aspirations. We will perfect the abundance of the buddha realms. Until we have fulfilled our aspirations as we formed them, we will engage in bodhisattva conduct.”

34.世尊熙怡微笑

310-15：1)爾時世尊熙怡微笑。時舍利弗白佛言：世尊！以何因緣現此微笑？ 2)佛告舍利弗：汝見此諸善男子師子吼不？舍利弗言：唯然已見。 3)佛言：舍利弗！此諸善男子過百千劫，各於異剎得阿耨多羅三藐三菩提，同號願莊嚴，亦如當來師子佛等，其土清淨如無量壽國，唯除壽量。 3)舍利弗言：彼諸如來壽量幾何？佛言：彼一一佛皆壽十劫。

318：1)時佛欣笑，口中五色光出照於十方，還遶身三匝從頂上入。賢者舍利弗，前白佛言：何因緣笑？今佛既笑，必當有意。 2)佛告舍利弗：汝寧見此諸族姓子師子吼不？白言：已見。 3)世尊！佛言：是族姓子於後來世，竟百千劫皆當成佛，號曰淨願如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊，國土嚴淨猶如西方安養之國，功勳嚴淨等無有異，其壽命等亦無差別。 4)又問云：何其壽命等亦無差別？佛言：各壽十劫。

319：1)爾時世尊熙怡微笑，時舍利子白佛言：世尊！以何因緣現此微笑？ 2)佛告舍利子：汝見此諸善男子作師子吼不？舍利子言：唯然已見。 3)佛言：舍利子！此諸善男子過百千劫，各於異剎得阿耨多羅三藐三菩提，同號願莊嚴，亦如當來師子佛等，其國清淨與無量壽如來剎土不增不減，唯除壽量。 4)舍利子言：彼諸如來壽量幾何？佛言：彼一一佛皆壽十劫。

1. 158 The Blessed One smiled —whereupon Venerable Śāriputra asked him, “Blessed One, what are the cause and condition of your smile?” The Blessed One asked, “Śāriputra, did you see these noble children roaring the lion’s roar?” “Blessed One, I did.”

1. 159The Blessed One said, “Śāriputra, after one hundred thousand eons, these noble children will fully awaken to unsurpassed and perfect buddhahood. Śāriputra, for instance I can see that in some buddha realms only a thus-gone one named Siṃha can appear. Likewise, in their specific buddha realms, those thus-gone ones will only appear by the name Array of Aspirations. Moreover, Śāriputra, the buddha realms of these thus-gone ones will be no different in their arrays of virtues from those of the thus-gone, worthy, and perfect Buddha Amitābha in all respects, except for the lifespan.” [F.274.b]

1. 160 “Blessed One, what will their lifespan be?” The Blessed One answered, “Śāriputra, the lifespan of each of these thus-gone ones will be ten eons.”

35.師子勇猛雷音

310-15：1)爾時師子勇猛雷音菩薩即從座起，偏袒右肩，右膝著地，合掌向佛白言：是文殊師利童真菩薩，諸佛世尊常所稱歎，久如當得阿耨多羅三藐三菩提？所得佛剎當復云何？佛言：善男子！汝當自問文殊師利。 2)時師子勇猛問文殊師利言：仁者何時當得阿耨多羅三藐三菩提？答言：善男子！何不問我趣菩提不，而乃問我成菩提耶？何以故？我於菩提尚不趣向，何況當得。 3)問言：文殊師利！仁者豈不為利眾生故趣菩提耶？答言：不也。何以故？眾生不可得故。若眾生是有，可為利益趣向菩提；而眾生、壽命及福伽羅皆無所有，是故我今不趣菩提亦不退轉。

318：1)爾時師子步雷音菩薩即從坐起，偏袒右肩長跪白佛言：文殊師利童真，諸佛所歎咨嗟功德，今當久如成最正覺。佛言：汝自以是問文殊師利。 2)尋如佛教，前問文殊師利：仁尊久如當成無上正真之道逮最正覺。文殊師利答曰：當作是問：仁為志學無上正真道乎？所以者何？假使吾身學佛道者，當作斯問。吾不求道，當何因成最正覺？ 3)又問：仁不以眾生求最正覺乎？答曰：不也！所以者何？眾生不可得故。假使吾得眾生處所，當為眾生志求佛道。所以然者？無有吾我、人、壽命故，由是之故，身無志求亦無退轉。

319：1)爾時師子勇猛雷音菩薩，即從座起，偏袒右肩右膝著地，合掌向佛，白言：世尊！是文殊師利童真菩薩，諸佛如來常所稱讚。是文殊師利久如當得無上菩提？所得佛剎當復云何？佛告師子勇猛雷音菩薩摩訶薩言：善男子！汝當自問文殊師利童真菩薩。 2)師子勇猛雷音菩薩，問文殊師利言：汝於何時當得阿耨多羅三藐三菩提？答言：善男子！汝何不問我云何住於無上菩提？而乃問我成菩提也？何以故？我於菩提尚猶不住，云何令我證菩提耶？菩提之法不住不證，而我云何有所證住？ 3)師子勇猛言：文殊師利！汝豈不為利一切有情證菩提耶？答言：不也！善男子！何以故？有情不可得故。若有情可得，我當為彼有情證於菩提而住菩提。有情」壽命及補特伽羅皆無所有，是故我今不住菩提亦不退轉。

1. 161 Then the bodhisattva Powerful Lion Roar, who was present in the assembly at that time, arose, draped his shawl over one shoulder, and knelt on his right knee. With his palms together, he bowed toward the Blessed One and said, “Blessed One, Mañjuśrī kumārabhūta has been praised and commended by the blessed buddhas. So, Blessed One, how long will it take for Mañjuśrī kumārabhūta to fully awaken to unsurpassed and perfect buddhahood? What will his buddha realm be like?”

1. 162 The Blessed One replied to the bodhisattva Powerful Lion Roar, “Noble son, you should ask Mañjuśrī kumārabhūta himself.” So the bodhisattva Powerful Lion Roar asked Mañjuśrī kumārabhūta, “Mañjuśrī, how long will it take for you to fully awaken to unsurpassed and perfect buddhahood?”

1. 163 Mañjuśrī responded, “Noble son, you should instead be asking me whether I will truly obtain unsurpassed and perfect buddhahood or not. Why is this? Noble son, if I were to truly obtain buddhahood, I would also have to fully awaken. [F.275.a] However, since I do not truly obtain anything, how could I fully awaken?”

1. 164 “But Mañjuśrī, haven’t you already fully obtained unsurpassed and perfect buddhahood for the sake of beings?”

1. 165 “No, noble son, I have not. Why not? Because beings are unobservable. Noble son, if I observed a being, I might consequently obtain awakening for their sake. However, noble son, because there are no beings, no life forces, and no persons, I do not obtain awakening. Nor do I turn away from it.”

36.諸佛法

310-15：1)師子勇猛言：文殊師利！仁者趣向諸佛法不？答言：不也。 2)善男子！一切諸法皆趣向佛法。何以故？諸法無漏、無繫、無形、無相，為趣向佛、如趣向佛，諸法亦然。 3)善男子！而汝所問趣向佛法，我今問汝隨汝意答。於意云何？為色求菩提耶？為色本性求、為色如求、為色自體求、為色空求、為色離求、為色法性求菩提耶？ 4)善男子！於意云何？為色得菩提耶，乃至為色法性得菩提耶？答言：不也。文殊師利！色不求菩提，乃至色法性不求菩提。色不得菩提，乃至色法性亦不得菩提。 5)文殊師利言：於意云何？受想行識求菩提，乃至識法性求菩提耶？識得菩提，乃至識法性得菩提耶？答言：不也。文殊師利！受想行識不求菩提，乃至識法性不求菩提。識不得菩提，乃至識法性不得菩提。 6)文殊師利言：於意云何？離於五蘊有我我所耶？答言：不也。 7)文殊師利言：如是如是。善男子！更以何法而求菩提及得菩提？

318：1)又問：仁不求佛慕佛法乎？答曰：不也！ 2)所以者何？一切諸法皆悉佛法，若使眾法無有，眾漏無受、因緣無想，是志佛道，解了若此逮一切法。 3)又如仁問逮立佛法；隨仁意答。誰求志者？色志佛道乎？色志本淨志佛道乎？其色本無志佛道乎？色自然，色悉空，色恍忽，色本淨，色寂然，以此色法志求佛道成正覺乎？答曰：不也！色不志道，本淨自然；以空寂然，諸色法不志求道、不成正覺，法亦如是。 4)文殊師利又問曰：痛想行識及與識法，志求佛道乎？答曰：不也。 5)文殊師利曰：五陰識法不成正覺。於意云何？其外五陰我人壽命，可言有處乎？答曰：不也。 6)文殊師利曰：如是，我當分別，以何等法志求佛道成最正覺？

319：1)師子勇猛言：文殊師利！汝豈不住於佛法耶？不也！ 2)善男子！一切諸法住於佛法，凡所有法，無漏、無際、無相、無形，是故佛住於如；如佛所住，一切諸法亦復如是。 3)師子勇猛復言：善男子！今汝所言，我不住於佛法。我今當問如是之義，應當忍許而為我說。答言：善男子！於意云何？為色求菩提耶？為色本性、為色如如、為色自性、為色空性、為色遠離、為色法性，求菩提耶？ 4)善男子！於意云何？若色是菩提，色豈證菩提耶？色本性、色如如、色自性、色空性、色遠離、色法性，證菩提耶？答言：不也！文殊師利！色不求菩提，菩提無色、本性無色、如如無色、自性無色、空性無色、遠離無色、法性無色，而證菩提，乃至廣說色法性亦不證菩提。 5)文殊師利言：善男子！於意云何？受、想、行、識求菩提耶？善男子！受、想、行、識證菩提耶？乃至識法性證菩提耶？答言：不也！文殊師利！受、想、行、識不求菩提、不證菩提，乃至識法性，不求菩提、不證菩提。 6)文殊師利言：善男子！於意云何？離於五蘊，有我我所施設耶？答言：不也！ 7)文殊師利言：善男子！云何二法而證菩提？

1. 166 “Mañjuśrī, haven’t you obtained the qualities of buddhahood?” “Noble son, that is not the case. Why not? Noble son, all phenomena are subsumed in the qualities of buddhahood, so any phenomenon that is devoid of a person, categorization, marks, or characteristics is subsumed in buddhahood. In this way, all phenomena are similar in being subsumed in buddhahood. There is no dissimilarity in that they are subsumed in buddhahood. Noble son, let me ask you the same question: Haven’t you obtained the qualities of buddhahood? Please reply as best you can. Noble son, tell me, does form aspire to awakening? Or does the nature of form, the suchness of form, the essence of form, the emptiness of form, the voidness of form, or the reality of form aspire to awakening? Noble son, tell me, does form fully awaken to buddhahood? Does its nature, suchness, essence, emptiness, voidness, or reality fully awaken to buddhahood?” [F.275.b]

1. 167 “No, Mañjuśrī, form does not aspire to awakening. Neither does the nature of form, the suchness of form, the essence of form, the emptiness of form, the voidness of form, or the reality of form aspire to awakening. Form does not fully awaken to buddhahood, and so forth, 13 up to the reality of form does not fully awaken to buddhahood.”

1. 168 “Noble son, tell me, do feelings, perceptions, formations, or consciousness aspire to awakening? And similarly, up to the reality of consciousness, do any of these aspire to awakening? Noble son, tell me, does consciousness fully awaken to buddhahood, and do the rest, up to the reality of consciousness, fully awaken to buddhahood?”

1. 169 “No, Mañjuśrī, feelings, perceptions, formations, and consciousness do not aspire to awakening, and the rest, up to the reality of consciousness, do not aspire to awakening. Consciousness does not fully awaken to buddhahood, and the rest, up to the reality of consciousness, do not fully awaken to buddhahood.”

1. 170 “Noble son, then tell me, can we speak of a self or something possessed by the self without reference to the five aggregates?” “No, Mañjuśrī, we cannot.”

1. 171 “Noble son, in that case, what is it that aspires to awakening? What is it that fully awakens to buddhahood?”

37.新發意菩薩

310-15：1)師子勇猛言：文殊師利！仁者所言眾皆誠信，而今乃說不求菩提、不得菩提，新發意菩薩聞此所說必生驚怖。 2)文殊師利言：善男子！一切諸法無有驚怖，於實際中亦無驚怖。如來為於無驚怖者而演說法，若驚怖者彼即生厭，若生厭者彼則離欲，若離欲者彼則解脫，若解脫者則無菩提，若無菩提是則無住，彼若無住是則無去，若無有去是則無來則無願求，若無願求則不退轉， 3)若不退轉則為退轉。退轉何法？所謂執我眾生命者及福伽羅、若斷若常取相分別悉皆退轉。 4)彼若退轉則不退轉。不退何法？謂空、無相、無願、實際及諸佛法皆不退轉。何謂佛法？謂不離、不著及無所緣，無入、無出、無有所行，亦無表示但有其名，空無有生，無去、無來、無染、無淨、無塵、離塵、無我、無分別、無和合、無執取，平等無違是為佛法。 5)善男子！此諸佛法，非法非非法。何以故？以諸佛法無生處故。故彼新發意菩薩聞此說已若生驚怖，速得菩提。 6)若起分別作如是念：而今我等所成菩提，隨有發心住於現證乃得菩提；若不發心終不能得。如是分別皆不生故，菩提及心俱不可得，不可得故則無分別，若無分別則無現證。何以故？現證所因不可得故。善男子！於意云何？虛空可得菩提耶？答言：不也。 7)又言：善男子！如來豈不證一切法同虛空耶？答言：如是如是。又言：善男子！如虛空，菩提亦爾。如菩提，虛空亦然。虛空菩提無二無別。若菩薩知此平等，則無有知、亦無不知、亦無不見。 8)說此法時，一萬四千比丘盡諸有漏，心得解脫，十二那由他比丘遠塵離垢於諸法中得法眼淨，九萬六千眾生發菩提心，五萬二千菩薩得無生忍。

318：1)又問文殊師利：其阿夷怙新學菩薩，聞是教訓，將無恐怖乎？所以者何？仁之名號一切導首，為眾重任；而今造證，為諸菩薩頒宣諸法，不志求道、不成正覺。 2)文殊師利答曰：法界不恐，本際不懼，聞佛說法無所畏難。其恐懼者則懷憂慼，無憂慼者則離塵埃，彼則解脫。其以解脫則無所著，以無所著則無復轉，以無復轉則不復脫，其不脫者彼無從來，以無從來亦不從去，其無從去則無所願，其無所願則無志求，其無志求則無退轉。 3)以無退轉，若不退轉便不退轉，空無不轉、無想、不願。斯本際者佛法不轉，佛法無作、無有邊際，佛法無著則無所倚，佛法無行亦無精進，亦無所行無有教令，其諸佛法假有號耳。又計空法無所從生、無所從來、無所從去，又計佛法不離塵勞貪怒癡垢，佛法無染塵勞之行，無有吾我寂無所念，所行無念無盡不起，平等無邪 4)則諸佛法亦無非法。所以者何？無處所故、無可行者，是曰佛法。若有新學菩薩聞是說者，若恐怖者疾成正覺，若不恐怖不成正覺。 5)又問文殊：為誰說是？文殊曰：其恐怖者乃有妄想，以有妄想，心自念言：我身當得成最正覺。緣是之故，便起道意志存正覺。於意云何？從來未曾有覺成空不？答曰：無也。 6)文殊又曰：世尊不云，一切諸法等如虛空。答曰：有是。文殊又曰：道猶虛空等亦本無，虛空如道，道如虛空，空之與道則無有二，不可分別。其解斯等，則無所知亦不無慧。 7)文殊師利說是語時，四千比丘漏盡意解，十二姟眾得法眼淨，九萬六千人從古以來未發道心，皆發無上正真道意，四萬二千人逮得無所從生法忍。

319：1)師子勇猛言：文殊師利！初發心菩薩聞如是語，對文殊師利皆生驚怖，以文殊師利此語便為定量。此諸菩薩而作是言：我不求菩提、不證菩提。 2)文殊師利言：善男子！一切諸法無有驚怖，於實際中亦無驚怖，佛為無驚怖者而演說法，若驚怖者彼則生厭；若生厭者，彼則離欲；若離欲者，彼則解脫；若解脫者，則無菩提；若無菩提，是則不著；彼若無著，是則無去；若無有去，是則無來；若無有來，則無願求；若無願求，則無所求；若無所求，則不退轉。 3)若不退轉，從何而退？從我執退耶？從有情壽命及補特伽羅若斷若常取相分別而生退耶？ 4)彼若退轉，無退轉者云何而退？從空性、無相、無願、實際及諸佛法退耶？從何佛法而退轉耶？謂不離佛法不究竟佛法，無所觀、無所出入，無所行亦無表示，唯有其名，空、無生無滅、無去無來，遠離清淨雜染，無塵離塵、不平不等，遠離作意，無盡無執著，無等無非等，是為佛法。 5)善男子！所有佛法此法無法。何以故？其處不可得故。若如是佛法生者，善男子！新發意菩薩聞此說已心生驚怖，速證菩提；若不驚怖，不證菩提。 6)師子勇猛言：文殊師利！云何如是密意而說？答言：善男子！若驚怖、若分別，彼等咸皆證於菩提。如是發心、若不發心，為於正覺所求之者，皆證菩提。 7)復次，不發心者彼不得菩提，亦不思惟，彼菩提心實無所得，亦不分別，若不分別，不證正覺。以何因緣不證正覺？彼不得菩提，亦不證菩提。何以故？善男子！虛空界豈證菩提耶？答言：不也。 8)文殊師利言：善男子！如來豈不說一切法同虛空耶？答言：如是，如是！文殊師利！言如虛空，菩提亦爾；如菩提，虛空亦然。虛空菩提無二無別。若菩薩知此平等，則無所知，亦無不知。 9)說此法時，一萬四千苾芻盡諸有漏心得解脫；十二那庾多苾芻遠塵離垢，於諸法中得法眼淨；九萬六千有情，昔未曾發無上菩提之心，今皆已發；五萬菩薩得無生法忍。

1. 172 “Mañjuśrī, someone like you has influence with other bodhisattva great beings. If you say, ‘I do not aspire to awakening, nor will I fully awaken to buddhahood,’ beginner bodhisattvas will become afraid when they hear this.” [F.276.a]

1. 173 Mañjuśrī continued, “Noble son, all phenomena are beyond fear, for the limit of reality is beyond fear. The Thus-Gone One teaches the Dharma so that there will be no fear. Someone who is frightened will grow disenchanted. Those who are disenchanted will be freed from attachment. Those who are free from attachment will be liberated. Those who are liberated will eliminate fetters. Those who have eliminated fetters will be freed from passion. Those who are free from passion do not go. Those who do not go do not come. Those who do not come do not aspire. Those who do not aspire do not form aspirations. Those who do not form aspirations do not regress. Those who do not regress turn away. What do they turn away from? They turn away from clinging to self. They turn away from clinging to beings, from clinging to life force, from clinging to personhood, from clinging to nihilism, from clinging to eternalism, and from clinging to marks. They turn away from concepts. As they turn away, they become unchangeably nonregressing. Nonregressing from what? Nonregressing from emptiness. Nonregressing from signlessness, wishlessness, the limit of reality, and the qualities of buddhahood. What are the qualities of buddhahood that they become nonregressing from? The qualities of buddhahood are indivisible. The qualities of buddhahood are beyond categorization. The qualities of buddhahood are unobservable. The qualities of buddhahood are unadoptable. The qualities of buddhahood are unrejectable. The qualities of buddhahood are unmoving, unknowable, mere names, empty, unborn, unceasing, beyond coming, beyond going, unpurified, unafflicted, [F.276.b] immaculate, unstained, not possessive, beyond mental engagement, nondefiling, ungraspable, and beyond being equaled or unequaled.

1. 174 “Noble son, the qualities of buddhahood are neither phenomena nor nonphenomena. Why is this? In them, there is no observable locus of something that can be called the qualities of buddhahood. Noble son, those beginner bodhisattvas who become afraid as they hear this teaching will swiftly and fully awaken to unsurpassed and perfect buddhahood. Those who do not become afraid will in no way fully awaken to buddhahood.” “Mañjuśrī, what do you mean by that?”

1. 175 “Noble son, those who become afraid will worry and generate the thought, ‘We must fully awaken to buddhahood!’ They will fully awaken to buddhahood to the degree that they arouse the mind set on fully awakening to buddhahood. Those who do not arouse this intention do not aim at awakening, but become unconcerned and not focused on the mind set on awakening. Thus, they do not think further. When there is no further reflection, there will also be no full awakening to buddhahood. Why is there no full awakening to buddhahood? Because they do not aim at awakening: that is why there is no full awakening to buddhahood. Noble son, tell me, can the element of space fully awaken to buddhahood?” “No, Mañjuśrī, it cannot.”

1. 176 Mañjuśrī continued, “Noble son, nevertheless, doesn’t the Blessed One teach that all phenomena are equal to space?” [F.277.a] “Mañjuśrī, that is true.”

1. 177 Mañjuśrī continued, “Noble son, in that case awakening is just like space, and space is just like awakening; space and awakening are not two —they cannot be differentiated. Whoever understands this sameness knows no small thing —there is nothing such a person does not know.”

1. 178When this teaching was given, twelve thousand monks liberated their minds from defilements without further grasping. Fourteen thousand gods and humans purified the Dharma eye, which sees phenomena free from dust and stains. Ninety-six thousand beings aroused the mind set on unsurpassed and perfect awakening for the first time. Fifty-two thousand bodhisattvas gained the patient acceptance that phenomena are unborn.

38.發菩提心

310-15：1)爾時師子勇猛雷音菩薩白文殊師利言：仁者發菩提心來為幾時耶？文殊師利言：止。善男子！莫生妄念。若有於無生法中說如是言：我發菩提心。我行菩提行。為大邪見。善男子！我都不見有心發向菩提。以不見心及菩提故，是故無發。 2)師子勇猛言：文殊師利！都不見心，是何句義？文殊師利言：善男子！是都不見，說名平等。 3)又問：云何說為平等？答言：善男子！如是平等以種種性皆無所有，彼彼諸法一味故說。一味說者，所謂離故，無染無淨、不斷不常、不生不滅、無我無受、不取不捨。如是說法，不念我說亦無分別。 4)善男子！於此平等法中了知修行，是名平等。 5)復次善男子！若菩薩入此平等，都不見有種種界若一若多，於平等中不見平等，於相違中不見相違，以彼本來性清淨故。

318：1)於時師子步雷音菩薩復問文殊師利：發意久如應發道心。文殊答曰：止！族姓子！勿懷妄想。一切諸法皆無所生，假使有說：我發道心，吾當行道。墮大邪見。所以者何？今觀察心都永不見，心發道意，亦復不觀彼發道心者也。吾亦不見道心所存，吾由是故不發道心。 2)又問：仁者！以無所見，今何以故宣此章句？文殊答曰：無所見者乃為等教，無所見趣，名是章句平等言辭。 3)又問：何故言曰趣平等乎？文殊答曰：如族姓子所言等者，無若干故，其平等者彼無行法，於其平等無有譬喻，不見諸法是乃平等。若宣斯訓則宣一業，若寂然業無有塵勞，不為瞋恨而說經法，不有斷滅、不計有常，不起不滅、不有吾我亦無所受，不舉不下、不高不卑，雖有所說，無有妄想亦無思求。 4)若族姓子！有曉此法而奉行者，乃曰平等。 5)又有菩薩廣入於法，不見若干亦復非一，乃曰平等。其平等者則無偏黨，其無偏黨，是甚清淨。

319：1)爾時師子勇猛雷音菩薩白文殊師利言：汝發無上菩提心來，為幾時耶？文殊師利言：止！善男子！莫於無生法中而起分別。善男子！若有作如是言：我發菩提心，我為菩提行。彼等是大邪見者。善男子！我不見彼心為菩提發故，我以心不可見故，是故不為菩提發心。 2)師子勇猛言：文殊師利！是何句義？文殊師利言：善男子！若無所見是名平等，如向所說。 3)師子勇猛言：文殊師利！云何名為平等？善男子！平等者無種種相，由此平等說一切法一味，一味者說一性，說一性者寂靜性，則無雜染，亦無清淨。如是說法，不斷不常、不生不滅，無我無攝受、不取不捨；如是說法，說已無所思亦無所分別。 4)善男子！於此平等法中起修行智，名為平等。 5)復次，善男子！菩薩入於如是法性，不見異、不見一，名為平等。其平等者，離不平等，於不平等中及以平等，本來清淨。

1. 179 The bodhisattva great being Powerful Lion Roar then asked Mañjuśrī- kumārabhūta, “Mañjuśrī, how long ago did you develop the mind set on unsurpassed and perfect awakening?”

1. 180 Mañjuśrī replied, “Noble son, hush. I do not conceptually entertain unborn phenomena. Noble son, whosoever claims, ‘I develop the mind set on awakening,’ or ‘I will practice for the sake of awakening,’ develops grave wrong views with these statements. Noble son, I do not see any mind set on awakening. Consequently, as I do not see such a mind, I have not directed it toward awakening.” “Mañjuśrī, what do you mean when you say, ‘I do not see’?”

1. 181 Mañjuśrī answered, “Noble son, not seeing is indicative of sameness.” “Mañjuśrī, why do you refer to sameness?” [F.277.b]

1. 182 Mañjuśrī answered, “Noble son, sameness means no difference anywhere. Such sameness is taught to apply to all phenomena, as the single principle of disengagement. Thus, they are described as being of one taste. They are beyond affliction, beyond purification, beyond nihilism, beyond eternalism, unborn, unceasing, not possessive, beyond grasping, and beyond abandoning. This is why, as I teach the Dharma, I am free from thoughts and concepts. Thus, noble son, the wisdom that realizes phenomena to be sameness in this way is called sameness. Noble son, moreover, bodhisattvas who understand reality will not consider it to be different from the elements, nor will they consider it to be the same as them. This is sameness. Sameness is the absence of difference. The absence of difference is primordially pure.”

39.文殊師利發心久近

310-15：1)爾時師子勇猛雷音菩薩白佛言：世尊！此文殊師利不肯自說發心久近。此諸大眾皆樂欲聞。 2)佛言：善男子！文殊師利是甚深忍者，於甚深忍中菩提及心皆不可得，以不可得是故不說。然善男子！我今當說文殊師利發心久近。 3)善男子！過去久遠過七十萬阿僧祇恒河沙劫，有佛名雷音如來、應、正等覺出現于世。在於東方去此過七十二那由他佛剎，有世界名無生，彼雷音如來於中說法。諸聲聞眾有八十四億那由他，諸菩薩眾二倍過前。 4)善男子！彼時有王名曰普覆，七寶具足王四天下，正法理化為法輪王。而於八萬四千歲中，以衣服、飲食、宮殿、臺觀、僮僕、給侍一一殊妙，恭敬、供養雷音如來及諸菩薩、聲聞大眾。其王親族中宮婇女王子大臣，唯務供養，餘無所作，雖經多歲初無疲倦。 5)過是已後，其王獨在靜處思惟：我今已集廣大善根，而猶未定所迴向處，為求帝釋、大梵天王、轉輪王耶？為求聲聞、辟支佛耶？ 6)作是念已，空中諸天告言：大王！勿起如是狹劣之心。何以故？王之所集福德甚多，當發阿耨多羅三藐三菩提心。

318：1)於時師子步雷音菩薩前白佛言：唯然世尊！文殊師利所說巍巍乃如是乎！發道心以來為幾何耶？眾會思渴，願樂欲聞。 2)佛言：族姓子！文殊師利在深妙忍，所入深忍不逮得道，亦不得佛、復不得心，以無所得故不說之，久如發心為發道意，唯佛今當為汝解說本初發心。 3)乃往過去七千阿僧祇江河沙劫，乃爾世時有佛號雷音響如來、至真、等正覺，乃在東方，去此七十二姟佛土，世界名曰快成，其佛土在彼頒宣道教，弟子聲聞八十四億百千姟眾，諸菩薩等復倍是數。 4)時有轉輪聖王，名曰安拔，號為法王，治以文法王四天下，王有七寶。聖王爾時往詣雷音響如來所，供養盡意八萬四千歲，隨其所安。 5)王心念言：我已積功德行難量，不用斯心，寧以德本並修勸助。復更思惟：以德勸助，當求何勸？天帝、梵王、號轉輪聖王、聲聞、緣覺耶？ 6)適發是意，上虛空中演大音聲：大王！如是莫興賤意，當發無上正真道心。

319：1)爾時師子勇猛雷音菩薩白佛言：世尊！今文殊師利不肯自說我於無上菩提發心遠近，大眾皆欲樂聞。 2)佛言：善男子！文殊師利是甚深忍者，乃至甚深忍亦不可得，菩提不可得，心亦不可得，以心不可得故，是故不說發心遠近。善男子！汝應善聽，我今當說。文殊師利童真菩薩，久已發於無上菩提之心。 3)善男子！過去久遠過七十萬阿僧企耶百千殑伽沙劫，彼時有佛，號雷音如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現于世，在於東方去此過七十二那庾多佛剎，有世界名無生，彼雷音如來於中說法，諸聲聞眾有八十四俱胝那庾多，諸菩薩眾二倍過前。 4)善男子！彼時有王名曰虛空，七寶具足，王四天下，正法理化為法輪王。善男子！彼虛空王，於雷音如來會中，八萬四千歲以種種樂具衣服、飲食、宮殿、臺觀、僮僕、給侍一一殊妙，恭敬、供養承事雷音如來及諸菩薩聲聞大眾，其王親族、中宮綵女、王子大臣，唯務供養餘無所作，雖經多歲初無疲倦。 5)過八萬四千歲後，其王是時獨居無侶，作是思惟：我已積集無量善根，我今迴向如是善根欲求何願？為求帝釋？為梵王耶？為轉輪聖王耶？為求聲聞、緣覺耶？ 6)善男子！彼虛空王作是念已，空中諸天告言：大王！止！止！勿起如是下劣之心。何以故？王之所集福聚甚多，大王應發無上菩提之心。

1. 183 The bodhisattva great being Powerful Lion Roar then said to the Blessed One, “Blessed One, Mañjuśrī kumārabhūta has not declared how long ago he developed the mind set on unsurpassed and perfect awakening. Nevertheless, this assembly wishes to hear it.”

1. 184 The Blessed One replied, “Noble son, Mañjuśrī kumārabhūta has patient acceptance of the profound. He has patient acceptance of the profound to the degree that he does not apprehend awakening or the mind. If he does not apprehend the mind set on awakening and therefore will not declare how long ago he aroused the mind set on awakening, then, noble son, I will explain how long ago it was that Mañjuśrī kumārabhūta developed the mind set on unsurpassed and perfect awakening.

1. 185“Noble son, even longer ago than eons as limitless as seven hundred thousand times the number of grains of sand in the Ganges, [F.278.a] a thus- gone, worthy, and perfect buddha named King of Thunderous Voice appeared in the world. He was learned and virtuous, a well-gone one, a knower of the world, an unsurpassed charioteer who guides beings, an unsurpassed being, and a teacher of gods and humans. His buddha realm, which was called Excellent Elements, was located to the east of this buddha realm, past as many buddha realms as ninety-two times the number of grains of sand in the Ganges. There the blessed Thus-Gone One King of Thunderous Voice was teaching the Dharma. At that time, there were eighty- four trillion hearers in that blessed one’s assembly, and twice as many in the assembly of bodhisattvas. At that time, there was a king named Ākāśa, who was righteous and in possession of the seven precious objects of a universal Dharma king.

1. 186 “Noble son, King Ākāśa, his children, wives, relatives, and retinue served that thus-gone one and his saṅghas of hearers and bodhisattvas without thinking about other activities or becoming disenchanted for eighty-four thousand years, supplying them with faultless foods, fresh clothing, new mansions, proper service, and everything else that brings pleasure. One day, after those eighty-four thousand years had passed, he was sitting alone in a quiet place when he thought, ‘I have gathered many roots of virtue. Yet, given that I gathered them with an unclear intent, I need to dedicate these roots of virtue. [F.278.b] To what shall I dedicate these roots of virtue? Toward becoming Śakra, Brahmā, a universal monarch, a hearer, or a solitary buddha?’

1. 187 “Noble son, as soon as the king had those thoughts, many gods appeared in the sky above and declared, ‘Your Majesty, do not entertain such base thoughts! Why not? You have created a great mass of merit. Your Majesty, direct your mind toward unsurpassed and perfect awakening!’

40.普覆王

310-15：善男子！時普覆王聞是語已，歡喜念言：我今於此決定不退。何以故？天知我心而來告我。善男子！爾時彼王與諸大眾八十億那由他百千眾生，往詣雷音佛所，頂禮雙足，右遶七匝，曲躬恭敬合掌向佛，而說頌曰： 1)我今問最勝，願當為我說。云何得成就，最上人中尊？ 2)世間所依止，我已廣供養，以不決定心，未知迴向處。 3)已修廣大福，當何所迴向？為求梵天位、帝釋轉輪王、 4)為求於聲聞、及以辟支佛？我發此念時，空中天告我： 5)大王汝勿起，狹劣迴向心，為一切眾生，當興廣大願， 6)利益世間故，應發菩提心。我今請世尊，於法自在者， 7)願說菩提心，發起之方便。發菩提心已，當得如牟尼。唯願兩足尊，為我具宣說。 8)爾時雷音如來為普覆王而說頌曰：大王汝諦聽，我當次第說。一切因緣法，隨根欲所行， 9)如其所有願，得如是果報。我亦於往昔，發起菩提心， 10)為諸眾生故，願當作利益。如我所作願，如昔所發心， 11)得不退菩提，意願速圓滿。大王應堅固，修習於諸行，汝當得廣大，無上佛菩提。 12)時普覆王聞佛所說，歡喜踊躍得未曾有，於眾會前大師子吼，而說頌曰：今對一切眾，發大菩提心。為一一眾生，誓盡未來際， 13)受無量生死，而作大饒益，備修菩薩行，救諸眾生苦。 14)從今若違誓，起於貪欲心，及慳嫉怨恨，則誑十方佛。 15)又我從今日，乃至成菩提，常當學諸佛，修行於梵行， 16)隨順淨戒律，遠離諸過咎。又我於菩提，亦不願速證， 17)當盡未來際，廣利諸群生，嚴淨諸佛剎，無量不思議， 18)當令我名號，普聞十方界。我今自授記，決定當成佛， 19)志樂勝清淨，於此固無疑。我當淨三業，不令起諸惡， 20)我以此真實，成佛人中尊。若此心真實，地當六種動， 21)若我語誠諦，無有虛妄者，當使虛空中，音樂自然奏。 22)若我無諂曲，及以怨恨心，由此真實故，當雨曼陀花。 23)時普覆王說此頌已，心誠實故，十方億剎六種震動，於虛空中奏諸音樂、雨曼陀羅花。 24)時二十億眾生隨從王者，皆大歡喜而自慶言：我等當得最上菩提。即學彼王發菩提心。

318：王聞是言，即時大悅。王弘慈心不轉道意。所以者何？用其天人開示意之故，知我心念。時安拔王與大眾俱，九十六億姟人，往詣雷音響如來稽首足下，右遶七匝退住一面。以偈歎曰： 1)欲問殊勝法，以奇雅答我：云何人在世，而致最超異？ 2)以普俱供養，自歸於世護，用無所著心，永無所勸助。 3)世尊察知之，吾獨寂發心，以興廣供養，云何勸助之？ 4)志天帝梵王，為四方之王，若求於聲聞，當慕緣覺乘。 5)我適發是念，空中宣洪音：仁者慎莫得，勸助下劣心， 6)當為一切故，興發微妙心，開顯大道意，饒益於世間。 7)今欲問於佛，在諸法自由：云何起發心，不失于道意？ 8)唯說斯義趣，何因逮是處？如我所像人，而發菩提心？天中尊願說，宣上妙章句。 9)大王且聽之，當宣以漸訓：愍哀於眾生，樂住于法本， 10)如所誓志願，轉得成所趣。吾亦往宿世，因發起道心， 11)愍哀於眾生，而興斯誓願。如本所志願，亦若心所念。 12)逮無動佛道，在世寂上聖。大王當強志，造立極上心，若修諸正行，仁亦當成佛。 13)以聞是言教，王意便欣然，在一切普世，頒宣師子吼： 14)假使於本際，不知生死元，為一一人行，如若干眾生。 15)今發于道心，在一切世間，普請於眾生，令不墮貧匱。 16)從今日以往，假使生欲心，輒當欺諸佛，現在十方聖。 17)若生瞋恨厭，嫉妬及貪苦，未曾犯不可，至成人中尊。 18)常當修梵行，棄欲捨穢惡，當學於諸佛，戒禁調和性。 19)不以斯四色，疾成佛正覺，用心切之故，當行於本際。 20)常嚴淨佛土，無限不可議，當宣傳名稱，通徹於十方。 21)唯聖見授慧，成佛人中上，令其心清淨，永無眾猶豫。 22)常修治身行，口言亦如是，亦當淨心念，不犯眾瑕疵。 23)假使我成佛，在世人中尊，以是正真言，地當六反動。 24)設我言至誠，真正不虛詐，由是見證明，虛空宣伎樂。 25)若實不諛諂，無貪嫉不厭，以是誠信故，雨清淨意花。 26)適宣斯言已，至誠言無異，十方億萬國，則六反震動， 27)於上虛空中，有巨億音樂，天雨雜意華，積地四丈九。 28)其王以學是，二十億眾人，口宣柔和音，必成佛上道， 29)二十億眾等，一切建佛道，見王發大道，亦效學洪業。

319：善男子！時虛空王聞是語已，歡喜念言：我今於此決定不退。何以故？天知我心而來告我。善男子！爾時虛空王即與八十俱胝那庾多百千有情，往詣雷音如來所，頂禮雙足右遶七匝退坐一面。又，善男子！彼虛空王向雷音如來合掌說伽他曰： 1)我問最勝法，唯願人尊說。云何得最勝，丈夫人中尊？ 2)對於世尊前，我以廣供養，以心無所依，未曾發迴向。 3)獨處生是念，一緣繫此心：已作廣大福，云何而迴向？ 4)為求於釋梵，及以轉輪王？為求於聲聞，并及於緣覺？ 5)心中作是念，諸天告我言：若發下劣心，其福當損壞， 6)大王發勝願，作諸有情利，為度世間故，應發菩提心。 7)我問於遍覺，諸法自在者：云何發是心，成於等正覺？ 8)以何獲此處，為我而顯示，應發菩提念，等同於牟尼？從空聞是語，故白於如來。 9)大王汝當知，我今次第說，諸法屬因緣，樂欲為根本。 10)如彼所希願，獲果亦如是。我昔於過去，亦曾發此心。 11)利益諸有情，發如是勝願，由彼勝願故，而獲殊勝果。 12)我證大菩提，滿足勝希願。大王應勇猛，當發如是心，而行此妙行，汝必成正覺。 13)從佛聞是語，其王大歡喜，而作師子吼，世間皆振動： 14)乃至本初際，及盡生死邊，利益諸有情，我行無邊行。 15)對於大眾前，我發菩提心，誓度諸群生，皆離於眾苦。 16)願從今已後，若我有染污，瞋恚嫉妬心，并我慢貪愛， 17)是欺誑十方，及現在諸佛。從此而已後，乃至證菩提， 18)誓行於梵行，我捨貪欲罪，隨佛而修學，淨戒柔和忍， 19)不以怱遽心，速求成正覺。我盡未來際，於一一有情， 20)淨於佛剎土，無量不思議，稱揚彼名號，普聞十方國， 21)我今自授記，成佛不應疑。對於導師前，我淨於意業， 22)及淨於身業，乃至於語業，悉皆令清淨，不應起不善， 23)以我真實行，得佛利世間。由斯誠實言，地當六種動， 24)我若不實語，四大互遷易。以言誠實故，當有諸音樂， 25)空中而自奏。以我實無矯，亦無諸結使，以斯誠實故， 26)願雨天妙花。由說不妄語，真實警覺故，於十方無量， 27)俱胝剎振動。剎那於虛空，俱胝音樂奏，雨妙曼陀花， 28)高七迷盧山。二十俱胝人，隨彼王而學，皆出微妙音： 29)我等當成佛。如二十俱胝，一切人亦爾，學王求正覺。

1. 188 “Noble son, King Ākāśa became pleased and overjoyed. He thought, ‘I will not regress from progress toward awakening. Why not? These gods know my mind, and they have made a declaration.’ Noble son, King Ākāśa then went before the blessed Thus-Gone One King of Thunderous Voice surrounded by eighty trillion beings. Arriving there, they bowed their heads at the feet of that blessed one, circumambulated him seven times, and sat to one side. Noble son, King Ākāśa then joined his palms, bowed to the blessed Thus-Gone One King of Thunderous Voice, and spoke the following verses:

1. 189 “ ‘I come before you to request the sublime Dharma. O sublime and supreme being, What kind of rebirth will I take? O Guide, please explain this to me.1. 190 “ ‘O Guide, I performed extensive worship Before you, again and again. Yet I did so with an unclear intent, And failed to dedicate it to any purpose.

1. 191 “ ‘Then, when I was alone in a quiet place, The following thought occurred to me: [F.279.a] If I have accumulated great merit, How should I dedicate it?

1. 192 “ ‘Should I dedicate it to becoming Brahmā or Śakra? Toward gaining dominion over the four continents? Toward becoming a hearer? Or a solitary buddha?

1. 193 “ ‘As soon as I had this thought, The gods spoke to me, imploring me Not to waste this merit With such base thoughts.

1. 194 “ ‘They said that I should form a powerful aspiration In order to benefit all beings; That I should arouse the mind set on awakening And act for the sake of the world.

1. 195 “ ‘Thus, I am inquiring of the perfect Buddha, The only Lord of Dharma: O Sage, how should I direct my mind, Such that I become perfectly awakened?

1. 196 “ ‘Through what shall I attain such wisdom? Please teach this subject to me. Developing the mind set on awakening, I aspire to become like you, O Sage.’

1. 197 “Hearing these verses, That thus-gone one replied, ‘Your Majesty, pay heed, And I will teach you step by step.

1. 198 “ ‘All phenomena are conditional And depend on the quality of one’s intention. Whosoever makes an aspiration Will achieve the corresponding result.1. 199 “ ‘King, I myself in the past Directed my mind toward perfect awakening. I formed sublime aspirations For the sake of all beings.

1. 200 “ ‘I have now attained results According to the aspirations I formed. By attaining sublime awakening, My wishes were fulfilled.

1. 201 “ ‘Your Majesty, be steadfast And arouse an unchanging attitude. If you engage in such practices, You too will become a true buddha.’

1. 202 “The king was pleased When he heard the sage’s teachings. Before the entire world, He spoke the following words in a lion’s roar:

1. 203 “ ‘For as long as beginningless cyclic existence Has occurred in the past, I shall now engage in limitless deeds For the sake of beings.

1. 204 “ ‘In the presence of the World’s Protector, [F.279.b] I direct my mind toward supreme awakening. I will serve all beings, And free them from poverty and misery.

1. 205 “ ‘Henceforth, from today on, If I allow the mind of attachment to arise, Then I have deceived all the buddhas Abiding in the ten directions.

1. 206 “ ‘Henceforth, Until I attain awakening, I will not give rise to any aggression, Malice, jealousy, or stinginess.

1. 207 “ ‘I shall engage in pure conduct And give up evil deeds and desires. I shall train, following the example of the buddhas, With their vows of discipline and certainty.1. 208 “ ‘I shall not aspire or be eager To quickly awaken to buddhahood. Rather, throughout the reaches of the future, I shall act for the benefit of every single being.

1. 209 “ ‘I shall purify immeasurable And unfathomable buddha realms. My name shall be heard Throughout all the ten directions.

1. 210 “ ‘I make my own prophecy, As there is no doubt of my buddhahood. My intention is pure, And through this quality,

1. 211 “ ‘I shall purify, in all respects, Physical and verbal actions before the guides. I shall also purify mental actions And avoid all nonvirtuous deeds.

1. 212 “ ‘In the future, I shall become a buddha — A world protector. By this truth, may the earth Shake in six ways.

1. 213 “ ‘If my words of truth Are understood to be unerring and genuine, By this truth, may the sound of music Ring forth from instruments in the sky.

1. 214 “ ‘If I have been undeceiving, And, likewise, without any aggression, May the truth of this bring down a rain Of excellent māndārava flowers.’

1. 215 “By uttering these words of truth With such genuine and definitive meaning, Infinite millions of worlds In the ten directions shook.

1. 216 “Immediately, the music of millions of cymbals Rang from the sky, And māndārava flowers rained down, Piling up to the height of seven men.1. 217 “Following the example of the king, Two hundred million beings [F.280.a] Aspired to become guides themselves, And pleasing music resounded.

1. 218 “All of these Two hundred million beings Followed the supreme king And set out for supreme awakening.

cf.大乘集菩薩學論：yathâryamañjuśrībuddhakṣetraguṇavyūhâlaṅkārasūtre bhagavatā mañjuśriyā pūrvajanmâvadāne caryôpetaṃ bodhicittam utpāditaṃ tathôtpādayitavyaṃ | evaṃ hi tenôktaṃ | | yāvatī prathamā koṭiḥ saṃsārasyântavarjitā | tāvat satvahitârthāya cariṣyāmy amitāṃ carim | | utpādayāma saṃbodhau cittaṃ nāthasya saṃmukham | nimantraye jagat sarvaṃ dāridryān mocitâsmi tat | | vyāpādakhilacittaṃ vêrṣyāmātsaryam eva vā | adyâgre na kariṣyāmi bodhiṃ prāpsyāmi yāvatā | brahmacaryaṃ cariṣyāmi kāmāṃs tyakṣyāmi pāpakān | | buddhānām anuśikṣiṣye śīlasaṃvarasaṃyame | nâhaṃ tvaritarūpeṇa bodhiṃ prāptum ihôtsahe | | parântakoṭiṃ sthāsyāmi satvasyâikasya kāraṇāt | kṣetraṃ viśodhayiṣyāmi aprameyam acintiyam | | nāmadheyaṃ kariṣyāmi daśa dikṣu ca viśrutaṃ | kāyavākkarmaṇī câhaṃ śodhayiṣyāmi sarvaśaḥ | | śodhayiṣye manaskarma karma karttâsmi nâśubham | iti | |

[法護譯] 如《文殊師利莊嚴佛剎功德經》云：世尊！是妙吉祥往昔生時，本行因緣，發菩提心，亦如是發，如彼所說。乃至最初遠離輪迴邊際，利益眾生行如是行。我於尊所發菩提心，現前勸請令諸世間脫貧窮報。忿心、恨心、慳貪、嫉妬，我得菩提時，悉不現起。乃至常修梵行，脫諸罪欲。於佛隨學清淨尸羅。愛樂、尊重於大菩提，不疾取證，我處後際，於諸眾生一相無異。時十方界，未聞我名，無量不思議剎土，悉皆嚴淨，由身語意業清淨故，於諸所作悉亦清淨。

Yathā ārya-mañjuśrī-buddha-kṣetra-guṇavyūha-alaṅkāra-sūtre bhagavatā mañjuśriyā pūrva-janma -avadāne caryā-upetaṃ bodhicittam utpāditaṃ tathā utpādayitavyaṃ | evaṃ hi tena uktaṃ | | yāvatī prathamā koṭiḥ saṃsārasya antavarjitā | tāvat satva-hita-arthāya cariṣyāmy amitāṃ carim | |

如聖文殊師利莊嚴佛剎功德經中說：在前生的本事中，尊貴的妙吉祥已經具足諸行，已經發菩提心。同樣的前面那位大有情應該已發菩提心，如同妙吉祥也是這樣說。因為，他這樣說：只要從最初到結束，輪迴是沒有邊際的。這樣長的時間，為了利益眾生，我將行無量的修行。

utpādayāma saṃbodhau cittaṃ nāthasya saṃmukham | nimantraye jagat sarvaṃ dāridryān mocitāsmi tat | | vyāpāda-khila-cittaṃ vā īrṣyā-mātsaryam eva vā | adya agre na kariṣyāmi bodhiṃ prāpsyāmi yāvatā | brahma-caryaṃ cariṣyāmi kāmāṃs tyakṣyāmi pāpakān | | buddhānām anuśikṣiṣye śīlasaṃvara-saṃyame |

讓我們在聖尊的面前發菩提心。我邀請一切眾生，我將令諸世間脫離貧窮。從今天開始，我將不以忿心、恨心、慳貪、嫉妒而行動，一直到我得菩提。我將修梵行，我將捨棄有罪的欲，我將依照諸佛的戒、律儀、自制來學習。

Na ahaṃ tvarita-rūpeṇa bodhiṃ prāptum iha utsahe | | para-antakoṭiṃ sthāsyāmi satvasya ekasya kāraṇāt | kṣetraṃ viśodhayiṣyāmi aprameyam acintiyam | | nāmadheyaṃ kariṣyāmi daśa dikṣu ca viśrutaṃ | kāya-vāk-karmaṇī ca ahaṃ śodhayiṣyāmi sarvaśaḥ | | śodhayiṣye manaskarma karma karttāsmi na aśubham | iti | |

我有能力獲得菩提，但不會以快速的方法。我將安住直到後際的結束，僅僅是為一個眾生的緣故。我將令無量、不思議剎土悉皆嚴淨。我將令我的名號遠聞於十方。我將完成地令身語業清淨。我將令心業清淨。我將不會作不清淨的業。

41.今文殊師利

310-15：1)佛告大眾：爾時普覆王者，豈異人乎？今文殊師利菩薩是也。 2)彼於往昔過七十萬阿僧祇恒河沙劫初發菩提之心，次過六十四恒河沙劫得無生法忍，能具足菩薩十地、如來十力，佛地諸法悉皆圓滿，而未曾起一念之心：我當得佛。 3)善男子！爾時二十億眾生，隨逐彼王於雷音佛所發菩提心者，皆由文殊師利勸發，令入布施、持戒、忍辱、精進、禪定、智慧，今並證得阿耨多羅三藐三菩提，轉大法輪，作佛事已，而般涅槃。文殊師利皆悉供養彼諸如來，亦皆護持彼諸佛法。 4)唯有一佛號地持山，在此下方過四十恒河沙剎土，其佛世界名曰地持。亦有無數諸聲聞眾，佛壽無量于今現在。 5)說此文殊師利宿緣之時，眾中七千眾生發阿耨多羅三藐三菩提心。

318：1)佛語師子步雷音菩薩：欲知爾時安拔王乎？答曰：不及也。佛言：則今文殊師利身是也！ 2)發道心已來，如七千阿僧祇江河沙劫佛土滿中塵，逮無所從生法忍已，過六十四江河沙劫，於彼世等則具十住、成就十力，普備一切諸佛道地辨諸佛法，從初以來未曾一反生心而有發意也，皆以逮致無上正真之道為最正覺，我亦不念言：當云何成最正覺？ 3)其二十億人，在往古雷音響，如來所發道心者，悉已逮致無上正真之道，成最正覺已轉法輪，為諸眾生興立佛事，滅度去已。悉是文殊師利之所勸發，皆悉供養勤修眾行，六度無極，普以執持傳宣正法。 4)於今現在適有一佛說法未滅度耳，下方界分去是四十四江河沙等佛土，有世界名地底，其佛號持地如來、至真、等正覺，今現在說法，與無央數諸聲聞俱，其壽無限。 5)佛說是往古喻時，七千人皆發無上正真道意。

319：1)善男子！彼時虛空王者莫作異觀，今文殊師利童真菩薩是也！ 2)童真菩薩當彼之時為虛空王，過七十萬阿僧企耶百千殑伽沙劫，最初發於菩提之心，又過六十殑伽沙劫，得無生法忍，從此已後滿足十地，具足十力，亦滿一切如來之地，亦滿足一切佛法，亦不曾於一念起如是心：我證無上正等菩提。 3)復次，善男子！彼時二十俱胝人同與彼王，於雷音如來所發菩提心者，皆已證於無上菩提、轉不退法輪，為阿僧祇有情而作佛事，作佛事已，以佛涅槃而般涅槃。彼等皆是文殊師利之所勸發，於施、戒、忍、進、定及慧，悉皆次第承事，彼等諸佛所有教法皆悉護持。 4)餘有一佛在此下方，過四十殑伽沙佛土，世界名地，佛號地天，壽命無量，今現住世，有無量聲聞之所圍繞。 5)說此文殊師利往昔事，時眾中七千有情，皆發無上正等大菩提心。

1. 219 “Noble son, if you think that the universal monarch Ākāśa is someone unknown to you, do not think that way. Why not? It was Mañjuśrī-kumārabhūta who at that time was the universal monarch Ākāśa. Since Mañjuśrī kumārabhūta developed the mind set on awakening in this way, eons as limitless as seven hundred thousand times the number of grains of sand in the Ganges have passed. Eons as numerous as sixty-four times the number of grains of sand in the Ganges have passed since he gained the patient acceptance that phenomena are unborn. Since gaining that, he has perfected the ten strengths of the thus-gone ones, he has perfected all ten bodhisattva levels, he has perfected the level of buddhahood, and he has perfected all the qualities of buddhahood. During that period, he never once wondered whether he would fully awaken to buddhahood or not.

1. 220 “Noble son, the two hundred million beings with the king who developed the mind set on awakening in the presence of the blessed Thus-Gone One King of Thunderous Voice will all fully awaken to unsurpassed and perfect buddhahood, turn the wheel of Dharma, perform the deeds of a buddha for the sake of immeasurably many, countless beings, and pass into the parinirvāṇa of a buddha. Mañjuśrī kumārabhūta included all of them in his practice of generosity. Similarly, he included them in his practice of discipline, patience, diligence, concentration, and insight. [F.280.b] He served and delighted them all, and they all embraced the sublime Dharma. They are now together with a single thus-gone one 14 in the direction below this buddha realm, past buddha realms as numerous as forty-four thousand times the number of grains of sand in the Ganges. There is a world called Earth Melody, where there is a thus-gone one called Earth Deity. He has an immeasurable bodhisattva saṅgha and an unfathomable lifespan. He is still present, alive and well.”

1. 221 When this account of past events was taught, seven hundred thousand beings developed the mind set on unsurpassed and perfect awakening.

42.何故不成阿耨多羅三藐三菩提

310-15：1)爾時師子勇猛雷音菩薩白文殊師利言：仁者已滿足十地及如來十力，一切佛法悉皆圓滿，何故不成阿耨多羅三藐三菩提？ 2)文殊師利言：善男子！無有圓滿諸佛法已更證菩提。何以故？已圓滿故不應更證。 3)師子勇猛言：云何圓滿諸佛法耶？答言：佛法圓滿如真如圓滿，真如圓滿如虛空圓滿，如是佛法真如虛空亦無有二。 4)善男子！如汝所言云何圓滿諸佛法者，如色圓滿乃至識圓滿，佛法圓滿亦復如是。 5)師子勇猛言：何者是色等圓滿？文殊師利言：善男子！於意云何？汝所見色是常耶？是無常耶？答言：不也。 6)文殊師利言：善男子！若法非常非無常，彼有增減耶？答言：不也。 7)文殊師利言：善男子！若法不增不減是名圓滿。云何圓滿？若於諸法不能了知，則生分別，若能了知則無分別。若無分別則無增減，若無增減此則平等。 8)是故善男子！若見色平等即是色圓滿，受想行識及一切法圓滿亦復如是。

318：1)於是師子步雷音菩薩問文殊師利：仁者在往古佛，具一切法、如來十力，已備十地，用何等故不成正覺？ 2)文殊師利答曰：不以往古過去諸佛一切諸法成最正覺。所以然者？此言得道則為不得，亦無所逮。 3)又問：云何具足佛法？答曰：具本無故。 4)又問：云何具足本無？答曰：備悉虛空乃具本無，曉了虛空及諸佛法本無之義，等無有二不可分別。 5)又問：云何以具一切諸法？答曰：具足五陰，乃能具三界一切，普備十方諸佛之法。 6)又問：云何具足諸色？答曰：仁等見色。色有常乎？若無常耶？答曰：不也。 7)曰：諸法有常若無常乎？又彼五陰有增有減耶？答曰：不也。 8)文殊師利曰：是故，族姓子！若於諸法不增不減，故曰具足。 9)曰：何以具足？答曰：備諸法慧不所解，亦如如慧不轉，爾乃不知諸妄想處，以無妄想不造具損，其不具損乃曰平等。 10)是故，族姓子！等見諸色，爾乃等見一切諸法痛想行識，亦復如是，等無有異。

319：1)爾時師子勇猛雷音菩薩，白文殊師利言：仁者已滿足如來十力及以十地，一切佛法悉皆圓滿，何故不證無上菩提？ 2)文殊師利言：善男子！豈有圓滿諸佛法已，更證菩提？何以故？已圓滿故，更何所證。 3)師子勇猛復言：文殊師利！云何圓滿諸佛法耶？答言：真如圓滿。由真如圓滿故，一切佛法圓滿，由一切佛法圓滿故，虛空圓滿。虛空、真如、一切佛法，無二無別。 4)復次，善男子！如汝所言佛法圓滿，佛法圓滿者，色圓滿、受、想、行、識圓滿；佛法圓滿，亦復如是。 5)師子勇猛言：文殊師利！云何色圓滿？云何受、想、行、識圓滿？ 6)文殊師利言：善男子！汝所見色是常耶？為無常耶？答言：不也！ 7)文殊師利言：善男子！若法不增不減是名圓滿，以何因緣知法圓滿？轉如是智則生分別智，若不轉則不分別，亦無所分別亦不增不減，若不增不減則名平等。 8)是故，善男子！若見色平等者則是色圓滿，若見受、想、行、識平等者則是受、想、行、識圓滿。

1. 222 Then bodhisattva Powerful Lion Roar asked Mañjuśrī kumārabhūta, “Mañjuśrī, if you have perfected the ten strengths of a thus-gone one, perfected all ten bodhisattva levels, perfected the level of buddhahood, and perfected all the qualities of buddhahood, why have you not fully awakened to unsurpassed and perfect buddhahood?”

1. 223 Mañjuśrī kumārabhūta replied to the bodhisattva Powerful Lion Roar, “Noble son, once you have perfected the qualities of buddhahood, you do not fully awaken to buddhahood again and again. Why is this? If you have attained awakening, it is already attained, so it cannot be attained anew.”

1. 224 “Mañjuśrī, what does it mean to perfect the qualities of buddhahood?” “Noble son, the perfection of suchness is perfecting the qualities of buddhahood. The perfection of space is perfecting the qualities of buddhahood. [F.281.a] Given this, space, the qualities of buddhahood, and suchness are nondual and cannot be differentiated. Noble son, what does it mean to perfect the qualities of buddhahood, you ask? Perfecting form, feeling, perception, formations, and consciousness is perfecting the qualities of buddhahood.”

1. 225 “Mañjuśrī, how does one perfect form? How does one perfect feeling, perception, formations, and consciousness?”

1. 226 “Noble son, do you truly see the permanence or impermanence of form?” “No, Mañjuśrī, I do not see them.”

1. 227 Mañjuśrī continued, “Noble son, can there be any perfection or diminishment of a phenomenon that is neither permanent nor impermanent?” “No, Mañjuśrī, there cannot.”

1. 228 Mañjuśrī continued, “Noble son, in the same way, perfection refers to the fact that no phenomenon can be perfected or diminished.”

1. 229 “How does one perfect phenomena?” “To the degree that one understands phenomena, one obtains wisdom. When one obtains wisdom, one is without thought or concept. When one is without thought or concept, one does not perfect or diminish anything. What is beyond perfection or diminishment is sameness. Noble son, therefore, to see the sameness of form is to perfect form. To see the sameness of feeling, perception, formations and consciousness is to perfect them.”

43.何故乃勸餘人令向菩提

310-15：1)爾時師子勇猛雷音菩薩白文殊師利言：仁者得法忍來，無一念心願成正覺，而今何故乃勸餘人令向菩提？ 2)文殊師利言：我實不曾勸一眾生令趣菩提。何以故？眾生無所有故、眾生性自離故。若眾生可得則令向菩提，既不可得故無所勸。 3)何以故？平等無分別故，非以平等而求平等，亦無所起。是故常說，應觀諸行來無所從，去無所至，是名平等。則是性空，於性空中而無所求。 4)善男子！如汝問我得忍已來無一念心當得菩提者，善男子！汝見彼心耶？而以此心得菩提耶？師子勇猛言：不也。文殊師利！何以故？以心非色不可見故。菩提亦爾，但是名想。若心名、若菩提名，皆無所有。 5)文殊師利言：善男子！如汝說我不生一念得菩提者，是密意說。何以故？以心本來無有生故，是故無生。既無有生，何得何證？ 6)師子勇猛問言：云何名為平等證入？1-答言：於諸法中無繫著者名平等證。2-言證入者，彼微細智亦不生滅，與真如無異、無可分別，是名證入。3-若正見修行者於平等中無一法可得，離種種性亦不著一，是名證入。4-若以身證諸法無相，明了彼相所謂無相，而於身心亦不執著，是則名為圓滿證入。 7)師子勇猛問言：云何名得？文殊師利言：善男子！以世間言說名之為得，諸聖所得非言能說。何以故？法無依止，離言說故。 8)復次善男子！以無得為得，亦非得非不得，說名為得。

318：1)於是師子步雷音菩薩問文殊師利：又察仁者，逮得法忍以來久遠懸絕逈邈巍巍，如是不一發心吾當得道。仁者！云何勸化眾生使發道心？ 2)答曰：吾不勸眾生令發道心？又問：何故？答曰：眾生不實，眾生寂寞，所在顛倒，故勸化之令發道心。假使眾生不處顛倒，則無有道，何所發乎？吾以是故，不勸眾生使發道心，亦不化之令悉求道。 3)所以然者？無所想者乃曰平等，其平等義，無所志求亦不退轉，是故名曰無所歸趣、無所從來。當觀生死所謂平等，斯章句空，空無志求。 4)又，族姓子！向者所問：逮得法忍以來，久遠懸絕逈邈巍巍，如是不一發心吾當得佛。卿寧見心？以何等心得成佛道？答曰：不也。所以者何？心者無形不可覩見，道亦復然，亦無形色復不可見。所以道者假有號耳！所曰言心及與佛道，是悉假託。 5)是故，族姓子！吾宣斯辭不一，發心吾當得佛，其無發心、無所生亦無所毀，以無所生無所毀者，乃名曰逮。 6)又問：何所是時曰約時，乃曰為時耶？答曰：1-族姓子！所云時者，暢平等覺，所可覺者不增不損，永不起想亦無所滅，爾乃名曰隨其等時。2-其不妄想本無本是，則名曰隨等時也。3-若逮正見，等於平等達於諸法，都無所獲則不造計，若干種品一無所念，爾乃名曰隨等時也。4-若身證明一切諸法，諸所相者皆為法相，曉了如是故有心著；若無有相則無所倚，爾乃名曰等隨時矣。 7)又問：何謂為逮？文殊師利答曰：無所行也！謂名所迹故曰為逮，而於三界悉無所行，假有斯辭其得塵勞則不能逮。所以然者？意無所存、斯法無言，以是之故不可逮得。 8)又，族姓子！無所得者乃曰為逮，其無所言則不逮法便無所住，若不得法乃曰為逮。

319：1)爾時師子勇猛雷音菩薩，白文殊師利言：汝久已得甚深忍，而不起心作如是解：我證菩提。今文殊師利豈不欲覺悟有情而勸發耶？ 2)答言：善男子！我不曾覺悟有情及以勸發。何以故？有情無所有故，有情遠離故，有情無所得故。若菩提可得，是則覺悟有情而有勸發。 3)善男子！我及菩提、有情俱不可得，是故我覺悟有情勸發平等，不令求於無上菩提亦不退轉。何以故？無所分別，性平等故。了知於行無來無去，名為平等亦名空性句。空性句者則無所求。 4)善男子！若如是者，云何言久而獲得忍？既無所得，我豈有心證菩提耶？善男子！汝見心與智得耶？答言：不也。文殊師利言：其心非色無名，乃至菩提以名施設，是菩提及心亦不空，名亦不空。 5)師子勇猛言：善男子！莫作如是密意而說。文殊師利言：心無所生，我云何得菩提耶？心既不生，云何為現證耶？ 6)師子勇猛言：云何名現證？文殊師利言：1-善男子！隨覺一切法思惟平等，名為現證；2-作是隨覺無少起想，亦不滅想，名為現證；3-如是真如、非真如不起分別，名為現證；4-若住正見，於法平等，無所得故，以無所得，不作一、不作異、不思一、不思異，名為現證。5-若於身證一相，知一切法所謂無相，若知一切法無相者，不於身心而有染著，名現證得。 7)云何名得？文殊師利言：善男子！無所行句是名為得，無所行者不於三界中行，三界言說所不能說。何以故？正法無阿賴耶，亦無所行，故不能言說。 8)復次，善男子！無聲言說，亦無法可得，以無所得，是故名得。

1. 230 Then the bodhisattva great being Powerful Lion Roar addressed Mañjuśrī- kumārabhūta, [F.281.b] “Mañjuśrī, if the thought ‘I must attain awakening’ has not occurred to you even once, despite having long attained patient acceptance in this manner, how will you, Mañjuśrī, introduce others to awakening?”

1. 231 “Noble son, I do not introduce any being at all to awakening. Why is this? Because beings are nonexistent and void. Noble son, whoever apprehends beings also apprehends awakening. Whoever apprehends awakening will introduce beings to awakening. Noble son, I do not apprehend awakening, nor do I apprehend beings. Therefore, I do not introduce beings to awakening. In sameness, one does not aspire to awakening, nor does one turn away from it. Why is this? Just as sameness is nonconceptual, so it is beyond aspirations and regressions. For this reason, formations are beyond coming from anywhere and going anywhere. This is sameness. Noble son, sameness is a synonym for emptiness, since emptiness is also beyond aspirations. Noble son, you mention that I have not aroused the mind set on fully awakening to buddhahood, despite having long ago attained patient acceptance. Well, noble son, do you truly see any mind anywhere that will attain awakening?”

1. 232 “No, Mañjuśrī, I do not. Why not? Because the mind is formless and indemonstrable, awakening is just a word. Because they do not arise from mind, awakening and mind are just words. Anything that is just a word is void and functionless.”

1. 233 “Noble son, considering this, there can be no occurrence of the thought, ‘How will I attain awakening?’ [F.282.a] Why not? That thought is unborn. What is unborn does not arise. Where nothing arises, can something be attained or realized?”

1. 234 “Mañjuśrī, what do you mean by realize?” “Noble son, realization refers to not conceptualizing phenomena, and understanding them to be sameness. Realization of the fact that perceptions do not arise or cease, even slightly, is realization. Being unmistaken about suchness and not conceptualizing suchness is realization. Having assumed the correct view, one does not apprehend or observe any phenomenon within sameness. Thereby, one does not conceive phenomena to be the same or different, and one does not presume anything about them. This is realization. All phenomena share the single characteristic of having no characteristics. When this is actualized and experienced directly so that there is no clinging to body or mind, this is the attainment of realization.”

1. 235 “Mañjuśrī, what do you mean by attainment?” “Noble son, this word describes absence of movement, therefore, it is called attainment. In the three realms, such movement cannot be identified or demonstrated. The attainment of noble beings is indescribable. Why is this? That phenomenon is not fixed, nor does it move, and so it is indescribable. Noble son, moreover, the term attainment is used in opposition to nonattainment; but in this regard, there is no phenomenon that is attained or not attained. It is from this perspective that one speaks of attainment.” [B4]

44.願說文殊師利所得佛剎

310-15：1)爾時師子勇猛雷音菩薩白佛言：世尊！善哉！願說文殊師利所得佛剎。佛言：善男子！汝當自問文殊師利。 2)時彼菩薩白文殊言：仁者當得何等佛剎功德莊嚴？文殊師利言：善男子！若我求菩提，汝可問其所得佛剎。 3)師子勇猛言：仁者豈不求菩提耶？文殊師利言：不也。何以故？若有所求則有染著，若有所染則有貪愛，若有所愛彼則有生，彼若有生是則有愛，若有所愛終不於中而有出離。 4)善男子！我為是故不求菩提。何以故？菩提不可得故。以不可得，是故不求。 5)善男子！然汝問我何等佛剎仁當得者，我不能說。何以故？對於如來一切智者說自佛剎功德莊嚴，即為菩薩自讚己德。

318：1)於時師子步雷音菩薩前白佛言：善哉，善哉！世尊！唯如來說文殊師利成佛道時，國土何類？佛告之曰：汝以是語問於文殊師利。 2)即受佛教，問文殊師利曰：仁成佛時國土何類？文殊師利答曰：族姓子！若仁好樂佛道者，當問成佛國土何類？ 3)又問文殊師利：仁者！不樂佛國土乎？答曰：不也。又問：何故？答曰：其有所樂則為樂欲，其樂欲者則有恩愛，其恩愛者則有所受，若有所受則有苦患，其苦患者則無有護。 4)是故吾身不成正覺。所以者何？無所得故，若不得道是故無樂。 5)又如向者仁之所言：國土何類說其本末？吾不堪任自虧其身。所以者何？若有菩薩用歎己故，便自虧滅佛及國土功勳嚴淨，面見如來無極法藏。

319：1)爾時師子勇猛雷音菩薩白佛言：世尊！善哉！願說文殊師利童真菩薩所得佛剎。佛言：善男子！汝當自問文殊師利童真菩薩。 2)時師子勇猛雷音菩薩摩訶薩，白文殊師利言：云何是仁者佛剎莊嚴？答言：善男子！若樂菩提者汝可當問。 3)師子勇猛言：汝豈不樂菩提耶？文殊師利言：不也！善男子！若有樂求則有厭離，若有厭離則有貪愛，若有貪愛則無出離。善男子！我為是故而不忻樂，亦無厭離。 4)復次，善男子！汝言云何成就佛剎莊嚴？我不能自讚。何以故？對於如來一切智前，說自佛剎功德莊嚴，即為菩薩自讚已德。

1. 236 The bodhisattva great being Powerful Lion Roar then requested of the Blessed One, “Blessed One, please describe, O Thus-Gone One, what the array of virtues of Mañjuśrī kumārabhūta’s buddha realm will be like.” [F.282.b]The Blessed One responded, “Noble son, you should pose this question to Mañjuśrī kumārabhūta.”

1. 237 So the bodhisattva great being Powerful Lion Roar asked Mañjuśrī- kumārabhūta, “Mañjuśrī, what will the array of virtues of your buddha realm be like?” “Noble son, please ask someone who is enthusiastic about awakening.”

1. 238 “Mañjuśrī, are you not enthusiastic about awakening?” “No, noble son, I am not. Why not? One who is enthusiastic is not free from attachment. One who is not free from attachment craves. Where there is craving, there will be birth. Where there is birth, there is feeling. Where there is feeling, there is no progress. Therefore, noble son, I am not enthusiastic about awakening. Because I do not apprehend awakening, I am not enthusiastic about it. Noble son, that being the case, I am of course also unable to praise myself by responding to your question about the array of virtues of my buddha realm. Why is this? If I were to describe the array of virtues of my buddha realm while the Thus-Gone One directly knows all phenomena, I would be a bodhisattva great being aggrandizing himself.”

45.自說以何等願莊嚴佛剎

310-15：1)佛告文殊師利：汝可自說以何等願莊嚴佛剎，令諸菩薩聞已決定成滿此願。 2)時文殊師利受如來教，即從座起，偏袒右肩右膝著地，合掌白佛言：世尊！我今承佛神力當為宣說。諸有欲求大菩提者皆應諦聽，若聞此願當如實學令得圓滿。文殊師利當以右膝著地之時，十方各恒河沙等諸佛剎土六種震動。 3)時文殊師利復白佛言：我從往昔百千億那由他阿僧祇劫已來，起如是願：我以無礙天眼所見，十方無量無邊諸佛剎中一切如來，若非是我勸發決定菩提之心教授教誡，令修布施持戒忍辱精進禪定智慧，乃至令得阿耨多羅三藐三菩提，我於菩提終不應證。而我要當滿此所願，然後乃證無上菩提。

318：1)時佛告曰：文殊師利！宜用時說成己佛土功勳嚴淨，以何志願？如來聽之。或有從仁聞說所願諸餘菩薩，緣是發意具足斯業。 2)文殊師利答曰：唯然！不敢違教。即從坐起偏袒右臂，右膝著地，叉手白佛：唯承聖旨，今當宣之。若族姓子及族姓女，求佛道者且共聽之，聞已具得行是所願。應時十方各如江河沙諸佛國土六反震動。 3)時文殊師利復白佛言：唯然世尊！我之本願如佛所言。從如七千阿僧祇江河沙劫行菩薩業，不成道場、不致正覺，道眼徹視光覩十方，悉見諸佛普勸化一切眾生悉成佛道，吾心堅住咸開化之，布施持戒忍辱精進一心智慧，而勸助之，皆是吾身之所勸化。 4)唯然大聖！今觀十方，以無罣礙清淨明眼所見，諸佛皆以勸助建立無上正真之道，斯等皆辦，乃吾成無上正真之道，為最正覺也。雖有是言，故爾續立不成正覺，假使所願若具足者乃成佛耳。

319：1)佛告文殊師利：汝可當說自願佛剎功德莊嚴。何以故？令諸菩薩從汝聞已，決定成滿此之願故。 2)文殊師利言：我不敢違於如來教命，承佛威力，我今說之。爾時文殊師利童真菩薩，從座而起，偏袒右肩，右膝著地，向佛作禮，而白佛言：世尊！我今當說，若有求菩提善男子、善女人，應當諦聽，若得聞已，令其滿足真實之行由。文殊師利右膝著地之時，於剎那間十方大地殑伽沙數諸佛世界六種震動。 4)文殊師利白佛言：我願若不於無量俱胝那庾多百千劫積集菩提，我終不證無上正覺。世尊！我以無礙天眼，見於十方乃至無量無邊世界所有諸佛。世尊！若非是我勸發無上菩提之心，修菩提行，勸學施戒忍進禪慧，令彼成就六波羅蜜。我既勸已教授教誡，悉令滿足無上正覺。世尊！彼時我以無礙天眼，觀察十方作佛事已，然後我證無上菩提。

1. 239 The Blessed One commented, “Mañjuśrī, please reveal your aspirations for the array of virtues of your buddha realm. The Thus-Gone One commands it. Why? If other bodhisattva great beings hear these aspirations from you, they will also perfect that kind of practice.”

1. 240 Mañjuśrī responded, “Blessed One, I shall not oppose the Thus-Gone One’s command. I shall describe this through the power of the Buddha.” [F.283.a]

1. 241 Then Mañjuśrī kumārabhūta arose, draped his shawl over one shoulder, and knelt on his right knee. With his palms together, he bowed toward the blessed Thus-Gone One Śākyamuni and said, “Blessed One, consequently, noble sons and daughters who aspire to awakening should listen to me. Upon hearing about my aspirations, they will also go on to perfect them. If they show dedication to suchness, I will teach them.”

1. 242 The moment that Mañjuśrī kumārabhūta planted his right knee on the ground and spoke these words, worlds throughout the ten directions, as numerous as the grains of sand in the Ganges, shook six times. Then Mañjuśrī kumārabhūta said to the Blessed One, “Blessed One, the aspirations that I formed countless trillions of eons ago were as follows: ‘Until I have surveyed all the infinite and limitless worlds throughout the ten directions with unobscured buddha eyes and have seen nothing but blessed buddhas —so that there is no longer anyone for me to introduce to awakening; or to establish in the mind set on awakening; or to establish in generosity; or to establish in discipline, patience, diligence, concentration, or insight; or to encourage; or to teach —for that long, may I not fully awaken tounsurpassed and perfect buddhahood. In this way, only when I have surveyed all the ten directions with unobscured buddha eyes and have failed to see anyone but thus-gone ones whom I have established in buddhahood [F.283.b] will I fully awaken to unsurpassed and perfect buddhahood.’ ”

46.見幾如來

310-15：1)時彼眾中諸菩薩等咸作是念：文殊師利無礙天眼見幾如來？ 2)是時世尊知諸菩薩心之所念，即告師子勇猛雷音菩薩言：善男子！譬如以此三千大千世界碎為微塵，於意云何？此諸微塵可以算計知其數不？答言：不也。世尊！ 3)佛言：善男子！文殊師利無礙天眼，見於東方無量諸佛復過是數，南西北方四維上下亦復如是。

318：1)時彼眾會諸菩薩等各心念言：文殊師利前後所見，諸佛世尊為幾何？ 2)于時佛即知諸菩薩眾心之所念，告師子步雷音菩薩曰：猶如，族姓子！有一丈夫出現於世，取是三千大千佛土，滿其中塵取破碎之，一一諸塵各各碎之，各如一佛國滿中諸塵。族姓子！所趣云何？豈寧有人知是塵數多少者不？答曰：無能知者。天中之天！ 3)佛言：假使，族姓子！悉能曉了知是塵數佛國多少，不足言也。 4)文殊師利明眼所覩十方佛土，所見過是塵數之國百倍千倍、萬倍億倍、巨億萬倍，兆載劫數不可限，無量無邊，所願如是不成正覺。

319：1)爾時眾中或有菩薩作是念言：云何文殊師利童真菩薩，見如是等諸佛世尊？ 2)是時如來知諸菩薩作是思惟，告師子勇猛雷音菩薩言：善男子！譬如有一丈夫，以此三千大千世界，碎如微塵。於意云何？彼微塵若算師、算師弟子，算知其數是百是千是俱胝那庾多百千不？不也！世尊！ 3)佛言：善男子！如是文殊師利童真菩薩，以無礙天眼觀察十方，一一世界見於如是無量無數諸佛世尊。

1. 243 Some bodhisattvas in the assembly then wondered, “How many blessed buddhas does Mañjuśrī kumārabhūta see?”

1. 244 The Blessed One knew what they were thinking, and so he said to the bodhisattva great being Powerful Lion Roar, “Noble son, imagine that a person was born who could crush, destroy, and grind the great trichiliocosm into the smallest particles. Noble son, tell me, could all those small particles be counted? Would someone very skilled in mathematics be able to know, count, assess, or measure how many sets of hundreds, thousands, hundred thousands, ten millions, billions, ten billions, or trillions of particles there were?”

1. 245 “No, Blessed One, they would not. Well-Gone One, they would not.”

1. 246 The Blessed One said, “When Mañjuśrī kumārabhūta looks with his unobscured buddha eyes, he sees that many blessed buddhas in each of the ten directions.”

47. 我有是願(1+5)

310-15：1)時文殊師利白佛言：世尊！我有是願，以恒河沙等諸佛世界為一佛剎，無量妙寶間錯莊嚴，若不爾者我終不證無上菩提。 2)復次世尊！我復有願，令我剎中有菩提樹，其量正等十大千界，彼樹光明遍此佛剎。 3)復次世尊！我復有願，我坐菩提樹已，證得阿耨多羅三藐三菩提乃至涅槃，於其中間不起此座，但以變化遍於十方無量無數諸佛剎土，為諸眾生而演說法。 4)復次世尊！我復有願，令我剎中無女人名，純菩薩眾，離煩惱垢具淨梵行，初生之時袈裟隨體結加趺坐忽然而現。 5)如是菩薩遍滿其剎，無有聲聞辟支佛名，唯除如來之所變化，往詣十方為諸眾生說三乘法。

318：1)正使佛國如江河沙，周匝十方滿中佛樹，一一樹下有坐菩薩，須臾一時皆成無上正覺之道，逮最正覺，臨滅度時，不須佛樹道場起焉普為一切。 2)復過十方不可計量諸佛國土，化於眾生說法使度。 3)所願巍巍，致此佛國乃成佛道，使其國中無有聲聞、緣覺之名，純諸菩薩，滅除疲厭瞋恨之難，淨修梵行周遍佛土。 4)悉復不聞女人之名，使諸菩薩皆得化生，身被法服加趺而坐，佛國嚴淨純諸菩薩，熾盛巍巍除小乘法。

319：1)爾時文殊師利又白佛言：世尊！我有如是願：以殑伽沙數廣大世界成一佛剎，其佛剎中牆壁高大，至于有頂無量百千眾寶莊嚴，復以無量妙寶間錯鈿飾；若不爾者，我終不證無上菩提。 2)復次，世尊！我復有願：令我剎中菩提之樹，其量正等萬大千界，彼樹光明遍照一切諸佛剎土。 3)復次，世尊！我復有願：坐菩提樹已，於其中夜成等正覺，乃至般涅槃夜，於其中間不起于座，但以化身遍於十方無量無數俱胝那庾多諸佛剎土，為諸有情而演說法。 4)復次，世尊！我復有願：令我剎中無有聲聞、緣覺之名，唯有清淨大菩薩眾，離一切過及諸惑等，皆是清淨梵行之者滿此佛剎。 5)其佛剎中無女人名，一切菩薩唯是化生，悉被袈裟結加趺坐，如是菩薩充滿其國，唯除如來之所變化，往詣十方為諸有情，隨其意樂說三乘法。

1. 247 Mañjuśrī kumārabhūta then said to the Blessed One, “Blessed One, I have aspired that ‘Until my own buddha realm is as wide as the extent of buddha realms as numerous as the grains of sand in many Ganges rivers, and until the height of my buddha realm —which is fashioned of and adorned with myriad precious substances —reaches the peak of existence, [F.284.a] I will not fully awaken to unsurpassed and perfect buddhahood.’

1. 248 “Blessed One, I have also aspired that ‘In my buddha realm, may a tree of awakening grow as tall as all the worlds in ten great trichiliocosms. May its light spread to pervade the entirety of my buddha realm.’

1. 249 “Blessed One, I have also aspired that ‘From the time I fully awaken to unsurpassed and perfect buddhahood until I finally pass beyond suffering, may I remain seated under that tree of awakening, without leaving it. However, may my emanations pervade countless trillions of buddha realms in each of the ten directions to teach the Dharma to others.’

1. 250 “Blessed One, I have also aspired that ‘In my buddha realm, may the names of hearers and solitary buddhas be completely absent. May my buddha realm be populated exclusively with bodhisattvas who are devoid of anger, aggression, and hypocrisy and who practice pure conduct. May the very word woman be unheard of. May there be no womb birth, and may all the bodhisattvas appear miraculously, dressed in saffron-colored robes and seated in cross-legged posture. May my buddha realm be utterly pure. May emanations of the thus-gone ones proceed to countless trillions of worldsthroughout the ten directions to teach beings the Dharma, starting with the three vehicles, and may they only give Dharma teachings that accord with the inclinations of beings. May there be no hearers or solitary buddhas, and may my buddha realm be filled with bodhisattvas.’ ” [F.284.b]

48.文殊師利當來成佛名為何等

310-15：1)爾時師子勇猛雷音菩薩白佛言：世尊！文殊師利當來成佛名為何等？ 2)佛言：善男子！此文殊師利成佛之時名為普見。 3)以何義故而名普見？以彼如來於十方無量百千億那由他諸佛剎中普皆令見。若諸眾生見彼佛者，必定當得阿耨多羅三藐三菩提。 4)普見如來雖未成佛，若我現在及滅度後有聞其名，亦皆必定當得阿耨多羅三藐三菩提，唯除已入離生之位及狹劣心者。

318：1)於是師子步雷音菩薩前白佛言：成佛之時，所號云何？ 2)佛言：名曰普現如來、至真、等正覺。 3)所以號曰普現者何？其佛功德普現十方無限國土，其有得見普現如來、若覩光明，皆當得前，逮成無上正真之道。 4)於今若佛滅度之後，得聞將來普現佛名，亦當得決，然後成無上正真之道，除入滅志得道迹者。

319：1)爾時師子勇猛雷音菩薩白佛言：世尊！文殊師利當來成佛，名字何等？ 2)佛言：善男子！此文殊師利成佛之時，名為普見。 3)善男子！以何因緣，稱彼如來號為普見？善男子！普見如來，普使十方無量阿僧祇俱胝那庾多百千世界中，普令見故，名為普見。彼諸有情見彼佛者，決定當得無上菩提。 4)普見如來雖未成佛，若我現在及滅度後，有聞其名亦皆決定，當得阿耨多羅三藐三菩提，唯除已入聲聞尼夜摩位及下劣勝解之者。

1. 251 The bodhisattva great being Powerful Lion Roar then asked the Blessed One, “Blessed One, when Mañjuśrī kumārabhūta fully awakens to buddhahood, by what name will he be known?”

1. 252 The Blessed One answered, “Noble son, he will be called the Thus-Gone One Samantadarśin. 15 Noble son, what do you think about this? Why will this thus-gone one be called Samantadarśin? Noble son, the Thus-Gone One Samantadarśin will behold the blessed buddhas of all the immeasurably many countless trillions of worlds throughout the ten directions. Any being who beholds this thus-gone one will be certain to attain unsurpassed and perfect awakening. Noble son, whether at present or when I have passed beyond suffering, anyone who hears the name of the thus-gone, worthy, and perfect Buddha Samantadarśin will enter the unchanging state. Except for those whose interests are limited in scope, they will all fully awaken to unsurpassed and perfect buddhahood. That is why this thus-gone one will be called Samantadarśin.”

49.復有願(6+4)

310-15：1)文殊師利又白佛言：世尊！我復有願，如阿彌陀佛剎以法喜為食，而我剎中菩薩初生起食念時，即便百味盈滿於鉢在右手中，尋作是念：若未供養十方諸佛，及施貧窮苦惱眾生餓鬼等類令其飽足，而我決定不應自食。作此念時，得五神通乘空無礙，往於十方無量無數諸佛剎中，以食供養諸佛如來及聲聞眾，又於貧苦諸眾生類亦皆周給，復為說法令離渴愛，於一念頃還至本處。 2)復次世尊！我復有願，於我剎中諸菩薩等初生之時，所須衣服於其手中隨意皆出種種衣寶，鮮潔稱體應沙門服。便作是念：若未供養十方諸佛，不應自用。於一念中往詣十方無量佛剎，以此衣寶獻諸佛已，還至本處方自受用。 3)復次世尊！我復有願，我佛剎中諸菩薩眾所得財寶及諸資具，要先分施諸佛、聲聞，遍供養已然後受用。 4)又我剎中遠離八難及不善法，既無過咎亦無禁戒，無有苦惱諸不悅意。

318：1)文殊師利復白佛言：唯然世尊！我所誓願得成佛時生我國者，令無飢渴飲食之想，眾味饌具自然滿鉢在右掌，適在掌中心則發念：不先供養十方諸佛，聲聞、緣覺及諸貧匱，危厄乞匃下劣眾生，先自食者則為不宜，先飽一切然後乃食。尋如所念神通備足，在所至湊無有罣礙，行疾如所念，即到十方供養諸佛下遍眾生。 2)寶衣法服俱亦復然，先供養諸佛，次及所尊，窮賤下劣皆先使安。 3)無有八難眾苦惱患。語則可意不聞惡言，學無禁戒是非之音，無尊無卑無富無貧，其生我國皆同一倫。

319：1)復次文殊師利白佛言：世尊！我復有願：如無量壽如來剎中，以法喜為食，而我剎中菩薩初生起食想時，即便百味飲食盈滿於鉢，在右手中，尋作是念：若未供養十方諸佛，及施貧窮苦惱有情并餓鬼趣於其千歲，乃至不得涕唾食者，若不惠施令其飽足，我終不食。於剎那頃，獲五神通有大威德，乘空無礙如風不著，即往十方無量無數諸佛剎中，以食供獻諸佛世尊并聲聞眾，及施貧匱苦惱有情并餓鬼趣，令其充滿離乎飢渴，即為說法既說法已，於剎那頃還至本土。 2)復次，世尊！我復有願：得菩提已，於我剎中，若諸菩薩初生之時，所須衣服隨其意念，即於手中而出清淨沙門所宜衣服。是衣出已便作是念：若不以此寶衣先當供獻十方諸佛，而我不應便自受用。纔發是念，即時往詣無數世界，以此寶衣奉獻諸佛，還復本處，然自被擐。 3)復次，世尊！於我剎中，諸菩薩眾所有受用之具，先皆奉獻諸佛世尊并聲聞眾，然自受用。 4)又我剎中遠離八難及不善聲，願於我剎中遠離眾苦，無有毀犯淨戒律儀，於色聲香味觸無不悅意。

1. 253 Then Mañjuśrī kumārabhūta addressed the Blessed One, “Blessed One, my aspirations were not like those of the Thus-Gone One Amitābha’s aspirations to be endowed with delightful food. Rather, Blessed One, I have made aspirations that, for any of the bodhisattvas born into my buddha realm, a vessel filled with food of a hundred tastes [F.285.a] will appear in their right hands as soon as they even think of food. Then, immediately following this, they will gain awareness of the fact that it is inappropriate for them to eat this food without first offering it to the blessed buddhas of the ten directions, or using it to satisfy protectorless beings suffering from poverty and destitution, as well as those who are born in the hungry ghost realms, where they go thousands of years without finding so much as a drop of spittle. Immediately, they will actualize the five superknowledges, gain miraculous powers, fly through the air, and, with unimpeded power like the wind, travel to countless, immeasurably many worlds throughout the ten directions. Then they will offer the food to the thus-gone ones and their saṅghas of hearers. They will also satisfy beings who are destitute and hungry, without protectors, or born into the hungry ghost realms, and teach them the Dharma. Then, in a single instant, they will be able to return to my buddha realm.

1. 254 “Blessed One, additionally I aspired that, once I have attained awakening, all the bodhisattvas born into my buddha realm will have the pleasure of receiving clothing made of various precious materials. Then, merely throughtheir wishes, the delightful fabrics made of precious materials will transform into clothing appropriate for mendicants. Immediately following this, they will gain awareness of the fact that it is inappropriate for them to use this clothing without first offering it to the blessed buddhas of the ten directions. As soon as they have this thought, they will travel to immeasurably many and countless worlds to drape the blessed buddhas there with that clothing. [F.285.b] Following this, they will return to my buddha realm and use whatever precious clothing they like.

1. 255 “Blessed One, additionally I aspired that the bodhisattva great beings in my buddha realm will only use their enjoyments and possessions after offering them all to the blessed buddhas and their saṅghas of hearers, and that my buddha realm will be free of the eight unfree states and free of nonvirtuous sounds, anguished sounds, and troubling sounds, as well as unpleasant forms, sounds, smells, tastes, and tactile objects.”

50.彼佛剎名

310-15：1)時師子勇猛白佛言：世尊！而彼佛剎名為何等？佛言：彼剎名隨願積集清淨圓滿。 2)師子勇猛言：世尊！彼佛世界在何方所？佛言：在於南方，此娑婆世界亦當在彼佛剎之中。

318：1)於時師子步雷音菩薩，前白佛言：爾時彼土無名號字？佛言：如本誓願所志具足，世界名曰離塵垢心。 2)復白佛言：在於何方？佛言：在於南方，去是忍界極在其邊

319：1)爾時師子勇猛雷音菩薩，白佛言：世尊！而彼世界名號何等？普見如來成佛出現，復在何處？ 2)佛言：善男子！彼佛世界名如願圓滿積集離塵清淨，其佛剎土在此南方，娑訶世界亦在其中。

1. 256 Then the bodhisattva great being Powerful Lion Roar asked the Blessed One, “Blessed One, by what name will the buddha realm in which the blessed Thus-Gone One Samantadarśin appears be known?” The Blessed One answered, “That world will be called Immaculate Accumulation of Perfection and Purity in Accordance with Aspiration.”

1. 257 “Blessed One, in which direction will it appear?” The Blessed One answered, “Noble son, it will appear in the south. This Enduring world will be included and contained within it.”

51.序(10+1)

310-15：1)文殊師利又白佛言：我復有願，我佛剎中積集無量妙寶所成，復以無量摩尼妙寶間錯莊嚴。其摩尼寶，於十方界所未曾有甚為難得。如是寶名，俱胝歲中說不能盡。隨諸菩薩樂見彼剎金為體者即見為金，樂見銀體即見為銀，然於見金未曾損減。樂見頗梨、琉璃、馬碯、赤真珠等無量諸寶，各隨所見皆不相礙。如是栴檀香體、阿伽羅香乃至赤栴檀等、各隨樂見亦復如是。 2)又彼剎中不以日月摩尼星火等光之所照見，彼諸菩薩皆以自身光明照於千億那由他剎。 3)又彼剎中以花開為晝、花合為夜，隨諸菩薩所樂時節即皆應之，然無寒暑及老病死。若諸菩薩隨其所樂欲證菩提，即往餘剎，於兜率天壽盡降生而證菩提。此佛剎中無有涅槃。 4)百千種樂於虛空中雖不現相而聞其音，此樂不出順貪愛聲，但出諸波羅蜜佛法僧聲，及菩薩藏法門之聲，隨諸菩薩所解妙法皆悉得聞。 5)又諸菩薩若欲見佛，隨所詣處經行坐立，應念即覩普見如來坐菩提樹。若諸菩薩於法有疑，但見彼佛，不待解釋疑網皆斷解了法義。

318：1)眾妙寶摩尼明珠合成佛土，十方一切未曾見聞，奇珍眾寶流布遍現，未曾朽敗而有減損，菩薩所作欲令其地化成眾寶，如念即成在作何寶。 2)眾妙香華所欲備有，亦無日月明冥晝夜，若菩薩身光所照隨意， 3)唯華開合別晝異夜，無有寒暑老病死事，唯行菩薩便成正覺，若至他方亦無異業，天上世間悉行菩薩，臨命終沒皆成正覺，無有終沒無中滅度。 4)虛空之中不見伎樂悲和之音，自然而作其音，不宣愛欲之辭，恒出佛法六度無極菩薩篋藏經法之音，隨意所好聞經法音。 5)如念即解皆發正覺，見佛疑滅、聞經解達。

319：1)復次，文殊師利童真菩薩白佛言：我復有願：於我剎中，積集無量百千眾寶，無量摩尼互相影現，所有大寶十方剎土之所難得亦未曾見，彼所積集摩尼寶等所有名號，於百千俱胝歲說不能盡。世尊！彼世界中菩薩樂見彼剎，而為金者即現於金，樂見銀者即現於銀，然於見金未曾損減，樂見吠瑠璃、頗胝迦、赤珠、瑪瑙、牟薩羅寶無量諸寶，各隨所樂見種種相，并及彼沈水香，多蘖羅香、多摩羅跋香、龍堅香、栴檀香，各隨所欲悉皆得見，非彼世界寶相變異。 2)彼佛剎中不假日月星宿、摩尼火光之所照見，皆從菩提樹自然出光而作照明。彼諸菩薩意所欲樂，以此光明照彼俱胝那庾多百千世界。 3)無有晝夜，以花開合辨其晝夜，隨諸菩薩所樂時節即皆應之，亦無寒暑及老病死。若諸菩薩隨其所樂欲證菩提，即往餘剎，於覩史多天壽盡降生而成正覺。 4)於彼佛剎空中常奏俱胝那庾多百千種樂，雖不現相，而聞其聲，於彼樂中無有貪染相應之聲，唯出諸波羅蜜聲、佛聲、法聲、僧聲，諸菩薩藏法教之聲，悉皆得聞。 5)彼中菩薩渴仰於佛，隨所諸處經行坐立，應念即見普見如來、應、正等覺坐菩提樹。若諸菩薩於法有疑，但見彼佛不待解說，疑網皆斷解了法義。

1. 258 Then Mañjuśrī kumārabhūta continued speaking to the Blessed One, “Blessed One, I also aspired that my buddha realm will be filled with myriad trillions of precious jewels and adorned with myriad precious gems. [F.286.a] All the precious gems will be on display, and each of them will be rare, previously unknown, and unheard of in all the worlds of the ten directions. It would take billions of eons just to list their names. It is with such precious gems that my buddha realm will be filled. In my buddha realm, should the bodhisattvas come to think that they would like the buddha realm to be made of gold, they will perceive it as if made of gold. If others would like it to be made of silver, they will perceive it as if made of silver; and yet the former will still perceive it as if it is made of gold. Likewise, it can also become composed of beryl, crystal, red pearl, emerald, white coral, and various precious substances, as well as sandalwood, agaru, takara, mangosteen foliage, uraga sandalwood, or red sandalwood —whatever one wishes, it will be perceived in that way. Yet they will not perceive any of this as distinct buddha realms. In my buddha realm, the tree of awakening will emit light, and light will shine from each bodhisattva, such that all other sources of light and radiance will be eclipsed, including the light of the sun and moon, as well as the light of the stars, jewels, fire, lightning, and other beings. Theextent to which this light pervades will be such that it will illuminate trillions of buddha realms. In my buddha realm, it will exclusively be the bodhisattvas’ wishes to enjoy things that determine whether the flowers there shall open or close, as well as what time or period of day it is. [F.286.b] Apart from that, not even the words day or night will exist. My buddha realm will have no hot or cold. There will be no aging, sickness, or death. All bodhisattvas in other worlds who desire to fully awaken to buddhahood, and those living in Tuṣita, will fully awaken to buddhahood once their lives are over. From the sky above my buddha realm, trillions of invisible instruments will unceasingly resound. Passionate music will not resound from these instruments. Rather, the instruments will resound with the sounds of the perfections, the sound of the Buddha, the sound of the Dharma, the sound of the Saṅgha, and the sound of the Dharma teachings of the bodhisattva basket. These bodhisattvas will hear whatever sounds they wish to hear. As soon as the wish to behold the buddha occurs to any bodhisattvas who wish to see the thus-gone one —whether they are walking, going, coming, sitting, or standing —they will see the thus-gone, worthy, and perfect Buddha Samantadarśin seated by the tree of awakening. As soon as they behold that blessed one, their doubt, uncertainty, indecision, and skepticism will be decimated. Without seeking teachings, they will seek the meaning of the words of the Dharma.”

52.稱文殊師利菩薩名

310-15：1)爾時會中無量百千億那由他諸菩薩眾同聲說言：若有得聞普見佛名，彼人便得最上善利，何況生於彼佛土者。 2)若有得聞此文殊師利授記法門，及聞文殊師利名者，是則名為面見諸佛。 3)是時佛告諸菩薩言：如是如是，如汝所說。善男子！若有受持百千億諸佛名號，若復有稱文殊師利菩薩名者，福多於彼，何況稱於普見佛名。何以故？彼百千億那由他佛利益眾生，不及文殊師利於一劫中所作饒益。 4)爾時眾中無量百千億那由他天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，同聲唱言：南無文殊師利童真菩薩。南無普見如來、應、正等覺。 5)說此語已，八萬四千億那由他眾生發阿耨多羅三藐三菩提心，無量眾生善根成熟於三乘中得不退轉。

318：1)於時會中有無央數諸菩薩眾，同時舉聲謦揚大音。佛聞是號適得其宜，名曰普現無違道教。若有眾生聞普現名，乃獲快利無極之慶，況生其國得見普現，值遇神化、法則其行。 2)若有聞是所說決者，則為見佛聞經，入心藏之不忘，但逮得聞文殊師利成佛名德，巍巍乃爾何況目見。 3)時佛告是諸菩薩曰：若有得聞百千億佛名號功稱，利益眾生開化度人，不如文殊師利，一一劫中化導眾生永安無患，何況得遇普現如來，其慶無喻誠如所云。 4)於是眾會聞佛讚是諸菩薩言，應時座中諸天神王及世間人各萬億姟，俱時稽首禮文殊師利，同發聲言：今自歸命普現如來。 5)自歸適訖，便有八萬四千姟眾，皆發無上正真道意，餘無量人積眾德本立不退轉。

319：1)爾時會中無量俱胝那庾多百千諸菩薩眾，異口同音而說是言：今此世尊名義相稱，所謂名號普見如來，若有得聞其名號者，快哉獲得殊勝之利，何況得生彼佛剎中。 2)若有得聞如是授記所說法要，及聞文殊師利童真菩薩名號，經於耳者，是則名為面見諸佛說是語已。 3)爾時世尊告諸菩薩言：如是，如是！如汝所說。善男子！若有受持俱胝那庾多百千如來名號，若復有稱文殊師利童真菩薩名者，福多於彼，何況稱於普見佛名。何以故？彼俱胝那庾多百千如來利益有情，不及文殊師利於一劫中所作利益。 4)爾時，俱胝那庾多百千天、龍、藥叉、健達嚩、阿蘇羅、蘖路荼、緊那羅、摩呼羅伽、人非人等，同聲唱言：那謨文殊師利童真菩薩，那謨普見如來應正等覺。 5)眾多天龍說是語已，八十俱胝那庾多百千有情，發無上正等大菩提心，無量有情成熟善根，於無上菩提得不退轉。

1. 259 Myriad trillions of bodhisattvas in the assembly then remarked with one voice, “The name Samantadarśin is highly fitting, for if any being who simply hears mention of the name of the blessed Thus-Gone One Samantadarśin obtains a great boon, then what need we say of one who is actually born in his buddha realm? [F.287.a] Whoever hears this Dharma teaching as it is taught, or hears the name Mañjuśrī kumārabhūta, will directly perceive the buddha.”

1. 260 The Blessed One responded to these bodhisattvas by saying, “Noble children, thus it is. It is as you have described it. If speaking the name of Mañjuśrī kumārabhūta generates even greater merit than speaking the names of trillions of buddhas, what need we say of speaking the name of the blessed Thus-Gone One Samantadarśin? Why is this? The benefit accomplished for beings by Mañjuśrī kumārabhūta in each eon is not performed even by trillions of buddhas.”

1. 261 Trillions of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans gathered in the assembly then announced with one voice, “We bow to Mañjuśrī kumārabhūta. We bow to the Thus-Gone One Samantadarśin.” At that very moment, eighty-four trillion beings developed the mind set on unsurpassed and perfectawakening. An immeasurable number of beings ripened their roots of virtue and became irreversible from the path to unsurpassed and perfect awakening.

53.復有願(11+1)

310-15：1)文殊師利又白佛言：我復有願，如我所見無量無數百千億那由他諸佛世尊，而彼諸佛所有佛剎功德莊嚴，如是一切皆令置我一佛剎中，唯除二乘及五濁等。 2)世尊！若我自說佛剎功德種種莊嚴，過恒沙劫亦不能盡。如我所願，唯佛能知。 3)佛言：如是。文殊師利！如來知見於三世中無有限礙。

318：1)時文殊師利復白佛言：今我願是諸不可計無量佛土功勳嚴淨目之所覩，由從所願瑞應處所，皆使合并成一佛土，不計聲聞、緣覺，嚴淨五濁惡世發意之頃。 2)正使我身江河沙劫稱嘆諸國功勳嚴淨，無有限量不得其底，我所誓願復過越彼，無能究竟證明我者，獨佛縷練明知我耳。 3)佛言：善哉！誠如仁言，如來通慧三達無礙，真爾真爾等無有異。

319：1)文殊師利復白佛言：世尊！我復有願：如我所見十方無量無數俱胝那庾多百千諸佛世尊，而彼諸佛所有佛剎功德莊嚴行相之類，如是一切皆令置我一佛剎中，唯除而為聲聞現化所莊嚴剎及五濁之世。 2)若我自讚佛剎功德莊嚴，過爾所殑伽沙劫說不能盡。世尊！如我所願，唯佛世尊、應、正等覺，餘不能知。 3)佛言：如是，如是！文殊師利！如來知見於三世中無有限礙。

1. 262 Mañjuśrī kumārabhūta continued addressing the Blessed One, “Blessed One, I aspired that within my own buddha realm I will gather and master all the ornaments of the arrays of virtues of all the blessed buddhas abiding in immeasurably many countless trillions of worlds throughout the ten directions —with the exception of the arrays of the hearers and the buddhas who live during the five types of degeneration. This also applies to the ornaments of their aspirations, [F.287.b] characteristics, marks, activities, and places, just as they appear. Blessed One, if I wished, I could discuss my buddha realm’s array of virtues for as many eons as there are grains of sand in the Ganges. If I were to describe all its different elements uninterruptedly without engaging in other activities for that length of time, or even longer, I would still not complete the description of my buddha realm’s array of virtues. Blessed One, apart from the blessed, thus-gone, worthy, and perfect Buddha, no one else can attest to the scope of my aspirations.”

1. 263 The Blessed One said, “Mañjuśrī, that is correct, for the Thus-Gone One knows your aspirations. The wisdom of a thus-gone, worthy, and perfect buddha knows the three times without hindrance.”

54.與阿彌陀佛剎為等不

310-15：1)爾時眾中有諸菩薩作如是念：文殊師利所得佛剎功德莊嚴，與阿彌陀佛剎，為等不耶？ 2)爾時世尊知彼菩薩心之所念，即告師子勇猛言：善男子！譬如有人析一毛為百分，以一分毛於大海中取一滴水。此一滴水喻阿彌陀佛剎莊嚴，彼大海水喻普見如來佛剎莊嚴，復過於此。 3)何以故？普見如來佛剎莊嚴不思議故。

318：1)爾時會中諸菩薩眾又心念言：如佛咨嗟文殊師利成佛國時功勳嚴淨，何如西方安養世界無量壽佛嚴淨等不？ 2)時佛即知諸菩薩心，便告師子步雷音菩薩：欲知西方安養世界無量壽佛功勳嚴淨，比於文殊師利難以喻哉！假譬言之，如取一毛破為百分，以一分毛取海水一渧，無量壽佛如一分毛水一渧耳， 3)文殊師利成佛汪洋如海，巍巍蕩蕩不可思議。

319：1)爾時眾中，或有菩薩作如是念：文殊師利所說佛剎功德莊嚴，與無量壽如來剎土為等不耶？ 2)是時世尊知彼菩薩心之所念，即告師子勇猛雷音菩薩言：善男子！譬如丈夫而析一毛，以為百分以一分毛，於大海中取一滴水。善男子！彼一毛水多？大海水多？師子勇猛白佛言：世尊！一毛水少，大海水多。佛言：善男子！彼丈夫所舉一毛端水如無量壽佛剎功德莊嚴，餘大海水如普見如來佛剎功德莊嚴應如是見。

1. 264 At this point some bodhisattvas in the assembly wondered, “Is the array of virtues of the buddha realm described by Mañjuśrī similar or dissimilar to the array of virtues of the buddha realm in the blessed Thus-Gone One Amitābha’s buddha realm, Sukhāvatī?”

1. 265 The Blessed One knew the thoughts of these bodhisattvas, and so he said to the bodhisattva Powerful Lion Roar, “Noble son, as an analogy, imagine that a person took a single droplet of water from the ocean with a hundredth part of a hair. [F.288.a] What do you think, noble son, which would be greater: the water taken or the water that remains?” 16

1. 266 “Blessed One, as what was taken is little, what remains is comparatively limitless.” “Noble son, think of the array of virtues in Sukhāvatī, the buddha realm of the Thus-Gone One Amitābha, as the single droplet of water taken from the ocean with a hundredth part of a hair. Think of the array of virtues in the blessed, thus-gone, worthy, and perfect Buddha Samantadarśin’s buddha realm as the water that remains in the ocean.”

55.頗更有不

310-15：1)爾時師子勇猛白佛言：世尊！如是等類佛剎莊嚴，於三世佛剎頗更有不？ 2)佛言：有。善男子！東方去此過百億恒河沙世界，有佛剎名住最上願。彼中有佛，名普光常多功德海王。彼佛壽命無量無邊，常為菩薩而演說法。 3)善男子！彼佛剎土功德莊嚴，與普見佛剎等無有異。 4)善男子！有四菩薩被不思議弘誓之鎧，而於此願決定成滿，亦當得此佛剎莊嚴如普見如來。

318：1)於時師子步雷音菩薩前白佛言：曾頗有餘方如來國土嚴淨如是者不？ 2)佛言：有！東方去是百億江河沙界，名曰超立願，其佛號名普照常明德海王如來、至真、等正覺，與諸菩薩眷屬圍繞而說法經。 3)興演以來江河沙劫，其佛壽命亦無有限，比普現國嚴淨正等， 4)有四菩薩被弘誓鎧得不可議。

319：1)爾時師子勇猛白佛言：世尊！過去現在及以未來，頗有如是佛剎功德莊嚴已不？ 2)佛答言：有！善男子！東方去此過八十俱胝百千殑伽沙世界，彼有佛剎，名願住高踊，是中有佛，號普光常多功德海王如來，今現住彼，佛壽無量無邊，復有無量大菩薩眾圍繞說法。 3)善男子！彼佛剎土功德莊嚴與普見如來佛剎不增不減。 4)有四菩薩被不退甲冑住如是行。善男子！彼諸菩薩亦當得此普見如來佛剎莊嚴。

1. 267 The bodhisattva great being Powerful Lion Roar then asked the Blessed One, “Blessed One, were there any other thus-gone ones who previously mastered the array of virtues of the Thus-Gone One Samantadarśin’s buddharealm? Will anyone master them in the future? Are there those who master them right now?”

1. 268 The Blessed One answered, “Noble son, there are. There is a buddha realm called Elevated by Abiding in Aspiration, located to the east of here past buddha realms numbering a hundred times the grains of sand in the Ganges, where lives the thus-gone, worthy, and perfect Buddha Fully Illuminated Oceanic King of Many Hundreds of Virtues. His lifespan is limitless. He is still alive and well and teaches the Dharma to an immeasurable assembly of bodhisattvas, who surround him and revere him. Noble son, the array of virtues that will emerge in the blessed Thus-Gone One Samantadarśin’s buddha realm [F.288.b] and the array of virtues that is present now in the buddha realm of the blessed, thus-gone, worthy, and perfect Buddha Fully Illuminated Oceanic King of Many Hundreds of Virtues are the same, with nothing extra or left out.

1. 269 “Noble son, there are four bodhisattvas who practice the same conduct as Mañjuśrī kumārabhūta, as they have donned the same unfathomable armor and are engaged in similar great activities. The arrays of virtues of the buddha realms of these bodhisattvas will be similar to his.”

56.四菩薩名號

310-15：1)時師子勇猛言：願佛說彼菩薩名號及其住處，復願示彼普光常多功德海王如來佛剎，令此大眾多所利益。何以故？此諸菩薩若見聞已，於此所願當得成滿。 2)佛言：善男子！汝等諦聽，當為汝說。善男子！彼一菩薩名光明幢，在於東方無憂德佛剎。次名智上，在於南方智王如來佛剎。次名諸根寂靜，在於西方慧積如來佛剎。次名願慧，在於北方那羅延如來佛剎。

318：1)又白佛言：唯願加哀宣布未聞，具說普照常明德海王如來其土嚴淨，又四菩薩名號何等？在於何方遊何佛土，淨德普備能具斯處？ 2)佛言：第一菩薩名曰光英，遊於東方無憂首如來佛土；第二菩薩名曰慧上，在於南方慧王如來佛土；第三菩薩名曰寂根，在於西方智積如來佛土；第四菩薩名曰意願，在於北方鉤鎖如來佛土。

319：1)師子勇猛言：唯願說彼菩薩名號及其住處，并說普光常多功德海王如來佛剎，為我示現彼佛菩薩，令諸菩薩取彼佛剎。 2)佛言：善男子！汝等諦聽，我今當說。善男子！第一菩薩名光明幢，在於東方無憂吉祥如來佛剎。第二菩薩名為智上，在於南方智王如來佛剎。第三菩薩名為寂根，在於西方慧積如來佛剎。第四菩薩名為願慧，在於北方那羅延如來佛剎。

1. 270 “Blessed One, please reveal the names of these bodhisattvas. Please describe the locations of these bodhisattvas. Please describe the buddha realm of the blessed Thus-Gone One Fully Illuminated Oceanic King of Many Hundreds of Virtues. Please describe that thus-gone one and those bodhisattvas. I ask this so that other bodhisattvas may also acquire such arrays of virtues in their buddha realms.”

1. 271 The Blessed One responded, “Noble son, since you ask, listen and I will teach. Noble son, the first bodhisattva is named Crest of Light, and he lives in the east, in the buddha realm of the blessed Thus-Gone One Splendor Without Anguish. The second is named Superior Wisdom, and he lives in the south, in the buddha realm of the blessed Thus-Gone One Victorious Wisdom. The third is named Peaceful Faculties, and he lives in the west, in the buddha realm of the blessed Thus-Gone One Massive Insight. The fourth is named Intelligent Aspiration, and he lives in the north, in the buddha realm of the blessed Thus-Gone One Power.”

57.普光常多功德海王如來佛剎

310-15：1)爾時世尊以神通力現普光常多功德海王如來佛剎，令此大會見彼如來及菩薩眾，并其佛剎功德莊嚴，昔所未見亦未曾聞，而彼一切皆不思議。無量百千億那由他寶間錯莊嚴，於一劫中說彼功德亦不能盡，眾皆明見如觀掌中菴摩勒果。 2)彼菩薩身長四萬二千由旬，佛身長八萬四千由旬，光明洞照如閻浮檀金山，成就廣大功德莊嚴。坐大菩提樹下，諸菩薩眾恭敬圍遶，現百千億諸變化事，往詣十方諸世界中，為諸眾生而演說法。 3)是時佛告諸菩薩言：善男子！汝等見彼如來佛剎莊嚴菩薩眾耶？ 4)時諸大眾同聲白言：唯然已見。我等當學此菩薩行，如文殊師利之所修行，我等亦當成就如此莊嚴佛剎。

318：1)於時世尊，即如其像三昧正受，其三昧名悉現嚴淨，應時見東方普照常明德海王如來佛土，及諸菩薩功勳嚴淨，自昔以來所希見聞。譬如掌中視寶珠耳，如普現佛國土無異。 2)眾會覩之莫不欣喜，誠如世尊所言，無有異也。 3)世尊即便告諸菩薩：當如文殊師利所行為法。 4)諸菩薩眾同發聲曰：唯然受教，當學文殊師利本發心行，成就嚴淨不敢懈廢。

319：1)爾時世尊以神境通現普光常多功德海王如來佛剎，令此大會見彼如來及菩薩眾，并其佛剎功德莊嚴，昔所未見亦未曾聞，不可思議眾相成就。彼此世界互得相見，猶觀掌中阿摩勒菓。 2)彼佛世尊普光常多功德海王如來，身量八萬四千踰繕那，金色光明端嚴照曜如蘇迷盧山王，與四萬二千踰繕那身量菩薩摩訶薩前後圍繞，於無量功德莊嚴菩提樹下坐師子座，往俱胝那庾多世界，為諸有情而演說法。 3)爾時世尊告諸菩薩言：善男子！汝等見彼如來佛剎功德莊嚴菩薩眾不？ 4)時諸大眾異口同聲，白言：世尊！唯然已見。我等當學此菩薩行，如文殊師利童真菩薩之所修行，我等亦當成就如此莊嚴佛剎。

1. 272 The Blessed One then displayed a miracle. [F.289.a] This miracle was such that the buddha realm of the blessed Thus-Gone One Fully Illuminated Oceanic King of Many Hundreds of Virtues appeared. That blessed one was surrounded and revered 17 by an assembly of bodhisattvas. The array of virtues of his buddha realm was such that it had never been seen or heard of before; it was unfathomable and had all the finest features. All the features of that buddha realm were as visible from this buddha realm as a myrobalan berry would be in the palm of a person with normal vision. The blessedThus-Gone One Fully Illuminated Oceanic King of Many Hundreds of Virtues was sitting there in his usual appearance. He was eighty-four thousand leagues tall, and like a mountain of gold from the Jambū River, he was dazzling, radiant, and brilliantly beautiful. He was surrounded and revered exclusively by bodhisattvas who were all forty-two thousand leagues tall. He was seated on a lion throne under a tree of awakening, which was adorned with myriad arrays of excellence, manifesting trillions of emanations. All these emanations spread out into trillions of worlds throughout the ten directions to preach the Dharma to beings.

1. 273 The Blessed One then addressed the bodhisattva assembly, asking, “Noble children, do you see the array of virtues and the abundant bodhisattva assembly in this buddha realm?”

1. 274 Eighty-four thousand bodhisattvas of the assembly then stood up and draped their shawls over one shoulder. With palms together, they said with one voice, “Blessed One, we will also train in the type of conduct engaged in by Mañjuśrī kumārabhūta. We will also manifest such arrays of virtues in our buddha realms.”

58.熙怡微笑

310-15：1)爾時世尊熙怡微笑，從其面門放種種色光，照於無量無邊世界。照已還來，遶佛三匝從其頂入。 2)爾時彌勒菩薩白佛言：世尊！以何因緣現此微笑？ 3)佛告彌勒：此大眾中八萬四千菩薩，見彼佛剎莊嚴之事，雖皆發心當欲成就如是佛剎。然於其中有十六善大丈夫，具勝志樂而發大心，彼能成滿如文殊師利所起大願，餘諸菩薩亦速當得阿耨多羅三藐三菩提，所得佛剎功德莊嚴如阿彌陀佛剎。 4)彌勒當知，諸菩薩等志樂既勝所成亦大。志樂勝者，言我成就如文殊師利莊嚴佛土。其餘劣者，雖以信心亦作是語，以此語業猶能棄捨六十億百千那由他劫生死流轉，亦得圓滿五波羅蜜。

318：1)於時世尊，尋便欣笑，光從口出，五色晃昱普照十方掩覆日月，遶身三匝還從頂入。 2)彌勒菩薩即從坐起，長跪叉手前問佛言：佛不妄笑，笑必有意。是何因緣，願佛說之！ 3)佛言：彌勒！向佛說法現三昧力，皆見東方普照佛國，具足備悉嚴淨功德，眾會欣悅誓願志學，今現八萬四千菩薩，咸共發心成嚴淨國，復有菩薩八萬四千十六正士發仁慈心，性弱和雅所願具足，斯等如是當逮文殊師利。其餘菩薩不能若斯，雖爾緣是功德福，疾成無上正真之道為最正覺，國土成就不及文殊師利嚴淨之德。 4)佛言：彌勒！若有菩薩心性至真，口宣誓願不犯本心，亦當具足如文殊師利身，其心怯弱而有信樂，緣是口勇宣辭誓願，轉得超越六十萬億姟劫終始之難，六度無極則以具足。

319：1)爾時世尊熙怡微笑，從其面門放種種光，所謂青黃赤白紅紫等光，照曜無量無邊世界，照已還來，遶佛三匝，入於佛頂。 2)爾時慈氏菩薩摩訶薩白佛言：世尊！以何因緣現此微笑？ 3)佛告慈氏：由現彼佛世界功德莊嚴。時此大眾中八萬四千菩薩，見彼佛剎莊嚴之事，如文殊師利童真佛剎；於彼眾中唯有十六正士，而能成就增上意樂，作是願言：如文殊師利國土莊嚴，願令我等亦當如是。除十六正士，餘無能發如是大願，樂速疾證無上菩提，所求佛國如無量壽莊嚴功德。 4)慈氏！汝今見不？意樂成就菩薩而能作大利益，由增上意樂故發是勝願，是故得彼佛剎如文殊師利。其諸菩薩少有信心志願下劣，由羸劣業，過六十俱胝那庾多百千劫，然始得滿五波羅蜜。

1. 275 The Blessed One smiled. [F.289.b] From his mouth streamed light in a variety of colors, such as blue, yellow, red, white, violet, crystalline, and silver. The light rays illuminated infinite worlds and then returned, circled the Blessed One three times, and disappeared into the crown of his head. The bodhisattva great being Maitreya then said to the Blessed One, “Blessed One, what are the cause and condition of your smile?”

1. 276 The Blessed One answered, “Maitreya, when the array of virtues of this buddha realm was revealed, eighty-four thousand bodhisattvas developed the intention to manifest arrays of virtues in their buddha realms that match the array of virtues in Mañjuśrī kumārabhūta’s buddha realm. Maitreya, out of the eighty-four thousand bodhisattvas, there were sixteen sublime beings who spoke motivated by pure intention. The arrays of virtues in their buddha realms will match the array of virtues in Mañjuśrī kumārabhūta’s buddha realm. Though the arrays of virtues in the buddha realms of the other bodhisattvas will not manifest in the same way, they will also fully awaken to unsurpassed and perfect buddhahood. The arrays of virtues in their buddha realms will be such that they match the array of virtues in Sukhāvatī, the buddha realm of the Thus-Gone One Amitābha, with nothing left out. Maitreya, consider the preciousness of the pure motivation of bodhisattva great beings. Though the words they spoke were the same, the arrays of virtues in the buddha realms of those who spoke motivated by pure intention [F.290.a] will come to match the array of virtues in Mañjuśrī-kumārabhūta’s buddha realm. Those with a lesser intention, and those who spoke merely out of faith, formed lesser actions, so only after sixty trillion eons will they escape cyclic existence and perfect the five perfections.”

59.四大菩薩

310-15：1)爾時彌勒菩薩見於四方光明幢等四大菩薩，各坐琉璃光明樓閣，有百千億諸天圍遶雨花奏樂，現大神變震動大地而來於此。時彌勒菩薩即白世尊：請問其事。 2)佛言：善男子！此四菩薩為見我故，四方如來各令至此。時彼菩薩既到佛所，頂禮佛足，右遶三匝，退坐一面，彼四菩薩光明遍照此之大會。 3)爾時世尊告諸菩薩言：善男子！此四善大丈夫志願所趣皆不思議，應當尊重請其法要。而彼所願，於諸菩薩最為殊勝。 4)若有善男子善女人得見之者，必定當得阿耨多羅三藐三菩提，棄捨二十億劫生死流轉，具足圓滿五波羅蜜。 5)若有女人聞此菩薩名者，速得捨離女人之身。

318：1)時四菩薩各從其方化作重閣眾寶挍絡，各從諸天無數百千，雨眾天華、鼓眾音樂，神足威變地為動震，四面俱進來趣世尊，光照眾會見莫不欣。彌勒長跪而白佛言：今地大動、天華紛紛，重閣晃曜四方來臻，鼓樂絃歌、天香苾芬，此何瑞應？誰之威神？ 2)佛言：彌勒！是四菩薩即來見佛，用自神力感動眾會，故現此瑞勸化於法。時四菩薩即進詣佛，稽首禮足繞佛三匝，佛命使坐退而就榻。 3)時佛宣告諸會菩薩：此四正士多所勸發，興建誓願不可稱計。 4)設族姓子謙敬渴仰於此正士，因問法義疑網永止，行菩薩業滅除終始，必逮無上正真之道，超二十億劫周旋之惱，普具諸法六度無極。 5)若有女人聞是正士名號之稱，速轉女身疾解正覺。

319：1)爾時光明幢、智上、寂根、願慧等四大菩薩，從四方來而現於此，各於無量吠瑠璃光明樓閣中坐，有俱胝那庾多百千天眾圍繞，震動諸剎，以種種神通，散俱胝那庾多百千花及奏音樂。是時慈氏菩薩摩訶薩白佛言：世尊！以何因緣於此世界大地震動？四方復有四樓閣現？ 2)佛言：慈氏！是四菩薩由佛警覺而來親覲於佛世尊。所言未訖於剎那頃，此四菩薩從樓閣下，往詣佛所頭面禮足，繞佛三匝退坐一面，彼菩薩光從四方來普照大眾。 3)爾時世尊告諸菩薩言：善男子！此四正士住不思議旨趣，汝等於彼正士應發殊勝恭敬之心，當問法要。善男子！汝等當聽彼正士願，彼正士願者，所有菩薩乘。 4)善男子！善女人！若有得見彼四菩薩，於無上菩提得不退轉，超二十俱胝劫流轉生死，具足圓滿五波羅蜜。 5)若有女人聞其名者，速得捨離女人之身。

1. 277 At this point, the four bodhisattvas Crest of Light, Superior Wisdom, Victorious Wisdom, and Peaceful Faculties arrived from the four directions. They arrived in beryl-colored palaces of unmatched quality, surrounded and preceded by trillions of gods. As they arrived, the buddha realm shook six times, a rain of flowers fell, trillions of instruments resounded, and myriad miracles occurred. Witnessing this, the bodhisattva great being Maitreya asked the Blessed One, “Blessed One, why does the world shake in such a terrifying manner, and why do these four palaces arrive from the four directions?”

1. 278 The Blessed One answered, “Maitreya, these four bodhisattvas have come here to see the Thus-Gone One, having been inspired by the Thus-Gone One.” Shortly after he gave this answer, the four bodhisattvas arrived and descended from their palaces. They went before the blessed Thus-Gone One Śākyamuni and bowed their heads at his feet, circumambulated him seven times, and sat to one side. As soon as they did so, the entire assembly was illuminated with a great flash of light from the four directions. [F.290.b]

1. 279 The Blessed One then addressed the bodhisattva assembly, “Noble children, the four sublime beings who have just arrived have donned the unfathomable armor and engaged in great activities. Noble children, please serve these sublime beings and ask them questions about the Dharma. Noble children, listen to these sublime beings’ aspirations. Noble children, the form their aspirations took is as follows: ‘May all noble sons or daughters of the Great Vehicle who see us become irreversible from the path to unsurpassed and perfect awakening; may they escape cyclic existence within two hundred million eons; may they perfect the five perfections; may any woman who hears our names swiftly transition out of a female body.’ Such were their aspirations.”

60.一切諸法皆悉如幻

310-15：1)於是世尊即攝神力，而彼佛剎忽然不現。 2)文殊師利白佛言：世尊！一切諸法皆悉如幻。何以故？譬如幻師幻為隱現，諸法生滅亦復如是。而此生滅即無生滅，以無生滅是則平等。菩薩修此平等，便能證得無上菩提。 3)智上菩薩白文殊師利言：於此菩提云何證得？文殊師利言：此菩提者非是可得，亦非可壞、非可住著。 4)智上白言：而此菩提非以住得、非不住得。 5)何以故？以彼法性本來無生，非曾有、非當有、亦非可壞，是故無得。

318：1)爾時世尊斂復威神，一切眾會還自如故，彼佛國土忽然不現。 2)於是文殊師利前白佛言：唯然世尊！一切諸法猶若如幻，幻師所作適起尋滅，諸法展轉亦復如是，其不起滅乃曰平等，平等學者必逮正覺，逮正覺已度脫一切。 3)慧上菩薩問文殊師利曰：菩薩何行而成正覺？文殊師利答曰：無逮無失是曰正覺。 4)慧上又問：寧可復得不可逮乎？亦復無乎？若不逮有，則無有眾不可逮眾。 5)文殊師利答曰：亦不可逮亦復不無，所以不逮，是諸法過悉無所生，初無所有，非方當有不懷無得。

319：1)是時世尊現彼剎已還攝神力，而彼世界忽然不現。 2)爾時文殊師利白佛言：世尊！一切法如幻，譬如幻師化作幻事，幻而復隱。世尊！如是一切法生已復滅，亦無生滅，此則平等。世尊！若學平等，疾證無上正等菩提。 3)爾時智上菩薩白文殊師利童真菩薩言：云何而證無上菩提？文殊師利言：善男子！法無所得亦無所壞，於無無所著，於有無所得。 4)智上菩薩言：文殊師利！為於有故獲於菩提？為於無耶？ 5)答言：善男子！法本無生，無已有、無今有、無當有，究竟無所得。

1. 280 After the Blessed One had revealed that buddha realm, he withdrew the miracle, and the buddha realm disappeared. Mañjuśrī kumārabhūta addressed the Blessed One, “Blessed One, all phenomena are illusory. Blessed One, to draw an analogy, a magician will conjure up illusions, but he also makes them disappear. Blessed One, in the same way, all phenomena are born and cease. However, that which is beyond both birth and cessation is sameness. Blessed One, bodhisattva great beings who train in sameness will swiftly and fully awaken to unsurpassed and perfect buddhahood.”

1. 281 The bodhisattva Superior Wisdom then asked Mañjuśrī kumārabhūta, “Mañjuśrī, to what type of buddhahood should one fully awaken?” [F.291.a]Mañjuśrī responded, “An awakening that no one can attain or destroy, and that cannot be observed to exist or not exist anywhere.”

1. 282 The bodhisattva Superior Wisdom replied, “Mañjuśrī, in that case, awakening cannot be attained as something existent, nor can it be attained as something nonexistent.” “Noble son, thus it is. Why is this? All phenomena are primordially unborn, but they are also not nonexistent. Therefore, they cannot be attained.”

61.一相法門

310-15：文殊師利謂智上等諸菩薩曰：云何名為說一相法門？ 1)彌勒菩薩曰：若有不見蘊界處，亦非不見，無所分別，亦不見集散，是名說一相法門。 2)師子勇猛雷音菩薩曰：若不作種種分別，此是凡夫法、此是二乘法，此則不違法性，入於一相所謂無相，是名說一相法門。 3)樂見菩薩曰：若有修真如行，而亦不作真如之想，於此甚深無所分別，是名說一相法門。 4)無礙辯菩薩曰：若能究竟盡於諸法，亦以此法為他演說，是名說一相法門。 5)善思菩薩曰：若以思議入不思議，此不思議亦不可得，是名說一相法門。 6)妙離塵菩薩曰：若有不染一切相，亦非染非不染，無違無順亦無迷惑，非一非二亦非種種，不取不捨，是名說一相法門。 7)娑竭羅菩薩曰：若有能入如海難入甚深之法，而於此法亦不分別，雖為他說而無說想，是名說一相法門。 8)月上菩薩曰：若於一切眾生心行平等，猶如滿月，無眾生想，是名說一相法門。 9)離憂闇菩薩曰：云何拔眾生憂箭？謂我我所是彼憂根。若能住我我所平等，是名說一相法門。 10)無所緣菩薩曰：若不攀緣欲界色界無色界、聲聞法緣覺法及諸佛法，是名說一相法門。 11)普見菩薩曰：若說法時應說平等法，謂空法平等，亦無空想及平等想，是名說一相法門。 12)淨三輪菩薩曰：若說法時應淨三輪，謂所為眾生我不可得，亦不分別自為法師，於所說法而無住著，如是說法是名說一相法門。 13)成就行菩薩曰：若有能說於一切法修平等行，所知如實非文字說，以一切法離言說故，是名說一相法門。 14)深行菩薩曰：若有能說了達一切甚深之法，亦不見彼能說所說及與所為，是名說一相法門。 15)如是無量諸菩薩等，各以辯才演說一相法門。說此法門時，三十七億菩薩得無生法忍，八萬四千那由他百千眾生發阿耨多羅三藐三菩提心，七千比丘不受諸法盡諸有漏心得解脫，九十六那由他諸天及人於諸法中得法眼淨。

318：文殊師利又復問慧上曰：何所一業敷演經法？ 1)於是慧上答曰：其無所生亦無所壞，不造異住，是曰一業敷演經法。 2)光英菩薩曰：其無來無往，是曰一業敷演經法。 3)寂根菩薩曰：其無所得亦無所等，亦不造證亦不寂然，亦無淡怕無去來今，是曰一業敷演經法。 4)意願菩薩曰：其不妄想佛法聖眾，不念菩薩，無國土想、無地獄念，不斷章句、不倚有常，是曰一業敷演經法。 5)彌勒菩薩曰：不見五陰衰入諸種，不視不盲無妄想法，不暢入法不積不捨，是曰一業敷演經法。 6)師子步雷音菩薩曰：其於亂法而無所亂，不造若干是凡夫法，斯習學法此諸佛法，不懷妄想不受一法，其業寂寞，是曰一業敷演經法。 7)愛見菩薩曰：其逮本無不想今無，斯深妙法悉無妄想，是曰一業敷演經法。 8)無礙辯菩薩曰：諸法皆盡究竟盡者，乃曰無盡，演一切法不可盡者，是曰一業敷演經法。 9)善心念菩薩曰：其於諸念而無所思，若有所入亦不無心，不得不失，是曰一業敷演經法。 10)覺離塵菩薩曰：於諸塵法而無所染，亦無不染，不著不憂，不忘不念，不作無不作，不取不捨，是曰一業敷演經法。 11)海底菩薩曰：其志如海永難得底，深入法要不見妄想，如所應行而頒宣法，不我無彼，是曰一業敷演經法。 12)十上月童真菩薩曰：普等眾生若如月滿，心不見等無所等，是曰一業敷演經法。 13)消諸憂冥菩薩曰：其能休息一切憂瘡不憂不慼，以能割除眾憒諸本，何所是本吾我之本，其有等經共吾我行而說法者，是曰一業敷演經法。 14)鈎鎖菩薩曰：若說於法，其不倚著欲界、色界及無色界，不著聲聞、緣覺之法，不慕佛道，是曰一業敷演經法。 15)普現菩薩曰：等宣諸法等于空無，不念於空不得平等，所說如是，是曰一業敷演經法。 16)三品淨菩薩曰：其講說法淨三品場。何謂三場？不得吾我，不想法會，不倚諸法，是曰三場清淨之業宣布法訓；如斯說者，是曰一業敷演經法。 17)在所吉菩薩曰：知一切法歸於平等，若曉了斯，而為分別不宣文字，以無所宣一切諸法，是曰一業敷演經法。 18)深行菩薩曰：若有覩見一切諸法，亦無所見，若講如是言辭，是曰一業敷演經法。 19)如是要言，一切菩薩各言其志，說是一業經典法時，七千億菩薩逮得無所從生法忍，八十萬四千姟人皆發無上正真道意，七千比丘漏盡意解，九十六載諸天世人遠塵離垢諸法眼生。

319：智上菩薩言：文殊師利！以何一相而說於法？文殊師利言：善男子！云何所說一相法耶？ 1)智上菩薩答曰：文殊師利！不見蘊及處、界，亦非無見亦非有見，於法無分別亦無所分別，又不於法而見積集，亦不於法而見散失，是即名為一相法門。 2)師子勇猛雷音菩薩曰：若於法性不違法性，不作種種分別，是凡夫法、是聲聞法、是緣覺法、是如來法，入於一相，謂遠離相，是即名為一相法門。 3)喜見菩薩曰：若修行真如，而於真如無所思惟，亦不分別此是甚深，是即名為一相法門。 4)無盡辯菩薩曰：諸法皆盡，究竟盡者乃曰無盡，說一切法不可盡者，是即名為一相法門。 5)善思惟菩薩曰：若於思惟入不思惟，彼無所思亦不可得，是即名為一相法門。 6)離塵菩薩曰：若究竟不染，於一切相，染無所染，亦不愛不恚不癡，不作一不作異，亦非作亦非不作，不取不捨，是即名為一相法門。 7)娑蘖羅菩薩曰：若入甚深法，難測如大海，而於正法亦不分別，如是住、如是說，於自無所思，於他無所說，是即名為一相法門。 8)月上童真菩薩曰：若思惟一切有情平等如月，而亦不思我及有情，如是說者，是即名為一相法門。 9)摧一切憂闇菩薩曰：若遇憂慼而無所憂，而於憂箭亦不疲厭，云何有情起於憂根？所謂於我若有，於我住平等者，是即名為一相法門。 10)無所緣菩薩曰：若不緣欲界，不緣色、無色界，不緣聲聞、獨覺之法，不緣佛法，如是說者，是即名為一相法門。 11)普見菩薩曰：若說法者應平等說，其平等者所謂空性，不於空性思惟平等，於平等法亦無所得；如是說者，是即名為一相法門。 12)三輪清淨菩薩曰：夫所說法不違三輪。云何為三？於我無所得，於聞不分別，於法無所取；如此名為三輪清淨。如是所說者，是即名為一相法門。 13)成就行菩薩曰：若知一切法不著，如是知、如是說，亦不說一字，所謂離言說故；若如是說一切法者，是即名為一相法門。 14)深行菩薩曰：若樂瑜伽、知一切法，則於諸法而無所見，於彼若說若無說者，於法無二，是即名為一相法門。 15)如是無量大威德諸菩薩等，各各以自辯才說一相法。說此一相法門時，七十俱胝菩薩得無生法忍，八萬那庾多百千有情發無上正等菩提之心，七千苾芻盡諸有漏心得解脫，九十六那庾多人天得法眼淨。

1. 283 “Mañjuśrī, is this what is called the Dharma teaching on the single principle?” “Noble son, what is the Dharma teaching on the single principle?”

1. 284 “Mañjuśrī, the Dharma teaching on the single principle does not see the aggregates, nor does it see the elements or sense sources. It is neither blind nor sighted. It is without thoughts or concepts and sees no increase or decrease in any phenomenon.”

1. 285 The bodhisattva Powerful Lion Roar added, “The Dharma teaching on the single principle does not contradict suchness or contravene reality. It makes no divisions in terms of the Dharma of ordinary beings, the Dharma of the hearers, the Dharma of the solitary buddhas, or the Dharma of the buddhas. In the manner of disengagement, it engages with the single principle.”

1. 286 The bodhisattva Priyadarśana added, “The Dharma teaching on the single principle is immersed in suchness. However, it is free from conceptualizations of suchness and does not conceptualize that it is profound. In that way it teaches the absence of concepts.”

1. 287 The bodhisattva Akṣaya pratibhāna added, “The Dharma teaching on the single principle teaches that the inexhaustibility of any phenomenon itself is complete exhaustion. This Dharma teaching on the inexhaustible nature of all phenomena does not contravene reality.” [F.291.b]

1. 288 The bodhisattva Excellent Contemplation added, “The Dharma teaching on the single principle teaches how to understand that which is beyond thought, without conceptualizing or apprehending it.”

1. 289 The bodhisattva Viraja added, “The Dharma teaching on the single principle expresses that which is totally free from attachment. In it there is neither attachment to marks nor absence of attachment; there is no attachment, anger, or delusion; there is no oneness or duality, no doing or not doing; no accepting or rejecting.”

1. 290 The bodhisattva Sāgara added, “The Dharma teaching on the single principle teaches how to become immersed in the Dharma that, like the ocean, is deep and difficult to fathom. It reveals the Dharma of how to abide without thoughts or concepts concerning phenomena, and it shows how to be free from conceptualizing in terms of self and other.”

1. 291The youthful Superior Moon added, “The Dharma teaching on the single principle expresses the moon-like quality of having an equanimous attitude toward all beings, without conceptualizing those beings.”

1. 292 The bodhisattva Dispeller of All the Darkness of Anguish added, “The Dharma teaching on the single principle severs the continuity of all anguish. It is without anguish and timidity. It teaches the Dharma that all beings feel the pain of anguish, and that the root of anguish is self-clinging and possessiveness. Even so, it is grounded in the sameness of self-clinging and possessiveness.”

1. 293 The bodhisattva Nonapprehension added, “The Dharma teaching on the single principle expresses the nonapprehension of the desire realm, the form realm, the formless realm, the Dharma of the hearers, and the Dharma of the solitary buddhas.” [F.292.a]

1. 294 The bodhisattva Avalokanam added, “The Dharma teaching on the single principle teaches the Dharma that expresses sameness through the sameness of 18 emptiness, without conceptualizing emptiness or apprehending sameness.”

1. 295 The bodhisattva Trimaṇḍala viśuddhi added, “The Dharma teaching on the single principle reveals how to avoid contradicting the three spheres when one is teaching the Dharma. What are the three spheres? Not apprehending oneself, not apprehending the Dharma listener, and not fixating on the Dharma. This is called a Dharma teaching in which the three spheres are pure.”

1. 296 The bodhisattva Progression added, “The Dharma teaching on the single principle correctly expresses the understanding that all phenomena are uncompounded. However, to express this means not uttering even a single word, since all phenomena are indescribable.”

1. 297 The bodhisattva Engaged in the Profound added, “The Dharma teaching on the single principle teaches how to understand the profundity of all phenomena while not seeing any phenomenon. It teaches us how no teacher, student, or teaching can be seen.”

1. 298 This continued until all the splendorous bodhisattva great beings had demonstrated their eloquence. When this Dharma door of the teaching on the single principle was presented, seven hundred million bodhisattvas gained patient acceptance that phenomena are unborn. Eighty-four trillion beings developed the mind set on unsurpassed and perfect awakening. The minds of seven thousand monks were liberated from defilements beyond further grasping. [F.292.b] Nine billion six hundred million gods and humans purified the Dharma eye, which sees phenomena free from dust and stains.

62.佛壽命及菩薩眾

310-15：1)爾時師子勇猛雷音菩薩白佛言：世尊！此文殊師利久如當得阿耨多羅三藐三菩提？彼佛壽命及菩薩眾其數幾何？佛言：善男子！汝當自問文殊師利。 2)時師子勇猛白文殊師利言：仁者久如當得菩提？文殊師利言：1-善男子！若虛空界為色身時，我乃當得無上菩提。 2-若幻人得菩提，我乃當得。 3-若漏盡阿羅漢即是菩提，我乃當得。 4-若夢響光影及以化人得菩提時，我乃當得。 5-若月照為晝、日照為夜，我乃當得阿耨多羅三藐三菩提。 6-善男子！汝之所問應當問彼求菩提者。 3)師子勇猛言：仁者豈不求菩提耶？答言：不也。何以故？文殊師利即是菩提，菩提即是文殊師利。所以者何？文殊師利但有名，菩提亦但有名，此名亦離、無作故空，而彼空性即是菩提。

318：1)於是師子步雷音菩薩前白佛言：文殊師利成普現佛時，諸菩薩能有幾所？其壽久如，何時成佛？佛言：卿自以是問於文殊師利，即如佛教。 2)問文殊師利曰：仁當久如成最正覺？文殊師利答曰： 1-虛空有形乃成正覺， 2-假使幻人成佛道者，我身爾乃 3-無著漏盡成最正覺。 4-若呼有形而響有影， 5-月能晝明日而夜照，爾乃我身成最正覺。 6-志求道者，乃當問之成佛之期。 3)又問：仁者為不志求道？答曰：不也。曰：何以故？答曰：道是文殊，文殊是道。所以者何？假有號耳。文殊及道其名寂寞，了無解空，空則曰道。

319：1)爾時師子勇猛雷音菩薩摩訶薩白佛言：世尊！彼普見如來，有幾何大菩薩眾而為眷屬？壽量幾何？却後幾時，文殊師利成等正覺？佛言：善男子！如是之義當問文殊師利童真菩薩。 2)爾時師子勇猛雷音菩薩摩訶薩，問文殊師利童真菩薩言：汝却後幾時當得菩提？文殊師利言： 1-善男子！若虛空界而為色相，我乃證於無上菩提； 2-若幻師所幻丈夫證菩提，我乃當證無上菩提； 3-若漏盡阿羅漢證菩提，我乃當證無上菩提； 4-若夢中丈夫若光影若響應，如是變化證菩提；我乃當證無上菩提； 5-若以日光成夜，月光成晝，我乃當證無上菩提。 6-善男子！汝可當問求菩提者。 3)師子勇猛言：文殊師利豈不求菩提耶？答言：善男子！不也。何以故？文殊師利即是菩提，菩提即是文殊師利。何以故？但有名字，名字亦空。文殊師利乃至菩提，名亦遠離，無所有空，空者即是菩提。

1. 299 Then the bodhisattva great being Powerful Lion Roar asked the Blessed One, “Blessed One, how large will the Thus-Gone One Samantadarśin’s bodhisattva saṅgha be? What will his lifespan be like? How long will it takefor Mañjuśrī kumārabhūta to fully awaken to unsurpassed and perfect buddhahood?”

1. 300 The Blessed One responded, “Noble son, you should pose these questions to Mañjuśrī kumārabhūta.”

1. 301 The bodhisattva great being Powerful Lion Roar asked Mañjuśrī- kumārabhūta, “Mañjuśrī, how long will it take you to fully awaken to unsurpassed and perfect buddhahood?”

1. 302 Mañjuśrī answered, “Noble son, when the element of space takes on form, I will fully awaken to buddhahood. When illusory beings fully awaken to buddhahood, at that time I too will fully awaken to buddhahood. When the worthy ones who have exhausted the defilements fully awaken to buddhahood, at that time I too will fully awaken to buddhahood. When beings in dreams, as well as echoes, visual distortions, reflections of the moon in water, and emanations of the thus-gone ones fully awaken to buddhahood, at that time I too will fully awaken to buddhahood. When the sun shines at night and the moon shines during the day, at that time I too shall fully awaken to buddhahood. Noble son, this being so, why don’t you ask who aspires to awakening?”

1. 303 “Mañjuśrī, don’t you aspire to awakening?” “No, noble son, I do not. [F.293.a] Why not? Because Mañjuśrī himself is awakening, and awakening itself is Mañjuśrī. Why is this? Noble son, when we say awakening and Mañjuśrī, these are just words. Such labels are void, functionless, and empty —and emptiness is awakening.”

63.菩薩眾會

310-15：1)爾時佛告師子勇猛言：汝頗見聞阿彌陀如來聲聞菩薩諸眾會耶？唯然聞見。 2)佛言：其數幾何？答言：非算數思議之所能及。 3)佛言：善男子！如摩竭國量一斛油麻，舉取一粒喻阿彌陀佛國聲聞菩薩，餘不舉者喻文殊師利得菩提時菩薩眾會，復過是數。 4)善男子！如以三千大千世界微塵數劫比普見如來壽量劫數，百分千分百千億分乃至算數譬喻所不能及。應知彼普見如來壽命，無有算數亦無限量。 5)如有一人以三千大千世界碎為微塵，第二第三人亦碎大千世界以為微塵。復有一人取彼微塵，從此東行過爾所微塵數世界乃下一塵，又過爾所微塵數世界復下一塵，如是次第盡諸微塵。復有第二人亦持爾所微塵，從此南行如前下塵，次第展轉乃至塵盡。西方北方四維上下各有一人，所下塵數亦復如是。善男子！是諸世界可知數不？答言：不也。 6)佛言：善男子！如是諸人於彼十方所經世界，若著微塵及不著者，盡末為塵。於意云何？是諸微塵可以算計知其數不？答言：不也。世尊！若有計量，心則迷亂不能了知。 7)佛言：善男子！諸佛如來悉能了知彼微塵數，設過於此如來亦知。

318：1)佛告師子步雷音菩薩言：寧曾見聞無量壽佛國中菩薩聲聞眾不？答曰：唯然！亦見亦聞。 2)佛言：為多少乎？答曰：不可思議、不能稱限。 3)佛言：普現佛國菩薩之數，喻如積塵滿十方界，無量壽佛菩薩聲聞比數多少如一塵耳。 4)又普現佛壽命無限。取譬言之，破碎十方三千世界皆使作塵，布散此塵過千佛國，乃著一塵周匝十方，而盡其塵，於族姓子寧能計知此塵數不？答曰：無能限焉？ 5)佛言：普現如來以劫之壽當一塵耳，計塵之喻尚不足言，欲知其要如虛無邊，年壽劫數無以比焉。

319：1)爾時佛告師子勇猛雷音菩薩言：汝頗見聞無量壽如來聲聞菩薩諸眾會耶？唯然，世尊！我已見聞。 2)善男子！於意云何？答言：非是算數思議之所能及。 3)佛言：善男子！如摩伽陀國量一婆訶胡麻，取一粒喻無量壽佛國聲聞菩薩眾會，餘況文殊師利童真菩薩得菩提時菩薩眾會，應如是知。 4)善男子！如以三千大千世界末為微塵，一塵一劫，若比普見如來壽量劫數，百分千分百千俱胝分，乃至算數譬喻所不能及。善男子！以算數計校籌量，應知普見如來壽命無量無邊。善男子！譬如三千大千世界析為微塵，或有一丈夫，取一微塵乃至眾多微塵，過三千大千世界乃下一塵，彼之丈夫，如是東行下盡塵數，如是十方一一丈夫，准前下盡彼微塵數。善男子！於意云何？彼三千大千世界，是百是千、是俱胝那庾多百千，知其量不？答言：不也！世尊！善男子！如是十丈夫，各過三千大千世界又下微塵。彼一切世界，已下未下盡末為塵。善男子！於意云何？豈能算計是百是千、是俱胝那庾多百千數不？答言：不也！世尊！ 5)佛言：善男子！乃至十方十丈夫，復過三千大千世界，所下微塵及所未下微塵之處，又末為塵。善男子！於意云何？豈能算計彼之微塵，是百是千、是俱胝那庾多百千，乃至仰蘖羅，泯末羅，阿閦婆等？世尊！若人聞此算數心則迷亂，彼不可知其數量。 6)佛言：善男子！如來悉知彼之微塵，是百是千、是俱胝那庾多百千，乃至仰蘖羅、泯末羅、阿閦婆等。善男子！如是如來悉知，復過彼量。

1. 304 Then the Blessed One asked the bodhisattva great being Powerful Lion Roar, “Noble son, have you seen or heard the gatherings of the Thus-Gone One Amitābha’s bodhisattvas and hearers?” “Blessed One, I have seen them; I have heard them.”

1. 305 “Noble son, what do you think about them?” “Blessed One, they were unfathomable. Well-Gone One, they were uncountable.”

1. 306 “Noble son, to draw an analogy, if you were to take a single sesame seed from the sesame depots here in Magadha, that seed would represent the Thus-Gone One Amitābha’s gathering of bodhisattvas and hearers. The remaining sesame seeds would represent Mañjuśrī kumārabhūta’s assembly of bodhisattvas when he fully awakens to buddhahood.

1. 307 “Noble son, to draw another analogy, imagine that the great trichiliocosm were reduced to dust, down to the smallest particles. Noble son, the number of such particles would not even be one hundredth of the number of eons that the Thus-Gone One Samantadarśin will live. It would not even be a thousandth, a billionth, or a trillionth of that. No number, enumeration, orexample could illustrate this. Noble son, from this analogy you should understand that the lifespan of that blessed, thus-gone, worthy, and perfect [F.293.b] buddha will be that immeasurable and limitless.

1. 308 “Noble son, to draw another analogy, imagine that someone were to crush this great trichiliocosm down to its smallest particles. Then, imagine that some people were to remove the individual particles from that heap of dust and place every one of them, each of them separated by a distance of as many great trichiliocosms as the total number of all the particles. First, one person would do so in the eastern direction, placing the particles in this manner until they were used up. Next, a second person would then place that many particles in the southern direction, all in the same manner. Likewise, in each of the ten directions other people would remove the particles individually and place them until they were used up. Noble son, tell me, would it be possible to count the number of worlds in all those great trichiliocosms in units of hundreds? Or could it perhaps be done in units of thousands, hundreds of thousands, millions, billions, tens of billions, trillions, quadrillions, hundreds of quadrillions, quintillions, or even sextillions?” “No, Blessed One, it could not. Well-Gone One, it could not.”

1. 309 The Blessed One continued, “Noble son, now think of all the great trichiliocosms that these ten people would pass by as they were placing the particles. Imagine that all those worlds, which they passed by without placing a particle, were crushed and ground into the smallest particles. [F.294.a] Noble son, tell me, could these particles be counted? Could a skilled mathematician know, count, assess, or measure them in units of hundreds, thousands, hundreds of thousands, tens of millions, billions, tens of billions, trillions, quadrillions, hundreds of quadrillions, quintillions, or sextillions?”

1. 310 “Blessed One, this analogy would drive beings crazy! They would be unable to understand, assess, count, or measure.”

1. 311 The Blessed One continued, “Noble son, the Thus-Gone One completely understands the enumeration of these particles in terms of units of hundreds, thousands, hundreds of thousands, tens of millions, billions, tens of billions, trillions, quadrillions, hundreds of quadrillions, quintillions, sextillions, and even more than that.”

64.大智慧

310-15：1)時彌勒菩薩白佛言：世尊！諸菩薩等為求如是大智慧故，於大地獄無量億劫受諸極苦，終不應捨如是大智。 2)佛言：彌勒！如是如是，如汝所說。何有於此大智慧中不生欲樂？唯除下劣及懈怠者。說此智時，一萬眾生發菩提心。

318：1)於時彌勒菩薩前白佛言：假使有人學於大乘，為是大智無極之慧，當忍勤苦無央數劫，自歸普現行菩薩法，如斯大道不當懈廢。 2)佛言：如是，彌勒！誠如所云。誰有聞是無極大慧，不發道意愛樂之乎？唯有懈廢小節之類，不解正真不樂之耳。佛說是時十千眾人發大道心。

319：1)爾時慈氏菩薩摩訶薩白佛言：世尊！若有菩薩，求於如是了色之無盡智，寧於無量劫中受泥黎苦，而是菩薩於如是色大智中終不棄捨？ 2)佛言：慈氏！如是，如是！如汝所說。豈有於佛無盡大智不起悕望？唯除下劣勝解及懈怠者。說此如來大智之時，一萬有情發菩提心。

1. 312 The bodhisattva great being Maitreya then said to the Blessed One, “Blessed One, even if bodhisattva great beings would have to burn in the hell realms [F.294.b] until the end of time for the sake of such great wisdom, they would accept this. We shall not forgo such great wisdom.”

1. 313 The Blessed One replied, “Maitreya, thus it is. What you have said is true. Except for those who are disinterested, lazy, and indolent, who would not long for such great wisdom? Whenever this wisdom of the buddhas istaught, ten thousand beings will develop the mind set on awakening.”

65.不可思議

310-15：1)是時佛告師子勇猛言：善男子！於意云何？如彼十人經十方界盡為微塵，文殊師利當於爾所微塵數劫行菩薩道。何以故？文殊師利大願不可思議，趣向亦不可思議，得菩提已壽量亦不可思議，菩薩眾會亦不可思議。 2)爾時師子勇猛白佛言：世尊！文殊師利發趣甚大，所修之行亦復廣大，乃於爾所微塵數劫不生疲倦。 3)文殊師利言：如是如是。善男子！如汝所說。於意云何？虛空界有如是念，度於晝夜時節歲月劫數等耶？答言：不也。 4)文殊師利言：如是善男子！若有覺一切法等於虛空，彼微細智無有分別，亦無是念度於晝夜時節歲月諸劫數等。何以故？彼於諸法無想念故。 5)善男子！如虛空界無有疲倦及熱惱想。何以故？設過恒河沙劫，而虛空界亦無生起亦無燒滅非可破壞。何以故？以虛空界無所有故。 6)如是善男子！若菩薩了一切法無所有已，亦無熱惱及疲倦等。 7)善男子！彼虛空名亦無燒滅熱惱疲倦，亦不動搖、不生不老、不來不去。 8)文殊師利名號亦爾，無有熱惱及疲倦等。何以故，名字性離故。

318：1)爾時世尊告師子步雷音菩薩言：今歎文殊師利自昔所行本心志願，度佛無量、菩薩無數，道慧高德不可思議，周匝十方諸得道者，不能究盡為作譬喻。 2)時，師子步雷音菩薩前白佛言：假使有人立弘誓願無極之行，當如文殊師利志願等不？忍勤苦行，於無數劫而無懈厭，不發勞想。 3)佛言：族姓子！意趣云何？虛空寧念我行晝夜日月時節年限劫數不？答曰：不也。 4)曰：如是，族姓子！曉了諸法亦如虛空，虛空寂定，不念晝夜日月時節年限劫數也。所以者何？空無念思豈有勞想？ 5)過江河沙劫亦無增損，不衰不盛不壞不毀，不生不老，不病不死，不去不來。所以然者？虛空與有，假有號耳！ 6)文殊師利名號如是，其能曉了如虛空者，悉知諸法一切無辭皆無所有，便無恐怖不以為勞。 7)文殊師利成佛久遠，乃爾志同文殊師利等亦如是。 8)於時海底菩薩謂文殊師利：所被弘誓不可比喻，若有學者當云何進？文殊師利答曰：若有學我弘誓鎧者，志存誓願若如幻化，則無所有亦無所為。

319：1)佛告師子勇猛言：善男子！如是十方世界微塵，彼十丈夫下微塵數，過如是等微塵數劫。善男子！文殊師利童真菩薩，於彼多劫示現行於菩薩之行。何以故？善男子！文殊師利不可思議，願亦不可思議，趣向亦不可思議；證菩提已，壽命亦不可思議，菩薩眾會亦不可思議。 2)爾時師子勇猛雷音菩薩摩訶薩白佛言：世尊！希有！文殊師利發趣甚大，所修行大：所謂文殊師利童真，乃於爾所微塵數劫不生疲倦。 3)文殊師利言：善男子！於意云何？虛空有如是念於晝夜半月月時歲、劫百劫千劫俱胝那庾多百千劫不？答言：不也！文殊師利！何以故？虛空界無分別故。 4)文殊師利言：善男子！若如虛空等悟一切法，隨悟如是亦不分別，無所分別，於彼晝夜半月月時歲等，如先所說無有少想於法起者。 5)善男子！如虛空界大火熾然，過無量殑伽沙劫，而虛空界不曾生起，亦不燒壞。何以故？虛空界無自性故。 6)如是，善男子！若菩薩知一切法無性，亦無熱惱疲倦， 7)如虛空不燒不生疲倦及以熱惱，而不動搖亦不生、不朽、不死、不遷、不起、無去無來。 8)如是，如是！善男子！文殊師利名號亦爾，而不燒壞亦不疲倦，亦無熱惱，亦不動搖，不生、不朽、不死、不遷、不起、無去無來。何以故？名字究竟遠離故。

1. 314 Then the Blessed One said to the bodhisattva great being Powerful Lion Roar, “Noble son, in this way, compared not only to the number of the particles found in the worlds where those ten beings placed a particle as they were passing over so many great trichiliocosms in the ten directions, but also compared to the number of the particles found in all the worlds that they were passing over without placing a particle — for eons exceeding even that, Mañjuśrī kumārabhūta will still be engaged in the conduct of awakening. Why is this? Noble son, it is because Mañjuśrī kumārabhūta’s aspirations are inconceivable, and his undertakings are inconceivable. Thus, his lifespan upon attaining buddhahood and his bodhisattva saṅgha will also be inconceivable.”

1. 315 The bodhisattva Powerful Lion Roar then remarked to the Blessed One, “Blessed One, it is amazing that Mañjuśrī kumārabhūta can be engaged in such great undertakings for so many eons, without ever becoming discouraged. Blessed One, such great conduct is amazing!”

1. 316 Mañjuśrī asked, “Noble son, tell me, considering the element of space, does it continue for days, fortnights, seasons, years, [F.295.a] eons, hundreds of eons, thousands of eons, millions of eons, billions of eons, tens of billions of eons, trillions of eons, quadrillions of eons, quintillions of eons, or even sextillions of eons?”

1. 317 “No, Mañjuśrī, it does not. Why not? Because the element of space is devoid of concepts.”

1. 318 “Noble son, thus it is. Bodhisattvas understand all phenomena to be like space, without thinking about or conceptualizing them in any way. In this mode of understanding, there are no concepts regarding the passing of days, years, and so forth. Why not? Because one does not apply such notions to any phenomenon whatsoever. Noble son, to draw an analogy, even though more eons pass by than there are grains of sand in the Ganges, the element of space never becomes discouraged or despairing. For the element of space, there is no birth, destruction, burning, or separation. Why not? Because the element of space is devoid of an entity. Noble son, likewise, a bodhisattva who knows all phenomena to be nonentities will not become discouraged or despairing. Noble son, the so-called element of space does not burn, become discouraged, despair, move, take birth, age, die, transfer, appear, come, or go. Noble son, in the same way, the name Mañjuśrī does not burn, become discouraged, despair, move, take birth, age, die, transfer, appear, come, or go. Why not? [F.295.b] Because this name is totally void.”

66.護持

310-15：說此法時，四大天王、釋提桓因、梵天王等，及餘大威德諸天子等，同聲唱言：是諸眾生聞此法門獲大善利，何況受持讀誦，當知彼等所成善根極為廣大。世尊！我等於此法門受持讀誦廣宣流布，為欲護持此深法故。

318：佛說是經時，四大天王，天帝釋、梵天王，及餘尊大神妙諸天，僉然同音，俱共歎曰：唯然世尊！其聞是經，為得善利無極之慶，何況受持諷誦學者，我當受持諷誦修學，廣為人說普令流布，將護行者使法久存。

319：說是法時，四大天王、釋提桓因、大梵天王，及餘大威德諸天子等，異口同音，唱如是言：若諸有情聞此法門獲大善利，何況受持讀誦？當知不以少善根而能成就。世尊！我等於此法門，受持、讀誦、廣宣流布，為護持正法故。

1. 319 When this Dharma teaching was given, the Four Great Kings, Śakra the lord of the gods, Brahmā the lord of the Enduring world, and other powerful gods, who all are renowned for their great might, proclaimed with one voice,“Blessed One, if anyone who merely hears this Dharma teaching receives an excellent boon, what need we say of those who hear, retain, keep, recite, master, or teach it widely to others? Blessed One, the roots of virtue are not trifling in those who proclaim, ‘We will retain, keep, recite, and master this Dharma teaching in order to uphold the qualities of buddhahood! We will teach it widely to others!’ ”

67.得幾所福

310-15：1)爾時師子勇猛白佛言：世尊！若有得聞如此法門，受持讀誦思惟，及發如此功德莊嚴佛剎之心，得幾所福？ 2)佛言：善男子！如來以無礙佛眼所見諸佛及彼剎土，若有菩薩以妙七寶滿彼諸剎，奉施供養一一如來，各盡未來際，令此菩薩安住淨戒，於一切眾生得平等心。若有菩薩，於此莊嚴功德佛剎法門受持讀誦復能發心，隨文殊師利所學行於七步。此二功德，比前七寶布施功德，百分不及一，乃至算數譬喻所不能及。

318：1)於時師子步雷音菩薩前白佛言：唯然世尊！若有受持諷誦斯經，得何福慶？若有聞者，即便發心追慕志學，文殊師利景則復云何乎？ 2)佛言：若有菩薩學是法者，猶如如來已無罣礙，若於將來最後末世，則以七寶積滿十方諸佛之國，則貢上佛供養一切，等心眾生歷劫不廢，又兼法施備具六德，此之功德又不足計，不如聞是嚴淨經法發心慕學。文殊師利謨式諷誦，經行七步之內，德過於彼巨億萬倍，無以為喻不可稱計。

319：1)爾時師子勇猛雷音菩薩，白佛言：世尊！善男子、善女人於此法門受持讀誦，為他宣說如是法要、佛剎莊嚴成就、發如是心，如文殊師利，所得功德，為幾許耶？ 2)佛言：善男子！如來以無障礙眼所見世界，若有菩薩以七寶滿彼世界，於一一佛奉獻供養，乃至盡未來際俱胝劫中捨施，令此菩薩安住淨戒律儀，於一切有情得平等心。若有菩薩於此佛剎功德莊嚴法門受持讀誦，復能發心隨文殊師利所學行，於七步功德之聚，比前福聚，百分千分迦羅分百千俱胝分，乃至算數所不能及。

1. 320 The bodhisattva great being Powerful Lion Roar then asked the Blessed One, “Blessed One, how much merit will a noble son or daughter generate by hearing this Dharma teaching and then retaining, keeping, reciting, mastering, knowing, or teaching it widely to others, while having the intention to emulate Mañjuśrī kumārabhūta?”

1. 321 The Blessed One answered, “Noble son, imagine that a bodhisattva were to fill with jewels all the buddha realms that can be seen in the ten directions by a thus-gone one with unobscured buddha eyes, and then offered this to each thus-gone one. At the same time, based on an attitude of impartiality toward all beings, that bodhisattva would also abide by all the vows of discipline that he had taken [F.296.a] and, moreover, would practice generosity until the end of time. Compared to that, if another bodhisattva were to hear this Dharma teaching and then retain, keep, recite, master, know, or teach it widely to others, or if he were to arouse the intention to emulate Mañjuśrī kumārabhūta and take seven steps toward that purpose, the amount of merit of the former bodhisattva would not even be close to one hundredth of that. It would not even be close to a thousandth, a hundred thousandth, a ten millionth, a billionth, a ten billionth, a trillionth, or a quadrillionth of that. In fact, no number, fraction, enumeration, analogy, or example would suffice in this regard.”

68.此法門名

310-15：1)爾時彌勒菩薩白佛言：世尊！當何名此法門？我等云何奉持？ 2)佛言：此法門名為諸佛遊戲，亦名諸願究竟，亦名文殊師利功德莊嚴佛土，亦名令發菩提心菩薩歡喜，亦名文殊師利授記，如是受持。

318：1)時彌勒菩薩前白佛言：是經所名，云何奉持？ 2)佛語彌勒：斯經典者，號曰娛樂所願殊特，當奉持之！又名文殊師利佛土功勳嚴淨，亦復名曰其發道心志懷悅豫，當堅持之！

319：1)爾時慈氏菩薩，白佛言：世尊！當何名此法門？云何受持？ 2)佛告慈氏：今此法門名為諸佛遊戲，汝當受持；亦名不思議願，汝當受持；亦名說佛剎功德莊嚴，汝當受持；亦名發菩提心令歡喜，汝當奉持。

1. 323 Then the bodhisattva great being Maitreya asked the Blessed One, [F.296.b] “Blessed One, what is this Dharma teaching’s name? How should we remember it?”The Blessed One answered, “Maitreya, since you ask, you should remember the name of this Dharma teaching as The Play of the Buddhas. You should also remember it as The Inconceivable Aspirations. You should also remember it as Teaching the Array of Virtues of Mañjuśrī’s Buddha Realm. You should also remember it as Causing Delight in the Mind Set on Awakening.”

69.各還本土

310-15：1)爾時十方諸來菩薩為欲供養此法門故，而雨眾花讚言：希有世尊！希有世尊！我等乃得聞是不思議文殊師利師子吼莊嚴法門。時諸菩薩說是語已各還本土。 2)說此法時，恒河沙等菩薩得不退轉，無量眾生善根成熟。

318：1)爾時十方諸來菩薩，皆散天華供養是法，咨嗟文殊師利無量之德，法澤普潤弘覆三界，開心受者皆逮正覺，前禮佛足遶佛三匝，忽然不現各還本國。 2)佛說是時，化江河沙諸菩薩等立不退轉，信是菩薩具成德本。

319：1)爾時十方無量菩薩眾集會者，於佛及法作大供養，雨眾天花，頭面禮足繞佛三匝，各還本土，作是讚言：奇哉！世尊！奇哉！世尊！令我等聞是不思議法，及文殊師利童真菩薩大師子吼。 2)說是法已，殑伽沙數菩薩，於無上菩提得不退轉，無量有情成就善根。

1. 324 Then, in order to venerate the Thus-Gone One and this Dharma teaching, those immeasurably many and countless bodhisattvas in the assembly who had gathered from the ten directions cast down a rain of flowers and prostrated at the feet of the Blessed One. Then they returned to their buddha realms uttering “O Buddha! O Buddha! Today we heard Mañjuśrī- kumārabhūta’s lion roar and we heard of his unfathomable array.”

1. 325 When this Dharma teaching was taught, bodhisattvas as numerous as the grains of sand in the Ganges became irreversible from the path to unsurpassed and perfect awakening. Immeasurably beings accomplished roots of virtue.

70.菩薩出生光明普照如幻三昧

310-15：爾時文殊師利即入菩薩出生光明普照如幻三昧。入三昧已，令此眾會普見十方無量無邊諸佛剎中一切如來，一一佛前皆有文殊師利說自佛剎功德莊嚴。眾會見已，於文殊師利殊勝大願生希有心。

318：於是文殊師利有三昧，名光普照辭訓如幻，以斯定意而行正受。適三昧已，一切眾會皆見文殊師利，普在十方不可稱計諸佛之國，各各佛前文殊師利住立咨嗟己國嚴淨之德。眾會見已歎未曾有：文殊師利所願無盡，道德巍巍超絕無比，乃使其身遍顯十方，端坐在此而不轉移，威神功德堂堂不呰。

319：爾時文殊師利菩薩，入菩薩平等照曜如幻相三摩地，入已，由文殊師利三摩地故，乃至眾會菩薩等，近見十方無量無邊諸佛世界，一一佛前皆有文殊師利，說自佛剎功德莊嚴。眾會見已，於文殊師利勝願三摩地智而生奇特，如文殊師利童真菩薩法王之子，於百千俱胝那庾多，願我等咸見。

1. 322 At that moment, Mañjuśrī kumārabhūta entered the bodhisattva absorption called manifestation of the illusory illumination. As soon as he entered this absorption, all the bodhisattvas gathered in the assembly beheld all the blessed buddhas of the infinite worlds of the ten directions. They saw Mañjuśrī kumārabhūta seated in the presence of all these thus-gone ones, displaying the array of virtues of his buddha realm. The bodhisattvas marveled and thought, “That Mañjuśrī kumārabhūta is able to display all these many quadrillion worlds simultaneously shows how amazing are his unique aspirations, absorption, and wisdom.”

71. 信受奉行

310-15：佛說是經已，彼一切菩薩，及諸比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，聞佛所說，皆大歡喜，信受奉行。

318：佛說如是，諸菩薩眾、比丘、比丘尼、清信士、清信女、諸天龍神、阿須倫、世間人，皆大歡喜，稽首佛足，作禮而去。

319：佛說是經已，文殊師利童真菩薩摩訶薩、師子勇猛雷音菩薩摩訶薩，所有諸大聲聞、梵釋護世、天、龍、藥叉、健達嚩、阿蘇羅、蘖路荼、緊那羅、摩呼羅伽、人非人等，皆大歡喜信受奉行。

1. 326 When the Blessed One had spoken, Mañjuśrī kumārabhūta, the bodhisattva Maitreya, the bodhisattva Powerful Lion Roar, the bodhisattva great beings who had gathered from the ten directions, the assembly of monks, and the world of gods, humans, [F.297.a] asuras, and gandharvas all rejoiced and praised the speech of the Blessed One.

1. 327 This completes “The Array of Virtues of Mañjuśrī’s Buddha Realm.” It is the fifteenth chapter within the one hundred thousand sections of the Dharma discourse known as “The Noble Great Heap of Jewels.”